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Revelation 6:1–16:21
6:1 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 So3 I looked,4 and here came5 a white horse! The6 one who rode it7 had a bow, and he was given a crown,8 and as a conqueror9 he rode out to conquer.
6:3 Then10 when the Lamb11 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 it13 was granted permission14 to take peace from the earth, so that people would butcher15 one another, and he was given a huge sword.
6:5 Then16 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So17 I looked,18 and here came19 a black horse! The20 one who rode it21 had a balance scale22 in his hand. 6:6 Then23 I heard something like a voice from among the four living creatures saying, “A quart24 of wheat will cost a day’s pay25 and three quarts of barley will cost a day’s pay. But26 do not damage the olive oil and the wine!”
6:7 Then27 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So28 I looked29 and here came30 a pale green31 horse! The32 name of the one who rode it33 was Death, and Hades followed right behind.34 They35 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 Now38 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed39 because of the word of God and because of the testimony they had given. 6:10 They40 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 Each44 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached45 of both their fellow servants46 and their brothers who were going to be killed just as they had been.
6:12 Then47 I looked when the Lamb opened the sixth seal, and a huge48 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 sky51 fell to the earth like a fig tree dropping52 its unripe figs53 when shaken by a fierce54 wind. 6:14 The sky55 was split apart56 like a scroll being rolled up,57 and every mountain and island was moved from its place. 6:15 Then58 the kings of the earth, the59 very important people, the generals,60 the rich, the powerful, and everyone, slave61 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They62 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 their64 wrath has come, and who is able to withstand it?”65
7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then1 I saw another angel ascending from the east,2 who had3 the seal4 of the living God. He5 shouted out with a loud voice to the four angels who had been given permission6 to damage the earth and the sea:7 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants8 of our God.” 7:4 Now9 I heard the number of those who were marked with the seal,10 one hundred and forty-four thousand, sealed from all11 the tribes of the people of Israel:12
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
7:9 After these things I looked, and here was13 an enormous crowd that no one could count, made up of persons from every nation, tribe,14 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God,15
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood16 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground17 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then18 one of the elders asked19 me, “These dressed in long white robes—who are they and where have they come from?” 7:14 So20 I said to him, “My lord, you know the answer.”21 Then22 he said to me, “These are the ones who have come out of the great tribulation. They23 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve24 him day and night in his temple, and the one seated on the throne will shelter them.25 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat,26 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.”27
8:1 Now1 when the Lamb2 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then3 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another4 angel holding5 a golden censer6 came and was stationed7 at the altar. A8 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 The9 smoke coming from the incense,10 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then11 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,12 flashes of lightning, and an earthquake.
8:6 Now13 the seven angels holding14 the seven trumpets prepared to blow them.
8:7 The15 first angel blew his trumpet, and there was hail and fire mixed with blood, and it was thrown at the earth so that16 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 Then17 the second angel blew his trumpet, and something like a great mountain of burning fire was thrown into the sea. A18 third of the sea became blood, 8:9 and a third of the creatures19 living in the sea died, and a third of the ships were completely destroyed.20
8:10 Then21 the third angel blew his trumpet, and a huge star burning like a torch fell from the sky;22 it landed23 on a third of the rivers and on the springs of water. 8:11 (Now24 the name of the star is25 Wormwood.)26 So27 a third of the waters became wormwood,28 and many people died from these waters because they were poisoned.29
8:12 Then30 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 day31 and for a third of the night likewise. 8:13 Then32 I looked, and I heard an33 eagle34 flying directly overhead,35 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!”36
9:1 Then1 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky2 to the earth, and he was given the key to the shaft of the abyss.3 9:2 He4 opened the shaft of the abyss and smoke rose out of it5 like smoke from a giant furnace. The6 sun and the air were darkened with smoke from the shaft. 9:3 Then7 out of the smoke came locusts onto the earth, and they were given power8 like that of the scorpions of the earth. 9:4 They9 were told10 not to damage the grass of the earth, or any green plant or tree, but only those people11 who did not have the seal of God on their12 forehead. 9:5 The locusts13 were not given permission14 to kill15 them, but only to torture16 them17 for five months, and their torture was like that18 of a scorpion when it stings a person.19 9:6 In20 those days people21 will seek death, but22 will not be able to23 find it; they will long to die, but death will flee from them.
9:7 Now24 the locusts looked like horses equipped for battle. On25 their heads were something like crowns similar to gold,26 and their faces looked like men’s27 faces. 9:8 They28 had hair like women’s hair, and their teeth were like lions’ teeth. 9:9 They had breastplates29 like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle. 9:10 They have30 tails and stingers like scorpions, and their ability31 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.32
9:12 The first woe has passed, but33 two woes are still coming after these things!
9:13 Then34 the sixth angel blew his trumpet, and I heard a single voice coming from the35 horns on the golden altar that is before God, 9:14 saying to the sixth angel, the one holding36 the trumpet, “Set free37 the four angels who are bound at the great river Euphrates!” 9:15 Then38 the four angels who had been prepared for this39 hour, day,40 month, and year were set free to kill41 a third of humanity. 9:16 The42…
1 | tn Grk “saying like a voice [or sound] of thunder.” |
2 | tc The addition of “and see” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) to “come” (ἔρχου, erchou) 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. |
3 | tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider. |
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 mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again. |
5 | tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou). |
6 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
7 | tn 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. |
8 | |
9 | tn The participle νικῶν (nikōn) has been translated as substantival, the subject of the verb ἐξῆλθεν (exēlthen). Otherwise, as an adverbial participle of manner, it is somewhat redundant: “he rode out conquering and to conquer.” |
10 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
11 | tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter. |
12 | |
13 | tn Grk “the one sitting on it.” |
14 | tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.” |
15 | |
16 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
17 | tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature. |
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 mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again. |
19 | tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou). |
20 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
21 | tn Grk “the one sitting on it.” |
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. |
23 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
24 | |
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.” |
26 | tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. |
27 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
28 | tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature. |
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 mss that have already placed “and look” (καὶ ἴδε or καὶ βλέπε [kai ide or kai blepe]) after the verb “come” (ἔρχου, erchou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again. |
30 | tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou). |
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 … ἴππος 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.” |
32 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
33 | tn Grk “the one sitting on it.” |
34 | tn Grk “And Hades was following with him.” The Greek expression μετʼ αὐτοῦ (met’ autou, “with him”) is Semitic and indicates close proximity. The translation “followed right behind” reflects this. |
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. |
36 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
37 | tn Grk “with death.” θάνατος (thanatos) can in particular contexts refer to a manner of death, specifically a contagious disease (see BDAG 443 s.v. 3; L&N 23.158). |
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. |
39 | |
40 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
41 | tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here. |
42 | |
43 | |
44 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
45 | tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plērōthōsin). |
46 | |
47 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
48 | tn Or “powerful”; Grk “a great.” |
49 | |
50 | |
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. |
52 | tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style. |
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.’ ” |
54 | tn Grk “great wind.” |
55 | tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.” |
56 | |
57 | |
58 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
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. |
60 | |
61 | |
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. |
63 | |
64 | tc Most mss (A 𝔐 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 (autōn, “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. |
65 | |
1 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
2 | |
3 | |
4 | |
5 | 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 | tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.” |
7 | tn Grk “saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated. |
8 | |
9 | tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material. |
10 | tn Grk “who were sealed.” |
11 | tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here. |
12 | |
13 | tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou). |
14 | tn Here καί (kai) has not been 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. |
15 | tn The dative here has been translated as a dative of possession. |
16 | |
17 | |
18 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
19 | tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English. |
20 | tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question. |
21 | tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context. |
22 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
23 | 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. |
24 | tn Or “worship.” The word here is λατρεύω (latreuō). |
25 | |
26 | |
27 | |
1 | tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals. |
2 | tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity. |
3 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
4 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
5 | tn Grk “having.” |
6 | sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest. |
7 | tn The verb “to station” was used to translate ἑστάθη (hestathē) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek. |
8 | 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. |
9 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
10 | tn The expression τῶν θυμιαμάτων (tōn thumiamatōn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun. |
11 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
12 | |
13 | tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. |
14 | tn Grk “having.” |
15 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
16 | tn Here καί (kai) has been translated as “so that” because what follows has the logical force of a result clause. |
17 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
18 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
19 | 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.” |
20 | |
21 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
22 | tn Or “from heaven” (the same Greek word means both “heaven” and “sky”). |
23 | tn Grk “fell.” |
24 | tn Here καί (kai) has been translated as “now” in keeping with the parenthetical nature of this remark. |
25 | tn Grk “is called,” but this is somewhat redundant in contemporary English. |
26 | |
27 | tn Here καί (kai) has been translated as “so” to indicate the implied result of the star falling on the waters. |
28 | tn That is, terribly bitter (see the note on “Wormwood” earlier in this verse). |
29 | tn Grk “and many of the men died from these waters because they were bitter.” |
30 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
31 | tn Grk “the day did not shine [with respect to] the third of it.” |
32 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
33 | tn Grk “one eagle.” |
34 | tc 𝔐A reads “angel” (ἀγγέλου, angelou) instead of “eagle” (ἀετοῦ, aetou), a reading strongly supported by {א A 046 𝔐K 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. |
35 | tn Concerning the word μεσουράνημα (mesouranēma), 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 ἐνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι ‘I looked, and I heard an eagle that was flying overhead in the sky’ Re 8:13.” |
36 | tn Grk “about to sound their trumpets,” but this is redundant in English. |
1 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
2 | tn Or “from heaven” (the same Greek word means both “heaven” and “sky”). |
3 | 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 Ἀβαδδών (q.v.), the angel of the underworld 9:11 … φρέαρ τῆς ἀ. 9:1f; capable of being sealed 9:1; 20:1, 3.” |
4 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
5 | tn Grk “the shaft,” but since this would be somewhat redundant in English, the pronoun “it” is used here. |
6 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
7 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
8 | |
9 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
10 | tn The dative indirect object (αὐταῖς, autais) was converted into the subject (“they”) as this more closely approximates English usage. The following ἵ῞να (hina) 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 (hoti). |
11 | tn Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women. |
12 | |
13 | tn Grk “It was not permitted to them”; the referent (the locusts) has been specified in the translation for clarity. |
14 | tn The word “permission” is not in the Greek text, but is implied. |
15 | |
16 | |
17 | tn The pronoun “them” is not in the Greek text but is picked up from the previous clause. |
18 | tn Grk “like the torture,” but this is redundant in contemporary English. |
19 | tn Grk “a man”; but ἄνθρωπος (anthrōpos) is used here in an individualized sense without being limited to the male gender. |
20 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
21 | tn Grk “men”; but ἄνθρωπος (anthrōpos) is used in a generic sense here of both men and women. |
22 | tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. |
23 | tn The phrase “not be able to” was used in the translation to emphasize the strong negation (οὐ μή, ou mē) in the Greek text. |
24 | 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. |
25 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
26 | tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, hōs stephanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, homoioi chrusō, “similar to gold”). |
27 | tn Or “human faces.” The Greek term ἄνθρωπος (anthrōpos) 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. |
28 | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
29 | |
30 | tn In the Greek text there is a shift to the present tense here; the previous verbs translated “had” are imperfects. |
31 | |
32 | sn Both the Hebrew Abaddon and the Greek Apollyon mean “Destroyer.” |
33 | tn Grk “behold.” Here ἰδού (idou) has been translated as “but” to indicate the contrast present in the context. |
34 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
35 | tc ‡ Several key mss (𝔓47 א1 A 0207 1611 2053 2344 pc lat syh co) lack the word τεσσάρων (tessarōn, “four”) before κεράτων (keratōn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA27 includes the word in brackets, indicating doubts as to its authenticity. |
36 | tn Grk “having.” |
37 | |
38 | tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision. |
39 | tn The Greek article τήν (tēn) has been translated with demonstrative force here. |
40 | 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. |
41 | tn Grk “so that they might kill,” but the English infinitive is an equivalent construction to indicate purpose here. |
42… | tn Here καί (kai) has not been translated because of differences between Greek and English style. |
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