In this blog entry, my main concerns are what each word means in this context (lexical semantics) and how each word relates to the other words in the verse (syntax). Many commentators point to the different structure that Revelation 2:26 has, when compared with similar utterances in Revelation.
Revelation 2:26-Greek (SBLGNT):
καὶ ὁ νικῶν καὶ ὁ τηρῶν ἄχρι τέλους τὰ ἔργα μου, δώσω αὐτῷ ἐξουσίαν ἐπὶ τῶν ἐθνῶν
καὶ-a conjunction meaning "and." καὶ may function paratactically or hypotactically (uniting parallel clauses or subordininating one clause to another).
ὁ νικῶν-"the one who conquers" or "the one who is conquering/overcoming." Zerwick-Grosvenor classifies this construction (with article + present active participle) as a pendent nominative or nominativus pendens (page 747): the construction also functions substantivally. Buist Fanning describes the nominativus pendens as "a type of anacoluthon" since ὁ νικῶν occurs in the nominative case, but the nominal construction is not maintained by John because he subsequently uses the datival pronominal αὐτῷ. Among other sources, Fanning cites BDF section 466.4. (See Fanning, Revelation, page 155). Compare the discussion in Daniel B. Wallace, Greek Grammar Beyond the Basics, pages 49-53: he cites Revelation 3:12 to illustrate how the nominativus pendens works. Compare Revelation 3:21.
καὶ-"and" or "even." It possibly explains what follows, ὁ τηρῶν . . .
How does ὁ τηρῶν function in this verse? We could translate ὁ τηρῶν: "the one who keeps" or "the one who observes." R.H. Charles proffers that ὁ νικῶν καὶ ὁ τηρῶν are conceptually equal due to articular repetition by John. Charles suggests understanding the construction thus: "he that overcometh--even he that keepeth," and he's certainly correct that the conqueror is the one who keeps Christ's works and vice versa (Charles, Revelation, 1:74). R.L. Thomas thinks the article in Revelation 2:26 might show that the one who conquers is identical with the one who keeps Christ's works (Thomas, Revelation 1-7, page 232): he seems more positive about the identification than he does regarding the article proving the identity of the two grammatical constructs.
ἄχρι τέλους-a possible translation is "until the end"; G.K. Beale explains: "They will receive such rule with him at the 'end' (τέλος) of their lives, when it is evident finally that they have 'kept Christ’s works.' The 'end' could be Christ’s final coming, but it may include the 'end' of their Christian existence, which encompasses but is not exhausted by reference to martyrdom (for discussion of these alternatives see above on 1:7; 2:5, 10–11)."
ἄχρι τέλους likewise constitutes an improper preposition paired with the genitive: see Revelation 2:10 and it functions adverbially. τὰ ἔργα μου-"my works" (said by the resurrected Christ Jesus); R.L. Thomas reckons that μου is a genitive of possession (i.e., the works belong to Christ/they are his). See Thomas, op. cit.
δώσω αὐτῷ-"I will give him"; δώσω is future indicative active first person singular of δίδωμι and αὐτῷ is dative singular masculine third person of αὐτός; the pronominal αὐτῷ constitutes the indirect object of δώσω.
ἐξουσίαν ἐπὶ τῶν ἐθνῶν-"authority over the nations"; ἐξουσίαν is accusative feminine singular of ἐξουσία and it's the direct object of δώσω. ἐπὶ occurs with a genitive construct within the context of authority and occurs as part of a prepositional phrase: ἐπὶ is best rendered "over" in this context (compare Revelation 5:9-10; 6:8; 9:11;11:6; 14:18).
See https://fosterheologicalreflections.blogspot.com/2020/05/places-and-people-more-from-harris.html
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