9:1 {Fallen} (pept“kota). Perfect active participle of pipt“, already down. In Lu 10:18 note pesonta (constative aorist active, like a flash of lightning) after ethe“roun and in Re 7:2 note anabainonta (present active and linear, coming up, picturing the process) after eidon.
{Of the pit of the abyss} (tou phreatos tˆs abussou). Abussos is an old adjective (alpha privative and buthos, depth, without depth), but hˆ abussos (supply ch“ra place), the bottomless place. It occurs in Ro 10:7 for the common receptacle of the dead for Hades (Sheol), but in Lu 8:31 a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in Re 9:1,2,11; 11:7; 17:8; 20:1,3. Phrear is an old word for well or cistern (Lu 14:5; Joh 4:11f.) and it occurs in Re 9:1f. for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it.

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

9:3 {Locusts} (akrides). Also verse 7 and already in Mt 3:4; Mr 1:6 (diet of the Baptist). The Israelites were permitted to eat them, but when the swarms came like the eighth Egyptian plague (Ex 10:13ff.) they devoured every green thing. The smoke was worse than the fallen star and the locusts that came out of the smoke were worse still, "a swarm of hellish locusts" (Swete). {The scorpions} (hoi skorpioi). Old name for a little animal somewhat like a lobster that lurks in stone walls in warm regions, with a venomous sting in its tail, in N.T. in Lu 10:19; 11:12; Re 9:3,5,10. The scorpion ranks with the snake as hostile to man.

9:4 {It was said} (errethˆ). First aorist passive indicative of eipon.
{That they should not hurt} (hina mˆ adikˆsousin). Sub-final (object clause subject of errethˆ) with hina mˆ and the future active of adike“ as in 3:9; 8:3. Vegetation had been hurt sufficiently by the hail (8:7).
{But only such men as} (ei mˆ tous anthr“pous hoitines). "Except (elliptical use of ei mˆ, if not, unless) the men who (the very ones who)." For this use of hostis see 1:7; 2:24; 20:4.
{The seal of God upon their foreheads} (tˆn sphragida tou theou epi t“n met“p“n). Provided for in 7:3ff. "As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss" (Swete).

9:5 {That they should not kill them} (hina mˆ apoktein“sin autous). Sub-final object clause (subject of edothˆ) with hina mˆ and the subjunctive of apoktein“ either present (continued action) or aorist (constative, form the same), the usual construction with hina. The locusts are charged to injure men, but not to kill them.
{But that they should be tormented} (all' hina basanisthˆsontai). Sub-final clause again with hina, but this time with the first future passive indicative (like 3:9; 6:4; 8:3; 13:12) of basaniz“, old verb, to test metals (from basanos, Mt 4:24) by touchstone, then to torture like Mt 8:29, further in Re 11:10; 12:2; 14:10; 20:10.
{Five months} (mˆnas pente). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months).
{Torment} (basanismos). Late word for torture, from basaniz“, in N.T. only in Re 9:5; 14:11; 18:7,10,15. The wound of the scorpion was not usually fatal, though exceedingly painful.
{When it striketh a man} (hotan paisˆi anthr“pon). Indefinite temporal clause with hotan and the first aorist active subjunctive of pai“ (Mt 26:51), old verb, to smite, "whenever it smites a man."

9:6 {Men} (hoi anthr“poi). Generic use of the article (men as a class).
{Shall not find it} (ou mˆ heurˆsousin auton). Strong double negative ou mˆ with the future active indicative according to Aleph Q, but heur“sin (second aorist active subjunctive) according to A P (either construction regular). The idea here is found in Job 3:21; Jer 8:3. "Such a death as they desire, a death which will end their sufferings, is impossible; physical death is no remedy for the basanismos of an evil conscience" (Swete).
{They shall desire to die} (epithumˆsousin apothanein). Future active of epithume“, a climax to zˆtˆsousin (they shall seek), to desire vehemently. Paul in Php 1:23 shows a preference for death if his work is done, in order to be with Christ, a very different feeling from what we have here.
{Fleeth} (pheugei). Vivid futuristic present active indicative of pheug“. Even death does not come to their relief.

9:7 {The shapes} (ta homoi“mata). Old word from homoio“, to make like (from homoios, like), likeness, in N.T. only here, Ro 5:14; Php 2:7, "the likenesses were like" (homoia). Homoi“ma is "midway between morphˆ and schˆma" (Lightfoot). {Unto horses} (hippois). Associative-instrumental case, as is the rule with homoios (1:15; 2:18; 4:6ff.; 9:10,19; 11:1; 13:2,11), but with the accusative in 1:13; 14:14. So also homoioi chrus“i (like gold) in this same verse.
{Prepared for war} (hˆtoimasmenois eis polemon). Perfect passive participle of hetoimaz“. This imagery of war-horses is like that in Joe 2:4f. "The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German "Heupferd" (hay horse), and in Italian "cavalett" a little horse" (Vincent).
{As it were crowns} (hos stephanoi). Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (4:4; 6:2; 12:1; 14:14). These locusts of the abyss have another peculiar feature.
{As men's faces} (h“s pros“pa anthr“p“n). Human-looking faces in these demonic locusts to give added terror, "suggesting the intelligence and capacity of man" (Swete). Vincent actually sees "a distinct resemblance to the human countenance in the face of the locust."

9:8 {They had} (eichan). Imperfect active, late form as in Mr 8:7 in place of the usual eichon.
{As hair of women} (h“s trichas gunaik“n). That is long hair (1Co 11:15), with no reference to matters of sex at all, for anthr“p“n just before is used, not andr“n (men as distinct from women). Perhaps the antennae of the locust were unusually long.
{As the teeth of lions} (h“s leont“n). Supply hoi odontes (the teeth) before leont“n. See Joe 1:6. The locust is voracious.

9:9 {As it were breastplates of iron} (h“s th“rakas siderous). The th“rax was originally the breast (from the neck to the navel), then the breastplate, only N.T. usage (Re 9:9,17; 1Th 5:8; Eph 6:14). The armour for the breastplate was usually of iron (siderous, Re 2:27), but with the locusts it only seemed to be so (h“s). However, the scaly backs and flanks of the locusts do resemble coats of mail. "The locusts of the Abyss may be the memories of the past brought home at times of Divine visitation" (Swete).
{The sound of their wings} (hˆ ph“nˆ t“n pterug“n). Graphic picture of the onrush of the swarms of demonic locusts and the hopelessness of resisting them.
{As the sound of chariots, of many horses rushing to war} (h“s ph“nˆ harmat“n hipp“n poll“n trechont“n eis polemon). Both metaphors here, the clatter and clangour of the chariot wheels and the prancing of the horses are found in Joe 2:4f. Trechont“n is present active predicate participle of trech“, to run. Cf. 2Ki 7:6; Jer 47:3.

9:10 {Tails} (ouras). Old word, in N.T. only in Re 9:10,19; 12:4.
{Like unto scorpions} (homoias skorpiois). Aleph A wrongly have homoiois (agreeing with skorpiois instead of with ouras). It is a condensed idiom for "like unto the tails of the scorpions" as we have it in 13:11 (cf. Mt 5:20; 1Jo 2:2).
{Stings} (kentra). Old word from kentre“ (to prick, to sting), in N.T. only here, Ac 26:14 (about Paul); 1Co 15:55 (about death). It is used "of the spur of a cock, the quill of the porcupine, and the stings of insects" (Vincent). It was the goad used for oxen (Pr 26:3; Ac 26:14).
{In their tails} (en tais ourais aut“n). This locates "their power to hurt" (hˆ exousia aut“n adikˆsai, infinitive here, hina adikˆsousin in 9:4) in their tails. It might have been in other organs.

9:11 {As king} (basilea). Predicate accusative and anarthrous. In Pr 30:27 it is stated that the locust has no king, but this is not true of these demonic locusts. Their king is "the angel of the abyss (verse 1) whose orders they obey."
{His name is} (onoma aut“i). "Name to him" (nominative absolute and dative, as in 6:8).
{In Hebrew} (Ebraisti). Adverb as in 16:16; Joh 5:2; 19:13,17,20; 20:16. Abadd“n. A word almost confined to the Wisdom books (Job 26:6; Ps 88:11; Pr 15:11). It is rendered in the LXX by Ap“leia, destruction.
{In the Greek tongue} (en tˆi Hellˆnikˆi). With gl“ssˆi or dialekt“i understood. As usual, John gives both the Hebrew and the Greek.
{Apollyon} (Apollu“n). Present active masculine singular participle of apollu“, meaning "destroying," used here as a name and so "Destroyer," with the nominative case retained though in apposition with the accusative onoma. The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly.

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

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

9:14 {One saying to the sixth angel} (legonta t“i hekt“i). Accusative masculine singular active participle of leg“, personifying ph“nˆn and agreeing with it in case, though not in gender. This voice speaks to the sixth angel (dative case). {Which had the trumpet} (ho ech“n tˆn salpigga). Nominative case in apposition with aggel“i (dative), the same anomalous phenomenon in 2:20; 3:12; 14:12. Swete treats it as a parenthesis, like 4:1; 11:15.
{Loose} (luson). First aorist (ingressive) active imperative of lu“, "let loose." Another group of four angels (7:1) like Ac 12:4, described here "which are bound" (tous dedemenous). Perfect passive articular participle of de“, evidently the leaders of the demonic horsemen (9:15ff.) as the four angels let loose the demonic locusts (7:1ff.), both quaternions agents of God's wrath.
{At the great river Euphrates} (epi t“i potam“i t“i megal“i Euphratˆi). A regular epithet of the Euphrates (16:12; Ge 15:18; De 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia.

9:15 {Were loosed} (eluthˆsan). First aorist (ingressive) passive indicative of lu“, "were let loose."
{Which had been prepared} (hoi hˆtoimasmenoi). Perfect passive articular participle of hetoimaz“, to make ready (hetoimos), in a state of readiness prepared by God (12:6; 16:12; Mt 25:34).
{For the hour and day and month and year} (eis tˆn h“ran kai hˆmeran kai mˆna kai eniauton). For this use of eis with hˆtoimasmenon see 2Ti 2:21. All preparation over, the angels are waiting for the signal to begin.
{That they should kill} (hina apoktein“sin). The same idiom in verse 5 about the fifth trumpet, which brought torture. This one brings death.

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

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

9:18 {By these three plagues} (apo t“n tri“n plˆg“n tout“n). Our "plague" or stroke from plˆss“, as in Lu 10:30 and often in Rev. (9:20; 11:6; 15:1,6,8; 16:9; 18:4,8; 22:18). It is used in Ex 11:1ff. for the plagues in Egypt. The three plagues here are the fire, smoke, and brimstone which proceed from the mouths of the horses.
{Was killed} (apektanthˆsan). First aorist passive indicative of apoktein“, to kill, third person plural, though to triton is neuter singular because a collective idea. See same form in verse 20.

9:19 {The power} (hˆ exousia). As in 2:26; 6:8. This power of the horses is both in their mouths (because of the fire, smoke, brimstone) and in their tails, "for their tails are like unto serpents" (hai gar ourai aut“n homoiai ophesin). Associative-instrumental case ophesin after homoiai. Ophis is old word for snake (Mt 7:10).
{Having heads} (echousai kephalas). Feminine present active participle of ech“, agreeing with ourai (tails).
{With them} (en autais). Instrumental use of en. Surely dreadful monsters.

9:20 {Repented not} (ou metenoˆsan). First aorist active indicative of metanoe“. The two-thirds of mankind still spared did not change their creed or their conduct.
{Of the works} (ek t“n erg“n). For this use of ek after metanoe“ see 2:21; 9:21; 16:11. By "works" (erg“n) here idolatries are meant, as the next verse shows.
{That they should not worship} (hina mˆ proskunˆsousin). Negative purpose clause with hina mˆ and the future active of proskune“ as in 9:5.
{Devils} (ta daimonia). Both in the O.T. (De 32:17; Ps 96:5; 106:37) and in the N.T. (1Co 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. "The idols" (ta eid“la 1Jo 5:21, from eidos, form, appearance) represented "demons," whether made of gold (ta chrusƒ) or of silver (ta argurƒ) or of brass (ta chalkƒ) or of stone (ta lithina) or of wood (ta xulina). See Da 5:23 for this picture of heathen idols. The helplessness of these idols, "which can neither see nor hear nor walk" (ha oute blepein dunantai oute akouein oute peripatein), is often presented in the O.T. (Ps 113:12ff.; 115:4).

9:21 {Of their murders} (ek t“n phon“n aut“n). Heads the list, but "sorceries" (ek t“n pharmak“n) comes next. Pharmakon was originally enchantment, as also in Re 21:8, then drug. For pharmakia see Re 18:34; Ga 5:20. The two other items are fornication (porneias) and thefts (klemmat“n, old word from klept“, here alone in N.T.), all four characteristic of demonic worship and idolatry. See other lists of vices in Mr 7:21; Ga 5:20; Re 21:8; 22:15. Our word "pharmacy" as applied to drugs and medicine has certainly come a long way out of a bad environment, but there is still a bad odour about "patent medicines."