This is what…
The beginning of each letter to each of the seven churches is characterized by the same introductory formula, Τάδε λέγει (Tade legei), translated consistently as, “This is what…says” (2:1, 8, 12, 18; 3:1, 7, 14). This introductory formula cues the reader that a new saying is being given to the next local church. In order to consistently capture John’s placement of the formulaic phrase starting each verse while maintaining a smooth reading in English, this translation uses the same phrase “This is what…says” for every occurrence in order to provide the reader the clearest possible window into the Greek text.

But if not
The Greek phrase εἰ δὲ μή (ei de mē) is sometimes rendered with something like “or else” here, and while this certainly brings out the force of the warning Christ is giving to those who do not repent, the translation choice here of “but if not” is a more precise rendering of each Greek word. It renders each word more literally while still maintaining both a smooth reading in English and the force of the warning. Such a stark warning is meant to encourage those in need of repentance, although guaranteeing certain judgment for lack of obedience.

This is what…
Refer to the discussion on verse 1 above.

THE FIRST AND THE LAST
This translation places the phrase “the first and the last” (ὁ πρῶτος καὶ ὁ ἔσχατος; ho prōtos kai ho eschatos) in caps because this is a reference to Isaiah 44:6. In that context, Yahweh uses this phrase of Himself to speak of His exclusivity as the one true and living God. Here, Jesus is claiming the same exact phrase for Himself, and thus strongly testifies of His deity, being as the Son, co-equal, co-eternal, and co-essential with the Father and the Spirit. Thus, the formatting here helps to demonstrate how the text clearly shows that Jesus is Yahweh.

never
While some translations render the phrase οὐ μὴ (ou mē) here simply as “not,” this translation renders it as “never.” This is because this particular pairing of οὐ μὴ (ou mē) is one of the strongest negations in the Greek language at the time of the New Testament writers, and thus a rendering of “never” better captures the force of the Greek language here. Thus, Jesus’ promise for those who overcome is not simply that they “will not be hurt by the second death,” but rather that they will “never be hurt by the second death.” Jesus is communicating a very strong certainty here for the reality that believers will definitely partake in eternal life.

hurt
The root meaning of the Greek verb ἀδικέω (adikeō) used here is to do something unjust, unrighteous, or wrong (e.g., Matt 20:13; Acts 7:24), but it is also used with the sense of doing damage or injuring someone or something (see BDAG on ἀδικέω). In this translation, for the sake of consistency within Revelation, this verb is translated as “hurt” when the object is people (cf. “men” in 9:4, 10), as here, and as “harm” when the object is things (cf. 6:6; 7:2, 3; 11:5). Here, being hurt by the second death is something believers will never have to fear.

This is what…
Refer to the discussion on verse 1 above.

sexual immorality
The phrase “commit sexual immorality” translates the Greek verb πορνεύω (porneuō), the term from which “pornography” is derived. It was used to describe practices of sexual perversion such as fornication, adultery, and prostitution (the related term πόρνη [pornē] means “prostitute”). It is used in reference to any sexual behavior outside the sanctity of marriage. Thus, rather than simply “immorality,” it is translated accurately here as “sexual immorality,” a translation consistent throughout the New Testament. Here, Jesus condemns the false teaching that the church tolerates because it leads to idolatry and sexual immorality.

This is what…
Refer to the discussion on verse 1 above.

deceives
The verb, “deceives” translates the Greek verb πλανάω (planaō). For the sake of consistency, it is translated as such in Revelation and in the Olivet Discourse passages (cf. Matt 24:4, 5, 11, 24). It also shows a connection to future situations and warnings. Deception is practiced by people aligned with the beast/anti-Christ (Rev 2:20), who themselves will later “deceive” the nations (Rev 12:9; 13:14; 18:23; 19:20; 20:3, 8, 10). Thus, here, believers are warned to take no part in it. Likewise, Jesus speaks in the Olivet Discourse of the same kind of deception described later in Revelation and foreshadowed here (cf. Matt 24:4, 5, 11; Mark 13:5; Luke 21:8). The consistent translation of πλανάω (planaō) with “deceive” in such contexts helps the reader to more easily see these connections.

sexual immorality
Refer to the discussion on verse 14 above.

wish
The gloss used for the Greek word θέλω (thelō) is often something like “want,” “wish,” or “will.” This transition renders the term as “wish” here instead of “want” to maintain consistency amongst all five occurrences throughout Revelation where the context better supports a rendering of “wish” (cf. 11:5, 6; 22:17). Therefore, in order for this word to more easily be seen wherever it appears in this book, a consistent rendering as “wish” is employed, and this helps track this theme throughout the book more clearly. Here, Jesus speaks of how the one He calls Jezebel is unwilling to repent despite His patience toward her before bringing judgment upon her sin.

have
This translation renders the Greek verb ἔχω (echō) with “have” wherever contextually possible. This rendering with “have” rather than “hold” maintains a distinction from another verb John uses in the book—κρατέω (krateō; cf. 2:1, 13, 14, 15, 25; 3:11; 7:1; 20:2). This is especially important here as both ἔχω (echō; “have”) and κρατέω (krateō; “hold fast”) appear in the following verse. Thus, translating ἔχω (echō) as consistently as possible with “have” or “has” throughout the book provides the reader the clearest window into the original text.

what you have, hold fast
Refer to the discussion on verse 24 above. The careful translational distinction between these two terms helps the reader to see the key way these words are used in this verse: “have” refers to the content itself while “hold” refers to what one does with that content.