Wahyu 2:4-5

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

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁶  into prison so you may be tested, ⁷  and you will experience suffering ⁸  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁹ 

Wahyu 3:15

3:15 ‘I know your deeds, that you are neither cold nor hot. ¹⁰  I wish you were either cold or hot!

[2:4]  ¹ tn The Greek word translated “departed from” (ἀφίημι, afihmi; L&N 15.48) can actually be used of divorce (L&N 34.78), so the imagery here is very strong.

[2:5]  ² 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]  ³ 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]  ⁴ tn Or “you did formerly.”

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

[2:10]  ⁶ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁷ tn Or “tempted.”

[2:10]  ⁸ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁹ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”

[3:15]  ¹⁰ sn 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.