Wahyu 5:10

5:10 You have appointed ¹  them ²  as a kingdom and priests ³  to serve ⁴  our God, and they will reign ⁵  on the earth.”

Wahyu 1:6

1:6 and has appointed ⁶  us as a kingdom, ⁷  as priests ⁸  serving his God and Father – to him be the glory and the power for ever and ever! ⁹  Amen.

Wahyu 7:10

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ¹⁰ 

to the one seated on the throne, and to the Lamb!”

Wahyu 11:16

11:16 Then ¹¹  the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground ¹²  and worshiped God

Wahyu 19:4

19:4 The twenty-four elders and the four living creatures threw themselves to the ground ¹³  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

Wahyu 7:11-12

7:11 And all the angels stood ¹⁴  there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground ¹⁵  before the throne and worshiped God, 7:12 saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

be to our God for ever and ever. Amen!”

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ¹⁶  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Wahyu 19:5

19:5 Then ¹⁷  a voice came from the throne, saying:

“Praise our God

all you his servants,

and all you who fear Him,

both the small and the great!”

Wahyu 22:9

22:9 But ¹⁸  he said to me, “Do not do this! ¹⁹  I am a fellow servant ²⁰  with you and with your brothers the prophets, and with those who obey ²¹  the words of this book. Worship God!”

Wahyu 5:9

5:9 They were singing a new song: ²² 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²³ 

and at the cost of your own blood ²⁴  you have purchased ²⁵  for God

persons ²⁶  from every tribe, language, ²⁷  people, and nation.

Wahyu 11:13

11:13 Just then ²⁸  a major earthquake took place and a tenth of the city collapsed; seven thousand people ²⁹  were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

Wahyu 19:10

19:10 So ³⁰  I threw myself down ³¹  at his feet to worship him, but ³²  he said, “Do not do this! ³³  I am only ³⁴  a fellow servant ³⁵  with you and your brothers ³⁶  who hold to the testimony about ³⁷  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[5:10]  ¹ tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

[5:10]  ² tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vg^cl sa Prim Bea). There is no question that the original text read αὐτούς here.

[5:10]  ³ tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

[5:10]  ⁴ tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

[5:10]  ⁵ tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 Ï^K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 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 (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.

[1:6]  ⁶ tn The verb ποιέω (poiew) can indicate appointment or assignment rather than simply “make” or “do.” See Mark 3:14 (L&N 37.106).

[1:6]  ⁷ tn See BDAG 168 s.v. βασιλεία 1.a for the idea of “he made us a kingdom,” which was translated as “he appointed us (to be or function) as a kingdom” (see the note on the word “appointed” earlier in the verse).

[1:6]  ⁸ tn Grk “a kingdom, priests.” The term ἱερεῖς (Jiereis) is either in apposition to βασιλείαν (basileian) or as a second complement to the object “us” (ἡμᾶς, Jhmas). The translation retains this ambiguity.

[1:6]  ⁹ tc Both the longer reading τῶν αἰώνων (twn aiwnwn, “to the ages of the ages” or, more idiomatically, “for ever and ever”; found in א C Ï) and the shorter (“for ever”; found in ̹⁸ A P 2050 pc bo) have good ms support. The author uses the longer expression (εἰς [τοὺς] αἰῶνας [τῶν] αἰώνων, ei" [tou"] aiwna" [twn] aiwnwn) in every other instance of αἰών in Revelation, twelve passages in all (1:18; 4:9, 10; 5:13; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5). Thus, on the one hand, the style of the author is consistent, while on the other hand, the scribes may have been familiar with such a stylistic feature, causing them to add the words here. The issues are more complex than can be presented here; the longer reading, however, is probably original (the shorter reading arising from accidental omission of the genitive phrase due to similarity with the preceding words).

[7:10]  ¹⁰ tn The dative here has been translated as a dative of possession.

[11:16]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[11:16]  ¹² tn Grk “they fell down on their faces.” 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.”

[19:4]  ¹³ tn Grk “creatures 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.”

[7:11]  ¹⁴ tn The verb is pluperfect, but the force is simple past. See ExSyn 586.

[7:11]  ¹⁵ tn Grk “they fell down on their faces.” 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.”

[14:4]  ¹⁶ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[19:5]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[22:9]  ¹⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ¹⁹ tn On the elliptical expression ὅρα μή ({ora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[22:9]  ²⁰ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ²¹ tn Grk “keep” (an idiom for obedience).

[5:9]  ²² tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²³ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[11:13]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[11:13]  ²⁹ tn Grk “seven thousand names of men.”

[19:10]  ³⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ³¹ tn Grk “I fell down at his feet.” 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.”

[19:10]  ³² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ³³ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ³⁴ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ³⁵ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ³⁶ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ³⁷ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”