Revelation 9:13

9:13 Then ¹  the sixth angel blew his trumpet, and I heard a single voice coming from the ²  horns on the golden altar that is before God,

Revelation 21:15

21:15 The angel ³  who spoke to me had a golden measuring rod with which to measure the city and its foundation stones and wall.

Revelation 8:3

8:3 Another ⁴  angel holding ⁵  a golden censer ⁶  came and was stationed ⁷  at the altar. A ⁸  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 2:1

To the Church in Ephesus

2:1 “To the angel of the church in Ephesus, ⁹  write the following: ¹⁰ 

“This is the solemn pronouncement of ¹¹  the one who has a firm grasp on ¹²  the seven stars in his right hand ¹³  – the one who walks among the seven golden ¹⁴  lampstands:

Revelation 4:4

4:4 In ¹⁵  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ¹⁶  dressed in white clothing and had golden crowns ¹⁷  on their heads.

Revelation 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ¹⁸  before the Lamb. Each ¹⁹  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ²⁰ 

Revelation 14:14

14:14 Then ²¹  I looked, and a white cloud appeared, ²²  and seated on the cloud was one like a son of man! ²³  He had ²⁴  a golden crown on his head and a sharp sickle in his hand.

Revelation 15:6-7

15:6 and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts ²⁵  around their chests. 15:7 Then ²⁶  one of the four living creatures gave the seven angels seven golden bowls filled with the wrath ²⁷  of God who lives forever and ever,

Revelation 17:4

17:4 Now ²⁸  the woman was dressed in purple and scarlet clothing, ²⁹  and adorned with gold, ³⁰  precious stones, and pearls. She held ³¹  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ³² 

[9:13]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[9:13]  ² tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[21:15]  ³ tn Grk “the one”; the referent (the angel of v. 9) has been specified in the translation for clarity.

[8:3]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[8:3]  ⁶ tn Grk “having.”

[8:3]  ⁷ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

[8:3]  ⁸ 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]  ⁹ 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.

[2:1]  ⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[2:1]  ⁸ tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[2:1]  ⁹ tn Grk “These things says [the One]…” The expression τάδε λέγει (tade legei) occurs eight times in the NT, seven of which are in Rev 2-3. “The pronoun is used to add solemnity to the prophetic utterance that follows. …In classical drama, it was used to introduce a new actor to the scene (Smyth, Greek Grammar, 307 [§1241]). But the τάδε λέγει formula in the NT derives from the OT, where it was used to introduce a prophetic utterance (BAGD, s.v. ὅδε, 1)” (ExSyn 328). Thus, the translation “this is the solemn pronouncement of” for τάδε λέγει is very much in keeping with the OT connotations of this expression.

[2:1]  ¹⁰ tn Grk “holds,” but the term (i.e., κρατῶν, kratwn) with an accusative object, along with the context, argues for a sense of firmness. (Cf. ExSyn 132.)

[2:1]  ¹¹ sn On seven stars in his right hand see 1:16.

[2:1]  ¹² tn Grk “lampstands of gold” with the genitive τῶν χρυσῶν (twn cruswn) translated as an attributive genitive.

[4:4]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ¹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

[4:4]  ¹¹ sn See the note on the word crown in Rev 3:11.

[5:8]  ¹¹ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[5:8]  ¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ¹³ sn This interpretive comment by the author forms a parenthesis in the narrative.

[14:14]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ¹⁴ tn Grk “and behold, a white cloud.”

[14:14]  ¹⁵ tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).

[14:14]  ¹⁶ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[15:6]  ¹⁵ tn Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).

[15:7]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[15:7]  ¹⁸ tn Or “anger.”

[17:4]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ²⁰ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ²¹ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ²² tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ²³ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.