Net English TranslationRevelation 3 =
To the Church in Sardis
3

1 “To1 the angel of the church in Sardis write the following:2

“This is the solemn pronouncement of3 the one who holds4 the seven spirits of God and the seven stars: ‘I know your deeds, that you have a reputation5 that you are alive, but6 in reality7 you are dead. 2 Wake up then, and strengthen what remains that was about8 to die, because I have not found your deeds complete9 in the sight10 of my God. 3 Therefore, remember what you received and heard,11 and obey it,12 and repent. If you do not wake up, I will come like a thief, and you will never13 know at what hour I will come against14 you. 4 But you have a few individuals15 in Sardis who have not stained16 their clothes, and they will walk with me dressed17 in white, because they are worthy. 5 The one who conquers18 will be dressed like them19 in white clothing,20 and I will never21 erase22 his name from the book of life, but23 will declare24 his name before my Father and before his angels. 6 The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Philadelphia

7 “To25 the angel of the church in Philadelphia write the following:26

“This is the solemn pronouncement of27 the Holy One, the True One, who holds the key of David, who opens doors28 no one can shut, and shuts doors29 no one can open: 8 ‘I know your deeds. (Look! I have put30 in front of you an open door that no one can shut.)31 I know32 that you have little strength,33 but34 you have obeyed35 my word and have not denied my name. 9 Listen!36 I am going to make those people from the synagogue37 of Satan – who say they are Jews yet38 are not, but are lying – Look, I will make39 them come and bow down40 at your feet and acknowledge41 that I have loved you. 10 Because you have kept42 my admonition43 to endure steadfastly,44 I will also keep you from the hour of testing that is about to come on the whole world to test those who live on the earth. 11 I am coming soon. Hold on to what you have so that no one can take away45 your crown.46 12 The one who conquers47 I will make48 a pillar in the temple of my God, and he will never depart from it. I49 will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God),50 and my new name as well. 13 The one who has an ear had better hear what the Spirit says to the churches.’

To the Church in Laodicea

14 “To51 the angel of the church in Laodicea write the following:52

“This is the solemn pronouncement of53 the Amen, the faithful and true witness, the originator54 of God’s creation: 15 ‘I know your deeds, that you are neither cold nor hot.55 I wish you were either cold or hot! 16 So because you are lukewarm, and neither hot nor cold, I am going56 to vomit57 you out of my mouth! 17 Because you say, “I am rich and have acquired great wealth,58 and need nothing,” but59 do not realize that you are wretched, pitiful,60 poor, blind, and naked, 18 take my advice61 and buy gold from me refined by fire so you can become rich! Buy from me62 white clothing so you can be clothed and your shameful nakedness63 will not be exposed, and buy eye salve64 to put on your eyes so you can see! 19 All those65 I love, I rebuke and discipline. So be earnest and repent! 20 Listen!66 I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home67 and share a meal with him, and he with me. 21 I will grant the one68 who conquers69 permission70 to sit with me on my throne, just as I too conquered71 and sat down with my Father on his throne. 22 The one who has an ear had better hear what the Spirit says to the churches.’”

1tn Here καί (kai) has not been translated due to differences between Greek and English style. 2tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written. 3tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1. 4tn Grk “who has” (cf. 1:16). 5tn Grk “a name.” 6tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. 7tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion. 8tn The verb ἔμελλον (emellon) is in the imperfect tense. 9tn The perfect passive participle has been translated as an intensive (resultative) perfect here. 10tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.” 11tn The expression πῶς εἴληφας καὶ ἤκουσας (pw" eilhfa" kai hkousa") probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching. 12tn Grk “keep it,” in the sense of obeying what they had initially been taught. 13tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek). 14tn Or “come on.” 15tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.” 16tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.” 17tn The word “dressed” is not in the Greek text, but is implied. 18tn Or “who overcomes.” 19tn Grk “thus.” 20tn Or “white robes.” 21tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek. 22tn Or “will never wipe out.” 23tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. 24tn Grk “will confess.” 25tn Here καί (kai) has not been translated due to differences between Greek and English style. 26tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written. 27tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1. 28tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, quran), that word has been supplied as the direct object here. 29tn See the note on the word “door” earlier in this verse. 30tn Grk “I have given.” 31tn Grk “to shut it,” but English would leave the direct object understood in this case.sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that…” where an enumeration of the deeds follows. 32tn This translation is based on connecting the ὅτι (Joti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.” 33tn Or “little power.” 34tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. 35tn Grk “and having kept.” The participle ἐτήρησας (ethrhsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (threw) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words. 36tn Grk “behold” (L&N 91.13). 37sn See the note on synagogue in 2:9. 38tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were. 39tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature. 40tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship. 41tn Or “and know,” “and recognize.” 42tn Or “obey.” For the translation of τηρέω (threw) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word…I will keep you,” though the meaning of τηρέω is different each time. 43tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement. 44tn Or “to persevere.” Here ὑπομονῆς (Jupomonhs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon). 45tn On the verb λάβῃ (labh) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove…with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.” 46sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office – ‘wreath, crown’ (L&N 6.192). 47tn Or “who is victorious”; traditionally, “who overcomes.” 48tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here. 49tn Here καί (kai) has not been translated because of differences between Greek and English style. 50sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here. 51tn Here καί (kai) has not been translated due to differences between Greek and English style. 52tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written. 53tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1. 54tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable. 55sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness. 56tn Or “I intend.” 57tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation. 58tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons. 59tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. 60tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series. 61tn Grk “I counsel you to buy.” 62tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader. 63tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90). 64sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread). 65tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.” 66tn Grk “Behold.” 67tn Grk “come in to him.”sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one. 68tn Grk “The one who conquers, to him I will grant.” 69tn Or “who is victorious”; traditionally, “who overcomes.” 70tn Grk “I will give [grant] to him.” 71tn Or “have been victorious”; traditionally, “have overcome.”
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