Wahyu 4:4

4:4 In ¹  a circle around the throne were twenty-four other thrones, and seated on those thrones were twenty-four elders. They were ²  dressed in white clothing and had golden crowns ³  on their heads.

Wahyu 6:2

6:2 So ⁴  I looked, ⁵  and here came ⁶  a white horse! The ⁷  one who rode it ⁸  had a bow, and he was given a crown, ⁹  and as a conqueror ¹⁰  he rode out to conquer.

Wahyu 19:11

The Son of God Goes to War

19:11 Then ¹¹  I saw heaven opened and here came ¹²  a white horse! The ¹³  one riding it was called “Faithful” and “True,” and with justice ¹⁴  he judges and goes to war.

Wahyu 3:5

3:5 The one who conquers ¹⁵  will be dressed like them ¹⁶  in white clothing, ¹⁷  and I will never ¹⁸  erase ¹⁹  his name from the book of life, but ²⁰  will declare ²¹  his name before my Father and before his angels.

Wahyu 6:11

6:11 Each ²²  of them was given a long white robe and they were told to rest for a little longer, until the full number was reached ²³  of both their fellow servants ²⁴  and their brothers who were going to be killed just as they had been.

Wahyu 14:14

14:14 Then ²⁵  I looked, and a white cloud appeared, ²⁶  and seated on the cloud was one like a son of man! ²⁷  He had ²⁸  a golden crown on his head and a sharp sickle in his hand.

Wahyu 7:14

7:14 So ²⁹  I said to him, “My lord, you know the answer.” ³⁰  Then ³¹  he said to me, “These are the ones who have come out of the great tribulation. They ³²  have washed their robes and made them white in the blood of the Lamb!

[4:4]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[4:4]  ² 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.

[4:4]  ³ sn See the note on the word crown in Rev 3:11.

[6:2]  ⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.

[6:2]  ⁵ 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]  ⁶ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:2]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:2]  ⁸ 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]  ⁹ sn See the note on the word crown in Rev 3:11.

[6:2]  ¹⁰ 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.”

[19:11]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ¹² tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ¹³ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ¹⁴ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[3:5]  ¹⁵ tn Or “who overcomes.”

[3:5]  ¹⁶ tn Grk “thus.”

[3:5]  ¹⁷ tn Or “white robes.”

[3:5]  ¹⁸ tn The negation here is with οὐ μή (ou mh), the strongest possible form of negation in Koine Greek.

[3:5]  ¹⁹ tn Or “will never wipe out.”

[3:5]  ²⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:5]  ²¹ tn Grk “will confess.”

[6:11]  ²² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ²³ 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]  ²⁴ 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.

[14:14]  ²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:14]  ²⁶ tn Grk “and behold, a white cloud.”

[14:14]  ²⁷ 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).

[14:14]  ²⁸ tn Grk “like a son of man, having.” In the Greek text this is a continuation of the previous sentence.

[7:14]  ²⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ³⁰ 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.

[7:14]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ³² 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.