6:5 Then 18 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 19 I looked, 20 and here came 21 a black horse! The 22 one who rode it 23 had a balance scale 24 in his hand.
9:1 Then 25 the fifth angel blew his trumpet, and I saw a star that had fallen from the sky 26 to the earth, and he was given the key to the shaft of the abyss. 27
13:1 Then 36 I saw a beast coming up out of the sea. It 37 had ten horns and seven heads, and on its horns were ten diadem crowns, 38 and on its heads a blasphemous name. 39
14:1 Then 45 I looked, and here was 46 the Lamb standing on Mount Zion, and with him were one hundred and forty-four thousand, who had his name and his Father’s name written on their foreheads.
14:6 Then 47 I saw another 48 angel flying directly overhead, 49 and he had 50 an eternal gospel to proclaim 51 to those who live 52 on the earth – to every nation, tribe, 53 language, and people.
14:14 Then 54 I looked, and a white cloud appeared, 55 and seated on the cloud was one like a son of man! 56 He had 57 a golden crown on his head and a sharp sickle in his hand.
17:1 Then 63 one of the seven angels who had the seven bowls came and spoke to me. 64 “Come,” he said, “I will show you the condemnation and punishment 65 of the great prostitute who sits on many waters,
21:9 Then 70 one of the seven angels who had the seven bowls full of the seven final plagues came and spoke to me, 71 saying, “Come, I will show you the bride, the wife of the Lamb!”
1 tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.
2 tn Or “grant.”
3 tn Or “stands.”
4 tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine
5 tn Or “who is victorious”; traditionally, “who overcomes.”
6 tn Here καί (kai) has not been translated because of differences between Greek and English style.
7 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the words “They were” to indicate the connection to the preceding material.
8 sn See the note on the word crown in Rev 3:11.
9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
10 tn Both here and before the phrase “the third,” καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
11 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
12 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
13 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
15 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.
16 sn See the note on the word crown in Rev 3:11.
17 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.”
18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
19 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
20 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
21 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
22 tn Here καί (kai) has not been translated because of differences between Greek and English style.
23 tn Grk “the one sitting on it.”
24 sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.
25 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
26 tn Or “from heaven” (the same Greek word means both “heaven” and “sky”).
27 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.”
28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
29 tn The participle λαλοῦσαν (lalousan) has been translated as “began to speak.” The use of πάλιν (palin) indicates an ingressive idea.
30 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
31 tn Grk “again, saying.” The participle λέγουσαν (legousan) is redundant in contemporary English and has not been translated.
32 tn The perfect passive participle ἠνεῳγμένον (hnewgmenon) is in second attributive position and has been translated as an attributive adjective.
33 tn Here καί (kai) has been translated as “so” to indicate the implied result of the instructions given by the angel.
34 tn Grk “it was.” The idea of taste is implied.
35 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
36 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
37 tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.
38 tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.
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.
39 tc ‡ Several
sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.
40 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
41 tn On the use of the masculine pronoun to refer to the beast, see the note on the word “It” in 13:1.
42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
43 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
44 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
45 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
46 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
47 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
48 tc Most
49 tn 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.’”
50 tn Grk “having.”
51 tn Or “an eternal gospel to announce as good news.”
52 tn Grk “to those seated on the earth.”
53 tn Grk “and tribe,” but καί (kai) has not been translated here or before the following term since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
55 tn Grk “and behold, a white cloud.”
56 tn This phrase constitutes an allusion to Dan 7:13. Concerning υἱὸς τοῦ ἀνθρώπου (Juio" tou anqrwpou), BDAG 1026 s.v. υἱός 2.d.γ says: “ὁ υἱὸς τοῦ ἀνθρώπου lit. ‘the son of the man’…‘the human being, the human one, the man’…On Israelite thought contemporary w. Jesus and alleged knowledge of a heavenly being looked upon as a ‘Son of Man’ or ‘Man’, who exercises Messianic functions such as judging the world (metaph., pictorial passages in En 46-48; 4 Esdr 13:3, 51f)…Outside the gospels: Ac 7:56…Rv 1:13; 14:14 (both after Da 7:13…).” The term “son” here in this expression is anarthrous and as such lacks specificity. Some commentators and translations take the expression as an allusion to Daniel 7:13 and not to “the son of man” found in gospel traditions (e.g., Mark 8:31; 9:12; cf. D. E. Aune, Revelation [WBC], 2:800-801; cf. also NIV). Other commentators and versions, however, take the phrase “son of man” as definite, involving allusions to Dan 7:13 and “the son of man” gospel traditions (see G. K. Beale, Revelation [NIGTC], 771-72; NRSV).
57 tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.
58 tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
59 tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
61 tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
62 tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.
63 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
64 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.”
65 tn Here one Greek term, κρίμα (krima), has been translated by the two English terms “condemnation” and “punishment.” See BDAG 567 s.v. 4.b, “mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself 2 Pt 2:3; Jd 4…τὸ κ. τῆς πόρνης the condemnation and punishment of the prostitute Rv 17:1.”
66 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.
67 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).
68 tn Or “desert.”
69 tn The word “there” is not in the Greek text, but is supplied for stylistic reasons.
70 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
71 tn Grk “with me.” The translation “with me” implies that John was engaged in a dialogue with the one speaking to him (e.g., Jesus or an angel) when in reality it was a one-sided conversation, with John doing all the listening. For this reason, μετ᾿ ἐμοῦ (met’ emou, “with me”) was translated as “to me.” See also v. 15.