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 2:17

2:17 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ⁵  I will give him some of the hidden manna, and I will give him a white ⁶  stone, ⁷  and on that stone will be written a new name that no one can understand ⁸  except the one who receives it.’

Wahyu 3:5

3:5 The one who conquers ⁹  will be dressed like them ¹⁰  in white clothing, ¹¹  and I will never ¹²  erase ¹³  his name from the book of life, but ¹⁴  will declare ¹⁵  his name before my Father and before his angels.

Wahyu 3:12

3:12 The one who conquers ¹⁶  I will make ¹⁷  a pillar in the temple of my God, and he will never depart from it. I ¹⁸  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), ¹⁹  and my new name as well.

Wahyu 3:21

3:21 I will grant the one ²⁰  who conquers ²¹  permission ²²  to sit with me on my throne, just as I too conquered ²³  and sat down with my Father on his throne.

[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.

[2:17]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Or “know”; for the meaning “understand” see L&N 32.4.

[3:5]  ⁹ tn Or “who overcomes.”

[3:5]  ¹⁰ tn Grk “thus.”

[3:5]  ¹¹ tn Or “white robes.”

[3:5]  ¹² tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ¹³ tn Or “will never wipe out.”

[3:5]  ¹⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ¹⁵ tn Grk “will confess.”

[3:12]  ¹⁶ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ¹⁷ 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]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ¹⁹ 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]  ²⁰ tn Grk “The one who conquers, to him I will grant.”

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

[3:21]  ²² tn Grk “I will give [grant] to him.”

[3:21]  ²³ tn Or “have been victorious”; traditionally, “have overcome.”