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 5:6

5:6 Then ⁵  I saw standing in the middle of the throne ⁶  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ⁷  He had ⁸  seven horns and seven eyes, which ⁹  are the seven ¹⁰  spirits of God ¹¹  sent out into all the earth.

Revelation 8:3

8:3 Another ¹²  angel holding ¹³  a golden censer ¹⁴  came and was stationed ¹⁵  at the altar. A ¹⁶  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Revelation 9:17

9:17 Now ¹⁷  this is what the horses and their riders ¹⁸  looked like in my ¹⁹  vision: The riders had breastplates that were fiery red, ²⁰  dark blue, ²¹  and sulfurous ²²  yellow in color. ²³  The ²⁴  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ²⁵  came out of their mouths.

[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.

[5:6]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ⁶ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ⁷ tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.

[5:6]  ⁸ tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

[5:6]  ⁹ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ¹⁰ tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; ̲⁴ א 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA²⁷ also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.

[5:6]  ¹¹ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[8:3]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ¹⁰ tn Grk “having.”

[8:3]  ¹¹ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ¹² tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

[8:3]  ¹³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ¹³ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.

[9:17]  ¹⁴ tn Grk “and those seated on them.”

[9:17]  ¹⁵ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ¹⁶ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ¹⁷ tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”

[9:17]  ¹⁸ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ¹⁹ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ²⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ²¹ tn Traditionally, “brimstone.”