Discovery BoxRevelation 5:5-9
Context5:5 Then 1 one of the elders said 2 to me, “Stop weeping! 3 Look, the Lion of the tribe of Judah, the root of David, has conquered; 4 thus he can open 5 the scroll and its seven seals.”
5:6 Then 6 I saw standing in the middle of the throne 7 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 8 He had 9 seven horns and seven eyes, which 10 are the seven 11 spirits of God 12 sent out into all the earth. 5:7 Then 13 he came and took the scroll 14 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 15 before the Lamb. Each 16 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 17 5:9 They were singing a new song: 18
“You are worthy to take the scroll
and to open its seals
because you were killed, 19
and at the cost of your own blood 20 you have purchased 21 for God
persons 22 from every tribe, language, 23 people, and nation.
Revelation 5:12-13
Context5:12 all of whom 24 were singing 25 in a loud voice:
“Worthy is the lamb who was killed 26
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 27 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 28
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 29 forever and ever!”
Revelation 7:9-17
Context7:9 After these things I looked, and here was 30 an enormous crowd that no one could count, made up of persons from every nation, tribe, 31 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 32
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 33 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 34 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then 35 one of the elders asked 36 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 37 I said to him, “My lord, you know the answer.” 38 Then 39 he said to me, “These are the ones who have come out of the great tribulation. They 40 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 41 him day and night in his temple, and the one seated on the throne will shelter them. 42 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 43 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 44
[5:5] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:5] 2 tn Grk “says” (a historical present).
[5:5] 3 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] 4 tn Or “has been victorious”; traditionally, “has overcome.”
[5:5] 5 tn The infinitive has been translated as an infinitive of result here.
[5:6] 6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:6] 7 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[5:6] 8 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] 9 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] 10 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
[5:6] 11 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA 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] 12 sn See the note on the phrase the seven spirits of God in Rev 4:5.
[5:7] 13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:7] 14 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] 15 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] 16 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:8] 17 sn This interpretive comment by the author forms a parenthesis in the narrative.
[5:9] 18 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 19 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 20 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] 21 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
[5:9] 22 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] 23 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.
[5:12] 24 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] 26 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:9] 30 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[7:9] 31 tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[7:10] 32 tn The dative here has been translated as a dative of possession.
[7:11] 33 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 34 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.”
[7:13] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 36 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[7:14] 37 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 38 tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
[7:14] 39 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 40 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[7:15] 41 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 42 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 43 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
