^6:1I looked on when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a thunderous voice,¹ “Come!”²^6:2So³ I looked,⁴ and here came⁵ a white horse! The⁶ one who rode it⁷ had a bow, and he was given a crown,⁸ and as a conqueror⁹ he rode out to conquer.

^6:3Then¹⁰ when the Lamb¹¹ opened the second seal, I heard the second living creature saying, “Come!” ^6:4And another horse, fiery red,¹² came out, and the one who rode it¹³ was granted permission¹⁴ to take peace from the earth, so that people would butcher¹⁵ one another, and he was given a huge sword.

^6:5Then¹⁶ when the Lamb opened the third seal I heard the third living creature saying, “Come!” So¹⁷ I looked,¹⁸ and here came¹⁹ a black horse! The²⁰ one who rode it²¹ had a balance scale²² in his hand. ^6:6Then²³ I heard something like a voice from among the four living creatures saying, “A quart²⁴ of wheat will cost a day’s pay²⁵ and three quarts of barley will cost a day’s pay. But²⁶ do not damage the olive oil and the wine!”

^6:7Then²⁷ when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” ^6:8So²⁸ I looked²⁹ and here came³⁰ a pale green³¹ horse! The³² name of the one who rode it³³ was Death, and Hades followed right behind.³⁴ They³⁵ were given authority over a fourth of the earth, to kill its population with the sword,³⁶ famine, and disease,³⁷ and by the wild animals of the earth.

^6:9Now³⁸ when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed³⁹ because of the word of God and because of the testimony they had given. ^6:10They⁴⁰ cried out with a loud voice,⁴¹ “How long,⁴² Sovereign Master,⁴³ holy and true, before you judge those who live on the earth and avenge our blood?” ^6:11Each⁴⁴ of them was given a long white robe and they were told to rest for a little longer, until the full number was reached⁴⁵ of both their fellow servants⁴⁶ and their brothers who were going to be killed just as they had been.

^6:12Then⁴⁷ I looked when the Lamb opened the sixth seal, and a huge⁴⁸ earthquake took place; the sun became as black as sackcloth made of hair,⁴⁹ and the full moon became blood red;⁵⁰^6:13and the stars in the sky⁵¹ fell to the earth like a fig tree dropping⁵² its unripe figs⁵³ when shaken by a fierce⁵⁴ wind. ^6:14The sky⁵⁵ was split apart⁵⁶ like a scroll being rolled up,⁵⁷ and every mountain and island was moved from its place. ^6:15Then⁵⁸ the kings of the earth, the⁵⁹ very important people, the generals,⁶⁰ the rich, the powerful, and everyone, slave⁶¹ and free, hid themselves in the caves and among the rocks of the mountains. ^6:16They⁶² said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb,⁶³^6:17because the great day of their⁶⁴ wrath has come, and who is able to withstand it?”⁶⁵

The Sealing of the 144,000

^7:1After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. ^7:2Then¹ I saw another angel ascending from the east,² who had³ the seal⁴ of the living God. He⁵ shouted out with a loud voice to the four angels who had been given permission⁶ to damage the earth and the sea:⁷^7:3“Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants⁸ of our God.” ^7:4Now⁹ I heard the number of those who were marked with the seal,¹⁰ one hundred and forty-four thousand, sealed from all¹¹ the tribes of the people of Israel:¹²

^7:5From the tribe of Judah, twelve thousand were sealed,

from the tribe of Reuben, twelve thousand,

from the tribe of Gad, twelve thousand,

^7:6from the tribe of Asher, twelve thousand,

from the tribe of Naphtali, twelve thousand,

from the tribe of Manasseh, twelve thousand,

^7:7from the tribe of Simeon, twelve thousand,

from the tribe of Levi, twelve thousand,

from the tribe of Issachar, twelve thousand,

^7:8from the tribe of Zebulun, twelve thousand,

from the tribe of Joseph, twelve thousand,

from the tribe of Benjamin, twelve thousand were sealed.

^7:9After these things I looked, and here was¹³ an enormous crowd that no one could count, made up of persons from every nation, tribe,¹⁴ people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. ^7:10They were shouting out in a loud voice,

“Salvation belongs to our God,¹⁵

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

^7:11And all the angels stood¹⁶ 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 ground¹⁷ before the throne and worshiped God, ^7:12saying,

“Amen! Praise and glory,

and wisdom and thanksgiving,

and honor and power and strength

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

^7:13Then¹⁸ one of the elders asked¹⁹ me, “These dressed in long white robes—who are they and where have they come from?” ^7:14So²⁰ I said to him, “My lord, you know the answer.”²¹ Then²² he said to me, “These are the ones who have come out of the great tribulation. They²³ have washed their robes and made them white in the blood of the Lamb! ^7:15For this reason they are before the throne of God, and they serve²⁴ him day and night in his temple, and the one seated on the throne will shelter them.²⁵^7:16They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat,²⁶^7:17because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.”²⁷

The Seventh Seal

^8:1Now¹ when the Lamb² opened the seventh seal there was silence in heaven for about half an hour. ^8:2Then³ I saw the seven angels who stand before God, and seven trumpets were given to them. ^8:3Another⁴ angel holding⁵ a golden censer⁶ came and was stationed⁷ at the altar. A⁸ large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. ^8:4The⁹ smoke coming from the incense,¹⁰ along with the prayers of the saints, ascended before God from the angel’s hand. ^8:5Then¹¹ the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring,¹² flashes of lightning, and an earthquake.

^8:6Now¹³ the seven angels holding¹⁴ the seven trumpets prepared to blow them.

^8:7The¹⁵ first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that¹⁶ a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

^8:8Then¹⁷ the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A¹⁸ third of the sea became blood, ^8:9and a third of the creatures¹⁹ living in the sea died, and a third of the ships were completely destroyed.²⁰

^8:10Then²¹ the third angel blew his trumpet, and a huge star burning like a torch fell from the sky;²² it landed²³ on a third of the rivers and on the springs of water. ^8:11(Now²⁴ the name of the star is²⁵ Wormwood.)²⁶ So²⁷ a third of the waters became wormwood,²⁸ and many people died from these waters because they were poisoned.²⁹

^8:12Then³⁰ the fourth angel blew his trumpet, and a third of the sun was struck, and a third of the moon, and a third of the stars, so that a third of them were darkened. And there was no light for a third of the day³¹ and for a third of the night likewise. ^8:13Then³² I looked, and I heard an³³ eagle³⁴ flying directly overhead,³⁵ proclaiming with a loud voice, “Woe! Woe! Woe to those who live on the earth because of the remaining sounds of the trumpets of the three angels who are about to blow them!”³⁶

^9:1Then¹ the fifth angel blew his trumpet, and I saw a star that had fallen from the sky² to the earth, and he was given the key to the shaft of the abyss.³^9:2He⁴ opened the shaft of the abyss and smoke rose out of it⁵ like smoke from a giant furnace. The⁶ sun and the air were darkened with smoke from the shaft. ^9:3Then⁷ out of the smoke came locusts onto the earth, and they were given power⁸ like that of the scorpions of the earth. ^9:4They⁹ were told¹⁰ not to damage the grass of the earth, or any green plant or tree, but only those people¹¹ who did not have the seal of God on their¹² forehead. ^9:5The locusts¹³ were not given permission¹⁴ to kill¹⁵ them, but only to torture¹⁶ them¹⁷ for five months, and their torture was like that¹⁸ of a scorpion when it stings a person.¹⁹^9:6In²⁰ those days people²¹ will seek death, but²² will not be able to²³ find it; they will long to die, but death will flee from them.

^9:7Now²⁴ the locusts looked like horses equipped for battle. On²⁵ their heads were something like crowns similar to gold,²⁶ and their faces looked like men’s²⁷ faces. ^9:8They²⁸ had hair like women’s hair, and their teeth were like lions’ teeth. ^9:9They had breastplates²⁹ like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. ^9:10They have³⁰ tails and stingers like scorpions, and their ability³¹ to injure people for five months is in their tails. ^9:11They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon.³²

^9:12The first woe has passed, but³³ two woes are still coming after these things!

^9:13Then³⁴ the sixth angel blew his trumpet, and I heard a single voice coming from the³⁵ horns on the golden altar that is before God, ^9:14saying to the sixth angel, the one holding³⁶ the trumpet, “Set free³⁷ the four angels who are bound at the great river Euphrates!” ^9:15Then³⁸ the four angels who had been prepared for this³⁹ hour, day,⁴⁰ month, and year were set free to kill⁴¹ a third of humanity. ^9:16The⁴² number…

Read in Logos

This passage has been shortened. Keep reading Revelation 6–19 in Logos

Footnotes

1 Grk “saying like a voice [or sound] of thunder.”
2 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.
3 Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
4 The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent support ({א A C P 1611}) and its omission seems to come through the 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 . Thus, for these copyists it was redundant to add “and I looked” again.
5 The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
6 Here καί (kai) has not been translated because of differences between Greek and English style.
7 Grk “the one sitting on it.” 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.
8 See the note on the word crown in .
9 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.”
10 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
11 Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
12 L&N 79.31 states, “ ‘fiery red’ (probably with a tinge of yellow or orange).”
13 Grk “the one sitting on it.”
14 The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
15 979 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.”
16 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
17 Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
18 The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent support ({א A C P 1611}) and its omission seems to have come through the 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.
19 The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
20 Here καί (kai) has not been translated because of differences between Greek and English style.
21 Grk “the one sitting on it.”
22 A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
23 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
24 1086 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.”
25 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.”
26 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
27 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
28 Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
29 The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent support ({א A C P 1611}) and its omission seems to have come through the 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.
30 The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
31 A sickly pallor, when referring to persons, or the green color of plants. 1085 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. , “pale”; “ashen.”
32 Here καί (kai) has not been translated because of differences between Greek and English style.
33 Grk “the one sitting on it.”
34 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.
35 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.
36 Here καί (kai) has not been translated because of differences between Greek and English style.
37 Grk “with death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see 443 3; L&N 23.158).
38 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.
39 Or “murdered.” See the note on the word “butcher” in .
40 Here καί (kai) has not been translated because of differences between Greek and English style.
41 Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
42 The expression ἔως πότε (eōs pote) was translated “how long.” Cf. ἕως 1.b.γ.
43 The Greek term here is δεσπότης (despotēs; see L&N 37.63).
44 Here καί (kai) has not been translated because of differences between Greek and English style.
45 Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plērōthōsin).
46 Though σύνδουλος (sundoulos) has been translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in .
47 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
48 Or “powerful”; Grk “a great.”
49 Or “like hairy sackcloth” (L&N 8.13).
50 Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
51 Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive τοῦ οὐρανοῦ (tou ouranou) is taken as a genitive of place.
52 Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
53 L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens)—‘late ’ ὡς συκὴ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which ὄλυνθος occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’ ”
54 Grk “great wind.”
55 Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
56 ἀποχωρίζω states, “ὁ οὐρανὸς ἀπεχωρίσθη the sky was split Rv 6:14.” Although L&N 79.120 gives the meaning “the sky disappeared like a rolled-up scroll” here, a scroll that is rolled up does not “disappear,” and such a translation could be difficult for modern readers to understand.
57 On this term ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up … Rv 6:14.”
58 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
59 Here καί (kai) has not been translated; nor is it translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
60 Grk “chiliarchs.” A chiliarch was normally a military officer commanding a thousand soldiers, but here probably used of higher-ranking commanders like generals (see L&N 55.15; cf. Rev 6:15).
61 See the note on the word “servants” in .
62 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
63 It is difficult to say where this quotation ends. The translation ends it after “withstand it” at the end of v. 17, but it is possible that it should end here, after “Lamb” at the end of v. 16. If it ends after “Lamb,” v. 17 is a parenthetical explanation by the author.
64 Most (A 𝔐 bo) change the pronoun “their” to “his” (αὐτοῦ, autou) in order to bring the text in line with the mention of the one seated on the throne in the immediately preceding verse, and to remove the ambiguity about whose wrath is in view here. The reading αὐτῶν (autōn, “their”) is well supported by א C 1611 1854 2053 2329 2344 latt sy. On both internal and external grounds, it should be regarded as original.
65 The translation “to withstand (it)” for ἵστημι (histēmi) is based on the imagery of holding one’s ground in a military campaign or an attack ( B.4).
1 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
2 Grk “from the rising of the sun.” ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου … from the east Rv 7:2; 16:12 … simply ἀπὸ ἀ.… 21:13.”
3 Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
4 Or “signet” (L&N 6.54).
5 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
6 The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
7 Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
8 See the note on the word “servants” in .
9 Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
10 Grk “who were sealed.”
11 Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
12 Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
13 The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
14 Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
15 The dative here has been translated as a dative of possession.
16 The verb is pluperfect, but the force is simple past. See .
17 Grk “they fell down on their faces.” 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.”
18 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
19 Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
20 Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
21 Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.
22 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
23 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
24 Or “worship.” The word here is λατρεύω (latreuō).
25 Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter ( σκηνόω).
26 An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See
27 An allusion to Isa 25:8.
1 Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
2 Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
3 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
4 Here καί (kai) has not been translated because of differences between Greek and English style.
5 Grk “having.”
6 A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
7 The verb “to station” was used to translate ἑστάθη (hestathē) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
8 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
9 Here καί (kai) has not been translated because of differences between Greek and English style.
10 The expression τῶν θυμιαμάτων (tōn thumiamatōn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
11 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
12 Or “sounds,” “voices.” It is not entirely clear what this refers to. 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?…).”
13 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
14 Grk “having.”
15 Here καί (kai) has not been translated because of differences between Greek and English style.
16 Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
17 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
18 Here καί (kai) has not been translated because of differences between Greek and English style.
19 Or “a third of the living creatures in the sea”; Grk “the third of the creatures which were in the sea, the ones having life.”
20 On the term translated “completely destroyed,” L&N 20.40 states, “to cause the complete destruction of someone or something—‘to destroy utterly.’ τὸ τρίτον τῶν πλοίων διεφθάρησαν ‘a third of the ships were completely destroyed’ Re 8:9.”
21 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
22 Or “from heaven” (the same Greek word means both “heaven” and “sky”).
23 Grk “fell.”
24 Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
25 Grk “is called,” but this is somewhat redundant in contemporary English.
26 Wormwood refers to a particularly bitter herb with medicinal value. According to L&N 3.21, “The English term wormwood is derived from the use of the plant as a medicine to kill intestinal worms.” This remark about the star’s name is parenthetical in nature.
27 Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
28 That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
29 Grk “and many of the men died from these waters because they were bitter.”
30 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
31 Grk “the day did not shine [with respect to] the third of it.”
32 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
33 Grk “one eagle.”
34 𝔐A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 𝔐K and several versions}. On external grounds, ἀετοῦ is clearly the superior reading. ἀγγέλου could have arisen inadvertently due to similarities in spelling or sound between ἀετοῦ and ἀγγέλου. It may also have been intentional in order to bring this statement in line with 14:6 where an angel is mentioned as the one flying in midair. This seems a more likely reason, strengthened by the facts that the book only mentions eagles two other times (4:7; 12:14). Further, the immediate as well as broad context is replete with references to angels.
35 Concerning the word μεσουράνημα (mesouranēma), L&N 1.10 states, “a point or region of the sky directly above the earth—‘high in the sky, midpoint in the sky, directly overhead, straight above in the sky.’ εἶδον, καὶ ἤκουσα ἐνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
36 Grk “about to sound their trumpets,” but this is redundant in English.
1 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
2 Or “from heaven” (the same Greek word means both “heaven” and “sky”).
3 On this term ἄβυσσος 2 states, “netherworld, abyss, esp. the abode of the dead Ro 10:7 (Ps 106:26) and of demons Lk 8:31; dungeon where the devil is kept Rv 20:3; abode of the θηρίον, the Antichrist 11:7; 17:8; of Ἀβαδδών (), the angel of the underworld 9:11 … φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
4 Here καί (kai) has not been translated because of differences between Greek and English style.
5 Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
6 Here καί (kai) has not been translated because of differences between Greek and English style.
7 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
8 See ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
9 Here καί (kai) has not been translated because of differences between Greek and English style.
10 The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (hina) is taken as substantival, introducing a direct object clause. In this case, because it is reported speech, the ἵνα is similar to the declarative ὅτι (hoti).
11 Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.
12 The article τῶν (tōn) has been translated as a possessive pronoun here ( ).
13 Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
14 The word “permission” is not in the Greek text, but is implied.
15 The two ἵνα (hina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edothē).
16 On this term βασανισμός states,”1. infliction of severe suffering or pain associated with torture or torment, tormenting, torture Rv 9:5b.—2. the severe pain experienced through torture, torment vs. 5a; 14:11; 18:10, 15; (w. πένθος) vs. 7.”
17 The pronoun “them” is not in the Greek text but is picked up from the previous clause.
18 Grk “like the torture,” but this is redundant in contemporary English.
19 Grk “a man”; but ἄνθρωπος (anthrōpos) is used here in an individualized sense without being limited to the male gender.
20 Here καί (kai) has not been translated because of differences between Greek and English style.
21 Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women.
22 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
23 The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mē) in the Greek text.
24 Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.
25 Here καί (kai) has not been translated because of differences between Greek and English style.
26 The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, hōs stephanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, homoioi chrusō, “similar to gold”).
27 Or “human faces.” The Greek term ἄνθρωπος (anthrōpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.
28 Here καί (kai) has not been translated because of differences between Greek and English style.
29 Or perhaps, “scales like iron breastplates” (, ) although the Greek term θώραξ (thōrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.
30 In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
31 See ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
32 Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
33 Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
34 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
35 Several key (𝔓47 א1 A 0207 1611 2053 2344 lat syh co) lack the word τεσσάρων (tessarōn, “four”) before κεράτων (keratōn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. includes the word in brackets, indicating doubts as to its authenticity.
36 Grk “having.”
37 On λῦσον (luson) λύω 2 states, “set free, loose, untie—a. lit. a pers., animal, or thing that is bound or tied … Angels that are bound Rv 9:14f.”
38 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
39 The Greek article τήν (tēn) has been translated with demonstrative force here.
40 The Greek term καί (kai) has not been translated here and before the following term “month” since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
41 Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
42 Here καί (kai) has not been translated because of differences between Greek and English style.