Revelation 3:1–22:21

tn Here καί (kai) has not been translated due to differences between Greek and English style.

tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

tn Grk “These things says [the One] …” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

tn Grk “who has” (cf. 1:16).

tn Grk “a name.”

tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

tn The prepositional phrase “in reality” is supplied in the translation to make explicit the idea that their being alive was only an illusion.

tn The verb ἔμελλον (emellon) is in the imperfect tense.

tn The perfect passive participle has been translated as an intensive (resultative) perfect here.

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.”

tn The expression πῶς εἵληφας καὶ ἥκουσας (pōs eilēphas kai ēkousas) probably refers to the initial instruction in the Christian life they had received and been taught; this included doctrine and ethical teaching.

tn Grk “keep it,” in the sense of obeying what they had initially been taught.

tn The negation here is with οὐ μή (ou mē, the strongest possible form of negation in Koine Greek).

tn Or “come on.”

tn Grk “a few names”; here ὅνομα (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.”

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

tn The word “dressed” is not in the Greek text, but is implied.

tn Or “who overcomes.”

tn Grk “thus.”

tn Or “white robes.”

tn The negation here is with οὐ μή (ou mē), the strongest possible form of negation in Koine Greek.

tn Or “will never wipe out.”

tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

tn Grk “will confess.”

tn Here καί (kai) has not been translated due to differences between Greek and English style.

tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

tn Grk “These things says [the One] …” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

tn The word “door” is not in the Greek text but has been supplied in the translation. Direct objects were often omitted in Greek when clear from the context. Since the following verse does contain the word “door” (θύραν, thuran), that word has been supplied as the direct object here.

tn See the note on the word “door” earlier in this verse.

tn Grk “I have given.”

tn Grk “to shut it,” but English would leave the direct object understood in this case.

sn The entire statement is parenthetical, interrupting the construction found in other letters to the churches in 3:1 and 3:15, “I know your deeds, that …” where an enumeration of the deeds follows.

tn This translation is based on connecting the ὅτι (hoti) clause with the οἶδα (oida) at the beginning of the verse, giving the content of what is known (see also 3:1, 3:15 for parallels). Because of the intervening clause that is virtually parenthetical (see the note on the word “shut” earlier in this verse), the words “I know that” from the beginning of the verse had to be repeated to make this connection clear for the English reader. However, the ὅτι could be understood as introducing a causal subordinate clause instead and thus translated, “because you have.”

tn Or “little power.”

tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

tn Grk “and having kept.” The participle ἐτήρησας (etērēsas) has been translated as a finite verb due to requirements of contemporary English style. For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. This is the same word that is used in 3:10 (there translated “kept”) where there is a play on words.

tn Grk “behold” (L&N 91.13).

sn See the note on synagogue in 2:9.

tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

tn The verb here is ποιέω (poieō), but in this context it has virtually the same meaning as δίδωμι (didōmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

tn The verb here is προσκυνήσουσιν (proskunēsousin), normally used to refer to worship.

tn Or “and know,” “and recognize.”

tn Or “obey.” For the translation of τηρέω (tēreō) as “obey” see L&N 36.19. In the Greek there is a wordplay: “because you have kept my word … I will keep you,” though the meaning of τηρέω is different each time.

tn The Greek term λόγον (logon) is understood here in the sense of admonition or encouragement.

tn Or “to persevere.” Here ὑπομονῆς (hupomonēs) has been translated as a genitive of reference/respect related to τὸν λόγον (ton logon).

tn On the verb λάβῃ (labē) here BDAG 583 s.v. λαμβάνω 2 states, “to take away, remove … with or without the use of force τὰ ἀργύρια take away the silver coins (fr. the temple) Mt 27:6. τὰς ἀσθενείας diseases 8:17. τὸν στέφανον Rv 3:11.”

sn Your crown refers to a wreath consisting either of foliage or of precious metals formed to resemble foliage and worn as a symbol of honor, victory, or as a badge of high office—‘wreath, crown’ (L&N 6.192).

tn Or “who is victorious”; traditionally, “who overcomes.”

tn Grk “I will make him,” but the pronoun (αὐτόν, auton, “him”) is redundant in contemporary English and has not been translated here.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

sn This description of the city of my God is parenthetical, explaining further the previous phrase and interrupting the list of “new names” given here.

tn Here καί (kai) has not been translated due to differences between Greek and English style.

tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

tn Grk “These things says [the One] …” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

sn The expression This is the solemn pronouncement of reflects an OT idiom. See the note on this phrase in 2:1.

tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (archē) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prōtotokos; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2–4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the Ἀρχή of Creation: JTS 27, 1926, 160–77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.

tn Or “I intend.”

tn This is the literal meaning of the Greek verb ἐμέω (emeō). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.

tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (plouteō, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

tn Grk “I counsel you to buy.”

tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainotēti zōēs) in Rom 6:4 (ExSyn 89–90).

sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).

tn The Greek pronoun ὅσος (hosos) means “as many as” and can be translated “All those” or “Everyone.”

tn Grk “Behold.”

tn Grk “come in to him.”

sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380–82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.

tn Grk “The one who conquers, to him I will grant.”

tn Or “who is victorious”; traditionally, “who overcomes.”

tn Grk “I will give [grant] to him.”

tn Or “have been victorious”; traditionally, “have overcome.”

tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετʼ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”

sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

tn BDAG 537 s.v. κεῖμαι 2 gives the translation “stand” for the term in this verse.

tn Grk “jasper stone.”

sn Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).

sn Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).

tn Or “a rainbow emerald-like in appearance.”

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.

sn See the note on the word crown in Rev 3:11.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”

sn Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit.

tn This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See BDAG 571 s.v. κρύσταλλος.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

tn On the meaning of ζῴον (zōon) BDAG 431 s.v. 2 states, “Of the four peculiar beings at God’s throne, whose description Rv 4:6–9 reminds one of the ζῷα in Ezk 1:5ff, the cherubim. S. also Rv 5:6, 8, 11, 14; 6:1, 3, 5–7; 7:11; 14:3; 15:7; 19:4.”

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Both here and before the phrase “the third,” 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.

tn Grk “six wings apiece,” but this is redundant with “each one” in English.

tn Some translations render ἔσωθεν (esōthen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

tn Or “They never stop saying day and night.”

tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God … (ὁ) κύριος ὁ θεὸς ὁ π.… Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”

sn A quotation from (or an allusion to) Isa 6:3.

tn Here 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.

tn Grk “the twenty-four elders fall 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.”

sn See the note on the word crown in Rev 3:11.

tn The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (thronou).

tc The past tense of “they existed” (ἦσαν, ēsan) 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 𝔐A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).

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

tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

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.”

tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

tn Grk “much.”

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

tn Grk “says” (a historical present).

tn The present imperative with μή (mē) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).

tn Or “has been victorious”; traditionally, “has overcome.”

tn The infinitive has been translated as an infinitive of result here.

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

tn Perhaps, “in the middle of the throne area” (see L&N 83.10).

tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (hōs ejsphagmenon). 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.

tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”

sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.

tc There is good ms evidence for the inclusion of “seven” (ἑπτά, hepta; 𝔓24 א 2053 2351 𝔐K). There is equally good ms support for the omission of the term (A 1006 1611 𝔐A 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 hepta). 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.

sn See the note on the phrase the seven spirits of God in Rev 4:5.

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

tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

tn Grk “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.”

tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

sn This interpretive comment by the author forms a parenthesis in the narrative.

tn The redundant participle λέγοντες (legontes) has not been translated here.

tn Or “slaughtered”; traditionally, “slain.”

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).”

tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tō theō] alone) is found in codex A. א 2050 2344 𝔐 sy add the term “us” (ἡμᾶς, hēmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, ēgorasas). A few mss (1 vgms) 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.

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.

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.

tn The verb ἐποίησας (epoiēsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.

tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (hēmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.

tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”

tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”

tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 𝔐K pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 𝔐A 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.

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

tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

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.

tn Grk “saying.”

tn Or “slaughtered”; traditionally, “slain.”

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

tn Grk “saying.”

tn Or “dominion.”

tn Grk “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.”

tn Grk “saying like a voice [or sound] of thunder.”

tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, erchou) in 6:1, 3–5, 7 is a gloss directed to John, i.e., “come and look at the seals and the horsemen!” But the command ἔρχου is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.

tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “the one sitting on it.”

sn The one who rode it. The identity of the first rider on the white horse has been discussed at great length by interpreters. Several answers are given: (1) A number understand the rider on the white horse to be Christ himself, identifying this horse and rider with the one mentioned in 19:11, where the identification is clear (cf. 19:13, 16). It must be noted, though, that there is little in common between the two riders beyond the white horse. The word for “crown” is different, the armament is different, and the context here is different (conquest vs. retribution), with three other horsemen bringing catastrophe following. (2) Others see the rider on the white horse representing a spirit of military conquest that dominates human history and leads to the catastrophes that follow. (3) Another possibility is that the white horse rider represents the Antichrist, who appears later in Rev 11:7; 13:17, and whose similarity to Christ explains the similarity with the rider in 19:11. This interpretation has been discussed at length by M. Rissi, “The Rider on the White Horse: A Study of Revelation 6:1–8,” Int 18 (1964): 407–18. This interpretation is the most probable one.

sn See the note on the word crown in Rev 3:11.

tn The participle νικῶν (nikōn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exēlthen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”

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

tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

tn L&N 79.31 states, “ ‘fiery red’ (probably with a tinge of yellow or orange).”

tn Grk “the one sitting on it.”

tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

tn BDAG 979 s.v. σφάζω states, “Of the killing of a person by violence … σφάζειν τινά butcher or murder someone (4 Km 10:7; Jer 52:10; Manetho: 609 fgm. 8, 76 Jac. [in Jos., C. Ap. 1, 76]; Demetr.[?]: 722 fgm. 7; Ar. 10, 9) 1J 3:12; Rv 6:4. Pass. (Hdt. 5, 5) 5:9; 6:9; 18:24.”

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

tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “the one sitting on it.”

sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

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

tn BDAG 1086 s.v. χοῖνιξ states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A χ.of grain was a daily ration for one pers.… Rv 6:6ab.”

tn Grk “a quart of wheat for a denarius.” A denarius was one day’s pay for an average worker. The words “will cost” are used to indicate the genitive of price or value; otherwise the English reader could understand the phrase to mean “a quart of wheat to be given as a day’s pay.”

tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

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

tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. χλωρός 2 states, “pale, greenish gray … as the color of a pers. in sickness contrasted with appearance in health … so the horse ridden by Death … ἴππος χλωρός Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “the one sitting on it.”

tn Grk “And Hades was following with him.” The Greek expression μετʼ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.

tn Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “with death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).

tn Here καί (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.

tn Or “murdered.” See the note on the word “butcher” in 6:4.

tn Here καί (kai) has not been translated because of differences between Greek and English style.

tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

tn The expression ἔως πότε (eōs pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

tn The Greek term here is δεσπότης (despotēs; see L&N 37.63).

tn Here καί (kai) has not been translated because of differences between Greek and English style.