Wahyu 5:1--8:5
Konteks5:1 Then 1 I saw in the right hand of the one who was seated on the throne a scroll written on the front and back 2 and sealed with seven seals. 3 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?” 5:3 But 4 no one in heaven or on earth or under the earth was able to open the scroll or look into it. 5:4 So 5 I began weeping bitterly 6 because no one was found who was worthy to open the scroll or to look into it. 5:5 Then 7 one of the elders said 8 to me, “Stop weeping! 9 Look, the Lion of the tribe of Judah, the root of David, has conquered; 10 thus he can open 11 the scroll and its seven seals.”
5:6 Then 12 I saw standing in the middle of the throne 13 and of the four living creatures, and in the middle of the elders, a Lamb that appeared to have been killed. 14 He had 15 seven horns and seven eyes, which 16 are the seven 17 spirits of God 18 sent out into all the earth. 5:7 Then 19 he came and took the scroll 20 from the right hand of the one who was seated on the throne, 5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground 21 before the Lamb. Each 22 of them had a harp and golden bowls full of incense (which are the prayers of the saints). 23 5:9 They were singing a new song: 24
“You are worthy to take the scroll
and to open its seals
because you were killed, 25
and at the cost of your own blood 26 you have purchased 27 for God
persons 28 from every tribe, language, 29 people, and nation.
5:10 You have appointed 30 them 31 as a kingdom and priests 32 to serve 33 our God, and they will reign 34 on the earth.”
5:11 Then 35 I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their 36 number was ten thousand times ten thousand 37 – thousands times thousands – 5:12 all of whom 38 were singing 39 in a loud voice:
“Worthy is the lamb who was killed 40
to receive power and wealth
and wisdom and might
and honor and glory and praise!”
5:13 Then 41 I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: 42
“To the one seated on the throne and to the Lamb
be praise, honor, glory, and ruling power 43 forever and ever!”
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 44 and worshiped.
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, 45 “Come!” 46 6:2 So 47 I looked, 48 and here came 49 a white horse! The 50 one who rode it 51 had a bow, and he was given a crown, 52 and as a conqueror 53 he rode out to conquer.
6:3 Then 54 when the Lamb 55 opened the second seal, I heard the second living creature saying, “Come!” 6:4 And another horse, fiery red, 56 came out, and the one who rode it 57 was granted permission 58 to take peace from the earth, so that people would butcher 59 one another, and he was given a huge sword.
6:5 Then 60 when the Lamb opened the third seal I heard the third living creature saying, “Come!” So 61 I looked, 62 and here came 63 a black horse! The 64 one who rode it 65 had a balance scale 66 in his hand. 6:6 Then 67 I heard something like a voice from among the four living creatures saying, “A quart 68 of wheat will cost a day’s pay 69 and three quarts of barley will cost a day’s pay. But 70 do not damage the olive oil and the wine!”
6:7 Then 71 when the Lamb opened the fourth seal I heard the voice of the fourth living creature saying, “Come!” 6:8 So 72 I looked 73 and here came 74 a pale green 75 horse! The 76 name of the one who rode it 77 was Death, and Hades followed right behind. 78 They 79 were given authority over a fourth of the earth, to kill its population with the sword, 80 famine, and disease, 81 and by the wild animals of the earth.
6:9 Now 82 when the Lamb opened the fifth seal, I saw under the altar the souls of those who had been violently killed 83 because of the word of God and because of the testimony they had given. 6:10 They 84 cried out with a loud voice, 85 “How long, 86 Sovereign Master, 87 holy and true, before you judge those who live on the earth and avenge our blood?” 6:11 Each 88 of them was given a long white robe and they were told to rest for a little longer, until the full number was reached 89 of both their fellow servants 90 and their brothers who were going to be killed just as they had been.
6:12 Then 91 I looked when the Lamb opened the sixth seal, and a huge 92 earthquake took place; the sun became as black as sackcloth made of hair, 93 and the full moon became blood red; 94 6:13 and the stars in the sky 95 fell to the earth like a fig tree dropping 96 its unripe figs 97 when shaken by a fierce 98 wind. 6:14 The sky 99 was split apart 100 like a scroll being rolled up, 101 and every mountain and island was moved from its place. 6:15 Then 102 the kings of the earth, the 103 very important people, the generals, 104 the rich, the powerful, and everyone, slave 105 and free, hid themselves in the caves and among the rocks of the mountains. 6:16 They 106 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, 107 6:17 because the great day of their 108 wrath has come, and who is able to withstand it?” 109
7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth so no wind could blow on the earth, on the sea, or on any tree. 7:2 Then 110 I saw another angel ascending from the east, 111 who had 112 the seal 113 of the living God. He 114 shouted out with a loud voice to the four angels who had been given permission 115 to damage the earth and the sea: 116 7:3 “Do not damage the earth or the sea or the trees until we have put a seal on the foreheads of the servants 117 of our God.” 7:4 Now 118 I heard the number of those who were marked with the seal, 119 one hundred and forty-four thousand, sealed from all 120 the tribes of the people of Israel: 121
7:5 From the tribe of Judah, twelve thousand were sealed,
from the tribe of Reuben, twelve thousand,
from the tribe of Gad, twelve thousand,
7:6 from the tribe of Asher, twelve thousand,
from the tribe of Naphtali, twelve thousand,
from the tribe of Manasseh, twelve thousand,
7:7 from the tribe of Simeon, twelve thousand,
from the tribe of Levi, twelve thousand,
from the tribe of Issachar, twelve thousand,
7:8 from the tribe of Zebulun, twelve thousand,
from the tribe of Joseph, twelve thousand,
from the tribe of Benjamin, twelve thousand were sealed.
7:9 After these things I looked, and here was 122 an enormous crowd that no one could count, made up of persons from every nation, tribe, 123 people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands. 7:10 They were shouting out in a loud voice,
“Salvation belongs to our God, 124
to the one seated on the throne, and to the Lamb!”
7:11 And all the angels stood 125 there in a circle around the throne and around the elders and the four living creatures, and they threw themselves down with their faces to the ground 126 before the throne and worshiped God, 7:12 saying,
“Amen! Praise and glory,
and wisdom and thanksgiving,
and honor and power and strength
be to our God for ever and ever. Amen!”
7:13 Then 127 one of the elders asked 128 me, “These dressed in long white robes – who are they and where have they come from?” 7:14 So 129 I said to him, “My lord, you know the answer.” 130 Then 131 he said to me, “These are the ones who have come out of the great tribulation. They 132 have washed their robes and made them white in the blood of the Lamb! 7:15 For this reason they are before the throne of God, and they serve 133 him day and night in his temple, and the one seated on the throne will shelter them. 134 7:16 They will never go hungry or be thirsty again, and the sun will not beat down on them, nor any burning heat, 135 7:17 because the Lamb in the middle of the throne will shepherd them and lead them to springs of living water, and God will wipe away every tear from their eyes.” 136
8:1 Now 137 when the Lamb 138 opened the seventh seal there was silence in heaven for about half an hour. 8:2 Then 139 I saw the seven angels who stand before God, and seven trumpets were given to them. 8:3 Another 140 angel holding 141 a golden censer 142 came and was stationed 143 at the altar. A 144 large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne. 8:4 The 145 smoke coming from the incense, 146 along with the prayers of the saints, ascended before God from the angel’s hand. 8:5 Then 147 the angel took the censer, filled it with fire from the altar, and threw it on the earth, and there were crashes of thunder, roaring, 148 flashes of lightning, and an earthquake.
[5:1] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:1] 2 tn Grk “written on the inside and the outside” (an idiom for having writing on both sides).
[5:1] 3 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.”
[5:3] 4 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[5:4] 5 tn Here καί (kai) has been translated as “so” to indicate the implied result of no one being found worthy to open the scroll.
[5:5] 7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:5] 8 tn Grk “says” (a historical present).
[5:5] 9 tn The present imperative with μή (mh) is used here to command cessation of an action in progress (ExSyn 724 lists this verse as an example).
[5:5] 10 tn Or “has been victorious”; traditionally, “has overcome.”
[5:5] 11 tn The infinitive has been translated as an infinitive of result here.
[5:6] 12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[5:6] 13 tn Perhaps, “in the middle of the throne area” (see L&N 83.10).
[5:6] 14 tn Or “slaughtered”; traditionally, “slain.” The phrase behind this translation is ὡς ἐσφαγμένον (Jw" ejsfagmenon). The particle ὡς is used in Greek generally for comparison, and in Revelation it is used often to describe the appearance of what the author saw. This phrase does not imply that the Lamb “appeared to have been killed” but in reality was not, because the wider context of the NT shows that in fact the Lamb, i.e., Jesus, was killed. See 13:3 for the only other occurrence of this phrase in the NT.
[5:6] 15 tn Grk “killed, having.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “he.”
[5:6] 16 sn The relative pronoun which is masculine, referring back to the eyes rather than to the horns.
[5:6] 17 tc There is good ms evidence for the inclusion of “seven” (ἑπτά, Jepta; Ì24 א 2053 2351 ÏK). There is equally good ms support for the omission of the term (A 1006 1611 ÏA pc). It may have been accidentally added due to its repeated presence in the immediately preceding phrases, or it may have been intentionally added to maintain the symmetry of the phrases or more likely to harmonize the phrase with 1:4; 3:1; 4:5. Or it may have been accidentally deleted by way of homoioteleuton (τὰ ἑπτά, ta Jepta). A decision is difficult in this instance. NA27 also does not find the problem easy to solve, placing the word in brackets to indicate doubts as to its authenticity.
[5:6] 18 sn See the note on the phrase the seven spirits of God in Rev 4:5.
[5:7] 19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:7] 20 tn The words “the scroll” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:8] 21 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[5:8] 22 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:8] 23 sn This interpretive comment by the author forms a parenthesis in the narrative.
[5:9] 24 tn The redundant participle λέγοντες (legontes) has not been translated here.
[5:9] 25 tn Or “slaughtered”; traditionally, “slain.”
[5:9] 26 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
[5:9] 27 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
[5:9] 28 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[5:9] 29 tn Grk “and language,” but 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.
[5:10] 30 tn The verb ἐποίησας (epoihsas) is understood to mean “appointed” here. For an example of this use, see Mark 3:14.
[5:10] 31 tc The vast majority of witnesses have αὐτούς (autous, “them”) here, while the Textus Receptus reads ἡμᾶς (Jhmas, “us”) with insignificant support (pc gig vgcl sa Prim Bea). There is no question that the original text read αὐτούς here.
[5:10] 32 tn The reference to “kingdom and priests” may be a hendiadys: “priestly kingdom.”
[5:10] 33 tn The words “to serve” are not in the Greek text, but are implied by the word “priests.”
[5:10] 34 tc The textual problem here between the present tense βασιλεύουσιν (basileuousin, “they are reigning”; so A 1006 1611 ÏK pc) and the future βασιλεύσουσιν (basileusousin, “they will reign”; so א 1854 2053 ÏA pc lat co) is a difficult one. Both readings have excellent support. On the one hand, the present tense seems to be the harder reading in this context. On the other hand, codex A elsewhere mistakes the future for the present (20:6). Further, the lunar sigma in uncial script could have been overlooked by some scribes, resulting in the present tense. All things considered, there is a slight preference for the future.
[5:11] 35 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:11] 36 tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:11] 37 tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.
[5:12] 38 tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.
[5:12] 40 tn Or “slaughtered”; traditionally, “slain.”
[5:13] 41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[5:14] 44 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[6:1] 45 tn Grk “saying like a voice [or sound] of thunder.”
[6:1] 46 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] 47 tn Here καί (kai) has been translated as “so” to indicate the implied result of hearing the voice summon the first rider.
[6:2] 48 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
[6:2] 49 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:2] 50 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:2] 51 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] 52 sn See the note on the word crown in Rev 3:11.
[6:2] 53 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] 54 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:3] 55 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] 56 tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”
[6:4] 57 tn Grk “the one sitting on it.”
[6:4] 58 tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”
[6:4] 59 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] 60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:5] 61 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.
[6:5] 62 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
[6:5] 63 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:5] 64 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:5] 65 tn Grk “the one sitting on it.”
[6:5] 66 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] 67 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:6] 68 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] 69 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] 70 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[6:7] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:8] 72 tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.
[6:8] 73 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
[6:8] 74 tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).
[6:8] 75 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] 76 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 77 tn Grk “the one sitting on it.”
[6:8] 78 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] 79 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] 80 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:8] 81 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] 82 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] 83 tn Or “murdered.” See the note on the word “butcher” in 6:4.
[6:10] 84 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 85 tn Grk “voice, saying”; the participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
[6:10] 86 tn The expression ἕως πότε (ews pote) was translated “how long.” Cf. BDAG 423 s.v. ἕως 1.b.γ.
[6:10] 87 tn The Greek term here is δεσπότης (despoths; see L&N 37.63).
[6:11] 88 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[6:11] 89 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] 90 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] 91 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:12] 92 tn Or “powerful”; Grk “a great.”
[6:12] 93 tn Or “like hairy sackcloth” (L&N 8.13).
[6:12] 94 tn Grk “like blood,” understanding αἷμα (aima) as a blood-red color rather than actual blood (L&N 8.64).
[6:13] 95 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] 96 tn Grk “throws [off]”; the indicative verb has been translated as a participle due to English style.
[6:13] 97 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] 98 tn Grk “great wind.”
[6:14] 99 tn Or “The heavens were.” The Greek word οὐρανός (ouranos) can mean either “heaven” or “sky.”
[6:14] 100 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] 101 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] 102 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[6:15] 103 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] 104 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] 105 tn See the note on the word “servants” in 1:1.
[6:16] 106 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] 107 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] 108 tc Most
[6:17] 109 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).
[7:2] 110 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:2] 111 tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”
[7:2] 112 tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.
[7:2] 113 tn Or “signet” (L&N 6.54).
[7:2] 114 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.
[7:2] 115 tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”
[7:2] 116 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[7:3] 117 tn See the note on the word “servants” in 1:1.
[7:4] 118 tn Here καί (kai) has been translated as “now” to indicate the introduction of new but related material.
[7:4] 119 tn Grk “who were sealed.”
[7:4] 120 tn Normally, “every,” but since 144,000 is the total number, “all” is clearer here.
[7:4] 121 tn Grk “the sons of Israel,” normally an idiom for the Israelites as an ethnic entity (L&N 11.58). However, many scholars understand the expression in this context to refer to Christians rather than ethnic Israelites.
[7:9] 122 tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).
[7:9] 123 tn Here καί (kai) has not been 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.
[7:10] 124 tn The dative here has been translated as a dative of possession.
[7:11] 125 tn The verb is pluperfect, but the force is simple past. See ExSyn 586.
[7:11] 126 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
[7:13] 127 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:13] 128 tn Grk “spoke” or “declared to,” but in the context “asked” reads more naturally in English.
[7:14] 129 tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.
[7:14] 130 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] 131 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[7:14] 132 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.
[7:15] 133 tn Or “worship.” The word here is λατρεύω (latreuw).
[7:15] 134 tn Grk “will spread his tent over them,” normally an idiom for taking up residence with someone, but when combined with the preposition ἐπί (epi, “over”) the idea is one of extending protection or shelter (BDAG 929 s.v. σκηνόω).
[7:16] 135 tn An allusion to Isa 49:10. The phrase “burning heat” is one word in Greek (καῦμα, kauma) that refers to a burning, intensely-felt heat. See BDAG 536 s.v.
[7:17] 136 sn An allusion to Isa 25:8.
[8:1] 137 tn Here καί (kai) has been translated as “now” to indicate the resumption of the topic of the seals.
[8:1] 138 tn Grk “he”; the referent (the Lamb) has been specified in the translation for clarity.
[8:2] 139 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:3] 140 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:3] 142 sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.
[8:3] 143 tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.
[8:3] 144 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.
[8:4] 145 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[8:4] 146 tn The expression τῶν θυμιαμάτων (twn qumiamatwn) is taken as a “genitive of producer,” i.e., the noun in the genitive produces the head noun.
[8:5] 147 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
[8:5] 148 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
