Wahyu 4:9-11
Konteks4:9 And whenever the living creatures give glory, honor, 1 and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground 2 before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns 3 before his 4 throne, saying:
4:11 “You are worthy, our Lord and God,
to receive glory and honor and power,
since you created all things,
and because of your will they existed and were created!” 5
Wahyu 5:9-14
Konteks5:9 They were singing a new song: 6
“You are worthy to take the scroll
and to open its seals
because you were killed, 7
and at the cost of your own blood 8 you have purchased 9 for God
persons 10 from every tribe, language, 11 people, and nation.
5:10 You have appointed 12 them 13 as a kingdom and priests 14 to serve 15 our God, and they will reign 16 on the earth.”
5:11 Then 17 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 18 number was ten thousand times ten thousand 19 – thousands times thousands – 5:12 all of whom 20 were singing 21 in a loud voice:
“Worthy is the lamb who was killed 22
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 23 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 24
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 25 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 26 and worshiped.
[4:9] 1 tn Here 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.
[4:10] 2 tn Grk “the twenty-four elders fall 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.”
[4:10] 3 sn See the note on the word crown in Rev 3:11.
[4:10] 4 tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (qronou).
[4:11] 5 tc The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created” seems backwards both logically and chronologically. The text as it stands is the more difficult reading and seems to have given rise to codex A omitting the final “they were created,” 2329 replacing “they existed” (ἦσαν) with “have come into being” (ἐγένοντο, egeneto), and 046 adding οὐκ (ouk, “not”) before ἦσαν (“they did not exist, [but were created]”). Several
[5:9] 6 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 7 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 8 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] 9 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] 10 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] 11 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.
[5:10] 12 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 13 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 14 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 15 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 16 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA 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 (20:6). 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.
[5:11] 17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 18 tn 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.
[5:11] 19 tn Or “myriads of myriads.” Although μυριάς (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.
[5:12] 20 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] 22 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:14] 26 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.”
