Յայտնութիւն / Revelation - 9 |

Text:
< PreviousՅայտնութիւն - 9 Revelation - 9Next >


jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have an account of the sounding of the fifth and sixth trumpets, the appearances that attended them, and the events that were to follow; the fifth trumpet (ver. 1-12), the sixth, ver. 13, &c..
Adam Clarke: Commentary on the Bible - 1831
The fifth angel sounds, and a star falls from heaven to earth, Rev 9:1. The bottomless pit is opened, and locusts come out upon the earth, Rev 9:2, Rev 9:3. Their commission, Rev 9:4-6. Their form, Rev 9:7-10. Their government, Rev 9:11, Rev 9:12. The sixth angel sounds, and the four angels bound in the Euphrates are loosed, Rev 9:13-15. The army of horsemen, and their description, Rev 9:16-19. Though much evil is inflicted upon men for their idolatry, etc., they do not repent, Rev 9:20, Rev 9:21.
Albert Barnes: Notes on the Bible - 1834
9:0: The three remaining trumpets Rev_. 9-11 are usually called the woe-trumpets, in reference to the proclamation of woes, Rev 8:13 (Prof. Stuart). The three extend, as I suppose, to the end of time, or, as it is supposed by the writer himself Rev 11:15, to the period when "the kingdoms of this world shall have become the kingdoms of Christ," embracing a succinct view of the most material events that were to occur, particularly in a secular point of view. See the Analysis prefixed to the book. In Rev 11:19, as I understand it, a new view is commenced, referring to the church internally; the rise of Antichrist, and the effect of the rise of that formidable power on the internal history of the church, to the time of its overthrow, and the triumphant establishment of the kingdom of God. This, of course, synchronizes in its beginning and its close with the portion already passed over, but with a different view. See the Analysis prefixed to Rev 11:19 ff.
This chapter Rev_. 9 contains properly three parts. First, a description of the first of those trumpets, or the fifth in the order of the whole, Rev 9:1-12. This woe is represented under the figure of calamities brought upon the earth by an immense army of locusts. A star is seen to fall from heaven representing some mighty chieftain, and to him is given the key of the bottomless pit. He opens the pit, and then comes forth an innumerable swarm of locusts that darken the heavens, and they go forth upon the earth. They have a command given them to do a certain work. They are not to hurt the earth, or any green thing, but they are sent against those people which have not the seal of God on their foreheads. Their main business, however, was not to kill them, but to torment them for a limited time - for five months. A description of the appearance of the locusts then follows. Though they are called locusts, because in their general appearance, and in the ravages they commit, they resemble them, yet, in the main, they are imaginary beings, and combine in themselves qualities which are never found united in reality.
They had a strong resemblance to horses prepared for battle; they wore on their heads crowns of gold; they had the faces of men but the hair of women and the teeth of lions. They had breastplates of iron, and tails like scorpions, with stings in their tails. They had a mighty king at their head, with a name significant of the destruction which he would bring upon the world. These mysterious beings had their origin in the bottomless pit, and they are summoned forth to spread desolation upon the earth. Second, a description of the second of these trumpets, the sixth in order, Rev 9:13-19. When this is sounded, a voice is heard from the four horns of the altar which is before God. The angel is commanded to loose the four angels which are bound in the great river Euphrates. These angels are loosed - angels which had been prepared for a definite period - a day, and a month, and a year, to slay the third part of people.
The number of the army that would appear - composed of cavalry - is stated to amount to two hundred thousand, and the uniqueness qualities of these horsemen are then stated. They are remarkable for having breastplates of fire, and jacinth, and brimstone; the heads of the horses resemble lions; and they breathe forth fire and brimstone. A third part of people fall before them, by the fire, and the smoke, and the brimstone. Their power is in their mouth and in their tails, for their tails are like serpents. Third, a statement of the effect of the judgments brought upon the world under these trumpets, Rev 9:20-21. The effect, so far as the reasonable result could have been anticipated, is lost. The nations are not turned from idolatry. Wickedness still abounds, and there is no disposition to repent of the abominations which had been so long practiced on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 9:1, At the sounding of the fifth angel, a star falls from heaven, to whom is given the key to the bottomless pit; Rev 9:2, He opens the pit, and there come forth locusts like scorpions; Rev 9:12, The first woe past; Rev 9:13, The sixth trumpet sounds; Rev 9:14, Four angels are let loose, that were bound.
John Gill
INTRODUCTION TO REVELATION 9
This chapter gives an account of the blowing of the fifth and sixth trumpets, and of the effects following upon them. The fifth angel blows his trumpet, and a star falls; the key of the bottomless pit is given to him, which being opened by it, out of it comes smoke to the darkening of the sun and air, and out of the smoke locusts, who have power like scorpions, Rev_ 9:1; whose power is restrained from using it to the hurt of the grass, or any green thing or tree, only of those who had not the seal of God in their foreheads; but are permitted, though not to kill men, yet to torment them five months, which is worse than death unto them, Rev_ 9:4. The shapes of these locusts, which are said to be like horses, are described by their heads, faces, hair, teeth, breastplates, wings, and tails, and are said to have a king over them, whose name is mentioned, Rev_ 9:7. The blowing of this trumpet brings on one of the woes mentioned in Rev_ 8:13, and the two other follow, Rev_ 9:12. The sixth angel blows his trumpet, and a voice is heard from the horns of the altar, directed to the said angel, ordering him to loose four angels bound in the great river Euphrates, where they were prepared, for a determinate time, to slay the third part of men, and they were loosed accordingly, Rev_ 9:13. The number of the army, under these angels, is given, Rev_ 9:16, and the horses and horsemen are described; the riders by their breastplates of fire, jacinth, and brimstone; their horses' heads as heads of lions, fire, smoke, and brimstone, issuing out of their mouths, by which the third part of men are killed, Rev_ 9:17. The reason of this slaughter is, because they had power both in their mouth and tails, which latter were like serpents, and had heads, with which they did mischief, Rev_ 9:19; and yet such who were not killed by these plagues, but escaped, did not repent of their idolatry, murders, sorceries, fornication, and theft, Rev_ 9:20.
9:19:1: Եւ հինգերորդ հրեշտակն փողէ՛ր. եւ տեսի զի աստղ մի անկա՛ւ յերկնից, եւ տուաւ նմա բանալի՛ գբոյն անդընդոց[5190]. [5190] Ոմանք. Աստղ մի անկանէր յերկնից։
9 Փող հնչեցրեց նաեւ հինգերորդ հրեշտակը. եւ տեսայ, որ մի աստղ ընկաւ երկնքից: Եւ նրան տրուեց անդունդների գբի բանալին:
9 Հինգերորդ հրեշտակը փողը հնչեցուց ու տեսայ որ երկնքէն աստղ մը ինկաւ երկրի վրայ։ Անդունդի գուբին բանալին անոր տրուեցաւ։
Եւ հինգերորդ հրեշտակն փողէր, եւ տեսի զի աստղ մի անկաւ յերկնից, եւ տուաւ նմա բանալի գբոյն անդնդոց:

9:1: Եւ հինգերորդ հրեշտակն փողէ՛ր. եւ տեսի զի աստղ մի անկա՛ւ յերկնից, եւ տուաւ նմա բանալի՛ գբոյն անդընդոց[5190].
[5190] Ոմանք. Աստղ մի անկանէր յերկնից։
9 Փող հնչեցրեց նաեւ հինգերորդ հրեշտակը. եւ տեսայ, որ մի աստղ ընկաւ երկնքից: Եւ նրան տրուեց անդունդների գբի բանալին:
9 Հինգերորդ հրեշտակը փողը հնչեցուց ու տեսայ որ երկնքէն աստղ մը ինկաւ երկրի վրայ։ Անդունդի գուբին բանալին անոր տրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:11: Пятый Ангел вострубил, и я увидел звезду, падшую с неба на землю, и дан был ей ключ от кладязя бездны.
9:1  καὶ ὁ πέμπτος ἄγγελος ἐσάλπισεν· καὶ εἶδον ἀστέρα ἐκ τοῦ οὐρανοῦ πεπτωκότα εἰς τὴν γῆν, καὶ ἐδόθη αὐτῶ ἡ κλεὶς τοῦ φρέατος τῆς ἀβύσσου.
9:1. Καὶ (And) ὁ (the-one) πέμπτος (fifth) ἄγγελος (a-messenger) ἐσάλπισεν: (it-trumpeted-to,"καὶ (and) εἶδον (I-had-seen) ἀστέρα (to-a-star) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) πεπτωκότα (to-having-had-come-to-fall) εἰς (into) τὴν (to-the-one) γῆν, (to-a-soil,"καὶ (and) ἐδόθη (it-was-given) αὐτῷ (unto-it) ἡ (the-one) κλεὶς (a-latch) τοῦ (of-the-one) φρέατος (of-a-cistern) τῆς (of-the-one) ἀβύσσου: (of-depthed-along)
9:1. et quintus angelus tuba cecinit et vidi stellam de caelo cecidisse in terram et data est illi clavis putei abyssiAnd the fifth angel sounded the trumpet: and I saw a star fall from heaven upon the earth. And there was given to him the key of the bottomless pit.
1. And the fifth angel sounded, and I saw a star from heaven fallen unto the earth: and there was given to him the key of the pit of the abyss.
9:1. And the fifth Angel sounded the trumpet. And I saw upon the earth, a star that had fallen from heaven, and the key to the well of the abyss was given to him.
9:1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit:

1: Пятый Ангел вострубил, и я увидел звезду, падшую с неба на землю, и дан был ей ключ от кладязя бездны.
9:1  καὶ ὁ πέμπτος ἄγγελος ἐσάλπισεν· καὶ εἶδον ἀστέρα ἐκ τοῦ οὐρανοῦ πεπτωκότα εἰς τὴν γῆν, καὶ ἐδόθη αὐτῶ ἡ κλεὶς τοῦ φρέατος τῆς ἀβύσσου.
9:1. et quintus angelus tuba cecinit et vidi stellam de caelo cecidisse in terram et data est illi clavis putei abyssi
And the fifth angel sounded the trumpet: and I saw a star fall from heaven upon the earth. And there was given to him the key of the bottomless pit.
9:1. And the fifth Angel sounded the trumpet. And I saw upon the earth, a star that had fallen from heaven, and the key to the well of the abyss was given to him.
9:1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: По звуку пятой трубы Иоанн видит звезду, упавшую с неба. Словами "павшая с неба" тайнозритель, несомненно, хочет сказать, что и пятая казнь также происходит по пущению Божию и во время указанное волею Божией. Этот символ становится понятным только из последующего. Звезде, упавшей с неба дан ключ от кладезя бездны, который соединен непосредственно с бездною. Самое наименование бездны есть указание на преисподнюю, где осуждены пребывать злые духи. Бездну, таким образом, нужно отличать от ада и от геенны, места страданий умерших. Бездна есть местопребывание демонов, где они заключены и как бы заперты на ключ, т.е. лишены свободы действия. По действию Промысла Божия (павшая звезда) эта темница отпирается, и то, что находится внутри бездны чрез колодезь, соединяющий бездну с поверхностью земли, получает возможность появиться над землею.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seven Trumpets.A. D. 95.
1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. 2 And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. 3 And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. 4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. 5 And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. 6 And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. 7 And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were as the faces of men. 8 And they had hair as the hair of women, and their teeth were as the teeth of lions. 9 And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle. 10 And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11 And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. 12 One woe is past; and, behold, there come two woes more hereafter.

Upon the sounding of this trumpet, the things to be observed are, 1. A star falling from heaven to the earth. Some think this star represents some eminent bishop in the Christian church, some angel of the church; for, in the same way of speaking by which pastors are called stars, the church is called heaven; but who this is expositors do not agree. Some understand it of Boniface the third bishop of Rome, who assumed the title of universal bishop, by the favour of the emperor Phocas, who, being a usurper and tyrant in the state, allowed Boniface to be so in the church, as the reward of his flattery. 2. To this fallen star was given the key of the bottomless pit. Having now ceased to be a minister of Christ, he becomes the antichrist, the minister of the devil; and by the permission of Christ, who had taken from him the keys of the church, he becomes the devil's turnkey, to let loose the powers of hell against the churches of Christ. 3. Upon the opening of the bottomless pit there arose a great smoke, which darkened the sun and the air. The devils are the powers of darkness; hell is the place of darkness. The devil carries on his designs by blinding the eyes of men, by extinguishing light and knowledge, and promoting ignorance and error. He first deceives men, and then destroys them; wretched souls follow him in the dark, or they durst not follow him. 4. Out of this dark smoke there came a swarm of locusts, one of the plagues of Egypt, the devil's emissaries headed by the antichrist, all the rout and rabble of antichristian orders, to promote superstition, idolatry, error, and cruelty; and these had, by the just permission of God, power to hurt those who had not the mark of God in their foreheads. 5. The hurt they were to do them was not a bodily, but a spiritual hurt. They should not in a military way destroy all by fire and sword; the trees and the grass should be untouched, and those they hurt should not be slain; it should not be a persecution, but a secret poison and infection in their souls, which should rob them of their purity, and afterwards of their peace. Heresy is a poison in the soul, working slowly and secretly, but will be bitterness in the end. 6. They had no power so much as to hurt those who had the seal of God in their foreheads. God's electing, effectual, distinguishing grace will preserve his people from total and final apostasy. 7. The power given to these factors for hell is limited in point of time: five months, a certain season, and but a short season, though how short we cannot tell. Gospel-seasons have their limits, and times of seduction are limited too. 8. Though it would be short, it would be very sharp, insomuch that those who were made to feel the malignity of this poison in their consciences would be weary of their lives, v. 6. A wounded spirit who can bear? 9. These locusts were of a monstrous size and shape, v. 7, 8, &c. They were equipped for their work like horses prepared to battle. (1.) They pretended to great authority, and seemed to be assured of victory: They had crowns like gold on their heads; it was not a true, but a counterfeit authority. (2.) They had the show of wisdom and sagacity, the faces of men, though the spirit of devils. (3.) They had all the allurements of seeming beauty, to ensnare and defile the minds of men--hair like women; their way of worship was very gaudy and ornamental. (4.) Though they appeared with the tenderness of women, they had the teeth of lions, were really cruel creatures. (5.) They had the defence and protection of earthly powers--breastplates of iron. (6.) They made a mighty noise in the world; they flew about from one country to another, and the noise of their motion was like that of an army with chariots and horses. (7.) Though at first they soothed and flattered men with a fair appearance, there was a sting in their tails; the cup of their abominations contained that which, though luscious at first, would at length bite like a serpent and sting like an adder. (8.) The king and commander of this hellish squadron is here described, [1.] As an angel; so he was by nature, an angel, once one of the angels of heaven. [2.] The angel of the bottomless pit; an angel still, but a fallen angel, fallen into the bottomless pit, vastly large, and out of which there is no recovery. [3.] In these infernal regions he is a sort of prince and governor, and has the powers of darkness under his rule and command. [4.] His true name is Abaddon, Apollyon--a destroyer, for that is his business, his design, and employment, to which he diligently attends, in which he is very successful, and takes a horrid hellish pleasure; it is about this destroying work that he sends out his emissaries and armies to destroy the souls of men. And now here we have the end of one woe; and where one ends another begins.
Adam Clarke: Commentary on the Bible - 1831
9:1: A star fall from heaven - An angel encompassed with light suddenly descended, and seemed like a star falling from heaven.
The key of the bottomless pit - Power to inundate the earth with a flood of temporal calamities and moral evils.
Albert Barnes: Notes on the Bible - 1834
9:1: And the fifth angel sounded - See the notes on Rev 8:6-7.
And I saw a star fall from heaven unto the earth - This denotes, as was shown in the notes on Rev 8:10, a leader, a military chieftain, a warrior. In the fulfillment of this, as in the former case, we look for the appearance of some mighty prince and warrior, to whom is given power, as it were, to open the bottomless pit, and to summon forth its legions. That some such agent is denoted by the star is further apparent from the fact that it is immediately added, that "to him (the star) was given the key of the bottomless pit." It could not be meant that a key would be given to a literal star, and we naturally suppose, therefore, that some intelligent being of exalted rank, and of baleful influence, is here referred to Angels, good and bad, are often called stars; but the reference here, as in Rev 8:10, seems to me not to be to angels, but to some mighty leader of armies, who was to collect his hosts, and to go through the world in the work of destruction.
And to him was given the key of the bottomless pit - Of the under-world, considered particularly of the abode of the wicked. This is represented often as a dark prison-house, enclosed with walls, and accessible by gates or doors. These gates or doors are fastened, so that none of the inmates can come out, and the key is in the hand of the keeper or guardian. In Rev 1:18 it is said that the keys of that world are in the hand of the Saviour (compare the notes on that passage); here it is said that for a time, and for a temporary purpose, they are committed to another. The word "pit" - φρέαρ phrear - denotes properly a well, or a pit for water dug in the earth; and then any pit, cave, abyss. The reference here is doubtless to the nether world, considered as the abode of the wicked dead, the prison-house of the guilty. The word "bottomless," ἀβύσσος abussos - whence our word "abyss" means properly "without any bottom" (from Α a, the alpha privative (not), and βύθος buthos, depth, bottom). It would be applied properly to the ocean, or to any deep and dark dell, or to any obscure place whose depth was unknown. Here it refers to Hades - the region of the dead the abode of wicked spirits - as a deep, dark place, whose bottom was unknown. Having the key to this, is to have the power to confine those who are there, or to permit them to go at large. The meaning here is, that this master-spirit would have power to evoke the dead from these dark regions; and it would be fulfilled if some mighty genius, that could be compared with a fallen star, or a lurid meteor, should summon forth followers which would appear like the dwellers in the nether world called forth to spread desolation over the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: the fifth: Rev 9:12, Rev 9:13, Rev 8:6-8, Rev 8:10, Rev 8:12, Rev 11:14, Rev 11:15
a star: Rev 1:20, Rev 8:10; Isa 14:12; Luk 10:18; Th2 2:3-8; Ti2 3:1-5
to him: Rev 1:18, Rev 20:1
the bottomless: Rev 9:2, Rev 9:11, Rev 17:8, Rev 20:10; Luk 8:31; Rom 10:7 *Gr.
Geneva 1599
9:1 (1) And the fifth angel sounded, and I saw a (2) star fall from heaven unto the earth: (3) and to him was given the key of the (a) bottomless pit.
(1) The first execution on the wicked men inhabiting the earth (as the angel said before) wrought by the infernal powers is declared from here to (Rev_ 9:2-11) and after the sixth execution to (Rev_ 9:12-19) and lastly is shown the common event that followed the former execution in the world, in the two last verses (Rev_ 9:20-21). (2) That is, that the angel of God glittering with glory, as a star fallen from heaven. He may be Christ, who has the keys of hell by himself and by princely authority, (Rev_ 1:18) or some inferior angel who has the same key entrusted to him and holds it ministerially, or by office of his ministry, here and (Rev_ 20:10) so the word "falling" is taken; (Gen 14:10; Gen 24:46; Heb 6:6). (3) The key was given to this star. For those powers of wickedness are sent to hell, bound with chains of darkness and kept there until damnation, unless God lets them loose for a time; (2Pet 2:4; Jude 1:6; Rev_ 20:7) the history of these agrees with this chapter.
(a) By the bottomless pit, he means the deepest darkness of hell.
John Gill
9:1 And the fifth angel sounded,.... His trumpet:
and I saw a star fall from heaven unto the earth: some take this star to be Jesus Christ, the bright and morning star; and understand by falling, no other than his descending from heaven to earth, in which sense the word is used in Gen 14:10; and that because he is not only said to have the keys of hell and death, Rev_ 1:18; but particularly the key of the bottomless pit, Rev_ 20:1; but then there is a wide difference in the use of the key by the star here, and the angel there, or between the opening of the pit, and letting out smoke and locusts, and the shutting it up, and Satan in it; the one well suits with Christ, the other not: nor is Satan here designed, as others think, who once was a bright star, and shone among the morning stars, but by sin fell from heaven, his first estate; and the fall of this Lucifer, son of the morning, was as lightning from heaven, Lk 10:18. But then this was a matter over and past, and what was well known to John; nor did he need a vision to represent this unto him: nor is Arius intended, who lived before any of the trumpets were blown; nor the Emperor Valens, who fell from the heavenly doctrine of Christ's divinity into the Arian heresy, which he encouraged and defended; whereby Christ, the sun of righteousness, was obscured, and the air, the church, enlightened by Christ, was darkened; in whose time the locusts, the Goths and Vandals, infected with Arianism, greatly distressed the eastern Christians; but his reign was long before the fifth angel sounded his trumpet, which was after the year 600: wherefore by this star is meant antichrist; but whether the western or eastern antichrist, the pope of Rome, or Mahomet, is a question: some interpreters go one way, and some another: Brightman thinks both are intended, seeing they both are antichrist, and rose to the height of their power much about the same time; and the characters and circumstances in this vision very. Well agree with them both: what is objected to Mahomet is, that he never was a doctor or teacher in the church, or had any dignity in it, which a star in this book most commonly signifies, and therefore could not be said to fall from it; but this may be observed, that the Arabians, among whom he lived, had received the Christian religion before his time; that he himself was conversant with the Scriptures, as appears by his wretched perversion of them in his Alcoran; and certain it is, that his accomplices were such as had professed Christianity, as Sergius, a Nestorian of Constantinople, and John of Antioch, an Arian, and he himself set up for a prophet: others think the pope of Rome is meant by the star, seeing the bishops of that city had shone out in great light and purity of doctrine and practice formerly, but now about this time most sadly apostatized; they had been indeed gradually declining for some time, but now they may be said openly to fall from heaven, when Phocas, who murdered his master, the Emperor Mauritius, and took the imperial crown to himself, gave to Pope Boniface the Third the title and power of universal bishop, about the year 859, which he and his successors exercised in a most haughty and tyrannical manner:
and to him was given the key of the bottomless pit; which shows that this could not be a star in a literal sense, but must design some man, or body of men, and agrees well with the popes of Rome: by "the bottomless pit" is meant hell, out of which the beast arose, and into which Satan will be cast, Rev_ 11:7; and by "the key" is designed the power of it, of opening and shutting it, of saving persons from it, or of casting them into it; and which the popes of Rome take to themselves, even all power in heaven, earth, and hell, signified by their triple crown; and which they arrogate to such a degree as to say, that if the pope should send many thousands into hell, no one ought to say, what dost thou? This is a different key from what were given to Peter; he had the keys of the kingdom of heaven, his pretended successors have the key of the bottomless pit; his were keys of knowledge, theirs of ignorance, and of the depths of Satan, let out of this bottomless pit, of which the antichristian religion, both Popish and Mahometan, consist; his were given by Christ, theirs by Phocas a murderer; or they had their power from the dragon, Rev_ 13:2; from Satan himself, according to whose working and influence they come forth, though by divine permission.
John Wesley
9:1 And the fifth angel sounded, and I saw a star - Far different from that mentioned, Rev_ 8:11. This star belongs to the invisible world. The third woe is occasioned by the dragon cast out of heaven; the second takes place at the loosing of the four angels who were bound in the Euphrates. The first is here brought by the angel of the abyss, which is opened by this star, or holy angel. Falling to the earth - Coming swiftly and with great force. And to him was given - when he was come. The key of the bottomless pit - A deep and hideous prison; but different from "the lake of fire."
Robert Jamieson, A. R. Fausset and David Brown
9:1 THE FIFTH TRUMPET: THE FALLEN STAR OPENS THE ABYSS WHENCE ISSUE LOCUSTS. THE SIXTH TRUMPET. FOUR ANGELS AT THE EUPHRATES LOOSED. (Rev. 9:1-21)
The last three trumpets of the seven are called, from Rev_ 8:13, the woe-trumpets.
fall--rather as Greek, "fallen." When John saw it, it was not in the act of falling, but had fallen already. This is a connecting link of this fifth trumpet with Rev_ 12:8-9, Rev_ 12:12, "Woe to the inhabiters of the earth, for the devil is come down," &c. Compare Is 14:12, "How art thou fallen from heaven, Lucifer, son of the morning!"
the bottomless pit--Greek, "the pit of the abyss"; the orifice of the hell where Satan and his demons dwell.
9:29:2: եւ ելանէր ծո՛ւխ ՚ի գբոյն որպէս զծուխ հնոցի մեծի. եւ խաւարեցա՛ւ արեգակն եւ օդք:
2 Գբից ծուխ էր բարձրանում, ինչպէս մեծ հնոցի ծուխը: Խաւարեց արեգակը, ինչպէս նաեւ՝ օդը:
2 Ան ալ անդունդին գուբը բացաւ ու այն գուբէն ծուխ կ’ելլէր մեծ հնոցի մը ծուխին պէս ու խաւարեցան արեւն ու օդը՝ գուբին ծուխէն։
[117]եւ ելանէր`` ծուխ ի գբոյն որպէս զծուխ հնոցի մեծի. եւ խաւարեցաւ արեգակն եւ [118]օդք:

9:2: եւ ելանէր ծո՛ւխ ՚ի գբոյն որպէս զծուխ հնոցի մեծի. եւ խաւարեցա՛ւ արեգակն եւ օդք:
2 Գբից ծուխ էր բարձրանում, ինչպէս մեծ հնոցի ծուխը: Խաւարեց արեգակը, ինչպէս նաեւ՝ օդը:
2 Ան ալ անդունդին գուբը բացաւ ու այն գուբէն ծուխ կ’ելլէր մեծ հնոցի մը ծուխին պէս ու խաւարեցան արեւն ու օդը՝ գուբին ծուխէն։
zohrab-1805▾ eastern-1994▾ western am▾
9:22: Она отворила кладязь бездны, и вышел дым из кладязя, как дым из большой печи; и помрачилось солнце и воздух от дыма из кладязя.
9:2  καὶ ἤνοιξεν τὸ φρέαρ τῆς ἀβύσσου, καὶ ἀνέβη καπνὸς ἐκ τοῦ φρέατος ὡς καπνὸς καμίνου μεγάλης, καὶ ἐσκοτώθη ὁ ἥλιος καὶ ὁ ἀὴρ ἐκ τοῦ καπνοῦ τοῦ φρέατος.
9:2. καὶ (and) ἤνοιξεν (it-opened-up) τὸ (to-the-one) φρέαρ (to-a-cistern) τῆς (of-the-one) ἀβύσσου, (of-depthed-along," καὶ ( and ) ἀνέβη ( it-had-stepped-up ," καπνὸς ( a-smoke ,"ἐκ (out) τοῦ (of-the-one) φρέατος (of-a-cistern) ὡς ( as ) καπνὸς ( a-smoke ) καμίνου ( of-a-furnace ) μεγάλης, (of-great,"καὶ (and) ἐσκοτώθη ( it-was-en-obscured ) ὁ ( the-one ) ἥλιος ( a-sun ) καὶ (and) ὁ (the-one) ἀὴρ (an-air) ἐκ (out) τοῦ (of-the-one) καπνοῦ (of-a-smoke) τοῦ (of-the-one) φρέατος. (of-a-cistern)
9:2. et aperuit puteum abyssi et ascendit fumus putei sicut fumus fornacis magnae et obscuratus est sol et aer de fumo puteiAnd he opened the bottomless pit: and the smoke of the pit arose, as the smoke of a great furnace. And the sun and the air were darkened with the smoke of the pit.
2. And he opened the pit of the abyss; and there went up a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.
9:2. And he opened the well of the abyss. And the smoke of the well ascended, like the smoke of a great furnace. And the sun and the air were obscured by the smoke of the well.
9:2. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit:

2: Она отворила кладязь бездны, и вышел дым из кладязя, как дым из большой печи; и помрачилось солнце и воздух от дыма из кладязя.
9:2  καὶ ἤνοιξεν τὸ φρέαρ τῆς ἀβύσσου, καὶ ἀνέβη καπνὸς ἐκ τοῦ φρέατος ὡς καπνὸς καμίνου μεγάλης, καὶ ἐσκοτώθη ὁ ἥλιος καὶ ὁ ἀὴρ ἐκ τοῦ καπνοῦ τοῦ φρέατος.
9:2. et aperuit puteum abyssi et ascendit fumus putei sicut fumus fornacis magnae et obscuratus est sol et aer de fumo putei
And he opened the bottomless pit: and the smoke of the pit arose, as the smoke of a great furnace. And the sun and the air were darkened with the smoke of the pit.
9:2. And he opened the well of the abyss. And the smoke of the well ascended, like the smoke of a great furnace. And the sun and the air were obscured by the smoke of the well.
9:2. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: От вышедшего дыма потемнело солнце. Правильнее не придавать самостоятельного значения этой черте символического видения, и указание на потемнение солнца и воздуха рассматривать как переход к выяснению последующего.
Adam Clarke: Commentary on the Bible - 1831
9:2: He opened the bottomless pit - Το φρεαρ της αβυσσου· The pit of the bottomless deep. Some think the angel means Satan, and the bottomless pit hell. Some suppose Mohammed is meant; and Signior Pastorini professes to believe that Luther is intended!
There arose a smoke - False doctrine, obscuring the true light of heaven.
Albert Barnes: Notes on the Bible - 1834
9:2: And he opened the bottomless pit - It is represented before as wholly confined, so that not even the smoke or vapor could escape.
And there arose a smoke out of the pit - Compare Rev 14:11. The meaning here is that the pit, as a place of punishment, or as the abode of the wicked, was filled with burning sulphur, and consequently that it emitted smoke and vapor as soon as opened. The common image of the place of punishment, in the Scriptures, is that of a "lake that burns with fire and brimstone." Compare Rev 14:10; Rev 19:20; Rev 20:10; Rev 21:8. See also Psa 11:6; Isa 30:33; Eze 38:22. It is not improbable that this image was taken from the destruction of Sodom and Gomorrah, Gen 19:24. Such burning sulphur would produce, of course, a dense smoke or vapor; and the idea here is, that the pit had been closed, and that as soon as the door was opened a dense column escaped that darkened the heavens. The purpose of this is, probably, to indicate the origin of the plague that was about to come upon the world. It would be of such a character that it would appear as if it had been emitted from hell; as if the inmates of that dark world had broke loose upon the earth. Compare notes on Rev 6:8.
As the smoke of a great furnace - So in Gen 19:28, whence probably this image is taken: "And he looked toward Sodom and Gomorrah, and all the land of the plain, and beheld and lo, the smoke of the country went up as the smoke of a furnace."
And the sun and the air were darkened, ... - As will be the case when a smoke ascends from a furnace. The meaning here is, that an effect would be produced as if a dense and dark vapor should ascend from the under-world. We are not, of course, to understand this literally.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: there: Rev 9:17, Rev 14:11; Gen 15:17, Gen 19:28; Isa 14:31; Joe 2:30; Act 2:19
and the sun: Rev 8:12; Exo 10:21-23; Joe 2:2, Joe 2:10
Geneva 1599
9:2 (4) And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.
(4) To this is added, the smoke of the hellish and infernal dark spirits, darkening all things in heaven and in earth. The spiritual darkness is the cause of all disorder and confusion: For the devil at a certain time sent these spirits into his kingdom, that he might at once and with one action overthrow all things and pervert if it were possible the elect themselves. By this darkness, all spiritual light, both active as of the sun and passive as of the air which is lightened by the sun, is taken away: and this is that which goes before the spirits: it follows of the spirits themselves.
John Gill
9:2 And he opened the bottomless pit,.... With the key that was given him; he made use of his universal power over all bishops and churches, enacted laws, issued out decrees, made articles of faith, and imposed them on men's consciences, and obliged all to submit to his hellish principles and practices; and this, as it may be applied to Mahomet, the eastern antichrist, may regard the publishing of his Alcoran, and obliging all his followers to receive it as the infallible word of God:
and there arose a smoke out of the pit, as the smoke of a great furnace; the Complutensian edition reads, "of a burning furnace"; and so the Syriac and Arabic versions; which may design false doctrine, and superstitious worship, which sprung from the decrees of popes and councils, and the Alcoran of Mahomet: and smoke being a dark thin vapour, and very troublesome to the eyes and nose, and of a perishing nature, which soon vanishes away, these are fitly expressed by it; for they are the hidden things of darkness, and the authors and abettors of them are such who darken counsel by words without knowledge; they are empty things, have no solidity and substance in them, are comparable to wood, hay, stubble, smoke, and wind; and are very troublesome and offensive to all enlightened persons, and who have the smell and savour of divine things; and will all perish with the using, being the doctrines and commandments of men, when the true Gospel is an everlasting one. Smoke sometimes designs great afflictions, punishments, and judgments upon men, Gen 15:17; and here may represent those judgments, both spiritual and temporal, which the antichristian doctrine and worship, brought upon the world, and which have been manifest in all ages since.
And the sun and the air were darkened by reason of the smoke of the pit; Christ, the sun of righteousness, was greatly obscured by the Romish antichrist, by his false doctrine and worship, in his offices, merits, and grace, he taking upon him to be head of the church, the infallible interpreter of Scripture, and to give out pardons and indulgences; and particularly by the doctrines of merit, of works of supererogation, and of justification by works, &c. as he also was by Mahomet, who represented him only as a mere man, and exalted himself above him as a prophet; and by both were "the air", the church which receives its light from Christ, darkened; or the Scriptures, which are the breath of God, are given by inspiration of him, these were most grievously beclouded, and most wretchedly perverted, both by the decrees of popes, and the Alcoran of Mahomet. And it is remarkable what Abulpharagius (b), an Arabic writer, reports, that in the seventeenth year of Heraclius the emperor, which was the year 627, and the fifth of the Hegira, in which year Mahomet began to plunder and make war; for in this year was his plundering excursion into Dumato'l Jundal, and the battle of Bani Lahyan, that half of the body of the sun was darkened; and the darkness remained from Tisrin the first, to the month Haziran, so that very little of its light appeared; which might portend that darkness he was introducing by his wretched religion. And frequently the sun and air have been darkened at noonday by the locusts, as Pliny (c) relates; and of which we have had a late account from Transylvania; see Ex 8:15.
(b) Hist. Dynast. p. 99, 102. (c) Nat. Hist. l. 11. c. 29.
John Wesley
9:2 And there arose a smoke out of the pit - The locusts, who afterwards rise out of it, seem to be, as we shall afterwards see, the Persians; agreeable to which, this smoke is their detestable idolatrous doctrine, and false zeal for it, which now broke out in an uncommon paroxysm. As the smoke of a great furnace - where the clouds of it rise thicker and thicker, spread far and wide, and press one upon another, so that the darkness increases continually. And the sun and the air were darkened - A figurative expression, denoting heavy affliction. This smoke occasioned more and more such darkness over the Jews in Persia.
9:39:3: Եւ ՚ի գբոյն ելանէր մարա՛խ ՚ի յերկիր. եւ տուա՛ւ նոցա իշխանութիւն իբրեւ զխայթոցս կարճի[5191]. [5191] Ոմանք. Մարախ յերկիր... խայթոց կարճի։
3 Գբից մորեխ էր դուրս գալիս երկրի վրայ. եւ նրանց տրուեց զօրութիւն՝ նման կարիճի խայթոցների զօրութեան.
3 Ծուխէն մարախներ կ’ելլէին երկրի վրայ։ Անոնց զօրութիւն տրուեցաւ երկրի կարիճներուն ունեցած զօրութեանը պէս։
Եւ ի գբոյն`` ելանէր մարախ յերկիր. եւ տուաւ նոցա իշխանութիւն իբրեւ զխայթոցս կարճի:

9:3: Եւ ՚ի գբոյն ելանէր մարա՛խ ՚ի յերկիր. եւ տուա՛ւ նոցա իշխանութիւն իբրեւ զխայթոցս կարճի[5191].
[5191] Ոմանք. Մարախ յերկիր... խայթոց կարճի։
3 Գբից մորեխ էր դուրս գալիս երկրի վրայ. եւ նրանց տրուեց զօրութիւն՝ նման կարիճի խայթոցների զօրութեան.
3 Ծուխէն մարախներ կ’ելլէին երկրի վրայ։ Անոնց զօրութիւն տրուեցաւ երկրի կարիճներուն ունեցած զօրութեանը պէս։
zohrab-1805▾ eastern-1994▾ western am▾
9:33: И из дыма вышла саранча на землю, и дана была ей власть, какую имеют земные скорпионы.
9:3  καὶ ἐκ τοῦ καπνοῦ ἐξῆλθον ἀκρίδες εἰς τὴν γῆν, καὶ ἐδόθη αὐταῖς ἐξουσία ὡς ἔχουσιν ἐξουσίαν οἱ σκορπίοι τῆς γῆς.
9:3. καὶ (And) ἐκ (out) τοῦ (of-the-one) καπνοῦ (of-a-smoke) ἐξῆλθον (they-had-came-out," ἀκρίδες ( extremityings ," εἰς ( into ) τὴν ( to-the-one ) γῆν , ( to-a-soil ,"καὶ (and) ἐδόθη (it-was-given) αὐταῖς (unto-them) ἐξουσία (a-being-out-unto) ὡς (as) ἔχουσιν (they-hold) ἐξουσίαν (to-a-being-out-unto,"οἱ (the-ones) σκορπίοι (scorpions) τῆς (of-the-one) γῆς. (of-a-soil)
9:3. et de fumo exierunt lucustae in terram et data est illis potestas sicut habent potestatem scorpiones terraeAnd from the smoke of the pit there came out locusts upon the earth. And power was given to them, as the scorpions of the earth have power.
3. And out of the smoke came forth locusts upon the earth; and power was given them, as the scorpions of the earth have power.
9:3. And locusts went forth from the smoke of the well into the earth. And power was given to them, like the power that the scorpions of the earth have.
9:3. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.
And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power:

3: И из дыма вышла саранча на землю, и дана была ей власть, какую имеют земные скорпионы.
9:3  καὶ ἐκ τοῦ καπνοῦ ἐξῆλθον ἀκρίδες εἰς τὴν γῆν, καὶ ἐδόθη αὐταῖς ἐξουσία ὡς ἔχουσιν ἐξουσίαν οἱ σκορπίοι τῆς γῆς.
9:3. et de fumo exierunt lucustae in terram et data est illis potestas sicut habent potestatem scorpiones terrae
And from the smoke of the pit there came out locusts upon the earth. And power was given to them, as the scorpions of the earth have power.
9:3. And locusts went forth from the smoke of the well into the earth. And power was given to them, like the power that the scorpions of the earth have.
9:3. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6: Из дыма вышла саранча, и земля должна была принять то, что вышло из бездны. Следовательно, сама саранча, окруженная дымом, составляла то темное облако, которое омрачило солнце и воздух и которое целиком вышло из бездны. Сходство саранчи Апокалипсиса с обыкновенною саранчою не простирается далее (кроме названия) того, что и та, и другая являются громадною массою. Саранча, значит, является здесь лишь удобным символом, которым пользовались и древние пророки, и церковные писатели Нового Завета. Этой саранче дана была власть, какая свойственна скорпионам, под которою нужно разуметь не что другое, как способность скорпионов производить весьма опасное для жизни и здоровья человека ужаление [Ewald, Ebrard, Kliefoth]. Деятельность саранчи на земле ограничивается Бож. волею, и ей прямо запрещается причинять какой-либо вред растительности, а разрешается вредить только людям, и только тем из них, которые не имеют печати Божией на своих челах. Саранча не могла при этом умерщвлять, но только причинять мучения и притом только в продолжение пяти месяцев. Принимая во внимание, что действительная саранча живет не более пяти летних месяцев, лучше всего этот пятимесячный срок деятельности саранчи считать за указание на период времени неопределенный для людей, но определенный для Бож. Промысла, каковой период будет нужен для наказания и для устрашения грешников и для явления Бож. правды пред глазами праведников. Как указание на то, что как сама саранча, так и бедствия, причиненные ею, суть орудия казни в руках Божиих, служит то замечание, что мучения от ужаления хотя и невыносимы, но не смертельны.
Adam Clarke: Commentary on the Bible - 1831
9:3: Locusts - Vast hordes of military troops: the description which follows certainly agrees better with the Saracens than with any other people or nation, but may also apply to the Romans.
As the scorpions of the earth have power - Namely, to hurt men by stinging them. Scorpions may signify archers; and hence the description has been applied to Cestius Gallus, the Roman general, who had many archers in his army.
Albert Barnes: Notes on the Bible - 1834
9:3: And there came out of the smoke locusts upon the earth - That is, they escaped from the pit with the smoke. At first they were mingled with the smoke, so that they were not distinctly seen, but when the smoke cleared away they appeared in great numbers. The idea seems to be, that the bottomless pit was filled with vapor and with those creatures, and that as soon as the gate was opened the whole contents expanded and burst forth upon the earth. The sun was immediately darkened, and the air was full, but the smoke soon cleared away, so that the locusts became distinctly visible. The appearance of these locusts is described in another part of the chapter, Rev 9:7 ff. The locust is a voracious insect belonging to the grasshopper or grylli genus, and is a great scourge in Oriental countries. A full description of the locust may be seen in Robinson's Calmet, and in Kitto's Encyclo. vol. ii. pp. 258ff. There are ten Hebrew words to denote the locust, and there are numerous references to the destructive habits of the insect in the Scriptures. In fact, from their numbers and their destructive habits, there was scarcely any other plague that was so much dreaded in the East. Considered as a symbol, or emblem, the following remarks may be made in explanation:
(1) The symbol is Oriental, and would most naturally refer to something that was to occur in the East. As locusts have appeared chiefly in the East, and as they are in a great measure an Oriental plague, the mention of this symbol would most naturally turn the thoughts to that portion of the earth. The symbols of the first four trumpets had no special locality, and would suggest no particular part of the world; but on the mention of this, the mind would be naturally turned to the East, and we should expect to find that the scene of this woe would be located in the regions where the ravages of locusts most abounded. Compare, on this point, Elliott, Horae Apoc. i. 394-406. He has made it probable that the prophets, when they used symbolical language to denote any events, commonly, at least, employed those which had a local or geographical reference; thus, in the symbols derived from the vegetable kingdom, when Judah is to be symbolized, the olive, the vine, and the fig-tree are selected; when Egypt is referred to, the reed is chosen; when Babylon, the willow. And so, in the animal kingdom, the lion is the symbol of Judah; the wild ass, of the Arabs; the crocodile, of Egypt, etc. Whether this theory could be wholly carried out or not, no one can doubt that the symbol of locusts would most naturally suggest the Oriental world, and that the natural interpretation of the passage would lead us to expect its fulfillment there.
(2) locusts were remarkable for their numbers - so great often as to appear like clouds, and to darken the sky. In this respect they would naturally be symbolical of numerous armies or hosts of men. This natural symbol of numerous armies is often employed by the prophets. Thus, in Jer 46:23;
"Cut down her forests (i. e. her people, or cities), saith Jehovah,
That it may not be found on searching;
Although they surpass the locusts in multitude,
And they are without number."
So in Nah 3:15;
"There shall the fire devour thee;
The sword shall cut thee off; it shall devour thee as the locust,
Increase thyself as the numerous locusts."
So also in Nah 3:17;
"Thy crowned princes are as the numerous locusts,
And thy captains as the grasshoppers;
Which encamp in the fences in the cold day,
But when the sun ariseth they depart,
And their place is not known where they were."
See also Deu 28:38, Deu 28:42; Psa 78:46; Amo 7:1. Compare Jdg 6:3-6; Jdg 7:12; and Joe 1:2.
(3) locusts are an emblem of desolation or destruction. No symbol of desolation could be more appropriate or striking than this, for one of the most remarkable properties of locusts is, that they devour every green thing and leave a land perfectly waste. They do this even when what they destroy is not necessary for their own sustenance. "Locusts seem to devour not so much from a ravenous appetite as from a rage for destroying. Destruction, therefore, and not food, is the chief impulse of their devastations, and in this consists their utility; they are, in fact, omnivorous. The most poisonous plants are indifferent to them; they will prey even upon the crowfoot, whose causticity burns even the hides of beasts. They simply consume everything, without predilection - vegetable matter, linens, woolens, silk, leather, etc.; and Pliny does not exaggerate when he says, fores quoque tectorum - 'even the doors of houses' - for they have been known to consume the very varnish of furniture. They reduce everything indiscriminately to shreds, which become manure" (Kitto's Encyclopedia ii. 263). Locusts become, therefore, a most striking symbol of an all-devouring army, and as such are often referred to in Scripture. So also in Josephus, de Bello Jude book v. ch. vii.: "As after locusts we see the woods stripped of their leaves, so, in the rear of Simon's army, nothing but devastation remained." The natural application of this symbol, then, is to a numerous and destructive army, or to a great multitude of people committing ravages, and sweeping off everything in their march.
And unto them was given power - This was something that was imparted to them beyond their ordinary nature. The locust in itself is not strong, and is not a symbol of strength. Though destructive in the extreme, yet neither as individuals, nor as combined, are they distinguished for strength. Hence, it is mentioned as a remarkable circumstance that they had such power conferred on them.
As the scorpions of the earth have power - The phrase "the earth" seems to have been introduced here because these creatures are said to have come up from "the bottomless pit," and it was natural to compare them with some well-known objects found on the earth. The scorpion is an animal with eight feet, eight eyes, and a long, jointed tail, ending in a pointed weapon or sting. It is the largest and the most malignant of all the insect tribes. It somewhat resembles the lobster in its general appearance, but is much more hideous. See the notes on Luk 10:19. Those found in Europe seldom exceed four inches in length, but in tropical climates, where they abound, they are often found twelve inches long. There are few animals more formidable, and none more irascible, than the scorpion. Goldsmith states that Maupertuis put about a hundred of them together in the same glass, and that as soon as they came into contact they began to exert all their rage in mutual destruction, so that in a few days there remained but fourteen, which had killed and devoured all the rest.
The sting of the scorpion, Dr. Shaw states, is not always fatal; the malignity of their venom being in proportion to their size and complexion. The torment of a scorpion, when he strikes a man, is thus described by Dioscorides, lib. 7:cap. 7, as cited by Mr. Taylor: "When the scorpion has stung, the place becomes inflamed and hardened; it reddens by tension, and is painful by intervals, being now chilly, now burning. The pain soon rises high, and rages, sometimes more, sometimes less. A sweating succeeds, attended by a shivering and trembling; the extremities of the body become cold, the groin swells, the hair stands on end, the members become pale, and the skin feels throughout the sensation of a perpetual pricking, as if by needles" (Fragments to Calmet's Dic. vol. iv. p. 376, 377). "The tail of the scorpion is long, and formed after the manner of a string of beads, the last larger than the others, and longer; at the end of which are, sometimes, two stings which are hollow, and filled with a cold poison, which it ejects into the part which it stings" (Calmet's Dic.). The sting of the scorpion, therefore, becomes the emblem of what causes acute and dangerous suffering. On this comparison with scorpions see the remark of Niebuhr, quoted in the notes on Rev 9:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: locusts: Exo 10:4-15; Jdg 7:12; Isa 33:4; Joe 1:4, Joe 2:25; Nah 3:15, Nah 3:17
as: Rev 9:5, Rev 9:10, Rev 9:11; Deu 8:15; Kg1 12:11; Eze 2:6; Luk 10:19
Geneva 1599
9:3 (5) And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.
(5) A description of the malignant spirits invading the world, taken from their nature, power, form and order. From their nature, for that they are like certain locust, in quickness, subtilty, hurtfulness, number, and such like, in this verse. From their power, for that they are as the scorpions of the earth, of a secret force to hurt: for our battle is not here with flesh and blood, but with powers (Eph 6:12) This place of the power of the devils, generally noted in this verse, is particularly declared afterwards in (Rev_ 9:4-6).
John Gill
9:3 And there came out of the smoke locusts the earth,.... Not literally, for these locusts might not meddle with the grass, nor any green thing, or tree, as locusts do, only men, Rev_ 9:4; and had a king over them, Rev_ 9:11; which locusts have not, Prov 30:27, though the allusion is to such, which spawn and breed in pits, and may be properly said to come out of them; hence in the Hebrew tongue they are called from "a pit", or "ditch": nor are devils intended, though they may be compared to locusts for their original, hell, or the bottomless pit; and for their numbers, we read of a legion of them in one man; and for their hurtful and mischievous nature: nor are the Goths and Vandals designed; these, though they harassed some parts of the eastern empire, yet chiefly the western; besides, they appeared under the former trumpets: but these are to be understood of the western and eastern locusts, especially the latter. The western locusts are the clergy of the church of Rome, cardinals, bishops, priests, monks, and friars, of every order; these were not instituted by Christ, but rose out of the bottomless pit, from the antichristian smoke of councils, decrees, and traditions; and are fitly compared to locusts for their number, which have been almost as the sand of the sea innumerable, and have spread themselves all over the nations of the earth, that have gone by the name of Christendom; and for their devouring nature, living in plenty and idleness, upon the fat of the land, in the best commons, glutting themselves with the spoils of others, devouring widows' houses, and impoverishing countries and kingdoms wherever they come. The eastern locusts are the Saracens, and who are chiefly designed; and who were to harass and distress the eastern empire, and prepare for its ruin, which is brought on under the next trumpet by the Turks. These are fitly signified by locusts, because the locusts generally come out of the eastern parts: it was an east wind which brought the plague of locusts into Egypt, Ex 10:13; and the children of the east, the Arabians, are compared to grasshoppers, or locusts, in Judg 7:12; and one of the names of a locust is "Arbeh", not much unlike in sound to an Arab. To which may be added, that it is a tradition of the Arabians, that there fell locusts into the hands of Mahomet, on whose backs and wings were written these words;
"we are the army of the most high God; we are the ninety and nine eggs, and if the hundred should be made perfect, we should consume the whole world, and whatever is in it.''
And it was a law established by Mahomet, ye shall not kill the locusts, for they are the army of the most high God; and the Mahometans fancy that the locusts were made of the same clay as Adam was: and besides the tradition before mentioned, they say, that as Mahomet sat at table a locust fell, with these words on its back and wings;
"I am God, neither is there any Lord of the locusts besides me, who feed them; and when I please I send them to be food to the people, and when I please I send them to be a scourge unto them;''
hence his Saracens may well go by this name. Now these Saracens sprung up in the times of antichristian darkness, both Papal and Mahometan, and may be said to come out of the smoke of the bottomless pit; and the religion of Mahomet, which they embraced, was no other; and like locusts they were innumerable, they went in troops and bands, as locusts do, Prov 30:27; pillaging and ravaging all they could and their sudden and frequent incursions, the desolations and ravages which they made in the eastern empire, are very aptly expressed by the running to and fro of locusts; see Is 33:4.
And unto them was given power, as the scorpions of the earth have power; that is, to torment then, by striking them with their stings in their tails, Rev_ 9:5. These are called "scorpions of the earth", to distinguish them from sea scorpions, which are a kind of fish: so Aristotle (d) and (e) Pliny speak of terrestrial scorpions, which are the most hurtful; these are of the serpentine kind have an innocent and harmless look, but are soon angry; have stings in their tails, which they are always striking with, that they may miss no opportunity of doing mischief, and with which they strike in an oblique way (f); and which very fitly describes the Saracens, the race of the Ishmaelites, a generation of vipers, a subtle and treacherous sort of people, very furious and wrathful, and who lived by continual robbing and plundering of others at an unawares: and this may be applied to the western locusts, the monks and friars, who are the seed of the serpent; and who by good words and fair speeches deceive the hearts of the simple, have a form of godliness, and speak lies in hypocrisy, and lie in wait to deceive; and being provoked, are full of wrath and anger, and strike very hard with their anathemas and excommunications, and other sorts of punishment, which they have power to inflict.
(d) Hist. Animal. l. 5. c. 26. (e) Hist. Nat. l. 51. c. 25. (f) Hist. Nat. l. 51. c. 25.
John Wesley
9:3 And out of the smoke - Not out of the bottomless pit, but from the smoke which issued thence. There went forth locusts - A known emblem of a numerous, hostile, hurtful people. Such were the Persians, from whom the Jews, in the sixth century, suffered beyond expression. In the year 540 their academies were stopped, nor were they permitted to have a president for near fifty years. In 589 this affliction ended; but it began long before 540. The prelude of it was about the year 455 and 474: the main storm came on in the reign of Cabades, and lasted from 483 to 532. Toward the beginning of the sixth century, Mar Rab Isaac, president of the academy, was put to death. Hereon followed an insurrection of the Jews, which lasted seven years before they were conquered by the Persians. Some of them were then put to death, but not many; the rest were closely imprisoned. And from this time the nation of the Jews were hated and persecuted by the Persians, till they had well nigh rooted them out. The scorpions of the earth - The most hurtful kind. The scorpions of the air have wings.
Robert Jamieson, A. R. Fausset and David Brown
9:3 upon--Greek, "unto," or "into."
as the scorpions of the earth--as contrasted with the "locusts" which come up from hell, and are not "of the earth."
have power--namely, to sting.
9:49:4: եւ ասացա՛ւ նոցա զի մի՛ մեղիցեն խոտոյ երկրի, եւ մի՛ ամենայն ծառոց, բայց միայն մարդո՛յ երկրայնոյ, որ ո՛չ ունիցին զկնիք ՚ի վերայ ճակատու իւրեանց[5192]: [5192] Ոմանք. Մարդկան երկրայնոց... ճակատուց իւրե՛՛։
4 եւ նրանց ասուեց, որ չվնասեն երկրի խոտին, ոչ էլ ծառերին, այլ միայն՝ երկրային այն մարդկանց, որոնք իրենց ճակատի վրայ չունեն Աստծու կնիքը:
4 Անոնց ըսուեցաւ որ չվնասեն երկրի խոտին, ո՛չ ալ կանանչեղէնի մը եւ ո՛չ ծառի մը, հապա միայն ա՛յն մարդոց, որոնք իրենց ճակատներուն վրայ Աստուծոյ կնիքը չունին։
եւ ասացաւ նոցա զի մի՛ մեղիցեն խոտոյ երկրի [119]եւ մի՛ ամենայն ծառոց, բայց միայն [120]մարդոյ երկրայնոյ``, որ ոչ ունիցին [121]զկնիք ի վերայ ճակատու իւրեանց:

9:4: եւ ասացա՛ւ նոցա զի մի՛ մեղիցեն խոտոյ երկրի, եւ մի՛ ամենայն ծառոց, բայց միայն մարդո՛յ երկրայնոյ, որ ո՛չ ունիցին զկնիք ՚ի վերայ ճակատու իւրեանց[5192]:
[5192] Ոմանք. Մարդկան երկրայնոց... ճակատուց իւրե՛՛։
4 եւ նրանց ասուեց, որ չվնասեն երկրի խոտին, ոչ էլ ծառերին, այլ միայն՝ երկրային այն մարդկանց, որոնք իրենց ճակատի վրայ չունեն Աստծու կնիքը:
4 Անոնց ըսուեցաւ որ չվնասեն երկրի խոտին, ո՛չ ալ կանանչեղէնի մը եւ ո՛չ ծառի մը, հապա միայն ա՛յն մարդոց, որոնք իրենց ճակատներուն վրայ Աստուծոյ կնիքը չունին։
zohrab-1805▾ eastern-1994▾ western am▾
9:44: И сказано было ей, чтобы не делала вреда траве земной, и никакой зелени, и никакому дереву, а только одним людям, которые не имеют печати Божией на челах своих.
9:4  καὶ ἐρρέθη αὐταῖς ἵνα μὴ ἀδικήσουσιν τὸν χόρτον τῆς γῆς οὐδὲ πᾶν χλωρὸν οὐδὲ πᾶν δένδρον, εἰ μὴ τοὺς ἀνθρώπους οἵτινες οὐκ ἔχουσι τὴν σφραγῖδα τοῦ θεοῦ ἐπὶ τῶν μετώπων.
9:4. καὶ (And) ἐρρέθη (it-was-uttered-unto) αὐταῖς (unto-them) ἵνα (so) μὴ (lest) ἀδικήσουσιν (they-shall-un-course-unto) τὸν ( to-the-one ) χόρτον ( to-a-victualage ) τῆς ( of-the-one ) γῆς ( of-a-soil ) οὐδὲ (not-moreover) πᾶν ( to-all ) χλωρὸν ( to-greenish ) οὐδὲ (not-moreover) πᾶν ( to-all ) δένδρον , ( to-a-tree ,"εἰ (if) μὴ (lest) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) οἵτινες (which-ones) οὐκ (not) ἔχουσι (they-hold) τὴν ( to-the-one ) σφραγῖδα ( to-a-seal ) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐπὶ ( upon ) τῶν ( of-the-ones ) μετώπων . ( of-looked-with )
9:4. et praeceptum est illis ne laederent faenum terrae neque omne viride neque omnem arborem nisi tantum homines qui non habent signum Dei in frontibusAnd it was commanded them that they should not hurt the grass of the earth nor any green thing nor any tree: but only the men who have not the sign of God on their foreheads.
4. And it was said unto them that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only such men as have not the seal of God on their foreheads.
9:4. And it was commanded of them that they must not harm the plants of the earth, nor anything green, nor any tree, but only those men who do not have the Seal of God upon their foreheads.
9:4. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads:

4: И сказано было ей, чтобы не делала вреда траве земной, и никакой зелени, и никакому дереву, а только одним людям, которые не имеют печати Божией на челах своих.
9:4  καὶ ἐρρέθη αὐταῖς ἵνα μὴ ἀδικήσουσιν τὸν χόρτον τῆς γῆς οὐδὲ πᾶν χλωρὸν οὐδὲ πᾶν δένδρον, εἰ μὴ τοὺς ἀνθρώπους οἵτινες οὐκ ἔχουσι τὴν σφραγῖδα τοῦ θεοῦ ἐπὶ τῶν μετώπων.
9:4. et praeceptum est illis ne laederent faenum terrae neque omne viride neque omnem arborem nisi tantum homines qui non habent signum Dei in frontibus
And it was commanded them that they should not hurt the grass of the earth nor any green thing nor any tree: but only the men who have not the sign of God on their foreheads.
9:4. And it was commanded of them that they must not harm the plants of the earth, nor anything green, nor any tree, but only those men who do not have the Seal of God upon their foreheads.
9:4. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:4: They should not hurt the grass - Neither the common people, the men of middling condition, nor the nobles. However, this appears rather to refer to the prudent counsels of a military chief, not to destroy the crops and herbage of which they might have need in their campaigns.
Which have not the seal of God - All false, hypocritical, and heterodox Christians.
Albert Barnes: Notes on the Bible - 1834
9:4: And it was commanded them - The writer does not say by whom this command was given, but it is clearly by someone who had the direction of them. As they were evoked from the "bottomless pit" by one who had the key to that dark abode, and as they are represented in Rev 9:11 as under the command of one who is there called Abaddon, or Apollyon - the Destroyer - it would seem most probable that the command referred to is one that is given by him; that is, that this expresses one of the principles on which he would act in his devastations. At all events, this denotes what would be one of the characteristics of these destroyers. Their purpose would be to vex and trouble people; not to spread desolation over vineyards, olive-yards, and fields of grain.
That they should not hurt the grass of the earth, ... - See the notes on Rev 8:7. The meaning here is plain. There would be some sense in which these invaders would be characterized in a manner that was not common among invaders, to wit, that they would show particular care not to carry their devastations into the vegetable world. Their warfare would be with people, and not with orchards and green fields.
But only those men which have not the seal of God in their foreheads - See the notes on Rev 7:2-3. They commenced war against that part of the human race only. The language here properly denotes those who were not the friends of God. It may here refer, however, either to those who in reality were not such, or to those who were regarded by him who gave this command as not being such. In the former case, the commission would have respect to real infidels in the sight of God - that is, to those who rejected the true religion; in the latter it would express the sentiment of the leader of this host, as referring to those who in his apprehension were infidels or enemies of God. The true interpretation must depend on the sense in which we understand the phrase "it was commanded"; whether as referring to God, or to the leader of the host himself. The language, therefore, is ambiguous, and the meaning must be determined by the other parts of the passage. Either method of understanding the passage would be in accordance with its fair interpretation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: that they: Rev 6:6, Rev 7:3; Job 1:10, Job 1:12; Psa 76:10; Mat 24:24; Ti2 3:8, Ti2 3:9
hurt: Rev 8:7
but: Corrupt and idolatrous Christians; against whom the Saracens chiefly pRev_ailed.
which: Rev 7:3, Rev 7:4, Rev 14:1; Exo 12:23; Job 2:6; Eze 9:4, Eze 9:6; Eph 4:30
Geneva 1599
9:4 (6) And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
(6) Here the power of the devils is described according to their actions and the effects of the same. Their actions are said to be limited by the counsel of God: both because they do not hurt all men, but only the reprobate (for the godly and elect, in whom there is any part of a better life, God guards by his decree) whom Christ shall not have sealed, in this verse: and also because they did not have all power nor at all time, no not over those that are their own, but limited in manner and time, by the prescript of God in (Rev_ 9:5). So their power to afflict the godly is none, and for the wicked is limited in act and in effect, by the will of God: for the manner was prescribed to them that they should not slay, but torment this wretched world. The time is for five months, or for a hundred and fifty days, that is, for so many years, in which the devils have indeed mightily perverted all things in the world: and yet without that public and unpunished license of killing, which afterwards they usurped when the sixth angel had blown his trumpet, as shall be said in (Rev_ 9:13). Now this space is to be accounted from the end of that thousand years mentioned in (Rev_ 20:3) and that is from the reign of pope Gregory the seventh, a most monstrous Necromancer, who before was called Hidebrandus Senensis: for this man being made altogether of impiety and wickedness, as a slave of the devil, whom he served, was the most wicked firebrand of the world: he excommunicated the emperor Henry the fourth: went about by all manner of treachery to set up and put down Empires and kingdoms as he liked: and did not hesitate to set Rodolph the Swedon over the Empire instead of Henry, sending to him a crown, with this verse annexed to it: "Petra dedid Petro, Petrus diadema Rodolpho" that is, "The Rock to Peter gave the Crown, and Peter Rodolph doth renown". Finally, he so finely bestirred himself in his affairs, as he miserably set all Christendom on fire, and conveyed over to his successors the burning brand of the same who enraged with like ambition, never ceased to nourish that flame, and to kindle it more and more: by which cities, commonwealths and whole kingdoms set together by the ears amongst themselves by most expert cut-throats, came to ruin, while they miserably wounded one another. This term of a hundred and fifty years, ends in the time of Gregory the ninth or Hugolinus Anagniensis (as he was called before) who caused Raimond his chaplain and confessor to compile the writings of Decretals, and by permission of the kings and princes, published them in the Christian world, and established them as Law: For by this trick at length the popes gave themselves licence to kill whom they would, while others were unaware: and without fear established a butchery out of many of the wicked Canons of the Decretals, which the trumpet of the fifth angel had expressly forbidden and had hindered until this time. The effects of these bloody actions are declared in (Rev_ 9:6) that the miserable world languishing in so great calamities, should willingly seek death and prefer the it over life, by reason of the severity of the miseries that oppressed them.
John Gill
9:4 And it was commanded them,.... The locusts, by Christ, who has a sovereign power over all men, and lays them under the restraints of his providence:
that they should not hurt the grass of the earth: true Christians, private believers, it may be those of the lower class; who for their numbers, and for their flourishing estate under the dews of heavenly grace, and the distillations of the doctrine of grace, and the clear shining of the sun of righteousness upon them, and for their weakness, may be compared to grass; and yet as these being a company reserved by Christ for himself, who will not break nor bruise them, so neither will he suffer others to hurt them, and resents every offence done to these little ones:
neither any green thing; who have the truth of grace in them, are spiritually alive, and in prosperous circumstances, in a fruitful condition, being filled with the fruits of righteousness from Christ, the green fir tree, and whose leaves of profession continue green; and are themselves, as David says of himself; like a green olive tree in the house of God, Ps 3:8.
Neither any tree; any trees of righteousness, good and righteous who are often compared to trees planted by rivers of water, Ps 1:3 Jer 17:8; it may be the ministers of the Gospel, then of great grace and gifts, the tall cedars in Lebanon, may be intended; and so by these various expressions, Christians of every size, from the lowest to the highest class, may be signified. Green things and leaves of trees are what the locusts generally destroy, as appears from the plague of them in Egypt, Ex 10:5; and as they did in Syria in the year 1586, as Thuanus reports (g). Now as grass, green things, and trees, are what locusts most desire to feed upon and hurt, so real believers, truly godly persons, are those which both the eastern and western locusts, the Mahometans and Papists, have been very desirous of rooting out and destroying; but Christ takes care of these; these are as the apple of his eye, his jewels, his sheep, his sealed ones; none shall hurt them, they shall never perish; he knows them that are his, and he will preserve them amidst fire and smoke, amidst all the corruptions and calamities in the world:
but only those men which have not the seal of God in their foreheads; see Rev_ 7:2; the antichristian party, those of the Romish apostasy, the Papists; and these were they that suffered most by the Saracens, who abhorred image worship, and fell foul on the idolaters of this kind: and, on the other hand, the western locusts, the clergy of the church of Rome, had only influence over the reprobate part of mankind, and only wrought with all deceivableness of unrighteousness in them that perish, who were giver, up to believe a lie, that they might be damned, but not upon any of the chosen ones, Th2 2:11.
(g) Hist. sui Temporis, par. 4. l. 84. p. 162. Ed. Francofurt.
John Wesley
9:4 And it was commanded them - By the secret power of God. Not to hurt the grass, neither any green thing, nor any tree - Neither those of low, middling, or high degree, but only such of them as were not sealed - Principally the unbelieving Israelites. But many who were called Christians suffered with them.
Robert Jamieson, A. R. Fausset and David Brown
9:4 not hurt the grass . . . neither . . . green thing . . . neither . . . tree--the food on which they ordinarily prey. Therefore, not natural and ordinary locusts. Their natural instinct is supernaturally restrained to mark the judgment as altogether divine.
those men which--Greek, "the men whosoever."
in, &c.--Greek, "upon their forehead." Thus this fifth trumpet is proved to follow the sealing in Rev_ 7:1-8, under the sixth seal. None of the saints are hurt by these locusts, which is not true of the saints in Mohammed's attack, who is supposed by many to be meant by the locusts; for many true believers fell in the Mohammedan invasions of Christendom.
9:59:5: Եւ տուաւ նոցա հրաման՝ զի մի՛ սպանանիցեն զնոսա, այլ չարչարեսցեն զնոսա ամիսս հինգ. եւ չարչարանք նոցա իբրեւ զխայթո՛ցս կարճի՝ որ հարկանիցէ զմարդ:
5 Եւ նրանց հրաման տրուեց, որ չսպանեն նրանց, այլ հինգ ամիս չարչարեն. եւ նրանց չարչարանքը նման էր կարիճի խայթոցների, երբ նա խայթում է մարդուն:
5 Անոնց հրաման տրուեցաւ, որ չսպաննեն զանոնք, հապա չարչարեն զանոնք հինգ ամիս ու անոնց տուած չարչարանքը կարիճի տուած չարչարանքին պէս էր՝ երբ մարդը կը խայթէ։
Եւ տուաւ նոցա հրաման զի մի՛ սպանանիցեն զնոսա, այլ չարչարեսցեն զնոսա ամիսս հինգ. եւ չարչարանք նոցա իբրեւ զխայթոցս կարճի որ հարկանիցէ զմարդ:

9:5: Եւ տուաւ նոցա հրաման՝ զի մի՛ սպանանիցեն զնոսա, այլ չարչարեսցեն զնոսա ամիսս հինգ. եւ չարչարանք նոցա իբրեւ զխայթո՛ցս կարճի՝ որ հարկանիցէ զմարդ:
5 Եւ նրանց հրաման տրուեց, որ չսպանեն նրանց, այլ հինգ ամիս չարչարեն. եւ նրանց չարչարանքը նման էր կարիճի խայթոցների, երբ նա խայթում է մարդուն:
5 Անոնց հրաման տրուեցաւ, որ չսպաննեն զանոնք, հապա չարչարեն զանոնք հինգ ամիս ու անոնց տուած չարչարանքը կարիճի տուած չարչարանքին պէս էր՝ երբ մարդը կը խայթէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: И дано ей не убивать их, а только мучить пять месяцев; и мучение от нее подобно мучению от скорпиона, когда ужалит человека.
9:5  καὶ ἐδόθη αὐτοῖς ἵνα μὴ ἀποκτείνωσιν αὐτούς, ἀλλ᾽ ἵνα βασανισθήσονται μῆνας πέντε· καὶ ὁ βασανισμὸς αὐτῶν ὡς βασανισμὸς σκορπίου, ὅταν παίσῃ ἄνθρωπον.
9:5. καὶ (And) ἐδόθη (it-was-given) αὐταῖς (unto-them) ἵνα (so) μὴ (lest) ἀποκτείνωσιν (they-might-have-killed-off) αὐτούς, (to-them,"ἀλλ' (other) ἵνα (so) βασανισθήσονται (they-shall-be-abraded-to) μῆνας (to-months) πέντε: (to-five) καὶ (and) ὁ (the-one) βασανισμὸς (an-abrading-of) αὐτῶν (of-them) ὡς (as) βασανισμὸς (an-abrading-of) σκορπίου, (of-a-scorpion) ὅταν (which-also-ever) παίσῃ (it-might-have-struck) ἄνθρωπον. (to-a-mankind)
9:5. et datum est illis ne occiderent eos sed ut cruciarentur mensibus quinque et cruciatus eorum ut cruciatus scorpii cum percutit hominemAnd it was given unto them that they should not kill them: but that they should torment them five months. And their torment was as the torment of a scorpion when he striketh a man.
5. And it was given them that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when it striketh a man.
9:5. And it was given to them that they would not kill them, but that they would torture them for five months. And their torture was like the torture of a scorpion, when he strikes a man.
9:5. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment [was] as the torment of a scorpion, when he striketh a man.
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment [was] as the torment of a scorpion, when he striketh a man:

5: И дано ей не убивать их, а только мучить пять месяцев; и мучение от нее подобно мучению от скорпиона, когда ужалит человека.
9:5  καὶ ἐδόθη αὐτοῖς ἵνα μὴ ἀποκτείνωσιν αὐτούς, ἀλλ᾽ ἵνα βασανισθήσονται μῆνας πέντε· καὶ ὁ βασανισμὸς αὐτῶν ὡς βασανισμὸς σκορπίου, ὅταν παίσῃ ἄνθρωπον.
9:5. et datum est illis ne occiderent eos sed ut cruciarentur mensibus quinque et cruciatus eorum ut cruciatus scorpii cum percutit hominem
And it was given unto them that they should not kill them: but that they should torment them five months. And their torment was as the torment of a scorpion when he striketh a man.
9:5. And it was given to them that they would not kill them, but that they would torture them for five months. And their torture was like the torture of a scorpion, when he strikes a man.
9:5. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment [was] as the torment of a scorpion, when he striketh a man.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:5: To them it was given - That is, they were permitted.
That they should be tormented five months - Some take these months literally, and apply them to the conduct of the Zealots who, from May to September, in the year of the siege, produced dreadful contests among the people; or to the afflictions brought upon the Jews by Cestius Gallus, when he came against Jerusalem, before which he lay one whole summer, or nearly five months - See Joseph., Bell. Jud., l. ii. c. 19.
Others consider the months as being prophetical months, each day being reckoned for a year; therefore this period must amount to one hundred and fifty years, counting thirty days to each month, as was the general custom of the Asiatics.
Their torment was as the torment of a scorpion - The phraseology here is peculiar, and probably refers to the warlike weapon called a scorpion, several of which, or men armed with them, Cestius Gallus brought with him in his army.
Isidore describes this scorpion thus: Scorpio est sagitta venenata arcu vel tormentis excussa, quea, dum ad hominem venerit, virus qua figit infundit; unde et scorpio nomen accepit. "The scorpion is a poisoned arrow shot from a bow or other instrument, which, when it wounds a man, deposits the poison with which it is covered in the wound; whence it has the name of scorpion." Seneca, in his Hercules Oetaeus, act iv., ver. 1218, describes the torment which is occasioned by this species of poisoned arrow: -
Heu qualis intus scorpius, quis fervida
Plaga revulsus cancer infixus meas
Urit medullas?
Albert Barnes: Notes on the Bible - 1834
9:5: And to them it was given - There is here the same indefiniteness as in the former verse, the impersonal verb being here also used. The writer does not say by whom this power was given, whether by God, or by the leader of the host. It may be admitted, however, that the most natural interpretation is to suppose that it was given them by God, and that this was the execution of his purpose in this case. Still it is remarkable that this is not directly affirmed, and that the language is so general as to admit of the other application. The fact that they did not kill them, but tormented them - if such a fact should be found to exist - would be in every sense a fulfillment of what is here said.
That they should not kill them - This is in accordance with the nature of the symbol. The locusts do not themselves destroy any living creature; and the sting of the scorpion, though exceedingly painful, is not usually fatal. The proper fulfillment of this would be found in what would not be generally fatal, but which would diffuse misery and wretchedness. (Compare Rev 9:6.) Perhaps all that would be necessarily meant by this would be, not that individual people would not be killed, but that they would be sent to inflict plagues and torments rather than to take life, and that the characteristic effects of their appearing would be distress and suffering rather than death. There may be included in the fair interpretation of the words, "general distress" and "sorrow"; acts of oppression, cruelty, and violence; such a condition of public suffering that people would regard death as a relief if they could find it.
But that they should be tormented - That is, that they should be subjected to ills and troubles which might be properly compared with the sting of a scorpion.
Five months - So far as the words here are concerned this might be taken literally, denoting five months or one hundred and fifty days; or as a prophetic reckoning, where a day stands for a year. Compare the notes on Dan 9:24 ff. The latter is undoubtedly the correct interpretation here, for it is the character of the book thus to reckon time. See the notes on Rev 9:15. If this be the true method of reckoning here, then it will be necessary to find some events which will embrace about the period of one hundred and fifty years, during which this distress and sorrow would continue. The proper laws of interpretation demand that one or the other of these periods should be found - either that of five months literally, or that of 150 years. It may be true, as Prof. Stuart suggests (in loco), that "the usual time of locusts is from May to September inclusive - five months." It may be true, also, that this symbol was chosen partly because that was the fact, and they would, from that fact, be well adapted to symbolize a period that could be spoken of as "five months"; but still the meaning must be more than simply it was "a short period," as he supposes. The phrase a few months might designate such a period; but if that had been the writer's intention, he would not have selected the definite number five.
And their torment was as the torment of a scorpion, ... - See the notes on Rev 9:3. That is, it would be painful, severe, dangerous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: it was: Rev 13:5, Rev 13:7; Dan 5:18-22, Dan 7:6; Joh 19:11
they should not: That is, should not kill them as a political body, state, or empire; and accordingly, however they desolated the Greek and Latin churches, they could not extirpate them, nor gain possession of the empire. Rev 11:7; Job 2:6
they should be: Rev 9:10
five: Five prophetical months, each consisting of 30 days, and each day denoting a year, amount to 150 years; and accordingly, from the time that Mohammed began to propagate his imposture ad 612, the building of Bagdad, when they ceased from their ravages, ad 763, are just 150 years.
and their: Rev 9:3
John Gill
9:5 And to them it was given that they should not kill them,.... As the power of the locusts was limited with respect to the persons they should hurt, so with regard also to the mischief they should do; for even those whom they were suffered to annoy they might not kill, that is, utterly root out and destroy, so as that they were no more: and thus, though the Saracens killed great numbers in the eastern empire, by their frequent incursions and ravages, and made large conquests, yet they could never destroy the empire itself, or bring it in subjection to them; nor did they ever take Constantinople, the metropolis and seat of the empire, though they often besieged it. And as for the western locusts, the months, friars, &c. though they kill the souls, yet not the bodies of men that are under their power and influence:
but that they should be tormented five months; that is, not that the locusts should be tormented, but men by the locusts; and so the eastern empire was grievously teased and tormented by the Saracens, and many parts of it were conquered, plundered, and pillaged by them, though it was not killed and put an end to. In the year 628, Mahomet with his Saracens having obtained a place in Arabia Felix to dwell in, died in the year 631; from which time his successors, the Saracens, by little and little, subdued Palestine, Syria, and Egypt; and, in the year 640, took Persis, putting King Hormisda to flight; they laid siege to Constantinople seven years, but without success; in the year 698, Carthage was taken by them; and in following times many countries on the continent, and many of the islands, were grievously infested and distressed by them; though the empire itself did not fall into their hands; it was tormented by them, but not destroyed. And the western locusts have most dreadfully tormented men by their exorbitant dues demanded of them; and by obliging them to confessions, and to attend Mass; by enjoining them whippings, fastings, pilgrimages, and penances, and with the terrors of purgatory, and the like. The time that the locusts should torment men, which is "five months", seems not to design any determinate time; but only that seeing five months is the time that locusts live, and are in their strength and power, even the five, hottest months in the year, from April to September (h), this seems to denote, that as long as the locusts live, the Saracens in the east, and the monks and friars in the west, so long men should be tormented by them; for it is certain that these have had power to torment men longer time than barely five months; yea, even though these should be understood, according to the prophetic style used in this book, of five months of years, or an hundred and fifty years; and though this should be doubled, seeing they are repeated, Rev_ 9:10; and so make up in all three hundred ears; for both the Saracens and the Romish clergy have distressed men, either of them, longer time than this: indeed, the flourishing condition of the Saracens was but about three hundred years, or two five months; but their empire or dominion lasted longer, even from the year 622, which was the year of the "Hegira", or flight of Mahomet, to the year 1057 (i), when the Turkish empire succeeded it: though it is pretty remarkable, that from the year 612, in which Mahomet began to preach publicly, and so let out the smoke with the locusts, to the year 762, in which the city of Bagdad was built, when and where the Saracens settled, and made no more excursions of any consequence, were just an hundred and fifty years, or five months of years, as Mr. Daubuz observes; and I will not say that this is not intended by this prophecy. Noah's flood prevailed over the earth one hundred and fifty days, or five months, Gen 7:24.
And their torment was as the torment of a scorpion when he striketh a man; which gives great pain, is very distressing, and their stings are poisonous and mortal: it signifies how troublesome and afflictive those locusts were; to be among them was to live among scorpions, as in Ezek 2:6. As these locusts are like scorpions, so scorpions have been seen sometimes with wings like locusts; such an one, Pausanias (k) relates, was brought into Ionia by a Phrygian.
(h) Plin. Nat. Hist. l. 11. c. 29. (i) Petav. Rationar. par. 1. l. 7. c. 13. & l. 8. c. 13. (k) Boeotica, sive l. 9. p. 573. Vid. Plin. Nat. Hist. l. 11. c. 25. & Aelian. Hist. Animal. l. 6. c. 20. & l. 16. c. 41, 42.
John Wesley
9:5 Not to kill them - Very few of them were killed: in general, they were imprisoned and variously tormented.
Robert Jamieson, A. R. Fausset and David Brown
9:5 they . . . they--The subject changes: the first "they" is the locusts; the second is the unsealed.
five months--the ordinary time in the year during which locusts continue their ravages.
their torment--the torment of the sufferers. This fifth verse and Rev_ 9:6 cannot refer to an invading army. For an army would kill, and not merely torment.
9:69:6: Եւ յաւուրսն յայնոսիկ խնդրեսցեն մարդիկ զմահ՝ եւ մի՛ գտցեն. եւ ցանկան մեռանել՝ եւ փախիցէ ՚ի նոցանէ մահ[5193]: [5193] Ոսկան. Եւ ոչ գտցեն. եւ ցանկասցին մեռանիլ։
6 Եւ այն օրերին մարդիկ մահը պիտի փնտռեն, բայց չպիտի գտնեն, պիտի ուզենան մեռնել, բայց մահը պիտի փախչի նրանցից:
6 Այն օրերը մարդիկ մահը պիտի փնտռեն ու պիտի չգտնեն։ Պիտի ուզեն մեռնիլ, բայց մահը անոնցմէ պիտի փախչի։
Եւ յաւուրսն յայնոսիկ խնդրեսցեն մարդիկ զմահ, եւ մի՛ գտցեն. եւ ցանկան մեռանել, եւ փախիցէ ի նոցանէ մահ:

9:6: Եւ յաւուրսն յայնոսիկ խնդրեսցեն մարդիկ զմահ՝ եւ մի՛ գտցեն. եւ ցանկան մեռանել՝ եւ փախիցէ ՚ի նոցանէ մահ[5193]:
[5193] Ոսկան. Եւ ոչ գտցեն. եւ ցանկասցին մեռանիլ։
6 Եւ այն օրերին մարդիկ մահը պիտի փնտռեն, բայց չպիտի գտնեն, պիտի ուզենան մեռնել, բայց մահը պիտի փախչի նրանցից:
6 Այն օրերը մարդիկ մահը պիտի փնտռեն ու պիտի չգտնեն։ Պիտի ուզեն մեռնիլ, բայց մահը անոնցմէ պիտի փախչի։
zohrab-1805▾ eastern-1994▾ western am▾
9:66: В те дни люди будут искать смерти, но не найдут ее; пожелают умереть, но смерть убежит от них.
9:6  καὶ ἐν ταῖς ἡμέραις ἐκείναις ζητήσουσιν οἱ ἄνθρωποι τὸν θάνατον καὶ οὐ μὴ εὑρήσουσιν αὐτόν, καὶ ἐπιθυμήσουσιν ἀποθανεῖν καὶ φεύγει ὁ θάνατος ἀπ᾽ αὐτῶν.
9:6. καὶ (And) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) ἐκείναις (unto-the-ones-thither) ζητήσουσιν ( they-shall-seek-unto ,"οἱ (the-ones) ἄνθρωποι (mankinds," τὸν ( to-the-one ) θάνατον ( to-a-death ," καὶ ( and ) οὐ ( not ) μὴ ( lest ) εὑρήσουσιν ( they-shall-find ) αὐτόν, (to-it,"καὶ (and) ἐπιθυμήσουσιν (they-shall-passion-upon-unto) ἀποθανεῖν (to-have-had-died-off) καὶ (and) φεύγει (it-fleeth,"ὁ (the-one) θάνατος (a-death,"ἀπ' (off) αὐτῶν. (of-them)
9:6. et in diebus illis quaerent homines mortem et non invenient eam et desiderabunt mori et fugiet mors ab ipsisAnd in those days, men shall seek death and shall not find it. And they shall desire to die: and death shall fly from them.
6. And in those days men shall seek death, and shall in no wise find it; and they shall desire to die, and death fleeth from them.
9:6. And in those days, men will seek death and they will not find it. And they will desire to die, and death will flee from them.
9:6. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.
And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them:

6: В те дни люди будут искать смерти, но не найдут ее; пожелают умереть, но смерть убежит от них.
9:6  καὶ ἐν ταῖς ἡμέραις ἐκείναις ζητήσουσιν οἱ ἄνθρωποι τὸν θάνατον καὶ οὐ μὴ εὑρήσουσιν αὐτόν, καὶ ἐπιθυμήσουσιν ἀποθανεῖν καὶ φεύγει ὁ θάνατος ἀπ᾽ αὐτῶν.
9:6. et in diebus illis quaerent homines mortem et non invenient eam et desiderabunt mori et fugiet mors ab ipsis
And in those days, men shall seek death and shall not find it. And they shall desire to die: and death shall fly from them.
9:6. And in those days, men will seek death and they will not find it. And they will desire to die, and death will flee from them.
9:6. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:6: In those days shall men seek death - So distressing shall be their sufferings and torment that they shall long for death in any form, to be rescued from the evils of life. There is a sentiment much like this in Maximianus, Eleg. i., ver. 111, commonly attributed to Cornelius Gallus: -
Nunc quia longa mihi gravis est et inutilis aetas,
Vivere cum nequeam, sit mihi posse mori?
O quam dura premit miseros conditio vitae!
Nec mors humano subjacet arbitrio.
Dulce mori miseris; sed mors optata recedit:
At cum tristis erit, praecipitata venit.
"Seeing that long life is both useless and burdensome When we can no longer live comfortably, shall we be permitted to die? O how hard is the condition on which we hold life! For death is not subjected to the will of man. To die is sweet to the wretched; but wished - for death flees away. Yet when it is not desired, it comes with the hastiest strides."
Job expresses the same sentiment, in the most plaintive manner: -
Why is light given to the miserable,
And life to the bitter of soul?
Who wait for death, but it is not;
And dig for it more than hid treasures.
They rejoice for it, and are glad,
And exult when they find the grave.
Job 3:20-22.
Albert Barnes: Notes on the Bible - 1834
9:6: And in those days shall men seek death ... - See the notes on Rev 9:5. It is very easy to conceive of such a state of things as is here described, and, indeed, this has not been very uncommon in the world. It is a state where the distress is so great that people would consider death a relief, and where they anxiously look to the time when they may be released from their sufferings by death. In the case before us it is not intimated that they would lay violent hands on themselves, or that they would take any positive measures to end their sufferings; and this, perhaps, may be a circumstance of some importance to show that the persons referred to were servants of God. When it is said that "they would seek death," it can only be meant that they would look out for it - or desire it - as the end of their sorrows. This is descriptive, as we shall see, of a particular period of the world; but the language is beautifully applicable to what occurs in all ages and in all lands.
There is always a great number of sufferers who are looking forward to death as a relief. In cells and dungeons; on beds of pain and languishing; in scenes of poverty and want; in blighted hopes and disappointed affections, how many are there who would be glad to die, and who have no hope of an end of suffering but in the grave! A few, by the pistol, by the halter, by poison, or by drowning, seek thus to end their woes. A large part look forward to death as a release, when, if the reality were known, death would furnish no such relief, for there are deeper and longer woes beyond the grave than there are this side of it. Compare the notes on Job 3:20-22. But to a portion death will be a relief. It will be an end of sufferings. They will find peace in the grave, and are assured they shall suffer no more. Such bear their trials with patience, for the end of all sorrow to them is near, and death will come to release their spirits from the suffering clay, and to bear them in triumph to a world where a pang shall never be felt, and a tear never shed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: shall men: Rev 6:16; Sa2 1:9; Job 3:20-22, Job 7:15, Job 7:16; Isa 2:19; Jer 8:3; Hos 10:8; Joh 4:8, Joh 4:9; Luk 23:30
John Gill
9:6 And in those days men shall seek death,.... Or desire to die, as Job did:
and shall not find it; or shall not die:
and shall desire to die, and death shall flee from them; death will be preferred to a miserable life; it will be chosen rather than life, Jer 8:3. The ravages of the Saracens, their incursions, and the invasions by them, struck such terror into the inhabitants of divers parts of the empire, that they made death more eligible to them than life.
John Wesley
9:6 The men - That is, the men who are so tormented.
Robert Jamieson, A. R. Fausset and David Brown
9:6 shall desire--Greek, "eagerly desire"; set their mind on.
shall flee--So B, Vulgate, Syriac, and Coptic read. But A and Aleph read, "fleeth," namely continually. In Rev_ 6:16, which is at a later stage of God's judgments, the ungodly seek annihilation, not from the torment of their suffering, but from fear of the face of the Lamb before whom they have to stand.
9:79:7: Եւ նմանութիւն մարախոյն՝ նմանութիւն ձիոյ պատրաստելոյ ՚ի պատերազմ. եւ ՚ի վերայ գլխոց նոցա իբրեւ զպսա՛կ՝ նմանեա՛լ ոսկւոյ. եւ երեսք նոցա իբրեւ զերեսս մարդոյ[5194]. [5194] Ոսկան. ՚Ի նմանութիւն ձիոյ... իբրեւ զպսակս։
7 Եւ մորեխը նման էր պատերազմի պատրաստուող ձիուն. եւ նրանց գլուխների վրայ կարծես ոսկէ պսակ կար. նրանց երեսները նման էին մարդու երեսների,
7 Մարախներուն նմանութիւնը՝ պատերազմի պատրաստուած ձիերու պէս ու անոնց գլուխներուն վրայ ոսկեղէն* պսակներու պէս եւ անոնց երեսները մարդոց երեսներու պէս էին
Եւ նմանութիւն մարախոյն` նմանութիւն ձիոյ պատրաստելոյ ի պատերազմ. եւ ի վերայ գլխոց նոցա իբրեւ զպսակ` նմանեալ ոսկւոյ, եւ երեսք նոցա իբրեւ զերեսս մարդոյ:

9:7: Եւ նմանութիւն մարախոյն՝ նմանութիւն ձիոյ պատրաստելոյ ՚ի պատերազմ. եւ ՚ի վերայ գլխոց նոցա իբրեւ զպսա՛կ՝ նմանեա՛լ ոսկւոյ. եւ երեսք նոցա իբրեւ զերեսս մարդոյ[5194].
[5194] Ոսկան. ՚Ի նմանութիւն ձիոյ... իբրեւ զպսակս։
7 Եւ մորեխը նման էր պատերազմի պատրաստուող ձիուն. եւ նրանց գլուխների վրայ կարծես ոսկէ պսակ կար. նրանց երեսները նման էին մարդու երեսների,
7 Մարախներուն նմանութիւնը՝ պատերազմի պատրաստուած ձիերու պէս ու անոնց գլուխներուն վրայ ոսկեղէն* պսակներու պէս եւ անոնց երեսները մարդոց երեսներու պէս էին
zohrab-1805▾ eastern-1994▾ western am▾
9:77: По виду своему саранча была подобна коням, приготовленным на войну; и на головах у ней как бы венцы, похожие на золотые, лица же ее--как лица человеческие;
9:7  καὶ τὰ ὁμοιώματα τῶν ἀκρίδων ὅμοια ἵπποις ἡτοιμασμένοις εἰς πόλεμον, καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν ὡς στέφανοι ὅμοιοι χρυσῶ, καὶ τὰ πρόσωπα αὐτῶν ὡς πρόσωπα ἀνθρώπων,
9:7. καὶ (And) τὰ ( the-ones ) ὁμοιώματα ( en-along-belongings-to ) τῶν (of-the-ones) ἀκρίδων (of-extremityings) ὅμοια ( along-belonged ) ἵπποις ( unto-horses ) ἡτοιμασμένοις ( unto-having-had-come-to-be-readied-to ) εἰς ( into ) πόλεμον , ( to-a-war ,"καὶ (and) ἐπὶ (upon) τὰς (to-the-ones) κεφαλὰς (to-heads) αὐτῶν (of-them) ὡς (as) στέφανοι (wreaths) ὅμοιοι ( along-belonged ) χρυσῷ, (unto-a-gold,"καὶ (and) τὰ (the-ones) πρόσωπα ( looked-toward ) αὐτῶν (of-them) ὡς (as) πρόσωπα ( looked-toward ) ἀνθρώπων, (of-mankinds,"
9:7. et similitudines lucustarum similes equis paratis in proelium et super capita earum tamquam coronae similes auro et facies earum sicut facies hominumAnd the shapes of the locusts were like unto horses prepared unto battle. And on their heads were, as it were, crowns like gold: and their faces were as the faces of men.
7. And the shapes of the locusts were like unto horses prepared for war; and upon their heads as it were crowns like unto gold, and their faces were as men’s faces.
9:7. And the likenesses of the locusts resembled horses prepared for battle. And upon their heads were something like crowns similar to gold. And their faces were like the faces of men.
9:7. And the shapes of the locusts [were] like unto horses prepared unto battle; and on their heads [were] as it were crowns like gold, and their faces [were] as the faces of men.
And the shapes of the locusts [were] like unto horses prepared unto battle; and on their heads [were] as it were crowns like gold, and their faces [were] as the faces of men:

7: По виду своему саранча была подобна коням, приготовленным на войну; и на головах у ней как бы венцы, похожие на золотые, лица же ее--как лица человеческие;
9:7  καὶ τὰ ὁμοιώματα τῶν ἀκρίδων ὅμοια ἵπποις ἡτοιμασμένοις εἰς πόλεμον, καὶ ἐπὶ τὰς κεφαλὰς αὐτῶν ὡς στέφανοι ὅμοιοι χρυσῶ, καὶ τὰ πρόσωπα αὐτῶν ὡς πρόσωπα ἀνθρώπων,
9:7. et similitudines lucustarum similes equis paratis in proelium et super capita earum tamquam coronae similes auro et facies earum sicut facies hominum
And the shapes of the locusts were like unto horses prepared unto battle. And on their heads were, as it were, crowns like gold: and their faces were as the faces of men.
9:7. And the likenesses of the locusts resembled horses prepared for battle. And upon their heads were something like crowns similar to gold. And their faces were like the faces of men.
9:7. And the shapes of the locusts [were] like unto horses prepared unto battle; and on their heads [were] as it were crowns like gold, and their faces [were] as the faces of men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: По своему внешнему виду саранча была подобна коням, приготовленным на войну, каковая приготовленность ограничивается лишь воинственностью их вида. И венцы на их головах были не что другое как те ярко-желтые (золотые) четыре щупальца-рожка, которыми снабжена голова обыкновенной саранчи [Ewald, Suller]. Очевидно, как можно думать, человеческого в головах саранчи была лишь физиономия (лицо), несколько похожая на человеческую, но устройство самой головы было саранчеобразное. Волосы саранчи были подобны волосам женщины и были совершенною противоположностью ее действительному жестокому характеру, который определяется замечанием, что ее зубы были подобны зубам льва. Как нечто неожиданное в изображении внешнего вида саранчи является ее железная броня, а также и то, что шум от ее крыльев подобен не топоту коней, но стуку колесниц.
Adam Clarke: Commentary on the Bible - 1831
9:7: The locusts were like unto horses - This description of the locusts appears to be taken from Joe 2:4. The whole of this symbolical description of an overwhelming military force agrees very well with the troops of Mohammed. The Arabs are the most expert horsemen in the world: they live so much on horseback that the horse and his rider seem to make but one animal. The Romans also were eminent for their cavalry.
Crowns like gold - Not only alluding to their costly tiaras or turbans, but to the extent of their conquests and the multitude of powers which they subdued.
Their faces were as the faces of men - That is, though locusts symbolically, they are really men.
Albert Barnes: Notes on the Bible - 1834
9:7: And the shapes of the locusts were like unto horses prepared for battle - The resemblance between the locust and the horse, dissimilar as they are in most respects, has been often remarked. Dr. Robinson (Bib. Research. i. 59) says: "We found today upon the shrubs an insect, either a species of black locust, or much resembling them, which our Bedouin called Farras el Jundy, 'soldiers' horses.' They said these insects were common on Mount Sinai, of a green color, and were found on dead trees, but did them no injury." The editor of the Pictorial Bible makes the following remarks: - "The first time we saw locusts browsing with their wings closed, the idea of comparing them to horses arose spontaneously to our minds - as we had not pRev_iously met with such a comparison, and did not at that time advert to the present text Joe 2:4. The resemblance in the head first struck our attention; and this notion having once arisen, other analogies were found or imagined in its general appearance and action in feeding. We have since found the observation very common. The Italians, indeed, from this resemblance, called the locust cavaletta, or little horse. Sir W. Ouseley reports: 'Zakaria Cazvine divides the locusts into two classes, like horsemen and footmen - mounted and pedestrian.' Niebuhr says that he heard from a Bedouin, near Bussorah, a particular comparison of the locust to other animals; but as this passage of Scripture did not occur to him at the time he thought it a mere fancy of the Arab's, until he heard it repeated at Baghdad. He compared the head of the locust to that of the horse; the feet to those of the camel; the belly with that of a serpent; the tail with that of a scorpion; and the feelers (if Niebuhr remembered rightly) to the hair of a virgin" (Pict. Bib. on Joe 2:4). The resemblance to horses would naturally suggest the idea of cavalry, as being referred to by the symbol.
And on their heads were as it were crowns like gold - The writer does not say either that these were literally crowns, or that they were actually made of gold. They were "as it were" (ὡς hō s) "crowns," and they were like (ὅμοιοι homoioi) "gold." That is, as seen by him, they had a resemblance to crowns or diadems, and they also resembled gold in their color and brilliancy. The word "crown" - στέφανος stephanos - means properly a circlet, chaplet, encircling the head:
(a) as an emblem of royal dignity, and as worn by kings;
(b) as conferred on victors in the public games - a chaplet, a wreath;
(c) as an ornament, honor, or glory, Phi 4:1.
No particular shape is designated by the word στέφανος stephanos and perhaps the word "crown" does not quite express the meaning. The word "diadem" would come nearer to it. The true notion in the word is that of something that is passed around the head, and that encircles it, and as such it would well describe the appearance of a turban as seen at a distance. On the supposition that the symbolic beings here referred to had turbans on their heads, and on the supposition that something was referred to which was not much worn in the time of John, and, therefore, that had no name, the word στέφανος stephanos, or diadem, would be likely to be used in describing it. This, too, would accord with the use of the phrase "as it were" - ὡς hō s. The writer saw such head-ornaments as he was accustomed to see. They Were not exactly crowns or diadems, but they had a resemblance to them, and he therefore uses this language: "and on their heads were as it were crowns." Suppose that these were turbans, and that they were not in common use in the time of John, and that they had, therefore, no name, would not this be the exact language which he would use in describing them? The same remarks may be made respecting the other expression.
Like gold - They were not pure gold, but they had a resemblance to it. Would not a yellow turban correspond with all that is said in this description?
And their faces were as the faces of men - They had a human countenance. This would indicate that, after all, they were human beings that the symbol described, though they had come up from the bottomless pit. Horsemen, in strange apparel, with a strange head-dress, would be all that would be properly denoted by this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: the shapes: Joe 2:4, Joe 2:5; Nah 3:17
their faces: Dan 7:4, Dan 7:8
Geneva 1599
9:7 (7) And the shapes of the locusts [were] like unto horses prepared unto battle; and on their heads [were] as it were crowns like gold, and their faces [were] as the faces of men.
(7) The form of these hellish spirits and administers, is outlined by signs and visible figures in this manner: that they are very expert and swift: that wherever they are in the world, the kingdom is theirs: that they manage all their affairs with cunning and skill, in this verse: that making show of mildness and tender affection to draw on men with, they most impudently rage in all mischief: that they are most mighty to do hurt (Rev_ 9:8) that they are freed from being hurt by any man, as armed with the colour of religion and sacred authority of privilege: that they fill all things with horror, (Rev_ 9:9) that they are fraudulent: that they are poisonous and extremely offensive though their power is limited. (Rev_ 9:10). All these things are found in the infernal powers and communicated by them to their ministers and vassals.
John Gill
9:7 And the shapes of the locusts were like unto horses,.... The heads of locusts, especially of some of them, are very much like the heads of horses: and here they are compared to horses
prepared unto battle; as they are in Joel 2:4. The horse is a warlike creature, swift, strong, and courageous, Job 39:21. Locusts sometimes have appeared in the form of armies, and have marched in great order with their leaders before them, and have pitched their camps very regularly; see Joel 2:7; of which we have lately had an account from Transylvania in our public papers. (This was published in 1747, Ed.) This part of their description may denote the wars of the Saracens, and the rapidity, force, and power with which they overran great part of the empire; and as it may be applied to the western locusts, the disputes, contentions, and quarrels raised by the Romish clergy.
And on their heads were, as it were, crowns like gold; and in this shape some locusts have appeared, to which the allusion seems to be in, Nahum 3:17, "thy crowned men are as the locusts". In the year 1542, it is said (l), that locusts came out of Turkish Sarmatia, into Austria, Silesia, and other places, which had on their heads "little crowns"; see Ezek 23:42. And the Arabians, as Pliny observes, go "mitrati" (m), with mitres, turbans like crowns, on their heads. This may design the several victories and conquests which the Saracens obtained in Arabia, Persia, Syria, Egypt, Africa, Spain, and many other places; and supposing this to have any reference to the western locusts, it may respect the triple crown of the head of then, the caps of the cardinals, the mitres of the bishops, and the shaven pates of the priests, in form of crowns.
And their faces were as the faces of men; which may be expressive of the affable carriage of Mahomet, and his followers, especially to the Christians, and of his great pretensions to holiness and religion, and of the plausible and insinuating ways, and artful methods, used by him, to gain upon men; and being applied to the clergy of the church of Rome, may denote their show of humanity, and their pretended great concern for the welfare of the souls of men, their flatteries, good words, and fair speeches, with which they deceive the simple and unwary.
(l) Vid. Frentz. Hist. Animal. sacr. p. 5. c. 4. p. 799. (m) Nat. Hist. l. 6. c. 28.
John Wesley
9:7 And the appearances - This description suits a people neither throughly civilized, nor entirely savage; and such were the Persians of that age. Of the locusts are like horses - With their riders. The Persians excelled in horsemanship. And on their heads are as it were crowns - Turbans. And their faces are as the faces of men - Friendly and agreeable.
Robert Jamieson, A. R. Fausset and David Brown
9:7 prepared unto battle--Greek, "made ready unto war." Compare Note, see on Joel 2:4, where the resemblance of locusts to horses is traced: the plates of a horse armed for battle are an image on a larger scale of the outer shell of the locust.
crowns-- (Nahum 3:17). ELLIOTT explains this of the turbans of Mohammedans. But how could turbans be "like gold?" ALFORD understands it of the head of the locusts actually ending in a crown-shaped fillet which resembled gold in its material.
as the faces of men--The "as" seems to imply the locusts here do not mean men. At the same time they are not natural locusts, for these do not sting men (Rev_ 9:5). They must be supernatural.
9:89:8: եւ հերք նոցա իբրեւ զհե՛րս կնոջ. եւ ատամունք նոցա իբրեւ զառիւծու[5195]: [5195] Ոմանք. Իբրեւ զառիւծուց։
8 եւ նրանց մազերը՝ կնոջ մազերի, եւ նրանց ատամները՝ առիւծի ատամների:
8 Ու անոնք մազեր ունէին կիներու մազերուն պէս ու անոնց ակռաները առիւծներու ակռաներուն պէս էին։
եւ հերք նոցա իբրեւ զհերս կնոջ, եւ ատամունք նոցա իբրեւ զառիւծու:

9:8: եւ հերք նոցա իբրեւ զհե՛րս կնոջ. եւ ատամունք նոցա իբրեւ զառիւծու[5195]:
[5195] Ոմանք. Իբրեւ զառիւծուց։
8 եւ նրանց մազերը՝ կնոջ մազերի, եւ նրանց ատամները՝ առիւծի ատամների:
8 Ու անոնք մազեր ունէին կիներու մազերուն պէս ու անոնց ակռաները առիւծներու ակռաներուն պէս էին։
zohrab-1805▾ eastern-1994▾ western am▾
9:88: и волосы у ней--как волосы у женщин, а зубы у ней были, как у львов.
9:8  καὶ εἶχον τρίχας ὡς τρίχας γυναικῶν, καὶ οἱ ὀδόντες αὐτῶν ὡς λεόντων ἦσαν,
9:8. καὶ (and) εἶχαν (they-were-holding) τρίχας (to-hairs) ὡς (as) τρίχας (to-hairs) γυναικῶν, (of-women,"καὶ (and) οἱ ( the-ones ) ὀδόντες ( teeth ) αὐτῶν ( of-them ) ὡς ( as ) λεόντων ( of-lions ) ἦσαν, (they-were,"
9:8. et habebant capillos sicut capillos mulierum et dentes earum sicut leonum erantAnd they had hair as the hair of women: and their teeth were as lions.
8. And they had hair as the hair of women, and their teeth were as of lions.
9:8. And they had hair like the hair of women. And their teeth were like the teeth of lions.
9:8. And they had hair as the hair of women, and their teeth were as [the teeth] of lions.
And they had hair as the hair of women, and their teeth were as [the teeth] of lions:

8: и волосы у ней--как волосы у женщин, а зубы у ней были, как у львов.
9:8  καὶ εἶχον τρίχας ὡς τρίχας γυναικῶν, καὶ οἱ ὀδόντες αὐτῶν ὡς λεόντων ἦσαν,
9:8. et habebant capillos sicut capillos mulierum et dentes earum sicut leonum erant
And they had hair as the hair of women: and their teeth were as lions.
9:8. And they had hair like the hair of women. And their teeth were like the teeth of lions.
9:8. And they had hair as the hair of women, and their teeth were as [the teeth] of lions.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:8: Hair as the hair of women - No razor passes upon their flesh. Their hair long, and their beards unshaven.
Their teeth were as the teeth of lions - They are ferocious and cruel.
Albert Barnes: Notes on the Bible - 1834
9:8: And they had hair as the hair of women - Long hair; not such as men commonly wear, but such as women wear. See the notes on Co1 11:14. This struck John as a peculiarity, that, though warriors, they should have the appearance of effeminacy indicated by allowing their hair to grow long. It is clear from this, that John regarded their appearance as unusual and remarkable. Though manifestly designed to represent an army, yet it was not the usual appearance of men who went forth to battle. Among the Greeks of ancient times, indeed, long hair was not uncommon (see the notes above referred to on Co1 11:14), but this was by no means the usual custom among the ancients; and the fact that these warriors had long hair like women was a circumstance that would distinguish them particularly from others. On this comparison of the appearance of the locusts with the hair of women see the remarks of Niebuhr, in the notes on Rev 9:7.
And their teeth were as the teeth of lions - Strong; suited to devour. The teeth of the locust are by no means prominent, though they are strong, for they readily cut down and eat up all vegetable substances that come in their way. But it is evident that John means to say that there was much that was unusual and remarkable in the teeth of these locusts. They would be ravenous and fierce, and would spread terror and desolation like the lions of the desert.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: hair: Kg2 9:30; Isa 3:24; Co1 11:14, Co1 11:15; Ti1 2:9; Pe1 3:3
and their: Psa 57:4; Joe 1:6
John Gill
9:8 And they had hair, as the hair of women,.... Some locusts have smooth, others hairy heads (n): this fitly points at the Arabians or Saracens, who, as Pliny says (o), used to wear long hair without cutting it, and attired as women, and have their names also from women: they were called Hagarenes, from Hagar, Abraham's handmaid, by whom he had Ishmael, the father of these people; afterwards they took the name of Saracens, from Sarah, the wife of Abraham, whose posterity they would be thought to be; though they may have the latter name, either from to "rob" and "steal", with the Arabians, or from the same word, as it signifies to "comb", from the combing and plaiting: of their hair. This may also point at the effeminacy of the western locusts, the monks and friars, who dress more like women than men; and many of them claim the virgin Mary for their patroness; and may in general design the votaries of the church of Rome, who are under the vow of a monastic life, as those among the Jews, under a Nazarite's vow, wore long hair.
And their teeth were as the teeth of lions; so in Joel 1:6; which may denote the ravages and devastations of the Saracens in the empire, robbing, pillaging, and destroying all they met with; and is applicable enough to the devouring jaws of the Romish clergy, their plundering the estates of men, their cruelties and barbarities exercised by their Inquisition, &c. Pliny says (p), that locusts will gnaw the doors of houses.
(n) Gloss. in T. Bab. Cholin. fol. 65. 1. (o) Hist. Nat. l. 6. c. 28. (p) L. 11. c. 29.
John Wesley
9:8 And they had hair as the hair of women - All the Persians of old gloried in long hair. And their teeth were as the teeth of lions - Breaking and tearing all things in pieces.
Robert Jamieson, A. R. Fausset and David Brown
9:8 hair of women--long and flowing. An Arabic proverb compares the antlers of locusts to the hair of girls. EWALD in ALFORD understands the allusion to be to the hair on the legs or bodies of the locusts: compare "rough caterpillars," Jer 51:27.
as the teeth of lions-- (Joel 1:6, as to locusts).
9:99:9: Եւ ունէին զրահս՝ իբրեւ զզրա՛հս երկաթի. եւ ձայն թեւոց նոցա իբրեւ զձա՛յն կառավար ձիոց բազմաց՝ որ արշաւե՛ն ՚ի պատերազմ[5196]: [5196] Ոմանք. Իբրեւ զրահս երկաթիս։ Ոսկան. Կառավարաց ձիոց։
9 Եւ նրանք ունէին զրահներ, որոնք նման էին երկաթէ զրահների. եւ նրանց թեւերի ձայնը նման էր կառք քաշող բազում ձիերի ձայնին, որոնք արշաւում են պատերազմի:
9 Զրահներ ունէին երկաթէ զրահներու պէս։ Անոնց թեւերուն ձայնը պատերազմի գացող շատ ձիեր լծուած կառքերու ձայնին պէս էր։
Եւ ունէին զրահս իբրեւ զզրահս երկաթի. եւ ձայն թեւոց նոցա իբրեւ զձայն կառավար ձիոց բազմաց որ արշաւեն ի պատերազմ:

9:9: Եւ ունէին զրահս՝ իբրեւ զզրա՛հս երկաթի. եւ ձայն թեւոց նոցա իբրեւ զձա՛յն կառավար ձիոց բազմաց՝ որ արշաւե՛ն ՚ի պատերազմ[5196]:
[5196] Ոմանք. Իբրեւ զրահս երկաթիս։ Ոսկան. Կառավարաց ձիոց։
9 Եւ նրանք ունէին զրահներ, որոնք նման էին երկաթէ զրահների. եւ նրանց թեւերի ձայնը նման էր կառք քաշող բազում ձիերի ձայնին, որոնք արշաւում են պատերազմի:
9 Զրահներ ունէին երկաթէ զրահներու պէս։ Անոնց թեւերուն ձայնը պատերազմի գացող շատ ձիեր լծուած կառքերու ձայնին պէս էր։
zohrab-1805▾ eastern-1994▾ western am▾
9:99: На ней были брони, как бы брони железные, а шум от крыльев ее--как стук от колесниц, когда множество коней бежит на войну;
9:9  καὶ εἶχον θώρακας ὡς θώρακας σιδηροῦς, καὶ ἡ φωνὴ τῶν πτερύγων αὐτῶν ὡς φωνὴ ἁρμάτων ἵππων πολλῶν τρεχόντων εἰς πόλεμον.
9:9. καὶ (and) εἶχαν (they-were-holding) θώρακας (to-cuirasses) ὡς (as) θώρακας (to-cuirasses) σιδηροῦς , ( to-iron ,"καὶ (and) ἡ (the-one) φωνὴ (a-sound) τῶν (of-the-ones) πτερύγων (of-wings) αὐτῶν (of-them) ὡς ( as ) φωνὴ ( a-sound ) ἁρμάτων ( of-liftings-along-to ) ἵππων (of-horses) πολλῶν ( of-much ) τρεχόντων ( of-circuiting ) εἰς ( into ) πόλεμον : ( to-a-war )
9:9. et habebant loricas sicut loricas ferreas et vox alarum earum sicut vox curruum equorum multorum currentium in bellumAnd they had breastplates as breastplates of iron: and the noise of their wings was as the noise of chariots and many horses running to battle.
9. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots, of many horses rushing to war.
9:9. And they had breastplates like iron breastplates. And the noise of their wings was like the noise of many running horses, rushing to battle.
9:9. And they had breastplates, as it were breastplates of iron; and the sound of their wings [was] as the sound of chariots of many horses running to battle.
And they had breastplates, as it were breastplates of iron; and the sound of their wings [was] as the sound of chariots of many horses running to battle:

9: На ней были брони, как бы брони железные, а шум от крыльев ее--как стук от колесниц, когда множество коней бежит на войну;
9:9  καὶ εἶχον θώρακας ὡς θώρακας σιδηροῦς, καὶ ἡ φωνὴ τῶν πτερύγων αὐτῶν ὡς φωνὴ ἁρμάτων ἵππων πολλῶν τρεχόντων εἰς πόλεμον.
9:9. et habebant loricas sicut loricas ferreas et vox alarum earum sicut vox curruum equorum multorum currentium in bellum
And they had breastplates as breastplates of iron: and the noise of their wings was as the noise of chariots and many horses running to battle.
9:9. And they had breastplates like iron breastplates. And the noise of their wings was like the noise of many running horses, rushing to battle.
9:9. And they had breastplates, as it were breastplates of iron; and the sound of their wings [was] as the sound of chariots of many horses running to battle.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:9: They had breastplates - of iron - They seemed to be invulnerable, for no force availed against them.
The sound of their wings - Their hanging weapons and military trappings, with the clang of their shields and swords when they make their fierce onsets. This simile is borrowed from Joe 2:5-7.
Albert Barnes: Notes on the Bible - 1834
9:9: And they had breastplates, as it were breastplates of iron - Hard, horny, impenetrable, as if they were made of iron. The locust has a firm and hard cuticle on the forepart of the breast, which serves for a shield or defense while it moves in the thorny and furzy vegetation. On those which John saw this was especially hard and horny, and would thus be well adapted to be an emblem of the breastplates of iron commonly worn by ancient warriors. The meaning is, that the warriors referred to would be well clad with defensive armor.
And the sound of their wings was as the sound of chariots of many horses running to battle - The noise made by locusts is often spoken of by travelers, and the comparison of that noise with that of chariots rushing to battle, is not only appropriate, but also indicates clearly what was symbolized. It was an army that was symbolized, and everything about them served to represent hosts of men well armed, rushing to conflict. The same thing here referred to is noticed by Joel Joe 2:4-5, Joe 2:7;
"The appearance of them is as the appearance of horses;
And as horsemen so shall they run.
Like the noise of chariots on the tops of mountains, shall they leap;
Like the noise of a flame of fire that devoureth the stubble;
As a strong people set in battle array.
They shall run like mighty men;
They shall climb the wall like men of war;
And they shall march every one his ways,
And shall not break their ranks," etc.
It is remarkable that Volney, who had no intention of illustrating the truth of Scripture, has given a description of locusts, as if he meant to confirm the truth of what is here said. "Syria," says he, "as well as Egypt, Persia, and almost all the south of Asia, is subject to another calamity no less dreadful (than earthquakes); I mean those clouds of locusts so often mentioned by travelers. The quantity of these insects is incredible to all who have not themselves witnessed their astounding numbers; the whole earth is covered with them for the space of several leagues. The noise they make in browsing on the trees and herbage may be heard to a great distance, and resembles that of an army foraging in secret" (Travels in Egypt and Syria, vol. i. pp. 283, 284).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: they had: Rev 9:17; Job 40:18, Job 41:23-30; Joe 2:8
and the: Job 39:25; Isa 9:5; Joe 2:5-7; Nah 2:4, Nah 2:5
John Gill
9:9 And they had breastplates, as it were breastplates of iron,.... Alluding to the hard skin of the locusts, with which nature has fenced it (q); see Joel 2:8; and denotes the armour with which the Saracens were accoutred: and if to be understood of the western locusts, the hardness of their hearts, their seared consciences, or their protection by the princes of the earth, the many privileges they are possessed of, the laws made in their favour, and for their security; their breastplates were not breastplates of righteousness, faith, and love, nor in defence of truth, but against it. And some think the iron colour may denote the colour of their habit, their black garments:
and the sound of their wings was as the sound of chariots of many horses running to battle; see Joel 2:5. The sound of locusts, when they fly or march in large companies, is very great. Pliny says (r), they make such a noise with their wings, when they fly, that they have been thought to have been other winged creatures; hence a locust, in Hebrew, is sometimes called the same name that is given to the high sounding cymbal. The sound of them is said to have been heard six miles (s). Aristotle (t) ascribes it to the rubbing of their legs or thighs one against another; and so the Ethiopic version here renders it, "the sound of their feet": this may be expressive of the swift and rapid incursions of the Saracens, and of the dreadful alarms to the nations which their invasions made; and may be applied to the noisy declamations, anathemas, excommunications, and interdicts of the Romish clergy.
(q) Claudian. Epigram. 13. (r) Plin. l. 11. c. 29, 51. (s) Altissiodorensis in Joel ii. 5. (t) Hist. Animal. l. 4. c. 9. Vid. Plin. l. 11. c. 51.
John Wesley
9:9 And the noise of their wings was as the noise of chariots of many horses - With their war - chariots, drawn by many horses, they, as it were, flew to and fro.
Robert Jamieson, A. R. Fausset and David Brown
9:9 as it were breastplates of iron--not such as forms the thorax of the natural locust.
as . . . chariots-- (Joel 2:5-7).
battle--Greek, "war."
9:109:10: Եւ ունին ագի՛ս ըստ նմանութեան կարճի. եւ խայթո՛ց յագիս նոցա. եւ ունէին իշխանութիւն չարչարել զմարդիկ ամիսս հինգ[5197]: [5197] Ոմանք. Եւ ունէին ագիս։ Ոսկան. Նմանութեան կարճաց։
10 Նրանք ունէին պոչեր՝ նման կարիճների պոչերի, եւ խայթոցներ՝ իրենց պոչերին. եւ իշխանութիւն ունէին հինգ ամիս չարչարելու մարդկանց:
10 Կարիճներու նման պոչեր ունէին ու պոչերուն վրայ խայթոց։ Իշխանութիւն ունէին հինգ ամիս մարդոց վնասելու։
Եւ ունէին ագիս ըստ նմանութեան կարճի, եւ խայթոց յագիս նոցա. եւ ունէին իշխանութիւն չարչարել զմարդիկ ամիսս հինգ:

9:10: Եւ ունին ագի՛ս ըստ նմանութեան կարճի. եւ խայթո՛ց յագիս նոցա. եւ ունէին իշխանութիւն չարչարել զմարդիկ ամիսս հինգ[5197]:
[5197] Ոմանք. Եւ ունէին ագիս։ Ոսկան. Նմանութեան կարճաց։
10 Նրանք ունէին պոչեր՝ նման կարիճների պոչերի, եւ խայթոցներ՝ իրենց պոչերին. եւ իշխանութիւն ունէին հինգ ամիս չարչարելու մարդկանց:
10 Կարիճներու նման պոչեր ունէին ու պոչերուն վրայ խայթոց։ Իշխանութիւն ունէին հինգ ամիս մարդոց վնասելու։
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: у ней были хвосты, как у скорпионов, и в хвостах ее были жала; власть же ее была--вредить людям пять месяцев.
9:10  καὶ ἔχουσιν οὐρὰς ὁμοίας σκορπίοις καὶ κέντρα, καὶ ἐν ταῖς οὐραῖς αὐτῶν ἡ ἐξουσία αὐτῶν ἀδικῆσαι τοὺς ἀνθρώπους μῆνας πέντε.
9:10. καὶ (and) ἔχουσιν (they-hold) οὐρὰς (to-tails) ὁμοίας ( to-along-belonged ) σκορπίοις (unto-scorpions) καὶ (and) κέντρα, (to-pricks,"καὶ (and) ἐν (in) ταῖς (unto-the-ones) οὐραῖς (unto-tails) αὐτῶν (of-them) ἡ (the-one) ἐξουσία (a-being-out-unto) αὐτῶν (of-them) ἀδικῆσαι (to-have-un-coursed-unto) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) μῆνας (to-months) πέντε. (to-five)
9:10. et habebant caudas similes scorpionum et aculei in caudis earum potestas earum nocere hominibus mensibus quinqueAnd they had tails like to scorpions: and there were stings in their tails. And their power was to hurt men, five months. And they had over them
10. And they have tails like unto scorpions, and stings; and in their tails is their power to hurt men five months.
9:10. And they had tails similar to scorpions. And there were stingers in their tails, and these had the power to harm men for five months.
9:10. And they had tails like unto scorpions, and there were stings in their tails: and their power [was] to hurt men five months.
And they had tails like unto scorpions, and there were stings in their tails: and their power [was] to hurt men five months:

10: у ней были хвосты, как у скорпионов, и в хвостах ее были жала; власть же ее была--вредить людям пять месяцев.
9:10  καὶ ἔχουσιν οὐρὰς ὁμοίας σκορπίοις καὶ κέντρα, καὶ ἐν ταῖς οὐραῖς αὐτῶν ἡ ἐξουσία αὐτῶν ἀδικῆσαι τοὺς ἀνθρώπους μῆνας πέντε.
9:10. et habebant caudas similes scorpionum et aculei in caudis earum potestas earum nocere hominibus mensibus quinque
And they had tails like to scorpions: and there were stings in their tails. And their power was to hurt men, five months. And they had over them
9:10. And they had tails similar to scorpions. And there were stingers in their tails, and these had the power to harm men for five months.
9:10. And they had tails like unto scorpions, and there were stings in their tails: and their power [was] to hurt men five months.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:10: They had tails like unto scorpions - This may refer to the consequences of their victories. They infected the conquered with their pernicious doctrines.
Their power was to hurt men five months - The locusts make their principal ravages during the five summer months. But probably these may be prophetic months, as above, in Rev 9:5 - 150 years.
Albert Barnes: Notes on the Bible - 1834
9:10: And they had tails like unto scorpions - The fancy of an Arab now often discerns a resemblance between the tail of the locust and the scorpion. See the remark of Niebuhr, quoted in the notes on Rev 9:7.
And there were stings in their tails - Like the stings of scorpions. See the notes on Rev 9:3. This made the locusts which appeared to John the more remarkable, for though the fancy may imagine a resemblance between the tail of a locust and a scorpion, yet the locusts have properly no sting. The only thing which they have resembling a sting is a hard bony subsubstance like a needle, with which the female punctures the bark and wood of trees in order to deposit her eggs. It has, however, no adaptation, like a sting, for conveying poison into a wound. These, however, appeared to be armed with stings properly so called.
And their power was to hurt men - Not primarily to kill people, but to inflict on them various kinds of tortures. See the notes on Rev 9:5. The word used here - ἀδικῆσαι adikē sai, rendered "to hurt" - is different from the word in Rev 9:5 - βασανισθῶσιν basanisthō sin, rendered "should be tormented." This word properly means "to do wrong, to do unjustly, to injure, to hurt"; and the two words would seem to convey the idea that they would produce distress by doing wrong to others, or by deeding unjustly with them. It does not appear that the wrong would be by inflicting bodily torments, but would be characterized by that injustice toward others which produces distress and anguish.
Five months - See the notes on Rev 9:5; (also Editor's Preface).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: tails: Rev 9:3, Rev 9:5
John Gill
9:10 And they had tails like unto scorpions,.... Locusts are said to have the tail of a serpent, and of the vipers of the earth (u); See Gill on Rev_ 9:3, Rev_ 9:5. And there were stings in their tails; either in the baser sort of them, the Saracens and Papists; or in their doctrines, the prophet being the tail, Is 9:15; with which both Mahomet, who set himself up for a prophet, and the Romish clergy, who set up their decrees and unwritten traditions above the word of God, have poisoned and destroyed multitudes of souls:
and their power was to hurt men five months; See Gill on Rev_ 9:5.
(u) Scriptores Arab.
John Wesley
9:10 And they have tails like scorpions - That is, each tail is like a scorpion, not like the tail of a scorpion. To hurt the unsealed men five months - Five prophetic months; that is, seventy - nine common years So long did these calamities last.
Robert Jamieson, A. R. Fausset and David Brown
9:10 tails like unto scorpions--like unto the tails of scorpions.
and there were stings--There is no oldest manuscript for this reading. A, B, Aleph, Syriac, and Coptic read, "and (they have) stings: and in their tails (is) their power (literally, 'authority': authorized power) to hurt."
9:119:11: Եւ ունի՛ն թագաւոր ՚ի վերայ իւրեանց զհրեշտա՛կն դժոխոց. եւ անուն նորա Եբրայեցերէն Աղբադոն, որ կոչի ՚ի Հա՛յ բարբառ՝ Կորո՛ւստ[5198]: [5198] Ոսկան. Եւ ունէին զթագաւոր ՚ի վերայ։ Ոմանք. Աղգաբովն, որ կո՛՛։
11 Եւ իրենց վրայ որպէս թագաւոր ունէին դժոխքի հրեշտակին. եւ նրա անունը եբրայերէն Աղբադոն էր, որ հայերէն լեզուով կոչւում է՝ Կորուստ:
11 Իրենց վրայ թագաւոր ունէին անդունդին հրեշտակը, որուն անունը Եբրայեցերէն Աբադոն* եւ Յունարէն՝ Ապողղիոն*։
Եւ ունէին թագաւոր ի վերայ իւրեանց զհրեշտակն դժոխոց. եւ անուն նորա Եբրայեցերէն [122]Աղբադոն, որ կոչի [123]ի Հայ բարբառ Կորուստ:

9:11: Եւ ունի՛ն թագաւոր ՚ի վերայ իւրեանց զհրեշտա՛կն դժոխոց. եւ անուն նորա Եբրայեցերէն Աղբադոն, որ կոչի ՚ի Հա՛յ բարբառ՝ Կորո՛ւստ[5198]:
[5198] Ոսկան. Եւ ունէին զթագաւոր ՚ի վերայ։ Ոմանք. Աղգաբովն, որ կո՛՛։
11 Եւ իրենց վրայ որպէս թագաւոր ունէին դժոխքի հրեշտակին. եւ նրա անունը եբրայերէն Աղբադոն էր, որ հայերէն լեզուով կոչւում է՝ Կորուստ:
11 Իրենց վրայ թագաւոր ունէին անդունդին հրեշտակը, որուն անունը Եբրայեցերէն Աբադոն* եւ Յունարէն՝ Ապողղիոն*։
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: Царем над собою она имела ангела бездны; имя ему по-- еврейски Аваддон, а по-гречески Аполлион.
9:11  ἔχουσιν ἐπ᾽ αὐτῶν βασιλέα τὸν ἄγγελον τῆς ἀβύσσου· ὄνομα αὐτῶ ἑβραϊστὶ ἀβαδδὼν καὶ ἐν τῇ ἑλληνικῇ ὄνομα ἔχει ἀπολλύων.
9:11. ἔχουσιν (They-hold) ἐπ' (upon) αὐτῶν (of-them) βασιλέα (to-a-ruler-of) τὸν (to-the-one) ἄγγελον (to-a-messenger) τῆς (of-the-one) ἀβύσσου: (of-depthed-along) ὄνομα (a-name) αὐτῷ (unto-it) Ἐβραϊστὶ (unto-Hebrew) Ἀβαδδών (an-Abaddon) καὶ (and) ἐν (in) τῇ (unto-the-one) Ἑλληνικῇ (unto-Hellen-belonged-of) ὄνομα (to-a-name) ἔχει (it-holdeth,"Ἀπολλύων. (an-Apolluon)
9:11. et habebant super se regem angelum abyssi cui nomen hebraice Abaddon graece autem Apollyon et latine habet nomen ExterminansA king, the angel of the bottomless pit (whose name in Hebrew is Abaddon and in Greek Apollyon, in Latin Exterminans).
11. They have over them as king the angel of the abyss: his name in Hebrew is Abaddon, and in the Greek he hath the name Apollyon.
9:11. And they had over them a king, the Angel of the abyss, whose name in Hebrew is Doom; in Greek, Destroyer; in Latin, Exterminator.
9:11. And they had a king over them, [which is] the angel of the bottomless pit, whose name in the Hebrew tongue [is] Abaddon, but in the Greek tongue hath [his] name Apollyon.
And they had a king over them, [which is] the angel of the bottomless pit, whose name in the Hebrew tongue [is] Abaddon, but in the Greek tongue hath [his] name Apollyon:

11: Царем над собою она имела ангела бездны; имя ему по-- еврейски Аваддон, а по-гречески Аполлион.
9:11  ἔχουσιν ἐπ᾽ αὐτῶν βασιλέα τὸν ἄγγελον τῆς ἀβύσσου· ὄνομα αὐτῶ ἑβραϊστὶ ἀβαδδὼν καὶ ἐν τῇ ἑλληνικῇ ὄνομα ἔχει ἀπολλύων.
9:11. et habebant super se regem angelum abyssi cui nomen hebraice Abaddon graece autem Apollyon et latine habet nomen Exterminans
A king, the angel of the bottomless pit (whose name in Hebrew is Abaddon and in Greek Apollyon, in Latin Exterminans).
9:11. And they had over them a king, the Angel of the abyss, whose name in Hebrew is Doom; in Greek, Destroyer; in Latin, Exterminator.
9:11. And they had a king over them, [which is] the angel of the bottomless pit, whose name in the Hebrew tongue [is] Abaddon, but in the Greek tongue hath [his] name Apollyon.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Завершительной характеристикой саранчи служит то, что она имела над собою царем ангела бездны. Здесь слово ангел стоит пред словом бездна, а это последнее означает местопребывание злых духов. Следовательно, царем над саранчей несомненно является посланник бездны, или, вернее, сам сатана, к которому лучше всего приложим титул царя. И наименование его Аввадон, что значит гибель, также, очевидно, употреблено здесь как указание на диавола, который есть воплощенная гибель и смерть. Ввиду всей этой характеристики саранчи под нею, как казнью Божиею, нельзя разуметь простую поэтически-пророческую картину человеческих бедствий. Если саранча из бездны и находится под начальством сатаны, то, очевидно, она и сама - злые духи, демоны, обитатели бездны. Злые духи в конце времени, освободившись по попущению Божию (XX:7) из места своего заключения, т.е. из состояния связанности в своих действиях, явятся среди людей для их прельщения и мучения [Андрей Кесар.]. Эти мучения будут простираться на тех, кто не имеет силы отогнать от себя демонов. Самые же мучения от демонов можно понимать в смысле постоянного недовольства, беспокойства и искания лучшего, которые, будучи привиты людям от демонов (ужаление саранчи), сделают человеческую жизнь невыносимою (IX, 6). Терзание духа соединится с материальною бедственностью, которая сделается общемировым несчастием последнего времени. Люди же благочестивые, запечатанные печатью Божией, найдут свое горе в мировой скорби и в сознании гибели грешников, искушаемых диаволом. Эти бедствия не прекратятся до самого второго пришествия. Выражение: "первое горе прошло" не значит, что по прошествии пяти месяцев будущая зловредная деятельность диавола и демонов прекратится. Нет, эти бедствия не прекратятся до второго пришествия Господа. Иоанн имел ввиду лишь себя и лишь постольку, поскольку был тайнозрителем Бож. откровения. Он говорит о прекращении первого горя только в видении, или, собственно, о прекращении видения первого горя. Ему нужно было сказать это, так как он переходит к описанию следующего видения, которое он наперед характеризует как два горя, одно за другим в их последовательности.
Adam Clarke: Commentary on the Bible - 1831
9:11: A king over them - A supreme head; some think Mohammed, some think Vespasian.
The angel of the bottomless pit - The chief envoy of Satan.
Abaddon - From אבד abad, he destroyed.
Apollyon - From απο, intensive, and ολλυω, to destroy. The meaning is the same both in the Hebrew and Greek.
Albert Barnes: Notes on the Bible - 1834
9:11: And they had a king over them - A ruler who marshalled their hosts. Locusts often, and indeed generally, move in bands, though they do not appear to be under the direction of anyone as a particular ruler or guide. In this case it struck John as a remarkable peculiarity that they had a king - a king who, it would seem, had the absolute control, and to whom was to be traced all the destruction which would ensue from their emerging from the bottomless pit.
Which is the angel of the bottomless pit - See the notes on Rev 9:1. The word "angel" here would seem to refer to the chief of the evil angels, who presided over the dark and gloomy regions from whence the locusts seemed to emerge. This may either mean that this evil angel seemed to command them personally, or that his spirit was infused into the leader of these hosts.
Whose name in the Hebrew tongue is Abaddon - The name Abaddon means literally "destruction," and is the same as Apollyon.
But in the Greek tongue hath his name Apollyon - From ἀπόλλυμι apollumi - "to destroy." The word properly denotes "a destroyer," and the name is given to this king of the hosts, represented by the locusts, because this would be his principal characteristic.
After this minute explanation of the literal meaning of the symbol, it may be useful, before attempting to apply it, and to ascertain the events designed to be represented, to have a distinct impression of the principal image - the locust. It is evident that this is, in many respects, a creature of the imagination, and that we are not to expect the exact representation to be found in any forms of actual existence in the animal creation. The following engraving, prepared by Mr. Elliott (vol. i. p. 410), will give a sufficiently accurate representation of this symbolical figure as it appeared to John.
The question now is, whether any events occurred in history, subsequent to and succeeding those supposed to be referred to in the fourth trumpet, to which this symbol would be applicable. Reasons have already been suggested for supposing that there was a transfer of the seat of the operations to another part of the world. The first four trumpets referred to a continual series of events of the same general character, and having a proper close. These have been explained as referring to the successive shocks which terminated in the downfall of the Western empire. At the close of that series there is a pause in the representation Rev 8:13, and a solemn proclamation that other scenes were to open distinguished for woe. These were to be symbolized in the sounding of the remaining three trumpets, embracing the whole period until the consummation of all things - or sketching great and momentous events in the future, until the volume sealed with the seven seals Rev 5:1 should have been wholly unrolled and its contents disclosed. The whole scene now is changed. Rome has fallen. It has passed into the hands of strangers. The power that had spread itself over the world has, in that form, come to an end, and is to exist no more - though, as we shall see (Rev_. 11ff), another power, quite as formidable, existing there, is to be described by a new set of symbols. But here Rev_. 9 a new power appears. The scenery is all Oriental, and clearly has reference to events that were to spring up in the East. With surprising unanimity, commentators have agreed in regarding this as referring to the empire of the Saracens, or to the rise and progress of the religion and the empire set up by Muhammed. The inquiry now is, whether the circumstances introduced into the symbol find a proper fulfillment in the rise of the Saracenic power, and in the conquests of the Prophet of Mecca:
(1) "The country where the scene is laid." As already remarked the scene is Oriental - for the mention of locusts naturally suggests the East - that being the part of the world where they abound, and they being in fact especially an Oriental plague. It may now be added, that in a more strict and proper sense Arabia may be intended; that is, if it be admitted that the design was to symbolize events pertaining to Arabia, or the gathering of the hosts of Arabia for conquest, the symbol of locusts would have been employed for the locust, the groundwork of the symbol is especially Arabic. It was the east wind which brought the locusts on Egypt Exo 10:13, and they must therefore have come from some portion of Arabia - for Arabia is the land that lies over against Egypt in the east. Such, too, is the testimony of Volney; "the most judicious," as Mr. Gibbon calls him, "of modern travelers." "The inhabitants of Syria," says he, "have remarked that locusts come constantly from the desert of Arabia," ch. 20:sect. 5.
All that is necessary to say further on this point is, that on the supposition that it was the design of the Spirit of inspiration in the passage before us to refer to the followers of Muhammed, the image of the locusts was that which would be naturally selected. There was no other one so appropriate and so striking; no one that would so naturally designate the country of Arabia. As some confirmation of this, or as showing how natural the symbol would be, a remark may be introduced from Mr. Forster. In his Mohammedanism Unveiled, vol. i. p. 217, he says, "In the Bedoween romance of Antar, the locust is introduced as the national emblem of the Ishmaelites. And it is a remarkable coincidence that Muslim tradition speaks of locusts having dropped into the hands of Muhammed, bearing on their wings this inscription - 'We are the army of the Great God.'" These circumstances will show the propriety of the symbol on the supposition that it refers to Arabia and the Saracens.
(2) the people. The question is, whether there was anything in the symbol, as described by John, which would properly designate the followers of Muhammed, on the supposition that it was designed to have such a reference:
(a) As to numbers. "They (the Midianite Arabs) came as locusts for multitude," Joh 6:5. See the notes on Rev 9:3. Nothing would better represent the numbers of the Saracenic hordes that came out of Arabia, and that spread over the East - over Egypt, Libya, Mauritania, Spain, and that threatened to spread over Europe - than such an army of locusts. "One hundred years after his flight (Muhammed) from Mecca," says Mr. Gibbon, "the arms and the reign of his successors extended from India to the Atlantic Ocean, over the various and distant provinces which may be comprised under the names of Persia, Syria, Egypt, Africa, and Spain," vol. iii. p. 410. "At the end of the first century of the Hegira the caliphs were the most potent and absolute monarchs on the globe. Under the last of the Ommiades the Arabian empire extended two hundred days' journey from east to west, from the confines of Tartary and India to the shores of the Atlantic Ocean" (ibid. p. 460). In regard to the immense hosts employed in these conquests, an idea may be formed by a perusal of the whole fifty-first chapter in Gibbon (vol. iii. pp. 408-461). Those hosts issued primarily from Arabia, and in their numbers would be well compared with the swarms of locusts that issued from the same country, so numerous as to darken the sky.
(b) The description of the people.
"Their faces were as the faces of men" This would seem to be in contrast with other people, or to denote something that was unique in the appearance of the persons represented. In other words, the meaning would seem to be, that there was something manly and warlike in their appearance, so far as their faces were concerned. It is remarkable that the appearance of the Goths (represented, as I suppose, under the pRev_ious trumpets) is described by Jerome (compare on isa 8) as quite the Rev_erse. They are described as having faces shaven and smooth; faces, in contrast with the bearded Romans, like women's faces. Is it fancy to suppose that the reference here is to the beard and moustache of the Arabic hosts? We know with what care they regarded the beard; and if a representation was made of them, especially in contrast with nations that shaved their faces, and who thus resembled women, it would be natural to speak of those represented in the symbol as "having faces as the faces of men."
"They had hair as the hair of women" A strange mingling of the appearance of effeminacy with the indication of manliness and courage. See the notes on Rev 9:8. And yet this strictly accords with the appearance of the Arabs or Saracens. Pliny, the contemporary of John, speaks of the Arabs then as having the hair long and uncut, with the moustache on the upper lip, or the beard: Arabes mitrati sunt, aut intoso crine. Barba abraditur, praeterquam in superiore labro. Aliis et haec intonsa (Nat. Hist. vol. 6, p. 28). So Solinus describes them in the third century (Plurimis crinis intonsus, mitrata capita, pars rasa in cutem barba, 100:53); so Ammianus Marcellinus, in the fourth century (Crinitus quidam a Saracenorum cuneo, vol. xxxi. p. 16); and so Claudian, Theodore of Mopsuesta, and Jerome, in the fifth. Jerome lived about two centuries before the great Saracen invasion; and as he lived at Bethlehem, on the borders of Arabia, he must have been familiar with the appearance of the Arabs. Still later, in that most characteristic of Arab poems, Antar, a poem written in the time of Muhammed's childhood, we find the moustache, and the beard, and the long flowing hair on the shoulder, and the turban, all specified as characteristic of the Arabians: "He adjusted himself properly, twisted his whiskers, and folded up his hair under his turban, drawing it from off his shoulders," vol. i. p. 340. "His hair flowed down on his shoulders," vol. i. p. 169. "Antar cut off Maudi's hair in Rev_enge and insult," vol. iii. p. 117. "We will hang him up by his hair," vol. iv. p. 325. See Elliott, vol. i. pp. 411, 412. Compare Newton on the Prophecies, p. 485.
"And on their heads were as it were crowns of gold" See the notes on Rev 9:7. That is, diadems, or something that appeared like crowns, or chaplets. This will agree well with the turban worn by the Arabs or Saracens, and which was quite characteristic of them in the early periods when they became known. So in the passage already quoted, Pliny speaks of them as Arabes mitrati; so Solinus, mitrata capita; so in the poem of Antar, "he folded up his hair under his turbans." It is remarkable also that Ezekiel Eze 23:42 describes the turbans of the Sabean or Keturite Arabs under the very appellation used here by John: "Sabeans from the wilderness, which put beautiful crowns upon their heads." So in the preface to Antar, it is said, "It was a usual saying among them, that God had bestowed four special things on the Arabs; that their turbans should be unto them instead of diadems, their tents instead of walls and houses, their swords instead of intrenchments, and their poems instead of written laws." Mr. Forster, in his Mohammedanism Unveiled, quotes as a precept of Muhammed; "Make a point of wearing turbans, because it is the way of angels." Turbans might then with propriety be represented as crowns, and no doubt these were often so gilded and ornamented that they might be spoken of as "crowns of gold."
"They had breastplates, as it were breastplates of iron" See the notes on Rev 9:9. As a symbol, this would be properly descriptive of the Arabians or Saracens. In the poem Antar the steel and iron cuirasses of the Arab warriors are frequently noticed: "A warrior immersed in steel armor," vol. ii. p. 203. "Fifteen thousand men armed with cuirasses, and well accoutred for war," vol. ii. p. 42. "They were clothed in iron armor, and brilliant cuirasses," vol. i. p. 23. "Out of the dust appeared horsemen clad in iron," vol. iii. p. 274. The same thing occurs in the Koran: "God hath given you coats of mail to defend you in your wars," vol. ii. p. 104. In the history of Muhammed we read expressly of the cuirasses of himself and of his Arab troops. Seven cuirasses are noted in the list of Muhammed's private armory (Gagnier, vol. iii. p. 328-334). In his second battle with the Koreish, seven hundred of his little army are spoken of by Mr. Gibbon as armed with cuirasses. See Elliott, vol. i. p. 413. These illustrations will show with what propriety the locusts in the symbol were represented as having breastplates like breastplates of iron. On the supposition that this referred to the Arabs and the Saracens this would have been the very symbol which would have been used. Indeed, all the features in the symbol are precisely such as would properly be employed on the supposition that the reference was to them. It is true that beforehand it might not have been practicable to describe exactly what people were referred to, but:
(a) it would be easy to see that some fearful calamity was to be anticipated from the ravages of hosts of fearful invaders; and,
(b) when the events occurred, there would be no difficulty in determining to whom this application should be made.
(3) "the time when this would occur." As to this there can be no difficulty in the application to the Saracens. On the supposition that the four first trumpets refer to the downfall of the Western empire, then the proper time supposed to be represented by this symbol is subsequent to that; and yet the manner in which the last three trumpets are introduced Rev 8:13 shows that there would be an interval between the sounding of the last of the four trumpets and the sounding of the fifth. The events referred to, as I have supposed, as represented by the fourth trumpet, occurred in the close of the fifth century (476-490 a. d.). The principal events in the seventh century were connected with the invasions and conquests of the Saracens. The interval of a century is not more than the fair interpretation of the proclamation in Rev 8:13 would justify.
(4) "the commission given to the symbolical locusts." This embraces the following things:
(a) They were not to hurt the grass of the earth, nor any green thing;
(b) they were especially to go against those who had not the seal of God in their foreheads;
(c) they were not to kill them, but were to torment them.
"They were not to hurt the grass of the earth, ..." see the notes at Rev 9:4. This agrees remarkably with an express command in the Koran. The often-quoted order of the Caliph Aboubekir, the father-in-law and successor of Muhammed, issued to the Saracen hordes on their invasion of Syria, shows what was understood to be the spirit of their religion: "Remember that you are always in the presence of God, on the verge of death, in the assurance of judgment, and the hope of paradise. Avoid injustice and oppression; consult with your brethren, and study to preserve the love and confidence of your troops. When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not the victory be stained with the blood of women or children. Destroy no palm-trees, nor burn any fields of grain. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. As you go on, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God in that way; let them alone, and neither kill them ('and to them it was given that they should not kill them,' ver 5), nor destroy their monasteries," etc. (Gibbon, iii. 417, 418).
So Mr. Gibbon notices this precept of the Koran: "In the siege of Tayaf," says he, "sixty miles from Mecca, Muhammed violated his own laws by the extirpation of the fruit-trees," ii. 392. The same order existed among the Hebrews, and it is not improbable that Muhammed derived his precept from the command of Moses Deu 20:19, though what was mercy among the Hebrews was probably mere policy with him. This precept is the more remarkable because it has been the usual custom in war, and particularly among barbarians and semi-barbarians, to destroy grain and fruit, and especially to cut down fruit-trees, in order to do greater injury to an enemy. Thus, we have seen (notes on Rev 8:7), that in the invasion of the Goths their course was marked by desolations of this kind. Thus, in more modern times, it has been common to carry the desolations of war into gardens, orchards, and vineyards. In the single province of Upper Messenia the troops of Muhammed Ali, in the war with Greece, cut down half a million of olive-trees, and thus stripped the country of its means of wealth. So Scio was a beautiful spot, the seat of delightful villas, and gardens, and orchards; and in one day all this beauty was destroyed. On the supposition, therefore, that this prediction had reference to the Saracens, nothing could be more appropriate. Indeed, in all the history of barbarous and savage warfare it would be difficult to find another distinct command that no injury should be done to gardens and orchards.
(d) Their commission was expressly against "those men who had not the seal of God in their foreheads." See the notes on Rev 9:4. That is, they were to go either against those who were not really the friends of God, or those who in their estimation were not. Perhaps, if there were nothing in the connection to demand a different interpretation, the former would be the most natural explanation of the passage; but the language way be understood as referring to the purpose which they considered themselves as called upon to execute: that is, that they were to go against those whom they regarded as being strangers to the true God, to wit, idolaters. Now it is well known that Muhammed considered himself called upon, principally, to make war with idolaters, and that he went forth, professedly, to bring them into subjection to the service of the true God. "The means of persuasion," says Mr. Gibbon, "had been tried, the season of forbearance was elapsed, and he was now commanded to propagate his religion by the sword, to destroy the monuments of idolatry, and, without regarding the sanctity of days or months, to pursue the unbelieving nations of the earth," iii. 387. "The fair option of friendship, or submission, or battle, was proposed to the enemies of Muhammed" (ibid.). "The sword," says Muhammed, "is the key of heaven and hell; a drop of blood shed in the cause of God, a night spent in arms, is of more avail than two months of fasting and prayer: whosoever falls in battle, his sins are forgiven; at the day of judgment his wounds shall be resplendent as vermilion, and odoriferous as musk; and the loss of his limbs shall be supplied by the wings of angels and cherubim" (Gibbon, iii. 387) The first conflicts waged by Muhammed were against the idolaters of his own country - those who can, on no supposition, be regarded as "having the seal of God in their foreheads"; his subsequent wars were against infidels of all classes; that is, against those whom he regarded as not having the "seal of God in their foreheads," or as being the enemies of God.
(e) The other part of the commission was "not to kill, but to torment them." See the notes at Rev 9:5. Compare the quotation from the command of Aboubekir, as quoted above: "Let not the victory be stained with the blood of women and children." "Let them alone, and neither kill them nor destroy their monasteries." The meaning of this, if understood as applied to their commission against Christendom, would seem to be, that they were not to go forth to "kill," but to "torment" them; to wit, by the calamities which they would bring upon Christian nations for a definite period. Indeed, as we have seen above, it was an express command of Aboubekir that they should not put those to death who were found leading quiet and peaceable lives in monasteries, though against another class he did give an express command to "cleave their skulls." See Gibbon, iii. 418. As applicable to the conflicts of the Saracens with Christians, the meaning here would seem to be, that the power conceded to those who are represented by the locusts was not to cut off and to destroy the church, but it was to bring upon it various calamities to continue for a definite period.
Accordingly, some of the severest afflictions which have come upon the church have undoubtedly proceeded from the followers of the Prophet of Mecca. There were times in the early history of that religion when, to all human appearance, it would universally pRev_ail, and wholly supplant the Christian church. But the church still survived, and no power was at any time given to the Saracenic hosts to destroy it altogether. In respect to this, some remarkable facts have occurred in history. The followers of the false prophet contemplated the subjugation of Europe, and the destruction of Christianity, from two quarters - the East and the West - expecting to make a junction of the two armies in the north of Italy, and to march down to Rome. Twice did they attack the vital part of Christendom by besieging Constantinople: first, in the seven years' siege, which lasted from 668 a. d. to 675 a. d.; and, secondly, in the years 716-718, when Leo the Isaurian was on the imperial throne.
But on both occasions they were obliged to retire defeated and disgraced - Gibbon, iii. 461ff. Again, they renewed their attack on the West. Having conquered Northern Africa, they passed over into Spain, subdued that country and Portugal, and extended their conquests as far as the Loire. At that time they designed to subdue France, and having united with the forces which they expected from the East, they intended to make a descent on Italy, and complete the conquest of Europe. This purpose was defeated by the valor of Charles Martel, and Europe and the Christian world were saved from subjugation (Gibbon, iii. 467, following). "A victorious line of march," says Mr. Gibbon, "had been prolonged above a thousand miles, from the rock of Gibraltar to the banks of the Loire; the repetition of an equal space would have carried the Saracens to the confines of Poland and the Highlands of Scotland. The Rhine is not more impassable than the Nile or the Euphrates, and the Arabian fleet might have sailed without a naval combat into the mouth of the Thames. Perhaps the interpretation of the Koran would now be taught in the schools of Oxford, and her pulpits might demonstrate to a circumcised people the sanctity and truth of the Revelation of Muhammed." The arrest of the Saracen hosts before Europe was subdued, was what there was no reason to anticipate, and it even yet perplexes historians to be able to account for it.
The calm historian," says Mr. Gibbon, "who strives to follow the rapid course of the Saracens, must study to explain by what means the church and state were saved from this impending, and, as it should seem, inevitable danger." "These conquests," says Mr. Hallam, "which astonish the careless and superficial, are less perplexing to a calm inquirer than their cessation - the loss of half the Roman empire than the preservation of the rest" (Middle Ages, ii. 3, 169). These illustrations may serve to explain the meaning of the symbol - that their grand commission was not to annihilate or root out, but to annoy and afflict. Indeed, they did not go forth with a primary design to destroy. The announcement of the Mussulman always was "the Koran, the tribute, or the sword," and when there was submission, either by embracing his religion or by tribute, life was always spared. "The fair option of friendship, or submission, or battle," says Mr. Gibbon (iii. 387), "was proposed to the enemies of Muhammed." Compare also vol. iii. 453, 456. The torment mentioned here, I suppose, refers to the calamities brought upon the Christian world - on Egypt, and Northern Africa, and Spain, and Gaul, and the East - by the hordes which came out of Arabia, and which swept over all those countries like a troublesome and destructive host of locusts. Indeed, would any image better represent the effects of the Saracenic invasions than such a countless host of locusts? Even now, can we find an image that would better represent this?
(5) the leader of this host:
(a) He was like a star that fell from heaven, Rev 9:1, a bright and illustrious prince, as if heaven-endowed, but fallen. Would anything better characterize the genius, the power, and the splendid but perverted talent of Muhammed? Muhammed was, moreover, by birth, of the princely house of the Koreish, governors of Mecca, and to no one could the term be more appropriate than to one of that family.
(b) He was a king. That is, there was to be one monarch - one ruling spirit to which all these hosts were subject. And never was anything more appropriate than this title as applied to the leader of the Arabic hosts. All those hosts were subject to one mind - to the command of the single leader that originated the scheme.
(c) The name Abaddon, or Apollyon - Destroyer, Rev 9:11. This name would be appropriate to one who spread his conquests so far over the world; who wasted so many cities and towns; who overthrew so many kingdoms; and who laid the foundation of ultimate conquests by which so many human beings were sent to the grave.
(d) The description of the leader "as the angel of the bottomless pit," Rev 9:11. If this be regarded as meaning that "the angel of the bottomless pit" - the spirit of darkness himself - originated the scheme, and animated these hosts, what term would better characterize the leader? And if it be a poetic description of Muhammed as sent out by that presiding spirit of evil, how could a better representative of the spirit of the nether world have been sent out upon the earth than he was - one more talented, more sagacious, more powerful, more warlike, more wicked, more suited to subdue the nations of the earth to the dominion of the Prince of Darkness, and to hold them for ages under his yoke?
(6) the duration of the torment. It is said Rev 9:5 that this would be five months; that is, prophetically, 150 years. See the notes on Rev 9:5. The Hegira, or flight of Muhammed, occurred 622 a. d.; the Saracens first issued from the desert into Syria, and began their series of wars on Christendom, 629 a. d. Reckoning from these periods respectively, the five months, or 150 years, would extend to 772 or 779 a. d. It is not necessary to understand this period of 150 years of the actual continued existence of the bodies symbolized by the locusts, but only of the period in which they would inflict their "torment" - "that they should be tormented five months." That is, this would be the period of the intensity of the woe inflicted by them; there would be at that time some marked intermission of the torrent. The question then is, whether, in the history of the Saracens, there was any period after their career of conquest had been continued for about a hundred and fifty years, which would mark the intermission or cessation of these "torments."
If so, then this is all that is necessary to determine the applicability of the symbol to the Arabian hordes. Now, in reply to this question, we have only to refer to Mr. Gibbon. The table of contents profixed to chapters forty-one and forty-two of his work would supply all the information desired. I looked at that table, after making the estimate as to what period the "five months," or hundred and fifty years, would conduct us to, to see whether anything occurred at about that time in the Muhammedan power and influence, which could be regarded as marking the time of the intermission or cessation of the calamities inflicted by the Arabic hordes on the Christian world. After Mr. Gibbon had recorded in detail (vol. iii. 360-460) the character and conquests of the Arabian hordes under Muhammed and his successors, I find the statement of the decline of their power at just about the period to which the hundred and fifty years would lead us, for at that very time an important change came over the followers of the prophet of Mecca turning them from the love of conquest to the pursuits of literature and science.
From that period they ceased to be formidable to the church; their limits were gradually contracted; their power diminished; and the Christian world, in regard to them, was substantially at peace. This change in the character and purposes of the Saracens is thus described by Mr. Gibbon, at the close of the reign of the caliph Abdalrahman, whose reign commenced 755 a. d., and under whom the peaceful sway of the Ommiades of Spain began, which continued for a period of two hundred and fifty years. "The luxury of the caliphs, so useless to their private happiness, relaxed the nerves, and terminated the progress, of the Arabian empire. Temporal and spiritual conquest had been the sole occupation of the first successors of Muhammed; and after supplying themselves with the necessaries of life, the whole Rev_enue was scrupulously devoted to that salutary work. The Abassides were impoverished by the multitude of their needs, and their contempt of economy. Instead of pursuing the great object of ambition, their leisure, their affections, and the powers of their minds were diverted by pomp and pleasure: the rewards of valor were embezzled by women and eunuchs, and the royal camp was encumbered by the luxury of the palace. A similar temper was diffused among the subjects of the caliph. Their stern enthusiasm was softened by time and prosperity: they sought riches in the occupations of industry, fame in the pursuits of literature, and happiness in the tranquility of domestic life.
War was no longer the passion of the Saracens; and the increase of pay, the repetition of donatives, were insufficient to allure the posterity of those voluntary champions who had crowded to the standard of Aboubekir and Omar for the hopes of spoil and of paradise," iii. 477, 478. Of the Ommiades, or princes who succeeded Abdalrahman, Mr. Gibbon remarks in general - "Their mutual designs or declarations of war evaporated without effect; but instead of opening a door to the conquest of Europe, Spain was dissevered from the trunk of the monarchy, engaged in perpetual hostility with the East, and inclined to peace and friendship with the Christian sovereigns of Constantinople and France," iii. p. 472. How much does this look like some change occurring by which they would cease to be a source of "torment" to the nations with whom they now dwelt! From this period they gave themselves to the arts of peace; cultivated literature and science; lost entirely their spirit of conquest, and their ambition for universal dominion, until they gradually withdrew, or were driven, from those parts of the Christian world where they had inspired most terror, and which in the days of their power and ambition they had invaded. By turning merely to the "table of contents" of Mr. Gibbon's history, the following periods, occurring at about the time that would be embraced in the "five months," or hundred and fifty years, are distinctly marked:
"a. d. 668-675 First siege of Constantinople by the Arabs. 677 Peace and tribute. 716-718 Second siege of Constantinople. 716-718 Failure and retreat of the Saracens. 716-718 Invention and use of the Greek fire. 721 Invasion of France by the Arabs. 732 Defeat of the Saracens by Charles Martel. 732 They retreat before the Franks. 746-750 The elevation of the Abassides. 750 Fall of the Ommiades. 755 Rev_olt of Spain. 755 Triple division of the caliphate. 750-960 Magnificence of the caliphs. 750-960 Its consequences on private and public happiness. 754 etc. Introduction of learning among the Arabians. 754 etc. Their real progress in the sciences."
It will be seen from this that the decline of their military and civil power; their defeats in their attempts to subjugate Europe; their turning their attention to the peaceful pursuits of literature and science, synchronize remarkably with the period that would be indicated by the five months, or 150 years. It should be added, also, that in the year 762, Almanzor, the caliph, built Bagdad, and made it the capital of the Saracen empire. Henceforward that became the seat of Arabic learning, luxury, and power, and the wealth and talent of the Saracen empire were gradually drawn to that capital, and they ceased to vex and annoy the Christian world. The building of Bagdad occurred within just ten years of the time indicated by the "five months" - reckoning that from the Hegira, or flight of Muhammed; or reckoning from the time when Muhammed began to preach (609 ad - Gibbon, iii. 383), it wanted only three years of coinciding exactly with the period.
These considerations show with what propriety the fifth trumpet - the symbol of the locusts - is referred to the Arabian hordes under the guidance of Muhammed and his successors. On the supposition that it was the design of John to symbolize these events, the symbo has been chosen which of all others was best adapted to the end. If, now that these events are past, we should endeavor to find some symbol which would appropriately represent them, we could not find one that would be more striking or appropriate than what is here employed by John.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: they had: Rev 12:9; Joh 12:31, Joh 14:30, Joh 16:11; Co2 4:4; Eph 2:2; Jo1 4:4, Jo1 5:19
the angel: Rev 9:1
Abaddon: that is, a destroyer, Joh 8:44
Geneva 1599
9:11 (8) And they had a king over them, [which is] the angel of the bottomless pit, whose name in the Hebrew tongue [is] Abaddon, but in the Greek tongue hath [his] name Apollyon.
(8) The order of powers of maliciousness: that they are subject to one infernal king, whom you may call, The Destroyer: who drives the whole world both Jews and Gentiles into the destruction that belongs to himself. I cannot tell whether this name has respect to the etymological interpretation of Hildebrand, by a figure often used in the Holy Scripture: which albeit it may otherwise be turned of the Germans (as the sense of compound words is commonly ambiguous) yet in very deed it signifies as much as if you should call him, the firebrand, that is, he that sets on fire those that are faithful to him.
John Gill
9:11 And they had a king over them,.... Which natural locusts have not, Prov 30:27; by whom is meant the false prophet Mahomet, who was at the head of the Saracens, and led them on to commit the outrages they did; and is believed in by the Turks to this day, as the great prophet of God, and by them preferred to all prophets, not only to Moses, but to Jesus Christ; he is the king of the eastern locusts, as the pope of Rome is the king of the western ones; for the Romish antichrist reigns, or at least has reigned, over the kings of the earth, Rev_ 17:17;
which is the angel of the bottomless pit; to whom the key of it was given, Rev_ 9:1;
whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon; both which signify a "destroyer"; and are very applicable both to Mahomet, who by his imposture has been the cause of the destruction of multitudes of souls, as well as by his wars, and those of the Saracens and Turks, of the lives of millions, and of the ruin of many kingdoms, countries, cities, and towns. Abulpharagius (w), an Arabic writer, relates, that in the times of the Chalif Al-walid, there was one Hejajus, who had caused to be slain, of the chief and illustrious men, an hundred and twenty thousand, besides others of the common people, and that fell in war; moreover, that there died in his prison fifty thousand men, and thirty thousand women: and the same writer reports (x), that the famous Abu Moslem put to death six hundred thousand men, who were known, besides those that were unknown, and whom he slew in wars and battles: both these instances are taken notice of by Mr. Daubuz, who justly observes, that surely nothing can come near this "Abaddon", but the beast, the son of perdition, Th2 2:3. And to him, the pope of Rome, may the name be truly applied, who has led thousands into perdition, and will go into it himself; and both he, and the false prophet, with the devil, will be east into the lake, which burns with fire and brimstone, and will be tormented for ever and ever, Th2 2:4. "Abaddon", with the Jews, is one of the habitations or apartments of hell (y), because it destroys all; "Apollyon" is the same with "Apollo", the god of the Heathens, who has his name from destroying (z).
(w) Hist. Dynast. p. 129. Dya. 9. (x) lb. p. 140. (y) T. Bab. Erubin, fol. 19. 1. Zohar in Gen. fol. 47. 2. & in Numb. fol. 74. 2. Yalkut Simeoni, par. 2. fol. 47. 3. & 93. 4. Raziel, fol. 14. 2. & 35. 2. (z) Phurnutus de Natura Deorum, p. 92. Macrob. Saturnal. l. 1. c. 17.
John Wesley
9:11 And they have over them a king - One by whom they are peculiarly directed and governed. His name is Abaddon - Both this and Apollyon signify a destroyer. By this he is distinguished from the dragon, whose proper name is Satan.
Robert Jamieson, A. R. Fausset and David Brown
9:11 And--so Syriac. But A, B, and Aleph, omit "and."
had--Greek, "have."
a king . . . which is the angel--English Version, agreeing with A, Aleph, reads the (Greek) article before "angel," in which reading we must translate, "They have as king over them the angel," &c. Satan (compare Rev_ 9:1). Omitting the article with B, we must translate, "They have as king an angel," &c.: one of the chief demons under Satan: I prefer from Rev_ 9:1, the former.
bottomless pit--Greek, "abyss."
Abaddon--that is, perdition or destruction (Job 26:6; Prov 27:20). The locusts are supernatural instruments in the hands of Satan to torment, and yet not kill, the ungodly, under this fifth trumpet. Just as in the case of godly Job, Satan was allowed to torment with elephantiasis, but not to touch his life. In Rev_ 9:20, these two woe-trumpets are expressly called "plagues." ANDREAS OF CÆSAREA, A.D. 500, held, in his Commentary on Revelation, that the locusts mean evil spirits again permitted to come forth on earth and afflict men with various plagues.
9:129:12: Ահաւասիկ վայ մի էանց, եւ վա՛յք երկու գալո՛ց են[5199]:[5199] Ոմանք. Երկու գալոց են։
12 Ահա՛ւասիկ անցաւ մէկ վայը, եւ գալու են դեռ երկու վայեր:
12 Մէկ վայը անցաւ. ասկէ յետոյ ահա երկու վայեր ալ պիտի գան։
Ահաւասիկ վայ մի էանց, եւ վայք երկու գալոց են:

9:12: Ահաւասիկ վայ մի էանց, եւ վա՛յք երկու գալո՛ց են[5199]:
[5199] Ոմանք. Երկու գալոց են։
12 Ահա՛ւասիկ անցաւ մէկ վայը, եւ գալու են դեռ երկու վայեր:
12 Մէկ վայը անցաւ. ասկէ յետոյ ահա երկու վայեր ալ պիտի գան։
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: Одно горе прошло; вот, идут за ним еще два горя.
9:12  ἡ οὐαὶ ἡ μία ἀπῆλθεν· ἰδοὺ ἔρχεται ἔτι δύο οὐαὶ μετὰ ταῦτα.
9:12. Ἡ (The-one) Οὐαὶ (a-woe) ἡ (the-one) μία (one) ἀπῆλθεν: (it-had-came-off) ἰδοὺ ( thou-should-have-had-seen ," ἔρχεται ( it-cometh ) ἔτι (if-to-a-one,"δύο (two) Οὐαὶ (a-woe,"μετὰ (with) ταῦτα. (to-the-ones-these)
9:12. vae unum abiit ecce veniunt adhuc duo vae post haecOne woe is past: and behold there come yet two woes more hereafter.
12. The first Woe is past: behold, there come yet two Woes hereafter.
9:12. One woe has gone out, but behold, there are still two woes approaching afterward.
9:12. One woe is past; [and], behold, there come two woes more hereafter.
One woe is past; [and], behold, there come two woes more hereafter:

12: Одно горе прошло; вот, идут за ним еще два горя.
9:12  ἡ οὐαὶ ἡ μία ἀπῆλθεν· ἰδοὺ ἔρχεται ἔτι δύο οὐαὶ μετὰ ταῦτα.
9:12. vae unum abiit ecce veniunt adhuc duo vae post haec
One woe is past: and behold there come yet two woes more hereafter.
9:12. One woe has gone out, but behold, there are still two woes approaching afterward.
9:12. One woe is past; [and], behold, there come two woes more hereafter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:12: One wo is past - That is, the wo or desolation by the symbolical scorpions.
There came two woes more - In the trumpets of the sixth and seventh angels.
Albert Barnes: Notes on the Bible - 1834
9:12: One woe is past - The woe referred to in Rev 9:1-11. In Rev 8:13 three woes are mentioned which were to occur successively, and which were to embrace the whole of the period comprised in the seven seals and the seven trumpets. Under the last of the seals we have considered four successive periods, referring to events connected with the downfall of the Western empire; and then we have found one important event worthy of a place in noticing the things which would permanently affect the destiny of the world - the rise, the character, and the conquests of the Saracens. This was referred to by the first woe-trumpet. We enter now on the consideration of the second. This occupies the remainder of the chapter, and in illustrating it the same method will be pursued as heretofore: first, to explain the literal meaning of the words, phrases, and symbols; and then to inquire what events in history, if any, succeeding the former, occurred, which would correspond with the language used.
And, behold, there come two woes more hereafter - Two momentous and important events that will be attended with sorrow to mankind. It cannot be intended that there would be no other evils that would visit mankind; but the eye, in glancing along the future, rested on these as having a special pre-eminence in affecting the destiny of the church and the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: woe: Rev 9:1, Rev 9:2
two: Rev 9:13-21, Rev 8:13, Rev 11:14
Geneva 1599
9:12 (9) One woe is past; [and], behold, there come two woes more hereafter.
(9) A passage to the next point and the history of the time following.
John Gill
9:12 One woe is past,.... One of the three woe trumpets, the first of them; that is, in the vision which John had of it, not the thing itself designed by it:
and behold there come two woes more hereafter; under the blowing of the sixth and seventh trumpets.
John Wesley
9:12 One woe is past; behold, there come yet two woes after these things - The Persian power, under which was the first woe, was now broken by the Saracens: from this time the first pause made a wide way for the two succeeding woes. In 589, when the first woe ended, Mahomet was twenty years old, and the contentions of the Christians with each other were exceeding great. In 591 Chosroes II. reigned in Persia, who, after the death of the emperor, made dreadful disturbances in the east, Hence Mahomet found an open door for his new religion and empire. And when the usurper Phocas had, in the year 606, not only declared the Bishop of Rome, Boniface III., universal bishop, but also the church of Rome the head of all churches, this was a sure step to advance the Papacy to its utmost height. Thus, after the passing away of the first woe, the second, yea, and the third, quickly followed; as indeed they were both on the way together with it before the first effectually began.
Robert Jamieson, A. R. Fausset and David Brown
9:12 Greek, "The one woe."
hereafter--Greek, "after these things." I agree with ALFORD and DE BURGH, that these locusts from the abyss refer to judgments about to fall on the ungodly immediately before Christ's second advent. None of the interpretations which regard them as past, are satisfactory. Joel 1:2-7; Joel 2:1-11, is strictly parallel and expressly refers (Joel 2:11) to THE DAY OF THE LORD GREAT AND VERY TERRIBLE: Joel 2:10 gives the portents accompanying the day of the Lord's coming, the earth quaking, the heavens trembling, the sun, moon, and stars, withdrawing their shining: Joel 2:18, Joel 2:31-32, also point to the immediately succeeding deliverance of Jerusalem: compare also, the previous last conflict in the valley of Jehoshaphat, and the dwelling of God thenceforth in Zion, blessing Judah. DE BURGH confines the locust judgment to the Israelite land, even as the sealed in Rev_ 7:1-8 are Israelites: not that there are not others sealed as elect in the earth; but that, the judgment being confined to Palestine, the sealed of Israel alone needed to be expressly excepted from the visitation. Therefore, he translates throughout, "the land" (that is, of Israel and Judah), instead of "the earth." I incline to agree with him.
9:139:13: Եւ վեցերորդ հրեշտակն հարկանէր զփողն. եւ լուա՛յ ձայն՝ ՚ի չորից կենդանեացն որ էին առաջի սեղանոյն Աստուծոյ[5200]. [5200] Ոմանք. Որ են առաջի սե՛՛։
13 Փող հնչեցրեց նաեւ վեցերորդ հրեշտակը. եւ այն չորս կենդանիներից, որ Աստծու խորանի առաջ էին, լսեցի մի ձայն[17],[17] Յուն. լաւ բն. ունեն. եւ Աստծու առաջ եղած ոսկէ խորանի չորս եղջիւրներից լսեցի մի ձայն, որ...
13 Վեցերորդ հրեշտակը փողը հնչեցուց ու ձայն մը լսեցի Աստուծոյ առջեւ եղող ոսկի սեղանին չորս եղջիւրներէն,
Եւ վեցերորդ հրեշտակն հարկանէր զփողն, եւ լուայ [124]ձայն ի չորից կենդանեացն` որ էին առաջի սեղանոյն`` Աստուծոյ:

9:13: Եւ վեցերորդ հրեշտակն հարկանէր զփողն. եւ լուա՛յ ձայն՝ ՚ի չորից կենդանեացն որ էին առաջի սեղանոյն Աստուծոյ[5200].
[5200] Ոմանք. Որ են առաջի սե՛՛։
13 Փող հնչեցրեց նաեւ վեցերորդ հրեշտակը. եւ այն չորս կենդանիներից, որ Աստծու խորանի առաջ էին, լսեցի մի ձայն[17],
[17] Յուն. լաւ բն. ունեն. եւ Աստծու առաջ եղած ոսկէ խորանի չորս եղջիւրներից լսեցի մի ձայն, որ...
13 Վեցերորդ հրեշտակը փողը հնչեցուց ու ձայն մը լսեցի Աստուծոյ առջեւ եղող ոսկի սեղանին չորս եղջիւրներէն,
zohrab-1805▾ eastern-1994▾ western am▾
9:1313: Шестой Ангел вострубил, и я услышал один голос от четырех рогов золотого жертвенника, стоящего пред Богом,
9:13  καὶ ὁ ἕκτος ἄγγελος ἐσάλπισεν· καὶ ἤκουσα φωνὴν μίαν ἐκ τῶν [τεσσάρων] κεράτων τοῦ θυσιαστηρίου τοῦ χρυσοῦ τοῦ ἐνώπιον τοῦ θεοῦ,
9:13. Καὶ (And) ὁ (the-one) ἕκτος (sixth) ἄγγελος (a-messenger) ἐσάλπισεν: (it-trumpeted-to) καὶ (and) ἤκουσα (I-heard) φωνὴν (to-a-sound) μίαν (to-one) ἐκ (out) τῶν (of-the-ones) κεράτων (of-horns) τοῦ (of-the-one) θυσιαστηρίου (of-a-surgerlet) τοῦ (of-the-one) χρυσοῦ (of-golden) τοῦ (of-the-one) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
9:13. et sextus angelus tuba cecinit et audivi vocem unum ex cornibus altaris aurei quod est ante oculos DeiAnd the sixth angel sounded the trumpet: and I heard a voice from the four horns of the golden altar which is before the eyes of God,
13. And the sixth angel sounded, and I heard a voice from the horns of the golden altar which is before God,
9:13. And the sixth Angel sounded the trumpet. And I heard a lone voice from the four horns of the golden altar, which is before the eyes of God,
9:13. And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God:

13: Шестой Ангел вострубил, и я услышал один голос от четырех рогов золотого жертвенника, стоящего пред Богом,
9:13  καὶ ὁ ἕκτος ἄγγελος ἐσάλπισεν· καὶ ἤκουσα φωνὴν μίαν ἐκ τῶν [τεσσάρων] κεράτων τοῦ θυσιαστηρίου τοῦ χρυσοῦ τοῦ ἐνώπιον τοῦ θεοῦ,
9:13. et sextus angelus tuba cecinit et audivi vocem unum ex cornibus altaris aurei quod est ante oculos Dei
And the sixth angel sounded the trumpet: and I heard a voice from the four horns of the golden altar which is before the eyes of God,
9:13. And the sixth Angel sounded the trumpet. And I heard a lone voice from the four horns of the golden altar, which is before the eyes of God,
9:13. And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Новое горе поражает мир по звуку шестой трубы. Под золотым жертвенником, как и VIII:3, разумеется жертвенник кадильный, находившийся в святилище скинии; и четыре рога, упоминаемые Иоанном, должны напоминать рога того жертвенника (Исх 27:2). Рога, вообще служащие символом могущества, находясь при жертвеннике, указывают на милосердие Божие. Под четырьмя ангелами, связанными при реке Ефрате, разумеются ангелы злые, а под р. Ефратом - неточное географическое название исторической местности, так как это не соответствует бесплотной природе ангелов, но есть символ. Злые ангелы - демоны после страданий Иисуса Христа были связаны повелением Божиим в своей зловредной деятельности. Указание же на реку Ефрат, как место их лишения свободы, говорит о том, что здесь прежде всего должна проявиться свобода их деятельности; здесь, а не в другом месте, они обнаружат свои зловредный действия. При Ефрате, в нечестивом и развратном Вавилоне (ХVI:19; XVIII:10) или в городе (и местности), подобном ему по своему нечестию, злые ангелы впервые пред концом мира получат свою полную свободу в среде нечестивых, отпадших от христианской веры и ее спасительной силы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seventh Trumpet.A. D. 95.
13 And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, 14 Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. 15 And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. 16 And the number of the army of the horsemen were two hundred thousand thousand: and I heard the number of them. 17 And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone. 18 By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19 For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt. 20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: 21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

Here let us consider the preface to this vision, and then the vision itself.

I. The preface to this vision: A voice was heard from the horns of the golden altar, v. 13, 14. Here observe, 1. The power of the church's enemies is restrained till God gives the word to have them turned loose. 2. When nations are ripe for punishment, those instruments of God's anger that were before restrained are let loose upon them, v. 14. 3. The instruments that God makes use of to punish a people may sometimes lie at a great distance from them, so that no danger may be apprehended from them. These four messengers of divine judgment lay bound in the river Euphrates, a great way from the European nations. Here the Turkish power had its rise, which seems to be the story of this vision.

II. The vision itself: And the four angels that had been bound in the great river Euphrates were now loosed, v. 15, 16. And here observe, 1. The time of their military operations and executions is limited to an hour, and a day, and a month, and a year. Prophetic characters of time are hardly to be understood by us; but in general the time is fixed to an hour, when it shall begin and when it shall end; and how far the execution shall prevail, even to a third part of the inhabitants of the earth. God will make the wrath of man praise him, and the remainder of wrath he will restrain. 2. The army that was to execute this great commission is mustered, and the number found to be of horsemen two hundred thousand thousand; but we are left to guess what the infantry must be. In general, it tells us, the armies of the Mahomedan empire should be vastly great; and so it is certain they were. 3. Their formidable equipage and appearance, v. 17. As the horses were fierce, like lions, and eager to rush into the battle, so those who sat upon them were clad in bright and costly armour, with all the ensigns of martial courage, zeal, and resolution. 4. The vast havoc and desolation that they made in the Roman empire, which had now become antichristian: A third part of them were killed; they went as far as their commission suffered them, and they could go no further. 5. Their artillery, by which they made such slaughter, described by fire, smoke, and brimstone, issuing out of the mouths of their horses, and the stings that were in their tails. It is Mr. Mede's opinion that this is a prediction of great guns, those instruments of cruelty which make such destruction: he observes, These were first used by the Turks at the siege of Constantinople, and, being new and strange, were very terrible, and did great execution. However, here seems to be an allusion to what is mentioned in the former vision, that, as antichrist had his forces of a spiritual nature, like scorpions poisoning the minds of men with error and idolatry, so the Turks, who were raised up to punish the antichristian apostasy, had their scorpions and their stings too, to hurt and kill the bodies of those who had been the murderers of so many souls. 6. Observe the impenitency of the antichristian generation under these dreadful judgments (v. 20); the rest of the men who were not killed repented not, they still persisted in those sins for which God was so severely punishing them, which were, (1.) Their idolatry; they would not cast away their images, though they could do them no good, could not see, nor hear, nor walk. (2.) Their murders (v. 21), which they had committed upon the saints and servants of Christ. Popery is a bloody religion, and seems resolved to continue such. (3.) Their sorceries; they have their charms, and magic arts, and rites in exorcism and other things. (4.) Their fornication; they allow both spiritual and carnal impurity, and promote it in themselves and others. (5.) Their thefts; they have by unjust means heaped together a vast deal of wealth, to the injury and impoverishing of families, cities, princes, and nations. These are the flagrant crimes of antichrist and his agents; and, though God has revealed his wrath from heaven against them, they are obstinate, hardened, and impenitent, and judicially so, for they must be destroyed.

III. From this sixth trumpet we learn, 1. God can make one enemy of the church to be a scourge and plague to another. 2. He who is the Lord of hosts has vast armies at his command, to serve his own purposes. 3. The most formidable powers have limits set them, which they cannot transgress. 4. When God's judgments are in the earth, he expects the inhabitants thereof should repent of sin, and learn righteousness. 5. Impenitency under divine judgments is an iniquity that will be the ruin of sinners; for where God judges he will overcome.
Adam Clarke: Commentary on the Bible - 1831
9:13: The four horns of the golden altar - This is another not very obscure indication that the Jewish temple was yet standing.
Albert Barnes: Notes on the Bible - 1834
9:13: And the sixth angel sounded - See the notes on Rev 8:2, Rev 8:7.
And I heard a voice from the four horns of the golden altar which is before God - In the language used here there is an allusion to the temple, but the scene is evidently laid in heaven. The temple in its arrangements was designed, undoubtedly, to be in important respects a symbol of heaven, and this idea constantly occurs in the Scriptures. Compare the Epistle to the Hebrews passim. The golden altar stood in the holy place, between the table of show-bread and the golden candlestick. See the notes on Heb 9:1-2. This altar, made of shittim or acacia wood, was ornamented at the four corners, and overlaid throughout with laminae of gold. Hence, it was called "the golden altar," in contradistinction from the altar for sacrifice, which was made of stone. Compare the notes on Mat 21:12, following on its four corners it had projections which are called horns Exo 30:2-3, which seem to have been intended mainly for ornaments. See Jahn, Arch. 332; Joseph. Ant. iii. 6, 8. When it is said that this was "before God," the meaning is, that it was directly before or in front of the symbol of the divine presence in the most holy place. This image, in the vision of John, is transformed to heaven. The voice seemed to come from the very presence of the Deity; from the place where offerings are made to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: the sixth: Rev 9:1
a voice: Rev 8:3-5; Heb 9:24, Heb 10:21
Geneva 1599
9:13 (10) And the sixth angel sounded, (11) and I heard a voice from the (b) four horns of the golden altar which is before God,
(10) The sixth execution done on the world by the tyrannical powers of it, working in the four parts of the earth, that is, in most cruel manner execution their tyrannous dominion through out the whole world: and killing the miserable people without punishment, which before was not lawful for them to do in that sort, as I showed in (Rev_ 9:4). This narration has two parts: a commandment from God, in (Rev_ 9:14) and an execution of the commandment, in (Rev_ 9:15).
(11) The commandment given by Christ himself, who is governor over all.
(b) He alludes to the altar of incense, which stood in the court which the priests were in, opposite the Ark of the Covenant, having a veil between them.
John Gill
9:13 And the sixth angel sounded,.... His trumpet:
and I heard a voice from the four horns of the golden altar, which is before God; the allusion is not to the altar of burnt offering, which was covered with brass, but to the altar of incense covered with gold; and hence here, and elsewhere, it is called "the golden altar", and was a figure of the intercession of Christ; for on this altar incense was offered, which was typical of the prayers of the saints offered by Christ, through his mediation: the matter of this altar was shittim wood, a wood that is incorruptible, and of long duration, denoting the perpetuity of Christ's intercession; and its being covered with gold expresses the glory and excellency of it; its form was foursquare, as is the city of the new Jerusalem, and shows that Christ's intercession avails for all his people in the four parts of the world: and on it were "four horns", which some think represent the four evangelists, or the Gospel sent into the four parts of the world, and which is the power of God unto salvation; and for the contempt of which, in the eastern empire, the judgments signified under this trumpet came upon it; though rather these may point at the large extent and fulness of Christ's intercession, for all his people, in the four corners of the earth, as well as his power to protect and defend them, and to scatter and destroy his and their enemies. This altar is said to be "before God", in a visionary way, as the altar of incense was before the vail, and the mercy seat, and by the ark of the testimony, Ex 30:1; suggesting that Christ continually appears in the presence of God for all the saints. Now from hence was a "voice heard" by John, and which seems to be the voice of Christ, the advocate and intercessor. In the Greek text it is, "one voice"; not the voice of many angels round about the throne, nor of the souls under the altar, but of the one and only Mediator between God and man, the Lord Jesus Christ; and this was a voice, not supplicating, but commanding, being addressed to one of his ministering spirits.
John Wesley
9:13 And the sixth angel sounded - Under this angel goes forth the second woe. And I heard a voice from the four corners of the golden altar - This golden altar is the heavenly pattern of the Levitical altar of incense. This voice signified that the execution of the wrath of God, mentioned Rev_ 9:20-21, should, at no intercession, be delayed any longer.
Robert Jamieson, A. R. Fausset and David Brown
9:13 a voice--literally, "one voice."
from--Greek, "out of."
the four horns--A, Vulgate (Amiatinus manuscript), Coptic, and Syriac omit "four." B and CYPRIAN support it. The four horns together gave forth their voice, not diverse, but one. God's revelation (for example, the Gospel), though in its aspects fourfold (four expressing world-wide extension: whence four is the number of the Evangelists), still has but one and the same voice. However, from the parallelism of this sixth trumpet to the fifth seal (Rev_ 6:9-10), the martyrs' cry for the avenging of their blood from the altar reaching its consummation under the sixth seal and sixth trumpet, I prefer understanding this cry from the four corners of the altar to refer to the saints' prayerful cry from the four quarters of the world, incensed by the angel, and ascending to God from the golden altar of incense, and bringing down in consequence fiery judgments. Aleph omits the whole clause, "one from the four horns."
9:149:14: զի ասէ՛ր ցհրեշտակն վեցերորդ որ ունէր զփողն. Լո՛յծ զչորս հրեշտակսն զկապեալս ՚ի վերայ գետո՛յն մեծի Եփրատայ[5201]: [5201] Ոսկան. Գետոյն մեծի Եփրա՛՛։
14 որ ասում էր վեցերորդ հրեշտակին, որը փող ունէր. «Եփրատ գետի վրայ կապուած չորս հրեշտակներին արձակի՛ր»:
14 Որ կ’ըսէր վեցերորդ հրեշտակին, որ փողը ունէր. «Եփրատ մեծ գետին վրայ կապուած չորս հրեշտակները արձակէ»։
զի ասէր ցհրեշտակն վեցերորդ որ ունէր զփողն. Լոյծ զչորս հրեշտակսն զկապեալս ի վերայ գետոյն մեծի Եփրատայ:

9:14: զի ասէ՛ր ցհրեշտակն վեցերորդ որ ունէր զփողն. Լո՛յծ զչորս հրեշտակսն զկապեալս ՚ի վերայ գետո՛յն մեծի Եփրատայ[5201]:
[5201] Ոսկան. Գետոյն մեծի Եփրա՛՛։
14 որ ասում էր վեցերորդ հրեշտակին, որը փող ունէր. «Եփրատ գետի վրայ կապուած չորս հրեշտակներին արձակի՛ր»:
14 Որ կ’ըսէր վեցերորդ հրեշտակին, որ փողը ունէր. «Եփրատ մեծ գետին վրայ կապուած չորս հրեշտակները արձակէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:1414: говоривший шестому Ангелу, имевшему трубу: освободи четырех Ангелов, связанных при великой реке Евфрате.
9:14  λέγοντα τῶ ἕκτῳ ἀγγέλῳ, ὁ ἔχων τὴν σάλπιγγα, λῦσον τοὺς τέσσαρας ἀγγέλους τοὺς δεδεμένους ἐπὶ τῶ ποταμῶ τῶ μεγάλῳ εὐφράτῃ.
9:14. λέγοντα (to-forthing) τῷ (unto-the-one) ἕκτῳ (unto-sixth) ἀγγέλῳ, (unto-a-messenger,"ὁ (the-one) ἔχων (holding) τὴν (to-the-one) σάλπιγγα, (to-a-trumpet,"Λῦσον (Thou-should-have-loosed) τοὺς (to-the-ones) τέσσαρας ( to-four ) ἀγγέλους (to-messengers) τοὺς (to-the-ones) δεδεμένους ( to-having-had-come-to-be-binded ) ἐπὶ ( upon ) τῷ ( unto-the-one ) ποταμῷ ( unto-a-river ) τῷ ( unto-the-one ) μεγάλῳ ( unto-great ) Εὐφράτῃ . ( unto-a-Eufrates )
9:14. dicentem sexto angelo qui habebat tubam solve quattuor angelos qui alligati sunt in flumine magno EufrateSaying to the sixth angel who had the trumpet: Loose the four angels who are bound in the great river Euphrates.
14. one saying to the sixth angel, which had the trumpet, Loose the four angels which are bound at the great river Euphrates.
9:14. saying to the sixth Angel who had the trumpet: “Release the four Angels who were bound at the great river Euphrates.”
9:14. Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates:

14: говоривший шестому Ангелу, имевшему трубу: освободи четырех Ангелов, связанных при великой реке Евфрате.
9:14  λέγοντα τῶ ἕκτῳ ἀγγέλῳ, ὁ ἔχων τὴν σάλπιγγα, λῦσον τοὺς τέσσαρας ἀγγέλους τοὺς δεδεμένους ἐπὶ τῶ ποταμῶ τῶ μεγάλῳ εὐφράτῃ.
9:14. dicentem sexto angelo qui habebat tubam solve quattuor angelos qui alligati sunt in flumine magno Eufrate
Saying to the sixth angel who had the trumpet: Loose the four angels who are bound in the great river Euphrates.
9:14. saying to the sixth Angel who had the trumpet: “Release the four Angels who were bound at the great river Euphrates.”
9:14. Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:14: Loose the four angels - These four angels bound - hitherto restrained, in the Euphrates, are by some supposed to be the Arabs, the Saracens, the Tartars, or the Turks; by others, Vespasian's four generals, one in Arabia, one in Africa, one in Alexandria, and one in Palestine.
Albert Barnes: Notes on the Bible - 1834
9:14: Saying to the sixth angel, which had the trumpet - See the notes at Rev 8:2.
Loose, ... - This power, it would seem, was given to the sixth angel in addition to his office of blowing the trumpet. All this, of course, was in vision, and cannot be literally interpreted. The meaning is, that the effect of his blowing the trumpet would be the same as if angels that had been bound should be suddenly loosed and suffered to go forth over the earth; that is, some event would occur which would be properly symbolized by such an act.
The four angels - Compare the notes at Rev 8:2. It was customary to represent important events as occurring under the ministry of angels. The general meaning here is, that in the vicinity of the river Euphrates there were mighty powers which had been bound or held in check, which were now to be let loose upon the world. What we are to look for in the fulfillment is evidently this - some power that seemed to be kept back by an invisible influence as if by angels, now suddenly let loose and suffered to accomplish the purpose of desolation mentioned in the subsequent verses. It is not necessary to suppose that angels were actually employed in these restraints, though no one can demonstrate that their agency was not concerned in the transactions here referred to. Compare the notes on Dan 10:12-13. It has been made a question why the number four is specified, and whether the forces were in any sense made up of four divisions, nations, or people. While nothing certain can be determined in regard to that, and while the number four may be used merely to denote a great and strong force, yet it must be admitted that the most obvious interpretation would be to refer it to some combination of forces, or to some union of powers, that was to accomplish what is here said. If it had been a single nation, it would have been more in accordance with the usual method in prophecy to have represented them as restrained by an angel, or by angels in general, without specifying any number.
Which are bound - That is, they seemed to be bound. There was something which held them, and the forces under them, in check, until they were thus commanded to go forth. In the fulfillment of this it will be necessary to look for something of the nature of a check or restraint on these forces, until they were commissioned to go forth to accomplish the work of destruction.
In the great river Euphrates - The well-known river of that name, commonly called, in the Scriptures, "the great river," and, by way of eminence, "the river," Exo 23:31; Isa 8:7. This river was on the east of Palestine; and the language used here naturally denotes that the power referred to under the sixth trumpet would spring up in the East, and that it would have its origin in the vicinity of that river. Those interpreters, therefore, who apply this to the invasion of Judaea by the Romans have great difficulty in explaining this - as the forces employed in the destruction of Jerusalem came from the West, and not from the East. The fair interpretation is, that there were forces in the vicinity of the Euphrates which were, up to this period, bound or restrained, but which were now suffered to spread woe and sorrow over a considerable portion of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: to the: Rev 8:2, Rev 8:6
loose: Rev 9:15, Rev 16:12
the great: Gen 2:14; Sa2 8:3; Jer 51:63
Geneva 1599
9:14 Saying to the sixth angel which had the trumpet, (12) Loose the four angels which are bound in the great river Euphrates.
(12) As if he should have said, these till now have been bound by the power of God, that they could not freely run over all men as they lusted, but were held and restrained at that great river of Euphrates, that is, in their spiritual Babylon (or this is a paraphrase of the spiritual Babylon, by the limits of the visible Babylon long since overthrown) that they might not commit those horrible slaughters, which they long breathed after. Now go to it, let loose those four angels, that is, administers of the wrath of God, in that number that is convenient to the slaughtering of the four quarters of the world: stir them up and give them the bridle, that rushing out of that Babylon of theirs, which is the seat of the wicked ones, they may fly over all the world, therein to rage, and most licentiously to practise their tyranny, as God has ordained. This was done when Gregory the ninth by public authority established as Law, his own Decretals, by which he might freely lay traps for the life of simple men. For who is it that sees not that the laws of Decretal, most of them are snares to catch souls with? Since that time (O good God) how many great slaughters have there been? How many great massacres? All history is full of them: and this our age abounds with most horrible and monstrous examples of the these.
John Gill
9:14 Saying to the sixth angel which had the trumpet,.... The sixth trumpet, which was given him, and he had prepared himself to sound, and had sounded:
loose the four angels which are bound in the great river Euphrates; not the four angels in Rev_ 7:1; they stood upon the four corners of the earth; these were in, or at the river Euphrates; they held the four winds, that they should not blow, or restrained the savage nations, that they should not hurt; these are bound themselves, that they might not do mischief; nor are angels by nature at all intended; not evil angels, though they are bound in chains of darkness, and are reserved to judgment, they are admitted indeed to rove about in the air and earth, but are under the restraints of the power and providence of God; nor good angels, who are at the divine beck, and go in and out, and are detained and sent forth according to the pleasure of God, and are sometimes employed in killing great numbers of men; see 2Kings 24:15; but men are here meant, as appears from Rev_ 9:16, and particularly the Turks, as most interpreters agree; who dwelt on the other side the river Euphrates, and were let loose, or suffered to pass over that river into the eastern empire, to ruin and destroy it, as they did: these are called "angels", because of their might and force, their power and strength, with which they bore all before them; and for their great swiftness and rapidity in the victories and conquests which the Ottoman family obtained; who, from very small beginnings, raised themselves, in a very little time, to a large monarchy, and founded the Turkish empire, which, from them, is to this day called the Ottoman empire. Ottoman the First subdued great part of Bithynia, and fixed the seat of his kingdom at Prusa; or rather his son Urchanes, who conquered Mysia, Lycaonia, Phrygia, Caria, and the rest, to the Hellespont, and the Euxine sea. Amurath his son took Callipolis, Hadrianople, and the adjacent provinces. Bajazet added to the empire Thessalia, Macedonia, Phocis, Attica, Mysia, and Bulgaria; and Mahomet the Second took Constantinople itself, and thereby put an end to the eastern empire; and all this was done in a very few years: it is said of this last, that he conquered two empires, and twelve kingdoms, and above two hundred cities (a). And these Ottoman Turks may be called angels, or messengers, because they were the messengers and executioners of God's wrath upon the eastern empire: they are signified by "four angels", either, as some think, because of the four names of Saracens, Turks, Tartars, and Arabians, though all Mahometans, under which they went, before they were united under one emperor, Ottoman; or rather because of the four principalities, or governments, into which they were divided, while they were upon the banks of, or near to the river Euphrates; the seat of one being at Iconium, another at Bagdad, a third at Aleppo, and a fourth at Damascus; and chiefly because, when they passed the river Euphrates, they had four princes at the head of them, Soliman Shak, and his three sons. Soliman himself, as he passed, not knowing the fords of the river, was drowned in it; at which his sons being so affrighted, two of them, Sankur Zengi, and Gun Tugdi, returned to Persia, but the third, Ortogrules, with his three sons (which made "four" again) Condoz, Sarubani, and Othman, or Ottoman, continued, to whom Aladdin, sultan of Iconium, gave them some land among the mountains of Armenia (b); and from hence, by degrees, as before observed, a large empire was raised. Now these are said to be "bound in the great river Euphrates"; which river is to be literally understood, and is the same with that which is so called in Gen 2:14, and ran through Mesopotamia and Chaldea, and was the boundary of the Roman empire; so it was fixed by Hadrian (c); and beyond which the Turks, before this time did rarely go, and if they did, retired again: for till this time, as the historian says (d), the Turks had Asia, , "within Euphrates", and the Arabians Coelo-Syria and Phoenicia. Now here these were bound; they were not suffered to pass the river, or to make any inroads of any consequence further into the Roman empire; they were restrained, by the decree of God, from proceeding any further till this time; which, as he fixes a decreed place for the sea, that its waves should come thus far, and no further, so he restrains princes from their enterprises, and settles the bounds of empires, as long as he pleases; and they were kept back by the power of God from pouring in upon the empire, and pouring forth their fury upon it, who causes the wrath of men to praise him, and restrains the remainder of it; and they were also prevented from coming any further, as yet, through the internal divisions among themselves, and by the victories of the Christians in Palestine.
(a) Petav. Rationem. Temp. par. 1. l. 9. c. 7. (b) Pocock, Supplem. Hist. Dynast. Abulpharaji, p. 41, 42. (c) Rufi Fest. Brev. p. 368. Eutrop. Hist. Roman. l. 8. p. 502. (d) Nicephor. Gregor. Hist. Roman, l. 2. p. 29.
John Wesley
9:14 Loose the four angels - To go every way; to the four quarters. These were evil angels, or they would not have been bound. Why, or how long, they were bound we know not.
Robert Jamieson, A. R. Fausset and David Brown
9:14 in, &c.--Greek, "epi to potamo"; "on," or "at the great river."
Euphrates--(Compare Rev_ 16:12). The river whereat Babylon, the ancient foe of God's people was situated. Again, whether from the literal region of the Euphrates, or from the spiritual Babylon (the apostate Church, especially ROME), four angelic ministers of God's judgments shall go forth, assembling an army of horsemen throughout the four quarters of the earth, to slay a third of men, the brunt of the visitation shall be on Palestine.
9:159:15: Եւ լուծա՛ն չորս հրեշտակքն պատրաստեալք ՚ի ժա՛մ եւ յօ՛ր եւ յամի՛ս եւ ՚ի տարի՛, զի սպանցեն զերրորդ մասն մարդկան[5202]: [5202] Ոմանք. Լուծան չորք հրեշ՛՛։
15 Եւ արձակուեցին չորս հրեշտակները, որոնք պատրաստ կանգնած էին ժամուայ, օրուայ, ամսուայ եւ տարուայ համար, որպէսզի սպանեն մարդկութեան մէկ երրորդ մասը:
15 Այն չորս հրեշտակները արձակուեցան, որ պատրաստուած էին ժամուան ու օրուան եւ ամսուան ու տարուան համար, որպէս զի մարդոց երրորդ մասը մեռցնեն։
Եւ լուծան չորք հրեշտակքն պատրաստեալք ի ժամ եւ յօր եւ յամիս եւ ի տարի, զի սպանցեն զերրորդ մասն մարդկան:

9:15: Եւ լուծա՛ն չորս հրեշտակքն պատրաստեալք ՚ի ժա՛մ եւ յօ՛ր եւ յամի՛ս եւ ՚ի տարի՛, զի սպանցեն զերրորդ մասն մարդկան[5202]:
[5202] Ոմանք. Լուծան չորք հրեշ՛՛։
15 Եւ արձակուեցին չորս հրեշտակները, որոնք պատրաստ կանգնած էին ժամուայ, օրուայ, ամսուայ եւ տարուայ համար, որպէսզի սպանեն մարդկութեան մէկ երրորդ մասը:
15 Այն չորս հրեշտակները արձակուեցան, որ պատրաստուած էին ժամուան ու օրուան եւ ամսուան ու տարուան համար, որպէս զի մարդոց երրորդ մասը մեռցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:1515: И освобождены были четыре Ангела, приготовленные на час и день, и месяц и год, для того, чтобы умертвить третью часть людей.
9:15  καὶ ἐλύθησαν οἱ τέσσαρες ἄγγελοι οἱ ἡτοιμασμένοι εἰς τὴν ὥραν καὶ ἡμέραν καὶ μῆνα καὶ ἐνιαυτόν, ἵνα ἀποκτείνωσιν τὸ τρίτον τῶν ἀνθρώπων.
9:15. καὶ (And) ἐλύθησαν (they-were-loosed) οἱ (the-ones) τέσσαρες ( four ) ἄγγελοι (messengers) οἱ (the-ones) ἡτοιμασμένοι ( having-had-come-to-be-readied-to ) εἰς (into) τὴν (to-the-one) ὥραν (to-an-hour) καὶ (and) ἡμέραν (to-a-day) καὶ (and) μῆνα (to-a-month) καὶ (and) ἐνιαυτόν, (to-a-being-in-unto-it,"ἵνα (so) ἀποκτείνωσιν (they-might-kill-off) τὸ (to-the-one) τρίτον (to-third) τῶν (of-the-ones) ἀνθρώπων. (of-mankinds)
9:15. et soluti sunt quattuor angeli qui parati erant in horam et diem et mensem et annum ut occiderent tertiam partem hominumAnd the four angels were loosed, who were prepared for an hour, and a day, and a month, and a year: for to kill the third part of men.
15. And the four angels were loosed, which had been prepared for the hour and day and month and year, that they should kill the third part of men.
9:15. And the four Angels were released, who had been prepared for that hour, and day, and month, and year, in order to kill one third part of men.
9:15. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men:

15: И освобождены были четыре Ангела, приготовленные на час и день, и месяц и год, для того, чтобы умертвить третью часть людей.
9:15  καὶ ἐλύθησαν οἱ τέσσαρες ἄγγελοι οἱ ἡτοιμασμένοι εἰς τὴν ὥραν καὶ ἡμέραν καὶ μῆνα καὶ ἐνιαυτόν, ἵνα ἀποκτείνωσιν τὸ τρίτον τῶν ἀνθρώπων.
9:15. et soluti sunt quattuor angeli qui parati erant in horam et diem et mensem et annum ut occiderent tertiam partem hominum
And the four angels were loosed, who were prepared for an hour, and a day, and a month, and a year: for to kill the third part of men.
9:15. And the four Angels were released, who had been prepared for that hour, and day, and month, and year, in order to kill one third part of men.
9:15. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: Злые ангелы будут освобождены тогда, в тот именно час дня, месяца и года, в который это освобождение назначено по Бож. предопределению, т.е. тогда, когда нечестие среди людей последнего времени достигнет высшей степени своего развития. Это время будет и временем пришествия антихриста. Тогда по действию злых духов начнутся страшные бедствия, которые повлекут за собою смерть множества людей, - третьей части их, по выражению Апокалипсиса. Этим бедствиям последнего времени подвергнутся даже и избранные христиане наравне с нечестивыми (Мф. 24:13, 21, 22). Бедствия будут исходить от бесчисленного воинства, для которого четыре злых ангела будут лишь тайными вдохновителями, не исключающими собою его обыкновенных естественных вождей. Причем определенное число этого воинства - двести миллионов - взято не в значении точного количества отдельных воинов, но в смысле неопределенного указания на его громадность.
Adam Clarke: Commentary on the Bible - 1831
9:15: For an hour, and a day, and a month, and a year - We have in this place a year resolved into its component parts. Twenty-four hours constitute a day, seven days make a week, four weeks make a month, and twelve months make a year. Probably no more is meant than that these four angels were at all times prepared and permitted to inflict evil on the people against whom they had received their commission. There are some who understand these divisions of time as prophetical periods, and to these I must refer, not professing to discuss such uncertainties.
Albert Barnes: Notes on the Bible - 1834
9:15: And the four angels were loosed - Who had this mighty host under restraint. The loosening of the angels was, in fact, also a letting loose of all these hosts, that they might accomplish the work which they were commissioned to do.
Which were prepared - See Rev 9:7. The word used here properly refers to what is made ready, suited up, arranged for anything: as persons prepared for a journey, horses for battle, a road for travelers, food for the hungry, a house to live in, etc. See Robinson's Lexicon, sub. voce Ἑτοιμάζω Hetoimazō. As used here, the word means "that whatever was necessary to prepare these angels" - the leaders of this host - for the work which they were commissioned to perform, was now done, and that they stood in a state of readiness to execute the design. In the fulfillment of this it will be necessary to look for some arrangements existing in the vicinity of the Euphrates, by which these restrained hosts were in a state of readiness to be summoned forth to the execution of this work, or in such a condition that they would go forth spontaneously if the restraints existing were removed.
For an hour, ... - Margin, "at." The Greek - εἰς eis - means properly "unto, with reference to"; and the sense is, that, with reference to that hour, they had all the requisite preparation. Prof. Stuart explains it as meaning that they were "prepared for the particular year, month, day, and hour, destined by God for the great catastrophe which is to follow." The meaning, however, rather seems to be that they were prepared, not for the commencement of such a period, but they were prepared for the whole period indicated by the hour, the day, the month, and the year; that is, that the continuance of this "woe" would extend along through the whole period. For:
(a) this is the natural interpretation of the word "for" - εἰς eis;
(b) it makes the whole sentence intelligible - for though it might be proper to say of anything that it was "prepared for an hour," indicating the commencement of what was to be done, it is not usual to say of anything that it is "prepared for an hour, a month, a day, a year," when the design is merely to indicate the beginning of it; and,
(c) it is in accordance with the prediction respecting the first "woe" Rev 9:5, where the time is specified in language similar to this, to wit, "five months." It seems to me, therefore, that we are to regard the time here mentioned as a prophetic indication of the period during which this woe would continue.
An hour, and a day, and a month, and a year - If this were to be taken literally, it would, of course, be but little more than a year. If it be taken, however, in the common prophetic style, where a day is put for a year (see the notes on Dan 9:24 ff; also Editor's Preface, p. xxv. etc.), then the amount of time (360 + 30 + 1 + an hour) would be 391 years, and the portion of a year indicated by an hour - a twelfth part or twenty-fourth part, according as the day was supposed to be divided into twelve or twenty-four hours. That this is the true view seems to be clear, because this accords with the usual style in this book; because it can hardly be supposed that the "preparation" here referred to would have been for so brief a period as the time would be if literally interpreted; and because the mention of so small a portion of time as an "hour," if literally taken, would be improbable in so great transactions. The fair interpretation, therefore, will require us to find some events that will fill up the period of about 391 years.
For to slay the third part of men - Compare Rev 8:7, Rev 8:9, Rev 8:12. The meaning here is, that the immense host which was restrained on the Euphrates would, when loosed, spread desolation over about a third part of the world. We are not to suppose that this is to be understood in exactly a literal sense; but the meaning is, that the desolation would be so widespread that it would seem to embrace a third of the world. No such event as the cutting off of a few thousands of Jews in the siege of Jerusalem would correspond with the language here employed, and we must look for events more general and more disastrous to mankind at large.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: for: or, at
an hour: Rev 9:5, Rev 9:10
for to: Rev 9:18, Rev 8:7, Rev 8:9, Rev 8:11, Rev 8:12
Geneva 1599
9:15 (13) And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.
(13) The execution of the commandment is in two parts: one, that those butchers are let loose, that out of their tower of the spiritual Babylon they might with fury run abroad through all the world, as well the chief of that crew who are most prompt to all the work, in this verse: as their multitudes, both most copious, of which a number certain is named for a number infinite (Rev_ 9:16) and in themselves by all means fully furnished to hide and to hurt (Rev_ 9:17) as being armed with fire, smoke and brimstone, as appears in the colour of this armour, which dazzles the eyes to all men, and have the strength of lions to cause pain, from which (as out of their mouth) the fiery, smoky, and stinking darts of the pope are shot out (Rev_ 9:18) The other part, that these butchers have effected the commandment of God by fraud and violence, in the two verses following (Rev_ 9:16-17).
John Gill
9:15 And the four angels were loosed,.... The time being come, fixed by the decrees of God, making use of the Turks for the destruction of the eastern empire, the restraints of divine Providence were taken off from them, and they were suffered to pass the river Euphrates; they were let loose like so many furies, and in a little time overran and destroyed the whole empire, and settled their own, now called the Turkish or Ottoman empire; and which was done about the year 1301.
Which were prepared for an hour and a day, and a month, and a year,
for to slay the third part of men; which may in general denote their readiness, vigilance, and quick dispatch: they lay for a good while hovering over the banks of the river Euphrates, as if they were waiting for an order, or a commission to go over it: they were ready not only at a year's, a month's, a day's, but at an hour's warning, and all of them together; and as soon as ever they had the divine permission, they lost no time; they improved every opportunity, every year, every month, every day, every hour, to settle and enlarge their dominions to the ruin of others; and in a very short time did they accomplish what they desired: though others think this refers to a certain time fixed by God, in which they should be employed in killing men; and the sense is, that these people were prepared in the purposes and decrees of God, or were appointed for such a length of time here signified, by several dates, in which they should destroy a large multitude of men, by way of punishment for their idolatries, murders, sorceries, fornication, and thefts, Rev_ 9:20. An hour, which is the twenty fourth of a day or year, in the prophetic style, is fifteen days, and a day is a year, and a month is thirty years, and a year is three hundred sixty five years and a quarter, or ninety one days; in all, three hundred and ninety six years, and a hundred and six days; which is the precise time between A. D. 1057, when the Turkish empire begun, the empire of the Saracens being entirely demolished by Togrul Beg, or Tangrolipix, and A. D. 1453, in which year Constantinople was taken by the Turks, and an end put to the eastern Roman empire, signified by the third part of men; or else this space of time may be reckoned from the date of Ottoman's reign, May 19, 1301, which, to September 1, 1697, is just this term of time, when Prince Eugene obtained a remarkable victory over the Turks, the effect of which was the peace at Carlowitz the next year, since which time the Turks have done but little in Europe: and by this it should seem that their time of killing men here is over, and that their own destruction is hastening on. Mr. Daubuz rejects these computations, since a prophetic year consists of 360 days or years, and not 365, as those suppose; and thinks there is no mystery in these dates, and only signify the angels' unanimous execution of their commission at once.
John Wesley
9:15 And the four angels were loosed, who were prepared - By loosing them, as well as by their strength and rage. To kill the third part of men - That is, an immense number of them. For the hour, and day, and month, and year - All this agrees with the slaughter which the Saracens made for a long time after Mahomet's death. And with the number of angels let loose agrees the number of their first and most eminent caliphs. These were Ali, Abubeker, Omar, and Osman. Mahomet named Ali, his cousin and son - in - law, for his successor; but he was soon worked out by the rest, till they severally died, and so made room for him. They succeeded each other, and each destroyed innumerable multitudes of men. There are in a prophetic
Com. Years. Com. Days.
Hour 8 Day 196 in all 212 years. Month 15 318 Year 196 117
Robert Jamieson, A. R. Fausset and David Brown
9:15 were--"which had been prepared" [TREGELLES rightly].
for an hour, and a day, and a month, and a year--rather as Greek, "for (that is, against) THE hour, and day, and month, and year," namely, appointed by God. The Greek article (teen), put once only before all the periods, implies that the hour in the day, and the day in the month, and the month in the year, and the year itself, had been definitely fixed by God. The article would have been omitted had a sum-total of periods been specified, namely, three hundred ninety-one years and one month (the period from A.D. 1281, when the Turks first conquered the Christians, to 1672, their last conquest of them, since which last date their empire has declined).
slay--not merely to "hurt" (Rev_ 9:10), as in the fifth trumpet.
third part--(See on Rev_ 8:7-12).
of men--namely, of earthy men, Rev_ 8:13, "inhabiters of the earth," as distinguished from God's sealed people (of which the sealed of Israel, Rev_ 7:1-8, form the nucleus).
9:169:16: Եւ համարք հեծելոց զօրաց նոցա՝ բեւրք բիւրուց՝ եւ հազարք հազարա՛ց լուայ զթիւ նոցա:
16 Եւ նրանց հեծեալ զօրքերի քանակը բիւր բիւրաւոր եւ հազար հազարաւոր էր. իմացայ նրանց թիւը:
16 Ձիաւոր զօրքերուն համրանքը երկու բիւր բիւրաւոր* էր։ Ես իմացայ անոնց համրանքը։
Եւ համարք հեծելոց զօրաց նոցա [125]բեւրք բիւրուց եւ հազարք հազարաց լուայ`` զթիւ նոցա:

9:16: Եւ համարք հեծելոց զօրաց նոցա՝ բեւրք բիւրուց՝ եւ հազարք հազարա՛ց լուայ զթիւ նոցա:
16 Եւ նրանց հեծեալ զօրքերի քանակը բիւր բիւրաւոր եւ հազար հազարաւոր էր. իմացայ նրանց թիւը:
16 Ձիաւոր զօրքերուն համրանքը երկու բիւր բիւրաւոր* էր։ Ես իմացայ անոնց համրանքը։
zohrab-1805▾ eastern-1994▾ western am▾
9:1616: Число конного войска было две тьмы тем; и я слышал число его.
9:16  καὶ ὁ ἀριθμὸς τῶν στρατευμάτων τοῦ ἱππικοῦ δισμυριάδες μυριάδων· ἤκουσα τὸν ἀριθμὸν αὐτῶν.
9:16. καὶ (And) ὁ (the-one) ἀριθμὸς (a-number) τῶν (of-the-ones) στρατευμάτων (of-amassings-to) τοῦ (of-the-one) ἱππικοῦ (of-horse-belonged-of) δὶς (to-twice) μυριάδες (myriads) μυριάδων: (of-myriads) ἤκουσα (I-heard) τὸν (to-the-one) ἀριθμὸν (to-a-number) αὐτῶν. (of-them)
9:16. et numerus equestris exercitus vicies milies dena milia audivi numerum eorumAnd the number of the army of horsemen was twenty thousand times ten thousand. And I heard the number of them.
16. And the number of the armies of the horsemen was twice ten thousand times ten thousand: I heard the number of them.
9:16. And the number of the army of horsemen was two hundred million. For I heard their number.
9:16. And the number of the army of the horsemen [were] two hundred thousand thousand: and I heard the number of them.
And the number of the army of the horsemen [were] two hundred thousand thousand: and I heard the number of them:

16: Число конного войска было две тьмы тем; и я слышал число его.
9:16  καὶ ὁ ἀριθμὸς τῶν στρατευμάτων τοῦ ἱππικοῦ δισμυριάδες μυριάδων· ἤκουσα τὸν ἀριθμὸν αὐτῶν.
9:16. et numerus equestris exercitus vicies milies dena milia audivi numerum eorum
And the number of the army of horsemen was twenty thousand times ten thousand. And I heard the number of them.
9:16. And the number of the army of horsemen was two hundred million. For I heard their number.
9:16. And the number of the army of the horsemen [were] two hundred thousand thousand: and I heard the number of them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:16: Two hundred thousand thousand - Δυο μυριαδες μυριαδων· Two myriads of myriads; that is, two hundred millions; an army that was never yet got together from the foundation of the world, and could not find forage in any part of the earth. Perhaps it only means vast numbers, multitudes without number. Such a number might be literally true of the locusts. Those who will have their particular system supported by the images in this most obscure book, tell us that the number here means all the soldiers that were employed in this war, from its commencement to its end! Those who can receive this saying let them receive it.
Albert Barnes: Notes on the Bible - 1834
9:16: And the number of the army of the horsemen - It is to be observed here that the strength of the army seemed to be cavalry. In the former plagues there is no distinct mention of horsemen; but here what struck the beholder was the immense and unparalleled number of horsemen.
Were two hundred thousand thousand - A thousand thousand is one million, and consequently the number here referred to would be 200 million. This would be a larger army than was ever assembled, and it cannot be supposed that it is to be taken literally. That it would be a very large host - so large that it would not be readily numbered - is clear. The expression in the original, while it naturally conveys the idea of an immense number, would seem also to refer to some uniqueness in the manner of reckoning them. The language is, "two myriads of myriads" - δύο μυριάδες μυριάδων duo muriades muriadō n. The myriad was ten thousand. The idea would seem to be this. John saw an immense host of cavalry. They appeared to be divided into large bodies that were in some degree separate, and that might be reckoned by ten thousands. Of these different squadrons there were many, and to express their great and unusual numbers he said that there seemed to be myriads of them - two myriads of myriads, or twice ten thousand myriads. The army thus would seem to be immense - an army, as we should say, to be reckoned by tens of thousands.
And I heard the number of them - They were so numerous that he did not pretend to be able to estimate the number himself, for it was beyond his power of computation; but he heard it stated in these round numbers, that there were "two myriads of myriads" of them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: the number: Psa 68:17; Dan 7:10
horsemen: Eze 23:6, Eze 38:4; Dan 11:40
I heard: Rev 7:4
John Gill
9:16 And the number of the army of the horsemen,.... This shows that the four angels before mentioned were men, and design generals of armies, or armies of men, even of horsemen; and manifestly point at the Turks, who were not only originally Persians, and had their name, as some say (e), from Turca in Persia, and from whence the Persians have their name, signifies an horseman; but the armies of the Turks chiefly consisted of horse, and what for show and for use, they had generally double the number of horses and mules as of men (f); and they are very good horsemen, and very dextrous at leaping on and off (g); and the horse's tail is still carried before the general, and principal officers, as an ensign expressive of their military exploits, and showing where their main strength lies. And the number of this mighty army, it is said,
were two hundred thousand thousand; or "two myriads of myriads"; two hundred millions, or twenty thousand brigades of ten thousand each; that is, a very large and prodigious number, almost infinite and incredible, like the army of Gog and Magog, as the sand of the sea, Rev_ 20:8. The Turks used to bring, and still do bring vast armies into the field: in the year 1396, Bajazet, with three hundred thousand men, fell upon sixty thousand Christians, killed twenty thousand of them, and lost sixty thousand of his own: against him afterward, in the year 1397, came Tamerlane the Tartar, with four hundred thousand horse, and six hundred thousand foot, and having killed two hundred thousand Turks, took Bajazet prisoner, and carried him about in a cage, in golden chains. In the year 1438, Amurath entered into Pannonia, with three hundred thousand horsemen: and in the year 1453, Mahomet took Constantinople with the like number (h); yea, it is said, that the army at the siege of that city consisted of forty myriads, or four hundred thousand men (i). It is reported, that the great Turk contemptuously sent to the emperor of the Romans a camel, or a dromedary, loaden with wheat, with this vow by a message, that he should bring against him as many fighting men as there were grains of wheat therein (k). And it is related (l), that when Ladislaus, king of Hungary, went out against Amurath with four and twenty thousand horse, Dracula, governor of Walachia, advised him not to attack the emperor of the Turks with so small an army, since he went out every day a hunting with more men than such a number:
and I heard the number of them; expressed by some angel, and therefore John was certain of it, otherwise he could not have told them.
(e) Laonic. Chalcocondylas de reb. Turc. l. 1. p. 6. (f) Ib. l. 7. p. 227, 255. (g) Laonic. Chalcocond. l. 2. p. 65. (h) Alsted. Chronol. p. 321. (i) Laonic. Chalcocond. l. 7. p. 255. (k) Napier in loc. (l) Bonfinius apud Pareum in loc.
Robert Jamieson, A. R. Fausset and David Brown
9:16 Compare with these two hundred million, Ps 68:17; Dan 7:10. The hosts here are evidently, from their numbers and their appearance (Rev_ 9:17), not merely human hosts, but probably infernal, though constrained to work out God's will (compare Rev_ 9:1-2).
and I heard--A, B, Aleph, Vulgate, Syriac, Coptic, and CYPRIAN omit "and."
9:179:17: Եւ տեսի ձի՛ս ՚ի տեսլեանն, եւ հեծեալս ՚ի նոսա՝ որք ունէին զրահս հրեղէնս, եւ յակինթս հրդեհեալս ծըծմբով. եւ գլուխք ձիոցն իբրեւ զգլուխս առիւծուց. եւ ՚ի բերանոյ նոցա հուր ելանէր՝ եւ ծուխ եւ ծծումբ:
17 Եւ տեսիլքում տեսայ ձիեր ու նրանց վրայ՝ հեծեալներ, որոնք ունէին հրէ զրահներ եւ ծծմբով հրդեհուած յակինթներ. եւ ձիերի գլուխները նման էին առիւծների գլուխների. եւ նրանց բերանից ելնում էր կրակ, ծուխ եւ ծծումբ:
17 Տեսիլքին մէջ տեսայ ձիերը ու անոնց վրայ հեծնողները՝ որոնք ունէին հրեղէն ու յակնթեղէն եւ ծծմբեղէն զրահներ։ Ձիերուն գլուխները առիւծներու գլուխներու պէս էին. անոնց բերնէն կրակ ու ծուխ եւ ծծումբ կ’ելլէր։
Եւ [126]տեսի ձիս ի տեսլեանն, եւ հեծեալս ի նոսա` որք ունէին զրահս հրեղէնս եւ [127]յակինթս հրդեհեալս ծծմբով``. եւ գլուխք ձիոցն իբրեւ զգլուխս առիւծուց. եւ ի բերանոյ նոցա հուր ելանէր եւ ծուխ եւ ծծումբ:

9:17: Եւ տեսի ձի՛ս ՚ի տեսլեանն, եւ հեծեալս ՚ի նոսա՝ որք ունէին զրահս հրեղէնս, եւ յակինթս հրդեհեալս ծըծմբով. եւ գլուխք ձիոցն իբրեւ զգլուխս առիւծուց. եւ ՚ի բերանոյ նոցա հուր ելանէր՝ եւ ծուխ եւ ծծումբ:
17 Եւ տեսիլքում տեսայ ձիեր ու նրանց վրայ՝ հեծեալներ, որոնք ունէին հրէ զրահներ եւ ծծմբով հրդեհուած յակինթներ. եւ ձիերի գլուխները նման էին առիւծների գլուխների. եւ նրանց բերանից ելնում էր կրակ, ծուխ եւ ծծումբ:
17 Տեսիլքին մէջ տեսայ ձիերը ու անոնց վրայ հեծնողները՝ որոնք ունէին հրեղէն ու յակնթեղէն եւ ծծմբեղէն զրահներ։ Ձիերուն գլուխները առիւծներու գլուխներու պէս էին. անոնց բերնէն կրակ ու ծուխ եւ ծծումբ կ’ելլէր։
zohrab-1805▾ eastern-1994▾ western am▾
9:1717: Так видел я в видении коней и на них всадников, которые имели на себе брони огненные, гиацинтовые и серные; головы у коней--как головы у львов, и изо рта их выходил огонь, дым и сера.
9:17  καὶ οὕτως εἶδον τοὺς ἵππους ἐν τῇ ὁράσει καὶ τοὺς καθημένους ἐπ᾽ αὐτῶν, ἔχοντας θώρακας πυρίνους καὶ ὑακινθίνους καὶ θειώδεις· καὶ αἱ κεφαλαὶ τῶν ἵππων ὡς κεφαλαὶ λεόντων, καὶ ἐκ τῶν στομάτων αὐτῶν ἐκπορεύεται πῦρ καὶ καπνὸς καὶ θεῖον.
9:17. καὶ (And) οὕτως (unto-the-one-this) εἶδον (I-had-seen) τοὺς (to-the-ones) ἵππους (to-horses) ἐν (in) τῇ (unto-the-one) ὁράσει (unto-a-discerning) καὶ (and) τοὺς (to-the-ones) καθημένους ( to-sitting-down ) ἐπ' (upon) αὐτῶν, (of-them," ἔχοντας ( to-holding ) θῴρακας (to-cuirasses) πυρίνους ( to-fired-belonged-to ) καὶ (and) ὑακινθίνους ( to-hyacinthed-belonged-to ) καὶ (and) θειώδεις : ( to-sulphur-seen ,"καὶ (and) αἱ (the-ones) κεφαλαὶ (heads) τῶν (of-the-ones) ἵππων (of-horses) ὡς (as) κεφαλαὶ (heads) λεόντων, (of-lions,"καὶ (and) ἐκ (out) τῶν (of-the-ones) στομάτων (of-mouths) αὐτῶν (of-them) ἐκπορεύεται ( it-traverseth-out-of ,"πῦρ (a-fire) καὶ (and) καπνὸς (a-smoke) καὶ (and) θεῖον. (a-sulphur)
9:17. et ita vidi equos in visione et qui sedebant super eos habentes loricas igneas et hyacinthinas et sulphureas et capita equorum erant tamquam capita leonum et de ore ipsorum procedit ignis et fumus et sulphurAnd thus I saw the horses in the vision. And they that sat on them had breastplates of fire and of hyacinth and of brimstone. And the heads of the horses were as the heads of lions: and from their mouths proceeded fire and smoke and brimstone.
17. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire and of hyacinth and of brimstone: and the heads of the horses are as the heads of lions; and out of their mouths proceedeth fire and smoke and brimstone.
9:17. And I also saw the horses in the vision. And those who were sitting upon them had breastplates of fire and hyacinth and sulphur. And the heads of the horses were like the heads of lions. And from their mouths proceeded fire and smoke and sulphur.
9:17. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses [were] as the heads of lions; and out of their mouths issued fire and smoke and brimstone.
And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses [were] as the heads of lions; and out of their mouths issued fire and smoke and brimstone:

17: Так видел я в видении коней и на них всадников, которые имели на себе брони огненные, гиацинтовые и серные; головы у коней--как головы у львов, и изо рта их выходил огонь, дым и сера.
9:17  καὶ οὕτως εἶδον τοὺς ἵππους ἐν τῇ ὁράσει καὶ τοὺς καθημένους ἐπ᾽ αὐτῶν, ἔχοντας θώρακας πυρίνους καὶ ὑακινθίνους καὶ θειώδεις· καὶ αἱ κεφαλαὶ τῶν ἵππων ὡς κεφαλαὶ λεόντων, καὶ ἐκ τῶν στομάτων αὐτῶν ἐκπορεύεται πῦρ καὶ καπνὸς καὶ θεῖον.
9:17. et ita vidi equos in visione et qui sedebant super eos habentes loricas igneas et hyacinthinas et sulphureas et capita equorum erant tamquam capita leonum et de ore ipsorum procedit ignis et fumus et sulphur
And thus I saw the horses in the vision. And they that sat on them had breastplates of fire and of hyacinth and of brimstone. And the heads of the horses were as the heads of lions: and from their mouths proceeded fire and smoke and brimstone.
9:17. And I also saw the horses in the vision. And those who were sitting upon them had breastplates of fire and hyacinth and sulphur. And the heads of the horses were like the heads of lions. And from their mouths proceeded fire and smoke and sulphur.
9:17. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses [were] as the heads of lions; and out of their mouths issued fire and smoke and brimstone.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-19: Войска эти, конечно, не беспочвенная фантазия, не символ отвлеченного понятия разрушительного влияния силы ада, но действительное войско, войско будущего, и необыкновенно оно лишь постольку, поскольку необыкновенны те атрибуты, с которыми его видит Иоанн. Разноцветные брони всадников представлялись ему в быстром переливе и как бы в смене одного цвета другим. Эта яркость блеска является отблеском того адского пламени, которое было смешением огня, горящей серы и дыма, вылетавших из уст львоподобных голов коней. И совершенно понятным становится то, как могло быть умерщвлено такое множество людей [Ebrard, Suller, Kliefoth]. Убитых будет третья часть всех людей. Определенное число вместо неопределенного - в соответствие огню, дыму и сере - этим трем орудиям умерщвления, которыми пользовались кони многочисленного воинства. Ведь кони имели возможность (силу) вредить людям (прямо умерщвляя их) не только при посредстве своих уст, но и при посредстве своих хвостов, хотя вред людям чрез змееподобные хвосты был, так сказать, лишь предваряющим убиение и смерть. - Как понимать эту казнь шестой трубы? - Это воинство, как и саранча, есть воинство последнего времени, времени господства над миром антихриста, посланника ада и демонов. Это те междоусобные войны, которые разумел Спаситель (Мф. 24:7) и которые будут попущены Богом для испытания мира пред окончательным судом над ним.
Adam Clarke: Commentary on the Bible - 1831
9:17: Breastplates of fire - jacinth, and brimstone - That is, red, blue, and yellow; the first is the color of fire, the second of jacinth, and the third of sulphur.
And the heads of the horses - Is this an allegorical description of great ordnance? Cannons, on the mouths of which horses' heads were formed, or the mouth of the cannon cast in that form? Fire, smoke, and brimstone, is a good allegorical representation of gunpowder. The Ottomans made great use of heavy artillery in their wars with the Greeks of the lower empire.
Albert Barnes: Notes on the Bible - 1834
9:17: And thus I saw the horses in the vision - That is, he saw them as he proceeds to describe them, for the word "thus" - οὕτως houtō s - refers to what follows. Compare Robinson's Lexicon on the word (b), and see Mat 1:18; Mat 2:5; Joh 21:1; Heb 4:4. Prof. Stuart, however, refers to what precedes. The meaning, as it seems to me, is, that he fixed his attention on the appearance of the immense army - the horses and their riders, and proceeded to describe them as they struck him.
And them that sat on them - He fixed the attention on horse and rider. Their appearance was unusual, and deserved a particular description.
Having breastplates of fire - That is, those who sat on them had such breastplates. The word rendered here as "breastplate" denoted properly a coat of mail that covered the body from the neck to the thighs. See the notes on Eph 6:14. This would be a prominent object in looking at a horseman. This was said to be composed of "fire, and jacinth, and brimstone"; that is, the part of the body usually incased in the coat of mail had these three colors. The word "fire" here simply denotes red. It was burnished and bright, and seemed to be a blaze of fire. The word "jacinth" - ὑακινθίνους huakinthinous - means "hyacinthine." The color denoted is that of the hyacinth - a flower of a deep purple or reddish blue. Then it refers to a gem of the same color, nearly related to the zircon of the mineralogists, and the color mentioned here is deep purple or reddish blue. The word rendered "brimstone" - θειώδης theiō dē s - means properly "sulphurous," that is, made of sulphur, and means here simply yellow. The meaning of the whole then is, that these horsemen appeared to be clad in a special kind of armor - armor that shone like fire, mingled with blue and yellow. It will be necessary to look for the fulfillment of this in cavalry that was so caparisoned.
And the heads of the horses were as the heads of lions - Resembled, in some respects, the heads of lions. He does not say that they were the heads of lions, or that the riders were on monsters, but only that they, in some respects, resembled the heads of lions. It would he easy to give this general appearance by the way in which the head-dress of the horses was arrayed.
And out of their mouths issued - That is, appeared to issue. It is not necessary to understand this as affirming that it actually came from their months, but only that, to one looking on such an approaching army, it would have this appearance. The pagan poets often speak of horses breathing out fire and smoke (Virgil, Geor. vol. ii. p. 140; iii. 85; Ovid, Met. vol. vii. p. 104), meaning that their breath seemed to be mingled smoke and fire. There is an image superadded here not found in any of the classic descriptions, that this was mingled with brimstone. All this seemed to issue from their mouths - that is, it was breathed forth in front of the host, as if the horses emitted it from their mouths.
Fire and smoke and brimstone - The exact idea, whether that was intended or not, would be conveyed by the discharge of musketry or artillery. The fire, the smoke, and the sulphurous smell of such a discharge would correspond precisely with this language; and if it be supposed that the writer meant to describe such a discharge, this would be the very language that would be used. Moreover, in describing a battle nothing would be more proper than to say that this appeared to issue from the horses' mouths. If, therefore, it should be found that there were any events where firearms were used, in contradistinction from the ancient mode of warfare, this language would be appropriate to describe that; and if it were ascertained that the writer meant to refer to some such fact, then the language used here would be what he would adopt. One thing is certain, that this is not language which would be employed to describe the onset of ancient cavalry in the mode of warfare which pRev_ailed then. No one describing a charge of cavalry among the Persians, the Greeks, or the Romans, when the only armor was the sword and the spear, would think of saying that there seemed to be emitted from the horses' mouths fire, and smoke, and brimstone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: having: This appears to point out the scarlet, blue and yellow colours, for which the Turks have always been remarkable. The "four angels bound in the Euphrates" denote their four sultanies bordering on that river, where they were confined till after the period of the Crusades. The time for which they were prepared, "an hour, and a day, and a month, and a year," computing a year for each day, amounts to 391 years, 15 days; and from their first conquest over the Christians, ad 1281, to the taking of Cameniec from the Poles, ad 1672, which was the last conquest by which their dominion was extended, is exactly that period. Rev 9:9
jacinth: Rev 21:20
brimstone: Rev 9:18, Rev 14:10, Rev 19:20, Rev 21:8; Gen 19:24; Psa 11:6; Isa 30:33; Eze 33:22
as the: Ch1 12:8; Isa 5:28, Isa 5:29
John Gill
9:17 And thus I saw the horses in the vision, and them that sat on them,.... In such numbers, and with horsemen on them, and in such order, and in appearance, as follows:
having breastplates of fire, and of jacinth and brimstone; which may be understood either literally of their external breastplates, which being of polished iron, according to the custom of these people, looked at a distance like sparkling fire, and seemed to be of the colour of hyacinth, or of a sky colour, and appeared as flaming sulphur; though some think that their breastplates were of different colours, some looked like fire, others like jacinth, and others like brimstone; or it may denote that they would be accoutred in scarlet, blue, and yellow, which are the colours the Turks have commonly wore; or this may be understood of their internal breastplates, and the disposition of their minds, having in their breasts nothing but wrath, fury, desolation, and destruction; a fire devoured before them, and behind them a flame burned:
and the heads of the horses were as the heads of lions: gaping and roaring for their prey, or all bloody with it, and looked fierce, and savage, and terrible: this designs not so much the strength, boldness, and intrepidity of their horses, which are warlike creatures, and very undaunted in battle, as of the men that sat upon them, who were like David's heroes and warriors, 1Chron 12:8.
And out of their mouths issued fire, and smoke, and brimstone; which may be referred either to the horses, or to the horsemen, or both: some interpret this allegorically, and by "fire" understand either the tyranny of the Turks over their own people, or their fury against others, or their blasphemy against God, and Christ, and his people, being like so many railing Rabshakehs against the God of the Christians; and by "smoke" the false doctrine of Mahomet, which came out of the same bottomless pit the doctrine of the Romish antichrist did; and is fitly compared to smoke for its disagreeableness, darkness, levity, and duration; See Gill on Rev_ 9:2; and by "brimstone" the immorality and sad corruption of manners among the Turks, and what is allowed of, or winked at, as fornication, polygamy, sodomy, &c. but rather this is to be taken more literally, and represents the firing of guns on horseback in battle. Guns are a late invention, and the use of them was found out in the age this trumpet refers to; and were much made use of by the Turks in their wars, and particularly great guns or cannons; these were used by Amurath at the sieges of Belgrade, and of Constantinople (m); and by Mahomet the Second at the taking of Constantinople, where a gun or cannon was used of that size, as to be drawn by seventy yoke of oxen, and two thousand men (n). Gunpowder set on fire is fitly signified by fire, smoke, and brimstone, which is made of nitre, charcoal, and brimstone; and the firing of guns on horseback is most aptly described by these coming out of the mouths of horses and horsemen: nor could it well appear to John to be otherwise, who could never have seen a gun, and one fired off in his life; nor could he well represent to others what he saw in vision, than in this manner.
(m) Chalcocond. l. 5. p. 152, 163. (n) Chalcocond. l. 8. p. 252.
Robert Jamieson, A. R. Fausset and David Brown
9:17 thus--as follows.
of fire--the fiery color of the breastplates answering to the fire which issued out of their mouths.
of jacinth--literally, "of hyacinth color," the hyacinth of the ancients answering to our dark blue iris: thus, their dark, dull-colored breastplates correspond to the smoke out of their mouths.
brimstone--sulphur-colored: answering to the brimstone or sulphur out of their mouths.
9:189:18: Եւ ՚ի հարուածոցս յայսցանէ մեռա՛ւ երրորդ մասն մարդկան՝ ՚ի հրոյն եւ ՚ի ծխոյն եւ ՚ի ծծմբոյն, որ ելանէր ՚ի բերանոյ նոցա.
18 Եւ մարդկութեան մէկ երրորդ մասը կոտորուեց այս հարուածներից՝ այն կրակից, ծխից եւ ծծմբից, որ ելնում էին նրանց բերանից.
18 Այս երեք [հարուած]ներէն մարդոց երրորդ մասը մեռաւ, այսինքն կրակէն ու ծուխէն ու ծծումբէն, որոնք անոնց բերնէն կ’ելլէին։
Եւ [128]ի հարուածոցս յայսցանէ`` մեռաւ երրորդ մասն մարդկան` ի հրոյն եւ ի ծխոյն եւ ի ծծմբոյն որ ելանէր ի բերանոյ նոցա:

9:18: Եւ ՚ի հարուածոցս յայսցանէ մեռա՛ւ երրորդ մասն մարդկան՝ ՚ի հրոյն եւ ՚ի ծխոյն եւ ՚ի ծծմբոյն, որ ելանէր ՚ի բերանոյ նոցա.
18 Եւ մարդկութեան մէկ երրորդ մասը կոտորուեց այս հարուածներից՝ այն կրակից, ծխից եւ ծծմբից, որ ելնում էին նրանց բերանից.
18 Այս երեք [հարուած]ներէն մարդոց երրորդ մասը մեռաւ, այսինքն կրակէն ու ծուխէն ու ծծումբէն, որոնք անոնց բերնէն կ’ելլէին։
zohrab-1805▾ eastern-1994▾ western am▾
9:1818: От этих трех язв, от огня, дыма и серы, выходящих изо рта их, умерла третья часть людей;
9:18  ἀπὸ τῶν τριῶν πληγῶν τούτων ἀπεκτάνθησαν τὸ τρίτον τῶν ἀνθρώπων, ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν.
9:18. ἀπὸ (Off) τῶν (of-the-ones) τριῶν ( of-three ) πληγῶν (of-smitings) τούτων (of-the-ones-these) ἀπεκτάνθησαν (they-were-killed-off) τὸ (the-one) τρίτον (third) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds,"ἐκ (out) τοῦ (of-the-one) πυρὸς (of-a-fire) καὶ (and) τοῦ (of-the-one) καπνοῦ (of-a-smoke) καὶ (and) τοῦ (of-the-one) θείου (of-a-sulfur) τοῦ (of-the-one) ἐκπορευομένου ( of-traversing-out-of ) ἐκ (out) τῶν (of-the-ones) στομάτων (of-mouths) αὐτῶν. (of-them)
9:18. ab his tribus plagis occisa est tertia pars hominum de igne et fumo et sulphure qui procedebat ex ore ipsorumAnd by these three plagues was slain the third part of men, by the fire and by the smoke and by the brimstone which issued out of their mouths.
18. By these three plagues was the third part of men killed, by the fire and the smoke and the brimstone, which proceeded out of their mouths.
9:18. And one third part of men were slain by these three afflictions: by the fire and by the smoke and by the sulphur, which proceeded from their mouths.
9:18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.
By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths:

18: От этих трех язв, от огня, дыма и серы, выходящих изо рта их, умерла третья часть людей;
9:18  ἀπὸ τῶν τριῶν πληγῶν τούτων ἀπεκτάνθησαν τὸ τρίτον τῶν ἀνθρώπων, ἐκ τοῦ πυρὸς καὶ τοῦ καπνοῦ καὶ τοῦ θείου τοῦ ἐκπορευομένου ἐκ τῶν στομάτων αὐτῶν.
9:18. ab his tribus plagis occisa est tertia pars hominum de igne et fumo et sulphure qui procedebat ex ore ipsorum
And by these three plagues was slain the third part of men, by the fire and by the smoke and by the brimstone which issued out of their mouths.
9:18. And one third part of men were slain by these three afflictions: by the fire and by the smoke and by the sulphur, which proceeded from their mouths.
9:18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:18: By these three was the third part of men killed - That is, By these was great carnage made.
Albert Barnes: Notes on the Bible - 1834
9:18: By these three - Three things - explained immediately as referring to the fire, the smoke, and the brimstone.
Was the third part of men killed - See the notes on Rev 8:7-12, on each of which verses we have notices of calamities that came upon the third part of the race, of the sea, of rivers, etc. We are not to suppose that this is to be taken literally, but the description is given as it appeared to John. Those immense numbers of horsemen would sweep over the world, and a full third part of the race of people would seem to fall before them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: the third: Rev 9:15, Rev 9:17
John Gill
9:18 And by these three was the third part of men killed,.... The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions, read, "by these three plagues": as the western Roman empire is in the preceding chapter frequently expressed by the third part of several things, see Rev_ 8:7; so here the eastern Roman empire by the third part of men; vast numbers of the inhabitants of which were destroyed by the Turks, through the use of guns, out of which issued fire, smoke, and brimstone; and Constantinople, the metropolis of it, was taken in this way, as before observed, with the taking of which the empire ceased.
By the fire, and by the smoke, and by the brimstone, which issued out of their mouths; that is, by the firing of guns.
Robert Jamieson, A. R. Fausset and David Brown
9:18 By these three--A, B, C, and Aleph read (apo for kupo), "From"; implying the direction whence the slaughter came; not direct instrumentality as "by" implies. A, B, C, Aleph also add "plagues" after "three." English Version reading, which omits it, is not well supported.
by the fire--Greek, "owing to the fire," literally, "out of."
9:199:19: զի իշխանութիւն ՚ի բերանս է նոցա եւ յագիս նոցա, եւ ագիք նոցա նմանութիւն օձի. եւ ունէին գլուխք՝ որով սատակէին զանիրաւս[5203]: [5203] Ոսկան. ՚Ի բերանս նոցա է։
19 որովհետեւ ձիերի զօրութիւնը իրենց բերաններում է եւ իրենց պոչերի վրայ. եւ նրանց պոչերը նման էին օձի. եւ ունէին գլուխներ, որոնցով սպանում էին անիրաւներին:
19 Վասն զի անոնց* զօրութիւնը իրենց բերաններուն ու պոչերուն մէջ էր, քանզի անոնց պոչերը օձերու նման էին ու գլուխներ ունէին որոնցմով կը վնասէին։
Զի [129]իշխանութիւն ի բերանս է նոցա եւ յագիս նոցա, եւ ագիք նոցա նմանութիւն օձի. եւ ունէին գլուխս որով [130]սատակէին զանիրաւս:

9:19: զի իշխանութիւն ՚ի բերանս է նոցա եւ յագիս նոցա, եւ ագիք նոցա նմանութիւն օձի. եւ ունէին գլուխք՝ որով սատակէին զանիրաւս[5203]:
[5203] Ոսկան. ՚Ի բերանս նոցա է։
19 որովհետեւ ձիերի զօրութիւնը իրենց բերաններում է եւ իրենց պոչերի վրայ. եւ նրանց պոչերը նման էին օձի. եւ ունէին գլուխներ, որոնցով սպանում էին անիրաւներին:
19 Վասն զի անոնց* զօրութիւնը իրենց բերաններուն ու պոչերուն մէջ էր, քանզի անոնց պոչերը օձերու նման էին ու գլուխներ ունէին որոնցմով կը վնասէին։
zohrab-1805▾ eastern-1994▾ western am▾
9:1919: ибо сила коней заключалась во рту их и в хвостах их; а хвосты их были подобны змеям, и имели головы, и ими они вредили.
9:19  ἡ γὰρ ἐξουσία τῶν ἵππων ἐν τῶ στόματι αὐτῶν ἐστιν καὶ ἐν ταῖς οὐραῖς αὐτῶν· αἱ γὰρ οὐραὶ αὐτῶν ὅμοιαι ὄφεσιν, ἔχουσαι κεφαλάς, καὶ ἐν αὐταῖς ἀδικοῦσιν.
9:19. ἡ (The-one) γὰρ (therefore) ἐξουσία (a-being-out-unto) τῶν (of-the-ones) ἵππων (of-horses) ἐν (in) τῷ (unto-the-one) στόματι (unto-a-mouth) αὐτῶν (of-them) ἐστὶν (it-be,"καὶ (and) ἐν (in) ταῖς (unto-the-ones) οὐραῖς (unto-tails) αὐτῶν: (of-them) αἱ (the-ones) γὰρ (therefore) οὐραὶ (tails) αὐτῶν (of-them) ὅμοιαι ( along-belonged ) ὄφεσιν, (unto-snakes) ἔχουσαι ( holding ) κεφαλάς, (to-heads,"καὶ (and) ἐν (in) αὐταῖς (unto-them) ἀδικοῦσιν. (they-un-course-unto)
9:19. potestas enim equorum in ore eorum est et in caudis eorum nam caudae illorum similes serpentibus habentes capita et in his nocentFor the power of the horses is in their mouths and in their tails. For, their tails are like to serpents and have heads: and with them they hurt.
19. For the power of the horses is in their mouth, and in their tails: for their tails are like unto serpents, and have heads; and with them they do hurt.
9:19. For the power of these horses is in their mouths and in their tails. For their tails resemble serpents, having heads; and it is with these that they cause harm.
9:19. For their power is in their mouth, and in their tails: for their tails [were] like unto serpents, and had heads, and with them they do hurt.
For their power is in their mouth, and in their tails: for their tails [were] like unto serpents, and had heads, and with them they do hurt:

19: ибо сила коней заключалась во рту их и в хвостах их; а хвосты их были подобны змеям, и имели головы, и ими они вредили.
9:19  ἡ γὰρ ἐξουσία τῶν ἵππων ἐν τῶ στόματι αὐτῶν ἐστιν καὶ ἐν ταῖς οὐραῖς αὐτῶν· αἱ γὰρ οὐραὶ αὐτῶν ὅμοιαι ὄφεσιν, ἔχουσαι κεφαλάς, καὶ ἐν αὐταῖς ἀδικοῦσιν.
9:19. potestas enim equorum in ore eorum est et in caudis eorum nam caudae illorum similes serpentibus habentes capita et in his nocent
For the power of the horses is in their mouths and in their tails. For, their tails are like to serpents and have heads: and with them they hurt.
9:19. For the power of these horses is in their mouths and in their tails. For their tails resemble serpents, having heads; and it is with these that they cause harm.
9:19. For their power is in their mouth, and in their tails: for their tails [were] like unto serpents, and had heads, and with them they do hurt.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:19: Their power is in their mouth - From these the destructive balls are projected; and in their tails, the breech where the charge of gunpowder is lodged.
Their tails were like unto serpents, and had heads - If cannons are intended, the description, though allegorical, is plain enough; for brass ordnance especially are frequently thus ornamented, both at their muzzles and at their breech.
Albert Barnes: Notes on the Bible - 1834
9:19: For their power is in their mouth - That is, as described in the fire, smoke, and brimstone that proceeded out of their mouths. What struck the seer as remarkable on looking on the symbol was, that this immense destruction seemed to proceed out of their mouths. It was not that they trampled down their enemies; nor that they destroyed them with the sword, the bow, or the spear: it was some new and remarkable power in warfare - in which the destruction seemed to proceed from fire, and smoke, and sulphur issuing from the mouths of the horses themselves.
And in their tails - The tails of the horses. This, of course, was something unusual and remarkable in horses, for naturally they have no power there. The power of a fish, or a scorpion, or a wasp, may be said to be in their tails, for their strength or their means of defense or of injury are there; but we never think of speaking in this way of horses. It is not necessary, in the interpretation of this, to suppose that the reference is literally to the tails of the horses, anymore than it is to suppose that the smoke, and fire, and brimstone literally proceeded from their mouths. John describes things as they appeared to him in looking at them from a considerable distance. From their mouths the horses belched forth fire, and smoke, and sulphur, and even their tails seemed to be armed for the work of death.
For their tails were like unto serpents - Not like the tails of serpents, but like serpents themselves.
And had heads - That is, there was something remarkable in the position and appearance of their heads. All serpents, of course, have heads; but John saw something unusual in this - or something so unique in their heads as to attract special attention. It would seem most probable that the heads of these serpents appeared to extend in every direction - as if the hairs of the horses' tails had been converted into snakes, presenting a most fearful and destructive image. Perhaps it may illustrate this to suppose that there is reference to the Amphisbaena, or two-headed snake. It is said of this reptile that its tail resembles a head, and that with this it throws out its poison (Lucan, vol. ix. p. 179; Pliny's Hist. Nat. vol. viii. p. 35). It really has but one head, but its tail has the appearance of a head, and it has the power of moving in either direction to a limited degree. If we suppose these snakes fastened to the tail of a horse, the appearance of heads would be very prominent and remarkable. The image is that of the power of destruction. They seemed like ugly and poisonous serpents instead of tails.
And with them they do hurt - Not the main injury, but they have the power of inflicting some injury by them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: in their tails: Rev 9:10; Isa 9:15; Eph 4:14
Geneva 1599
9:19 For their power is in their mouth, and in their tails: (14) for their tails [were] like unto serpents, and had heads, and with them they do hurt.
(14) That is, they are harmful on all sides: on whatever part you put your hand to them, or they touch you, they do hurt. So the former are called Scorpions, (Rev_ 9:3).
John Gill
9:19 For their power is in their mouth,.... In what proceeded out of their mouth, or seethed to do so; in their guns, and what came out of them:
and in their tails; which may design their foot soldiers, which were as the tail to their horse, and who sometimes did great service; or their way of fighting when they fled, by casting up arrows into the air, which would fall upon the heads and horses of those that pursued them; or their ambushments, by which they destroyed many; or their perfidious violation of treaties; or it may be their tails may intend the doctrine of Mahomet, the false prophet, who is the tail, Is 9:15,
for their tails were like unto serpents; crooked, crafty, poisonous, and, pernicious:
and had heads; every tail had a head to it; which may be understood of the officers of the foot soldiers, or of the priests and teachers of the Mahometan religion:
and with them they do hurt; with their guns, the power in their mouth, they did hurt to the bodies of men; and with their false doctrines, their tails, they did hurt to the souls of men; the Ethiopic version here adds, "five months"; which seems to be taken from Rev_ 9:10.
Robert Jamieson, A. R. Fausset and David Brown
9:19 their--A, B, C and Aleph read, "the power of the horses."
in their mouth--whence issued the fire, smoke, and brimstone (Rev_ 9:17). Many interpreters understand the horsemen to refer to the myriads of Turkish cavalry arrayed in scarlet, blue, and yellow (fire, hyacinth, and brimstone), the lion-headed horses denoting their invincible courage, and the fire and brimstone out of their mouths, the gunpowder and artillery introduced into Europe about this time, and employed by the Turks; the tails, like serpents, having a venomous sting, the false religion of Mohammed supplanting Christianity, or, as ELLIOTT thinks, the Turkish pachas' horse tails, worn as a symbol of authority. (!) All this is very doubtful. Considering the parallelism of this sixth trumpet to the sixth seal, the likelihood is that events are intended immediately preceding the Lord's coming. "The false prophet" (as Is 9:15 proves), or second beast, having the horns of a lamb, but speaking as the dragon, who supports by lying miracles the final Antichrist, seems to me to be intended. Mohammed, doubtless, is a forerunner of him, but not the exhaustive fulfiller of the prophecy here: Satan will, probably, towards the end, bring out all the powers of hell for the last conflict (see on Rev_ 9:20, on "devils"; compare Rev_ 9:1-2, Rev_ 9:17-18).
with them--with the serpent heads and their venomous fangs.
9:209:20: Եւ ա՛յլք ՚ի մարդկանէ որ ո՛չ մեռան ՚ի հարուածոցս յայսցանէ, ո՛չ ապաշխարեցին եւ ո՛չ դարձան ՚ի գործոց ձեռաց իւրեանց, յերկրպագութենէ դիւա՛ց եւ կռոց՝ յոսկեղինաց եւ յարծաթեղինաց՝ եւ ՚ի պղնձոյ եւ ՚ի քարէ եւ ՚ի փայտէ, որք ո՛չ տեսանել կարեն՝ եւ ո՛չ լսել եւ ո՛չ գնալ[5204]. [5204] Յօրինակին պակասէր. Եւ այլք ՚ի մարդկանէ որ։ Ոսկան. Եւ ոչ ապաշխա՛՛... եւ ՚ի պղնձոց եւ ՚ի քա՛՛։
20 Եւ մարդկութեան մնացած մասը, որ չմեռաւ այս հարուածներից, չապաշխարեց, ոչ էլ յետ կանգնեց իր ձեռքի գործերից՝ դեւերին եւ ոսկէ, արծաթէ, պղնձէ, քարէ եւ փայտէ կուռքերին երկրպագելուց, կուռքեր, որոնք ոչ տեսնել կարող են, ո՛չ լսել եւ ո՛չ էլ քայլել:
20 Մնացեալ մարդիկը, որոնք այս հարուածներէն չսպաննուեցան, չապաշխարեցին ու իրենց ձեռքերուն գործերէն ետ չմնացին, որ երկրպագութիւն չընեն դեւերուն ու ոսկիէ եւ արծաթէ ու պղինձէ եւ քարէ ու փայտէ շինուած կուռքերուն, որոնք ո՛չ կրնան տեսնել, ո՛չ ալ լսել ու ո՛չ քալել.
Եւ այլք ի մարդկանէ որ ոչ մեռան ի հարուածոցս յայսցանէ` ոչ ապաշխարեցին եւ ոչ դարձան ի գործոց ձեռաց իւրեանց, յերկրպագութենէ դիւաց եւ կռոց յոսկեղինաց եւ յարծաթեղինաց եւ ի պղնձոյ եւ ի քարէ եւ ի փայտէ, որք ոչ տեսանել կարեն եւ ոչ լսել եւ ոչ գնալ:

9:20: Եւ ա՛յլք ՚ի մարդկանէ որ ո՛չ մեռան ՚ի հարուածոցս յայսցանէ, ո՛չ ապաշխարեցին եւ ո՛չ դարձան ՚ի գործոց ձեռաց իւրեանց, յերկրպագութենէ դիւա՛ց եւ կռոց՝ յոսկեղինաց եւ յարծաթեղինաց՝ եւ ՚ի պղնձոյ եւ ՚ի քարէ եւ ՚ի փայտէ, որք ո՛չ տեսանել կարեն՝ եւ ո՛չ լսել եւ ո՛չ գնալ[5204].
[5204] Յօրինակին պակասէր. Եւ այլք ՚ի մարդկանէ որ։ Ոսկան. Եւ ոչ ապաշխա՛՛... եւ ՚ի պղնձոց եւ ՚ի քա՛՛։
20 Եւ մարդկութեան մնացած մասը, որ չմեռաւ այս հարուածներից, չապաշխարեց, ոչ էլ յետ կանգնեց իր ձեռքի գործերից՝ դեւերին եւ ոսկէ, արծաթէ, պղնձէ, քարէ եւ փայտէ կուռքերին երկրպագելուց, կուռքեր, որոնք ոչ տեսնել կարող են, ո՛չ լսել եւ ո՛չ էլ քայլել:
20 Մնացեալ մարդիկը, որոնք այս հարուածներէն չսպաննուեցան, չապաշխարեցին ու իրենց ձեռքերուն գործերէն ետ չմնացին, որ երկրպագութիւն չընեն դեւերուն ու ոսկիէ եւ արծաթէ ու պղինձէ եւ քարէ ու փայտէ շինուած կուռքերուն, որոնք ո՛չ կրնան տեսնել, ո՛չ ալ լսել ու ո՛չ քալել.
zohrab-1805▾ eastern-1994▾ western am▾
9:2020: Прочие же люди, которые не умерли от этих язв, не раскаялись в делах рук своих, так чтобы не поклоняться бесам и золотым, серебряным, медным, каменным и деревянным идолам, которые не могут ни видеть, ни слышать, ни ходить.
9:20  καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπεκτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐδὲ μετενόησαν ἐκ τῶν ἔργων τῶν χειρῶν αὐτῶν, ἵνα μὴ προσκυνήσουσιν τὰ δαιμόνια καὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανται οὔτε ἀκούειν οὔτε περιπατεῖν,
9:20. καὶ (And) οἱ (the-ones) λοιποὶ ( remaindered ) τῶν (of-the-ones) ἀνθρώπων, (of-mankinds," οἳ ( which ) οὐκ (not) ἀπεκτάνθησαν (they-were-killed-off) ἐν (in) ταῖς (unto-the-ones) πληγαῖς (unto-smitings) ταύταις, (unto-the-ones-these,"οὐ (not) μετενόησαν (they-considered-with-unto) ἐκ (out) τῶν ( of-the-ones ) ἔργων ( of-works ) τῶν ( of-the-ones ) χειρῶν ( of-hands ) αὐτῶν , ( of-them ,"ἵνα (so) μὴ (lest) προσκυνήσουσιν (they-shall-kiss-toward-unto) τὰ ( to-the-ones ) δαιμόνια ( to-daimonlets ) καὶ (and) τὰ ( to-the-ones ) εἴδωλα ( to-images ) τὰ ( to-the-ones ) χρυσᾶ ( to-golden ) καὶ ( and ) τὰ ( to-the-ones ) ἀργυρᾶ ( to-silvern ) καὶ ( and ) τὰ ( to-the-ones ) χαλκᾶ ( to-coppern ) καὶ ( and ) τὰ ( to-the-ones ) λίθινα ( to-stoned-belonged-to ) καὶ ( and ) τὰ ( to-the-ones ) ξύλινα , ( to-wooded-belonged-to ," ἃ ( to-which ) οὔτε ( not-also ) βλέπειν ( to-view ) δύνανται ( they-ableth ) οὔτε ( not-also ) ἀκούειν ( to-hear ) οὔτε ( not-also ) περιπατεῖν , ( to-tread-about-unto ,"
9:20. et ceteri homines qui non sunt occisi in his plagis neque paenitentiam egerunt de operibus manuum suarum ut non adorarent daemonia et simulacra aurea et argentea et aerea et lapidea et lignea quae neque videre possunt neque audire neque ambulareAnd the rest of the men, who were not slain by these plagues, did not do penance from the works of their hands, that they should not adore devils and idols of gold and silver and brass and stone and wood, which neither can see nor hear nor walk:
20. And the rest of mankind, which were not killed with these plagues, repented not of the works of their hands, that they should not worship devils, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk:
9:20. And the rest of men, who were not slain by these afflictions, did not repent from the works of their hands, so that they would not worship demons, or idols of gold and silver and brass and stone and wood, which can neither see, nor hear, nor walk.
9:20. And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:

20: Прочие же люди, которые не умерли от этих язв, не раскаялись в делах рук своих, так чтобы не поклоняться бесам и золотым, серебряным, медным, каменным и деревянным идолам, которые не могут ни видеть, ни слышать, ни ходить.
9:20  καὶ οἱ λοιποὶ τῶν ἀνθρώπων, οἳ οὐκ ἀπεκτάνθησαν ἐν ταῖς πληγαῖς ταύταις, οὐδὲ μετενόησαν ἐκ τῶν ἔργων τῶν χειρῶν αὐτῶν, ἵνα μὴ προσκυνήσουσιν τὰ δαιμόνια καὶ τὰ εἴδωλα τὰ χρυσᾶ καὶ τὰ ἀργυρᾶ καὶ τὰ χαλκᾶ καὶ τὰ λίθινα καὶ τὰ ξύλινα, ἃ οὔτε βλέπειν δύνανται οὔτε ἀκούειν οὔτε περιπατεῖν,
9:20. et ceteri homines qui non sunt occisi in his plagis neque paenitentiam egerunt de operibus manuum suarum ut non adorarent daemonia et simulacra aurea et argentea et aerea et lapidea et lignea quae neque videre possunt neque audire neque ambulare
And the rest of the men, who were not slain by these plagues, did not do penance from the works of their hands, that they should not adore devils and idols of gold and silver and brass and stone and wood, which neither can see nor hear nor walk:
9:20. And the rest of men, who were not slain by these afflictions, did not repent from the works of their hands, so that they would not worship demons, or idols of gold and silver and brass and stone and wood, which can neither see, nor hear, nor walk.
9:20. And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Иоанн говорит, что прочие люди, т.е. оставшиеся в живых после казней, не раскаялись. Здесь речь идет, очевидно, об одних нечестивых, о праведниках же умалчивается. Но умалчивается лишь постольку, поскольку они не нуждались в призыве к покаянию, однако же и они могли подвергаться некоторому действию казней, как подвергались казням и евреи вместе с египтянами. - Среди грехов упоминается идолопоклонство. Возможно ли оно в последнее время, когда Евангелие будет проповедано уже всей твари? Несомненно возможно. Тогда будет отступление от веры, тогда под влиянием злых духов начнется новое идолопоклонство, новое идолослужение, тогда будут изобретены новые божества и устроены новые кумиры для поклонения. Тогда первым и более распространенным кумиром будет идол антихриста (XIII:14).
Adam Clarke: Commentary on the Bible - 1831
9:20: Yet repented not - The commission which these horsemen had was against idolaters; and though multitudes of them were destroyed, yet the residue continued their senseless attachment to dumb idols, and therefore heavier judgments might be expected. These things are supposed to refer to the desolation brought upon the Greek Church by the Ottomans, who entirely ruined that Church and the Greek empire. The Church which was then remaining was the Latin or western Church, which was not at all corrected by the judgments which fell upon the eastern Church, but continued its senseless adoration of angels, saints, relics, etc., and does so to the present day. If, therefore, God's wrath be kindled against such, this Church has much to fear.
Albert Barnes: Notes on the Bible - 1834
9:20: And the rest of the men which were not killed by these plagues ... - One third part is represented as swept off, and it might have been expected that a salutary effect would have been produced on the remainder, in reforming them, and restraining them from error and sin. The writer proceeds to state, however, that these judgments did not have the effect which might reasonably have been anticipated. No reformation followed; there was no abandonment of the pRev_ailing forms of iniquity; there was no change in their idolatry and superstition. In regard to the exact meaning of what is here stated Rev 9:20-21, it will be a more convenient arrangement to consider it after we have ascertained the proper application of the passage relating to the sixth trumpet. What is here stated Rev 9:20-21 pertains to the state of the world after the desolations which would occur under this woe-trumpet; and the explanation of the words may be reserved, therefore, with propriety, until the inquiry shall have been instituted as to the general design of the whole.
With respect to the fulfillment of this symbol - the sixth trumpet - it will be necessary to inquire whether there has been any event, or class of events occurring at such a time, and in such a manner, as would be properly denoted by such a symbol. The examination of this question will make it necessary to go over the leading points in the symbol, and to endeavor to apply them. In doing this I shall simply state, with such illustrations as may occur, what seems to me to have been the design of the symbol. It would be an endless task to examine all the explanations which have been proposed, and it would be useless to do so.
The reference, then, seems to me to be to the Turkish power, extending from the time of the first appearance of the Turks in the neighborhood of the Euphrates, to the final conquest of Constantinople in 1453. The general reasons for this opinion are such as the following:
(a) If the pRev_ious trumpet referred to the Saracens, or to the rise of the Muhammedan power among the Arabs, then the Turkish dominion, being the next in succession, would be what would most naturally be symbolized.
(b) The Turkish power rose on the decline of the Arabic, and was the next important power in affecting the destinies of the world.
(c) This power, like the former, had its seat in the East, and would be properly classified under the events occurring there as affecting the destiny of the world.
(d) The introduction of this power was necessary, in order to complete the survey of the downfall of the Roman empire - the great object kept in view all along in these symbols.
In the first four of these trumpets, under the seventh seal, we found the decline and fall of the Western empire; in the first of the remaining three - the fifth in order - we found the rise of the Saracens, materially affecting the condition of the Eastern portion of the Roman world; and the notice of the Turks, under whom the empire at last fell to rise no more, seemed to be demanded in order to the completion of the picture. As a leading design of the whole vision was to describe the ultimate destiny of that formidable power - the Roman - which, in the time when the Revelation was given to John ruled over the whole world; under which the church was then oppressed; and which, either as a civil or ecclesiastical power, was to exert so important an influence on the destiny of the church, it was proper that its history should be sketched until it ceased - that is, until the conquest of the capital of the Eastern empire by the Turks. Here the termination of the empire, as traced by Mr. Gibbon, closes; and these events it was important to incorporate in this series of visions.
The rise and character of the Turkish people may be seen stated in full in Gibbon, Decline and Fall, iii. 101-103, 105, 486; iv. 41, 42, 87, 90, 91, 93, 100, 127, 143, 151, 258, 260, 289, 350. The leading facts in regard to the history of the Turks, so far as they are necessary to be known before we proceed to apply the symbols, are the following:
(1) The Turks, or Turkmans, had their origin in the vicinity of the Caspian Sea, and were divided into two branches, one on the east, and the other on the west. The latter colony, in the 10th century, could muster 40, 000 soldiers; the other numbered 100, 000 families (Gibbon, iv. 90). By the latter of these, Persia was invaded and subdued, and soon Bagdad also came into their possession, and the seat of the caliph was occupied by a Turkish prince. The various details respecting this, and respecting their conversion to the faith of the Koran, may be seen in Gibbon, iv. 90-93. A mighty Turkish and Moslem power was thus concentrated under Togrul, who had subdued the caliph, in the vicinity of the Tigris and the Euphrates, extending east over Persia and the countries adjacent to the Caspian Sea, but it had not yet crossed the Euphrates to carry its conquests to the west. The conquest of Bagdad by Togrul, the first prince of the Seljuk race, was an important event, not only in itself, but as it was by this event that the Turk was constituted temporal lieutenant of the prophet's vicar, and so the head of the temporal power of the religion of Islam. "The conqueror of the East kissed the ground, stood some time in a modest posture, and was led toward the throne by the vizier and an interpreter. After Togrul had seated himself on another throne his commission was publicly read, which declared him the temporal lieutenant of the prophet. He was successively invested with seven robes of honor, and presented with seven slaves, the natives of the seven climates of the Arabian empire, etc. Their alliance (of the sultan and the caliph) was cemented by the marriage of Togrul's sister with the successor of the prophet," etc. (Gibbon, iv. 93).
The conquest of Persia, the subjugation of Bagdad, the union of the Turkish power with that of the caliph, the successor of Muhammed, and the foundation of this powerful kingdom in the neighborhood of the Euphrates, is all that is necessary to explain the sense of the phrase "which were prepared for an hour," etc., Rev 9:15. The arrangements were then made for the important series of events which were to occur when that formidable power should be summoned from the East, to spread the predicted desolation over so large a part of the world. A mighty dominion had been forming in the East that had subdued Persia, and that, by union with the caliphs, by the subjugation of Bagdad, and by embracing the Muhammedan faith, had become "prepared" to play its subsequent important part in the affairs of the world.
(2) the next important event in their history was the crossing of the Euphrates, and the invasion of Asia Minor. The account of this invasion can be best given in the words of Mr. Gibbon: "Twenty-five years after the death of Basil (the Greek emperor), his successors were suddenly assaulted by an unknown race of barbarians, who united the Scythian valor with the fanaticism of new proselytes, and the art and riches of a powerful monarchy. The myriads of Turkish horse overspread a frontier of 600 miles from Taurus to Arzeroum, and the blood of one hundred and thirty thousand Christians was a grateful sacrifice to the Arabian prophet. Yet the arms of Togrul did not make any deep or lasting impression on the Greek empire. The torrent rolled away from the open country; the sultan retired without glory or success from the siege of an Armenian city; the obscure hostilities were continued or suspended with a vicissitude of events; and the bravery of the Macedonian legions renewed the fame of the conqueror of Asia. The name of Alp Arslan, the valiant lion, is expressive of the popular idea of the perfection of man; and the successor of Togrul displayed the fierceness and generosity of the royal animal. ('The heads of the horses were as the heads of lions.') He passed the Euphrates at the head of the Turkish cavalry, and entered Caesarea, the metropolis of Cappadocia, to which he had been attracted by the fame and the wealth of the temple of Basil" (vol. iv. 93, 94; compare also p. 95).
(3) the next important event was the establishing of the kingdom of Roum in Asia Minor. After a succession of victories and defeats; after being driven once and again from Asia Minor, and compelled to retire beyond its limits; and after subjecting the East to their arms (Gibbon, iv. 95-100) in the various contests for the crown of the Eastern empire, the aid of the Turks was invoked by one party or the other until they secured for themselves a firm foothold in Asia Minor, and established themselves there in a permanent kingdom - evidently with the purpose of seizing upon Constantinople itself when an opportunity should be presented (Gibbon, iv. 100, 101). Of this kingdom of Roum Mr. Gibbon (iv. 101) gives, the following description, and speaks thus of the effect of its establishment on the destiny of the Eastern empire: "Since the first conquests of the caliphs, the establishment of the Turks in Anatolia, or Asia Minor, was the most deplorable loss which the church and empire had sustained. By the propagation of the Moslem faith Soliman deserved the name of Gazi, a holy champion; and his new kingdom of the Romans, or of Roum, was added to the table of Oriental geography. It is described as extending from the Euphrates to Constantinople, from the Black Sea to the confines of Syria; pregnant with mines of silver and iron, of alum and copper, fruitful in grain and wine, and productive of cattle and excellent horses. The wealth of Lydia, the arts of the Greeks, the splendor of the Augustan age, existed only in books and ruins, which were equally obscure in the eyes of the Scythian conquerors. By the choice of the Sultan, Nice, the metropolis of Bithynia, was preferred for his palace and fortress - the seat of the Seljukian dynasty of Roum was planted one hundred miles from Constantinople; and the divinity of Christ was denied and derided in the same temple in which it had been pronounced by the first general synod of the Catholics. The unity of God and the mission of Muhammed were preached in the mosques; the Arabian learning was taught in the schools; the cadis judged according to the law of the Koran; the Turkish manners and language pRev_ailed in the cities; and Turkman camps were scattered over the plains and mountains of Anatolia," etc.
(4) the next material event in the history of the Turkish power was the conquest of Jerusalem. See this described in Gibbon, iv. 102-106. By this the attention of the Turks was turned for a time from the conquest of Constantinople - an event at which the Turkish power all along aimed, and in which they doubtless expected to be ultimately successful. Had they not been diverted from it by the wars connected with the Crusades, Constantinople would have fallen long before it did fall, for it was too feeble to defend itself if it had been attacked.
(5) the conquest of Jerusalem by the Turks, and the oppressions which Christians experienced there, gave rise to the Crusades, by which the destiny of Constantinople was still longer delayed. The war of the Crusades was made on the Turks, and as the crusaders mostly passed through Constantinople and Anatolia, all the power of the Turks in Asia Minor was requisite to defend themselves, and they were incapable of making an attack on Constantinople until after the final defeat of the crusaders and restoration of peace. See Gibbon, iv. 106-210.
(6) The next material event in the history of the Turks was the conquest of Constantinople in 1453 ad - an event which established the Turkish power in Europe and completed the downfall of the Roman empire (Gibbon, iv. 333-359).
After this brief reference to the general history of the Turkish power, we are prepared to inquire more particularly whether the symbol in the passage before us is applicable to this series of events. This may be considered in several particulars:
(1) "The time." If the first woe-trumpet referred to the Saracens, then it would be natural that the rise and progress of the Turkish power should be symbolized as the next great fact in history, and as that under which the empire fell. As we have seen, the Turkish power rose immediately after the power of the Saracens had reached its height, and identified itself with the Muhammedan religion; and was, in fact, the next great power that affected the Roman empire, the welfare of the church, and the history of the world. There can be no doubt, therefore, that the time is such as is demanded in the proper interpretation of the symbol.
(2) "the place." We have seen (in the remarks on Rev 9:14) that this was on or near the river Euphrates, and that this power was long forming and consolidating itself on the east of that river before it crossed it in the invasion of Asia Minor. It had spread over Persia, and had even invaded the region of the East as far as the Indies; it had secured, under Togrul, the conquest of Bagdad, and had united itself with the caliphate, and was, in fact, a mighty power "prepared" for conquest before it moved to the west. Thus, Mr. Gibbon (iv. 92) says, "The more rustic, perhaps the wisest, portion of the Turkmans continued to dwell in the tents of their ancestors; and from the Oxus to the Euphrates these military colonies were protected and propagated by their native princes." So again, speaking of Alp Arslan, the son and successor of Togrul, he says (iv. 94), "He passed the Euphrates at the head of the Turkish cavalry, and entered Caesarea, the metropolis of Cappadocia, to which he was attracted by the fame and the wealth of the temple of Basil." If it be admitted that it was intended by John to refer to the Turkish power, it could not have been better represented than as a power that had been forming in the vicinity of that great river, and that was prepared to precipitate itself on the Eastern empire. To one contemplating it in the time of Togrul or Alp Arslan, it would have appeared as a mighty power growing up in the neighborhood of the Euphrates.
(3) "the four angels:" "Loose the four angels which are bound." That is, loose the powers which are in the vicinity of the Euphrates, as if they were under the control of four angels. The most natural construction of this would be, that under the mighty power that was to sweep over the world, there were four subordinate powers, or that there were such subdivisions that it might be supposed they were ranged under four angelic powers or leaders. The question is, whether there was any such division or arrangement of the Turkish power, that, to one looking on it at a distance, there would seem to be such a division. In the "History of the Decline and Fall of the Roman Empire" (iv. 100) we find the following statement: "The greatness and unity of the Turkish empire expired in the person of Malek Shah. The vacant throne was disputed by his brother and his four sons; and, after a series of civil wars, the treaty which reconciled the surviving candidates confirmed a lasting separation in the Persian dynasty, the oldest and principal branch of the house of Seljuk. The three younger dynasties were those of Kerman, of Syria, and of Roum; the first of these commanded an extensive, though obscure dominion, on the shores of the Indian Ocean; the second expelled the Arabian princes of Aleppo and Damascus: and the third (our special care) invaded the Roman provinces of Asia Minor. The generous policy of Malek contributed to their elevation; he allowed the princes of his blood, even those whom he had vanquished in the field, to seek new kingdoms worthy of their ambition; nor was he displeased that they should draw away the more ardent spirits who might have disturbed the tranquility of his reign.
As the supreme head of his family and nation, the great Sultan of Persia commanded the obedience and tribute of his royal brethren: the thrones of Kerman and Nice, of Aleppo and Damascus; the atabeks and emirs of Syria and Mesopotamia erected their standards under the shadow of his scepter, and the hordes of Turkmans overspread the plains of Western Asia. After the death of Malek the bands of union and subordination were gradually relaxed and dissolved; the indulgence of the house of Seljuk invested their slaves with the inheritance of kingdoms; and, in the Oriental style, a crowd of princes arose from the dust of their feet." Here it is observable, that, at the period when the Turkman hordes were about to precipitate themselves on Europe, and to advance to the destruction of the Eastern empire, we have distinct mention of four great departments of the Turkish power: the original power that had established itself in Persia, under Malek Shah, and the three subordinate powers that sprung out of that of Kerman, Syria, and Roum. It is observable:
(a) that this occurs at the period when that power would appear in the East as advancing in its conquests to the West;
(b) that it was in the vicinity of the great river Euphrates;
(c) that it had never before occurred - the Turkish power having been before united as one; and,
(d) that it never afterward occurred - for, in the words of Mr. Gibbon, "after the death of Malek the bands of union and subordination were relaxed and finally dissolved."
It would not be improper, then, to look upon this one mighty power as under the control of four spirits that were held in cheek in the East, and that were "prepared" to pour their energies on the Roman empire.
(4) "the preparation:" "Prepared for an hour," etc. That is, arranged; made ready - as if by pRev_ious discipline - for some mighty enterprise. Applied to the Turkmans, this would mean that the preparation for the ultimate work which they executed had been making as that power increased and became consolidated under Togrul, Alp Arslan, and Malek Shah. In its successful strides Persia and the East had been subdued; the caliph at Bagdad had been brought under the control of the sultan; a union had been formed between the Turks and the Saracens; and the sultanies of Kerman, Syria, and Roum had been established embracing together all the countries of the East, and constituting this by far the most mighty nation on the globe. All this would seem to be a work of preparation to do what was afterward done as seen in the visions of John.
(5) "the fact that they were bound:" "Which are bound in the great river Euphrates." That is, they were, as it were, restrained and kept back for a long time in that vicinity. It would have been natural to suppose that that vast power would at once move on toward the West to the conquest of the capital of the Eastern empire. Such had been the case with the Huns, the Goths, and the Vandals. But these Turkish hordes had been long restrained in the East. They had subdued Persia. They had then achieved the conquest of India. They had conquered Bagdad, and the entire East was under their control. Yet for a long time they had now been inactive, and it would seem as if they had been bound or restrained by some mighty power from moving in their conquests to the West.
(6) "the material that composed the army:" "And the number of the army of the horsemen." "And thus I saw the horses in the vision. And the heads of the horses were as the heads of lions." From this it appears that this vast host was composed mainly of cavalry; and it is hardly necessary to say that this description would apply better to the Turkish hordes than to any other body of invaders known in history. Thus, Mr. Gibbon (vol. iv. p. 94) says, "The myriads of the Turkish horse overspread a frontier of six hundred miles, from Taurus to Arzeroum," 1050 ad. So again, speaking of Togrul (vol. iv. p. 94), "He passed the Euphrates at the head of the Turkish cavalry" (ibid.). So again (vol. iii. p. 95), "Alp Arslan flew to the scene of action at the head of forty thousand horse." 1071 a. d. So in the attack of the crusaders on Nice, the capital of the Turkish kingdom of Roum, Mr. Gibbon (vol. iv. p. 127) says of the sultan Soliman: "Yielding to the first impulse of the torrent, he deposited his treasure and family in Nice; retired to the mountains with fifty thousand horse," etc. And so again (ibid.), speaking of the Turks who rallied to oppose the "strange" invasion of "the Western barbarians," he says, "The Turkish emirs obeyed the call of loyalty or religion; the Turkman hordes encamped round his standard; and his whole force is loosely stated by the Christians at two hundred, or even three hundred and sixty thousand horse," 1097 a. d. Every student of history knows that the Turks, or Turkmans, in the early periods of their history, were remarkable for their cavalry.
(7) "their numbers:" "And the number of the army of the horsemen were two hundred thousand thousand." That is, it was vast, or it was such as to be reckoned by myriads, or by tens of thousands - δύο μυριάδες μυριάδων duo muriades muriadō n - "two myriads of myriads." Thus, Mr. Gibbon (vol. iv. p. 94) says, "The myriads of Turkish horse overspread," etc. It has been suggested by Daubuz that in this there may be probably an allusion to the Turkman custom of numbering by tomans, or myriads. This custom, it is true, has existed elsewhere, but there is probably none with whom it has been so familiar as with the Tartars and Turks. In the Seljukian age the population of Samarcand was rated at seven tomans (myriads), because it could send out 70, 000 warriors. The dignity and rank of Tamerlane's father and grandfather was thus described, that "they were the hereditary chiefs of a toman, or 10, 000 horse" - a myriad (Gibbon, vol. iv. p. 270); so that it is not without his usual propriety of language that Mr. Gibbon speaks of the myriads of the Turkish horse, or of the cavalry of the earlier Turks of Mount Altai, "being, both men and horses, proudly computed by myriads." One thing is clear, that to no other invading hosts could the language used here be so well applied, and if it were supposed that John was writing after the event, this would be the language which he would be likely to employ - for this is nearly the identical language employed by the historian Gibbon.
(8) "their personal appearance:" "Them that sat on them having breastplates of fire, and of jacinth, and brimstone" - as explained above, in a "uniform" of red, and blue, and yellow. This might, undoubtedly, be applicable to other armies besides the Turkish hordes; but the proper question here is, whether it would be applicable to them. The fact of the application of the symbol to the Turks in general must be determined from other points in the symbol which designate them clearly; the only natural inquiry here is, whether this description would apply to the Turkish hosts; for if it would not, that would be fatal to the whole interpretation. On the application of this passage to the Turks Mr. Daubuz justly remarks, that "from their first appearance the Ottomans have affected to wear warlike apparel of scarlet, blue, and yellow - a descriptive trait the more marked from its contrast to the military appearance of the Greeks, Franks, or Saracens contemporarily." Mr. Elliott adds: "It only needs to have seen the Turkish cavalry (as they were before the late innovations), whether in war itself, or in the djerrid war's mimicry, to leave an impression of the absolute necessity of some such notice of their rich and varied colorings, in order to give in description at all a just impression of their appearance," vol. i. p. 481.
(9) "The remarkable appearance of the cavalry:" "Having breastplates of fire, and of jacinth, and brimstone; and the heads of the horses were as the heads of lions; and out of their mouths issued fire, and smoke, and brimstone." It was remarked in the exposition of this passage that this is just such a description as would be given of an army to which the use of gunpowder was known, and which made use of it in these wars. Looking now upon a body of cavalry in the heat of an engagement, it would seem, if the cause were not known, that the horses belched forth smoke and sulphurous flame. The only question now is, whether in the warfare of the Turks there was anything which would especially or remarkably justify this description. And here it is impossible not to advert to the historical fact that they were among the first to make use of gunpowder in their wars, and that to the use of this destructive element they owed much of their success and their ultimate triumphs.
The historical truth of this it is necessary now to advert to, and this will be done by a reference to Mr. Gibbon, and to the account which he has given of the final conquest of Constantinople by the Turks. It will be seen how he puts this new instrumentality of war into the foreground in his account; how prominent this seemed to him to be in describing the victories of the Turks; and how probable, therefore, it is that John, in describing an invasion by them, would refer to the "fire and smoke and brimstone," that seemed to be emitted from the mouths of their horses. As preparatory to the account of the siege and conquest of Constantinople by the Turks, Mr. Gibbon gives a description of the invention and use of gunpowder. "The chemists of China or Europe had found, by casual or elaborate experiments, that a mixture of saltpetre, sulpher, and charcoal produces, with a spark of fire, a tremendous explosion. It was soon observed that if the expansive force were compressed in a strong tube, a ball of stone or iron might be expelled with irresistible add destructive velocity. The precise era of the invention and application of gunpowder is involved in doubtful traditions and equivocal language; yet we may clearly discern that it was known before the middle of the fourteenth century; and that before the end of the same the use of artillery in battles and sieges, by sea and land, was familiar to the states of Germany, Italy, Spain, France, and England. The priority of nations is of small account; none could derive any exclusive benefit from their pRev_ious or superior knowledge; and in the common improvement they stood on the same level of relative power and military science.
Nor was it possible to circumscribe the secret within the pale of the church; it was disclosed to the Turks by the treachery of apostates and the selfish policy of rivals; and the sultans had sense to adopt, and wealth to reward, the talents of a Christian engineer. By the Venetians the use of gunpowder was communicated without reproach to the sultans of Egypt and Persia, their allies against the Ottoman power; the secret was soon propagated to the extremities of Asia; and the advantage of the European was confined to his easy victories over the savages of the New World," vol. iv. p. 291. In the description of the conquest of Constantinople Mr. Gibbon makes frequent mention of their artillery, and of the use of gunpowder, and of its important agency in securing their final conquests, and in the overthrow of the Eastern empire. "Among the implements of destruction he (the Turkish sultan) studied with special care the recent and tremendous discovery of the Latins; and his artillery surpassed whatever had yet appeared in the world. A founder of cannon, a Dane or Hungarian, who had almost starved in the Greek service, deserted to the Moslems, and was liberally entertained by the Turkish sultan. Muhammed was satisfied with the answer to his first question, which he eagerly pressed on the artist: 'Am I able to cast a cannon capable of throwing a ball or stone of sufficient size to batter the walls of Constantinople? I am not ignorant of their strength, but, were they more solid than those of Babylon, I could oppose an engine of superior power; the position and management of that engine must be left to your engineers.' On this assurance a foundry was established at Adrianople; the metal was prepared; and at the end of three months Urban produced a piece of brass ordnance of stupendous and almost incredible magnitude: a measure of twelve palms is assigned to the bore; and the stone bullet weighed above six hundred pounds.
A vacant place before the new palace was chosen for the first experiment; but to pRev_ent the sudden and mischievous effects of astonishment and fear, a proclamation was issued that the cannon would be discharged the ensuing day. The explosion was felt or heard in a circuit of 100 furlongs; the ball, by force of gunpowder, was driven above a mile; and on the spot where it fell it buried itself a fathom deep in the ground," vol. iv. p. 339. So, in speaking of the siege of Constantinople by the Turks, Mr. Gibbon says of the defense by the Christians (vol. iv. p. 343): "The incessant volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of their musketry and cannon." "The same destructive secret," he adds, "had been Rev_ealed to the Moslems, by whom it was employed with the superior energy of zeal, riches, and despotism. The great cannon of Muhammed has been separately noticed - an important and visible object in the history of the times; but that enormous engine was flanked by two follows almost of equal magnitude; the long order of the Turkish artillery was pointed against the walls; fourteen battories thundered at once on the most accessible places; and of one of these it is ambiguously expressed that it was mounted with one hundred and thirty guns, or that it discharged one hundred and thirty bullets," vol. iv. pp. 343, 344.
Again: "The first random shots were productive of more sound than effect; and it was by the advice of a Christian that the engineers were taught to level their aim against the two opposite sides of the salient angles of a bastion. However imperfect, the weight and repetition of the fire made some impression on the walls," vol. iv. p. 344. And again: "A circumstance that distinguishes the siege of Constantinople is the reunion of the ancient and modern artillery. The cannon were intermingled with the mechanical engines for casting stones and darts, the bullet and the battering-ram were directed against the same walls; nor had the discovery of gunpowder superseded the use of the liquid and inextinguishable fire," vol. iv. p. 344. So again, in the description of the final conflict when Constantinople was taken, Mr. Gibbon says, "From the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides; and the camp and city, the Greeks and the Turks, were involved in a cloud of smoke which could only be dispelled by the final deliverance or destruction of the Roman empire," vol. iv. p. 350. Assuredly, if such was the fact in the conquests of the Turks, it was not unnatural in one who was looking on these warriors in vision to describe them as if they seemed to belch out "fire and smoke and brimstone." If Mr. Gibbon had designed to describe the conquest of the Turks as a fulfillment of the prediction, could he have done it in a style more clear and graphic than what he has employed? If this had occurred in a Christian writer, would it not have been charged on him that he had shaped his facts to meet his notions of the meaning of the prophecy?
(10) the statement that "their power was in their mouth, and in their tails," Rev 9:19. The former part of this has been illustrated. The inquiry now is, what is the meaning of the declaration that "their power was in their tails?" In Rev 9:19 their tails are described as resembling "serpents, having heads," and it is said that "with them they do hurt." See the notes on that verse. The allusion to the "serpents" would seem to imply that there was something in the horses' tails, as compared with them, or in some use that was made of them, which would make this language proper; that is, that their appearance would so suggest the idea of death and destruction, that the mind would easily imagine they were a bundle of serpents. The following remarks may show how applicable this was to the Turks:
(a) In the Turkish hordes there was something, whatever it was, that naturally suggested some resemblance to serpents. Of the Turkmans when they began to spread their conquests over Asia, in the eleventh century, and an effort was made to rouse the people against them, Mr. Gibbon makes the following remark: "Massoud, the son and successor of Mahmoud, had too long neglected the advice of his wisest Omrahs. 'Your enemies' (the Turkmans), they repeatedly urged, 'were in their origin a swarm of ants; they are now little snakes; and unless they be instantly crushed, they will acquire the venom and magnitude. of serpents," vol. iv. p. 91.
(b) It is a remarkable fact that the horse's tail is a well-known Turkish standard - a symbol of office and authority. "The pashas are distinguished, after a Tartar custom, by three horsetails on the side of their tents, and receive by courtesy the title of beyler beg, or prince of princes. The next in rank are the pashas of two tails, the beys who are honored with one tail" - Edin. Ency. (art. "Turkey"). In the times of their early warlike career the principal standard was once lost in battle, and the Turkman commander, in default, cut off his horse's tail, lifted it on a pole, made it the rallying ensign, and so gained the victory. So Tournefort in his Travels states. The following is Ferrario's account of the origin of this ensign: "An author acquainted with their customs says, that a general of theirs, not knowing how to rally his troops that had lost their standards, cut off a horse's tail, and fixed it to the end of a spear; and the soldiers rallying at that signal, gained the victory."
He adds further, that whereas "on his appointment a pasha of the three tails used to receive a drum and a standard, now for the drum there have been substituted three horses' tails, tied at the end of a spear, round a gilded haft. One of the first officers of the palace presents him these three tails as a standard" (Elliott, vol. i. pp. 485, 486). This remarkable standard or ensign is found only among the Turks, and, if there was an intended reference to them, the symbol here would be the proper one to be adopted. The meaning of the passage where it is said that "their power is in their tails" would seem to be, that their tails were the symbol or emblem of their authority - as in fact the horse's tail is in the appointment of a pasha. The image before the mind of John would seem to have been, that he saw the horses belching out fire and smoke, and, what was equally strange, he saw that their power of spreading desolation was connected with the tails of horses. Anyone looking on a body of cavalry with such banners or ensigns would be struck with this unusual and remarkable appearance, and would speak of their banners as concentrating and directing their power. The above engraving, representing the standard of a Turkish pasha, will illustrate the passage before us.
(11) the number slain, Rev 9:18. That is said to have been "the third part of men." No one in reading the accounts of the wars of the Turks, and of the ravages which they have committed, would be likely to feel that this is an exaggeration. It is not necessary to suppose that it is literally accurate, but it is such a representation as would strike one in looking over the world, and contemplating the effect of their invasions. If the other specifications in the symbol are correct, there would be no hesitation in admitting the propriety of this.
(12) the time of the continuance of this power. This is a material, and a more difficult point. It is said Rev 9:15 to be "an hour, and a day, and a month, and a year"; that is, as explained, three hundred and ninety-one years, and the portion of a year indicated by the expression "an hour"; to wit, an additional twelfth or twenty-fourth part of a year. The question now is, whether, supposing the time to which this reaches to be the capture of Constantinople, and the consequent downfall of the Roman empire - the object, in view in this series of visions - in reckoning back from that period for 391 years, we should reach an epoch that would properly denote the moving forward of this power toward its final conquest; that is, whether there was any such marked epoch that, if the 391 years were added to it, it would reach the year of the conquest of Constantinople, 1453 a. d. The period that would be indicated by taking the number 391 from 1453 would be 1062 - and that is the time in which we are to look for the event referred to. This is on the supposition that the year consisted of 360 days, or twelve months of thirty days each. If, however, instead of this, we reckon 365 days and six hours, then the length of time would be found to amount to 396 years and 106 days.
This would make the time of the "loosening of the angels," or the moving forward of this power, to be 1057 a. d. In the uncertainty on this point, and in the unsettled state of ancient chronology, it would, perhaps, be vain to hope for minute accuracy, and it is not reasonable to demand it of an interpreter. On any fair principle of interpretation it would be sufficient if at about one of these periods - 1062 a. d. or 1057 ad - there was found such a definite or strongly marked event as would indicate a movement of the hitherto restrained power toward the West. This is the real point, then, to be determined. Now, in a common work on chronology I find this record: "1055 a. d., Turks reduce Bagdad, and overturn the empire of the caliphs." In a work still more important to our purpose (Gibbon, iv. 92, 93), under the date of 1055 a. d., I find a series of statements which will show the propriety of referring to that event as the one by which this power, so long restrained, was "let loose"; that is, was placed in such a state that its final conquest of the Eastern empire certainly followed.
The event was the union of the Turkish power with the caliphate in such a way that the sultan was regarded as "the temporal lieutenant of the vicar of the prophet." Of this event Mr. Gibbon gives the following account. After mentioning the conversion of the Turks to the Moslem faith, and especially the zeal with which the son of Seljuk had embraced that faith, he proceeds to state the manner in which the Turkish sultan Togrul came in possession of Bagdad, and was invested With the high office of the "temporal lieutenant of the vicar of the prophet." There were two caliphs, those of Bagdad and Egypt, and "the sublime character of the successor of the prophet" was "disputed" by them, iv. 93. Each of them became "solicitous to prove his title in the judgment of the strong though illiterate barbarians." Mr. Gibbon then says, "Mahmoud the Gaznevide had declared himself in favor of the line of Abbas; and had treated with indignity the robe of honor which was presented by the Fatimite ambassador. Yet the ungrateful Hashemite had changed with the change of fortune; he applauded the victory of Zendecan, and named the Seljukian sultan his temporal vicegerent over the Moslem world. As Togrul executed and enlarged this important trust, he was called to the deliverance of the caliph Cayem, and obeyed the holy summons, which gave a new kingdom to his arms. In the palace of Bagdad the commander of the faithful still slumbered, a venerable phantom. His servant or master, the prince of the Bowides, could no longer protect him from the insolence of meaner tyrants; and the Euphrates and the Tigris were oppressed by the Rev_olt of the Turkish and Arabian emirs.
The presence of a conqueror was implored as a blessing; and the transient mischiefs of fire and sword were excused as the sharp but salutary remedies which alone could restore the health of the republic. At the head of an irresistible force the sultan of Persia marched from Hamadan; the proud were crushed, the prostrate were spared; the prince of the Bowides disappeared; the heads of the most obstinate rebels were laid at the feet of Togrul; and he inflicted a lesson of obedience on the people of Mosul and Bagdad. After the chastisement of the guilty, and the restoration of peace, the royal shepherd accepted the reward of his labors; and a solemn comedy represented the triumph of religious prejudice over barbarian power. The Turkish sultan embarked on the Tigris, landed at the gate of Racca, and made his public entry on horseback. At the palace gate he respectfully dismounted, and walked on foot preceded by his emirs without arms.
The caliph was seated behind his black veil; the black garment of the Abbassides was cast over his shoulders, and he held in his hand the staff of the Apostle of God. The conqueror of the East kissed the ground, stood some time in a modest posture, and was led toward the throne by the vizier and an interpreter. After Togrul had seated himself on another throne, his commission was publicly read, which declared him the temporal lieutenant of the vicar of the prophet. He was successively invested with seven robes of honor, and presented with seven slaves, the natives of the seven climates of the Arabian empire. His mystic veil was perfumed with musk; two crowns were placed on his head; two scimetars were girded to his side, as the symbols of a double reign over the East and West. Their alliance was cemented by the marriage of Togrul's sister with the successor of the prophet," iv. 93, 94. This event, so described, was of sufficient importance, as constituting a union of the Turkish power with the Moslem faith, as making it practicable to move in their conquests toward the West, and as connected in its ultimate results with the downfall of the Eastern empire, to make it an epoch in the history of nations. In fact, it was the point which one would have particularly looked at, after describing the movements of the Saracens (Rev 9:1-11), as the next event that was to change the condition of the world.
Happily we have also the means of fixing the exact date of this event, so as to make it accord with singular accuracy with the period supposed to be referred to. The general time specified by Mr. Gibbon is 1055 a. d. This, according to the two methods referred to of determining the period embraced in the "hour, and day, and month, and year," would reach, if the period were 391 years, to 1446 a. d.; if the other method were referred to, making it 396 years and 106 days to 1451 a. d., with 106 days added, within less than two years of the actual taking of Constantinople. But there is a more accurate calculation as to the time than the general one thus made. In vol. iv. 93 Mr. Gibbon makes this remark: "Twenty-five years after the death of Basil his successors were suddenly assaulted by an unknown race of barbarians, who united the Scythian valor with the fanaticism of new proselytes, and the art and riches of a powerful monarchy."
He then proceeds (pp. 94ff) with an account of the invasions of the Turks. In vol. iii. 307 we have an account of the death of Basil. "In the sixty-eighth year of his age his martial spirit urged him to embark in person for a holy war against the Saracens of Sicily; he was pRev_ented by death, and Basil, surnamed the slayer of the Bulgarians, was dismissed from the world, with the blessings of the clergy and the curses of the people." This occurred 1025 a. d. "Twenty-five years" after this would make 1050 a. d. To this add the period here referred to, and we have respectively, as above, the years 1446 a. d., or 1451 a. d., and 106 days. Both periods are near the time of the taking of Constantinople and the downfall of the Eastern empire (1453 a. d.), and the latter strikingly so; and, considering the general nature of the statement of Mr. Gibbon, and the great indefiniteness of the dates in chronology, may be considered as remarkable. - But we have the means of a still more accurate calculation.
It is by determining the exact period of the investiture of Togrul with the authority of caliph, or as the "temporal lieutenant of the vicar of the prophet." The time of this investiture, or coronation, is mentioned by Abulfeda as occurring on the 25th of Dzoulcad, in the year of the Hegira 449; and the date of Elmakin's narrative, who has given an account of this, perfectly agrees with this. Of this transaction Elmakin makes the following remark: "There was now none left in Irak or Chorasmia who could stand before him." The importance of this investiture will be seen from the charge which the caliph is reported by Abulfeda to have given to Togrul on this occasion: "The caliph commits to your care all that part of the world which God has committed to his care and dominion; and entrusts to thee, under the name of vicegerent, the guardianship of the pious, faithful, and God-serving citizens." The exact time of this investiture is stated by Abulfeda, as above, to be the 25th of Dzoulcad, A. H. 449.
Now, reckoning this as the time, and we have the following result: The 25th of Dzoulcad, A. H. 449, would answer to February 2, 1058 a. d. From this to May 29, 1453, the time when Constantinople was taken, would be 395 years and 116 days. The prophetic period, as above, is 396 years and 106 days - making a difference only of 1 year and 10 days - a result that cannot but be considered as remarkable, considering the difficulty of fixing ancient dates. Or if, with Mr. Elliott (i. 495-499), we suppose that the time is to be reckoned from the period when the Turkman power went forth from Bagdad on a career of conquest, the reckoning should be from the year of the Hegira 448, the year before the formal investiture, then this would make a difference of only 24 days. The date of that event was the 10th of Dzoulcad, A. H. 448. That was the day in which Togrul with his Turkmans, now the representative and head of the power of Islamism, quitted Bagdad to enter on a long career of war and conquest. "The part allotted to Togrul himself in the fearful drama soon to open against the Greeks was to extend and establish the Turkman dominion over the frontier countries of Irak and Mesopotamia, that so the requisite strength might be attained for the attack ordained of God's counsels against the Greek empire. The first step to this was the siege and capture of Moussul; his next of Singara. Nisibis, too, was visited by him; that frontier fortress that had in other days been so long a bulwark to the Greeks. Everywhere victory attended his banner - a presage of what was to follow."
Reckoning from that time, the coincidence between the period that elapsed from that, and the conquest of Constantinople, would be 396 years and 130 days - a period that corresponds, with only a difference of 24 days, with that specified in the prophecy according to the explanation already given. It could not be expected that a coincidence more accurate than this could be made out on the supposition that the prophecy was designed to refer to these events; and if it did refer to them, the coincidence could have occurred only as a prediction by Him who sees with perfect accuracy all the future.
(13) The effect. This is stated, in Rev 9:20-21, to be that those who survived these plagues did not repent of their wickedness, but that the abominations which existed before still remained. In endeavoring to determine the meaning of this, it will be proper, first, to ascertain the exact sense of the words used, and then to inquire whether a state of things existed subsequent to the invasions of the Turks which corresponded with the description here:
(a) The explanation of the language used in Rev 9:20-21.
The rest of the men - That portion of the world on which these plagues did not come. One third of the race, it is said, would fall under these calamities, and the writer now proceeds to state what would be the effect on the remainder. The language used - "the rest of the people" - is not such as to designate with certainty any particular portion of the world, but it is implied that the things mentioned were of very general pRev_alence.
Which were not killed by these plagues - The two-thirds of the race which were spared. The language here is such as would be used on the supposition that the crimes here referred to abounded in all those regions which came within the range of the vision of the apostle.
Yet repented not of the works of their hands - To wit, of those things which are immediately specified.
That they should not worship devils - Implying that they practiced this before. The word used here - δαιμόνιον daimonion - means properly "a god, deity"; spoken of the pagan gods, Act 17:18; then a genius, or tutelary demon, e. g., that of Socrates; and, in the New Testament, a demon in the sense of an evil spirit. See the word fully explained in the notes on Co1 10:20. The meaning of the passage here, as in Co1 10:20, "they sacrifice to devils," is not that they literally worshipped devils in the usual sense of that term, though it is true that such worship does exist in the world, as among the Yezidis (see Layard, Nineveh and its Remains, vol. i. pp. 225-254, and Rosenmuller, Morgenland, iii. 212-216); but that they worshipped beings which were inferior to the Supreme God; created spirits of a rank superior to human beings, or the spirits of people that had been enrolled among the gods. This last was a common form of worship among the pagan, for a large portion of the gods whom they adored were heroes and benefactors who had been enrolled among the gods - as Hercules, Bacchus, etc. All that is necessarily implied in this word is, that there pRev_ailed in the time referred to the worship of spirits inferior to God, or the worship of the spirits of departed people. This idea would be more naturally suggested to the mind of a Greek by the use of the word than the worship of evil spirits as such - if indeed it would have conveyed that idea at all; and this word would be properly employed in the representation if there was any homage rendered to departed human spirits which came in the place of the worship of the true God. Compare a dissertation on the meaning of the word used here, in Elliott on the Apocalypse, Appendix I. vol. ii.
And idols of gold, and silver, ... - Idols were formerly, as they are now in pagan lands, made of all these materials. The most costly would, of course, denote a higher degree of veneration for the god, or greater wealth in the worshipper, and all would be employed as symbols or representatives of the gods whom they adored. The meaning of this passage is, that there would pRev_ail, at that time, what would be properly called idolatry, and that this would be represented by the worship paid to these images or idols. It is not necessary to the proper understanding of this, to suppose that the images or idols worshipped were acknowledged pagan idols, or were erected in honor of pagan gods, as such. All that is implied is, that there would be such images - εἴδωλα eidō la - and that a degree of homage would be paid to them which would be in fact idolatry. The word used here - εἴδωλον eidō lon, εἴδωλα eidō la - properly means an image, spectre, shade; then an idol-image, or what was a representative of a pagan god; and then the idol-god itself - a pagan deity. So far as the word is concerned, it may be applied to any kind of image-worship.
Which neither can see, nor hear, nor walk - The common representation of idol-worship in the Scriptures, to denote its folly and stupidity. See Ps. 115; compare Isa 44:9-19.
Neither repented they of their murders - This implies that, at the time referred to, murders would abound; or that the times would be characterized by what deserved to be called murder.
Nor of their sorceries - The word rendered "sorceries" - φαρμακεία pharmakeia - whence our word "pharmacy," means properly "the preparing and giving of medicine," Eng. "pharmacy" (Robinson's Lexicon). Then, as the art of medicine was supposed to have magical power, or as the persons who practiced medicine, in order to give themselves and their art greater importance, practiced various arts of incantation, the word came to be connected with the idea of magic sorcery, or enchantment. See Schleusner, Lexicon. In the New Testament the word is never used in a good sense, as denoting the preparation of medicine, but always in this secondary sense, as denoting sorcery, magic, etc. Thus, in Gal 5:20, "the works of the flesh - idolatry, witchcraft," etc. Rev 9:21, "of their sorceries." Rev 18:23, "for by thy sorceries were all nations deceived." Rev 21:8, "Whoremongers, and sorcerers." The word does not elsewhere occur in the New Testament; and the meaning of the word would be fulfilled in anything that purposed to accomplish an object by sorcery, by magical arts, by trick, by cunning, by sleight of hand, or "by deceiving the senses in any way." Thus, it would be applicable to all jugglery and to all pretended miracles.
Nor of their fornication - Implying that this would be a pRev_alent sin in the times referred to, and that the dreadful plagues which are here predicted would make no essential change in reference to its pRev_alence.
Nor of their thefts - Implying that this, too, would be a common form of iniquity. The word used here - κλέμμα klemma - is the common word to denote theft. The true idea in the word is that of privately, unlawfully, and feloniously taking the goods or movables of another person. In a larger and in the popular sense, however, this word might embrace all acts of taking the property of another by dishonest arts, or on false pretence, or without an equivalent.
(b) The next point then is, the inquiry whether there was any such state of things as is specified here existing in the time of the rise of the Turkish power, and in the time of the calamities which that formidable power brought upon the world. There are two things implied in the statement here:
(1) that these things had an existence before the invasion and destruction of the Eastern empire by the Turkish power; and,
(2) that they continued to exist after that, or were not removed by these fearful calamities.
The supposition all along in this interpretation is, that the eye of the prophet was on the Roman world, and that the design was to mark the various events which would characterize its future history. We look, then, in the application of this, to the state of things existing in connection with the Roman power, or that portion of the world which was then pervaded by the Roman religion. This will make it necessary to institute an inquiry whether the things here specified pRev_ailed in that part of the world before the invasions of the Turks, and the conquest of Constantinople, and whether the judgments inflicted by that formidable Turkish invasion made any essential change in this respect:
(1) The statement that they worshipped devils; that is, as explained, demons, or the deified souls of people. Homage rendered to the spirits of departed people, and substituted in the place of the worship of the true God, would meet all that is properly implied here. We may refer, then, to the worship of saints in the Roman Catholic communion as a complete fulfillment of what is here implied in the language used by John. The fact cannot be disputed that the invocation of saints took the place, in the Roman Catholic communion, of the worship of sages and heroes in pagan Rome, and that the canonization of saints took the place of the ancient deification of heroes and public benefactors. The same kind of homage was rendered to them; their aid was invoked in a similar manner, and on similar occasions; the effect on the popular mind was substantially the same; and the one interfered as really as the other with the worship of the true God. The decrees of the seventh general council, known as the second council of Nice, 787 a. d., authorized and established the worshipping (προσκυνέω proskuneō - the same word used here - προσκυνήσωσι τὰ δαιμόνια proskunē sō si ta daimonia) of the saints and their images.
This occurred after the exciting scenes, the debates, and the disorders produced by the Iconoclasts, or image-breakers, and after the most careful deliberation on the subject. In that celebrated council it was decreed, according to Mr. Gibbon (iii. 341), "unanimously," "that the worship of images is agreeable to Scripture and reason, to the fathers and councils of the church; but they hesitate whether that worship be relative or direct; whether the Godhead and the figure of Christ be entitled to the same mode of adoration." This worship of the "saints," or prayer to the saints, asking for their intercession, it is well known, has from that time everywhere pRev_ailed in the papal communion. Indeed, a large part of the actual prayers offered in their services is addressed to the Virgin Mary. Mr. Maitland, "the able and learned advocate of the Dark Ages," says, "The superstition of the age supposed the glorified saint to know what was going on in the world; and to feel a deep interest, and to possess a considerable power, in the church militant on earth. I believe that they who thought so are altogether mistaken; and I lament, abhor, and am amazed at the superstition, blasphemies, and idolatries, which have grown out of that opinion" (Elliott, ii. p. 10).
As to the question whether this continued after the judgments brought upon the world by the hordes "loosed on the Euphrates," or whether they repented and reformed on account of the judgments, we have only to look into the Roman Catholic religion everywhere. Not only did the old practice of "daemonolatry," or the worship of departed saints, continue, but new "saints" have been added to the number, and the list of those who are to receive this homage has been continually increasing. Thus, in the year 1460, Catharine of Sienna was canonized by Pope Pius II; in 1482, Bonaventura; the blasphemer, by Sixtus IV; in 1494, Anselm by Alexander VI. Alexander's bull, in language more pagan than Christian, avows it to be the pope's duty thus to choose out, and to hold up the illustrious dead, as their merits claim, for adoration and worship.
(2) the statement that idolatry was practiced, and continued to be practiced, after this invasion: "Repented not that they should not worship idols of gold, silver, and brass." On this point, perhaps it would be sufficient to refer to what has been already noticed in regard to the homage paid to the souls of the departed; but it may be further and more clearly illustrated by a reference to the worship of images in the Roman Catholic communion. Anyone familiar with church history will recollect the long conflicts which pRev_ailed respecting the worship of images; the establishment of images in the churches; the destruction of images by the "Iconoclasts"; and the debars on the subject by the council at Hiera; and the final decision in the second council of Nice, in which the propriety of image-worship was affirmed and established. See, on this subject, Bowers' History of the Popes, ii. 98ff, 144ff; Gibbon, vol. iii. pp. 322-341.
The importance of the question respecting image-worship may be seen from the remarks of Mr. Gibbon, iii. 322. He speaks of it as "a question of popular superstition which produced the Rev_olt of Italy, the temporal power of the popes, and the restoration of the Roman empire in the West." A few extracts from Mr. Gibbon - who may be regarded as an impartial witness on this subject - will show what was the popular belief, and will confirm what is said in the passage before us in reference to the pRev_alence of idolatry. "The first introduction of a symbolic worship was in the veneration of the cross, and of relics. The saints and martyrs, when intercession was implored, were seated on the right hand of God; but the gracious, and often supernatural favors, which, in the popular belief, were showered round their tombs, conveyed an unquestionable sanction of the devout pilgrims who visited, and touched, and kissed these lifeless remains, the memorials of their merits and sufferings. But a memorial, more interesting than the skull or the sandals of a departed worthy, is a faithful copy of his person and features delineated by the arts of painting or sculpture. In every age such copies, so congenial to human feelings, have been cherished by the zeal of private friendship or public esteem; the images of the Roman emperors were adored with civil and almost religious honors; a Rev_erence, less ostentatious, but more sincere, was applied to the statues of sages and patriots; and these profane virtues, these splendid sins, disappeared in the presence of the holy people who had died for their celestial and everlasting country.
At first the experiment was made with caution and scruple, and the venerable pictures were discreetly allowed to instruct the ignorant, to awaken the cold, and to gratify the prejudices of the pagan proselytes. By a slow, though inevitable progression, the honors of the original were transferred to the copy; the devout Christian prayed before the image of a saint, and the pagan rites of genuflexion, luminaries, and incense again stole into the Catholic Church. The scruples of reason or piety were silenced by the strong evidence of visions and miracles; and the pictures which speak, and move, and bleed, must be endowed with a divine energy, and may be considered as the proper objects of religious adoration. The most audacious pencil might tremble in the rash attempt of defining, by forms and colors, the infinite Spirit, the eternal Father, who pervades and sustains the universe. But the superstitious mind was more easily reconciled to paint and worship the angels, and above all, the Son of God, under the human shape, which on earth they have condescended to assume.
The Second Person of the Trinity had been clothed with a real and mortal body, but that body had ascended into heaven; and had not some similitude been presented to the eyes of his disciples, the spiritual worship of Christ might have been obliterated by the visible relies and representations of the saints. A similar indulgence was requisite, and propitious, for the Virgin Mary; the place of her burial was unknown; and the assumption of her soul and body into heaven was adopted by the credulity of the Greeks and Latins. The use, and even the worship of images, was firmly established before the end of the sixth century; they were fondly cherished by the warm imagination of the Greeks and Asiatics; the Pantheon and the Vatican were adorned with the emblems of a new superstition; but this semblance of idolatry was more coldly entertained by the rude barbarians and the Arian clergy of the West," vol. iii. p. 323.
Again: "Before the end of the sixth century these images, made without hands (in Greek it is a single word - ἀχειροποίητος acheiropoiē tos), were propagated in the camps and cities of the Eastern empire; they were the objects of worship, and the instruments of miracles; and in the hour of dangler or tumult their venerable presence could Rev_ive the hope, rekindle the courage, or repress the fury of the Roman legions," vol. iii. pp. 324, 325. So again (vol. iii. pp. 340ff): - "While the popes established in Italy their freedom and dominion, the images, the first cause of their Rev_olt, were restored in the Eastern empire. Under the reign of Constantine the Fifth, the union of civil and ecclesiastical power had overthrown the tree, without extirpating the root, of superstition. The idols, for such they were now held, were secretly cherished by the order and the sex most prone to devotion; and the fond alliance of the monks and females obtained a final victory over the reason and the authority of man."
Under Irene a council was convened - the second council of Nice, or the seventh general council - in which, according to Mr. Gibbon (iii. 341), it was "unanimously pronounced that the worship of images is agreeable to Scripture and reason, to the fathers and councils of the church." The arguments which were urged in favor of the worship of images, in the council above referred to, may be seen in Bowers' Lives of the Popes, vol. ii. pp. 152-158, Dr. Cox's edition. The answer of the bishops in the council to the question of the empress Irene, whether they agreed to the decision which had been adopted in the council, was in these words: "We all agree to it; we have all freely signed it; this is the faith of the apostles, of the fathers, and of the Catholic church; we all salute, honor, worship, and adore the holy and venerable images; be they accursed who do not honor, worship, and adore the adorable images" (Bowers' Lives of the Popes, ii. 159). As a matter of fact, therefore, no one can doubt that these images were worshipped with the honor that was due to God alone - or that the sin of idolatry pRev_ailed; and no one can doubt that that has been continued, and is still, in the papal communion.
(3) the next point specified is murders Rev 9:21; "Neither repented they of their murders." It can hardly be necessary to dwell on this to show that this was strictly applicable to the Roman power, and extensively pRev_ailed, both before and after the Turkish invasion, and that that invasion had no tendency to produce repentance. Indeed, in nothing has the papacy been more remarkably characterized than in the number of murders perpetrated on the innocent in persecution. In reference to the fulfillment of this we may refer to the following things:
(a) Persecution. This has been particularly the characteristic of the Roman communion, it need not be said, in all ages. The persecutions of the Waldenses, if there were nothing else, show that the spirit here referred to pRev_ailed in the Roman communion, or that the times preceding the Turkish conquest were characterized by what is here specified. In the third Lateran council, 1179 a. d., an anathema was declared against certain dissentients and heretics, and then against the Waldenses themselves in papal bulls of the years 1183, 1207, 1208. Again, in a decree of the fourth Lateran council, 1215 a. d., a crusade, as it was called, was proclaimed against them, and "plenary absolution promised to such as should perish in the holy war, from the day of their birth to the day of their death." "And never," says Sismondi, "had the cross been taken up with more unanimous consent." It is supposed that in this crusade against the Waldenses a million people perished.
(b) That this continued to be the characteristic of the papacy after the judgments brought upon the Roman world by the Turkish invasion, or that those judgments had no tendency to produce repentance and reformation, is well known, and is manifest from the following things:
(1) The continuance of the spirit of persecution.
(2) the establishment of the Inquisition. 150, 000 persons perished by the Inquisition in thirty years; and from the beginning of the order of the Jesuits in 1540 to 1580, it is supposed that nine hundred thousand persons were destroyed by persecution.
(3) the same spirit was manifested in the attempts to suppress the true religion in England, in Bohemia, and in the Low Countries. Fifty thousand persons were hanged, burned, beheaded, or buried alive, for the crime of heresy, in the Low Countries, chiefly under the Duke of Alva, from the edict of Charles V against the Protestants to the peace of Chateau Cambresis in 1559. Compare the notes on Dan 7:24-28. To these are to be added all that fell in France on the Rev_ocation of the edict of Nantz; all that perished by persecution in England in the days of Mary; and all that have fallen in the bloody wars that have been waged in the propagation of the papal religion. The number is, of course, unknown to mortals, though efforts have been made by historians to form some estimate of the amount. It is supposed that fifty million of persons have perished in these persecutions of the Waldenses, Albigenses, Bohemian Brethren, Wycliffites, and Protestants; that some fifteen million of Indians perished in Cuba, Mexico, and South America, in the wars of the Spaniards, professedly to propagate the Catholic faith; that three million and a half of Moors and Jews perished, by Catholic persecution and arms, in Spain; and that thus, probably no less than sixty-eight million and five hundred thousand human beings have been put to death by this one persecuting power. See Dr. Berg's Lectures on Romanism, pp. 6, 7. Assuredly, if this be true, it would be proper to characterize the times here referred to, both before and after the Turkish invasion, as a time when murders would pRev_ail.
(4) the fourth point specified is sorceries. It can hardly be necessary to go into detail to prove that this also abounded; and that delusive appeals to the senses; false and pretended miracles; arts adapted to deceive through the imagination; the supposed virtue and efficacy of relics; and frauds calculated to impose on mankind, have characterized those portions of the world where the Roman religion has pRev_ailed, and been one of the principal means of its advancement. No Protestant surely would deny this, no intelligent Catholic can doubt it himself. All that is necessary to be said in regard to this is, that in this, as in other respects, the Turkish invasion, and the judgments that came upon the world, made no change. The very recent imposture of the "holy coat of TRev_es" is a full proof that the disposition to practice such arts still exists, and that the power to impose on a large portion of the world in that denomination has not died away.
(5) the fifth thing specified is fornication. This has abounded everywhere in the world; but the use of the term in this connection implies that there would be something special here, and perhaps that it would be associated with the other things referred to. It is as unnecessary as it would be improper to go into any detail on this point. Anyone who is acquainted with the history of the Middle Ages - the period here supposed to be referred to - must be aware of the widespread licentiousness which then pRev_ailed, especially among the clergy. Historians and poets, ballads, and acts of councils, alike testify to this fact. It is to be remarked also, as illustrating the subject, that the dissoluteness of the Middle Ages was closely, and almost necessarily, connected with the worship of the images and the saints above referred to.
The character of many of those who were Worshipped as saints, like the character of many of the gods of the pagan Romans, was just such as to be an incentive to every species of licentiousness and impurity. On this point Mr. Hallam makes the following remarks: "That the exclusive worship of saints, under the guidance of an artful though illiterate priesthood, degraded the understanding, and begat a stupid credulity and fanaticism, is sufficiently evident. But it was also so managed as to loosen the bonds of religion, and pervert the standard of morality" (Middle Ages, vol. ii. pp. 249, 250; edit. Phil. 1824). He then, in a note, refers to the legends of the saints as abundantly confirming his statements. See particularly the stories in the Golden Legend. So, in speaking of the monastic orders, Mr. Hallam (Middle Ages, vol. ii. 253) says: "In vain new rules of discipline were devised, or the old corrected by reforms. Many of their worst vices grew so naturally out of their mode of life that a stricter discipline would have no tendency to extirpate them. Their extreme licentiousness was sometimes hardly concealed by the cowl of sanctity."
In illustration of this we may introduce here a remark of Mr. Gibbon, made in immediate connection with his statement about the decrees respecting the worship of images. "I shall only notice," says he, "the judgment of the bishops on the comparative merit of image-worship and morality. A monk had concluded a truce with the demon of fornication, on condition of interrupting his daily prayers to a picture that hung in his cell. His scruples prompted him to consult the abbot. 'Rather than abstain from adoring Christ and his mother in their holy images, it would be better for you,' replied the casuist, 'to enter every brothel, and visit every prostitute in the city,'" iii. 341. So again, Mr. Gibbon, speaking of the pope, John XII., says: "His open simony might be the consequence of distress; and his blasphemous invocation of Jupiter and Venus, if it be true, could not possibly be serious. But we read with some surprise that the worthy grandson of Marozia lived in public adultery with the matrons of Rome; that the Lateran palace was turned into a place for prostitution, and that his rapes (if virgins and of widows had deterred the female pilgrims from visiting the tomb of Peter, lest, in the devout act, they should be violated by his successor," iii. 353. Again, the system of indulgences led directly to licentiousness. In the pontificate of John XXII, about 1320 a. d., there was invented the celebrated Tax of Indulgences, of which more than forty editions are extant. According to this, incest was to cost, if not detected, five groschen; if known and flagrant, six. A certain price was affixed in a similar way to adultery, infanticide, etc. See Merle D'Aubigne's Reformation, vol. i. p. 41. And further, the very pilgrimages to the shrines of the saints, which were enjoined as a penance for sin, and which were regarded as a ground of merit, were occasions of the grossest licentiousness.
So Hallam, Middle Ages, says: "This licensed vagrancy was naturally productive of dissoluteness, especially among the women. Our English ladies, in their zeal to obtain the spiritual treasuries of Rome, are said to have relaxed the necessary caution about one that was in their own custody," vol. ii. 255. The celibacy of the clergy also tended to licentiousness, and is known to have been everywhere productive of the very sin which is mentioned here. The state of the nunneries in the middle ages is well known. In the fifteenth century Gerson, the French orator so celebrated at the council of Constance, called them Prostibula meretricum. Clemangis, a French theologian, also contemporary, and a man of great eminence, thus speaks of them: Quid aliud sunt hoc tempore puellarum monasteria, nisi quaedam non dico Dei sanctuaria, sed veneris execranda prostibula; ut idem sit hodie puellam velare, quod et publice a. d. scortandum exponere (Hallam, Middle Ages, ii. 253). To this we may add the fact that it was a habit, not infrequent, to license the clergy to live in concubinage (see the proof in Elliott, i. 447, note), and that the practice of auricular confession necessarily made "the tainting of the female mind an integral part of Roman priest-craft, and gave consecration to the communings of impurity." It hardly needs any proof that these practices continued after the invasions of the Turkish hordes, or that those invasions made no changes in the condition of the world in this respect. In proof of this we need refer only to Pope Innocent VIII, elected in 1484 to the papacy.
His character is told in the well-known epigram:
Octo nocens pueros genuit, totidemque puellas;
Hunc merito potuit dicere Roma patrem.
It was to Alexander VI, his successor, who at the close of the fifteenth century stood before the world a monster, notorious to all, of impurity and vice; and to the general well-known character of the Roman Catholic clergy. "Most of the ecclesiastics," says the historian Infessura, "had their mistresses; and all the convents of the capital were houses of ill fame."
(6) the sixth thing specified Rev 9:21 is thefts; that is, as explained, the taking of the property of others by dishonest arts, on false pretences, or without any proper equivalent. In the inquiry as to the applicability of this to the times supposed to be here referred to, we may notice the following things, as instances in which money was extorted from the people:
(a) The value fraudulently assigned to relics. Mosheim, in his historical sketch of the twelfth century, observes: "The abbots and monks carried about the country the carcasses and relics of saints, in solemn procession, and permitted the multitude to behold, touch, and embrace the sacred remains, at fixed prices."
(b) The exaltation of the miracle-working merit of particular saints, and the consecration of new saints, and dedication of new images, when the popularity of the former died away. Thus, Mr. Hallam says: "Every cathedral or monastery had its tutelar saint, and every saint his legend; fabricated in order to enrich the churches under his protection; by exaggerating his virtues and his miracles, and consequently his power of serving those who paid liberally for his patronage."
(c) The invention and sale of indulgences - well known to have been a vast source of Rev_enue to the church. Wycliffe declared that indulgences were mere forgeries whereby the priesthood "rob people of their money; a subtle merchandise of Antichrist's clerks, whereby they magnify their own fictitious power, and instead of causing people to dread sin, encourage people to wallow therein as hogs."
(d) The prescription of pilgrimages as penances was another prolific source of gain to the church that deserves to be classed under the name of thefts. Those who made such pilgrimage were expected and required to make an offering at the shrine of the saint; and as multitudes went on such pilgrimages, especially on the jubilee at Rome, the income from this source was enormous. An instance of what was offered at the shrine of Thomas Becket will illustrate this. Through his reputation Canterbury became the Rome of England. A jubilee was celebrated every fiftieth year to his honor, with plenary indulgence to all such as visited his tomb; of whom one hundred thousand were registered at one time. Two large volumes were filled with accounts of the miracles performed at his tomb. The following list of the value of offerings made in two successive years to his shrine, the Virgin Mary's, and Christ's, in the cathedral at Canterbury, will illustrate at the same time the gain from these sources, and the relative respect shown to Becket, Mary, and the Saviour
First Year British shillings d. pounds Christ's Altar 3 2 6 Virgin Mary's 63 5 6 Becket's 832 12 9 Next Year Christ's Altar 0 0 0 Virgin Mary's 4 1 8 Becket's 954 6 3
Of the jubilee of 1300 a. d. Muratori relates the result as follows: "Papa innumerabilem pecuniam ab iisdem recepit; quia die et nocte duo elerici stabant a. d. altare Sancti Pauli, tenentes in eorum manibus rastellos, rastellantes pecuniam infinitam. " "The pope received from them a countless amount of money; for two clerks stood at the altar of Paul night and day, holding in their hands little rakes, collecting an infinite amount of money" (Hallam).
(e) Another source of gain of this kind was the numerous testamentary bequests with which the church was enriched obtained by the arts and influence of the clergy. In Wycliffe's time there were in England 53, 215 faeda milltum, of which the religious had 28, 000 - more than one-half. Blackstone says that, but for the intervention of the legislature, and the statute of mortmain, the church would have appropriated in this manner the whole of the land of England, vol. 4, p. 107.
(f) The money left by the dying to pay for masses, and that paid by survivors for masses to release the souls of their friends from purgatory all of which deserve to be classed under the word "thefts" as already explained - was another source of vast wealth to the church; and the practice was systematized on a large scale, and, with the other things mentioned, deserves to be noticed as a characteristic of the times. It is scarcely necessary to add, that the judgments which were brought upon the world by the Turkish invasions made no essential change, and worked no repentance or reformation, and hence that the language here is strictly applicable to these things: "Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: And the: That is, those of the Latin and Greek churches, who escaped destruction, still persisted in their idolatrous worship of demons, etc.
yet: Rev 9:21, Rev 2:21, Rev 2:22, Rev 16:8; Deu 31:29; Ch2 28:22; Jer 5:3, Jer 8:4-6; Mat 21:32; Co2 12:21
worship: Lev 17:7; Deu 32:17; Kg2 22:17; Ch2 34:25; Psa 106:37; Isa 2:8; Jer 25:6, Jer 44:8; Act 7:41, Act 19:26; Co1 10:20, Co1 10:21; Ti1 4:1
and idols: Psa 115:4-8, Psa 135:15-18; Isa 40:19, Isa 40:20, Isa 41:7, Isa 42:17, Isa 42:18, Isa 44:9-20, Isa 46:5-7; Jer 10:3-5, Jer 10:8, Jer 10:9, Jer 10:14, Jer 10:15, Jer 15:19, Jer 15:20, Jer 51:17; Dan 5:23; Hab 2:18-20; Act 17:29; Rom 1:21-23
Geneva 1599
9:20 (15) And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:
(15) Now remains the event (as I said on the first verse), See Rev_ 9:1 which followed so many grievous judgments in the most wicked world, namely an impenitent affirmation of the ungodly in their impiety and unrighteousness, though they feel themselves most vehemently pressed with the hand of God: for their obstinate ungodliness is showed in this verse: and their unrighteousness in the verse following (Rev_ 9:21). So far has been the general history of things to be done universally in the whole world: which because it does not so much belong to the Church of Christ, is therefore not so expressly distinguished by certainty of time and other circumstances, but is woven, as they say, with a slight hand. Also there is no other reason why the history of the seventh angel is passed over in this place, then for that the same more properly appertains to the history of the Church. But this is more diligently set out according to its time, (Rev_ 11:16) as shall appear on those places.
John Gill
9:20 And the rest of men which were not killed by these plagues,.... By whom are meant the western antichristian party; and such of them as were not plagued, harassed, and destroyed by the Turks, as in Germany, at least some parts of it, France, Spain, Italy, &c.
yet repented not of the works of their hands: their idols, their images of saints departed, which their hands had made; the goodness of God in saving them from the depredations of the Turks, should have led them to repentance for their idolatrous worship of images, but it did not:
that they should not worship devils; or demons, a sort of deities with the Heathens, that mediated between the superior gods and men; and here design angels and saints departed, which the Papists worship, and use as mediators of intercession for them; and this is no other than worshipping of devils, in God's account, and is downright idolatry, and the doctrine of it is the doctrine of devils:
and idols of gold, and silver, and brass, and stone, and of wood; which are the several materials of which the Popish images are made: and what aggravates the stupidity of the worshippers of these images, and of the persons represented by them, is, that these are such
which neither can see, nor hear, nor walk; can neither see their persons, nor hear their prayers, nor stir one foot to their help and assistance; see Ps 115:4.
Robert Jamieson, A. R. Fausset and David Brown
9:20 the rest of the men--that is, the ungodly.
yet--So A, Vulgate, Syriac, and Coptic. B and Aleph read, "did not even repent of," namely, so as to give up "the works," &c. Like Pharaoh hardening his heart against repentance notwithstanding the plagues.
of their hands-- (Deut 31:29). Especially the idols made by their hands. Compare Rev_ 13:14-15, "the image of the beast" Rev_ 19:20.
that they should not--So B reads. But A, C, and Aleph read "that they shall not": implying a prophecy of certainty that it shall be so.
devils--Greek, "demons" which lurk beneath the idols which idolaters worship.
9:219:21: եւ ո՛չ ապաշխարեցին ՚ի մարդասպանութենէ՝ եւ ՚ի դեղատուութենէ, եւ ՚ի պոռնկութենէ, եւ ՚ի գողութենէ իւրեանց[5205]:[5205] Ոմանք. Եւ ՚ի դեղատութենէ։
21 Եւ նրանք չապաշխարեցին իրենց մարդասպանութիւնից, կախարդութիւնից, պոռնկութիւնից եւ գողութիւնից:
21 Նաեւ չապաշխարեցին իրենց մարդասպանութիւններէն, ո՛չ ալ իրենց կախարդութիւններէն, ո՛չ ալ իրենց պոռնկութենէն եւ ո՛չ իրենց գողութիւններէն։
եւ ոչ ապաշխարեցին ի մարդասպանութենէ եւ ի դեղատուութենէ եւ ի պոռնկութենէ եւ ի գողութենէ իւրեանց:

9:21: եւ ո՛չ ապաշխարեցին ՚ի մարդասպանութենէ՝ եւ ՚ի դեղատուութենէ, եւ ՚ի պոռնկութենէ, եւ ՚ի գողութենէ իւրեանց[5205]:
[5205] Ոմանք. Եւ ՚ի դեղատութենէ։
21 Եւ նրանք չապաշխարեցին իրենց մարդասպանութիւնից, կախարդութիւնից, պոռնկութիւնից եւ գողութիւնից:
21 Նաեւ չապաշխարեցին իրենց մարդասպանութիւններէն, ո՛չ ալ իրենց կախարդութիւններէն, ո՛չ ալ իրենց պոռնկութենէն եւ ո՛չ իրենց գողութիւններէն։
zohrab-1805▾ eastern-1994▾ western am▾
9:2121: И не раскаялись они в убийствах своих, ни в чародействах своих, ни в блудодеянии своем, ни в воровстве своем.
9:21  καὶ οὐ μετενόησαν ἐκ τῶν φόνων αὐτῶν οὔτε ἐκ τῶν φαρμάκων αὐτῶν οὔτε ἐκ τῆς πορνείας αὐτῶν οὔτε ἐκ τῶν κλεμμάτων αὐτῶν.
9:21. καὶ (and) οὐ (not) μετενόησαν (they-considered-with-unto) ἐκ (out) τῶν (of-the-ones) φόνων (of-slayings) αὐτῶν (of-them) οὔτε (not-also) ἐκ (out) τῶν ( of-the-ones ) φαρμάκων ( of-doses ) αὐτῶν (of-them) οὔτε (not-also) ἐκ (out) τῆς ( of-the-one ) πορνείας ( of-a-harloting-of ) αὐτῶν (of-them) οὔτε (not-also) ἐκ (out) τῶν (of-the-ones) κλεμμάτων (of-stealings-to) αὐτῶν. (of-them)
9:21. et non egerunt paenitentiam ab homicidiis suis neque a veneficiis suis neque a fornicatione sua neque a furtis suisNeither did they penance from their murders nor from their sorceries nor from their fornication nor from their thefts.
21. and they repented not of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
9:21. And they did not repent from their murders, nor from their drugs, nor from their fornication, nor from their thefts.
9:21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts:

21: И не раскаялись они в убийствах своих, ни в чародействах своих, ни в блудодеянии своем, ни в воровстве своем.
9:21  καὶ οὐ μετενόησαν ἐκ τῶν φόνων αὐτῶν οὔτε ἐκ τῶν φαρμάκων αὐτῶν οὔτε ἐκ τῆς πορνείας αὐτῶν οὔτε ἐκ τῶν κλεμμάτων αὐτῶν.
9:21. et non egerunt paenitentiam ab homicidiis suis neque a veneficiis suis neque a fornicatione sua neque a furtis suis
Neither did they penance from their murders nor from their sorceries nor from their fornication nor from their thefts.
9:21. And they did not repent from their murders, nor from their drugs, nor from their fornication, nor from their thefts.
9:21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:21: Neither repented they of their murders - Their cruelties towards the genuine followers of God, the Albigenses, and Waldenses, and others, against whom they published crusades, and hunted them down, and butchered them in the most shocking manner. The innumerable murders by the horrible inquisition need not be mentioned.
Their sorceries - Those who apply this also to the Romish Church understand by it the various tricks, sleights of hand, or legerdemain, by which they impose on the common people in causing images of Christ to bleed, and the various pretended miracles wrought at the tombs, etc., of pretended saints, holy wells, and such like.
Fornication - Giving that honor to various creatures which is due only to the Creator.
Their thefts - Their exactions and impositions on men for indulgences, pardons, etc. These things may be intended, but it is going too far to say that this is the true interpretation. And yet to express any doubt on this subject is with some little else than heresy. If such men can see these things so clearly in such obscure prophecies, let them be thankful for their sight, and indulgent to those who still sit in darkness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: their murders: Rev 11:7-9, Rev 13:7, Rev 13:15, Rev 16:6, Rev 18:24; Dan 7:21-25, Dan 11:33
their sorceries: Rev 13:13, Rev 18:23, Rev 21:8, Rev 22:15; Isa 47:9, Isa 47:12, Isa 57:3; Mal 3:5
nor of their fornication: Rev 14:8, Rev 17:2, Rev 17:5, Rev 18:3, Rev 19:2; Mat 15:19; Co2 12:21
John Gill
9:21 Neither repented they of their murders,.... Of the saints and martyrs of Jesus, with whose blood the western antichrist is made drunk, and which will be found in her, and for which she is answerable. Now, though the western parts of the empire escaped the scourge of the Turks, yet this did not bring them to repent of their murderous practices, but they went on to take away the lives of godly men; witness the persecutions of the Waldenses and Albigenses, the murders of John Huss and Jerom of Prague, the burning of the martyrs here in Queen Mary's days, and the massacres in Paris and in Ireland, and their butcheries elsewhere; and which they have continued unto this day, where the Inquisition obtains:
nor of their sorceries; Jezebel the whore of Rome has been famous for, by which she has deceived all nations; many of the popes of Rome have been necromancers, given to the magic art, and have entered into covenant, and have had familiarity with the devil; and one part of the Romish service lies in exorcisms, conjurations, and enchantments, and which they still continue:
nor of their fornication; all sorts of uncleanness; not only simple fornication, but adultery, incest, sodomy, and all unnatural lusts; brothel houses have been set up and licensed by authority, which have yielded to the popes a yearly revenue of forty thousand ducats; the Romish clergy, popes, cardinals, priests, monks, and friars, have been dreadfully guilty of all manner of uncleanness, and still are; whence Rome is called Sodom, Rev_ 11:8;
nor of their thefts; who under pretence of granting indulgences and pardons, and praying souls out of purgatory, with other tricks, cheat men of their money, pillage and plunder their estates, and devour widows' houses; rob men of their substance, and make merchandise of their souls: now all these iniquities the Papists in the eastern empire were guilty of, for which the Turks as a scourge were let in upon it, and destroyed it; and yet the western papacy, who did not suffer in these calamities, took no warning by them, did not repent of their sins, and reform their practices; but went on, and still go on in the same wicked way, and by their hardness and impenitence treasure up wrath against the day of wrath.
Robert Jamieson, A. R. Fausset and David Brown
9:21 sorceries--witchcrafts by means of drugs (so the Greek). One of the fruits of the unrenewed flesh: the sin of the heathen: about to be repeated by apostate Christians in the last days, Rev_ 22:15, "sorcerers." The heathen who shall have rejected the proffered Gospel and clung to their fleshly lusts, and apostate Christians who shall have relapsed into the same shall share the same terrible judgments. The worship of images was established in the East in A.D. 842.
fornication--singular: whereas the other sins are in the plural. Other sins are perpetrated at intervals: those lacking purity of heart indulge in one perpetual fornication [BENGEL].