Revelation 6:2

6:2 So ¹  I looked, ²  and here came ³  a white horse! The ⁴  one who rode it ⁵  had a bow, and he was given a crown, ⁶  and as a conqueror ⁷  he rode out to conquer.

Revelation 12:3

12:3 Then ⁸  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ⁹ 

Revelation 13:1

The Two Beasts

13:1 Then ¹⁰  I saw a beast coming up out of the sea. It ¹¹  had ten horns and seven heads, and on its horns were ten diadem crowns, ¹²  and on its heads a blasphemous name. ¹³ 

Psalms 8:5

8:5 and make them a little less than the heavenly beings? ¹⁴ 

You grant mankind ¹⁵  honor and majesty; ¹⁶ 

The Song of Songs 3:11

3:11 Come out, O maidens of Zion,

and gaze upon King Solomon!

He is wearing the crown with which his mother crowned him

on his wedding day,

on the most joyous day of his life! ¹⁷ 

Isaiah 62:3

62:3 You will be a majestic crown in the hand of the Lord,

a royal turban in the hand of your God.

Zechariah 9:16

9:16 On that day the Lord their God will deliver them as the flock of his people, for they are the precious stones of a crown sparkling over his land.

Matthew 21:5

21:5 “Tell the people of Zion, ¹⁸ 

‘Look, your king is coming to you,

unassuming and seated on a donkey,

and on a colt, the foal of a donkey.’” ¹⁹ 

Matthew 28:18

28:18 Then Jesus came up and said to them, ²⁰  “All authority in heaven and on earth has been given to me.

Hebrews 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ²¹  now crowned with glory and honor because he suffered death, ²²  so that by God’s grace he would experience ²³  death on behalf of everyone.

[6:2]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ² 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]  ³ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ⁵ tn Grk “the one sitting on it.”

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

[6:2]  ⁷ 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.”

[12:3]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ⁹ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ¹¹ tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ¹² tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ¹³ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[8:5]  ¹⁴ tn Heb “and you make him lack a little from [the] gods [or “God”].” The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The prefixed verbal form with vav (ו) consecutive either carries on the characteristic nuance of the imperfect in v. 5b or indicates a consequence (“so that you make him…”) of the preceding statement (see GKC 328 §111.m). Some prefer to make this an independent clause and translate it as a new sentence, “You made him….” In this case the statement might refer specifically to the creation of the first human couple, Adam and Eve (cf. Gen 1:26-27). The psalmist does appear to allude to Gen 1:26-27, where mankind is created in the image of God and his angelic assembly (note “let us make man in our image” in Gen 1:26). However, the psalmist’s statement need not be limited in its focus to that historical event, for all mankind shares the image imparted to the first human couple. Consequently the psalmist can speak in general terms of the exalted nature of mankind. The referent of אֱלֹהִים (’elohim, “God” or “the heavenly beings”) is unclear. Some understand this as a reference to God alone, but the allusion to Gen 1:26-27 suggests a broader referent, including God and the other heavenly beings (known in other texts as “angels”). The term אֱלֹהִים is also used in this way in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.”) Also אֱלֹהִים may refer to the members of the heavenly assembly in Ps 82:1, 6. The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (this is the source of the quotation of Ps 8:5 in Heb 2:7).

[8:5]  ¹⁵ tn Heb “you crown him [with].” The imperfect verbal forms in this and the next line describe God’s characteristic activity.

[8:5]  ¹⁶ sn Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).

[3:11]  ¹⁷ tn Heb “the day of the joy of his heart.” In the genitive construct phrase וּבְיוֹם שִׂמְחַת (uvÿyom simkhat, “the day of joy”) the noun שִׂמְחָה (simkhah, “joy”) functions as a descriptive genitive of attribute (attributive genitive), that is, the genitive identifies the outstanding quality of the construct noun: “the joyous day” or “the day characterized by joy.” In the second genitive construct phrase שִׂמְחַת לִבּוֹ (simkhat livvo, “joy of his heart”) the noun לִבּוֹ (“his heart”) is a subjective genitive: “his heart rejoices.” The term לֵב (lev, “heart”) is a synecdoche of part for the whole (= Solomon himself), that is, “the day Solomon greatly rejoiced” or “the day of Solomon’s great joy.”

[21:5]  ¹⁸ tn Grk “Tell the daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[21:5]  ¹⁹ tn Grk “the foal of an animal under the yoke,” i.e., a hard-working animal. This is a quotation from Zech 9:9.

[28:18]  ²⁰ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:9]  ²¹ tn Or “who was made a little lower than the angels.”

[2:9]  ²² tn Grk “because of the suffering of death.”

[2:9]  ²³ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).