Yesaya 42:9

42:9 Look, my earlier predictive oracles have come to pass; ¹ 

now I announce new events.

Before they begin to occur,

I reveal them to you.” ² 

Daniel 12:8-13

12:8 I heard, but I did not understand. So I said, “Sir, ³  what will happen after these things?” 12:9 He said, “Go, Daniel. For these matters are closed and sealed until the time of the end. 12:10 Many will be purified, made clean, and refined, but the wicked will go on being wicked. None of the wicked will understand, though the wise will understand. 12:11 From the time that the daily sacrifice is removed and the abomination that causes desolation is set in place, ⁴  there are 1,290 days. 12:12 Blessed is the one who waits and attains to the 1,335 days. 12:13 But you should go your way ⁵  until the end. ⁶  You will rest and then at the end of the days you will arise to receive ⁷  what you have been allotted.” ⁸ 

Amos 3:6

3:6 If an alarm sounds ⁹  in a city, do people not fear? ¹⁰ 

If disaster overtakes a ¹¹  city, is the Lord not responsible? ¹² 

Yohanes 15:15

15:15 I no longer call you slaves, ¹³  because the slave does not understand ¹⁴  what his master is doing. But I have called you friends, because I have revealed to you everything ¹⁵  I heard ¹⁶  from my Father.

Roma 16:25-26

16:25 ¹⁷ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages, 16:26 but now is disclosed, and through the prophetic scriptures has been made known to all the nations, according to the command of the eternal God, to bring about the obedience of faith –

Roma 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ¹⁸  of the church in Cenchrea,

Kolose 2:9

2:9 For in him all the fullness of deity lives ¹⁹  in bodily form,

Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ²⁰  and for those in Laodicea, and for those who have not met me face to face. ²¹ 

Pengkhotbah 1:10-12

1:10 Is there anything about which someone can say, “Look at this! It is new!”? ²² 

It was already ²³  done long ago, ²⁴  before our time. ²⁵ 

1:11 No one remembers the former events, ²⁶ 

nor will anyone remember ²⁷  the events that are yet to happen; ²⁸ 

they will not be remembered by the future generations. ²⁹ 

Futility of Secular Accomplishment

1:12 I, the Teacher, have been king over Israel in Jerusalem. ³⁰ 

Wahyu 1:19

1:19 Therefore write what you saw, what is, and what will be after these things. ³¹ 

Wahyu 4:1

The Amazing Scene in Heaven

4:1 After these things I looked, and there was ³²  a door standing open in heaven! ³³  And the first voice I had heard speaking to me ³⁴  like a trumpet ³⁵  said: “Come up here so that ³⁶  I can show you what must happen after these things.”

Wahyu 5:1-2

The Opening of the Scroll

5:1 Then ³⁷  I saw in the right hand of the one who was seated on the throne a scroll written on the front and back ³⁸  and sealed with seven seals. ³⁹  5:2 And I saw a powerful angel proclaiming in a loud voice: “Who is worthy to open the scroll and to break its seals?”

Wahyu 6:1-17

The Seven Seals

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, ⁴⁰  “Come!” ⁴¹  6:2 So ⁴²  I looked, ⁴³  and here came ⁴⁴  a white horse! The ⁴⁵  one who rode it ⁴⁶  had a bow, and he was given a crown, ⁴⁷  and as a conqueror ⁴⁸  he rode out to conquer.

6:3 Then ⁴⁹  when the Lamb ⁵⁰  opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, ⁵¹  came out, and the one who rode it ⁵²  was granted permission ⁵³  to take peace from the earth, so that people would butcher ⁵⁴  one another, and he was given a huge sword.

6:5 Then ⁵⁵  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ⁵⁶  I looked, ⁵⁷  and here came ⁵⁸  a black horse! The ⁵⁹  one who rode it ⁶⁰  had a balance scale ⁶¹  in his hand. 6:6 Then ⁶²  I heard something like a voice from among the four living creatures saying, “A quart ⁶³  of wheat will cost a day’s pay ⁶⁴  and three quarts of barley will cost a day’s pay. But ⁶⁵  do not damage the olive oil and the wine!”

6:7 Then ⁶⁶  when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So ⁶⁷  I looked ⁶⁸  and here came ⁶⁹  a pale green ⁷⁰  horse! The ⁷¹  name of the one who rode it ⁷²  was Death, and Hades followed right behind. ⁷³  They ⁷⁴  were given authority over a fourth of the earth, to kill its population with the sword, ⁷⁵  famine, and disease, ⁷⁶  and by the wild animals of the earth.

6:9 Now ⁷⁷  when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed ⁷⁸  because of the word of God and because of the testimony they had given. 6:10 They ⁷⁹  cried out with a loud voice, ⁸⁰  “How long, ⁸¹  Sovereign Master, ⁸²  holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each ⁸³  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ⁸⁴  of both their fellow servants ⁸⁵  and their brothers who were going to be killed just as they had been.

6:12 Then ⁸⁶  I looked when the Lamb opened the sixth seal, and a huge ⁸⁷  earthquake took place; the sun became as black as sackcloth made of hair, ⁸⁸  and the full moon became blood red; ⁸⁹  6:13 and the stars in the sky ⁹⁰  fell to the earth like a fig tree dropping ⁹¹  its unripe figs ⁹²  when shaken by a fierce ⁹³  wind. 6:14 The sky ⁹⁴  was split apart ⁹⁵  like a scroll being rolled up, ⁹⁶  and every mountain and island was moved from its place. 6:15 Then ⁹⁷  the kings of the earth, the ⁹⁸  very important people, the generals, ⁹⁹  the rich, the powerful, and everyone, slave ¹⁰⁰  and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They ¹⁰¹  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, ¹⁰²  6:17 because the great day of their ¹⁰³  wrath has come, and who is able to withstand it?” ¹⁰⁴ 

[42:9]  ¹ tn Heb “the former things, look, they have come.”

[42:9]  ² tn Heb “before they sprout up, I cause you to hear.” The pronoun “you” is plural, referring to the people of Israel. In this verse “the former things” are the Lord’s earlier predictive oracles which have come to pass, while “the new things” are predicted events that have not yet begun to take place. “The former things” are earlier events in Israel’s history which God announced beforehand, such as the Exodus (see 43:16-18). “The new things” are the predictions about the servant (42:1-7). and may also include Cyrus’ conquests (41:25-27).

[12:8]  ³ tn Heb “my lord,” a title of polite address.

[12:11]  ⁴ tn Heb “to give.”

[12:13]  ⁵ tn The words “your way” are not in the Hebrew text, but are implied.

[12:13]  ⁶ tc The LXX lacks “until the end.”

[12:13]  ⁷ tn The word “receive” is added in the translation for clarification.

[12:13]  ⁸ sn The deuterocanonical writings known as the Story of Susanna and Bel and the Dragon appear respectively as chapters 13 and 14 of the book of Daniel in the Greek version of this book. Although these writings are not part of the Hebrew/Aramaic text of Daniel, they were popular among certain early communities who valued traditions about the life of Daniel.

[3:6]  ⁹ tn Heb “If the ram’s horn is blown.”

[3:6]  ¹⁰ tn Or “tremble” (NASB, NIV, NCV); or “shake.”

[3:6]  ¹¹ tn Heb “is in”; NIV, NCV, NLT “comes to.”

[3:6]  ¹² tn Heb “has the Lord not acted?”

[15:15]  ¹³ tn See the note on the word “slaves” in 4:51.

[15:15]  ¹⁴ tn Or “does not know.”

[15:15]  ¹⁵ tn Grk “all things.”

[15:15]  ¹⁶ tn Or “learned.”

[16:25]  ¹⁷ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.

[16:1]  ¹⁸ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[2:9]  ¹⁹ sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.

[2:1]  ²⁰ tn Or “I want you to know how hard I am working for you…”

[2:1]  ²¹ tn Grk “as many as have not seen my face in the flesh.”

[1:10]  ²² tn Alternately, “[Even when] there is something of which someone might claim…” The terms יֵשׁ דָּבָר שֶׁיֹּאמַר (yesh davar sheyyo’mar) may be an interrogative clause without an introductory interrogative particle (GKC 473 §150.a). In questions, יֵשׁ often implies doubt about the existence of something (BDB 441 s.v. יֵשׁ 2.b). The LXX rendered it as a question, as do most English versions: “Is there anything of which it can be said…?” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV). On the other hand, יֵשׁ is used elsewhere in the Book of Ecclesiastes as a predication of existence (“There is…”) to assert the existence of something (2:13, 21; 4:8, 9; 5:13[12]; 6:1, 11; 7:15; 8:6, 14; 9:4; 10:5). HALOT 443 s.v. יֵשׁ 2 renders יֵשׁ דָּבָר as “There is something….” This view is taken by several translations: “Even the thing of which we say…” (NAB), “Men may say of something …” (Moffatt), and “Sometimes there is a phenomena of which they say…” (NJPS).

[1:10]  ²³ tn The perfect tense verb הָיָה (hayah) refers to a past perfect situation: It describes an action that is viewed as a remote past event from the perspective of the past. This past perfect situation is brought out by the temporal adverb כְּבָר (kÿvar, “already”; HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר; cf. 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7). The expression כְּבָר + הָיָה connotes a past perfect nuance: “it has already been” (Eccl 1:10; see BDB 460 s.v.).

[1:10]  ²⁴ sn This does not deny man’s creativity or inventiveness, only the ultimate newness of his accomplishments. For example, there is no essential difference between the first voyage to the moon and the discovery of America (different point of arrival, different vehicles of travel, but the same essential action and results).

[1:10]  ²⁵ tn Heb “in the ages long ago before us.”

[1:11]  ²⁶ tn Heb “There is no remembrance of former things.” The term רִאשֹׁנִים (ri’shonim, “former things”) is the masculine plural form of the adjective רִאשׁוֹן (ri’shon,“former, first, chief”; BDB 911 s.v. רִאשׁוֹן). When used in a temporal sense, the singular denotes “former” in time (BDB 911 s.v. 1.a) or “first” in time (BDB 911 s.v. 2.a). The plural form is only used to denote “former” in time: “former persons,” i.e., ancestors, men of old (e.g., Lev 26:45; Deut 19:14; Job 18:20; Isa 61:4; Ps 79:8; Sirach 4:16) or “former things,” i.e., past events (e.g., Isa 41:22; 42:9; 43:9, 18; 46:9; 48:3). See BDB 911 s.v. 1.a, which suggests that this usage refers to “former persons.” This approach is adopted by several translations: “men of old” (NEB, NAB, NIV, Moffatt), “people of long ago” (NRSV), “earlier ones” (NJPS), and “former generations” (ASV). On the other hand, this Hebrew phrase may be nuanced “former things” or “earlier things” (HALOT 1168 s.v. ן(וֹ)רִאשֹׁ). This is adopted by some translations: “former things” (KJV, RSV) and “earlier things” (NASB). Although future generations are mentioned in 1:11, what they will not remember is the past events. The context of 1:3-11 focuses on human achievement, that is, former things.

[1:11]  ²⁷ tn The term “remember” is not in the Hebrew text, but has been supplied in the translation for clarity.

[1:11]  ²⁸ tn Heb “and also of the last things which will be.” The term אַחֲרֹנִים (’akharonim, “the future things”) is the masculine plural form of the adjective אַחֲרוֹן (’akharon) which means “coming after” (BDB 30 s.v. אַחֲרוֹן) or “at the back” (HALOT 36 s.v. אַחֲרוֹן). When used in a temporal sense, it may mean (1) “later one; (2) “in the future”; (3) “last”; or (4) “at the last” or “in the end” (HALOT 36 s.v. 2). The plural form may be used in reference to (1) future generations, e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 4:16, or (2) future events, e.g., Neh 8:18 (BDB 30 s.v.). BDB 30 s.v. b suggests that this usage refers to “future generations,” while HALOT 36 s.v. 2.c suggests future events. As mentioned in the previous note, it probably refers to future events rather than future generations.

[1:11]  sn The Hebrew terms translated former events and future events create a merism (two polar extremes encompass everything in between). This encompasses all secular achievements in human history past to future things yet to be done.

[1:11]  ²⁹ tn Heb “There will not be any remembrance of them among those who come after.”

[1:11]  sn According to Qoheleth, nothing new really happens under the sun (1:9). Apparent observations of what appears to be revolutionary are due to a lack of remembrance by subsequent generations of what happened long before their time in past generations (1:10-11a). And what will happen in future generations will not be remembered by the subsequent generations to arise after them (1:11b).

[1:12]  ³⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ³¹ tn Grk “Therefore write the things that you saw, and the things that are, and the things that will take place after these things.” Verse 19 could also be translated (taking καί…καί [kai…kai] as “both…and”): “Therefore write what you have seen, both what things currently are and what is going to happen after these things.” The structure of this verse is debated.

[4:1]  ³² tn Grk “and behold.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[4:1]  ³³ tn Or “in the sky” (the same Greek word means both “heaven” and “sky”).

[4:1]  ³⁴ 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.”

[4:1]  ³⁵ sn The phrase speaking to me like a trumpet refers back to Rev 1:10.

[4:1]  ³⁶ tn The conjunction καί (kai), much like the vav-consecutive in Hebrew, appears to be introducing a final/purpose clause here rather than a coordinate clause.

[5:1]  ³⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[5:1]  ³⁸ tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).

[5:1]  ³⁹ tn L&N 6.55 states, “From the immediate context of Re 5:1 it is not possible to determine whether the scroll in question had seven seals on the outside or whether the scroll was sealed at seven different points. However, since according to chapter six of Revelation the seals were broken one after another, it would appear as though the scroll had been sealed at seven different places as it had been rolled up.”

[6:1]  ⁴⁰ tn Grk “saying like a voice [or sound] of thunder.”

[6:1]  ⁴¹ tc 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.

[6:2]  ⁴² tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁴³ 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]  ⁴⁴ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ⁴⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ⁴⁶ 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]  ⁴⁷ sn See the note on the word crown in Rev 3:11.

[6:2]  ⁴⁸ 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]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:3]  ⁵⁰ 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]  ⁵¹ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[6:4]  ⁵² tn Grk “the one sitting on it.”

[6:4]  ⁵³ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

[6:4]  ⁵⁴ 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]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ⁵⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ⁵⁷ 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]  ⁵⁸ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ⁵⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ⁶⁰ tn Grk “the one sitting on it.”

[6:5]  ⁶¹ 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]  ⁶² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:6]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:7]  ⁶⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:8]  ⁶⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ⁶⁸ 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]  ⁶⁹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ⁷⁰ 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]  ⁷¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁷² tn Grk “the one sitting on it.”

[6:8]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ⁷⁶ 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]  ⁷⁷ 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]  ⁷⁸ tn Or “murdered.” See the note on the word “butcher” in 6:4.

[6:10]  ⁷⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:10]  ⁸⁰ tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:10]  ⁸¹ tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.

[6:10]  ⁸² tn The Greek term here is δεσπότης (despoths; see L&N 37.63).

[6:11]  ⁸³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:12]  ⁸⁷ tn Or “powerful”; Grk “a great.”

[6:12]  ⁸⁸ tn Or “like hairy sackcloth” (L&N 8.13).

[6:12]  ⁸⁹ tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).

[6:13]  ⁹⁰ 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.

[6:13]  ⁹¹ tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.

[6:13]  ⁹² 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.’”

[6:13]  ⁹³ tn Grk “great wind.”

[6:14]  ⁹⁴ tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”

[6:14]  ⁹⁵ tn 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.

[6:14]  ⁹⁶ tn On this term BDAG 317 s.v. ἑλίσσω states, “ὡς βιβλίον ἑλισσόμενον like a scroll that is rolled up…Rv 6:14.”

[6:15]  ⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:15]  ⁹⁸ 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.

[6:15]  ⁹⁹ tn 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).

[6:15]  ¹⁰⁰ tn See the note on the word “servants” in 1:1.

[6:16]  ¹⁰¹ 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.

[6:16]  ¹⁰² tn 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.

[6:17]  ¹⁰³ tc 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.

[6:17]  ¹⁰⁴ tn 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).