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 3:3

3:3 Therefore, remember what you received and heard, ⁵  and obey it, ⁶  and repent. If you do not wake up, I will come like a thief, and you will never ⁷  know at what hour I will come against ⁸  you.

Revelation 9:4

9:4 They ⁹  were told ¹⁰  not to damage the grass of the earth, or any green plant or tree, but only those people ¹¹  who did not have the seal of God on their ¹²  forehead.

Revelation 13:17

13:17 Thus no one was allowed to buy ¹³  or sell things ¹⁴  unless he bore ¹⁵  the mark of the beast – that is, his name or his number. ¹⁶ 

Revelation 18:4

18:4 Then ¹⁷  I heard another voice from heaven saying, “Come out of her, my people, so you will not take part in her sins and so you will not receive her plagues,

Revelation 21:27

21:27 but ¹⁸  nothing ritually unclean ¹⁹  will ever enter into it, nor anyone who does what is detestable ²⁰  or practices falsehood, ²¹  but only those whose names ²²  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.

[3:3]  ⁵ tn 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.

[3:3]  ⁶ tn Grk “keep it,” in the sense of obeying what they had initially been taught.

[3:3]  ⁷ tn The negation here is with οὐ μή (ou mh, the strongest possible form of negation in Koine Greek).

[3:3]  ⁸ tn Or “come on.”

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

[9:4]  ¹⁰ 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]  ¹¹ tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.

[9:4]  ¹² tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).

[13:17]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “except the one who had.”

[13:17]  ¹⁶ tn Grk “his name or the number of his name.”

[18:4]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

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

[21:27]  ²² 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]  ²³ tn Or “what is abhorrent”; Grk “who practices abominations.”

[21:27]  ²⁴ 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]  ²⁵ tn Grk “those who are written”; the word “names” is implied.