rwp - Revelation:9:13-21

rwp@Revelation:9:13 @{A voice} (\phnn mian\). For \mian\ as indefinite article see strkjv@8:13|. Accusative case here after \kousa\, though genitive in strkjv@8:13|, a distinction between sound and sense sometimes exists (Acts:9:7; strkjv@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 strkjv@8:3| ("the altar the golden the one before the throne").

rwp@Revelation:9:14 @{One saying to the sixth angel} (\legonta ti hekti\). Accusative masculine singular active participle of \leg\, personifying \phnn\ and agreeing with it in case, though not in gender. This voice speaks to the sixth angel (dative case). {Which had the trumpet} (\ho echn tn salpigga\). Nominative case in apposition with \aggeli\ (dative), the same anomalous phenomenon in strkjv@2:20; strkjv@3:12; strkjv@14:12|. Swete treats it as a parenthesis, like strkjv@4:1; strkjv@11:15|. {Loose} (\luson\). First aorist (ingressive) active imperative of \lu\, "let loose." Another group of four angels (7:1|) like strkjv@Acts:12:4|, described here "which are bound" (\tous dedemenous\). Perfect passive articular participle of \de\, 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 ti potami ti megali Euphrati\). A regular epithet of the Euphrates (16:12; strkjv@Genesis:15:18; strkjv@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.

rwp@Revelation:9:15 @{Were loosed} (\eluthsan\). First aorist (ingressive) passive indicative of \lu\, "were let loose." {Which had been prepared} (\hoi htoimasmenoi\). Perfect passive articular participle of \hetoimaz\, to make ready (\hetoimos\), in a state of readiness prepared by God (12:6; strkjv@16:12; strkjv@Matthew:25:34|). {For the hour and day and month and year} (\eis tn hran kai hmeran kai mna kai eniauton\). For this use of \eis\ with \htoimasmenon\ see strkjv@2Timothy:2:21|. All preparation over, the angels are waiting for the signal to begin. {That they should kill} (\hina apokteinsin\). The same idiom in verse 5| about the fifth trumpet, which brought torture. This one brings death.

rwp@Revelation: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; strkjv@7:4|.

rwp@Revelation:9:17 @{And thus I saw in the vision} (\kai houts eidon en ti horasei\). Nowhere else does John allude to his own vision, though often in Dan. (Daniel:7:2; strkjv@8:2,15; strkjv@9:21|). {Having} (\echontas\). Accusative masculine plural of \ech\, probably referring to the riders (\tous kathmenous ep' autn\) rather than to the horses (\tous hippous\). {Breastplates as of fire and of hyacinth and of brimstone} (\thrakas purinous kai huakinthinous kai theideis\). There is no \hs\ (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 strkjv@Revelation:21:20|), of a red color bordering on black, here only in the N.T. \Theids\ is a late word (from \theion\, brimstone), sulphurous, here only in N.T. {As the heads of lions} (\hs kephalai leontn\). This of the horses, war-horses as always in the Bible except in strkjv@Isaiah:28:28|. These horses likewise have "fire and smoke and brimstone" (\theion\, brimstone, is old word, in N.T. only in Rev. and strkjv@Luke:17:29|) proceeding (\ekporeuetai\, singular because it comes first and the subjects afterwards) out of their mouths. Both rider and horse are terrible.

rwp@Revelation:9:18 @{By these three plagues} (\apo tn trin plgn toutn\). Our "plague" or stroke from \plss\, as in strkjv@Luke:10:30| and often in Rev. (9:20; strkjv@11:6; strkjv@15:1,6,8; strkjv@16:9; strkjv@18:4,8; strkjv@22:18|). It is used in strkjv@Exodus: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} (\apektanthsan\). First aorist passive indicative of \apoktein\, to kill, third person plural, though \to triton\ is neuter singular because a collective idea. See same form in verse 20|.

rwp@Revelation:9:19 @{The power} (\h exousia\). As in strkjv@2:26; strkjv@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 autn homoiai ophesin\). Associative-instrumental case \ophesin\ after \homoiai\. \Ophis\ is old word for snake (Matthew:7:10|). {Having heads} (\echousai kephalas\). Feminine present active participle of \ech\, agreeing with \ourai\ (tails). {With them} (\en autais\). Instrumental use of \en\. Surely dreadful monsters.

rwp@Revelation:9:20 @{Repented not} (\ou metenosan\). First aorist active indicative of \metanoe\. The two-thirds of mankind still spared did not change their creed or their conduct. {Of the works} (\ek tn ergn\). For this use of \ek\ after \metanoe\ see strkjv@2:21; strkjv@9:21; strkjv@16:11|. By "works" (\ergn\) here idolatries are meant, as the next verse shows. {That they should not worship} (\hina m proskunsousin\). Negative purpose clause with \hina m\ and the future active of \proskune\ as in strkjv@9:5|. {Devils} (\ta daimonia\). Both in the O.T. (Deuteronomy:32:17; strkjv@Psalms:96:5; strkjv@106:37|) and in the N.T. (1Corinthians: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 eidla\ strkjv@1John:5:21|, from \eidos\, form, appearance) represented "demons," whether made of gold (\ta chrus\) or of silver (\ta argur\) or of brass (\ta chalk\) or of stone (\ta lithina\) or of wood (\ta xulina\). See strkjv@Daniel: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. (Psalms:113:12ff.; strkjv@115:4|).

rwp@Revelation:9:21 @{Of their murders} (\ek tn phonn autn\). Heads the list, but "sorceries" (\ek tn pharmakn\) comes next. \Pharmakon\ was originally enchantment, as also in strkjv@Revelation:21:8|, then drug. For \pharmakia\ see strkjv@Revelation:18:34; strkjv@Galatians:5:20|. The two other items are fornication (\porneias\) and thefts (\klemmatn\, old word from \klept\, here alone in N.T.), all four characteristic of demonic worship and idolatry. See other lists of vices in strkjv@Mark:7:21; strkjv@Galatians:5:20; strkjv@Revelation:21:8; strkjv@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."