Wahyu 2:7

2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ¹  I will permit ²  him to eat from the tree of life that is ³  in the paradise of God.’ ⁴ 

Wahyu 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁵  will in no way be harmed by the second death.’

Wahyu 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁶  I will give him some of the hidden manna, and I will give him a white ⁷  stone, ⁸  and on that stone will be written a new name that no one can understand ⁹  except the one who receives it.’

Wahyu 3:5

3:5 The one who conquers ¹⁰  will be dressed like them ¹¹  in white clothing, ¹²  and I will never ¹³  erase ¹⁴  his name from the book of life, but ¹⁵  will declare ¹⁶  his name before my Father and before his angels.

Wahyu 3:12

3:12 The one who conquers ¹⁷  I will make ¹⁸  a pillar in the temple of my God, and he will never depart from it. I ¹⁹  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ²⁰  and my new name as well.

Wahyu 3:21

3:21 I will grant the one ²¹  who conquers ²²  permission ²³  to sit with me on my throne, just as I too conquered ²⁴  and sat down with my Father on his throne.

Wahyu 21:7

21:7 The one who conquers ²⁵  will inherit these things, and I will be his God and he will be my son.

Roma 8:37

8:37 No, in all these things we have complete victory ²⁶  through him ²⁷  who loved us!

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ²⁸ 

Yohanes 5:5

5:5 Now a man was there who had been disabled for thirty-eight years. ²⁹ 

[2:7]  ¹ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ² tn Or “grant.”

[2:7]  ³ tn Or “stands.”

[2:7]  ⁴ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:11]  ⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:17]  ⁶ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:17]  ⁷ tn Or “bright.” The Greek term λευκός (leukos) can refer either to the color white (traditional here) or to an object that is bright or shining, either from itself or from an outside source of illumination (L&N 14.50; 79.27).

[2:17]  ⁸ tn On the interpretation of the stone, L&N 2.27 states, “A number of different suggestions have been made as to the reference of ψῆφος in this context. Some scholars believe that the white ψῆφος indicates a vote of acquittal in court. Others contend that it is simply a magical amulet; still others, a token of Roman hospitality; and finally, some have suggested that it may represent a ticket to the gladiatorial games, that is to say, to martyrdom. The context, however, suggests clearly that this is something to be prized and a type of reward for those who have ‘won the victory.’”

[2:17]  ⁹ tn Or “know”; for the meaning “understand” see L&N 32.4.

[3:5]  ¹⁰ tn Or “who overcomes.”

[3:5]  ¹¹ tn Grk “thus.”

[3:5]  ¹² tn Or “white robes.”

[3:5]  ¹³ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ¹⁴ tn Or “will never wipe out.”

[3:5]  ¹⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ¹⁶ tn Grk “will confess.”

[3:12]  ¹⁷ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ¹⁸ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ²⁰ sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

[3:21]  ²¹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ²² tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ²³ tn Grk “I will give [grant] to him.”

[3:21]  ²⁴ tn Or “have been victorious”; traditionally, “have overcome.”

[21:7]  ²⁵ tn Or “who is victorious”; traditionally, “who overcomes.”

[8:37]  ²⁶ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ²⁷ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[8:1]  ²⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[5:5]  ²⁹ tn Grk “who had had thirty-eight years in his disability.”