Bible Commentaries

Fallen (πεπτωκοτα — peptōkota). Perfect active participle of πιπτω — piptō already down. In Luke 10:18 note πεσοντα — pesonta (constative aorist active, like a flash of lightning) after ετεωρουν — etheōroun and in Revelation 7:2 note αναβαινοντα — anabainonta (present active and linear, coming up, picturing the process) after ειδον — eidon the pit of the abyss (του πρεατος της αβυσσου — tou phreatos tēs abussou). Αβυσσος — Abussos is an old adjective (alpha privative and βυτος — buthos depth, without depth), but η αβυσσος — hē abussos (supply χωρα — chōra place), the bottomless place. It occurs in Romans 10:7 for the common receptacle of the dead for Hades (Sheol), but in Luke 8:31 a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in Revelation 9:1, Revelation 9:2, Revelation 9:11; Revelation 11:7; Revelation 17:8; Revelation 20:1, Revelation 20:3. Πρεαρ — Phrear is an old word for well or cistern (Luke 14:5; John 4:11.) and it occurs in Revelation 9:1. for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it.

Opened (ηνοιχεν — ēnoixen). First aorist active indicative of ανοιγνυμι — anoignumi With the “key” (κλεις — kleis).

As the smoke of a great furnace (ως καπνος καμινου μεγαλης — hōs kapnos kaminou megalēs). The plague of demonic locusts is here turned loose. Καμινος — Kaminos is old word for a smelting-furnace, already in Revelation 1:15.

Were darkened (εσκοτωτη — eskotōthē). First aorist passive indicative of σκοτοω — skotoō old causative verb from σκοτος — skotos in N.T. only here, Revelation 16:10; Ephesians 4:18.

By reason of (εκ — ek). “Out of,” as a result of (Revelation 8:13).

Locusts (ακριδες — akrides). Also Revelation 9:7 and already in Matthew 3:4; Mark 1:6 (diet of the Baptist). The Israelites were permitted to eat them, but when the swarms came like the eighth Egyptian plague (Exodus 10:13.) they devoured every green thing. The smoke was worse than the fallen star and the locusts that came out of the smoke were worse still, “a swarm of hellish locusts” (Swete).

The scorpions (οι σκορπιοι — hoi skorpioi). Old name for a little animal somewhat like a lobster that lurks in stone walls in warm regions, with a venomous sting in its tail, in N.T. in Luke 10:19; Luke 11:12; Revelation 9:3, Revelation 9:5, Revelation 9:10. The scorpion ranks with the snake as hostile to man.

It was said (ερρετη — errethē). First aorist passive indicative of ειπον — eipon they should not hurt (ινα μη αδικησουσιν — hina mē adikēsousin). Sub-final (object clause subject of ερρετη — errethē) with ινα μη — hina mē and the future active of αδικεω — adikeō as in Revelation 3:9; Revelation 8:3. Vegetation had been hurt sufficiently by the hail (Revelation 8:7).

But only such men as (ει μη τους αντρωπους οιτινες — ei mē tous anthrōpous hoitines). “Except (elliptical use of ει μη — ei mē if not, unless) the men who (the very ones who).” For this use of οστις — hostis see Revelation 1:7; Revelation 2:24; Revelation 20:4.

The seal of God upon their foreheads (την σπραγιδα του τεου επι των μετωπων — tēn sphragida tou theou epi tōn metōpōn). Provided for in Revelation 7:3. “As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss” (Swete).

That they should not kill them (ινα μη αποκτεινωσιν αυτους — hina mē apokteinōsin autous). Sub-final object clause (subject of εδοτη — edothē) with ινα μη — hina mē and the subjunctive of αποκτεινω — apokteinō either present (continued action) or aorist (constative, form the same), the usual construction with ινα — hina The locusts are charged to injure men, but not to kill them.

But that they should be tormented (αλλ ινα βασανιστησονται — all' hina basanisthēsontai). Sub-final clause again with ινα — hina but this time with the first future passive indicative (like Revelation 3:9; Revelation 6:4; Revelation 8:3; Revelation 13:12) of βασανιζω — basanizō old verb, to test metals (from βασανος — basanos Matthew 4:24) by touchstone, then to torture like Matthew 8:29, further in Revelation 11:10; Revelation 12:2; Revelation 14:10; Revelation 20:10.

Five months (μηνας πεντε — mēnas pente). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months).

Torment (βασανισμος — basanismos). Late word for torture, from βασανιζω — basanizō in N.T. only in Revelation 9:5; Revelation 14:11; Revelation 18:7, Revelation 18:10, Revelation 18:15. The wound of the scorpion was not usually fatal, though exceedingly painful.

When it striketh a man (οταν παισηι αντρωπον — hotan paisēi anthrōpon). Indefinite temporal clause with οταν — hotan and the first aorist active subjunctive of παιω — paiō (Matthew 26:51), old verb, to smite, “whenever it smites a man.”

Men (οι αντρωποι — hoi anthrōpoi). Generic use of the article (men as a class).

Shall not find it (ου μη ευρησουσιν αυτον — ou mē heurēsousin auton). Strong double negative ου μη — ou mē with the future active indicative according to Aleph Q, but ευρωσιν — heurōsin (second aorist active subjunctive) according to A P (either construction regular). The idea here is found in Job 3:21; Jeremiah 8:3. “Such a death as they desire, a death which will end their sufferings, is impossible; physical death is no remedy for the βασανισμος — basanismos of an evil conscience” (Swete).

They shall desire to die (επιτυμησουσιν αποτανειν — epithumēsousin apothanein). Future active of επιτυμεω — epithumeō a climax to ζητησουσιν — zētēsousin (they shall seek), to desire vehemently. Paul in Philemon 1:23 shows a preference for death if his work is done, in order to be with Christ, a very different feeling from what we have here.

Fleeth (πευγει — pheugei). Vivid futuristic present active indicative of πευγω — pheugō Even death does not come to their relief.

The shapes (τα ομοιωματα — ta homoiōmata). Old word from ομοιοω — homoioō to make like (from ομοιος — homoios like), likeness, in N.T. only here, Romans 5:14; Philemon 2:7, “the likenesses were like” (ομοια — homoia). ομοιωμα — Homoiōma is “midway between μορπη — morphē and σχημα — schēma ” (Lightfoot).

Unto horses (ιπποις — hippois). Associative-instrumental case, as is the rule with ομοιος — homoios (Revelation 1:15; Revelation 2:18; Revelation 4:6.; Revelation 9:10, Revelation 9:19; Revelation 11:1; Revelation 13:2, Revelation 13:11), but with the accusative in Revelation 1:13; Revelation 14:14. So also ομοιοι χρυσωι — homoioi chrusōi (like gold) in this same verse.

Prepared for war (ητοιμασμενοις εις πολεμον — hētoimasmenois eis polemon). Perfect passive participle of ετοιμαζω — hetoimazō This imagery of war-horses is like that in Joel 2:4. “The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German heupferd (hay horse), and in Italian cavalett a little horse” (Vincent).

As it were crowns (ος στεπανοι — hos stephanoi). Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (Revelation 4:4; Revelation 6:2; Revelation 12:1; Revelation 14:14). These locusts of the abyss have another peculiar feature.

As men‘s faces (ως προσωπα αντρωπων — hōs prosōpa anthrōpōn). Human-looking faces in these demonic locusts to give added terror, “suggesting the intelligence and capacity of man” (Swete). Vincent actually sees “a distinct resemblance to the human countenance in the face of the locust.”

They had (ειχαν — eichan). Imperfect active, late form as in Mark 8:7 in place of the usual ειχον — eichon hair of women (ως τριχας γυναικων — hōs trichas gunaikōn). That is long hair (1 Corinthians 11:15), with no reference to matters of sex at all, for αντρωπων — anthrōpōn just before is used, not ανδρων — andrōn (men as distinct from women). Perhaps the antennae of the locust were unusually long.

As the teeth of lions (ως λεοντων — hōs leontōn). Supply οι οδοντες — hoi odontes (the teeth) before λεοντων — leontōn See Joel 1:6. The locust is voracious.

As it were breastplates of iron (ως τωρακας σιδερους — hōs thōrakas siderous). The τωραχ — thōrax was originally the breast (from the neck to the navel), then the breastplate, only N.T. usage (Revelation 9:9, Revelation 9:17; 1 Thessalonians 5:8; Ephesians 6:14). The armour for the breastplate was usually of iron (σιδερους — siderous Revelation 2:27), but with the locusts it only seemed to be so (ως — hōs). However, the scaly backs and flanks of the locusts do resemble coats of mail. “The locusts of the Abyss may be the memories of the past brought home at times of Divine visitation” (Swete).

The sound of their wings (η πωνη των πτερυγων — hē phōnē tōn pterugōn). Graphic picture of the onrush of the swarms of demonic locusts and the hopelessness of resisting them.

As the sound of chariots, of many horses rushing to war (ως πωνη αρματων ιππων πολλων τρεχοντων εις πολεμον — hōs phōnē harmatōn hippōn pollōn trechontōn eis polemon). Both metaphors here, the clatter and clangour of the chariot wheels and the prancing of the horses are found in Joel 2:4. Τρεχοντων — Trechontōn is present active predicate participle of τρεχω — trechō to run. Cf. 2 Kings 7:6; Jeremiah 47:3.

Tails (ουρας — ouras). Old word, in N.T. only in Revelation 9:10, Revelation 9:19; Revelation 12:4.

Like unto scorpions (ομοιας σκορπιοις — homoias skorpiois). Aleph A wrongly have ομοιοις — homoiois (agreeing with σκορπιοις — skorpiois instead of with ουρας — ouras). It is a condensed idiom for “like unto the tails of the scorpions” as we have it in Revelation 13:11 (cf. Matthew 5:20; 1 John 2:2).

Stings (κεντρα — kentra). Old word from κεντρεω — kentreō (to prick, to sting), in N.T. only here, Acts 26:14 (about Paul); 1 Corinthians 15:55 (about death). It is used “of the spur of a cock, the quill of the porcupine, and the stings of insects” (Vincent). It was the goad used for oxen (Proverbs 26:3; Acts 26:14).

In their tails (εν ταις ουραις αυτων — en tais ourais autōn). This locates “their power to hurt” (η εχουσια αυτων αδικησαι — hē exousia autōn adikēsai infinitive here, ινα αδικησουσιν — hina adikēsousin in Revelation 9:4) in their tails. It might have been in other organs.

As king (βασιλεα — basilea). Predicate accusative and anarthrous. In Proverbs 30:27 it is stated that the locust has no king, but this is not true of these demonic locusts. Their king is “the angel of the abyss (Revelation 9:1) whose orders they obey.”

His name is (ονομα αυτωι — onoma autōi). “Name to him” (nominative absolute and dative, as in Revelation 6:8).

In Hebrew (Εβραιστι — Ebraisti). Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων — Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια — Apōleia destruction.

In the Greek tongue (εν τηι ελληνικηι — en tēi Hellēnikēi). With γλωσσηι — glōssēi or διαλεκτωι — dialektōi understood. As usual, John gives both the Hebrew and the Greek.

Apollyon (Απολλυων — Apolluōn). Present active masculine singular participle of απολλυω — apolluō meaning “destroying,” used here as a name and so “Destroyer,” with the nominative case retained though in apposition with the accusative ονομα — onoma The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly.

The first woe (η ουαι η μια — hē ouai hē mia). Note feminine gender ascribed to the interjection ουαι — ouai as in Revelation 11:14, perhaps because τλιπσις — thlipsis is feminine, though we really do not know. Note also the ordinal use of μια — mia (one) like πρωτη — prōtē (first) as in Revelation 6:1; Mark 16:2.

There come yet two Woes (ερχεται ετι δυο Ουαι — erchetai eti duo Ouai). Singular number ερχεται — erchetai instead of ερχονται — erchontai though δυο ουαι — duo ouai It is true that ουαι — ouai is an interjection and indeclinable, but it is here used with δυο — duo and is feminine just before, and not neuter.

A voice (πωνην μιαν — phōnēn mian). For μιαν — mian as indefinite article see Revelation 8:13. Accusative case here after ηκουσα — ēkousa though genitive in Revelation 8:13, a distinction between sound and sense sometimes exists (Acts 9:7; Acts 22:9), but not here as the words are clearly heard in both instances.

From (εκ — ek). “Out of the horns.” Note triple use of the genitive article here as of the accusative article with this identical phrase in Revelation 8:3 (“the altar the golden the one before the throne”).

One saying to the sixth angel (λεγοντα τωι εκτωι — legonta tōi hektōi). Accusative masculine singular active participle of λεγω — legō personifying πωνην — phōnēn and agreeing with it in case, though not in gender. This voice speaks to the sixth angel (dative case).

Which had the trumpet (ο εχων την σαλπιγγα — ho echōn tēn salpigga). Nominative case in apposition with αγγελωι — aggelōi (dative), the same anomalous phenomenon in Revelation 2:20; Revelation 3:12; Revelation 14:12. Swete treats it as a parenthesis, like Revelation 4:1; Revelation 11:15.

Loose (λυσον — luson). First aorist (ingressive) active imperative of λυω — luō “let loose.” Another group of four angels (Revelation 7:1) like Acts 12:4, described here “which are bound” (τους δεδεμενους — tous dedemenous). Perfect passive articular participle of δεω — deō evidently the leaders of the demonic horsemen (Revelation 9:15.) as the four angels let loose the demonic locusts (Revelation 7:1.), both quaternions agents of God‘s wrath.

At the great river Euphrates (επι τωι ποταμωι τωι μεγαλωι Ευπρατηι — epi tōi potamōi tōi megalōi Euphratēi). A regular epithet of the Euphrates (Revelation 16:12; Genesis 15:18; Deuteronomy 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia.

Were loosed (ελυτησαν — eluthēsan). First aorist (ingressive) passive indicative of λυω — luō “were let loose.”

Which had been prepared (οι ητοιμασμενοι — hoi hētoimasmenoi). Perfect passive articular participle of ετοιμαζω — hetoimazō to make ready (ετοιμος — hetoimos), in a state of readiness prepared by God (Revelation 12:6; Revelation 16:12; Matthew 25:34).

For the hour and day and month and year (εις την ωραν και ημεραν και μηνα και ενιαυτον — eis tēn hōran kai hēmeran kai mēna kai eniauton). For this use of εις — eis with ητοιμασμενον — hētoimasmenon see 2 Timothy 2:21. All preparation over, the angels are waiting for the signal to begin.

That they should kill (ινα αποκτεινωσιν — hina apokteinōsin). The same idiom in Revelation 9:5 about the fifth trumpet, which brought torture. This one brings death.

Of the horsemen (του ιππικου — tou hippikou). Old adjective ιππικος — hippikos from ιππος — hippos (horse), equestrian. The neuter articular singular το ιππικον — to hippikon the horse or the cavalry in contrast with το πεζικον — to pezikon (the infantry), here only in N.T. For the numbers here see Revelation 5:11; Revelation 7:4.

And thus I saw in the vision (και ουτως ειδον εν τηι ορασει — kai houtōs eidon en tēi horasei). Nowhere else does John allude to his own vision, though often in Dan. (Daniel 7:2; Daniel 8:2, Daniel 8:15; Daniel 9:21).

Having (εχοντας — echontas). Accusative masculine plural of εχω — echō probably referring to the riders (τους κατημενους επ αυτων — tous kathēmenous ep' autōn) rather than to the horses (τους ιππους — tous hippous).

Breastplates as of fire and of hyacinth and of brimstone (τωρακας πυρινους και υακιντινους και τειωδεις — thōrakas purinous kai huakinthinous kai theiōdeis). There is no ως — hōs (as) in the Greek, but that is the idea of these three adjectives which are only metaphors. Πυρινος — Purinos is an old adjective (from πυρ — pur fire), here only in N.T. υακιντος — Huakinthos is also an old word (from υακιντος — huakinthos hyacinth, then of a sapphire stone Revelation 21:20), of a red color bordering on black, here only in the N.T. Τειωδης — Theiōdēs is a late word (from τειον — theion brimstone), sulphurous, here only in N.T.

As the heads of lions (ως κεπαλαι λεοντων — hōs kephalai leontōn). This of the horses, war-horses as always in the Bible except in Isaiah 28:28. These horses likewise have “fire and smoke and brimstone” (τειον — theion brimstone, is old word, in N.T. only in Rev and Luke 17:29) proceeding (εκπορευεται — ekporeuetai singular because it comes first and the subjects afterwards) out of their mouths. Both rider and horse are terrible.

By these three plagues (απο των τριων πληγων τουτων — apo tōn triōn plēgōn toutōn). Our “plague” or stroke from πλησσω — plēssō as in Luke 10:30 and often in Rev (Revelation 9:20; Revelation 11:6; Revelation 15:1, Revelation 15:6, Revelation 15:8; Revelation 16:9; Revelation 18:4, Revelation 18:8; Revelation 22:18). It is used in Exodus 11:1. for the plagues in Egypt. The three plagues here are the fire, smoke, and brimstone which proceed from the mouths of the horses.

Was killed (απεκταντησαν — apektanthēsan). First aorist passive indicative of αποκτεινω — apokteinō to kill, third person plural, though το τριτον — to triton is neuter singular because a collective idea. See same form in Revelation 9:20.

The power (η εχουσια — hē exousia). As in Revelation 2:26; Revelation 6:8. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in their tails, “for their tails are like unto serpents” (αι γαρ ουραι αυτων ομοιαι οπεσιν — hai gar ourai autōn homoiai ophesin). Associative-instrumental case οπεσιν — ophesin after ομοιαι — homoiai Οπις — Ophis is old word for snake (Matthew 7:10).

Having heads (εχουσαι κεπαλας — echousai kephalas). Feminine present active participle of εχω — echō agreeing with ουραι — ourai (tails).

With them (εν αυταις — en autais). Instrumental use of εν — en Surely dreadful monsters.

Repented not (ου μετενοησαν — ou metenoēsan). First aorist active indicative of μετανοεω — metanoeō The two-thirds of mankind still spared did not change their creed or their conduct.

Of the works (εκ των εργων — ek tōn ergōn). For this use of εκ — ek after μετανοεω — metanoeō see Revelation 2:21; Revelation 9:21; Revelation 16:11. By “works” (εργων — ergōn) here idolatries are meant, as the next verse shows.

That they should not worship (ινα μη προσκυνησουσιν — hina mē proskunēsousin). Negative purpose clause with ινα μη — hina mē and the future active of προσκυνεω — proskuneō as in Revelation 9:5.

Devils (τα δαιμονια — ta daimonia). Both in the O.T. (Deuteronomy 32:17; Psalm 96:5; Psalm 106:37) and in the N.T. (1 Corinthians 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. “The idols” (τα ειδωλα — ta eidōla 1 John 5:21, from ειδος — eidos form, appearance) represented “demons,” whether made of gold (τα χρυσα — ta chrusā) or of silver (τα αργυρα — ta argurā) or of brass (τα χαλκα — ta chalkā) or of stone (τα λιτινα — ta lithina) or of wood (τα χυλινα — ta xulina). See Daniel 5:23 for this picture of heathen idols. The helplessness of these idols, “which can neither see nor hear nor walk” (α ουτε βλεπειν δυνανται ουτε ακουειν ουτε περιπατειν — ha oute blepein dunantai oute akouein oute peripatein), is often presented in the O.T. (Psalm 115:4; Psalm 135:15-18).

Of their murders (εκ των πονων αυτων — ek tōn phonōn autōn). Heads the list, but “sorceries” (εκ των παρμακων — ek tōn pharmakōn) comes next. Παρμακον — Pharmakon was originally enchantment, as also in Revelation 21:8, then drug. For παρμακια — pharmakia see Revelation 18:23; Galatians 5:20. The two other items are fornication (πορνειας — porneias) and thefts (κλεμματων — klemmatōn old word from κλεπτω — kleptō here alone in N.T.), all four characteristic of demonic worship and idolatry. See other lists of vices in Mark 7:21; Galatians 5:20; Revelation 21:8; Revelation 22:15. Our word “pharmacy” as applied to drugs and medicine has certainly come a long way out of a bad environment, but there is still a bad odour about “patent medicines.”