Revelation 5:9

ᾄδουσιν. A reads αδωσιν, which clearly rests on mispronunciation; not as is generally assumed, where MSS. are divided between future indicatives and aorist subjunctives, on grammatical idiosyncrasies of the writer.

ἠγόρασας τῷ θεῷ. A reads τῷ θεῷ ἡμῶν, and omits these words after ἐπ. αὐτοὺς in the next verse; 1 cop[204] omit τῷ θεῷ, which æth[205] inserts after ἐν τῷ αἵματί σου; Text. Rec[206] adds ἡμᾶς with אBP 1 and Latins.

[204] Coptic.
[205] Aethiopic Version.
[206] Rec. Textus Receptus as printed by Scrivener.

9. ᾄδουσιν. This may be only an historic present, but perhaps, though to the Seer the song of adoration appeared to begin now, and to stop in time to let other voices be heard, he means to intimate that in fact their adoration is continued to eternity. See on Revelation 4:9-10.

ἠγόρασας. Prim, emisti, Vg[222] redemisti. The distinction between the two (for instance Ephesians 5:16; Colossians 4:5, redimentes is a quite correct translation of ἐξαγοραζόμενοι) exists far less in Latin than in modern English, where the word has come to mean that the effect of the purchase is to restore those bought either to their rightful owner or to liberty (neither of these can be intended in A. V[223] “redeeming the time”). Here of course both are true, but all that this text expresses is that Christ has bought us, and that we now belong to His Father (in 1 Corinthians 6:20; 1 Corinthians 7:23; 2 Peter 2:1 both Vg[224] and A. V[225] have the simple verb). The elders probably represent the whole multitude of the redeemed, but they are not here said to belong to that number, and the living creatures certainly do not. The insertion of ἡμᾶς after ἠγόρασας though very well attested is condemned by the following αὐτούς after ἐποίησας.

[222] Vulgate.
[223] Authorised Version.
[224] Vulgate.
[225] Authorised Version.

τῷ θεῷ. Notice that the phrase is the exact reverse of some lax modern language on the Atonement, which speaks as if the Son redeemed men from the Father. To say that Christ redeemed men from God’s wrath may be justified (e.g. by Galatians 3:13); but even that mode of expression is not exactly scriptural. Since St Anselm’s time most competent theologians have refrained from pressing the metaphor of a ransom which is frequent in Scripture.

ἐκ πάσης φυλῆς καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους. Cf. Daniel 3:4 and parallels. The three terms there are made into four here, perhaps because neither of the Greek versions translates consistently, but each sometimes uses λαὸς and sometimes ἔθνος. All surviving MSS. and versions of our Book always give both, though the order is sometimes such as to suggest the question whether one or other is not an afterthought. The passage is generally and rightly explained as fully parallel to Revelation 7:9-10, and so the first of many indications in this Book of the catholicity of the Church, and of course a conclusive refutation of the theories (see on Revelation 2:2) which ascribe to this Book a controversial anti-Pauline purpose, and a spirit of Jewish exclusiveness. There is really hardly anything in St Paul so strong as this or Revelation 7:9. But if this passage stood alone, it might be explained as a parallel to Isaiah 66:20 of the redemption of the literal Israel out of all nations to be a royal priesthood.