¹tn Grk “saying like a voice [or sound] of thunder.”
²tc The addition of “and see” (kaiV i[de or kaiV blevpe [kai ide or kai blepe]) to “come” (e[rcou, 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 e[rcou is better interpreted as directed to each of the horsemen. The shorter reading also has the support of the better witnesses.
³tn Here kaiv (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
⁴tc The reading “and I looked” (kaiV ei\don, kai eidon) or some slight variation (e.g., i\don, idon) has excellent ms support ({Í A C P 1611}) and its omission seems to come through the mss that have already placed “and look” (kaiV i[de or kaiV blevpe [kai ide or kai blepe]) after the verb “come” (e[rcou, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
⁵tn The phrase “and here came” expresses the sense of kaiV ijdouv (kai idou).
⁶tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁷tn Grk “the one sitting on it.”
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.
⁸sn See the note on the word crowns in Rev 3:11.
⁹tn The participle nikw'n (nikwn) has been translated as substantival, the subject of the verb ejxh'lqen (exhlqen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.”
¹⁰tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹¹tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.
¹²tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
¹³tn Grk “the one sitting on it.”
¹⁴tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
¹⁵tn BDAG 979 s.v. sfavzw states, “Of the killing of a person by violence…sfavzein tinav 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.”
¹⁶tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
¹⁷tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
¹⁸tc The reading “and I looked” (kaiV ei\don, kai eidon) or some slight variation (e.g., i\don, idon) has excellent ms support ({Í A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (kaiV i[de or kaiV blevpe [kai ide or kai blepe]) after the verb “come” (e[rcou, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
¹⁹tn The phrase “and here came” expresses the sense of kaiV ijdouv (kai idou).
²⁰tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
²¹tn Grk “the one sitting on it.”
²²sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
²³tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁴tn BDAG 1086 s.v. coi'nix states, “a dry measure, oft. used for grain, approximately equivalent to one quart or one liter, quart. A c.of grain was a daily ration for one pers.…Rv 6:6ab.”
²⁵tn 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.”
²⁶tn Here kaiv (kai) has been translated as “but” to indicate the contrast present in this context.
²⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
²⁸tn Here kaiv (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
²⁹tc The reading “and I looked” (kaiV ei\don, kai eidon) or some slight variation (e.g., i\don, idon) has excellent ms support ({Í A C P 1611}) and its omission seems to have come through the mss that have already placed “and look” (kaiV i[de or kaiV blevpe [kai ide or kai blepe]) after the verb “come” (e[rcou, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.
³⁰tn The phrase “and here came” expresses the sense of kaiV ijdouv (kai idou).
³¹tn A sickly pallor, when referring to persons, or the green color of plants. BDAG 1085 s.v. clwrov" 2 states, “pale, greenish gray…as the color of a pers. in sickness contrasted with appearance in health…so the horse ridden by Death…i{ppo" clwrov" Rv 6:8.” Because the color of the horse is symbolic, “pale green” is used in the translation. Cf. NIV, NCV “pale”; NASB “ashen.”
³²tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
³³tn Grk “the one sitting on it.”
³⁴tn Grk “And Hades was following with him.” The Greek expression met* aujtou' (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this.
³⁵tn Here kaiv (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.
³⁶tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
³⁷tn Grk “with death.” qavnato" (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).
³⁸tn Here kaiv (kai) has been translated as “now” to indicate the introduction of a new and somewhat different topic after the introduction of the four riders.
³⁹tn Or “murdered.” See the note on the word “butcher” in 6:4.
⁴⁰tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁴¹tn Grk “voice, saying”; the participle levgonte" (legontes) is redundant in contemporary English and has not been translated here.
⁴²tn The expression e{w" povte (ews pote) was translated “how long.” Cf. BDAG 423 s.v. e{w" 1.b.g.
⁴³tn The Greek term here is despovth" (despoths; see L&N 37.63).
⁴⁴tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁴⁵tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of plhrwqw'sin (plhrwqwsin).
⁴⁶tn Though suvndoulo" (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.
⁴⁷tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁴⁸tn Or “powerful”; Grk “a great.”
⁴⁹tn Or “like hairy sackcloth” (L&N 8.13).
⁵⁰tn Grk “like blood,” understanding ai|ma (aima) as a blood-red color rather than actual blood (L&N 8.64).
⁵¹tn Or “in heaven” (the same Greek word means both “heaven” and “sky”). The genitive tou' oujranou' (tou ouranou) is taken as a genitive of place.
⁵²tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
⁵³tn L&N 3.37 states, “a fig produced late in the summer season (and often falling off before it ripens) —‘late fig.’ wJ" sukhV bavllei touV" ojluvnqou" aujth'" uJpoV ajnevmou megavlou seiomevnh ‘as the fig tree sheds its late figs when shaken by a great wind’ Re 6:13. In the only context in which o[lunqo" occurs in the NT (Re 6:13), one may employ an expression such as ‘unripe fig’ or ‘fig which ripens late.’”
⁵⁴tn Grk “great wind.”
⁵⁵tn Or “The heavens were.” The Greek word oujranov" (ouranos) can mean either “heaven” or “sky.”
⁵⁶tn BDAG 125 s.v. ajpocwrivzw states, “oJ oujranoV" ajpecwrivsqh 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.
⁵⁷tn On this term BDAG 317 s.v. eJlivssw states, “wJ" biblivon eJlissovmenon like a scroll that is rolled up…Rv 6:14.”
⁵⁸tn Here kaiv (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
⁵⁹tn Here kaiv (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.
⁶⁰tn 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).
⁶¹tn See the note on the word “servants” in 1:1.
⁶²tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here kaiv (kai) has not been translated because of differences between Greek and English style.
⁶³tn 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.
⁶⁴tc Most mss (A Ï bo) change the pronoun “their” to “his” (aujtou', 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 aujtw'n (autwn, “their”) is well supported by Í C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.
⁶⁵tn The translation “to withstand (it)” for i{sthmi (Jisthmi) is based on the imagery of holding one’s ground in a military campaign or an attack (BDAG 482 s.v. B.4).