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 11:11

11:11 But ⁵  after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized ⁶  those who were watching them.

Revelation 13:15

13:15 The second beast ⁷  was empowered ⁸  to give life ⁹  to the image of the first beast ¹⁰  so that it could speak, and could cause all those who did not worship the image of the beast to be killed.

Revelation 22:17

22:17 And the Spirit and the bride say, “Come!” And let the one who hears say: “Come!” And let the one who is thirsty come; let the one who wants it take the water of life free of charge.

[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.

[11:11]  ⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[11:11]  ⁶ tn Grk “fell upon.”

[13:15]  ⁹ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ¹⁰ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹¹ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ¹² tn Grk “of the beast”; the word “first” has been supplied to specify the referent.