Revelation 5:9

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.

Revelation 5:12

5:12 all of whom ⁷  were singing ⁸  in a loud voice:

“Worthy is the lamb who was killed ⁹ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Revelation 6:16

6:16 They ¹⁰  said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, ¹¹ 

Revelation 7:9-17

7:9 After these things I looked, and here was ¹²  an enormous crowd that no one could count, made up of persons from every nation, tribe, ¹³  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, ¹⁴ 

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

7:11 And all the angels stood ¹⁵  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 ¹⁶  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 ¹⁷  one of the elders asked ¹⁸  me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So ¹⁹  I said to him, “My lord, you know the answer.” ²⁰  Then ²¹  he said to me, “These are the ones who have come out of the great tribulation. They ²²  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 ²³  him day and night in his temple, and the one seated on the throne will shelter them. ²⁴  7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, ²⁵  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.” ²⁶ 

Revelation 12:11

12:11 But ²⁷  they overcame him

by the blood of the Lamb

and by the word of their testimony,

and they did not love their lives ²⁸  so much that they were afraid to die.

Revelation 13:8

13:8 and all those who live on the earth will worship the beast, ²⁹  everyone whose name has not been written since the foundation of the world ³⁰  in the book of life belonging to the Lamb who was killed. ³¹ 

Revelation 17:14

17:14 They will make war with the Lamb, but the Lamb will conquer them, because he is Lord of lords and King of kings, and those accompanying ³²  the Lamb are the called, chosen, and faithful.”

Revelation 21:23

21:23 The city does not need the sun or the moon to shine on it, because the glory of God lights it up, and its lamp is the Lamb.

Revelation 22:1

22:1 Then ³³  the angel ³⁴  showed me the river of the water of life – water as clear as crystal – pouring out ³⁵  from the throne of God and of the Lamb,

Revelation 22:3

22:3 And there will no longer be any curse, ³⁶  and the throne of God and the Lamb will be in the city. ³⁷  His ³⁸  servants ³⁹  will worship ⁴⁰  him,

Isaiah 53:7-8

53:7 He was treated harshly and afflicted, ⁴¹ 

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth. ⁴² 

53:8 He was led away after an unjust trial ⁴³  –

but who even cared? ⁴⁴ 

Indeed, he was cut off from the land of the living; ⁴⁵ 

because of the rebellion of his own ⁴⁶  people he was wounded.

John 1:29

1:29 On the next day John ⁴⁷  saw Jesus coming toward him and said, “Look, the Lamb of God ⁴⁸  who takes away the sin of the world!

John 1:36

1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” ⁴⁹ 

Acts 8:32

8:32 Now the passage of scripture the man ⁵⁰  was reading was this:

“He was led like a sheep to slaughter,

and like a lamb before its shearer is silent,

so he did ⁵¹  not open his mouth.

Acts 8:1

8:1 And Saul agreed completely with killing ⁵²  him.

Saul Begins to Persecute the Church

Now on that day a great ⁵³  persecution began ⁵⁴  against the church in Jerusalem, ⁵⁵  and all ⁵⁶  except the apostles were forced to scatter throughout the regions ⁵⁷  of Judea and Samaria.

Acts 1:19-20

1:19 This ⁵⁸  became known to all who lived in Jerusalem, so that in their own language ⁵⁹  they called that field ⁶⁰  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁶¹  and let there be no one to live in it,’ ⁶²  and ‘Let another take his position of responsibility.’ ⁶³ 

[5:9]  ¹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ² tn Or “slaughtered”; traditionally, “slain.”

[5:9]  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).”

[5:9]  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.

[5:9]  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.

[5:9]  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.

[5:12]  ⁷ 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]  ⁸ tn Grk “saying.”

[5:12]  ⁹ tn Or “slaughtered”; traditionally, “slain.”

[6:16]  ¹⁰ 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.

[6:16]  ¹¹ tn It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.

[7:9]  ¹² tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ¹³ 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]  ¹⁴ tn The dative here has been translated as a dative of possession.

[7:11]  ¹⁵ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ¹⁶ 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]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:13]  ¹⁸ tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.

[7:14]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ²⁰ 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]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ²² 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]  ²³ tn Or “worship.” The word here is λατρεύω (latreuw).

[7:15]  ²⁴ 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]  ²⁵ 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.

[7:17]  ²⁶ sn An allusion to Isa 25:8.

[12:11]  ²⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[12:11]  ²⁸ sn They did not love their lives. See Matt 16:25; Luke 17:33; John 12:25.

[13:8]  ²⁹ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ³⁰ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ³¹ tn Or “slaughtered”; traditionally, “slain.”

[17:14]  ³² tn See BDAG 636 s.v. μετά A.2.a.α.

[22:1]  ³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:1]  ³⁴ tn Grk “he”; the referent (the angel mentioned in 21:9, 15) has been specified in the translation for clarity.

[22:1]  ³⁵ tn Grk “proceeding.” Water is more naturally thought to pour out or flow out in English idiom.

[22:3]  ³⁶ tn Or “be anything accursed” (L&N 33.474).

[22:3]  ³⁷ tn Grk “in it”; the referent (the city, the new Jerusalem) has been specified in the translation for clarity.

[22:3]  ³⁸ tn Grk “city, and his.” Although this is a continuation of the previous sentence in Greek, a new sentence was started here in the translation because of the introduction of the Lamb’s followers.

[22:3]  ³⁹ tn See the note on the word “servants” in 1:1.

[22:3]  ⁴⁰ tn Or “will serve.”

[53:7]  ⁴¹ tn The translation assumes the Niphal is passive; another option is take the clause (note the subject + verb pattern) as concessive and the Niphal as reflexive, “though he humbled himself.”

[53:7]  ⁴² sn This verse emphasizes the servant’s silent submission. The comparison to a sheep does not necessarily suggest a sacrificial metaphor. Sheep were slaughtered for food as well as for sacrificial rituals, and טֶבַח (tevakh) need not refer to sacrificial slaughter (see Gen 43:16; Prov 7:22; 9:2; Jer 50:27; note also the use of the related verb in Exod 21:37; Deut 28:31; 1 Sam 25:11).

[53:8]  ⁴³ tn The precise meaning of this line is uncertain. The present translation assumes that מִן (min) here has an instrumental sense (“by, through”) and understands עֹצֶר וּמִמִּשְׁפָּט (’otser umimmishpat, “coercion and legal decision”) as a hendiadys meaning “coercive legal decision,” thus “an unjust trial.” Other interpretive options include: (1) “without [for this sense of מִן, see BDB 578 s.v. 1.b] hindrance and proper judicial process,” i.e., “unfairly and with no one to defend him,” (2) “from [in the sense of “after,” see BDB 581 s.v. 4.b] arrest and judgment.”

[53:8]  ⁴⁴ tn Heb “and his generation, who considers?” (NASB similar). Some understand “his generation” as a reference to descendants. In this case the question would suggest that he will have none. However, אֶת (’et) may be taken here as specifying a new subject (see BDB 85 s.v. I אֵת 3). If “his generation” refers to the servant’s contemporary generation, one may then translate, “As for his contemporary generation, who took note?” The point would be that few were concerned about the harsh treatment he received.

[53:8]  ⁴⁵ sn The “land of the living” is an idiom for the sphere where people live, in contrast to the underworld realm of the dead. See, for example, Ezek 32:23-27.

[53:8]  ⁴⁶ tn The Hebrew text reads “my people,” a reading followed by most English versions, but this is problematic in a context where the first person plural predominates, and where God does not appear to speak again until v. 11b. Therefore, it is preferable to read with the Qumran scroll 1QIsa^a עמו (“his people”). In this case, the group speaking in these verses is identified as the servant’s people (compare פְּשָׁעֵנוּ [pÿsha’enu, “our rebellious deeds”] in v. 5 with פֶּשַׁע עַמִּי [pesha’ ’ammi, “the rebellion of his people”] in v. 8).

[1:29]  ⁴⁷ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ⁴⁸ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[1:36]  ⁴⁹ sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.

[8:32]  ⁵⁰ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[8:32]  ⁵¹ tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.

[8:1]  ⁵² tn The term ἀναίρεσις (anairesi") can refer to murder (BDAG 64 s.v.; 2 Macc 5:13; Josephus, Ant. 5.2.12 [5.165]).

[8:1]  ⁵³ tn Or “severe.”

[8:1]  ⁵⁴ tn Grk “Now there happened on that day a great persecution.” It is less awkward to say in English “Now on that day a great persecution began.”

[8:1]  ⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:1]  ⁵⁶ sn All. Given that the Jerusalem church is still active after this and that the Hellenists are the focus of Acts 6-8, it is possible to argue that only the Hellenistic Christians were forced to scatter.

[8:1]  ⁵⁷ tn Or “countryside.”

[1:19]  ⁵⁸ tn Grk “And this.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:19]  ⁵⁹ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁶⁰ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁶¹ tn Or “uninhabited” or “empty.”

[1:20]  ⁶² sn A quotation from Ps 69:25.

[1:20]  ⁶³ tn Or “Let another take his office.”