Wahyu 6:1-17
Konteks6:1 I 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 6:2 So 3 I looked, 4 and here came 5 a white horse! The 6 one who rode it 7 had a bow, and he was given a crown, 8 and as a conqueror 9 he rode out to conquer.
6:3 Then 10 when the Lamb 11 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 12 came out, and the one who rode it 13 was granted permission 14 to take peace from the earth, so that people would butcher 15 one another, and he was given a huge sword.
6:5 Then 16 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 17 I looked, 18 and here came 19 a black horse! The 20 one who rode it 21 had a balance scale 22 in his hand. 6:6 Then 23 I heard something like a voice from among the four living creatures saying, “A quart 24 of wheat will cost a day’s pay 25 and three quarts of barley will cost a day’s pay. But 26 do not damage the olive oil and the wine!”
6:7 Then 27 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 28 I looked 29 and here came 30 a pale green 31 horse! The 32 name of the one who rode it 33 was Death, and Hades followed right behind. 34 They 35 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.
6:9 Now 38 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 39 because of the word of God and because of the testimony they had given. 6:10 They 40 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?” 6:11 Each 44 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 45 of both their fellow servants 46 and their brothers who were going to be killed just as they had been.
6:12 Then 47 I looked when the Lamb opened the sixth seal, and a huge 48 earthquake took place; the sun became as black as sackcloth made of hair, 49 and the full moon became blood red; 50 6:13 and the stars in the sky 51 fell to the earth like a fig tree dropping 52 its unripe figs 53 when shaken by a fierce 54 wind. 6:14 The sky 55 was split apart 56 like a scroll being rolled up, 57 and every mountain and island was moved from its place. 6:15 Then 58 the kings of the earth, the 59 very important people, the generals, 60 the rich, the powerful, and everyone, slave 61 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 62 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 6:17 because the great day of their 64 wrath has come, and who is able to withstand it?” 65
Wahyu 8:1--9:21
Konteks8:1 Now 66 when the Lamb 67 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 68 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 69 angel holding 70 a golden censer 71 came and was stationed 72 at the altar. A 73 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. 8:4 The 74 smoke coming from the incense, 75 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 76 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, 77 flashes of lightning, and an earthquake.
8:6 Now 78 the seven angels holding 79 the seven trumpets prepared to blow them.
8:7 The 80 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that 81 a third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.
8:8 Then 82 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A 83 third of the sea became blood, 8:9 and a third of the creatures 84 living in the sea died, and a third of the ships were completely destroyed. 85
8:10 Then 86 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky; 87 it landed 88 on a third of the rivers and on the springs of water. 8:11 (Now 89 the name of the star is 90 Wormwood.) 91 So 92 a third of the waters became wormwood, 93 and many people died from these waters because they were poisoned. 94
8:12 Then 95 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 day 96 and for a third of the night likewise. 8:13 Then 97 I looked, and I heard an 98 eagle 99 flying directly overhead, 100 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!” 101
9:1 Then 102 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 103 to the earth, and he was given the key to the shaft of the abyss. 104 9:2 He 105 opened the shaft of the abyss and smoke rose out of it 106 like smoke from a giant furnace. The 107 sun and the air were darkened with smoke from the shaft. 9:3 Then 108 out of the smoke came locusts onto the earth, and they were given power 109 like that of the scorpions of the earth. 9:4 They 110 were told 111 not to damage the grass of the earth, or any green plant or tree, but only those people 112 who did not have the seal of God on their 113 forehead. 9:5 The locusts 114 were not given permission 115 to kill 116 them, but only to torture 117 them 118 for five months, and their torture was like that 119 of a scorpion when it stings a person. 120 9:6 In 121 those days people 122 will seek death, but 123 will not be able to 124 find it; they will long to die, but death will flee from them.
9:7 Now 125 the locusts looked like horses equipped for battle. On 126 their heads were something like crowns similar to gold, 127 and their faces looked like men’s 128 faces. 9:8 They 129 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates 130 like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 9:10 They have 131 tails and stingers like scorpions, and their ability 132 to injure people for five months is in their tails. 9:11 They have as king over them the angel of the abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. 133
9:12 The first woe has passed, but 134 two woes are still coming after these things!
9:13 Then 135 the sixth angel blew his trumpet, and I heard a single voice coming from the 136 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding 137 the trumpet, “Set free 138 the four angels who are bound at the great river Euphrates!” 9:15 Then 139 the four angels who had been prepared for this 140 hour, day, 141 month, and year were set free to kill 142 a third of humanity. 9:16 The 143 number of soldiers on horseback was two hundred million; 144 I heard their number. 9:17 Now 145 this is what the horses and their riders 146 looked like in my 147 vision: The riders had breastplates that were fiery red, 148 dark blue, 149 and sulfurous 150 yellow in color. 151 The 152 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 153 came out of their mouths. 9:18 A third of humanity was killed by these three plagues, that is, 154 by the fire, the smoke, and the sulfur that came out of their mouths. 9:19 For the power 155 of the horses resides 156 in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries. 9:20 The rest of humanity, who had not been killed by these plagues, did not repent of the works of their hands, so that they did not stop worshiping demons and idols made 157 of gold, silver, 158 bronze, stone, and wood – idols that cannot see or hear or walk about. 9:21 Furthermore, 159 they did not repent of their murders, of their magic spells, 160 of their sexual immorality, or of their stealing.
[6:1] 1 tn Grk “saying like a voice [or sound] of thunder.”
[6:1] 2 tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, ercou) 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.
[6:2] 3 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
[6:2] 4 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
[6:2] 5 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:2] 6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:2] 7 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] 8 sn See the note on the word crown in Rev 3:11.
[6:2] 9 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.”
[6:3] 10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:3] 11 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
[6:4] 12 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[6:4] 13 tn Grk “the one sitting on it.”
[6:4] 14 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
[6:4] 15 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.”
[6:5] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:5] 17 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
[6:5] 18 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
[6:5] 19 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:5] 20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:5] 21 tn Grk “the one sitting on it.”
[6:5] 22 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
[6:6] 23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:6] 24 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.”
[6:6] 25 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.”
[6:6] 26 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:7] 27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:8] 28 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 29 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
[6:8] 30 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 31 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…ἵππος 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.”
[6:8] 32 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 33 tn Grk “the one sitting on it.”
[6:8] 34 tn Grk “And Hades was following with him.” The Greek expression μετ᾿ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
[6:8] 35 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.
[6:8] 36 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 37 tn Grk “with death.” θάνατος (qanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158).
[6:9] 38 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.
[6:9] 39 tn Or “murdered.” See the note on the word “butcher” in 6:4.
[6:10] 40 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 41 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[6:10] 42 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
[6:10] 43 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
[6:11] 44 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:11] 45 tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).
[6:11] 46 tn 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 1:1.
[6:12] 47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 48 tn Or “powerful”; Grk “a great.”
[6:12] 49 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 50 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 51 tn 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.
[6:13] 52 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 53 tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) – ‘late fig.’ 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.’”
[6:13] 54 tn Grk “great wind.”
[6:14] 55 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 56 tn BDAG 125 s.v. 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.
[6:14] 57 tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”
[6:15] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 59 tn 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.
[6:15] 60 tn 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).
[6:15] 61 tn See the note on the word “servants” in 1:1.
[6:16] 62 tn 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.
[6:16] 63 tn 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.
[6:17] 64 tc Most
[6:17] 65 tn The translation “to withstand (it)” for ἵστημι (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).
[8:1] 66 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 67 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 68 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 69 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 71 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 72 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
[8:3] 73 tn 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.
[8:4] 74 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 75 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
[8:5] 76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 77 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?…).”
[8:6] 78 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[8:7] 80 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:7] 81 tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause.
[8:8] 82 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:8] 83 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:9] 84 tn 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.”
[8:9] 85 tn 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.”
[8:10] 86 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:10] 87 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[8:11] 89 tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark.
[8:11] 90 tn Grk “is called,” but this is somewhat redundant in contemporary English.
[8:11] 91 sn 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.
[8:11] 92 tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters.
[8:11] 93 tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse).
[8:11] 94 tn Grk “and many of the men died from these waters because they were bitter.”
[8:12] 95 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:12] 96 tn Grk “the day did not shine [with respect to] the third of it.”
[8:13] 97 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:13] 99 tc ÏA reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 ÏK 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.
[8:13] 100 tn Concerning the word μεσουράνημα (mesouranhma), 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 ἑνὸς ἁετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.”
[8:13] 101 tn Grk “about to sound their trumpets,” but this is redundant in English.
[9:1] 102 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:1] 103 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
[9:1] 104 tn On this term BDAG 2 s.v. 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 ᾿Αβαδδών (q.v.), the angel of the underworld 9:11…φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.”
[9:2] 105 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:2] 106 tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here.
[9:2] 107 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:3] 108 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:3] 109 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:4] 110 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:4] 111 tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (Jina) 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 (Joti).
[9:4] 112 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:4] 113 tn The article τῶν (twn) has been translated as a possessive pronoun here (ExSyn 215).
[9:5] 114 tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity.
[9:5] 115 tn The word “permission” is not in the Greek text, but is implied.
[9:5] 116 tn The two ἵνα (Jina) clauses of 9:5 are understood to be functioning as epexegetical or complementary clauses related to ἐδόθη (edoqh).
[9:5] 117 tn On this term BDAG 168 s.v. 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.”
[9:5] 118 tn The pronoun “them” is not in the Greek text but is picked up from the previous clause.
[9:5] 119 tn Grk “like the torture,” but this is redundant in contemporary English.
[9:5] 120 tn Grk “a man”; but ἄνθρωπος (anqrwpo") is used here in an individualized sense without being limited to the male gender.
[9:6] 121 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:6] 122 tn Grk “men”; but ἄνθρωπος (anqrwpo") is used in a generic sense here of both men and women.
[9:6] 123 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[9:6] 124 tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mh) in the Greek text.
[9:7] 125 tn 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.
[9:7] 126 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:7] 127 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).
[9:7] 128 tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) 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.
[9:8] 129 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:9] 130 tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) 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.
[9:10] 131 tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects.
[9:10] 132 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:11] 133 sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.”
[9:12] 134 tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context.
[9:13] 135 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:13] 136 tc ‡ Several key
[9:14] 138 tn On λῦσον (luson) BDAG 606-7 s.v. 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.”
[9:15] 139 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[9:15] 140 tn The Greek article τήν (thn) has been translated with demonstrative force here.
[9:15] 141 tn 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.
[9:15] 142 tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here.
[9:16] 143 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:16] 144 tn Grk “twenty thousand of ten thousands.”
[9:17] 145 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
[9:17] 146 tn Grk “and those seated on them.”
[9:17] 147 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
[9:17] 148 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[9:17] 149 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
[9:17] 150 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
[9:17] 151 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
[9:17] 152 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[9:17] 153 tn Traditionally, “brimstone.”
[9:18] 154 tn The phrase ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν (“by the fire, the smoke, and the sulfur that came out of their mouths”) is taken as epexegetical (explanatory) to the phrase τῶν τριῶν πληγῶν τούτων (“these three plagues”).
[9:19] 155 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
[9:20] 157 tn The word “made” is not in the Greek text but is implied.
[9:20] 158 tn The Greek conjunction καί (kai) has not been translated here or before the following materials in this list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[9:21] 159 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, with “furthermore” used to indicate a continuation of the preceding.
[9:21] 160 tn On the term φαρμακεία (farmakeia, “magic spells”) see L&N 53.100: “the use of magic, often involving drugs and the casting of spells upon people – ‘to practice magic, to cast spells upon, to engage in sorcery, magic, sorcery.’ φαρμακεία: ἐν τῇ φαρμακείᾳ σου ἐπλανήθησαν πάντα τὰ ἔθνη ‘with your magic spells you deceived all the peoples (of the world)’ Re 18:23.”
