Revelation 9:9

9:9 They had breastplates ¹  like iron breastplates, and the sound of their wings was like the noise of many horse-drawn chariots charging into battle.

Revelation 14:20

14:20 Then ²  the winepress was stomped ³  outside the city, and blood poured out of the winepress up to the height of horses’ bridles ⁴  for a distance of almost two hundred miles. ⁵ 

Revelation 9:17

9:17 Now ⁶  this is what the horses and their riders ⁷  looked like in my ⁸  vision: The riders had breastplates that were fiery red, ⁹  dark blue, ¹⁰  and sulfurous ¹¹  yellow in color. ¹²  The ¹³  heads of the horses looked like lions’ heads, and fire, smoke, and sulfur ¹⁴  came out of their mouths.

Revelation 6:2

6:2 So ¹⁵  I looked, ¹⁶  and here came ¹⁷  a white horse! The ¹⁸  one who rode it ¹⁹  had a bow, and he was given a crown, ²⁰  and as a conqueror ²¹  he rode out to conquer.

Revelation 6:4-5

6:4 And another horse, fiery red, ²²  came out, and the one who rode it ²³  was granted permission ²⁴  to take peace from the earth, so that people would butcher ²⁵  one another, and he was given a huge sword.

6:5 Then ²⁶  when the Lamb opened the third seal I heard the third living creature saying, “Come!” So ²⁷  I looked, ²⁸  and here came ²⁹  a black horse! The ³⁰  one who rode it ³¹  had a balance scale ³²  in his hand.

Revelation 9:7

9:7 Now ³³  the locusts looked like horses equipped for battle. On ³⁴  their heads were something like crowns similar to gold, ³⁵  and their faces looked like men’s ³⁶  faces.

Revelation 9:19

9:19 For the power ³⁷  of the horses resides ³⁸  in their mouths and in their tails, because their tails are like snakes, having heads that inflict injuries.

Revelation 18:13

18:13 cinnamon, spice, ³⁹  incense, perfumed ointment, ⁴⁰  frankincense, ⁴¹  wine, olive oil and costly flour, ⁴²  wheat, cattle and sheep, horses and four-wheeled carriages, ⁴³  slaves and human lives. ⁴⁴ 

Revelation 19:11

The Son of God Goes to War

19:11 Then ⁴⁵  I saw heaven opened and here came ⁴⁶  a white horse! The ⁴⁷  one riding it was called “Faithful” and “True,” and with justice ⁴⁸  he judges and goes to war.

Revelation 19:18-19

19:18 to eat ⁴⁹  your fill ⁵⁰  of the flesh of kings,

the flesh of generals, ⁵¹ 

the flesh of powerful people,

the flesh of horses and those who ride them,

and the flesh of all people, both free and slave, ⁵² 

and small and great!”

19:19 Then ⁵³  I saw the beast and the kings of the earth and their armies assembled to do battle with the one who rode the horse and with his army.

Revelation 19:21

19:21 The ⁵⁴  others were killed by the sword that extended from the mouth of the one who rode the horse, and all the birds gorged ⁵⁵  themselves with their flesh.

[9:9]  ¹ tn Or perhaps, “scales like iron breastplates” (RSV, NRSV) although the Greek term θώραξ (qwrax) would have to shift its meaning within the clause, and elsewhere in biblical usage (e.g., Eph 6:14; 1 Thess 5:8) it normally means “breastplate.” See also L&N 8.38.

[14:20]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[14:20]  ³ sn The winepress was stomped. See Isa 63:3, where Messiah does this alone (usually several individuals would join in the process).

[14:20]  ⁴ tn L&N 6.7 states, “In Re 14:20 the reference to a bit and bridle is merely an indication of measurement, that is to say, the height of the bit and bridle from the ground, and one may reinterpret this measurement as ‘about a meter and a half’ or ‘about five feet.’”

[14:20]  ⁵ tn Grk “1,600 stades.” A stade was a measure of length about 607 ft (185 m). Thus the distance here would be 184 mi or 296 km.

[9:17]  ³ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the horses and riders, which is somewhat parenthetical in the narrative.

[9:17]  ⁴ tn Grk “and those seated on them.”

[9:17]  ⁵ tn Grk “the vision”; the Greek article has been translated as a possessive pronoun (ExSyn 215).

[9:17]  ⁶ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

[9:17]  ⁷ tn On this term BDAG 1022 s.v. ὑακίνθινος states, “hyacinth-colored, i.e. dark blue (dark red?) w. πύρινος Rv 9:17.”

[9:17]  ⁸ tn On this term BDAG 446 s.v. θειώδης states, “sulphurous Rv 9:17.”

[9:17]  ⁹ sn The colors of the riders’ breastplates parallel the three plagues of fire, smoke, and sulfur in v. 18.

[9:17]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:17]  ¹¹ tn Traditionally, “brimstone.”

[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]  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.”

[6:4]  ⁵ tn L&N 79.31 states, “‘fiery red’ (probably with a tinge of yellow or orange).”

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

[6:4]  ⁷ tn The word “permission” is implied; Grk “it was given to him to take peace from the earth.”

[6:4]  ⁸ 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]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[6:5]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the summons by the third creature.

[6:5]  ⁸ 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]  ⁹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[6:5]  ¹⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[6:5]  ¹¹ tn Grk “the one sitting on it.”

[6:5]  ¹² sn A balance scale would have been a rod held by a rope in the middle with pans attached to both ends for measuring.

[9:7]  ⁷ tn Here καί (kai) has been translated as “now” to indicate the introduction of the description of the locusts, which is somewhat parenthetical in the narrative.

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

[9:7]  ⁹ tn The translation attempts to bring out the double uncertainty in this clause in the Greek text, involving both the form (ὡς στέφανοι, Jw" stefanoi, “like crowns”) and the material (ὅμοιοι χρυσῷ, {omoioi crusw, “similar to gold”).

[9:7]  ¹⁰ tn Or “human faces.” The Greek term ἄνθρωπος (anqrwpos) is often used in a generic sense, referring to both men and women. However, because “women’s hair” in the next clause suggests a possible gender distinction here, “men’s” was retained.

[9:19]  ⁸ tn See BDAG 352 s.v. ἐξουσία 2, “potential or resource to command, control, or govern, capability, might, power.”

[9:19]  ⁹ tn Grk “is.”

[18:13]  ⁹ tn On the term ἄμωμον (amwmon) L&N 5.23 states, “a generic term for any kind of spice, though often a specific reference to amomum, an Indian type of spice – ‘spice, amomum.’ κιννάμωμον καὶ ἄμωμον καὶ θυμιάματα ‘cinnamon and spice and incense’ Re 18:13. In most translations ἄμωμον is interpreted as spice in general.”

[18:13]  ¹⁰ tn Or “myrrh,” a strong aromatic ointment often used to prepare a body for burial (L&N 6.205).

[18:13]  ¹¹ tn The Greek term λίβανος (libano") refers to the aromatic resin of a certain type of tree (L&N 6.212).

[18:13]  ¹² tn On σεμίδαλις (semidali") L&N 5.10 states, “a fine grade of wheat flour – ‘fine flour.’ οἶνον καὶ ἔλαιον καὶ σεμίδαλιν καὶ σῖτον ‘wine and oil and fine flour and wheat’ Re 18:13. In some languages ‘fine flour’ may be best expressed as ‘expensive flour.’ Such a rendering fits well the context of Re 18:13.”

[18:13]  ¹³ tn Or “and wagons.” On the term ῥέδη (rJedh) see L&N 6.53: “a four-wheeled carriage or wagon used for travel or the transportation of loads – ‘carriage, wagon.’ The term ῥέδη occurs only in Re 18:13 in a list of products bought and sold by merchants.”

[18:13]  ¹⁴ tn Grk “and bodies and souls of men.” This could be understood (1) as a hendiadys (two things mentioned = one thing meant), referring only to slave trade; (2) it could be referring to two somewhat different concepts: slavery (bodies) and the cheapness of human life – some of the items earlier in the list of merchandise were to be obtained only at great cost of human life; or (3) a somewhat related idea, that the trade is in not just physical bodies (slavery) but human souls (people whose lives are destroyed through this trade).

[19:11]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

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

[19:11]  ¹² 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]  ¹³ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.

[19:18]  ¹¹ tn The ἵνα (Jina) clause, insofar as it is related to the first imperative, has the force of an imperative.

[19:18]  ¹² tn The idea of eating “your fill” is evident in the context with the use of χορτάζω (cortazw) in v. 21.

[19:18]  ¹³ tn Grk “chiliarchs”; normally a chiliarch was 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).

[19:18]  ¹⁴ tn See the note on the word “servants” in 1:1.

[19:19]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:21]  ¹³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[19:21]  ¹⁴ tn On the translation of ἐχορτάσθησαν (ecortasqhsan) BDAG 1087 s.v. χορτάζω 1.a states, “of animals, pass. in act. sense πάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶν αὐτῶν all the birds gorged themselves with their flesh Rv 19:21 (cp. TestJud. 21:8).”