translation_id: net-engnet

book_id: REV

label: NET translator note

text: Grk “saying like a voice [or sound] of thunder.”


label: NET textual note

text: 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.


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.


text: 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.


text: The phrase “and here came” expresses the sense of καὶ ἰδού ( kai idou ).


text: Here καί ( kai ) has not been translated because of differences between Greek and English style.


text: 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.


text: 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.”


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the vision.


text: Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.


text: L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”


text: Grk “the one sitting on it.”


text: The word “permission” is implied; Grk “it was given to him to take peace from the earth.”


text: 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 .”


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the summons by the third creature.


text: 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.


text: 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 6:6 ab.”


text: 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.”


text: Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


text: Here καί ( kai ) has been translated as “so” to indicate the implied result of the summons by the fourth creature.


text: 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.”


text: 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.


text: 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.


text: Here καί ( kai ) has not been translated because of differences between Greek and English style.


text: 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).


text: 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.


text: Or “murdered.” See the note on the word “butcher” in 6:4 .


text: Grk “voice, saying”; the participle λέγοντες ( legontes ) is redundant in contemporary English and has not been translated here.


text: The expression ἕως πότε ( ews pote ) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b. γ .


text: The Greek term here is δεσπότης ( despoths ; see L&N 37.63).


text: Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν ( plhrwqwsin ).


text: 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 .


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the vision.


text: Or “powerful”; Grk “a great.”


text: Or “like hairy sackcloth” (L&N 8.13).


text: Grk “like blood,” understanding αἷμα ( aima ) as a blood-red color rather than actual blood (L&N 8.64).


text: 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.


text: Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.


text: 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.’”


text: Grk “great wind.”


text: Or “The heavens were.” The Greek word οὐρανός ( ouranos ) can mean either “heaven” or “sky.”


text: 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.


text: On this term BDAG 317 s.v. ἑλίσσω states, “ ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up … Rv 6:14 .”


text: 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.


text: 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 ).


text: See the note on the word “servants” in 1:1 .


text: 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.


text: 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.


text: Most mss (A Ï 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 ( autwn , “their”) is well supported by א C 1611 1854 2053 2329 2344 pc latt sy. On both internal and external grounds, it should be regarded as original.


text: 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).