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Why God Gives Us Horses and Takes Them Away Again

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Figures in the New Testament believed to kickoff the apocalypse

The Four Horsemen of the Apocalypse (often referred to as the Four Horsemen) are figures in the Christian religion, first appearing in the Old Testament's prophetic Book of Zechariah and in the Volume of Ezekiel, where they are named equally punishments from God, and later in the New Testament's final book, Revelation, an apocalypse written by John of Patmos.

Revelation vi tells of a book or gyre in God'due south right hand that is sealed with seven seals. The Lamb of God/Lion of Judah opens the first four of the seven seals, which summons four beings that ride out on white, red, black, and pale horses. Zechariah describes them equally "the ones whom the Lord has sent to patrol the earth," causing it to rest quietly. Ezekiel lists them every bit "sword, dearth, wild beasts, and plague".

In John's revelation, the beginning horseman rides on a white horse, carries a bow, and is given a crown - he rides forward every bit a figure of Conquest,[i] [2] possibly invoking Pestilence, Christ, or the Antichrist. The second carries a sword and rides a scarlet horse and is the creator of War.[3] The third, a nutrient-merchant riding upon a black horse, symbolizes Dearth. He carries The Scales.[four] The fourth and concluding horse is pale, and upon information technology rides Decease, accompanied past Hades.[5] "They were given authority over a quarter of the earth, to impale with sword, famine, and plague, and past means of the beasts of the globe."[6]

Apocalyptic Christianity sometimes interprets the Four Horsemen as a vision of harbingers of the Concluding Judgment, setting a divine terminate-time upon the world.[7] [viii]

White Horse [edit]

For other uses of the term "White Rider", see White rider.

The first Horseman, Conquest on the White Equus caballus as depicted in the Bamberg Apocalypse (k–1020). The starting time "living fauna" (with halo) is seen in the upper right.

Then I saw when the Lamb broke one of the seven seals, and I heard one of the iv living creatures saying every bit with a vocalization of thunder, "Come up." I looked, and behold, a white horse, and he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer.

—Revelation 6:1–2 New American Standard Bible[9]

Based on the above passage, a mutual translation into English language is the rider of the White Horse (sometimes referred to every bit the White Rider). He is idea to carry a bow (Greek τόξο, toxo) and clothing a victor'south crown (Greek stephanos).

Every bit the Antichrist [edit]

For near xix centuries, Christians had thought that the first horseman was a positive figure representing either Christ or the Gospel, but a completely different estimation of this character emerged in 1866,[10] when C.F. Wimpel defended the showtime hypothesis that the first horseman was the Antichrist (and more precisely, according to him, Napoleon Bonaparte).[11] The Antichrist estimation later constitute champions in the United states of america, such as R. F. Franklin in 1898[12] and W. C. Stevens in 1928,[xiii] and was so very successful in evangelical [fourteen]circles until today, for example with Pastor Baton Graham, for whom the horseman represented the Antichrist or false prophets in general.[15]

As Roman Empire prosperity [edit]

According to Edward Bishop Elliott'south interpretation, the Iv Horsemen correspond a prophecy of the subsequent history of the Roman Empire, the white color of this horse signifies triumph, prosperity and health in the political Roman body. For the next 80 or ninety years, succeeding the banishment of the prophet John to Patmos and covering the successive reigns of the emperors Nerva, Trajan, Hadrian and the two Antonines (Antoninus Pius and Marcus Aurelius), a gold age of prosperity, union, civil freedom and adept government unstained with civil blood unfolded. The agents of this prosperity, personified by the rider of the white horse, are these v emperors wearing crowns, who reigned with absolute authorization and power under the guidance of virtue and wisdom, the armies being restrained by their firm and gentle easily.[16]

This interpretation points out that the bow was preeminently a weapon of the inhabitants of the island of Crete and non of the Roman Empire in general. The Cretans were renowned for their archery skills. The significance of the rider of the white equus caballus holding a bow indicates the identify of origin of the line of emperors ruling during this time. This group of emperors can be classed together under i and the aforementioned head and family whose origins were from Crete.[17]

Co-ordinate to this interpretation, this period in Roman history, both at its commencement and at its close, illustrated the glory of the empire where its limits were extended, though not without occasional wars, which were e'er uniformly triumphant and successful on the frontiers. The triumphs of Emperor Trajan, a Roman Alexander, added to the empire Dacia, Armenia, Mesopotamia and other provinces during the form of the first 20 years of the menses, which deepened the impression on the minds of the barbarians of the invincibility of the Roman Empire. The Roman state of war progressed triumphantly into the invader'due south own territory, and the Parthian war was successfully ended by the total overthrow of those people. Roman conquest is demonstrated even in the most mighty of these wars: the Marcomannic Wars, a succession of victories under the 2nd Antonine, unleashed on the High german barbarians, who were driven into their forests and reduced to Roman submission.[18]

Every bit war [edit]

In some commentaries to Bibles, the white Horseman is said to symbolize (ordinary) War, which may possibly be exercised on righteous grounds in decent manner, hence the white color, simply still is devastating. The cerise Horseman (see below) and so rather more specifically symbolizes civil war.[19]

As infectious disease [edit]

Under another interpretation, the first Horseman is called Pestilence, and is associated with infectious disease and plague. It appears at least every bit early as 1906, when it is mentioned in the Jewish Encyclopedia.[twenty] This particular interpretation is common in pop culture references to the Four Horsemen.[21]

The origin of this interpretation is unclear. Some translations of the Bible mention "plague" (due east.g. the New International Version[22]) or "pestilence" (east.g. the Revised Standard Version[ citation needed ]) in connexion with the riders in the passage following the introduction of the fourth rider; cf. "They were given power over a fourth of the earth to kill past sword, famine, plague, and by the wild beasts of the earth." in the NASB.[23] However, information technology is a matter of debate equally to whether this passage refers to the fourth rider only, or to the four riders as a whole.[i]

Vicente Blasco Ibáñez, in his 1916 novel The Four Horsemen of the Apocalypse (filmed in 1921 and in 1962), provides an early example of this interpretation, writing, "The horseman on the white horse was clad in a showy and barbarous attire... While his horse continued galloping, he was bending his bow in lodge to spread pestilence abroad. At his back swung the brass quiver filled with poisoned arrows, containing the germs of all diseases."[24]

Red Horse [edit]

The 2d Horseman, War on the Ruby Horse every bit depicted in a thirteenth-century Apocalypse manuscript.

When He bankrupt the second seal, I heard the 2nd living creature proverb, "Come." And some other, a crimson equus caballus, went out; and to him who sat on information technology, it was granted to take peace from Earth, and that men would slay one another; and a great sword was given to him.

—Revelation 6:three–4NASB[25]

The rider of the 2d horse is frequently taken to represent State of war[3] (he is often pictured property a sword upward as though ready for battle[26]) or mass slaughter.[1] [8] [27] His horse's color is cherry (πυρρός, pyrrhos from πῦρ, burn); and in some translations, the color is specifically a "fiery" blood-red. The color reddish, as well as the rider's possession of a groovy sword (μάχαιρα, machaira), suggests claret that is to be spilled.[4] The sword held upwards past the second Horseman may represent war or a declaration of state of war, every bit seen in heraldry. In military symbolism, swords held upward, especially crossed swords held upwardly, signify war and entering into boxing.[28] (See, for example, the historical and modern images, every bit well every bit the coat of arms, of Joan of Arc.)

The second Horseman represents civil war as opposed to the war of conquest that the outset Horseman is said to bring.[4] [29] Other commentators have suggested that it might also represent the persecution of Christians.[thirty] [31] [ full citation needed ]

As empire sectionalization [edit]

According to Edward Bishop Elliott's interpretation of the Four Horsemen equally symbolic prophecy of the history of the Roman Empire, the 2nd seal is opened and the Roman nation that experienced joy, prosperity and triumph is made subject to the red horse which depicts war and bloodshed—ceremonious war. Peace left the Roman Earth, resulting in the killing of one another every bit insurrection crept into and permeated the Empire, beginning shortly into the reign of the Emperor Commodus.[32]

Elliott points out that Commodus, who had null to wish for and everything to enjoy, that beloved son of Marcus Aurelius who ascended the throne with neither competitor to remove nor enemies to punish, became the slave of his attendants who gradually corrupted his mind. His cruelty degenerated into addiction and became the ruling passion of his soul.[33]

Elliott farther recites that, after the death of Commodus, a virtually turbulent period lasting 92 years unfolded, during which fourth dimension 32 emperors and 27 pretenders to the Empire hurled each other from the throne by incessant civil warfare. The sword was a natural universal badge, among the Romans, of the armed forces profession. The apocalyptic figure armed with a great sword indicated an undue authorization and unnatural use of information technology. Military men in power, whose vocation was state of war and weapon the sword, rose past information technology and besides fell. The unrestrained military, no longer field of study to the Senate, transformed the Empire into a system of pure military despotism.[34]

Black Horse [edit]

When He broke the tertiary seal, I heard the 3rd living creature saying, "Come." I looked, and behold, a blackness equus caballus; and he who sat on information technology had a pair of scales in his manus. And I heard something like a phonation in the middle of the 4 living creatures proverb, "A quart of wheat for a denarius, and three quarts of barley for a denarius; just do not harm the oil and the vino."

—Revelation 6:5–6 NASB[35]

The third Horseman rides a black horse and is popularly understood to be Dearth, as the Horseman carries a pair of balances or weighing scales (Greek ζυγὸν, zygon), indicating the way that breadstuff would have been weighed during a famine.[4] [29] Other authors interpret the third Horseman as the "Lord as a Law-Giver," holding Scales of Justice.[36] In the passage, it is read that the indicated cost of grain is most ten times normal (thus the famine estimation popularity), with an entire 24-hour interval's wages (a denarius) ownership plenty wheat for merely one person (ane choenix, about ane.one litres), or enough of the less nutritious barley for iii, so that workers would struggle to feed their families.[4] In the Gospels, the denarius is repeatedly mentioned every bit a monetary unit, for example the denarius was the pay of a soldier for 1 day and the day labor of a seasonal worker in the harvesting of grapes is too valued at 1 denarius (Matthew xx:ii). Thus, it is probably a fact that with the approach of the Apocalypse, the most necessary food will ascent in price greatly and the wages earned per day will exist enough but for the minimum subsistence for the aforementioned day and nil more.

Of the Iv Horsemen, the black horse and its passenger are the only ones whose appearance is accompanied past a vocalization. John hears a voice, unidentified just coming from among the four living creatures, that speaks of the prices of wheat and barley, also saying "and see thou hurt not the oil and the wine". This suggests that the blackness horse's famine is to drive up the price of grain but get out oil and vino supplies unaffected (though out of attain of the ordinary worker). One explanation for this is that grain crops would have been more naturally susceptible to dearth years or locust plagues than olive copse and grapevines, which root more than deeply.[4] [29]

The statement might also suggest a continuing abundance of luxuries for the wealthy, while staples, such as bread, are deficient, though not totally depleted;[29] such selective scarcity may result from injustice and the deliberate product of luxury crops for the wealthy over grain, as would have happened during the time Revelation was written.[3] [37] Alternatively, the preservation of oil and wine could symbolize the preservation of the Christian true-blue, who apply oil and wine in their sacraments.[38]

As royal oppression [edit]

Co-ordinate to Edward Bishop Elliott's estimation, through this third seal, the black horse is unleashed, representing aggravated distress and mourning. The rest in the passenger's hand is not associated with a man'southward weighing out bits of bread in scanty measure for his family unit'southward eating, but in association with the ownership and selling of corn and other grains. During the fourth dimension of the apostle John's exile in Patmos, the residual was commonly a symbol of justice, since it was used to counterbalance out the grains for a ready price. The residuum of justice held in the manus of the rider of the blackness horse signified the bedevilment of the other previous evil, with the bloodstained ruby-red of the Roman aspect morphing into the darker blackness of distress.[39] The black horse rider is instructed not to damage the oil and the wine, which signifies that this scarcity should not fall upon the superfluities, such as oil and vino, which men can alive without, but upon the necessities of life—staff of life.[40]

This interpretation also borrows from Edward Gibbon's The History of the Pass up and Fall of the Roman Empire, which claims the Roman Empire suffered equally a result of excessive taxation of its citizens, particularly during the reign of Emperor Caracalla, whom history has largely remembered every bit a cruel tyrant and as among the worst of the Roman emperors. Nether the necessity of gratifying the greed and excessive lifestyle which Caracalla had excited in the army, old as well equally new taxes were at the aforementioned fourth dimension levied in the provinces. The land tax, taxes for services and heavy contributions of corn, vino, oil and meat were exacted from the provinces for the use of the courtroom, regular army and capital. "This noxious weed not totally eradicated again sprang up with the nigh luxurious growth and going forward darkened the Roman world with its mortiferous shade".[41]

According to Gibbon, this was exacerbated by the rise to power of the Emperor Maximin, who "attacked the public property at length." Every metropolis of the empire was destined to purchase corn for the multitudes, as well as supply expenses for the games. By the Emperor'south authority, the whole mass of wealth was confiscated for employ past the Royal treasury—temples "stripped of their most valuable offerings of gilded, silver [and statues] which were melted down and coined into money."[42]

Pale Equus caballus [edit]

The fourth Horseman, Death on the Pale Horse.
Engraving past Gustave Doré (1865).

When the Lamb broke the fourth seal, I heard the phonation of the fourth living creature proverb, "Come." I looked, and behold, a pale horse; and he who sabbatum on it had the name Death; and Hades was following with him. Authority was given to them over a 4th of the earth, to kill with sword and with famine and with pestilence and past the wild beasts of the earth.

—Revelation half-dozen:seven–eight (New American Standard Bible)[43]

The quaternary and final Horseman is named Expiry. Known as Θάνατος (Thanatos),[44] of all the riders, he is the but i to whom the text itself explicitly gives a proper name. Dissimilar the other three, he is not described carrying a weapon or other object, instead he is followed by Hades (the resting place of the dead). Nevertheless, illustrations commonly depict him carrying a scythe (like the Grim Reaper), sword,[45] or other implement.

The colour of Expiry's horse is written as khlōros (χλωρός) in the original Koine Greek,[46] which tin mean either green/green-yellow or pale/pallid.[47] The colour is often translated as "stake", though "cadaverous", "stake dark-green", and "yellowish greenish"[29] are other possible interpretations (the Greek word is the root of "chlorophyll" and "chlorine"). Based on uses of the word in ancient Greek medical literature, several scholars suggest that the colour reflects the sickly pallor of a corpse.[4] [48] In some modern artistic depictions, the horse is distinctly green.[49] [l] [51]

The verse offset "they were given power over a fourth of the earth" is more often than not taken every bit referring to Decease and Hades,[29] [52] although some commentators see information technology as applying to all iv horsemen.[1]

Destroying an empire [edit]

Four Horsemen of the Apocalypse (by Arnaldo dell'Ira, neo-roman project of mosaic, 1939–1940.

This 4th, pale horse, was the personification of Decease, with Hades following him, jaws open and receiving the victims slain by Decease. Death's commission was to impale upon the Roman Earth with all of the four judgements of God—with sword, famine, pestilence and wild beasts. The deadly pale and livid appearance displays a hue symptomatic of approaching empire dissolution. According to Edward Bishop Elliott, an era in Roman history commencing within most 15 years afterwards the expiry of Severus Alexander (in 235 AD[53]) strongly marks every point of this terrible emblem.[54]

Edward Gibbon speaks of a catamenia from the celebration of the great secular games by the Emperor Philip to the death of Gallienus (in 268 Ad[55]) every bit the 20 years of shame and misfortune, of confusion and calamity, equally a time when the ruined empire approached the last and fatal moment of its dissolution. Every instant of time in every province of the Roman world was affected by war machine tyrants and barbarous invaders—the sword from within and without.[56] [57]

According to Elliott, famine, the inevitable consequence of carnage and oppression, which demolished the present crop likewise as the hope of future harvests, produced the environment for an epidemic of diseases, the furnishings of scanty and unwholesome food. That furious plague (the Plague of Cyprian), which raged from the year 250 to the year 265, connected without interruption in every province, city and almost every family in the empire. During a portion of this fourth dimension, 5000 people died daily in Rome; and many towns that had escaped the attacks of barbarians were entirely depopulated.[58]

For a time in the tardily 260s, the strength of Aurelian crushed the enemies of Rome, yet afterward his assassination certain of them revived.[59] While the Goths had been destroyed for almost a century and the Empire reunited, the Sassanid Persians were uncowed in the East and, during the post-obit year, hosts of central Asian Alani spread themselves over Pontus, Cappadocia, Cilicia and Galatia, carving their course by the flames of cities and villages they pillaged.[60]

As for the wild beasts of the earth, co-ordinate to Elliott, information technology is a well-known law of nature that they quickly occupy the scenes of waste and depopulation—where the reign of man fails and the reign of beasts begins. After the reign of Gallienus and 20 or 30 years had passed, the multiplication of the animals had risen to such an extent in parts of the empire that they fabricated it a crying evil.[61]

Ane notable point of apparent deviation betwixt the prophecy and history might seem to be expressly limited to the fourth part of the Roman Earth, but in the history of the menses the devastations of the pale equus caballus extended over all. The fourth seal prophecy seems to marker the malignant climax of the evils of the two preceding seals, to which no such limitation is fastened. Turning to a reading in Jerome's Latin Vulgate which reads "over the four parts of the earth,"[62] [63] it requires that the Roman empire should take some kind of quadripartition. Dividing from the central or Italian quaternary, three slap-up divisions of the Empire separated into the West, East and Illyricum under Posthumus, Aureolus and Zenobia respectively—divisions that were afterwards legitimized past Diocletian.[64]

Diocletian concluded this long period of anarchy, but the succession of civil wars and invasions caused much suffering, disorder and crime, which brought the empire into a state of moral sluggishness from which information technology never recovered.[65] Later the plague had abated, the empire suffered from general distress, and its condition was very much like that which followed afterward the Blackness Death of the Middle Ages. Talent and art had get extinct in proportion to the desolation of the earth.[66]

Interpretations [edit]

Christological interpretation [edit]

Before the Reformation and the woodcut by Albrecht Dürer, the usual and more than influential commentaries of the Book of Revelation thought at that place was only i horseman riding successively these four horses, who was the Christ himself. And so did some medieval illuminations, and after that some modern commentators: Oecumenius, a Greek exegete writing in the sixth-century, Berengaudus a French Benedictine monk of Ferrières Abbey at the aforementioned menstruum, Luis del Alcázar a Spanish Jesuit in 1612, Benito Arias Montano, a Spanish Orientalist, in 1622, Jacques de Bordes, a French capuchin in 1639, Emanuel Swedenborg a Swedish theologian in 1766[68]

Prophetic interpretation [edit]

Some Christians translate the Horsemen every bit a prophecy of a future Tribulation,[37] during which many on Earth volition die equally a event of multiple catastrophes. The 4 Horsemen are the first in a serial of "Seal" judgements. This is when God will judge the Earth, and is giving humans a take a chance to apologize earlier they die. A new beautiful earth is created for all the people who are faithful to Him and accept him as their Savior.[ citation needed ]

John Walvoord, a premillennialist, believes the Seals will be opened during the Great Tribulation and coincides with the arrival of the Antichrist equally the outset horseman, a global war as the second horseman, an economical collapse as the third horseman, and the general die off of 1/4 of the World's population as the quaternary horseman, which is followed by a global dictatorship under the Antichrist and the residuum of the plagues.[69]

Historicist estimation [edit]

According to Eastward.B. Elliott, the first seal, as revealed to John by the angel, was to signify what was to happen soon after John seeing the visions in Patmos, and that the second, 3rd and fourth seals in like mode were to take commencing dates each in chronological sequence following the preceding seal. Its general subject is the decline and fall, after a previous prosperous era, of the Empire of Heathen Rome. The get-go four seals of Revelation, represented by four horses and horsemen, are fixed to events, or changes, within the Roman Earth.[70]

Preterist estimation [edit]

Some mod scholars interpret Revelation from a preterist point of view, arguing that its prophecy and imagery apply but to the events of the outset century of Christian history.[29] In this schoolhouse of thought, Conquest, the white horse's passenger, is sometimes identified equally a symbol of Parthian forces: Conquest carries a bow, and the Parthian Empire was at that time known for its mounted warriors and their skill with bow and arrow.[4] [29] Parthians were likewise particularly associated with white horses.[4] Some scholars specifically bespeak to Vologases I, a Parthian shah who clashed with the Roman Empire and won one significant battle in 62 Advert.[iv] [29]

Revelation'due south historical context may also influence the depiction of the black equus caballus and its rider, Famine. In 92 AD, the Roman emperor Domitian attempted to curb excessive growth of grapevines and encourage grain cultivation instead, but there was major popular backlash confronting this effort, and it was abandoned. Dearth's mission to make wheat and barley scarce only "hurt non the oil and the wine" could exist an allusion to this episode.[29] [48] The red horse and its rider, who take peace from the earth, might represent the prevalence of civil strife at the time Revelation was written; internecine conflict ran rampant in the Roman Empire during and just prior to the 1st century Advertizing.[4] [29]

LDS interpretation [edit]

Members of the Church of Jesus Christ of Latter-day Saints believe their outset prophet, Joseph Smith, revealed that the volume described by John "contains the revealed volition, mysteries, and the works of God; the hidden things of his economic system apropos this globe during the seven thousand years of its constancy, or its temporal beingness" and that the seals describe these things for the seven thousand years of the Earth's temporal existence, each seal representing 1,000 years.[71]

Nearly the first seal and the white horse, LDS Apostle Bruce R. McConkie taught, "The most transcendent happenings involved Enoch and his ministry. And it is interesting to notation that what John saw was not the institution of Zion and its removal to heavenly spheres, simply the unparalleled wars in which Enoch, as a general over the armies of the saints, 'went forth acquisition and to conquer' Revelation six:two; run across also Moses 7:13–eighteen"[72] The second seal and the red horse represent the period from approximately 3,000 B.C. to 2,000 B.C. including the wickedness and violence leading to the Great Flood.[73]

The third seal and blackness horse describe the catamenia of aboriginal Joseph, son of Israel, who was sold into Egypt, and the famines that swept that menses (see Genesis 41–42; Abraham one:29–thirty; 2:1, 17, 21). The fourth seal and the pale equus caballus are interpreted to stand for the thousand years leading upwards to the birth of Jesus Christ, both the physical death brought about by great warring empires and the spiritual death through apostasy amongst the Lord's chosen people.[73]

Other interpretations [edit]

Artwork which shows the Horsemen as a group, such every bit the famous woodcut by Albrecht Dürer, suggests an interpretation where all four horsemen represent unlike aspects of the aforementioned tribulation.[74]

American Protestant Evangelical interpreters regularly see means in which the horsemen, and Revelation in full general, speak to contemporary events. Some who believe Revelation applies to modern times can translate the horses based on various ways their colors are used.[75] Red, for example, often represents Communism, the white horse and rider with a crown representing Catholicism, Blackness has been used as a symbol of Capitalism, while Greenish represents the rise of Islam. Pastor Irvin Baxter Jr. of Endtime Ministries espouses such a belief.[76]

Some equate the Iv Horsemen with the angels of the four winds.[77] (Run across Michael, Gabriel, Raphael, and Uriel, angels oftentimes associated with four cardinal directions).

Some speculate that when the imagery of the Six Seals is compared to other eschatological descriptions throughout the Bible, the themes of the horsemen depict remarkable similarity to the events of the Olivet Discourse. The signs of the approaching end of the world are likened to nativity pains, indicating that they would occur more ofttimes and with greater intensity the nearer the effect of Christ's return. With this perspective the horsemen stand for the ascent of simulated religions, false prophets and simulated messiahs; the increase of wars and rumours of wars; the escalation of natural disasters and famines; and the growth of persecution, martyrdom, expose and loss of faith.

According to Anatoly Fomenko, the Book of Revelation is largely astrological in nature. The 'Four Horsemen' represent the planets Mercury, Mars, Jupiter and Saturn.[78]

Sports author Grandland Rice described the 1924 Notre Matriarch football backfield with the famous line: "Outlined against a blueish-grayness October sky, the Four Horsemen rode once again. In dramatic lore their names are Decease, Destruction, Pestilence, and Famine. But those are aliases. Their real names are: Stuhldreher, Crowley, Miller and Layden."[79]

Other Biblical references [edit]

Zechariah [edit]

The Book of Zechariah twice mentions colored horses; in the first passage there are three colors (red, speckled/brownish, and white),[80] and in the second there are iv teams of horses (blood-red, blackness, white, and finally dappled/"grisled and bay") pulling chariots.[81] The 2nd prepare of horses are referred to as "the four spirits of heaven, going out from standing in the presence of the Lord of the whole world."[81] They are described as patrolling the earth, and keeping information technology peaceful. It may be causeless by some Christian interpretation that when the tribulation begins, the peace is taken away, so their job is to terrify the places in which they patrol.[4]

Ezekiel [edit]

The four living creatures of Revelation iv:vi-eight are written very similarly to the four living creatures in Ezekiel i:5–12. In Revelation, each of the living creatures summons a horseman, where in Ezekiel the living creatures follow wherever the spirit leads, without turning.

In Ezekiel 14:21, the Lord enumerates His "iv disastrous acts of judgment" (ESV), sword, famine, wild beasts, and pestilence, against the idolatrous elders of Israel. A symbolic interpretation of the Four Horsemen links the riders to these judgments, or the similar judgments in 6:eleven–12.

See also [edit]

  • The Book with Vii Seals
  • Events of Revelation (Affiliate 6)
  • Four Horsemen of the Apocalypse in popular culture
  • Four Horsemen of the Infocalypse, an analogous usage in the use of computers
  • Kalki
  • The Fifth Horseman (disambiguation), several concepts calculation to the four horsemen

References [edit]

  1. ^ a b c d Flegg, Columba Graham (1999). An Introduction to Reading the Apocalypse. Crestwood, Due north.Y.: St. Vladimir's Seminary Press. p. xc. ISBN9780881411317 . Retrieved 2015-04-10 .
  2. ^ Hieronymous Sophronius, Eusebius (405). Biblia Sacra Vulgata (in Latin). Apocalypsis 6,2.
  3. ^ a b c Lenski, Richard Chales Henry (2008). The Estimation of St. John'south Revelation. Augsburg Fortress Publishers. p. 224. ISBN978-0-8066-9000-one . Retrieved 18 December 2015.
  4. ^ a b c d e f k h i j k l Mounce, Robert H. (2006). The Book of Revelation. Grand Rapids, Mich. [u.a.]: Eerdmans. p. 140. ISBN9780802825377 . Retrieved 2015-04-10 .
  5. ^ Revelation vi:viii Male monarch James
  6. ^ "Revelation, Chapter 6". United States Conference of Catholic Bishops.
  7. ^ Compare: Flegg, Columba Graham (1999). An Introduction to Reading the Apocalypse. Crestwood, North.Y.: St. Vladimir'southward Seminary Press. p. xc. ISBN9780881411317 . Retrieved 2021-10-27 . The sword, famine, and pestilence are the traditional list of the iii plagues of God's wrath, which we find in Ezechiel 6; and in Ezekiel 14 we read of God's judgments upon Jerusalem in the forms of the sword, famine, the noisome creature, and pestilence, together with the promise that a remnant shall be spared - some other important theme in the Apocalypse.
  8. ^ a b "Cosmic ENCYCLOPEDIA: Apocalypse". Newadvent.org. 1907-03-01. Retrieved 2021-10-27 . At the opening of four seals, iv horses appear. Their color is white, black, red, and sallow, or green (chloros, piebald). They signify conquest, slaughter, dearth and decease. The vision is taken from Zechariah half-dozen:1-8.
  9. ^ Revelation 6:ane–2
  10. ^ References given past B. Gineste, Les Quatre Chevaux du Messie, Paris, 2d ed., 2019, pp. 53–54.
  11. ^ Ch. Fr. Zimpel, Le Millénaire, Franckfort-sur-le-Main, 1866, p 43.
  12. ^ Annotations on the Revelation, New York, 1898, p. 85.
  13. ^ W.C. Stevens, Revelation, Harrisburg, 1928, vol. 2, p. 129.
  14. ^ "evangelical - Search". world wide web.bing.com . Retrieved 2022-03-17 .
  15. ^ Graham, Billy (1985). Approaching Hoofbeats: The Four Horsemen of the Apocalypse . New York: Avon. p. 273. ISBN0380-69921-4.
  16. ^ Elliott 1862, p. 129–131,134.
  17. ^ Elliott 1862, p. 140,142–144.
  18. ^ Elliott 1862, p. 131–133.
  19. ^ Herder German Bible, Freiburg im Breisgau 2007, p. 1348, annotation to Apc half dozen,7: "The iv Horsemen of the Apocalypse symbolize various plagues: [1.] War, [2.] Ceremonious War, [3.] famine and inflation, [4.] pestilence and death." (translated from German)
  20. ^ Toy, Crawford H.; Kohler, Kaufmann (1906). "Revelation (Book of)". The Jewish Encyclopedia. ...and sees a white horse appear, with a passenger property a bow (representing, probably, Pestilence).
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  23. ^ (Revelation 6:7–viii
  24. ^ Ibáñez, Vicente Blasco (1916). The Iv Horsemen of the Apocalypse (ch 5).
  25. ^ Revelation 6:3–4
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  31. ^ Bible Prophecies fulfilled by 2012- Ch ii- by Alan R Peters
  32. ^ Elliott 1862, p. 147–148.
  33. ^ Gibbon 1776, p. 86–87.
  34. ^ Elliott 1862, p. 150–152.
  35. ^ Revelation 6:5–six
  36. ^ Hutchinson, Jane Campbell (2013). Albrecht Durer: A Guide to Enquiry. Routledge. p. 58. ISBN978-1135581725 . Retrieved 2015-04-10 .
  37. ^ a b Hendriksen, W. (1939). More than Than Conquerors: An Interpretation of the Book of Revelation (Commemorative ed.). Thousand Rapids, Mich.: Bakery'due south Volume House. p. 105. ISBN0-8010-4026-4.
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  39. ^ Elliott 1862, p. 161,164–167,170.
  40. ^ Gill, John (1776). An Exposition of the Revelation of S. John the Divine, both doctrinal and applied. London: George Keith. p. 71.
  41. ^ Gibbon 1776, p. 138–139.
  42. ^ Gibbon 1776, p. 142–143.
  43. ^ Revelation 6:vii–8
  44. ^ Rev 6:eight
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  46. ^ "Encounter The Manuscript | Revelation |". Codex Sinaiticus. Retrieved 2014-04-03 .
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  54. ^ Elliott 1862, p. 191–192.
  55. ^ "Gallienus, Publius Licinius Egnatius". Encyclopædia Britannica. Vol. 11 (11th ed.). 1911. p. 419.
  56. ^ Elliott 1862, p. 192.
  57. ^ Gibbon 1776, p. 189.
  58. ^ Elliott 1862, p. 193.
  59. ^ Gibbon 1776, p. 246.
  60. ^ Elliott 1862, p. 197.
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  62. ^ Elliott 1862, p. 201.
  63. ^ Muggleton, Lodowick (1665), True Interpretation of All the Chief Texts, and Mysterious Sayings and Visions Opened, of the Whole Book of the Revelation of St. John, London, p. 56
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  65. ^ Elliott 1862, p. 203.
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  72. ^ Bruce R. McConkie, Doctrinal New Testament Commentary, iii vols. [1966–73], iii:477.
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Bibliography
  • Elliott, Edward Bishop (1862), Horae Apocalypticae, vol. I (fifth ed.), London: Seely, Jackson and Halliday
  • Gibbon, Edward (1776). The History of the Refuse and Fall of the Roman Empire. Vol. I. Strahan and Cadell.

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Source: https://en.wikipedia.org/wiki/Four_Horsemen_of_the_Apocalypse

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