Յայտնութիւն / Revelation - 6 |

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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Видения небесного престола и представшего пред ним Агнца были первыми обнаружениями Божеств. промыслительной деятельности в первом из пяти порядков апокалиптических явлений. За ними следует видение снятия печатей книги. Это видение предполагает первые и притом не только по своей внешней связи, но и по внутреннему соотношению. Небо и небесный престол служат источником и основанием всех тех событий и явлений, которые совершаются на земле: в них осуществляется Божественная воля, и они должны быть рассматриваемы с этой стороны.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The book of the divine counsels being thus lodged in the hand of Christ, he loses no time, but immediately enters upon the work of opening the seals and publishing the contents; but this is done in such a manner as still leaves the predictions very abstruse and difficult to be understood. Hitherto the waters of the sanctuary have been as those in Ezekiel's vision, only to the ankles, or to the knees, or to the loins at least; but here they begin to be a river that cannot be passed over. The visions which John saw, the epistles to the churches, the songs of praise, in the two foregoing chapters, had some things dark and hard to be understood; and yet they were rather milk for babes than meat for strong men; but now we are to launch into the deep, and our business is not so much to fathom it as to let down our net to take a draught. We shall only hint at what seems most obvious. The prophecies of this book are divided into seven seals opened, seven trumpets sounding, and seven vials poured out. It is supposed that the opening of the seven seals discloses those providences that concerned the church in the first three centuries, from the ascension of our Lord and Saviour to the reign of Constantine; this was represented in a book rolled up, and sealed in several places, so that, when one seal was opened, you might read so far of it, and so on, till the whole was unfolded. Yet we are not here told what was written in the book, but what John saw in figures enigmatical and hieroglyphic; and it is not for us to pretend to know "the times and seasons which the Father has put in his own power." In this chapter six of the seven seals are opened, and the visions attending them are related; the first seal in ver. 1, 2, the second seal in ver. 3, 4, the third seal in ver. 5, 6, the fourth seal in ver. 7, 8, the fifth seal in ver. 9-11, the sixth seal in ver. 12, 13, &c.
Adam Clarke: Commentary on the Bible - 1831
What followed on the opening of the seven seals. The opening of the first seal; the white horse, Rev 6:1, Rev 6:2. The opening of the second seal; the red horse, Rev 6:3, Rev 6:4. The opening of the third seal; the black horse and the famine, Rev 6:5, Rev 6:6. The opening of the fourth seal; the pale horse, Rev 6:7, Rev 6:8. The opening of the fifth seal; the souls of men under the altar, Rev 6:9-11. The opening of the sixth seal; the earthquake, the darkening of the sun and moon, and falling of the stars, Rev 6:12-14. The terrible consternation of the kings and great men of the earth, Rev 6:15-17.
Albert Barnes: Notes on the Bible - 1834
6:0: This chapter Rev_. 6 contains an account of the opening of six of the seven seals. It need hardly be said to anyone who is at all familiar with the numerous - not to say numberless - expositions of the Apocalypse, that it is at this point that interpreters begin to differ, and that here commences the divergence toward those various, discordant, and many of them wild and fantastic theories, which have been proposed in the exposition of this wonderful book. Up to this point, though there may be unimportant diversities in the exposition of words and phrases, there is no material difference of opinion as to the general meaning of the writer. In the epistles to the seven churches, and in the introductory scenes to the main visions, there can be no doubt, in the main, as to what the writer had in view, and what he meant to describe. He addressed churches then existing Rev_. 1; Rev_. 3, and set before them their sins and their duties; and he described scenes passing before his eyes as then present Rev_. 4-5, which were merely designed to impress his own mind with the importance of what was to be disclosed, and to bring the great actors on the stage, and in reference to which there could be little ground for diversity in the interpretation.
Here, however, the scene opens into the future, comprehending all the unknown period until there shall be a final triumph of Christianity, and all its foes shall be prostrate. The actors are the Son of God, angels, people, Satan, storms, tempests, earthquakes, the pestilence and fire; the scene is heaven, earth, hell. There is no certain designation of places; there is no mention of names as there is in Isaiah Isa 45:1 of Cyrus, or as there is in Daniel Dan 8:21; Dan 10:20; Dan 11:2 of the "king of Grecia"; there is no designation of time that is necessarily unambiguous; and there are no characteristics of the symbols used that make it antecedently certain that they could be applied only to one class of events. In the boundless future that was to succeed the times of John, there would be, of necessity, many events to which these symbols might be applied, and the result has shown that it has required but a moderate share of pious ingenuity to apply them, by different expositors, to events differing widely from each other in their character, and in the times when they would occur.
It would be too long to glance even at the various theories which have been proposed and maintained in regard to the interpretation of the subsequent portions of the Apocalypse, and wholly impossible to attempt to examine those theories. Time, in its developments, has already exploded many of them; and time, in its future developments, will doubtless explode many more, and each one must stand or fall as, in the disclosures of the future, it shall be found to be true or false. It would be folly to add another to those numerous theories, even if I had any such theory (see the Preface), and perhaps equal folly to pronounce with certainty on any one of those which have been advanced. Yet this seems to be an appropriate place to state, in few words, what principles it is designed to pursue in the interpretation of the remainder of the book:
(1) It may be assumed that large portions of the book relate to the future; that is, to what was future when John wrote. In this all expositors are agreed, and this is manifest indeed on the very face of the representation. It would be impossible to attempt an interpretation on any other supposition, and somewhere in that vast future the events are to be found to which the symbols used here had reference. This is assumed, indeed, on the supposition that the book is inspired - a fact which is assumed all along in this exposition, and which should be allowed to control our interpretation. But assuming that the book relates to the future, though that supposition will do something to determine the true method of interpretation, yet it leaves many questions still unsolved. Whether it refers to the destruction of Jerusalem, on the supposition that the work was written before that event, or to the history of the church subsequent to that; whether it is designed to describe events minutely, or only in the most general manner; whether it is intended to furnish a syllabus of civil and ecclesiastical history, or only a very general outline of future events; whether the times are so designated that we can fix them with entire certainty; or whether it was intended to furnish any certain indication of the periods of the world when these things should occur; all these are still open questions, and it need not be said that on these the opinions of expositors have been greatly divided.
(2) it may be assumed that there is meaning in these symbols, and that they were not used without an intention to convey some important ideas to the mind of John and to the minds of his readers - to the church then, and to the church in future times. Compare the notes on Rev 1:3. The book is indeed surpassingly sublime. It abounds with the highest flights of poetic language. It is Oriental in its character, and exhibits everywhere the proofs of a most glowing imagination in the writer. But it is also to be borne in mind that it is an inspired book, and this fact is to determine the character of the exposition. If inspired, it is to be assumed that there is a meaning in these symbols; an idea in each one of them, and in all combined, of importance to the church and the world. Whether we can ascertain the meaning is another question; but it is never to be doubted by an expositor of the Bible that there is a meaning in the words and images employed, and that to find out that meaning is worthy of earnest study and prayer.
(3) Predictions respecting the future are often necessarily obscure to man. It cannot be doubted, indeed, that God could have foretold future events in the most clear and unambiguous language. He who knows all that is to come as intimately as he does all the past, could have caused a record to have been made, disclosing names, and dates, and places, so that the most minute statements of what is to occur might have been in the possession of man as clearly as the records of the past now are. But there were obvious reasons why this should not occur, and in the prophecies it is rare that there is any such specification. To have done this might have been to defeat the very end in view; for it would have given to man, a free agent, the power of embarrassing or frustrating the divine plans. But if this course is not adopted, then prophecy must, from the nature of the case, be obscure. The knowledge of any one particular fact in the future is so connected with many other facts, and often implies so much knowledge of other things, that without that other knowledge it could not be understood.
Suppose that it had been predicted, in the time of John, that at some future period some contrivance should be found out by which what was doing in one part of the world could be instantaneously known in another remote part of the world, and spread abroad by thousands of copies in an hour, to be read by a nation. Suppose, for instance, that there had been some symbol or emblem representing what actually occurs now, when in a morning newspaper we read what occurred last evening at Louis, Dubuque, Galena, Chicago, Cincinnati, Charleston, New Orleans; it is clear that at a time when the magnetic telegraph and the printing-press were unknown, any symbol or language describing it that could be employed must be obscure, and the impression must have been that this could be accomplished only by miracle - and it would not be difficult for one who was disposed to scepticism to make out an argument to prove that this could not occur. It would be impossible to explain any symbol that could be employed to represent this until these wonderful descriptions should become reality, and in the meantime the book in which the symbols were found might be regarded as made up of mere riddles and enigmas; but when these inventions should be actually found out, however much ridicule or contempt had been poured on the book before, it might be perfectly evident that the symbol was the most appropriate that could be used, and no one could doubt that it was a divine communication of what was to be in th future. Something of the same kind may have occurred in the symbols used by the writer of the book before us.
(4) it is not necessary to suppose that a prophecy will be understood in all its details until the prediction is accomplished. In the case just referred to, though the fact of the rapid spread of intelligence might be clear, yet nothing would convey any idea of the mode, or of the actual meaning of the symbols used, unless the inventions were themselves anticipated by a direct Revelation. The trial of faith in the case would be the belief that the fleet would occur, but would snot relate to the mode in which it was to be accomplished, or the language employed to describe it. There might be great obscurity in regard to the symbols and language, and yet the knowledge of the fact be perfectly plain. When, however, the fact should occur as predicted, all would be clear. So it is in respect to prophecy. Many recorded predictions that are now clear as noon-day, were once as ambiguous and uncertain in respect to their meaning as in the supposed case of the press and the telegraph. Time has made them plain; for the event to which they referred has so entirely corresponded with the symbol as to leave no doubt in regard to the meaning. Thus, many of the prophecies relating to the Messiah were obscure at the time when they were uttered; were apparently so contradictory that they could not be reconciled; were so unlike anything that then existed, that the fulfillment seemed to be impossible; and were so enigmatical in the symbols employed, that it seemed in vain to attempt to disclose their meaning. The advent of the long-promised Messiah, however, removed the obscurity; and now they are read with no uncertainty as to their meaning, and with no doubt that those predictions, once so obscure, had a divine origin.
The view just suggested may lead us to some just conceptions of what is necessary to be done in attempting to explain the prophecies. Suppose, then, first, that there had been, say in the dark ages, some predictions that claimed to be of divine origin, of the invention of the art of printing and of the magnetic telegraph. The proper business of an interpreter, if he regarded this as a divine communication, would have consisted in four things:
(a) to explain, as well as he could, the fair meaning of the symbols employed, and the language used;
(b) to admit the fact referred to, and implied in the fair interpretation of the language employed, of the rapid spread of intelligence in that future period, though he could not explain how it was to be done;
(c) in the meantime it would be a perfectly legitimate object for him to inquire whether there were any events occurring in the world, or whether there had been any, to which these symbols were applicable, or which would meet all the circumstances involved in them;
(d) if there were, then his duty would he ended; if there were not, then the symbols, with such explanation as could be furnished of their meaning, should be handed on to future times, to be applied when the predicted events should actually occur. Suppose, them secondly, the case of the predictions respecting the Messiah, scattered along through many books, and given in various forms, and by various symbols. The proper business of an interpreter would have been, as in the other case:
(a) to explain the fair meaning of the language used, and to bring together all the circumstances in one connected whole, that a distinct conception of the predicted Messiah might be before the mind;
(b) to admit the facts referred to, and thus predicted, however incomprehensible and apparently contradictory they might appear to be;
(c) to inquire whether anyone had appeared who combined within himself all the characteristics of the description; and,
(d) if no one had thus appeared, to send on the prophecies, with such explanations of words and symbols as could be ascertained to be correct, to future times, to have their full meaning developed when the object of all the predictions should be accomplished, and the Messiah should appear. Then the meaning of all would be plain; and then the argument from prophecy would be complete. This is obviously now the proper state of the mind in regard to the predictions in the Bible, and these are the principles which should be applied in examining the Book of Revelation.
(5) it may be assumed that new light will be thrown upon the prophecies by time, and by the progress of events. It cannot he supposed that the investigations of the meaning of the prophetic symbols will all be in vain. Difficulties, it is reasonable to hope, may be cleared up; errors may be detected in regard to the application of the prophecies to particular events; and juster views on the prophecies, as on all other subjects, will pRev_ail as the world grows older. We become wiser by seeing the errors of those who have gone before us, and an examination of the causes which led them astray may enable us to avoid such errors in the future. Especially may it be supposed that light will be thrown on the prophecies as they shall be in part or wholly fulfilled. The prophecies respecting the destruction of Babylon, of Petra, of Tyre, of Jerusalem, are now fully understood; the prophecies respecting the advent of the Messiah, and his character and work, once so obscure, are now perfectly clear. So, we have reason to suppose, it will be with all prophecy in the progress of events, and sooner or later the world will settle down into some uniform belief in regard to the design and meaning of these portions of the sacred writings. Whether the time has yet come for this, or whether numerous other failures are to be added to the melancholy catalogue of past failures on this subject, is another question; but ultimately all the now unfulfilled prophecies will be as clear as to their meaning as are those which have been already fulfilled.
(6) the plan, therefore, which I propose in the examination of the remaining portion of the Apocalypse is the following:
(a) To explain the meaning of the symbols; that is, to show, as clearly as possible, what those symbols properly express, independently of any attempt to apply them. This opens, of itself, an interesting field of investigation, and one where essential service may be done, even if nothing further is intended. Without any reference to the application of those symbols, this, of itself, is an important work of criticism, and, if successfully done, would be rendering a valuable service to the readers of the sacred volume.
(b) To state, as briefly as possible, what others who have written on this book, and who have brought eminent learning and talent to bear on its interpretation, have supposed to be the true interpretation of the symbols employed by John, and in regard to the times in which the events referred to would occur. It is in this way only that we can be made acquainted with the real progress made in interpreting this book, and it will be useful at least to know how the subject has struck other minds, and how and why they have failed to perceive the truth. I propose, therefore, to state, as I go along, some of the theories which have been held as to the meaning of the Apocalypse, and as to the events which have been supposed by others to be referred to. My limits require, however, that this should be briefly done, and forbid my attempting to examine those opinions at length.
(c) To state, in as brief and clear a manner as possible, the view which I have been led to entertain as to the proper application of the symbols employed in the book, with such historical references as shall seem to me to confirm the interpretation proposed.
(d) Where I cannot form an opinion as to the meaning, to confess my ignorance. He does no service in a professed interpretation of the Bible who passes over a difficulty without attempting to remove it, or who, to save his own reputation, conceals the fact that there is a real difficulty; and he does as little service who is unwilling to confess his ignorance on many points, or who attempts an explanation where he has no clear and settled views. As his opinion can be of no value to anyone else unless it is based on reasons in his own mind that will bear examination, so it can usually be of little value unless those reasons are stated. It is as important for his readers to have those reasons before their own minds as it is for him; and unless he has it in his power to state reasons for what he advances, his opinions can be worth nothing to the world. He who lays down this rule of interpretation may expect to have ample opportunity, in interpreting such a book as the Apocalypse, to confess his ignorance; but he who interprets a book which he believes to be inspired, may console himself with the thought that what is now obscure will be clear hereafter, and that he performs the best service which he can if he endeavors to explain the book up to the time in which he lives. There will be developments hereafter which will make that clear which is now obscure; developments which will make this book, in all past ages apparently so enigmatical, as clear as any other portion of the inspired volume, as it is now, even with the imperfect view which we may have of its meaning, beyond all question one of the most sublime books that has ever been written.
This chapter describes the opening of the first six seals:
(1) The first discloses a white horse, with a rider armed with a bow. A crown is given to him, symbolical of triumph and prosperity, and he goes forth to conquer, Rev 6:1-2.
(2) the second discloses a red-colored horse, with a rider. The emblem is that of blood - of sanguinary war. Power is given him to take peace from the earth, and a sword is given him - emblem of war, but not of certain victory. Triumph and prosperity are denoted by the former symbol; war, discord, bloodshed, by this, Rev 6:3-4.
(3) the third discloses a black horse, with a rider. He has a pair of balances in his hand, as if there were scarcity in the earth, and he announces the price of grain in the times of this calamity, and a command is given not to hurt the oil and the wine, Rev 6:5-6. The emblem is that of scarcity - as if there were oppression, or as a consequence of war or discord, while at the same time there is care bestowed to preserve certain portions of the produce of the earth from injury.
(4) the fourth discloses a pale horse, with a rider. The name of this rider is Death, and Hell (or Hades) follows him - as if the hosts of the dead came again on the earth. Power is given to the rider over the fourth part of the earth, to kill with sword, with hunger, with death, and with wild beasts. This emblem would seem to denote war, wide-wasting pestilence, famine, and desolation - as if wild beasts were suffered to roam over lands that had been inhabited; something of which paleness would be an emblem. Here ends the array of horses; and it is evidently intended by these four symbols to refer to a series of events that have a general resemblance - something that could be made to stand by themselves, and that could be grouped together.
(5) the fifth seal opens a new scene. The horse and the rider no longer appear. It is not a scene of war, and of the consequences of war, but a scene of persecution. The souls of those who were slain for the Word of God and the testimony which they held are seen under the altar, praying to God that he would avenge their blood. White robes are given them - tokens of the divine favor, and emblems of their ultimate triumph; and they are commanded to "rest for a little season, until their fellow-servants and their brethren that should be killed as they were should be fulfilled"; that is, that they should be patient until the number of the martyrs was filled up. In other words, there was:
(a) the assurance of the divine favor toward them;
(b) vengeance, or the punishment of those who had persecuted them, would not be immediate; but.
(c) there was the implied assurance that just punishment would be inflicted on their persecutors, and that the cause for which they had suffered would ultimately triumph, Rev 6:9-11.
(6) the opening of the sixth seal, Rev 6:12-17. There was an earthquake, and the sun became dark, and the moon was turned to blood, and the stars fell, and all kings and people were filled with consternation. This symbol properly denotes the time of public commotion, of Rev_olution, of calamity; and it was evidently to be fulfilled by some great changes on the earth, or by the overturning of the seats of power, and by such sudden Rev_olutions as would fill the nations with alarm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 6:1, The opening of the seals in order, and what followed thereupon, containing a prophecy to the end of the world.
John Gill
INTRODUCTION TO REVELATION 6
This chapter contains the vision of the opening six of the seals of the sealed book, by the Lamb, and of the events following thereupon. The preparation to the vision of the first seal is in Rev_ 6:1; the Lamb opens it, John hears a noise like thunder, and one of the living creatures bids him come and see; upon which he saw a horse, of a white colour, and a rider on it, who is described by a bow and crown given him, and by the victory he obtained, Rev_ 6:2; at the opening of the second seal, the second living creature invites him as before; and he sees a horse, of a red colour, with a rider on it, described by his power, to take peace from the earth, and suffer men to kill one another, and by a great sword given him, Rev_ 6:3; at the opening of the third seal, the third living creature addresses him in like manner as the other; and he sees a horse, of a black colour, and a rider on it, with a pair of balances in his hands; and hears a voice from among the four living creatures, expressing dearness of provisions, and a charge not to hurt the oil and wine, Rev_ 6:5; at the opening of the fourth seal, the fourth living creature speaks to John, as the rest; and he sees a horse, of a pale colour, and a rider on it, described by his name, Death, by his follower, hell, or the grave, and by his power to destroy a fourth part of the earth with the sword, famine, pestilence, and wild beasts, Rev_ 6:7; at the opening of the fifth seal, John saw the souls of the martyrs, under the altar; hears their cry for vengeance; observes that white robes were given them, and that they were bid to be quiet until the slaying and suffering time of their brethren was over, Rev_ 6:9; at the opening of the sixth seal follow an earthquake, strange changes in the heavens, the sun becomes black as sackcloth, the moon becomes as blood, the stars fall, and the heaven itself departs, and every island and mountain are moved out of their places, Rev_ 6:12, the kings and great men of the earth, and even all sorts, of men, upon this, fly to the rocks and mountains to hide them from the face of God the Father, that sits upon the throne, and from the wrath of the Lamb, the opener of the sealed book; giving this as a reason for it, that the time of his great wrath was come, and none could stand before him, Rev_ 6:15.
6:16:1: Եւ տեսի զի եբա՛ց զմին ՚ի կնքոցն, եւ լուայ ՚ի միոյ ՚ի չորից կենդանեացն իբրեւ զձա՛յն որոտման՝ զի ասէր՝ թէ գա՛մ[5160]: [5160] Օրինակ մի. Զի եբաց Գառն զմինն եւթն կնքոցն։ Ոմանք. Ասէր. Գամ։
1 Տեսայ նաեւ, որ Գառը բացեց եօթը կնիքներից մէկը. եւ չորս կենդանիներից մէկից լսեցի մի ձայն, նման որոտի ձայնի, որ ասում էր՝ գալիս եմ[11]:[11] Լաւագոյն յուն. բն. գալիս եմ-ի փոխարէն ունեն արի՛ եւ տե՛ս:
6 Ապա տեսայ, երբ Գառնուկը կնիքներէն մէկը* քակեց, չորս կենդանիներէն մէկէն որոտումի ձայն մը լսեցի, որ կ’ըսէր. «Եկուր ու տես»։
Եւ տեսի զի եբաց Գառնն զմին [78]յեւթն կնքոցն``, եւ լուայ ի միոյ ի չորից կենդանեացն իբրեւ զձայն որոտման զի ասէր [79]թէ` Գամ:

6:1: Եւ տեսի զի եբա՛ց զմին ՚ի կնքոցն, եւ լուայ ՚ի միոյ ՚ի չորից կենդանեացն իբրեւ զձա՛յն որոտման՝ զի ասէր՝ թէ գա՛մ[5160]:
[5160] Օրինակ մի. Զի եբաց Գառն զմինն եւթն կնքոցն։ Ոմանք. Ասէր. Գամ։
1 Տեսայ նաեւ, որ Գառը բացեց եօթը կնիքներից մէկը. եւ չորս կենդանիներից մէկից լսեցի մի ձայն, նման որոտի ձայնի, որ ասում էր՝ գալիս եմ[11]:
[11] Լաւագոյն յուն. բն. գալիս եմ-ի փոխարէն ունեն արի՛ եւ տե՛ս:
6 Ապա տեսայ, երբ Գառնուկը կնիքներէն մէկը* քակեց, չորս կենդանիներէն մէկէն որոտումի ձայն մը լսեցի, որ կ’ըսէր. «Եկուր ու տես»։
zohrab-1805▾ eastern-1994▾ western am▾
6:11: И я видел, что Агнец снял первую из семи печатей, и я услышал одно из четырех животных, говорящее как бы громовым голосом: иди и смотри.
6:1  καὶ εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων, καὶ ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῴων λέγοντος ὡς φωνὴ βροντῆς, ἔρχου.
6:1. Καὶ (And) εἶδον (I-had-seen) ὅτε (which-also) ἤνοιξεν (it-opened-up,"τὸ (the-one) ἀρνίον (a-Lamblet,"μίαν (to-one) ἐκ (out) τῶν (of-the-ones) ἑπτὰ (of-seven) σφραγίδων, (of-seals,"καὶ (and) ἤκουσα (I-heard) ἑνὸς (of-one) ἐκ (out) τῶν (of-the-ones) τεσσάρων ( of-four ) ζῴων (of-lifelets) λέγοντος (of-forthing) ὡς (as) φωνῇ (unto-a-sound) βροντῆς (of-a-thunder," Ἔρχου . ( Thou-should-come )
6:1. et vidi quod aperuisset agnus unum de septem signaculis et audivi unum de quattuor animalibus dicentem tamquam vocem tonitrui veniAnd I saw that the Lamb had opened one of the seven seals: and I heard one of the four living creatures, as it were the voice of thunder, saying: Come and see.
1. And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, Come.
And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see:

1: И я видел, что Агнец снял первую из семи печатей, и я услышал одно из четырех животных, говорящее как бы громовым голосом: иди и смотри.
6:1  καὶ εἶδον ὅτε ἤνοιξεν τὸ ἀρνίον μίαν ἐκ τῶν ἑπτὰ σφραγίδων, καὶ ἤκουσα ἑνὸς ἐκ τῶν τεσσάρων ζῴων λέγοντος ὡς φωνὴ βροντῆς, ἔρχου.
6:1. et vidi quod aperuisset agnus unum de septem signaculis et audivi unum de quattuor animalibus dicentem tamquam vocem tonitrui veni
And I saw that the Lamb had opened one of the seven seals: and I heard one of the four living creatures, as it were the voice of thunder, saying: Come and see.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Оставаясь в прежнем положении и прежнем состоянии духа, тайнозритель созерцает, как Агнец снимает первую печать книги и при этом слышит громовой (сильный) голос, который принадлежал одному из четырёх животных, - а какого, Иоанн не указывает. В выражении "иди (пусть идет, совершается) и смотри" нужно видеть безличное обращение, и его смысл можно передать так: пусть совершается то, чему надлежит быть по Божественному предопределению, ты же, Иоанн, смотри и запечатлей в своём уме.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Opening of the Seals.A. D. 95.
1 And I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. 2 And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

Here, 1. Christ, the Lamb, opens the first seal; he now enters upon the great work of opening and accomplishing the purposes of God towards the church and the world. 2. One of the ministers of the church calls upon the apostle, with a voice like thunder, to come near, and observe what then appeared. 3. We have the vision itself, v. 2. (1.) The Lord Jesus appears riding on a white horse. White horses are generally refused in war, because they make the rider a mark for the enemy; but our Lord Redeemer was sure of the victory and a glorious triumph, and he rides on the white horse of a pure but despised gospel, with great swiftness through the world. (2.) He had a bow in his hand. The convictions impressed by the word of God are sharp arrows, they reach at a distance; and, though the ministers of the word draw the bow at a venture, God can and will direct it to the joints of the harness. This bow, in the hand of Christ, abides in strength, and, like that of Jonathan, never returns empty. (3.) A crown was given him, importing that all who receive the gospel must receive Christ as a king, and must be his loyal and obedient subjects; he will be glorified in the success of the gospel. When Christ was going to war, one would think a helmet had been more proper than a crown; but a crown is given him as the earnest and emblem of victory. (4.) He went forth conquering, and to conquer. As long as the church continues militant Christ will be conquering; when he has conquered his enemies in one age he meets with new ones in another age; men go on opposing, and Christ goes on conquering, and his former victories are pledges of future victories. He conquers his enemies in his people; their sins are their enemies and his enemies; when Christ comes with power into their soul he begins to conquer these enemies, and he goes on conquering, in the progressive work of sanctification, till he has gained us a complete victory. And he conquers his enemies in the world, wicked men, some by bringing them to his foot, others by making them his footstool. Observe, From this seal opened, [1.] The successful progress of the gospel of Christ in the world is a glorious sight, worth beholding, the most pleasant and welcome sight that a good man can see in this world. [2.] Whatever convulsions and revolutions happen in the states and kingdoms of the world, the kingdom of Christ shall be established and enlarged in spite of all opposition. [3.] A morning of opportunity usually goes before a night of calamity; the gospel is preached before the plagues are poured forth. [4.] Christ's work is not all done at once. We are ready to think, when the gospel goes forth, it should carry all the world before it, but it often meets with opposition, and moves slowly; however, Christ will do his own work effectually, in his own time and way.
Adam Clarke: Commentary on the Bible - 1831
6:1: When the Lamb opened one of the seals - It is worthy of remark that the opening of the seals is not merely a declaration of what God will do, but is the exhibition of a purpose then accomplished; for whenever the seal is opened, the sentence appears to be executed. It is supposed that, from11:19, the calamities which should fall on the enemies of Christianity, and particularly the Jews, are pointed out under various images, as well as the preservation of the Christians under those calamities.
One of the four beasts - Probably that with the face of a lion. See Rev 4:7.
Come and see - Attend to what is about to be exhibited. It is very likely that all was exhibited before his eyes as in a scene, and he saw every act represented which was to take place, and all the persons and things which were to be the chief actors.
Albert Barnes: Notes on the Bible - 1834
6:1: And I saw - Or, I looked. He fixed his eye attentively on what was passing, as promising important disclosures. No one had been found in the universe who could open the seals but the Lamb of God Rev 5:2-4; and it was natural for John, therefore, to look upon the transaction with profound interest.
When the Lamb opened one of the seals - See the notes on Rev 5:1, Rev 5:5. This was the first or outermost of the seals, and its being broken would permit a certain portion of the volume to be unrolled and read. See the notes on Rev 5:1. The representation in this place is, therefore, that of a volume with a small portion unrolled, and written on both sides of the parchment.
And I heard, as it were the noise of thunder - One of the four living creatures speaking as with a voice of thunder, or with a loud voice.
One of the four beasts - notes on Rev 4:6-7. The particular one is not mentioned, though what is said in the subsequent verses leaves no doubt that it was the first in order as seen by John - the one like a lion, Rev 4:7. In the opening of the three following seals, it is expressly said that it was the second, the third, and the fourth of the living creatures that drew near, and hence the conclusion is certain that the one here referred to was the first. If the four living creatures be understood to be emblematic of the divine providential administration, then there was a propriety that they should be represented as summoning John to witness what was to be disclosed. These events pertained to the developments of the divine purposes, and these emblematic beings would therefore be interested in what was occurring.
Come and see - Addressed evidently to John. He was requested to approach and see with his own eyes what was disclosed in the portion of the volume now unrolled. He had wept much Rev 5:4 that no one was found who was worthy to open that book, but he was now called on to approach and see for himself. Some have supposed (Lord, in loco) that the address here was not to John, but to the horse and his rider, and that the command to them was not to "come and see," but to come forth, and appear on the stage, and that the act of the Redeemer in breaking the seal, and unrolling the scroll, was nothing more than an emblem signifying that it was by his act that the divine purposes were to be unfolded. But, in order to this interpretation, it would be necessary to omit from the Received Text the words καὶ βλέπε kai blepe - "and see." This is done, indeed, by Hahn and Tittmann, and this reading is followed by Prof. Stuart, though he says that the received text has "probability" in its favor, and is followed by some of the critical editions. The most natural interpretation, however, is that the words were addressed to John. John saw the Lamb open the seal; he heard the loud voice; he looked and beheld a white horse - that is, evidently, he looked on the unfolding volume, and saw the representation of a horse and his rider. That the voice was addressed to John is the common interpretation, is the most natural, and is liable to no real objection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: when: Rev 5:5-7
the noise: Rev 4:5, Rev 10:3, Rev 10:4, Rev 11:19
one: Rev 6:3, Rev 6:5, Rev 6:7, Rev 4:6, Rev 4:7; Act 4:20
Geneva 1599
6:1 And (1) I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.
(1) This is the second part of this first history (which I said was common and of the whole world) of the works of God in the government of all things. There are generally three parts to this: the forewarning, the caution, and the execution of all the evils which God sends on this world, which was scarcely postponed by him. The forewarning is set down in this chapter, the caution for preserving the Church is in the next chapter, and the execution is described in (Rev_ 8:9) In each part of the forewarning, there are three points: the distinct and express calling of John to prepare himself to take knowledge of the things that are to be showed to him in the opening of the seals, the sign, and the word expounding the sign. Though the express calling of John is used in only four of the signs, yet the same is also to be understood in the rest that follow. The author of the forewarnings is the Lamb as that word of the Father made the Mediator, opening the seals of the book. The instruments are the angels in most of the visions, who explain the sign and the words of it. Now this first verse contains an express calling of John to record the opening of the first seal.
John Gill
6:1 And I saw, when the Lamb opened one of the seals,.... Of the sealed book; one of the seven seals of it, as read the Alexandrian copy, the Vulgate Latin, and the Oriental versions, and the Complutensian edition; that is, the first; so "one" is used for first in Gen 1:5; and as appears from the following seals being called second, third, fourth, &c. These seals express events to be fulfilled; and therefore cannot respect the steps towards, and the signs of Jerusalem's destruction, and that itself, which had been accomplished some years before the vision of the seals; and which vision would have been needless: and these are called seals, because they were sealed among God's treasure, or were resolved on, and decreed by him; and because they were hidden and unknown until they came to pass; and when they were come to pass, they were pledges of what God would do in the destruction of Rome Papal, as here in the destruction of Rome Pagan: for these seals, at least the first six of them, concern the Pagan empire, and the state of the church in it; and are so many gradual steps to the ruin of it, and to the advancing and increasing of the kingdom of Christ; and these, with the seven trumpets, which the last seal introduces, reach from the times of the apostles to the end of time, as appears from Rev_ 10:6. Now the opening of these seals is the revealing of the events signified by them, and expressed in the hieroglyphics here made use of, and the fulfilment of them;
and I heard as it were the noise of thunder; a voice very loud and sonorous, exciting the attention of John:
one of the four beasts saying, come and see; this was the of the four living creatures, for the word one is used in the same sense as in the foregoing clause; and this creature was like to a lion, Rev_ 4:7; wherefore his voice was loud, as when a lion roars, Rev_ 10:3, and is fitly compared to thunder: there is no need to look out for any particular person, as intended by this living creature; or to conclude him to be Peter, as Grotius, who was dead before this seal was opened; or Quadratus, Aristides, and Justin Martyr, who courageously appeared in the Christian cause, and made very excellent apologies for it, with success, since these lived under the second seal; it is enough in general to understand the ministers of the Gospel, who, as sons of thunder, loudly and publicly preached the Gospel, and, as lions, boldly and bravely defended, and took notice of the power and providence of God in succeeding their ministry, and in weakening the kingdom of Satan in the Gentile world, and particularly in the Roman empire; and therefore are represented as calling to John to "come and see"; observe and take notice of the following hieroglyphic, representing the success of the Gospel ministry, , "come and see", is a phrase often used by the Jews, to stir up attention to what is about to be said; See Gill on Jn 1:46.
John Wesley
6:1 I heard one - That is, the first. Of the living creatures - Who looks forward toward the east.
Robert Jamieson, A. R. Fausset and David Brown
6:1 THE OPENING OF THE FIRST SIX OF THE SEVEN SEALS. (Rev. 6:1-17)
one of the seals--The oldest manuscripts, A, B, C, Vulgate, and Syriac read, "one of the seven seals."
noise--The three oldest manuscripts read this in the nominative or dative, not the genitive, as English Version, "I heard one from among the four living creatures saying, as (it were) the voice (or, 'as with the voice') of thunder." The first living creature was like a lion (Rev_ 4:7): his voice is in consonance. Implying the lion-like boldness with which, in the successive great revivals, the faithful have testified for Christ, and especially a little before His coming shall testify. Or, rather, their earnestness in praying for Christ's coming.
Come and see--One oldest manuscript, B, has "And see." But A, C, and Vulgate reject it. ALFORD rightly objects to English Version reading: "Whither was John to come? Separated as he was by the glassy sea from the throne, was he to cross it?" Contrast the form of expression, Rev_ 10:8. It is much more likely to be the cry of the redeemed to the Redeemer, "Come" and deliver the groaning creature from the bondage of corruption. Thus, Rev_ 6:2 is an answer to the cry, went (literally, "came") forth corresponding to "Come." "Come," says GROTIUS, is the living creature's address to John, calling his earnest attention. But it seems hard to see how "Come" by itself can mean this. Compare the only other places in Revelation where it is used, Rev_ 4:1; Rev_ 22:17. If the four living creatures represent the four Gospels, the "Come" will be their invitation to everyone (for it is not written that they addressed John) to accept Christ's salvation while there is time, as the opening of the seals marks a progressive step towards the end (compare Rev_ 22:17). Judgments are foretold as accompanying the preaching of the Gospel as a witness to all nations (Rev_ 14:6-11; Mt 24:6-14). Thus the invitation, "Come," here, is aptly parallel to Mt 24:14. The opening of the first four seals is followed by judgments preparatory for His coming. At the opening of the fifth seal, the martyrs above express the same (Rev_ 6:9-10; compare Zech 1:10). At the opening of the sixth seal, the Lord's coming is ushered in with terrors to the ungodly. At the seventh, the consummation is fully attained (Rev_ 11:15).
6:26:2: Եւ տեսի՝ եւ ահա ձի՛ սպիտակ, եւ որ հեծեալն էր ՚ի նմա՝ ունէր աղե՛ղն. եւ տուաւ նմա պսա՛կ, եւ եկն յաղթօղն զի յաղթեսցէ՛:
2 Եւ ահա տեսայ մի սպիտակ ձի. եւ նա, ով հեծել էր նրա վրայ, աղեղ ունէր. եւ նրան պսակ տրուեց. եւ եկաւ յաղթողը, որ յաղթի:
2 Ու տեսայ ճերմակ ձի մը, որուն վրայ հեծնողը աղեղ մը ունէր։ Պսակ մը տրուեցաւ անոր։ Անիկա յաղթող էր ու յաղթելու գնաց։
Եւ տեսի եւ ահա ձի սպիտակ, եւ որ հեծեալն էր ի նմա` ունէր աղեղն. եւ տուաւ նմա պսակ, եւ [80]եկն յաղթողն զի յաղթեսցէ:

6:2: Եւ տեսի՝ եւ ահա ձի՛ սպիտակ, եւ որ հեծեալն էր ՚ի նմա՝ ունէր աղե՛ղն. եւ տուաւ նմա պսա՛կ, եւ եկն յաղթօղն զի յաղթեսցէ՛:
2 Եւ ահա տեսայ մի սպիտակ ձի. եւ նա, ով հեծել էր նրա վրայ, աղեղ ունէր. եւ նրան պսակ տրուեց. եւ եկաւ յաղթողը, որ յաղթի:
2 Ու տեսայ ճերմակ ձի մը, որուն վրայ հեծնողը աղեղ մը ունէր։ Պսակ մը տրուեցաւ անոր։ Անիկա յաղթող էր ու յաղթելու գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: Я взглянул, и вот, конь белый, и на нем всадник, имеющий лук, и дан был ему венец; и вышел он [как] победоносный, и чтобы победить.
6:2  καὶ εἶδον, καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν ἔχων τόξον, καὶ ἐδόθη αὐτῶ στέφανος, καὶ ἐξῆλθεν νικῶν καὶ ἵνα νικήσῃ.
6:2. καὶ (And) εἶδον, (I-had-seen,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ," ἵππος ( a-horse ) λευκός , ( white ) καὶ (and) ὁ (the-one) καθήμενος ( sitting-down ) ἐπ' (upon) αὐτὸν (to-it) ἔχων (holding) τόξον, (to-a-bow,"καὶ (and) ἐδόθη (it-was-given) αὐτῷ (unto-it) στέφανος, (a-wreath,"καὶ (and) ἐξῆλθεν (it-had-came-out) νικῶν (conquering-unto) καὶ (and) ἵνα (so) νικήσῃ. (it-might-have-conquered-unto)
6:2. et vidi et ecce equus albus et qui sedebat super illum habebat arcum et data est ei corona et exivit vincens ut vinceretAnd I saw: and behold a white horse, and he that sat on him had a bow, and there was a crown given him, and he went forth conquering that he might conquer.
2. And I saw, and behold, a white horse, and he that sat thereon had a bow; and there was given unto him a crown: and he came forth conquering, and to conquer.
And I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer:

2: Я взглянул, и вот, конь белый, и на нем всадник, имеющий лук, и дан был ему венец; и вышел он [как] победоносный, и чтобы победить.
6:2  καὶ εἶδον, καὶ ἰδοὺ ἵππος λευκός, καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν ἔχων τόξον, καὶ ἐδόθη αὐτῶ στέφανος, καὶ ἐξῆλθεν νικῶν καὶ ἵνα νικήσῃ.
6:2. et vidi et ecce equus albus et qui sedebat super illum habebat arcum et data est ei corona et exivit vincens ut vinceret
And I saw: and behold a white horse, and he that sat on him had a bow, and there was a crown given him, and he went forth conquering that he might conquer.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: По снятии первой печати Иоанн видит выступающим белого коня и на нем всадника. Самый всадник охарактеризован очень кратко и общими чертами. Тайнозритель во всем видении главное внимание обращает нa коней и на цвет их масти, о всадниках же говорит лишь по связи с конями. Посему при изъяснении видений нужно более всего обращать внимание на образы коней и на их масти. Конь есть самый естественный символ движения, войны. Здесь конь белого цвета, следовательно, и под движением нужна разуметь движение духовного, высшего свойства чистое (белое) и по своим целям и по своим средствам. Это движение, очевидно, то, которое произошло на земле вследствие христианской проповеди. А победоносный вид всадника находит себе объяснение в тех успехах, которыми сопровождалась эта христианская проповедь. Всадник управляет конем, так и Иисус Христос управлял апостолами и их преемниками в распространении Евангелия.
Adam Clarke: Commentary on the Bible - 1831
6:2: A white horse - Supposed to represent the Gospel system, and pointing out its excellence, swiftness, and purity.
He that sat on him - Supposed to represent Jesus Christ.
A bow - The preaching of the Gospel, darting conviction into the hearts of sinners.
A crown - The emblem of the kingdom which Christ is to establish on earth.
Conquering, and to conquer - Overcoming and confounding the Jews first, and then the Gentiles; spreading more and more the doctrine and influence of the cross over the face of the earth.
Albert Barnes: Notes on the Bible - 1834
6:2: And I saw, and behold - A question has arisen as to the mode of representation here: whether what John saw in these visions was a series of pictures, drawn on successive portions of the volume as one seal was broken after another; or whether the description of the horses and of the events was written on the volume, so that John read it himself, or heard it read by another; or whether the opening of the seal was merely the occasion of a scenic representation, in which a succession of horses was introduced, with a written statement of the events which are referred to. Nothing is indeed said by which this can be determined with certainty; but the most probable supposition would seem to be that there was some pictorial representation in form and appearance, such as he describes in the opening of the six seals. In favor of this it may be observed:
(1) that, according to the interpretation of Rev 6:1, it was something in or on the volume - since he was invited to draw nearer, in order that he might contemplate it.
(2) each one of the things under the first five seals, where John uses the word "saw," is capable of being represented by a picture or painting.
(3) the language used is not such as would have been employed if he had merely read the description, or had heard it read.
(4) the supposition that the pictorial representation was not in the volume, but that the opening of the seal was the occasion merely of causing a scenic representation to pass before his mind, is unnatural and forced.
What would be the use of a sealed volume in that case? What the use of the writing within and without? On this supposition the representation would be that, as the successive seals were broken, nothing was disclosed in the volume but a succession of blank portions, and that the mystery or the difficulty was not in anything in the volume, but in the want of ability to summon forth these successive scenic representations. The most obvious interpretation is, undoubtedly, that what John proceeds to describe was in some way represented in the volume; and the idea of a succession of pictures or drawings better accords with the whole representation, than the idea that it was a mere written description. In fact, these successive scenes could be well represented now in a pictorial form on a scroll.
And behold a white horse - In order to any definite understanding of what was denoted by these symbols, it is proper to form in our minds, in the first place, a clear conception of what the symbol properly represents, or an idea of what it would naturally convey. It may be assumed that the symbol was significant, and that there was some reason why that was used rather than another; why, for instance, a horse was employed rather than an eagle or a lion; why a white horse was employed in one case, and a red one, a black one, a pale one in the others; why in this case a bow was in the hand of the rider, and a crown was placed on his head. Each one of these particulars enters into the constitution of the symbol; and we must find something in the event which fairly corresponds with each - for the symbol is made up of all these things grouped together. It may be further observed, that where the general symbol is the same - as in the opening of the first four seals - it may be assumed that the same object or class of objects is referred to; and the particular things denoted, or the diversity in the general application, is to be found in the variety in the representation - the color, etc., of the horse, and the arms, apparel, etc., of the rider. The specifications under the first seal are four:
(1) the general symbol of the horse - common to the first four seals;
(2) the color of the horse;
(3) the fact that he that sat on him had a bow; and,
(4) that a crown was given him by someone, as indicative of victory.
The question now is, what these symbols would naturally denote:
(1) The horse. The meaning of this symbol must be drawn from the natural use to which the symbol is applied, or the characteristics which it is known to have; and it may be added, that there might have been something for which that was best known in the time of the writer who uses it, which would not be so prominent at another period of the world, or in another country, and that it is necessary to have that before the mind in order to obtain a correct understanding of the symbol. The use of the horse, for instance, may have varied at different times to some degree; at one time the pRev_ailing use of the horse may have been for battle; at another for rapid marches - as of cavalry; at another for draught; at another for races; at another for conveying messages by the establishment of posts or the appointment of couriers. To an ancient Roman the horse might suggest prominently one idea; to a modern Arab another; to a teamster in Holland another. The things which would be most naturally suggested by the horse as a symbol, as distinguished, for instance, from an eagle, a lion, a serpent, etc., would be the following:
(a) War, as this was probably one of the first uses to which the horse was applied. So, in the magnificent description of the horse in Job 39:19-25, no notice is taken of any of his qualities but those which pertain to war. See, for a full illustration of this passage, and of the frequent reference in the classic writers to the horse as connected with war, Bochart, Hieroz. lib. ii, c. viii., particularly p. 149. Compare Virgil, Geor. 3:83, 84:
"Si qua sonum procul arma dedere,
Stare loco nescit, micat auribus, et tremit artus."
Ovid, Metam. iii:
"Ut fremit acer equus, cum bellicus, aere canoro.
Signa dedit tubicen, pugnaeque assumit amorem."
Silius, lib. xiii:
"Is trepido alituum tinnitu, et stare neganti,
Imperitans violenter equo."
So Solomon says Pro 21:31, "The horse is prepared against the day of battle." So in Zac 10:3, the prophet says, God had made the house of Judah "as his goodly horse in the battle"; that is, he had made them like the victorious war-horse.
(b) As a consequence of this, and of the conquests achieved by the horse in war, he became the symbol of conquest - of a people that could not be overcome. Compare the above reference in Zech. Thus, in Carthage the horse was an image of victorious war, in contradistinction to the ox, which was an emblem of the arts of peaceful agriculture. This was based on a tradition respecting the foundation of the city, referred to by Virgil, Aeneas i. 442-445:
"Quo primum jactati undis et turbine Poeni.
Effodere loco signum, quod regia Juno.
Monstrarat, caput acris equi: sic nam fore bello.
Egregiam, et facilem victu per Secula gentem."
In reference to this circumstance Justin (lib. xviii. 5) remarks, that "in laying the foundations of the city the head of an ox was found, which was regarded as an emblem of a fruitful land, but of the necessity of labor and of dependence; on which account the city was transferred to another place. Then the head of a horse was found, and this was regarded as a happy omen that the city would be warlike and prosperous." Compare Creuzer, Symbolik, vol. ii. p. 456.
(c) The horse was an emblem of fleetness, and, consequently, of the rapidity of conquest. Compare Joe 2:4; "The appearance of them is as the appearance of horses; and as horsemen, so shall they run." Jer 4:13; "behold, he shall come up as clouds, and his chariots shall be as the whirlwind; his horses are swifter than eagles." Compare Job 39:18.
(d) The horse is an emblem of strength, and consequently of safety. Psa 147:10; "he delighteth not in the strength of the horse." In general, then, the horse would properly symbolize war, conquest, or the rapidity with which a message is conveyed. The particular character or complexion of the event - as peaceful or warlike, prosperous or adverse - is denoted by the color of the horse, and by the character of the rider.
(2) the color of the horse: "a white horse." It is evident that this is designed to be significant, because it is distinguished from the red, the black, and the pale horse, referred to in the following verses. In general, it may be observed that white is the emblem of innocence, purity, prosperity - as the opposite is of sickness, sin, calamity. If the significance of the emblem turned alone on the color, we should look to something cheerful, prosperous, happy as the thing that was symbolized. But the significance in the case is to be found not only in the color - white - but in the horse that was white; and the inquiry is, what would a horse of that color properly denote; that is, on what occasions, and with reference to what ends, was such a horse used? Now, the general notion attached to the mention of a white horse, according to ancient usage, would be that of state and triumph, derived from the fact that white horses were rode by conquerors on the days of their triumph; that they were used in the marriage cavalcade; that they were employed on coronation occasions, etc. In the triumphs granted by the Romans to their victorious generals, after a procession composed of musicians, captured princes, spoils of battle, etc., came the conqueror himself, seated on a high chariot drawn by four white horses, robed in purple, and wearing a wreath of laurel (Eschenburg, "Man. of Class." Literature, p. 283. Compare Ovid de Arte Amandi, lib. v. 214). The name of λευκιππος leukippos - leucippos - was given to Proserpine, because she was borne from Hades to Olympus in a chariot drawn by white horses (Scol. Pind. Ol. vi. 161. See Creuzer's Symbol. iv. 253). White horses are supposed, also, to excel others in fleetness. So Horace, Sat. lib. i. vii. 8:
"Sisennas, Barrosque ut equis praecurreret albis."
So Plaut. Asin. ii. 2, 12. So Homer, Iliad K. 437:
Λευκότεροι χιονος, θείειν δ ̓ ἀνέμοισιν ὁμοῖοι
Leukoteroi chionos, theiein d' anemoisin homoioi"Whiter than the snow, and swifter than the winds."
And in the Aeneid, where Turnus was about to contend with Aeneas, he demanded horses:
"Qui candore nives anteirent cursibus auras."
"Which would surpass the snow in whiteness, and the wind in fleetness" (Aeneas xii. 84).
So the poets everywhere describe the chariot of the sun as drawn by while horses (Bochart, ut supra). So conquerors and princes are everywhere represented as borne on white horses. Thus, Propertius, lib. iv. eleg. i.:
"Quatuor huic albos Romulus egit equos."
So Claudian, lib. ii., de Laudibus Stilichonis:
"Deposits mitis clypeo, candentibus urbem.
Ingreditur trabeatus equis."
And thus Ovid (lib. i. de Arte) addresses Augustus, auguring that he would return a victor:
"Ergo erit illa dies, qua tu, Pulcherrime rerum,
Quatuor in niveis aureus ibis equis."
The preference of "white" to denote triumph or victory was early referred to among the Hebrews. Thus, Jdg 5:10, in the Song of Deborah:
"Speak, ye that ride on white asses,
Ye that sit in judgment,
And walk by the way."
The expression, then, in the passage before us, would properly refer to some kind of triumph; to some joyous occasion; to something where there was success or victory; and, so far as this expression is concerned, would refer to any kind of triumph, whether of the gospel or of victory in war.
(3) the bow: "and he that sat on him had a bow." The bow would be a natural emblem of war - as it was used in war; or of hunting - as it was used for that purpose. It was a common instrument of attack or defense, and seems to have been early invented, for it is found in all rude nations. Compare Gen 27:3; Gen 48:22; Gen 49:24; Jos 24:12; Sa1 18:4; Psa 37:15; Isa 7:24. The bow would be naturally emblematic of the following things:
(a) War. See the passages above.
(b) Hunting. Tires it was one of the emblems of Apollo as the god of hunting.
(c) The effect of truth - as what secured conquest, or overcame opposition in the heart.
So far as this emblem is concerned, it might denote a warrior, a hunter, a preacher, a ruler - anyone who exerted power over others, or who achieved any kind of conquest over them.
(4) the crown: "and a crown was given unto him." The word used here - στέφανος stephanos - means a circlet, chaplet, or crown - usually such as was given to a victor, Co1 9:25. It would properly be emblematic of victory or conquest - as it was given to victors in war, or to the victors at the Grecian games, and as it is given to the saints in heaven regarded as victors, Rev 4:4, Rev 4:10; Ti2 4:8. The crown or chaplet here was "given" to the rider as significant that he would be victorious, not that he had been; and the proper reference of the emblem was to some conquest yet to be made, not to any which had been made. It is not said by whom this was given to the rider; the material fact being only that such a diadem was conferred on him.
(5) the going forth to conquest: "and he went forth, conquering and to conquer." He went forth as a conqueror, and that he might conquer. That is, he went forth with the spirit, life, energy, determined purpose of one who was confident that he would conquer, and who had the port and bearing of a conqueror. John saw in him two things: one, that he had the aspect or port of a conqueror - that is, of one who had been accustomed to conquest, and who was confident that he could conquer; the ether was, that this was clearly the design for which he went forth, and this would be the result of his going forth.
Having thus inquired into the natural meaning of the emblems used, perhaps the proper work of an expositor is done, and the subject might be left here. But the mind naturally asks what was this designed to signify, and to what events are these things to be applied? On this point it is scarcely necessary to say, that the opinions of expositors have been almost as numerous as the expositors themselves, and that it would be a hopeless task, and as useless as hopeless, to attempt to enumerate all the opinions entertained. They who are desirous of examining those opinions must be referred to the various books on the Apocalypse where they may be found. Perhaps all the opinions entertained, though presented by their authors under a great variety of forms, might be referred to three:
(1) That the whole passage in Rev_. 6-11 refers to the destruction of Jerusalem and the wasting of Judaea, principally by the Romans - and particularly the humiliation and prostration of the Jewish persecuting enemies of the church: on the supposition that the book was written before the destruction of Jerusalem. This is the opinion of Prof. Stuart, and of those generally who hold that the book was written at that time.
(2) the opinion of those who suppose that the book was written in the time of Domitian, about 95 or 96 a. d., and that the symbols refer to the Roman affairs subsequent to that time. This is the opinion of Mede, Elliott, and others.
(3) the opinions of those who suppose that the different horses and horsemen refer to the Saviour, to ministers of the gospel, and to the various results of the ministry. This is the opinion of Mr. David C. Lord and others. My purpose does not require me to examine these opinions in detail. Justice could not be done to them in the limited compass which I have; and it is better to institute a direct inquiry whether any events are known which can be regarded as corresponding with the symbols here employed. In regard to this, then, the following things may be referred to:
(a) It will be assumed here, as elsewhere in these notes, that the Apocalypse was written in the time of Domitian, about 95 a. d. or 96 a. d. For the reasons for this opinion, see the Introduction, 2. Compare an article by Dr. Geo. Duffield in the Biblical Repository, July, 1847, pp. 385-411. It will also be assumed that the book is inspired, and that it is not to be regarded and treated as a work of mere human origin. These suppositions will preclude the necessity of any reference in the opening of the seals to the time of Nero, or to the events pertaining to the destruction of Jerusalem and the over throw of the Jewish persecuting enemies of the church - for the opinion that those events are referred to can be held only on one of two suppositions: either that the work was written in the time of Nero, and before the Jewish wars, as held by Prof. Stuart and others; or that it was penned after the events referred to had occurred, and is such a description of the past as could have been made by one who was uninspired.
(b) It is to be presumed that the events referred to, in the opening of the first seal, would occur soon after the time when the vision appeared to John in Patmos. This is clear, not only because that would be the most natural supposition, but because it is fairly implied in Rev 1:1; "The Revelation of Jesus Christ, which God gave unto him to show unto his servants things which must shortly come to pass." See the notes on that verse. Whatever may be said of some of those events - those lying most remotely in the series - it would not accord with the fair interpretation of the language to suppose that the beginning of the series would be far distant, and we therefore naturally look for that beginning in the age succeeding the time of the apostle, or the reign of Domitian.
(c) The inquiry then occurs whether there were any such events in that age as would properly be symbolized by the circumstances before us - the horse; the color of the horse; the how in the hand of the rider; the crown given him; the state and hearing of the conqueror.
(d) Before proceeding to notice what seems to me to be the interpretation which best accords with all the circumstances of the symbol, it may be proper to refer to the only other one which has any plausibility, and which is adopted by Grotius, by the author of Hyponoia, by Dr. Keith (Signs of the Times, 1:181ff), by Mr. Lord, and others, that this refers to Christ and his church - to Christ and his ministers in spreading the gospel. The objections to this class of interpretations seem to me to be insuperable:
(1) The whole description, so far as it is a representation of triumph, is a representation of the triumph of war, not of the gospel of peace. All the symbols in the opening of the first four seals are warlike; all the consequences in the opening of each of the seals where the horseman appears, are such as are usually connected with war. It is the march of empire, the movement of military power.
(2) a horseman thus armed is not the usual representation of Christ, much less of his ministers or of his church. Once indeed Rev 19:14-16 Christ himself is thus represented; but the ordinary representation of the Saviour in this book is either that of a man - majestic and glorious, holding the stars in his right hand - or of a lamb. Besides, if it were the design of the emblem to refer to Christ, it must be a representation of him personally and literally going forth in this manner; for it would be incongruous to suppose that this relates to him, and then to give it a metaphorical application, referring it not to himself, but to his truth, his gospel, his ministers.
(3) if there is little probability that this refers to Christ, there is still less that it refers to ministers of the gospel - as held by Lord and others - for such a symbol is employed nowhere else to represent an order of ministers, nor do the circumstances find a fulfillment in them. The minister of the gospel is a herald of peace, and is employed in the service of the Prince of Peace. He cannot well be represented by a warrior, nor is he in the Scriptures. In itself considered, there is nothing more unlike or incongruous than a warrior going forth to conquest with hostile arms, and a minister of Christ.
(4) besides, this representation of a horse and his rider, when applied in the following verses, on this principle becomes most forced and unnatural. If the warrior on the white horse denotes the ministry, then the warrior on the red horse, the black horse, the pale horse, must denote the ministry also, and nothing is more fanciful and arbitrary than to attempt to apply these to teachers of various kinds of error - error denoted by the red, black, and pale color - as must be done on that supposition. It seems plain, therefore, to me, that the representation was not designed to symbolize the ministry, or the state of the church considered with reference to its extension, or the various forms of belief which pRev_ailed. But if so, it only remains to inquire whether a state of things existed in the Roman world of which these would be appropriate symbols. We have, then, the following facts, which are of such a nature as would properly be symbolized by the horse of the first seal; that is, they are such facts that if one were to undertake to devise an appropriate symbol of them since they occurred, they would be well represented by the image here employed:
(1) It was in general a period of prosperity, of triumph, of conquest - well represented by the horseman on the white horse going forth to conquest. I refer now to the period immediately succeeding the time of John's banishment, embracing some ninety years, anti extending through the successive reigns of Nerva, Trajan, Adrian, and the two Antonines, from the death of Domitian, 96 a. d., to the accession of Commodus, and the peace made by him with the Germans, 180 a. d. As an illustration of this period, and of the pertinency of the symbol, I will first copy from an historical chart drawn up with no reference to the symbol here, and in the mind of whose author the application to this symbol never occurred. The chart, distinguished for accuracy, is that of A. S. Lyman, published 1845 a. d. The following is the account of this period, beginning at the death of Domitian: "Domitian, a cruel tyrant, the last of the twelve Caesars." (His death, therefore, was an important epoch.) "96 a. d. Nerva, noted for his virtues, but enfeebled by age." "98 a. d. Trajan, a great general, and popular emperor; under him the empire attains its greatest extent." "117 a. d. Adrian, an able sovereign; spends thirteen years traveling through the empire, reforming abuses and rebuilding cities." "138 a. d. Antonions Pius, celebrated for his wisdom, virtue, and humanity." "161 a. d. Marcus Aurelius Antoninus, the Stoic Philosopher, noted for his virtues."
Then begins a new era - a series of wicked princes and of great calamities. The next entry in the series is, "180 a. d. Commodus, profligate and cruel." Then follows a succession of princes of the same general description. Their character will be appropriately considered under the succeeding seals. But in regard to the period now supposed to be represented by the opening of the first seal, anti the general applicability of the description here to that period, we have the fullest testimony in Mr. Gibbon, in his Decline and Fall of the Roman Empire: a writer who, sceptic as he was, seems to have been raised up by Divine Providence to search deeply into historic records, and to furnish an inexhaustible supply of materials in confirmation of the fulfillment of the pro phecies, and of the truth of Revelation. For:
(1) he was eminently endowed by talent, and learning, and patience, and general candor, and accuracy, to prepare a history of that period of th world, and to place his name in the very first rank of historians.
(2) his history commences at about the period supposed in this interpretation to be referred to by these symbols, and extends over a very considerable portion of the time embraced in the book of Revelation.
(3) it cannot be alleged that he was biassed in his statements of facts by a desire to favor Revelation; nor can it be charged on him that he perverted facts with a view to overthrow the authority of the volume of inspired truth. He was, indeed, thoroughly skeptical as to the truth of Christianity, and he lost no opportunity to express his feelings toward it by a sneer - for it seems to have been an unfortunate characteristic of his mind to sneer at everything - but there is no evidence that he ever designedly perverted a fact in history to press it into the service of infidelity, or that he designedly falsified a statement for the purpose of making it bear against Christianity. It cannot be suspected that he had any design, by the statements which he makes, to confirm the truth of Scripture prophecies. Infidels, at least, are bound to admit his testimony as impartial.
(4) not a few of the most clear and decisive proofs of the fulfillment of prophecies are to be found in his history. They are frequently such statements as would be expected to occur in the writings of a partial friend of Christianity who was endeavoring to make the records of history speak out in favor of his religion; and if they had been found in such a writer, they would be suspected of having been shaped with a view to the confirmation of the prophecies, and it may be added also with an intention to defend some favorite interpretation of the Apocalypse. In regard to the passage before us - the opening of the first seal and the general explanation of the meaning of that seal, above given, there is a striking resemblance between that representation and the state of the Roman empire as given by Mr. Gibbon at the period under consideration - from the end of the reign of Domitian to the accession of Commodes. By a singular coincidence Mr. Gibbon begins his history at about the period supposed to be referred to by the opening of the seal - the period following the death of Domitian, 96 a. d. Thus, in the opening sentences of his work he says: "In the second century of the Christian era the empire of Rome comprehended the fairest part of the earth, and the most civilized portion of mankind. During a happy period of more than fourscore years the public administration was conducted by the virtue and abilities of Nerva, Trajan, Adrian, and the two Antenines. It is the design of this and the two succeeding chapters to describe the prosperous condition of their empire; and afterward, from the death of Marcus Antoninus, to deduce the most important circumstances of its decline and fall; a Rev_olution which will ever be remembered, and is still felt by the nations of the earth," vol. i. 1.
Before Mr. Gibbon proceeds to give the history of the fall of the empire, he pauses to describe the happy condition of the Roman world during the period now referred to - for this is substantially his object in the first three chapters of his history. The titles of these chapters will show their object. They are respectively the following: Ch. i., "The Extent and Military Force of the Empire, in the Age of the Antonines"; ch. ii., "Of the Union and Internal Prosperity of the Roman Empire, in the Age of the Antonines"; ch. iii., "Of the Constitution of the Roman Empire, in the Age of the Antonines." In the language of another, this is "the bright ground of his historic picture, from which afterward more effectively to throw out in deep coloring the successive traits of the empire's corruption and decline" (Elliott). The introductory remarks of Mr. Gibbon, indeed, professedly refer to "the age of the Antenines" (138-180 a. d.); but that he designed to describe, under this general title, the actual condition of the Roman world during the period which I suppose to be embraced under the first seal, as a time of prosperity, triumph, and happiness - from Domitian to Commodes - is apparent from a remarkable statement which there will be occasion again to quote, in which he expressly designates this period in these words: "If a man were called to fix the period in the history of the world during which the condition of the human race was most happy and prosperous, he would, without hesitation, name what elapsed from the death of Domitian to the accession of Commodus," i. 47.
The same thing is apparent also from a remark of Mr. Gibbon in the general summary which he makes of the Roman affairs, showing that this period constituted, in his view, properly an era in the condition of the world. Thus, he says (i. 4): "Such was the state of the Roman frontiers, and such the maxims of imperial policy, from the death of Augustus to the accession of Trajan." This was 98 a. d. The question now is, whether, during this period, the events in the Roman empire were such as accord with the representation in the first seal. There was nothing in the first century that could accord with this; and if John wrote the Apocalypse at the time supposed (95 or 96 a. d.), of course it does not refer to that. Respecting that century Mr. Gibbon remarks: "The only accession which the Roman empire received, during the first century of the Christian era, was the province of Britain. In this single instance the successors of Caesar and Augustus were persuaded to follow the example of the former rather than the precept of the latter. After a war of about forty years, undertaken by the most stupid, maintained by the most dissolute, and terminated by the most timid of all the emperors, the far greater part of the island submitted to the Roman yoke," i. 2, 3.
Of course the representation in the first seal could not be applied to such a period as this. In the second century, however, and especially in the early part of it - the beginning of the period supposed to be embraced in the opening of the first seal - a different policy began to pRev_ail, and though the main characteristic of the period, as a whole, was comparatively peaceful, yet it began with a career of conquests, and its general state might be characterized as triumph and prosperity. Thus, Mr. Gibbon speaks of Trajan on his accession after the death of Nerva: "That virtuous and active prince had received the education of a soldier, and possessed the talents of a general. The peaceful system of his predecessors was interrupted by scenes of war and conquest; and the legions, after a long interval, beheld a military emperor at their head. The first exploits of Trajan were against the Dacians, the most warlike of men, who dwelt beyond the Danube, and who, during the reign of Domitian, had insulted the majesty of Rome. This memorable war, with a very short suspension of hostilities, lasted five years; and as the emperor could exert, without control, the whole force of the state, it was terminated by an absolute submission of the barbarians. The new province of Dacia, which formed a second exception to the precept of Augustus, was about thirteen hundred miles in circumference," i. 4.
Speaking of Trajan (p. 4), he says further: "The praises of Alexander, transmitted by a succession of poets and historians, had kindled a dangerous emulation in the mind of Trajan. Like him, the Roman emperor undertook an expedition against the nations of the East; but he lamented with a sigh that his advanced age scarcely left him any hopes of equalling the renown of the son of Phil Yet the success of Trajan, however transient, was rapid and specious. The degenerate Parthians, broken by intestine discord, fled before his arms. He descended the river Tigris, in triumph, from the mountains of Armenia to the Persian Gulf. He enjoyed the honor of being the first, as he was the last, of the Roman generals who ever navigated that remote sea. His fleets ravaged the coasts of Arabia; and Trajan vainly flattered himself that he was approaching toward the confines of India. Every day the astonished senate received the intelligence of new names and new nations that acknowledged his sway.
They were informed that the kings of Bosphorus, Colchis, lberia, Albania, Osrhoene, and even the Parthian monarch himself, had accepted their diadems from the hand of the emperor; that the independent tribes of the Median and Carduchian hills had implored his protection; and that the rich countries of Armenia, Mesopotamia, and Assyria were reduced into the state of provinces." Of such a reign what more appropriate symbol could there be than the horse and the rider of the first seal? If Mr. Gibbon had been writing a designed commentary on this, what more appropriate language could he have used in illustration of it? The reign of Hadrian, the successor of Trajan (117-138 a. d.), was comparatively a reign of peace - though one of his first acts was to lead an expedition into Britain: but though comparatively a time of peace, it was a reign of prosperity and triumph. Mr. Gibbon, in the following language, gives a general characteristic of that reign: "The life of Hadrian was almost a perpetual journey; and as he possessed the various talents of the soldier, the statesman, and the scholar, he gratified his curiosity in the discharge of his duty. careless of the difference of seasons and of climates, he marched on foot, and bareheaded, over the snows of Caledonia and the sultry plains of Upper Egypt; nor was there a province of the empire which, in the course of his reign, was not honored with the presence of the monarch," p. 5.
On p. 6, Mr. Gibbon remarks of this period: "The Roman name was Rev_ered among the remote nations of the earth. The fiercest barbarians frequently submitted their differences to the arbitration of the emperor; and we are informed by a contemporary historian that he had seen ambassadors who were refused the honor which they came to solicit, of being admitted into the rank of subjects." And again, speaking of the reign of Hadrian, Mr. Gibbon remarks (i. 45): "Under his reign, as has been already mentioned, the empire flourished in peace and prosperity. He encouraged the arts, reformed the laws, asserted military discipline, and visited all the provinces in person." Hadrian was succeeded by the Antonines, Antoninus Pins and Marcus Aurelius (the former from 138 a. d. to 161 a. d.; the latter from 161 a. d. to the accession of Commodus, 180 a. d.). The general character of their reigns is well known.
It is thus stated by Mr. Gibbon: "The two Antenines governed the world for 42 years with the same invariable spirit of wisdom and virtue. Their united reigns are possibly the only period of history in which the happiness of a great people was the sole object of government," i. 46. And after describing the state of the empire in respect to its military and naval character, its roads, and architecture, and constitution, and laws, Mr. Gibbon sums up the whole description of this period in the following remarkable words (vol. i. p. 47): "If a man were called to fix the period in the history of the world during which the condition of the human race was most happy and prosperous, he would, without hesitation, name what elapsed from the death of Domitian to the accession of Commodus. The vast extent of the Roman empire was governed by absolute power, under the guidance of virtue and wisdom. The armies were restrained by the firm but gentle hands of four successive emperors, whose characters and authority commanded involuntary respect. The forms of the civil administration were carefully preserved by Nerva, Trajan, Hadrian, and the Antonines, who delighted in the image of liberty, and were pleased with considering themselves as the accountable ministers of the laws. Such princes deserved the honor of restoring the republic, had the Romans of their days been capable of enjoying a rational freedom." If it be supposed now that John designed to represent this period of the world, could he have chosen a more expressive and significant emblem of it than occurs in the horseman of the first seal? If Mr. Gibbon had intended to prepare a commentary on it, could he have shaped the facts of history so as better to furnish an illustration?
(2) the particular things represented in the symbol:
(a) The bow - a symbol of war. Mr. Elliott has endeavored to show that the bow at that period was especially the badge of the Cretians, and that Nerva, who succeeded Domitian, was a Cretian by birth. The argument is too long to be abridged here, but, if well founded, the fulfillment is remarkable; for although the sword or the javelin was usually the badge of the Roman emperor, if this were so, there would be a special propriety in making the bow the badge during this period. See Elliott, vol. 1, pp. 133-140. But whatever may be said of this, the bow was so generally the badge of a warrior, that there would be no impropriety in using it as a symbol of Roman victory.
(b) The crown - στέφανος stephanos - was, up to the time of Aurelian, 270 a. d. (see Spanheim, p. 60), the distinguishing badge of the Roman emperor; after that, the diadem, set with pearls and other jewels, was adopted and worn. The crown, composed usually of laurel, was properly the badge of the emperor considered as a military leader or commander. See Elliott, 1:130. At the period now under consideration the proper badge of the Roman emperor would be the crown; after the time of Aurelian, it would have been the diadem. In illustration of this, two engravings have been introduced, the first representing the emperor Nerva with the crown, or στέφανος stephanos, the second the emperor Valentinian, with the diadem.
(c) The fact that the crown was given to the rider. It was common among the Romans to represent an emperor in this manner; either on medals, bas-reliefs, or triumphal arches. The emperor appears going forth on horseback, and with Victory represented as either crowning him, or as preceding him with a crown in her hand to present to him. The engraving below, copied from one of the basreliefs on a triumphal arch erected to Claudius Drusus on occasion of his victories over the Germans, will furnish a good illustration of this, and, indeed, is so similar to the symbol described by John, that the one seems almost a copy of the other. Except that the bow is missing, nothing could have a closer resemblance; and the fact that such symbols were employed, and were well understood by the Romans, may be admitted to be a confirmation of the view above taken of the meaning of the first seal. Indeed, so many things combine to confirm this, that it seems impossible to be mistaken in regard to it: for if it should be supposed that John lived after this time, and that he meant to furnish a striking emblem of this period of Roman history, he could not have employed a more significant and appropriate symbol than he has done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: a white: This seems to be a representation of the person and dignity of Christ, and the mild and beneficent triumphs of his Gospel over all the powers of paganism. Rev 19:11, Rev 19:14; Zac 1:8, Zac 6:3-8
and he that: Psa 45:3-5, Psa 76:7
and a: Rev 14:14, Rev 19:12; Zac 6:11-13; Mat 28:18
and he went: Rev 11:15, Rev 11:18, Rev 15:2, Rev 17:14; Psa 98:1, Psa 110:2; Isa 25:8; Rom 15:18, Rom 15:19; Co1 15:25, Co1 15:55-57; Co2 10:3-5
Geneva 1599
6:2 And (2) I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.
(2) The first sign, joined with a declaration, is that because of the sins and horrible rebellion of the world, God will invade the world: and first of all will suddenly, mightily, and gloriously, as if with arrows of pestilence from a distance, beat down the same as Judge, and triumph over it as conqueror.
John Gill
6:2 And I saw, and behold a white horse,.... Representing the ministration of the Gospel in the times of the apostles, which were just now finishing, John being the last of them, who saw this vision; and the "horse" being a swift, majestic, and warlike creature, and fearless of opposition and war, may design the swift progress of the Gospel in the world, the majesty, power, and authority with which it came, and opposition it met with, and which was bore down before it; and its "white" colour may denote the purity of Gospel truths, the peace it proclaims, the joy brings, and the triumph that attends it, on account of victories obtained by it, and which is afterwards suggested: white horses were used in triumphs, in token of victory (n); a white horse, in a dream, is a good sign with the Jews (o); and Astrampsychus says (p), a vision of white horses is an apparition of angels; and so one of those angels which the Jews suppose to have the care of men, and the preservation of them, is said (q) to ride by him, and at his right hand, upon a white horse; but the rider here is not an angel, but the head of all principality and power:
and he that sat on him had a bow; with arrows; the bow is the word of the Gospel, and the arrows the doctrines of it; see Hab 3:9; so called for their swift motion, sudden and secret striking, piercing, and penetrating nature, reaching to the very hearts of men; laying open the secret thoughts and iniquity thereof; wounding, and causing them to fall, and submit themselves to the sceptre of Christ's kingdom:
and a crown was given unto him; by God the Father; expressive of Christ's regal power and authority, of his honour and dignity, and of his victories and conquests:
and he went forth, conquering and to conquer; in the ministration of the Gospel, which went forth, as did all the first ministers of it, from Jerusalem, to the several parts of the world; from the east, on which side of the throne was the first living creature, who called upon John to come and see this sight, as the standard of the tribe of Judah, which had a lion upon it, was on the east side of the camp of Israel; and out of Zion went forth the word of the Lord, which was very victorious, both among Jews and Gentiles, to the conversion of thousands of them, and to the planting of a multitude of churches among them, and to the setting up and advancing the kingdom of Christ; but inasmuch as yet all things are not made subject to him, he is represented as going forth in the Gospel, still conquering, and to conquer, what remain to be conquered: that Christ is designed by him that sat on the white horse, and is thus described, is evident from Rev_ 19:11; with which compare Ps 45:3, though as this emblem may respect the Roman empire, the white horse may be an emblem of the strong, warlike, and conquering state of it; and the rider which a bow and crown may design Vespasian, whom Christ made use of as an instrument to conquer his enemies the Jews, and who, in consequence thereof, had the imperial crown put upon him; and it may be further observed, that though his conquest of them was a very great one, yet they afterwards rose up in the empire, in great numbers, rebelled, and did much mischief, when they were entirely conquered by Trajan and Hadrian, who seem to be intended in the next seal.
(n) Victor Aurel. de Viris Illustr. in Fur Camill. (o) T. Bab. Sanhedrin, fol. 93. 1. (p) In Oneiro Criticis, apud Mede. (q) Shaare Zion, fol. 102. 2.
John Wesley
6:2 And I saw, and behold a white horse, and he that sat on him had a bow - This colour, and the bow shooting arrows afar off, betoken victory, triumph, prosperity, enlargement of empire, and dominion over many people.
Another horseman, indeed, and of quite another kind, appears on a white horse, Rev_ 19:11. But he that is spoken of under the first seal must be so understood as to bear a proportion to the horsemen in the second, third, and fourth seal.
Nerva succeeded the emperor Domitian at the very time when the Revelation was written, in the year of our Lord 96. He reigned scarce a year alone; and three months before his death he named Trajan for his colleague and successor, and died in the year 98. Trajan's accession to the empire seems to be the dawning of the seven seals. And a crown was given him - This, considering his descent, Trajan could have no hope of attaining. But God gave it him by the hand of Nerva; and then the east soon felt his power. And he went forth conquering and to conquer - That is, from one victory to another. In the year 108 the already victorious Trajan went forth toward the east, to conquer not only Armenia, Assyria, and Mesopotamia, but also the countries beyond the Tigris, carrying the bounds of the Roman empire to a far greater extent than ever. We find no emperor like him for making conquests. He aimed at nothing else; he lived only to conquer. Meantime, in him was eminently fulfilled what had been prophesied of the fourth empire, Dan 2:40, Dan 7:23, that he should "devour, tread down, and break in pieces the whole earth."
Robert Jamieson, A. R. Fausset and David Brown
6:2 Evidently Christ, whether in person, or by His angel, preparatory to His coming again, as appears from Rev_ 19:11-12.
bow-- (Ps 45:4-5).
crown--Greek, "stephanos," the garland or wreath of a conqueror, which is also implied by His white horse, white being the emblem of victory. In Rev_ 19:11-12 the last step in His victorious progress is represented; accordingly there He wears many diadems (Greek, "diademata"; not merely Greek, "stephanoi," "crowns" or "wreaths"), and is personally attended by the hosts of heaven. Compare Zech 1:7-17; Zech 6:1-8; especially Rev_ 6:10 below, with Zech 1:12; also compare the colors of the four horses.
and to conquer--that is, so as to gain a lasting victory. All four seals usher in judgments on the earth, as the power which opposes the reign of Himself and His Church. This, rather than the work of conversion and conviction, is primarily meant, though doubtless, secondarily, the elect will be gathered out through His word and His judgments.
6:36:3: Եւ յորժամ եբաց զկնիքն երկրորդ, լուայ յերկրորդ կենդանւոյն՝ զի ասէր. Գա՛մ[5161]: [5161] Ոսկան. Ասէր. Գամ եւ տե՛ս։
3 Եւ երբ բացեց երկրորդ կնիքը, մի ձայն լսեցի երկրորդ կենդանուց, որ ասում էր՝ գալիս եմ[12]:[12] Լաւագոյն յուն. բն. գալիս եմ-ի փոխարէն ունեն արի՛:
3 Ու երբ երկրորդ կնիքը քակեց, երկրորդ կենդանիէն լսեցի որ կ’ըսէր. «Եկուր*»։
Եւ յորժամ եբաց զկնիքն երկրորդ, լուայ յերկրորդ կենդանւոյն զի ասէր. [81]Գամ:

6:3: Եւ յորժամ եբաց զկնիքն երկրորդ, լուայ յերկրորդ կենդանւոյն՝ զի ասէր. Գա՛մ[5161]:
[5161] Ոսկան. Ասէր. Գամ եւ տե՛ս։
3 Եւ երբ բացեց երկրորդ կնիքը, մի ձայն լսեցի երկրորդ կենդանուց, որ ասում էր՝ գալիս եմ[12]:
[12] Լաւագոյն յուն. բն. գալիս եմ-ի փոխարէն ունեն արի՛:
3 Ու երբ երկրորդ կնիքը քակեց, երկրորդ կենդանիէն լսեցի որ կ’ըսէր. «Եկուր*»։
zohrab-1805▾ eastern-1994▾ western am▾
6:33: И когда он снял вторую печать, я слышал второе животное, говорящее: иди и смотри.
6:3  καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν δευτέραν, ἤκουσα τοῦ δευτέρου ζῴου λέγοντος, ἔρχου.
6:3. Καὶ (And) ὅτε (which-also) ἤνοιξεν (it-opened-up) τὴν (to-the-one) σφραγῖδα (to-a-seal) τὴν (to-the-one) δευτέραν, (to-second,"ἤκουσα (I-heard) τοῦ (of-the-one) δευτέρου (of-second) ζῴου (of-a-lifelet) λέγοντος (of-forthing," Ἔρχου . ( Thou-should-come )
6:3. et cum aperuisset sigillum secundum audivi secundum animal dicens veniAnd when he had opened the second seal, I heard the second living creature saying: Come and see.
3. And when he opened the second seal, I heard the second living creature saying, Come.
And when he had opened the second seal, I heard the second beast say, Come and see:

3: И когда он снял вторую печать, я слышал второе животное, говорящее: иди и смотри.
6:3  καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν δευτέραν, ἤκουσα τοῦ δευτέρου ζῴου λέγοντος, ἔρχου.
6:3. et cum aperuisset sigillum secundum audivi secundum animal dicens veni
And when he had opened the second seal, I heard the second living creature saying: Come and see.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: При снятии второй печати также послышался голос, но другого животного и притом, очевидно, менее величественный и сильный. Голос говорил те же самые слова и, конечно, с тем же смыслом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Opening of the Seals.A. D. 95.
3 And when he had opened the second seal, I heard the second beast say, Come and see. 4 And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword. 5 And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand. 6 And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. 7 And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. 8 And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

The next three seals give us a sad prospect of great and desolating judgments with which God punishes those who either refuse or abuse the everlasting gospel. Though some understand them of the persecutions that befel the church of Christ, and others of the destruction of the Jews, they rather seem more generally to represent God's terrible judgments, by which he avenges the quarrel of his covenant upon those who make light of it.

I. Upon opening the second seal, to which John was called to attend, another horse appears, of a different colour from the former, a red horse, v. 4. This signifies the desolating judgment of war; he that sat upon this red horse had power to take peace from the earth, and that the inhabitants of the earth should kill one another. Who this was that sat upon the red horse, whether Christ himself, as Lord of hosts, or the instruments that he raised up to conduct the war, is not clear; but this is certain, 1. That those who will not submit to the bow of the gospel must expect to be cut in sunder by the sword of divine justice. 2. That Jesus Christ rules and commands, not only in the kingdom of grace, but of providence. And, 3. That the sword of war is a dreadful judgment; it takes away peace from the earth, one of the greatest blessings, and it puts men upon killing one another. Men, who should love one another and help one another, are, in a state of war, set upon killing one another.

II. Upon opening the third seal, which John was directed to observe, another horse appears, different from the former, a black horse, signifying famine, that terrible judgment; and he that sat on the horse had a pair of balances in his hand (v. 5), signifying that men must now eat their bread by weight, as was threatened (Lev. xxvi. 26), They shall deliver your bread to you by weight. That which follows in v. 6, of the voice that cried, A measure of wheat for a penny, and three measures of barley for a penny, and see thou hurt not the oil and the wine, has made some expositors think this was not a vision of famine, but of plenty; but if we consider the quantity of their measure, and the value of their penny, at the time of this prophecy, the objection will be removed; their measure was but a single quart, and their penny was our sevenpence-halfpenny, and that is a large sum to give for a quart of wheat. However, it seems this famine, as all others, fell most severely upon the poor; whereas the oil and the wine, which were dainties of the rich, were not hurt; but if bread, the staff of life, be broken, dainties will not supply the place of it. Here observe, 1. When a people loathe their spiritual food, God may justly deprive them of their daily bread. 2. One judgment seldom comes alone; the judgment of war naturally draws after it that of famine; and those who will not humble themselves under one judgment must expect another and yet greater, for when God contends he will prevail. The famine of bread is a terrible judgment; but the famine of the word is more so, though careless sinners are not sensible of it.

III. Upon opening the fourth seal, which John is commanded to observe, there appears another horse, of a pale colour. Here observe, 1. The name of the rider--Death, the king of terrors; the pestilence, which is death in its empire, death reigning over a place or nation, death on horseback, marching about, and making fresh conquests every hour. 2. The attendants or followers of this king of terrors--hell, a state of eternal misery to all those who die in their sins; and, in times of such a general destruction, multitudes go down unprepared into the valley of destruction. It is an awful thought, and enough to make the whole world to tremble, that eternal damnation immediately follows upon the death of an impenitent sinner. Observe, (1.) There is a natural as well as judicial connection between one judgment and another: war is a wasting calamity, and draws scarcity and famine after it; and famine, not allowing men proper sustenance, and forcing them to take that which is unwholesome, often draws the pestilence after it. (2.) God's quiver is full of arrows; he is never at a loss for ways and means to punish a wicked people. (3.) In the book of God's counsels he has prepared judgments for scorners as well as mercy for returning sinners. (4.) In the book of the scriptures God has published threatenings against the wicked as well as promises to the righteous; and it is our duty to observe and believe the threatenings as well as the promises.

IV. After the opening of these seals of approaching judgments, and the distinct account of them, we have this general observation, that God gave power to them over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the beasts of the earth, v. 8. He gave them power, that is, those instruments of his anger, or those judgments themselves; he who holds the winds in his hand has all public calamities at his command, and they can only go when he sends them and no further than he permits. To the three great judgments of war, famine, and pestilence, is here added the beasts of the earth, another of God's sore judgments, mentioned Ezek. xiv. 21, and mentioned here the last, because, when a nation is depopulated by the sword, famine, and pestilence, the small remnant that continue in a waste and howling wilderness encourage the wild beasts to make head against them, and they become easy prey. Others, by the beasts of the field, understand brutish, cruel, savage men, who, having divested themselves of all humanity, delight to be the instruments of the destruction of others.
Adam Clarke: Commentary on the Bible - 1831
6:3: The second beast - That which had the face of an ox.
Albert Barnes: Notes on the Bible - 1834
6:3: And when he had opened the second seal - So as to disclose another portion of the volume. See the notes at Rev 5:1.
I heard the second beast say - The second beast was like a calf or an ox. See the notes at Rev 4:7. It cannot be supposed that there is any special significancy in the fact that the second beast addressed the seer on the opening of the second seal, or that, so far as the symbol was concerned, there was any reason why this living. creature should approach on the opening of this seal rather than on either of the others. All that seems to be designed is, that as the living creatures are intended to be emblems of the providential government of God, it was proper to represent that government as concerned in the opening of each of these four seals, indicating important events among the nations.
Come and see - See the notes on Rev 6:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: Rev 6:1, Rev 4:7
Geneva 1599
6:3 And (3) when he had opened the second seal, I heard the second beast say, Come and see.
(3) The second sign joined with words of declaration (after the express calling of John as before) is, that God being provoked to wrath by the obstinacy and hard heartedness of the world, not repenting for the former plague: as setting on the same at hand, will cause disputes among men, and will destroy the inhabitants of this world, by the swords of one another.
John Gill
6:3 And when he had opened the second seal,.... Of the sealed book; that is, the Lamb, as before:
I heard the second beast say, come and see; this living creature was the ox, whose situation was on the west side of the throne, as the standard of Ephraim, on which was an ox, was on the west of the camp of Israel; no mention is made of the noise of thunder, as before, the voice of the ox being lower than that of the lion; and this perhaps may point out a decrease in the Gospel ministry; to fix on any particular person, as, with Grotius, the Evangelist Matthew, because he says, Mt 24:7, nation shall rise against nation, which carries in it some likeness to what is said at the opening of this seal; or, as with Brightman, Justin Martyr, whose second apology was not regarded by the emperor, is mere conjecture; the ministers of the Gospel are intended who lived under this seal, who, though they might not be strong and courageous like the lion, or their predecessors, yet were like the ox, laborious in preaching, and patient in suffering; and these are represented in this vision as inviting John to behold and observe the following hieroglyphic.
John Wesley
6:3 And when he had opened the second seal, I heard the second living creature - Who looked toward the west. Saying, Come - At each seal it was necessary to turn toward that quarter of the world which it more immediately concerned.
Robert Jamieson, A. R. Fausset and David Brown
6:3 and see--omitted in the three oldest manuscripts, A, B, C, and Vulgate.
6:46:4: Եւ ել ա՛յլ ձի կարմիր. եւ որ հեծեալն էր ՚ի վերայ նորա՝ տուաւ նմա առնուլ զխաղաղութիւն յերկրէ, զի զմիմեանս զենցեն. եւ տուաւ նմա սո՛ւր մի մեծ[5162]:[5162] Ոմանք. Հեծեալն էր ՚ի նմա... սուր մեծ։
4 Եւ ելաւ ուրիշ, մի կարմիր ձի. եւ ով հեծել էր նրա վրայ, նրան արտօնուած էր վերացնել խաղաղութիւնը երկրից, որպէսզի միմեանց սպանեն: Եւ նրան տրուեց մի մեծ սուր:
4 Ուրիշ ձի մը ելաւ շառագոյն ու անոր վրայ հեծնողին իշխանութիւն տրուեցաւ որ երկրէն խաղաղութիւնը վերցնէ, որպէս զի իրար սպաննեն։ Անոր մեծ սուր մը տրուեցաւ։
Եւ ել այլ ձի կարմիր, եւ որ հեծեալն էր ի վերայ նորա` տուաւ նմա առնուլ զխաղաղութիւն յերկրէ, զի զմիմեանս զենցեն, եւ տուաւ նմա սուր մի մեծ:

6:4: Եւ ել ա՛յլ ձի կարմիր. եւ որ հեծեալն էր ՚ի վերայ նորա՝ տուաւ նմա առնուլ զխաղաղութիւն յերկրէ, զի զմիմեանս զենցեն. եւ տուաւ նմա սո՛ւր մի մեծ[5162]:
[5162] Ոմանք. Հեծեալն էր ՚ի նմա... սուր մեծ։
4 Եւ ելաւ ուրիշ, մի կարմիր ձի. եւ ով հեծել էր նրա վրայ, նրան արտօնուած էր վերացնել խաղաղութիւնը երկրից, որպէսզի միմեանց սպանեն: Եւ նրան տրուեց մի մեծ սուր:
4 Ուրիշ ձի մը ելաւ շառագոյն ու անոր վրայ հեծնողին իշխանութիւն տրուեցաւ որ երկրէն խաղաղութիւնը վերցնէ, որպէս զի իրար սպաննեն։ Անոր մեծ սուր մը տրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: И вышел другой конь, рыжий; и сидящему на нем дано взять мир с земли, и чтобы убивали друг друга; и дан ему большой меч.
6:4  καὶ ἐξῆλθεν ἄλλος ἵππος πυρρός, καὶ τῶ καθημένῳ ἐπ᾽ αὐτὸν ἐδόθη αὐτῶ λαβεῖν τὴν εἰρήνην ἐκ τῆς γῆς καὶ ἵνα ἀλλήλους σφάξουσιν, καὶ ἐδόθη αὐτῶ μάχαιρα μεγάλη.
6:4. καὶ (And) ἐξῆλθεν (it-had-came-out,"ἄλλος (other) ἵππος ( a-horse ) πυρρός , ( fired ,"καὶ (and) τῷ (unto-the-one) καθημένῳ ( unto-sitting-down ) ἐπ' (upon) αὐτὸν (to-it) ἐδόθη (it-was-given) [αὐτῷ] "[unto-it]"λαβεῖν (to-have-had-taken) τὴν (to-the-one) εἰρήνην (to-a-peace) [ἐκ] "[out]"τῆς (of-the-one) γῆς (of-a-soil) καὶ (and) ἵνα (so) ἀλλήλους ( to-one-to-other ) σφάξουσιν, (they-shall-slaughter-to,"καὶ (and) ἐδόθη (it-was-given) αὐτῷ (unto-it) μάχαιρα (a-knife) μεγάλη. (great)
6:4. et exivit alius equus rufus et qui sedebat super illum datum est ei ut sumeret pacem de terra et ut invicem se interficiant et datus est illi gladius magnusAnd there went out another horse that was red. And to him that sat thereon, it was given that he should take peace from the earth: and that they should kill one another. And a great sword was given to him.
4. And another came forth, a red horse: and to him that sat thereon it was given to take peace from the earth, and that they should slay one another: and there was given unto him a great sword.
And there went out another horse [that was] red: and [power] was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword:

4: И вышел другой конь, рыжий; и сидящему на нем дано взять мир с земли, и чтобы убивали друг друга; и дан ему большой меч.
6:4  καὶ ἐξῆλθεν ἄλλος ἵππος πυρρός, καὶ τῶ καθημένῳ ἐπ᾽ αὐτὸν ἐδόθη αὐτῶ λαβεῖν τὴν εἰρήνην ἐκ τῆς γῆς καὶ ἵνα ἀλλήλους σφάξουσιν, καὶ ἐδόθη αὐτῶ μάχαιρα μεγάλη.
6:4. et exivit alius equus rufus et qui sedebat super illum datum est ei ut sumeret pacem de terra et ut invicem se interficiant et datus est illi gladius magnus
And there went out another horse that was red. And to him that sat thereon, it was given that he should take peace from the earth: and that they should kill one another. And a great sword was given to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Иоанн увидал другого коня; он был рыжий или, правильнее, огненный. Если конь вообще обозначает движение, то конь рыжего цвета, напоминающего разрушительное свойство огня и цвет человеческой крови, говорит о губительном значении олицетворяемого движения. Рыжий конь и его всадник с большим мечом обозначают обнаружение вражды и злобы, которые везде и всегда сопровождают на первых порах распространение христианства. По действию всадника на рыжем коне не будет на земле мира. Мир совести, внутреннее спокойствие будут нарушены тем, что у людей не станет уверенности в правильности своих религиозных убеждений. Не станет вместе с этим и спокойствия внешнего, которое будет уничтожено враждою против тех, кто будет виновником нарушения внутреннего мира. Все это и было на земле с началом распространения христианства, когда среди людей обнаружилось много вражды и было пролито много крови, особенно во время гонений против христиан со стороны иудеев и язычников. Но эта история вражды (рыжий конь) к начинающемуся христианству, к христианским прозелитам всегда повторяется (Мф. 10:34; Ин 16:2) [Андрей Кесар].
Adam Clarke: Commentary on the Bible - 1831
6:4: Another horse - red - The emblem of war; perhaps also of severe persecution, and the martyrdom of the saints.
Him that sat thereon - Same say, Christ; others, Vespasian; others, the Roman armies; others, Artabanus, king of the Parthians, etc., etc.
Take peace from the earth - To deprive Judea of all tranquillity.
They should kill one another - This was literally the case with the Jews, while besieged by the Romans.
A great sword - Great influence and success, producing terrible carnage.
Albert Barnes: Notes on the Bible - 1834
6:4: And there went out another horse - In this symbol there were, as in the others, several particulars which it is proper to explain in order that we may be able to understand its application. The particular things in the symbol are the following:
(a) The horse. See this explained in the notes on Rev 6:2.
(b) The color of the horse: another horse that was red. This symbol cannot be mistaken. As the white horse denoted prosperity, triumph, and happiness, so this would denote carnage, discord, bloodshed. This is clear, not only from the nature of the emblem, but from the explanation immediately added: "And power was given to him that sat thereon to take peace from the earth, and that they should kill one another." On the color, compare Bochart, Hieroz. P. 1, lib. 2, c. 7: p. 104. See also Zac 1:8. There is no possibility of mistaking this, that a time of slaughter is denoted by this emblem.
(c) The power given to him that sat on the horse: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another. This would seem to indicate that the condition immediately preceding this was a condition of tranquility, and that this was now disturbed by some cause producing discord and bloodshed. This idea is confirmed by the original words - τὴν εἰρήνην tē n eirē nē n - "the peace"; that is, the pRev_iously existing peace. When peace in general is referred to, the word is used without the article: Mat 10:34, "Think not that I am come to send peace - βαλεῖν εἰρήνην balein eirē nē n - upon the earth." Compare Luk 1:79; Luk 2:14; Luk 19:38; Mar 5:34; Joh 14:27; Joh 16:33; Act 7:26; Act 9:31, et al. in the Greek. In these cases the word "peace" is without the article. The characteristics of the period referred to by this are:
(a) that peace and tranquility existed before;
(b) that such peace and tranquility were now taken away, and were succeeded by confusion and bloodshed; and,
(c) that the particular form of that confusion was civil discord, producing mutual slaughter: "that they should kill one another."
(d) The presentation of a sword: and there was given unto him a great sword. As an emblem of what he was to do, or of the period that was referred to by the opening of the seal.
The sword is an emblem of war, of slaughter, of authority Rom 13:4, and is used here as signifying that that period would be characterized by carnage. Compare Isa 34:5; Rev 19:17-18; Lev 26:25; Gen 27:40; Mat 10:34; Mat 26:52. It is not said by whom the sword was presented, but the fact is merely referred to, that the rider wets presented with a sword as a symbol of what would occur.
In inquiring now into the period referred to by this symbol, we naturally look to what immediately succeeded the one which was represented by the opening of the first seal; that is, the period which followed the accession of Commodus, 180 a. d. We shall find, in the events which succeeded his accession to the empire, a state of things which remarkably accords with the account given by John in this emblem - so much so, that if it were supposed that the book was written after these events had occurred, and that John had designed to represent them by this symbol, he could not have selected a more appropriate emblem. The only authority which it is necessary to refer to here is Mr. Gibbon; who, as before remarked, seems to have been raised up by a special Providence to make a record of those events which were referred to by some of the most remarkable prophecies in the Bible. As he had the highest qualifications for an historian, his statements may be relied on as accurate; and as he had no belief in the inspiration of the prophetic records, his testimony will riot be charged with partiality in their favor. The following particulars, therefore, will furnish a full illustration of the opining of the second seal:
(a) The pRev_ious state of peace. This is implied in the expression, "and power was given to him to take peace from the earth." Of this we have had a full confirmation in the peaceful reign of Hadrian and tim Antenines. See the notes on the exposition of the first seal. Mr. Gibbon, speaking of the accession of Commodus to the imperial throne, says that he "had nothing to wish, and everything to enjoy. The beloved son of Marcus (Commodus) succeeded his father amidst the acclamations of the senate and armies; and when he ascended the throne, the happy youth saw around him neither competitor to remove, nor enemies to punish. In this calm elevated station, it was surely natural that he should prefer the love of mankind to their detestation; the mild glories of his five predecessors to the ignominions fate of Nero and Domitian," i. 51. So again, on the same page, he says of Commodus, "His graceful person, popular address, and imagined virtues attracted the public favor; the honorable peace which he had recently granted to the barbarians diffused an universal joy." No one can doubt that the accession of Commodus was preceded by a remarkable pRev_alence of peace and prosperity.
(b) Civil war and bloodshed: to take peace from the earth, and that they should kill one another. Of the applicability of this to the time supposed to be represented by this seal, we have the fullest confirmation in the series of civil wars commencing with the assassination of the emperor Commodus, 193 a. d., and continued, with scarcely any intervals of intermission, for 80 or 90 years. So Sismondi, on the fall of the Roman empire (i. 36), says, "With Commodus' death commenced the third and most calamitous period. It lasted 92 years, from 193 to 284. During that time, 32 emperors, and 27 pretenders to the empire, alternately hurried each other from the throne, by incessant civil warfare. Ninety-two years of almost incessant civil warfare taught the world on what a frail foundation the virtue of the Antonines had reared the felicity of the empire." The full history of this period may be seen in Gibbon, i. pp. 50-197.
Of course it is impossible in these notes to present anything like a complete account of the characteristics of those times. Yet the briefest summary may well show the general condition of the Roman empire then, and the propriety of representing it by the symbol of a red horse, as a period when peace would be taken from the earth, and when people would kill one another. Commodus himself is represented by Mr. Gibbon in the following words: "Commodus was not, as be has been represented, a tiger, born with an insatiate thirst of human blood, and capable, from his infancy, of the most inhuman actions. Nature had formed him of a weak, rather than a wicked disposition. His simplicity and timidity rendered him the slave of his attendants, who gradually corrupted his mind. His cruelty, which at first obeyed the dictates of others, degenerated into habit, and at length became the ruling passion of his soul," i. 51.
During the first three years of his reign "his hands were yet unstained with blood" (Ibid.), but he soon degenerated into a most severe and bloody tyrant, and "when Commodus had once tasted human blood, he was incapable of pity or remorse," i. 52. "The tyrant's rage," says Mr. Gibbon (i. 52), "after having shed the noblest blood of the senate, at length recoiled on the principal instrument of his cruelty. While Commodus was immersed in blood and luxury he devolved the detail of public business on Perennis, a servile and ambitious minister, who had obtained his post by the murder of his predecessor," etc. "Every sentiment of virtue and humanity was extinct in the mind of Commodus," i. 55. After detailing the history of his crimes, his follies, and his cruelties, Mr. Gibbon remarks of him: "His cruelty proved at last fatal to himself. He had shed with impunity the best blood of Rome: he perished as soon as he was dreaded by his own domestics. Marcia, his favorite concubine, Eclectus, his chamberlain, and Laetus, his pretorian prefect, alarmed by the fate of their companions and predecessor, resolved to pRev_ent the destruction which every hour hung over their heads, either from the mad caprice of the tyrant, or the sudden indignation of the people. Marcia seized the occasion of presenting a draught of wine to her lover, after he had fatigued himself with hunting some wild beasts. Commodus retired to sleep; but while he was laboring with the effects of poison and drunkenness, a robust youth, by profession a wrestler, entered his chamber, and strangled him without resistance," i. 57.
The immediate consequence of the assassination of Commodus was the elevation of Pertinax to the throne, and his murder eighty-six days after (Decline and Fall, i. 60). Then followed the public setting-up of the empire to sale by the pretorian guards, and its purchase by a wealthy Roman senator, Didius Julianus, or Julian, who, "on the throne of the world, found himself without a friend and without an adherent," i. 63. "The streets and public places in Rome resounded with clamors and imprecations." "The public discontent was soon diffused from the center to the frontiers of the empire," i. 63. In the midst of this universal indignation Septimius Severus, who then commanded the army in the neighborhood of the Danube, resolved to avenge the death of Pertinax, and to seize upon the imperial crown. He marched to Rome, overcame the feeble Julian, and placed himself on the throne. Julian, after having reigned 66 days, was beheaded in a private apartment of the baths of the palace, i. 67. "In less than four years Severus subdued the riches of the East, and the valor of the West. He vanquished two competitors of reputation and ability, and defeated numerous armies provided with weapons and discipline equal to his own," i. 68.
Mr. Gibbon then enters into a detail of "the two civil wars against Niger and Albinus" - rival competitors for the empire (i. 68-70), both of whom were vanquished, and both of whom were put to death "in their flight from the field of battle." Yet he says, "Although the wounds of civil war were apparently healed, its mortal poison still lurked in the vitals of the constitution," i. 71. After the death of Severus, then follows an account of the contentions between his sons, Geta and Caracalla, and of the death of the former by the instigation of the latter (i. 77); then of the remorse of Caracalla, in which it is said that "his disordered fancy often beheld the angry forms of his father and his brother rising into life to threaten and upbraid him" (i. 77); then of the cruelties which Caracalla inflicted on the friends of Geta, in which "it was computed that, under the vague appellation of the friends of Geta, above twenty thousand persons of both sexes suffered death" (i. 78); then of the departure of Caracalla from the capital, and his cruelties in other parts of the empire, concerning which Mr. Gibbon remarks (i. 78, 79), that "Caracalla was the common enemy of mankind. Every province was by turns the scene of his rapine and cruelty. In the midst of peace and repose, upon the slightest provocation, he issued his commands at Alexandria in Egypt for a general massacre. From a secure post in the temple of Serapis he viewed and directed the slaughter of many thousand citizens, as well as strangers, without distinguishing either the number or the crime of the sufferers," etc.
Then follows the account of the assassination of Caracalla (i. 80); then, and in consequence of that, of the civil war which crushed Macrinus, and raised Elagabalus to the throne (i. 83); then of the life and follies of that wretched voluptuary, and of his massacre by the pretorian guards (i. 86); then, after an interval of thirteen years, of the murder of his successor, the second Severus, on the Rhine; then of the civil wars excited against his murderer and successor, Maximin, in which the two emperors of a day - the Gordians, father and son - perished in Africa, and Maximin himself, and his son, in the siege of Aquileia; then of the murder at Rome of the two joint emperors, Maximus and Balbinus; and quickly after that an account of the murder of their successor in the empire, the third and youngest Gordian, on the banks of the river Aboras; then of the slaughter of the next emperor Philip, together with his son and associate in the empire, in the battle near Verona: and this state of things may be said to have continued until the accession of Diocletian to the empire, 284 a. d. See Decline and Fall, i. 110-197. Does any portion of the history of the world present a similar period of connected history that would be so striking a fulfillment of the symbols used here of "peace being taken from the earth," and "men killing one another?" In regard to this whole period it is sufficient, after reading Mr. Gibbon's account, to ask two questions:
(1) If it were supposed that John lived after this period, and designed to represent this by an expressive symbol, could he have found one that would have characterized it better than this does?
(2) and if it should be supposed that Mr. Gibbon designed to write a commentary on this "seal," and to show the exact fulfillment of the symbol, could he have selected a better portion of history to do it, or could he have better described facts that would be a complete fulfillment? It is only necessary to observe further:
(c) that this is a marked and definite period. It has such a beginning, and such a continuance and ending, as to show that tiffs symbol was applicable to this as a period of the world. For it was not only preceded by a state of peace, as is supposed in the symbol, but no one can deny that the condition of things in the empire, from Commodus onward through many years, was such as to be appropriately designated by the symbol used here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: horse: Rev 12:3, Rev 17:3, Rev 17:6; Zac 1:8, Zac 6:2
power: Rev 13:10; Exo 9:16, Exo 9:17; Isa 37:26, Isa 37:27; Eze 29:18-20; Dan 2:37, Dan 2:38, Dan 5:19; Joh 19:11
and there: Psa 17:13; Isa 10:5, Isa 10:6; Eze 30:24, Eze 30:25
John Gill
6:4 And there went out another horse, that was red,.... Which may be an emblem either of the suffering state of the church, being answerable to the Smyrnaean one, as the purity and power of the Gospel, represented in the former seal, may answer to the Ephesine church; or else of those contentions and divisions occasioned among men through the Gospel, which, though of a peaceable nature, yet, through the corruption and depravity of men, brings not peace, but a sword; or rather of those bloody wars within the period of time signified by this seal, which came as punishments on the enemies of the Gospel:
and power was given to him that sat thereon; not the Lord Jesus Christ, who is said to ride on a red horse, Zech 1:8; though indeed he presides over his church and people, and takes the care of them when the most desolating judgments are in the earth, and causes all things to work together for good; nor Satan, the red dragon, who was a murderer from the beginning, and delights in effusion of blood, and in stirring up of men to destroy one another, whenever he is permitted; but Trajan the Roman emperor, in whose reign John died; and who came from the west, and was a Spaniard, as was Hadrian his successor, who may be joined with him; which was the side, or quarter, on which the living creature was that spoke to John; and in the times of these emperors were very bloody and civil wars: wherefore power is said to be given him,
to take peace from the earth; that is, from the Roman empire, which is sometimes called the whole world; and which could not have been done, if power had not been given from him who makes peace, and creates evil:
and that they should kill one another: which refers not to the havoc and slaughter which the Jews made one of another at the destruction of Jerusalem, but to the Jews murdering of the Greeks and Romans, and the Romans the Jews, in the times of the above emperors. In Trajan's time, the Jews who dwelt about Cyrene, under the conduct of one Andrew, fell upon the Romans and Greeks, and killed many, fed on their flesh, ate their bowels, besmeared themselves with their blood, and covered themselves with their skins; many of them they sawed asunder, from the crown of the head down to the middle; many of them they threw to the wild beasts, and many of them they forced to fight among themselves, till they had destroyed above two hundred and twenty thousand men; in Egypt and Cyprus they committed the same kind of outrages, their leader being one Artemion, where two hundred and forty thousand men perished (r); Lybia was almost emptied of men by them; so that Hadrian, the successor of Trajan, was obliged to send colonies to repeople the places they had made desolate. But at length they were overcome by Lupus, governor of Egypt, and by Marcius Turbo, and by Lucius, whom Trajan sent against them (s), and destroyed great numbers of them; and for the space of about fourteen years they were quiet; but in Hadrian's time they rose again, and set one Bar Cochab, a false Messiah, at the head of them, whom they proclaimed king: when Hadrian sent forces against them, and with great difficulty subdued them, took the city Bither, where they were, and destroyed at times five hundred and eighty thousand of them (t); the Jews say, that he put men, women, and children to death in such numbers, that their blood ran down into the main sea, yea, that a horse might go up to his nose in blood (u); they say that he destroyed in Bither double the number of those that came out of Egypt, even twelve hundred thousand men (w); some of their accounts are very extravagant, and exceed all bounds (x); however, the slaughter was very great, that it may well be said,
and there was given unto him a great sword; to slay men with; though Hadrian on his death bed, amidst his pains, would fain have had a sword given to him to have dispatched his own life, and could not obtain one (y); the Jews say he destroyed all the land of Judea (z).
(r) Dion Cassius in Vita Trajani. (s) Euseb. Eccl. Hist. l. 4. c. 2. (t) Dion Cassius in Vita Hadrian. (u) T. Bab. Gittin, fol. 57. 1. & Hieros. Taanith, fol. 69. 1. Echa Rabbati, fol. 52. 3. (w) Jucaasin, fol. 142. 2. & 143. 1. (x) T. Hieros Taanith, fol. 68. 4. & T. Bab. Gittin, fol. 157. 2. Shirhashirim Rabba, fol. 13. 1. (y) Spartianus in Vita Hadriani, & Aurel. Victor. Epitome. (z) T. Hieros. Peah, fol. 20. 1.
John Wesley
6:4 There went forth another horse that was red - A colour suitable to bloodshed. And to him that sat thereon it was given to take peace from the earth - Vespasian, in the year 75, had dedicated a temple to Peace; but after a time we hear little more of peace. All is full of war and bloodshed, chiefly in the western world, where the main business of men seemed to be, to kill one another.
To this horseman there was given a great sword; and he had much to do with it; for as soon as Trajan ascended the throne, peace was taken from the earth. Decebalus, king of Dacia, which lies westward from Patmos, put the Romans to no small trouble. The war lasted five years, and consumed abundance of men on both sides; yet was only a prelude to much other bloodshed, which followed for a long season. All this was signified by the great sword, which strikes those who are near, as the bow does those who are at a distance.
Robert Jamieson, A. R. Fausset and David Brown
6:4 red--the color of blood. The color of the horse in each case answers to the mission of the rider. Compare Mt 10:24-36, "Think not I am come to send peace on earth; I came not to send peace, but a sword." The white horse of Christ's bloodless victories is soon followed, through man's perversion of the Gospel, by the red horse of bloodshed; but this is overruled to the clearing away of the obstacles to Christ's coming kingdom. The patient ox is the emblem of the second living creature who, at the opening of this seal, saith, "Come." The saints amidst judgments on the earth in patience "endure to the end."
that they should kill--The Greek is indicative future, "that they may, as they also shall, kill one another."
6:56:5: Եւ յորժամ եբաց զկնիքն երրորդ, լուայ յերրորդ կենդանւոյն՝ զի ասէր՝ թէ գա՛մ. եւ տեսի՝ եւ ահա ձի՛ սեաւ, եւ որ նստեալն էր ՚ի վերայ նորա՝ ունէր կշի՛ռք ՚ի ձեռին իւրում[5163]: [5163] Ոմանք. Ասէր գամ։ Ուր Ոսկան. Գամ եւ տե՛ս... ունէր կշիռս ՚ի։
5 Եւ երբ բացեց երրորդ կնիքը, մի ձայն լսեցի երրորդ կենդանուց, որ ասում էր՝ գալիս եմ[13]: Եւ տեսայ ահա մի սեւ ձի. եւ ով նստել էր նրա վրայ, իր ձեռքին կշեռք ունէր:[13] Լաւագոյն յուն. բն. գալիս եմ-ի փոխարէն ունեն արի՛:
5 Երբ երրորդ կնիքը քակեց, երրորդ կենդանիէն լսեցի որ կ’ըսէր. «Եկուր ու տես»։ Տեսայ սեւ ձի մը։ Անոր վրայ հեծնողը ձեռքը կշիռ մը ունէր։
Եւ յորժամ եբաց զկնիքն երրորդ, լուայ յերրորդ կենդանւոյն զի ասէր [82]թէ` Գամ``. եւ տեսի եւ ահա ձի սեաւ, եւ որ նստեալն էր ի վերայ նորա` ունէր կշիռ ի ձեռին իւրում:

6:5: Եւ յորժամ եբաց զկնիքն երրորդ, լուայ յերրորդ կենդանւոյն՝ զի ասէր՝ թէ գա՛մ. եւ տեսի՝ եւ ահա ձի՛ սեաւ, եւ որ նստեալն էր ՚ի վերայ նորա՝ ունէր կշի՛ռք ՚ի ձեռին իւրում[5163]:
[5163] Ոմանք. Ասէր գամ։ Ուր Ոսկան. Գամ եւ տե՛ս... ունէր կշիռս ՚ի։
5 Եւ երբ բացեց երրորդ կնիքը, մի ձայն լսեցի երրորդ կենդանուց, որ ասում էր՝ գալիս եմ[13]: Եւ տեսայ ահա մի սեւ ձի. եւ ով նստել էր նրա վրայ, իր ձեռքին կշեռք ունէր:
[13] Լաւագոյն յուն. բն. գալիս եմ-ի փոխարէն ունեն արի՛:
5 Երբ երրորդ կնիքը քակեց, երրորդ կենդանիէն լսեցի որ կ’ըսէր. «Եկուր ու տես»։ Տեսայ սեւ ձի մը։ Անոր վրայ հեծնողը ձեռքը կշիռ մը ունէր։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: И когда Он снял третью печать, я слышал третье животное, говорящее: иди и смотри. Я взглянул, и вот, конь вороной, и на нем всадник, имеющий меру в руке своей.
6:5  καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τρίτην, ἤκουσα τοῦ τρίτου ζῴου λέγοντος, ἔρχου. καὶ εἶδον, καὶ ἰδοὺ ἵππος μέλας, καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν ἔχων ζυγὸν ἐν τῇ χειρὶ αὐτοῦ.
6:5. Καὶ (And) ὅτε (which-also) ἤνοιξε (it-opened-up) τὴν (to-the-one) σφραγῖδα (to-a-seal) τὴν (to-the-one) τρίτην, (to-third,"ἤκουσα (I-heard) τοῦ (of-the-one) τρίτου (of-third) ζῴου (of-a-lifelet) λέγοντος (of-forthing," Ἔρχου . ( Thou-should-come ) καὶ (And) εἶδον, (I-had-seen,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ," ἵππος ( a-horse ) μέλας , ( black ,"καὶ (and) ὁ (the-one) καθήμενος ( sitting-down ) ἐπ' (upon) αὐτὸν (to-it) ἔχων (holding) ζυγὸν (to-a-yoke) ἐν (in) τῇ (unto-the-one) χειρὶ (unto-a-hand) αὐτοῦ. (of-it)
6:5. et cum aperuisset sigillum tertium audivi tertium animal dicens veni et vidi et ecce equus niger et qui sedebat super eum habebat stateram in manu suaAnd when he had opened the third seal, I heard the third living creature saying: Come and see. And behold a black horse. And he that sat on him had a pair of scales in his hand.
5. And when he opened the third seal, I heard the third living creature saying, Come. And I saw, and behold, a black horse; and he that sat thereon had a balance in his hand.
And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand:

5: И когда Он снял третью печать, я слышал третье животное, говорящее: иди и смотри. Я взглянул, и вот, конь вороной, и на нем всадник, имеющий меру в руке своей.
6:5  καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τρίτην, ἤκουσα τοῦ τρίτου ζῴου λέγοντος, ἔρχου. καὶ εἶδον, καὶ ἰδοὺ ἵππος μέλας, καὶ ὁ καθήμενος ἐπ᾽ αὐτὸν ἔχων ζυγὸν ἐν τῇ χειρὶ αὐτοῦ.
6:5. et cum aperuisset sigillum tertium audivi tertium animal dicens veni et vidi et ecce equus niger et qui sedebat super eum habebat stateram in manu sua
And when he had opened the third seal, I heard the third living creature saying: Come and see. And behold a black horse. And he that sat on him had a pair of scales in his hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: При снятии третьей печати Иоанн увидал вороного коня. Черный цвет есть цвет скорби и нужды, а потому и символ вороного коня есть символ человеческой нужды, которая, прежде всего, выражается в недостатке питания и голоде. Об этом говорит самый вид всадника. Всадник имел в руках весы. Весы говорят о точности, об отсутствии лишнего и потому весьма удобно напоминают о голоде [Ewarld, Lũtardt]. Голос, который Иоанн слышал раздающимся среди животных, был голосом Божественным, исходящим от Божьего престола. Первая половина слов Божественного голоса говорит о необыкновенной дороговизне жизни вследствие голода, а вторая указывает на ту роскошь, которой обыкновенно предаются богатые слои общества, эксплуатирующие бедных. В частности, в периоды борьбы христианства с язычеством первые христианские прозелиты среди того или другого языческого общества всегда находились и находятся в сравнительной нужде; более богатое языческое общество обыкновенно утопает в роскоши языческой жизни, христиане же, лишаемые поддержки и сочувствия, должны бывают до крайности ограничивать свои потребности (Иак 2:6).
Adam Clarke: Commentary on the Bible - 1831
6:5: The third beast - That which had the face of a man.
A black horse - The emblem of famine. Some think that which took place under Claudius. See Mat 24:7; the same which was predicted by Agabus, Act 11:28.
A pair of balances - To show that the scarcity would be such, that every person must be put under an allowance.
Albert Barnes: Notes on the Bible - 1834
6:5: And when he had opened the third seal - Unfolding another portion of the volume. See the notes on Rev 5:1.
I heard the third beast say, Come and see - See the notes on Rev 4:7. It is not apparent why the third beast is represented as taking a particular interest in the opening of this seal (compare the notes on Rev 6:3), nor is it necessary to show why it was so. The general design seems to have been, to represent each one of the four living creatures as interested in the opening of the seals, but the order in which they did this does not seem to be a matter of importance.
And I beheld, and lo, a black horse - The specifications of the symbol here are the following:
(a) As before, the horse. See the notes on Rev 6:2.
(b) The color of the horse: "lo, a black horse." This would properly denote distress and calamity - for black has been regarded always as such a symbol. So Virgil speaks of fear as black: "atrumque timorem" (Aen. ix. 619). So again, Georg. iv. 468:
"Caligantem nigra formidine lucum."
So, as applied to the dying Acca, Aeneas xi. 825:
"Tenebris nigrescunt omnia circum."
Black, in the Scriptures, is the image of fear, of famine, of death. Lam 5:10; "our skin was black like an oven, because of the terrible famine." Jer 14:2; "because of the drought Judah mourneth, and the gates thereof languish; they are in deep mourning (literally, black) for the land." Joe 2:6; "all faces shall gather blackness." Nah 2:10; "the knees smite together, and there is great pain in all loins, and the faces of them all gather blackness." Compare Rev 6:12; Eze 32:7. See also Bochart, Hieroz. P. i. lib. ii. c. vii. pp. 106, 107. From the color of the horse here introduced we should naturally look for some dire calamity, though the nature of the calamity would not be designated by the mere use of the word "black." What the calamity was to be must be determined by what follows in the symbol. Famine, pestiilence, oppression, heavy taxation, tyranny, invasion - any of these might be denoted by the color of the horse.
(c) The balances: "and he that sat on him had a pair of balances in his hand." The original word rendered here as "a pair of balances," is ζυγὸν zugon. This word properly means a yoke, serving to couple anything together, as a yoke for cattle. Hence it is used to denote the beam of a balance, or of a pair of scales - and is evidently so used here. The idea is, that something was to be weighed, in order to ascertain either its quantity or its value. Scales or balances are the emblems of justice or equity (compare Job 31:6; Psa 62:9; Pro 11:1; Pro 16:11); and when joined with symbols that denote the sale of grain and fruit by weight, become the symbol of scarcity. Thus, "bread by weight" Lev 26:26 denotes scarcity. So in Eze 4:16, "And they shall eat bread by weight." The use of balances here as a symbol would signify that something was to be accurately and carefully weighed out.
The connection leads us to suppose that this would pertain to the necessaries of life, and that it would occur either in consequence of scarcity, or because there would be an accurate or severe exaction, as in collecting a Rev_enue on these articles. The balance was commonly the symbol of equity and justice; but it was also, sometimes, the symbol of exaction and oppression, as in Hos 12:7; "The balance of deceit is in his hands; he loveth to oppress." If the balances stood alone, and there were no proclamation as to what was to occur, we should look, under this seal, to a time of the exact administration of justice, as scales or balances are now used as emblems of the rigid application of the laws and of the principles of justice in courts, or in public affairs. If this representation stood alone, or if the black horse and the scales constituted the whole of the symbol, we should look for some severe administration, or perhaps some heavy calamity under a rigorous administration of laws. The reference, however, to the "wheat and barley," and to the price for which they were to be weighed out, serves still further to limit and define the meaning of the symbol as having reference to the necessaries of life - to the productions of the land - to the actual capital of the country. Whether this refers to scarcity, or to taxation, or both, must be determined by the other parts of the symbol.
(d) The proclamation: And I heard a voice in the midst of the four beasts say. That is, from the throne, Rev 4:6. The voice was not that of one of the four beasts, but it seemed to come from among them. As the rider went forth, this was the proclamation that was made in regard to him; or this is what is symbolized in his going forth, to wit, that there would be such a state of things that a measure of wheat would be sold for a penny, etc. The proclamation consists essentially of two things - what refers to the price or value of wheat and barley, and what requires that care shall be taken not to injure the oil and the wine. Each of these demands explanation.
A measure of wheat for a penny - See the margin. The word rendered "measure" - χοῖνιξ choinix - denotes an Attic measure for grain and things dry, equal to the 48th part of the Attic medimnus, or the 8th part of the Roman modius, and consequently was nearly equivalent to one quart English (Robinson's Lexicon). The word rendered "penny," δηναρίον dē narion - Latin, denarius - was of the same value as the Greek δραχμή drachmē, and was equivalent to about fourteen cents or seven-pence (circa mid-19th century). This was the usual price of a day's labor, Mat 20:2, Mat 20:9. The choenix, or measure of grain here referred to, was the ordinary daily allowance for one man (Odyssey xix. 27, 28). See Stuart, in loco. The common price of the Attic medimnus of wheat was five or six denarii; but here, as that contained 48 choenixes or quarts, the price would be augmented to 48 denarii - or it would be about eight times as dear as ordinary; that is, there would be a scarcity or famine. The price of a bushel of wheat at this rate would be about four dollars and a half or 18 shillings - a price which would indicate great scarcity, and which would give rise to much distress.
And three measures of barley for a penny - It would seem from this that barley usually bore about one-third the price of wheat. It was a less valuable grain, and perhaps was produced in greater abundance. This is not far from the proportion which the price of this grain usually bears to that of wheat, and here, as in the case of the wheat, the thing which would be indicated would be scarcity. This proclamation of "a measure of wheat for a penny" was heard either as addressed to the horseman, as a rule of action for him, or as addressed by the horseman as he went forth. If the former is the meaning, it would be an appropriate address to one who was going forth to collect tribute - with reference to the exact manner in which this tribute was to be collected, implying some sort of severity of exaction; or to one who should distribute wheat and barley out of the public granaries at an advanced price, indicating scarcity. Thus, it would mean that a severe and heavy tax - represented by the scales and the scarcity - or a tax so severe as to make grain dear, was referred to. If the latter is the meaning, then the idea is that there would be a scarcity, and that grain would be dealt out by the government at a high and oppressive price. The latter idea would be as consonant with the symbol of the scales and the price mentioned as the other, if it were not for the additional injunction not to "hurt the oil and the wine" - which cannot be well applied to the idea of dealing out grain at a high price. It can, however, be connected, by a fair interpretation of that passage, with such a severity of taxation that there would be a propriety in such a command - for, as we shall see, under the explanation of that phrase, such a law was actually promulgated as resulting from severity of taxation. The idea, then, in the passage before us, would seem to be:
(a) that there would be a rigid administration of the law in regard to the matter under consideration-that pertaining to the productions of the earth - represented by the balances; and,
(b) that that would be connected with general scarcity, or such an exercise of this power as to determine the price of grain, so that the price would be some three times greater than ordinary.
And see thou hurt not the oil and the wine - There has been a great variety of interpretations proposed of this passage, and it is by no means easy to determine the true sense. The first inquiry in regard to it is, to whom is it addressed? Perhaps the most common impression on reading it would be, that it is addressed to the horseman with the balances, commanding him not to injure the oliveyards and the vineyards. But this is not probably the correct view. It does not appear that the horseman goes forth to destroy anything, or that the effect of his going forth is directly to injure anything. This, therefore, should not be understood as addressed to the horseman, but should be regarded as a general command to any and all not to injure the oliveyards and vineyards; that is, an order that nothing should be done essentially to injure them. If thus regarded as addressed to others, a fair and congruous meaning would be furnished by either of the following interpretations: either:
(a) considered as addressed to those who were disposed to be prodigal in their manner of living, or careless as to the destruction of the crop of the oil and wine, as they would now be needed; or.
(b) as addressed to those who raised such productions, on the supposition that they would be taxed heavily, or that large quantities of these productions would be extorted for Rev_enue, that they. should not mutilate their fruit-trees in order to evade the taxes imposed by the government. In regard to the things specified here - oil and wine - it may be remarked, that they were hardly considered as articles of luxury in ancient times. They were almost as necessary articles as wheat and barley. They constituted a considerable part of the food and drink of the people, as well as furnished a large portion of the Rev_enue, and it would seem to be with reference to that fact that the command here is given that they should not be injured; that is, that nothing should be done to diminish the quantity of oil and wine, or to impair the productive power of oliveyards and vineyards. The state of things thus described by this seal, as thus interpreted, would be:
(a) a rigid administration of the laws of the empire, particularly in reference to taxation, producing a scarcity among the necessary articles of living;
(b) a strong tendency, from the severity of the taxation, to mutilate such kinds of property, with a view either of concealing the real amount of property, or of diminishing the amount of taxes; and,
(c) a solemn command from some authoritative quarter not to do this.
A command from the ruling power not to do this would meet all that would be fairly demanded in the interpretation of the passage; and what is necessary in its application, is to find such a state of things as would correspond with these predictions; that is, such as a writer would have described by such symbols on the supposition that they were referred to.
Now it so happens that there were important events which occurred in the Roman empire, and connected with its decline and fall, of sufficient importance to be noticed in a series of calamitous events, which corresponded with the symbol here, as above explained. They were such as these:
(a) The general severity of taxation, or the oppressive burdens laid on the people by the emperors. In the account which Mr. Gibbon gives of the operation of the Indictions, and Superindictions, though the specific laws on this subject pertained to a subsequent period, the general nature of the taxation of the empire and its oppressive character may be seen (Decline and Fall, i. 357-359). A general estimate of the amount of Rev_enue to be exacted was made out, and the collecting of this was committed to the pretorian prefects, and to a great number of subordinate officers. "The lands were measured by surveyors who were sent into the provinces; their nature, whether arable, or pasture, or woods, was distinctly reported; and an estimate made of their common value, from the average produce of five years. The number of slaves and of cattle constituted an essential part of the report; an oath was administered to the proprietors, which bound them to disclose the true state of their affairs; and their attempts to pRev_aricate or elude the intention of the legislature were severely watched, and punished as a capital crime, which included the double guilt of treason and of sacrilege. According to the different nature of lands, their real produce in the various articles of wine or oil, grain or barley, wood or iron, was transported by the labor or at the expense of the provincials to the imperial magazines, from whence they were occasionally distributed for the use of the court or of the army, and of the two capitals, Rome and Constantinople," i. p. 358. Compare Lactant. de mort. Persecut., c. 23.
(b) The particular order, under this oppressive system of taxation, respecting the preservation of vineyards and oliveyards, may be referred to, also, as corresponding to the command sent forth under this rider, not to "hurt the oil and the wine." That order was in the following words: "If anyone shall sacrilegiously cut a vine, or stint the fruit of prolific boughs, and craftily feign poverty in order to avoid a fair assessment, he shall, immediately on detection, suffer death, and his property be confiscated" (Cod. Theod. l. xiii. lib. xi. seq.; Gibbon, i. 358, note). Mr. Gibbon remarks: "Although this law is not without its studied obscurity, it is, however, clear enough to prove the minuteness of the inquisition, and the disproportion of the penalty."
(c) Under this general subject of the severity of taxation - as a fact farspreading and oppressive, and as so important as to hasten the downfall of the empire, may be noticed a distinct edict of Caracalla as occurring more directly in the period in which the rider with the balances may be supposed to have gone forth. This is stated by Mr. Gibbon (i. 91) as one of the important causes which contributed to the downfall of the empire. "The personal characters of the emperors, their victories, laws, and fortunes," says he, "can interest us no further than they are connected with the general history of the decline and fall of the monarchy. Our constant attention to that object will not suffer us to overlook a most important edict of Antoninus Caracalla, which communicated to all the free inhabitants of the empire the name and privileges of Roman citizens. His unbounded liberality, however, flowed not from the sentiments of a generous mind; it was the sordid result of avarice," etc.
He then proceeds at length to state the nature and operations of that law, by which a heavy tax, under the pretence of liberality, was in fact imposed on all the citizens of the empire - a fact which, in its ultimate results, the historian of the Decline and Fall regards as so closely connected with the termination of the empire. See Gibbon, i. pp. 91-95. After noticing the laws of Augustus, Nero, and the Antonines, and the real privileges conferred by them on those who became entitled to the rank of Roman citizens - privileges which were a compensation in the honor, dignity, and offices of that rank for the measure of taxation which it involved - he proceeds to notice the fact that the title of "Roman citizen" was conferred by Caracalla on all the free citizens of the empire, involving the subjection to all the heavy taxes usually imposed on those who sustained the rank expressed by the title, but with nothing of the compensation connected with the title when it was confined to the inhabitants of Italy. "But the favor," says he, "which implied a distinction, was lost in the prodigality of Caracalla, and the reluctant provincials were compelled to assume the vain title, and the real obligations, of Roman citizens. Nor was the rapacious son of Severus (Caracalla) contented with such a measure of taxation as had appeared sufficient to his moderate predecessors. Instead of a twentieth, he exacted a tenth of all legacies and inheritances; and during his reign he crushed alike every part of the empire under the weight of his iron scepter," (i. 95).
So again (Ibid.), speaking of the taxes which had been lightened somewhat by Alexander, Mr. Gibbon remarks: "It is impossible to conjecture the motive that engaged him to spare so trifling a remnant of the evil; but the noxious weed, which had not been totally eradicated, again sprung up with the most luxuriant growth, and in the succeeding age darkened the Roman world with its deadly shade. In the course of this history we shall be too often summoned to explain the land-tax, the capitation, and the heavy contributions of grain, wine, oil, and meat, which were exacted from the provinces for the use of the court, the army, and the capital." In reference to this whole matter of taxation as being one of the things which contributed to the downfall of the empire, and which spread woe through the falling empire - a woe worthy to be illustrated by one of the seals - a confirmation may be delayed from the reign of Galerius, who, as Caesar, acted under the authority of Diocletian; who excited Diocletian to the work of persecution (Decline and Fall, i. 317, 318); and who, on the abdication of Diocletian, assumed the title of Augustus (Decline and Fall, i. 222).
Of his administration in general Mr. Gibbon i. 226) remarks: "About that time the avarice of Galerius, or perhaps the exigencies of the state, had induced him to make a very strict and rigorous inquisition into the property of his subjects for the purpose of a general taxation, both on their lands and on their persons. A very minute survey appears to have been taken of their real estates; and wheRev_er there was the slightest suspicion of concealment, torture was very freely employed to obtain a sincere declaration of their personal wealth." Of the nature of this exaction under Galerius; of the cruelty with which the measure was prosecuted - particularly in its bearing on Christians, toward whom Galerius cherished a mortal enmity (Decline and Fall, i. 317); and of the extent and severity of the suffering among Christians and others, caused by it - the following account of Lactantius (De Mort. Persecut., c. 23) will furnish a painful but most appropriate illustration: "Swarms of exacters sent into the provinces and cities filled them with agitation and terror, as though a conquering enemy were leading them into captivity. The fields were separately measured, the trees and vines, the flocks and herds numbered, and an examination made of the people. In the cities the cultivated and rude were united as of the same rank. The streets were crowded with groups of families, and every one required to appear with his children and slaves. Tortures and lashes resounded on every side. Sons were gibbeted in the presence of their parents, and the most confidential servants harassed that they might make disclosures against their masters, and wives that they might testify unfavorably of their husbands. If there were a total destitution of property, they were still tortured to make acknowledgments against themselves, and, when overcome by pain, inscribed for what they did not possess.
Neither age nor ill-health was admitted as an excuse for not appearing. The sick and weak were borne to the place of inscription, a reckoning made of the age of each, and years added to the young and deducted from the old, in order to subject them to a higher taxation than the law imposed. The whole scene was filled with wailing and sadness. In the meantime individuals died, and the herds and the flocks diminished, yet tribute was none the less required to be paid for the dead, so that it was no longer allowed either to live or die without a tax. Mendicants alone escaped, where nothing could be wrenched, and whom misfortune and misery had made incapable of further oppression. These the impious wretch affecting to pity, that they might not suffer want, ordered to be assembled, borne off in vessels, and plunged into the sea." See Lord on the Apoc., pp. 128, 129. These facts in regard to the severity of taxation, and the rigid nature of the law enforcing it; to the sources of the Rev_enue exacted in the provinces, and to the care that none of those sources should be diminished; and to the actual and undoubted bearing of all this on the decline and fall of the empire, are so strikingly applicable to the symbol here employed, that if it be supposed that it was intended to refer to them, no more natural or expressive symbol could have been used; if it were supposed that the historian meant to make a record of the fulfillment, he could not well have made a search which would more strikingly accord with the symbol.
Were we now to represent these things by a symbol, we could scarcely find one that would be more expressive than that of a rider on a black horse with a pair of scales, sent forth under a proclamation which indicated that there would be a most rigid and exact administration of severe and oppressive laws, and with a special command, addressed to the people, not for the purposes of concealment, or from opposition to the government, to injure the sources of Rev_enue. It may serve further to illustrate this, to copy one of the usual emblems of a Roman procurator or questor. It is taken from Spanheim, De Usu Num. Diss., vi. 545. See Elliott, i. 169. It has a balance as a symbol of exactness or justice, and an car of grain as a symbol employed with reference to procuring or exacting grain from the provinces.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: he had: Rev 6:1, Rev 4:6, Rev 4:7, Rev 5:5, Rev 5:9
a black: Zac 6:2, Zac 6:6
had: Lev 26:26; Lam 5:10; Eze 4:10, Eze 4:16
Geneva 1599
6:5 (4) And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.
(4) The third sign with declaration is that God will destroy the world with famine, removing all food: which is by Synecdoche comprehended in wheat, barley, wine and oil.
John Gill
6:5 And when he had opened the third seal,.... Of the sealed book:
I heard the third beast say, come and see; this living creature was that which was like a man, who was on the south side of the throne, as the standard of Reuben, which had the figure of a man, was on the south side of the camp of Israel; this was not the Apostle Paul, as Grotius thinks, to whom was made a prophecy of a famine in the days of Claudius Caesar; nor Tertullian, who made an apology for the Christians in the times of this seal, as Brightman conjectures; but the ministers of the Gospel, whose voice was neither the voice of the lion nor of the ox, but of a man, which was still lower, but yet they retained their humanity, reasoning prudence, and wisdom; and these are represented as calling upon John to come and see, and take notice of the following hieroglyphic:
and I beheld, and lo a black horse; an emblem either of the afflicted state of the church, still answering to the Smyrnaean one, being black with persecutions, schisms, errors, and heresies, which were many; or particularly of the heresies and heretics of those times, who might be compared to a horse for their pride and ambition, speaking great swelling words of vanity, and to a black one, for their hidden things of dishonesty, and works of darkness, for the darkness in themselves, and which they spread over others; or rather of a famine, not in a spiritual sense, of hearing of the word, but in a literal sense; see Lam 4:7; not what was at the siege of Jerusalem, or in the times of Claudius Caesar, Acts 11:28; but in the times of the Emperor Severus, and others, as the historians of those times (a), and the writings of Tertullian show; when the Heathens ascribed the scarcity that was among them to the wickedness of the Christians (b), whereas it was a judgment upon them for their persecution of them:
and he that sat on him had a pair of balances in his hand; by whom is meant not some noted heretic, or heretics, who had balances of deceit in their hands to prove their tenets by, such as spurious writings, &c. or who made pretensions to the Scriptures, the balance of the sanctuary, to weigh doctrines in; nor Christ, whose name heretics shrouded themselves under, and professed, and who overruled and made use of their heresies for the good of his people, that they might be made manifest. Mr. Mede thinks that Septimius Severus, the Roman emperor, who came from Africa, from the south, on which side was the living creature that spoke to John, is intended, and in which country black horses were in great esteem; and he was the only African that ever was emperor of Rome before (c): and the same author thinks, that his having a pair of balances in his hand expresses the strict justice that emperor was famous for; but rather it signifies famine, and such a scarcity as that bread is delivered out by weight to men; see Lev 26:26.
(a) Spartianus in Vita Severi, & Lampridius in Vita Alexandri. (b) Apolog. c. 40. & ad Scapulam, c. 3. (c) Cassiodor. Chronicon. & Eutrop. Hist. Roman. l. 8.
John Wesley
6:5 And when he had opened the third seal, I heard the third living creature - Toward the south. Saying, Come. And behold a black horse - A fit emblem of mourning and distress; particularly of black famine, as the ancient poets term it. And he that sat on him had a pair of scales in his hand - When there is great plenty, men scarce think it worth their while to weigh and measure everything, Gen 41:49. But when there is scarcity, they are obliged to deliver them out by measure and weight, Ezek 4:16. Accordingly, these scales signify scarcity. They serve also for a token, that all the fruits of the earth, and consequently the whole heavens, with their courses and influences; that all the seasons of the year, with whatsoever they produce, in nature or states, are subject to Christ. Accordingly his hand is wonderful, not only in wars and victories, but likewise in the whole course of nature.
Robert Jamieson, A. R. Fausset and David Brown
6:5 Come and see--The two oldest manuscripts, A, C, and Vulgate omit "and see." B retains the words.
black--implying sadness and want.
had--Greek, "having."
a pair of balances--the symbol of scarcity of provisions, the bread being doled out by weight.
6:66:6: Եւ լուայ ձա՜յն ՚ի միջոյ չորից կենդանեացն. Կապիճ մի ցորեան դենարի՛ միոջ, եւ երեք կապիճ գարի դենարի՛ միոջ. եւ ձէթ եւ գինի մի՛ վնասեսցես:
6 Եւ չորս կենդանիների միջից ձայն լսեցի. «Մի կապիճ ցորեն՝ մէկ դենարի, եւ երեք կապիճ գարի՝ մէկ դենարի[14]. եւ ձէթ ու գինուն վնաս չտաս»:[14] Մէկ դենարը բանուորի մէկ օրուայ աշխատավարձն էր:
6 Չորս կենդանիներուն մէջէն ձայն մը լսեցի, որ կ’ըսէր. «Կապիճ մը ցորենը մէկ դահեկանի ու երեք կապիճ գարին մէկ դահեկանի։ Ձէթին ու գինիին մի՛ վնասեր»։
Եւ լուայ ձայն ի միջոյ չորից [83]կենդանեացն. Կապիճ մի ցորեան` դենարի միոջ, եւ երեք կապիճ գարի` դենարի միոջ. եւ ձէթ եւ գինի մի՛ վնասեսցես:

6:6: Եւ լուայ ձա՜յն ՚ի միջոյ չորից կենդանեացն. Կապիճ մի ցորեան դենարի՛ միոջ, եւ երեք կապիճ գարի դենարի՛ միոջ. եւ ձէթ եւ գինի մի՛ վնասեսցես:
6 Եւ չորս կենդանիների միջից ձայն լսեցի. «Մի կապիճ ցորեն՝ մէկ դենարի, եւ երեք կապիճ գարի՝ մէկ դենարի[14]. եւ ձէթ ու գինուն վնաս չտաս»:
[14] Մէկ դենարը բանուորի մէկ օրուայ աշխատավարձն էր:
6 Չորս կենդանիներուն մէջէն ձայն մը լսեցի, որ կ’ըսէր. «Կապիճ մը ցորենը մէկ դահեկանի ու երեք կապիճ գարին մէկ դահեկանի։ Ձէթին ու գինիին մի՛ վնասեր»։
zohrab-1805▾ eastern-1994▾ western am▾
6:66: И слышал я голос посреди четырех животных, говорящий: хиникс пшеницы за динарий, и три хиникса ячменя за динарий; елея же и вина не повреждай.
6:6  καὶ ἤκουσα ὡς φωνὴν ἐν μέσῳ τῶν τεσσάρων ζῴων λέγουσαν, χοῖνιξ σίτου δηναρίου, καὶ τρεῖς χοίνικες κριθῶν δηναρίου· καὶ τὸ ἔλαιον καὶ τὸν οἶνον μὴ ἀδικήσῃς.
6:6. καὶ (And) ἤκουσα (I-heard) ὡς (as) φωνὴν (to-a-sound) ἐν (in) μέσῳ (unto-middle) τῶν (of-the-ones) τεσσάρων ( of-four ) ζῴων (of-lifelets) λέγουσαν (to-forthing,"Χοῖνιξ (A-chonix) σίτου (of-a-grain) δηναρίου, (of-a-denarion) καὶ (and) τρεῖς ( three ) χοίνικες (chonix') κριθῶν (of-barlies) δηναρίου: (of-a-denarion) καὶ (and) τὸ (to-the-one) ἔλαιον (to-an-oillet) καὶ (and) τὸν (to-the-one) οἶνον (to-a-wine) μὴ (lest) ἀδικήσῃς. (thou-might-have-un-coursed-unto)
6:6. et audivi tamquam vocem in medio quattuor animalium dicentem bilibris tritici denario et tres bilibres hordei denario et vinum et oleum ne laeserisAnd I heard, as it were a voice in the midst of the four living creatures, saying: Two pounds of wheat for a penny, and thrice two pounds of barley for a penny: and see thou hurt not the wine and the oil.
6. And I heard as it were a voice in the midst of the four living creatures saying, A measure of wheat for a penny and three measures of barley for a penny; and the oil and the wine hurt thou not.
And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and [see] thou hurt not the oil and the wine:

6: И слышал я голос посреди четырех животных, говорящий: хиникс пшеницы за динарий, и три хиникса ячменя за динарий; елея же и вина не повреждай.
6:6  καὶ ἤκουσα ὡς φωνὴν ἐν μέσῳ τῶν τεσσάρων ζῴων λέγουσαν, χοῖνιξ σίτου δηναρίου, καὶ τρεῖς χοίνικες κριθῶν δηναρίου· καὶ τὸ ἔλαιον καὶ τὸν οἶνον μὴ ἀδικήσῃς.
6:6. et audivi tamquam vocem in medio quattuor animalium dicentem bilibris tritici denario et tres bilibres hordei denario et vinum et oleum ne laeseris
And I heard, as it were a voice in the midst of the four living creatures, saying: Two pounds of wheat for a penny, and thrice two pounds of barley for a penny: and see thou hurt not the wine and the oil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:6: A measure of wheat for a penny - The chaenix here mentioned was a measure of dry things; and although the capacity is not exactly known, yet it is generally agreed that it contained as much as one man could consume in a day; and a penny, the Roman denarius, was the ordinary pay of a laborer. So it appears that in this scarcity each might be able to obtain a bare subsistence by his daily labor; but a man could not, in such cases, provide for a family.
Three measures of barley - This seems to have been the proportion of value between the wheat and the barley. Barley was allowed to afford a poor aliment, and was given to the Roman soldiers instead of wheat, by way of punishment.
Hurt not the oil and the wine - Be sparing of these: use them not as delicacies, but for necessity; because neither the vines nor the olives will be productive.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: A measure: "The word choenix signifieth a measure containing one wine-quart and the twelfth part of a quart."
and see: Rev 9:4; Psa 76:10
Geneva 1599
6:6 And I heard a voice in the midst of the four beasts say, A (a) measure of wheat for a penny, (5) and three measures of barley for a penny; and [see] thou hurt not the oil and the wine.
(a) It is here signified how little grain there was, for the word used here is a unit of measure for dry things, about an eighth of a bushel, which was a typical daily ration given to servants. (5) I would rather interpret and read the words this way, "And the wine and the oil you will not distribute unjustly." In this sense likewise the wine and the oil will be sold a very little for a penny. You will not distribute unjustly, namely, when you measure out a very little for a great price: so are the times evident: otherwise it would be true, as the wise man says, that whoever withholds the grain will be cursed by the people; (Prov 11:26).
John Gill
6:6 And I heard a voice in the midst of the four beasts say,.... Not the voice of Agabus to the Apostle Paul, Acts 11:28; but rather of Christ, who was in the midst of them, Rev_ 5:6; the Ethiopic version adds, "as the voice of an eagle":
a measure of wheat for a penny, and three measures of barley for a penny; "Choenix", the measure here used, signifies as much as was sufficient for a man for one day, as a penny was the usual hire of a labourer for a day, Mt 20:2; so a choenix of corn was allowed to each man in Xerxes's army for a day, according to Herodotus (d); the same quantity for a day was given by the Romans to their shepherds and servants, and is generally said to be about two pounds; according to Agricola it was two pounds and a quarter (e). This measure was very different; the Attic choenix was a measure that held three pounds, the Italic choenix four pounds, and the military choenix five pounds, and answers to the Hebrew Kab (f); and in the Septuagint version of Ezek 45:10; it answers to the Bath; and some make it to be the fourth part of a bushel, and others half a bushel (g); the first account of its being about two pounds, and the allowance of a man for a day, seems best to agree with this place: so that this phrase expresses such a scarcity, as that a man's daily wages would be but just enough to buy himself bread, without any thing to eat with it; and when he would have nothing left for clothes, and other things, nor anything for his wife and children:
and see that thou hurt not the oil and wine; signifying that this scarcity should fall not upon the superfluities, such as oil and wine, which may be spared, and men can live without; but upon the necessities of life, particularly bread: some render the words, "and be not unjust in the oil and wine"; and so think they refer to the laws of the Roman emperors, in relation to wine and oil, and to the just execution of them, that there might be plenty of them; and others understand them in an allegorical sense, of the principal doctrines of the Gospel, comparable to oil and wine, and which Christ takes care of, that they shall not be hurt and destroyed by heretics and false teachers, even when they prevail the most, and bring on a famine of the word, and when the church is blackened and darkened with them; and indeed these may much better be applied to the Gospel, than, as they are by the Jews, to the law; who frequently say (h) that the law is called "oil", and speak of , "the wine of the law" (i):
(d) Polymnia, c. 187. (e) De Mensuris Graecis, p. 120. (f) Waserus de Mensuris, l. 2. c. 2. sect. 5, 6. & c. 3. sect. 6. & c. 7. sect. 6. (g) Alex. ab Alex. Genial. Dier. l. 2. c. 20. (h) Tzeror Hammor, fol. 85. 3. & 96. 1. & 97. 4. & 104. 1. & 105. 2. & 137. 2, 3. (i) Zohar in Exod. fol. 51. 3. & in Deut. fol. 115. 3. Raya Mehimna in Zohar in Numb. fol. 94. 3. Shirhashirim Rabba, fol. 5. 3. Midrash Kohelet, fol. 64. 4.
John Wesley
6:6 And I heard a voice - It seems, from God himself. Saying - To the horseman, "Hitherto shalt thou come, and no farther." Let there be a measure of wheat for a penny - The word translated measure, was a Grecian measure, nearly equal to our quart. This was the daily allowance of a slave. The Roman penny, as much as a labourer then earned in a day, was about sevenpence halfpenny English. According to this, wheat would be near twenty shillings per bushel. This must have been fulfilled while the Grecian measure and the Roman money were still in use; as also where that measure was the common measure, and this money the current coin. It was so in Egypt under Trajan. And three measures of barley for a penny - Either barley was, in common, far cheaper among the ancients than wheat, or the prophecy mentions this as something peculiar. And hurt not the oil and the wine - Let there not be a scarcity of everything. Let there he some provision left to supply the want of the rest This was also fulfilled in the reign of Trajan, especially in Egypt, which lay southward from Patmos. In this country, which used to be the granary of the empire, there was an uncommon dearth at the very beginning of his reign; so that he was obliged to supply Egypt itself with corn from other countries. The same scarcity there was in the thirteenth year of his reign, the harvest failing for want of the rising of the Nile: and that not only in Egypt, but in all those other parts of Afric, where the Nile uses to overflow.
Robert Jamieson, A. R. Fausset and David Brown
6:6 a voice--Two oldest manuscripts, A, C, read, "as it were a voice." B reads as English Version. The voice is heard "in the midst of the four living creatures" (as Jehovah in the Shekinah-cloud manifested His presence between the cherubim); because it is only for the sake of, and in connection with, His redeemed, that God mitigates His judgments on the earth.
A measure--"A chœnix." While making food scarce, do not make it so much so that a chœnix (about a day's provision of wheat, variously estimated at two or three pints) shall not be obtainable "for a penny" (denarius, eight and a half pence of our money, probably the day's wages of a laborer). Famine generally follows the sword. Ordinarily, from sixteen to twenty measures were given for a denarius. The sword, famine, noisome beasts, and the pestilence, are God's four judgments on the earth. A spiritual famine, too, may be included in the judgment. The "Come," in the case of this third seal, is said by the third of the four living creatures, whose likeness is a man indicative of sympathy and human compassion for the sufferers. God in it tempers judgment with mercy. Compare Mt 24:7, which indicates the very calamities foretold in these seals, nation rising against nation (the sword), famines, pestilences (Rev_ 6:8), and earthquakes (Rev_ 6:12).
three measures of barley for a penny--the cheaper and less nutritious grain, bought by the laborer who could not buy enough wheat for his family with his day's wages, a denarius, and, therefore, buys barley.
see thou hurt not the oil, and the wine--the luxuries of life, rather than necessaries; the oil and wine were to be spared for the refreshment of the sufferers.
6:76:7: Եւ յորժամ եբաց զկնիքն չորրորդ, լուա՛յ ձայն ՚ի չորրորդ կենդանւոյն՝ զի ասէր՝ թէ գա՛մ[5164]:
7 Եւ երբ բացեց չորրորդ կնիքը, չորրորդ կենդանուց լսեցի մի ձայն, որ ասում էր՝ գալիս եմ[15]:[15] Լաւագոյն յուն. բն. գալիս եմ-ի փոխարէն ունեն արի՛:
7 Երբ չորրորդ կնիքը քակեց, չորրորդ կենդանիէն ձայն մը լսեցի, որ կ’ըսէր. «Եկուր ու տես»։
Եւ յորժամ եբաց զկնիքն չորրորդ, լուայ ձայն ի չորրորդ կենդանւոյն զի ասէր [84]թէ` Գամ:

6:7: Եւ յորժամ եբաց զկնիքն չորրորդ, լուա՛յ ձայն ՚ի չորրորդ կենդանւոյն՝ զի ասէր՝ թէ գա՛մ[5164]:
7 Եւ երբ բացեց չորրորդ կնիքը, չորրորդ կենդանուց լսեցի մի ձայն, որ ասում էր՝ գալիս եմ[15]:
[15] Լաւագոյն յուն. բն. գալիս եմ-ի փոխարէն ունեն արի՛:
7 Երբ չորրորդ կնիքը քակեց, չորրորդ կենդանիէն ձայն մը լսեցի, որ կ’ըսէր. «Եկուր ու տես»։
zohrab-1805▾ eastern-1994▾ western am▾
6:77: И когда Он снял четвертую печать, я слышал голос четвертого животного, говорящий: иди и смотри.
6:7  καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τετάρτην, ἤκουσα φωνὴν τοῦ τετάρτου ζῴου λέγοντος, ἔρχου.
6:7. Καὶ (And) ὅτε (which-also) ἤνοιξεν (it-opened-up) τὴν (to-the-one) σφραγῖδα (to-a-seal) τὴν (to-the-one) τετάρτην, (to-fourth,"ἤκουσα (I-heard) φωνὴν (to-a-sound) τοῦ (of-the-one) τετάρτου (of-fourth) ζῴου (of-a-lifelet) λέγοντος (of-forthing," Ἔρχου . ( Thou-should-come )
6:7. et cum aperuisset sigillum quartum audivi vocem quarti animalis dicentis veni et vidiAnd when he had opened the fourth seal, I heard the voice of the fourth living creature saying: Come and see.
7. And when he opened the fourth seal, I heard the voice of the fourth living creature saying, Come.
And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see:

7: И когда Он снял четвертую печать, я слышал голос четвертого животного, говорящий: иди и смотри.
6:7  καὶ ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν τετάρτην, ἤκουσα φωνὴν τοῦ τετάρτου ζῴου λέγοντος, ἔρχου.
6:7. et cum aperuisset sigillum quartum audivi vocem quarti animalis dicentis veni et vidi
And when he had opened the fourth seal, I heard the voice of the fourth living creature saying: Come and see.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Сообразно с пониманием первых трех печатей нужно объяснять и символ четвертой. По ее снятии Иоанн видит бледного коня, - собственно серого, бесцветного, каковой цвет принимают трупы людей. За всадником, напоминающим смерть и называемым смертью, следовал ад. Ад здесь является олицетворением действительных обитателей ада, т.е. осужденных [Нengstenberg] по предварительному суду на временные мучения. Всаднику на бледном коне дан меч, как орудие смерти; в его распоряжении голод, ему подчинены и бедствия мора (повальные и заразные болезни) [Ewald, Kliefth, Lũtardt.], и даже земные хищные звери. Бедствия эти падут на "четвертую часть земли"; - это не математически точное измерение особого пространства; здесь определенное число в смысле неопределенного, для указания на действия этих явлений временно и по местам. Число же четыре употреблено в соответствие четырем животным, четырем коням и четырем странам света. Все это подтверждает нам церковная история, история распространения христианства.
Adam Clarke: Commentary on the Bible - 1831
6:7: The fourth beast - That which had the face of an eagle.
Albert Barnes: Notes on the Bible - 1834
6:7: And when he had opened the fourth seal - See the notes at Rev 5:1.
I heard the voice of the fourth beast say - The flying eagle. See the notes at Rev 15:7. As in the other cases, there does not appear to have been any particular reason why the fourth of the living creatures should have made this proclamation rather than either of the others. It was poetic and appropriate to represent each one in his turn as making proclamation.
Come and see - See the notes at Rev 6:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: Rev 6:1, Rev 6:3, Rev 6:5, Rev 4:7
Geneva 1599
6:7 (6) And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.
(6) The fourth sign joined with words of declaration is, that God will devote a quarter of the world to death and hell, or the grave, by all those methods at once, who individually and in order he had summoned to change their minds. To these are also added the wild and cruel beasts of the earth (Lev 16:22). Thus according to his wisdom, God dispenses the treasures of his power, justly towards all, mercifully towards the good, and with patience or longsuffering towards his enemies.
John Gill
6:7 And when he had opened the fourth seal,.... Of the seven seals of the sealed book; that is, when the Lamb had opened it, or took it off, as in Rev_ 6:1;
I heard the voice of the fourth beast say, come and see; this living creature was that which was like an eagle, and was on the north side of the throne, answerable to the standard of Dan, which was on the north of the camp of Israel, and had the figure of an eagle upon it; and the opening of this seal begins with Maximinus the Roman emperor, who came from Thrace, far north. This living creature was not James, the brother of our Lord, who had been dead long ago, as Grotius imagines; nor Cyprian, as Brightman thinks, though he lived under this seal; but the ministers of the Gospel in general in the times referred to are intended: and it may denote some decline in the Gospel ministry, that they had not the courage and strength of the lion, as the first Gospel preachers; nor the patience and laboriousness of the ox, the next set of ministers; nor the solidity and prudence of the man, the ministers that followed them; and yet they retained some degree of light and knowledge, sagacity and penetration, and contempt of the world, signified by the eagle; these invite John in a visionary way to come and see the following hieroglyphic.
John Wesley
6:7 I heard the voice of the fourth living creature - Toward the north.
Robert Jamieson, A. R. Fausset and David Brown
6:7 and see--supported by B; omitted by A, C, and Vulgate. The fourth living creature, who was "like a flying eagle," introduces this seal; implying high-soaring intelligence, and judgment descending from on high fatally on the ungodly, as the king of birds on his prey.
6:86:8: Եւ տեսի՝ եւ ահա ձի շլոռորս (որ է պաւզլախ). եւ որ նստէրն ՚ի վերայ նորա՝ ունէր զՄահ, եւ Դժոխք երթային զհետ նորա. եւ տուաւ նմա իշխանութիւն չորրորդ մասին աշխարհի՝ սատակել սրո՛վ եւ սովո՛վ եւ մահուա՛մբ՝ եւ գազանօք երկրի[5165]:[5165] Ոմանք զանց առնեն դնել ՚ի բնաբանի, այլ ՚ի լուսանցս եւեթ նշանակեն զբացատրութիւն շլոռոսին, այլազգի բարբառովն՝ պաւզլախ, կամ՝ պօզլախ։
8 Եւ տեսայ ահա դեղնաւուն մի ձի. եւ ով նստել էր նրա վրայ, ունէր Մահը. եւ Դժոխքը գնում էր նրա յետեւից: Եւ նրան իշխանութիւն տրուեց աշխարհի մէկ չորրորդ մասի վրայ կոտորած անելու սրով, սովով, մահով եւ երկրի գազաններով:
8 Տեսայ դեղին ձի մը։ Անոր վրայ հեծնողին անունը Մահ էր եւ Դժոխքը անոր ետեւէն կ’երթար ու անոնց իշխանութիւն տրուեցաւ երկրին չորրորդ մասին վրայ, որ սրով ու սովով եւ մահով ու երկրի գազաններով սատկեցնեն։
Եւ տեսի, եւ ահա ձի շլոռոս, եւ որ նստէրն ի վերայ նորա` [85]ունէր զՄահ``, եւ Դժոխք երթային զհետ նորա. եւ տուաւ [86]նմա իշխանութիւն չորրորդ մասին աշխարհի սատակել սրով եւ սովով եւ մահուամբ եւ գազանօք երկրի:

6:8: Եւ տեսի՝ եւ ահա ձի շլոռորս (որ է պաւզլախ). եւ որ նստէրն ՚ի վերայ նորա՝ ունէր զՄահ, եւ Դժոխք երթային զհետ նորա. եւ տուաւ նմա իշխանութիւն չորրորդ մասին աշխարհի՝ սատակել սրո՛վ եւ սովո՛վ եւ մահուա՛մբ՝ եւ գազանօք երկրի[5165]:
[5165] Ոմանք զանց առնեն դնել ՚ի բնաբանի, այլ ՚ի լուսանցս եւեթ նշանակեն զբացատրութիւն շլոռոսին, այլազգի բարբառովն՝ պաւզլախ, կամ՝ պօզլախ։
8 Եւ տեսայ ահա դեղնաւուն մի ձի. եւ ով նստել էր նրա վրայ, ունէր Մահը. եւ Դժոխքը գնում էր նրա յետեւից: Եւ նրան իշխանութիւն տրուեց աշխարհի մէկ չորրորդ մասի վրայ կոտորած անելու սրով, սովով, մահով եւ երկրի գազաններով:
8 Տեսայ դեղին ձի մը։ Անոր վրայ հեծնողին անունը Մահ էր եւ Դժոխքը անոր ետեւէն կ’երթար ու անոնց իշխանութիւն տրուեցաւ երկրին չորրորդ մասին վրայ, որ սրով ու սովով եւ մահով ու երկրի գազաններով սատկեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: И я взглянул, и вот, конь бледный, и на нем всадник, которому имя 'смерть'; и ад следовал за ним; и дана ему власть над четвертою частью земли--умерщвлять мечом и голодом, и мором и зверями земными.
6:8  καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω αὐτοῦ ὄνομα αὐτῶ [ὁ] θάνατος, καὶ ὁ ᾅδης ἠκολούθει μετ᾽ αὐτοῦ· καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς, ἀποκτεῖναι ἐν ῥομφαίᾳ καὶ ἐν λιμῶ καὶ ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς.
6:8. καὶ (And) εἶδον, (I-had-seen,"καὶ (and) ἰδοὺ ( thou-should-have-had-seen ,"ἵππος (a-horse) χλωρός, (greenish,"καὶ (and) ὁ (the-one) καθήμενος ( sitting-down ) ἐπάνω (upon-up-unto-which) [αὐτοῦ] "[of-it]"ὄνομα (a-name) αὐτῷ (unto-it) [ Ὁ ] "[ the-one ]" Θάνατος , ( a-Death ,"καὶ (and) ὁ ( the-one ) ᾅδης ( a-hades ) ᾐκολούθει (it-was-pathing-along-unto) μετ' (with) αὐτοῦ, (of-it,"καὶ (and) ἐδόθη (it-was-given) αὐτοῖς (unto-them) ἐξουσία (a-being-out-unto) ἐπὶ (upon) τὸ (to-the-one) τέταρτον (to-fourth) τῆς (of-the-one) γῆς, (of-a-soil) ἀποκτεῖναι ( to-have-killed-off ) ἐν ( in ) ῥομφαίᾳ ( unto-a-sword ) καὶ ( and ) ἐν ( in ) λιμῷ ( unto-a-famine ) καί ( and ) ἐν ( in ) θανάτῳ ( unto-a-death ) καὶ (and) ὑπὸ (under) τῶν (of-the-ones) θηρίων (of-beastlets) τῆς ( of-the-one ) γῆς . ( of-a-soil )
6:8. et ecce equus pallidus et qui sedebat desuper nomen illi Mors et inferus sequebatur eum et data est illi potestas super quattuor partes terrae interficere gladio fame et morte et bestiis terraeAnd behold a pale horse: and he that sat upon him, his name was Death. And hell followed him. And power was given to him over the four parts of the earth, to kill with sword, with famine and with death and with the beasts of the earth.
8. And I saw, and behold, a pale horse: and he that sat upon him, his name was Death; and Hades followed with him. And there was given unto them authority over the fourth part of the earth, to kill with sword, and with famine, and with death, and by the wild beasts of the earth.
And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth:

8: И я взглянул, и вот, конь бледный, и на нем всадник, которому имя 'смерть'; и ад следовал за ним; и дана ему власть над четвертою частью земли--умерщвлять мечом и голодом, и мором и зверями земными.
6:8  καὶ εἶδον, καὶ ἰδοὺ ἵππος χλωρός, καὶ ὁ καθήμενος ἐπάνω αὐτοῦ ὄνομα αὐτῶ [ὁ] θάνατος, καὶ ὁ ᾅδης ἠκολούθει μετ᾽ αὐτοῦ· καὶ ἐδόθη αὐτοῖς ἐξουσία ἐπὶ τὸ τέταρτον τῆς γῆς, ἀποκτεῖναι ἐν ῥομφαίᾳ καὶ ἐν λιμῶ καὶ ἐν θανάτῳ καὶ ὑπὸ τῶν θηρίων τῆς γῆς.
6:8. et ecce equus pallidus et qui sedebat desuper nomen illi Mors et inferus sequebatur eum et data est illi potestas super quattuor partes terrae interficere gladio fame et morte et bestiis terrae
And behold a pale horse: and he that sat upon him, his name was Death. And hell followed him. And power was given to him over the four parts of the earth, to kill with sword, with famine and with death and with the beasts of the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:8: A pale horse - The symbol of death. Pallida mors, pale death, was a very usual poetic epithet; of this symbol there can be no doubt, because it is immediately said, His name that sat on him was Death.
And hell followed with him - The grave, or state of the dead, received the slain. This is a very elegant prosopopaeia, or personification.
Over the fourth part of the earth - One fourth of mankind was to feel the desolating effects of this seal.
To kill with sword - War; with hunger - Famine; with death - Pestilence; and with the beasts of the earth - lions, tigers, hyenas, etc., which would multiply in consequence of the devastations occasioned by war, famine, and pestilence.
Albert Barnes: Notes on the Bible - 1834
6:8: And I looked, and behold a pale horse - - ἵππος χλωρὸς hippos chlō ros. On the horse, as an emblem, see the notes on Rev 6:2. The uniqueness of this emblem consists in the color of the horse, the rider, and the power that was given unto him. In these there is entire harmony, and there can be comparatively little difficulty in the explanation and application. The color of the horse was "pale" - χλωρὸς chlō ros This word properly means "pale-green, yellowish-green," like the color of the first shoots of grass and herbage; then green, verdant, like young herbage, Mar 6:39; Rev 8:7; Rev 9:4; and then pale yellowish (Robinson, Lexicon). The color here would be an appropriate one to denote the reign of death - as one of the most striking effects of death is paleness - and, of course, of death produced by any cause, famine, pestilence, or the sword. From this portion of the symbol, if it stood with nothing to limit and define it, we should naturally look for some condition of things in which death would pRev_ail in a remarkable manner, or in which multitudes of human beings would be swept away. And yet, perhaps, from the very nature of this part of the symbol, we should look for the pRev_alence of death in some such peaceful manner as by famine or disease. The red color would more naturally denote the ravages of death in war; the black, the ravages of death by sudden calamity; the pale would more obviously suggest famine or wasting disease.
And his name that sat on him was Death - No description is given of his aspect; nor does he appear with any emblem - as sword, or spear, or bow. There is evident scope for the fancy to picture to itself the form of the destroyer; and there is just that kind of obscurity about it which contributes to sublimity. Accordingly, there has been ample room for the exercise of the imagination in the attempts to paint "Death on the pale horse," and the opening of this seal has furnished occasion for some of the greatest triumphs of the pencil The simple idea in this portion of the symbol is, that death would reign or pRev_ail under the opening of this seal - whether by sword, by famine, or by pestilence, is to be determined by other descriptions in the symbol.
And Hell followed with him - Attended him as he went forth. On the meaning of the word rendered here as "hell" - ᾍδης Hadē s, Hades - see the Luk 16:23 note, compare the Job 10:21-22 notes; Isa 14:9 note. It is used here to denote the abode of the dead, considered as a place where they dwell, and not in the more restricted sense in which the word is now commonly used as a place of punishment. The idea is, that the dead would be so numerous at the going forth of this horseman, that it would seem as if the pale nations of the dead had come again upon the earth. A vast retinue of the dead would accompany him; that is, it would be a time when death would pRev_ail on the earth, or when multitudes would die.
And power was given unto them - Margin, to him. The common Greek text is αὐτοὶς autois - "to them." There are many mss., however, which read αὐτῷ autō - "to him." So Prof. Stuart reads it. The authority, however, is in favor of them as the reading; and according to this, death and his train are regarded as grouped together, and the power is considered as given to them collectively. The sense is not materially varied.
Over the fourth part of the earth - That is, of the Roman world. It is not absolutely necessary to understand this as extending over precisely a fourth part of the world. Compare Rev 8:7-10, Rev 8:12; Rev 9:15, et al. Undoubtedly we are to look in the fulfillment of this to some far-spread calamity; to some severe visitations which would sweep off great multitudes of people. The nature of that visitation is designated in the following specifications.
To kill with sword - In war and discord - and we are, therefore, to look to a period of wax.
And with hunger - With famine - one of the accompaniments of war - where armies ravage a nation, trampling down the crops of grain; consuming the provisions laid up; employing in war, or cutting off, the people who would be occupied in cultivating the ground; making it necessary that they should take the field at a time when the grain should be sown or the harvest collected; and shutting up the people in besieged cities to perish by hunger. Famine has been not an infrequent accompaniment of war; and we are to look for the fulfillment of this in its extensive pRev_alence.
And with death - Each of the other forms - "with the sword and with hunger" - imply that death would reign; for it is said that "power was given to kill with sword and with hunger." This word, then, must refer to death in some other form - to death that seemed to reign without any such visible cause as the "sword" and "hunger." This would well denote the pestilence - not an infrequent accompaniment of war. For nothing is better suited to produce this than the unburied bodies of the slain; the filth of a camp; the want of food; and the crowding together of multitudes in a besieged city; and, accordingly, the pestilence, especially in Oriental countries, has been often closely connected with war. That the pestilence is referred to here is rendered more certain by the fact that the Hebrew word דבר deber, "pestilence," which occurs about fifty times in the Old Testament, is rendered θάνατος thanatos, "death," more than thirty times in the Septuagint.
And with the beasts of the earth - With wild beasts. This, too, would be one of the consequences of war, famine, and pestilence. Lands would be depopulated, and wild beasts would be multiplied. Nothing more is necessary to make them formidable than a pRev_alence of these things; and nothing, in the early stages of society, or in countries ravaged by war, famine, and the pestilence, is more formidable. Homer, at the very beginning of his Iliad, presents us with a representation similar to this. Compare Eze 14:21; "I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence," דבר deber - Septuagint, as here, θάνατον thanaton. See also Kg2 17:26.
In regard to the fulfillment of this there can be little difficulty, if the principles adopted in the interpretation of the first three seals are correct. We may turn to Gibbon, and, as in the other cases, we shall find that he has been an unconscious witness of the fidelity of the representation in this seal. Two general remarks may be made before there is an attempt to illustrate the particular things in the symbol:
(a) The first relates to the place in the order of time, or in history, which this seal occupies. If the three former seals have been located with any degree of accuracy, we should expect that this would follow, not very remotely, the severe laws pertaining to taxation, which, according to Mr. Gibbon, contributed so essentially to the downfall of the empire. And if it be admitted to be probable that the fifth seal refers to a time of persecution, it would be most natural to fix this period between those times and the times of Diocletian, when the persecution ceased. I may be permitted to say, that I was led to fix on this period without having any definite view beforehand of what occurred in it, and was surprised to find in Mr. Gibbon what seems to be so accurate a correspondence with the symbol.
(b) The second remark is, that the general characteristics of this period, as stated by Mr. Gibbon, agree remarkably with what we should expect of the period from the symbol. Thus, speaking of this whole period (248-268 a. d.), embracing the reigns of Decius, Gallus, Aemilianus, Valerian, and Gallienus, he says, "From the great secular games celebrated by Philip to the death of the emperor Gallienus, there elapsed twenty years of shame and misfortune. During this calamitous period every instant of time was marked, every province of the Roman world was afflicted by barbarous invaders and military tyrants, and the ruined empire seemed to approach the last and fatal moment of its dissolution," i. 135.
In regard to the particular things referred to in the symbol, the following specifications may furnish a sufficient confirmation and illustration:
(a) The killing with the sword. A fulfillment of this, so far as the words are concerned, might be found indeed in many portions of Roman history, but no one can doubt that it was eminently true of this period. It was the period of the first Gothic invasion of the Roman empire; the period when those vast hordes, having gradually come down from the regions of Scandinavia, and having moved along the Danube toward the Ukraine and the countries bordering on the Borysthenes, invaded the Roman territories from the East, passed over Greece, and made their appearance almost, as Mr. Gibbon says, within sight of Rome. Of this invasion Mr. Gibbon says, "This is the first considerable occasion (the fact that the emperor Decius was summoned to the banks of the Danube, 250 a. d., by the invasion of the Goths) in which history mentions that great people, who afterward broke the Roman power, sacked the Capitol, and reigned in Gaul, Spain, and Italy. So memorable was the part which they acted in the subversion of the Western empire, that the name of Goths is frequently, but improperly, used as a general appellation of rude and warlike barbarism," i. p. 136.
As one of the illustrations that the "sword" would be used by "Death" in this period, we may refer to the siege and capture of Philippolis. "A hundred thousand persons are reported to have been massacred in the sack of that great city" (Decline and Fall of the Roman Empire, i. 140). "The whole period," says Mr. Gibbon, speaking of the reigns of Valerian and Gallienus, "was one uninterrupted series of confusion and calamity. The Roman empire was, at the same time, and on every side, attacked by the blind fury of foreign invaders, and the wild ambition of domestic usurpers," i. 144. "Such were the barbarians," says Mr. Gibbon in the close of his description of the Goths at this period, and of the tyrants that reigned, "and such the tyrants, who, under the reigns of Valerian and Gallienus, dismembered the provinces, and reduced the empire to the lowest pitch of disgrace and ruin, from whence it seemed impossible that it should ever emerge," i. 158.
(b) Famine: "Shall kill with hunger." This would naturally be the consequence of long-continued wars, and of such invasions as those of the Goths. Mr. Gibbon says of this period: "Our habits of thinking so fondly connect the order of the universe with the fate of man, that this gloomy period of history has been decorated with inundations, earthquakes, uncommon meteors, preternatural darkness, and a crowd of prodigies, fictitious or exaggerated. But a long and general famine was a calamity of a more serious kind. It was the inevitable consequence of rapine and oppression, which extirpated the produce of the present, and the hope of future harvests," i. p. 159. Prodigies, and preternatural darkness, and earthquakes, were not seen in the vision of the opening of the seal - but war and famine were; and the facts stated by Mr. Gibbon are such as would be now appropriately symbolized by Death on the pale horse.
(c) Pestilence: "And shall kill with death." Of the pestilence which raged in this period Mr. Gibbon makes the following remarkable statement, in immediate connection with what he says of the famine: "Famine is almost always followed by epidemical diseases, the effect of scanty and unwholesome food. Other causes must, however, have contributed to the furious plague, which, from the year 250 to the year 265, raged without interruption in every province, every city, and almost every family of the Roman empire. During some time five thousand persons died daily at Rome; and many towns that had escaped the hands of the barbarians were entirely depopulated," i. 159.
(d) Wild beasts: "And shall kill with the beasts of the earth." As already remarked, these are formidable enemies in the early stages of society, and when a country becomes, from any cause, depopulated. They are not mentioned by Mr. Gibbon as contributing to the decline and fall of the empire, or as connected with the calamities that came upon the world at that period. But no one can doubt that in such circumstances they would be likely to abound, especially if the estimate of Mr. Gibbon be correct (i. 159), when speaking of these times, and making an estimate of the proportion of the inhabitants of Alexandria that had perished - which he says was more than one-half - he adds, "Could we venture to extend the analogy to the other provinces, we might suspect that war, pestilence, and famine had consumed in a few years the moiety of the human species." Yet, though not adverted to by Mr. Gibbon, there is a record pertaining to this very period, which shows that this was one of the calamities with which the world was then afflicted.
It occurs in Arnobius, Adv. Gentes, lib. i. p. 5. Within a few years after the death of Gallienus (about 300 a. d.) he speaks of wild beasts in such a manner as to show that they were regarded as a sore calamity. The public peril and suffering on this account were so great, that in common with other evils this was charged on Christians as one of the judgments of heaven which they brought upon the world. In defending Christians against the general charge that these judgments were sent from heaven on their account, he adverts to the pRev_alence of wild beasts, and shows that they could not have been sent as a judgment on account of the existence of Christianity, by the fact that they had pRev_ailed also in the times of paganism, long before Christianity was introduced into the empire. "Quando cum feris bella, et proelia cum leonibus gesta sunt? Non ante nos? Quando pernicies populis venenatis ab anguibus data est? Non ante nos?" "When were wars waged with wild beasts, and contests with lions? Was it not before our times? When did a plague come upon people poisoned by serpents? Was it not before our times?"
In regard to the extent of the destruction which these causes would bring upon the world, there is a remarkable confirmation in Gibbon. To say, as is said in the account of the seal, that "a fourth part of the earth" would be subjected to the reign of death by the sword, by famine, by pestilence, and by wild beasts, may seem to many to be an improbable statement - a statement for the fulfillment of which we should look in vain to any historical records. Yet Mr. Gibbon, without expressly mentioning the plague of wild beasts, but referring to the three others - "war, pestilence, and famine" - goes into a calculation, in a passage already referred to, by which he shows that it is probable that from these causes half the human race was destroyed. The following is his estimate: "We have the knowledge of a very curious circumstance, of some use perhaps in the melancholy calculation of human calamities. An exact register was kept at Alexandria of all the citizens entitled to receive the distribution of grain. It was found that the ancient number of those comprised between the ages of forty and seventy had been equal to the whole sum of claimants, from fourteen to fourscore years of age, who remained alive after the reign of Gallienus. Applying this authentic fact to the most correct tables of mortality, it evidently proves that above half the people of Alexandria had perished; and could we venture to extend the analogy to the other provinces, we might suspect that war, pestilence, and famine had consumed in a few years the moiety of the human species," i. 159. The historian says that it might be "suspected" from these data that one-half of the human race had been cut off in a few years, from these causes; in the Apocalyptic vision it is said that power was given over one "fourth" of the earth. We may remark:
(a) that the description in the symbol is as likely to be correct as the "suspicion" of the historian; and,
(b) that his statement that in this period "a moiety of the race," or one-half of the race, perished, takes away all improbability from the prediction, and gives a most graphic confirmation of the symbol of Death on the pale horse. If such a desolation in fact occurred, there is no improbability in the supposition that it might have been prefigured by the opening of a prophetic seal. Such a widespread desolation would be likely to be referred to in a series of symbols that were designed to represent the downfall of the Roman power, and the great changes in human affairs that would affect the welfare of the church.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: pale: Zac 6:3
was Death: Rev 20:13, Rev 20:14; Isa 25:8; Hos 13:14; Hab 2:5; Co1 15:55 *marg.
unto them: or, to him
over: Rev 8:7-12, Rev 9:15, Rev 9:18, Rev 12:4
kill: Lev 26:22-33; Jer 15:2, Jer 15:3, Jer 16:4, Jer 16:16, Jer 43:11; Eze 5:15-17, Eze 14:13-21
John Gill
6:8 And I looked, and behold a pale horse,.... An emblem either of the state of the church, pale not with persecution, as some think, for through that it was red; but with the hypocrisy and superstition of many of its members, who were paving the way for the man of sin, and on account of whom the church was grown sickly and dying; or rather this is an emblem of the sickly and dying state of the Pagan Roman empire, through a complication of judgments upon it, hereafter mentioned, as war, famine, pestilence, and wild beasts:
and his name that sat on him was Death; not Satan, who has the power of death, but death itself; who is represented as a person, as he elsewhere is, sometimes as a king, Rom 5:14; and as an enemy, 1Cor 15:25; see Is 28:15; and this was a very ancient way of speaking of death among the Heathens; in the theology of the Phoenicians, according to Sanchoniathon (k), who wrote before the Trojan wars, a son of Saturn by Rhea was called Muth, whom the Phoenicians sometimes called Death, and sometimes Pluto; which is manifestly the same with the Hebrew word "death"; the name of the rider of this horse may well be called Death, both with respect to the various kinds of death under this seal, and with respect to the short lives of the emperors; for in less than fifty years' time, which is the period of this seal, namely, from Maximinus, A. D. 235, or 237, to Dioclesian, A. D. 284, or 286, there were more than twenty emperors, and who most of them were cut off by violent deaths; besides the thirty tyrants who sprung up under one of them, as so many mushrooms, and were soon destroyed. This is the only rider that has a name given him; and from hence we may learn what to call the rest, as the rider of the white horse "Truth", or Christ, who is truth itself; the rider of the red horse "War"; and the rider of the black horse "Famine": and because both the last, with other judgments, meet together under this seal, the rider of this horse is emphatically called "Death":
and hell followed with him: that is, the grave, which attended on death, or followed after him, and was a sort of an undertaker, to bury the dead killed by death; so these two are put together, Rev_ 1:18;
and power was given unto them; to death and hell, or the grave, or rather to death only, for the Vulgate Latin, Syriac, Arabic, and Ethiopic versions, read, "to him": and the power that was given him reached
over the fourth part of the earth; not of the church, which is never called the earth in this book, but is distinguished from it, Rev_ 12:16; nor the land of Judea, but the Roman empire; some understand it of Europe, the fourth part of the world:
to kill with the sword; Maximinus, with whom this seal begins, was of a very barbarous disposition, and a more cruel creature, it is said, was not upon earth; and besides his persecution of the Christians, he acted a most inhuman part to the Pagan Romans themselves, so that the senate dreaded him; and the women and children at Rome, having heard of his barbarities, deprecated his ever seeing that city; and he was called by the names of the worst of tyrants; more than four thousand men he killed without any charge or judicial process against them, and yet his blood thirsty mind was not satisfied (l): Gallienus, another emperor after him, emptied many cities entirely of men, and killed three or four thousand a day of his own soldiers, whom he understood had thoughts of a new emperor (m); under him thirty tyrants sprung up together in the empire, who made great havoc before they were cut off; and in his time the Alemanni (a people in Germany) having wasted France, broke into Italy; Dacia, which beyond the Danube was added by Trajan (to the Roman empire) was lost; Greece, Macedonia, Pontus, and Asia, were destroyed by the Goths; Pannonia was depopulated by (the people called) Sarmatae and Quadi; the Germans penetrated into Spain, and took the famous city of Tarracon; the Parthians having seized Mesopotamia, began to claim Syria to themselves; so that, as the Roman historian observes (n), things were now desperate, and the Roman empire was almost destroyed: not to take notice of the multitudes that were killed in after wars and persecutions, under other emperors, during this seal:
and with hunger; or famine; there was a grievous famine in the times of Gallus and Volusianus, which Dionysius bishop of Alexandria makes mention of (o); and Cyprian, who lived under this seal, also speaks of famine, and indeed of all these three, war, famine, and pestilence, as then imputed to the Christians, and to their irreligion, which charge he removes (p):
and with death; that is, with the pestilence, which, by the Targumist (q), and other Jewish writers (r), is commonly called "death", because it sweeps away and carries off such large numbers with it: now in the reign of the last mentioned emperors was a very noisome pestilence, which raged most cruelly; the Roman historian says (s), that their reign is only known, or was famous, for the pestilence, diseases, and sicknesses; Hostilianus, who was created emperor by the senate, died of it (t); Dionysius of Alexandria has given a most shocking account of it, who lived at the same time (u); it began in Ethiopia, and went through the east, and through all parts of the Roman empire, and lasted fifteen years; to which perhaps, for its large extent and long duration, there never was the like:
and with the beasts of the earth; by which many of the Christians were destroyed in the persecutions of those times; and is also one of God's four judgments, and which goes about with the sword, famine, and pestilence, Ezek 14:21, and may be literally understood of destruction by wild beasts, as Arnobius, who lived at this time, observes (w); or allegorically, of men comparable to wild beasts, as Herod is called a fox, and Nero a lion; and such savage creatures were most of the Roman emperors, and particularly the thirty tyrants under Gallienus: so the Targum on Jer 3:12; interprets "the beasts of the field", , "the kings of the nations". The Alexandrian copy reads, "and upon the fourth part of the beasts", as if the power of death reached to them as well as to men. Under this seal all the judgments of God on Rome Pagan meet together; and it is observable that Maximinus, a Roman emperor, and one of the last of the Pagans, boasted, that for worshipping of the gods, and persecuting Of the Christians, neither pestilence, famine, nor war, were in his times, when on a sudden all these three came together at once (x); to which may be added the following observation, that though the several steps and methods which God took to punish, weaken, and destroy the Roman Pagan empire, were remarkably seen in the distinct periods to which these first four seals belong, yet they must not be entirely restrained and limited to these periods, as if they were not made use of in others; so though the Gospel proceeded with remarkable success under the first seal, in the times of the apostles, to the subduing of multitudes in the Roman empire, it was also preached with great success under the following seals; and though there were most grievous wars under the second seal, in the times of Trajan and Adrian, so there were also in after times; that was not the only period of war, though it was remarkably so; likewise there was a famine in the times of Claudius, under the first seal, Acts 11:28; and in the time of Trajan, under the second seal (y), and of Commodus (z) as well as under the third; and there were pestilences also in those times, as well as under the fourth seal; and because God did by each of these weaken, break, and at last bring to ruin that empire, they are showed to John one after another.
(k) Apud Euseb. Prepar. Evangel. l. 2. p. 38. (l) Capitolinus in Vita ejus. (m) Pollio in Vita Gallieni. (n) Eutropius, l. 9. (o) Apud Euseb. Hist. Eccl. l. 7. c. 22. (p) Ad Demetrianum, p. 278. (q) Targum in 1 Chron. xxi. 12, 14, 17. & in 2 Chron. vi. 28. & xx. 9. (r) T. Bab. Taanith, fol. 8. 2. & Sanhedrin, fol. 29. 1. (s) Eutrop. l. 9. (t) Victor. Aurel. de Caesaribus, & Epitome. (u) Apud Euseb. l. 7. c. 21, 22. (w) Adv. Gentes, l. 1. p. 13. (x) Euseb. l. 9. c. 8. (y) Aurel. Victor. Epitome. (z) Herodian, l. 1. c. 37.
John Wesley
6:8 And I saw, and behold a pale horse - Suitable to pale death, his rider. And hades - The representative of the state of separate souls. Followeth even with him - The four first seals concern living men. Death therefore is properly introduced. Hades is only occasionally mentioned as a companion of death. So the fourth seal reaches to the borders of things invisible, which are comprised in the three last seals. And power was given to him over the fourth part of the earth - What came single and in a lower degree before, comes now together, and much more severely. The first seal brought victory with it: in the second was "a great sword;" but here a scimitar. In the third was moderate dearth; here famine, and plague, and wild beasts beside. And it may well be, that from the time of Trajan downwards, the fourth part of men upon the earth, that is, within the Roman empire, died by sword, famine, pestilence, and wild beasts. "At that time," says Aurelius Victor, "the Tyber overflowed much more fatally than under Nerva, with a great destruction of houses and there was a dreadful earthquake through many provinces, and a terrible plague and famine, and many places consumed by fire." By death - That is, by pestilence wild beasts have, at several times, destroyed abundance of men; and undoubtedly there was given them, at this time, an uncommon fierceness and strength. It is observable that war brings on scarcity, and scarcity pestilence, through want of wholesome sustenance; and pestilence, by depopulating the country, leaves the few survivors an easier prey to the wild beasts. And thus these judgments make way for one another in the order wherein they are here represented.
What has been already observed may be a fourfold proof that the four horsemen, as with their first entrance in the reign of Trajan, (which does by no means exhaust the contents of the four first seals,) so with all their entrances in succeeding ages, and with the whole course of the world and of visible nature, are in all ages subject to Christ, subsisting by his power, and serving his will, against the wicked, and in defence of the righteous. Herewith, likewise, a way is paved for the trumpets which regularly succeed each other; and the whole prophecy, as to what is future, is confirmed by the clear accomplishment of this part of it.
Robert Jamieson, A. R. Fausset and David Brown
6:8 pale--"livid" [ALFORD].
Death--personified.
Hell--Hades personified.
unto them--Death and Hades. So A, C read. But B and Vulgate read, "to him."
fourth part of the earth--answering to the first four seals; his portion as one of the four, being a fourth part.
death--pestilence; compare Ezek 14:21 with the four judgments here, the sword, famine, pestilence, and wild beasts; the famine the consequence of the sword; pestilence, that of famine; and beasts multiplying by the consequent depopulation.
with the beasts--Greek, "by"; more direct agency. These four seals are marked off from the three last, by the four living creatures introducing them with "Come." The calamities indicated are not restricted to one time, but extend through the whole period of Church history to the coming of Christ, before which last great and terrible day of the Lord they shall reach highest aggravation. The first seal is the summary, Christ going forth conquering till all enemies are subdued under Him, with a view to which the judgments subsequently specified accompany the preaching of the Gospel for a witness to all nations.
6:96:9: Եւ յորժամ եբաց զկնիքն հինգերորդ՝ տեսի՛ ՚ի ներքոյ սեղանոյն զհոգիս ամենայն մարդկան զենեալ վասն բանին Աստուծոյ՝ եւ վասն վկայութեան նորա զոր ունէին[5166]: [5166] Ոմանք. Ամենայն մարդկան զենեալ վասն։
9 Եւ երբ բացեց հինգերորդ կնիքը, խորանի տակ տեսայ հոգիներն այն բոլոր մարդկանց, որոնք սպանուել էին Աստծու խօսքի եւ այն վկայութեան համար, որ պահում էին:
9 Երբ հինգերորդ կնիքը քակեց, սեղանին տակ տեսայ այն մարդոց հոգիները, որոնք սպաննուած էին Աստուծոյ խօսքին համար ու անոր վկայութեանը համար՝ որ իրենք տուած էին։
Եւ յորժամ եբաց զկնիքն հինգերորդ` տեսի ի ներքոյ սեղանոյն զհոգիս [87]ամենայն [88]մարդկան զենեալ`` վասն բանին Աստուծոյ եւ վասն վկայութեան նորա զոր ունէին:

6:9: Եւ յորժամ եբաց զկնիքն հինգերորդ՝ տեսի՛ ՚ի ներքոյ սեղանոյն զհոգիս ամենայն մարդկան զենեալ վասն բանին Աստուծոյ՝ եւ վասն վկայութեան նորա զոր ունէին[5166]:
[5166] Ոմանք. Ամենայն մարդկան զենեալ վասն։
9 Եւ երբ բացեց հինգերորդ կնիքը, խորանի տակ տեսայ հոգիներն այն բոլոր մարդկանց, որոնք սպանուել էին Աստծու խօսքի եւ այն վկայութեան համար, որ պահում էին:
9 Երբ հինգերորդ կնիքը քակեց, սեղանին տակ տեսայ այն մարդոց հոգիները, որոնք սպաննուած էին Աստուծոյ խօսքին համար ու անոր վկայութեանը համար՝ որ իրենք տուած էին։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: И когда Он снял пятую печать, я увидел под жертвенником души убиенных за слово Божие и за свидетельство, которое они имели.
6:9  καὶ ὅτε ἤνοιξεν τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων διὰ τὸν λόγον τοῦ θεοῦ καὶ διὰ τὴν μαρτυρίαν ἣν εἶχον.
6:9. Καὶ (And) ὅτε (which-also) ἤνοιξεν (it-opened-up) τὴν (to-the-one) πέμπτην (to-fifth) σφραγῖδα, (to-a-seal,"εἶδον (I-had-seen) ὑποκάτω (under-down-unto-which) τοῦ (of-the-one) θυσιαστηρίου (of-a-surgerlet) τὰς (to-the-ones) ψυχὰς (to-breathings) τῶν (of-the-ones) ἐσφαγμένων ( of-having-had-come-to-be-slaughtered-to ) διὰ (through) τὸν (to-the-one) λόγον (to-a-forthee) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) διὰ (through) τὴν (to-the-one) μαρτυρίαν (to-a-witnessing-unto) ἣν (to-which) εἶχον. (they-were-holding)
6:9. et cum aperuisset quintum sigillum vidi subtus altare animas interfectorum propter verbum Dei et propter testimonium quod habebantAnd when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God and for the testimony which they held.
9. And when he opened the fifth seal, I saw underneath the altar the souls of them that had been slain for the word of God, and for the testimony which they held:
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:

9: И когда Он снял пятую печать, я увидел под жертвенником души убиенных за слово Божие и за свидетельство, которое они имели.
6:9  καὶ ὅτε ἤνοιξεν τὴν πέμπτην σφραγῖδα, εἶδον ὑποκάτω τοῦ θυσιαστηρίου τὰς ψυχὰς τῶν ἐσφαγμένων διὰ τὸν λόγον τοῦ θεοῦ καὶ διὰ τὴν μαρτυρίαν ἣν εἶχον.
6:9. et cum aperuisset quintum sigillum vidi subtus altare animas interfectorum propter verbum Dei et propter testimonium quod habebant
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God and for the testimony which they held.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Теперь у ев. Иоанна после видений четырех печатей возникал вопрос, доколе вместе с грешниками будут страдать и праведники, и получают ли эти последние какую-либо награду за свои страдания и своё терпение? - Явление пятой и шестой печатей служат ответом на эти вопросы. В ответ на вопрос, в каком состоянии находятся души христианских мучеников, Иоанн видит их под небесным жертвенником. Этот жертвенник - совершенно особое место и особый предмет апокалиптического видения. Это жертвенник всесожжения (Лев 4:7), стоявший на дворе народа для принесения на нем жертв [Ebrard, Sũller, Ewald, Kliefoth, Lũtardt]. Внизу (под) около этого жертвенника, как бы жертвы, уже принесенные и сожженные, находились души в собственном смысле этого слова [Hengstenberg, Ebrard], т.е. бессмертные души умерших людей. Это - души умерших насильственною смертью. т.е. души мучеников. Они были замучены, во-первых, за слово Божие, т.е. Божие учение, во-вторых, за свидетельство, т.е. за исповедание веры в Иисуса Христа. Это исповедание они имели, т.е. держали, высказывали и довели до конца, подтвердив искренность своею смертью. Теперь души этих христианских мучеников находились под жертвенником, чем обозначалась их особенная близость к Господу Богу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Opening of the Seals.A. D. 95.
9 And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: 10 And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? 11 And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. 12 And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; 13 And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. 14 And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. 15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; 16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 17 For the great day of his wrath is come; and who shall be able to stand?

In the remaining part of this chapter we have the opening of the fifth and the sixth seals.

I. The fifth seal. Here is no mention made of any one who called the apostle to make his observation, probably because the decorum of the vision was to be observed, and each of the four living creatures had discharged its duty of a monitor before, or because the events here opened lay out of the sight, and beyond the time, of the present ministers of the church; or because it does not contain a new prophecy of any future events, but rather opens a spring of support and consolation to those who had been and still were under great tribulation for the sake of Christ and the gospel. Here observe,

1. The sight this apostle saw at the opening of the fifth seal; it was a very affecting sight (v. 9): I saw under the altar the souls of those that were slain for the word of God, and for the testimony which they held. He saw the souls of the martyrs. Here observe, (1.) Where he saw them--under the altar; at the foot of the altar of incense, in the most holy place; he saw them in heaven, at the foot of Christ. Hence note, [1.] Persecutors can only kill the body, and after that there is no more that they can do; their souls live. [2.] God has provided a good place in the better world for those who are faithful to death and are not allowed a place any longer on earth. [3.] Holy martyrs are very near to Christ in heaven, they have the highest place there. [4.] It is not their own death, but the sacrifice of Christ, that gives them a reception into heaven and a reward there; they do not wash their robes in their own blood, but in the blood of the Lamb. (2.) What was the cause in which they suffered--the word of God and the testimony which they held, for believing the word of God, and attesting or confessing the truth of it; this profession of their faith they held fast without wavering, even though they died for it. A noble cause, the best that any man can lay down his life for--faith in God's word and a confession of that faith.

2. The cry he heard; it was a loud cry, and contained a humble expostulation about the long delay of avenging justice against their enemies: How long, O Lord, holy and true, dost thou not judge and avenge our blood on those that dwell on the earth? v. 10. Observe, (1.) Even the spirits of just men made perfect retain a proper resentment of the wrong they have sustained by their cruel enemies; and though they die in charity, praying, as Christ did, that God would forgive them, yet they are desirous that, for the honour of God, and Christ, and the gospel, and for the terror and conviction of others, God will take a just revenge upon the sin of persecution, even while he pardons and saves the persecutors. (2.) They commit their cause to him to whom vengeance belongeth, and leave it in his hand; they are not for avenging themselves, but leave all to God. (3.) There will be joy in heaven at the destruction of the implacable enemies of Christ and Christianity, as well as at the conversion of other sinners. When Babylon falls, it will be said, Rejoice over her, O thou heaven, and you holy apostles and prophets, for God hath avenged you on her, ch. xviii. 20.

3. He observed the kind return that was made to this cry (v. 11), both what was given to them and what was said to them. (1.) What was given to them--white robes, the robes of victory and of honour; their present happiness was an abundant recompence of their past sufferings. (2.) What was said to them--that they should be satisfied, and easy in themselves, for it would not be long ere the number of their fellow-sufferers would be fulfilled. This is a language rather suited to the imperfect state of the saints in this world than to the perfection of their state in heaven; there is no impatience, no uneasiness, no need of admonition; but in this world there is great need of patience. Observe, [1.] There is a number of Christians, known to God, who are appointed as sheep for the slaughter, set apart to be God's witnesses. [2.] As the measure of the sin of persecutors is filling up, so is the number of the persecuted martyred servants of Christ. [3.] When this number is fulfilled, God will take a just and glorious revenge upon their cruel persecutors; he will recompense tribulation to those who trouble them, and to those that are troubled full and uninterrupted rest.

II. We have here the sixth seal opened, v. 12. Some refer this to the great revolutions in the empire at Constantine's time, the downfall of paganism; others, with great probability, to the destruction of Jerusalem, as an emblem of the general judgment, and destruction of the wicked, at the end of the world; and, indeed, the awful characters of this event are so much the same with those signs mentioned by our Saviour as foreboding the destruction of Jerusalem, as hardly to leave any room for doubting but that the same thing is meant in both places, though some think that event was past already. See Matt. xxiv. 29, 30. Here observe,

1. The tremendous events that were hastening; and here are several occurrences that contribute to make that day and dispensation very dreadful:-- (1.) There was a great earthquake. This may be taken in a political sense; the very foundations of the Jewish church and state would be terribly shaken, though they seemed to be as stable as the earth itself. (2.) The sun became black as sackcloth of hair, either naturally, by a total eclipse, or politically, by the fall of the chief rulers and governors of the land. (3.) The moon should become as blood; the inferior officers, or their military men, should be all wallowing in their own blood. (4.) The stars of heaven shall fall to the earth (v. 13), and that as a fig-tree casteth her untimely figs, when she is shaken of a mighty wind. The stars may signify all the men of note and influence among them, though in lower spheres of activity; there should be a general desolation. (5.) The heaven should depart as a scroll when it is rolled together. This may signify that their ecclesiastical state should perish and be laid aside for ever. (6.) Every mountain and island shall be moved out of its place. The destruction of the Jewish nation should affect and affright all the nations round about, those who were highest in honour and those who seemed to be best secured; it would be a judgment that should astonish all the world. This leads to,

2. The dread and terror that would seize upon all sorts of men in that great and awful day, v. 15. No authority, nor grandeur, nor riches, nor valour, nor strength, would be able to support men at that time; yea, the very poor slaves, who, one would think, had nothing to fear, because they had nothing to lose, would be all in amazement at that day. Here observe, (1.) The degree of their terror and astonishment: it should prevail so far as to make them, like distracted desperate men, call to the mountains to fall upon them, and to the hills to cover them; they would be glad to be no more seen; yea, to have no longer any being. (2.) The cause of their terror, namely, the angry countenance of him that sits on the throne, and the wrath of the Lamb. Observe, [1.] That which is matter of displeasure to Christ is so to God; they are so entirely one that what pleases or displeases the one pleases or displeases the other. [2.] Though God be invisible, he can make the inhabitants of this world sensible of his awful frowns. [3.] Though Christ be a lamb, yet he can be angry, even to wrath, and the wrath of the Lamb is exceedingly dreadful; for if the Redeemer, that appeases the wrath of God, himself be our wrathful enemy, where shall we have a friend to plead for us? Those perish without remedy who perish by the wrath of the Redeemer. [4.] As men have their day of opportunity, and their seasons of grace, so God has his day of righteous wrath; and, when that day shall come, the most stout-hearted sinners will not be able to stand before him: all these terrors actually fell upon the sinners in Judea and Jerusalem in the day of their destruction, and they will all, in the utmost degree, fall upon impenitent sinners, at the general judgment of the last day.
Adam Clarke: Commentary on the Bible - 1831
6:9: The fifth seal - There is no animal nor any other being to introduce this seal, nor does there appear to be any new event predicted; but the whole is intended to comfort the followers of God under their persecutions, and to encourage them to bear up under their distresses.
I saw under the altar - A symbolical vision was exhibited, in which he saw an altar; and under it the souls of those who had been slain for the word of God - martyred for their attachment to Christianity, are represented as being newly slain as victims to idolatry and superstition. The altar is upon earth, not in heaven.
Albert Barnes: Notes on the Bible - 1834
6:9: And when he had opened the fifth seal - notes at Rev 5:1; Rev 6:1.
I saw under the altar - The four living creatures are no longer heard as in the opening of the first four seals. No reason is given for the change in the manner of the representation; and none can be assigned, unless it be, that having represented each one of the four living creatures in their turn as calling attention to the remarkable events about to occur, there seemed to be no necessity or propriety in introducing them again. In itself considered, it cannot be supposed that they would be any less interested in the events about to be disclosed than they were in those which preceded. This seal pertains to martyrs - at the former successively did to a time of prosperity and triumph; to discord and bloodshed; to oppressive taxation; to war, famine, and pestilence. In the series of woes, it was natural and proper that there should be a vision of martyrs, if it was intended that the successive seals should refer to coming and important periods of the world; and accordingly we have here a striking representation of the martyrs crying to God to interpose in their behalf and to avenge their blood. The points which require elucidation are:
(a) their position - under the altar;
(b) their invocation - or their prayer that they might be avenged;
(c) the clothing of them with robes; and,
(d) the command to wait patiently a little time.
(1) the position of the martyrs - "under the altar." There were in the temple at Jerusalem two altars - the altar of burnt sacrifices, and the altar of incense. The altar here referred to was probably the former. This stood in front of the temple, and it was on this that the daily sacrifice was made. Compare the notes on Mat 5:23-24. We are to remember, however, that the temple and the altar were both destroyed before the time when this book was written, and this should, therefore, be regarded merely as a vision. John saw these souls as if they were collected under the altar - the place where the sacrifice for sin was made - offering their supplications. Why they are represented as being there is not so apparent; but probably two suggestions will explain this:
(a) The altar was the place where sin was expiated, and it was natural to represent these redeemed martyrs as seeking refuge there; and
(b) it was usual to offer prayers and supplications at the altar, in connection with the sacrifice made for sin, and on the ground of that sacrifice.
The idea is, that they who were suffering persecution would naturally seek a refuge in the place where expiation was made for sin, and where prayer was appropriately offered. The language here is such as a Hebrew would naturally use; the idea is appropriate to anyone who believes in the atonement, and who supposes that that is the appropriate refuge for those who are in trouble. But while the language here is such as a Hebrew would use, and while the reference in the language is to the altar of Burnt sacrifice, the scene should be regarded as undoubtedly laid in heaven - the temple where God resides. The whole representation is that of fleeing to the atonement, and pleading with God in connection with the sacrifice for sin.
The souls of them that were slain - That had been put to death by persecution. This is one of the incidental proofs in the Bible that the soul does not cease to exist at death, and also that it does not cease to be conscious, or does not sleep until the resurrection. These souls of the martyrs are represented as still in existence; as remembering what had occurred on the earth; as interested in what was now taking place; as engaged in prayer; and as manifesting earnest desires for the divine interposition to avenge the wrongs which they had suffered.
For the word of God - On account of the word or truth of God. See the notes on Rev 1:9.
And for the testimony which they held - On account of their testimony to the truth, or being faithful witnesses of the truth of Jesus Christ. See the notes on Rev 1:9.
(2) the invocation of the martyrs, Rev 6:10; And they cried with a loud voice. That is, they pleaded that their blood might be avenged.
Saying, How long, O Lord, holy and true - They did not doubt that God would avenge them, but they inquired how long the vengeance would be delayed. It seemed to them that God was slow to interpose, and to check the persecuting power. They appeal therefore to him as a God of holiness and truth; that is, as one who could not look with approval on sin, and in whose sight the wrongs inflicted by the persecuting power must be infinitely offensive; as one who was true to his promises, and faithful to his people. On the ground of his own hatred of wrong, and of his plighted faithfulness to his church, they pleaded that he would interpose.
Dost thou not judge and avenge our blood - That is, dost thou forbear to judge and avenge us; or dost thou delay to punish those who have persecuted and slain us. They do not speak as if they had any doubt that it would be done, nor as if they were actuated by a spirit of Rev_enge; but as if it would be proper that there should be an expression of the divine sense of the wrongs that had been done them. It is not right to desire vengeance or Rev_enge; it is to desire that justice should be done, and that the government of God should be vindicated. The word "judge" here may either mean "judge us," in the sense of "vindicate us," or it may refer to their persecutors, meaning "judge them." The more probable sense is the latter: "How long dost thou forbear to execute judgment on our account on those that dwell on the earth?" The word "avenge" - ἐκδικεω ekdikeō - means to do justice; to execute punishment.
On them that dwell on the earth - Those who are still on the earth. This shows that the scene here is laid in heaven, and that the souls of the martyrs are represented as there. We are not to suppose that this literally occurred, and that John actually saw the souls of the martyrs beneath the altars - for the whole representation is symbolical; nor are we to suppose that the injured and the wronged in heaven actually pray for vengeance on those who wronged them, or that the redeemed in heaven will continue to pray with reference to things on the earth; but it may be fairly inferred from this that there will be as real a remembrance of the wrongs of the persecuted, the injured, and the oppressed, as if such prayer were offered there; and that the oppressor has as much to dread from the divine vengeance as if those whom he has injured should cry in heaven to the God who hears prayer, and who takes vengeance. The wrongs done to the children of God; to the orphan, the widow, the down-trodden; to the slave and the outcast, will be as certainly remembered in heaven as if they who are wronged should plead for vengeance there, for every act of injustice and oppression goes to heaven and pleads for vengeance. Every persecutor should dread the death of the persecuted as if he went to heaven to plead against him; every cruel master should dread the death of his slave that is crushed by wrongs; every seducer should dread the death and the cries of his victim; every one who does wrong in any way should remember that the sufferings of the injured cry to heaven with a martyr's pleadings, saying, "How long, O Lord, holy and true, dost thou not judge and avenge our blood?"
(3) the robes that were given to the martyrs: And white robes were given unto every one of them. Emblems of purity or innocence. See the notes on Rev 3:5. Here the robes would be an emblem of their innocence as martyrs; of the divine approval of their testimony and lives, and a pledge of their future blessedness.
(4) the command to wait: And it was said unto them, that they should rest yet for a little season. That is, that they must wait for a little season before they could be avenged as they desired, Rev 6:10. They had pleaded that their cause might be at once vindicated, and had asked how long it would be before it should be done. The reply is, that the desired vindication would not at once occur, but that they must wait until other events were accomplished. Nothing definite is determined by the phrase "a little season," or a short time. It is simply an intimation that this would not immediately occur, or was not soon to take place. Whether it refers to an existing persecution, and to the fact that they were to wait for the divine interposition until that was over, and those who were then suffering persecution should be put to death and join them; or whether to a series of persecutions stretching along in the history of the world, in such a sense that the promised vengeance would take place only when all those persecutions were passed, and the number of the martyrs completed, cannot be determined from the meaning of their words. Either of these suppositions would accord well with what the language naturally expresses.
Until their fellow-servants also - Those who were then suffering persecution, or those who should afterward suffer persecution, grouping all together.
And their brethren - Their brethren as Christians, and their brethren in trial: those then living, or those who would live afterward and pass through similar scenes.
Should be fulfilled - That is, until these persecutions were passed through, and the number of the martyrs was complete. The state of things represented here would seem to be, that there was then a persecution raging on the earth. Many had been put to death, and their souls had fled to heaven, where they pleaded that their cause might be vindicated, and that their oppressors and persecutors might be punished. To this the answer was, that they were now safe and happy - that God approved their course, and that in token of his approbation they should be clothed in white raiment; but that the invoked vindication could not at once occur. There were others who would yet be called to suffer as they had done, and they must wait until all that number was completed. Then, it is implied, God would interpose, and vindicate his name. The scene, therefore, is laid in a time of persecution, when many had already died, and when there were many more that were exposed to death; and a sufficient fulfillment of the passage, so far as the words are concerned, would be found in any persecution, where many might be represented as having already gone to heaven, and where there was a certainty that many more would follow.
We naturally, however, look for the fulfillment of it in some period succeeding those designated by the preceding symbols. There would be no difficulty, in the early history of the church, in finding events that would correspond with all that is represented by the symbol; but it is natural to look for it in a period succeeding that represented, under the fourth seal, by Death on the pale horse. If the pRev_ious seals have been correctly interpreted we shall not be much in danger of erring in supposing that this refers to the persecution under Diocletian; and perhaps we may find in one who never intended to write a word that could be construed as furnishing a proof of the fulfillment of the prophecies of the New Testament, what should be regarded as a complete verification of all that is represented here. The following particulars may justify this application:
(a) The place of that persecution in history, or the time when it occurred. As already remarked, if the pRev_ious seals have been rightly explained, and the fourth seal denotes the wars, the famine, and the pestilence, under the invasion of the Goths, and in the time of Valerian and Gallienus, then the last great persecution of the church under Diocletian would well accord with the period in history referred to. Valerian died in 260 a. d., being flayed alive by Sapor, king of Persia; Gallienus died in 268 a. d., being killed at Milan. Diocletian ascended the throne 284 a. d., and resigned the purple 304 a. d. It was during this period, and chiefly at the instigation of Galerius, that the tenth persecution of the Christians occurred - the last under the Roman power; for in 306 a. d. Constantine ascended the throne, and ultimately be, came the protector of the church.
(b) The magnitude of this persecution under Diocletian is as consonant to the representation here as its place in history. So important was it, that, in a general chapter on the persecutions of the Christians, Mr. Gibbon has seen fit, in his remarks on the nature, causes, extent, and character of the persecutions, to give a prominence to this which he has not assigned to any others, and to attach an importance to it which he has not to any other. See vol. i. pp. 317-322. The design of this persecution, as Mr. Gibbon expresses it (i. 318), was "to set bounds to the progress of Christianity"; or, as he elsewhere expresses it (on the same page), "the destruction of Christianity." Diocletian, himself naturally averse from persecution, was excited to this by Galerius, who urged upon the emperor every argument by which he could persuade him to engage in it. Mr. Gibbon says in regard to this, "Galerius at length extorted from him (Diocletian) the permission of summoning a council, composed of a few persons, the most distinguished in the civil and military departments of the state. It may be presumed that they insisted on every topic which might interest the pride, the piety, the fears of their sovereign in the destruction of Christianity," 1:318.
The purpose evidently in the persecution, was, to make a last and desperate effort, through the whole Roman empire, for the destruction of the Christian religion; for Mr. Gibbon (i. 320) says that "the edict against the Christians was designed for a general law of the whole empire." Other efforts had failed. The religion still spread, notwithstanding the rage and fury of nine pRev_ious persecutions. It was resolved to make one more effort. This was designed by the persecutors to be the last, in the hope that then the Christian name would cease to be: in the providence of God it was the last - for then even these opposing powers became convinced that the religion could not be destroyed in this manner - and as this persecution was to establish this fact, it was an event of sufficient magnitude to be symbolized by the opening of one of the seals.
(c) The severity of this persecution accorded with the description here, and was such as to deserve a place in the series of important events which were to occur in the world. We have seen above, from the statement of Mr. Gibbon, that it was designed for the "whole empire," and it in fact raged with fury throughout the empire. After detailing some of the events of local persecutions under Diocletian, Mr. Gibbon says, "The resentment or the fears of Diocletian at length transported him beyond the bounds of moderation, which he had hitherto preserved, and he declared, in a series of edicts, his intention of abolishing the Christian name. By the first of these edicts the governors of the provinces were directed to apprehend all persons of the ecclesiastical order; and the prisons destined for the vilest criminals were soon filled with a multitude of bishops, presbyters, deacons, and exorcists. By a second edict the magistrates were commanded to employ every method of severity which might reclaim them from their odious superstition, and oblige them to return to the established worship of the gods. This rigorous order was extended, by a subsequent edict, to the whole body of Christians, who were exposed to a violent and general persecution.
Instead of those salutary restraints which had required the direct and solemn testimony of an accuser, it became the duty as well as the interest of the imperial officers to discover, to pursue, and to torment the most obnoxious among the faithful. Heavy penalties were denounced against all who should presume to save a proscribed sectary from the just indignation of the gods, and of the emperors," i. 322. The first decree against the Christians, at the instigation of Galerius, will show the general nature of this fiery trial of the church. That decree was to the following effect: "All assembling of the Christians for the purposes of religious worship was forbidden; the Christian churches were to be demolished to their foundations; all manuscripts of the Bible should be burned; those who held places of honor or rank must either renounce their faith or be degraded; in judicial proceedings the torture might be used against all Christians, of whatever rank; those belonging to the lower walks of private life were to be divested of their rights as citizens and as freemen; Christian slaves were to be incapable of receiving their freedom, so long as they remained Christians" (Neander, Hist. of the Church, Torrey's Trans. i. 148).
This persecution was the last against the Christians by the Roman emperors; the last that was waged by that mighty pagan power. Diocletian soon resigned the purple, and after the persecution had continued to rage, with more or less severity, under his successors, for ten years, the peace of the church was established. "Diocletian," says Mr. Gibbon (i. 322), "had no sooner published his edicts against the Christians, than, as if he had been committing to other hands his work of persecution, he divested himself of the imperial purple. The character and situation of his colleagues and successors sometimes urged them to enforce, and sometimes to suspend, the execution of these rigorous laws; nor can we acquire a just and distinct idea of this important period of ecclesiastical history, unless we separately consider the state of Christianity in the different parts of the empire, during the space of ten years which elapsed between the first edicts of Diocletian and the final peace of the church."
For this detail consult Gibbon, i. 322-329, and the authorities there referred to; and Neander, History of the Church, i. 147-156. Respecting the details of the persecution, Mr. Gibbon remarks (i. 326), "It would have been an easy task, from the history of Eusebius, from the declamations of Lactantius, and from the most ancient acts, to collect a long series of horrid and disgustful pictures, and to fill many pages with racks and scourges, with iron-hooks, and red-hot beds, and with the variety of tortures which fire and steel, savage beasts, and more savage executioners, could inflict on the human body." It is true that Mr. Gibbon professes to doubt the truth of these records, and attempts to show that the account of the number of the martyrs has been greatly exaggerated; yet no one, in reading his own account of this persecution, can doubt that it was the result of a determined effort to blot out the Christian religion, and that the whole of the imperial power was exerted to accomplish this end.
At length the last of the imperial persecutions ceased, and the great truth was demonstrated that Christianity could not be extinguished by power, and that "the gates of hell could not pRev_ail against it." "In the year 311," says Neander (i. 156), "the remarkable edict appeared which put an end to the last sanguinary conflict of the Christian church and the Roman empire." This decree was issued by the author and instigator of the persecution, Galerius, who, "softened by a severe and painful disease, the consequence of his excesses, had been led to think that the God of the Christians might, after all, be a powerful being, whose anger punished him, and whose favor he must endeavor to conciliate." This man suspended the persecution, and gave the Christians permission "once more to hold their assemblies, provided they did nothing contrary to the good order of the Roman state." "Ita ut ne quid contra disciplinam agant" (Neander, ibid.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: I saw: Rev 8:3, Rev 9:13, Rev 14:18; Lev 4:7; Joh 16:2 *Gr: Phi 2:17; Ti2 4:6
the souls: Rev 20:4; Co2 5:8; Phi 1:23
slain: Rev 1:9, Rev 2:13, Rev 11:3-7, Rev 12:11-17, Rev 19:10; Ti2 1:8
Geneva 1599
6:9 (7) And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:
(7) The sixth sign is that the holy martyrs who are under the altar, by which they are sanctified, that is, received into the trust and teaching of Christ (into whose hands they are committed) shall cry out for the justice of God, in a holy zeal to advance his kingdom, and not from any private disturbance of the mind, in this and the next verse, and that God will comfort them in deed, sign and word; (Rev_ 6:10).
John Gill
6:9 And when he had opened the fifth seal,.... Of the seven seals of the sealed book; here is no beast speaking here, nor horse and rider presented to view; it was now a very dark time both with respect to the church of God and ministry of the word, and the Roman empire. This seal refers to the times of Dioclesian, and the persecution under him; and instead of the voice of one of the living creatures, John hears the voice of martyrs:
I saw under the altar the souls of them that were slain; these include not only all the martyrs that were put to death in the persecution of Dioclesian, but all those that suffered in all the persecutions preceding; for this, being the last, involves them all. "Souls", being immaterial and incorporeal, are invisible to the bodily eye; these therefore were either clothed with corporeal forms, as angels sometimes are, or rather John saw them in a visionary way, as he saw the angels: and these were the souls of such as "were slain"; their bodies were dead, but their souls were alive; which shows the immortality of souls, and that they die not with their bodies, and that they live after them in a separate state: , "the souls of them that are slain", is a phrase used by Jewish writers (a), and who have a notion that the souls of those that are slain are kept in certain palaces, under the care of one appointed by God (b): and these were seen "under the altar"; either this is said in allusion to the blood of the sacrifices, which was poured out at the bottom of the altar, Lev 4:7, in which the life and soul of the creature is; or because that martyrdom is a sacrifice of men's lives, and an offering of them in the cause of God and truth, Phil 2:17; or with some reference to a common notion of the Jews, that the souls of the righteous are treasured up under the throne of glory (c) they have also a saying, everyone that is buried in the land of Israel is as if he was buried "under the altar" (d); for they think that being buried there expiates their sins (e); to which they add, that whoever is buried "under the altar", is as if he was buried under the throne of glory (f); yea, they talk of an altar above, upon which Michael the high priest causes the souls of the righteous to ascend (g). Christ may be meant by the altar here, as he is in Heb 13:10, who is both altar, sacrifice, and priest, and is the altar that sanctifies the gift, and from off which every sacrifice of prayer and praise comes up with acceptance before God; and the souls of the martyrs being under this altar, denotes their being in the presence of Christ, and enjoying communion with him, and being in his hands, into whose hands they commit their souls at death, as Stephen did, and being under his care and protection until the resurrection morn, when they shall be reunited to their bodies which sleep in Jesus: and they were slain
for the word of God; both for the essential Word of God, the Lord Jesus Christ, whose faith they professed; and for the written word, they made the rule of their faith and practice, and which Dioclesian forbid the reading of, and sought utterly to destroy; and for the Gospel principally, which is contained in it:
and for the testimony which they held; the Syriac and Arabic versions read, "for the testimony of the Lamb"; and so the Complutensian edition; either for the Gospel, which is a testimony of the person, office, and grace of Christ, the Lamb, which they embraced, professed, and held fast; or for the witness they bore to him, and the profession which they made thereof, and in which they continued.
(a) Tosaphta in Zohar in Exod. fol. 79. 4. (b) Shaare Ora, fol. 31. 2. (c) T. Bab. Sabbat, fol. 152. 2. Zohar in Numb. fol. 39. 4. Abot R. Nathan, c. 12. Raziel, fol. 39. 1. Caphtor, fol. 15. 2. & 112. 2. Nismat Chayim, fol. 16. 2. (d) T. Bab. Cetubot, fol. 111. 1. (e) Maimon. Hilchot. Melacim, c. 5. sect. 11. (f) Abot R. Nathan, c. 26. (g) Tzeror Hammor, fol. 85. 3.
John Wesley
6:9 And when he opened the fifth seal - As the four former seals, so the three latter, have a close connexion with each other. These all refer to the invisible world; the fifth, to the happy dead, particularly the martyrs; the sixth, to the unhappy; the seventh, to the angels, especially those to whom the trumpets are given. And I saw - Not only the church warring under Christ, and the world warring under Satan; but also the invisible hosts, both of heaven and hell, are described in this book. And it not only describes the actions of both these armies upon earth; but their respective removals from earth, into a more happy or more miserable state, succeeding each other at several times, distinguished by various degrees, celebrated by various thanksgivings; and also the gradual increase of expectation and triumph in heaven, and of terror and misery in hell. Under the altar - That is, at the foot of it. Two altars are mentioned in the Revelation, "the golden altar" of incense, Rev_ 9:13; and the altar of burnt - offerings, mentioned here, and Rev_ 8:5, Rev_ 14:18, Rev_ 16:7. At this the souls of the martyrs now prostrate themselves. By and by their blood shall be avenged upon Babylon; but not yet, whence it appears that the plagues in the fourth seal do not concern Rome in particular.
Robert Jamieson, A. R. Fausset and David Brown
6:9 The three last seals relate to the invisible, as the first four to the visible world; the fifth, to the martyrs who have died as believers; the sixth, to those who have died, or who shall be found at Christ's coming, unbelievers, namely, "the kings . . . great men . . . bondman . . . freeman"; the seventh, to the silence in heaven. The scene changes from earth to heaven; so that interpretations which make these three last consecutive to the first four seals, are very doubtful.
I saw--in spirit. For souls are not naturally visible.
under the altar--As the blood of sacrificial victims slain on the altar was poured at the bottom of the altar, so the souls of those sacrificed for Christ's testimony are symbolically represented as under the altar, in heaven; for the life or animal soul is in the blood, and blood is often represented as crying for vengeance (Gen 4:10). The altar in heaven, antitypical to the altar of sacrifice, is Christ crucified. As it is the altar that sanctifies the gift, so it is Christ alone who makes our obedience, and even our sacrifice of life for the truth, acceptable to God. The sacrificial altar was not in the sanctuary, but outside; so Christ's literal sacrifice and the figurative sacrifice of the martyrs took place, not in the heavenly sanctuary, but outside, here on earth. The only altar in heaven is that antitypical to the temple altar of incense. The blood of the martyrs cries from the earth under Christ's cross, whereon they may be considered virtually to have been sacrificed; their souls cry from under the altar of incense, which is Christ in heaven, by whom alone the incense of praise is accepted before God. They are under Christ, in His immediate presence, shut up unto Him in joyful eager expectancy until He shall come to raise the sleeping dead. Compare the language of 2 Maccabees 7:36 as indicating Jewish opinion on the subject. Our brethren who have now suffered a short pain are dead under (Greek) God's covenant of everlasting life.
testimony which they held--that is, which they bore, as committed to them to bear. Compare Rev_ 12:17, "Have (same Greek as here) the testimony of Jesus."
6:106:10: Որք ասէին ձայնիւ մեծաւ. Մինչեւ յե՞րբ Տէր սուրբ եւ ճշմարիտ՝ ո՛չ դատիս եւ խնդրես զվրէժ արեան մերոյ ՚ի բնակչաց երկրի[5167]: [5167] Ոմանք. Որք ասէին ՚ի ձայն մեծ։
10 Նրանք ասում էին բարձր ձայնով. «Սո՛ւրբ եւ ճշմարի՛տ Տէր, մինչեւ ե՞րբ պիտի չդատես եւ մեր արեան վրէժը չլուծես երկրի բնակիչներից»:
10 Եւ մեծ ձայնով աղաղակեցին. «Ո՛վ սուրբ ու ճշմարիտ Տէ՛ր, մինչեւ ե՞րբ պիտի չդատես եւ մեր արեան վրէժը չլուծես երկրի բնակիչներէն»։
Որք ասէին ի ձայն մեծ. Մինչեւ յե՞րբ, Տէր սուրբ եւ ճշմարիտ, ոչ դատիս եւ խնդրես զվրէժ արեան մերոյ ի բնակչաց երկրի:

6:10: Որք ասէին ձայնիւ մեծաւ. Մինչեւ յե՞րբ Տէր սուրբ եւ ճշմարիտ՝ ո՛չ դատիս եւ խնդրես զվրէժ արեան մերոյ ՚ի բնակչաց երկրի[5167]:
[5167] Ոմանք. Որք ասէին ՚ի ձայն մեծ։
10 Նրանք ասում էին բարձր ձայնով. «Սո՛ւրբ եւ ճշմարի՛տ Տէր, մինչեւ ե՞րբ պիտի չդատես եւ մեր արեան վրէժը չլուծես երկրի բնակիչներից»:
10 Եւ մեծ ձայնով աղաղակեցին. «Ո՛վ սուրբ ու ճշմարիտ Տէ՛ր, մինչեւ ե՞րբ պիտի չդատես եւ մեր արեան վրէժը չլուծես երկրի բնակիչներէն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: И возопили они громким голосом, говоря: доколе, Владыка Святый и Истинный, не судишь и не мстишь живущим на земле за кровь нашу?
6:10  καὶ ἔκραξαν φωνῇ μεγάλῃ λέγοντες, ἕως πότε, ὁ δεσπότης ὁ ἅγιος καὶ ἀληθινός, οὐ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν ἐκ τῶν κατοικούντων ἐπὶ τῆς γῆς;
6:10. καὶ (And) ἔκραξαν (they-clamored-to) φωνῇ (unto-a-sound) μεγάλῃ (unto-great) λέγοντες ( forthing ," Ἕως ( Unto-if-which ) πότε , ( whither-also ," ὁ ( the-one ) δεσπότης ( a-Lord ) ὁ (the-one) ἅγιος (hallow-belonged) καὶ (and) ἀληθινός, (un-secluded-belonged-to,"οὐ (not) κρίνεις ( thou-separate ) καὶ (and) ἐκδικεῖς ( thou-course-out-unto ) τὸ ( to-the-one ) αἷμα ( to-a-blood ) ἡμῶν (of-us) ἐκ ( out ) τῶν ( of-the-ones ) κατοικούντων ( of-housing-down-unto ) ἐπὶ ( upon ) τῆς ( of-the-one ) γῆς ; ( of-a-soil ?"
6:10. et clamabant voce magna dicentes usquequo Domine sanctus et verus non iudicas et vindicas sanguinem nostrum de his qui habitant in terraAnd they cried with a loud voice, saying: How long, O Lord (Holy and True), dost thou not judge and revenge our blood on them that dwell on the earth?
10. and they cried with a great voice, saying, How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?
And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth:

10: И возопили они громким голосом, говоря: доколе, Владыка Святый и Истинный, не судишь и не мстишь живущим на земле за кровь нашу?
6:10  καὶ ἔκραξαν φωνῇ μεγάλῃ λέγοντες, ἕως πότε, ὁ δεσπότης ὁ ἅγιος καὶ ἀληθινός, οὐ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν ἐκ τῶν κατοικούντων ἐπὶ τῆς γῆς;
6:10. et clamabant voce magna dicentes usquequo Domine sanctus et verus non iudicas et vindicas sanguinem nostrum de his qui habitant in terra
And they cried with a loud voice, saying: How long, O Lord (Holy and True), dost thou not judge and revenge our blood on them that dwell on the earth?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Одновременно с тем, как стали видимы под жертвенником души убиенных, послышался их громкий вопль. Они обращались к Бож. престолу, и, называя Бога Святым и Истинным, спрашивают, почему все еще нет приговора Бож. суда над грешниками и все еще не воздано им сообразно с их делами. Здесь слышится недоумение и мольба о праведном суде, о слове Бож. Правосудия по отношению к грешникам ближе всего, к язычникам и иудеям, преследователям христиан.
Adam Clarke: Commentary on the Bible - 1831
6:10: And they cried with a loud voice - That is, their blood, like that of Abel, cried for vengeance; for we are not to suppose that there was any thing like a vindictive spirit in those happy and holy souls who had shed their blood for the testimony of Jesus. We sometimes say Blood cries for blood; that is, in the order of Divine justice, every murderer, and every murdering persecutor, shall be punished.
O Lord - Ὁ Δεσποτης· Sovereign Lord, supreme Ruler; one having and exercising unlimited and uncontrolled authority.
Holy - In thy own nature, hating iniquity;
And true - In all thy promises and threatenings;
Dost thou not judge - The persecutors;
And avenge our blood - Inflict signal punishment;
On them that dwell on the earth? - Probably meaning the persecuting Jews; they dwelt επι της γης, upon that land, a form of speech by which Judea is often signified in the New Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: they cried: Gen 4:10; Psa 9:12; Luk 18:7, Luk 18:8; Heb 12:24
How: Psa 13:1, Psa 35:17, Psa 74:9, Psa 74:10, Psa 94:3, Psa 94:4; Dan 8:13, Dan 12:6; Zac 1:12
holy: Rev 3:7, Rev 15:3, Rev 15:4
dost: Rev 11:18, Rev 16:5-7, Rev 18:20, Rev 18:24, Rev 19:2; Deu 32:36-43; Jdg 16:28; Sa1 24:12; Psa 58:10, Psa 58:11; Isa 61:2, Isa 63:1-6; Luk 21:22; Rom 12:19; Th2 1:6-8
avenge: This seal seems a prediction of the terrible persecution of the church under Dioclesian and Maximian, from ad 270 to 304, which lasted longer, and was far more bloody, than any or all by which it was preceded, whence it was called "the era of the martyrs.
John Gill
6:10 And they cried with a loud voice,.... With great ardour and fervency, being very pressing and importunate; and which shows that they were awake, and not asleep, and that the soul does not sleep with the body in the grave, or is after the death of that in a state of insensibility and inactivity, as some imagine:
saying, how long, O Lord, holy and true; the person they address is either the Lamb in the midst of the throne, with whom they were, and under the shelter of whom they were safe and happy; or God the Father, who sat upon the throne, whom they call "holy", because being so in his nature, and as appears in all his works, he could not but hate, and so revenge the evil that was done to them by their cruel persecutors; and whereas he is "true" to all his threatenings, as well as his promises, and faithful to every word of his, they doubted not but he would judge and avenge them of their enemies; but they seem desirous to know how long it would be first: saying,
dost thou not judge and avenge our blood on them that dwell on the earth? the men of the world, idolatrous persons, earthly princes, who had shed their blood; and which they desire not out of any sinful or malicious affection, but that the holiness and justice of God might appear, and also his truth and faithfulness in his promises to them, and threatenings to his enemies; and that God in all things might be glorified, and his church and people on earth might be supported and delivered; see Job 24:12.
John Wesley
6:10 And they cried - This cry did not begin now, but under the first Roman persecution. The Romans themselves had already avenged the martyrs slain by the Jews on that whole nation. How long - They knew their blood would be avenged; but not immediately, as is now shown them. O Lord - The Greek word properly signifies the master of a family: it is therefore beautifully used by these, who are peculiarly of the household of God. Thou Holy One and true - Both the holiness and truth of God require him to execute judgment and vengeance. Dost thou not judge and avenge our blood? - There is no impure affection in heaven: therefore, this desire of theirs is pure and suitable to the will of God. The martyrs are concerned for the praise of their Master, of his holiness and truth: and the praise is given him, Rev_ 19:2, where the prayer of the martyrs is changed into a thanksgiving: Thou holy One and true: "True and right are thy judgments." How long dost thou not judge and avenge our blood? "He hath judged the great whore, and hath avenged the blood of his servants."
Robert Jamieson, A. R. Fausset and David Brown
6:10 How long--Greek, "Until when?" As in the parable the woman (symbol of the Church) cries day and night to the unjust judge for justice against her adversary who is always oppressing her (compare below, Rev_ 12:10); so the elect (not only on earth, but under Christ's covering, and in His presence in Paradise) cry day and night to God, who will assuredly, in His own time, avenge His and their cause, "though He bear long with them." These passages need not be restricted to some particular martyrdoms, but have been, and are receiving, and shall receive partial fulfilments, until their last exhaustive fulfilment before Christ's coming. So as to the other events foretold here. The glory even of those in Paradise will only be complete when Christ's and the Church's foes are cast out, and the earth will become Christ's kingdom at His coming to raise the sleeping saints.
Lord--Greek, "Master"; implying that He has them and their foes and all His creatures as absolutely at His disposal, as a master has his slaves; hence, in Rev_ 6:11, "fellow servants," or fellow slaves follows.
holy--Greek, "the Holy one."
avenge--"exact vengeance for our blood."
on--Greek, "from them."
that dwell on the earth--the ungodly, of earth, earthly, as distinguished from the Church, whose home and heart are even now in heavenly places.
6:116:11: Եւ տուաւ նոցա արկանելիս սպիտա՛կս, եւ ասացա՛ւ նոցա զի հանգիցե՛ն փոքր մի ժամանակ, մինչեւ լցցի՛ն ծառայակիցք նոցա եւ եղբա՛րք նոցա՝ որք հանդերձեա՛լ են կատարիլ իբրեւ զնոսա[5168]:[5168] Ոմանք. Փոքր մի ժամանակս։
11 Եւ նրանց տրուեցին սպիտակ զգեստներ. եւ ասուեց նրանց, որ մի փոքր ժամանակ հանգստանան, մինչեւ որ ամբողջանան իրենց ծառայակիցներն ու իրենց եղբայրները, որոնք շուտով մահուան պիտի ենթարկուեն, ինչպէս իրենք:
11 Ճերմակ հանդերձներ տրուեցան անոնց ու ըսուեցաւ անոնց, որ քիչ մը ատեն ալ հանգչին, մինչեւ անոնց ծառայակիցներն ու անոնց եղբայրները լման ըլլան՝ որոնք իրենց պէս պիտի սպաննուէին։
Եւ տուաւ [89]նոցա արկանելիս սպիտակս``, եւ ասացաւ նոցա զի հանգիցեն փոքր մի ժամանակ, մինչեւ լցցին ծառայակիցք նոցա եւ եղբարք նոցա որք հանդերձեալ են կատարել իբրեւ զնոսա:

6:11: Եւ տուաւ նոցա արկանելիս սպիտա՛կս, եւ ասացա՛ւ նոցա զի հանգիցե՛ն փոքր մի ժամանակ, մինչեւ լցցի՛ն ծառայակիցք նոցա եւ եղբա՛րք նոցա՝ որք հանդերձեա՛լ են կատարիլ իբրեւ զնոսա[5168]:
[5168] Ոմանք. Փոքր մի ժամանակս։
11 Եւ նրանց տրուեցին սպիտակ զգեստներ. եւ ասուեց նրանց, որ մի փոքր ժամանակ հանգստանան, մինչեւ որ ամբողջանան իրենց ծառայակիցներն ու իրենց եղբայրները, որոնք շուտով մահուան պիտի ենթարկուեն, ինչպէս իրենք:
11 Ճերմակ հանդերձներ տրուեցան անոնց ու ըսուեցաւ անոնց, որ քիչ մը ատեն ալ հանգչին, մինչեւ անոնց ծառայակիցներն ու անոնց եղբայրները լման ըլլան՝ որոնք իրենց պէս պիտի սպաննուէին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: И даны были каждому из них одежды белые, и сказано им, чтобы они успокоились еще на малое время, пока и сотрудники их и братья их, которые будут убиты, как и они, дополнят число.
6:11  καὶ ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή, καὶ ἐρρέθη αὐτοῖς ἵνα ἀναπαύσονται ἔτι χρόνον μικρόν, ἕως πληρωθῶσιν καὶ οἱ σύνδουλοι αὐτῶν καὶ οἱ ἀδελφοὶ αὐτῶν οἱ μέλλοντες ἀποκτέννεσθαι ὡς καὶ αὐτοί.
6:11. καὶ (and) ἐδόθη (it-was-given) αὐτοῖς (unto-them) ἑκάστῳ (unto-each) στολὴ (a-setting) λευκή, (white,"καὶ (and) ἐρρέθη (it-was-uttered-unto) αὐτοῖς (unto-them) ἵνα (so) ἀναπαύσονται ( they-shall-cease-up ) ἔτι (if-to-a-one) χρόνον (to-an-interim) μικρόν, (to-small) ἕως (unto-if-which) πληρωθῶσιν (they-might-have-been-en-filled) καὶ (and) οἱ (the-ones) σύνδουλοι (bondees-together) αὐτῶν (of-them) καὶ (and) οἱ (the-ones) ἀδελφοὶ ( brethrened ) αὐτῶν (of-them,"οἱ (the-ones) μέλλοντες ( impending ) ἀποκτέννεσθαι (to-be-killed-off) ὡς (as) καὶ (and) αὐτοί. (them)
6:11. et datae sunt illis singulae stolae albae et dictum est illis ut requiescerent tempus adhuc modicum donec impleantur conservi eorum et fratres eorum qui interficiendi sunt sicut et illiAnd white robes were given to every one of them one; And it was said to them that they should rest for a little time till their fellow servants and their brethren, who are to be slain even as they, should be filled up.
11. And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, which should be killed even as they were, should be fulfilled.
And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they [were], should be fulfilled:

11: И даны были каждому из них одежды белые, и сказано им, чтобы они успокоились еще на малое время, пока и сотрудники их и братья их, которые будут убиты, как и они, дополнят число.
6:11  καὶ ἐδόθη αὐτοῖς ἑκάστῳ στολὴ λευκή, καὶ ἐρρέθη αὐτοῖς ἵνα ἀναπαύσονται ἔτι χρόνον μικρόν, ἕως πληρωθῶσιν καὶ οἱ σύνδουλοι αὐτῶν καὶ οἱ ἀδελφοὶ αὐτῶν οἱ μέλλοντες ἀποκτέννεσθαι ὡς καὶ αὐτοί.
6:11. et datae sunt illis singulae stolae albae et dictum est illis ut requiescerent tempus adhuc modicum donec impleantur conservi eorum et fratres eorum qui interficiendi sunt sicut et illi
And white robes were given to every one of them one; And it was said to them that they should rest for a little time till their fellow servants and their brethren, who are to be slain even as they, should be filled up.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: В ответ на вопль мучеников им дана была каждому белая одежда, как знак их чистоты и невинности. Дарование ее мученикам имеет значение их оправданности, их близости к Господу Богу и их надежды на полное блаженство на воскресение из мертвых. Кроме дарования белых одежд, Господь утешает непреложностью Своего суда по Своему Бож. Предопределению [Hengstenberg, Ebrard, Suller]. Время этого суда и воздаяния совпадет с тем временем, когда число мучеников достигнет известного, определенного Богом предела. Кровь мучеников будет отомщена; но это произойдет не ранее, как исполнится число их сотрудников и братьев, которым должно также пролить свою кровь за исповедание христианской веры.
Adam Clarke: Commentary on the Bible - 1831
6:11: White robes - The emblems of purity, innocence, and triumph.
They should rest yet for a little season - This is a declaration that, when the cup of the iniquity of the Jews should be full, they should then be punished in a mass. They were determined to proceed farther, and God permits them so to do; reserving the fullness of their punishment till they had filled up the measure of their iniquity. If this book was written before the destruction of Jerusalem, as is most likely, then this destruction is that which was to fall upon the Jews; and the little time or season was that which elapsed between their martyrdom, or the date of this book, and the final destruction of Jerusalem by the Romans, under Vespasian and his son Titus, about a.d. 70. What follows may refer to the destruction of the heathen Roman empire.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: white: Rev 3:4, Rev 3:5, Rev 7:9, Rev 7:14
that they: Rev 14:13; Isa 26:20, Isa 26:21; Dan 12:13
until: Rev 7:14, Rev 13:15, Rev 17:6; Mat 10:21, Mat 23:34, Mat 23:35; Joh 16:2; Heb 11:40
Geneva 1599
6:11 And (8) white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they [were], should be (b) fulfilled.
(8) As before (Rev_ 3:4).
(b) Until their number is completed
John Gill
6:11 And white robes were given to everyone of them,.... The Alexandrian copy, and some others, read in the singular number, "a white robe", and so does the Syriac version; as a token of their innocence, that they did not suffer, or were slain, for any capital crime or immorality they were guilty of; and of their purity and perfection they now enjoyed; as also of that spiritual delight and pleasure, which was unspeakable and full of glory, they now had in the presence of God and Christ; and in short, of that happiness and glory which souls in a separate state, before the resurrection morn, are partakers of; who besides the righteousness of Christ, comparable to fine linen clean and white, walk with Christ in white, in the shining robes of bliss and glory:
and it was said unto them, that they should rest; or have rest; eternal rest from all their toil and labour, from all their sorrows and sufferings of every kind, which rest remains for the people of God, and into which these were now entered; or that they should cease from expostulating and inquiring after the above manner, and rest satisfied and contented, exercising the graces of faith, hope, and patience, believing, looking, and waiting:
yet for a little season; either until the end of this persecution by Dioclesian, when vengeance would be taken of the Roman empire, and it would be no more as Pagan; or until the day of judgment, when full vengeance will be inflicted on the persecutors of the saints; and which is but a little while with God, with whom a thousand years is as one day, and in comparison of that eternity of blessedness glorified saints are partakers of:
until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled; meaning either the rest of the saints that should suffer martyrdom in the: following part of this persecution; or those who should suffer under the Arian persecution, when the empire would become Christian; or under Rome Papal, and in all the persecutions of the apostasy, unto the end of that state: these are called "fellow servants" and "brethren" of the saints in heaven; for they all worship and serve the same God, and belong to the same family, in heaven and in earth; and the selfsame reason that is made use of to animate the saints below to courage, faith, and patience in suffering, 1Pet 5:9, is used to keep up the expectation of the saints in heaven, of that vengeance that will be executed on their enemies, and to point out the time when it will be; and it may be observed, that the number of martyrs, or of those that shall suffer and die in the cause of Christ, and for his Gospel, is fixed and determined by God; and that number shall be perfected and completed, and when that is done, he will pour out all his wrath on them that have persecuted them and put them to death: and so the Arabic version renders it, "that the number of their companions and brethren, and of those who are to be killed as they have been killed, is fulfilled"; In the Apocrypha is written:
"39 Which are departed from the shadow of the world, and have received glorious garments of the Lord. 40 Take thy number, O Sion, and shut up those of thine that are clothed in white, which have fulfilled the law of the Lord. 41 The number of thy children, whom thou longedst for, is fulfilled: beseech the power of the Lord, that thy people, which have been called from the beginning, may be hallowed.'' (2 Esdras 2)
Now though this seal does not introduce any judgment to be executed on the Roman empire, as the others do; yet since it introduces all the martyrs with one united voice requiring vengeance on their blood, it may very well be considered as a step towards, and as making way for, the utter ruin of that empire: and which the next seal being opened brings on, and is a full answer to the cry of these souls.
John Wesley
6:11 And there was given to every one a white robe - An emblem of innocence, joy, and victory, in token of honour and favourable acceptance. And it was said to them - They were told how long. They were not left in that uncertainty. That they should rest - Should cease from crying. They rested from pain before. A time - This word has a peculiar meaning in this book, to denote which, we may retain the original word chronos. Here are two classes of martyrs specified, the former killed under heathen Rome, the latter, under papal Rome. The former are commanded to rest till the latter are added to them. There were many of the former in the days of John: the first fruits of the latter died in the thirteenth century. Now, a time, or chronos, is 1111 years. This chronos began A. C. 98, and continued to the year 1209; or from Trajan's persecution, to the first crusade against the Waldenses. Till - It is not said, Immediately after this time is expired, vengeance shall be executed; but only, that immediately after this time their brethren and fellowservants will come to them. This event will precede the other; and there will be some space between.
Robert Jamieson, A. R. Fausset and David Brown
6:11 white robes--The three oldest manuscripts, A, B, C, read, "A white robe was given."
every one of--One oldest manuscript, B, omits this. A and C read, "unto them, unto each," that is, unto them severally. Though their joint cry for the riddance of the earth from the ungodly is not yet granted, it is intimated that it will be so in due time; meanwhile, individually they receive the white robe, indicative of light, joy, and triumphant victory over their foes; even as the Captain of their salvation goes forth on a white horse conquering and to conquer; also of purity and sanctity through Christ. MAIMONIDES says that the Jews used to array priests, when approved of, in white robes; thus the sense is, they are admitted among the blessed ones, who, as spotless priests, minister unto God and the Lamb.
should--So C reads. But A and B, "shall rest."
a little season--One oldest manuscript, B, omits "little." A and C support it. Even if it be omitted, is it to be inferred that the "season" is short as compared with eternity? BENGEL fancifully made a season (Greek, "chronus," the word here used) to be one thousand one hundred and eleven one-ninth years, and a time (Rev_ 12:12, Rev_ 12:14, Greek, "kairos") to be a fifth of a season, that is, two hundred and twenty-two two-ninths years. The only distinction in the Greek is, a season (Greek, "chronus") is a sort of aggregate of times. Greek, "kairos," a specific time, and so of short duration. As to their rest, compare Rev_ 14:13 (the same Greek, "anapauomai"); Is 57:2; Dan 12:13.
until their . . . brethren . . . be fulfilled--in number. Until their full number shall have been completed. The number of the elect is definitely fixed: perhaps to fill up that of the fallen angels. But this is mere conjecture. The full blessedness and glory of all the saints shall be simultaneous. The earlier shall not anticipate the later saints. A and C read, "shall have been accomplished"; B and Aleph read, "shall have accomplished (their course)."
6:126:12: Եւ տեսի յորժամ եբաց զկնիքն վեցերորդ՝ եղեւ շարժո՛ւմն մեծ, եւ արեգակն եղեւ սեա՛ւ իբրեւ զկապերտ այծեայ, եւ լուսինն բոլորովին եղեւ արիւն[5169]: [5169] Յօրինակին. Զկնիքն վեցերորդն։ Ոսկան. Եւ ահա շարժումն մեծ եղեւ։ Ոմանք. Զկապերտ այծեաց։ Բազումք. Իբրեւ արիւն։
12 Եւ երբ բացեց վեցերորդ կնիքը, տեսայ, որ մեծ երկրաշարժ եղաւ. եւ արեգակը սեւ դարձաւ ինչպէս այծի մազից հիւսուած կարպետը, եւ լուսինն ամբողջովին դարձաւ ինչպէս արիւն:
12 Տեսայ, երբ վեցերորդ կնիքը քակեց, մեծ երկրաշարժ մը եղաւ, արեւը սեւցաւ մազեղէն քուրձի մը պէս, լուսինը բոլորովին արիւնի պէս եղաւ
Եւ տեսի յորժամ եբաց զկնիքն վեցերորդ, եղեւ շարժումն մեծ, եւ արեգակն եղեւ սեաւ իբրեւ զկապերտ այծեայ, եւ լուսինն [90]բոլորովին եղեւ իբրեւ արիւն:

6:12: Եւ տեսի յորժամ եբաց զկնիքն վեցերորդ՝ եղեւ շարժո՛ւմն մեծ, եւ արեգակն եղեւ սեա՛ւ իբրեւ զկապերտ այծեայ, եւ լուսինն բոլորովին եղեւ արիւն[5169]:
[5169] Յօրինակին. Զկնիքն վեցերորդն։ Ոսկան. Եւ ահա շարժումն մեծ եղեւ։ Ոմանք. Զկապերտ այծեաց։ Բազումք. Իբրեւ արիւն։
12 Եւ երբ բացեց վեցերորդ կնիքը, տեսայ, որ մեծ երկրաշարժ եղաւ. եւ արեգակը սեւ դարձաւ ինչպէս այծի մազից հիւսուած կարպետը, եւ լուսինն ամբողջովին դարձաւ ինչպէս արիւն:
12 Տեսայ, երբ վեցերորդ կնիքը քակեց, մեծ երկրաշարժ մը եղաւ, արեւը սեւցաւ մազեղէն քուրձի մը պէս, լուսինը բոլորովին արիւնի պէս եղաւ
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: И когда Он снял шестую печать, я взглянул, и вот, произошло великое землетрясение, и солнце стало мрачно как власяница, и луна сделалась как кровь.
6:12  καὶ εἶδον ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν ἕκτην, καὶ σεισμὸς μέγας ἐγένετο, καὶ ὁ ἥλιος ἐγένετο μέλας ὡς σάκκος τρίχινος, καὶ ἡ σελήνη ὅλη ἐγένετο ὡς αἷμα,
6:12. Καὶ (And) εἶδον (I-had-seen) ὅτε (which-also) ἤνοιξεν (it-opened-up) τὴν (to-the-one) σφραγῖδα (to-a-seal) τὴν (to-the-one) ἕκτην, (to-sixth,"καὶ (and) σεισμὸς (a-shaking-of) μέγας (great) ἐγένετο , ( it-had-became ,"καὶ (and) ὁ ( the-one ) ἥλιος ( a-sun ) ἐγένετο ( it-had-became ) μέλας (black) ὡς (as) σάκκος (a-burlap) τρίχινος, (haired-belonged-to,"καὶ (and) ἡ ( the-one ) σελήνη ( a-moon ) ὅλη (whole) ἐγένετο ( it-had-became ) ὡς (as) αἷμα , ( a-blood ,"
6:12. et vidi cum aperuisset sigillum sextum et terraemotus factus est magnus et sol factus est niger tamquam saccus cilicinus et luna tota facta est sicut sanguisAnd I saw, when he had opened the sixth seal: and behold there was a great earthquake. And the sun became black as sackcloth of hair: and the whole moon became as blood.
12. And I saw when he opened the sixth seal, and there was a great earthquake; and the sun became black as sackcloth of hair, and the whole moon became as blood;
And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood:

12: И когда Он снял шестую печать, я взглянул, и вот, произошло великое землетрясение, и солнце стало мрачно как власяница, и луна сделалась как кровь.
6:12  καὶ εἶδον ὅτε ἤνοιξεν τὴν σφραγῖδα τὴν ἕκτην, καὶ σεισμὸς μέγας ἐγένετο, καὶ ὁ ἥλιος ἐγένετο μέλας ὡς σάκκος τρίχινος, καὶ ἡ σελήνη ὅλη ἐγένετο ὡς αἷμα,
6:12. et vidi cum aperuisset sigillum sextum et terraemotus factus est magnus et sol factus est niger tamquam saccus cilicinus et luna tota facta est sicut sanguis
And I saw, when he had opened the sixth seal: and behold there was a great earthquake. And the sun became black as sackcloth of hair: and the whole moon became as blood.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: Шестая печать отвечает на вопрос, доколе вместе с грешниками, достойными наказания, будут страдать и благочестивые. До тех пор, отвечает она, пока не наступит время общего воздаяния при втором пришествии Господа. И слова 12: стиха можно понимать в смысле указания на общемировой переворот пред вторым пришествием Господа. При перевороте солнце уподобится власянице, одежде из черной шерсти. Это слововыражение не единичное в Св. Писании (Мф. 24:29) и почти буквально повторяется у пророка Исаии (L:3). Оно говорит, что изменение произойдет в самой природе солнца и в его отношениях к земле и другим планетам. Здесь нужно разуметь прекращение солнечного света. Точно так же и луна (как кровь) уже не будет освещать землю, но своим новым видом будет лишь возбуждать нас. В то же самое время наступающего общего переворота звезды небесные падут на землю. Пояснение Апокалипсиса говорит о том, что здесь нужно видеть не обман зрения, но действительное падение звезд, в виде астероидов, метеоров и т п [Соmel-a Lapid, Kliefoth, Calmet, Иоанн Злат. на Мф. XXIV:29] Мировой переворот коснется и самой земли и неба. Небо скроется, свившись как свиток. Это выражение (Ис 34:4) говорит об удалении неба от человеческого взора. Одновременно с переворотом на небе, на земле произойдет страшное землетрясение, следствием которого будет изменение вида земной поверхности. Для Господа возможно полное и совершенное изменение вида земли.
Adam Clarke: Commentary on the Bible - 1831
6:12: The sixth seal - This seal also is opened and introduced by Jesus Christ alone.
A great earthquake - A most stupendous change in the civil and religious constitution of the world. If it refer to Constantine the Great, the change that was made by his conversion to Christianity might be very properly represented under the emblem of an earthquake, and the other symbols mentioned in this and the following verses.
The sun - the ancient pagan government of the Roman empire, was totally darkened; and, like a black hair sackcloth, was degraded and humbled to the dust.
The moon - the ecclesiastical state of the same empire, became as blood - was totally ruined, their sacred rites abrogated, their priests and religious institutions desecrated, their altars cast down, their temples destroyed, or turned into places for Christian worship.
Albert Barnes: Notes on the Bible - 1834
6:12: And I beheld when he had opened the sixth seal - See the notes at Rev 5:1; Rev 6:1.
And, lo, there was a great earthquake - Before endeavoring to ascertain to what the sixth seal was designed to refer, it is proper, as in the pRev_ious cases, to furnish a particular explanation of the meaning of the symbols. All the symbols represented in the opening of this seal denote consternation, commotion, changes; but still they are all significant, and we are to suppose that something would occur corresponding with each one of them. It cannot be supposed that the things here described were represented on the part of the roll or volume that was now unfolded in any other way than that they were pictures, or that the whole was a species of panoramic representation made to pass before the eyes. Thus understood, it would not be difficult to represent each one of these things in a painting: as the heaving ground - the agitated forests - the trembling hills - the falling cities and houses - the sun blackened, and the moon turned to blood:
(a) The earthquake, Rev 6:12; "There was a great earthquake." The word used here denotes a shaking or agitation of the earth. The effect, when violent, is to produce important changes - opening chasms in the earth; throwing down houses and temples; sinking hills, and elevating plains; causing ponds and lakes to dry up, or forming them where none existed; elevating the ocean from its bed, rending rocks, etc. As all that occurs in the opening of the other seals is symbolical, it is to be presumed that this is also, and that for the fulfillment of this we are not to look for a literal earthquake, but for such agitations and changes in the world as would be properly symbolized by this. The earthquake, as a symbol, would merely denote great agitations or overturnings on the earth. The particular character of those changes must be determined by other circumstances in the symbol that would limit and explain it.
There are, it is said, but three literal earthquakes referred to in the Scripture: that mentioned in Kg1 19:11; that in Uzziah's time, Amo 1:1; Zac 14:5; and what took place at the Saviour's death. All the rest are emblematical or symbolical-referring mostly to civil commotions and changes. Then in Hag 2:6-7; "Yet once, it is a little while, and I will shake the heavens and the earth, and the sea, and the dry land, and I will shake all nations, and the desire of all nations shall come; and I will fill this house with glory, saith the Lord of hosts." That is, there would be great agitations in the world before he came. See the notes on Heb 12:26-28. So also great changes and commotions are referred to in Isa 24:19-20; "The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage." An earthquake, if there were no other circumstances limiting and explaining the symbol, would merely denote great agitation and commotion - as if states and empires were tumbling to ruin. As this is here a mere symbol, it is not necessary to look for a literal fulfillment, or to expect to find in history actual earthquakes to which this had reference, anymore than when it is said that "the heavens departed as a scroll" we are to expect that they will be literally rolled up; but if, in the course of history, earthquakes preceded remarkable political convulsions and Rev_olutions, it would be proper to represent such events in this way.
(b) The darkening of the sun: "And the sun became black as sackcloth of hair." Sackcloth was a coarse black cloth, commonly, though not always, made of hair. It was used for sacks, for strainers, and for mourning garments; and as thus worn it was not an improper emblem of sadness and distress. The idea here is, that the sun put on a dark, dingy, doleful appearance, as if it were in mourning. The general image, then, in this emblem, is that of calamity - as if the very sun should put on the robes of mourning. We are by no means to suppose that this was literally to occur, but that some great calamity would happen, of which this would be an appropriate emblem. See the Isa 13:10 note; Mat 24:29 note; Compare Isa 24:23; Isa 34:4; 1, 3; Isa 60:19-20; Eze 32:7-8; Joe 2:10; Joe 3:15-16; Amo 8:9. What is the particular nature of the calamity is to be learned from other parts of the symbol.
(c) The discoloration of the moon: "And the moon became as blood." Red like blood - either from the smoke and vapor that usually precedes an earthquake, or as a mere emblem. This also would betoken calamity, and perhaps the symbol may be so far limited and modified by this as to denote war, for that would be most naturally suggested by the color - red. Compare the notes on Rev 6:4 of this chapter. But any great calamity would be appropriately represented by this - as the change of the moon to such a color would be a natural emblem of distress.
(d) The falling of the stars, Rev 6:13; "And the stars of heaven fell unto the earth." This language is derived from the poetic idea that the sky seems to be a solid concave, in which the stars are set, and that when any convulsion takes place, that concave will be shaken, and the stars will be loosened and fall from their places. See this language explained in the notes on Isa 34:4. Sometimes the expanse above us is spoken of as a curtain that is spread out, and that may be rolled up; sometimes as a solid crystalline expanse in which the stars are fixed. According to either representation the stars are described as falling to the earth. If the expanse is rolled up, the stars, having nothing to support them, fall if violent tempests or concussions shake the heavens, the stars, loosened from their fixtures, fall to the earth. Stars, in the Scriptures, are symbols of princes and rulers (see Dan 8:10; Rev 8:10-11; Rev 9:1); and the natural meaning of this symbol is, that there would be commotions which would unsettle princes, and bring them down from their thrones - like stars falling from the sky.
Even as a fig tree casteth her untimely figs - Mart., "green"; Greek, ὀλύνθους olunthous. This word properly denotes "winter-figs," or such as grow under the leaves, and do not ripen at the proper season, but hang upon the trees during the winter (Robinson, Lexicon). This fruit seldom matures, and easily falls off in the spring of the year (Stuart, in loco). A violent wind shaking a plantation of fig-trees would of course cast many such figs to the ground. The point of the comparison is, the ease with which the stars would seem to be shaken from their places, and hence, the ease with which, in these commotions, princes would be dethroned.
(e) The departing of the heavens, Rev 6:14; "And the heaven departed as a scroll." That is, as a book or volume - βιβλίον biblion - rolled up. The heavens are here described as spread out, and their passing away is represented by the idea that they might be rolled up, and thus disappear. See the notes on Isa 34:4. This, too, is a symbol, and we are not to suppose that it will literally occur. Indeed it never can literally occur; and we are not, therefore, to look for the fulfillment of this in any physical fact that would correspond with what is here said. The plain meaning is, that there would be changes as if such an event would happen; that is, that Rev_olutions would occur in the high places of the earth, and among those in power, as if the stars should fall, and the very heavens were swept away. This is the natural meaning of the symbol, and this accords with the usage of the language elsewhere.
(f) The removal of mountains and islands, Rev 6:14; "And every mountain and island were moved out of their places." This would denote convulsions in the political or moral world, as great as would occur in the physical world if the very mountains were removed and the islands should change their places. We are not to suppose that this would literally occur; but we should be authorized from this to expect that, in regard to those things which seemed to be permanent and fixed on an immov able basis, like mountains and islands, there would be violent and important changes. If thrones and dynasties long established were overthrown; if institutions that seemed to be fixed and per manent were abolished; if a new order of things should rise in the political world, the meaning of the symbol, so far as the language is concerned, would be fulfilled.
(g) The universal consternation, Rev 6:15-17; "And the kings of the earth, etc." The design of these verses Rev 6:15-17, in the varied language used, is evidently to denote universal consternation and alarm - as if the earth should be convulsed, and the stars should fall, and the heavens should pass away. This consternation would extend to all classes of people, and fill the world with alarm, as if the end of all things were coming.
The kings of the earth - Rulers - all who occupied thrones.
The great men - High officers of state.
And the rich men - Their wealth would not secure them from destruction, and they would be alarmed like others.
And the chief captains - The commanders of armies, who tremble like other men when God appears judgment.
And the mighty men - Men of great prowess in battle, but who feel now that they have no power to withstand God.
And every bondman - Servant - δοῦλος doulos. This word does not necessarily denote a slave (compare the Eph 6:5 note; Ti1 6:1 note; Plm 1:16 note), but here the connection seems to demand it, for it stands in contrast with freeman. There were, in fact, slaves in the Roman empire, and there is no objection in supposing that they are here referred to. There is no reason why they should not be filled with consternation as well as others; and as this does not refer to the end of the world, or the day of judgment, the word here determines nothing as to the question whether slavery is to continue on the earth.
And every freeman - Whether the master of slaves or not. The idea is, that all classes of people, high and low, would be filled with alarm.
Hid themselves in the dens - Among the caves or caverns in the mountains. See the notes on Isa 2:19. These places were resorted to for safety in times of danger. Compare Sa1 13:6; 24; Jdg 6:2; Jer 41:9; Josephus, Antiq. book 14, chapter 15; Jewish Wars, book 1, chapter 16.
And in the rocks of the mountains - Among the crags or the fastnesses of the mountains - also natural places of refuge in times of hostile invasion or danger. See the notes on Isa 2:21.
And said to the mountains and rocks, Fall on us, ... - Rev 6:16. This language is found substantially in Hos 10:8; "And they shall say to the mountains, Cover us; and to the hills, Fall on us." It is also used by the Saviour as denoting the consternation which would occur at his coming: "Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us," Luk 23:30. It is language denoting consternation, and an awful fear of impending wrath. The state of mind is that where there is an apprehension that God himself is coming forth with the direct instruments of his vengeance, and where there is a desire rather to be crushed by falling rocks and hills than by the vengeance of his uplifted arm.
From the face of him that sitteth on the throne - The face of God - for he seems to be coming forth with the displays of his vengeance. It is not said that God would actually come forth in a visible form, lint their consternation would be as great as if he were to do this; the state of mind indicated by this was an apprehension that it would be so.
And from the wrath of the Lamb - The Lamb of God; the Lord Jesus. See the notes on Rev 5:6. There seems to be an incongruity between the words "wrath," and "Lamb"; but the word "Lamb" here is so far a proper name as to be used only to designate the Redeemer. He comes forth to execute wrath, not as a Lamb, but as the Son of God, who bore that name. It would seem from this that they who thus dreaded the impending terrors were aware of their source, or had knowledge enough to understand by whom they were to be inflicted. They would see that these were divine judgments, and would apprehend that the end of the world drew near.
For the great day of his wrath is come - Rev 6:17. The threatening judgments would be so severe and awful that they would suppose that the end of the world was coming.
And who shall be able to stand? - To stand before him, or to withstand his judgments.
It is unnecessary to say that there has been, in this case, as in reference to every other part of the Book of Revelation, a great diversity of opinion respecting the events symbolized by this seal. Grotius applied it to the wars between the Jews and Romans under Nero and Vespasian; Dr. Hammond supposed that the defeat of the Jewish leaders in those wars was particularly symbolized; Mr. Brightman referred these symbols to the persecution under Diocletian; Mr. Mede, Dr. Cressner, Dr. More, Mr. Whiston, Mr. Jurien, Mr. Daubuz, Mr. Lowman, Dr. Newton, Mr. Elliott, and others, refer it to the defeat of the pagan powers, and the final suppression of those powers as opposed to Christianity; Vitringa regarded it as foreshadowing the overthrow of the anti-Christian powers of the western Roman empire; Cocceius explains it of the wars of the Emperor Frederick against the German princes in the sixteenth century; Dr. Woodhouse, of the day of vengeance at the end of the world; Mr. Cunninghame, of the same period as the seventh trumpet, commencing with the French Rev_olution, and to be consummated by the visible advent of the Son of God; Prof. Stuart, of the destruction of Jerusalem; and Mr. Lord, of a series of events, part of which are fulfilled, three of them corresponding with the first three vials - the first expressive of the Rev_olution of France, the second of despotism extending through several rears, and the third of the overthrow of that violent dynasty, at the fall of Bonaparte, in 1815.
It is not my purpose to examine these views; but, amidst this great variety of opinion, it seems to me that the obvious and natural application of the opening of the seal has not been adverted to. I shall suggest it because it is the most natural and obvious, and seems to be demanded by the explanations given of the pRev_ious seals. It is, in one word, the impending judgments from the invasions of the northern hordes of Goths and Vandals, threatening the breaking up of the Roman empire - the gathering of the storm, and the hovering of those barbarians on the borders of the empire; the approaches which they made from time to time toward the capital, though restrained as yet from taking it; the tempest of wrath that was, as it were, suspended yet on the frontiers, until the events recorded in the next chapter should occur, then bursting forth in wrath in successive blasts, as denoted by the first four trumpets of the seventh seal Rev 8:1-13, when the empire was entirely overthrown by the Goths and Vandals. The precise point of time which I suppose this seal occupies is that succeeding the last persecution.
It embraces the preparatory arrangements of these hordes of invaders - their gathering on the frontiers of the empire - their threatened approaches toward the capital - and the formation of such vast armies as would produce universal consternation. A brief notice of these preparatory scenes, as adapted to produce the alarm referred to in the opening of the sixth seal, is all that will be necessary here; the more complete detail must be reserved for the explanation of the four trumpets of the seventh seal, when the work of destruction was consummated. These preparations and threatened invasions were events sufficiently important in their relation to the church, to what preceded, and to the future history of the world, to be symbolized here; and they are events in which all the particulars of the symbol may find a fulfillment. Anyone has only to took on a chart of history to see how appropriately this application of the symbol follows, if the pRev_ious explanations have been correct. In the illustration of this, in order to show the probability that these events are referred to by the symbols of the sixth seal, I would submit the following remarks:
(1) The time is what would be naturally suggested by this seal in its relation to the others. If the fifth referred to the persecutions under Diocletian - the last great persecution of the pagan powers in attempting to extinguish the Christian name - then we should naturally look for the fulfillment of the opening of the next in some event, or series of events, which would succeed that at no very distant interval, and that pertained to the empire or power that had been the prominent subject of the predictions in the pRev_ious seals. It would also be natural to look for some events that might be regarded as conveying an expression of the divine feeling in regard to that power, or that would present it in such an aspect that it would be seen that its power to persecute was at an end. This natural expectation would be answered either by some symbol that would refer to the complete triumph of the Christian system, or by such a series of judgments as would break the persecuting power itself in pieces. Now the threatened irruption of the northern barbarians followed the series of events already described with sufficient nearness to make it proper to regard that series of events as referred to.
(2) the events were of sufficient importance in the history of the empire to deserve this notice in the foreshadowing of what would occur. They were connected with the breaking up of that mighty power, and the complete change of the aspect of the world, in a political and religious point of view. A new order of things arose in the world's history. A new religion became established. New kingdoms from the fragments of the once-mighty Roman empire were founded, and the affairs of the world were put on a new footing. These mighty northern hordes not only spread consternation and alarm, as if the world were coming to an end, but they laid the foundations of kingdoms which continue to this day. In fact, few more important events have occurred in history.
(3) this series of events was introduced in the manner described in the opening of the sixth seal. I have already said that it is not necessary to suppose, in the fulfillment of the symbol, that there would be a literal earthquake; but nothing in the symbol forbids us to suppose that there might be, and if there were we could not but consider it as remarkable. Now it so happens that the series of events pertaining to the Gothic invasions is introduced by Mr. Gibbon in the following language: "365 a. d. In the second year of the reign of Valentinian and Valens, on the morning of the twenty-first day of July, the greatest part of the Roman world was shaken by a violent and destructive earthquake. The impression was communicated to the waters; the shores of the Mediterranean were left dry by the sudden retreat of the sea; great quantities of fish were caught with the hand; large vessels were stranded on the mud; and a curious spectator amused his eye, or rather his fancy, by contemplating the various appearances of valleys and mountains which had never before, since the formation of the globe, been exposed to the sun. But the tide soon returned, with the weight of an immense and irresistible deluge, which was severely felt on the coasts of Sicily, of Dalmatia, of Greece, and of Egypt; large boats were transported, and lodged on the roofs of houses, or at the distance of two miles from the shore; the people, with their habitations, were swept away by the waters; and the city of Alexandria annually commemorated the day on which fifty thousand persons had lost their lives in the inundation.
This calamity, the report of which was magnified from one province to another, astonished and terrified the subjects of Rome; and their affrighted imagination enlarged the real extent of the momentary evil. They recollected the preceding earthquakes which had subverted the cities of Palestine and Bithynia; they considered these alarming strokes as the prelude only of still more dreadful calamities, and their fearful vanity was disposed to confound the symptoms of a declining empire and a sinking world," vol. ii. pp. 115, 116. Mr. Gibbon then proceeds to detail the evils of war, as greatly surpassing the calamities produced by any natural causes, and adds (p. 116), "In the disastrous period of the fall of the Roman empire, which may be justly dated from the reign of Valens, the happiness and security of each individual was personally attacked; and the arts and labors of ages were rudely defaced by the barbarians of Scythia and Germany." He then proceeds with an exceedingly interesting description of the origin, the habits, and the movements of the Tartar nations, particularly the Huns, as they moved to the West, and precipitated the Gothic nations on the provinces of the Roman empire, until Rome itself was thrice besieged, was taken, and was sacked (ii. 116-266).
The earthquake referred to occurred in 365 a. d. The movements of the Huns from their territories in the neighborhood of China had commenced about 100 a. d., and in 375 a. d. they overcame the Goths lying along the Danube. The Goths, pressed and overcome by these savage invaders, asked permission of the Romans to cross the Danube, to find protection in the Roman empire, and to cultivate the waste lands of Thrace (Gibbon, ii. 129, 130). In the year 376 they were transported over the Danube, by the permission of the Roman emperor Valens; an event which, according to Mr. Gibbon, in its ultimate result, was the cause of the downfall of the empire; for they learned their own strength; they were attracted by the riches of the capital and the hope of reward, until they finally drew the Western emperor to Ravenna, sacked Rome, and took possession of Italy.
(4) a slight reference to the series of events in these periods of consternation and conquest may show more closely the nature of the alarms which would be caused by the prospect of these dreadful invasions, and may prepare us for a better understanding of the successive calamities which occurred under these invaders, when the empire fell, as described by the four first trumpets of the seventh seal. I shall copy from the tables of contents of Mr. Gibbon's history, under the twenty-sixth, thirtieth, and thirty-first chapters:
"ad 365 Earthquakes. 376 The Huns and Goths. 100 The emigration of the Huns. 375 Their victories over the Goths. 376 The Goths implore the protection of Valens. 376 They are transported over the Danube into the Roman Empire. 376 They penetrate into Thrace. 377 Union of the Goths with Huns, Alani, etc. 378 Battle of Hadrianople. 378 The defeat of the Romans. 383-395 The settlement of the Goths in Thrace and Asia. 395 Rev_olt of the Goths. 396 Alaric marches into Greece. 398 Is proclaimed king of the Visigoths. 400-403 He invades Italy. 406 Radagaisus invades Italy. 406 Besieges Florence. 406 Threatens Rome. 406 The remainder of the Germans invade Gaul. 407 Desolation of Gaul. 408 Alaric marches to Rome. 408 First siege of Rome by the Goths. 408 Famine, plague, superstition. 409 Alaric accepts a ransom and raises the siege. 409 Fruitless negotiations for peace. 409 Second siege of Rome by the Goths. 410 Third siege and sack of Rome by the Goths. 410 Respect of the Goths for the Christian religion. 410 Pillage and fire of Rome. 410 Captives and fugitives. 411-416 Fall of the usurpers Jovinus, Sebastian, and Attalus. 409 Invasion of Spain by the Suevi, Vandals, Alani, etc. 415-418 The Goths conquer and restore Spain." (5) This would coincide, in the effects produced on the empire, with the consternation and alarm described in the passage before us. The symbols are such as would be employed on the supposition that these are the events referred to; they are such as the events are suited to suggest. The mighty preparations in the East and North - the report of which could not but spread through the empire - would be appropriately symbolized by the earthquake, the darkened sun, the moon becoming like blood, the stars falling, the departing heavens, and the kings and great men of the earth fleeing in alarm to find a place of safety, as if the end of the world were drawing near. Nothing could have been so well adapted to produce the consternation described in the opening of the sixth seal, as the dreaded approach of vast hosts of barbarians from the regions of the North. This alarm would be increased by the fact that their numbers were unknown; that their origin was hidden; and that the advancing multitudes would sweep everything before them.
As in other cases, also, rumour would increase their numbers and augment their ferocity. The sudden shock of an earthquake, the falling stars, the departing heavens, the removal of mountains and islands, and the consternation of kings and all classes of people, would be the appropriate emblems to represent these impending calamities. In confirmation of this, and as showing the effect produced by the approach of the Goths, and the dread of the Gothic arms, in causing universal consternation, the following extracts may be adduced from Mr. Gibbon, when describing the threatened invasion of Alaric, king of the Visigoths. He quotes from Claudian. "'Fame,' says the poet,' encircling with terror her gloomy wings, proclaimed the march of the barbarian army, and filled Italy with consternation.'" Mr. Gibbon adds, "the apprehensions of each individual were increased in just proportion to the measure of his fortune; and the most timid, who had already embarked their valuable effects, meditated their escape to the island of Sicily, or to the African coast. The public distress was aggravated by the fears and reproaches of superstition. Every hour produced some horrid tale of strange and portentous accidents; the pagans deplored the neglect of omens and the interruption of sacrifices; but the Christians still derived some comfort from the powerful intercession of the saints and martyrs," ii. 218, 219. See further illustrations in the notes on Rev 8:7-13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: there: Rev 8:5, Rev 11:13, Rev 16:18; Kg1 19:11-13; Isa 29:6; Amo 1:1; Zac 14:5; Mat 24:7; Mat 27:54, Mat 28:2
the sun: Isa 13:9, Isa 13:10, Isa 24:23, Isa 60:19, Isa 60:20; Eze 32:7, Eze 32:8; Joe 2:10, Joe 2:30, Joe 2:31, Joe 3:15; Amo 8:9; Hag 2:6, Hag 2:7, Hag 2:21, Hag 2:22; Mat 24:29, Mat 27:45; Mar 13:24, Mar 13:25, Mar 15:33; Luk 23:44, Luk 23:45; Act 2:19, Act 2:20
Geneva 1599
6:12 (9) And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as (c) sackcloth of hair, and the moon became as blood;
(9) The sixth sign, a narration, has two parts: the sign and the event. The sign is that the earth, heaven, and the things that are in them, for the horror of the sins of the world after those most heavy warnings from God, and complaints of the saints shall be shaken most severely, trembling in horrible manner, and losing their light, in this verse: things falling from heaven (Rev_ 6:13) withdrawing themselves and fleeing from the greatness of the trouble (Rev_ 6:14). So completely do all creatures depend on the will of God, and content themselves in his glory.
(c) So they called in old time those woven works that were of hair.
John Gill
6:12 And I beheld when he had opened the sixth seal,.... Of the sealed book which the Lamb took out of the hand of him that sat upon the throne, in order to open it, and unloose its seals. About this seal interpreters much differ; some refer this to the destruction of Jerusalem, because of the likeness of expressions here used, and in Mt 24:7; but this was past many years before this seal was opened; and besides, though that time was a day of wrath to the uttermost upon the Jewish people, and it was the Lamb's day of wrath, taking vengeance on them for their unbelief and rejection of him as the Messiah; yet they had no sense of the Lamb, nor any apprehension of his wrath at that time, nor have they now, but imputed their calamity to their divisions and quarrels among themselves. Others think this seal belongs to the destruction of the Roman empire by the Goths, Huns, Vandals, &c. but it should be observed, that the empire stood some hundreds of years after the end of the fifth seal and the opening of this; and it was after the seventh seal, and at the sounding of the trumpets, that that destruction came on; moreover, that calamity was by the savageness of some barbarous nations which overrun the empire, but this here spoken of comes from the wrath of the Lamb; add to which, that that calamity distressed the Christians in the empire, and them chiefly, whereas this falls only upon the enemies of the Lamb, and the persecutors of his people. Others are of opinion that this has respect to the strange change of affairs in the church of Christ, through the rise, power, and tyranny of antichrist; by "the earthquake" they suppose is meant the shaking of both church and state by the man of sin; who shook the doctrines, ordinances, and discipline of the church, and threw all into confusion, and introduced a new face of things; and also shook the kingdoms of the earth, and the thrones and crowns of princes: by the "sun" becoming "black", they think is meant the sun of righteousness, Jesus Christ, who was obscured in the doctrines concerning him, as the one and only Mediator, and justification by his righteousness, and pardon through his blood, by introducing the mediation of angels and saints, the doctrine of justification by works, and the doctrine of merit, works of supererogation, indulgences, pardons, penance, and purgatory: by the "moon" they understand the church, which receives all its light, grace, righteousness, and holiness, from Christ, and which, like the moon, is changeable as to its outward form and circumstances; and this became "as blood", through the persecutions, massacres, and cruelties of the Romish antichrist, who has been made drunk with the blood of the saints and martyrs of Jesus: the "stars" they take to be the ministers of the word; either hypocritical ones, who were like unripe figs, destitute of true grace, and so were easily shaken with the wind of Papal power, and fell into the earth, and apostatized from the faith, and conformed to the corruptions of antichrist; or the true ministers of the Gospel, who were put to death, and that to an untimely and violent one, signified by the shaking of untimely figs by a mighty wind: by the "heaven" departing as a scroll rolled up, they suppose is designed either the church, which fled into the wilderness, and remained invisible during the Papal power and cruelty; or else the Scriptures, which the pope made himself sole judge and interpreter of and shut up from the common people in an unknown language, and forbid the laity the reading of them: by "mountains" they think are intended the kings and princes of the earth, who were obliged to submit to the Romish antichrist, and give their kingdoms to him, and receive their crowns and kingdoms from him, and be his vassals: and by "the islands", the people their subjects, who were forced to acknowledge him as the supreme head, and receive his mark in their right hand or forehead, or they could not buy and sell: and by all ranks and degrees of men, as "kings", &c. hiding themselves in rocks and mountains, and calling upon them to fall on them and cover them, they apply either to their invoking the virgin Mary, and other saints, to intercede for them, and screen them from the wrath of God and Christ, on account of their sins; or else to the persecutors of the saints, of every rank and in every age, and to the punishments that shall fall upon them. But however feasible this interpretation may seem to be, it is certain that this was not the face of things at the close of the fifth seal, or the Dioclesian persecution, and at the opening of the sixth, when Constantine came to the imperial throne, for then the church appeared as she is described in Rev_ 12:1; which is just the reverse of this. There are others, who because of the very awful things here spoken of, and the very awful language in which they are expressed, conclude that this seal respects the day of judgment; not considering that the fifth seal ends about the year 313, at the close of the last of the ten persecutions, and that the sixth seal begins where that ends; and though above 1750 years have elapsed since that time, yet the day of judgment is not come, and we know not when it will; besides, here is another seal, a seventh seal, which follows, and introduces punishments on the Roman empire, and seven vials follow, which pour out plagues upon antichrist, all which can never be thought to be after the day of judgment; moreover, the account of the day of judgment stands in its proper place in Rev_ 20:12; after the destruction of Babylon, the first resurrection, and the saints' thousand years' reign with Christ. But to proceed; the business which is the subject of this seal is the removing of Paganism, and Pagan governors out of the Roman empire; this was the thing the rider upon the white horse, under the first seal, set out upon to effect, and never ceased until he had accomplished it; and this is what ensued upon the close of the fifth seal, when Pagan persecution ceased, on Constantine, a Christian emperor, having the reins of power in his hands; and it cannot be thought, that so wonderful a change of things as this should be omitted in this prophetic history; and it is easy to observe that changes in kingdoms and governments, both as to the polity and religion of them, are sometimes expressed in such like figurative terms as here; see Is 13:9; and which may be accommodated to this event as follows:
and, lo, there was a great earthquake; or "shaking", both of the heavens and earth, and which, as it denotes in Hag 2:6; compared with Heb 12:26; the removing of Jewish worship and ordinances, in order to make way for the Christian ordinances and institutions, which were to remain; so here it intends the removing of Pagan worship and idolatry, and of Pagan magistrates, that the Christian religion and Christian magistrates might take place. This, with what follows, concerning the darkness of the sun and moon, might be literally true; and it seems by historians, that there were such phenomena about those times; for it is asserted (h), that a very great earthquake in Syria followed the Dioclesian persecution, which shook and caused to fall the tops of houses at Tyre and Sidon, and killed many thousands; and some such like happened at Rome, and at Spoletum, where above three hundred and fifty Pagans perished, as they were serving their idols. It is also observed (i), that the moon was turned into blood in the times of Galerius, who succeeded. Dioclesian; and that the sun failed, and the stars shined for four hours, when Licinius was conquered by Constantine; but then these may be considered as symbols of the change in the empire.
And the sun came black as sackcloth of hair; which is made of black hairs; see Is 50:3; as when eclipsed. The sun was the chief deity worshipped by the Heathens, under various names, and this becoming black, may design the removing of their principal gods from their honour and glory, or the downfall of idolatry, which the Jews (k) call , "the sun of idolatry", which they suppose is meant in Song 1:6. And Satan, the god of this world, who was worshipped in different forms, now fell, as Lucifer, the son of the morning, and as lightning from heaven, and was cast down from all his dignity, influence, and power, to the earth; for the casting out of the red dragon, the old serpent, and Satan, after his combat with Michael and his angels, in Rev_ 12:3, refers to this very time; likewise the chief magistrate, the Heathen Roman emperor, may be included; and it is remarkable, that Dioclesian the emperor, who had now retired from the imperial government, and was under a cloud, under disgrace, and in distress, had, in the zenith of his glory, caused himself to be worshipped as a god, and as the brother of the sun and moon.
And the moon became as blood; as when obscured; the Alexandrian copy and some others, the Complutensian edition, the Vulgate Latin, and all the Oriental versions, read, "the whole moon"; this may design the next Heathen deity, or class of deities, for the moon was also worshipped by the Heathens under different names; and may likewise include the Pagan priesthood, which was next, and was annexed to the imperial dignity; and which was disused by, Constantine and his successors; and even the very title, and the robe which was a symbol of it, were laid aside as unworthy of Christian princes; see Mede upon the place.
(h) Magdeburg. Centuriator. cent. 4. c. 3. p. 86. & c. 13. p. 837. (i) Alsted. Chronolog. Thesaur. p. 59. (k) Shirhashirim Rabba, fol. 6. 2.
John Wesley
6:12 And I saw - This sixth seal seems particularly to point out God's judgment on the wicked departed. St. John saw how the end of the world was even then set before those unhappy spirits. This representation might be made to them, without anything of it being perceived upon earth. The like representation is made in heaven, Rev_ 11:18. And there was a great earthquake - Or shaking, not of the earth only, but the heavens. This is a farther description of the representation made to those unhappy souls.
Robert Jamieson, A. R. Fausset and David Brown
6:12 As Rev_ 6:4, Rev_ 6:6-8, the sword, famine, and pestilence, answer to Mt 24:6-7; Rev_ 6:9-10, as to martyrdoms, answer to Mt 24:9-10; so this passage, Rev_ 6:12, Rev_ 6:17, answers to Mt 24:29-30, "the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven; . . . then shall all the tribes of the earth mourn, and they shall see the Son of man coming"; imagery describing the portents of the immediate coming of the day of the Lord; but not the coming itself until the elect are sealed, and the judgments invoked by the martyrs descend on the earth, the sea, and the trees (Rev_ 7:1-3).
and, lo--So A reads. But B and C omit "lo."
earthquake--Greek, "shaking" of the heavens, the sea, and the dry land; the shaking of these mutable things being the necessary preliminary to the setting up of those things which cannot be shaken. This is one of the catchwords [WORDSWORTH] connecting the sixth seal with the sixth trumpet (Rev_ 11:13) and the seventh vial (Rev_ 16:17-21); also the seventh seal (Rev_ 8:5).
sackcloth--One kind, made of the "hair" of Cilician goats, was called "cilicium," or Cilician cloth, and was used for tents, &c. Paul, a Cilician, made such tents (Acts 18:3).
moon--A, B, C, and oldest versions read, "the whole moon"; the full moon; not merely the crescent moon.
as blood-- (Joel 2:31).
6:136:13: Եւ աստեղք երկնից թօթափեցան ՚ի յերկիր, որպէս տերեւ թզենւոյ զի ուժգի՛ն շարժիցի ՚ի հողմոյ[5170]. [5170] Ոսկան. Ուժգին հնչեսցի ՚ի հողմոյ։
13 Եւ երկնքի աստղերը թափուեցին երկրի վրայ ինչպէս տերեւը թզենու[16], որ ուժգին շարժւում է հողմից.[16] Յունարէնն ունի՝ խակ պտուղ:
13 Ու երկնքի աստղերը գետինը թափթփեցան, ինչպէս սաստիկ հովէն շարժուած թզենին իր տհաս պտուղները կը թափէ
Եւ աստեղք երկնից թօթափեցան յերկիր, որպէս [91]տերեւ թզենւոյ զի ուժգին շարժիցի ի հողմոյ:

6:13: Եւ աստեղք երկնից թօթափեցան ՚ի յերկիր, որպէս տերեւ թզենւոյ զի ուժգի՛ն շարժիցի ՚ի հողմոյ[5170].
[5170] Ոսկան. Ուժգին հնչեսցի ՚ի հողմոյ։
13 Եւ երկնքի աստղերը թափուեցին երկրի վրայ ինչպէս տերեւը թզենու[16], որ ուժգին շարժւում է հողմից.
[16] Յունարէնն ունի՝ խակ պտուղ:
13 Ու երկնքի աստղերը գետինը թափթփեցան, ինչպէս սաստիկ հովէն շարժուած թզենին իր տհաս պտուղները կը թափէ
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: И звезды небесные пали на землю, как смоковница, потрясаемая сильным ветром, роняет незрелые смоквы свои.
6:13  καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσαν εἰς τὴν γῆν, ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη,
6:13. καὶ (and) οἱ ( the-ones ) ἀστέρες ( stars ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) ἔπεσαν ( they-fell ) εἰς (into) τὴν (to-the-one) γῆν, (to-a-soil) ὡς ( as ) συκῆ ( a-figging ) βάλλει (it-casteth) τοὺς (to-the-ones) ὀλύνθους (to-olunthos') αὐτῆς (of-it) ὑπὸ (under) ἀνέμου (of-a-wind) μεγάλου (of-great) σειομένη, (being-shaken,"
6:13. et stellae caeli ceciderunt super terram sicut ficus mittit grossos suos cum vento magno moveturAnd the stars from heaven fell upon the earth, as the fig tree casteth its green figs when it is shaken by a great wind.
13. and the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs, when she is shaken of a great wind.
And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind:

13: И звезды небесные пали на землю, как смоковница, потрясаемая сильным ветром, роняет незрелые смоквы свои.
6:13  καὶ οἱ ἀστέρες τοῦ οὐρανοῦ ἔπεσαν εἰς τὴν γῆν, ὡς συκῆ βάλλει τοὺς ὀλύνθους αὐτῆς ὑπὸ ἀνέμου μεγάλου σειομένη,
6:13. et stellae caeli ceciderunt super terram sicut ficus mittit grossos suos cum vento magno movetur
And the stars from heaven fell upon the earth, as the fig tree casteth its green figs when it is shaken by a great wind.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:13: The stars of heaven - The gods and goddesses, demi-gods, and deified heroes, of their poetical and mythological heaven, were prostrated indiscriminately, and lay as useless as the figs or fruit of a tree shaken down before ripe by a tempestuous wind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: the stars: Rev 8:10-12, Rev 9:1; Eze 32:7; Dan 8:10; Luk 21:25
untimely figs: or green figs
of a: Isa 7:2, Isa 33:9; Dan 4:14; Nah 3:12
John Gill
6:13 And the stars of heaven fell unto the earth,.... All the other inferior deities lost their esteem, worship, and honour; for the idol temples being now opened, the idols and statues were exposed to the common people, and were found to be stuffed with hay and straw, which brought them into great contempt (l). Moreover, as stars sometimes signify the ministers of the Gospel in the Christian church, Rev_ 1:20, and sometimes the priests in the Jewish church, Dan 8:10; so they may here likewise include the idolatrous priests among the Heathens, who were discharged and removed by Constantine, and had their posts and profits taken away from them; yea, Maximinus, an Heathen emperor, or tyrant, being beaten by Licinius, who was then Constantine's colleague, killed many of the priests and prophets of his gods, which were formerly had in great admiration by him, as deceivers and betrayers of him, by whose oracles he was animated to the war (m). And in like manner Licinius put to death the priests and prophets of the new idol at Antioch (n).
Even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind; which figs being young and green, and not fixed, fall off easily, and in great numbers, when a blustering wind beats upon them; and so the rabble of Pagan deities, and idolatrous priests, were easily, and in great numbers, removed through the power of Constantine, which carried all before it.
(l) Sozomen, l. 2. c. 5. (m) Euseb. Eccl. Hist. l. 9. c. 10. (n) Ib. c. 11.
John Wesley
6:13 And the stars fell to, or towards, the earth - Yea, and so they surely will, let astronomers fix their magnitude as they please. As a fig tree casteth its untimely figs, when it is shaken by a mighty wind - How sublimely is the violence of that shaking expressed by this comparison!
Robert Jamieson, A. R. Fausset and David Brown
6:13 stars . . . fell . . . as a fig tree casteth her . . . figs-- (Is 34:4; Nahum 3:12). The Church shall be then ripe for glorification, the Antichristian world for destruction, which shall be accompanied with mighty phenomena in nature. As to the stars falling to the earth, Scripture describes natural phenomena as they would appear to the spectator, not in the language of scientific accuracy; and yet, while thus adapting itself to ordinary men, it drops hints which show that it anticipates the discoveries of modern science.
6:146:14: եւ երկին իբրեւ զմագաղաթեայ գիրս գալարէր. եւ ամենայն լերինք եւ կղզիք ՚ի տեղւոյ իւրեանց շարժեցան[5171]: [5171] Ոմանք. Եւ երկինք իբրեւ։
14 եւ երկինքը գալարուեց ինչպէս մագաղաթեայ գիրք. եւ բոլոր լեռներն ու կղզիները շարժուեցին իրենց տեղից:
14 Եւ երկինք գալարուող տոմսի մը պէս կը քաշուէր ու բոլոր լեռները եւ կղզիները իրենց տեղերէն շարժեցան։
եւ երկինք իբրեւ զմագաղաթեայ գիրս գալարին. եւ ամենայն լերինք եւ կղզիք ի տեղւոյ իւրեանց շարժեցան:

6:14: եւ երկին իբրեւ զմագաղաթեայ գիրս գալարէր. եւ ամենայն լերինք եւ կղզիք ՚ի տեղւոյ իւրեանց շարժեցան[5171]:
[5171] Ոմանք. Եւ երկինք իբրեւ։
14 եւ երկինքը գալարուեց ինչպէս մագաղաթեայ գիրք. եւ բոլոր լեռներն ու կղզիները շարժուեցին իրենց տեղից:
14 Եւ երկինք գալարուող տոմսի մը պէս կը քաշուէր ու բոլոր լեռները եւ կղզիները իրենց տեղերէն շարժեցան։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: И небо скрылось, свившись как свиток; и всякая гора и остров двинулись с мест своих.
6:14  καὶ ὁ οὐρανὸς ἀπεχωρίσθη ὡς βιβλίον ἑλισσόμενον, καὶ πᾶν ὄρος καὶ νῆσος ἐκ τῶν τόπων αὐτῶν ἐκινήθησαν.
6:14. καὶ ( and ) ὁ ( the-one ) οὐρανὸς ( a-sky ) ἀπεχωρίσθη (it-was-spaced-off-to) ὡς ( as ) βιβλίον ( to-a-paperlet ) ἑλισσόμενον , ( to-being-curled ,"καὶ (and) πᾶν (all) ὄρος (a-jut) καὶ (and) νῆσος (an-isle) ἐκ (out) τῶν (of-the-ones) τόπων (of-occasions) αὐτῶν (of-them) ἐκινήθησαν. (they-were-moved-unto)
6:14. et caelum recessit sicut liber involutus et omnis mons et insulae de locis suis motae suntAnd the heaven departed as a book folded up. And every mountain, and the islands, were moved out of their places.
14. And the heaven was removed as a scroll when it is rolled up; and every mountain and island were moved out of their places.
And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places:

14: И небо скрылось, свившись как свиток; и всякая гора и остров двинулись с мест своих.
6:14  καὶ ὁ οὐρανὸς ἀπεχωρίσθη ὡς βιβλίον ἑλισσόμενον, καὶ πᾶν ὄρος καὶ νῆσος ἐκ τῶν τόπων αὐτῶν ἐκινήθησαν.
6:14. et caelum recessit sicut liber involutus et omnis mons et insulae de locis suis motae sunt
And the heaven departed as a book folded up. And every mountain, and the islands, were moved out of their places.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:14: And the heaven departed as a scroll - The whole system of pagan and idolatrous worship, with all its spiritual, secular, and superstitious influence, was blasted, shrivelled up, and rendered null and void, as a parchment scroll when exposed to the action of a strong fire.
And every mountain - All the props, supports, and dependencies of the empire, whether regal allies, tributary kings, dependent colonies, or mercenary troops, were all moved out of their places, so as to stand no longer in the same relation to that empire, and its worship, support, and maintenance, as they formerly did.
And island - The heathen temples, with their precincts and enclosures, cut off from the common people, and into which none could come but the privileged, may be here represented by islands, for the same reasons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: the heaven: Psa 102:26; Isa 34:4; Heb 1:11-13; Pe2 3:10
and every: Rev 16:20; Isa 2:14-17; Jer 3:23, Jer 4:23-26, Jer 51:25; Hab 3:6, Hab 3:10
John Gill
6:14 And the heaven departed as a scroll when it is rolled together,.... The manner of writing formerly was on rolls of parchment; hence the word volume is used for a book, which, when rolled up, the writing within could not be seen, not a syllable nor letter of it. In like manner the Roman empire, as Pagan, which was like a large sheet, or rather like the expanse or firmament of the heaven, stretched out over all the earth, was now, as to the Paganism of it, rolled up together, so that there were no more Heathen gods, nor Heathen priests; no more idolatry, and idolatrous worship of that kind were to be seen, and not so much as the names of Heathen gods to be heard of in the empire.
And every mountain and island were moved out of their places; by "every mountain" may be meant the places of idolatrous worship, which were usually upon mountains; see Jer 3:6; which were now shut up, or demolished, or used for Christian worship; and "every island" being moved also may show, that Paganism was not only rooted out of the provinces of the empire upon the continent, but out of the islands also; and the ecclesiastical history of these times informs us, that there were Christian churches in the isles, which enjoyed the Gospel free of persecution and distress; as in the isles of Cyprus, Crete, the Cyclades, Sardinia, Siciiy, Corsica, and in ours of England, Scotland, and Ireland (o). Mr. Daubuz thinks, that as "mountains" design the temples of idols, "islands" signify the revenues of them, which were now taken away, and applied to other uses.
(o) Centuriator. Magdeburg. Cent. 4. c. 2. p. 5, 8.
John Wesley
6:14 And the heavens departed as a book that is rolled together - When the scripture compares some very great with a little thing, the majesty and omnipotence of God, before whom great things are little, is highly exalted. Every mountain and island - What a mountain is to the land, that an island is to the sea.
Robert Jamieson, A. R. Fausset and David Brown
6:14 departed--Greek, "was separated from" its place; "was made to depart." Not as ALFORD, "parted asunder"; for, on the contrary, it was rolled together as a scroll which had been open is rolled up and laid aside. There is no "asunder one from another" here in the Greek, as in Acts 15:39, which ALFORD copies.
mountain . . . moved out of . . . places-- (Ps 121:1, Margin; Jer 3:23; Jer 4:24; Nahum 1:5). This total disruption shall be the precursor of the new earth, just as the pre-Adamic convulsions prepared it for its present occupants.
6:156:15: Եւ թագաւորք երկրի եւ իշխանք՝ հազարապետք եւ մեծամեծք եւ զօրաւորք՝ եւ ամենայն ծառայք, եւ ամենայն ազատք՝ թաքուցի՛ն զինքեանս յայրս եւ ՚ի ծերպս վիմաց:
15 Եւ երկրի թագաւորներն ու իշխանները, հազարապետներն ու մեծամեծները, հզօրներն ու բոլոր ծառաները ու բոլոր ազատները թաքնուեցին քարայրներում եւ ժայռերի ծերպերում:
15 Երկրին թագաւորները եւ մեծամեծներն ու հարուստները, հազարապետները եւ զօրաւորներն ու բոլոր ծառաներն ու բոլոր ազատները քարայրներու եւ լեռներու ապառաժներուն մէջ պահուըտեցան
Եւ թագաւորք երկրի եւ իշխանք, հազարապետք եւ մեծամեծք եւ զօրաւորք եւ ամենայն ծառայք եւ ամենայն ազատք թաքուցին զինքեանս յայրս եւ ի ծերպս վիմաց:

6:15: Եւ թագաւորք երկրի եւ իշխանք՝ հազարապետք եւ մեծամեծք եւ զօրաւորք՝ եւ ամենայն ծառայք, եւ ամենայն ազատք՝ թաքուցի՛ն զինքեանս յայրս եւ ՚ի ծերպս վիմաց:
15 Եւ երկրի թագաւորներն ու իշխանները, հազարապետներն ու մեծամեծները, հզօրներն ու բոլոր ծառաները ու բոլոր ազատները թաքնուեցին քարայրներում եւ ժայռերի ծերպերում:
15 Երկրին թագաւորները եւ մեծամեծներն ու հարուստները, հազարապետները եւ զօրաւորներն ու բոլոր ծառաներն ու բոլոր ազատները քարայրներու եւ լեռներու ապառաժներուն մէջ պահուըտեցան
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: И цари земные, и вельможи, и богатые, и тысяченачальники, и сильные, и всякий раб, и всякий свободный скрылись в пещеры и в ущелья гор,
6:15  καὶ οἱ βασιλεῖς τῆς γῆς καὶ οἱ μεγιστᾶνες καὶ οἱ χιλίαρχοι καὶ οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πᾶς δοῦλος καὶ ἐλεύθερος ἔκρυψαν ἑαυτοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτρας τῶν ὀρέων·
6:15. καὶ ( And ) οἱ ( the-ones ) βασιλεῖς ( rulers-of ) τῆς ( of-the-one ) γῆς ( of-a-soil ) καὶ ( and ) οἱ ( the-ones ) μεγιστᾶνες ( most-greats ) καὶ (and) οἱ (the-ones) χιλίαρχοι (firsts-of-thousand) καὶ (and) οἱ (the-ones) πλούσιοι ( wealth-belonged ) καὶ (and) οἱ (the-ones) ἰσχυροὶ ( force-held ) καὶ (and) πᾶς (all) δοῦλος (a-bondee) καὶ (and) ἐλεύθερος (en-freed) ἔκρυψαν ( they-concealed ) ἑαυτοὺς ( to-selves ) εἰς ( into ) τὰ ( to-the-ones ) σπήλαια ( to-cavelets ) καὶ ( and ) εἰς ( into ) τὰς ( to-the-ones ) πέτρας ( to-rockinesses ) τῶν (of-the-ones) ὀρέων: (of-juts)
6:15. et reges terrae et principes et tribuni et divites et fortes et omnis servus et liber absconderunt se in speluncis et petris montiumAnd the kings of the earth and the princes and tribunes and the rich and the strong and every bondman and every freeman hid themselves in the dens and in the rocks of mountains:
15. And the kings of the earth, and the princes, and the chief captains, and the rich, and the strong, and every bondman and freeman, hid themselves in the caves and in the rocks of the mountains;
And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains:

15: И цари земные, и вельможи, и богатые, и тысяченачальники, и сильные, и всякий раб, и всякий свободный скрылись в пещеры и в ущелья гор,
6:15  καὶ οἱ βασιλεῖς τῆς γῆς καὶ οἱ μεγιστᾶνες καὶ οἱ χιλίαρχοι καὶ οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πᾶς δοῦλος καὶ ἐλεύθερος ἔκρυψαν ἑαυτοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτρας τῶν ὀρέων·
6:15. et reges terrae et principes et tribuni et divites et fortes et omnis servus et liber absconderunt se in speluncis et petris montium
And the kings of the earth and the princes and tribunes and the rich and the strong and every bondman and every freeman hid themselves in the dens and in the rocks of mountains:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-17: говорят нам о том впечатлении, которое произведет на людей мировой переворот. Все земные обитатели, которым ради их грехов приходится страшиться гнева Божия, убегут в горы и пещеры. Но никакая защита не будет в состоянии скрыть грешных людей от наступающего суда и воздаяния. Слова 17: ст. как бы подтверждают, что в шестой печати речь шла о наступлении времени второго пришествия, о времени дня Господня.
Adam Clarke: Commentary on the Bible - 1831
6:15: The kings of the earth, etc. - All the secular powers who had endeavored to support the pagan worship by authority, influence, riches, political wisdom, and military skill; with every bondman - all slaves, who were in life and limb addicted to their masters or owners.
And every freeman - Those who had been manumitted, commonly called freedmen, and who were attached, through gratitude, to the families of their liberators. All hid themselves - were astonished at the total overthrow of the heathen empire, and the revolution which had then taken place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: the kings: Rev 18:9-11, Rev 19:13-21; Job 34:19, Job 34:20; Psa 2:10-12, Psa 49:1, Psa 49:2, Psa 76:12, Psa 110:5, Psa 110:6; Isa 24:21, Isa 24:22
hid: Jos 10:16, Jos 10:17; Jdg 6:2; Sa1 13:6; Isa 2:10, Isa 2:19, Isa 42:22; Mic 7:17; Heb 11:38
Geneva 1599
6:15 (10) And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
(10) The event of the sign before: that there is no man who will not be amazed at that worldwide upheaval, fly away in fear and hide himself in this verse, and wish to die, because of the exceeding horror of the wrath of God, and of the Lamb, at which before he was amazed. Now this confusion is not on the part of the godly but of the wicked, whose portion is in this life; (Ps 17:14). Not that sorrow which is according to God, which works repentance to salvation, of which a man shall never repent him, but that worldly sorrow that brings death; (2Cor 7:9) as their wishes declare: for this history of the whole world, is separated from the history of the Church, as I have showed before. See Rev_ 4:1
John Gill
6:15 And the king's of the earth, and the great men,.... The Roman emperors, and other principal magistrates, governors of provinces and cities:
and the rich men; among the commonalty; these three may design perhaps more particularly the emperors, nobles, and senate of Rome: and
the chief captains; or captains of thousands, that had the command of the Roman legions
and the mighty men; the soldiers that were under them, men of strength, courage, and valour;
and every bondman, and every freeman; which takes in all the inhabitants of the Roman empire, of every state and condition, and which was an usual distinction among the Romans: these
hid themselves in the dens, and in the rocks of the mountains; where, through their cruel persecutions, they had forced multitudes of Christians to flee, and therefore, "lex talionis", the law of retaliation was righteously inflicted on them; and not to take notice of any other, this was remarkably true of their kings or emperors Dioclesian and Herculius Maximianus, who were emperors together, in the height of their imperial glory and grandeur, the one being at Nicomedia, and the other at Milan, did, on one and the same day, of their own accord, abdicate the empire, and divested themselves of their imperial crown and government, and retired to a private life; pretending in public, that old age, and the weight of business, were the cause, but to their friends they owned, that it was through despair, because they could not extinguish the Christian religion (p). Some ascribed this to frenzy and madness (q); but the true reason was, that the wrath of the Lamb was let into their consciences, and which they could not bear, and which obliged them to take this step, to the amazement of the whole world. Maximinus, who succeeded them, being overcome by Licinius, laid aside his imperial habit, and hid himself among the common people, and skulked about in fields and villages (r). Maxentius, another emperor, fled from Constantine, the instrument of the wrath of the Lamb, and the pouring it out upon his enemies, and fell into the river Tiber, from the Mylvian bridge, where he perished; and which was the very place in which he had laid snares for Constantine (s).
(p) Contur. Magd. cent. 4. c. 16. p. 909. Vid. Eutrop. l. 9. (q) Euseb. Hist. l. 8. c. 13. & de Vita Constantin. l. 5. c. 25. (r) lb. l. 9. c. 10. (s) Ib. c. 9. & de Vita Constant. l. 1. c. 38. Vid. Aurel. Victor. de Caesaribus.
John Wesley
6:15 And the kings of the earth - They who had been so in their day. And the great men and chief captains - The generals and nobles. Hid themselves - So far as in them lay. In the rocks of the mountains - There are also rocks on the plains; but they were rocks on high, which they besought to fall upon them.
Robert Jamieson, A. R. Fausset and David Brown
6:15 kings . . . hid themselves--Where was now the spirit of those whom the world has so greatly feared? [BENGEL].
great men--statesmen and high civil officers.
rich men . . . chief captains--The three oldest manuscripts, A, B, C, transpose thus, "chief captains . . . rich men."
mighty--The three oldest manuscripts, A, B, and C read, "strong" physically (Ps 33:16).
in--literally "into"; ran into, so as to hide themselves in.
dens--"caves."
6:166:16: Եւ ասէին լերանց՝ թէ անկերո՛ւք ՚ի վերայ մեր, եւ ցբլուրս՝ թէ ծածկեցէ՛ք զմեզ[5172]: [5172] Ոսկան յաւելու. Զմեզ յերեսաց նստողին ՚ի վերայ աթոռոյն, եւ ՚ի բարկութենէ Գառին։ Զի եկն։
16 Եւ լեռներին ասում էին՝ ընկէ՛ք մեր վրայ, եւ բլուրներին, թէ՝ ծածկեցէ՛ք մեզ.
16 Եւ լեռներուն ու ապառաժներուն կ’ըսէին. «Մեր վրա՛յ ինկէք ու մեզ ծածկեցէ՛ք անոր երեսէն՝ որ աթոռին վրայ կը նստի ու Գառնուկին բարկութենէն։
Եւ ասէին [92]լերանց թէ` Անկերուք ի վերայ մեր, եւ ցբլուրս թէ` Ծածկեցէք զմեզ:

6:16: Եւ ասէին լերանց՝ թէ անկերո՛ւք ՚ի վերայ մեր, եւ ցբլուրս՝ թէ ծածկեցէ՛ք զմեզ[5172]:
[5172] Ոսկան յաւելու. Զմեզ յերեսաց նստողին ՚ի վերայ աթոռոյն, եւ ՚ի բարկութենէ Գառին։ Զի եկն։
16 Եւ լեռներին ասում էին՝ ընկէ՛ք մեր վրայ, եւ բլուրներին, թէ՝ ծածկեցէ՛ք մեզ.
16 Եւ լեռներուն ու ապառաժներուն կ’ըսէին. «Մեր վրա՛յ ինկէք ու մեզ ծածկեցէ՛ք անոր երեսէն՝ որ աթոռին վրայ կը նստի ու Գառնուկին բարկութենէն։
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6:1616: и говорят горам и камням: падите на нас и сокройте нас от лица Сидящего на престоле и от гнева Агнца;
6:16  καὶ λέγουσιν τοῖς ὄρεσιν καὶ ταῖς πέτραις, πέσετε ἐφ᾽ ἡμᾶς καὶ κρύψατε ἡμᾶς ἀπὸ προσώπου τοῦ καθημένου ἐπὶ τοῦ θρόνου καὶ ἀπὸ τῆς ὀργῆς τοῦ ἀρνίου,
6:16. καὶ ( and ) λέγουσιν ( they-fortheth ) τοῖς ( unto-the-ones ) ὄρεσιν ( unto-juts ) καὶ ( and ) ταῖς ( unto-the-ones ) πέτραις ( unto-rockinesses ," Πέσατε ( Ye-should-have-fallen ) ἐφ' ( upon ) ἡμᾶς ( to-us ) καὶ (and) κρύψατε ( ye-should-have-concealed ) ἡμᾶς ( to-us ) ἀπὸ (off) προσώπου (of-looked-toward) τοῦ (of-the-one) καθημένου ( of-sitting-down ) ἐπὶ ( upon ) τοῦ ( of-the-one ) θρόνου ( of-a-throne ) καὶ (and) ἀπὸ (off) τῆς (of-the-one) ὀργῆς (of-a-stressing) τοῦ (of-the-one) ἀρνίου, (of-a-Lamblet,"
6:16. et dicunt montibus et petris cadite super nos et abscondite nos a facie sedentis super thronum et ab ira agniAnd they say to the mountains and the rocks: Fall upon us and hide us from the face of him that sitteth upon the throne and from the wrath of the Lamb.
16. and they say to the mountains and to the rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:

16: и говорят горам и камням: падите на нас и сокройте нас от лица Сидящего на престоле и от гнева Агнца;
6:16  καὶ λέγουσιν τοῖς ὄρεσιν καὶ ταῖς πέτραις, πέσετε ἐφ᾽ ἡμᾶς καὶ κρύψατε ἡμᾶς ἀπὸ προσώπου τοῦ καθημένου ἐπὶ τοῦ θρόνου καὶ ἀπὸ τῆς ὀργῆς τοῦ ἀρνίου,
6:16. et dicunt montibus et petris cadite super nos et abscondite nos a facie sedentis super thronum et ab ira agni
And they say to the mountains and the rocks: Fall upon us and hide us from the face of him that sitteth upon the throne and from the wrath of the Lamb.
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Adam Clarke: Commentary on the Bible - 1831
6:16: Said to the mountains and rocks - Expressions which denote the strongest perturbation and alarm. They preferred any kind of death to that which they apprehended from this most awful revolution.
From the face of him that sitteth on the throne - They now saw that all these terrible judgments came from the Almighty; and that Christ, the author of Christianity, was now judging, condemning, and destroying them for their cruel persecutions of his followers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: Fall: Rev 10:6; Jer 8:3; Hos 10:8; Luk 23:30
the face: Rev 4:2, Rev 4:5, Rev 4:9, Rev 20:11
and from: Rev 6:10, Rev 19:15; Psa 2:9-12, Psa 14:5, Psa 21:8-12, Psa 110:5, Psa 110:6; Zac 1:14, Zac 1:15; Mat 26:64; Th2 1:7-9
Geneva 1599
6:16 And said to the mountains and rocks, (11) Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
(11) These are words of those who despair of escape: of the cause of this despair there are two arguments, the presence of God and the Lamb provoked to wrath against the world, in this verse: and the awareness of their own weakness, feeling that they are not able to survive the day of the wrath of God (Rev_ 6:17) as it is said in (Is 14:27).
John Gill
6:16 And said to the mountains and rocks, fall on us,.... They chose death rather than life. Dioclesian being invited by Constantine to a marriage feast, excused himself by reason of his old age; but receiving threatening letters, the historian (t) says, in which he was charged with having favoured Maxentius, and with favouring Maximinus, he poisoned himself; and others of the emperors are said to lay violent hands upon themselves:
and hide us from the face of him that sitteth upon the throne, and from the wrath of the Lamb; thus they owned the proper deity, and almighty power of God, and Christ, which they dreaded; so Maximinus being afflicted with a most horrible disease, of which he died, asked pardon of the God of the Christians, and owned that he suffered justly, for his reproaches of Christ (u) Licinius, who sometimes pretended to be a Christian, and joined with Constantine, but afterwards revolted and fought against him, being conquered and taken, was put to death; at which time he, and they that suffered death with him, confessed that the God of Constantine was the only true God (w). This passage shows, that Christ, God's firstborn, is higher than the kings of the earth; yea, that he is equal with him that sits upon the throne, with God his Father, since his wrath is equally dreaded as his; and that, though he is a Lamb, mild, meek, and gentle, yet there is wrath, fury, and indignation in him, against his enemies, which is very dreadful and intolerable; see Ps 2:12.
(t) Aurel. Victor. Epitome. (u) Euseb. Hist. l. 9. c. 10. & de Vita Constantin. l. 1. c. 59. (w) Euseb. de Vita Constantin. l. 2. c. 18.
John Wesley
6:16 To the mountains and the rocks - Which were tottering already, Rev_ 6:12. Hide us from the face of him - Which "is against the ungodly," Ps 34:16.
Robert Jamieson, A. R. Fausset and David Brown
6:16 from the face-- (Ps 34:16). On the whole verse, compare Hos 10:8; Lk 23:30.
6:176:17: Զի եկն օր մեծ բարկութեան նորա. եւ ո՞վ կարէ կալ առաջի նորա:
17 որովհետեւ եկաւ նրա բարկութեան մեծ օրը. եւ ո՞վ կարող է կանգնել նրա առաջ:
17 Վասն զի անոր բարկութեանը մեծ օրը եկաւ եւ ո՞վ կրնայ դիմանալ»։
Զի եկն օր մեծ բարկութեան [93]նորա, եւ ո՞վ կարէ կալ [94]առաջի նորա:

6:17: Զի եկն օր մեծ բարկութեան նորա. եւ ո՞վ կարէ կալ առաջի նորա:
17 որովհետեւ եկաւ նրա բարկութեան մեծ օրը. եւ ո՞վ կարող է կանգնել նրա առաջ:
17 Վասն զի անոր բարկութեանը մեծ օրը եկաւ եւ ո՞վ կրնայ դիմանալ»։
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6:1717: ибо пришел великий день гнева Его, и кто может устоять?
6:17  ὅτι ἦλθεν ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτῶν, καὶ τίς δύναται σταθῆναι;
6:17. ὅτι (to-which-a-one) ἦλθεν (it-had-came," ἡ ( the-one ) ἡμέρα ( a-day ) ἡ ( the-one ) μεγάλη ( great ) τῆς ( of-the-one ) ὀργῆς ( of-a-stressing ) αὐτῶν, (of-them," καὶ ( and ) τίς ( what-one ) δύναται ( it-be-abled ) σταθῆναι ; ( to-have-been-stood ?"
6:17. quoniam venit dies magnus irae ipsorum et quis poterit stareFor the great day of their wrath is come. And who shall be able to stand?
17. for the great day of their wrath is come; and who is able to stand?
For the great day of his wrath is come; and who shall be able to stand:

17: ибо пришел великий день гнева Его, и кто может устоять?
6:17  ὅτι ἦλθεν ἡ ἡμέρα ἡ μεγάλη τῆς ὀργῆς αὐτῶν, καὶ τίς δύναται σταθῆναι;
6:17. quoniam venit dies magnus irae ipsorum et quis poterit stare
For the great day of their wrath is come. And who shall be able to stand?
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Adam Clarke: Commentary on the Bible - 1831
6:17: For the great day of his wrath - The decisive and manifest time in which he will execute judgment on the oppressors of his people.
Who shall be able to stand? - No might can prevail against the might of God. All these things may literally apply to the final destruction of Jerusalem, and to the revolution which took place in the Roman empire under Constantine the Great. Some apply them to the day of judgment; but they do not seem to have that awful event in view. These two events were the greatest that have ever taken place in the world, from the flood to the eighteenth century of the Christian era; and may well justify the strong figurative language used above.
Through I do not pretend to say that my remarks on this chapter point out its true signification, yet I find others have applied it in the same way. Dr. Dodd observes that the fall of Babylon, Idumea, Judah, Egypt, and Jerusalem, has been described by the prophets in language equally pompous, figurative, and strong. See Isa 13:10; Isa 34:4, concerning Babylon and Idumea; Jer 4:23, Jer 4:24, concerning Judah; Eze 32:7, concerning Egypt; Joe 2:10, Joe 2:31, concerning Jerusalem; and our Lord himself, Mat 24:29, concerning the same city. "Now," says he, "it is certain that the fall of any of these cities or kingdoms was not of greater concern or consequence to the world, nor more deserving to be described in pompous figures, than the fall of the pagan Roman empire, when the great lights of the heathen world, the sun, moon, and stars, the powers civil and ecclesiastical, were all eclipsed and obscured, the heathen emperors and Caesars were slain, the heathen priests and augurs were extirpated, the heathen officers and magistrates were removed, the temples were demolished, and their revenues were devoted to better uses. It is customary with the prophets, after they have described a thing in the most symbolical and figurative manner, to represent the same again in plainer language; and the same method is observed here, Rev 6:15-17 : And the kings of the earth, etc. That is, Maximin, Galerius, Maxentius, Licinius, etc., with all their adherents and followers, were so routed and dispersed that they hid themselves in dens, etc.; expressions used to denote the utmost terror and confusion. This is, therefore, a triumph of Christ over his heathen enemies, and a triumph after a severe persecution; so that the time and all the circumstances, as well as the series and order of the prophecy, agree perfectly with this interpretation. Galerius, Maximin, and Licinius, made even a public confession of their guilt, recalled their decrees and edicts against the Christians, and acknowledged the just judgments of God and of Christ in their own destruction." See Newton, Lowman, etc., and Dr. Dodd on this chapter, with the works of several more recent authors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: the great: Rev 11:18, Rev 16:14; isa 13:6-22; Jer 30:7; Joe 2:31; Zep 1:14-18; Rom 2:5; Jde 1:6
who: Psa 76:7, Psa 130:3, Psa 130:4; Joe 2:11; Mal 3:2
John Gill
6:17 For the great day of his wrath is come,.... The Vulgate Latin and Syriac versions read, "of their wrath"; both of him that sits upon the throne, and of the Lamb, against the Heathen gods and Heathen persecutors, in answer to the cry of the martyrs in Rev_ 6:9.
And who shall be able to stand? against either of them, or in their presence, and so as to bear their wrath and displeasure; all which expresses guilt, shame, fear, and despair.
Robert Jamieson, A. R. Fausset and David Brown
6:17 Literally, "the day, the great (day)," which can only mean the last great day. After the Lord has exhausted all His ordinary judgments, the sword, famine, pestilence, and wild beasts, and still sinners are impenitent, the great day of the Lord itself' shall come. Mat. 24:6-29 plainly forms a perfect parallelism to the six seals, not only in the events, but also in the order of their occurrence: Mt 24:3, the first seal; Mt 24:6, the second seal; Mt 24:7, the third seal; Mt 24:7, end, the fourth seal; Mt 24:9, the fifth seal, the persecutions and abounding iniquity under which, as well as consequent judgments accompanied with gospel preaching to all nations as a witness, are particularly detailed, Mat. 24:9-28; Mt 24:29, the sixth seal.
to stand--to stand justified, and not condemned before the Judge. Thus the sixth seal brings us to the verge of the Lord's coming. The ungodly "tribes of the earth" tremble at the signs of His immediate approach. But before He actually inflicts the blow in person, "the elect" must be "gathered "out.