Wahyu 5:4

5:4 So ¹  I began weeping bitterly ²  because no one was found who was worthy to open the scroll or to look into it.

Wahyu 5:2

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?”

Wahyu 5:12

5:12 all of whom ³  were singing ⁴  in a loud voice:

“Worthy is the lamb who was killed ⁵ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

Wahyu 3:4

3:4 But you have a few individuals ⁶  in Sardis who have not stained ⁷  their clothes, and they will walk with me dressed ⁸  in white, because they are worthy.

Wahyu 4:11

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!” ⁹ 

Wahyu 5:9

5:9 They were singing a new song: ¹⁰ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹¹ 

and at the cost of your own blood ¹²  you have purchased ¹³  for God

persons ¹⁴  from every tribe, language, ¹⁵  people, and nation.

Wahyu 3:2

3:2 Wake up then, and strengthen what remains that was about ¹⁶  to die, because I have not found your deeds complete ¹⁷  in the sight ¹⁸  of my God.

Wahyu 16:6

16:6 because they poured out the blood of your saints and prophets,

so ¹⁹  you have given them blood to drink. They got what they deserved!” ²⁰ 

Wahyu 5:5

5:5 Then ²¹  one of the elders said ²²  to me, “Stop weeping! ²³  Look, the Lion of the tribe of Judah, the root of David, has conquered; ²⁴  thus he can open ²⁵  the scroll and its seven seals.”

Wahyu 20:6

20:6 Blessed and holy is the one who takes part ²⁶  in the first resurrection. The second death has no power over them, ²⁷  but they will be priests of God and of Christ, and they will reign with him for a thousand years.

[5:4]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.

[5:4]  ² tn Grk “much.”

[5:12]  ³ 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]  ⁴ tn Grk “saying.”

[5:12]  ⁵ tn Or “slaughtered”; traditionally, “slain.”

[3:4]  ⁶ tn Grk “a few names”; here ὄνομα (onoma) is used by figurative extension to mean “person” or “people”; according to L&N 9.19 there is “the possible implication of existence or relevance as individuals.”

[3:4]  ⁷ tn Or “soiled” (so NAB, NRSV, NIV); NCV “have kept their clothes unstained”; CEV “have not dirtied your clothes with sin.”

[3:4]  ⁸ tn The word “dressed” is not in the Greek text, but is implied.

[4:11]  ⁹ 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 mss (1854 2050 Ï^A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

[5:9]  ¹⁰ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ¹¹ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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.

[3:2]  ¹⁶ tn The verb ἔμελλον (emellon) is in the imperfect tense.

[3:2]  ¹⁷ tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

[3:2]  ¹⁸ tn Or “in the judgment.” BDAG 342 s.v. ἐνώπιον 3 states, “in the opinion/judgment of…As a rule…of θεός or κύριος; so after…πεπληρωμένος Rv 3:2.”

[16:6]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.

[16:6]  ²⁰ tn Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”

[5:5]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:5]  ²² tn Grk “says” (a historical present).

[5:5]  ²³ tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

[5:5]  ²⁴ tn Or “has been victorious”; traditionally, “has overcome.”

[5:5]  ²⁵ tn The infinitive has been translated as an infinitive of result here.

[20:6]  ²⁶ tn Grk “who has a share.”

[20:6]  ²⁷ tn The shift from the singular pronoun (“the one”) to the plural (“them”) in the passage reflects the Greek text: The singular participle ὁ ἔχων (Jo ecwn) is followed by the plural pronoun τούτων (toutwn). In the interests of English style, this is obscured in most modern translations except the NASB.