Wahyu 22:12

22:12 (Look! I am coming soon,

and my reward is with me to pay ¹  each one according to what he has done!

Wahyu 1:3

1:3 Blessed is the one who reads the words of this ²  prophecy aloud, ³  and blessed are ⁴  those who hear and obey ⁵  the things written in it, because the time is near! ⁶ 

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, ⁷  I will permit ⁸  him to eat from the tree of life that is ⁹  in the paradise of God.’ ¹⁰ 

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 ¹¹  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, ¹²  I will give him some of the hidden manna, and I will give him a white ¹³  stone, ¹⁴  and on that stone will be written a new name that no one can understand ¹⁵  except the one who receives it.’

Wahyu 2:26

2:26 And to the one who conquers ¹⁶  and who continues in ¹⁷  my deeds until the end, I will give him authority over the nations ¹⁸  –

Wahyu 3:4-5

3:4 But you have a few individuals ¹⁹  in Sardis who have not stained ²⁰  their clothes, and they will walk with me dressed ²¹  in white, because they are worthy. 3:5 The one who conquers ²²  will be dressed like them ²³  in white clothing, ²⁴  and I will never ²⁵  erase ²⁶  his name from the book of life, but ²⁷  will declare ²⁸  his name before my Father and before his angels.

Wahyu 3:12

3:12 The one who conquers ²⁹  I will make ³⁰  a pillar in the temple of my God, and he will never depart from it. I ³¹  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), ³²  and my new name as well.

Wahyu 3:21

3:21 I will grant the one ³³  who conquers ³⁴  permission ³⁵  to sit with me on my throne, just as I too conquered ³⁶  and sat down with my Father on his throne.

Wahyu 7:9-17

7:9 After these things I looked, and here was ³⁷  an enormous crowd that no one could count, made up of persons from every nation, tribe, ³⁸  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ³⁹ 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ⁴⁰  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ⁴¹  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

7:13 Then ⁴²  one of the elders asked ⁴³  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So ⁴⁴  I said to him, “My lord, you know the answer.” ⁴⁵  Then ⁴⁶  he said to me, “These are the ones who have come out of the great tribulation. They ⁴⁷  have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve ⁴⁸  him day and night in his temple, and the one seated on the throne will shelter them. ⁴⁹  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ⁵⁰  7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” ⁵¹ 

Wahyu 14:13

14:13 Then ⁵²  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ⁵³  because their deeds will follow them.” ⁵⁴ 

[22:12]  ¹ tn The Greek term may be translated either “pay” or “pay back” and has something of a double meaning here. However, because of the mention of “wages” (“reward,” another wordplay with two meanings) in the previous clause, the translation “pay” for ἀποδοῦναι (apodounai) was used here.

[1:3]  ² tn The word “this” is used to translate the Greek article τῆς (ths), bringing out its demonstrative force.

[1:3]  ³ tn The word “aloud” has been supplied to indicate that in the original historical setting reading would usually refer to reading out loud in public rather than silently to oneself.

[1:3]  ⁴ tn The words “blessed are” are repeated from the beginning of this verse for stylistic reasons and for clarity.

[1:3]  ⁵ tn Grk “keep.” L&N 36.19 has “to continue to obey orders or commandments – ‘to obey, to keep commandments, obedience.’”

[1:3]  ⁶ sn The time refers to the time when the things prophesied would happen.

[2:7]  ⁷ 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]  ⁸ tn Or “grant.”

[2:7]  ⁹ tn Or “stands.”

[2:7]  ¹⁰ 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]  ¹¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:17]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Or “know”; for the meaning “understand” see L&N 32.4.

[2:26]  ¹⁶ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ¹⁷ tn Grk “keeps.” In a context that speaks of “holding on to what you have,” the idea here is one of continued faithful behavior (BDAG 1002 s.v. τηρέω 3 has “ὁ τηρῶν τὰ ἔργα μου the one who takes my deeds to heart Rv 2:26”).

[2:26]  ¹⁸ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[3:4]  ¹⁹ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ²⁰ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ²¹ tn The word “dressed” is not in the Greek text, but is implied.

[3:5]  ²² tn Or “who overcomes.”

[3:5]  ²³ tn Grk “thus.”

[3:5]  ²⁴ tn Or “white robes.”

[3:5]  ²⁵ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ²⁶ tn Or “will never wipe out.”

[3:5]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ²⁸ tn Grk “will confess.”

[3:12]  ²⁹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ³⁰ 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]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ³² 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]  ³³ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ³⁴ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ³⁵ tn Grk “I will give [grant] to him.”

[3:21]  ³⁶ tn Or “have been victorious”; traditionally, “have overcome.”

[7:9]  ³⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ³⁸ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:10]  ³⁹ tn The dative here has been translated as a dative of possession.

[7:11]  ⁴⁰ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ⁴¹ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[7:13]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ⁴³ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁴⁵ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ⁴⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁴⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:15]  ⁴⁸ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ⁴⁹ tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).

[7:16]  ⁵⁰ tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.

[7:17]  ⁵¹ sn An allusion to Isa 25:8.

[14:13]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ⁵³ tn Or “from their trouble” (L&N 22.7).

[14:13]  ⁵⁴ tn Grk “their deeds will follow with them.”