Revelation 3:21

3:21 I will grant the one ¹  who conquers ²  permission ³  to sit with me on my throne, just as I too conquered ⁴  and sat down with my Father on his throne.

Revelation 6:2

6:2 So ⁵  I looked, ⁶  and here came ⁷  a white horse! The ⁸  one who rode it ⁹  had a bow, and he was given a crown, ¹⁰  and as a conqueror ¹¹  he rode out to conquer.

Revelation 21:7

21:7 The one who conquers ¹²  will inherit these things, and I will be his God and he will be my son.

Revelation 2:11

2:11 The one who has an ear had better hear what the Spirit says to the churches. The one who conquers ¹³  will in no way be harmed by the second death.’

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  –

Revelation 13:7

13:7 The beast ¹⁷  was permitted to go to war against the saints and conquer them. ¹⁸  He was given ruling authority ¹⁹  over every tribe, people, ²⁰  language, and nation,

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, ²¹  I will permit ²²  him to eat from the tree of life that is ²³  in the paradise of God.’ ²⁴ 

Revelation 3:5

3:5 The one who conquers ²⁵  will be dressed like them ²⁶  in white clothing, ²⁷  and I will never ²⁸  erase ²⁹  his name from the book of life, but ³⁰  will declare ³¹  his name before my Father and before his angels.

Revelation 5:5

5:5 Then ³²  one of the elders said ³³  to me, “Stop weeping! ³⁴  Look, the Lion of the tribe of Judah, the root of David, has conquered; ³⁵  thus he can open ³⁶  the scroll and its seven seals.”

Revelation 11:7

11:7 When ³⁷  they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer ³⁸  them and kill them.

Revelation 12:11

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.

Revelation 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ⁴¹  the Lamb are the called, chosen, and faithful.”

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, ⁴²  I will give him some of the hidden manna, and I will give him a white ⁴³  stone, ⁴⁴  and on that stone will be written a new name that no one can understand ⁴⁵  except the one who receives it.’

Revelation 3:12

3:12 The one who conquers ⁴⁶  I will make ⁴⁷  a pillar in the temple of my God, and he will never depart from it. I ⁴⁸  will write on him the name of my God and the name of the city of my God (the new Jerusalem that comes down out of heaven from my God), ⁴⁹  and my new name as well.

Revelation 15:2

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 

[3:21]  ¹ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ² tn Or “who is victorious”; traditionally, “who overcomes.”

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

[3:21]  ⁴ tn Or “have been victorious”; traditionally, “have overcome.”

[6:2]  ⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  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 mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  ⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ⁹ tn Grk “the one sitting on it.”

[6:2]  ¹⁰ sn See the note on the word crown in Rev 3:11.

[6:2]  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.”

[21:7]  ⁹ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:11]  ¹³ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  ¹⁷ tn Or “who is victorious”; traditionally, “who overcomes.”

[2:26]  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”).

[2:26]  ¹⁹ tn Or “over the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

[13:7]  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.

[13:7]  ²² tc Many mss omit the phrase “it was given to make war with the saints and to overcome them” (Ì⁴⁷ A C 2053 Ï^A sa). It is, however, found in Ì^115vid א 051 1006 (1611) 1841 (1854) 2329 2344 2351 (Ï^K) lat sy^ph,(h) bo. Although the ms evidence is somewhat in favor of the shorter reading, the support of ̹¹⁵ (a recently-discovered ms) for the longer reading balances things out. Normally, the shorter reading should be given preference. However, in an instance in which homoioteleuton could play a role, caution must be exercised. In this passage, accidental omission is quite likely. That this could have happened seems apparent from the two occurrences of the identical phrase “and it was given to him” (καὶ ἐδόθη αὐτῷ, kai edoqh autw) in v. 7. The scribe’s eye skipped over the first καὶ ἐδόθη αὐτῷ and went to the second, hence creating an accidental omission of eleven words.

[13:7]  ²³ tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.

[13:7]  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.

[2:7]  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.

[2:7]  ²⁶ tn Or “grant.”

[2:7]  ²⁷ tn Or “stands.”

[2:7]  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 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.

[3:5]  ²⁹ tn Or “who overcomes.”

[3:5]  ³⁰ tn Grk “thus.”

[3:5]  ³¹ tn Or “white robes.”

[3:5]  ³² tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ³³ tn Or “will never wipe out.”

[3:5]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ³⁵ tn Grk “will confess.”

[5:5]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ³⁴ tn Grk “says” (a historical present).

[5:5]  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).

[5:5]  ³⁶ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ³⁷ tn The infinitive has been translated as an infinitive of result here.

[11:7]  ³⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:7]  ³⁸ tn Or “be victorious over”; traditionally, “overcome.”

[12:11]  ⁴¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ⁴² sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[17:14]  ⁴⁵ tn See BDAG 636 s.v. μετά A.2.a.α.

[2:17]  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.

[2:17]  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).

[2:17]  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.’”

[2:17]  ⁵² tn Or “know”; for the meaning “understand” see L&N 32.4.

[3:12]  ⁵³ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ⁵⁴ tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

[3:12]  ⁵⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  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.

[15:2]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ⁵⁸ sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ⁵⁹ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ⁶⁰ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  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.”

[15:2]  ⁶² tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.