Revelation 5:9-13

5:9 They were singing a new song: ¹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ² 

and at the cost of your own blood ³  you have purchased ⁴  for God

persons ⁵  from every tribe, language, ⁶  people, and nation.

5:10 You have appointed ⁷  them ⁸  as a kingdom and priests ⁹  to serve ¹⁰  our God, and they will reign ¹¹  on the earth.”

5:11 Then ¹²  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 ¹³  number was ten thousand times ten thousand ¹⁴  – thousands times thousands – 5:12 all of whom ¹⁵  were singing ¹⁶  in a loud voice:

“Worthy is the lamb who was killed ¹⁷ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ¹⁸  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ¹⁹ 

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

be praise, honor, glory, and ruling power ²⁰  forever and ever!”

Revelation 7:10-11

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ²¹ 

to the one seated on the throne, and to the Lamb!”

7:11 And all the angels stood ²²  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ²³  before the throne and worshiped God,

Revelation 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ²⁴  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

Revelation 14:8

14:8 A ²⁵  second ²⁶  angel ²⁷  followed the first, ²⁸  declaring: ²⁹  “Fallen, fallen is Babylon the great city! ³⁰  She made all the nations ³¹  drink of the wine of her immoral passion.” ³² 

¹ tn The redundant participle λέγοντες (legontes) has not been translated here.

² tn Or “slaughtered”; traditionally, “slain.”

³ 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).”

⁴ 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 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.

⁶ 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.

⁷ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

⁸ 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.

⁹ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

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

¹¹ 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.

¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹³ 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.

¹⁴ 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.

¹⁵ 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.

¹⁶ tn Grk “saying.”

¹⁷ tn Or “slaughtered”; traditionally, “slain.”

¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

¹⁹ tn Grk “saying.”

²⁰ tn Or “dominion.”

²¹ tn The dative here has been translated as a dative of possession.

²² tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

²³ tn Grk “they fell down on their faces.” 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.”

²⁴ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

²⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²⁶ tc There are several different variants comprising a textual problem involving “second” (δεύτερος, deuteros). First, several mss (A 1 2329 Ï^K) read “another, a second angel” (ἄλλος δεύτερος ἄγγελος, allo" deutero" angelo"). Second, other mss (Ì⁴⁷ א* 1006 1841 1854 pc) read just “another, a second” (ἄλλος δεύτερος). Third, the reading “another angel” (ἄλλος ἄγγελος) is supported by a few Greek mss and some versional evidence (69 pc ar vg). Fourth, several mss (א² [C reads δεύτερον instead of δεύτερος] 051 1611 2053 2344 Ï^A) support the reading “another, a second angel” (ἄλλος ἄγγελος δεύτερος). The reading that most likely gave rise to the others is the fourth. The first reading attempts to smooth out the grammar by placing the adjective in front of the noun. The second reading may have dropped out the “angel” on the basis of its similarity to “another” (ἄλλος). The third reading either intentionally or accidentally left out the word “second.” In any event, this is weakly attested and should not be given much consideration. (If, however, this reading had had good support, with “second” floating, and with “third” in the text in 14:9, one could possibly see δεύτερος as a motivated reading. But without sufficient support for the third reading, the one thing that is most certain is that δεύτερος was part of the original text here.) It is difficult to account for the rise of the other readings if “second” is not original. And the undisputed use of “third” (τρίτος, tritos) in 14:9 may be another indicator that the adjective “second” was in the original text. Finally, the fourth reading is the more difficult and therefore, in this case, to be accepted as the progenitor of the others.

²⁷ tn Grk “And another angel, a second.”

²⁸ tn The words “the first” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

²⁹ tn For the translation of λέγω (legw) as “declare,” see BDAG 590 s.v. 2.e.

³⁰ sn The fall of Babylon the great city is described in detail in Rev 18:2-24.

³¹ tn Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).

³² tn Grk “of the wine of the passion of the sexual immorality of her.” Here τῆς πορνείας (th" porneia") has been translated as an attributive genitive. In an ironic twist of fate, God will make Babylon drink her own mixture, but it will become the wine of his wrath in retribution for her immoral deeds (see the note on the word “wrath” in 16:19).