Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re6.rwp

Text File | 1993-03-13 | 18KB | 305 lines

6:1 {And I saw} (\kai eidon\). As in #4:1; 5:1|. The vision
unfolds without anything being said about opening the book and
reading from it. In a more vivid and dramatic fashion the Lamb
breaks the seals one by one and reveals the contents and the
symbolism. The first four seals have a common note from one of
the four \zôa\ and the appearance of a horse. No effort will be
made here to interpret these seals as referring to persons or
historical events in the past, present, or future, but simply to
relate the symbolism to the other symbols in the book. It is
possible that there is some allusion here to the symbolism in the
so-called "Little Apocalypse" of #Mr 13; Mt 24f.; Lu 21|. The
imagery of the four horses is similar to that in #Zec 1:7-11;
6:1-8| (cf. #Jer 14:12; 24:10; 42:17|). In the Old Testament the
horse is often the emblem of war (#Job 39:25; Ps 76:6; Pr 21:31;
Eze 26:10|). "Homer pictures the horses of Rhesus as whiter than
snow, and swift as the wind" (Vincent). {When the Lamb opened}
(\hote ênoixen to arnion\). First aorist active indicative of
\anoigô\. This same phrase recurs in rhythmical order at the
opening of each seal (#6:1,3,5,7,9,12|) till the last (#8:1|),
where we have \hotan ênoixen\ (\hotan\ rather than \hote\ calling
particular attention to it). {One} (\mian\). Probably used here
as an ordinal (the first) as in #Mt 28:1|. See Robertson,
_Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the
ablative in the partitive sense is common in the Apocalypse, as
twice in this verse (\ek tôn\, etc.). So \henos ek tôn\ (one of
the four living creatures) is "the first of," etc. {In a voice of
thunder} (\en phônêi brontês\). Old word used of John and James
(#Mr 3:17|) and elsewhere in N.T. only #Joh 12:29| and a dozen
times in the Apocalypse. {Come} (\Erchou\). Present middle
imperative of \erchomai\, but with exclamatory force (not
strictly linear). The command is not addressed to the Lamb nor to
John (the correct text omits \kai ide\ "and see") as in #17:1;
21:9|, but to one of the four horsemen each time. Swete takes it
as a call to Christ because \erchou\ is so used in #22:17,20|,
but that is not conclusive.

6:2 {And I saw and behold} (\kai eidon kai idou\). This
combination is frequent in the Apocalypse (#4:1; 6:2,5,8;
14:1,14; 19:11|). {A white horse} (\hippos leukos\). In #Zec
6:1-8| we have red, black, white, and grizzled bay horses like
the four winds of heaven, ministers to do God's will. White seems
to be the colour of victory (cf. the white horse of the Persian
Kings) like the white horse ridden by the Roman conqueror in a
triumphant procession. {Had} (\echôn\). Agreeing in gender and
case with \ho kathêmenos\. {A bow} (\toxon\). Old word (#Zec
9:13f.| of a great bow), here only in N.T. {Was given}
(\edothê\). First aorist passive indicative of \didômi\. {A
crown} (\stephanos\). See on »4:4| for this word. {He came forth}
(\exêlthen\). Second aorist active indicative of \exerchomai\,
either to come out or to go out (went forth). {Conquering}
(\nikôn\). Present active participle of \nikaô\. {And to conquer}
(\kai hina nikêsêi\). Purpose clause with \hina\ and the first
aorist active subjunctive of \nikaô\. Here \hôs nikêsôn\ (future
active participle with \hôs\) could have been used. The aorist
tense here points to ultimate victory. Commentators have been
busy identifying the rider of the white horse according to their
various theories. "It is tempting to identify him with the Rider
on the white horse in #19:11f.|, whose name is 'the Word of God'"
(Swete). Tempting, "but the two riders have nothing in common
beyond the white horse."

6:3 {The second seal} (\tên sphragida tên deuteran\). "The seal
the second." The white horse with his rider vanished from the
scene bent on his conquering career.

6:4 {A red horse} (\hippos purros\). Old adjective from \pur\
(fire), flame-coloured, blood-red (#2Ki 3:22|), in N.T. only here
and #12:3|, like #Zec 1:8; 6:2| (roan horse). {To take peace from
the earth} (\labein tên eirênên ek tês gês\). Second aorist
active infinitive of \lambanô\, and here the nominative case, the
subject of \edothê\ (see verse #2|), "to take peace out of the
earth." Alas, how many red horses have been ridden through the
ages. {And that they should slay one another} (\kai hina allêlous
sphaxousin\). Epexegetical explanatory purpose clause with \hina\
and the future active of \sphazô\ (#5:6|) instead of the more
usual subjunctive (verse #2|). Cf. Robertson, _Grammar_, p. 998f.
This is what war does to perfection, makes cannon fodder (cf.
#Joh 14:27|) of men. {A great sword} (\machaira megalê\).
\Machaira\ may be a knife carried in a sheath at the girdle (#Joh
18:10|) or a long sword in battle as here. \Romphaia\, also a
large sword, is the only other word for sword in the N.T. (#Re
1:16; 2:12,16; 6:8; 19:15,21|).

6:5 {A black horse} (\hippos melas\). Lust of conquest brings
bloodshed, but also famine and hunger. "The colour of mourning
and famine. See #Jer 4:28; 8:21; Mal 3:14|, where _mournfully_
is, literally, in black" (Vincent). {Had} (\echôn\) as in verse
#2|. {A balance} (\zugon\). Literally, a yoke (old word from
\zeugnumi\, to join), of slavery (#Ac 15:10; Ga 5:1|), of
teaching (#Mt 11:29|), of weight or measure like a pair of scales
evenly balancing as here (#Eze 5:1; 45:10|). The rider of this
black horse, like the spectral figure of hunger, carries in his
hand a pair of scales. This is also one of the fruits of war.

6:6 {As it were a voice} (\hôs phônên\). "This use of \hôs\,
giving a certain vagueness or mysteriousness to a phrase, is one
of the characteristics of the writer's style, e.g., #8:1; 14:3;
19:1,6|" (Beckwith). This voice comes from the midst of the four
living creatures, "the protest of nature against the horrors of
famine" (Swete). {A measure} (\choinix\). Old word for less than
a quart with us, here only in N.T. {Of wheat} (\sitou\). Old word
for wheat, a number of times in N.T., in Rev. only here and
#18:13|. This was enough wheat to keep a man of moderate appetite
alive for a day. {For a penny} (\dênariou\). Genitive of price,
the wages of a day laborer (#Mt 20:2|), about eighteen cents in
our money today. {Of barley} (\krithôn\). Old word \krithê\,
usually in plural as here. Barley was the food of the poor and it
was cheaper even in the famine and it took more of it to support
life. Here the proportion is three to one (cf. #2Ki 7:18|). The
proclamation forbids famine prices for food (solid and liquid).
{Hurt thou not} (\mê adikêsêis\). Prohibition with \mê\ and the
ingressive first aorist active subjunctive of \adikeô\. See #7:3;
9:4| for \adikeô\ for injury to vegetable life. "The prohibition
is addressed to the nameless rider who represents Dearth"
(Swete). Wheat and barley, oil and the vine, were the staple
foods in Palestine and Asia Minor.

6:8 {A pale horse} (\hippos chlôros\). Old adjective. Contracted
from \chloeros\ (from \chloê\, tender green grass) used of green
grass (#Mr 6:39; Re 8:7; 9:4|), here for yellowish, common in
both senses in old Greek, though here only in N.T. in this sense,
greenish yellow. We speak of a sorrel horse, never of a green
horse. Zechariah (#Zec 6:3|) uses \poikilos\ (grizzled or
variegated). Homer used \chlôros\ of the ashen colour of a face
blanched by fear (pallid) and so the pale horse is a symbol of
death and of terror. {His name was Death} (\onoma autôi ho
thanatos\). Anacoluthon in grammatical structure like that in
#Joh 3:1| (cf. #Re 2:26|) and common enough. Death is the name of
this fourth rider (so personified) and there is with Death "his
inseparable comrade, Hades (#1:16; 20:13f.|)" (Swete). Hades
(\hâidês\, alpha privative, and \idein\, to see, the unseen) is
the abode of the dead, the keys of which Christ holds (#Re
1:18|). {Followed} (\êkolouthei\). Imperfect active of
\akoloutheô\, kept step with death, whether on the same horse or
on another horse by his side or on foot John does not say. {Over
the fourth part of the earth} (\epi to tetarton tês gês\).
Partitive genitive \gês\ after \tetarton\. Wider authority
(\exousia\) was given to this rider than to the others, though
what part of the earth is included in the fourth part is not
indicated. {To kill} (\apokteinai\). First aorist active
infinitive of \apokteinô\, explanation of the \exousia\
(authority). The four scourges of #Eze 14:21| are here reproduced
with instrumental \en\ with the inanimate things (\romphaiâi,
limôi thanatôi\) and \hupo\ for the beasts (\thêriôn\). Death
here (\thanatôi\) seems to mean pestilence as the Hebrew does
(\loimos\ -- cf. \limos\ famine). Cf. the "black death" for a
plague.

6:9 {Under the altar} (\hupokatô tou thusiastêriou\). "Under"
(\hupokatô\), for the blood of the sacrifices was poured at the
bottom of the altar (#Le 4:7|). The altar of sacrifice (#Ex
39:39; 40:29|), not of incense. The imagery, as in Hebrews, is
from the tabernacle. For the word see #Mt 5:23f.|, often in Rev.
(#Re 8:3,5; 9:13; 11:1; 14:18; 16:7|). This altar in heaven is
symbolic, of course, the antitype for the tabernacle altar (#Heb
8:5|). The Lamb was slain (#5:6,9,12|) and these martyrs have
followed the example of their Lord. {The souls} (\tas psuchas\).
The lives, for the life is in the blood (#Le 17:11|), were given
for Christ (#Php 2:17; 2Ti 4:6|). {Of the slain} (\tôn
esphagmenôn\). See #5:6|. Christians were slain during the
Neronian persecution and now again under Domitian. A long line of
martyrs has followed. {For the word of God} (\dia ton logon tou
theou\). As in #1:9|, the confession of loyalty to Christ as
opposed to emperor-worship. {And for the testimony which they
held} (\kai dia tên marturian hên eichon\). See also #1:9|.
Probably \kai\ equals "even" here, explaining the preceding. The
imperfect tense \eichon\ suits the repetition of the witness to
Christ and the consequent death.

6:10 {How long} (\heôs pote\). "Until when." Cf. #Mt 7:17; Joh
10:24|. {O Master} (\ho despotês\). Nominative articular form,
but used as vocative (\despota\) as in #4:11| (#Joh 20:28|). On
\despotês\ (correlative of \doulos\) see #Lu 2:29|. Here (alone
in the Apocalypse) it is applied to God as in #Lu 2:29; Ac 4:24|,
but to Christ in #Jude 1:4; 2Pe 2:1|. {The holy and true} (\ho
hagios kai alêthinos\). See #3:7| for these attributes of God.
{Avenge our blood on them that dwell upon the earth} (\ekdikeis
to haima hêmôn ek tôn katoikountôn epi tês gês\). This same idiom
in #19:2| and see it also in #Lu 18:7f.|, "a passage which goes
far to answer many questions in theodicy" (Swete). We find
\ekdikeô\, late compound, used with \ek\ as here in #De 18:19;
1Sa 24:13|, but with \apo\ in #Lu 18:3|. For \epi tês gês\ (upon
the earth) see #3:10|.

6:11 {A white robe} (\stolê leukê\). Old word from \stellô\, to
equip, an equipment in clothes, a flowing robe (#Mr 12:38|). For
the white robe for martyrs see #3:4f.; 4:4; 7:9,13; 19:14|. {That
they should rest} (\hina anapausontai\). Sub-final clause with
\hina\ and the future indicative (as in #3:9; 6:4|) middle rather
than the aorist middle subjunctive \anapausôntai\ of Aleph C.
{Yet for a little time} (\eti chronon mikron\). Accusative of
extension of time as in #20:3|. Perhaps rest from their cry for
vengeance and also rest in peace (#14:13|). For the verb
\anapauô\ see on »Mt 11:28|. {Until should be fulfilled} (\heôs
plêrôthôsin\). Future indefinite temporal clause with \heôs\ and
the first aorist passive subjunctive of \plêroô\, to fill full
(#Mt 23:32; Col 2:10|), "until be filled full" (the number of),
regular Greek idiom. {Which should be killed} (\hoi mellontes
apoktennesthai\). Regular construction of articular present
active participle of \mellô\ (about to be, going to be) with the
present passive infinitive of \apoktennô\, Aeolic and late form
for \apokteinô\, to kill (also in #Mr 12:5|). John foresees more
persecution coming (#2:10; 3:10|).

6:12 {There was a great earthquake} (\seismos megas egeneto\).
"There came a great earthquake." Jesus spoke of earthquakes in
his great eschatological discourse (#Mr 13:8|). In #Mt 24:29| the
powers of the heavens will be shaken. \Seismos\ is from \seiô\,
to shake, and occurs also in #Re 8:5; 11:13,19; 16:18|. The
reference is not a local earthquake like those so common in Asia
Minor. {As sackcloth of hair} (\hôs sakkos trichinos\). \Sakkos\
(Attic \sakos\), Latin _saccus_, English _sack_, originally a bag
for holding things (#Ge 42:25,35|), then coarse garment of hair
(\trichinos\, old word from \thrix\, here only in N.T.) clinging
to one like a sack, of mourners, suppliants, prophets leading
austere lives (#Mt 3:4; 11:21; Lu 10:13|). Here the hair is that
of the black goat (#Isa 50:3|). Cf. #Joe 2:10; Eze 32:7f.; Isa
13:10; Mr 13:24f|. See #Ec 12:2| for eclipses treated as symbols
of old age. Apocalyptic pictures all have celestial phenomena
following earthquakes. {As blood} (\hôs haima\). In #Ac 2:20| we
find Peter interpreting the apocalyptic eschatological language
of #Joe 2:31| about the sun being turned into darkness and the
moon into blood as pointing to the events of the day of Pentecost
as also "the great day of the Lord." Peter's interpretation of
Joel should make us cautious about too literal an exegesis of
these grand symbols.

6:13 {Her unripe figs} (\tous olunthous autês\). An old word
(Latin _grossi_) for figs that grow in winter and fall off in the
spring without getting ripe (#So 2:11f.|), here only in N.T.
Jesus used the fig tree (#Mr 13:28|) as a sign of the "end of the
world's long winter" (Swete). Cf. #Isa 34:4; Na 3:12|. {When she
is shaken of a great wind} (\hupo anemou megalou seiomenê\).
Present passive participle of \seiô\, "being shaken by a great
wind." See #Mt 11:7| for the reed so shaken.

6:14 {Was removed} (\apechôristhê\). First aorist passive
indicative of \apochôrizô\, to separate, to part (#Ac 15:39|).
"The heaven was parted." {As a scroll when it is rolled up} (\hôs
biblion helissomenon\). Present passive participle of \helissô\,
old verb, to roll up, in N.T. only here (from #Isa 34:4|) and
#Heb 1:12| (from #Ps 102:27|). Vivid picture of the expanse of
the sky rolled up and away as a papyrus roll (#Lu 4:17|). {Were
moved} (\ekinêthêsan\). First aorist passive indicative of
\kineô\, to move. {Out of their places} (\ek tôn topôn autôn\).
See also #16:20| for these violent displacements in the earth's
crust. Cf. #Na 1:5; Jer 4:24|. Jesus spoke of faith removing
mountains (of difficulty) as in #Mr 11:23| (cf. #1Co 13:2|).

6:15 {The princes} (\hoi megistânes\). Late word from the
superlative \megistos\, in LXX, Josephus, papyri, in N.T. only in
#Mr 6:21; Re 6:15; 18:23|, for the grandees, the persecuting
proconsuls (Swete). {The chief captains} (\hoi chiliarchoi\). The
commanders of thousands, the military tribunes (#Mr 6:21;
19:18|). {The rich} (\hoi plousioi\). Not merely those in civil
and military authority will be terror-stricken, but the
self-satisfied and complacent rich (#Jas 5:4f.|). {The strong}
(\hoi ischuroi\). Who usually scoff at fear. See the list in
#13:16; 19:18|. Cf. #Lu 21:26|. {Every bondman} (\pâs doulos\)
{and freeman} (\kai eleutheros\). The two extremes of society.
{Hid themselves in the caves and in the rocks of the mountains}
(\ekrupsan heautous eis ta spêlaia kai eis tas petras tôn
oreôn\). Based on #Isa 2:10,18f|. First aorist active indicative
of \kruptô\ with the reflexive pronoun. For the old word
\spêlaion\ see #Mt 21:13; Heb 11:38|. \Oreôn\ is the uncontracted
Ionic form (for \orôn\) of the genitive plural of \oros\
(mountain).

6:16 {They say} (\legousin\). Vivid dramatic present active
indicative, as is natural here. {Fall on us} (\Pesate eph'
hêmâs\). Second aorist (first aorist ending) imperative of
\piptô\, tense of urgency, do it now. {And hide us} (\kai
krupsate hêmâs\). Same tense of urgency again from \kruptô\ (verb
in verse #15|). Both imperatives come in inverted order from #Ho
10:8| with \kalupsate\ (cover) in place of \krupsate\ (hide),
quoted by Jesus on the way to the Cross (#Lu 23:30|) in the order
here, but with \kalupsate\, not \krupsate\. {From the face of him
that} (\apo prosôpou tou\, etc.). "What sinners dread most is not
death, but the revealed Presence of God" (Swete). Cf. #Ge 3:8|.
{And from the wrath of the Lamb} (\kai apo tês orgês tou
arniou\). Repetition of "the grave irony" (Swete) of #5:5f|. The
Lamb is the Lion again in the terribleness of his wrath. Recall
the mourning in #1:7|. See #Mt 25:41ff.| where Jesus pronounces
the woes on the wicked.

6:17 {The great day} (\hê hêmera hê megalê\). The phrase occurs
in the O.T. prophets (#Joe 2:11,31; Zep 1:14|. Cf. #Jude 1:6|)
and is here combined with "of their wrath" (\tês orgês autôn\) as
in #Zep 1:15,18; 2:3; Rom 2:5|. "Their" (\autôn\) means the wrath
of God and of the Lamb put here on an equality as in #1:17f.,
22:3,13; 1Th 3:11; 2Th 2:16|. Beckwith holds that this language
about the great day having come "is the mistaken cry of men in
terror caused by the portents which are bursting upon them."
There is something, to be sure, to be said for this view which
denies that John commits himself to the position that this is the
end of the ages. {And who is able to stand?} (\kai tis dunatai
stathênai?\). Very much like the words in #Na 1:6; Mal 3:2|.
First aorist passive infinitive of \histêmi\. It is a rhetorical
question, apparently by the frightened crowds of verse #15|.
Swete observes that the only possible answer to that cry is the
command of Jesus in #Lu 21:36|: "Keep awake on every occasion,
praying that ye may get strength to stand (\stathênai\, the very
form) before the Son of Man."