Wahyu 1:7

1:7 (Look! He is returning with the clouds, ¹ 

and every eye will see him,

even ²  those who pierced him, ³ 

and all the tribes ⁴  on the earth will mourn because ⁵  of him.

This will certainly come to pass! ⁶  Amen.) ⁷ 

Wahyu 6:2

6:2 So ⁸  I looked, ⁹  and here came ¹⁰  a white horse! The ¹¹  one who rode it ¹²  had a bow, and he was given a crown, ¹³  and as a conqueror ¹⁴  he rode out to conquer.

Wahyu 10:1

The Angel with the Little Scroll

10:1 Then ¹⁵  I saw another powerful angel descending from heaven, wrapped ¹⁶  in a cloud, with a rainbow above his head; his face was like the sun and his legs were like pillars of fire. ¹⁷ 

Wahyu 16:18

16:18 Then ¹⁸  there were flashes of lightning, roaring, ¹⁹  and crashes of thunder, and there was a tremendous earthquake – an earthquake unequaled since humanity ²⁰  has been on the earth, so tremendous was that earthquake.

[1:7]  ¹ sn An allusion to Dan 7:13.

[1:7]  ² tn Here καί (kai) was translated as ascensive.

[1:7]  ³ sn An allusion to Zech 12:10.

[1:7]  ⁴ tn In this context, tribes (φυλαί, fulai) could also be translated as “nations” or “peoples” (L&N 11.56).

[1:7]  ⁵ tn The conjunction ἐπί (epi) is most likely causal here. The people who crucified him are those of every tribe on the earth and they will mourn because he comes as judge.

[1:7]  ⁶ tn Grk “Yes, Amen.” The expression “This will certainly come to pass” is an attempt to capture the force of the juxtaposition of the Greek ναί (nai) and the Hebrew ἀμήν (amhn). See L&N 69.1.

[1:7]  ⁷ sn These lines are placed in parentheses because they form an aside to the main argument.

[6:2]  ⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁹ 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, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  ¹⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ¹¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ¹² tn Grk “the one sitting on it.”

[6:2]  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.

[6:2]  ¹³ sn See the note on the word crown in Rev 3:11.

[6:2]  ¹⁴ tn The participle νικῶν (nikwn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”

[10:1]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[10:1]  ¹⁶ tn Or “clothed.”

[10:1]  ¹⁷ tn Or “like fiery pillars,” translating πυρός (puros) as an attributive genitive.

[16:18]  ¹⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:18]  ¹⁹ 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?…).”

[16:18]  ²⁰ tn The singular ἄνθρωπος (anqrwpo") is used generically here to refer to the human race.