8:1 There is therefore now no condemnation for those who are in Christ Jesus. 28
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 tn Or “grant.”
3 tn Or “stands.”
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
5 tn Or “who is victorious”; traditionally, “who overcomes.”
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.
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).
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.’”
9 tn Or “know”; for the meaning “understand” see L&N 32.4.
10 tn Or “who overcomes.”
11 tn Grk “thus.”
12 tn Or “white robes.”
13 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
14 tn Or “will never wipe out.”
15 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
16 tn Grk “will confess.”
17 tn Or “who is victorious”; traditionally, “who overcomes.”
18 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
19 tn Here καί (kai) has not been translated because of differences between Greek and English style.
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.
21 tn Grk “The one who conquers, to him I will grant.”
22 tn Or “who is victorious”; traditionally, “who overcomes.”
23 tn Grk “I will give [grant] to him.”
24 tn Or “have been victorious”; traditionally, “have overcome.”
25 tn Or “who is victorious”; traditionally, “who overcomes.”
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.”
27 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
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 33vid 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.
29 tn The phrase ἡ ἀγάπη τοῦ θεοῦ (Jh agaph tou qeou, “the love of God”) could be interpreted as either an objective genitive (“our love for God”), subjective genitive (“God’s love for us”), or both (M. Zerwick’s “general” genitive [Biblical Greek, §§36-39]; D. B. Wallace’s “plenary” genitive [ExSyn 119-21]). The immediate context, which discusses what God has done for believers, favors a subjective genitive, but the fact that this love is poured out within the hearts of believers implies that it may be the source for believers’ love for God; consequently an objective genitive cannot be ruled out. It is possible that both these ideas are meant in the text and that this is a plenary genitive: “The love that comes from God and that produces our love for God has been poured out within our hearts through the Holy Spirit who was given to us” (ExSyn 121).
30 sn On the OT background of the Spirit being poured out, see Isa 32:15; Joel 2:28-29.