Romans 3:25

3:25 God publicly displayed ¹  him ²  at his death ³  as the mercy seat ⁴  accessible through faith. ⁵  This was to demonstrate ⁶  his righteousness, because God in his forbearance had passed over the sins previously committed. ⁷ 

Romans 5:6-8

5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ⁸  5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Romans 8:3

8:3 For God achieved what the law could not do because ⁹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Romans 8:32

8:32 Indeed, he who ¹⁰  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Isaiah 53:5-6

53:5 He was wounded because of ¹¹  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ¹² 

because of his wounds we have been healed. ¹³ 

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ¹⁴ 

Isaiah 53:10-12

53:10 Though the Lord desired to crush him and make him ill,

once restitution is made, ¹⁵ 

he will see descendants and enjoy long life, ¹⁶ 

and the Lord’s purpose will be accomplished through him.

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ¹⁷ 

“My servant ¹⁸  will acquit many, ¹⁹ 

for he carried their sins. ²⁰ 

53:12 So I will assign him a portion with the multitudes, ²¹ 

he will divide the spoils of victory with the powerful, ²² 

because he willingly submitted ²³  to death

and was numbered with the rebels,

when he lifted up the sin of many

and intervened ²⁴  on behalf of the rebels.”

Daniel 9:24

9:24 “Seventy weeks ²⁵  have been determined

concerning your people and your holy city

to put an end to ²⁶  rebellion,

to bring sin ²⁷  to completion, ²⁸ 

to atone for iniquity,

to bring in perpetual ²⁹  righteousness,

to seal up ³⁰  the prophetic vision, ³¹ 

and to anoint a most holy place. ³² 

Daniel 9:26

9:26 Now after the sixty-two weeks,

an anointed one will be cut off and have nothing. ³³ 

As for the city and the sanctuary,

the people of the coming prince will destroy ³⁴  them.

But his end will come speedily ³⁵  like a flood. ³⁶ 

Until the end of the war that has been decreed

there will be destruction.

Zechariah 13:7

13:7 “Awake, sword, against my shepherd,

against the man who is my associate,”

says the Lord who rules over all.

Strike the shepherd that the flock may be scattered; ³⁷ 

I will turn my hand against the insignificant ones.

Matthew 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ³⁸  for many.”

Matthew 20:1

Workers in the Vineyard

20:1 “For the kingdom of heaven is like a landowner ³⁹  who went out early in the morning to hire workers for his vineyard.

Colossians 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁴⁰  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁴¹  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:2

1:2 to the saints, the faithful ⁴²  brothers and sisters ⁴³  in Christ, at Colossae. Grace and peace to you ⁴⁴  from God our Father! ⁴⁵ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁴⁶  minds ⁴⁷  as expressed through ⁴⁸  your evil deeds,

Galatians 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ⁴⁹  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ⁵⁰ 

Ephesians 5:2

5:2 and live ⁵¹  in love, just as Christ also loved us ⁵²  and gave himself for us, a sacrificial and fragrant offering ⁵³  to God.

Titus 2:14

2:14 He ⁵⁴  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ⁵⁵  who are eager to do good. ⁵⁶ 

Hebrews 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ⁵⁷  to those who eagerly await him he will appear a second time, not to bear sin ⁵⁸  but to bring salvation. ⁵⁹ 

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁶⁰  in fact, had regulations for worship and its earthly sanctuary.

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁶¹  in various portions ⁶²  and in various ways ⁶³  to our ancestors ⁶⁴  through the prophets,

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ⁶⁵  in various portions ⁶⁶  and in various ways ⁶⁷  to our ancestors ⁶⁸  through the prophets,

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ⁶⁹  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁷⁰ 

Hebrews 2:2

2:2 For if the message spoken through angels ⁷¹  proved to be so firm that every violation ⁷²  or disobedience received its just penalty,

Hebrews 4:9-10

4:9 Consequently a Sabbath rest remains for the people of God. 4:10 For the one who enters God’s ⁷³  rest has also rested from his works, just as God did from his own works.

Revelation 1:5

1:5 and from Jesus Christ – the faithful ⁷⁴  witness, ⁷⁵  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ⁷⁶  from our sins at the cost of ⁷⁷  his own blood

Revelation 5:9

5:9 They were singing a new song: ⁷⁸ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁷⁹ 

and at the cost of your own blood ⁸⁰  you have purchased ⁸¹  for God

persons ⁸²  from every tribe, language, ⁸³  people, and nation.

Revelation 7:14

7:14 So ⁸⁴  I said to him, “My lord, you know the answer.” ⁸⁵  Then ⁸⁶  he said to me, “These are the ones who have come out of the great tribulation. They ⁸⁷  have washed their robes and made them white in the blood of the Lamb!

[3:25]  ¹ tn Or “purposed, intended.”

[3:25]  ² tn Grk “whom God publicly displayed.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ³ tn Grk “in his blood.” The prepositional phrase ἐν τῷ αὐτοῦ αἵματι (ejn tw aujtou {aimati) is difficult to interpret. It is traditionally understood to refer to the atoning sacrifice Jesus made when he shed his blood on the cross, and as a modifier of ἱλαστήριον (Jilasthrion). This interpretation fits if ἱλαστήριον is taken to refer to a sacrifice. But if ἱλαστήριον is taken to refer to the place where atonement is made as this translation has done (see note on the phrase “mercy seat”), this interpretation of ἐν τῷ αὐτοῦ αἵματι creates a violent mixed metaphor. Within a few words Paul would switch from referring to Jesus as the place where atonement was made to referring to Jesus as the atoning sacrifice itself. A viable option which resolves this problem is to see ἐν τῷ αὐτοῦ αἵματι as modifying the verb προέθετο (proeqeto). If it modifies the verb, it would explain the time or place in which God publicly displayed Jesus as the mercy seat; the reference to blood would be a metaphorical way of speaking of Jesus’ death. This is supported by the placement of ἐν τῷ αὐτοῦ αἵματι in the Greek text (it follows the noun, separated from it by another prepositional phrase) and by stylistic parallels with Rom 1:4. This is the interpretation the translation has followed, although it is recognized that many interpreters favor different options and translations. The prepositional phrase has been moved forward in the sentence to emphasize its connection with the verb, and the referent of the metaphorical language has been specified in the translation. For a detailed discussion of this interpretation, see D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999).

[3:25]  ⁴ tn The word ἱλαστήριον (Jilasthrion) may carry the general sense “place of satisfaction,” referring to the place where God’s wrath toward sin is satisfied. More likely, though, it refers specifically to the “mercy seat,” i.e., the covering of the ark where the blood was sprinkled in the OT ritual on the Day of Atonement (Yom Kippur). This term is used only one other time in the NT: Heb 9:5, where it is rendered “mercy seat.” There it describes the altar in the most holy place (holy of holies). Thus Paul is saying that God displayed Jesus as the “mercy seat,” the place where propitiation was accomplished. See N. S. L. Fryer, “The Meaning and Translation of Hilasterion in Romans 3:25,” EvQ 59 (1987): 99-116, who concludes the term is a neuter accusative substantive best translated “mercy seat” or “propitiatory covering,” and D. P. Bailey, “Jesus As the Mercy Seat: The Semantics and Theology of Paul’s Use of Hilasterion in Romans 3:25” (Ph.D. diss., University of Cambridge, 1999), who argues that this is a direct reference to the mercy seat which covered the ark of the covenant.

[3:25]  ⁵ tn The prepositional phrase διὰ πίστεως (dia pistew") here modifies the noun ἱλαστήριον (Jilasthrion). As such it forms a complete noun phrase and could be written as “mercy-seat-accessible-through-faith” to emphasize the singular idea. See Rom 1:4 for a similar construction. The word “accessible” is not in the Greek text but has been supplied to clarify the idea expressed by the prepositional phrase (cf. NRSV: “effective through faith”).

[3:25]  ⁶ tn Grk “for a demonstration,” giving the purpose of God’s action in v. 25a. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:25]  ⁷ tn Grk “because of the passing over of sins previously committed in the forbearance of God.”

[5:7]  ⁸ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[8:3]  ⁹ tn Grk “in that.”

[8:32]  ¹⁰ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[53:5]  ¹¹ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ¹² tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”

[53:5]  ¹³ sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.

[53:6]  ¹⁴ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.

[53:10]  ¹⁵ tn The meaning of this line is uncertain. It reads literally, “if you/she makes, a reparation offering, his life.” The verb תָּשִׂים (tasim) could be second masculine singular,in which case it would have to be addressed to the servant or to God. However, the servant is only addressed once in this servant song (see 52:14a), and God either speaks or is spoken about in this servant song; he is never addressed. Furthermore, the idea of God himself making a reparation offering is odd. If the verb is taken as third feminine singular, then the feminine noun נֶפֶשׁ (nefesh) at the end of the line is the likely subject. In this case one can take the suffixed form of the noun as equivalent to a pronoun and translate, “if he [literally, “his life”] makes a reparation offering.”

[53:10]  ¹⁶ sn The idiomatic and stereotypical language emphasizes the servant’s restoration to divine favor. Having numerous descendants and living a long life are standard signs of divine blessing. See Job 42:13-16.

[53:11]  ¹⁷ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ¹⁸ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ¹⁹ tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ²⁰ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[53:12]  ²¹ tn Scholars have debated the precise meaning of the term רַבִּים (rabbim) that occurs five times in this passage (Isa 52:14, 15; 53:11, 12 [2x]). Its two broad categories of translation are “much”/“many” and “great” (HALOT 1171-72 s.v. I רַב). Unlike other Hebrew terms for might or strength, this term is linked with numbers or abundance. In all sixteen uses outside of Isaiah 52:13-53:12 (articular and plural) it signifies an inclusive meaning: “the majority” or “the multitude” (J. Jeremias, TDNT 6:536-37). This term occurs in parallelism with עֲצוּמִים (’atsumim), which normally signifies “numerous” or “large” or “powerful” (through large numbers). Like רַבִּים (rabbim), it refers to greatness in numbers (cf. Deut 4:38; 7:1; 9:1; 11:34). It emphasizes the multitudes with whom the Servant will share the spoil of his victory. As J. Olley wrote: “Yahweh has won the victory and vindicates his Servant, giving to him many subservient people, together with their spoils. These numerous peoples in turn receive blessing, sharing in the “peace” resulting from Yahweh’s victory and the Servant’s suffering” (John W. Olley, “‘The Many’: How Is Isa 53,12a to Be Understood,” Bib 68 [1987]: 330-56).

[53:12]  ²² sn The servant is compared here to a warrior who will be richly rewarded for his effort and success in battle.

[53:12]  ²³ tn Heb “because he laid bare his life”; traditionally, ASV “because he (+ hath KJV) poured out his soul (life NIV) unto death.”

[53:12]  ²⁴ tn The Hiphil of פָּגַע (paga’) can mean “cause to attack” (v. 6), “urge, plead verbally” (Jer 15:11; 36:25), or “intervene militarily” (Isa 59:16). Perhaps the third nuance fits best here, for military imagery is employed in the first two lines of the verse.

[9:24]  ²⁵ 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.

[9:24]  ²⁶ 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.

[9:24]  ²⁷ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ²⁸ 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.

[9:24]  ²⁹ tn Or “everlasting.”

[9:24]  ³⁰ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ³¹ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ³² 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.

[9:26]  ³³ sn The expression have nothing is difficult. Presumably it refers to an absence of support or assistance for the anointed one at the time of his “cutting off.” The KJV rendering “but not for himself,” apparently suggesting a vicarious death, cannot be defended.

[9:26]  ³⁴ tc Some witnesses (e.g., the Syriac) understand a passive verb and the preposition עִם (’im, “with) rather than the noun עַם (’am, “people”), thus reading “the city and the sanctuary will be destroyed with the coming prince.”

[9:26]  ³⁵ tn The words “will come speedily” are not in the Hebrew text but have been added in the translation for clarity.

[9:26]  ³⁶ sn Flood here is a metaphor for sudden destruction.

[13:7]  ³⁷ sn Despite the NT use of this text to speak of the scattering of the disciples following Jesus’ crucifixion (Matt 26:31; Mark 14:27), the immediate context of Zechariah suggests that unfaithful shepherds (kings) will be punished by the Lord precisely so their flocks (disobedient Israel) can be scattered (cf. Zech 11:6, 8, 9, 16). It is likely that Jesus drew on this passage merely to make the point that whenever shepherds are incapacitated, sheep will scatter. Thus he was not identifying himself with the shepherd in this text (the shepherd in the Zechariah text is a character who is portrayed negatively).

[20:28]  ³⁸ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[20:1]  ³⁹ sn The term landowner here refers to the owner and manager of a household.

[1:3]  ⁴⁰ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ⁴¹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:2]  ⁴² tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁴⁴ tn Or “Grace to you and peace.”

[1:2]  ⁴⁵ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:21]  ⁴⁶ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁴⁷ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁴⁸ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[3:13]  ⁴⁹ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ⁵⁰ 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.

[5:2]  ⁵¹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ⁵² tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ⁵³ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[2:14]  ⁵⁴ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ⁵⁵ tn Or “a people who are his very own.”

[2:14]  ⁵⁶ tn Grk “for good works.”

[9:28]  ⁵⁷ sn An allusion to Isa 53:12.

[9:28]  ⁵⁸ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ⁵⁹ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[9:1]  ⁶⁰ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[1:1]  ⁶¹ tn Or “spoke formerly.”

[1:1]  ⁶² tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁶³ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁶⁴ tn Grk “to the fathers.”

[1:1]  ⁶⁵ tn Or “spoke formerly.”

[1:1]  ⁶⁶ tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

[1:1]  ⁶⁷ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ⁶⁸ tn Grk “to the fathers.”

[3:1]  ⁶⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁷⁰ tn Grk “of our confession.”

[2:2]  ⁷¹ 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]).

[2:2]  ⁷² tn Grk “through angels became valid and every violation.”

[4:10]  ⁷³ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[1:5]  ⁷⁴ 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.”

[1:5]  ⁷⁵ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ⁷⁶ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K 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.

[1:5]  ⁷⁷ 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.

[5:9]  ⁷⁸ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁷⁹ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁸⁰ 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]  ⁸¹ 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]  ⁸² 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]  ⁸³ 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.

[7:14]  ⁸⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁸⁵ 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]  ⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁸⁷ 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.