Wahyu 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.

Wahyu 11:17

11:17 with these words: ⁸ 

“We give you thanks, Lord God, the All-Powerful, ⁹ 

the one who is and who was,

because you have taken your great power

and begun to reign. ¹⁰ 

Wahyu 19:12

19:12 His eyes are like a fiery ¹¹  flame and there are many diadem crowns ¹²  on his head. He has ¹³  a name written ¹⁴  that no one knows except himself.

Mazmur 21:3

21:3 For you bring him ¹⁵  rich ¹⁶  blessings; ¹⁷ 

you place a golden crown on his head.

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ¹⁸  now crowned with glory and honor because he suffered death, ¹⁹  so that by God’s grace he would experience ²⁰  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]  sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1-8,” Int 18 (1964): 407-18. This interpretation is the most probable one.

[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.”

[11:17]  ⁸ tn Grk “saying.”

[11:17]  ⁹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[11:17]  ¹⁰ tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.

[19:12]  ¹¹ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ¹² tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[19:12]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[19:12]  ¹³ tn Grk “head, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[19:12]  ¹⁴ tn Although many translations supply a prepositional phrase to specify what the name was written on (“upon Him,” NASB; “on him,” NIV), there is no location for the name specified in the Greek text.

[21:3]  ¹⁵ tn Or “meet him [with].”

[21:3]  ¹⁶ tn Heb “good.”

[21:3]  ¹⁷ sn You bring him rich blessings. The following context indicates that God’s “blessings” include deliverance/protection, vindication, sustained life, and a long, stable reign (see also Pss 3:8; 24:5).

[2:9]  ¹⁸ tn Or “who was made a little lower than the angels.”

[2:9]  ¹⁹ tn Grk “because of the suffering of death.”

[2:9]  ²⁰ 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).