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 2:19

2:19 ‘I know your deeds: your love, faith, ⁶  service, and steadfast endurance. ⁷  In fact, ⁸  your more recent deeds are greater than your earlier ones.

Wahyu 3:21

3:21 I will grant the one ⁹  who conquers ¹⁰  permission ¹¹  to sit with me on my throne, just as I too conquered ¹²  and sat down with my Father on his throne.

Wahyu 13:3

13:3 One of the beast’s ¹³  heads appeared to have been killed, ¹⁴  but the lethal wound had been healed. ¹⁵  And the whole world followed ¹⁶  the beast in amazement;

Wahyu 13:17-18

13:17 Thus no one was allowed to buy ¹⁷  or sell things ¹⁸  unless he bore ¹⁹  the mark of the beast – that is, his name or his number. ²⁰  13:18 This calls for wisdom: ²¹  Let the one who has insight calculate the beast’s number, for it is man’s number, ²²  and his number is 666. ²³ 

Wahyu 16:13

16:13 Then ²⁴  I saw three unclean spirits ²⁵  that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet.

Wahyu 21:7

21:7 The one who conquers ²⁶  will inherit these things, and I will be his God and he will be my son.

[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.”

[2:19]  ⁶ tn Grk “and faith.” Here and before the following term καί (kai) has not been translated because English normally uses a coordinating conjunction only between the next to last and last terms in a list.

[2:19]  ⁷ tn Or “perseverance.”

[2:19]  ⁸ tn The phrase “In fact” is supplied in the translation to bring out the ascensive quality of the clause. It would also be possible to supply here an understood repetition of the phrase “I know” from the beginning of the verse (so NRSV). Grk “and your last deeds [that are] greater than the first.”

[3:21]  ⁹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ¹⁰ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ¹¹ tn Grk “I will give [grant] to him.”

[3:21]  ¹² tn Or “have been victorious”; traditionally, “have overcome.”

[13:3]  ¹³ tn Grk “one of its heads”; the referent (the beast) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[13:3]  ¹⁴ tn Grk “killed to death,” an expression emphatic in its redundancy. The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. In this instance, the appearance of the beast’s head did not match reality, because the next phrase shows that in fact it did not die. This text does not affirm that the beast died and was resurrected, but some draw this conclusion because of the only other use of the phrase, which refers to Jesus in 5:6.

[13:3]  ¹⁵ tn The phrase τοῦ θανάτου (tou qanatou) can be translated as an attributive genitive (“deathly wound”) or an objective genitive (the wound which caused death) and the final αὐτοῦ (autou) is either possessive or reference/respect.

[13:3]  ¹⁶ tn On the phrase “the whole world followed the beast in amazement,” BDAG 445 s.v. θαυμάζω 2 states, “wonder, be amazed…Rv 17:8. In pregnant constr. ἐθαυμάσθη ὅλη ἡ γῆ ὀπίσω τ. θηρίου the whole world followed the beast, full of wonder 13:3 (here wonder becomes worship: cp. Ael. Aristid. 13 p. 290 D.; 39 p. 747 of Dionysus and Heracles, οἳ ὑφ᾿ ἡμῶν ἐθαυμάσθησαν. Sir 7:29; Jos., Ant. 3, 65. – The act. is also found in this sense: Cebes 2, 3 θ. τινά = ‘admire’ or ‘venerate’ someone; Epict. 1, 17, 19 θ. τὸν θεόν).”

[13:17]  ¹⁷ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ¹⁸ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ¹⁹ tn Grk “except the one who had.”

[13:17]  ²⁰ tn Grk “his name or the number of his name.”

[13:18]  ²¹ tn Grk “Here is wisdom.”

[13:18]  ²² tn Grk “it is man’s number.” ExSyn 254 states “if ἀνθρώπου is generic, then the sense is, ‘It is [the] number of humankind.’ It is significant that this construction fits Apollonius’ Canon (i.e., both the head noun and the genitive are anarthrous), suggesting that if one of these nouns is definite, then the other is, too. Grammatically, those who contend that the sense is ‘it is [the] number of a man’ have the burden of proof on them (for they treat the head noun, ἀριθμός, as definite and the genitive, ἀνθρώπου, as indefinite – the rarest of all possibilities). In light of Johannine usage, we might also add Rev 16:18, where the Seer clearly uses the anarthrous ἄνθρωπος in a generic sense, meaning ‘humankind.’ The implications of this grammatical possibility, exegetically speaking, are simply that the number ‘666’ is the number that represents humankind. Of course, an individual is in view, but his number may be the number representing all of humankind. Thus the Seer might be suggesting here that the antichrist, who is the best representative of humanity without Christ (and the best counterfeit of a perfect man that his master, that old serpent, could muster), is still less than perfection (which would have been represented by the number seven).” See G. K. Beale, Revelation, [NIGTC], 723-24, who argues for the “generic” understanding of the noun; for an indefinite translation, see the ASV and ESV which both translate the clause as “it is the number of a man.”

[13:18]  sn The translation man’s number suggests that the beast’s number is symbolic of humanity in general, while the translation a man’s number suggests that it represents an individual.

[13:18]  ²³ tc A few mss (̹¹⁵ C, along with a few mss known to Irenaeus {and two minuscule mss, 5 and 11, no longer extant}), read 616 here, and several other witnesses have other variations. Irenaeus’ mention of mss that have 616 is balanced by his rejection of such witnesses in this case. As intriguing as the reading 616 is (since the conversion of Nero Caesar’s name in Latin by way of gematria would come out to 616), it must remain suspect because such a reading seems motivated in that it conforms more neatly to Nero’s gematria.

[16:13]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:13]  ²⁵ sn According to the next verse, these three unclean spirits are spirits of demons.

[21:7]  ²⁶ tn Or “who is victorious”; traditionally, “who overcomes.”