Salvation and judgment in history from the throne of god and of the little lamb

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1 SALVATION AND JUDGMENT IN HISTORY--

FROM THE THRONE OF GOD AND OF THE LITTLE LAMB

Revelation 6:1-17, Greek Text with English Translation
6.1 Καὶ εÉδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τäν ἑπτὰ σφραγίδων, καὶ ἤκουσα ἑνὸς ἐκ τäν τεσσάρων ζῴων λέγοντος ὡς φωνὴ βροντς, ῎Ερχου. 6.2 καὶ εÉδον, καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπ̓ αὐτὸν ἔχων τόξον καὶ ἐδόθη αὐτè στέφανος καὶ ἐξλθεν νικäν καὶ ἵνα νικήσῃ.
6.1 And I saw, when the Little Lamb opened one of the seven seals; and I heard one of the four living creatures saying like a voice of thunder, "Come!" 6.2 And I saw, and look--a white horse; and the one sitting upon it holding a bow. And a crown was given to him; and he went out conquering, and in order that he might conquer.
6.3 Καὶ ὅτε ἤνοιξεν τὴν σφραγÃδα τὴν δευτέραν, ἤκουσα τοØ δευτέρου ζῴου λέγοντος, ῎Ερχου. 6.4 καὶ ἐξλθεν ἄλλος ἵππος πυρρός, καὶ τè καθημένῳ ἐπ̓ αὐτὸν ἐδόθη αὐτè λαβεÃν τὴν εἰρήνην ἐκ τς γς καὶ ἵνα ἀλλήλους σφάξουσιν καὶ ἐδόθη αὐτè μάχαιρα μεγάλη.
6.3 And when He opened the second seal, I heard the second living creature saying, "Come!" 6.4 And another, a red horse went out. And to the one sitting upon it, it was given to him to take the peace from the earth, and in order that they will slaughter one another. And a great dagger was given to him.
6.5 Καὶ ὅτε ἤνοιξεν τὴν σφραγÃδα τὴν τρίτην, ἤκουσα τοØ τρίτου ζῴου λέγοντος, ῎Ερχου. καὶ εÉδον, καὶ ἰδοὺ ἵππος μέλας, καὶ ὁ καθήμενος ἐπ̓ αὐτὸν ἔχων ζυγὸν ἐν τ± χειρὶ αὐτοØ. 6.6 καὶ ἤκουσα ὡς φωνὴν ἐν μέσῳ τäν τεσσάρων ζῴων λέγουσαν, ΧοÃνιξ σίτου δηναρίου καὶ τρεÃς χοίνικες κριθäν δηναρίου, καὶ τὸ ἔλαιον καὶ τὸν οÉνον μὴ ἀδικήσῃς.
6.5 And when He opened the third seal, I heard the third living creature saying, "Come!" And I saw, and look--a black horse; and the one sitting upon it holding a scale in his hand. 6.6 And I heard like a voice in the middle of the four living creatures, saying, "A quart of wheat for a day's wages, and three quarts of barley for a day's wages, and the olive-oil and the wine, do not abuse!"
6.7 Καὶ ὅτε ἤνοιξεν τὴν σφραγÃδα τὴν τετάρτην, ἤκουσα φωνὴν τοØ τετάρτου ζῴου λέγοντος, ῎Ερχου. 6.8 καὶ εÉδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω αὐτοØ ὄνομα αὐτè [ὁ] Θάνατος, καὶ ὁ ᾅδης ἠκολούθει μετ̓ αὐτοØ καὶ ἐδόθη αὐτοÃς ἐξουσία ἐπὶ τὸ τέταρτον τς γς ἀποκτεÃναι ἐν ῥομφαίᾳ καὶ ἐν λιμè καὶ ἐν θανάτῳ καὶ ὑπὸ τäν θηρίων τς γς.
6.7 And when He opened the fourth seal, I heard a voice of the fourth living creature saying, "Come!" 6.8 And I saw, and look--a yellowish green horse; and the one sitting upon it, its name is "[The] Death"; and the underworld was following with him. And authority was given to them over the fourth part of the earth, to kill with sword, and with famine, and with death, and under the beasts of the earth.
6.9 Καὶ ὅτε ἤνοιξεν τὴν πέμπτην σφραγÃδα, εÉδον ὑποκάτω τοØ θυσιαστηρίου τὰς ψυχὰς τäν ἐσφαγμένων διὰ τὸν λόγον τοØ θεοØ καὶ διὰ τὴν μαρτυρίαν ἣν εÉχον. 6.10 καὶ ἔκραξαν φων± μεγάλῃ λέγοντες, ῞Εως πότε, ὁ δεσπότης ὁ ἅγιος καὶ ἀληθινός, οὐ κρίνεις καὶ ἐκδικεÃς τὸ αÍμα ἡμäν ἐκ τäν κατοικούντων ἐπὶ τς γς; 6.11 καὶ ἐδόθη αὐτοÃς ἑκάστῳ στολὴ λευκή καὶ ἐρρέθη αὐτοÃς ἵνα ἀναπαύσονται ἔτι χρόνον μικρόν, ἕως πληρωθäσιν καὶ οἱ σύνδουλοι αὐτäν καὶ οἱ ἀδελφοὶ αὐτäν οἱ μέλλοντες ἀποκτέννεσθαι ὡς καὶ αὐτοί.
6.9 And when He opened the fifth seal, I saw beneath the altar the innermost beings of the ones who had been slaughtered because of the word of God and because of the testimony which they were having. 6.10 And they cried out with a great voice, saying, “Until when, O Master, the Set-apart One, and True One? Will You not judge, and take vengeance for our blood out of those who live on the earth?” 6.11 And a white robe was given to them, to each one; and it was said to them that they will rest yet a while, a little, until their number should be made complete, both their fellow-servants and their brothers, those who are about to be put to death like themselves.
6.12 Καὶ εÉδον ὅτε ἤνοιξεν τὴν σφραγÃδα τὴν ἕκτην, καὶ σεισμὸς μέγας ἐγένετο καὶ ὁ ἥλιος ἐγένετο μέλας ὡς σάκκος τρίχινος καὶ ἡ σελήνη ὅλη ἐγένετο ὡς αÍμα 6.13 καὶ οἱ ἀστέρες τοØ οὐρανοØ ἔπεσαν εἰς τὴν γν, ὡς συκ βάλλει τοὺς ὀλύνθους αὐτς ὑπὸ ἀνέμου μεγάλου σειομένη, 6.14 καὶ ὁ οὐρανὸς ἀπεχωρίσθη ὡς βιβλίον ἑλισσόμενον καὶ πν ὄρος καὶ νσος ἐκ τäν τόπων αὐτäν ἐκινήθησαν. 6.15 καὶ οἱ βασιλεÃς τς γς καὶ οἱ μεγιστνες καὶ οἱ χιλίαρχοι καὶ οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πς δοØλος καὶ ἐλεύθερος ἔκρυψαν ἑαυτοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτρας τäν ὀρέων 6.16 καὶ λέγουσιν τοÃς ὄρεσιν καὶ ταÃς πέτραις, Πέσετε ἐφ̓ ἡμς καὶ κρύψατε ἡμς ἀπὸ προσώπου τοØ καθημένου ἐπὶ τοØ θρόνου καὶ ἀπὸ τς ὀργς τοØ ἀρνίου, 6.17 ὅτι µλθεν ἡ ἡμέρα ἡ μεγάλη τς ὀργς αὐτäν, καὶ τίς δύναται σταθναι;
6.12 And I saw when He opened the sixth seal, and there came a great earthquake; and the sun became black like sackcloth made of hair. And the entire moon became like blood. 6.13 And the stars of the heaven fell into the earth, like a fig-tree casts its summer figs when shaken by a great wind. 6.14 And the heaven was split--like a little scroll being rolled up; and every mountain and island were moved out of their places. 6.15 And the kings of the earth and the great people and the rulers of thousands and the wealthy and the strong ones and every slave and free person hid themselves in the caves and in the rocks of the mountains. 6.16 And they say to the mountains and to the stones, "Fall upon us, and hide us from [the] face of the One Who sits upon the throne, and from the anger of the Little Lamb! 6.17 Because the day--the great day of Their anger--has come; and who is able to stand?
Revelation 6:1-17, Translation with Footnotes:
6.1 And I saw,^⁶⁵³ when^⁶⁵⁴ the Little Lamb^⁶⁵⁵ opened one^⁶⁵⁶ of the seven^⁶⁵⁷ seals;^⁶⁵⁸ and I heard^⁶⁵⁹ one of the four living creatures^⁶⁶⁰ saying like a voice^⁶⁶¹ of thunder,^⁶⁶² "Come!"^⁶⁶³

6.2 And I saw,^⁶⁶⁴ and look--a white horse;^⁶⁶⁵ and the one sitting upon it^⁶⁶⁶ holding a bow.^⁶⁶⁷ And a crown^⁶⁶⁸ was given^⁶⁶⁹ to him; and he went out conquering,^⁶⁷⁰ and^⁶⁷¹ in order that he might conquer.^⁶⁷²

6.3 And when He opened the second seal, I heard the second living creature saying,

"Come!"^⁶⁷³ 6.4 And^⁶⁷⁴ another, a red^⁶⁷⁵ horse^⁶⁷⁶ went out. And to the one sitting upon it, it was given to him^⁶⁷⁷ to take the peace^⁶⁷⁸ from^⁶⁷⁹ the earth,^⁶⁸⁰ and^⁶⁸¹ in order that they will slaughter one another.^⁶⁸² And a great dagger was given to him.^⁶⁸³ 6.5 And when He opened the third seal, I heard the third living creature saying, "Come!"^⁶⁸⁴

And I saw,^⁶⁸⁵ and look--a black horse;^⁶⁸⁶ and the one sitting upon it holding a scale^⁶⁸⁷ in his hand.

6.6 And I heard like^⁶⁸⁸ a voice in the middle of the four living creatures, saying,^⁶⁸⁹ "A quart^⁶⁹⁰ of

wheat for a day's wages,^⁶⁹¹ and three quarts of barley^⁶⁹² for a day's wages,^⁶⁹³ and the olive-oil and the wine, do not abuse!"^⁶⁹⁴

6.7 And when He opened the fourth seal, I heard a voice^⁶⁹⁵ of the fourth living creature saying, "Come!"^⁶⁹⁶

6.8 And I saw,^⁶⁹⁷ and look--a yellowish green horse;^⁶⁹⁸ and the one^⁶⁹⁹ sitting upon it,^⁷⁰⁰ its

name is "[The]^⁷⁰¹ Death";^⁷⁰² and the underworld^⁷⁰³ was following^⁷⁰⁴ with him.^⁷⁰⁵ And authority was given to them^⁷⁰⁶ over the fourth part of the earth,^⁷⁰⁷ to kill with sword, and with famine, and with death, and under the beasts of the earth.^⁷⁰⁸

6.9 And when he opened the fifth seal,^⁷⁰⁹ I saw beneath the altar^⁷¹⁰ the innermost beings^⁷¹¹ of the ones who had been slaughtered^⁷¹² because of the word of God and because of^⁷¹³ the testimony^⁷¹⁴ which they were having.^⁷¹⁵ 6.10 And they cried out^⁷¹⁶ with a great voice,^⁷¹⁷ saying, "Until when,^⁷¹⁸ O Master,^⁷¹⁹ the Set-apart One, and True One?^⁷²⁰ Will you not judge,^⁷²¹ and take vengeance^⁷²² for our blood out of^⁷²³ those who live on the earth?"^⁷²⁴

6.11 And a white robe^⁷²⁵ was given to them, to each one;^⁷²⁶ and it was said to them that

they will rest^⁷²⁷ yet a while,^⁷²⁸ a little,^⁷²⁹ until^⁷³⁰ their number^⁷³¹ should be made complete,^⁷³² both their fellow-servants and their brothers,^⁷³³ those who are about to be put to death like themselves.^⁷³⁴

6.12 And I saw^⁷³⁵ when^⁷³⁶ He opened the sixth seal,^⁷³⁷ and^⁷³⁸ a great earthquake came;^⁷³⁹ and the sun became black^⁷⁴⁰ like sackcloth made of hair.^⁷⁴¹ And the entire^⁷⁴² moon^⁷⁴³ became like blood.^⁷⁴⁴ 6.13 And the stars of the heaven^⁷⁴⁵ fell into^⁷⁴⁶ the earth,^⁷⁴⁷ like a fig-tree

casts^⁷⁴⁸ its summer figs^⁷⁴⁹ when shaken by a great wind.^⁷⁵⁰ 6.14 And the heaven was split^⁷⁵¹--like a little scroll being rolled up;^⁷⁵² and every mountain and island^⁷⁵³ were moved out of their places.^⁷⁵⁴ 6.15 And the kings of the earth and the great people and the rulers of thousands^⁷⁵⁵ and the wealthy^⁷⁵⁶ and the strong ones^⁷⁵⁷ and every slave and^⁷⁵⁸ free person^⁷⁵⁹ hid themselves in the caves and in the rocks of the mountains.^⁷⁶⁰ 6.16 And they say to the mountains and to the

stones,^⁷⁶¹ "Fall upon us, and hide^⁷⁶² us^⁷⁶³ from [the] face of the One Who sits upon the throne,^⁷⁶⁴ and from the anger of the Little Lamb!^⁷⁶⁵ 6.17 Because the day--the great day of Their^⁷⁶⁶ anger^⁷⁶⁷

--has come; and who is able to stand?^⁷⁶⁸

653 The verb "I saw" (εÉδον, eidon) occurs over and over again in Revelation: 1:12, 17; 4:1; 5:1, 2, 6, 11; 6:1 (here), 2, 5, 8, 9, 12; 7:1, 2, 9; 8:2, 13; 9:1, 17; 10:1, 5; 13:1, 2, 11; 14:1, 6, 14; 15:1, 2, 5; 16:13; 17:3, 6; 18:1; 19:11, 17, 19; 20:1, 4, 11, 12; 21:1, 2, 22 (some 45 times in all). This usage underlines the "visual" nature of John's Apocalypse or "Unveiling." It comes to him in a vision, something that he sees (but also hears–see 1:10, etc., and footnote 659).

654 The conjunction ὅτε, hote, “when,” is changed to the similar sounding conjunction o`,ti, hoti, “that,” or “because,” by Minuscules 2053, 2351, the Majority Text (K) and the Latin Vulgate. This variant reading may have resulted from copyists and translators working “by ear.” The variant makes no difference for the meaning of Revelation.

655 See Revelation 5:6, with its discussion of the diminutive noun ἀρνίον, arnion, "Little Lamb," used by the author of Revelation instead of the more normal avmno,j, amnos, "Lamb," used elsewhere in the New Testament.
Aune notes that “The Lamb is explicitly mentioned only here as the subject of the verb hv,noixen, enoiksen, ‘he opened,’ which occurs six more times with the subject [the Lamb] assumed (6:3, 5, 7, 9, 12; 8:1). Since it is obviously very difficult to imagine a lamb opening a sealed scroll, it is possible that the figure of the Lamb has subsequently been superimposed on an originally anthropomorphic figure.” (P. 392) But in apocalyptic, many strange things can happen, and we should not seek to make everything in apocalyptic visions “reasonable,” or “imaginable.”

656 Aune notes that “Here mi,an, mian, ‘one’ is equivalent to prw,thn, proten, ‘first’ (see also Revelation 9:12: h` ouai. h` mi,a, he ouai he mia, ‘the first woe’), and many scholars regard this as a Semitism...In Greek, cardinal [1, 2, 3] and ordinal [1^st, 2^nd, 3^rd] numbers are usually distinguished, except when the cardinal number ei-j, heis, ‘one’ is used to enumerate the first in a series of things when the subsequent items in the series are named...The same is true in Hebrew and Aramaic where the cardinal number dx;a,, )echadh, ‘one,’ is sometimes used as an ordinal number meaning ‘first.’” (P. 379)

657 The numeral e`pta,, hepta, “seven,” is omitted by Minuscule 2344, the Majority Text (A), the Harclean Syriac and the Coptic tradition. We do not see any reason for this omission, which does not change the meaning of Revelation, and may have simply been an oversight on the part of this copyist and these translators.

658 For a discussion of the possible meanings of the "seven-sealed scroll," see Revelation 5:1. Perhaps John means a rolled-up scroll, made out of papyrus leaves that have been sewn together, written upon, rolled up tight, tied with a cord or seven separate cords, each with a piece of clay or wax upon which the owner's (ring-)seal has been pressed or rolled, thereby insuring the security of the document.

659 The author of Revelation uses this verb "I heard" (ἤκουσα, ekousa) a number of times: 1:10; 4:1; 5:11, 13; 6:1, 3, 5, 6, 7; 7:4; 8:13; 9:13, 16; 10:4, 8; 12:10; 14:2, 2, 13; 16:1, 5, 7; 18:4; 19:1, 6; 21:3; 22:8, a total of some twenty-seven times--five times in chapter 6, more than any other chapter). The use of this verb emphasizes the "auditory"
nature of Revelation; the visions were not only "visual" (see footnote 653), but contained loud voices and sounds which the author "heard." Compare Revelation 1:2 and 3.
Aune comments that “This is the first instance of a phenomenon in Revelation in which some angelic beings give orders to other angels or supernatural beings, thus implying a hierarchical structure that is never made explicit (see 7:2-3; 14:15, 18; compare Zechariah 2:3-5.” (Pp. 392-93)

660 Compare Revelation 4:6, with its footnote. The relationship of this part of John's vision with Isaiah 6 and Ezekiel 1-3 seems obvious, even though John's vision has marked differences from each of those prior visions.

661 The nominative form of the noun fwnh,, phone, “a voice,” is read by the Majority Text (see Alexandrinus and Ephraemi Rescriptus). It is changed to the accusative form of the noun fwnh,n, phonen, by Sinaiticus, Minuscules 1854, 2053, and a few other Greek manuscripts. It is changed to the genitive form, fwnh,j, phones, i.e., “of a voice,” by P and a few other Greek manuscripts. The variant forms of the noun do not change the meaning of Revelation, but reveal a certain uneasiness on the part of later copyists with John’s grammar and spelling. Aune holds that grammatically the form should be fwnh,j, phones, modifying e`no,j, henos, and that therefore it is a grammatical correction.

662 John uses a number of metaphors to describe the heavenly voices which he heard in his visions: "like a trumpet" (1:10; 4:1); "like many waters" (1:15; 14:2; 19:6); "a great voice" (5:2, 12; 6:10; 7:2, 10; 8:13; 10:3; 11:12, 15; 12:10; 14:7, 9, 15, 18; 16:1, 17; 19:1, 17; 21:3); "like a voice of thunder" (here, 6:1); "like a voice of great thunder" (14:2); "like a voice of strong thunders" (19:6) "like a voice of many chariot horses" (9:9); "a voice...like harpists" (14:2; 18:22); "in a strong voice" (18:2;); "voice of a grinding-mill" (18:22); "voice of groom and bride" (18:23).
The voices are loud and deafening; they speak with great authority and power; they are fearful in their connotation; they are beautiful and sweet; they are filled with joy; and by their absence they signify sorrow and grief.

663 The imperative verb ῎Ερχου, Erchou, "Come!", or possibly “Go!”, is heard from each of the four living creatures--see 6:1, 3, 5, and 7; also compare 22:17, where the identical imperative verb "Come!" is repeated by the Spirit, the Bride, and by the one who hears. On the lips of the living creatures, the invitation apparently means for John to come and see something additional.
As seen in the textual variants in the next paragraph, ancient scribes understood this "Come!" in this way, adding such words as "...and see," or "...and look." But the language is in fact ambiguous, and may be addressed to the four horsemen, inviting them to "Go!," and do their intended work. Beasley-Murray comments, “The call of one of the living creatures ‘Come!’ is addressed to a rider, who obeys the command forthwith." (P. 131)
Immediately following the imperative “Come!” the phrase kai. iv,de, kai ide, “and see,” is interpolated into the original text by Sinaiticus, Minuscules 2329, 2344, the Majority Text (K), the majority of Old Latin witnesses, the Clementine Latin Vulgate, the Philoxenian Syriac, the Harclean Syriac (with markings to indicate the words were not found in the exemplar being copied / translated), by Victorinus of Pettau (who died 304 A.D.), Primasius (who died about 567 A.D.), and by Beatus of Liebana (8^th century A.D.). The interpolation does not change the meaning of Revelation, but is an example of the “editorial” work of later copyists and translators, who sought to comment on and interpret the original text in this way, eliminating the ambiguity of the original text.

664 The phrase καὶ εÉδον, kai eidon, “and I saw,” is omitted by Minuscules 2329, 2351, the Majority Text (K), the Old Latin manuscript a, Primasius (who died about 567 A.D.), and Beatus of Liebana (8^th century A.D.). There are a number of similar variant readings in 6:3-8.

665 In each of the four visions shown John by the living creatures, there is a horse of a different color. This vision of the four horsemen is related to the visions of Zechariah 1:7-17 and 6:1-8, where Zechariah sees four chariots coming out from mountains of bronze--each chariot having different colored horses--red, black, white, and dappled. In Zechar-iah's vision, the four horse-drawn chariots represent the four winds, or the Spirit of God in its universal mission of judgment upon Babylon, Egypt, and the other non-Jewish nations of the world.
In John's vision, we will see the same matter of judgment coming upon a hostile world (especially the Roman world), but with the additional element that alongside the divine judgment goes forth the mission of the victorious over-comers (addressed in each of the seven churches of Asia--see 2:7, 11, 17, 26; 3:5, 12, 21, 21; compare 12:11, they overcame the accuser by the blood of the Lamb and by their testimony; 15:2; those who have been victorious over the beast; and 21:7, he who overcomes will inherit the new Jerusalem), armed for their spiritual battles, already crowned as victors, going forth victoriously into the nations through the proclamation of the good news of Jesus and the Kingdom of God.
This interpretation of the rider on the white horse is rejected by futurist interpreters of Revelation. Walvoord, for example, interprets this rider on the white horse as none other than the "prince that shall come" of Daniel 9:26, who is to “head up the revived
Roman Empire and ultimately become the world ruler...Satan's masterpiece and the counterfeit of all that Christ is or claims to be.” (P. 126)
Gaebelein does not identify the rider on the white horse as “Anti-Christ,” but holds that “The rider here is a great counterfeit leader, not the personal Anti-Christ, but the little horn which Daniel saw coming out of the ten-horned beast (Daniel 7). We are now in the most solemn and ominous times the world has ever known. Many are the voices calling for a European confederacy and for some great leader, another Napoleon...And the Lord will permit such a one to come...This coming leader of the revived Roman empire will go forth to conquer and become its political head.” (Quoted by Gregg, p. 105)
That is, according to Walvoord and Gaebelein, the rider on the white horse symbol-zes the very embodiment of human evil, whose mission in the world is to set up an abomi-nation that causes desolation!
But John gives not one indication here of any reference to Daniel 7 or 9 (both of which say nothing concerning a rider on a white horse), and the names “Anti-Christ” and “little horn” and “coming prince’ do not appear in Revelation. All of this is simply being read into Revelation, not read out of it!
It must be emphasized that the first horse John sees is white--and throughout Revelation, the color white is symbolic of purity or divinity--not of evil. See 1:14 (the risen Lord has white hair); 2:17 (the risen Lord promises to give those who are victorious a "white stone"); 3:4, 5 (the risen Lord promises to those who walk with him a white robe); 3:18 (white clothes symbolize purity of character rather than the filthy rags of human missing-of-the-mark); 4:4 (the heavenly officials who represent the people of God wear white clothing); 6:2 (here, the white horse); 6:11 (the innermost beings of those who have been martyred upon earth are given white robes); 7:9, 13 (the great crowd standing before the throne in heaven are dressed in white; they have been washed white in the blood of the Little Lamb); 14:14 (a white cloud, on which one like a Son of Humanity sits); 19:11 (the horse on which the victorious Word of God rides is white); 19:14 (the heavenly armies that follow the Word of God also ride white horses, and they are clothed in white linen); 20:11 (John sees a "great white throne," which is the throne of God's universal judgment). That is, the “victors” are specifically identified in

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