The Meaning of Revelation 5:9 Explained

Revelation 5:9

KJV: And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

YLT: and they sing a new song, saying, 'Worthy art thou to take the scroll, and to open the seals of it, because thou wast slain, and didst redeem us to God in thy blood, out of every tribe, and tongue, and people, and nation,

Darby: And they sing a new song, saying, Thou art worthy to take the book, and to open its seals; because thou hast been slain, and hast redeemed to God, by thy blood, out of every tribe, and tongue, and people, and nation,

ASV: And they sing a new song, saying, Worthy art thou to take the book, and to open the seals thereof: for thou was slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation,

KJV Reverse Interlinear

And  they sung  a new  song,  saying,  Thou art  worthy  to take  the book,  and  to open  the seals  thereof:  for  thou wast slain,  and  hast redeemed  us  to God  by  thy  blood  out of  every  kindred,  and  tongue,  and  people,  and  nation; 

What does Revelation 5:9 Mean?

Study Notes

redeemed
.
Redemption
Redemption, "to deliver by paying a price." The N.T. doctrine. The N.T. records the fulfilment of the O.T. types and prophecies of redemption through the sacrifice of Christ. The completed truth is set forth in the three words which are translated redemption
(1) agorazo, "to purchase in the market." The underlying thought is of a slave-market. The subjects of redemption are "sold under sin" Romans 7:14 but are, moreover, under sentence of death; Ezekiel 18:4 ,; John 3:18 ; John 3:19 ; Romans 3:19 ; Galatians 3:10 , and the purchase price is the blood of the Redeemer who dies in their stead; Galatians 3:13 ; 2 Corinthians 5:21 ; Matthew 20:28 ,; Mark 10:45 ; 1 Timothy 2:6 ; 1 Peter 1:18 .
(2) exagorazo, "to buy out of the market." The redeemed are never again to be exposed to sale;
(3) lutroo, "to loose," "to set free by paying a price" John 8:32 ; Galatians 4:4 ; Galatians 4:5 ; Galatians 4:31 ; Galatians 5:13 ; Romans 8:21 . Redemption is by sacrifice and by power (See Scofield " Exodus 14:30 ") Christ paid the price, the Holy Spirit makes deliverance actual in experience Romans 8:2 .
(See Scofield " Isaiah 59:20 ") . See Scofield " Romans 1:16 ".
grace Grace (in salvation), Romans 4:4-16 ; Romans 3:24 . (See Scofield " John 1:17 ") .

Verse Meaning

The Lamb"s receiving authority from God to advance God"s plan of the ages led these28 angels to sing a new (Gr. kainen, lit. fresh, distinctive in quality, rather than recent) song of praise. It may be new in the sense that it celebrates His death that inaugurated a new covenant. [1] However, I think it was probably new in the sense that it represented new praise for a new deliverance about to take place.
"This [2] is a well-known expression in the Psalm , relating to songs sung on festal occasions and celebrating new mercies from God, especially his deliverances from distress (e.g, Psalm 40:1; Psalm 98:1). It receives a deeper meaning in Isaiah 42:10, where the new song relates to the new and greater deliverance which the Lord is about to make in the earth." [3]
In this song the Lamb receives honor as being worthy in view of four things. The first is His death. The second is the purchase (redemption) of a people for God by His death, including those yet to be saved (cf. Revelation 14:2-3; Revelation 15:2-4). People from every branch of the human family will make up this company (cf. Genesis 10:5; Genesis 10:20; Genesis 10:31). This does not mean that all will be saved because Jesus died for all, of course. Only those who appropriate the benefits of Christ"s death by faith will be. Tribes, tongues, peoples, and nations represent divisions of humanity based on lineage, language, race, and political orientation. Together these terms describe the universal nature of the redeemed people of God.

Context Summary

Revelation 5:9-14 - The One Worthy To Open It
Jesus is worthy to unroll the mystic scroll of history, because He loved and loves our race as no other has ever done; and He is equally worthy to open each new phase of our lives. When He came into the world He said, "In the volume of the book it is written of me." We need not fear those pierced hands. If we are His purchased property, He will provide for us. If we are priests and kings in His ideal, we may trust Him so to arrange our life-plan as to secure the best exercise of those sacred functions.
Notice how the out-circling song of the redeemed reaches out in further and yet further response. It begins with the little group around the throne; then it spreads to the angels in their myriads; and thence it is borne forward and outward in concentric rings until the utmost shores of space are struck by the billows of song and it reverberates back to the living creatures and the elders. Heaven is full of the sacrificial side of our Savior's death. The heavenly beings describe themselves as His purchased chattels, and stand closer to Christ than the angels; but these bright ministers of God's will have learned their deepest lessons of God from His redemptive dealings with men. [source]

Chapter Summary: Revelation 5

1  The book sealed with seven seals,
9  which only the Lamb that was slain is worthy to open
12  Therefore the elders praise him, and confess that he redeemed them with his blood

Greek Commentary for Revelation 5:9

They sing [αιδουσιν]
Present active indicative of αιδω — āidō Old verb, to chant with lyrical emotion (Colossians 3:16). [source]
A new song [ωιδην καινην]
Cognate accusative for οιδε — oide Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.).Unto God Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου — en tōi haimati sou). Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
For thou wast slain [οτι εσπαγης]
Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.). [source]
Unto God [τωι τεωι]
Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου — en tōi haimati sou). Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
With thy blood [εν τωι αιματι σου]
Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does. [source]
Men of every [εκ πασης]
No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
They sing []
Present tense, denoting the continuous, unceasing worship of heaven, or possibly, as describing their “office generally rather than the mere one particular case of its exercise” (Alford). [source]
Redeem [ἠγόρασας]
Lit., purchase, as Rev. See John 4:8; John 6:5. [source]
Us []
Omit us and supply men, as Rev. [source]
With Thy blood [ἐν τῷ αἵματί σου]
Lit., “in Thy blood.” The preposition in is used Hebraistically of the price; the value of the thing purchased being contained in the price. [source]
Kindred [φυλῆς]
Rev., tribe. Often in the New Testament of the twelve tribes of Israel. [source]
People, nation [λαοῦ, ἔθνους]
See on 1 Peter 2:9. [source]

Reverse Greek Commentary Search for Revelation 5:9

1 Corinthians 14:15 I will sing [ψαλῶ]
See on James 5:13. The verb, ᾄδω is also used for sing, Ephesians 5:19; Colossians 3:16; Revelation 5:9; Revelation 14:3; Revelation 15:3. In the last two passages it is combined with playing on harps. In Ephesians 5:19we have both verbs. The noun ψαλμός psalm(Ephesians 5:19; Colossians 3:16; 1 Corinthians 14:26), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in Matthew 26:30; Mark 14:26, ὑμνέω , whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (1 Corinthians 14:26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise. [source]
Titus 2:14 Might redeem [λυτρώσηται]
Only here, Luke 24:21; 1 Peter 1:18. See on 1 Timothy 2:6. Neither λύτρον ransom, λύτρωσις redemption, nor λυτρωτής redeemer occur in Paul. He has the figure of purchase ( ἀγοράζεσθαι, ἐξαγοράζεσθαι ), 1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5. Comp. Revelation 5:9; Revelation 14:3, Revelation 14:4; 2 Peter 2:1. [source]
1 John 3:12 Slew [εσπαχεν]
First aorist active indicative of σπαζω — sphazō old verb, to slay, to butcher, to cut the throat (Latin jugulare) like an ox in the shambles, in N.T. only here and Rev (Revelation 5:6, Revelation 5:9, Revelation 5:12, etc.).Wherefore? (χαριν τινοσ — charin tinos̱). “For the sake of what?” Post-positive preposition (Ephesians 3:1, Ephesians 3:14) except here. The interpretation of the act of Cain (Genesis 4:8.) is an addition to the narrative, but in accord with Hebrews 11:4. Jealousy led to murder. [source]
Revelation 5:8 Prayers []
For incense as the symbol of prayer, see Leviticus 16:12, Leviticus 16:13; Psalm 141:2. See on Luke 1:9. Edersheim, describing the offering of incense in the temple, says: “As the President gave the word of command which marked that 'the time of incense had come,' the whole multitude of the people without withdrew from the inner court and fell down before the Lord, spreading their hands in silent prayer. It is this most solemn period, when, throughout the vast temple-buildings, deep silence rested on the worshipping multitude, while within the sanctuary itself the priest laid the incense on the golden altar, and the cloud of odors rose up before the Lord, which serves as the image of heavenly things in Revelation (Revelation 8:1, Revelation 8:3, Revelation 8:4). The prayers offered by priests and people at this part of the service are recorded by tradition as follows: 'True it is that Thou art Jehovah, our God and the God of our fathers; our King and the King of our fathers; our Savior and the Rock of our salvation; our Help and our Deliverer. Thy name is from everlasting, and there is no God beside Thee. A new song did they that were delivered sing to Thy name by the seashore. Together did all praise and own Thee as King, and say, 'Jehovah shall reign who saveth Israel.'” Compare “the Song of Moses,” Revelation 15:3, and “a new song,” Revelation 5:9. [source]
Revelation 13:7 All kindreds [πᾶσαν φυλὴν]
Rev., more literally and correctly, every tribe. See on Revelation 1:7; see on Revelation 5:9. After tribe insert καὶ λαὸν andpeople. See on 1 Peter 2:9. [source]
Revelation 1:5 Washed [λούσαντι]
Read λύσαντι loosedTrench remarks on the variation of readings as having grown out of a play on the words λουτρόν , a bathing, and λύτρον aransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer ( ὁ ἀπολούων ) and the absolver ( ὁ ἀπολύων ) from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare Psalm 51:2; Isaiah 1:16, Isaiah 1:18; Ezekiel 36:25; Acts 22:16; Ephesians 5:26; Titus 3:5. If loosed, compare Matthew 20:28; 1 Timothy 2:6; 1 Peter 1:18; Hebrews 9:12; Galatians 3:13; Galatians 4:5; Revelation 5:9; Revelation 14:3, Revelation 14:4. [source]
Revelation 1:5 The first-born of the dead [ο πρωτοτοκος των νεκρων]
A Jewish Messianic title (Psalm 89:27) and as in Colossians 1:18 refers to priority in the resurrection to be followed by others. See Luke 2:7 for the word.The ruler of the kings of the earth (ο αρχων των βασιλεων της γης — ho archōn tōn basileōn tēs gēs). Jesus by his resurrection won lordship over the kings of earth (Revelation 17:14; Revelation 19:16), what the devil offered him by surrender (Matthew 4:8.).Unto him that loveth us Dative of the articular present (not aorist αγαπησαντι — agapēsanti) active participle of αγαπαω — agapaō in a doxology to Christ, the first of many others to God and to Christ (Revelation 1:6; Revelation 4:11; Revelation 5:9, Revelation 5:12.; Revelation 7:10, Revelation 7:12, etc.). For the thought see John 3:16.Loosed (λυσαντι — lusanti). First aorist active participle of λυω — luō (Aleph A C), though some MSS. (P Q) read λουσαντι — lousanti (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always.By his blood As in Revelation 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption. [source]
Revelation 1:5 By his blood [εν τωι αιματι αυτου]
As in Revelation 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption. [source]
Revelation 10:11 Thou must prophesy again [δει σε παλιν προπητευσαι]
Not a new commission (Revelation 1:19), though now renewed. C.f. Ezekiel 4:7; Ezekiel 6:2; Jeremiah 1:10. The παλιν — palin (again) points to what has preceded and also to what is to come in Revelation 11:15. Here it is predictive prophecy In the case, in regard to as in John 12:16 (with γραπω — graphō), not in the presence of (επι — epi with genitive, Mark 13:9) nor against (επι — epi with the accusative, Luke 22:53). For this list of peoples see Revelation 5:9, occurring seven times in the Apocalypse. [source]
Revelation 10:11 Over [επι]
In the case, in regard to as in John 12:16 (with γραπω — graphō), not in the presence of For this list of peoples see Revelation 5:9, occurring seven times in the Apocalypse. [source]
Revelation 11:9 Men from among [εκ των]
No word for “men” (αντρωποι — anthrōpoi or πολλοι — polloi) before εκ των — ek tōn but it is implied (partitive use of εκ — ek) as in Revelation 2:10 and often. See also Revelation 5:9; Revelation 7:9 for this enumeration of races and nations. [source]
Revelation 1:5 Unto him that loveth us [τωι αγαπωντι ημας]
Dative of the articular present (not aorist αγαπησαντι — agapēsanti) active participle of αγαπαω — agapaō in a doxology to Christ, the first of many others to God and to Christ (Revelation 1:6; Revelation 4:11; Revelation 5:9, Revelation 5:12.; Revelation 7:10, Revelation 7:12, etc.). For the thought see John 3:16.Loosed (λυσαντι — lusanti). First aorist active participle of λυω — luō (Aleph A C), though some MSS. (P Q) read λουσαντι — lousanti (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always.By his blood As in Revelation 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption. [source]
Revelation 12:11 Because of the blood of the Lamb [δια το αιμα του αρνιου]
As in Revelation 1:5; Revelation 5:6, Revelation 5:9; Revelation 7:14. The blood of Christ is here presented by δια — dia as the ground for the victory and not the means, as by εν — en in Revelation 1:5; Revelation 5:9. Both ideas are true, but δια — dia with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John 1:29; 1 John 1:7). Christ conquered Satan, and so makes our victory possible (Luke 11:21.; Hebrews 2:18). “Thus the Lamb is the true συνηγορος — sunēgoros (like Michael) of the New Israel, its παρακλητος προς τον πατερα — paraklētos pros ton patera (1 John 2:1)” (Swete).Because of the Word of their testimony (δια τον λογον της μαρτυριας αυτων — dia ton logon tēs marturias autōn). The same use of δια — dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part.They loved not their life even unto death First aorist active indicative of αγαπαω — agapaō They did resist “unto blood” Jesus himself had been “obedient unto death” (Philemon 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured. [source]
Revelation 13:7 To make war with the saints and to overcome them [ποιησαι πολεμον μετα των αγιων και νικησαι αυτους]
This clause with two epexegetical first aorist active infinitives (πολεμησαι — polemēsai and νικησαι — nikēsai) is omitted in A C P, but probably by ομοεοτελευτον — homoeoteleuton (like ending) because of the repetition of εδοτη — edothē The words seem to come from Daniel 7:21, Daniel 7:23. There was no escape from the beast‘s rule in the Mediterranean world. See Revelation 5:9 for the phrases here used, there for praise to the Lamb. [source]
Revelation 14:3 They sing as it were a new song [αιδουσιν ως ωιδην καινην]
See Revelation 5:9 for this phrase (cognate accusative) save that here ως — hōs (as if) is added. There the new song was sung by the four living creatures and the elders, but here “before” (ενωπιον — enōpion) them and so apparently by the throng who were themselves redeemed by the Lamb. [source]
Revelation 14:3 No man could learn the song save [ουδεις εδυνατο ματειν την ωιδην ει μη]
Imperfect Perfect passive articular participle of αγοραζω — agorazō purchased by the blood of the Lamb (Revelation 5:9), masculine plural in apposition with χιλιαδες — chiliades (thousands) feminine plural (Revelation 7:5, Revelation 7:8; Revelation 14:1). Απο — Apo (from) here, though εκ — ek (out of) in Revelation 5:9. The 144,000 are not yet separated from the earth (John 17:15). Whether the 144,000 here are identical with that number in Revelation 7:4-8 or not, they must embrace both men and women. [source]
Revelation 14:3 Even they that had been purchased out of the earth [οι ηγορασμενοι απο της γης]
Perfect passive articular participle of αγοραζω — agorazō purchased by the blood of the Lamb (Revelation 5:9), masculine plural in apposition with χιλιαδες — chiliades (thousands) feminine plural (Revelation 7:5, Revelation 7:8; Revelation 14:1). Απο — Apo (from) here, though εκ — ek (out of) in Revelation 5:9. The 144,000 are not yet separated from the earth (John 17:15). Whether the 144,000 here are identical with that number in Revelation 7:4-8 or not, they must embrace both men and women. [source]
Revelation 14:6 Having [εχοντα]
Accusative singular agreeing with αγγελον — aggelon like πετομενον — petomenon (flying), but λεγων — legōn in Revelation 14:7 is nominative, as if a new sentence like λεγων — legōn in Revelation 4:1.An eternal gospel (ευαγγελιον αιωνιον — euaggelion aiōnion). The only use of ευαγγελιον — euaggelion in John‘s writings, though the verb ευαγγελισαι — euaggelisai (first aorist active infinitive epexegetical with εχοντα — echonta like John 16:12) occurs here and in Revelation 10:7. Here it is not το ευαγγελιον — to euaggelion (the gospel), but merely a proclamation of God‘s eternal (αιωνιος — aiōnios here alone in the Apocalypse, though common in the Fourth Gospel and 1 John) purpose. Origen even took this “eternal gospel” to be another book to be written! Note the double use of επι — epi (with accusative after ευαγγελισαι — euaggelisai and the genitive with γης — gēs). See Revelation 5:9 for the races, etc. [source]
Revelation 14:6 An eternal gospel [ευαγγελιον αιωνιον]
The only use of ευαγγελιον — euaggelion in John‘s writings, though the verb ευαγγελισαι — euaggelisai (first aorist active infinitive epexegetical with εχοντα — echonta like John 16:12) occurs here and in Revelation 10:7. Here it is not το ευαγγελιον — to euaggelion (the gospel), but merely a proclamation of God‘s eternal See Revelation 5:9 for the races, etc. [source]
Revelation 18:24 Was found [ευρετη]
First aorist passive indicative of ευρισκω — heuriskō See Revelation 16:6; Revelation 17:6 for the blood already shed by Rome. Rome “butchered to make a Roman holiday” (Dill, Roman Society, p. 242) not merely gladiators, but prophets and saints from Nero‘s massacre a.d. 64 to Domitian and beyond.Of all that have been slain (παντων των εσπαγμενων — pantōn tōn esphagmenōn). Perfect passive articular participle genitive plural of σπαζω — sphazō the verb used of the Lamb slain (Revelation 5:9, Revelation 5:12; Revelation 13:8). Cf. Matthew 23:35 about Jerusalem. [source]
Revelation 18:24 Of all that have been slain [παντων των εσπαγμενων]
Perfect passive articular participle genitive plural of σπαζω — sphazō the verb used of the Lamb slain (Revelation 5:9, Revelation 5:12; Revelation 13:8). Cf. Matthew 23:35 about Jerusalem. [source]
Revelation 3:4 Did not defile [ουκ εμολυναν]
First aorist active indicative of μολυνω — molunō (1 Corinthians 8:7; 1 Peter 1:4), pollution.They shall walk (περιπατησουσιν — peripatēsousin). Future active of περιπατεω — peripateō promise of fellowship with Christ (μετ εμου — met' emou with me) “in white” (εν λευκοις — en leukois), as symbols of purity (Revelation 7:9, Revelation 7:13) like the angel (Matthew 28:3), with possibly a reference to Enoch (Genesis 5:22). For they are worthy (οτι αχιοι εισιν — hoti axioi eisin). To walk with Christ, not worthy in the same sense as God and Christ (Revelation 4:11; Revelation 5:9), but in a relative sense. See Revelation 16:6 for bad sense of αχιος — axios f0). [source]
Revelation 3:4 They shall walk [περιπατησουσιν]
Future active of περιπατεω — peripateō promise of fellowship with Christ For they are worthy To walk with Christ, not worthy in the same sense as God and Christ (Revelation 4:11; Revelation 5:9), but in a relative sense. See Revelation 16:6 for bad sense of αχιος — axios f0). [source]
Revelation 5:1 A book [βιβλιον]
Diminutive of βιβλος — biblos but no longer so used, βιβλαριδιον — biblaridion occurring instead (Revelation 10:2).Written (γεγραμμενον — gegrammenon). Perfect passive predicate participle of γραπω — graphō and on the back (εσωτεν και οπιστεν — esōthen kai opisthen). “Within and behind.” Description of a roll like that in Luke 4:17, not a codex as some scholars think. Usually these papyrus rolls were written only on the inside, but this one was so full of matter that it was written also on the back side (οπιστεν — opisthen), and so was an οπιστογραπον — opisthographon like that in Ezekiel 2:10. There are many allegorical interpretations of this fact which are all beside the point.Sealed Perfect passive predicate participle of κατασπραγιζω — katasphragizō old compound (perfective use of κατα — kata), to seal up (down), here only in N.T.With seven seals (σπραγισιν επτα — sphragisin hepta). Instrumental case of σπραγις — sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Revelation 5:1 Sealed [κατεσπραγισμενον]
Perfect passive predicate participle of κατασπραγιζω — katasphragizō old compound (perfective use of κατα — kata), to seal up (down), here only in N.T.With seven seals (σπραγισιν επτα — sphragisin hepta). Instrumental case of σπραγις — sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Revelation 5:1 With seven seals [σπραγισιν επτα]
Instrumental case of σπραγις — sphragis old word used in various senses, proof or authentication (1 Corinthians 9:2; Romans 4:11), signet-ring (Revelation 7:2), impression made by the seal (Revelation 9:4; 2 Timothy 2:19), the seal on books closing the book (Revelation 5:1, Revelation 5:2, Revelation 5:5, Revelation 5:9; Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, Revelation 6:9, Revelation 6:12; Revelation 8:1). “A will in Roman law bore the seven seals of the seven witnesses” (Charles). But this sealed book of doom calls for no witnesses beyond God‘s own will. Alford sees in the number seven merely the completeness of God‘s purposes. [source]
Revelation 5:6 In the midst [εν μεσωι]
See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον — arnion). Elsewhere in the N.T. ο αμνος — ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον — to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]
Revelation 5:6 As though it had been slain [ως εσπαγμενον]
Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11). [source]
Revelation 5:6 Standing [εστηκος]
Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]
Revelation 5:12 Worthy [αχιον]
Agreeing in gender (grammatical neuter) with αρνιον — arnion but some MSS. have αχιος — axios (masculine, natural gender). Note change to third person εστιν — estin instead of second ει — ei The point of the song is the same as that in Revelation 5:9, Revelation 5:10, but the language differs. Note the repeated article το — to (the lamb the slain) referring to Revelation 5:6, Revelation 5:9. Note also the one article την — tēn before δυναμιν — dunamin for all the seven grounds of praise (δυναμιν — dunamin power, πλουτον — plouton wealth, σοπιαν — sophian wisdom, ισχυν — ischun strength, τιμην — timēn honor, δοχαν — doxan glory, ευλογιαν — eulogian blessing), though πλουτον — plouton is masculine, in contrast with separate article for each item (all three feminine) in Revelation 4:11, here grouping them all together, “a heptad of praise” (Swete). [source]
Revelation 6:9 Under the altar [υποκατω του τυσιαστηριου]
“Under” The altar of sacrifice (Exodus 39:39; Exodus 40:29), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see Matthew 5:23., often in Rev (Revelation 8:3, Revelation 8:5; Revelation 9:13; Revelation 11:1; Revelation 14:18; Revelation 16:7). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews 8:5). The Lamb was slain (Revelation 5:6, Revelation 5:9, Revelation 5:12) and these martyrs have followed the example of their Lord. [source]
Revelation 7:9 Which no man could number [ον αριτμησαι αυτον ουδεις εδυνατο]
Redundant repetition of the pronoun αυτον — auton after the relative ον — hon as in Revelation 7:5; Revelation 3:8. Εδυνατο — Edunato imperfect indicative and αριτμησαι — arithmēsai first aorist active infinitive of αριτμεω — arithmeō old verb, in N.T. only here, Matthew 10:30; Luke 12:7. See Revelation 5:9 (also Revelation 11:9; Revelation 13:7; Revelation 14:10; Revelation 17:15) for the list of words after εκ — ek (the spiritual Israel carried on all over the world), “a polyglott cosmopolitan crowd” (Swete). [source]
Revelation 7:14 My lord [Κυριε μου]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας — su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14 They which come out of the great tribulation [οι ερχομενοι εκ της τλιπσεως της μεγαλης]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14 Made them white [ελευκαναν]
First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]

What do the individual words in Revelation 5:9 mean?

And they are singing a song new saying Worthy are You to take the scroll to open the seals of it because You were slain You purchased - to God by the blood of You out of every tribe tongue people nation
καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες Ἄξιος εἶ λαβεῖν τὸ βιβλίον ἀνοῖξαι τὰς σφραγῖδας αὐτοῦ ὅτι ἐσφάγης ἠγόρασας τῷ Θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς γλώσσης λαοῦ ἔθνους

ᾄδουσιν  they  are  singing 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: ᾄδω  
Sense: to the praise of anyone, to sing.
ᾠδὴν  a  song 
Parse: Noun, Accusative Feminine Singular
Root: ᾠδή  
Sense: a song, lay, ode.
καινὴν  new 
Parse: Adjective, Accusative Feminine Singular
Root: καινός  
Sense: new.
λέγοντες  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
Ἄξιος  Worthy 
Parse: Adjective, Nominative Masculine Singular
Root: ἄξιος  
Sense: weighing, having weight, having the weight of another thing of like value, worth as much.
εἶ  are  You 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
λαβεῖν  to  take 
Parse: Verb, Aorist Infinitive Active
Root: λαμβάνω  
Sense: to take.
βιβλίον  scroll 
Parse: Noun, Accusative Neuter Singular
Root: βιβλίον  
Sense: a small book, a scroll, a written document.
ἀνοῖξαι  to  open 
Parse: Verb, Aorist Infinitive Active
Root: ἀνοίγω 
Sense: to open.
σφραγῖδας  seals 
Parse: Noun, Accusative Feminine Plural
Root: σφραγίς  
Sense: a seal.
αὐτοῦ  of  it 
Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἐσφάγης  You  were  slain 
Parse: Verb, Aorist Indicative Passive, 2nd Person Singular
Root: σφάζω  
Sense: to slay, slaughter, butcher.
ἠγόρασας  You  purchased 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: ἀγοράζω  
Sense: to be in the market place, to attend it.
τῷ  - 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεῷ  to  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
αἵματί  blood 
Parse: Noun, Dative Neuter Singular
Root: αἷμα  
Sense: blood.
σου  of  You 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
πάσης  every 
Parse: Adjective, Genitive Feminine Singular
Root: πᾶς  
Sense: individually.
φυλῆς  tribe 
Parse: Noun, Genitive Feminine Singular
Root: φυλή  
Sense: a tribe.
γλώσσης  tongue 
Parse: Noun, Genitive Feminine Singular
Root: γλῶσσα  
Sense: the tongue, a member of the body, an organ of speech. 2 a tongue.
λαοῦ  people 
Parse: Noun, Genitive Masculine Singular
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.
ἔθνους  nation 
Parse: Noun, Genitive Neuter Singular
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.