Revelation 6

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 m StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size StandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanSubSuperScriptTypervsssSuperScriptUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonSubSuperScriptTypervsssSuperScriptNextStyleNoUnicode Jump Size-9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabsStandardSpaceBefore SpaceAfterTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 6 1 3 8 0 0 6. The First Six Seals) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 (6:1 17)) 7 1 -1 9 0 0 ) 7 12 3 8 0 0 Outline (continued) ) B. The Seven Seals (6:1 8:1) ) 1. The First Seal: The White Horse (6:1 2) ) 2. The Second Seal: The Red Horse (6:3 4) ) 3. The Third Seal: The Black horse (6:5 6) ) 4. The Fourth Seal: The Pale Horse (6:7 8) ) 5. The Fifth Seal: The Patience of the Saints (6:9 11) ) 6. The Sixth Seal: The Day of the Lord (6:12 17) ) a. In Nature (6:12 14) ) b. Toward Unbelievers (6:15 17) ) B. The Seven Seals ) 6:1 8:1 ) 6 1 3 8 0 0 6 ) 7 1 -1 9 0 0 1 And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a voice like thunder: Come. 2 And I saw, and look, a white horse, and he that sat on it had a bow and a crown was given to him, and he went out conquering and to conquer. ) 7 8 3 8 0 0 3 And when he opened the second seal, I heard the second living creature say, Come. 4 And another horse went out, a red one. And to him who sat on it authority was given to take peace from the earth, so that they might slay one another; and there was given to him a large sword. ) 5 And when he opened the third seal, I heard the third living creature say, Come. And I saw, and look, a black horse, and he that sat on it had a pair of scales in his hand. 6 And I heard as it were a voice in the midst of the four living creatures saying, A quart of wheat for a denarius and three quarts of barley for a denarius, but do not damage the oil and the wine. ) 7 And when he opened the fourth seal, I heard the voice of the fourth living creature saying, Come. 8 And I saw, and look, a pale horse, and he that sat on it had the name Death, and Hades followed after him. And there was given to them authority over the fourth part of the earth to kill with a sword, and famine, and disease, and by the wild beasts of the earth. ) 9 And when he opened the fifth seal, I saw under the altar the souls of the ones slain because of the word of God and because of the testimony they were holding. 10 And they cried with a loud voice saying, How long, O Sovereign Lord, holy and true, will you not judge and avenge our blood on those that dwell on the earth? 11 To each one of them was given a white robe, and they were told to rest a little while longer until the number was completed of their fellow servants and their brothers [and sisters] who were about to be killed as they were killed. ) 12 And I saw when he opened the sixth seal, and there was a great earthquake and the sun became black as sackcloth made of hair, and the whole moon became as blood. 13 And the stars of heaven fell to the earth as a fig tree casts its unripe figs when shaken by a strong wind. 14 And the sky was receding as a scroll when it is being rolled up, and every mountain and island were moved out of their places. 15 And the kings of the earth, and the great men and generals, and the rich and the strong, and every slave and free person hid themselves in the caves and among the rocks of the mountains. 16 And they said to the mountains and to the rocks, Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb. 17 For the great day of their wrath has come, and who is able to stand? ) The section on the seven seals covers chapter 6 and the first verse of chapter 8. Six seals are listed sequentially in chapter 6, and the seventh (8:1) serves as a call to be silent at the judgment of the wicked. Between the sixth and the seventh seals, chapter 7 functions as an interlude.

There is a similar interlude in the section on the seven trumpets (see 10:1 11:14). Chapter 7 gives a description of the saints, that is, the church on earth and in heaven. The present chapter, however, describes the history of the world and the church. The account is not a historical sequence of events or a prophecy that refers only to the return of Christ. It incorporates the period between Christ s ascension and return during which the gospel advances to the ends of the earth, wars devastate its populations, famine causes endless suffering, and death is the constant companion of those who dwell on the earth. ) Chapter 6 is divided into three parts. The first four seals form a unit that features the symbolical figures of four colored horses.

The second segment portrays the souls under the altar and represents people who died for their faith in the Lord. And the last section depicts the judgment and the terror of those who reject Christ. ) The time element in the unit on the four horses can be interpreted either sequentially or simultaneously, of which the second is preferred. For instance, conquest, warfare, famine, and death are concurrent events in any given age or era. In world history, fraught with violence in one form or another, the church occupies a central position, and its people repeatedly suffer the brunt of injury and injustice for their witness to the Lamb. The followers of the Lord must tread the same path he has trod: the path of faithful witness to the truth even to the point of death. ��) -2 1 0 0 0 0 0 0 _ftnref1 8 1 -1 9 0 “#_ftn1”

1. 7 1 -1 9 0 0 �� The opening of the seals implies that the saints on earth suffer from the anti-Christian forces until the day of Christ s return. It is no wonder that the martyrs in heaven cry out to God for justice. They are told to exercise patience and know that God sovereignly controls world history. His wrath and that of the Lamb are directed against those who have expressed their enmity to God, his Word, and his people. These enemies must face the Judge. Yet at the judgment they want to avoid meeting him by calling on the mountains and the rocks to cover them. The sixth seal with all its symbolism reveals the end time when the Lord returns and the time of judgment has come. ) 7 1 3 8 0 0 The Lamb opens the seals one after the other, so that the events described pictorially in the scroll might be fulfilled. By breaking the seals and opening the scroll, the Lamb inaugurates God s plan and reveals what must take place in the times before and at his coming. By breaking the seals one by one, the Lamb is repeatedly shown to be the initiator of the events in this chapter. ) 9 1 3 8 0 0

1. The First Seal: The White Horse) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 6:1 2) 7 1 -1 9 0 0 ) 6 1 3 8 0 0
2. And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with a voice like thunder: Come. ) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 a. And I saw when the Lamb opened one of the seven seals. John is still looking into heaven at the throne of God where the Lamb is standing with the seven-sealed scroll in his hand. We are not told about the contents of the scroll in the hand of the Lamb; we are only shown pictures of what is taking place. In other words, every time the Lamb breaks a seal, he gives John a drawing a picture is worth a thousand words so that John can relate in writing the series of visions he saw. Each picture conveys a general idea, with a motif filling a central place in the illustration.

The first of the seven representations is part of the subcategory of the four horsemen and is followed by three other judgments. ) b. And I heard one of the four living creatures saying with a voice like thunder: Come. ) 9 1 -1 9 0 0 One of the living creatures) 7 1 -1 9 0 0 does not necessarily mean the first one in importance. Each of the four utters the summons to come forth, even though the first one speaks with a voice like a thunderclap. The volume with which he speaks is meant to call everyone to pay attention to the command to come. ) 7 1 3 8 0 0 Who is the one addressed in this command? Most translations and commentators say that not John but the horse and its rider are called to come. If we say that John is summoned to come, we have difficulty seeing him cross the sea of glass and approach the Lamb in the center of the throne. Presumably the rider is addressed, even though we are not told where horse and rider have come from. In any case, not John but the rider and horse come onto the scene and go forth upon the earth. ) 6 1 3 8 0 0 2. And I saw, and look, a white horse, and he that sat on it had a bow and a crown was given to him, and he went out conquering and to conquer.) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 Except for the first phrase and I saw, and look, all parts in this verse are open to diverse interpretations and have given rise to at least four explanations of the meaning of the rider: the Antichrist, the Parthians, Christ, and the gospel as the Word of God. These views are not of recent origin; the last one goes back to the early church. ) a. ) 9 1 -1 9 0 0 The Antichrist.) 7 1 -1 9 0 0 The predominant view is that the white horse as the first one in a set of four horses must be seen as part of a destructive force of war, famine, and death. The horse was used in warfare and the bow signifies a weapon to kill people. The crown denotes victory, which is underscored by the double use of the phrase conquering and to conquer. And the color white points to the ancient custom of having the victor ride on a white horse at his return from battle. Further, the image of a rider on a white horse in chapter 6 can be seen as Satan s parody of Christ and his warriors riding on white horses in 19:11, 14. Chapter 6 depicts the authority of the Antichrist with respect to conquering, killing, and starving God s people to death, to the point that the saints in heaven implore God to intervene.

But the rule of the Antichrist has limits. Chapter 19 reveals the conquering and victorious Christ who casts the Antichrist and the false prophet into the lake of fire. And last, the text reads, and a crown was given to him, with the implication that God as the supplier has set limits for the Antichrist. ) 7 1 3 8 0 0 Much can be said in favor of this interpretation, but difficulties encumber it. First, the color white elsewhere in the New Testament and especially in Revelation always denotes holiness, purity, victory, and justice. It is not used to describe Satan, his helpers, or his works. True, Satan imitates God and his works,��) -2 1 0 0 0 0 0 0 _ftnref2 8 1 -1 9 0 “#_ftn2” 2) 7 1 -1 9 0 “tw://bible.?id=47.11.14|AUTODETECT|” �� so that he masquerades as an angel of light 12 1 -1 9 0 “tw://bible.?id=47.11.14|AUTODETECT|” 2 Cor. 11:14) 7 1 -1 9 0 0 ). Yet in the Apocalypse, John alerts the reader to a depiction of Satan s parodies, which is illustrated, for instance, in 13:3 where one of the beast s heads was slain as a travesty of Jesus death. But the account of the rider on the white horse provides no hint of any satanic imitation.��) -2 1 0 0 0 0 0 0 _ftnref3 8 1 -1 9 0 “#_ftn3” 3) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Next, a crown was given to the rider on the white horse. This means that God is the agent who gives the rider a crown, for throughout the Apocalypse the passive verb was given relates to both the servants and the enemies of God. Some scholars argue that this passive voice must refer to an evil power as the recipient of the crown.��) -2 1 0 0 0 0 0 0 _ftnref4 8 1 -1 9 0 “#_ftn4” 4) 7 1 -1 9 0 0 �� But the term ) 9 1 -1 9 0 0 crown) 7 1 -1 9 0 0 9 1 -1 9 0 0 stephanos) 7 1 -1 9 0 0 ) applies to divine and redeemed figures: the redeemed (2:10; 3:11), the elders (4:4, 10), the woman who gave birth to the male child (12:1), and the Son of Man (14:14). The one exception is the reference to locusts that had something like crowns of gold on their heads (9:7), but resemblance is not the real thing.��) -2 1 0 0 0 0 0 0 _ftnref5 8 1 -1 9 0 “#_ftn5” 5) 7 1 -1 9 0 0 �� The text, therefore, does not unequivocally state that the picture of the rider on a white horse portrays an evil force. ) 7 1 3 8 0 0 Third, the phrase ) 9 1 -1 9 0 0 conquering and to conquer) 7 1 -1 9 0 0 in Revelation never pertains directly to Satan. Even though the verb ) 9 1 -1 9 0 0 to conquer) 7 1 -1 9 0 0 refers twice to the beast in the employ of Satan (11:7; 13:7), the rest of its occurrences apply to Christ and the redeemed.��) -2 1 0 0 0 0 0 0 _ftnref6 8 1 -1 9 0 “#_ftn6” 6) 7 1 -1 9 0 0 �� By contrast, despite all his cunning, Satan is a constant failure; for example, in one particular chapter (chap. 12) John depicts him as a loser five times. Satan is unable to harm the male child (12:4b 5); he pursues the woman but God prepares a place for her in the desert (12:6, 14). He is cast out of heaven and thereafter wants to drown the woman in a torrent, which the earth swallows (12:9, 15 16). He realizes that persecuting the church is a failure (12:15 16). Again he loses when he wages war against the woman s offspring (12:17). In the Apocalypse, Satan is not the victor but the loser. ) 7 1 3 8 0 0 b. ) 9 1 -1 9 0 0 The Parthians.) 7 1 -1 9 0 0 The Romans could never fully subdue the Parthians, who dwelled in an area now known as Iraq and Iran. In a.d. 62 they defeated the Romans. Their general was Volog�ses, and his forces rode to victory on white horses. They used bows and arrows as primary weapons, and one of their leaders was called the Conqueror. The saying a Parthian shot, still current today, indicates accurate marksmanship.��) -2 1 0 0 0 0 0 0 _ftnref7 8 1 -1 9 0 “#_ftn7” 7) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Attractive as an illustration, this reading encounters limits: the Parthians waged not offensive but defensive warfare, for they never conquered any of the Roman empire or invaded Rome. Also, the use of the bow was common in ancient battles. And for the Romans, victory was symbolized by the use of white horses in parades. Last, military leaders in any age or place did not hesitate to take the name ) 9 1 -1 9 0 0 Conqueror) 7 1 -1 9 0 0 . Thus, the possibility that John has in mind the Parthians is indeed remote. ) 7 1 3 8 0 0 c. ) 9 1 -1 9 0 0 Christ.) 7 1 -1 9 0 0 William Hendriksen lists seven reasons for interpreting Christ as the conqueror: ) 7 2 3 8 0 0

1. The context favors it, because John is told, Weep not; look, the lion of the tribe of Judah, the root of David, has overcome (5:5). ) 2. The symbolism of the color white in Revelation refers to that which is holy and pure; the crown refers to Christ, who is wearing a crown of gold (14:14); and the verb ) 9 1 -1 9 0 0 to conquer) 7 1 -1 9 0 0 , with two exceptions (11:7; 13:7), always points to either Christ or his followers. ) 7 2 3 8 0 0
2. The parallel (19:11) of Christ riding on a white horse is clear, so that Scripture is its own interpreter. ) 4. Throughout the Apocalypse John unfolds the design that Christ is the one who has conquered, is conquering, and will conquer. ) 7 1 3 8 0 “tw://bible.*?id=40.10.34|AUTODETECT|”
3. In the Gospels, Jesus teaches that Christ and the sword follow each other 12 1 -1 9 0 “tw://bible.?id=40.10.34|AUTODETECT|” Matt. 10:34) 7 1 -1 9 0 0 ), which is symbolized in the rider of the red horse who is given a sword (v. 4). ) 7 1 3 8 0 “tw://bible.?id=19.45.3-19.45.5|AUTODETECT|”
4. A messianic Psalms 12 1 -1 9 0 “tw://bible.?id=19.45.3-19.45.5|AUTODETECT|” Ps. 45:3 5) 7 1 -1 9 0 0 ) describes the Christ as riding forth victoriously and with sharp arrows piercing the hearts of his enemies. ) 7 1 3 8 0 “tw://bible.?id=38.1.8|AUTODETECT|”
5. The parallel passage of the four horses 12 1 -1 9 0 “tw://bible.*?id=38.1.8|AUTODETECT|” Zech. 1:8) 7 1 -1 9 0 0 ) insinuates that the rider is the angel of the Lord.��) -2 1 0 0 0 0 0 0 _ftnref8 8 1 -1 9 0 “#_ftn8”

8. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 This is a fine array of factual material to support the interpretation that Christ is the rider on the white horse. Yet there is one problem that surfaces, namely, Christ breaks the first seal and then he himself comes forth in obedience to the voice of one of the living creatures.��) -2 1 0 0 0 0 0 0 _ftnref9 8 1 -1 9 0 “#_ftn9”
9. 7 1 -1 9 0 “tw://bible.?id=49.6.17|AUTODETECT|” �� Even though John presents imagery, an interpreter must seek to avoid internal conflicts in the portrayal of this first seal. Hence, I am suggesting that Jesus, called the Word of God, is sending forth his gospel. Note also that from the mouth of Christ, who is riding on a white horse, protrudes a sharp sword as a symbol of both impending judgment and God s Word 12 1 -1 9 0 “tw://bible.?id=49.6.17|AUTODETECT|” Eph. 6:17) 7 1 -1 9 0 “tw://bible.?id=58.4.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=58.4.12|AUTODETECT|” Heb. 4:12) 7 1 -1 9 0 0 ). This symbolic double-edged sword is a power that on the one side condemns and on the other saves. Further, the bow with the arrows implied was an instrument in ancient warfare to hit an enemy at a distance.��) -2 1 0 0 0 0 0 0 _ftnref10 8 1 -1 9 0 “#_ftn10”
10. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 d. ) 9 1 -1 9 0 0 The Gospel.) 7 1 -1 9 0 “tw://bible.?id=55.2.9|AUTODETECT|” Here is the last interpretation in this series: Christ is sending forth his gospel that in the history of the church has always proved to be unstoppable. The Word of God cannot be bound 12 1 -1 9 0 “tw://bible.?id=55.2.9|AUTODETECT|” 2 Tim. 2:9) 7 1 -1 9 0 “tw://bible.?id=23.55.11|AUTODETECT|” ), for God is sending forth his Word to achieve his purpose 12 1 -1 9 0 “tw://bible.?id=23.55.11|AUTODETECT|” Isa. 55:11) 7 1 -1 9 0 0 ). This Word is set on conquering the world. The Greek text features the descriptive participle ) 9 1 -1 9 0 0 conquering) 7 1 -1 9 0 0 in the present tense to denote continued activity and the verb ) 9 1 -1 9 0 0 to conquer) 7 1 -1 9 0 0 as a stage that begins an action.��) -2 1 0 0 0 0 0 0 _ftnref11 8 1 -1 9 0 “#_ftn11”
11. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=40.24.14|AUTODETECT|” I admit that the picture of the first seal does not say anything about Christ s gospel. Yet in Jesus eschatological discourse, which serves as a parallel, the Lord speaks definitively about the gospel of the kingdom that must be preached to all nations 12 1 -1 9 0 “tw://bible.?id=40.24.14|AUTODETECT|” Matt. 24:14) 7 1 -1 9 0 “tw://bible.?id=41.13.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.13.10|AUTODETECT|” Mark 13:10) 7 1 -1 9 0 0 ). In his discourse Jesus speaks also of war, famine, and death; all these have their counterpart in John s description of the four horsemen. The proclamation of God s Word creates reaction that results in clashes, strife, and hostility.��) -2 1 0 0 0 0 0 0 _ftnref12 8 1 -1 9 0 “#_ftn12”
12. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 This interpretation has its roots in the early church. Already in the third century Victorinus of Pettau in Pannonia (modern Hungary) wrote in his commentary on Revelation, The white horse is the proclamation of the Word sent into the world with the Holy Spirit. For the Lord said: This gospel will be preached in the whole world as a witness to the Gentiles and then comes the end. ��) -2 1 0 0 0 0 0 0 _ftnref13 8 1 -1 9 0 “#_ftn13”
13. 7 1 -1 9 0 0 �� The Word of God goes forth conquering and to conquer, as is evident from the Book of Acts and church history. Indeed, the gospel is victorious from beginning to end. ) 7 1 3 8 0 “tw://bible.?id=38.1.8|AUTODETECT|” Here are some concluding comments. John derives his pictorial information from two passages in the prophecy of Zechariah. The prophet relates a vision of a man riding a red horse, and there were also red, brown, and white horses 12 1 -1 9 0 “tw://bible.?id=38.1.8|AUTODETECT|” Zech. 1:8) 7 1 -1 9 0 “tw://bible.?id=38.6.1-38.6.6|AUTODETECT|” ). In the other vision he saw four chariots drawn by horses that were distinguished by the colors red, black, white, and dappled. These horses were going out from the Lord throughout the whole world: black to the north, white to the west, and dappled to the south 12 1 -1 9 0 “tw://bible.?id=38.6.1-38.6.6|AUTODETECT|” Zech. 6:1 6) 7 1 -1 9 0 “tw://bible.?id=38.6.8|AUTODETECT|” ). Aside from the number and color of four horses going into the whole world, there is little else that John has borrowed from Zechariah. The dappled horse appears as a pale horse in the Apocalypse, and the sequence of the horses in Revelation differs from that in Zechariah s prophecy. Nonetheless, in both the prophecy of Zechariah and the Apocalypse, the horses and their riders go out into the world to do God s bidding: the black horses were going victoriously to the north country (Babylon) and pacified God s Spirit 12 1 -1 9 0 “tw://bible.?id=38.6.8|AUTODETECT|” Zech. 6:8) 7 1 -1 9 0 0 ). In the Apocalypse the horses and riders go forth for conquest, war, famine, and death. In short, John s message is more specific than the Old Testament prophecy. ) 7 1 3 8 0 0 Of the four horsemen, only the last one is given a name, namely, Death (v. 8). The other three have descriptions but no names. From these pictorial descriptions (white, red, black, and pale), interpreters must draw pertinent information but not necessarily names. These portrayals represent forces, conditions, or actions. The red horse symbolizes war, the black horse famine, and the pale horse death. These three are negative forces, but the white horse is a positive force: it symbolizes a power that is spiritual. I have interpreted this power as the gospel that is going forth conquering and to conquer. Both the words ) 9 1 -1 9 0 0 crown) 7 1 -1 9 0 0 and ) 9 1 -1 9 0 0 white) 7 1 -1 9 0 0 strengthen this positive image.��) -2 1 0 0 0 0 0 0 _ftnref14 8 1 -1 9 0 “#_ftn14”
14. 7 1 -1 9 0 0 �� And last, as the Apocalypse reveals contrast from beginning to end, similarly here the positive aspect of the first rider stands in contrast to the negative aspect of the other three riders. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 6:1) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ���� though there are variants in the genitive, dative, and accusative, the nominative is the most difficult to explain and is therefore likely to be the original reading. With the nominative, John draws attention to the majesty of the voice that speaks. The nominative is left hanging as a pendent nominative. ��) -2 1 0 0 0 0 0 0 _ftnref15 8 1 -1 9 0 “#_ftn15”
15. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 ���� in some manuscripts the present imperative is supplemented with ��v 4��: Come and see -2 1 0 0 0 0 0 0 _ftnref16 10 1 -1 9 0 “#_ftn16” KJV) 7 1 -1 9 0 0 , ) -2 1 0 0 0 0 0 0 _ftnref17 10 1 -1 9 0 “#_ftn17” NKJV) 7 1 -1 9 0 0 ). Note that the shorter reading appears also in verses 3, 5, 7. This shorter text is well supported. Because not John is summoned but the four horsemen, translators favor it. ) 9 1 3 8 0 0

2. The Second Seal: The Red Horse) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 6:3 4) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The next three horses and their riders symbolize waging war, causing famine, and effecting death. We find an echo of the sequence sword, famine, and plague in the prophecy of Jeremiah, who uses this triad fifteen times as an ominous poetic refrain.��) -2 1 0 0 0 0 0 0 _ftnref18 8 1 -1 9 0 “#_ftn18”

16. 7 1 -1 9 0 0 �� John elaborates this feature by introducing sequentially a horse and rider to carry out each of these three calamities. We begin with the rider of the red horse. He represents warfare that is not limited to a specific period for example, the end time but extends from the age in which the original readers lived until the end of time.��) -2 1 0 0 0 0 0 0 _ftnref19 8 1 -1 9 0 “#_ftn19”
17. 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0

3. And when he opened the second seal, I heard the second living creature say, Come. 4. And another horse went out, a red one. And to him who sat on it authority was given to take peace from the earth, so that they might slay one another; and there was given to him a large sword.) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 The second living creature, having the appearance of an ox (see 4:7), which symbolizes strength and tenacity, spoke. No mention is made of the loudness of his voice as in the case of the first living creature (v. 1). Everyone is already paying close attention when the cry is heard, Come. This summons means that the horse and rider appear and go forth. ) a. And another horse went out, a red one. While white stands for holiness, purity, and justice, the color red signifies bloodshed and points to warfare. The Greek word ) 9 1 -1 9 0 0 pyr) 7 1 -1 9 0 0 (fire) has a related word ) 9 1 -1 9 0 0 pyrros) 7 1 -1 9 0 “tw://bible.?id=40.10.34|AUTODETECT|” that means fiery red. This derivative appears both here and in the description of the fiery red dragon bent on bloodshed and warfare (12:3). The conflict depicted in the Apocalypse is that of God versus Satan, Christ versus the Antichrist, and the Holy Spirit versus the false prophet. Wherever the gospel is introduced in areas where it has not yet been preached, this conflict is real and often leads to bloodshed. Jesus himself said, Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword 12 1 -1 9 0 “tw://bible.?id=40.10.34|AUTODETECT|” Matt. 10:34) 7 1 -1 9 0 “tw://bible.?id=40.24.6|AUTODETECT|” ). And he said, You will hear of wars and rumors of wars.& Nation will rise against nation, and kingdom against kingdom 12 1 -1 9 0 “tw://bible.?id=40.24.6|AUTODETECT|” Matt. 24:6) 7 1 -1 9 0 “tw://bible.?id=40.24.7|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.24.7|AUTODETECT|”

7. 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 b. And to him who sat on it authority was given to take peace from the earth. Translators generally insert the word ) 9 1 -1 9 0 0 authority) 7 1 -1 9 0 0 or ) 9 1 -1 9 0 0 power) 7 1 -1 9 0 0 to complete the concept of taking peace from the earth. The text literally reads, It was granted to take peace from the earth -2 1 0 0 0 0 0 0 _ftnref20 10 1 -1 9 0 “#_ftn20” NASB) 7 1 -1 9 0 “tw://bible.?id=40.10.36|AUTODETECT|” ). The rider on this red-colored horse personifies evil that opposes God, his Word, and his people. Wherever this evil enters, peace vanishes. Opposition to the preaching and teaching of the gospel often results in serious conflict even in one s own family: A man s enemies will be the members of his own household 12 1 -1 9 0 “tw://bible.?id=40.10.36|AUTODETECT|” Matt. 10:36) 7 1 -1 9 0 “tw://bible.?id=42.12.49-42.12.53|AUTODETECT|” ; see also ) 12 1 -1 9 0 “tw://bible.?id=42.12.49-42.12.53|AUTODETECT|” Luke 12:49 53) 7 1 -1 9 0 0 ). Yet evil by itself has no inherent authority, for God grants evil the authority to take away peace. God is in control and sets the limits; in his hands the control of human affairs remains. ��) -2 1 0 0 0 0 0 0 _ftnref21 8 1 -1 9 0 “#_ftn21”
8. 7 1 -1 9 0 0 �� ) 7 2 3 8 0 0 c. So that they might slay one another; and there was given to him a large sword. Who are the people that take up arms and slay one another? Various interpretations could be mentioned: general warfare throughout the ages, civil war, Christians who are killed, Christians killing each other, and the enemies of God. ) There may be some evidence that the current passage alludes to the slaughter of God s people. The verb ) 9 1 -1 9 0 0 to slaughter) 7 1 -1 9 0 0 occurs eight times in the Apocalypse, of which one pertains to the slain head of the beast as an imitation of the slain Lamb (13:3). The other passages refer to the slaughter of the Lamb and his followers. ) 7 6 3 8 0 0 " A Lamb standing as though it had been slain (5:6). ) " You were slain and with your blood you bought [them] (5:9). ) " Worthy is the Lamb that was slain (5:12). ) " I saw under the altar the souls of the ones slain (6:9). ) " The Lamb that was slain (13:8). ) " The blood of the prophets and the saints is found and of all who were slain on the earth (18:24). ) 7 1 3 8 0 “tw://bible.?id=62.3.12|AUTODETECT|” One other New Testament passage refers to being slain: ) 12 1 -1 9 0 “tw://bible.?id=62.3.12|AUTODETECT|” 1 John 3:12) 7 1 -1 9 0 “tw://bible.?id=66.6.4|AUTODETECT|” describes righteous Abel being killed by his brother. However, these texts fail to give specific information as to who were killed in ) 12 1 -1 9 0 “tw://bible.?id=66.6.4|AUTODETECT|” Rev. 6:4) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 We make two observations. First, although the slaughter of Christians is a proven fact throughout the ages in this continuous spiritual conflict, the reference in this verse to the large sword does not preclude general warfare. And second, John states that in addition to the prophets and the saints, other people are slain (18:24).��) -2 1 0 0 0 0 0 0 _ftnref22 8 1 -1 9 0 “#_ftn22”
9. 7 1 -1 9 0 0 �� If the text is not clear, we do well not to rely on probabilities or dogmatic perspectives. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 6:4) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ������� ������ this is the short Roman sword, here modified by the adjective great to denote slaughter occurring in warfare. The ������� is the long sword (1.16). John appears to use the two words interchangeably, as is evident in verses 4 and 8. ) 9 1 3 8 0 0

3. The Third Seal: The Black Horse) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 6:5 6) 7 1 -1 9 0 0 ) 6 1 3 8 0 0
4. And when he opened the third seal, I heard the third living creature say, Come. And I saw, and look, a black horse, and he that sat on it had a pair of scales in his hand. 6. And I heard as it were a voice in the midst of the four living creatures saying, A quart of wheat for a denarius and three quarts of barley for a denarius, but do not damage the oil and the wine. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The opening of the third seal evokes a cry from the third living creature addressed to a rider on a black horse: Come! which means come and go forth. This living creature, appearing with the face of a man (4:7), portrays intelligence and sagacity. ) 7 1 3 8 0 “tw://bible.?id=3.26.26|AUTODETECT|” The horse on which the rider sits is black, depicting famine, as illustrated by the scales to measure the weight of food and by the highly inflated prices of wheat and barley. God said to the Israelites: When I cut off your supply of bread, ten women will be able to bake bread in one oven, and they will dole out the bread by weight. You will eat, but you will not be satisfied 12 1 -1 9 0 “tw://bible.?id=3.26.26|AUTODETECT|” Lev. 26:26) 7 1 -1 9 0 “tw://bible.?id=26.4.16|AUTODETECT|” ; see also ) 12 1 -1 9 0 “tw://bible.?id=26.4.16|AUTODETECT|” Ezek. 4:16) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 A departure from the two preceding scenes is that in addition to the command Come! a voice speaks out and utters a message. It is possible to say that this voice does not belong to the third living creature alone but to all four speaking with one accord. John s words are vague, for he states that there was as it were a voice in the midst of the four living creatures. Lenski suggests that the phrase ) 9 1 -1 9 0 0 in the midst) 7 1 -1 9 0 0 is not spatial but relational.��) -2 1 0 0 0 0 0 0 _ftnref23 8 1 -1 9 0 “#_ftn23”

20. 7 1 -1 9 0 0 �� But if we picture the four living creatures surrounding the throne of God, then the voice that speaks must be of either the Lamb or God in the midst of these four beings. From the one who sits on the throne comes the message of famine,��) -2 1 0 0 0 0 0 0 _ftnref24 8 1 -1 9 0 “#_ftn24”
21. 7 1 -1 9 0 “tw://bible.?id=12.8.1|AUTODETECT|” �� which in biblical times was heard repeatedly 12 1 -1 9 0 “tw://bible.?id=12.8.1|AUTODETECT|” 2 Kings 8:1) 7 1 -1 9 0 “tw://bible.?id=19.105.16|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.105.16|AUTODETECT|” Ps. 105:16) 7 1 -1 9 0 “tw://bible.?id=23.14.30|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.14.30|AUTODETECT|” Isa. 14:30) 7 1 -1 9 0 “tw://bible.?id=24.18.21|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.18.21|AUTODETECT|” Jer. 18:21) 7 1 -1 9 0 “tw://bible.?id=24.24.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.24.10|AUTODETECT|” 24:10) 7 1 -1 9 0 “tw://bible.?id=24.27.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.27.8|AUTODETECT|” 27:8) 7 1 -1 9 0 “tw://bible.?id=24.34.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.34.17|AUTODETECT|” 34:17) 7 1 -1 9 0 “tw://bible.?id=24.42.16|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.42.16|AUTODETECT|” 42:16) 7 1 -1 9 0 “tw://bible.?id=26.5.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=26.5.17|AUTODETECT|” Ezek. 5:17) 7 1 -1 9 0 “tw://bible.?id=30.8.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=30.8.11|AUTODETECT|” Amos 8:11) 7 1 -1 9 0 0 ). God, who often warned his people of famine, now once more informs them of shortages in the food supply. ) 7 1 3 8 0 0 God s voice cries, A quart of wheat for a denarius and three quarts of barley for a denarius, but do not damage the oil and the wine. He informs the hearer and reader of four food items that are in short supply: wheat, barley, oil, and wine. The measure that is used 9 1 -1 9 0 0 choinix) 7 1 -1 9 0 0 , a word found only here in the New Testament) is a dry measure, oft[en] used for grain, almost equivalent to a quart. ��) -2 1 0 0 0 0 0 0 _ftnref25 8 1 -1 9 0 “#_ftn25”
22. 7 1 -1 9 0 “tw://bible.?id=40.20.2|AUTODETECT|” �� The price of one quart of wheat for one denarius is highly inflated. The parable of the workers in the vineyard relates that a denarius is a workman s daily wage 12 1 -1 9 0 “tw://bible.?id=40.20.2|AUTODETECT|” Matt. 20:2) 7 1 -1 9 0 “tw://bible.?id=12.7.1|AUTODETECT|” ). If one denarius would buy only one quart of wheat, the equivalent of one loaf of bread, a laborer would be unable to feed his family with that amount. He would have the choice of buying three quarts of barley for that same price, but barley lacks gluten, a protein substance in wheat flour that makes dough cohesive. Hence, barley is generally used for animal fodder. At the end of the siege of Samaria in the days of the prophet Elisha, seven quarts of wheat flour were sold for a shekel and thirteen quarts of barley for the same price 12 1 -1 9 0 “tw://bible.?id=12.7.1|AUTODETECT|” 2 Kings 7:1) 7 1 -1 9 0 “tw://bible.?id=12.7.16|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=12.7.16|AUTODETECT|”
23. 7 1 -1 9 0 “tw://bible.?id=12.7.18|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=12.7.18|AUTODETECT|”
24. 7 1 -1 9 0 “tw://bible.?id=43.6.9|AUTODETECT|” ). Jesus multiplied five barley cakes to feed five thousand men, besides women and children 12 1 -1 9 0 “tw://bible.?id=43.6.9|AUTODETECT|” John 6:9) 7 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” ; see also ) 12 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” Matt. 14:21) 7 1 -1 9 0 0 ). Regardless, if a laborer had to pay a denarius for one quart of wheat, he could barely keep himself alive and would have no money for other food items. ) 7 2 3 8 0 0 The message from the midst of the four living creatures spoke volumes to its readers and hearers. The Christians residing in the cities of Smyrna, Pergamum, Thyatira, and Philadelphia were forced to belong to guilds that required them to worship idols. When they refused and swore their allegiance to Christ, they would be unemployed and starve. They themselves experienced firsthand the effect of starvation. ) What is the meaning of the command not to damage the oil and the wine? Some commentators refer to an edict issued by Emperor Domitian in a.d. 92 that no new vineyards be planted in Italy and that half of the vineyards in the Roman provinces be destroyed. The vine growers in Asia Minor were so upset with this decree that the order was revoked before it took effect.��) -2 1 0 0 0 0 0 0 _ftnref26 8 1 -1 9 0 “#_ftn26”
25. 7 1 -1 9 0 0 �� This historical note would be a helpful insight into the time when John wrote the Apocalypse, except for two objections: the edict never took effect, and there is no mention of oil. These two reasons undo any attempt to put John s words in historical perspective. ) 7 1 3 8 0 0 The question is whether either the people or nature, symbolized by the black horse, should not harm the oil and the wine. Some scholars suggest that the rich were able to afford oil and wine while the poverty-stricken masses had to forego this luxury. But oil and wine were common staples in the days of John: oil was used for cooking purposes and wine was the daily beverage. Why would the rich damage these staples? Therefore, it is better to apply to nature the command not to harm the olive and grape crops. In other words, the command is the limit of the plague ordained by the Lord. ��) -2 1 0 0 0 0 0 0 _ftnref27 8 1 -1 9 0 “#_ftn27”
26. 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 6:6) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 �t ������� do not harm. The aorist subjunctive, functioning as an imperative and preceded by the negative particle, indicates not that harm is being done at the present but that harm is not to occur in the future. ) 9 1 3 8 0 0

4. The Fourth Seal: The Pale Horse) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 6:7 8) 7 1 -1 9 0 0 ) 6 1 3 8 0 0
5. And when he opened the fourth seal, I heard the voice of the fourth living creature saying, Come. 8. And I saw, and look, a pale horse, and he that sat on it had the name Death, and Hades followed after him. And there was given to them authority over the fourth part of the earth to kill with sword, and famine, and disease, and by the wild beasts of the earth.) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 When the Lamb has opened the fourth seal, the voice of the fourth living creature is heard. Earlier this creature was portrayed as a flying eagle (4:7). Like the other creatures this one utters the command, Come! (For an explanation of the shorter reading, see verse 1.) ) a. And I saw, and look, a pale horse, and he that sat on it had the name Death, and Hades followed after him. The fourth horse in the series of the first four seals is pale green in the Greek text. Translators usually omit the word ) 9 1 -1 9 0 0 green) 7 1 -1 9 0 0 , while some qualify the term ) 9 1 -1 9 0 0 pale) 7 1 -1 9 0 0 with the adjective ) 9 1 -1 9 0 0 sickly) 7 1 -1 9 0 0 or ) 9 1 -1 9 0 0 deathly) 7 1 -1 9 0 0 .��) -2 1 0 0 0 0 0 0 _ftnref28 8 1 -1 9 0 “#_ftn28”

25. 7 1 -1 9 0 0 �� The yellowish green color 9 1 -1 9 0 0 chlMros) 7 1 -1 9 0 0 ) depicts death, and decomposition evokes abhorrence. Here then is the portrayal of the pale green horse of death. ) 7 1 3 8 0 0 Notice that of all the four horsemen only the rider of the fourth horse has a name: Death. Some interpreters call it ) 9 1 -1 9 0 0 pestilence) 7 1 -1 9 0 0 on the basis of 2:23, where the Greek word ) 9 1 -1 9 0 0 thanatos) 7 1 -1 9 0 0 (death) can be translated disease. But here the context gives Death a much broader scope than merely pestilence, for its destructive methods include sword, famine, disease, and wild beasts. ) 7 1 3 8 0 0 Accompanying Death, although not riding on a separate horse, is Hades (see 1:18; 20:13 14).��) -2 1 0 0 0 0 0 0 _ftnref29 8 1 -1 9 0 “#_ftn29”
26. 7 1 -1 9 0 “tw://bible.?id=28.13.14|AUTODETECT|” �� We do not need to see him riding on the same horse or walking beside it; rather both Death and Hades symbolize termination of life and existence apart from God 12 1 -1 9 0 “tw://bible.?id=28.13.14|AUTODETECT|” Hos. 13:14) 7 1 -1 9 0 0 ). The Apocalypse mentions these two as companions: the one follows the other. Indeed, the imperfect tense of the Greek verb ) 9 1 -1 9 0 0 akolouthein) 7 1 -1 9 0 0 (to follow) indicates a continuous activity of Hades. Wherever death strikes, Hades gathers its victims. Hades is not the grave, for all people who die before Jesus comes return to dust. Hades is the place where the souls of unbelievers are kept, while the souls of believers are and will be with Jesus in heaven (see 1:18). ) 7 1 3 8 0 0 b. And there was given to them authority over the fourth part of the earth to kill with sword, and famine, and disease, and by the wild beasts of the earth. The passive voice was given points to God as the agent who grants them authority. Believers receive comfort from these words, for they know that God is fully in control even when a fourth part of the earth s population perishes (compare 9:18, where a third of humankind was killed). They belong to God and have been redeemed by the Lamb (5:9; 7:14, 15) and are safe. But Death and Hades kill and gather millions upon millions of people in various gruesome ways: first, violently with weapons of either individual or mass destruction; next, with shortages of food that result in gradual death; third, by rampant disease of one kind or another; and last, by wild beasts. John has taken the wording from Old Testament prophecies:��) -2 1 0 0 0 0 0 0 _ftnref30 8 1 -1 9 0 “#_ftn30”
27. 7 1 -1 9 0 0 �� ) 7 9 3 8 0 0 For this is what the Sovereign Lord ) says: ) How much worse will it be when I ) send ) against Jerusalem my four dreadful ) judgments ) sword and famine and wild beasts and ) plague ) to kill its men and their animals. ) 7 1 3 8 0 “tw://bible.?id=26.14.21|AUTODETECT|” 12 1 -1 9 0 “tw://bible.?id=26.14.21|AUTODETECT|” Ezek. 14:21) 7 1 -1 9 0 0 ) ) 7 2 3 8 0 0 The first recipients of the Apocalypse could apply its message to their own circumstances. They constantly faced death by sword, starvation, and disease; and they awaited destruction by wild beasts. Roman power directly and indirectly threatened their existence, so that they lived constantly in the shadow of death. Yet throughout the centuries the extermination of large segments of the human race is attributed to warfare, hunger, and disease. The bubonic plague entered Europe in the fourteenth century and killed twenty-six million people between 1346 and 1352. During World War II, some twenty million people in Europe lost their lives, as did an equal number in Asia. ) Numerous people die not accidentally or by common ailments and old age, but cruelly in wars, conflict, famines, and epidemics. However, the severity of eliminating life from a fourth part of the earth refers to a future catastrophic event and is a warning of God s forthcoming judgment. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 6:8) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=26.14.21|AUTODETECT|” � ������� & Q�x ��� ������ by the sword & by the wild beasts. Three times the preposition � occurs, with the nouns sword, famine, and death [disease]. John relied on ) 12 1 -1 9 0 “tw://bible.?id=26.14.21|AUTODETECT|” Ezekiel 14:21) 7 1 -1 9 0 0 . The preposition Q�� (by) seems to fall outside the quotation and is preceded by the verb to kill in the active voice instead of the passive voice, so that in a sense the beasts are only the instruments wielded by the subject of that verb. ��) -2 1 0 0 0 0 0 0 _ftnref31 8 1 -1 9 0 “#_ftn31”
28. 7 1 -1 9 0 0 �� ) 9 1 3 8 0 0

5. The Fifth Seal: The Patience of the Saints) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 6:9 11) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The opening of the fifth seal does not point to a specific moment in the history of the human race but parallels the scenes of the first four seals. That is, it occurs during the time between Jesus ascension and return. The more severe the persecution of Christians becomes, the more urgently the saints in heaven call on God to judge the earth s inhabitants and to avenge the blood of his people. ) 6 1 3 8 0 0
6. And when he opened the fifth seal, I saw under the altar the souls of the ones slain because of the word of God and because of the testimony they were holding.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 a. I saw under the altar the souls of the ones slain. The scene that John sees when the fifth seal is opened takes place in heaven where the martyrs reside in the presence of God. But how do we interpret the word ) 9 1 -1 9 0 0 altar?) 7 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” The term occurs twenty-three times in the New Testament, of which eight are in Revelation (6:9; 8:3 [twice], 5; 9:13; 11:1; 14:18; 16:7). Does this verse refer to the altar of incense or the altar of burnt offerings? The time of sacrifices came to an end when Christ died on the cross 12 1 -1 9 0 “tw://bible.?id=58.9.26|AUTODETECT|” Heb. 9:26) 7 1 -1 9 0 “tw://bible.?id=58.10.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=58.10.12|AUTODETECT|” 10:12) 7 1 -1 9 0 0 ); therefore, this is the altar of incense. Also, the smoke that ascends from this altar symbolizes the prayers of the saints (8:3). ) 7 1 3 8 0 “tw://bible.?id=3.17.11|AUTODETECT|” John appears to present his vision in a Jewish context in which the blood of an animal, poured out at the altar of sacrifice, represented the life of the slain animal 12 1 -1 9 0 “tw://bible.?id=3.17.11|AUTODETECT|” Lev. 17:11) 7 1 -1 9 0 0 ; see also 4:7, 34). Similarly, the blood of martyrs was symbolically poured at God s altar in heaven, where their souls found a place to rest. A contemporary of John, Rabbi Akiba, taught that a Jew buried in the land of Israel is as if he were buried beneath the altar; he who is buried beneath the altar is as if he were buried beneath the throne of glory. ��) -2 1 0 0 0 0 0 0 _ftnref32 8 1 -1 9 0 “#_ftn32”

29. 7 1 -1 9 0 0 �� John pictorially presents the souls of those slain as under God s altar, which is interpreted as being at the bottom of God s throne. In this context he is not concerned about the martyrs bodies. We see a similar wording in 20:4 of souls in heaven without any mention of bodies, And I saw the souls of those who were beheaded because of their testimony of Jesus and the word of God. ) 7 1 3 8 0 0 b. Slain because of the word of God and because of the testimony they were holding. These martyrs had been faithful to God and his Word and had been willing to die for him. Some commentators assert that the text speaks only of saints who had met a violent death because of their testimony. But then Stephen and the apostles James, Peter, and Paul would be included but not John, who presumably died a natural death in 98. Ladd pointedly writes, Every disciple of Jesus is in essence a martyr; and John has in view all believers who have so suffered. ��) -2 1 0 0 0 0 0 0 _ftnref33 8 1 -1 9 0 “#_ftn33”
30. 7 1 -1 9 0 0 �� It is the Word of God that is their spiritual food and it is the Lord s testimony that they cherish from day to day. ) 7 1 3 8 0 0 The phrases ) 9 1 -1 9 0 0 the word of God) 7 1 -1 9 0 0 and ) 9 1 -1 9 0 0 the testimony) 7 1 -1 9 0 0 appear repeatedly in the Apocalypse.��) -2 1 0 0 0 0 0 0 _ftnref34 8 1 -1 9 0 “#_ftn34”
31. 7 1 -1 9 0 0 �� The testimony is that of and about Jesus (e.g., see the commentary on 1:2). The phrase points to God s faithful servants who were holding on to that word and testimony. Facing persecution and death (12:11), they testified to the grace and love of the Lord. Polycarp, who died as a martyr at the stake on February 23, 155, in Smyrna, prayed to God that he might be received as a rich and acceptable sacrifice. ��) -2 1 0 0 0 0 0 0 _ftnref35 8 1 -1 9 0 “#_ftn35”
32. 7 1 -1 9 0 “tw://bible.?id=45.10.9-45.10.10|AUTODETECT|” �� All believers who in their hearts treasure God s revealed Word and the gospel of Jesus Christ by confessing his name 12 1 -1 9 0 “tw://bible.?id=45.10.9-45.10.10|AUTODETECT|” Rom. 10:9 10) 7 1 -1 9 0 0 ) view their testimony as a badge of allegiance to Christ. ��) -2 1 0 0 0 0 0 0 _ftnref36 8 1 -1 9 0 “#_ftn36”
33. 7 1 -1 9 0 0 �� Holding God s truth in one s heart and testifying to it with one s mouth identify the true believer who is willing to die for the faith. ) 6 1 3 8 0 0

10. And they cried with a loud voice saying, How long, O Sovereign Lord, holy and true, will you not judge and avenge our blood on those that dwell on the earth? ) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=1.18.25|AUTODETECT|” At the throne of God, the saints loudly cry out to the Judge of all the earth 12 1 -1 9 0 “tw://bible.?id=1.18.25|AUTODETECT|” Gen. 18:25) 7 1 -1 9 0 “tw://bible.?id=42.18.7|AUTODETECT|” ) and here plead for justice. The volume of their plea indicates insistence and perseverance, much the same as the widow in the parable of the unjust judge. Jesus concludes this parable by asking, And will not God bring about justice for his chosen ones, who cry out to him day and night? 12 1 -1 9 0 “tw://bible.?id=42.18.7|AUTODETECT|” Luke 18:7) 7 1 -1 9 0 “tw://bible.?id=19.79.10|AUTODETECT|” ; compare ) 12 1 -1 9 0 “tw://bible.?id=19.79.10|AUTODETECT|” Ps. 79:10) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 The martyrs cry is addressed to the Sovereign Lord who is called holy and true. The word ) 9 1 -1 9 0 0 Sovereign) 7 1 -1 9 0 0 9 1 -1 9 0 0 despots) 7 1 -1 9 0 “tw://bible.?id=42.2.29|AUTODETECT|” ), as a strictly theological term, can be used in the New Testament to address God in praise, prayer, and petition 12 1 -1 9 0 “tw://bible.?id=42.2.29|AUTODETECT|” Luke 2:29) 7 1 -1 9 0 “tw://bible.?id=44.4.24|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.4.24|AUTODETECT|” Acts 4:24) 7 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.6.10|AUTODETECT|” Rev. 6:10) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref37 8 1 -1 9 0 “#_ftn37”

34. 7 1 -1 9 0 0 �� The phrase ) 9 1 -1 9 0 0 holy and true) 7 1 -1 9 0 0 occurs only twice, here and in the letter to the church in Philadelphia, where it is applied to Jesus (3:7). ) 9 1 -1 9 0 0 Holy) 7 1 -1 9 0 0 means entirely without sin and ) 9 1 -1 9 0 0 true) 7 1 -1 9 0 0 signifies absolute trustworthiness. These two concepts are inseparable in their description of the Deity. The martyrs call on God to be holy and true to his being when their blood on earth is crying out for justice. God s name and honor are an unavoidable issue, for his people were made in his image and purchased for God by the blood of the Lamb (5:9). The saints are appealing to him to let his holiness and truth shine forth. Inattention to their plea would indeed mean a blot on his being. ) 7 1 3 8 0 “tw://bible.?id=38.1.12|AUTODETECT|” How long will you not judge and avenge our blood on those that dwell on the earth? 12 1 -1 9 0 “tw://bible.?id=38.1.12|AUTODETECT|” Zech. 1:12) 7 1 -1 9 0 “tw://bible.?id=5.32.35|AUTODETECT|” ). Is this a plea for revenge on the part of the martyrs? The answer is no, because this would be unworthy of the saints. The saints ask God for justice and petition him to avenge them. He himself has said, It is mine to avenge; I will repay and The Lord will judge his people 12 1 -1 9 0 “tw://bible.?id=5.32.35|AUTODETECT|” Deut. 32:35) 7 1 -1 9 0 “tw://bible.?id=5.32.36|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=5.32.36|AUTODETECT|”
35. 7 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” ; see also 32:43; ) 12 1 -1 9 0 “tw://bible.?id=45.12.19|AUTODETECT|” Rom. 12:19) 7 1 -1 9 0 “tw://bible.?id=58.10.30|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=58.10.30|AUTODETECT|” Heb. 10:30) 7 1 -1 9 0 0 ). This promise is solemn and sure, for God never breaks his word. The possessive pronoun ) 9 1 -1 9 0 0 our) 7 1 -1 9 0 0 in our blood is telling, for God does not forget the spilled blood of his people and repeatedly utters his warning not to shed innocent blood.��) -2 1 0 0 0 0 0 0 _ftnref38 8 1 -1 9 0 “#_ftn38”
36. 7 1 -1 9 0 0 �� God will vindicate his people and bring his enemies to justice. The phrase those that dwell on the earth refers not to every human being but rather to humanity that is hostile to God. ) 6 1 3 8 0 0

11. To each one of them was given a white robe, and they were told to rest a little while longer until the number was completed of their fellow servants and their brothers [and sisters] who were about to be killed as they were killed.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 a. To each one of them was given a white robe. The phrase ) 9 1 -1 9 0 0 white robe) 7 1 -1 9 0 0 appears a number of times in the Apocalypse, signifying garments of righteousness. The color white denotes holiness (see 3:4, 5, 18; 4:4; 6:11; 7:9, 13). What does this robe symbolize? Some scholars take it to mean that saints who translated to glory receive a heavenly body, which here is expressed as a robe. They base this interpretation on Jewish apocalyptic writings that refer to resurrection bodies as garments of glory 9 1 -1 9 0 0 1 Enoch) 7 1 -1 9 0 0 52.16; ) 9 1 -1 9 0 0 2 Enoch) 7 1 -1 9 0 0 22.8; ) 9 1 -1 9 0 0 Ascension of Isaiah) 7 1 -1 9 0 “tw://bible.?id=23.9.6-23.9.7|AUTODETECT|” 4.16; ) 12 1 -1 9 0 “tw://bible.?id=23.9.6-23.9.7|AUTODETECT|” 9.6 7) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref39 8 1 -1 9 0 “#_ftn39”

36. 7 1 -1 9 0 0 �� However, the wearing of a white robe is an anthropomorphic manner of speech, for there is no other way of depicting the saints in heaven. The white robe stands for purity. ) 7 1 3 8 0 0 b. And they were told to rest a little while longer until the number was completed. John provides no information as to who addressed the martyrs, but because they pleaded with God for justice, we assume that the speaker is God himself. Their request is not denied, but they are told to rest and exercise patience for a little while. ) 9 1 -1 9 0 0 Rest) 7 1 -1 9 0 0 must be understood as a time of blessedness and reinvigoration at the foot of the altar. ) 7 1 3 8 0 “tw://bible.?id=43.7.33|AUTODETECT|” How long is a little while ? Jesus referred to his imminent departure when he said, Yet a little while am I with you 12 1 -1 9 0 “tw://bible.?id=43.7.33|AUTODETECT|” John 7:33) 7 1 -1 9 0 “tw://bible.?id=43.12.35|AUTODETECT|” KJV) and Yet a little while is the light with you 12 1 -1 9 0 “tw://bible.?id=43.12.35|AUTODETECT|” John 12:35) 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” KJV). By contrast, the souls under the altar must wait as they call for judgment to take place at the consummation. No one, not even the Son of Man, knows when the culmination comes, for it is God the Father who sets the times and the seasons 12 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matt. 24:36) 7 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” Acts 1:7) 7 1 -1 9 0 0 ). Admittedly, from our perspective we are inclined to think that a little while is a short period. We think in terms of chronological time, but the saints residing in eternity must look at that short interval from a heavenly perspective and wait. The wait of a little longer is in God s estimate but a fleeting moment, though for us it may stretch out for ages (cf. 12:12; 20:3). ��) -2 1 0 0 0 0 0 0 _ftnref40 8 1 -1 9 0 “#_ftn40”
37. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 The termination of the little while comes when the number of these saints in heaven is complete. No one on earth knows how many saints there will be, for John tells us that he saw a great multitude that no one could number (7:9). Only God knows the total number of his elect. Hendriksen notes that the exact number has been fixed from eternity in His decree. Until that number has been realized on earth the day of final judgment cannot come. ��) -2 1 0 0 0 0 0 0 _ftnref41 8 1 -1 9 0 “#_ftn41”
38. 7 1 -1 9 0 “tw://bible.?id=58.11.40|AUTODETECT|” �� At the conclusion of his discussion on the heroes of faith, the author of Hebrews writes about the consummation. God had planned something better for us so that only together with us would they be made perfect 12 1 -1 9 0 “tw://bible.?id=58.11.40|AUTODETECT|” Heb. 11:40) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=40.23.32|AUTODETECT|” c. Of their fellow servants and their brothers [and sisters] who were about to be killed as they were killed. The closer we come to the end of time, the fiercer Satan rages against God s people. He knows that the little while is rapidly coming to a close. He attacks the saints on earth and even kills many of them as long as God gives him permission to do so. But when God s endurance has come to an end and the cup of his wrath is full, the time for judgment is near 12 1 -1 9 0 “tw://bible.?id=40.23.32|AUTODETECT|” Matt. 23:32) 7 1 -1 9 0 “tw://bible.?id=52.2.16|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=52.2.16|AUTODETECT|”
39. 12 1 -1 9 0 “tw://bible.*?id=52.2.16|AUTODETECT|” Thess. 2:16) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Although John at times resorts to the use of a parallel, here the phrases ) 9 1 -1 9 0 0 fellow servants) 7 1 -1 9 0 0 and ) 9 1 -1 9 0 0 brothers) 7 1 -1 9 0 0 [) 9 1 -1 9 0 0 and sisters) 7 1 -1 9 0 0 ] ) 9 1 -1 9 0 0 about to be killed) 7 1 -1 9 0 0 can be interpreted that not all Christians meet a violent death in times of persecution. All true believers are God s servants and endure hardships. John, exiled to the island Patmos but not killed, is called a servant (1:1). Many Christians suffer in one form or another for their faithfulness to God and his Word, while others pay the ultimate price by being killed. The faithful who were willing to die but were not put to death receive the same reward as those who suffered martyrdom. ��) -2 1 0 0 0 0 0 0 _ftnref42 8 1 -1 9 0 “#_ftn42”
40. 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 6:11) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ���������� the aorist passive subjunctive of the verb ) 9 1 -1 9 0 0 to complete) 7 1 -1 9 0 0 is the better reading, over against ����������, which is the aorist active and would need an understood direct object, e.g., the course.��) -2 1 0 0 0 0 0 0 _ftnref43 8 1 -1 9 0 “#_ftn43”
41. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 ��v �1 ��������� �P��� ��v �1 �����v �P��� the double use of the conjunction ��� may be translated ) 9 1 -1 9 0 0 both) 7 1 -1 9 0 0 their fellow servants ) 9 1 -1 9 0 0 and) 7 1 -1 9 0 0 their brothers to indicate two groups of people each introduced by a definite article. ) 9 1 3 8 0 0

6. The Sixth Seal: The Day of the Lord) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 6:12 17) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 In the scene of the fifth seal, the souls in heaven implore God to vindicate them and avenge their spilled blood; they are told to exercise patience. Then in the scene of the sixth seal John pictures the Judgment Day, when the unbelievers face the wrath of God and the Lamb. ) Throughout the Apocalypse, John refers directly and indirectly to the judgment at the end of segments and cycles. For instance, at the conclusion of his introduction he alludes to the judgment that unbelievers face (1:7). At the end of the last of the seven letters, the one to Laodicea, he mentions that his followers will sit with him on his Father s throne, which is an indirect reference to the Judgment Day (3:21; 20:4). The sixth seal and the seventh are devoted to the judgment of the unbelievers. If we read the information John supplies in the next few verses, we understand that he is not speaking of an event that people can ignore. Rather, he points to the inescapable final judgment of which catastrophes in nature are harbingers.��) -2 1 0 0 0 0 0 0 _ftnref44 8 1 -1 9 0 “#_ftn44”

41. 7 1 -1 9 0 0 �� ) 9 1 3 8 0 0 a. In Nature) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 6:12 14) 7 1 -1 9 0 0 ) 6 1 3 8 0 0

12. And I saw when he opened the sixth seal, and there was a great earthquake and the sun became black as sackcloth made of hair, and the whole moon became as blood. 13. And the stars of heaven fell to the earth as a fig tree casts its unripe figs when shaken by a strong wind. 14. And the sky was receding as a scroll when it is being rolled up, and every mountain and island were moved out of their places.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 After the opening of the sixth seal, John notices signs on the earth and in the sky. The first item he mentions is a ) 9 1 -1 9 0 0 great earthquake) 7 1 -1 9 0 0 , a phenomenon not unknown to the original readers of the Apocalypse. For instance, in the first century earthquakes devastated the cities of Sardis, Philadelphia, and Laodicea. But notice that this earthquake is qualified by the adjective ) 9 1 -1 9 0 0 great) 7 1 -1 9 0 0 . The sun is eclipsed and the moon has a reddish color. The stars are falling toward the earth, and the sky disappears. On the earth the landscape of mountains and islands completely changes (compare 16:18). ) 7 2 3 8 0 0 Are these phenomena to be taken literally or symbolically? True, an earthquake can change the contour of the land, and an eclipse can block the light of the sun and give the moon the color of blood. But stars, which are much larger than the earth, do not fall on it, the sky does not disappear as a scroll that is rolled up, and mountains and islands are not normally moved from their place. Before we answer the question mentioned above, let us first look at the rest of the Scriptures. ) a. ) 9 1 -1 9 0 0 Scriptural background.) 7 1 -1 9 0 0 Here are some passages that speak about natural phenomena (earthquake, eclipse of sun and moon, and falling stars) from both the prophets and Jesus discourse on the last things. ) 7 1 3 8 0 “tw://bible.?id=26.38.19|AUTODETECT|” " In my zeal and fiery wrath I declare that at that time there will be a great earthquake in the land of Israel 12 1 -1 9 0 “tw://bible.?id=26.38.19|AUTODETECT|” Ezek. 38:19) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=29.2.31|AUTODETECT|” " The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord 12 1 -1 9 0 “tw://bible.?id=29.2.31|AUTODETECT|” Joel 2:31) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=29.2.10|AUTODETECT|” " Before them the earth shakes, the sky trembles, the sun and moon are darkened, and the stars no longer shine 12 1 -1 9 0 “tw://bible.?id=29.2.10|AUTODETECT|” Joel 2:10) 7 1 -1 9 0 “tw://bible.?id=23.13.10|AUTODETECT|” ; see ) 12 1 -1 9 0 “tw://bible.?id=23.13.10|AUTODETECT|” Isa. 13:10) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=23.34.4|AUTODETECT|” " All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree 12 1 -1 9 0 “tw://bible.?id=23.34.4|AUTODETECT|” Isa. 34:4) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=40.24.29|AUTODETECT|” " Immediately after the distress of those days the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken 12 1 -1 9 0 “tw://bible.?id=40.24.29|AUTODETECT|” Matt. 24:29) 7 1 -1 9 0 “tw://bible.?id=41.13.24|AUTODETECT|” ; also ) 12 1 -1 9 0 “tw://bible.?id=41.13.24|AUTODETECT|” Mark 13:24) 7 1 -1 9 0 “tw://bible.?id=23.13.10|AUTODETECT|” ; see ) 12 1 -1 9 0 “tw://bible.?id=23.13.10|AUTODETECT|” Isa. 13:10) 7 1 -1 9 0 “tw://bible.?id=23.34.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.34.4|AUTODETECT|” 34:4) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=37.2.6-37.2.7|AUTODETECT|” Although there are other passages with similar wording 12 1 -1 9 0 “tw://bible.?id=37.2.6-37.2.7|AUTODETECT|” Hag. 2:6 7) 7 1 -1 9 0 0 ), we have sufficient evidence to see that John permits the Scriptures to speak on what will happen when the Judgment Day appears. The entire universe will be affected, and the earth will undergo a complete change. This is the day of the Lord in which catastrophic events of enormous proportions will take place. ) 7 1 3 8 0 0 b. ) 9 1 -1 9 0 0 Imagery and reality.) 7 1 -1 9 0 0 John s wording reveals that he is thoroughly familiar with both the teachings of the Old Testament prophets and Jesus discourse on the last things. On the one hand, the language he uses can hardly be taken with stark literalness. ��) -2 1 0 0 0 0 0 0 _ftnref45 8 1 -1 9 0 “#_ftn45”

42. 7 1 -1 9 0 “tw://bible.?id=1.1.2|AUTODETECT|” �� On the other hand, some unusual upheavals in nature will occur when cosmic time stops and eternity takes over. An earthquake shakes the universe to indicate that God s creation is intimately involved in the Day of Judgment. The darkening of the sun and moon is not the result of a temporary eclipse but rather signifies the end of their giving and reflecting light. Not light but darkness ruled at the beginning of creation 12 1 -1 9 0 “tw://bible.?id=1.1.2|AUTODETECT|” Gen. 1:2) 7 1 -1 9 0 0 ), and so it will be for unbelievers when the judgment comes. Stars falling from heaven are compared to unripe figs that the wind shakes from the trees. The image is falling stars; the reality is a complete dislocation of the stars in space. The atmosphere that gives us the appearance of a blue sky disappears and is removed like a curling sheet of paper. And last, the contour of this earth visible in mountains and islands changes completely. ) 7 2 3 8 0 0 For those people who reject Christ and curse God, the upheavals in nature are a picture of terror and dread they are unable to escape. Because John devotes the next chapter to the saints, now he focuses attention on the unbelievers. ) c. ) 9 1 -1 9 0 0 Additional comments.) 7 1 -1 9 0 “tw://bible.?id=23.50.3|AUTODETECT|” John writes, The sun became black as sackcloth made of hair. If there is no sunlight, there is no heat. This means that the phenomenon was not an ordinary eclipse, but a total blackout of the rays of the sun. In ancient days, sackcloth made of the hairs of a goat was black 12 1 -1 9 0 “tw://bible.?id=23.50.3|AUTODETECT|” Isa. 50:3) 7 1 -1 9 0 0 ). People in mourning wore sackcloth to demonstrate their sorrow, but the cloth also suggested that society was out of balance and had to be righted and indicated a threat of forthcoming judgment and a call to repentance.��) -2 1 0 0 0 0 0 0 _ftnref46 8 1 -1 9 0 “#_ftn46”
43. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 In the fading light of the sun, the moon became red like the color of blood. The scene portends the impending calamity that will fall upon the people. The falling of stars on the earth should be understood not literally but figuratively. John even uses the parallel of unripe figs that fall from the branches and cover the ground. It is another warning that the end has come. The atmospheric heaven is rolled up like a scroll, as a scroll that has been read is rolled up and put away in a closet. This heaven is replaced by a new heaven (21:1).��) -2 1 0 0 0 0 0 0 _ftnref47 8 1 -1 9 0 “#_ftn47”
44. 7 1 -1 9 0 0 �� ) 9 1 3 8 0 0 b. Toward Unbelievers) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 6:15 17) 7 1 -1 9 0 0 ) 6 1 3 8 0 0

15. And the kings of the earth, and the great men and generals, and the rich and the strong, and every slave and free person hid themselves in the caves and among the rocks of the mountains. 16. And they said to the mountains and to the rocks, Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb. 17. For the great day of their wrath has come, and who is able to stand?) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 a. And the kings of the earth, and the great men and generals, and the rich and the strong, and every slave and free person hid themselves (see the parallel in 19:18). Kings are the highest rulers in the land, with great men next to them as advisors and administrators. The generals represent the armed forces and the rich have economic influence. The strong men are powerful with respect to either mental or physical prowess. At the bottom of the social scale are the multitudes of slaves and those who had gained their freedom.

Here is a portrayal of all the levels of humanity from top to bottom that face the coming judgment. Having rejected Jesus Christ as Lord and Savior, these multitudes are unable to escape the wrath of God and the Lamb. ) b. [They] hid themselves in the caves and among the rocks of the mountains. Attempts to escape from divine judgment end up in failure. The classes of people mentioned above try to hide in caves and among rock formations of mountainous areas. But when natural catastrophes strike, they have nowhere to conceal themselves. How do we understand this verse in harmony with the preceding passage where mountains are moved out of their place?

John presents another aspect of this picture; to put it differently he shows a picture within a picture of events that are happening simultaneously. Bauckham notes that Revelation s images are flexible, theologically significant and not intended to be pieced together into a single literal picture of what will happen at the End. ��) -2 1 0 0 0 0 0 0 _ftnref48 8 1 -1 9 0 “#_ftn48” 45) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=28.10.8|AUTODETECT|” c. And they said to the mountains and to the rocks, Fall on us and hide us from the face of the one seated on the throne and from the wrath of the Lamb. In the eighth century before Christ, the prophet Hosea prophesied the fall of Israel. The destruction of Samaria would be so devastating that the people would call upon the mountains to cover them and on the hills to fall on them 12 1 -1 9 0 “tw://bible.?id=28.10.8|AUTODETECT|” Hosea 10:8) 7 1 -1 9 0 “tw://bible.?id=23.2.19|AUTODETECT|” ; see also ) 12 1 -1 9 0 “tw://bible.?id=23.2.19|AUTODETECT|” Isa. 2:19) 7 1 -1 9 0 “tw://bible.?id=42.23.30|AUTODETECT|” ). On his way to Golgotha, Jesus quoted these words of Hosea when he addressed women who mourned and wailed for him 12 1 -1 9 0 “tw://bible.?id=42.23.30|AUTODETECT|” Luke 23:30) 7 1 -1 9 0 0 ). Thus, he predicted the destruction of Jerusalem, which would be so horrible that the people would call on mountains and hills to cover them. ) 7 1 3 8 0 “tw://bible.?id=19.139.7-19.139.12|AUTODETECT|” In the Apocalypse, the enemies of God and the Lamb see the shaking mountains and falling rocks; in desperation they call on these inanimate objects to fall on them, for being crushed by them is preferred to facing divine wrath. God is depicted as the one seated on the throne in heaven from whose face no one can ever hide 12 1 -1 9 0 “tw://bible.?id=19.139.7-19.139.12|AUTODETECT|” Ps. 139:7 12) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 The phrase ) 9 1 -1 9 0 0 the wrath of the Lamb) 7 1 -1 9 0 0 occurs only here in the New Testament. This does not mean that wrath is limited to the Lamb and excludes God. Nor does it convey the thought that a meek animal like a lamb cannot be angry. The word ) 9 1 -1 9 0 0 Lamb) 7 1 -1 9 0 0 is the symbol of the Christ who confronts his enemies at the end of the age. These people are the adversaries [who] will make war against the Lamb and the Lamb will overcome them (17:14). Further, the Lamb opens all the seven seals of the scroll, and it is the Lamb who unleashes his fury against his opponents. The Lamb with the scroll of world history in hand is the Judge who directs his anger against his adversaries. ) 7 1 3 8 0 0 How should we understand the wrath of the Lamb? Is it an emotion of the Lord or is it his pronouncement of punishment on his enemies? The context is helpful in answering this question, for the word ) 9 1 -1 9 0 0 wrath) 7 1 -1 9 0 “tw://bible.?id=45.1.18|AUTODETECT|” is repeated in the next verse together with the phrase the great day 12 1 -1 9 0 “tw://bible.?id=45.1.18|AUTODETECT|” Rom. 1:18) 7 1 -1 9 0 “tw://bible.?id=58.3.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=58.3.11|AUTODETECT|” Heb. 3:11) 7 1 -1 9 0 0 ). These two expressions point to the Day of Judgment.��) -2 1 0 0 0 0 0 0 _ftnref49 8 1 -1 9 0 “#_ftn49” 46) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 d. For the great day of their wrath has come, and who is able to stand? The Greek text literally reads, For there has come the day, the great day of their wrath. It places emphasis first on the verb ) 9 1 -1 9 0 0 has come) 7 1 -1 9 0 0 , because it stands first in the sentence, and then on the noun ) 9 1 -1 9 0 0 day) 7 1 -1 9 0 0 , which is followed by the descriptive adjective ) 9 1 -1 9 0 0 great) 7 1 -1 9 0 “tw://bible.?id=23.13.9|AUTODETECT|” . The Judgment Day is called the great day and in the Old Testament the day of the Lord 12 1 -1 9 0 “tw://bible.?id=23.13.9|AUTODETECT|” Isa. 13:9) 7 1 -1 9 0 “tw://bible.?id=29.2.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=29.2.11|AUTODETECT|” Joel 2:11) 7 1 -1 9 0 “tw://bible.?id=29.2.31|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=29.2.31|AUTODETECT|” 31) 7 1 -1 9 0 “tw://bible.?id=36.1.14|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=36.1.14|AUTODETECT|” Zeph. 1:14) 7 1 -1 9 0 “tw://bible.?id=36.1.15|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=36.1.15|AUTODETECT|” 15) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 The verb ) 9 1 -1 9 0 0 has come) 7 1 -1 9 0 0 is a past tense with a present connotation that awaits future realization.��) -2 1 0 0 0 0 0 0 _ftnref50 8 1 -1 9 0 “#_ftn50” 47) 7 1 -1 9 0 0 �� John draws a picture of that day, even though the day itself is still to come. That is, all the terrible upheavals in nature and the universe usher in the great Day of Judgment, even though the fulfillment of this awesome portent must wait until the consummation. ) 7 1 3 8 0 0 Some Greek manuscripts read the singular possessive pronoun ) 9 1 -1 9 0 0 his) 7 1 -1 9 0 0 wrath (followed by KJV and NKJV) instead of the plural their wrath. This reading is grammatically correct because of the singular subject the Lamb. But in the Apocalypse, John never calls Jesus God, but with the use of pronouns he places Jesus on the same level as God. For instance, we read: they will be priests of God and of Christ and will reign with him a thousand years (20:6); and the throne of God and of the Lamb will be in it, and his servants will serve him (22:3). ) 7 1 3 8 0 “tw://bible.?id=19.76.7|AUTODETECT|” And who is able to stand? This rhetorical question has the implicit answer No one but the innumerable multitude. The Old Testament psalmist and prophets asked the same question: Who can stand before you when you are angry? 12 1 -1 9 0 “tw://bible.?id=19.76.7|AUTODETECT|” Ps. 76:7) 7 1 -1 9 0 “tw://bible.?id=39.3.2|AUTODETECT|” b) and Who can endure the day of his coming? Who can stand when he appears? 12 1 -1 9 0 “tw://bible.?id=39.3.2|AUTODETECT|” Mal. 3:2) 7 1 -1 9 0 “tw://bible.?id=34.1.6|AUTODETECT|” ; see ) 12 1 -1 9 0 “tw://bible.?id=34.1.6|AUTODETECT|” Nah. 1:6) 7 1 -1 9 0 0 ). God s enemies are not asking for mercy and fail to show genuine repentance. On the contrary, they seek to hide from the Judge but are unable to escape. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 6:17) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 &���� the aorist tense conveys the meaning that the great day is already come (that is, it came when the signs of the end described in verses 12 14 began). ��) -2 1 0 0 0 0 0 0 _ftnref51 8 1 -1 9 0 “#_ftn51” 48) 7 1 -1 9 0 0 �� ) -2 1 0 0 0 0 0 0 _ftn1 8 1 3 8 0 “#_ftnref1” 1 ) 7 1 -1 9 0 0 Richard Bauckham, ) 9 1 -1 9 0 0 The Theology of the Book of Revelation) 7 1 -1 9 0 0 , New Testament Theology (Cambridge: Cambridge University Press, 1993), p. 145. ) -2 1 0 0 0 0 0 0 _ftn2 8 1 3 8 0 “#_ftnref2” 2 ) 7 1 -1 9 0 “tw://bible.?id=66.6.1-66.6.8|AUTODETECT|” Mathias Rissi 12 1 -1 9 0 “tw://bible.?id=66.6.1-66.6.8|AUTODETECT|” Revelation 6:1 8) 7 1 -1 9 0 0 , ) 9 1 -1 9 0 0 Interp) 7 1 -1 9 0 0 18 [1964]: 407 18) applies the white-colored horse, the crown, and the victory to the Antichrist who imitates Christ. See also Louis A. Vos, ) 9 1 -1 9 0 0 The Synoptic Traditions in the Apocalypse) 7 1 -1 9 0 0 (Kampen: Kok, 1965), pp. 187 91; Gregory K. Beale, ) 9 1 -1 9 0 0 The Book of Revelation: A Commentary on the Greek Text) 7 1 -1 9 0 0 , NIGTC (Grand Rapids: Eerdmans, 1998), p. 377. ) -2 1 0 0 0 0 0 0 _ftn3 8 1 3 8 0 “#_ftnref3” 3 ) 7 1 -1 9 0 0 Refer to David E. Aune, ) 9 1 -1 9 0 0 Revelation 6 16) 7 1 -1 9 0 0 , WBC 52B (Nashville: Nelson, 1998), p. 394. He notes that there are no convincing arguments to support a satanic identification. ) -2 1 0 0 0 0 0 0 _ftn4 8 1 3 8 0 “#_ftnref4” 4 ) 7 1 -1 9 0 0 G. B. Caird 9 1 -1 9 0 0 A Commentary on the Revelation of St. John the Divine) 7 1 -1 9 0 0 [London: Black, 1966], p. 81) argues that it is divine permission granted to evil powers. M. Robert Mulholland Jr. 9 1 -1 9 0 0 Revelation: Holy Living in an Unholy World) 7 1 -1 9 0 0 [Grand Rapids: Zondervan, Frances Asbury Press, 1990], p. 169) ably refutes the argument that a crown was given to an evil power. ) -2 1 0 0 0 0 0 0 _ftn5 8 1 3 8 0 “#_ftnref5” 5 ) 7 1 -1 9 0 0 The Greek synonym ) 9 1 -1 9 0 0 diadem) 7 1 -1 9 0 0 applies twice to Satan and the beast (12:3; 13:1) and once to Christ, who wears many crowns (19:12). ) -2 1 0 0 0 0 0 0 _ftn6 8 1 3 8 0 “#_ftnref6” 6 ) 7 1 -1 9 0 0 Fourteen occurrences in Revelation relate to Christ and the saints: 2:7, 11, 17, 26; 3:5, 12, 21; 5:5; 6:2 (twice); 12:11; 15:2; 17:14; 21:7. ) -2 1 0 0 0 0 0 0 _ftn7 8 1 3 8 0 “#_ftnref7” 7 ) 7 1 -1 9 0 0 Tacitus ) 9 1 -1 9 0 0 Annals) 7 1 -1 9 0 0 15.13 17. Consult Caird, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 80; R. H. Charles, ) 9 1 -1 9 0 0 A Critical and Exegetical Commentary on the Revelation of St. John) 7 1 -1 9 0 0 , ICC (Edinburgh: Clark, 1920), 1:163; James Moffatt, ) 9 1 -1 9 0 0 The Revelation of St. John the Divine) 7 1 -1 9 0 0 , in ) 9 1 -1 9 0 0 The Expositor s Greek Testament) 7 1 -1 9 0 0 , ed. W. Robertson Nicholl (reprint, Grand Rapids: Eerdmans, 1956), 5:389; William Barclay, ) 9 1 -1 9 0 0 The Revelation of John) 7 1 -1 9 0 0 , 2d ed. (Philadelphia: Westminster, 1960), 2:5. ) -2 1 0 0 0 0 0 0 _ftn8 8 1 3 8 0 “#_ftnref8” 8 ) 7 1 -1 9 0 0 William Hendriksen, ) 9 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 0 (reprint, Grand Rapids: Baker, 1982), pp. 93 96. Compare also Mulholland, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , pp. 168 70. See M. Bachmann, Der erste apokalyptische Reiter und die Anlage des letzten Buches der Bibel, Bib 67 (1986): 240 75. ) -2 1 0 0 0 0 0 0 _ftn9 8 1 3 8 0 “#_ftnref9” 9 ) 7 1 -1 9 0 0 Isbon T. Beckwith, ) 9 1 -1 9 0 0 The Apocalypse of John) 7 1 -1 9 0 0 (1919; reprint, Grand Rapids: Baker, 1979), p. 518; G. R. Beasley-Murray, ) 9 1 -1 9 0 0 The Book of Revelation) 7 1 -1 9 0 0 , NCB (London: Oliphants, 1974), p. 131; Leon Morris, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 101. ) -2 1 0 0 0 0 0 0 _ftn10 8 1 3 8 0 “#_ftnref10” 10 ) 7 1 -1 9 0 0 Friedrich D�sterdieck, ) 9 1 -1 9 0 0 Critical and Exegetical Handbook to the Revelation of John) 7 1 -1 9 0 0 (New York and London: Funk and Wagnalls, 1886), p. 221. ) -2 1 0 0 0 0 0 0 _ftn11 8 1 3 8 0 “#_ftnref11” 11 ) 7 1 -1 9 0 0 Consult Richard A. Young, ) 9 1 -1 9 0 0 Intermediate New Testament Greek: A Linguistic and Exegetical Approach) 7 1 -1 9 0 0 (Nashville: Broadman & Holman, 1994), p. 123. ) -2 1 0 0 0 0 0 0 _ftn12 8 1 3 8 0 “#_ftnref12” 12 ) 7 1 -1 9 0 0 George Eldon Ladd, ) 9 1 -1 9 0 0 Commentary on the Revelation of John) 7 1 -1 9 0 0 (Grand Rapids: Eerdmans, 1972), p. 99; compare R. C. H. Lenski, ) 9 1 -1 9 0 0 The Interpretation of St. John s Revelation) 7 1 -1 9 0 0 (Columbus: Wartburg, 1943), pp. 220 21; Theodor Zahn, ) 9 1 -1 9 0 0 Die Offenbarung des Johannes) 7 1 -1 9 0 0 , Kommentar zum Neuen Testament 18 (Leipzig: Deichert, 1924 26), 2:352 53. ) -2 1 0 0 0 0 0 0 _ftn13 8 1 3 8 0 “#_ftnref13” 13 ) 7 1 -1 9 0 0 Henry Alford, ) 9 1 -1 9 0 0 James Revelation) 7 1 -1 9 0 0 , vol. 4, part 2 of ) 9 1 -1 9 0 0 Alford s Greek Testament) 7 1 -1 9 0 0 (1875; reprint, Grand Rapids: Guardian, 1976), p. 614. John P. M. Sweet 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , WPC [Philadelphia: Westminster, 1979], p. 138) suggests that the armies of heaven in 19:11 16 are the riders on white horses. ) -2 1 0 0 0 0 0 0 _ftn14 8 1 3 8 0 “#_ftnref14” 14 ) 7 1 -1 9 0 0 Refer to M. Bachmann, Noch ein Blick auf den ersten apokalyptischen Reiter (von Apk 6.1 2), ) 9 1 -1 9 0 0 NTS) 7 1 -1 9 0 0 44 (1998): 257 78. ) -2 1 0 0 0 0 0 0 _ftn15 8 1 3 8 0 “#_ftnref15” 15 ) 7 1 -1 9 0 0 Alford, ) 9 1 -1 9 0 0 James Revelation) 7 1 -1 9 0 0 , p. 614. Robert L. Thomas, ) 9 1 -1 9 0 0 Revelation 1 7: An Exegetical Commentary) 7 1 -1 9 0 0 (Chicago: Moody, 1992), p. 424. ) -2 1 0 0 0 0 0 0 _ftn16 10 1 3 8 0 “#_ftnref16” KJV ) 7 1 -1 9 0 0 King James Version (Authorized Version) ) -2 1 0 0 0 0 0 0 _ftn17 10 1 3 8 0 “#_ftnref17” NKJV ) 7 1 -1 9 0 0 New King James Version ) -2 1 0 0 0 0 0 0 _ftn18 8 1 3 8 0 “tw://bible.?id=24.14.12|AUTODETECT|” 16 ) 12 1 -1 9 0 “tw://bible.?id=24.14.12|AUTODETECT|” Jeremiah 14:12) 7 1 -1 9 0 “tw://bible.?id=24.21.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.21.7|AUTODETECT|” 21:7) 7 1 -1 9 0 “tw://bible.?id=24.21.9|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=24.21.9|AUTODETECT|” 9) 7 1 -1 9 0 “tw://bible.?id=24.24.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.24.10|AUTODETECT|” 24:10) 7 1 -1 9 0 “tw://bible.?id=24.27.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.27.8|AUTODETECT|” 27:8) 7 1 -1 9 0 “tw://bible.?id=24.27.13|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=24.27.13|AUTODETECT|” 13) 7 1 -1 9 0 “tw://bible.?id=24.29.17-24.29.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.29.17-24.29.18|AUTODETECT|” 29:17 18) 7 1 -1 9 0 “tw://bible.?id=24.32.24|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.32.24|AUTODETECT|” 32:24) 7 1 -1 9 0 “tw://bible.?id=24.32.36|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=24.32.36|AUTODETECT|” 36) 7 1 -1 9 0 “tw://bible.?id=24.34.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.34.17|AUTODETECT|” 34:17) 7 1 -1 9 0 “tw://bible.?id=24.38.2|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.38.2|AUTODETECT|” 38:2) 7 1 -1 9 0 “tw://bible.?id=24.42.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.42.17|AUTODETECT|” 42:17) 7 1 -1 9 0 “tw://bible.?id=24.42.22|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=24.42.22|AUTODETECT|” 22) 7 1 -1 9 0 “tw://bible.?id=24.44.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.44.13|AUTODETECT|” 44:13) 7 1 -1 9 0 “tw://bible.?id=26.14.21|AUTODETECT|” . Compare ) 12 1 -1 9 0 “tw://bible.?id=26.14.21|AUTODETECT|” Ezek. 14:21) 7 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn19 8 1 3 8 0 “#_ftnref19” 17 ) 7 1 -1 9 0 0 Refer to Beckwith, ) 9 1 -1 9 0 0 Apocalypse) 7 1 -1 9 0 0 , p. 519. ) -2 1 0 0 0 0 0 0 _ftn20 10 1 3 8 0 “#_ftnref20” NASB ) 7 1 -1 9 0 0 New American Standard Bible ) -2 1 0 0 0 0 0 0 _ftn21 8 1 3 8 0 “#_ftnref21” 18 ) 7 1 -1 9 0 0 Philip Edgcumbe Hughes, ) 9 1 -1 9 0 0 The Book of the Revelation: A Commentary) 7 1 -1 9 0 0 (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 85. ) -2 1 0 0 0 0 0 0 _ftn22 8 1 3 8 0 “#_ftnref22” 19 ) 7 1 -1 9 0 0 Otto Michel, ) 9 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , 7:935. Compare Richard Bauckham, ) 9 1 -1 9 0 0 The Climax of Prophecy) 7 1 -1 9 0 0 (Edinburgh: Clark, 1993), p. 349 n. 22. ) -2 1 0 0 0 0 0 0 _ftn23 8 1 3 8 0 “#_ftnref23” 20 ) 7 1 -1 9 0 0 Lenski, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 226. ) -2 1 0 0 0 0 0 0 _ftn24 8 1 3 8 0 “#_ftnref24” 21 ) 7 1 -1 9 0 0 Consult Thomas, ) 9 1 -1 9 0 0 Revelation 1 7) 7 1 -1 9 0 0 , pp. 431 32; Robert H. Mounce 9 1 -1 9 0 0 The Book of Revelation) 7 1 -1 9 0 0 , rev. ed., NICNT [Grand Rapids: Eerdmans, 1977], p. 144) notes that the voice comes from the center of the throne room. ) -2 1 0 0 0 0 0 0 _ftn25 8 1 3 8 0 “#_ftnref25” 22 ) 7 1 -1 9 0 0 Bauer, p. 883. The Vulgate has ) 9 1 -1 9 0 0 bilibris) 7 1 -1 9 0 0 , which is the equivalent of two pounds. The Spanish translation Cassiodoro reads dos libras. See also Henry Barclay Swete, ) 9 1 -1 9 0 0 Commentary on Revelation) 7 1 -1 9 0 0 (1911; reprint, Grand Rapids: Kregel, 1977), p. 88. ) -2 1 0 0 0 0 0 0 _ftn26 8 1 3 8 0 “#_ftnref26” 23 ) 7 1 -1 9 0 0 Suetonius ) 9 1 -1 9 0 0 Domitian) 7 1 -1 9 0 0 7. ) -2 1 0 0 0 0 0 0 _ftn27 8 1 3 8 0 “#_ftnref27” 24 ) 7 1 -1 9 0 0 D�sterdieck, ) 9 1 -1 9 0 0 Revelation of John) 7 1 -1 9 0 0 , p. 225. ) -2 1 0 0 0 0 0 0 _ftn28 8 1 3 8 0 “#_ftnref28” 25 ) 9 1 -1 9 0 0 Phillips) 7 1 -1 9 0 0 has the reading sickly green in color. See also sickly pale (NEB, REB) and deathly pale (NJB). ) -2 1 0 0 0 0 0 0 _ftn29 8 1 3 8 0 “#_ftnref29” 26 ) 7 1 -1 9 0 0 Charles 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , 1:169 70; 2:402 3) regards the clauses and Hades followed after him and to kill with a sword, and famine, and disease, and by the wild beasts of the earth as glosses that should be omitted. Similarly, see Aune, ) 9 1 -1 9 0 0 Revelation 6 16) 7 1 -1 9 0 0 , p. 401. But they fail to provide textual evidence to verify their statements. ) -2 1 0 0 0 0 0 0 _ftn30 8 1 3 8 0 “#_ftnref30” 27 ) 7 1 -1 9 0 “tw://bible.?id=26.5.12|AUTODETECT|” See ) 12 1 -1 9 0 “tw://bible.?id=26.5.12|AUTODETECT|” Ezek. 5:12) 7 1 -1 9 0 “tw://bible.?id=26.5.17|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=26.5.17|AUTODETECT|” 17) 7 1 -1 9 0 “tw://bible.?id=26.29.5|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=26.29.5|AUTODETECT|” 29:5) 7 1 -1 9 0 “tw://bible.?id=26.33.27|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=26.33.27|AUTODETECT|” 33:27) 7 1 -1 9 0 “tw://bible.?id=24.14.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.14.12|AUTODETECT|” Jer. 14:12) 7 1 -1 9 0 “tw://bible.?id=24.15.2-24.15.3|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.15.2-24.15.3|AUTODETECT|” 15:2 3) 7 1 -1 9 0 “tw://bible.?id=24.21.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.21.7|AUTODETECT|” 21:7) 7 1 -1 9 0 0 . See also Beale, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 384. ) -2 1 0 0 0 0 0 0 _ftn31 8 1 3 8 0 “#_ftnref31” 28 ) 7 1 -1 9 0 0 C. F. D. Moule, ) 9 1 -1 9 0 0 An Idiom-Book of New Testament Greek) 7 1 -1 9 0 0 , 2d ed. (Cambridge: Cambridge University Press, 1960), p. 66. ) -2 1 0 0 0 0 0 0 _ftn32 8 1 3 8 0 “#_ftnref32” 29 ) 9 1 -1 9 0 0 Abeth de Rabbi Nathan) 7 1 -1 9 0 0 26 (7) 11 1 -1 9 0 0 c) 7 1 -1 9 0 0 ); SB, 3:803. See also Babylonian Talmud, ) 9 1 -1 9 0 0 Shabbath) 7 1 -1 9 0 0 152b; ) 9 1 -1 9 0 0 Ketuboth) 7 1 -1 9 0 0 111a; Beasley-Murray, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 135; Charles, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , 1:173. ) -2 1 0 0 0 0 0 0 _ftn33 8 1 3 8 0 “#_ftnref33” 30 ) 7 1 -1 9 0 0 Ladd, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 104. ) -2 1 0 0 0 0 0 0 _ftn34 8 1 3 8 0 “tw://bible.?id=66.1.2|AUTODETECT|” 31 ) 12 1 -1 9 0 “tw://bible.?id=66.1.2|AUTODETECT|” Rev. 1:2) 7 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” 9) 7 1 -1 9 0 “tw://bible.?id=66.12.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.12.11|AUTODETECT|” 12:11) 7 1 -1 9 0 “tw://bible.?id=66.12.17|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.12.17|AUTODETECT|” 17) 7 1 -1 9 0 “tw://bible.?id=66.19.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.19.10|AUTODETECT|” 19:10) 7 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” 20:4) 7 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn35 8 1 3 8 0 “#_ftnref35” 32 ) 7 1 -1 9 0 0 Eusebius ) 9 1 -1 9 0 0 Eccl. Hist.) 7 1 -1 9 0 0 4.15.34. ) -2 1 0 0 0 0 0 0 _ftn36 8 1 3 8 0 “#_ftnref36” 33 ) 7 1 -1 9 0 0 Thomas, ) 9 1 -1 9 0 0 Revelation 1 7) 7 1 -1 9 0 0 , p. 444. See Homer Hailey, ) 9 1 -1 9 0 0 Revelation: An Introduction and Commentary) 7 1 -1 9 0 0 (Grand Rapids: Baker, 1979), p. 194. Adela Yarbro Collins 9 1 -1 9 0 0 JBL) 7 1 -1 9 0 0 96 [1977]: 241 56) suggests that the death of each martyr causes the end to come closer. ) -2 1 0 0 0 0 0 0 _ftn37 8 1 3 8 0 “#_ftnref37” 34 ) 7 1 -1 9 0 0 Refer to G�nter Haufe, ) 9 1 -1 9 0 0 EDNT) 7 1 -1 9 0 0 , 1:291; Karl Heinrich Rengstorf, ) 9 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , 2:48; Hans Bietenhard, ) 9 1 -1 9 0 0 NIDNTT) 7 1 -1 9 0 0 , 2:509. ) -2 1 0 0 0 0 0 0 _ftn38 8 1 3 8 0 “tw://bible.?id=1.4.10|AUTODETECT|” 35 ) 12 1 -1 9 0 “tw://bible.?id=1.4.10|AUTODETECT|” Gen. 4:10) 7 1 -1 9 0 “tw://bible.?id=2.21.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=2.21.12|AUTODETECT|” Exod. 21:12) 7 1 -1 9 0 “tw://bible.?id=4.35.33|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=4.35.33|AUTODETECT|” Num. 35:33) 7 1 -1 9 0 “tw://bible.?id=10.4.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=10.4.11|AUTODETECT|” 2) 12 1 -1 9 0 “tw://bible.?id=10.4.11|AUTODETECT|” Sam. 4:11) 7 1 -1 9 0 “tw://bible.?id=19.9.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.9.12|AUTODETECT|” Ps. 9:12) 7 1 -1 9 0 “tw://bible.?id=19.106.38|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.106.38|AUTODETECT|” 106:38) 7 1 -1 9 0 “tw://bible.?id=58.12.24|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=58.12.24|AUTODETECT|” Heb. 12:24) 7 1 -1 9 0 “tw://bible.?id=66.16.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.16.6|AUTODETECT|” Rev. 16:6) 7 1 -1 9 0 “tw://bible.?id=66.19.2|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.*?id=66.19.2|AUTODETECT|” 19:2) 7 1 -1 9 0 0 . The writer of ) 9 1 -1 9 0 0 1 Enoch) 7 1 -1 9 0 0 47.1 4 speaks three times of the blood of the righteous. ) -2 1 0 0 0 0 0 0 _ftn39 8 1 3 8 0 “#_ftnref39” 36 ) 7 1 -1 9 0 0 Consult the commentaries of Caird (p. 86); Charles (1:176, 184 88); and Moffatt (p. 392). See also Murray J. Harris, ) 9 1 -1 9 0 0 Raised Immortal: Resurrection and Immortality in the New Testament) 7 1 -1 9 0 0 (Grand Rapids: Eerdmans, 1983), pp. 98, 255. ) -2 1 0 0 0 0 0 0 _ftn40 8 1 3 8 0 “#_ftnref40” 37 ) 7 1 -1 9 0 0 Alan F. Johnson, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , in ) 9 1 -1 9 0 0 The Expositor s Bible Commentary) 7 1 -1 9 0 0 , ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:475. ) -2 1 0 0 0 0 0 0 _ftn41 8 1 3 8 0 “#_ftnref41” 38 ) 7 1 -1 9 0 0 Hendriksen, ) 9 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 0 , p. 106. Compare also the apocryphal literature of ) 9 1 -1 9 0 0 1 Enoch) 7 1 -1 9 0 0 47.4; 4 Ezra (=2 Esdras) 2:41; 4:36; ) 9 1 -1 9 0 0 2 Baruch) 7 1 -1 9 0 0 30.2. ) -2 1 0 0 0 0 0 0 _ftn42 8 1 3 8 0 “#_ftnref42” 39 ) 7 1 -1 9 0 0 Hailey, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 196. ) -2 1 0 0 0 0 0 0 _ftn43 8 1 3 8 0 “#_ftnref43” 40 ) 7 1 -1 9 0 0 Consult Aune, ) 9 1 -1 9 0 0 Revelation 6 16) 7 1 -1 9 0 0 , p. 385; Beale, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 395. ) -2 1 0 0 0 0 0 0 _ftn44 8 1 3 8 0 “#_ftnref44” 41 ) 7 1 -1 9 0 0 Compare Ernest B. Allo, ) 9 1 -1 9 0 0 Saint Jean l Apocalypse) 7 1 -1 9 0 0 , �tudes bibliques (Paris: Gabalda, 1921), p. 90; S. Greijdanus, ) 9 1 -1 9 0 0 De Openbaring des Heeren aan Johannes) 7 1 -1 9 0 0 , KNT (Amsterdam: Van Bottenburg, 1925), p. 157. ) -2 1 0 0 0 0 0 0 _ftn45 8 1 3 8 0 “#_ftnref45” 42 ) 7 1 -1 9 0 0 Ladd, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 108. ) -2 1 0 0 0 0 0 0 _ftn46 8 1 3 8 0 “#_ftnref46” 43 ) 7 1 -1 9 0 0 Larry G. Herr, ) 9 1 -1 9 0 0 ISBE) 7 1 -1 9 0 0 , 4:256; Gustav St�hlin, ) 9 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , 7:63. ) -2 1 0 0 0 0 0 0 _ftn47 8 1 3 8 0 “#_ftnref47” 44 ) 7 1 -1 9 0 0 Verses 12 14 list six parts of God s creation: earth, sun, moon, stars, heaven, and every mountain and island. Verses 15 17 enumerate six classes of human society facing judgment: kings, great men, generals, the rich, the strong, and every slave and free person. Beale 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , pp. 403 4) comments, This parallelism could also support the suggestion & that the judgment of the cosmos in vv 12 14 is figurative for the judgment of sinners in vv 15 17. The parallel sixfold pattern may emphasize the imperfection of both inanimate and human creation. ) -2 1 0 0 0 0 0 0 _ftn48 8 1 3 8 0 “#_ftnref48” 45 ) 7 1 -1 9 0 0 Bauckham, ) 9 1 -1 9 0 0 Climax of Prophecy) 7 1 -1 9 0 0 , p. 209. ) -2 1 0 0 0 0 0 0 _ftn49 8 1 3 8 0 “#_ftnref49” 46 ) 7 1 -1 9 0 0 Consult Gustav St�hlin, ) 9 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , 5:424 25; Hans-Christoph Hahn, ) 9 1 -1 9 0 0 NIDNTT) 7 1 -1 9 0 0 , 1:111; Wilhelm Pesch, ) 9 1 -1 9 0 0 EDNT) 7 1 -1 9 0 0 , 2:529 30. ) -2 1 0 0 0 0 0 0 _ftn50 8 1 3 8 0 “#_ftnref50” 47 ) 7 1 -1 9 0 0 Bauer, p. 311. ) -2 1 0 0 0 0 0 0 _ftn51 8 1 3 8 0 “#_ftnref51” 48 ) 7 1 -1 9 0 0 Swete, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 95. )