Discovery BoxRevelation 9:7 
Context9:7 Now 1 the locusts looked like horses equipped for battle. On 2 their heads were something like crowns similar to gold, 3 and their faces looked like men’s 4 faces.
Revelation 9:19
Context9:19 For the power 5 of the horses resides 6 in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.
Revelation 18:13
Context18:13 cinnamon, spice, 7 incense, perfumed ointment, 8 frankincense, 9 wine, olive oil and costly flour, 10 wheat, cattle and sheep, horses and four-wheeled carriages, 11 slaves and human lives. 12
Revelation 9:17
Context9:17 Now 13 this is what the horses and their riders 14 looked like in my 15 vision: The riders had breastplates that were fiery red, 16 dark blue, 17 and sulfurous 18 yellow in color. 19 The 20 heads of the horses looked like lions’ heads, and fire, smoke, and sulfur 21 came out of their mouths.
Revelation 14:20
Context14:20 Then 22 the winepress was stomped 23 outside the city, and blood poured out of the winepress up to the height of horses’ bridles 24 for a distance of almost two hundred miles. 25
Revelation 19:18
Context19:18 to eat 26 your fill 27 of the flesh of kings,
the flesh of generals, 28
the flesh of powerful people,
the flesh of horses and those who ride them,
and the flesh of all people, both free and slave, 29
and small and great!”
1 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.
2 tn Here καί (kai) has not been translated because of differences between Greek and English style.
3 tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).
4 tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) 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.
5 tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”
6 tn Grk “is.”
7 tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”
8 tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).
9 tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).
10 tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”
11 tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”
12 tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).
13 tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.
14 tn Grk “and those seated on them.”
15 tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).
16 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
17 tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”
18 tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”
19 sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.
20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
21 tn Traditionally, “brimstone.”
22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
23 sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).
24 tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”
25 tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.
26 tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.
27 tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.
28 tn Grk “chiliarchs”; normally a chiliarch was 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).
