A.T. Robertson Commentary Revelation 6

And I saw (κα ειδον). As in 4:1; 5:1. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four ζωα and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of Mr 13; Matthew 24f.; Luke 21. The imagery of the four horses is similar to that in Zec 1:7-11; 6:1-8 (cf. Jeremiah 14:12; 24:10; 42:17). In the Old Testament the horse is often the emblem of war (Job 39:25; Psalms 76:6; Proverbs 21:31; Ezekiel 26:10). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent).

When the Lamb opened (οτε ηνοιξεν το αρνιον). First aorist active indicative of ανοιγω. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12) till the last (8:1), where we have οταν ηνοιξεν (οταν rather than οτε calling particular attention to it).

One (μιαν). Probably used here as an ordinal (the first) as in Mt 28:1. See Robertson,

Grammar, p. 671f.

Of (εκ). This use of εκ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (εκ των, etc.). So ενος εκ των (one of the four living creatures) is "the first of," etc.

In a voice of thunder (εν φωνη βροντης). Old word used of John and James and elsewhere in N.T. only Joh 12:29 and a dozen times in the Apocalypse.

Come (Ερχου). Present middle imperative of ερχομα, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits κα ιδε "and see") as in 17:1; 21:9, but to one of the four horsemen each time. Swete takes it as a call to Christ because ερχου is so used in 22:17,20, but that is not conclusive.

And I saw and behold (κα ειδον κα ιδου). This combination is frequent in the Apocalypse (4:1; 6:2,5,8; 14:1,14; 19:11).

A white horse (ιππος λευκος). In Zec 6:1-8 we have red, black, white, and grizzled bay horses like the four winds of heaven, ministers to do God's will. White seems to be the colour of victory (cf. the white horse of the Persian Kings) like the white horse ridden by the Roman conqueror in a triumphant procession.

Had (εχων). Agreeing in gender and case with ο καθημενος.

A bow (τοξον). Old word (Zechariah 9:13f. of a great bow), here only in N.T.

Was given (εδοθη). First aorist passive indicative of διδωμ.

A crown (στεφανος). See on 4:4 for this word.

He came forth (εξηλθεν). Second aorist active indicative of εξερχομα, either to come out or to go out (went forth).

Conquering (νικων). Present active participle of νικαω.

And to conquer (κα ινα νικηση). Purpose clause with ινα and the first aorist active subjunctive of νικαω. Here ως νικησων (future active participle with ως) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. "It is tempting to identify him with the Rider on the white horse in 19:11f. , whose name is 'the Word of God'" (Swete). Tempting, "but the two riders have nothing in common beyond the white horse."

The second seal (την σφραγιδα την δευτεραν). "The seal the second." The white horse with his rider vanished from the scene bent on his conquering career.

A red horse (ιππος πυρρος). Old adjective from πυρ (fire), flame-coloured, blood-red (2 Kings 3:22), in N.T. only here and 12:3, like Zec 1:8; 6:2 (roan horse).

To take peace from the earth (λαβειν την ειρηνην εκ της γης). Second aorist active infinitive of λαμβανω, and here the nominative case, the subject of εδοθη (see verse 2), "to take peace out of the earth." Alas, how many red horses have been ridden through the ages.

And that they should slay one another (κα ινα αλληλους σφαξουσιν). Epexegetical explanatory purpose clause with ινα and the future active of σφαζω (5:6) instead of the more usual subjunctive (verse 2). Cf. Robertson, Grammar, p. 998f. This is what war does to perfection, makes cannon fodder (cf. John 14:27) of men.

A great sword (μαχαιρα μεγαλη). Μαχαιρα may be a knife carried in a sheath at the girdle (John 18:10) or a long sword in battle as here. Ρομφαια, also a large sword, is the only other word for sword in the N.T. (Revelation 1:16; 2:12,16; Revelation 6:8; 19:15,21).

A black horse (ιππος μελας). Lust of conquest brings bloodshed, but also famine and hunger. "The colour of mourning and famine. See Jer 4:28; 8:21; Malachi 3:14, where mournfully is, literally, in black" (Vincent).

Had (εχων) as in verse 2.A balance (ζυγον). Literally, a yoke (old word from ζευγνυμ, to join), of slavery (Acts 15:10; Galatians 5:1), of teaching (Matthew 11:29), of weight or measure like a pair of scales evenly balancing as here (Ezekiel 5:1; Ezekiel 45:10). The rider of this black horse, like the spectral figure of hunger, carries in his hand a pair of scales. This is also one of the fruits of war.