Ezekiel 3:1

3:1 He said to me, “Son of man, eat what you see in front of you ¹  – eat this scroll – and then go and speak to the house of Israel.”

Hebrews 10:7

10:7 “Then I said, ‘Here I am: ²  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ³ 

Revelation 5:1-5

The Opening of the Scroll

5:1 Then ⁴  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ⁵  and sealed with seven seals. ⁶  5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But ⁷  no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So ⁸  I began weeping bitterly ⁹  because no one was found who was worthy to open the scroll or to look into it. 5:5 Then ¹⁰  one of the elders said ¹¹  to me, “Stop weeping! ¹²  Look, the Lion of the tribe of Judah, the root of David, has conquered; ¹³  thus he can open ¹⁴  the scroll and its seven seals.”

Revelation 10:8-11

10:8 Then ¹⁵  the voice I had heard from heaven began to speak ¹⁶  to me ¹⁷  again, ¹⁸  “Go and take the open ¹⁹  scroll in the hand of the angel who is standing on the sea and on the land.” 10:9 So ²⁰  I went to the angel and asked him to give me the little scroll. He ²¹  said to me, “Take the scroll ²²  and eat it. It ²³  will make your stomach bitter, but it will be as sweet as honey in your mouth.” 10:10 So ²⁴  I took the little scroll from the angel’s hand and ate it, and it did taste ²⁵  as sweet as honey in my mouth, but ²⁶  when I had eaten it, my stomach became bitter. 10:11 Then ²⁷  they ²⁸  told me: “You must prophesy again about many peoples, nations, ²⁹  languages, and kings.”

[3:1]  ¹ tn Heb “eat what you find.”

[10:7]  ² tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ³ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[5:1]  ⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ⁵ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ⁶ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[5:3]  ⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[5:4]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

[5:4]  ⁹ tn Grk “much.”

[5:5]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ¹¹ tn Grk “says” (a historical present).

[5:5]  ¹² tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ¹³ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ¹⁴ tn The infinitive has been translated as an infinitive of result here.

[10:8]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:8]  ¹⁶ tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.

[10:8]  ¹⁷ tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

[10:8]  ¹⁸ tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.

[10:8]  ¹⁹ tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.

[10:9]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the voice.

[10:9]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:9]  ²² 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.

[10:9]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[10:10]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.

[10:10]  ²⁵ tn Grk “it was.” The idea of taste is implied.

[10:10]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[10:11]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:11]  ²⁸ tn The referent of “they” is not clear in the Greek text.

[10:11]  ²⁹ tn Grk “and nations,” but καί (kai) has not been translated here or before the next item since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.