Wahyu 2:3

2:3 I am also aware ¹  that you have persisted steadfastly, ²  endured much for the sake of my name, and have not grown weary.

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, ³  I will permit ⁴  him to eat from the tree of life that is ⁵  in the paradise of God.’ ⁶ 

Wahyu 2:10-11

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁷  into prison so you may be tested, ⁸  and you will experience suffering ⁹  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ¹⁰  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 2:26-29

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  –

2:27 he ¹⁹  will rule ²⁰  them with an iron rod ²¹ 

and like clay jars he will break them to pieces, ²² 

2:28 just as I have received the right to rule ²³  from my Father – and I will give him the morning star. ²⁴  2:29 The one who has an ear had better hear what the Spirit says to the churches.’

[2:3]  ¹ tn Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation by supplying the phrase “I am also aware” to link this English sentence back to “I know” at the beginning of v. 2.

[2:3]  ² tn The Greek word translated “persisted steadfastly” (ὑπομονή, Jupomonh) is the same one translated “steadfast endurance” in v. 2.

[2:7]  ³ 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]  ⁴ tn Or “grant.”

[2:7]  ⁵ tn Or “stands.”

[2:7]  ⁶ 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.

[2:10]  ⁷ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁸ tn Or “tempted.”

[2:10]  ⁹ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ¹⁰ 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.”

[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”).

[2:27]  ¹⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[2:27]  ²⁰ tn Grk “will shepherd.”

[2:27]  ²¹ tn Or “scepter.” The Greek term ῥάβδος (rJabdo") can mean either “rod” or “scepter.”

[2:27]  ²² sn A quotation from Ps 2:9 (with the line introducing the quotation containing a partial allusion to Ps 2:8). See also Rev 12:5, 19:15.

[2:28]  ²³ tn What has been received is not specified in the Greek text, but must be supplied from the context. In the light of the two immediately preceding verses about rulership or dominion, it seems that the implied direct object of δώσω (dwsw) is “the right to rule” (i.e., ἔχειν ἐξουσίαν ποιμάνειν, ecein exousian poimanein), although many modern translations supply the word “authority” here (so NAB, NRSV, NLT).

[2:28]  ²⁴ tn On this expression BDAG 892 s.v. πρωϊνός states, “early, belonging to the morning ὁ ἀστὴρ ὁ πρ. the morning star, Venus Rv 2:28; 22:16.”