2 Tawarikh 15:5-6

15:5 In those days ¹  no one could travel safely, ²  for total chaos had overtaken all the people of the surrounding lands. ³  15:6 One nation was crushed by another, and one city by another, for God caused them to be in great turmoil. ⁴ 

Hagai 2:21-22

2:21 Tell Zerubbabel governor of Judah: ‘I am ready ⁵  to shake the sky ⁶  and the earth. 2:22 I will overthrow royal thrones and shatter the might of earthly kingdoms. ⁷  I will overthrow chariots and those who ride them, and horses and their riders will fall as people kill one another. ⁸ 

Zakharia 14:2-3

14:2 For I will gather all the nations against Jerusalem ⁹  to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. ¹⁰ 

14:3 Then the Lord will go to battle ¹¹  and fight against those nations, just as he fought battles in ancient days. ¹² 

Zakharia 14:13

14:13 On that day there will be great confusion from the Lord among them; they will seize each other and attack one another violently.

Markus 13:8

13:8 For nation will rise up in arms ¹³  against nation, and kingdom against kingdom. There will be earthquakes in various places, and there will be famines. ¹⁴  These are but the beginning of birth pains.

Kisah Para Rasul 2:19-20

2:19 And I will perform wonders in the sky ¹⁵  above

and miraculous signs ¹⁶  on the earth below,

blood and fire and clouds of smoke.

2:20 The sun will be changed to darkness

and the moon to blood

before the great and glorious ¹⁷  day of the Lord comes.

Kisah Para Rasul 11:28

11:28 One of them, named Agabus, got up ¹⁸  and predicted ¹⁹  by the Spirit that a severe ²⁰  famine ²¹  was about to come over the whole inhabited world. ²²  (This ²³  took place during the reign of Claudius.) ²⁴ 

Ibrani 12:27

12:27 Now this phrase “once more” indicates the removal of what is shaken, that is, of created things, so that what is unshaken may remain.

Wahyu 6:2-12

6:2 So ²⁵  I looked, ²⁶  and here came ²⁷  a white horse! The ²⁸  one who rode it ²⁹  had a bow, and he was given a crown, ³⁰  and as a conqueror ³¹  he rode out to conquer.

6:3 Then ³²  when the Lamb ³³  opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, ³⁴  came out, and the one who rode it ³⁵  was granted permission ³⁶  to take peace from the earth, so that people would butcher ³⁷  one another, and he was given a huge sword.

6:5 Then ³⁸  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ³⁹  I looked, ⁴⁰  and here came ⁴¹  a black horse! The ⁴²  one who rode it ⁴³  had a balance scale ⁴⁴  in his hand. 6:6 Then ⁴⁵  I heard something like a voice from among the four living creatures saying, “A quart ⁴⁶  of wheat will cost a day’s pay ⁴⁷  and three quarts of barley will cost a day’s pay. But ⁴⁸  do not damage the olive oil and the wine!”

6:7 Then ⁴⁹  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So ⁵⁰  I looked ⁵¹  and here came ⁵²  a pale green ⁵³  horse! The ⁵⁴  name of the one who rode it ⁵⁵  was Death, and Hades followed right behind. ⁵⁶  They ⁵⁷  were given authority over a fourth of the earth, to kill its population with the sword, ⁵⁸  famine, and disease, ⁵⁹  and by the wild animals of the earth.

6:9 Now ⁶⁰  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ⁶¹  because of the word of God and because of the testimony they had given. 6:10 They ⁶²  cried out with a loud voice, ⁶³  “How long, ⁶⁴  Sovereign Master, ⁶⁵  holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each ⁶⁶  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ⁶⁷  of both their fellow servants ⁶⁸  and their brothers who were going to be killed just as they had been.

6:12 Then ⁶⁹  I looked when the Lamb opened the sixth seal, and a huge ⁷⁰  earthquake took place; the sun became as black as sackcloth made of hair, ⁷¹  and the full moon became blood red; ⁷² 

[15:5]  ¹ tn Heb “times.”

[15:5]  ² tn Heb “there was peace for the one going out or the one coming in.”

[15:5]  ³ tn Heb “for great confusion was upon all the inhabitants of the lands.”

[15:6]  ⁴ tn Heb “threw them into confusion with all distress.”

[2:21]  ⁵ tn The participle here suggests an imminent undertaking of action (cf. NRSV, TEV, NLT “I am about to”). The overall language of the passage is eschatological, but eschatology finds its roots in the present.

[2:21]  ⁶ tn See the note on the word “sky” in 2:6. Most English translations render the Hebrew term as “heavens” here.

[2:22]  ⁷ tn Heb “the kingdoms of the nations.” Cf. KJV “the kingdoms of the heathen”; NIV, NLT “foreign kingdoms.”

[2:22]  ⁸ tn Heb “and horses and their riders will go down, a man with a sword his brother”; KJV “every one by the sword of his brother.”

[14:2]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:2]  ¹⁰ tn Heb “not be cut off from the city” (so NRSV); NAB “not be removed.”

[14:3]  ¹¹ sn The statement the Lord will go to battle introduces the conflict known elsewhere as the “battle of Armageddon,” a battle in which the Lord delivers his people and establishes his millennial reign (cf. Joel 3:12, 15-16; Ezek 38–39; Rev 16:12-21; 19:19-21).

[14:3]  ¹² tn Heb “as he fights on a day of battle” (similar NASB, NIV, NRSV).

[13:8]  ¹³ tn For the translation “rise up in arms” see L&N 55.2.

[13:8]  ¹⁴ sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.

[2:19]  ¹⁵ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ¹⁶ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.

[2:20]  ¹⁷ tn Or “and wonderful.”

[11:28]  ¹⁸ tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.

[11:28]  ¹⁹ tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).

[11:28]  ²⁰ tn Grk “great.”

[11:28]  ²¹ sn This famine is one of the firmly fixed dates in Acts. It took place from a.d. 45-48. The events described in chap. 11 of Acts occurred during the early part of that period.

[11:28]  ²² tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).

[11:28]  ²³ tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[11:28]  ²⁴ sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54.

[6:2]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ²⁶ 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, ercou) as mentioned in the text-critical note on 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:2]  ²⁷ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ²⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ²⁹ tn Grk “the one sitting on it.”

[6:2]  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.

[6:2]  ³⁰ sn See the note on the word crown in Rev 3:11.

[6:2]  ³¹ 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.”

[6:3]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ³³ tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity here and throughout the rest of the chapter.

[6:4]  ³⁴ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[6:4]  ³⁵ tn Grk “the one sitting on it.”

[6:4]  ³⁶ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

[6:4]  ³⁷ tn 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.”

[6:5]  ³⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ³⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ⁴⁰ 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, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:5]  ⁴¹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ⁴² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ⁴³ tn Grk “the one sitting on it.”

[6:5]  ⁴⁴ sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[6:6]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ⁴⁶ tn 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 6:6ab.”

[6:6]  ⁴⁷ 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.”

[6:6]  ⁴⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:7]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:8]  ⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ⁵¹ 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, ercou) in 6:1. Thus, for these copyists it was redundant to add “and I looked” again.

[6:8]  ⁵² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ⁵³ 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…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.”

[6:8]  ⁵⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁵⁵ tn Grk “the one sitting on it.”

[6:8]  ⁵⁶ tn 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.

[6:8]  ⁵⁷ 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.

[6:8]  ⁵⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁵⁹ tn 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).

[6:9]  ⁶⁰ 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.

[6:9]  ⁶¹ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  ⁶² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁶³ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ⁶⁴ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ⁶⁵ tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[6:11]  ⁶⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ⁶⁷ tn Grk “until they had been completed.” The idea of a certain “number” of people is implied by the subject of πληρωθῶσιν (plhrwqwsin).

[6:11]  ⁶⁸ tn 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.

[6:12]  ⁶⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  ⁷⁰ tn Or “powerful”; Grk “a great.”

[6:12]  ⁷¹ tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  ⁷² tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).