Revelation 3:12

3:12 The one who conquers ¹  I will make ²  a pillar in the temple of my God, and he will never depart from it. I ³  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), ⁴  and my new name as well.

Revelation 14:11

14:11 And the smoke from their ⁵  torture will go up ⁶  forever and ever, and those who worship the beast and his image will have ⁷  no rest day or night, along with ⁸  anyone who receives the mark of his name.”

Revelation 17:5

17:5 On ⁹  her forehead was written a name, a mystery: ¹⁰  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

Revelation 22:4

22:4 and they will see his face, and his name will be on their foreheads.

[3:12]  ¹ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:12]  ² 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]  ³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:12]  ⁴ 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.

[14:11]  ⁵ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ⁶ tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ⁷ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ⁸ tn Grk “and.”

[17:5]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ¹⁰ tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).