Wahyu 14:3

14:3 and they were singing a new song before the throne and before the four living creatures and the elders. No ¹  one was able to learn the song except the one hundred and forty-four thousand who had been redeemed from the earth.

Wahyu 5:9

5:9 They were singing a new song: ² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ³ 

and at the cost of your own blood ⁴  you have purchased ⁵  for God

persons ⁶  from every tribe, language, ⁷  people, and nation.

Wahyu 15:3

15:3 They ⁸  sang the song of Moses the servant ⁹  of God and the song of the Lamb: ¹⁰ 

“Great and astounding are your deeds,

Lord God, the All-Powerful! ¹¹ 

Just ¹²  and true are your ways,

King over the nations! ¹³ 

[14:3]  ¹ tn Grk “elders, and no one.” This is a continuation of the previous sentence in the Greek text, but because of the length and complexity of the sentence a new sentence was started here in the translation.

[5:9]  ² tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ³ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[15:3]  ⁸ tn Here καί (kai) has not been translated.

[15:3]  ⁹ tn See the note on the word “servants” in 1:1.

[15:3]  ¹⁰ tn Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:3]  ¹¹ tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

[15:3]  ¹² tn Or “righteous,” although the context favors justice as the theme.

[15:3]  ¹³ tc Certain mss (Ì⁴⁷ א*^,2 C 1006 1611 1841 pc) read “ages” (αἰώνων, aiwnwn) instead of “nations” (ἐθνῶν, eqnwn), which itself is supported by several mss (א¹ A 051 Ï). The ms evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileu" twn aiwnwn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.