Revelation Chapter Nine

Introduction to the 5th and 6th Trumpets

  1. Only six verses are devoted to describe the first four trumpet plagues (8:7-12).

  2. But now follows almost three times that number of verses present the 5th and 6th plagues.

  3. The first four plagues target the natural world with human suffering being more or less indirect.

  4. Under the 5th and 6th plagues humans are directly subjected to torments that arise from the demonic underworld.

  5. The first Woe (9:1-12) constitutes a horde of demonic locusts that emerge from the Abyss and torments everyone who does not have the seal of the living God.

  6. The pain and distress are so great that although people seek death they are unable to find it.

  7. The second Woe (9:13-19) is a demonic cavalry of some two hundred million mounted troops who, astride their fire-breathing mounts, sweep over the land, killing one-third of humanity.

  8. Both trumpets introduce us to grotesque creatures, tormenting and killing people, whose appearance corresponds to their evil origins.

  9. Even these two plagues, horrible and destructive as they are, fail to dissuade the survivors from continuing in false worship.

  10. Unrestrained by the plagues, they continue to practice the deeds of darkness, including idolatry, bloodshed, sexual immorality, and theft.

    11. The 5th Trumpet (vv. 1-12)

    The Impact of the Locusts (vv. 1-6)

    Falling Star (v.1)

    VERSE 1 Then the fifth angel sounded, and I saw a star from heaven which had fallen to the earth (Kai. o` pe,mptoj a;ggeloj evsa,lpisen\ kai. ei=don avste,ra evk tou/ ouvranou/ peptwko,ta eivj th.n gh/n [conj kai + art.w/adj.nom.m.s. pemptos fifth + noun nom.m.s. angelos + aor.act.ind.3s. salpinzo blow a trumpet + conj kai + aor.act.ind.1s. eidon see + noun acc.m.s. aster star + prep ek + art.w/noun abl.m.s. ouranos heaven + perf.act.part.acc.m.s. pipto fall + prep eis to + art.w/noun acc.f.s. ge earth]; and the key of the bottomless pit was given to him [kai. evdo,qh auvtw/| h` klei.j tou/ fre,atoj th/j avbu,ssou [conj kai + aor.pass.ind.3s. didomi give + pro.dat.m.s. autos him + art.w/noun nom.f.s. kleis key + art.w/noun gen.nt.s. phrear cistern; pit + art.w/noun gen.f.s. abussos bottomless pit, transliterated abyss; place where the dead go, e.g., the underworld (Rom. 10:7)]).

    ANALYSIS: VERSE 1

  11. The lengthy description of the 5th trumpet falls into two parts: the impact of the locusts (vv. 1-6) and the characteristics of the locusts (vv. 7-12).

  12. With the sounding of the 5th trumpet, John sees yet another fallen star.

  13. This star differs from those under that of the 3rd trumpet of 8:10, but is the same in nature as that of 6:13 seen under the 6th seal.

  14. The "stars" associated with the 6th seal are connected with the defeat and confinement of Satan and his angels around the midpoint of the tribulation.

  15. This star’s receipt and use of "the key of the pit of the abyss (vv. 1-2) clearly stands for an intelligent being rather than an inanimate object like a meteor.

  16. This star is an angel, and not a man, as this being is granted a task not possible with ordinary humans.

  17. The question that remains with respect to the identification of this star is whether he is an evil or elect angel.

  18. The determinative factor is the participle "fallen."

  19. If he were an elect angel on a mission from God the participle would probably be "descended," and that, is in fact the exact term used in 20:1 of the elect angel assigned the duty of placing Satan in the abyss (cf. 20:3).

  20. Here the word is "fallen" suggesting divine disapproval with respect to the angel in question.

  21. So this star is here taken as a fallen angel dispatched on a mission to advance the next stage of God’s wrath against the nations.

  22. No angel retains possession of the key to the abyss, so God had to give it to him ("to him was given") for use on this special occasion.

  23. Jesus Christ holds the keys of death (e.g. grave) and of Hades (underworld of the departed spirits).

  24. He exercised special authority over that realm when He transferred all OT saints from Hades to heaven (Eph. 4:8-10).

  25. Christ exercises complete authority over the underworld.

  26. Here He grants a super demon specialized authority to release demonic horde from is designated here "the bottomless pit."

  27. The actual translation could read: "the shaft of the bottomless pit."

  28. The noun translated "pit" (phrear; 5x) is used of a deep well or pit in Lk. 14:5; Jn. 4:11, 12.

  29. Its other two uses in the NT have to do with the underworld called Sheol in the OT and Hades in the NT.

  30. The term abyss (abussos) is the counterpart to the Hebrew noun tehom ("depths") used in connection with the oceanic depths (cf. Gen. 1:2).

  31. Etymologically, the alpha privative combines with buthos ("depth") to means "without depth," and in usage it means "bottomless."

  32. Here it is a synonym for the underworld or realm the spirits of the deceased and a certain group of demons.

  33. This noun is found 9x in the NT.

  34. All the usages (9x) in the NT refer to the region in the center of the earth where men and fallen angels reside (cf. Lk. 8:31; Rom. 10:7; Rev. 9:1, 2, 11; 11:7; 17:8; 20:1, 3).

  35. It is the place from which the antichrist will ascend (Rev. 17:8).

  36. So the term is comprehensive of the entire realm of men and angels.

  37. The abyss spoken of here is the preliminary place of incarceration for fallen angels and unbelievers.

  38. Once upon a time one of its compartments housed the souls of believers.

  39. The fact that both believers and unbelievers resided in this underworld is seen in the example of the rich man and Lazarus in Lk. 16:19-31.

  40. The final destination for all fallen angels and unbelievers is the Lake of Fire (cf. Matt. 25:41; Rev. 19:20; 20:10).

  41. Satan will be incarcerated in this place for 1000 years (Rev. 20:3).

  42. Like all wells or pits there is a shaft that descends into it.

  43. In this verse this is probably the intent of the noun phrear, thus avoiding the redundancy of the reading "the pit of the bottomless pit."

  44. Hence, "the shaft of the bottomless pit" is what this fallen "star" is granted authority over.

    45. The Pit Opened (v. 2)

    VERSE 2 He opened the bottomless pit, and smoke went up out of the pit, like the smoke of a great furnace (kai. h;noixen to. fre,ar th/j avbu,ssou( kai. avne,bh kapno.j evk tou/ fre,atoj w`j kapno.j kami,nou mega,lhj [conj kai + aor.act.ind.3s. anoigo open + art.w/noun acc.nt.s. phrear the opening of a deep hole in the ground or shaft + art.w/noun gen.f.s. abussos bottomless pit; abyss + conj kai + aor.act.ind.3s. anabaino ascend, go up + noun nom.m.s. kapnos smoke + prep ek from + art.w/noun gen.nt.s. phrear shaft + conj hos as + noun nom.m.s. kapnos smoke + noun gen.f.s. kaminos furnace + adj.gen.f.s. megas great]; and the sun and the air were darkened by the smoke of the pit [kai. evskotw,qh o` h[lioj kai. o` avh.r evk tou/ kapnou/ tou/ fre,atoj [conj kai + aor.pass.ind.3s. skotoo become darkened + art.w/noun nom.m.s. helios sun + conj kai + art.w/noun nom.m.s. are air + prep ek + art.w/abl.f.s. kapnos smoke + art.w/noun gen.nt.s. phrear shaft, pit]).

    ANALYSIS: VERSE 2

  45. The fallen angel proceeds with his mission of releasing the occupants (demons/fallen angels) of the abyss.

  46. The divine agent uses "the key," whatever that consists of to unlock the shaft leading to the subterranean pit resulting in a volcanic-like eruption.

  47. When he did so, smoke rose from the shaft.

  48. This is literal smoke as from "a great furnace."

  49. The literal understanding of the trumpets up to this point verifies this.

  50. In Revelation smoke pertains to judgment (Rev. 8:4; 9:2,3,17; 14:11; 15:8; 18:9, 18; 19:3), whether it is related to something in heaven or on earth.

  51. Visible smoke is a reminder to divine wrath.

  52. The volume of smoke resembles that of a large smelting furnace.

  53. The volume is so great that it darkens the light of the sun and earth’s atmosphere through which light passes.

  54. This smoke causes the sunlight to be greatly diminished and pollutes the atmosphere, much like a volcanic eruption which spews forth ash.

  55. The hindering of the sunlight is not a reduction in the sun’s ability to illuminate.

  56. The mystery relates to the method used by this angel to enable incarcerated demons to escape their prison in the center of the earth.

    57. Locust Swarm (v.3)

    VERSE 3 Then out of the smoke came locusts upon the earth (kai. evk tou/ kapnou/ evxh/lqon avkri,dej eivj th.n gh/n [conj kai + prep ek + art.w/noun abl.m.s. kapnos smoke + aor.act.ind.3p. exerchomai come out + noun nom.f.p. akris locust + prep eis + art.w/noun acc.f.s. ge earth], and power was given them, as the scorpions of the earth have power [kai. evdo,qh auvtai/j evxousi,a w`j e;cousin evxousi,an oi` skorpi,oi th/j gh/j [conj kai + aor.pass.ind.3s. didomi give + pro.dat.f.p. autos "them" + noun nom.f.s. exousia authority; "power" + conj hos as + pres.act.ind.3p. echo have + noun acc.f.s. exousia authority + art.w/noun nom.m.p. skorpios scorpion + art.w/noun gen.f.s. ge earth]).

    ANALYSIS: VERSE 3

  57. From the cloud of smoke emerges a swarm of locusts.

  58. But these are not ordinary locusts.

  59. They have a leader (cf. v.11) unlike locusts of the earth (Prov. 30:27), and unlike locusts in nature, their power to inflict pain is in their scorpion-like tails.

  60. The irresistible destructive power of locusts is proverbial in the OT (e.g., Deut. 28:38; 2Chron. 7:13; Joel 2:25) as is their seemingly limitless number (e.g., Ps. 105:34; Nah. 3:15).

  61. One of the plagues against Egypt was locusts (Ex. 10:13-19).

  62. There were a variety of kinds of locusts according to Joel 1:4.

  63. In the day of the Lord there are plagues that are locust-like in their effect (cf. Nah. 3:15-17).

  64. The Nahum prophecy has to do with nuclear war and its effects upon vegetation, etc.

  65. Also, the Joel prophecy that relates to the Day of the Lord, shows an analogy between a super locust plague and human warfare.

  66. Also, see Jer. 51:14 and 27 for unconventional warfare brought against prophetic Babylon of Rev. 18.

  67. But these locusts are different, and it remains to establish their identity.

  68. The place of their origination is against identifying them as human agents of torture.

  69. Certainly ordinary locusts are out of the question as they have an angel as their leader (9:11).

  70. They come from the abyss where fallen spirits are imprisoned (cf. 2Pet. 2:4; Jude 1:6).

  71. They assume a form such as no human has ever seen.

  72. The capacity of demons to morph into any conceivable form is seen in verses 7ff.

  73. They assault men rather than vegetation.

  74. The only demons in the underworld are those imprisoned there in connection with the angelic infiltration of Genesis six (cf. 2Pet. 2:4; Jude 1:6).

  75. What we have here is a horde of supernatural creatures unleashed upon humanity under the 5th trumpet plague.

    76. Divine Restriction (v. 4)

    VERSE 4 They were told not to hurt the grass of the earth, nor any green thing, nor any tree (kai. evrre,qh auvtai/j i[na mh. avdikh,sousin to.n co,rton th/j gh/j ouvde. pa/n clwro.n ouvde. pa/n de,ndron [conj kai + aor.pass.ind.3s. eipon say; "told" + pro.dat.f.p. autos "They" + conj hina so that + neg me + fut.act.ind.3p. adikeo hurt, damage (of a thing) + art.w/noun acc.m.s. chortos grass, herbage + art.w/noun gen.f.s. ge earth + conj oude neither, nor + adj.acc.nt.s pas any + adj.acc.nt.s. chloros green thing + conj oude nor + art.w/noun acc.nt.s. dendron tree], but only the men who do not have the seal of God on their foreheads [eiv mh. tou.j avnqrw,pouj oi[tinej ouvk e;cousi th.n sfragi/da tou/ qeou/ evpi. tw/n metw,pwn [conj ei if + neg me = except; "but only" + art.w/noun acc.m.p. anthropos man + pro hostis who + neg ouk + pres.act.ind.3p. echo have + art.w/noun acc.f.s. sphragis seal + art.w/noun gen.m.s. theos God + prep epi upon + art.w/noun gen.nt.p. metopon forehead]).

    ANALYSIS: VERSE 4

  76. These creatures have specific and strict limitations imposed upon them.

  77. The one issuing these limitations is unnamed, but the unexpressed agent of the aorist passive indicative verb "told" is the same as the unexpressed agent of the threefold usage of "it was given" in verses 1, 3, and 5─God Himself.

  78. God exercises sovereignty to control this plague to fulfill His wrath.

  79. These demons are severely restricted in the exercise of their own wills.

  80. The restraint excludes harming earth’s vegetation.

  81. Damage to plant life came earlier (cf. 8:7).

  82. Considering the bad mood these demons are in, it is not out of the question that they would engage in a rampage that would result in widespread destruction of all forms of life.

  83. Only those who do not have the seal of God upon their foreheads are valid targets of the torment assigned to these demons.

  84. Those with the seal are of course the 144,000 mentioned in 7:4-8.

  85. Otherwise, even believers are subject to the horror and sting of these locust-like beings!

    86. A Further Restriction (v.5)

    VERSE 5 And they were not permitted to kill anyone, but to torment for five months (kai. evdo,qh auvtoi/j i[na mh. avpoktei,nwsin auvtou,j( avllV i[na basanisqh,sontai mh/naj pe,nte [conj kai + aor.pass.ind.3s. didomi give + pro.dat.m.p. autos "They" + conj hina so that + neg me + aor.act.subj.3p. apokteino kill + pro.acc.m.p. autos "anyone" + conj alla but + conj hina that + fut.pass.ind.3p. basanizo torture, torment + noun acc.m.p. men month + adj.acc.m.p. pente five]; and their torment was like the torment of a scorpion when it stings a man [kai. o` basanismo.j auvtw/n w`j basanismo.j skorpi,ou o[tan pai,sh| a;nqrwpon [conj kai + art.w/noun basanismos torture + pro.gen.f.p. autos "their" + conj hos + noun nom.m.s. basanismos torment + noun gen.m.s. skorpios scorpion + conj hotan when + aor.act.subj.3s. paio strike, sting + noun acc.m.s. anthropos man]).

    ANALYSIS: VERSE 5

  86. Yet further restrictions are imposed upon this demonic horde out of the pit of the Abyss.

  87. They have permission to torment but not to take life.

  88. Under the 4th trumpet death was possible but not here.

  89. In the NT "torment" entails acute pain, either physical (Matt. 8:6; Rev. 12:2), mental (Matt. 8:29; 2Pet. 2:8).

  90. The duration of the torment is limited to five months or 150 days.

  91. This corresponds to the normal period of ravaging of nature locusts, beginning in May and extending through September.

  92. An acceptance of the text’s plain meaning is satisfactory.

  93. The habit of ordinary locusts furnishes the starting point for the description of this demonic and world-wide swarm.

  94. The torment of this plague could be intermittent and move from place to place, but the duration of this misery, is limited to five months during the last three and one half years of the tribulation.

  95. The physical aspect of the torment is akin the sting of a scorpion, one of the most painful inflicted by insects.

  96. It is hard to fathom the misery a single demon is capable of inflicting upon a single person.

  97. While this may seem cruel, it must be remember that this is only a part of the just deserts inflicted against a corrupt and unrepentant humanity.

    98. Futile Quest for Death (v.6)

    VERSE 6 And in those days men will seek death and will not find it (kai. evn tai/j h`me,raij evkei,naij zhth,sousin oi` a;nqrwpoi to.n qa,naton kai. ouv mh. eu`rh,sousin auvto,n [conj kai + prep en + art.w/noun loc.f.p. hemera day + fut.act.ind.3p. zeteo seek + art.w/noun nom.m.p. anthropos man + art.w/noun acc.m.s. thanatos death]; they will long to die, and death flees from them [kai. evpiqumh,sousin avpoqanei/n kai. feu,gei o` qa,natoj avpV auvtw/n [conj kai + fut.act.ind.3p. epithumeo earnestly desire, long for + aor.act.infin. apothnesko die + conj kai + pres.act.ind.3s. pheugo flee, take flight + art.w/noun nom.m.s. thanatos death + prep apo + pro.gen.m.p. autos "them"]).

    ANALYSIS: VERSE 6

  98. The painfulness of the sting brings men to desperation.

  99. The words "in those days" bring a change in style from an eyewitness to something to a prediction on the part of the seer.

  100. Since 4:1 John has been an apocalyptic reporter, but he now changes to being a direct agent of the Spirit.

  101. For most the scorpion sting evokes a quest for death, promoted by an intense desire to stop the misery.

  102. The verb "will seek" indicates a desire to commit suicide.

  103. The verb "will long" denotes the strongest of desires.

  104. The verb "will flee" suggests the total frustration on the part of those who "seek" and "long for" death.

  105. The question that begs to be answered is why is it so difficult for men to find a means to end it all in an act of suicide.

  106. The answer must lie with the very ones who torment the living.

  107. They will not allow it or otherwise men would in large numbers take their own lives.

  108. Death will be impossible to find as it will run away from those desiring it.

  109. The implication of all this seems obvious, the tormentors will act as protectors of human life.

  110. Otherwise there is not explanation for the frustration on the part of those seeking and longing death only to find it beyond their reach.

  111. Men will attempt to kill themselves only to be thwarted by a guardian demon.

  112. The apostle Paul was tormented physically by a demon during a period in his life immediately after his brief visit to the 3rd heaven (see Doctrine of the Thorn in the Flesh).

  113. This was a blessing designed to thwart his pride.

    114. Description of the Locusts (vv. 7-10)

    VERSE 7 The appearance of the locusts was like horses prepared for battle (Kai. ta. o`moiw,mata tw/n avkri,dwn o[moia i[ppoij h`toimasme,noij eivj po,lemon [conj kai + art.w/noun nom.nt.p. homoioma a copy; "appearance"; cf. Rom. 1:23 + art.w/noun gen.f.p. akris locust + adj.nom.nt.p. homoios like + noun dat.m.p. hippos horse + perf.pass.part.dat.m.p. hetoimazo make ready, prepare + prep eis + noun acc.m.s. polemos war, battle, fight]; and on their heads appeared to be crowns like gold, and their faces were like the faces of men [kai. evpi. ta.j kefala.j auvtw/n w`j ste,fanoi o[moioi crusw/|( kai. ta. pro,swpa auvtw/n w`j pro,swpa avnqrw,pwn [conj kai + prep epi + art.w/noun acc.f.p. kephale head + pro.gen.f.p. autos "their" + conj hos as, like + noun nom.m.p. stephanos wreath, crown + adj.nom.m.p. homoios like + noun dat.m.s. chrusos gold + conj kai + art.w/noun nom.nt.p. prosopon face + pro.gen.f.p. autos "their" + conj hos like + noun nom.nt.p. prosopon face + noun gen.m.p. anthropos man]).

    VERSE 8 They had hair like the hair of women, and their teeth were like the teeth of lions (kai. ei=con tri,caj w`j tri,caj gunaikw/n( kai. oi` ovdo,ntej auvtw/n w`j leo,ntwn h=san [conj kai + imperf.act.ind.3p. echo have + noun acc.f.p. thriz hair + conj hos like + noun acc.f.p. trix hair + noun gen.f.p. gune woman + conj kai + art.w/noun nom.m.p. odous tooth + noun gen.f.p. autos "their" + conj hos like + noun gen.m.p. leon lion + impf.act.ind.3p. eimi "were"]).

    VERSE 9 They had breastplates like breastplates of iron (kai. ei=con qw,rakaj w`j qw,rakaj sidhrou/j [conj kai + impf.act.ind.3p. echo have + noun acc.m.p. thoraz breastplate + conj hos like + noun acc.m.p. thorax breastplate + adj.acc.m.p. siderous iron]; and the sound of their wings was like the sound of chariots, of many horses rushing to battle [kai. h` fwnh. tw/n pteru,gwn auvtw/n w`j fwnh. a`rma,twn i[ppwn pollw/n treco,ntwn eivj po,lemon [conj kai + art.w/noun nom.f.s. phone voice, sound + art.w/noun gen.f.p. pterux wing + pro.gen.f.p. autos "their" + conj hos like + noun nom.f.s. phone sound + noun gen.nt.p. harma chariot + noun gen.m.p. hippos horse + adj.gen.m.p. polus many + pres.act.part.gen.m.p. trecho run + prep eis into + noun acc.m.s. polemos battle]).

    VERSE 10 They have tails like scorpions, and stings (kai. e;cousin ouvra.j o`moi,aj skorpi,oij kai. ke,ntra [conj kai + pres.act.ind.3p. echo have + noun acc.f.p. oura a tail + adj.acc.f.p. homoios like, resembling + noun dat.m.p. skorpios scorpion + conj kai + noun acc.nt.p. kentron stinger]; and in their tails is their power to hurt men for five months [kai. evn tai/j ouvrai/j auvtw/n h` evxousi,a auvtw/n avdikh/sai tou.j avnqrw,pouj mh/naj pe,nte [conj kai + prep en + art.w/noun dat.f.p. oura a tail + noun gen.f.p. autos "their" + aor.act.infin. adikeo harm, hurt; be in the wrong, do wrong + art.w/noun acc.m.p. anthropos man + noun acc.m.p. men month + adj.acc.m.p. pente five]).

    ANALYSIS: VERSES 7-10

  114. In the description of the "locusts," John utilizes the comparative conjunction and adjective nine times.

  115. The description begins with a etymological cognate of the adjective homoios the adjectival noun homoima ("likeness").

  116. This noun occurs 6x in the NT at: Rom. 1:23; 5:14; 6:5; 8:3; Phil. 2:7 and here.

  117. Outward likeness of a thing is the sense here.

  118. John’s description begins with the head and ends with the tail of this demonic creature.

  119. One suggestion has these "locusts" appearing lobster-like to their tormentors.

  120. The comparative terminology has led some interpreters to conclude that the language here is an idealized depiction of a natural swarm of locusts.

  121. Some aspects of the description contradict what we know about locusts such as their have tails with stingers.

  122. Basically they are like locusts, hence the use of the term akris ("locust"), but their supernaturalness adds greatly to their dreadfulness for the sake of psychological terror.

  123. Demons, as well as angels in general, can assume any physical shape, for that of a human to what we have here (cf. Gen. 6).

  124. The "shape" or the "appearance" of these locusts resembles (adj homoios "like") war horses.

  125. In addition to the view that these are literal locusts, there is the view that this is a description of invading armies of men.

  126. But again the creatures are like locusts and not men.

  127. These "locusts" simply resemble "horses prepared for battle."

  128. There is a similar comparison in Joel chapters one and two (espec. 1:6, 22; 2:3-11).

  129. But this description clearly has human invaders in view.

  130. The figure of the massing of cavalry is the comparison John makes.

  131. These creatures also appear to have something like crowns on their heads.

  132. The bronze helmets of the Roman legionnaires come to mind.

  133. These crowns or wreaths point to the success of the locusts in respect to their divinely assigned duty.

  134. Their success is implied from the symbolic significance of the stephanos ("wreath") as seen in Rev. 14:14.

  135. At the end of verse 7 is a description of the faces of these locusts.

  136. Their faces are distinctly human-like suggesting superior intelligence and not what we see in the faces of insects.

  137. They are capable of altering their expression to reflect their mood.

  138. For humans who come face to face with them, it will not be a pleasant face to look into.

  139. They will express fierceness and maliciousness towards those they torture.

  140. Verse 8 adds two more features of the locusts’ appearance.

  141. They manifest a distinctly female characteristic, namely their long hair.

  142. For males to sport long hair demonstrates emotional revolt of the soul and the male’s short hair is a badge of authority, while the woman’s long hair is a badge of submissiveness (cf. 1Cor. 11:14).

  143. This feature the locust-demons manifest demonstrates revolt against the divine order and reflects confusion.

  144. Ordinary locusts have teeth (cf. Joel 1:6), but not the kind associated with lions.

  145. This feature further adds to the visible fierceness, yet these demons are not permitted to tear their victims apart.

  146. This feature is strictly intended for its mental terror.

  147. In v.9 there are two aspects that resemble military forces on the march.

  148. One is their iron breastplates which denote armor.

  149. Their armor adds to the sense of invincibility.

  150. Like ordinary locusts these demons possess wings.

  151. The sound of their wings is like that of horse driven chariots engaging in battle.

  152. The loud rushing sound of the swarm of these agents of terror and misery creates a formidable psychological assault upon humanity.

  153. Joel compares the noise of locusts’ wings to the clatter and clang of chariot wheels and the hoof beat of horses moving into battle (cf. Joel 2:4-5; cf. 2Kgs 7:6; Jer. 47:3).

  154. All these features of the demonic swarm contribute to soulish terror while their scorpions like tails bring excruciating physical pain upon those who are stung.

  155. What is referred to in v. 10 is a further detailing of v. 5.

  156. The noun "stings" (kentra) is only found elsewhere in the NT at Acts 26:14 and 1Cor. 15:55 in a metaphorical sense.

  157. As noted in verse 5 and repeated here the duration of this woe is five months and the plague disappears from the earth.

  158. This plague seems to move from place to place during those five months.

  159. It appears that they come and go as would an ordinary locust plague.

  160. After afflicting one region they move to the next and so forth.

    161. Their Commander (v.11)

    VERSE 11 They have as king over them, the angel of the abyss (e;cousin evpV auvtw/n basile,a to.n a;ggelon th/j avbu,ssou [pres.act.ind.3p. echo have + prep epi over + pro.gen.m.p. autos "them" + noun acc.m.s. basileus king + art.w/noun acc.m.s. angelos + art.w/noun gen.f.s. abussos abyss]; his name in Hebrew is Abaddon, and in the Greek he has the name Apollyon [o;noma auvtw/| ~Ebrai?sti. VAbaddw.n( kai. evn th/| ~Ellhnikh/| o;noma e;cei VApollu,wn [noun nom.nt.s. onoma name + pro.gen.m.s. autos "his" + adv hebraisti Hebrew; 7x: Jn. 5:2; 19:13,17,20:16; Rev. 9:11; 16:16 + noun nom.m.s. Abaddon means destroyer + conj kai + prep en + art.w/adj.loc.f.s. Hellenikos Greek language + noun nom.nt.s. onoma name + pres.act.ind.3s. echo have + noun nom.m.s. Apolluon means destroyer]).

    ANALYSIS: VERSE 11

  161. A characteristic of a locust swarm is that they are leaderless, yet conduct themselves as if they had a leader (cf. Prov. 30:27).

  162. The resemblance of the advancing locusts to an army suggests the need of a commander to direct the battle plan.

  163. The identification of this commander-king as an angel is proof positive that these are not regular locusts, but rather a horde of demons that morph into grotesque and scary creatures.

  164. This verse gives the leader and identity and a name.

  165. While Satan is "the prince of the demons" (Matt. 12:24), he has never been confined to the abyss.

  166. Only "the sons of God" of Genesis 6 have so confined to the underworld (cf. 2Pet. 2:4; Jude 6).

  167. Here we learn that this unspecified by extremely large number of fallen angels have a leader.

  168. This probably is their leader in the Genesis 6 conspiracy.

  169. Their leader at that time was probably directly responsible to Satan or some other high ranking demon.

  170. Nowhere else does Satan have a connection with the abyss until being cast into it later (cf. Rev. 20:1-3).

  171. Satan has leaders and sub-leaders under his command (Eph. 6:12).

  172. The angelic powers specified in verses like Eph. 6:12 are free –fallen angels, while the powers from the abyss designated to fulfill this plague are imprisoned angels let loose to fulfill this judgment against impenitent humanity.

  173. These demons designated as a locust swarm have been incarcerated since the Flood of Noah.

  174. Jesus made a victorious proclamation to these angels following His resurrection (cf. 1Pet. 3:19).

  175. His responsibility is to direct the five month campaign of terror and torture against those who persist in worshipping demons rather than the living God.

  176. So we have here an angel from the hierarchy of evil that the text discloses his name.

  177. John supplies this demon’s name in two languages.

  178. In the NT, the habit of supplying information bilingually characterizes only the gospel of John and Revelation (cf. Jn. 1:38, 42; 4:25; 6:1; 9:7; 11:16; 19:13, 17, 20; 20:16; Rev. 1:7; 3:14; 12:9).

  179. The name "Apollyon" comes from the verb apollumi which means "I destroy."

  180. The Greek term has the same meaning as the Hebrew "Abaddon" or "Destroyer."

    181. Dramatic Announcement (v.12)

    VERSE 12 The first woe is past; behold, two woes are still coming after these things (~H ouvai. h` mi,a avph/lqen\ ivdou. e;rcetai e;ti du,o ouvai. meta. tau/ta [art.w/part ouai woe + art.w/adj.nom.f.s. mia one; "first" + aor.act.ind.3s. aperchomai go, depart; "is past" + interj idou behold + pres.dep.ind.3s. erchomai come + adv eti still + adj.nom.f.p. duo two + part ouai woe + prep meta after + pro.acc.nt.p. touto "these things"]).

    ANALYSIS: VERSE 12

  181. With the description of the fifth trumpet complete, the announcement of the completion of the first woe and the anticipation of the remaining two are in order.

  182. This is probably a parenthetic statement by John, rather than a continuation of the eagle’s announcement from 8:13.

  183. Mankind may well welcome the passing of the first woe, but they have no space to breathe a sigh of relief.

  184. Two more are yet to come.

  185. When John writes "is past" (literally, "has passed"), he means, of course, in the time of prophetic fulfillment.

  186. The present active indicative of "are coming" preceded by "behold" makes this announcement quite dramatic.

  187. The second woe commences immediately follows the conclusion of the first woe and continues until chapter 11 verse 14, with an intervening intercalation in chapter 10:1-11:13.

  188. The phrase "after these things" shows that the woes are not contemporaneous, but consecutive.

    189. Sixth Trumpet: Demonic Army (vv. 13-19)

    6th Trumpet Sounds (v.13)

    VERSE 13 Then the sixth angel sounded (Kai. o` e[ktoj a;ggeloj evsa,lpisen [conj kai "Then" + art.w/adj.nom.m.s. hektos sixth + noun nom.m.s. angelos angel + aor.act.ind.3s. salpinzo sound, blow], and I heard a voice from the four horns of the golden altar which is before God [kai. h;kousa fwnh.n mi,an evk tw/n Îtessa,rwnÐ kera,twn tou/ qusiasthri,ou tou/ crusou/ tou/ evnw,pion tou/ qeou/ [conj kai + aor.act.ind.1s. akouo hear + noun acc.f.s. phone voice + adj.acc.f.s. mia one; "a" + prep ek + art.w/adj.gen.nt.p. tessares four + noun abl.nt.p. keras horn + art.w/gen.nt.s. thusiasterion altar (e.g., of incense) + art.w/adj.gen.nt.s. chrusous golden + art.w/prep enopion before, in front of + art.w/noun gen.m.s. theos God]),

    ANALYSIS: VERSE 13

  189. Following five months of demonic torment and terror (5th trumpet) it is time for the implementation of the 6th trumpet with its death dealing demonic horde killing one-third of mankind.

  190. The angel of the 6th trumpet will wait some five months before he sounds the blast signaling the onset of this horror.

  191. John saw things in a much abbreviated manner.

  192. John heard and saw an event associated with God’s wrath against rebellious humanity in a very short time; probably in a matter of minutes.

  193. But when this prediction is fulfilled, the angel of the 6th trumpet, and all heaven, will have to wait five months between the 5th and 6th trumpet summons.

  194. This event occurs sometime close to the end of the last three and one-half years.

  195. Nothing in the prophecy specifies the duration of this woe or plague, only that the three components of this judgment kills one-third of mankind (cf. v.18).

  196. Again, this judgment falls immediately after the cessation of the five months of the 5th woe.

  197. A very brief interlude takes place between the trumpet summons and the inception of the plague on earth.

  198. John heard a singular voice (cf. use of the cardinal "one" or mia = acc.f.s.adj.) coming the vicinity of "the four horns of the altar) of incense which is located "before God" and His throne.

  199. As in the example in chapter 6 verse 6, the identity of the voice is a puzzle.

  200. The source of the voice is not the altar itself as nowhere in Revelation does inanimate objects speak.

  201. The voice is not that the tribulation multitude since the singular is used here and not the plural.

  202. It is probably not the voice of the Lamb as He is the one who broke the 7th seal lending His authority to all things necessary to bring to pass the phenomena associated with the seven trumpets.

  203. One possibility is that it is the voice of the angel of the altar noted in 8:3.

  204. The stated connection of this particular angel with the altar and with the petitions of the saints for vindication is sufficient reason to connect him with the mystery voice of this verse.

  205. This angel would then be relaying a directive to the angel of the 6th trumpet.

  206. The horns of the altar are four, one on each corner.

  207. The voice coming "from" (ek) them suggests origin.

  208. The horns recall God’s power in response to prayer.

  209. The voice comes from the surface of the altar lying between the four corners.

  210. Of course, God could direct His voice in such a fashion that the effect appeared to come from the surface of the golden altar of incense.

  211. The mystery voice of chapter 6 verse 6 is the voice of God who interjects a directive relative to the 3rd seal judgment.

  212. So we have a precedent for identifying this voice as the voice of God.

  213. The voice of God seems to be the preferred interpretation here.

  214. His voice is connected with the altar as He is the one who validates the prayers of the saints.

  215. Being who He is He can project his voice from anywhere in the universe.

    216. Divine Instructions to the 6th Angel (v.14)

    VERSE 14 one saying to the sixth angel who had the trumpet (le,gonta tw/| e[ktw| avgge,lw|( o` e;cwn th.n sa,lpigga [pres.act.part.acc.m.s. lego say + art.w/adj.dat.m.s. hektos sixth + noun dat.m.s. angelos + art.w/pres.act.part.nom.m.s. echo have + art.w/noun acc.f.s. salpigx trumpet], "Release the four angels who are bound at the great river Euphrates [Lu/son tou.j te,ssaraj avgge,louj tou.j dedeme,nouj evpi. tw/| potamw/| tw/| mega,lw| Euvfra,th| [aor.act.imper.2s. luo loose, release + art.w/adj.acc.m.p. tessares four + noun acc.m.p. angelos + art.w/perf.pass.part.acc.m.p. deo bind, tie up + prep epi + art.w/noun dat.m.s. potamos river + art.w/adj.dat.m.s. megas great + noun dat.m.s. Euphrates])."

    ANALYSIS: VERSE 14

  216. The instructions to the 6th angel are explicit.

  217. To avoid all misunderstanding as to which 6th angel, the parenthetical words "who had the trumpet," are added.

  218. His directive is to "Release the four angels who are bound at the great river Euphrates."

  219. The definite article indicates that these four angels are familiar figures, but the reason for their familiarity is unknown.

  220. They appear nowhere else in the biblical record until this point where they direct the rampaging horde/army.

  221. Since elect angels are never bound these four angels are a part of the hierarchy of evil spirits.

  222. These are fallen angels who are kept bound until such time as they are to perform as agents of God’s wrath (e.g., execution of the 6th trumpet judgment).

  223. "The great river" is a standing epithet for the Euphrates in the OT (cf. Gen. 15:18; Deut. 1:7; Josh. 1:4) as it is at Rev. 16:12.

  224. It constitutes on of the borders of greater eretz Israel promised to Abraham and his descendents in perpetuity (Gen. 15:18).

  225. It is the river that the kings of the east will cross in order to arrive on time at the great day and battle of God’s wrath (Rev. 16:12).

  226. Its headwaters are in the mountains of Armenia, and it joins the Tigris in lower Babylon (Iraq), the two rivers combining for a distance of 1800 miles before emptying into the Persian Gulf (Indian Sea).

  227. At the time of John this river formed the frontier between the Roman Empire in the east and her enemy the Parthian Empire.

  228. The area beyond the Euphrates is the direction from which ancient Israel came under attack (e.g. Assyria and Babylonia).

  229. So it will be, one last time, when "the kings from the east," as they are called in Rev. 16:12, will march across a dried up Euphrates river bed, to be on time for "the war of the great day of God, the Almighty" (Rev. 16:14).

  230. That spirit beings can be shackled like human prisoners see Jude 1:6 "And the angels who did not keep their proper domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day," (cf. 2Pet. 2:4) as well as Rev. 20:1-3 "Then I saw an angel coming down from heaven, holding the key to the bottomless pit and a great chain in his hand. And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time."

  231. The verb "bound" in this verse (deo) is also found in Rev. 20:2 in connection with Satan’s future binding as noted in the phrase "and bound him for a thousand years."

  232. The corresponding noun "bonds" (desmois) is seen in Jude 1:6.

  233. In contrast to the binding of the antediluvian spirits, we have no information as to the circumstances for the detainment of these four angels somewhere along the Euphrates River.

    234. Reason for their Release (v.15)

    VERSE 15 And the four angels, who had been prepared for the hour and day and month and year were released, (kai. evlu,qhsan oi` te,ssarej a;ggeloi oi` h`toimasme,noi eivj th.n w[ran kai. h`me,ran kai. mh/na kai. evniauto,n [conj kai + aor.pass.ind.3p. luo free, release + art.w/adj.nom.m.p. tessares four + noun nom.m.p. angelos angel + art.w/perf.pass.part.nom.m.p. hetoimazo prepare, make ready + prep eis for (to indicate purpose) + art.w/noun acc.f.s. hora hour + conj kai + noun acc.f.s. hemera day + conj kai + noun acc.m.s. men month + conj kai + noun acc.m.s. eniautos year], so that they would kill a third of mankind [i[na avpoktei,nwsin to. tri,ton tw/n avnqrw,pwn [conj hina so that (purpose) + aor.act.subj.3p. apokteino kill + art.w/adj.acc.nt.s. tritos third + art.w/noun gen.m.p. anthropos man]).

    ANALYSIS: VERSE 15

  234. The sixth angel obeys the divine directive to release the four angels/demons bound somewhere along the Euphrates.

  235. These four angels were ready to fulfill their predetermined destiny.

  236. They, like the locust-demons, were informed with respect to their execution of the wrath of God under the 6th trumpet.

  237. Here again, we see an example of God employing evil to execute His wrath.

  238. "The hour and day and month and year" has been the basis for various chronological calculations as though the definite article th.n appears with each of the four nouns.

  239. One article governing all four nouns shows that duration is not in view, but that the occasion of each one of the time designations is one and the same: the appointed hour occurs on the appointed day in the appointed month and in the appointed year.

  240. This way of expressing the waiting of the angels for their mission points to divine providence that occurs so often in Revelation.

  241. God’s actions in advancing His plan are perfectly timed based on His perfect essence.

  242. All forces of history are on a precise schedule.

  243. The purpose of the angelic preparation is "that they might kill one third of mankind.

  244. For one-third of humanity at this late date within the second half of the tribulation their punishment is the sin unto death under the campaign of the four angels and their subordinates (200 million!).

  245. The sin unto death plagues humanity throughout the seven years reducing the earth’s population to a fraction of its number entering the period (cf. Isa. 13:12).

  246. The fourth seal judgment takes the life of one-forth of humanity (6:7-8).

  247. The fifth trumpet brings physical and mental torture to negative volition, so the 6th trumpet supersedes it.

  248. The reference in verse 20 to "the rest" refers to those who survive this woe.

  249. The statement about the unrepentant two-thirds in verse 20 implies that this plague and all that has led up to it did not produce a change of mind on the part of the survivors.

  250. To the very end men have the option of calling upon the name of the Lord.

    251. Demonic Army Described (vv. 16-17)

    VERSE 16 The number of the armies of the horsemen was two hundred million; I heard the number of them (kai. o` avriqmo.j tw/n strateuma,twn tou/ i`ppikou/ dismuria,dej muria,dwn( h;kousa to.n avriqmo.n auvtw/n [conj kai + noun nom.m.s. arithmos number + art.w/noun gen.nt.p. strateuma army; 3x in Revelation also at 19:14 and 19 + def.art.w/adj.gen.nt.s. hippikos horsemen, calvary + noun nom.f.p. dismurias a double myriad, i.e., 20,000; 1x in NT + noun gen.f.p. murias ten thousand; the two terms taken together = 200 million + aor.act.ind.1s. akouo hear + art.w/noun acc.m.s. arithmos number + pro.gen.nt.p. autos "them"]).

    ANALYSIS: VERSE 16

  251. Abruptly the armies employed to kill of a huge portion of humanity appear in John’s vision.

  252. Once the four angels are released, they rapidly recruit a huge army of cavalry.

  253. It is only by inference that the origins of this army/cavalry have something to do with the four angels.

  254. Probably the 200 million are divided into equal divisions of 50 million with each of the four angels acting as a leader.

  255. This interpretation is supported by the fact that the noun strateuma ("army") is a plural rather than a singular.

  256. The identity of the armies’ constituents has evoked a debate as to whether they are men or demons.

  257. The presence of the four angels in the vicinity of the Euphrates River is a point in favor of these being humans (cf. 16:12; Walvoord).

  258. God’s use of pagan armies to advance His plan accords with this understanding in Scripture (cf. Isa. 10:6-7; 44:27-45:7; Hab. 1:6-11; Jer. 51:11, 28).

  259. The fact that horses rather than riders are the destructive agents and that they and their riders wear brightly colored breastplates corresponding to the death-dealing forces proceeding from their mouths suggests that the combination of horse and rider is of superhuman origin (i.e., demons).

  260. The aspect in favor of these being demons is the description of the horses that differs so greatly from any ordinary horse that these horses must be of another order.

  261. If we take these horses as either mechanized armour or airplanes we still have the problem of the 200 million number.

  262. It is unthinkable that an human military force of 200 million could exist that has this many vehicles be they either ground forces of air forces.

  263. In other words, who possesses this kind of force strength in either of these categories?

  264. And if we take this to mean ground forces we must eliminate the notion of infantry in as the language here has one horse per one rider.

  265. No one can imagine 200 million aircraft that have a one-man crew!

  266. The words "the armies (pl) of the horsemen was two hundred million" requires one horse per one rider.

  267. We could translate this "the number of the armies of the cavalry was two hundred million."

  268. Regarding this as human armies we also have the problem of the fire, smoke, and brimstone proceeding from their mouth.

  269. These hordes seem better suited to demonic armies rather than human ones as the language requires 200 million separate vehicles of transport.

  270. In John’s day mounted troops were either on horseback or in chariots.

  271. There is no indication whatsoever that chariots are in view here.

  272. It is quite clear that conventional horses are not in view here, and this would be so recognized by readers prior to the development of mechanized warfare.

  273. The visiting hordes under the preceding plague (5th trumpet) supply a precedent for this being a demonic attack against humanity rather than a human one.

  274. The armies resemble a force composed of mounted troops (tou hippikou, "of cavalry").

  275. A comparable term to pezikoj would have denoted infantry.

  276. The horses rather than the riders are the active agents of death.

  277. They are quiet numerous, "twenty thousands of ten thousands" giving them a grand total of two hundred million.

  278. Until modern times, rarely if ever has an army that large been assembled.

  279. But these armies are demonic, rather than human, so the size of the number is no obstacle.

  280. An exact number is in view here, otherwise some specification such as in 5:11 ("ten thousands of ten thousands and thousands of thousands") or 7:9 ("which no one could number" would have been used (cf. Ps. 68:17; Dan. 7:10; Heb. 12:22; Jude 14).

  281. John is careful to point out how he knew the number.

  282. "I heard the number of them" indicates the figure came to him as part of the vision.

  283. The view that takes these armies as human must account for 200 million vehicles of transport and not just 200 million men.

    284. Description of the Forces (v.17)

    VERSE 17 And this is how I saw in the vision the horses and those who sat on them (kai. ou[twj ei=don tou.j i[ppouj evn th/| o`ra,sei kai. tou.j kaqhme,nouj evpV auvtw/n [conj kai + adv houtos in this manner; "this is how" + aor.act.ind.1s. eidon see + art.w/noun acc.m.p. hippos horse + prep en + art.w/noun loc.f.s. horasis vision + conj kai + art.w/pres.dep.part.acc.m.p. kathemai sit + prep epi on + pro.gen.m.p. autos "them"]: the riders had breastplates the color of fire and of hyacinth and of brimstone [e;contaj qw,rakaj puri,nouj kai. u`akinqi,nouj kai. qeiw,deij [pres.act.part.acc.m.p. echo have + noun acc.m.p. thoraz breastplate + adj.acc.m.p. purinos burning; fig as color fiery red(?) + conj kai + adj.acc.m.p. huakinthinos dark sappire blue (or red) + conj kai + adj.acc.m.p. theiodes supphuros, of brimstone; as color yellow like sulphur]; and the heads of the horses are like the heads of lions [kai. ai` kefalai. tw/n i[ppwn w`j kefalai. leo,ntwn [conj kai + art.w/noun nom.f.p. kephale head + art.w/noun gen.m.p. hippos horse + conj hos as, like + noun gen.m.p. leon lion]; and out of their mouths proceed fire and smoke and brimstone [kai. evk tw/n stoma,twn auvtw/n evkporeu,etai pu/r kai. kapno.j kai. qei/on [conj kai + prep ek + art.w/noun abl.nt.p. stoma mouth + pro.gen.m.p. autos "of their" + pres.dep.ind.3s. ekpoueuomai proceed, go forth + noun nom.nt.s. pur fire + conj kai + noun nom.m.s. kapnos vapor, smoke + conj kai + noun nom.nt.s. theion sulphur, brimstone]).

    ANALYSIS: VERSE 17

  284. Next follows the appearance of the 200 million.

  285. The mention of horses in the Bible is usually in connection with warfare.

  286. Grammatically "had" or "having" could modify the horses and the riders or the riders alone, assigning the breastplates to both or to the riders only.

  287. The first impression is to assign the breastplates to the riders only because the words "those who sat on them" has as its nearest antecedent the riders only.

  288. On the other hand, with this as the first feature in the description the stronger probability is that it applies to the horses as well, because they are the main subject of the rest of the vision.

  289. For horses to wear such gear was not unheard of in ancient times.

  290. This is the only detail given about the riders’ appearance in the vision.

  291. They (riders) have defensive armor only, a characteristic agreeing with their subordinate role.

  292. "Breastplates of fire and hyacinth and brimstone" probably refers to the actual materials which comprise these breastplates, however it is difficult to conceive of materials made up of these substances.

  293. The word "hyacinth" is used in Rev. 21:20 as a precious stone.

  294. In the LXX is the term translating the Hebrew as a dye the color of sapphire blue (dark).

  295. If color is the primary idea here then the other two terms "burning as fire" (purinos) and "brimstone" would correspond to brilliant red and yellow.

  296. This would view the breastplates of the riders as being red, blue and yellow in color.

  297. It is difficult to conceive of 200 million men wearing these colors on their chests.

  298. Modern soldiers would be outfitted in rather drab attire (greens, tans and the like).

  299. The most destructive facet of the horses was in their mouths.

  300. Horses have tender mouths and strong bodies.

  301. The likeness of the horses heads to lions denote the deadly ferocity of these demons.

  302. In the previous woe the demons had teeth like lions but they were not used to physically harm people only to frighten them (9:8).

  303. It is difficult to picture a horse with a lion’s mouth.

  304. The most destructive aspect of these horses is in their mouths.

  305. Out of the mouths of these 200 million horses comes "fire, smoke, and brimstone."

  306. The word "mouth" appears three times in vv. 17-19 as it does three times in 16:13.

  307. It appears that all three elements come out of the mouth of each one of the 200 million horses’ mouths.

    308. Killing Mechanism of the Horses (vv. 18-19)

    VERSE 18 A third of mankind was killed by these three plagues (avpo. tw/n triw/n plhgw/n tou,twn avpekta,nqhsan to. tri,ton tw/n avnqrw,pwn [prep apo from (denotes separation) + art.w/adj.abl.f.p. treis three + noun abl.f.p. plege plague + pro.demonst.gen.f.p. houtos "these" + aor.pass.ind.3p. apokteino kill + art.w/adj.nom.nt.s. third; reason for the singular here is to present a collective idea; the verb is plural + art.w/noun gen.m.p. anthropos man], by the fire and the smoke and the brimstone which proceeded out of their mouths [evk tou/ puro.j kai. tou/ kapnou/ kai. tou/ qei,ou tou/ evkporeuome,nou evk tw/n stoma,twn auvtw/n [prep ek from + art.w/noun abl.nt.s. pur fire + conj kai + art.w/noun abl.m.s. kapnos smoke + conj kai + art.w/noun abl.nt.s. theion sulphur, brimstone + art.w/pres.dep.part.abl.nt.s. ekporeuomai proceed + prep ek from + art.w/noun abl.nt.p. stoma mouth + pro.gen.m.p. autos "their"]).

    VERSE 19 For the power of the horses is in their mouths and in their tails (h` ga.r evxousi,a tw/n i[ppwn evn tw/| sto,mati auvtw/n evstin kai. evn tai/j ouvrai/j auvtw/n [art.w/noun nom.f.s. exousia authority, power + conj gar for + art./noun gen.m.p. hippos horse + prep en + art.w/noun loc.nt.s. stoma mouth + pro.gen.m.p. autos "their" + pres.act.ind.3s. eimi "is" + conj kai + prep en in + art.w/noun loc.f.p. oura tail]; for their tails are like serpents and have heads, and with them they do harm [ai` ga.r ouvrai. auvtw/n o[moiai o;fesin( e;cousai kefala,j kai. evn auvtai/j avdikou/sin [art.w/noun nom.f.p. oura tail + conj gar for + pro.gen.m.p. autos "their" + adj.nom.f.p. homoios resembling; "are like" + noun dat.m.p. ophis serpent, snake + pres.act.part.nom.f.p. echo have + noun acc.f.p. kephale head + conj kai + prep en in "with" + pro.instr.f.p. autos "them" + pres.act.ind.3p. adikeo do wrong; do harm]).

    ANALYSIS: VERSES 18-19

  308. It is through these three plagues that a third of humanity as it exists towards the end to the tribulation will die the sin unto death.

  309. The term plague (plege) is applied in a threefold fashion to the death-dealing emission from the mouths of these demons who have morphed into these grotesque creatures.

  310. It is the same noun used in the LXX to name the plagues of Egypt (e.g., Ex. 11:1).

  311. It will appear frequently from here on in the Apocalypse (cf. 9:20; 11:6; 13:3,12,14; 15:1,6,8; 16:9,21; 18:4,8; 21:9; 22:18).

  312. For further emphasis the preposition ek ("from") repeats the threefold way people will die by echoing the apo ("by") from verse 17.

  313. The preposition apo is used with the passive verb to express agency as in 12:6 also, but agency depicted indirectly as direction or source from which the result comes.

  314. The repeated definite article with each of the destructive elements (tou…tou…tou) indicates that each element is to be regarded as a separate entity of death and not simply part of one phenomenon.

  315. The prophecy continues with a description of the destructive aspect of the horses’ tails.

  316. The authority or power of the horses to kill is connected to their mouths and to their tails.

  317. Verse 19 uses the conjunction gar ("for") two times.

  318. The first usage furnishes a general explanation that the horses’ power lies in their mouths and tails.

  319. Prior discussion has already elaborated on this power in verses 17-18.

  320. This is the first mention of the power of their tails.

  321. Because the contribution of the tails to the plague is new, the second "for" explains what the power of the tails is.

  322. They resemble snakes, including the heads, which are capable of inflicting a painful wound (cf. 9:10).

  323. The description of fire-breathing demonic horses with tails like snakes is like something out of a Sci-Fi movie.

  324. Many interpreters resort to allegorizing these features, but everything here is to be taken literally.

  325. Great latitude is possible when one considers the fact that angels are capable of morphing into various forms and projecting themselves physically into the natural realm (e.g., the sons of God of Gen. 6).

  326. Possession is another aspect of the incredible capacities of demons.

  327. Like the scorpion-like tails of the demonic locusts of the 5th trumpet, these tails hurt people physically.

  328. These demons are authorized not only to inflict pain and terror but to take a massive toll on human life.

    329. Human Obstinacy (vv. 20-21)

    VERSE 20 The rest of mankind, who were not killed by these plagues (Kai. oi` loipoi. tw/n avnqrw,pwn( oi] ouvk avpekta,nqhsan evn tai/j plhgai/j tau,taij [conj kai + art.w/adj.nom.m.p. loipos remaining; "the rest" + art.w/noun gen.m.p. anthropos man + rel.pro.nom.m.p. hos who + neg ouk + aor.pass.ind.3p. apokteino kill + prep en in; "by" + art.w/noun instr.f.p. plege plague; beating; wound (result) + reflex.pro.inst.f.p. haute this; "these"], did not repent of the works of their hands, so as not to worship demons [ouvde. meteno,hsan evk tw/n e;rgwn tw/n ceirw/n auvtw/n( i[na mh. proskunh,sousin ta. daimo,nia [conj. oude neither; not even;"not"+ aor.act.ind.3p. metanoeo repent, change one’s thinking + prep ek from; "of" + art.w/noun gen.nt.p. ergon work + art.w/noun acc.nt.p. cheir hand + conj hina (purpose; here a neg. purpose clause) + neg me + fut.act.ind.3p. proskuneo worship + art.w/noun acc.nt.p. daimonion demon; heathen god; 63x in 55 verses; predominately in gospels as "demon"; but also used 1x as "deities" as in Acts 17:18; 3x in Rev (20; 16:14; 18:2], and the idols of gold and of silver and of brass and of stone and of wood [kai. ta. ei;dwla ta. crusa/ kai. ta. avrgura/ kai. ta. calka/ kai. ta. li,qina kai. ta. xu,lina [conj kai + art.w/noun acc.nt.p. eidolon idol, image; strictly a copy + art.w/adj.acc.nt.p. chrousous gold + conj kai + art.w/adj.acc.nt.p. argurous (made of) silver + conj kai + art.w/acc.nt.p. chalkous made of brass/copper + conj kai + art.w/adj.acc.nt.p. lithinos (made of) stone + conj kai + art.w/adj.acc.nt.p. zulinos made of wood], which can neither see nor hear nor walk [a] ou;te ble,pein du,nantai ou;te avkou,ein ou;te peripatei/n [rel.pro.nom.nt.p. ho which + conj oute neither + pres.act.infin. blepo see + pres.dep.ine.3p. dunamai be able; "can" + conj oute nor + pres.act.infin. akouo hear + conj oute nor + pres.act.infin. peripateo walk]);

    VERSE 21 and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts (kai. ouv meteno,hsan evk tw/n fo,nwn auvtw/n ou;te evk tw/n farma,kwn auvtw/n ou;te evk th/j pornei,aj auvtw/n ou;te evk tw/n klemma,twn auvtw/n [conj kai + neg ou + aor.act.ind.3p. metanoeo repent + prep ek + art.w/noun gen.m.p. phonos murder + pro.gen.m.p. autos "their" + conj oute nor + prep ek + art.w/noun gen.nt.p. pharmakon sorcery; drug + pro.gen.m.p. autos "their" + conj oute nor + prep ek + art.w/noun gen.f.s. porneia fornication + pro autos "their" + conj oute nor + art.w/noun gen.nt.p. klemma theft + pro.gen.m.p. autos "their"]).

    ANALYSIS: VERSES 20-21

  329. The demonic cavalry that wipes out one in every three persons on the planet stands out among the plagues generated by the wrath of God.

  330. The consciousness of the human race with respect to God’s displeasure has reached an all-time high, yet for the remaining two-thirds there is no turning away from evil with a view to embracing the grace and righteousness of God and His word.

  331. By this late hour in the tribulation the average person has seen and heard and experienced enough so as to be completely without excuse.

  332. As noted as early as the 6th seal judgment humanity at the very top of the social ladder is by their own admission cognizant that this is the time of "the wrath of the Lamb" culminating in His advent (cf. Rev. 6:15-17).

  333. Once again we are informed, that for the masses at large, there is no repentance, but only a perverse love of evil in all its forms.

  334. Verses 20 & 21 constitute a kind of postscript to the demon invasion that has further decimated the human race.

  335. How John came to know this he does not tell us.

  336. He either saw or heard the facts he records.

  337. Like the Pharaoh of the Exodus no amount of tangible proof and misery brings the remaining two-thirds to their senses so as to act on the promulgation of the good news of salvation announced to every living soul.

  338. The pattern of negative volition is that it entrenches itself in the vanity of false religion and the STA activity associated therewith.

  339. Everyone had to know that more of the same was in the offing.

  340. Yet in total futility they stick with their idolatry and unrighteous deeds.

  341. The very things mentioned in the listing of these two verse is the very reason for the day of God’s wrath coming upon mankind.

  342. This plague is especially brutal and yet it brings no change of thinking and behavior for the hardened masses (i.e., "the rest, who were not killed by these plagues.").

  343. "These plagues" refer specifically to the killing fields brought on by the fire and smoke and brimstone (cf. v.18) coming from the mouths of the horses on which 200 million demons are mounted.

  344. The adverb ouvde. ("not") intensifies the negation of meteno,hsan ("repent") and the force of the tragic statement regarding those who survived the 6th trumpet judgment.

  345. The survivors absolutely failed the testing of volition which is one of the results of this terrible time (cf. Rev. 3:10 "…the hour of testing, that hour which is about to come upon the world, to test those who dwell upon the earth.").

  346. The fail to change their creed (v.20) and their conduct (v.21).

  347. Their approach to God remains hostile.

  348. Repentance would seem to be the least they could do in the face of the horrors thus far endured.

  349. Repentance in Revelation denotes a change of mind in rejection to that which is anti-God.

  350. False worship and the vices it encourages, has been a long-standing snare for humanity (cf. Rom. 1:18-32).

  351. The negative purpose clause of verse 21, translated "so as not to worship…" states the consequences of not abandoning their thinking (e.g., repenting), which is to consort with demons.

  352. It was demons that killed and tormented them under the 5th and 6th trumpet judgments (or 1st and 2nd woes).

  353. Instead of turning to the living God they hold fast to their idolatrous ways.

  354. In Scripture the worship of idols is connected with the worship of demons (cf. Deut. 32:17; Ps. 106:37; 1Cor. 10:20-21).

  355. False religion is always sponsored by Satan and his demons.

  356. False religion has found fertile soil in the negative volition of the masses.

  357. The very demons who were recruited by the four angels and who killed so many of their friends and family are turned to in the continued practice of idolatry.

  358. The outward form or the idol has invisibly connected to it demons.

  359. So in effect not only are people worship a material object, they are also engaged in demon worship.

  360. John reminds his readers of the impotence of these idols saying that they cannot see or hear or move (e.g., "walk").

  361. The demons do not respond favorably to the worship of idols by coming to the aid of the devotees.

  362. In other words, they mock the stupid and negative types who keep coming back to idols of their choosing.

  363. One of the wonderful results of Christ’s coming is to rid the earth of idolatry and false religion.

  364. With Satan and his angels incarcerated their will be no channeling of the doctrine of demons to negative volition during the millennium.

  365. This characterization of image worship is in line with the mockery by the prophets of old (cf. Ps. 115:5-7; 135:15ff.; Isa. 44:12-20; Dan. 5:23).

  366. False religion promotes lawlessness as seen in the compromise of basic moral tenants by even Christian denominations.

  367. Certainly the legacy of pagan worship was one of rationalizing and encouraging moral evil in the name of the cultus (e.g., temple prostitution).

  368. Antinomianism (lawlessness) is at an all-time high in the last days due to a variety of reasons.

  369. Men are no less willing to repent of their social sins than of their religious corruption.

  370. Three of the ten commandments─ the 6th, 7th and 8th─ explicitly prohibit three of the four vices listed─ murder, fornication, and theft (Ex. 20:13-15), just as the first tablet prohibits religious evil.

  371. Murder, state sponsored and otherwise continues to spread over the planet.

  372. Fornication in all its forms in one of the reasons for the coming wrath (cf. Col. 3:6).

  373. The 4th of the vices mentioned in v. 20 is pharmakon ("sorceries").

  374. This refers to occult practices.

  375. It includes witchcraft too.

  376. Sorceries were common in Asia Minor (cf. Acts 19:18-19).

  377. The WOG denounces this sin (cf. Ex. 22:18; Lev. 20:27; Deut. 18:10-12; cf. also 1Sam. 28:7; Acts 8:9; 13:8; 19:13-15).

  378. The cognate noun pharmakeia occurs in Gal. 5:20 and Rev. 18:23.

  379. Its basic meaning has to do with the use of drugs, and in context for the purpose of opening the mind for contact with the spirit world.

  380. The Rev. 18:23 citation is in a category all by itself.

  381. It refers to the spell the US casts over the world in respect to its foreign dealings and how the nations are manipulated.

  382. This is particularly connected to the money interests who manipulate the politics behind the scene.

  383. Here the usage is the commonly understood practice of the magic arts (e.g., the occult).

  384. Occultism is an STA trend (cf. Gal. 5:20).

END: Revelation Chapter Nine

Jack M. Ballinger

May, 2006