Verse-by-Verse Study Notes

Verse-by-verse Bible study through Revelation 6 (Chazon Yochanan), read aloud from the Literal Standard Version with Greek manuscript evidence under every verse.

THE NAMES: YudHeyVavHey (יהוה) — the Father’s personal name, printed as “LORD” in most English Bibles. Yehoshua (“YudHeyVavHey saves”) — His Son, “Jesus” in English. HaMashiach — “the Anointed One” (“Christ”). Ruach — Spirit. Elohim — God. We use these Hebraic forms in reverence.

STUDY NOTES — [brackets] mark helper words; Hebrew verbatim from the Tanakh.

6:1 — א, A, C.
Lit: “And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying with [a] voice of thunder: Come!”

6:2 — א, A, C.
Lit: “and I looked, and behold [a] white horse, and its rider having [a] bow, and [a] crown was given to him, and he went out conquering and so that he might conquer.”
Heb, Zech 6:3: סוּסִים לְבָנִים

6:3 — א, A, C.
Lit: “And when he opened the second seal, I heard the second living creature saying: Come!”

6:4 — א, A, C.
Lit: “and another horse went out, fiery-red, and to its rider was given to take the peace from the earth, and so that they will slaughter one another — and [a] great sword was given to him.”
Heb, Zech 6:2: סוּסִים אֲדֻמִּים

6:5 — א, A, C.
Lit: “And when he opened the third seal, I heard the third living creature saying: Come! Behold [a] black horse, and its rider having [a] balance-scale in his hand.”
Heb, Zech 6:2: סוּסִים שְׁחֹרִים

6:6 — א, A, C.
Lit: “and I heard [a] voice in the midst of the four living creatures saying: [A] choenix of wheat for [a] denarius, and three choenixes of barley for [a] denarius; and the oil and the wine do not harm.”
Heb, Lev 26:26: בַּמִּשְׁקָל

6:7 — א, A, C, P24vid.
Lit: “And when he opened the fourth seal, I heard [the] voice of the fourth living creature saying: Come!”

6:8 — א, A, C (A alone: ὁ Ἀθάνατος).
Lit: “and I looked, and behold [a] pale horse, and the [one] sitting upon it — his name [was] Death — and Hades was following with him, and authority was given to them over the fourth of the earth, to kill with sword, famine, death, and the wild beasts of the earth.”
Heb, Ezek 14:21: אַרְבַּעַת שְׁפָטַי הָרָעִים

6:9 — א, A, C.
Lit: “And when he opened the fifth seal, I saw underneath the altar the souls of the [ones] slain because of the word of Elohim and because of the testimony which they were holding.”

6:10 — א, A, C.
Lit: “and they cried with [a] great voice, saying: Until when, the Master, the Holy and True [One], do you not judge and avenge our blood from the [ones] dwelling on the earth?”
Heb, Zech 1:12: עַד־מָתַי

6:11 — א, A, C.
Lit: “and [a] white robe was given to each of them, and it was said to them to rest yet [a] little while, until their fellow servants and their brothers — the [ones] about to be killed even as they — should be made complete.”

6:12 — א, A, C.
Lit: “And I saw when he opened the sixth seal, and [a] great earthquake came, and the sun became black as sackcloth of hair, and the whole moon as blood,”
Heb, Joel 2:31: הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם

6:13 — א, A, C.
Lit: “and the stars of the heaven fell to the earth, as [a] fig tree casts its unripe figs shaken by [a] great wind,”
Heb, Isa 34:4: וּכְנֹבֶלֶת מִתְּאֵנָה

6:14 — א, A, C.
Lit: “and the heaven was parted as [a] scroll being rolled up, and every mountain and island moved out of their places.”
Heb, Isa 34:4: וְנָגֹלּוּ כַסֵּפֶר הַשָּׁמָיִם

6:15 — א, A, C.
Lit: “and the kings of the earth, the great men, the commanders-of-thousands, the rich, the strong, and every slave and free [man] hid themselves into the caves and the rocks of the mountains;”
Heb, Isa 2:19: מִפְּנֵי פַּחַד יְהוָה

6:16 — א, A, C.
Lit: “and they say to the mountains and to the rocks: Fall on us, hide us from [the] face of the [One] on the throne and from the wrath of the Lamb,”
Heb, Hos 10:8: נִפְלוּ עָלֵינוּ

6:17 — א, A, C.
Lit: “because the great day of their wrath came, and who is able to stand?”
Heb, Joel 2:11: וּמִי יְכִילֶנּוּ

THEN AND NOW — how they lived it (Revelation 6)

6:1-2 — “a white horse… having a bow, and a crown was given to him”
The Lamb breaks the first seal, and a living creature calls “Come!” with a voice like thunder. In John’s day a horse meant war — the cavalry, the chariot force, the army’s striking arm. A rider with a bow is a warrior; the crown given to him marks a victor. And this was not a new picture: Zechariah had already seen white horses among his night visions — “white horses” (Zech 6:3). He rides out conquering and to conquer.

6:3-4 — “another horse, fiery-red… and a great sword was given to him”
Zechariah’s visions also held “red horses” (Zech 6:2). This rider is given to take the peace from the earth, so that they slaughter one another — and he is given a great sword. In that world the sword was the soldier’s weapon, and “taking peace” is the plain picture of war: neighbor turning on neighbor.

6:5-6 — “a black horse… having a balance-scale in his hand”
Black horses too stood in Zechariah’s visions (Zech 6:2). The rider holds a balance — the merchant’s scales, the kind that weighed grain in the market. And the voice from among the living creatures sets the price: “a choenix of wheat for a denarius, and three choenixes of barley for a denarius.” A choenix was the daily grain ration of a man — about a liter (Ezek 45:10). A denarius was the standard Roman silver coin — a day’s wage for a laborer (Matt 20:2). So a day’s food for a day’s wage: famine prices. Barley was the coarser, cheaper grain — three measures of it for the same wage barely stretches. When Israel was warned of famine, Moses told them their bread would come “by weight” (Lev 26:26) — weighed out in the scales, measured mouthful by mouthful. “And the oil and the wine do not harm”: oil and wine were the everyday staples of that world — food, light, medicine — but why they are spared here, the verse does not say.

6:7-8 — “a pale horse, and the one sitting upon it — his name was Death — and Hades was following with him”
The fourth horse is pale — the pale green of a corpse, the Greek word for green grass and new growth. Death rides, and Hades — the place of the dead — follows behind him. Authority is given them over a fourth of the earth, to kill with sword, famine, death, and the wild beasts of the earth — the same four judgments God pronounced over Jerusalem: “my four evil judgments — sword, and famine, and the evil beast, and pestilence” (Ezek 14:21).

6:9-10 — “underneath the altar the souls of the ones slain”
When the fifth seal breaks, John sees the souls of those slain for the word of Elohim under the altar. His readers knew the temple courts: the blood of the sacrifices was poured out at the base of the altar of burnt offering (Lev 4:7) — the place where the slain was poured out is where the slain ones are seen. They cry with a great voice: “Until when, the Master, the Holy and True One, do you not judge and avenge our blood?” — reaching back to Zechariah’s angel: “Until when” (Zech 1:12).

6:11 — “a white robe was given to each of them”
White garments were festive dress — worn at celebrations and by those honored: “let your garments always be white” (Eccl 9:8). They are told to rest yet a little while, until their fellow servants and brothers — those about to be killed even as they were — should be made complete.

6:12 — “the sun became black as sackcloth of hair, and the whole moon as blood”
The sixth seal breaks and the sky itself changes. Sackcloth was the coarse dark cloth of goats’ hair — the uniform of grief, fasting, and repentance across the ancient world, first worn by Jacob when he believed Joseph dead (Gen 37:34). The sun goes dark as mourning cloth; the moon turns blood-red. Joel foretold it: “the sun shall be turned to darkness and the moon to blood” (Joel 2:31).

6:13-14 — “the stars of the heaven fell to the earth, as a fig tree casts its unripe figs shaken by a great wind”
Isaiah had seen it: the host of heaven falling “as the withered leaf falls from a fig tree” (Isa 34:4). In John’s hot land everyone knew the fig tree — when the wind shook it, the unripe figs dropped to the ground. “And the heaven was parted as a scroll being rolled up”: scrolls were papyrus or parchment wound on rods, and a rolled-up scroll pulls away and is gone. The sky is pulled back like a rolled scroll, “and every mountain and island moved out of their places” (Isa 34:4).

6:15-17 — “the kings of the earth, the great men… and every slave and free man hid themselves into the caves”
The whole ladder of the Roman world — from kings and rich men down to slave and free — hiding alike in the caves and rocks of the mountains. “They shall go into the holes of the rocks, and into the caves of the earth, from before the terror of YudHeyVavHey” (Isa 2:19). They cry to the mountains: “Fall on us, hide us” (Hos 10:8) — from the face of the One on the throne and from the wrath of the Lamb. “Because the great day of their wrath came, and who is able to stand?” — Joel asked it: “who can abide it?” (Joel 2:11).

WHERE THIS HAPPENED: John received this on Patmos (Rev 1:9) — a small rocky island in the Aegean Sea, off the coast of what is today Turkey, where Rome exiled him.

Watch the teaching:

Then watch the companion study:

Companion Study Transcript

Revelation, chapter six — the companion study. What these verses meant to those who first heard them. How they lived it, back then.

Verses 1 and 2 — “a white horse… having a bow, and a crown was given to him.” The Lamb breaks the first seal, and a living creature calls “Come!” with a voice like thunder. In John’s day a horse meant war — the cavalry, the chariot force, the army’s striking arm. A rider with a bow is a warrior, and the crown given to him marks a victor. And this was not a new picture — Zechariah had already seen white horses among his night visions: “white horses,” Zechariah 6, verse 3. He rides out conquering and to conquer.

Verses 3 and 4 — “another horse, fiery-red… and a great sword was given to him.” Zechariah’s visions also held “red horses,” Zechariah 6, verse 2. This rider is given to take the peace from the earth, so that they slaughter one another — and he is given a great sword. In that world the sword was the soldier’s weapon, and “taking peace” is the plain picture of war: neighbor turning on neighbor.

Verses 5 and 6 — “a black horse… having a balance-scale in his hand.” Black horses too stood in Zechariah’s visions, Zechariah 6, verse 2. The rider holds a balance — the merchant’s scales, the kind that weighed grain in the market. And the voice from among the living creatures sets the price: “a choenix of wheat for a denarius, and three choenixes of barley for a denarius.” A choenix was the daily grain ration of a man — about a liter, Ezekiel 45, verse 10. A denarius was the standard Roman silver coin — a day’s wage for a laborer, Matthew 20, verse 2. So a day’s food for a day’s wage: famine prices. Barley was the coarser, cheaper grain — three measures of it for the same wage barely stretches. When Israel was warned of famine, Moses told them their bread would come “by weight,” Leviticus 26, verse 26 — weighed out in the scales, measured mouthful by mouthful. “And the oil and the wine do not harm.” Oil and wine were the everyday staples of that world — food, light, medicine — but why they are spared here, the verse does not say.

Verses 7 and 8 — “a pale horse, and the one sitting upon it — his name was Death — and Hades was following with him.” The fourth horse is pale — the pale green of a corpse, the Greek word for green grass and new growth. Death rides, and Hades — the place of the dead — follows behind him. Authority is given them over a fourth of the earth, to kill with sword, famine, death, and the wild beasts of the earth — the same four judgments God pronounced over Jerusalem: “my four evil judgments — sword, and famine, and the evil beast, and pestilence,” Ezekiel 14, verse 21.

Verses 9 and 10 — “underneath the altar the souls of the ones slain.” When the fifth seal breaks, John sees the souls of those slain for the word of Elohim under the altar. His readers knew the temple courts: the blood of the sacrifices was poured out at the base of the altar of burnt offering, Leviticus 4, verse 7 — the place where the slain was poured out is where the slain ones are seen. They cry with a great voice: “Until when, the Master, the Holy and True One, do you not judge and avenge our blood?” — reaching back to Zechariah’s angel: “Until when,” Zechariah 1, verse 12.

Verse 11 — “a white robe was given to each of them.” White garments were festive dress — worn at celebrations and by those honored: “let your garments always be white,” Ecclesiastes 9, verse 8. They are told to rest yet a little while, until their fellow servants and brothers — those about to be killed even as they were — should be made complete.

Verse 12 — “the sun became black as sackcloth of hair, and the whole moon as blood.” The sixth seal breaks, and the sky itself changes. Sackcloth was the coarse dark cloth of goats’ hair — the uniform of grief, fasting, and repentance across the ancient world, first worn by Jacob when he believed Joseph dead, Genesis 37, verse 34. The sun goes dark as mourning cloth; the moon turns blood-red. Joel foretold it: “the sun shall be turned to darkness and the moon to blood,” Joel 2, verse 31.

Verses 13 and 14 — “the stars of the heaven fell to the earth, as a fig tree casts its unripe figs shaken by a great wind.” Isaiah had seen it: the host of heaven falling “as the withered leaf falls from a fig tree,” Isaiah 34, verse 4. In John’s hot land everyone knew the fig tree — when the wind shook it, the unripe figs dropped to the ground. “And the heaven was parted as a scroll being rolled up.” Scrolls were papyrus or parchment wound on rods, and a rolled-up scroll pulls away and is gone. The sky is pulled back like a rolled scroll — “and every mountain and island moved out of their places,” Isaiah 34, verse 4.

Verses 15 through 17 — “the kings of the earth, the great men… and every slave and free man hid themselves into the caves.” The whole ladder of the Roman world — from kings and rich men down to slave and free — hiding alike in the caves and rocks of the mountains. “They shall go into the holes of the rocks, and into the caves of the earth, from before the terror of YudHeyVavHey,” Isaiah 2, verse 19. They cry to the mountains: “Fall on us, hide us,” Hosea 10, verse 8 — from the face of the One on the throne and from the wrath of the Lamb. “Because the great day of their wrath came, and who is able to stand?” Joel asked it: “who can abide it?” Joel 2, verse 11.

Where this happened: John received this on Patmos, Revelation 1, verse 9 — a small rocky island in the Aegean Sea, off the coast of what is today Turkey, where Rome exiled him.

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Word Studies from the Ancient Texts — Revelation 6

Each word traced to its first mention in Scripture, with its ancient meaning.

able — δύναμαι (dynamai) – 6:17 – “is able” — meaning: δύναμαι — first mention: Gen 13:16 (LXX) — God promises Abram descendants like the dust of the earth: “if anyone can number the dust of the earth, then your seed also shall be numbered.” The Hebrew is יָכֹל (yakhol, “to be able, prevail”). Dynamai is to have the power or ability to do a thing; the promise turns on human inability set against God’s ability.

altar — θυσιαστήριον (thysiastÄ“rion) – 6:9 – “altar” — meaning: θυσιαστήριον — first mention: Gen 8:20 (LXX) — An altar. First built by Noah when he left the ark: “Noah built an altar to God and offered burnt offerings of every clean animal and bird.” The Hebrew is מִזְבֵּחַ (mizbeach, “slaughter-place”). The altar was a raised structure of earth or stone where the sacrifice met God, its smoke rising as a soothing aroma.

another — ἄλλος (allos) – 6:4 – “another” — meaning: ἄλλος — first mention: Gen 19:12 (LXX) — Another, other. First spoken by the angels to Lot in doomed Sodom: “have you anyone else here — sons-in-law, sons, daughters?” The Hebrew is עוֹד (od, “in addition, else”). Allos is “another of the same kind” — a second alongside the first.

authority — ἐξουσία (exousia) – 6:8 – “authority” — meaning: ἐξουσία — first mention: Dan 4:33 (LXX) — Nebuchadnezzar, his reason restored, declares of the Most High: “His dominion is an everlasting dominion.” It renders the Aramaic שָׁלְטָן (sholtan, “dominion, authority”); the Greek also renders the Hebrew מֶמְשָׁלָה (memshalah, “dominion”). Exousia is authority — the right and power to act, to rule, to decide; it is jurisdiction held and exercised, whether of a king, a magistrate, or God. (An earlier LXX occurrence is possible; Dan 4:33 is the earliest verified — flagged.)

avenge — ἐκδικέω (ekdikeō) – 6:10 – “avenge” — meaning: ἐκδικέω — first mention: Gen 4:15 (LXX) — To avenge, exact justice, vindicate. First pronounced over Cain: “whoever kills Cain shall suffer sevenfold vengeance.” The Hebrew is × Ö¸×§Ö·× (naqam, “avenge”). In the ancient world the clan avenged its own blood; in Scripture God takes vengeance into His own hand, repaying the wrongdoer and vindicating the wronged.

balance-scale — ζυγόν (zygon) – 6:5 – “balance-scale” — meaning: ζυγόν — first mention: Gen 27:40 (LXX) — A yoke. First appears in Isaac’s blessing over Esau: “by your sword you shall live, and you shall break his yoke from off your neck.” The Hebrew is עֹל (ol). The wooden yoke that harnessed oxen together was the ancient image of servitude and tribute — to break the yoke was to throw off a master’s rule.

barley — κριθή (krithÄ“) – 6:6 – “barley” — meaning: κριθή — first mention: Exod 9:31 — barley; first appears in the account of the seventh plague, when the hail struck the flax and the barley in Egypt: “τὸ δὲ λίνον καὶ ἡ κριθὴ ἐπλήγη.” The Hebrew is שְׂעֹרָה (se’orah), “barley.” In ancient times barley was a staple grain, hardier than wheat, the food of the common people and of animals; it ripened earlier than wheat, which is why it was in ear and destroyed by the hail.

behold — ἰδού (idou) – 6:2, 6:5, 6:8 – “behold” — meaning: ἰδού — first mention: Gen 1:29 (LXX) — Behold! Look! First calls man’s attention: “Behold, I have given you every plant.” The Hebrew is ×”Ö´× ÖµÖ¼×” (hinneh). “Behold” arrests the hearer — God demanding attention before promise, warning, or revelation.

black — μέλας (melas) – 6:5, 6:12 – “black” — meaning: μέλας — first mention: Lev 13:31 (LXX) — The priest examines a scall on the head or beard: “if black hair has grown up in it,” the plague has not spread and the person is pronounced clean. The Hebrew is שָׁחֹר (shachor, “black”). Melas is black, dark; black hair growing in the diseased patch was the sign of healing — life and color returning where disease had been.

blood — αἷμα (haima) – 6:10, 6:12 – “blood” — meaning: αἷμα — first mention: Gen 4:10 (LXX) — YudHeyVavHey says to Cain, “the voice of your brother’s blood cries out to Me from the ground.” The Hebrew is דְּמֵי (demei), the construct plural of דָּם (dam, “blood”). In ancient Israel blood was the life of the flesh, and shed innocent blood cried out for reckoning — it could not be covered or ignored.

bow — τόξον (toxon) – 6:2 – “bow” — meaning: τόξον — first mention: Gen 9:13 (LXX) — A bow. First set in the clouds by God Himself: “I set My bow in the cloud, and it shall be a sign of the covenant between Me and the earth.” The Hebrew is קֶשֶׁת (qeshet). The war-bow, unstrung and hung in the sky as a rainbow, becomes the pledge that never again will the waters destroy all flesh.

brothers — ἀδελφός (adelphos) – 6:11 – “brothers” — meaning: ἀδελφός — first mention: Gen 4:2 (LXX) — Eve “bore his brother Abel” — the second son, the first brother named in Scripture. The Hebrew is אָח (ach, “brother”). Adelphos is a brother, born of the same womb; the first two brothers in Scripture end with one rising up and slaying the other in the field.

caves — σπήλαιον (spÄ“laion) – 6:15 – “caves” — meaning: σπήλαιον — first mention: Gen 23:9 (LXX) — Abraham asks Ephron the Hittite for “the cave of Machpelah, which is at the end of his field,” to bury Sarah — the first parcel of the promised land owned by deed. The Hebrew is הַמְּעָרָה (hamme’arah, “the cave”), from מְעָרָה (me’arah). A spÄ“laion was a natural hollow in the rock; in the hill country of Canaan caves served as dwellings, hiding places, and tombs.

choenix — χοῖνιξ (choinix) – 6:6 – “choenix” — meaning: χοῖνιξ — first mention: Ezek 45:10 (LXX) — A choinix; first used in the law of just measures: “a just balance, a just measure, and a just choinix (χοῖνιξ) shall you have.” It renders בַּת (bat, “bath”). The choinix was the daily grain ration of a man – about a liter; here the LXX uses it for the Hebrew bath, the standard measure.

come — ἔρχομαι (erchomai) – 6:1, 6:3, 6:5, 6:7, 6:17 – “Come!; came” — meaning: ἔρχομαι — first mention: Gen 3:19 (LXX) — To come, to go; first used in the sentence on Adam: “for dust you are, and to dust you shall return (ἀπελεύςῃ).” It renders תָּשׁוּב (tashuv, “you shall return”). The verb of motion toward – coming, going, returning.

come to be — γίνομαι (ginomai) – 6:12 – “came to be; became” — meaning: γίνομαι — first mention: Gen 1:3 — to become, to come into being; first appears at creation when Elohim said “Let there be light,” and light came into being: “καὶ εἶπεν ὁ θεὸς Γενηθήτω φῶς. καὶ ἐγένετο φῶς.” The Hebrew is וַיְהִי־אוֹר (vayehi-or), “and there was light.” In ancient times the word meant to come into existence, to happen, to be made; it was the ordinary verb for something coming to be that was not before.

commanders-of-thousands — χιλίαρχος (chiliarchos) – 6:15 – “commanders-of-thousands” — meaning: χιλίαρχος — first mention: Exod 18:21 (LXX) — A ruler of a thousand; first used in Jethro’s counsel: “choose able men… and set them as rulers of thousands (χιλιάρχους), rulers of hundreds, rulers of fifties, and rulers of tens.” It renders שָׂרֵי אֲלָפִים (sarei alafim, “chiefs of thousands”). The ancient military and civil order, graded by thousands down to tens.

complete — πληρόω (plÄ“roō) – 6:11 – “made complete” — meaning: πληρόω — first mention: Gen 1:22 (LXX) — To fill, make full. First commanded in God’s blessing on sea and sky: “be fruitful and multiply, and fill the waters in the seas.” The Hebrew is מָלֵא (male). To fill is to bring a thing to its intended fullness — waters with fish, the earth with mankind, and in the prophets the whole earth with His glory.

conquering — νικάω (nikaō) – 6:2 – “conquering; might conquer” — meaning: νικάω — first mention: Ps 50:6 (LXX) (= 51:6 MT) — To conquer, prevail; first used in David’s confession after his sin: “that You may be justified in Your words and prevail (νικήςῃς) when You are judged.” It renders תִּזְכֶּה (tizkeh, “you prove pure, you prevail”). The victor’s word – to overcome in battle, in court, in contest.

cried — κράζω (krazō) – 6:10 – “cried” — meaning: κράζω — first mention: Gen 41:55 — to cry out, to cry aloud; first appears when Egypt famished in the famine and the people cried to Pharaoh for bread: “the people cried to Pharaoh for bread.” The Hebrew is וַיִּצְעַק (vayyitz’aq), “and he cried out.” In ancient times krazō meant a loud cry, a shout of distress or appeal; it was the cry of people in desperate need calling to one who could help.

crown — στέφανος (stephanos) – 6:2 – “crown” — meaning: στέφανος — first mention: 2 Sam 12:30 — crown, wreath; first appears after Rabbah fell, when David took the Ammonite king’s crown, “a talent of gold with a precious stone,” and set it on his own head. The Hebrew is עֲטֶרֶת־מַלְכָּם (ateret-malkam), “the crown of their king.” In ancient times a stephanos was a circlet worn on the head, whether a royal crown of gold or a victor’s wreath; here it is the heavy gold crown of the defeated king taken as spoil.

day — ἡμέρα (hÄ“mera) – 6:17 – “day” — meaning: ἡμέρα — first mention: Gen 1:5 (LXX) — Day; first used when “Elohim called the light Day (ἡμέραν), and the darkness He called Night.” It renders יוֹם (yom, “day”). The daylight hours – and by extension the full cycle from evening to evening, and any appointed time.

Death — θάνατος (thanatos) – 6:8 – “Death” — meaning: θάνατος — first mention: Gen 2:17 (LXX) — Death. First pronounced in Eden: “in the day you eat of it, dying you shall die.” The Hebrew is מָוֶת (mavet). Death enters Scripture as the stated penalty for disobedience before any man has died — the word thereafter shadows every grave, war, and judgment in the Book.

denarius — δηνάριον (dÄ“narion) – 6:6 – “denarius” — meaning: δηνάριον — first mention: Matt 18:28 (NT-only; no LXX occurrence; the Tobit 5:15 coin is δραχμήν, not δηνάριον) — a denarius, a Roman silver coin; first appears in the parable of the unforgiving servant, who seized a fellow servant owing him “a hundred denarii” (“ἑκατὸν δηνάρια”). In ancient times the denarius was the standard Roman silver coin, the day’s wage for a laborer (Matt 20:2); it bore the emperor’s image and was the common currency of the empire.

dwelling — κατοικέω (katoikeō) – 6:10 – “dwelling” — meaning: κατοικέω — first mention: uncertain — ancient definition uncertain — flagged

earth — γῆ (gÄ“) – 6:4, 6:8, 6:10, 6:13, 6:15 – “earth” — meaning: γῆ — first mention: Gen 1:1 (LXX) — “In the beginning God created the heavens and the earth.” The Hebrew is אֶרֶץ (eretz, “land, earth”). GÄ“ is the earth beneath — the dry land, the soil men walk and plant — set against the heavens above.

earthquake — σεισμός (seismos) – 6:12 – “earthquake” — meaning: σεισμός — first mention: Job 41:20 (LXX) — A shaking, quaking. First appears not as an earthquake but as the rattling of a weapon: Leviathan “laughs at the shaking of the javelin” — spears and hammers break like stubble on his hide. The Hebrew is רַעַשׁ (ra’ash, “rattling, quaking”). The word shakes both battlefields and the earth itself; in the prophets the great shaking falls on the day of YudHeyVavHey.

Elohim — θεός (theos) – 6:9 – “Elohim” — meaning: θεός — first mention: Gen 1:1 (LXX) — “In the beginning God created the heavens and the earth.” The Hebrew is אֱלֹהִים (Elohim). Theos is the Greek word for God, the mighty one, the divine being; the LXX uses it for Elohim from the very first verse of Scripture.

face — πρόσωπον (prosōpon) – 6:16 – “face” — meaning: πρόσωπον — first mention: Gen 3:8 — face, presence; first appears when Adam and Eve hid themselves “from the presence of YudHeyVavHey Elohim” (“ἀπὸ προσώπου Κυρίου τοῦ θεοῦ”) after the fall. The Hebrew is ×žÖ´×¤Ö°Ö¼× Öµ×™ (mipenei), “from before, from the face of.” In ancient times prosōpon meant the face, and by extension the presence of a person; to be before someone’s face was to be in their presence.

famine — λιμός (limos) – 6:8 – “famine” — meaning: λιμός — first mention: Gen 12:10 (LXX) — “There was a famine in the land, and Abram went down to Egypt to sojourn there, for the famine was severe.” The Hebrew is רָעָב (ra’av, “famine, hunger”). Limos was hunger that empties the land — failed rains, failed crops; in the ancient world famine moved whole households, as it moved Abram down to Egypt.

fell — πίπτω (piptō) – 6:13, 6:16 – “fell; Fall” — meaning: πίπτω — first mention: Gen 17:3 (LXX) — To fall. First appears when God announces His covenant and “Abram fell on his face” as God spoke with him. The Hebrew is × Ö¸×¤Ö·×œ (naphal). Falling in Scripture is worship prostrate before God — or the fall of the proud, of cities, and of stars.

fellow servants — σύνδουλος (syndoulos) – 6:11 – “fellow servants” — meaning: σύνδουλος — first mention: Ezra 4:7 (LXX) — A fellow-servant; first used of Rehum’s party: “his associates (συνδούλοις αὐτοῦ) wrote an accusation against Jerusalem” in the days of Artaxerxes. It renders the Aramaic ×›Ö°Ö¼× Ö¸×•Ö¸×ª (kenavat, “colleagues”). Fellow-slaves under one master – the word for those who serve side by side.

fiery-red — πυρρός (pyrros) – 6:4 – “fiery-red” — meaning: πυρρός — first mention: Gen 25:30 (LXX) — Fiery red, flame-red. First names the stew Esau begs for: “let me swallow some of that red, that red!” — the lentil stew for which he sold his birthright. The Hebrew is אָדֹם (adom, “red”). Pyrros is red heated to glowing — the color of fire, of blood, and of the red horse of war.

fifth — πέμπτος (pemptos) – 6:9 – “fifth” — meaning: πέμπτος — first mention: Gen 1:23 (LXX) — Fifth. First numbers the day the seas and skies were filled with life: “and there was evening and there was morning, the fifth day.” The Hebrew is חֲמִישִׁי (chamishi). The ordinal counts God’s ordered work — each day numbered as the creation week marches toward rest.

fig tree — συκῆ (sykÄ“) – 6:13 – “fig tree” — meaning: συκῆ — first mention: Gen 3:7 (LXX) — A fig tree. First appears the moment shame enters: Adam and Eve “sewed fig leaves together and made themselves coverings.” The Hebrew is ×ªÖ°Ö¼×Öµ× Ö¸×” (te’enah). The fig, with its broad leaves and sweet fruit, was a staple of the land — its leaves the first clothing, its tree the picture of peace, every man under his own vine and fig tree.

following — ἀκολουθέω (akoloutheō) – 6:8 – “following” — meaning: ἀκολουθέω — first mention: Lev 19:4 (LXX) — To follow; first used in the command: “do not turn to idols (οὐκ ἐπακολουθήσετε εἰδώλοις).” It renders ×ªÖ´×¤Ö°× ×•Ö¼ (tifnu, “you shall turn”). To go after, to follow behind – whether following a master or, as here forbidden, following after false gods.

four — τέσσαρες (tessares) – 6:1, 6:6, 6:8 – “four” — meaning: τέσσαρες — first mention: Gen 2:10 (LXX) — Four. First counts the rivers of Eden: the river “divides and becomes four heads” — Pishon, Gihon, Tigris, Euphrates. The Hebrew is אַרְבָּעָה (arba’ah). Four is the number of the earth’s fullness — four winds, four corners, four living creatures around the throne.

fourth — τέταρτος (tetartos) – 6:7, 6:8 – “fourth” — meaning: τέταρτος — first mention: Gen 1:19 (LXX) — Fourth; first used: “and there was evening and morning, a fourth day (τετάρτη).” It renders רְבִיעִי (revi’i, “fourth”). The day the sun, moon, and stars were set to mark times and seasons.

free — ἐλεύθερος (eleutheros) – 6:15 – “free” — meaning: ἐλεύθερος — first mention: Exod 21:2 (LXX) — Free; first used in the law of the Hebrew servant: “he shall serve six years, and in the seventh he shall go out free (ἐλεύθερος), for nothing.” It renders לַחָפְשִׁי (lachofshi, “to freedom”). The free man owed no master – the opposite of the slave.

given — δίδωμι (didōmi) – 6:2, 6:4, 6:8, 6:11 – “was given” — meaning: δίδωμι — first mention: Gen 1:29 (LXX) — To give, hand over. First heard when Elohim gives mankind its food: “Behold, I have given you every seed-bearing plant on the face of the earth.” The Hebrew is × Ö¸×ªÖ·×Ÿ (natan). In the ancient world giving sealed bonds — gifts laid before kings, dowries, offerings brought to God.

great — μέγας (megas) – 6:4, 6:10, 6:12, 6:13, 6:17 – “great” — meaning: μέγας — first mention: Gen 1:16 (LXX) — Great; first used of the two great lights: “the greater light to rule the day and the lesser light to rule the night.” It renders הַגְּדֹלִים (haggedolim, “the great ones”). Great in size, in power, in rank – the word for whatever stands out large.

great men — μεγιστάν (megistan) – 6:15 – “great men” — meaning: μεγιστάν — first mention: 2 Chr 36:18 (LXX) — A magnate, great noble. First appears at the fall of Jerusalem, when Nebuchadnezzar carries to Babylon “all the vessels of God’s house, great and small, and the treasures of the king and of the nobles.” The Hebrew is שַׂר (sar, “prince, official”). The megistanes were the king’s great men — counselors, commanders, and governors standing just below the throne.

Hades — ᾅδης (hadÄ“s) – 6:8 – “Hades” — meaning: ᾅδης — first mention: Gen 37:35 (LXX) — Jacob, believing Joseph torn by a wild beast, refuses comfort: “I will go down to my son mourning, to Hades.” The Hebrew is שְׁאוֹלָה (she’olah, “to Sheol”), from שְׁאוֹל (she’ol, “the grave, the underworld”). Hades renders Sheol — the place of the dead beneath the earth; Jacob expects to join his son in death, mourning.

hand — χείρ (cheir) – 6:5 – “hand” — meaning: χείρ — first mention: Gen 3:22 (LXX) — The hand. First appears in God’s warning: “lest he stretch out his hand and take also of the tree of life, and eat, and live forever.” The Hebrew is יָד (yad). The hand is man’s instrument of work and power — stretched out to take, lifted to swear, laid on to bless; God’s hand saves, and His right hand rules.

harm — ἀδικέω (adikeō) – 6:6 – “do not harm” — meaning: ἀδικέω — first mention: uncertain — ancient definition uncertain — flagged

having — ἔχω (echō) – 6:2, 6:5 – “having” — meaning: ἔχω — first mention: Gen 1:29 (LXX) — To have, hold. First describes the trees: “every tree which has fruit in itself” — given for food. The Hebrew is אֲשֶׁר בּוֹ (asher bo, literally “which in-it [is]”). To have is to hold and possess — the verb of ownership, of keeping, of holding fast through the whole Bible.

heard — ἀκούω (akouō) – 6:1, 6:3, 6:5, 6:6, 6:7 – “heard” — meaning: ἀκούω — first mention: Gen 3:8 (LXX) — Adam and his wife “heard the sound of YudHeyVavHey Elohim walking in the garden” in the cool of the day — and hid themselves among the trees. The Hebrew is וַיִּשְׁמְעוּ (vayyishme’u, “and they heard”), from שָׁמַע (shama, “to hear”). Akouō is to hear; in Hebrew hearing carries obeying — what is heard lays its claim upon the hearer.

heaven — οὐρανός (ouranos) – 6:13, 6:14 – “heaven” — meaning: οὐρανός — first mention: Gen 1:1 (LXX) — Heaven, sky; first used in the opening words: “God made the heaven (τὸν οὐρανὸν) and the earth.” It renders הַשָּׁמַיִם (hashamayim, “the heavens”). The vault above – sky, the home of sun and stars, and the dwelling place of Elohim.

hid — κρύπτω (kryptō) – 6:15, 6:16 – “hid; hide” — meaning: κρύπτω — first mention: Gen 3:8 (LXX) — To hide; first used when Adam and his wife “hid themselves (ἐκρύβησαν) from the presence of YudHeyVavHey among the trees of the garden.” It renders וַיִּתְחַבֵּא (vayitchabbe, “and he hid himself”). The first hiding in Scripture follows the first sin.

Holy — ἅγιος (hagios) – 6:10 – “Holy” — meaning: ἅγιος — first mention: Exod 3:5 (LXX) — Holy, set apart. First proclaimed at the burning bush: “take your sandals off your feet, for the place where you stand is holy ground.” The Hebrew is קֹדֶשׁ (qodesh). Holy is what belongs wholly to God, separated from common use — ground, vessels, people, and God Himself.

horse — ἵππος (hippos) – 6:2, 6:4, 6:5, 6:8 – “horse” — meaning: ἵππος — first mention: Gen 47:17 (LXX) — In the famine Joseph gives the Egyptians bread “in exchange for the horses” — named first among their livestock, before flocks, cattle, and donkeys. The Hebrew is סוּסִים (susim, “horses”), from סוּס (sus, “horse”). The hippos was the horse, the noblest of beasts in the ancient world — for chariots, for war, for kings; Egypt’s horses were her pride and her power.

island — νῆσος (nÄ“sos) – 6:14 – “island” — meaning: νῆσος — first mention: uncertain — ancient definition uncertain — flagged

judge — κρίνω (krinō) – 6:10 – “judge” — meaning: κρίνω — first mention: Gen 15:14 (LXX) — To judge; first used in the promise to Abram: “the nation whom they serve I will judge (κρινῶ)” – Egypt, before the exodus. It renders דָּן (dan, “judging”). To judge was to sift right from wrong and pronounce the sentence – the work of elders at the gate and of kings.

kill — ἀποκτείνω (apokteinō) – 6:8, 6:11 – “to kill; about to be killed” — meaning: ἀποκτείνω — first mention: Gen 4:8 (LXX) — To kill. First committed in the field outside Eden: “Cain rose up against Abel his brother and killed him.” The Hebrew is הָרַג (harag). The first death in Scripture is murder — brother killing brother — and the ground cries out for the blood.

kings — βασιλεύς (basileus) – 6:15 – “kings” — meaning: βασιλεύς — first mention: Gen 14:1 — king; first appears naming Chedorlaomer king of Elam, who with allied kings made war in the days of Abram. The Hebrew is מֶלֶךְ (melech), “king.” In ancient times a basileus was the ruler of a city or people, holding authority over his territory; the word was used for kings of nations and city-states alike.

Lamb — ἀρνίον (arnion) – 6:1, 6:16 – “Lamb” — meaning: ἀρνίον — first mention: Ps 114:4 (LXX 113:4) — “The mountains skipped like rams, the hills like lambs” — at the exodus, when Israel went out of Egypt and the sea fled. The Hebrew is ×›Ö´Ö¼×‘Ö°× Öµ×™Ö¾×¦Ö¹××Ÿ (kivnei-tzon, “like young of the flock”). An arnion is a little lamb, a young sheep; in the ancient world lambs were the offering of the poor and the Passover sacrifice of every household. (Earliest verified occurrence — flagged.)

little while — μικρός (mikros); χρόνος (chronos) – 6:11 – “a little while” — meaning: μικρός — first mention: Gen 1:16 (LXX) — God made “the lesser light to rule the night” — the moon set against the sun’s greater light. The Hebrew is הַקָּטֹן (haqqaton, “the small”), from קָטָן (qaton, “small”). Mikros is small, little; the moon is called small not for its size in the sky but beside the sun that rules the day.; χρόνος — first mention: Gen 26:1 (LXX) — Time; first used: “there was a famine in the land, besides the former famine in the time (ἐν Ï„á¿· χρόνῳ) of Abraham.” It renders בִּימֵי (bimei, “in the days of”). Time as duration, the stretch in which things happen – the days of a man’s life.

living creatures — ζῷον (zōon) – 6:1, 6:3, 6:5, 6:6, 6:7 – “living creature” — meaning: ζῷον — first mention: Gen 1:21 (LXX) — On the fifth day “God created the great sea creatures and every living thing that moves, with which the waters abounded.” The Hebrew is ×—Ö·×™Ö¸Ö¼×” (chayyah, “living thing, animal”). A zōon is a living creature, anything that breathes and moves; the word covers beasts, birds, and sea creatures — and in Revelation, the four living creatures around the throne.

Master — δεσπότης (despotÄ“s) – 6:10 – “Master” — meaning: δεσπότης — first mention: Gen 15:2 (LXX) — A master, a lord with full authority over his household; first used when Abram answers the vision: “O Master, YudHeyVavHey (δέσποτα κύριε), what will You give me, seeing I go childless?” It renders ×Ö²×“Ö¹× Ö¸×™ (adonai, “my Lord”). In ancient households the δεσπότης was the head who owned servants and disposed of all property; Abram uses it of the One who owns all things.

midst — μέσον (meson) – 6:6 – “midst” — meaning: μέσον — first mention: uncertain — ancient definition uncertain — flagged

moon — σελήνη (selÄ“nÄ“) – 6:12 – “moon” — meaning: σελήνη — first mention: Gen 37:9 (LXX) — The moon; first used in Joseph’s second dream: “behold, the sun and the moon (ἡ σελήνη) and eleven stars bowed down to me.” It renders וְהַיָּרֵחַ (vehayyareach, “and the moon”). The moon marked the months and the appointed feasts – the calendar of ancient Israel hung on her.

mountain — ὄρος (oros) – 6:14, 6:15, 6:16 – “mountain” — meaning: ὄρος — first mention: Gen 7:19 (LXX) — A mountain, hill. First appears in the flood: “the waters prevailed and covered all the high mountains under the heavens.” The Hebrew is הַר (har). Mountains are the ancient places of encounter — Ararat, Sinai, Zion, Olivet — where God comes down and man goes up.

moved — κινέω (kineō) – 6:14 – “were moved” — meaning: κινέω — first mention: uncertain — ancient definition uncertain — flagged

name — ὄνομα (onoma) – 6:8 – “name” — meaning: ὄνομα — first mention: Gen 2:11 (LXX) — “The name of the first [river] is Pison” — the river encircling the whole land of Havilah, “where there is gold.” The Hebrew is שֵׁם (shem, “name”). An onoma was a name — and in the ancient world a name carried the thing’s nature and story; to name was to declare what a thing is.

oil — ἔλαιον (elaion) – 6:6 – “oil” — meaning: ἔλαιον — first mention: Gen 28:18 — oil, olive oil; first appears when Jacob rose early and anointed the stone he had set as a pillar at Bethel: “ἐπέχεεν ἔλαιον ἐπὶ τὸ ἄκρον αὐτῆς,” “he poured oil on its top.” The Hebrew is שֶׁמֶן (shemen), “oil.” In ancient times elaion was olive oil, the essential staple for food, light, anointing, and medicine; here it consecrates the stone marking where Elohim met Jacob.

one another — ἀλλήλων (allÄ“lōn) – 6:4 – “one another” — meaning: ἀλλήλων — first mention: Gen 15:10 (LXX) — One another, each other. First appears at the covenant between the pieces: Abram cut the animals “and placed each piece opposite the other.” The Hebrew has אִישׁ…רֵעֵהוּ (ish…re’ehu, “each… its fellow”). The word binds parties in mutual relation — the foundation of every “one another” command in the New Testament.

opened — ἀνοίγω (anoigō) – 6:1, 6:3, 6:5, 6:7, 6:9, 6:12 – “opened” — meaning: ἀνοίγω — first mention: Gen 3:5 (LXX) — To open; first used in the serpent’s temptation: “your eyes shall be opened (διανοιχθήσονται).” It renders ×•Ö°× Ö´×¤Ö°×§Ö°×—×•Ö¼ (venifkechu, “and they will be opened”). (CATSS groups this under the root lemma οἴγω.) To open eyes, doors, or the womb – the lifting of what covers.

pale — χλωρός (chlōros) – 6:8 – “pale” — meaning: χλωρός — first mention: Gen 1:30 (LXX) — Pale green, greenish. First describes the food appointed for every creature: “every green herb for food.” The Hebrew is יֶרֶק (yereq, “greenery”). Chloros is the fresh green of new growth — grass, herbs, the shoots of spring — and in Revelation the pale-green horse.

parted — ἀποχωρίζω (apochōrizō) – 6:14 – “was parted” — meaning: ἀποχωρίζω — first mention: Acts 15:39 (NT) — “The contention became so sharp that they parted from one another” — Paul and Barnabas over John Mark, Barnabas sailing to Cyprus and Paul to Syria. No LXX occurrence; no Hebrew behind it. Apochōrizō is to separate apart, to put space between; in Revelation (6:14) the heaven itself “departed as a scroll when it is rolled together.”

peace — εἰρήνη (eirÄ“nÄ“) – 6:4 – “peace” — meaning: εἰρήνη — first mention: Gen 15:15 (LXX) — Peace; first used in the promise to Abram: “you shall go to your fathers in peace (μετ’ εἰρήνης), and be buried in a good old age.” It renders בְּשָׁלוֹם (beshalom, “in wholeness, well-being”). Ancient peace was not mere quiet but completeness – nothing missing, nothing broken.

places — τόπος (topos) – 6:14 – “places” — meaning: τόπος — first mention: Gen 12:6 (LXX) — A place; first used when “Abram passed through the land to the place (τοῦ τόπου) of Shechem, to the oak of Moreh.” It renders מָקוֹם (maqom, “place”). A marked spot of ground – and in time, the standing word for a holy site.

rest — ἀναπαύω (anapauō) – 6:11 – “rest” — meaning: ἀναπαύω — first mention: Gen 29:2 (LXX) — To give rest; to rest, lie down. First describes the flocks at the well in Haran: “three flocks of sheep resting there,” waiting for the stone to be rolled from the well’s mouth. The Hebrew is רָבַץ (ravatz, “lie down, rest”). Rest in Scripture is the lying down of the weary in safety — the Sabbath rest God gives His people.

rich — πλούσιος (plousios) – 6:15 – “rich” — meaning: πλούσιος — first mention: Gen 13:2 (LXX) — “Abram was very rich in livestock, in silver, and in gold” after coming up out of Egypt. The Hebrew is כָּבֵד (kaved, “heavy, weighty”) — wealth as heaviness; the LXX renders “heavy” as “rich.” In the ancient world riches were counted in flocks and herds, silver and gold; a man’s weight was his substance.

robe — στολή (stolÄ“) – 6:11 – “robe” — meaning: στολή — first mention: Gen 27:15 (LXX) — A robe, a garment of honor; first used when “Rebekah took the choice garments (τὴν στολὴν) of Esau her elder son, which were with her in the house, and put them on Jacob.” It renders בִּגְדֵי (bigdei, “garments of”). The στολή was the long outer robe of dignity – the dress of priests, kings, and festive occasions.

rocks — πέτρα (petra) – 6:15, 6:16 – “rocks” — meaning: πέτρα — first mention: Exod 17:6 — rock, cliff; first appears when YudHeyVavHey tells Moses at Horeb, “you shall strike the rock, and water shall come out of it” (“πατάξεις τὴν πέτραν”). The Hebrew is הַצּוּר (hatzur), “the rock.” In ancient times petra meant a large rock, a rocky cliff or crag, as distinct from a small stone; here it is the rock at Horeb from which water flowed for Israel’s thirst.

rolled up — ἑλίσσω (helissō) – 6:14 – “being rolled up” — meaning: ἑλίσσω — first mention: 1 Kgs 7:45 (LXX) — To roll up, coil, wind. Its only LXX appearance describes the winding, spiral work of a court in Solomon’s palace complex. (The Hebrew behind the LXX’s “winding” is uncertain; the Masoretic text differs at this point.) The word’s famous use is Heb 1:12, where God “will roll up” the heavens like a garment.

sackcloth — σάκκος (sakkos) – 6:12 – “sackcloth” — meaning: σάκκος — first mention: Gen 37:34 (LXX) — Sackcloth. First worn by Jacob when he believes Joseph dead: “he tore his garments, put sackcloth on his loins, and mourned his son many days.” The Hebrew is שַׂק (saq). The coarse dark cloth of goats’ hair, worn against the skin, was the uniform of grief, fasting, and repentance across the ancient world.

saw — ὁράω (horaō) – 6:1, 6:2, 6:5, 6:8, 6:9, 6:12 – “saw; looked” — meaning: ὁράω — first mention: Gen 1:4 (LXX) — To see. First is God’s own seeing: “God saw the light, that it was good.” The Hebrew is רָאָה (ra’ah). Seeing in Scripture is perceiving with understanding — God sees all, and man’s first duty is to see and know.

saying — λέγω (legō) – 6:1, 6:3, 6:5, 6:6, 6:7, 6:10, 6:16 – “saying” — meaning: λέγω — first mention: Gen 1:3 (LXX) — “And God said, Let there be light; and there was light.” The Hebrew is וַיֹּאמֶר (vayyomer, “and He said”), from אָמַר (amar, “to say”). Legō is the ordinary word for speaking; in Genesis 1 God’s speaking is doing — what He says, stands.

scroll — βιβλίον (biblion) – 6:14 – “scroll” — meaning: βιβλίον — first mention: Exod 17:14 (LXX) — After the defeat of Amalek, YudHeyVavHey tells Moses, “Write this as a memorial in a book.” The Hebrew is סֵפֶר (sefer, “scroll, document”). A biblion was a small scroll or roll, made of papyrus sheets glued together; in ancient times books were rolls, not bound pages.

seals — σφραγίς (sphragis) – 6:1, 6:3, 6:5, 6:7, 6:9, 6:12 – “seals” — meaning: σφραγίς — first mention: Exod 28:11 (LXX) — A seal, signet. First commanded for the high priest’s onyx stones: engrave the tribes’ names “like the engraving of a seal.” The Hebrew is חוֹתָם (chotam). The seal-ring pressed into clay or wax marked ownership and authority — a sealed document could not be altered, and God’s seal marks His own.

second — δεύτερος (deuteros) – 6:3 – “second” — meaning: δεύτερος — first mention: Gen 1:8 (LXX) — “And there was evening and there was morning, a second day” — the day the firmament was made and named Heaven. The Hebrew is ×©Öµ×× Ö´×™ (sheni, “second”). Deuteros is simply “second in order”; in ancient counting it marked sequence, and in law and narrative the second often confirmed or completed the first.

seven — ἑπτά (hepta) – 6:1 – “seven” — meaning: ἑπτά — first mention: Gen 4:15 (LXX) — Seven; first used in the protection of Cain: “whoever kills Cain shall suffer sevenfold vengeance (ἑπτὰ).” It renders שִׁבְעָתַיִם (shiv’atayim, “sevenfold”). Seven – the number of fullness, of the week’s completion.

shaken — σείω (seiō) – 6:13 – “shaken” — meaning: σείω — first mention: Ps 67:9 LXX [=68:9 MT] — to shake; first appears when David recalls Elohim’s march through the wilderness: “the earth shook (γῆ ἐσείσθη) at the presence of Elohim.” The Hebrew is רָעָשָׁה (ra’ashah), “shook, quaked.” In ancient times seiō meant to shake violently, as the earth in a quake; here it describes the ground trembling before Elohim’s presence at Sinai.

sitting — κάθημαι (kathÄ“mai) – 6:2, 6:4, 6:5, 6:8, 6:16 – “sitting” — meaning: κάθημαι — first mention: Gen 18:1 (LXX) — Abraham “was sitting at the tent door” at Mamre in the heat of the day when YudHeyVavHey appeared to him. The Hebrew is יָשַׁב (yashav, “he sat, dwelt”). KathÄ“mai is to sit, to be seated and settled; in the ancient East men sat at the tent door to watch the road, receive travelers, and rest in the midday heat.

sixth — ἕκτος (hektos) – 6:12 – “sixth” — meaning: ἕκτος — first mention: Gen 1:31 (LXX) — “And there was evening and there was morning, the sixth day” — the day man was made, and God saw all that He had made, and indeed it was very good. The Hebrew is הַשִּׁשִּׁי (hashishi, “the sixth”), from שִׁשִּׁי (shishi, “sixth”). Hektos is sixth in order; it alone of the days carries the definite article — the day, the completing day of the work.

slaughter — σφάζω (sphazō) – 6:4, 6:9 – “will slaughter; having been slain” — meaning: σφάζω — first mention: Gen 22:10 — to slay, to slaughter; first appears at the Akedah when Abraham stretched out his hand “to slay his son” (“σφάξαι τὸν υἱὸν αὐτοῦ”), and the angel stayed him. The Hebrew is לִשְׁחֹט (lishchot), “to slaughter.” In ancient times sphazō meant to cut the throat, to slaughter as for sacrifice; the word was used for killing sacrificial animals, and here for the son offered on the altar.

slave — δοῦλος (doulos) – 6:15 – “slave” — meaning: δοῦλος — first mention: Lev 25:44 (LXX) — A bondservant, slave. First appears in the law permitting Israel to acquire bondservants “from the nations round about you.” The Hebrew is עֶבֶד (eved). In the ancient world a doulos was wholly owned by his master, without rights of his own — yet “servant of YudHeyVavHey” becomes the title of Moses and David, the highest honor in Israel.

souls — ψυχή (psychÄ“) – 6:9 – “souls” — meaning: ψυχή — first mention: Gen 1:20 (LXX) — Soul, life, living creature. First appears on the fifth day: “let the waters bring forth swarms of living souls.” The Hebrew is × Ö¶×¤Ö¶×©× (nephesh). The psyche is the breathing life itself — what makes the creature live, the seat of desire and feeling, the self that can be saved or lost.

stand — ἵστημι (histÄ“mi) – 6:17 – “stand” — meaning: ἵστημι — first mention: Gen 6:18 — to stand, to set, to establish; first appears when Elohim tells Noah, “I will establish My covenant with you” (“στήσω τὴν διαθήκην μου πρὸς σέ”). The Hebrew is וַהֲקִמֹתִי אֶת־בְּרִיתִי (vahaqimoti et-beriti), “and I will establish My covenant.” In ancient times histÄ“mi meant to cause to stand, to set up firmly; here Elohim sets His covenant with Noah as something fixed and unmovable before the flood.

stars — ἀστήρ (astÄ“r) – 6:13 – “stars” — meaning: ἀστήρ — first mention: Gen 1:16 (LXX) — A star. First among the lights God made: “He made the two great lights… and the stars.” The Hebrew is כּוֹכָב (kokhav). The stars mark seasons and years, guide travelers by night, and become the image of Abraham’s countless seed and of rulers in the prophetic visions.

strong — ἰσχυρός (ischyros) – 6:15 – “strong” — meaning: ἰσχυρός — first mention: Gen 14:5 (LXX) — Strong, mighty; first used when Chedorlaomer “struck the strong nations (ἔθνη ἰσχυρὰ) that were with them.” Per Tov’s alignment it renders הַזּוּזִים (hazzuzim, “the Zuzim”) – the translators read the people’s name as “the strong ones.” Strength of arm, of fortified cities, of a mighty host.

sun — ἥλιος (hÄ“lios) – 6:12 – “sun” — meaning: ἥλιος — first mention: Gen 15:12 — sun; first appears when a deep sleep fell on Abram “about the going down of the sun” (“Περὶ δὲ ἡλίου δυσμάς”), before the covenant of the pieces. The Hebrew is הַשֶּׁמֶשׁ לָבוֹא (hashemesh lavo), “the sun to go.” In ancient times hÄ“lios was the sun, the great light of day; the LXX deliberately avoids the word in Gen 1:16, calling them only “the great luminaries,” but here names the sun at its setting as darkness falls for the vision.

sword — μάχαιρα (machaira); ῥομφαία (rhomphaia) – 6:4, 6:8 – “sword” — meaning: μάχαιρα — first mention: Gen 22:6 (LXX) — A dagger, short sword, sacrificial knife. First appears in Abraham’s hand climbing Moriah: “he took the fire and the dagger,” and again as he stretches it out over Isaac. The Hebrew is מַאֲכֶלֶת (ma’akhelet, “eating-knife”). The machaira was the single-edged blade of soldier and priest alike — for battle, and for slaughtering the sacrifice.; ῥομφαία — first mention: Gen 3:24 (LXX) — God stationed the cherubim east of Eden “and the flaming sword which turned every way, to guard the way to the tree of life.” The Hebrew is הַחֶרֶב (hacherev, “the sword”), from חֶרֶב (cherev) — “the flame of the whirling sword” (לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת, lahat hacherev hammit’happeket). A rhomphaia was a large broadsword or sabre; the whirling flame barred the way back to Eden and the tree of life.

take — λαμβάνω (lambanō) – 6:4 – “to take” — meaning: λαμβάνω — first mention: Gen 2:15 (LXX) — “YudHeyVavHey Elohim took the man and set him in the garden of Eden to work it and keep it.” The Hebrew is וַיִּקַּח (vayyiqqach, “and He took”), from לָקַח (laqach, “to take”). Lambanō is to take, receive, lay hold of; God takes the man He formed and places him in his charge and keeping.

testimony — μαρτυρία (martyria) – 6:9 – “testimony” — meaning: μαρτυρία — first mention: uncertain — ancient definition uncertain — flagged

third — τρίτος (tritos) – 6:5 – “third” — meaning: τρίτος — first mention: Gen 1:13 (LXX) — Third; first used: “and there was evening and morning, a third day (τρίτη).” It renders שְׁלִישִׁי (shelishi, “third”). The day dry land and vegetation appeared.

three — τρεῖς (treis) – 6:6 – “three” — meaning: τρεῖς — first mention: Gen 6:10 (LXX) — “Noah fathered three sons: Shem, Ham, and Japheth.” The Hebrew is שְׁלֹשָׁה (sheloshah, “three”). Treis is the number three; from these three sons the whole earth was repopulated after the flood.

throne — θρόνος (thronos) – 6:16 – “throne” — meaning: θρόνος — first mention: Gen 41:40 (LXX) — Pharaoh sets Joseph over all Egypt: “only in the throne will I be greater than you.” The Hebrew is כִּסֵּא (kisse, “seat, throne”). A thronos was a high, often ornate seat of authority — the chair from which a king judged and ruled; to hold the throne was to hold the kingdom.

thunder — βροντή (brontÄ“) – 6:1 – “thunder” — meaning: βροντή — first mention: Job 26:14 (LXX) — Thunder; first used in Job’s hymn: “who can understand the thunder of His power (βροντῆς αὐτοῦ)?” Per Tov’s alignment it renders גְּבוּרֹתָיו (gevurotav, “his mighty deeds”) – the translators swapped the terms, turning the Hebrew “thunder” (רַעַם, ra’am) into “strength” (σθένος) and “his mighty deeds” into “his thunder.” In the ancient world thunder was heard as the very voice of heaven.

True — ἀληθινός (alÄ“thinos) – 6:10 – “True” — meaning: ἀληθινός — first mention: Exod 34:6 — true, genuine; first appears when YudHeyVavHey proclaims His name to Moses on Sinai after the golden calf: “abundant in goodness and truth” (“πολυέλεος καὶ ἀληθινός”). The Hebrew is וֶאֱמֶת (ve-emet), “and truth.” In ancient times alÄ“thinos meant real, genuine, true as opposed to false; here it describes YudHeyVavHey’s character, that He is truth itself.

unripe figs — ὄλυνθος (olynthos) – 6:13 – “unripe figs” — meaning: ὄλυνθος — first mention: Song 2:13 (LXX) — An unripe fig; first used in the spring song: “the fig tree has put forth her unripe figs (ὀλύνθους αὐτῆς).” It renders פַּגֶּיהָ (paggeha, “her unripe figs”). The green winter fig that must ripen in summer – the sign that winter is past.

voice — φωνή (phōnÄ“) – 6:1, 6:6, 6:7, 6:10 – “voice” — meaning: φωνή — first mention: Gen 3:8 (LXX) — A sound, a voice; first used when Adam and his wife “heard the sound (τὴν φωνὴν) of YudHeyVavHey walking in the garden.” It renders קוֹל (qol, “sound, voice”). Any sound the ear catches – and above all the voice that speaks.

went out — ἐξέρχομαι (exerchomai) – 6:2, 6:4 – “went out” — meaning: ἐξέρχομαι — first mention: Gen 4:16 (LXX) — To go out, come forth. First describes Cain: “Cain went out from the presence of YudHeyVavHey and dwelt in the land of Nod, east of Eden.” (The standard LXX reads ἐξῆλθεν here; one transcription omits it.) The Hebrew is וַיֵּצֵא (wayyetze, “he went out”). Going out is the Bible’s great movement — out of Eden, out of Egypt, out into exile — and the going forth of God’s word.

wheat — σῖτος (sitos) – 6:6 – “wheat” — meaning: σῖτος — first mention: Gen 27:28 (LXX) — Isaac blesses Jacob: “may God give you of the dew of heaven, of the fatness of the earth, and plenty of grain and new wine.” The Hebrew is דָּגָן (dagan, “grain, corn”). Sitos was wheat, the bread grain; in the ancient world a full harvest of grain and vintage was the substance of blessing and life.

white — λευκός (leukos) – 6:2, 6:11 – “white” — meaning: λευκός — first mention: Gen 30:35 (LXX) — White, bright; first used when Laban removed from the flocks “every speckled and spotted goat, and every dark sheep, and the white (λευκὸν) among the goats,” leaving Jacob the rest. It renders לָבָן (lavan, “white”). White was the color of purity and festivity – white garments, the white hair of age.

whole — ὅλος (holos) – 6:12 – “whole” — meaning: ὅλος — first mention: Matt 4:23 (NT) — Yehoshua “went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness.” No LXX occurrence verified; no Hebrew behind it. Holos is whole, entire, complete — all of it together, with no part left out. (No LXX occurrence found — flagged.)

wild beasts — θηρίον (thÄ“rion) – 6:8 – “wild beasts” — meaning: θηρίον — first mention: Gen 1:24-25 — wild beast, wild animal; first appears on day six when Elohim made the wild beasts of the earth, “Ï„á½° θηρία τῆς γῆς.” The Hebrew is חַיְתוֹ־אֶרֶץ (chayto-eretz), “beast of the earth.” In ancient times thÄ“rion meant a wild animal as distinct from livestock and creeping things; the word distinguished the untamed beasts from domesticated cattle.

wind — ἄνεμος (anemos) – 6:13 – “wind” — meaning: ἄνεμος — first mention: Exod 10:13 (LXX) — Wind; first used when “YudHeyVavHey brought an east wind (ἄνεμον) upon the land all that day and night,” which carried in the locusts over Egypt. It renders רוּחַ (ruach, “wind, spirit, breath”). The moving air – the same word as for breath and spirit.

wine — οἶνος (oinos) – 6:6 – “wine” — meaning: οἶνος — first mention: Gen 9:21 — wine; first appears when Noah planted a vineyard after the flood and drank of the wine: “and he drank of the wine and became drunk.” The Hebrew is יַיִן (yayin), “wine.” In ancient times oinos was the fermented juice of grapes, the common drink of the ancient world, used at meals and for gladness; this is the first mention of wine in Scripture, and Noah’s drunkenness shows its power to intoxicate.

word — λόγος (logos) – 6:9 – “word” — meaning: λόγος — first mention: Gen 4:23 (LXX) — A word, speech, saying. First appears when Lamech summons his wives: “hear my voice, wives of Lamech; give ear to my words” — before boasting of his killing. The Hebrew is אִמְרָה (imrah, “utterance”). Logos is the spoken word carrying meaning and intent — from a man’s boast to God’s creative command.

wrath — ὀργή (orgÄ“) – 6:16, 6:17 – “wrath” — meaning: ὀργή — first mention: Gen 27:45 (LXX) — Anger, wrath; first used when Rebekah tells Jacob to flee “until your brother’s anger (τὴν ὀργὴν) turns away from you” – Esau, who had sworn to kill him for the stolen blessing. It renders אַף (af, “nose, anger”). The hot breath of anger – and in Scripture, the settled wrath of judgment.

END OF DRAFT

Questions People Ask About Revelation 6

Who are the four horsemen in Revelation 6?

The four horses released as the Lamb opens the seals: white (rider with a bow, conquering), fiery-red (takes peace from the earth), black (scales — famine prices), and pale, whose rider’s name is Death, with Hades following him (Rev 6:1-8).

What happens at the fifth seal in Revelation 6?

Under the altar are the souls of those slain for the word of Elohim and their testimony, crying, “Until when, the Master, the Holy and True One, do You not judge and avenge our blood?” (Rev 6:9-10). Each receives a white robe and rests a little while longer (Rev 6:11).

What happens when the sixth seal is opened in Revelation 6?

A great earthquake; the sun black as sackcloth, the moon as blood, stars falling like figs in wind, heaven parting as a scroll rolled up (Rev 6:12-14). All ranks of men hide, crying, “the great day of their wrath has come, and who is able to stand?” (Rev 6:15-17).

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