12:11 But 39 they overcame him
by the blood of the Lamb
and by the word of their testimony,
and they did not love their lives 40 so much that they were afraid to die.
15:2 Then 50 I saw something like a sea of glass 51 mixed with fire, and those who had conquered 52 the beast and his image and the number of his name. They were standing 53 by 54 the sea of glass, holding harps given to them by God. 55
1 tn Grk “The one who conquers, to him I will grant.”
2 tn Or “who is victorious”; traditionally, “who overcomes.”
3 tn Grk “I will give [grant] to him.”
4 tn Or “have been victorious”; traditionally, “have overcome.”
5 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
6 tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the
7 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
9 tn Grk “the one sitting on it.”
10 sn See the note on the word crown in Rev 3:11.
11 tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
9 tn Or “who is victorious”; traditionally, “who overcomes.”
13 tn Or “who is victorious”; traditionally, “who overcomes.”
17 tn Or “who is victorious”; traditionally, “who overcomes.”
18 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”).
19 tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
21 tn Grk “and it was given to him to go to war.” Here the passive construction has been simplified, the referent (the beast) has been specified for clarity, and καί (kai) has not been translated because of differences between Greek and English style.
22 tc Many
23 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
24 tn Grk “and people,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
25 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.
26 tn Or “grant.”
27 tn Or “stands.”
28 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
29 tn Or “who overcomes.”
30 tn Grk “thus.”
31 tn Or “white robes.”
32 tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.
33 tn Or “will never wipe out.”
34 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
35 tn Grk “will confess.”
33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
34 tn Grk “says” (a historical present).
35 tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
36 tn Or “has been victorious”; traditionally, “has overcome.”
37 tn The infinitive has been translated as an infinitive of result here.
37 tn Here καί (kai) has not been translated because of differences between Greek and English style.
38 tn Or “be victorious over”; traditionally, “overcome.”
41 tn Here καί (kai) has been translated as “but” to indicate the contrast.
42 sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.
45 tn See BDAG 636 s.v. μετά A.2.a.α.
49 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.
50 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).
51 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.’”
52 tn Or “know”; for the meaning “understand” see L&N 32.4.
53 tn Or “who is victorious”; traditionally, “who overcomes.”
54 tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.
55 tn Here καί (kai) has not been translated because of differences between Greek and English style.
56 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.
57 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
58 sn See Rev 4:6 where the sea of glass was mentioned previously.
59 tn Or “had been victorious over”; traditionally, “had overcome.”
60 tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
61 tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”
62 tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.