5:1 Then 1 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 2 and sealed with seven seals. 3 5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” 5:3 But 4 no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So 5 I began weeping bitterly 6 because no one was found who was worthy to open the scroll or to look into it. 5:5 Then 7 one of the elders said 8 to me, “Stop weeping! 9 Look, the Lion of the tribe of Judah, the root of David, has conquered; 10 thus he can open 11 the scroll and its seven seals.”
5:6 Then 12 I saw standing in the middle of the throne 13 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 14 He had 15 seven horns and seven eyes, which 16 are the seven 17 spirits of God 18 sent out into all the earth. 5:7 Then 19 he came and took the scroll 20 from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground 21 before the Lamb. Each 22 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 23 5:9 They were singing a new song: 24
“You are worthy to take the scroll
and to open its seals
because you were killed, 25
5:11 Then 35 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 36 number was ten thousand times ten thousand 37 – thousands times thousands – 5:12 all of whom 38 were singing 39 in a loud voice:
“Worthy is the lamb who was killed 40
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 43 forever and ever!”
[5:1] 3 tn 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.”
[5:6] 14 tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς 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.
[5:6] 17 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA 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 (τὰ ἑπτά, 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.
[5:9] 26 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] 27 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
[5:10] 31 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] 34 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.