¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
²tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
³tn 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.”
⁴tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
⁵tn Here kaiv (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
⁶tn Grk “much.”
⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
⁸tn Grk “says” (a historical present).
⁹tn The present imperative with mhv (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
¹⁰tn Or “has been victorious”; traditionally, “has overcome.”
¹¹tn The infinitive has been translated as an infinitive of result here.
¹²tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence within the narrative.
¹³tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
¹⁴tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is wJ" ejsfagmevnon (Jw" ejsfagmenon). The particle wJ" 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.
¹⁵tn 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.”
¹⁶sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
¹⁷tc There is good ms evidence for the inclusion of “seven” (eJptav, Jepta; Ì24 Í 2053 2351 Ï^K). There is equally good ms support for the omission of the term (A 1006 1611 Ï^A 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 (taV eJptav, 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.
¹⁸sn See the note on the phrase the seven spirits of God in Rev 4:5.
¹⁹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁰tn 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.
²¹tn Grk “fell down.” BDAG 815 s.v. pivptw 1.b.a.b. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
²²tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
²³sn This interpretive comment by the author forms a parenthesis in the narrative.
²⁴tn The redundant participle levgonte" (legontes) has not been translated here.
²⁵tn Or “slaughtered”; traditionally, “slain.”
²⁶tn The preposition ejn (en) is taken to indicate price here, like the Hebrew preposition b (bet) does at times. BDAG 329 s.v. ejn 5.b states, “The ejn which takes the place of the gen. of price is also instrumental hjgovrasa" ejn tw'/ ai{mativ sou Rv 5:9 (cp. 1 Ch 21:24 ajgoravzw ejn ajrgurivw/).”
²⁷tc The Greek text as it stands above (i.e., the reading tw'/ qew'/ [tw qew] alone) is found in codex A. Í 2050 2344 Ï sy add the term “us” (hJma'", Jhmas), either before or after tw'/ qew'/, as an attempt to clarify the object of “purchased” (hjgovrasa", hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (hJma'"). 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.
²⁸tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
²⁹tn Grk “and language,” but kaiv (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.
³⁰tn The verb ejpoivhsa" (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
³¹tc The vast majority of witnesses have aujtouv" (autous, “them”) here, while the Textus Receptus reads hJma'" (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read aujtouv" here.
³²tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
³³tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
³⁴tc The textual problem here between the present tense basileuvousin (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future basileuvsousin (basileusousin, “they will reign”; so Í 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 . 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.
³⁵tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
³⁶tn 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.
³⁷tn Or “myriads of myriads.” Although muriav" (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.
³⁸tn 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.
³⁹tn Grk “saying.”
⁴⁰tn Or “slaughtered”; traditionally, “slain.”
⁴¹tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴²tn Grk “saying.”
⁴³tn Or “dominion.”
⁴⁴tn Grk “fell down.” BDAG 815 s.v. pivptw 1.b.a.b. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”