2 Samuel 1:10

1:10 So I stood over him and put him to death, since I knew that he couldn’t live in such a condition. ¹  Then I took the crown which was on his head and the ²  bracelet which was on his arm. I have brought them here to my lord.” ³ 

Mazmur 21:3

21:3 For you bring him ⁴  rich ⁵  blessings; ⁶ 

you place a golden crown on his head.

Mazmur 89:39

89:39 You have repudiated ⁷  your covenant with your servant; ⁸ 

you have thrown his crown to the ground. ⁹ 

Mazmur 132:18

132:18 I will humiliate his enemies, ¹⁰ 

and his crown will shine.

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ¹¹  now crowned with glory and honor because he suffered death, ¹²  so that by God’s grace he would experience ¹³  death on behalf of everyone.

Yakobus 1:12

1:12 Happy is the one ¹⁴  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹⁵  promised to those who love him.

Yakobus 2:5

2:5 Listen, my dear brothers and sisters! ¹⁶  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

Wahyu 4:4

4:4 In ¹⁷  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ¹⁸  dressed in white clothing and had golden crowns ¹⁹  on their heads.

Wahyu 4:10

4:10 the twenty-four elders throw themselves to the ground ²⁰  before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns ²¹  before his ²²  throne, saying:

Wahyu 5:10

5:10 You have appointed ²³  them ²⁴  as a kingdom and priests ²⁵  to serve ²⁶  our God, and they will reign ²⁷  on the earth.”

Wahyu 19:12

19:12 His eyes are like a fiery ²⁸  flame and there are many diadem crowns ²⁹  on his head. He has ³⁰  a name written ³¹  that no one knows except himself.

[1:10]  ¹ tn Heb “after his falling”; NAB “could not survive his wound”; CEV “was too badly wounded to live much longer.”

[1:10]  ² tc The MT lacks the definite article, but this is likely due to textual corruption. It is preferable to read the alef (א) of אֶצְעָדָה (’ets’adah) as a ה (he) giving הַצְּעָדָה (hatsÿ’adah). There is no reason to think that the soldier confiscated from Saul’s dead body only one of two or more bracelets that he was wearing (cf. NLT “one of his bracelets”).

[1:10]  ³ sn The claims that the soldier is making here seem to contradict the story of Saul’s death as presented in 1 Sam 31:3-5. In that passage it appears that Saul took his own life, not that he was slain by a passerby who happened on the scene. Some scholars account for the discrepancy by supposing that conflicting accounts have been brought together in the MT. However, it is likely that the young man is here fabricating the account in a self-serving way so as to gain favor with David, or so he supposes. He probably had come across Saul’s corpse, stolen the crown and bracelet from the body, and now hopes to curry favor with David by handing over to him these emblems of Saul’s royalty. But in so doing the Amalekite greatly miscalculated David’s response to this alleged participation in Saul’s death. The consequence of his lies will instead be his own death.

[21:3]  ⁴ tn Or “meet him [with].”

[21:3]  ⁵ tn Heb “good.”

[21:3]  ⁶ 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).

[89:39]  ⁷ tn The Hebrew verb appears only here and in Lam 2:7.

[89:39]  ⁸ tn Heb “the covenant of your servant.”

[89:39]  ⁹ tn Heb “you dishonor [or “desecrate”] on the ground his crown.”

[132:18]  ¹⁰ tn Heb “his enemies I will clothe [with] shame.”

[2:9]  ¹¹ tn Or “who was made a little lower than the angels.”

[2:9]  ¹² tn Grk “because of the suffering of death.”

[2:9]  ¹³ 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).

[1:12]  ¹⁴ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ¹⁵ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[2:5]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:4]  ¹⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ¹⁸ 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]  ¹⁹ sn See the note on the word crown in Rev 3:11.

[4:10]  ²⁰ tn Grk “the twenty-four elders fall 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.”

[4:10]  ²¹ sn See the note on the word crown in Rev 3:11.

[4:10]  ²² tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).

[5:10]  ²³ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ²⁴ tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ²⁵ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ²⁶ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ²⁷ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 Ï^A pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.

[19:12]  ²⁸ tn The genitive noun πυρός (puros) has been translated as an attributive genitive (see also Rev 1:14).

[19:12]  ²⁹ 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]  ³⁰ 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]  ³¹ 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.