Zakharia 1:8

The Content of the First Vision

1:8 I was attentive that night and saw a man seated ¹  on a red horse that stood among some myrtle trees ²  in the ravine. Behind him were red, sorrel, ³  and white horses.

Wahyu 6:2-5

6:2 So ⁴  I looked, ⁵  and here came ⁶  a white horse! The ⁷  one who rode it ⁸  had a bow, and he was given a crown, ⁹  and as a conqueror ¹⁰  he rode out to conquer.

6:3 Then ¹¹  when the Lamb ¹²  opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, ¹³  came out, and the one who rode it ¹⁴  was granted permission ¹⁵  to take peace from the earth, so that people would butcher ¹⁶  one another, and he was given a huge sword.

6:5 Then ¹⁷  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ¹⁸  I looked, ¹⁹  and here came ²⁰  a black horse! The ²¹  one who rode it ²²  had a balance scale ²³  in his hand.

Wahyu 12:3

12:3 Then ²⁴  another sign appeared in heaven: a huge red dragon that had seven heads and ten horns, and on its heads were seven diadem crowns. ²⁵ 

Wahyu 17:3

17:3 So ²⁶  he carried me away in the Spirit ²⁷  to a wilderness, ²⁸  and there ²⁹  I saw a woman sitting on a scarlet beast that was full of blasphemous names and had seven heads and ten horns.

[1:8]  ¹ tn Heb “riding,” but since this verb in English is usually associated with horses in motion rather than standing still, the translation uses “seated.” Cf. NAB “the driver of a red horse.”

[1:8]  ² tc The LXX presupposes הֶהָרִים (heharim, “mountains”) rather than the MT הַהֲדַסִּים (hahadassim, “myrtles”), probably because of reference to the ravine. The MT reading is preferred and is followed by most English versions.

[1:8]  ³ sn The Hebrew שְׂרֻקִּים (sÿruqqim) means “red” (cf. NIV, NCV, NLT “brown”). English translations such as “speckled” (KJV) or “dappled” (TEV) are based on the reading of the LXX (ψαροί) that attempts to bring the color of this horse into conformity with those described in Zech 6:2-3. However, since these are two different and unrelated visions, this is a methodological fallacy.

[6:2]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁵ 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]  ⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ⁸ 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]  ⁹ sn See the note on the word crown in Rev 3:11.

[6:2]  ¹⁰ 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]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ¹² 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]  ¹³ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[6:4]  ¹⁴ tn Grk “the one sitting on it.”

[6:4]  ¹⁵ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

[6:4]  ¹⁶ 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]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ¹⁹ tc The reading “and I looked” (καὶ εἶδον, kai eidon) or some slight variation (e.g., ἶδον, idon) has excellent ms support ({א A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:5]  ²⁰ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ²¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ²² tn Grk “the one sitting on it.”

[6:5]  ²³ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[12:3]  ²⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:3]  ²⁵ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[12:3]  sn Diadem crowns were a type of crown used as a symbol of the highest ruling authority in a given area, and thus often associated with kingship.

[17:3]  ²⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s invitation to witness the fate of the prostitute.

[17:3]  ²⁷ tn Or “in the spirit.” “Spirit” could refer either to the Holy Spirit or the human spirit, but in either case John was in “a state of spiritual exaltation best described as a trance” (R. H. Mounce, Revelation [NICNT], 75).

[17:3]  ²⁸ tn Or “desert.”

[17:3]  ²⁹ tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.