Wahyu 22:1

22:1 Then ¹  the angel ²  showed me the river of the water of life – water as clear as crystal – pouring out ³  from the throne of God and of the Lamb,

Wahyu 22:11

22:11 The evildoer must continue to do evil, ⁴  and the one who is morally filthy ⁵  must continue to be filthy. The ⁶  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

Wahyu 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, ⁷  I will permit ⁸  him to eat from the tree of life that is ⁹  in the paradise of God.’ ¹⁰ 

Wahyu 2:11

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

Wahyu 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, ¹²  I will give him some of the hidden manna, and I will give him a white ¹³  stone, ¹⁴  and on that stone will be written a new name that no one can understand ¹⁵  except the one who receives it.’

Wahyu 2:29

2:29 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:6

3:6 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:13

3:13 The one who has an ear had better hear what the Spirit says to the churches.’

Wahyu 3:22

3:22 The one who has an ear had better hear what the Spirit says to the churches.’”

[22:1]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ² tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ³ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:11]  ⁴ tn Grk “must do evil still.”

[22:11]  ⁵ tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ⁶ tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.

[2:7]  ⁷ 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]  ⁸ tn Or “grant.”

[2:7]  ⁹ tn Or “stands.”

[2:7]  ¹⁰ 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.

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

[2:17]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Or “know”; for the meaning “understand” see L&N 32.4.