^4:1After these things I looked, and there was¹ a door standing open in heaven!² And the first voice I had heard speaking to me³ like a trumpet⁴ said: “Come up here so that⁵ I can show you what must happen after these things.” ^4:2Immediately I was in the Spirit,⁶ and⁷ a throne was standing⁸ in heaven with someone seated on it! ^4:3And the one seated on it was like jasper⁹ and carnelian¹⁰ in appearance, and a rainbow looking like it was made of emerald¹¹ encircled the throne. ^4:4In¹² a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were¹³ dressed in white clothing and had golden crowns¹⁴ on their heads. ^4:5From¹⁵ the throne came out flashes of lightning and roaring¹⁶ and crashes of thunder. Seven flaming torches, which are the seven spirits of God,¹⁷ were burning in front of the throne ^4:6and in front of the throne was something like a sea of glass, like crystal.¹⁸

In¹⁹ the middle of the throne²⁰ and around the throne were four living creatures²¹ full of eyes in front and in back. ^4:7The²² first living creature was like a lion, the²³ second creature like an ox, the third creature had a face like a man’s, and the fourth creature looked like an eagle flying. ^4:8Each one of the four living creatures had six wings²⁴ and was full of eyes all around and inside.²⁵ They never rest day or night, saying:²⁶

“Holy Holy Holy is the Lord God, the All-Powerful,²⁷

Who was and who is, and who is still to come!”

^4:9And whenever the living creatures give glory, honor,²⁸ and thanks to the one who sits on the throne, who lives forever and ever, ^4:10the twenty-four elders throw themselves to the ground²⁹ before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns³⁰ before his³¹ throne, saying:

^4:11“You are worthy, our Lord and God,

to receive glory and honor and power,

since you created all things,

and because of your will they existed and were created!”³²

The Opening of the Scroll

^5:1Then¹ I saw in the right hand of the one who was seated on the throne a scroll written on the front and back² and sealed with seven seals.³^5:2And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?” ^5:3But⁴ no one in heaven or on earth or under the earth was able to open the scroll or look into it. ^5:4So⁵ I began weeping bitterly⁶ because no one was found who was worthy to open the scroll or to look into it. ^5:5Then⁷ one of the elders said⁸ to me, “Stop weeping!⁹ Look, the Lion of the tribe of Judah, the root of David, has conquered;¹⁰ thus he can open¹¹ the scroll and its seven seals.”

^5:6Then¹² I saw standing in the middle of the throne¹³ and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed.¹⁴ He had¹⁵ seven horns and seven eyes, which¹⁶ are the seven¹⁷ spirits of God¹⁸ sent out into all the earth. ^5:7Then¹⁹ he came and took the scroll²⁰ from the right hand of the one who was seated on the throne, ^5:8and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground²¹ before the Lamb. Each²² of them had a harp and golden bowls full of incense (which are the prayers of the saints).²³^5:9They were singing a new song:²⁴

“You are worthy to take the scroll

and to open its seals

because you were killed,²⁵

and at the cost of your own blood²⁶ you have purchased²⁷ for God

persons²⁸ from every tribe, language,²⁹ people, and nation.

^5:10You have appointed³⁰ them³¹ as a kingdom and priests³² to serve³³ our God, and they will reign³⁴ on the earth.”

^5:11Then³⁵ I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their³⁶ number was ten thousand times ten thousand³⁷—thousands times thousands—^5:12all of whom³⁸ were singing³⁹ in a loud voice:

“Worthy is the lamb who was killed⁴⁰

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

^5:13Then⁴¹ I heard every creature—in heaven, on earth, under the earth, in the sea, and all that is in them—singing:⁴²

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power⁴³ forever and ever!”

^5:14And the four living creatures were saying “Amen,” and the elders threw themselves to the ground⁴⁴ and worshiped.

The Seven Seals

^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…

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This passage has been shortened. Keep reading Revelation 4–20 in Logos

Footnotes

1 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 ( 468 1).
2 Or “in the sky” (the same Greek word means both “heaven” and “sky”).
3 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.”
4 The phrase speaking to me like a trumpet refers back to Rev 1:10.
5 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.
6 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 [], ).
7 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 ( 468 1).
8 537 κεῖμαι 2 gives the translation “stand” for the term in this verse.
9 Grk “jasper stone.” Jasper was a semiprecious gemstone, probably green in color (L&N 2.30).
10 Carnelian was a semiprecious gemstone, usually red in color (L&N 2.36).
11 Or “a rainbow emerald-like in appearance.”
12 Here καί (kai) has not been translated because of differences between Greek and English style.
13 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.
14 See the note on the word crown in .
15 Here καί (kai) has not been translated because of differences between Greek and English style.
16 Or “sounds,” “voices.” It is not entirely clear what this refers to. 1071 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?…).”
17 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.
18 This could refer to rock crystal, but it is possible this refers to ice (an older meaning). See 571 κρύσταλλος.
19 Here καί (kai) has not been translated because of differences between Greek and English style.
20 Perhaps, “in the middle of the throne area” (see L&N 83.10).
21 On the meaning of ζῴον (zōon) 431 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.”
22 Here καί (kai) has not been translated because of differences between Greek and English style.
23 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.
24 Grk “six wings apiece,” but this is redundant with “each one” in English.
25 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.
26 Or “They never stop saying day and night.”
27 On this word 755 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.” A quotation from (or an allusion to) Isa 6:3.
28 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.
29 Grk “the twenty-four elders fall down.” 815 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.”
30 See the note on the word crown in .
31 The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνου (thronou).
32 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 (1854 2050 𝔐A sa) also attempt to alleviate the problem by replacing ἦσαν with “they are” (εἰσιν, eisin).
1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 Grk “written on the inside and the outside” (an idiom for having writing on both sides).
3 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.”
4 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
5 Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
6 Grk “much.”
7 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
8 Grk “says” (a historical present).
9 The present imperative with μή (mē) is used here to command cessation of an action in progress ( lists this verse as an example).
10 Or “has been victorious”; traditionally, “has overcome.”
11 The infinitive has been translated as an infinitive of result here.
12 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
13 Perhaps, “in the middle of the throne area” (see L&N 83.10).
14 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.
15 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.”
16 The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
17 There is good evidence for the inclusion of “seven” (ἑπτά, hepta; 𝔓24 א 2053 2351 𝔐K). There is equally good support for the omission of the term (A 1006 1611 𝔐A ). 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. also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
18 See the note on the phrase the seven spirits of God in .
19 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
20 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.
21 Grk “fell down.” 815 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.”
22 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
23 This interpretive comment by the author forms a parenthesis in the narrative.
24 The redundant participle λέγοντες (legontes) has not been translated here.
25 Or “slaughtered”; traditionally, “slain.”
26 The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. 329 ἐν 5.b states, “The ἐν which takes the place of the of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
27 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 (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.
28 The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
29 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.
30 The verb ἐποίησας (epoiēsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
31 The vast majority of witnesses have αὐτούς (autous, “them”) here, while the reads ἡμᾶς (hēmas, “us”) with insignificant support ( gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
32 The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
33 The words “to serve” are not in the Greek text, but are implied by the word “priests.”
34 The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 𝔐K ) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 𝔐A 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.
35 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
36 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.
37 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.
38 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.
39 Grk “saying.”
40 Or “slaughtered”; traditionally, “slain.”
41 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
42 Grk “saying.”
43 Or “dominion.”
44 Grk “fell down.” 815 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.”
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).