87 Cataphora and Lack of Clarity in the Book of Revelation Kistemaker who propose that he represents the gospel going out into the world52. Aune notices the similarities between 6:2 and the rider on the white horse in 19:11 and he entertains the possibility that the identities of both riders could be the same53. At the same time, he suggests that it is unlikely that the first rider is Jesus because he has a bow in his hand and wears a crown, whereas the rider in 19:11 has a two-edged sword in his mouth and many diadems54. The fact that there is a lack of consensus about the nature of the white rider could suggest that a deliberate ambiguity resides in the text. The colour white has already been used many times up to this point in Revelation, consequently, the reader would have enough information in the text to understand its significance. The difficulty resides in the whole image of a rider on a white horse and it appears that John was working up to the rider on the white horse in 19:11, the latter is known to bear significant rhetorical force and there is very little disagreement as to his identity. Πυρρός is a relatively rare choice of word to convey the idea of red. In biblical literature κόκκινος ‘scarlet red’ appears 49 times, ἐρυθρός (used for ‘Red Sea’) 25 times, and πυρρός ‘fiery red,’ 10 times. Zech 1:8, 6:2 (LXX) use πυρρός; by this stage the reference in Rev 6 to two coloured horses that suggest an image similar to Zech 1:8, 6:2 would lead the reader to establish a relationship with the texts. The problem is that it is diffi- cult to see how the colour in Zechariah could influence the Revelation text. Also, the colour of the second horse does not necessarily indicate the character of its rider. The rider of the red horse takes peace away from the earth and makes people kill each other, and one would therefore be inclined to see the colour red to signify blood55. However, of the ten uses of πυρρός in biblical literature, it only refers to blood once56 and there does not appear to be such a connection in Greco-Roman literature either. Consequently, although πυρρός is found in Zechariah 1, and it appears that John is referring to this text, yet in the context of Revelation 6:4 it appears to be ambiguous because the reader is unable to ascertain its relevance. E. Allo, Saint Jean L´Apocalypse (Paris: Lecoffre, 1921) 87-88; R. Lenski, The 52 Interpretation of St. John´s Revelation (Minneapolis: Augsburg Publishing House, 1963), 222; J. Seiss, The Apocalypse vol. 1 (London: James Nisbet & co, 1892) 314; Kistemaker, Exposition, 225. D. E. Aune, Revelation 6-16 WBC, Texas: Word Books, 1997, 393. 53 Aune, Revelation, 393; also Mounce, The Book, 141-2; S. Smalley, The Revelation 54 to John: A Commentary on the Greek Text of the Apocalypse (London: SPCK, 2005), 149. See Beale, The Revelation, 372; Mounce, The Book, 143. 55 2 Kings 3:22. 56