Revelation Chapter 6 verse 6 Holy Bible

ASV Revelation 6:6

And I heard as it were a voice in the midst of the four living creatures saying, A measure of wheat for a shilling, and three measures of barley for a shilling; and the oil and the wine hurt thou not.
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BBE Revelation 6:6

And a voice came to my ears, from the middle of the four beasts, saying, A measure of grain for a penny, and three measures of barley for a penny: and see that you do no damage to the oil and the wine.
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DARBY Revelation 6:6

And I heard as 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 do not injure the oil and the wine.
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KJV Revelation 6:6

And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine.
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WBT Revelation 6:6


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WEB Revelation 6:6

I heard a voice in the midst of the four living creatures saying, "A choenix{A choenix is a dry volume measure that is a little more than a litre (a little more than a quart).} of wheat for a denarius, and three choenix of barley for a denarius! Don't damage the oil and the wine!"
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YLT Revelation 6:6

and I heard a voice in the midst of the four living creatures saying, `A measure of wheat for a denary, and three measures of barley for a denary,' and `The oil and the wine thou mayest not injure.'
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Pulpit Commentary

Pulpit CommentaryVerse 6. - And I heard a voice in the midst of the four beasts say; I heard as it were a voice in the midst of the four living creatures, saying (Revised Version). The speaker is not perceived by St. John; the words proceed from somewhere near the throne (but the exact situation is left doubtful), which is surrounded by the four living creatures (see on Revelation 4:6 for the consideration both of the position and of the nature of the four living creatures). Alford points out the appropriateness of the voice proceeding from the midst of the representatives of creation, when the intent of the words is to mitigate the woes denounced against creation. Those who consider the living creatures to be symbolical of the Gospels, and who interpret this vision as a prophecy of heresy (see on ver. 5), also see an appropriateness in the fact of the voice issuing from amidst the living creatures, since by the power and influence of the Gospels heresy is dispelled. Wordsworth recalls the custom of placing the Gospels in the midst of the Synod in the ancient Councils of the Church. A measure of wheat for a penny, and three measures of barley for a penny; a choenix of wheat for a denarius, and three choenixes of barley for a denarius. The choenix appears to have been the food allotted to one man for a day; while the denarius was the pay of a soldier or of a common labourer for one day (Matthew 20:2, "He agreed with the labourers for a penny a day," and Tacitus, 'Ann.,' 1:17, 26, "Ut denarius diurnum stipendium foret." Cf. Tobit 5:14, where drachma is equivalent to denarius). The choenix was the eighth part of the modius, and a denarius would usually purchase a modius of wheat. The price given, therefore, denotes great scarcity, though not an entire absence of food, since a man's wages would barely suffice to obtain him food. Barley, which was the coarser food, was obtainable at one third of the price, which would allow a man to feed a family, though with difficulty. A season of great scarcity is therefore predicted, though in his wrath God remembers mercy (cf. the judgments threatened in Leviticus 26:23-26, viz. the sword, pestilence, and famine; also the expression, "They shall deliver you your bread again by weight"). And see thou hurt net the oil and the wine. The corollary to the preceding sentence, with the same signification. It expresses a limit set to the power of the rider on the black horse. These were typical articles of food (cf. Psalm 104:14, 15, "That he may bring forth food out of the earth; and wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart;" and Joel 1:10, "The corn is wasted: the new wine is dried up, the oil languisheth"). Wordsworth interprets, "The prohibition to the rider, 'Hurt not thou the oil and the wine,' is a restraint on the evil design of the rider, who would injure the spiritual oil and wine, that is, the means of grace, which had been typified under those symbols in ancient prophecy (Psalm 23:4, 5), and also by the words and acts of Christ, the good Samaritan, pouring in oil and wine into the wounds of the traveller, representing human nature, lying in the road." 'Αδικήσῃς ἀδικεῖν in the Revelation invariably signifies "to injure," and, except in one case, takes the direct accusative after it (see Revelation 2:11; Revelation 7:2, 3; Revelation 9:4, 10, 19; Revelation 11:5). Nevertheless, Heinrich and Elliott render, "Do not commit injustice in the matter of the oil and wine." Rinek renders, "waste not." The vision is a general prophecy of the future for all time (see on ver. 5); but many writers have striven to identify the fulfilment of the vision with some one particular famine. Grotius and Wetstein refer it to the scarcity in the days of Claudius; Renan, to that in the time of Nero; Bishop Newton, to the end of the second century. Those who interpret the vision as a forewarning of the spread of heresy, especially single out that of Arius.

Ellicott's Commentary