Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re9.rwp

Text File | 1993-03-13 | 17KB | 303 lines

9:1 {Fallen} (\peptôkota\). Perfect active participle of \piptô\,
already down. In #Lu 10:18| note \pesonta\ (constative aorist
active, like a flash of lightning) after \etheôroun\ and in #Re
7:2| note \anabainonta\ (present active and linear, coming up,
picturing the process) after \eidon\. {Of the pit of the abyss}
(\tou phreatos tês abussou\). \Abussos\ is an old adjective
(alpha privative and \buthos\, depth, without depth), but \hê
abussos\ (supply \chôra\ place), the bottomless place. It occurs
in #Ro 10:7| for the common receptacle of the dead for Hades
(Sheol), but in #Lu 8:31| a lower depth is sounded (Swete), for
the abode of demons, and in this sense it occurs in #Re 9:1,2,11;
11:7; 17:8; 20:1,3|. \Phrear\ is an old word for well or cistern
(#Lu 14:5; Joh 4:11f.|) and it occurs in #Re 9:1f.| 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.

9:2 {Opened} (\ênoixen\). First aorist active indicative of
\anoignumi\. With the "key" (\kleis\). {As the smoke of a great
furnace} (\hôs kapnos kaminou megalês\). The plague of demonic
locusts is here turned loose. \Kaminos\ is old word for a
smelting-furnace, already in #1:15|. {Were darkened}
(\eskotôthê\). First aorist passive indicative of \skotoô\, old
causative verb from \skotos\, in N.T. only here, #16:10; Eph
4:18|. {By reason of} (\ek\). "Out of," as a result of (#8:13|).

9:3 {Locusts} (\akrides\). Also verse #7| and already in #Mt 3:4;
Mr 1:6| (diet of the Baptist). The Israelites were permitted to
eat them, but when the swarms came like the eighth Egyptian
plague (#Ex 10:13ff.|) 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} (\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 #Lu 10:19;
11:12; Re 9:3,5,10|. The scorpion ranks with the snake as hostile
to man.

9:4 {It was said} (\errethê\). First aorist passive indicative of
\eipon\. {That they should not hurt} (\hina mê adikêsousin\).
Sub-final (object clause subject of \errethê\) with \hina mê\ and
the future active of \adikeô\ as in #3:9; 8:3|. Vegetation had
been hurt sufficiently by the hail (#8:7|). {But only such men
as} (\ei mê tous anthrôpous hoitines\). "Except (elliptical use
of \ei mê\, if not, unless) the men who (the very ones who)." For
this use of \hostis\ see #1:7; 2:24; 20:4|. {The seal of God upon
their foreheads} (\tên sphragida tou theou epi tôn metôpôn\).
Provided for in #7:3ff|. "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).

9:5 {That they should not kill them} (\hina mê apokteinôsin
autous\). Sub-final object clause (subject of \edothê\) with
\hina mê\ and the subjunctive of \apokteinô\ either present
(continued action) or aorist (constative, form the same), the
usual construction with \hina\. The locusts are charged to injure
men, but not to kill them. {But that they should be tormented}
(\all' hina basanisthêsontai\). Sub-final clause again with
\hina\, but this time with the first future passive indicative
(like #3:9; 6:4; 8:3; 13:12|) of \basanizô\, old verb, to test
metals (from \basanos\, #Mt 4:24|) by touchstone, then to torture
like #Mt 8:29|, further in #Re 11:10; 12:2; 14:10; 20:10|. {Five
months} (\mênas 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} (\basanismos\). Late word for torture,
from \basanizô\, in N.T. only in #Re 9:5; 14:11; 18:7,10,15|. The
wound of the scorpion was not usually fatal, though exceedingly
painful. {When it striketh a man} (\hotan paisêi anthrôpon\).
Indefinite temporal clause with \hotan\ and the first aorist
active subjunctive of \paiô\ (#Mt 26:51|), old verb, to smite,
"whenever it smites a man."

9:6 {Men} (\hoi anthrôpoi\). Generic use of the article (men as a
class). {Shall not find it} (\ou mê heurêsousin auton\). Strong
double negative \ou mê\ with the future active indicative
according to Aleph Q, but \heurôsin\ (second aorist active
subjunctive) according to A P (either construction regular). The
idea here is found in #Job 3:21; Jer 8:3|. "Such a death as they
desire, a death which will end their sufferings, is impossible;
physical death is no remedy for the \basanismos\ of an evil
conscience" (Swete). {They shall desire to die} (\epithumêsousin
apothanein\). Future active of \epithumeô\, a climax to
\zêtêsousin\ (they shall seek), to desire vehemently. Paul in
#Php 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} (\pheugei\). Vivid futuristic present active
indicative of \pheugô\. Even death does not come to their relief.

9:7 {The shapes} (\ta homoiômata\). Old word from \homoioô\, to
make like (from \homoios\, like), likeness, in N.T. only here,
#Ro 5:14; Php 2:7|, "the likenesses were like" (\homoia\).
\Homoiôma\ is "midway between \morphê\ and \schêma\" (Lightfoot).
{Unto horses} (\hippois\). Associative-instrumental case, as is
the rule with \homoios\ (#1:15; 2:18; 4:6ff.; 9:10,19; 11:1;
13:2,11|), but with the accusative in #1:13; 14:14|. So also
\homoioi chrusôi\ (like gold) in this same verse. {Prepared for
war} (\hêtoimasmenois eis polemon\). Perfect passive participle
of \hetoimazô\. This imagery of war-horses is like that in #Joe
2:4f|. "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} (\hos stephanoi\).
Not actual crowns, but what looked like crowns of gold, as
conquerors, as indeed they were (#4:4; 6:2; 12:1; 14:14|). These
locusts of the abyss have another peculiar feature. {As men's
faces} (\hôs prosôpa anthrôpôn\). 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."

9:8 {They had} (\eichan\). Imperfect active, late form as in #Mr
8:7| in place of the usual \eichon\. {As hair of women} (\hôs
trichas gunaikôn\). That is long hair (#1Co 11:15|), with no
reference to matters of sex at all, for \anthrôpôn\ just before
is used, not \andrôn\ (men as distinct from women). Perhaps the
antennae of the locust were unusually long. {As the teeth of
lions} (\hôs leontôn\). Supply \hoi odontes\ (the teeth) before
\leontôn\. See #Joe 1:6|. The locust is voracious.

9:9 {As it were breastplates of iron} (\hôs thôrakas siderous\).
The \thôrax\ was originally the breast (from the neck to the
navel), then the breastplate, only N.T. usage (#Re 9:9,17; 1Th
5:8; Eph 6:14|). The armour for the breastplate was usually of
iron (\siderous\, #Re 2:27|), but with the locusts it only seemed
to be so (\hôs\). 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} (\hê phônê tôn
pterugôn\). 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} (\hôs phônê
harmatôn hippôn pollôn trechontôn eis polemon\). Both metaphors
here, the clatter and clangour of the chariot wheels and the
prancing of the horses are found in #Joe 2:4f|. \Trechontôn\ is
present active predicate participle of \trechô\, to run. Cf. #2Ki
7:6; Jer 47:3|.

9:10 {Tails} (\ouras\). Old word, in N.T. only in #Re 9:10,19;
12:4|. {Like unto scorpions} (\homoias skorpiois\). Aleph A
wrongly have \homoiois\ (agreeing with \skorpiois\ instead of
with \ouras\). It is a condensed idiom for "like unto the tails
of the scorpions" as we have it in #13:11| (cf. #Mt 5:20; 1Jo
2:2|). {Stings} (\kentra\). Old word from \kentreô\ (to prick, to
sting), in N.T. only here, #Ac 26:14| (about Paul); #1Co 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 (#Pr 26:3; Ac 26:14|). {In their tails} (\en
tais ourais autôn\). This locates "their power to hurt" (\hê
exousia autôn adikêsai\, infinitive here, \hina adikêsousin\ in
#9:4|) in their tails. It might have been in other organs.

9:11 {As king} (\basilea\). Predicate accusative and anarthrous.
In #Pr 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 (verse #1|) whose orders they obey." {His name is}
(\onoma autôi\). "Name to him" (nominative absolute and dative,
as in #6:8|). {In Hebrew} (\Ebraisti\). Adverb as in #16:16; Joh
5:2; 19:13,17,20; 20:16|. \Abaddôn\. A word almost confined to
the Wisdom books (#Job 26:6; Ps 88:11; Pr 15:11|). It is rendered
in the LXX by \Apôleia\, destruction. {In the Greek tongue} (\en
têi Hellênikêi\). With \glôssêi\ or \dialektôi\ understood. As
usual, John gives both the Hebrew and the Greek. {Apollyon}
(\Apolluôn\). Present active masculine singular participle of
\apolluô\, meaning "destroying," used here as a name and so
"Destroyer," with the nominative case retained though in
apposition with the accusative \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.

9:12 {The first woe} (\hê ouai hê mia\). Note feminine gender
ascribed to the interjection \ouai\ as in #11:14|, perhaps
because \thlipsis\ is feminine, though we really do not know.
Note also the ordinal use of \mia\ (one) like \prôtê\ (first) as
in #6:1; Mr 16:2|. {There come yet two Woes} (\erchetai eti duo
Ouai\). Singular number \erchetai\ instead of \erchontai\, though
\duo ouai\. It is true that \ouai\ is an interjection and
indeclinable, but it is here used with \duo\ and is feminine just
before, and not neuter.

9:13 {A voice} (\phônên mian\). For \mian\ as indefinite article
see #8:13|. Accusative case here after \êkousa\, though genitive
in #8:13|, a distinction between sound and sense sometimes exists
(#Ac 9:7; 22:9|), but not here as the words are clearly heard in
both instances. {From} (\ek\). "Out of the horns." Note triple
use of the genitive article here as of the accusative article
with this identical phrase in #8:3| ("the altar the golden the
one before the throne").

9:14 {One saying to the sixth angel} (\legonta tôi hektôi\).
Accusative masculine singular active participle of \legô\,
personifying \phônên\ and agreeing with it in case, though not in
gender. This voice speaks to the sixth angel (dative case).
{Which had the trumpet} (\ho echôn tên salpigga\). Nominative
case in apposition with \aggelôi\ (dative), the same anomalous
phenomenon in #2:20; 3:12; 14:12|. Swete treats it as a
parenthesis, like #4:1; 11:15|. {Loose} (\luson\). First aorist
(ingressive) active imperative of \luô\, "let loose." Another
group of four angels (#7:1|) like #Ac 12:4|, described here
"which are bound" (\tous dedemenous\). Perfect passive articular
participle of \deô\, evidently the leaders of the demonic
horsemen (#9:15ff.|) as the four angels let loose the demonic
locusts (#7:1ff.|), both quaternions agents of God's wrath. {At
the great river Euphrates} (\epi tôi potamôi tôi megalôi
Euphratêi\). A regular epithet of the Euphrates (#16:12; Ge
15:18; De 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.

9:15 {Were loosed} (\eluthêsan\). First aorist (ingressive)
passive indicative of \luô\, "were let loose." {Which had been
prepared} (\hoi hêtoimasmenoi\). Perfect passive articular
participle of \hetoimazô\, to make ready (\hetoimos\), in a state
of readiness prepared by God (#12:6; 16:12; Mt 25:34|). {For the
hour and day and month and year} (\eis tên hôran kai hêmeran kai
mêna kai eniauton\). For this use of \eis\ with \hêtoimasmenon\
see #2Ti 2:21|. All preparation over, the angels are waiting for
the signal to begin. {That they should kill} (\hina
apokteinôsin\). The same idiom in verse #5| about the fifth
trumpet, which brought torture. This one brings death.

9:16 {Of the horsemen} (\tou hippikou\). Old adjective \hippikos\
from \hippos\ (horse), equestrian. The neuter articular singular
\to hippikon\, the horse or the cavalry in contrast with \to
pezikon\ (the infantry), here only in N.T. For the numbers here
see on »5:11; 7:4|.

9:17 {And thus I saw in the vision} (\kai houtôs eidon en têi
horasei\). Nowhere else does John allude to his own vision,
though often in Dan. (#Da 7:2; 8:2,15; 9:21|). {Having}
(\echontas\). Accusative masculine plural of \echô\, probably
referring to the riders (\tous kathêmenous ep' autôn\) rather
than to the horses (\tous hippous\). {Breastplates as of fire and
of hyacinth and of brimstone} (\thôrakas purinous kai
huakinthinous kai theiôdeis\). There is no \hôs\ (as) in the
Greek, but that is the idea of these three adjectives which are
only metaphors. \Purinos\ is an old adjective (from \pur\, fire),
here only in N.T. \Huakinthos\ is also an old word (from
\huakinthos\, hyacinth, then of a sapphire stone #Re 21:20|), of
a red color bordering on black, here only in the N.T. \Theiôdês\
is a late word (from \theion\, brimstone), sulphurous, here only
in N.T. {As the heads of lions} (\hôs kephalai leontôn\). This of
the horses, war-horses as always in the Bible except in #Isa
28:28|. These horses likewise have "fire and smoke and brimstone"
(\theion\, brimstone, is old word, in N.T. only in Rev. and #Lu
17:29|) proceeding (\ekporeuetai\, singular because it comes
first and the subjects afterwards) out of their mouths. Both
rider and horse are terrible.

9:18 {By these three plagues} (\apo tôn triôn plêgôn toutôn\).
Our "plague" or stroke from \plêssô\, as in #Lu 10:30| and often
in Rev. (#9:20; 11:6; 15:1,6,8; 16:9; 18:4,8; 22:18|). It is used
in #Ex 11:1ff.| 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} (\apektanthêsan\). First aorist
passive indicative of \apokteinô\, to kill, third person plural,
though \to triton\ is neuter singular because a collective idea.
See same form in verse #20|.

9:19 {The power} (\hê exousia\). As in #2:26; 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" (\hai gar ourai autôn homoiai ophesin\).
Associative-instrumental case \ophesin\ after \homoiai\. \Ophis\
is old word for snake (#Mt 7:10|). {Having heads} (\echousai
kephalas\). Feminine present active participle of \echô\,
agreeing with \ourai\ (tails). {With them} (\en autais\).
Instrumental use of \en\. Surely dreadful monsters.

9:20 {Repented not} (\ou metenoêsan\). First aorist active
indicative of \metanoeô\. The two-thirds of mankind still spared
did not change their creed or their conduct. {Of the works} (\ek
tôn ergôn\). For this use of \ek\ after \metanoeô\ see #2:21;
9:21; 16:11|. By "works" (\ergôn\) here idolatries are meant, as
the next verse shows. {That they should not worship} (\hina mê
proskunêsousin\). Negative purpose clause with \hina mê\ and the
future active of \proskuneô\ as in #9:5|. {Devils} (\ta
daimonia\). Both in the O.T. (#De 32:17; Ps 96:5; 106:37|) and in
the N.T. (#1Co 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" (\ta eidôla\ #1Jo
5:21|, from \eidos\, form, appearance) represented "demons,"
whether made of gold (\ta chrusâ\) or of silver (\ta argurâ\) or
of brass (\ta chalkâ\) or of stone (\ta lithina\) or of wood (\ta
xulina\). See #Da 5:23| for this picture of heathen idols. The
helplessness of these idols, "which can neither see nor hear nor
walk" (\ha oute blepein dunantai oute akouein oute peripatein\),
is often presented in the O.T. (#Ps 113:12ff.; 115:4|).

9:21 {Of their murders} (\ek tôn phonôn autôn\). Heads the list,
but "sorceries" (\ek tôn pharmakôn\) comes next. \Pharmakon\ was
originally enchantment, as also in #Re 21:8|, then drug. For
\pharmakia\ see #Re 18:34; Ga 5:20|. The two other items are
fornication (\porneias\) and thefts (\klemmatôn\, old word from
\kleptô\, here alone in N.T.), all four characteristic of demonic
worship and idolatry. See other lists of vices in #Mr 7:21; Ga
5:20; Re 21:8; 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."