26:1 There was a famine in the land, subsequent to the earlier famine that occurred 1 in the days of Abraham. 2 Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; 3 settle down in the land that I will point out to you. 4 26:3 Stay 5 in this land. Then I will be with you and will bless you, 6 for I will give all these lands to you and to your descendants, 7 and I will fulfill 8 the solemn promise I made 9 to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them 10 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 11 26:5 All this will come to pass 12 because Abraham obeyed me 13 and kept my charge, my commandments, my statutes, and my laws.” 14 26:6 So Isaac settled in Gerar.
26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” 15 He was afraid to say, “She is my wife,” for he thought to himself, 16 “The men of this place will kill me to get 17 Rebekah because she is very beautiful.”
26:8 After Isaac 18 had been there a long time, 19 Abimelech king of the Philistines happened to look out a window and observed 20 Isaac caressing 21 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 22 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 23
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 24 One of the men 25 might easily have had sexual relations with 26 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 27 this man or his wife will surely be put to death.” 28
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 29 because the Lord blessed him. 30 26:13 The man became wealthy. 31 His influence continued to grow 32 until he became very prominent. 26:14 He had 33 so many sheep 34 and cattle 35 and such a great household of servants that the Philistines became jealous 36 of him. 26:15 So the Philistines took dirt and filled up 37 all the wells that his father’s servants had dug back in the days of his father Abraham.
26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 38 for you have become much more powerful 39 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 40 26:18 Isaac reopened 41 the wells that had been dug 42 back in the days of his father Abraham, for the Philistines had stopped them up 43 after Abraham died. Isaac 44 gave these wells 45 the same names his father had given them. 46
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 47 water there, 26:20 the herdsmen of Gerar quarreled 48 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 49 named the well 50 Esek 51 because they argued with him about it. 52 26:21 His servants 53 dug another well, but they quarreled over it too, so Isaac named it 54 Sitnah. 55 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 56 named it 57 Rehoboth, 58 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 59 went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped 60 the Lord. He pitched his tent there, and his servants dug a well. 61
26:26 Now Abimelech had come 62 to him from Gerar along with 63 Ahuzzah his friend 64 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 65 and sent me away from you.” 26:28 They replied, “We could plainly see 66 that the Lord is with you. So we decided there should be 67 a pact between us 68 – between us 69 and you. Allow us to make 70 a treaty with you 26:29 so that 71 you will not do us any harm, just as we have not harmed 72 you, but have always treated you well 73 before sending you away 74 in peace. Now you are blessed by the Lord.” 75
26:30 So Isaac 76 held a feast for them and they celebrated. 77 26:31 Early in the morning the men made a treaty with each other. 78 Isaac sent them off; they separated on good terms. 79
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 80 26:33 So he named it Shibah; 81 that is why the name of the city has been Beer Sheba 82 to this day.
26:34 When 83 Esau was forty years old, 84 he married 85 Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. 86
5:6 When Seth had lived 105 years, he became the father 90 of Enosh.
12:8 Then he moved from there to the hill country east of Bethel 92 and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. 93
32:30 The next day Moses said to the people, 96 “You have committed a very serious sin, 97 but now I will go up to the Lord – perhaps I can make atonement 98 on behalf of your sin.”
9:24 “Seventy weeks 101 have been determined
concerning your people and your holy city
to put an end to 102 rebellion,
to bring sin 103 to completion, 104
to atone for iniquity,
to bring in perpetual 105 righteousness,
to seal up 106 the prophetic vision, 107
and to anoint a most holy place. 108
10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. 124
1 tn Heb “in addition to the first famine which was.”
2 sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.
3 sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.
4 tn Heb “say to you.”
5 tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.
6 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
7 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
8 tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.
9 tn Heb “the oath which I swore.”
10 tn Heb “your descendants.”
11 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
12 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
13 tn Heb “listened to my voice.”
14 sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.
15 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
16 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
17 tn Heb “kill me on account of.”
18 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
19 tn Heb “and it happened when the days were long to him there.”
20 tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.
21 tn Or “fondling.”
22 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
23 tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).
24 tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).
25 tn Heb “people.”
26 tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”
27 tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.
28 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
29 tn Heb “a hundredfold.”
30 tn This final clause explains why Isaac had such a bountiful harvest.
31 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
32 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
33 tn Heb “and there was to him.”
34 tn Heb “possessions of sheep.”
35 tn Heb “possessions of cattle.”
36 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
37 tn Heb “and the Philistines stopped them up and filled them with dirt.”
38 tn Heb “Go away from us.”
39 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).
40 tn Heb “and he camped in the valley of Gerar and he lived there.”
41 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
42 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
43 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
44 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
45 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
46 tn Heb “called names to them according to the names that his father called them.”
47 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
48 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
49 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
50 tn Heb “and he called the name of the well.”
51 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
52 tn The words “about it” are supplied in the translation for stylistic reasons.
53 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
54 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
55 sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.
56 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
57 tn Heb “and he called its name.”
58 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
59 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
60 tn Heb “called in the name of.” The expression refers to worshiping the
61 tn Heb “and they dug there, the servants of Isaac, a well.”
62 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”
63 tn Heb “and.”
64 tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.
65 tn The disjunctive clause is circumstantial, expressing the reason for his question.
66 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
67 tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
68 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
69 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
70 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
71 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
72 tn Heb “touched.”
73 tn Heb “and just as we have done only good with you.”
74 tn Heb “and we sent you away.”
75 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
76 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
77 tn Heb “and they ate and drank.”
78 tn Heb “and they got up early and they swore an oath, a man to his brother.”
79 tn Heb “and they went from him in peace.”
80 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
81 sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
82 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
83 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
84 tn Heb “the son of forty years.”
85 tn Heb “took as a wife.”
86 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
87 tn Heb “And God saw the light, that it was good.” The verb “saw” in this passage carries the meaning “reflected on,” “surveyed,” “concluded,” “noted.” It is a description of reflection of the mind – it is God’s opinion.
88 tn The Hebrew word טוֹב (tov) in this context signifies whatever enhances, promotes, produces, or is conducive for life. It is the light that God considers “good,” not the darkness. Whatever is conducive to life in God’s creation is good, for God himself is good, and that goodness is reflected in all of his works.
89 tn The verb “separate, divide” here explains how God used the light to dispel the darkness. It did not do away with the darkness completely, but made a separation. The light came alongside the darkness, but they are mutually exclusive – a theme that will be developed in the Gospel of John (cf. John 1:5).
90 tn Heb “he fathered.”
91 tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.
92 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
93 tn Heb “he called in the name of the
94 sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the
95 tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.
96 tn Heb “and it was on the morrow and Moses said to the people.”
97 tn The text uses a cognate accusative: “you have sinned a great sin.”
98 tn The form אֲכַפְּרָה (’akhappÿrah) is a Piel cohortative/imperfect. Here with only a possibility of being successful, a potential imperfect nuance works best.
99 tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy
100 tn Or “they will be forgiven.”
101 tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.
102 tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.
103 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
104 tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.
105 tn Or “everlasting.”
106 sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.
107 tn Heb “vision and prophecy.” The expression is a hendiadys.
108 tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.
109 tn Here δέ (de) has not been translated because of differences between Greek and English style.
110 tn Or “exult, boast.”
111 tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.
112 sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.
113 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.
114 tn Grk “by the word of his power.”
115 sn An allusion to Ps 110:1, quoted often in Hebrews.
116 tn Or “he was obligated.”
117 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
118 tn Or “propitiation.”
119 tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D2 0278 33 1739c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.
120 tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
121 tn Or “daily,” “every day.”
122 tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.
123 sn An allusion to Ps 110:1.
124 tn Grk “those who approach.”
125 sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).
126 tn Grk “He who makes.”
127 sn A quotation from Ps 104:4.
128 sn The message spoken through angels refers to the OT law, which according to Jewish tradition was mediated to Moses through angels (cf. Deut 33:2; Ps 68:17-18; Acts 7:38, 53; Gal 3:19; and Jub. 1:27, 29; Josephus, Ant. 15.5.3 [15.136]).
129 tn Grk “through angels became valid and every violation.”
130 tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”
131 sn The Greek term translated witness can mean both “witness” and “martyr.”
132 tc The reading “set free” (λύσαντι, lusanti) has better ms support (Ì18 א A C 1611 2050 2329 2351 ÏA sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 ÏK lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.
133 tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.