Rev 9:14-21 | RWP | e4.org | One saying to the sixth angel ( λεγοντα τω εκτω ). Accusative masculine singular active participle of λεγω , personifying φωνην 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 ). Nominative case in apposition with αγγελω (dative), the same anomalous phenomenon in ; ; . Swete treats it as a parenthesis, like ; . Loose ( λυσον ). First aorist (ingressive) active imperative of λυω , "let loose." Another group of four angels ( ) like , described here "which are bound" ( τους δεδεμενους ). Perfect passive articular participle of δεω , evidently the leaders of the demonic horsemen ( .) as the four angels let loose the demonic locusts ( .), both quaternions agents of God's wrath. At the great river Euphrates ( επ τω ποταμω τω μεγαλω Ευφρατη ). A regular epithet of the Euphrates ( ; ; ). 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.

‏ Revelation of John 9:14-21

One saying to the sixth angel ( λεγοντα τω εκτω ). Accusative masculine singular active participle of λεγω, personifying φωνην 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 ). Nominative case in apposition with αγγελω (dative), the same anomalous phenomenon in 2:20; 3:12; 14:12. Swete treats it as a parenthesis, like 4:1; 11:15.

Loose ( λυσον ). First aorist (ingressive) active imperative of λυω, "let loose." Another group of four angels (7:1) like Ac 12:4, described here "which are bound" ( τους δεδεμενους ). Perfect passive articular participle of δεω, 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 ( επ τω ποταμω τω μεγαλω Ευφρατη ). 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.

Were loosed ( ελυθησαν ). First aorist (ingressive) passive indicative of λυω, "were let loose."

Which had been prepared ( ο ητοιμασμενο ). Perfect passive articular participle of ετοιμαζω, to make ready ( ετοιμος ), in a state of readiness prepared by God (12:6; 16:12; Mt 25:34).

For the hour and day and month and year ( εις την ωραν κα ημεραν κα μηνα κα ενιαυτον ). For this use of εις with ητοιμασμενον see 2Ti 2:21. All preparation over, the angels are waiting for the signal to begin.

That they should kill ( ινα αποκτεινωσιν ). The same idiom in verse 5 about the fifth trumpet, which brought torture. This one brings death.

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

And thus I saw in the vision ( κα ουτως ειδον εν τη ορασε ). Nowhere else does John allude to his own vision, though often in Dan. (Da 7:2; 8:2, 15; 9:21).

Having ( εχοντας ). Accusative masculine plural of εχω, probably referring to the riders ( τους καθημενους επ' αυτων ) rather than to the horses ( τους ιππους ).

Breastplates as of fire and of hyacinth and of brimstone ( θωρακας πυρινους κα υακινθινους κα θειωδεις ). There is no ως (as) in the Greek, but that is the idea of these three adjectives which are only metaphors. Πυρινος is an old adjective (from πυρ, fire), here only in N.T. Hυακινθος is also an old word (from υακινθος, hyacinth, then of a sapphire stone Re 21:20), of a red color bordering on black, here only in the N.T. Θειωδης is a late word (from θειον, brimstone), sulphurous, here only in N.T.

As the heads of lions ( ως κεφαλα λεοντων ). 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" ( θειον, brimstone, is old word, in N.T. only in Rev. and Lu 17:29) proceeding ( εκπορευετα, 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 ). Our "plague" or stroke from πλησσω, 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 ( απεκτανθησαν ). First aorist passive indicative of αποκτεινω, to kill, third person plural, though το τριτον is neuter singular because a collective idea. See same form in verse 20.

The power ( η εξουσια ). 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" ( α γαρ ουρα αυτων ομοια οφεσιν ). Associative-instrumental case οφεσιν after ομοια. Οφις is old word for snake (Mt 7:10).

Having heads ( εχουσα κεφαλας ). Feminine present active participle of εχω, agreeing with ουρα (tails).

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

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

Of the works ( εκ των εργων ). For this use of εκ after μετανοεω see 2:21; 9:21; 16:11. By "works" ( εργων ) here idolatries are meant, as the next verse shows.

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

Devils ( τα δαιμονια ). 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" ( τα ειδωλα 1Jo 5:21, from ειδος, form, appearance) represented "demons," whether made of gold ( τα χρυσα ) or of silver ( τα αργυρα ) or of brass ( τα χαλκα ) or of stone ( τα λιθινα ) or of wood ( τα ξυλινα ). See Da 5:23 for this picture of heathen idols. The helplessness of these idols, "which can neither see nor hear nor walk" ( α ουτε βλεπειν δυναντα ουτε ακουειν ουτε περιπατειν ), is often presented in the O.T. (Ps 113:12ff.; 115:4).

Of their murders ( εκ των φονων αυτων ). Heads the list, but "sorceries" ( εκ των φαρμακων ) comes next. Φαρμακον was originally enchantment, as also in Re 21:8, then drug. For φαρμακια see Re 18:34; Ga 5:20. The two other items are fornication ( πορνειας ) and thefts ( κλεμματων, old word from κλεπτω, 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."