Revelation 2:5

2:5 Therefore, remember from what high state ¹  you have fallen and repent! Do ²  the deeds you did at the first; ³  if not, I will come to you and remove your lampstand from its place – that is, if you do not repent. ⁴ 

Revelation 2:9

2:9 ‘I know the distress you are suffering ⁵  and your poverty (but you are rich). I also know ⁶  the slander against you ⁷  by those who call themselves Jews and really are not, but are a synagogue ⁸  of Satan.

Revelation 3:17

3:17 Because you say, “I am rich and have acquired great wealth, ⁹  and need nothing,” but ¹⁰  do not realize that you are wretched, pitiful, ¹¹  poor, blind, and naked,

Revelation 4:11

4:11 “You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!” ¹² 

Revelation 9:4

9:4 They ¹³  were told ¹⁴  not to damage the grass of the earth, or any green plant or tree, but only those people ¹⁵  who did not have the seal of God on their ¹⁶  forehead.

Revelation 13:17

13:17 Thus no one was allowed to buy ¹⁷  or sell things ¹⁸  unless he bore ¹⁹  the mark of the beast – that is, his name or his number. ²⁰ 

Revelation 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ²¹  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

Revelation 14:9

14:9 A ²²  third angel ²³  followed the first two, ²⁴  declaring ²⁵  in a loud voice: “If anyone worships the beast and his image, and takes the mark on his forehead or his hand,

Revelation 21:27

21:27 but ²⁶  nothing ritually unclean ²⁷  will ever enter into it, nor anyone who does what is detestable ²⁸  or practices falsehood, ²⁹  but only those whose names ³⁰  are written in the Lamb’s book of life.

[2:5]  ¹ tn Grk “from where,” but status is in view rather than physical position. On this term BDAG 838 s.v. πόθεν 1 states, “from what place? from where?…In imagery μνημόνευε πόθεν πέπτωκες remember from what (state) you have fallen Rv 2:5.”

[2:5]  ² tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

[2:5]  ³ tn Or “you did formerly.”

[2:5]  ⁴ tn Although the final clause is somewhat awkward, it is typical of the style of Revelation.

[2:9]  ⁵ tn Or “know your suffering.” This could refer to suffering or distress caused by persecution (see L&N 22.2).

[2:9]  ⁶ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I also know” to link this English sentence back to “I know” at the beginning of the verse.

[2:9]  ⁷ tn The words “against you” are not in the Greek text, but are implied.

[2:9]  ⁸ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (e.g., Mt 4:23, Mk 1:21, Lk 4:15, Jn 6:59).

[3:17]  ⁹ tn 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.

[3:17]  ¹⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ¹¹ tn 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.

[4:11]  ¹³ tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[9:4]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:4]  ¹⁸ tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (Joti).

[9:4]  ¹⁹ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ²⁰ tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[13:17]  ²¹ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ²² tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ²³ tn Grk “except the one who had.”

[13:17]  ²⁴ tn Grk “his name or the number of his name.”

[14:3]  ²⁵ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

[14:9]  ²⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[14:9]  ³⁰ tn Grk “And another angel, a third.”

[14:9]  ³¹ tn Grk “followed them.”

[14:9]  ³² tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

[21:27]  ³³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[21:27]  ³⁴ tn Here BDAG 552 s.v. κοινός 2 states, “pert. to being of little value because of being common, common, ordinary, profane…b. specifically, of that which is ceremonially impure: Rv 21:27.”

[21:27]  ³⁵ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ³⁶ tn Grk “practicing abomination or falsehood.” Because of the way βδέλυγμα (bdelugma) has been translated (“does what is detestable”) it was necessary to repeat the idea from the participle ποιῶν (poiwn, “practices”) before the term “falsehood.” On this term, BDAG 1097 s.v. ψεῦδος states, “ποιεῖν ψεῦδος practice (the things that go with) falsehood Rv 21:27; 22:15.” Cf. Rev 3:9.

[21:27]  ³⁷ tn Grk “those who are written”; the word “names” is implied.