Revelation 6:8

6:8 So ¹  I looked ²  and here came ³  a pale green ⁴  horse! The ⁵  name of the one who rode it ⁶  was Death, and Hades followed right behind. ⁷  They ⁸  were given authority over a fourth of the earth, to kill its population with the sword, ⁹  famine, and disease, ¹⁰  and by the wild animals of the earth.

Revelation 13:1

The Two Beasts

13:1 Then ¹¹  I saw a beast coming up out of the sea. It ¹²  had ten horns and seven heads, and on its horns were ten diadem crowns, ¹³  and on its heads a blasphemous name. ¹⁴ 

Revelation 14:11

14:11 And the smoke from their ¹⁵  torture will go up ¹⁶  forever and ever, and those who worship the beast and his image will have ¹⁷  no rest day or night, along with ¹⁸  anyone who receives the mark of his name.”

Revelation 15:2

15:2 Then ¹⁹  I saw something like a sea of glass ²⁰  mixed with fire, and those who had conquered ²¹  the beast and his image and the number of his name. They were standing ²²  by ²³  the sea of glass, holding harps given to them by God. ²⁴ 

Revelation 16:2

16:2 So ²⁵  the first angel ²⁶  went and poured out his bowl on the earth. Then ²⁷  ugly and painful sores ²⁸  appeared on the people ²⁹  who had the mark of the beast and who worshiped his image.

[6:8]  ¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the fourth creature.

[6:8]  ² 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]  ³ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:8]  ⁴ 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]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

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

[6:8]  ⁷ 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]  ⁸ 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]  ⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:8]  ¹⁰ 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).

[13:1]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[13:1]  ¹² tn Grk “having” (a continuation of the previous sentence). All of the pronouns referring to this beast (along with the second beast appearing in 13:11) could be translated as “it” because the word for beast (θηρίον, qhrion) is neuter gender in Greek and all the pronouns related to it are parsed as neuter in the Gramcord/Accordance database. Nevertheless, most interpreters would agree that the beast ultimately represents a human ruler, so beginning at the end of v. 4 the masculine pronouns (“he,” “him,” etc.) are used to refer to the first beast as well as the second beast appearing in 13:11.

[13:1]  ¹³ tn For the translation of διάδημα (diadhma) as “diadem crown” see L&N 6.196.

[13:1]  ¹⁴ tc ‡ Several mss (A 051 1611 1854 2053 2344 2351 Ï^K) read the plural ὀνόματα (onomata, “[blasphemous] names”), while the singular ὄνομα (onoma, “name”) has somewhat better support (Ì⁴⁷ א C 1006 1841 2329 Ï^A). The plural reading seems motivated by the fact that what is written is written “on its heads.” In the least, it is a clarifying reading. NA²⁷ puts the plural in brackets, indicating doubts as to its authenticity.

[14:11]  ²¹ tn The Greek pronoun is plural here even though the verbs in the previous verse are singular.

[14:11]  ²² tn The present tense ἀναβαίνει (anabainei) has been translated as a futuristic present (ExSyn 535-36). This is also consistent with the future passive βασανισθήσεται (basanisqhsetai) in v. 10.

[14:11]  ²³ tn The present tense ἔχουσιν (ecousin) has been translated as a futuristic present to keep the English tense consistent with the previous verb (see note on “will go up” earlier in this verse).

[14:11]  ²⁴ tn Grk “and.”

[15:2]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[15:2]  ³² sn See Rev 4:6 where the sea of glass was mentioned previously.

[15:2]  ³³ tn Or “had been victorious over”; traditionally, “had overcome.”

[15:2]  ³⁴ tn Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”

[15:2]  ³⁵ tn Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See BDAG 363 s.v. ἐπί 1.c.γ, “At, by, near someone or someth.”

[15:2]  ³⁶ tn Grk “harps of God.” The phrase τοῦ θεοῦ (tou qeou) has been translated as a genitive of agency.

[16:2]  ⁴¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.

[16:2]  ⁴² tn Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.

[16:2]  ⁴³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[16:2]  ⁴⁴ tn Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.

[16:2]  ⁴⁵ tn Grk ‘the men,” but this is a generic use of ἄνθρωπος (anqrwpo") and refers to both men and women.