Revelation 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 

Revelation 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 ⁵  into prison so you may be tested, ⁶  and you will experience suffering ⁷  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁸  2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ⁹  will in no way be harmed by the second death.’

Revelation 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, ¹⁰  I will give him some of the hidden manna, and I will give him a white ¹¹  stone, ¹²  and on that stone will be written a new name that no one can understand ¹³  except the one who receives it.’

Revelation 2:26

2:26 And to the one who conquers ¹⁴  and who continues in ¹⁵  my deeds until the end, I will give him authority over the nations ¹⁶  –

[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.

[2:10]  ⁵ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁶ tn Or “tempted.”

[2:10]  ⁷ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁸ 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]  ⁹ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:17]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “know”; for the meaning “understand” see L&N 32.4.

[2:26]  ¹⁴ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ¹⁵ 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]  ¹⁶ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).