knock

The Greek that is translated as “knock (on a door)” in English is translated as “call” (Zanaki, Yanesha’) “speak” (Tzeltal), or “clap” (Zarma).

This is sometimes due to the fact that doors are not being used in the respective cultures (as, for instance, in Yanesha’) or, as Nida (p. 45f.) explains, other cultural differences:

“One cannot say to the Zanaki people along the winding shores of sprawling Lake Victoria, ‘Behold I stand at the door and knock’ (Revelation 3:20). This would mean that Christ was declaring Himself to be a thief, for in Zanaki land thieves generally make it a practice to knock on the door of a hut which they hope to burglarize; and if they hear any movement or noise inside, they dash off into the dark. An honest man will come to a house and call the name of the person inside, and in this way identify himself by his voice. Accordingly, in the Zanaki translation it is necessary to say, ‘Behold I stand at the door and call.’ This wording might be slightly strange to us, but the meaning is the same. In each case Christ is asking people to open the door. He is no thief and He will not force an entrance; He knocks — and in Zanaki “He calls.” If anything the Zanaki expression is a little more personal than our own.”

Sources: Nida 1952 (Zanaki); Duff Tripp, p. 310 (Yanesha’); Reiling / Swellengrebel (Tzeltal, Zarma).

See also complete verse (Rev. 3:20) and knock (Rev. 3:20).

knock, knock (Rev. 3:20)

For the translation of this verse into Maasina Fulfulde Doug Higby tells this story:

“[We] had the word for ‘door’ and also a word for knocking or ‘hitting’ a door. But as I thought about it, Jesus was coming to visit! The Fulani don’t even have doors on their traditional huts, and they certainly don’t bang on the reed coverings used to keep the dust out of the doorway. If Jesus came, he would go to the entrance of the courtyard and say, ‘Salaam Alaikum.’ This would announce his presence in the same way that knocking on a door would in Western contexts. But I was concerned… the Greek text says ‘door’ and I wanted to be faithful to the original. Yet, I felt the Fulani customary greeting was exactly what Jesus would do in this context, so I continued. To my great surprise, the next part of the verse went: ‘Anyone who hears my voice and opens the door…’ Voice?! Who said anything about Jesus speaking, I thought he was knocking… So now the Fulani greeting makes even more sense with the cultural version which goes like this: ‘I stand at the entrance (to your courtyard) and greet (in peace). Whoever hears my voice and lets me in, I will enter and eat together with him.’ (Hettina, miɗo nii darii e damal miɗo salmina. Neɗɗo fuu nanɗo daande am so udditi, mi naatan galle mum, mi ɲaamda e mum.).”

See also knock (on door).

complete verse (Revelation 3:20)

Following are a number of back-translations of Revelation 3:20:

  • Uma: “‘Here I am standing at your door, requesting-[it]-to-be-opened. If there is someone who hears me, and opens the door for me, I come in to dwell with him, and I eat together with him and he also eats together with me.” (Source: Uma Back Translation)
  • Yakan: “Listen, there I am figuratively like a person standing at your door knocking, asking-for-it-to-be-opened. If someone hears my voice and opens the door, I will go in and we (excl.) will eat together.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Listen because I am here at your door calling. If there is a person who hears Me and opens the door for Me, I will come in and I will eat with him and he also will eat with Me.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Listen, I am standing at the entrance knocking. If someone hears my voice/words and opens-it, I will enter and eat-with him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “For here I am now. It’s like I am standing at the doorway, strongly-requesting to be admitted. For whoever will respond, who will open his door and have me come in, there won’t be any disturbance/hindrance to our (excl., i.e. his and my) fellowship.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Therefore I stand at the door, calling. He who will listen to me, who will open to me his heart, I will enter, I will rest there in the person’s heart. We will be friends, eating together.” (Source: Tenango Otomi Back Translation)

1st person pronoun referring to God (Japanese)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the choice of a first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also pronoun for “God”.

Translation commentary on Revelation 3:20

Behold: see 1.7. New Revised Standard Version has “Listen!”

I stand at the door and knock: the figure is of Christ’s standing outside the house and seeking (not demanding) admission by knocking at the front door. Ways of seeking admission to a house vary, and the proper cultural equivalent must be used here to avoid a wrong implication. One may say, for example, “I clear my throat.” Or the visitor claps his hands or uses a particular word or phrase that indicates to the people in the house that someone is outside wishing to enter. In cases where houses do not have doors, one may say “I stand outside your house asking you to let me enter.” But nothing so modern as “I ring the front doorbell” should be used. If a specific way of requesting admission is unsuitable, the generic “I stand at the door of the house and ask to be allowed in” or its equivalent may be used. It is interesting to notice that what follows is “if anyone hears my voice and opens the door” (Good News Translation), which may be the reason why Biblia Dios Habla Hoy translates here “I am at the door, calling.” Commentators are divided as to whether this figure is of Christ’s seeking admission to the heart of every individual believer, or represents the final coming of Christ. It seems more in keeping with the context to follow the first option.

If any one hears my voice and opens the door: the words imply that, not only does Christ knock at the door, but he also calls out, requesting admission. Opens the door may be rendered in certain cultures as “invites me into the house.”

I will come in to him and eat with him, and he with me: New Revised Standard Version avoids the exclusively masculine him and he by changing to the second person singular, “if you hear my voice….” Revised Standard Version‘s literal come in to him is not only unnatural English but may carry a sexual connotation; it is unfortunate that New Revised Standard Version has not changed this wording. Good News Translation‘s rendering “come into his house” is more natural.

The matter of direction in the use of the verb come in as opposed to “go in” may be of vital importance: “come” represents the point of view of the host; “go” represents the point of view of the guest. Of all English translations consulted, only Phillips has “go.” See 1.1-2, page 15 [point (5)], on the use of modal verbs indicating direction.

It is not necessary to repeat the literal I will … eat with him, and he (will eat) with me; something like “we will eat together” or “we will have a meal together” is sufficient. It seems somewhat fanciful to imagine that the words mean that at the meal Christ will first be the guest and then play the part of the host, which a literal translation may imply.

An alternative translation model for this verse is:

• Pay attention! I am standing in front of the house and clearing my throat (or, clapping my hands). If anyone hears me and invites me into the house, I will come (or, go) in and eat a meal with him.

Quoted with permission from Bratcher, Robert G. and Hatton, Howard A. A Handbook on The Revelation to John. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .

SIL Translator’s Notes on Revelation 3:20

3:20a–c

This verse is a metaphor for Jesus seeking the attention of the believers who are distracted. They have not been obeying or following him well. He wants to renew or continue the relationship he has with them.

3:20a

Behold: The Greek word that the Berean Standard Bible translates as Behold is literally “look.” The word emphasizes or calls attention to the words that follow. The word is not a command to look at something. Other ways to translate this Greek word are:

Indeed/Hey,
-or-
Look,
-or-
Listen! (Good News Translation)

I stand at the door and knock: The Greek grammar probably indicates that Jesus arrived at the door earlier, started knocking, and is still knocking. For example:

I am standing at the door, knocking (New Jerusalem Bible)

knock: Here the word knock means “request entrance.” Jesus wanted to enter their home. As 3:20b indicates, Jesus also calls to the person inside.

In some languages it is more natural to include the implied action here. For example:

knock ⌊and call/speak⌋

If the word knock has a different meaning than “request entrance” in your language, you should use the word or phrase in your language that means “request entrance.”

3:20b

If anyone hears My voice: This clause implies that Jesus spoke loud enough so that the person inside the house could hear him. Other ways to translate this clause are:

If you hear me calling (New Living Translation (1996))
-or-
If there is someone who hears Me

3:20c

dine with him, and he with Me: These clauses indicates a mutual relationship. Jesus and the believer eat together, talk together, and share with each other. For example:

share a meal at that person’s side (New Jerusalem Bible)

General Comment on 3:20b–c

The Greek words change from second person (“you(sing)”) in 3:15–19 to third person (“he/she”) at 3:20b. But Jesus was still speaking to those who were spiritually poor, blind, and naked. In some languages it is more natural to continue using second person here. For example:

If any of you hears my voice and opens the door, I will come in and eat with you, and you with me

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