Isaiah 9:6-7

9:6 For a child has been ¹  born to us,

a son has been given to us.

He shoulders responsibility

and is called: ² 

Extraordinary Strategist, ³ 

Mighty God, ⁴ 

Everlasting Father, ⁵ 

Prince of Peace. ⁶ 

9:7 His dominion will be vast ⁷ 

and he will bring immeasurable prosperity. ⁸ 

He will rule on David’s throne

and over David’s kingdom, ⁹ 

establishing it ¹⁰  and strengthening it

by promoting justice and fairness, ¹¹ 

from this time forward and forevermore.

The Lord’s intense devotion to his people ¹²  will accomplish this.

Isaiah 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ¹³  of Israel? ¹⁴ 

I will make you a light to the nations, ¹⁵ 

so you can bring ¹⁶  my deliverance to the remote regions of the earth.”

Psalms 2:6-9

2:6 “I myself ¹⁷  have installed ¹⁸  my king

on Zion, my holy hill.”

2:7 The king says, ¹⁹  “I will announce the Lord’s decree. He said to me: ²⁰ 

‘You are my son! ²¹  This very day I have become your father!

2:8 Ask me,

and I will give you the nations as your inheritance, ²² 

the ends of the earth as your personal property.

2:9 You will break them ²³  with an iron scepter; ²⁴ 

you will smash them like a potter’s jar!’” ²⁵ 

Psalms 110:1-2

Psalm 110 ²⁶ 

A psalm of David.

110:1 Here is the Lord’s proclamation ²⁷  to my lord: ²⁸ 

“Sit down at my right hand ²⁹  until I make your enemies your footstool!” ³⁰ 

110:2 The Lord ³¹  extends ³²  your dominion ³³  from Zion.

Rule in the midst of your enemies!

Matthew 28:18

28:18 Then Jesus came up and said to them, ³⁴  “All authority in heaven and on earth has been given to me.

John 3:31

3:31 The one who comes from above is superior to all. ³⁵  The one who is from the earth belongs to the earth and speaks about earthly things. ³⁶  The one who comes from heaven ³⁷  is superior to all. ³⁸ 

John 5:22-23

5:22 Furthermore, the Father does not judge ³⁹  anyone, but has assigned ⁴⁰  all judgment to the Son, 5:23 so that all people ⁴¹  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Ephesians 1:20-23

1:20 This power ⁴²  he exercised ⁴³  in Christ when he raised him ⁴⁴  from the dead and seated him ⁴⁵  at his right hand in the heavenly realms ⁴⁶  1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God ⁴⁷  put ⁴⁸  all things under Christ’s ⁴⁹  feet, ⁵⁰  and he gave him to the church as head over all things. ⁵¹  1:23 Now the church is ⁵²  his body, the fullness of him who fills all in all. ⁵³ 

Philippians 2:9-11

2:9 As a result God exalted him

and gave him the name

that is above every name,

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Hebrews 1:3

1:3 The Son is ⁵⁴  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁵⁵  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁵⁶ 

Revelation 5:6-13

5:6 Then ⁵⁷  I saw standing in the middle of the throne ⁵⁸  and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. ⁵⁹  He had ⁶⁰  seven horns and seven eyes, which ⁶¹  are the seven ⁶²  spirits of God ⁶³  sent out into all the earth. 5:7 Then ⁶⁴  he came and took the scroll ⁶⁵  from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ⁶⁶  before the Lamb. Each ⁶⁷  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ⁶⁸  5:9 They were singing a new song: ⁶⁹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁷⁰ 

and at the cost of your own blood ⁷¹  you have purchased ⁷²  for God

persons ⁷³  from every tribe, language, ⁷⁴  people, and nation.

5:10 You have appointed ⁷⁵  them ⁷⁶  as a kingdom and priests ⁷⁷  to serve ⁷⁸  our God, and they will reign ⁷⁹  on the earth.”

5:11 Then ⁸⁰  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁸¹  number was ten thousand times ten thousand ⁸²  – thousands times thousands – 5:12 all of whom ⁸³  were singing ⁸⁴  in a loud voice:

“Worthy is the lamb who was killed ⁸⁵ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁸⁶  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁸⁷ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁸⁸  forever and ever!”

[9:6]  ¹ tn The Hebrew perfect (translated “has been born” and “has been given”) is used here as the prophet takes a rhetorical stance in the future. See the note at 9:1.

[9:6]  ² tn Or “and dominion was on his shoulders and he called his name.” The prefixed verbs with vav (ו) consecutive are used with the same rhetorical sense as the perfects in v. 6a. See the preceding note. There is great debate over the syntactical structure of the verse. No subject is indicated for the verb “he called.” If all the titles that follow are ones given to the king, then the subject of the verb must be indefinite, “one calls.” However, some have suggested that one to three of the titles that follow refer to God, not the king. For example, the traditional punctuation of the Hebrew text suggests the translation, “and the Extraordinary Strategist, the Mighty God calls his name, ‘Everlasting Father, Prince of Peace.’”

[9:6]  ³ tn Some have seen two titles here (“Wonderful” and “Counselor,” cf. KJV, ASV). However, the pattern of the following three titles (each contains two elements) and the use of the roots פָּלַא (pala’) and יָעַץ (ya’ats) together in Isa 25:1 (cf. כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן) and 28:29 (cf. הִפְלִיא עֵצָה) suggest otherwise. The term יוֹעֵץ (yo’ets) could be taken as appositional (genitive or otherwise) of species (“a wonder, i.e., a wonder as a counselor,” cf. NAB “Wonder-Counselor”) or as a substantival participle for which פָּלַא provides the direct object (“one who counsels wonders”). יוֹעֵץ is used as a royal title elsewhere (cf. Mic 4:9). Here it probably refers to the king’s ability to devise military strategy, as suggested by the context (cf. vv. 3-4 and the following title אֵל גִּבּוֹר, ’el gibor). In Isa 11:2 (also a description of this king) עֵצָה (’etsah) is linked with גְּבוּרָה (gÿvurah, the latter being typically used of military might, cf. BDB 150 s.v.). Note also עֵצָה וּגְבוּרָה לַמִּלְחָמָה in Isa 36:5. פֶּלֶא (pele’) is typically used of God (cf. however Lam 1:9). Does this suggest the deity of the messianic ruler? The NT certainly teaches he is God, but did Isaiah necessarily have this in mind over 700 years before his birth? Since Isa 11:2 points out that this king will receive the spirit of the Lord, which will enable him to counsel, it is possible to argue that the king’s counsel is “extraordinary” because it finds its source in the divine spirit. Thus this title does not necessarily suggest that the ruler is deity.

[9:6]  ⁴ tn גִּבּוֹר (gibbor) is probably an attributive adjective (“mighty God”), though one might translate “God is a warrior” or “God is mighty.” Scholars have interpreted this title is two ways. A number of them have argued that the title portrays the king as God’s representative on the battlefield, whom God empowers in a supernatural way (see J. H. Hayes and S. A. Irvine, Isaiah, 181-82). They contend that this sense seems more likely in the original context of the prophecy. They would suggest that having read the NT, we might in retrospect interpret this title as indicating the coming king’s deity, but it is unlikely that Isaiah or his audience would have understood the title in such a bold way. Ps 45:6 addresses the Davidic king as “God” because he ruled and fought as God’s representative on earth. Ancient Near Eastern art and literature picture gods training kings for battle, bestowing special weapons, and intervening in battle. According to Egyptian propaganda, the Hittites described Rameses II as follows: “No man is he who is among us, It is Seth great-of-strength, Baal in person; Not deeds of man are these his doings, They are of one who is unique” (See Miriam Lichtheim, Ancient Egyptian Literature, 2:67). According to proponents of this view, Isa 9:6 probably envisions a similar kind of response when friends and foes alike look at the Davidic king in full battle regalia. When the king’s enemies oppose him on the battlefield, they are, as it were, fighting against God himself. The other option is to regard this title as a reference to God, confronting Isaiah’s readers with the divinity of this promised “child.” The use of this same title that clearly refers to God in a later passage (Isa 10:21) supports this interpretation. Other passages depict Yahweh as the great God and great warrior (Deut 10:17; Jer. 32:18). Although this connection of a child who is born with deity is unparalleled in any earlier biblical texts, Isaiah’s use of this title to make this connection represents Isaiah’s attempt (at God’s behest) to advance Israel in their understanding of the ideal Davidic king for whom they long.

[9:6]  ⁵ tn This title must not be taken in an anachronistic Trinitarian sense. (To do so would be theologically problematic, for the “Son” is the messianic king and is distinct in his person from God the “Father.”) Rather, in its original context the title pictures the king as the protector of his people. For a similar use of “father” see Isa 22:21 and Job 29:16. This figurative, idiomatic use of “father” is not limited to the Bible. In a Phoenician inscription (ca. 850-800 b.c.) the ruler Kilamuwa declares: “To some I was a father, to others I was a mother.” In another inscription (ca. 800 b.c.) the ruler Azitawadda boasts that the god Baal made him “a father and a mother” to his people. (See ANET 499-500.) The use of “everlasting” might suggest the deity of the king (as the one who has total control over eternity), but Isaiah and his audience may have understood the term as royal hyperbole emphasizing the king’s long reign or enduring dynasty (for examples of such hyperbolic language used of the Davidic king, see 1 Kgs 1:31; Pss 21:4-6; 61:6-7; 72:5, 17). The New Testament indicates that the hyperbolic language (as in the case of the title “Mighty God”) is literally realized in the ultimate fulfillment of the prophecy, for Jesus will rule eternally.

[9:6]  ⁶ tn This title pictures the king as one who establishes a safe socio-economic environment for his people. It hardly depicts him as a meek individual, for he establishes peace through military strength (as the preceding context and the first two royal titles indicate). His people experience safety and prosperity because their invincible king destroys their enemies. See Pss 72 and 144 for parallels to these themes.

[9:7]  ⁷ tc The Hebrew text has לְםַרְבֵּה (lÿmarbeh), which is a corrupt reading. לם is dittographic; note the preceding word, שָׁלוֹם (shalom). The corrected text reads literally, “great is the dominion.”

[9:7]  ⁸ tn Heb “and to peace there will be no end” (KJV and ASV both similar). On the political and socio-economic sense of שָׁלוֹם (shalom) in this context, see the note at v. 6 on “Prince of Peace.”

[9:7]  ⁹ tn Heb “over the throne of David, and over his kingdom.” The referent of the pronoun “his” (i.e., David) has been specified in the translation for clarity.

[9:7]  ¹⁰ tn The feminine singular pronominal suffix on this form and the following one (translated “it” both times) refers back to the grammatically feminine noun “kingdom.”

[9:7]  ¹¹ tn Heb “with/by justice and fairness”; ASV “with justice and with righteousness.”

[9:7]  ¹² tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to vindicate them and to fulfill his promises to David and the nation.

[49:6]  ¹³ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ¹⁴ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ¹⁵ tn See the note at 42:6.

[49:6]  ¹⁶ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[2:6]  ¹⁷ tn The first person pronoun appears before the first person verbal form for emphasis, reflected in the translation by “myself.”

[2:6]  ¹⁸ tn Or perhaps “consecrated.”

[2:7]  ¹⁹ tn The words “the king says” are supplied in the translation for clarification. The speaker is the Lord’s chosen king.

[2:7]  ²⁰ tn Or “I will relate the decree. The Lord said to me” (in accordance with the Masoretic accentuation).

[2:7]  ²¹ sn ‘You are my son!’ The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 89:26-27). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[2:8]  ²² sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[2:9]  ²³ tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.

[2:9]  ²⁴ tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.

[2:9]  ²⁵ sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.

[110:1]  ²⁶ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ²⁷ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ²⁸ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ²⁹ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  ³⁰ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[110:2]  ³¹ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ³² tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ³³ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[28:18]  ³⁴ 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.

[3:31]  ³⁵ tn Or “is above all.”

[3:31]  ³⁶ tn Grk “speaks from the earth.”

[3:31]  ³⁷ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ³⁸ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[5:22]  ³⁹ tn Or “condemn.”

[5:22]  ⁴⁰ tn Or “given,” or “handed over.”

[5:23]  ⁴¹ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[1:20]  ⁴² tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁴³ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁴⁴ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ⁴⁵ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ⁴⁶ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[1:22]  ⁴⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁴⁸ tn Grk “subjected.”

[1:22]  ⁴⁹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁵⁰ sn An allusion to Ps 8:6.

[1:22]  ⁵¹ tn Grk “and he gave him as head over all things to the church.”

[1:23]  ⁵² tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.

[1:23]  ⁵³ tn Or perhaps, “who is filled entirely.”

[1:3]  ⁵⁴ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ⁵⁵ tn Grk “by the word of his power.”

[1:3]  ⁵⁶ sn An allusion to Ps 110:1, quoted often in Hebrews.

[5:6]  ⁵⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:6]  ⁵⁸ tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

[5:6]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

[5:6]  ⁶² 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]  ⁶³ sn See the note on the phrase the seven spirits of God in Rev 4:5.

[5:7]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:7]  ⁶⁵ tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:8]  ⁶⁶ 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]  ⁶⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ⁶⁸ sn This interpretive comment by the author forms a parenthesis in the narrative.

[5:9]  ⁶⁹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁷⁰ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁷¹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁷² tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁷³ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁷⁴ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[5:10]  ⁷⁵ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ⁷⁶ 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]  ⁷⁷ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁷⁸ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁷⁹ 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.

[5:11]  ⁸⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁸¹ tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁸² tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ⁸³ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁸⁴ tn Grk “saying.”

[5:12]  ⁸⁵ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁸⁷ tn Grk “saying.”

[5:13]  ⁸⁸ tn Or “dominion.”