07650
 \\And I saw\\ (\\kai eidon\\). As in
 # 4:1; 5:1
 The vision unfolds without anything being said about opening the
 book and reading from it. In a more vivid and dramatic fashion
 the Lamb breaks the seals one by one and reveals the contents and
 the symbolism. The first four seals have a common note from one
 of the four \\za\\ and the appearance of a horse. No effort will be
 made here to interpret these seals as referring to persons or
 historical events in the past, present, or future, but simply to
 relate the symbolism to the other symbols in the book. It is
 possible that there is some allusion here to the symbolism in the
 so-called "Little Apocalypse" of
 # Mr 13; Mt 24; Lu 21
 The imagery of the four horses is similar to that in
 # Zec 1:7-11; 6:1-8
 (cf.
 # Jer 14:12; 24:10; 42:17
 In the Old Testament the horse is often the emblem of war
 # Job 39:25; Ps 76:6; Pr 21:31; Eze 26:10
 "Homer pictures the horses of Rhesus as whiter than snow, and
 swift as the wind" (Vincent). \\When the Lamb opened\\ (\\hote noixen\\
 \\to arnion\\). First aorist active indicative of \\anoig\\. This same
 phrase recurs in rhythmical order at the opening of each seal
 # 6:1,3,5,7,9,12
 till the last
 # 8:1
 where we have \\hotan noixen\\ (\\hotan\\ rather than \\hote\\ calling
 particular attention to it). \\One\\ (\\mian\\). Probably used here as an
 ordinal (the first) as in
 # Mt 28:1
 See Robertson, _Grammar_, p. 671f. \\Of\\ (\\ek\\). This use of \\ek\\ with
 the ablative in the partitive sense is common in the Apocalypse,
 as twice in this verse (\\ek tn\\, etc.). So \\henos ek tn\\ (one of
 the four living creatures) is "the first of," etc. \\In a voice of\\
 \\thunder\\ (\\en phni bronts\\). Old word used of John and James
 # Mr 3:17
 and elsewhere in N.T. only
 # Joh 12:29
 and a dozen times in the Apocalypse. \\Come\\ (\\Erchou\\). Present
 middle imperative of \\erchomai\\, but with exclamatory force (not
 strictly linear). The command is not addressed to the Lamb nor to
 John (the correct text omits \\kai ide\\ "and see") as in
 # 17:1; 21:9
 but to one of the four horsemen each time. Swete takes it as a
 call to Christ because \\erchou\\ is so used in
 # 22:17,20
 but that is not conclusive.

07651
 \\And I saw and behold\\ (\\kai eidon kai idou\\). This combination is
 frequent in the Apocalypse
 # 4:1; 6:2,5,8; 14:1,14; 19:11
 \\A white horse\\ (\\hippos leukos\\). In
 # Zec 6:1-8
 we have red, black, white, and grizzled bay horses like the four
 winds of heaven, ministers to do God's will. White seems to be
 the colour of victory (cf. the white horse of the Persian Kings)
 like the white horse ridden by the Roman conqueror in a
 triumphant procession. \\Had\\ (\\echn\\). Agreeing in gender and case
 with \\ho kathmenos\\. \\A bow\\ (\\toxon\\). Old word
 # Zec 9:13
 of a great bow), here only in N.T. \\Was given\\ (\\edoth\\). First
 aorist passive indicative of \\didmi\\. \\A crown\\ (\\stephanos\\).
 See note on "Re 4:4"
  for this word. \\He came forth\\ (\\exlthen\\). Second aorist active
 indicative of \\exerchomai\\, either to come out or to go out (went
 forth). \\Conquering\\ (\\nikn\\). Present active participle of \\nika\\.
 \\And to conquer\\ (\\kai hina niksi\\). Purpose clause with \\hina\\ and
 the first aorist active subjunctive of \\nika\\. Here \\hs niksn\\
 (future active participle with \\hs\\) could have been used. The
 aorist tense here points to ultimate victory. Commentators have
 been busy identifying the rider of the white horse according to
 their various theories. "It is tempting to identify him with the
 Rider on the white horse in
 # 19:11
 whose name is 'the Word of God'" (Swete). Tempting, "but the two
 riders have nothing in common beyond the white horse."

07652
 \\The second seal\\ (\\tn sphragida tn deuteran\\). "The seal the
 second." The white horse with his rider vanished from the scene
 bent on his conquering career.

07653
 \\A red horse\\ (\\hippos purros\\). Old adjective from \\pur\\ (fire),
 flame-coloured, blood-red
 # 2Ki 3:22
 in N.T. only here and
 # 12:3
 like
 # Zec 1:8; 6:2
 (roan horse). \\To take peace from the earth\\ (\\labein tn eirnn ek\\
 \\ts gs\\). Second aorist active infinitive of \\lamban\\, and here
 the nominative case, the subject of \\edoth\\ (see verse
 # 2
 "to take peace out of the earth." Alas, how many red horses have
 been ridden through the ages. \\And that they should slay one\\
 \\another\\ (\\kai hina alllous sphaxousin\\). Epexegetical explanatory
 purpose clause with \\hina\\ and the future active of \\sphaz\\
 # 5:6
 instead of the more usual subjunctive (verse
 # 2
 Cf. Robertson, _Grammar_, p. 998f. This is what war does to
 perfection, makes cannon fodder (cf.
 # Joh 14:27
 of men. \\A great sword\\ (\\machaira megal\\). \\Machaira\\ may be a knife
 carried in a sheath at the girdle
 # Joh 18:10
 or a long sword in battle as here. \\Romphaia\\, also a large sword,
 is the only other word for sword in the N.T.
 # Re 1:16; 2:12,16; 6:8; 19:15,21

07654
 \\A black horse\\ (\\hippos melas\\). Lust of conquest brings bloodshed,
 but also famine and hunger. "The colour of mourning and famine.
 See
 # Jer 4:28; 8:21; Mal 3:14
 where _mournfully_ is, literally, in black" (Vincent). \\Had\\
 (\\echn\\) as in verse
 # 2
 \\A balance\\ (\\zugon\\). Literally, a yoke (old word from \\zeugnumi\\, to
 join), of slavery
 # Ac 15:10; Ga 5:1
 of teaching
 # Mt 11:29
 of weight or measure like a pair of scales evenly balancing as
 here
 # Eze 5:1; 45:10
 The rider of this black horse, like the spectral figure of
 hunger, carries in his hand a pair of scales. This is also one of
 the fruits of war.

07655
 \\As it were a voice\\ (\\hs phnn\\). "This use of \\hs\\, giving a
 certain vagueness or mysteriousness to a phrase, is one of the
 characteristics of the writer's style, e.g.,
 # 8:1; 14:3; 19:1,6
 " (Beckwith). This voice comes from the midst of the four living
 creatures, "the protest of nature against the horrors of famine"
 (Swete). \\A measure\\ (\\choinix\\). Old word for less than a quart with
 us, here only in N.T. \\Of wheat\\ (\\sitou\\). Old word for wheat, a
 number of times in N.T., in Rev. only here and
 # 18:13
 This was enough wheat to keep a man of moderate appetite alive
 for a day. \\For a penny\\ (\\dnariou\\). Genitive of price, the wages
 of a day laborer
 # Mt 20:2
 about eighteen cents in our money today. \\Of barley\\ (\\krithn\\). Old
 word \\krith\\, usually in plural as here. Barley was the food of
 the poor and it was cheaper even in the famine and it took more
 of it to support life. Here the proportion is three to one (cf.
 # 2Ki 7:18
 The proclamation forbids famine prices for food (solid and
 liquid). \\Hurt thou not\\ (\\m adiksis\\). Prohibition with \\m\\ and
 the ingressive first aorist active subjunctive of \\adike\\. See
 # 7:3; 9:4
 for \\adike\\ for injury to vegetable life. "The prohibition is
 addressed to the nameless rider who represents Dearth" (Swete).
 Wheat and barley, oil and the vine, were the staple foods in
 Palestine and Asia Minor.

07656
07657
 \\A pale horse\\ (\\hippos chlros\\). Old adjective. Contracted from
 \\chloeros\\ (from \\chlo\\, tender green grass) used of green grass
 # Mr 6:39; Re 8:7; 9:4
 here for yellowish, common in both senses in old Greek, though
 here only in N.T. in this sense, greenish yellow. We speak of a
 sorrel horse, never of a green horse. Zechariah
 # Zec 6:3
 uses \\poikilos\\ (grizzled or variegated). Homer used \\chlros\\ of the
 ashen colour of a face blanched by fear (pallid) and so the pale
 horse is a symbol of death and of terror. \\His name was Death\\
 (\\onoma auti ho thanatos\\). Anacoluthon in grammatical structure
 like that in
 # Joh 3:1
 (cf.
 # Re 2:26
 and common enough. Death is the name of this fourth rider (so
 personified) and there is with Death "his inseparable comrade,
 Hades
 # 1:16; 20:13
 " (Swete). Hades (\\hids\\, alpha privative, and \\idein\\, to see, the
 unseen) is the abode of the dead, the keys of which Christ holds
 # Re 1:18
 \\Followed\\ (\\kolouthei\\). Imperfect active of \\akolouthe\\, kept step
 with death, whether on the same horse or on another horse by his
 side or on foot John does not say. \\Over the fourth part of the\\
 \\earth\\ (\\epi to tetarton ts gs\\). Partitive genitive \\gs\\ after
 \\tetarton\\. Wider authority (\\exousia\\) was given to this rider than
 to the others, though what part of the earth is included in the
 fourth part is not indicated. \\To kill\\ (\\apokteinai\\). First aorist
 active infinitive of \\apoktein\\, explanation of the \\exousia\\
 (authority). The four scourges of
 # Eze 14:21
 are here reproduced with instrumental \\en\\ with the inanimate
 things (\\romphaii, limi thanati\\) and \\hupo\\ for the beasts
 (\\thrin\\). Death here (\\thanati\\) seems to mean pestilence as the
 Hebrew does (\\loimos\\ -- cf. \\limos\\ famine). Cf. the "black death"
 for a plague.

07658
 \\Under the altar\\ (\\hupokat tou thusiastriou\\). "Under" (\\hupokat\\),
 for the blood of the sacrifices was poured at the bottom of the
 altar
 # Le 4:7
 The altar of sacrifice
 # Ex 39:39; 40:29
 not of incense. The imagery, as in Hebrews, is from the
 tabernacle. For the word see
 # Mt 5:23
 often in Rev.
 # Re 8:3,5; 9:13; 11:1; 14:18; 16:7
 This altar in heaven is symbolic, of course, the antitype for the
 tabernacle altar
 # Heb 8:5
 The Lamb was slain
 # 5:6,9,12
 and these martyrs have followed the example of their Lord. \\The\\
 \\souls\\ (\\tas psuchas\\). The lives, for the life is in the blood
 # Le 17:11
 were given for Christ
 # Php 2:17; 2Ti 4:6
 \\Of the slain\\ (\\tn esphagmenn\\). See
 # 5:6
 Christians were slain during the Neronian persecution and now
 again under Domitian. A long line of martyrs has followed. \\For\\
 \\the word of God\\ (\\dia ton logon tou theou\\). As in
 # 1:9
 the confession of loyalty to Christ as opposed to
 emperor-worship. \\And for the testimony which they held\\ (\\kai dia\\
 \\tn marturian hn eichon\\). See also
 # 1:9
 Probably \\kai\\ equals "even" here, explaining the preceding. The
 imperfect tense \\eichon\\ suits the repetition of the witness to
 Christ and the consequent death.

07659
 \\How long\\ (\\hes pote\\). "Until when." Cf.
 # Mt 7:17; Joh 10:24
 \\O Master\\ (\\ho despots\\). Nominative articular form, but used as
 vocative (\\despota\\) as in
 # 4:11
 # Joh 20:28
 On \\despots\\ (correlative of \\doulos\\) see
 # Lu 2:29
 Here (alone in the Apocalypse) it is applied to God as in
 # Lu 2:29; Ac 4:24
 but to Christ in
 # Jude 1:4; 2Pe 2:1
 \\The holy and true\\ (\\ho hagios kai althinos\\). See
 # 3:7
 for these attributes of God. \\Avenge our blood on them that dwell\\
 \\upon the earth\\ (\\ekdikeis to haima hmn ek tn katoikountn epi\\
 \\ts gs\\). This same idiom in
 # 19:2
 and see it also in
 # Lu 18:7
 "a passage which goes far to answer many questions in theodicy"
 (Swete). We find \\ekdike\\, late compound, used with \\ek\\ as here in
 # De 18:19; 1Sa 24:13
 but with \\apo\\ in
 # Lu 18:3
 For \\epi ts gs\\ (upon the earth) see
 # 3:10

07660
 \\A white robe\\ (\\stol leuk\\). Old word from \\stell\\, to equip, an
 equipment in clothes, a flowing robe
 # Mr 12:38
 For the white robe for martyrs see
 # 3:4; 4:4; 7:9,13; 19:14
 \\That they should rest\\ (\\hina anapausontai\\). Sub-final clause with
 \\hina\\ and the future indicative (as in
 # 3:9; 6:4
 middle rather than the aorist middle subjunctive \\anapausntai\\ of
 Aleph C. \\Yet for a little time\\ (\\eti chronon mikron\\). Accusative
 of extension of time as in
 # 20:3
 Perhaps rest from their cry for vengeance and also rest in peace
 # 14:13
 For the verb \\anapau\\
 See note on "Mt 11:28"
 \\Until should be fulfilled\\ (\\hes plrthsin\\). Future indefinite
 temporal clause with \\hes\\ and the first aorist passive
 subjunctive of \\plro\\, to fill full
 # Mt 23:32; Col 2:10
 "until be filled full" (the number of), regular Greek idiom.
 \\Which should be killed\\ (\\hoi mellontes apoktennesthai\\). Regular
 construction of articular present active participle of \\mell\\
 (about to be, going to be) with the present passive infinitive of
 \\apoktenn\\, Aeolic and late form for \\apoktein\\, to kill (also in
 # Mr 12:5
 John foresees more persecution coming
 # 2:10; 3:10

07661
 \\There was a great earthquake\\ (\\seismos megas egeneto\\). "There came
 a great earthquake." Jesus spoke of earthquakes in his great
 eschatological discourse
 # Mr 13:8
 In
 # Mt 24:29
 the powers of the heavens will be shaken. \\Seismos\\ is from \\sei\\,
 to shake, and occurs also in
 # Re 8:5; 11:13,19; 16:18
 The reference is not a local earthquake like those so common in
 Asia Minor. \\As sackcloth of hair\\ (\\hs sakkos trichinos\\). \\Sakkos\\
 (Attic \\sakos\\), Latin _saccus_, English _sack_, originally a bag
 for holding things
 # Ge 42:25,35
 then coarse garment of hair (\\trichinos\\, old word from \\thrix\\, here
 only in N.T.) clinging to one like a sack, of mourners,
 suppliants, prophets leading austere lives
 # Mt 3:4; 11:21; Lu 10:13
 Here the hair is that of the black goat
 # Isa 50:3
 Cf.
 # Joe 2:10; Eze 32:7; Isa 13:10; Mr 13:24
 See
 # Ec 12:2
 for eclipses treated as symbols of old age. Apocalyptic pictures
 all have celestial phenomena following earthquakes. \\As blood\\ (\\hs\\
 \\haima\\). In
 # Ac 2:20
 we find Peter interpreting the apocalyptic eschatological
 language of
 # Joe 2:31
 about the sun being turned into darkness and the moon into blood
 as pointing to the events of the day of Pentecost as also "the
 great day of the Lord." Peter's interpretation of Joel should
 make us cautious about too literal an exegesis of these grand
 symbols.

07662
 \\Her unripe figs\\ (\\tous olunthous auts\\). An old word (Latin
 _grossi_) for figs that grow in winter and fall off in the spring
 without getting ripe
 # So 2:11
 here only in N.T. Jesus used the fig tree
 # Mr 13:28
 as a sign of the "end of the world's long winter" (Swete). Cf.
 # Isa 34:4; Na 3:12
 \\When she is shaken of a great wind\\ (\\hupo anemou megalou\\
 \\seiomen\\). Present passive participle of \\sei\\, "being shaken by a
 great wind." See
 # Mt 11:7
 for the reed so shaken.

07663
 \\Was removed\\ (\\apechristh\\). First aorist passive indicative of
 \\apochriz\\, to separate, to part
 # Ac 15:39
 "The heaven was parted." \\As a scroll when it is rolled up\\ (\\hs\\
 \\biblion helissomenon\\). Present passive participle of \\heliss\\, old
 verb, to roll up, in N.T. only here (from
 # Isa 34:4
 and
 # Heb 1:12
 (from
 # Ps 102:27
 Vivid picture of the expanse of the sky rolled up and away as a
 papyrus roll
 # Lu 4:17
 \\Were moved\\ (\\ekinthsan\\). First aorist passive indicative of
 \\kine\\, to move. \\Out of their places\\ (\\ek tn topn autn\\). See
 also
 # 16:20
 for these violent displacements in the earth's crust. Cf.
 # Na 1:5; Jer 4:24
 Jesus spoke of faith removing mountains (of difficulty) as in
 # Mr 11:23
 (cf.
 # 1Co 13:2

07664
 \\The princes\\ (\\hoi megistnes\\). Late word from the superlative
 \\megistos\\, in LXX, Josephus, papyri, in N.T. only in
 # Mr 6:21; Re 6:15; 18:23
 for the grandees, the persecuting proconsuls (Swete). \\The chief\\
 \\captains\\ (\\hoi chiliarchoi\\). The commanders of thousands, the
 military tribunes
 # Mr 6:21; 19:18
 \\The rich\\ (\\hoi plousioi\\). Not merely those in civil and military
 authority will be terror-stricken, but the self-satisfied and
 complacent rich
 # Jas 5:4
 \\The strong\\ (\\hoi ischuroi\\). Who usually scoff at fear. See the
 list in
 # 13:16; 19:18
 Cf.
 # Lu 21:26
 \\Every bondman\\ (\\ps doulos\\) \\and freeman\\ (\\kai eleutheros\\). The two
 extremes of society. \\Hid themselves in the caves and in the rocks\\
 \\of the mountains\\ (\\ekrupsan heautous eis ta splaia kai eis tas\\
 \\petras tn oren\\). Based on
 # Isa 2:10,18
 First aorist active indicative of \\krupt\\ with the reflexive
 pronoun. For the old word \\splaion\\ see
 # Mt 21:13; Heb 11:38
 \\Oren\\ is the uncontracted Ionic form (for \\orn\\) of the genitive
 plural of \\oros\\ (mountain).

07665
 \\They say\\ (\\legousin\\). Vivid dramatic present active indicative, as
 is natural here. \\Fall on us\\ (\\Pesate eph' hms\\). Second aorist
 (first aorist ending) imperative of \\pipt\\, tense of urgency, do
 it now. \\And hide us\\ (\\kai krupsate hms\\). Same tense of urgency
 again from \\krupt\\ (verb in verse
 # 15
 Both imperatives come in inverted order from
 # Ho 10:8
 with \\kalupsate\\ (cover) in place of \\krupsate\\ (hide), quoted by
 Jesus on the way to the Cross
 # Lu 23:30
 in the order here, but with \\kalupsate\\, not \\krupsate\\. \\From the\\
 \\face of him that\\ (\\apo prospou tou\\, etc.). "What sinners dread
 most is not death, but the revealed Presence of God" (Swete). Cf.
 # Ge 3:8
 \\And from the wrath of the Lamb\\ (\\kai apo ts orgs tou arniou\\).
 Repetition of "the grave irony" (Swete) of
 # 5:5
 The Lamb is the Lion again in the terribleness of his wrath.
 Recall the mourning in
 # 1:7
 See
 # Mt 25:41
 where Jesus pronounces the woes on the wicked.

07666
 \\The great day\\ (\\h hmera h megal\\). The phrase occurs in the
 O.T. prophets
 # Joe 2:11,31; Zep 1:14
 Cf.
 # Jude 1:6
 and is here combined with "of their wrath" (\\ts orgs autn\\) as
 in
 # Zep 1:15,18; 2:3; Rom 2:5
 "Their" (\\autn\\) means the wrath of God and of the Lamb put here
 on an equality as in
 # 1:17, 22:3,13; 1Th 3:11; 2Th 2:16
 Beckwith holds that this language about the great day having come
 "is the mistaken cry of men in terror caused by the portents
 which are bursting upon them." There is something, to be sure, to
 be said for this view which denies that John commits himself to
 the position that this is the end of the ages. \\And who is able to\\
 \\stand?\\ (\\kai tis dunatai stathnai?\\). Very much like the words in
 # Na 1:6; Mal 3:2
 First aorist passive infinitive of \\histmi\\. It is a rhetorical
 question, apparently by the frightened crowds of verse
 # 15
 Swete observes that the only possible answer to that cry is the
 command of Jesus in
 # Lu 21:36
 : "Keep awake on every occasion, praying that ye may get strength
 to stand (\\stathnai\\, the very form) before the Son of Man."

07667
 \\After this\\ (\\meta touto\\). Instead of the seventh seal
 # 8:1
 being opened, two other episodes or preliminary visions occupy
 chapter 7 (the sealing of the servants of God
 # 7:1-8
 and the vision of the redeemed before the throne
 # 7:9-17
 \\Standing\\ (\\hesttas\\). Second perfect predicate participle of
 \\histmi\\, intransitive and followed by \\epi\\ and the accusative case
 \\gnias\\ as already in
 # 3:20
 (\\epi thurian\\) and often again
 # 8:3
 some MSS., others genitive;
 # 11:11; 12:18; 14:1; 15:2
 but note \\epi\\ with genitive \\thalasss\\ in the next clause, like \\epi\\
 \\kephals\\ in
 # 12:1; 7:3
 \\Corners\\ (\\gnias\\). Old word for angle
 # Mt 6:5
 also in
 # 20:8
 \\Holding\\ (\\kratountas\\). Present active participle of \\krate\\, to
 hold fast
 # Mr 7:3; Joh 20:23
 The four winds (cf.
 # Mt 24:31
 are held prisoner by angels at each of the four corners. Some
 Jews held the winds from due north, south, east, west to be
 favourable, while those from the angles (see
 # Ac 27:14
 were unfavourable (Charles). There is an angel of the fire
 # 14:18
 and an angel of the waters
 # 16:5
 \\That no wind should blow\\ (\\hina m pnei anemos\\). Negative purpose
 clause with \\hina m\\ and the present active subjunctive, "lest a
 wind keep on blowing." \\Upon any tree\\ (\\epi pan dendron\\).
 Accusative case here with \\epi\\ rather than the preceding genitives
 (\\gs, thalasss\\), "upon the land or upon the sea," but "against
 any tree" (picture of attack on the tree like a tornado's path).

07668
 \\Ascend\\ (\\anabainonta\\). Present active participle of \\anabain\\,
 "ascending," "going up," picturing the process. \\From the\\
 \\sun-rising\\ (\\apo anatols hliou\\). Same phrase in
 # 16:12
 From the east, though why is not told. Swete suggests it is
 because Palestine is east of Patmos. The plural \\apo anatoln\\
 occurs in
 # Mt 2:1
 without \\hliou\\ (sun). \\The seal of the living God\\ (\\sphragida theou\\
 \\zntos\\). Here the signet ring, like that used by an Oriental
 monarch, to give validity to the official documents. The use of
 \\zntos\\ with \\theou\\ accents the eternal life of God
 # 1:18; 10:6; 15:7
 as opposed to the ephemeral pagan gods. \\To whom it was given\\
 (\\hois edoth autois\\). For \\edoth\\
 See note on "Re 6:2"
 See note on "Re 6:4"
 , etc. The repetition of \\autois\\ in addition to \\hois\\ (both dative)
 is a redundant Hebraism (in vernacular _Koin_ to some extent)
 often in the Apocalypse
 # 3:8
 The angels are here identified with the winds as the angels of
 the churches with the churches
 # 1:20
 \\To hurt\\ (\\adiksai\\). First aorist active infinitive of \\adike\\,
 subject of \\edoth\\, common use of \\adike\\ in this sense of to hurt
 in the Apocalypse
 # 2:11; 6:6
 already), in
 # Lu 10:19
 also. The injury is to come by letting loose the winds, not by
 withholding them.

07669
 \\Hurt not\\ (\\m adikste\\). Prohibition with \\m\\ and the ingressive
 aorist active subjunctive of \\adike\\, not to begin to hurt. \\Till\\
 \\we shall have sealed\\ (\\achri sphragismen\\). Temporal clause of
 indefinite action for the future with \\achri\\ (sometimes \\achris\\
 \\hou\\ or \\achris hou an\\) and the aorist subjunctive as in
 # 15:8; 20:3,5
 or the future indicative
 # 17:7
 usually with the notion of ascent (up to) rather than extent like
 \\mechri\\. \\An\\ (modal) sometimes occurs, but it is not necessary. But
 there is no _futurum exactum_ idea in the aorist subjunctive,
 simply "till we seal," not "till we shall have sealed." \\Upon\\
 \\their foreheads\\ (\\epi tn metpn\\). From
 # Eze 9:4
 Old word (\\meta, ps\\, after the eye, above the eye, the space
 above or between the eyes), in N.T. only in the Apocalypse
 # 7:3; 9:4; 13:16; 14:1,9; 17:5; 20:4; 22:4
 For "the servants of God" (\\tous doulous tou theou\\) who are to be
 thus marked linked with angels in the service of God see
 # Re 1:1; 2:20; 19:2,5; 22:3,6

07670
 \\The number of the sealed\\ (\\ton arithmon tn esphragismenn\\).
 Accusative case object of \\kousa\\ and genitive of the perfect
 passive articular participle of \\sphragiz\\. He did not see the
 sealing or count them himself, but only heard. \\A hundred and\\
 \\forty and four thousand\\ (\\hekaton tesserakonta tessares\\
 \\chiliades\\). Symbolical, of course, and not meant to be a complete
 number of the sealed (or saved) even in that generation, let
 alone for all time. The number connotes perfection (Alford),
 12x12x1000 = a hundred and forty-four thousands (\\chiliades\\,
 # 5:11
 Nominative absolute, not agreeing in case either with \\arithmon\\
 (accusative) or \\esphragismenn\\ (genitive). So as to the case of
 \\esphragismenoi\\. \\Out of every tribe of the children of Israel\\ (\\ek\\
 \\pss phuls huin Isral\\). There are two opposite views here,
 one taking the sealed as referring only to Jews (either actual
 Jews as a remnant or just Jewish Christians), the other including
 Gentiles as well as Jewish Christians, that is the true Israel as
 in
 # 2:9; 3:9
 and like Paul in Galatians and Romans. This is the more probable
 view and it takes the twelve tribes in a spiritual sense. But in
 either view there remains the difficulty about names of the
 tribes. The list is not geographical, since Levi is included, but
 Dan is omitted and Manasseh put in his place, though he as the
 son of Joseph is included in Joseph. Irenaeus suggested that
 Antichrist was expected to come from the tribe of Dan and hence
 the omission here. There are various lists of the tribes in the
 O.T.
 # Ge 35:22; 46:8,49; Ex 1:1; Nu 1:2; 13:4; 26:34; De 27:11; 33:6
 # Jos 13-22; Jud 5; 1Ch 2-8; 12:24; 27:16; Eze 48
 and given in various orders. In
 # 1Ch 7:12
 both Dan and Zebulon are omitted. Joseph is given here in place
 of Ephraim. The distribution is equal (12,000) to each tribe.

07671
07672
07673
07674
07675
 \\Which no man could number\\ (\\hon arithmsai auton oudeis edunato\\).
 Redundant repetition of the pronoun \\auton\\ after the relative \\hon\\
 as in
 # 7:5; 3:8
 \\Edunato\\ imperfect indicative and \\arithmsai\\ first aorist active
 infinitive of \\arithme\\, old verb, in N.T. only here,
 # Mt 10:30; Lu 12:7
 See
 # 5:9
 (also
 # 11:9; 13:7; 14:10; 17:15
 for the list of words after \\ek\\ (the spiritual Israel carried on
 all over the world), "a polyglott cosmopolitan crowd" (Swete).
 \\Standing\\ (\\hesttes\\). Same form in
 # 7:1
 only nominative masculine plural referring to \\ochlos\\ (masculine
 singular), construction according to sense like the plural
 \\legontn\\ with \\ochlou\\ in
 # 19:1
 \\Arrayed\\ (\\peribeblmenous\\). Perfect passive participle of
 \\periball\\, but in the accusative plural (not nominative like
 \\hesttes\\), a common variation in this book when preceded by
 \\eidon\\ and \\idou\\ as in
 # 4:4
 (\\thronoi, presbuterous\\). Charles regards this as a mere slip
 which would have been changed to \\peribeblmenoi\\ if John had read
 the MS. over. \\In white robes\\ (\\stolas leukas\\). Predicate
 accusative retained with this passive verb of clothing as in
 # 7:13; 10:1; 11:3; 12:1; 17:4; 18:16; 19:13
 \\Palms\\ (\\phoinikes\\). Nominative again, back to construction with
 \\idou\\, not \\eidon\\. Old word, in N.T. only here for palm branches
 and
 # Joh 12:13
 for palm trees. Both these and the white robes are signs of
 victory and joy.

07676
 \\They cry\\ (\\krazousi\\). Vivid dramatic present. \\With a great voice\\
 (\\phni megali\\). As in
 # 6:10; 7:2
 "The polyglott multitude shouts its praises as with one voice"
 (Swete). \\Salvation\\ (\\h stria\\). As in
 # 12:10; 19:1
 Nominative absolute. Salvation here is regarded as an
 accomplished act on the part of those coming out of the great
 tribulation (verse
 # 14
 and the praise for it is given to God (\\ti thei\\, dative case)
 and to the Lamb (\\ti arnii\\, dative also). Both God and Christ
 are thus called \\str\\ as in the Pastoral Epistles, as to God
 # 1Ti 1:1; 2:3; Tit 1:3; 3:4
 and to Christ
 # Tit 1:4; 2:13; 3:6
 For \\h stria\\ see
 # Joh 4:22; Ac 4:12; Jude 1:3

07677
 \\Were standing\\ (\\histkeisan\\). Past perfect active of \\histmi\\
 intransitive and used like an imperfect as in
 # Joh 19:25
 \\Round about\\ (\\kukli\\). Preposition (in a circle) with genitive as
 in
 # 4:6; 5:11
 The angels here rejoice in the salvation of men
 # Lu 15:7,10; 1Pe 1:12
 \\Upon their faces\\ (\\epi ta prospa autn\\). In reverential worship
 of God as in
 # 11:16
 For this worship (fell and worshipped) see also
 # 4:10; 5:14; 11:16; 19:4,10; 22:8
 The dative \\ti thei\\ (God) with \\proskune\\ (to worship) is the
 usual construction for that meaning. When it means merely to do
 homage the accusative case is usual in this book (Charles). But
 in the Fourth Gospel the reverse order is true as to the cases
 with \\proskune\\ (Abbott, _Joh. Vocab_. pp. 138-142).

07678
 Note \\amn\\ at the beginning and the close of the doxology. Note
 also separate feminine article with each of the seven attributes
 given God, as in
 # 4:11; 5:12,13

07679
 \\Answered\\ (\\apekrith\\). First aorist passive (deponent) of
 \\apokrinomai\\ with \\legn\\ (saying), a common (only here in the
 Apocalypse) Hebrew redundancy in the Gospels
 # Mr 9:5
 An elder intervenes, though no question has been asked to
 interpret the vision (Swete). \\These\\ (\\houtoi\\). Prophetic predicate
 nominative put before \\tines eisin\\ (who are they). Note article
 repeated with \\stolas\\ pointing to verse
 # 9
 and accusative also retained after \\peribeblmenoi\\ as there. Both
 "who" and "whence" as in
 # Jos 9:8

07680
 \\I say\\ (\\eirka\\). Perfect active indicative of \\eipon\\, "I have
 said." "To the Seer's mind the whole scene was still fresh and
 vivid" (Swete) like \\kekragen\\ in
 # Joh 1:15
 and \\eilphen\\ in
 # Re 5:7
 not the so-called "aoristic perfect" which even Moulton (_Prol_.
 p. 145) is disposed to admit. \\My lord\\ (\\Kurie mou\\). "An address of
 reverence to a heavenly being" (Vincent), not an act of worship
 on John's part. \\Thou knowest\\ (\\su oidas\\). "At once a confession of
 ignorance, and an appeal for information" (Swete), not of full
 confidence like \\su oidas\\ in
 # Joh 21:15
 \\They which come out of the great tribulation\\ (\\hoi erchomenoi ek\\
 \\ts thlipses ts megals\\). Present middle participle with the
 idea of continued repetition. "The martyrs are still arriving
 from the scene of the great tribulation" (Charles). Apparently
 some great crisis is contemplated
 # Mt 13:19; 24:21; Mr 13:10
 though the whole series may be in mind and so may anticipate
 final judgment. \\And they washed\\ (\\kai eplunan\\). First aorist
 active indicative of \\plun\\, old verb, to wash, in N.T. only
 # Lu 5:2; Re 7:14; 22:14
 This change of construction after \\hoi erchomenoi\\ from \\hoi\\
 \\plunsantes\\ to \\kai eplunan\\ is common in the Apocalypse, one of
 Charles's Hebraisms, like \\kai epoisen\\ in
 # 1:6
 and \\kai plani\\ in
 # 2:20
 \\Made them white\\ (\\eleukanan\\). First aorist active indicative of
 \\leukain\\, to whiten, old verb from \\leukos\\ (verse
 # 13
 in N.T. only here and
 # Mr 9:3
 "Milligan remarks that _robes_ are the expression of character
 and compares the word _habit_ used of dress" (Vincent). The
 language here comes partly from
 # Ge 49:11
 and partly from
 # Ex 19:10,14
 For the cleansing power of Christ's blood see also
 # Ro 3:25; 5:9; Col 1:20: Eph 1:7; 1Pe 1:2; Heb 9:14; 1Jo 1:7
 # Re 1:5; 5:9; 22:14
 "The aorists look back to the life on earth when the cleansing
 was effected" (Swete). See
 # Php 2:12
 for both divine and human aspects of salvation. \\In the blood of\\
 \\the Lamb\\ (\\en ti haimati tou arniou\\). There is power alone in the
 blood of Christ to cleanse from sin
 # 1Jo 1:7
 not in the blood of the martyrs themselves. The result is
 "white," not "red," as one might imagine.

07681
 \\Therefore\\ (\\dia touto\\). Because of the washing described in verse
 # 14
 \\They serve him\\ (\\latreuousin auti\\). Dative case with \\latreu\\
 (present active indicative, old verb, originally to serve for
 hire \\latron\\, then service in general, then religious service to
 God,
 # Mt 4:10
 then in particular ritual worship of the priests,
 # Heb 8:5
 All the redeemed are priests
 # Re 16:5,10
 in the heavenly temple
 # 6:9
 as here. But this service is that of spiritual worship, not of
 external rites
 # Ro 12:1; Php 3:3
 \\Day and night\\ (\\hmeras kai nuktos\\). Genitive of time, "by day and
 night," as in
 # 4:8
 of the praise of the four living creatures. \\Shall spread his\\
 \\tabernacle over them\\ (\\sknsei ep' autous\\). Future (change of
 tense from present in \\latreuousin\\) active of \\skno\\, old verb
 from \\sknos\\ (tent, tabernacle), used in
 # Joh 1:14
 of the earthly life of Christ, elsewhere in N.T. only in Rev.
 # 7:14; 12:12; 13:6; 21:3
 In
 # 12:12; 13:6
 of those who dwell in tents, here of God spreading his tent
 "over" (\\ep' autous\\) the redeemed in heaven, in
 # 21:3
 of God tabernacling "with" (\\met' autn\\) the redeemed, in both
 instances a picture of sacred fellowship, and "the further idea
 of God's Presence as a protection from all fear of evil" (Swete)
 like the overshadowing of Israel by the Shekinah and a possible
 allusion also to the tents (\\sknai\\) of the feast of tabernacles
 and to the tent of meeting where God met Moses
 # Ex 33:7-11

07682
 \\They shall hunger no more\\ (\\ou peinasousin eti\\). Future tense of
 \\peina\\, old verb with late form instead of \\peinsousin\\ like
 # Lu 6:25
 It is a free translation of
 # Isa 49:10
 (not quotation from the LXX). \\Neither thirst any more\\ (\\oude\\
 \\dipssousin eti\\). Future tense of \\dipsa\\, the two strong human
 appetites will be gone, a clear refutation of a gross
 materialistic or sensual conception of the future life. Cf.
 # Joh 6:35
 \\Neither shall strike\\ (\\oude m pesi\\). Strong double negative \\oude\\
 \\m\\ with second aorist active subjunctive of \\pipt\\, to fall. They
 will no longer be under the rays of the sun as upon earth. \\Nor\\
 \\any heat\\ (\\oude pn kauma\\). Old word from \\kai\\, to burn, painful
 and burning heat, in N.T. only here and
 # 16:9
 (picture of the opposite condition). The use of the negative with
 \\pn\\ (all) for "not any" is common in N.T. Cf.
 # Ps 121:6

07683
 \\In the midst\\ (\\ana meson\\). In
 # 5:6
 we have \\en mesi tou thronou\\ as the position of the Lamb, and so
 that is apparently the sense of \\ana meson\\ here as in
 # Mt 13:25
 though it can mean "between," as clearly so in
 # 1Co 6:5
 \\Shall be their shepherd\\ (\\paimanei autous\\). "Shall shepherd them,"
 future active of \\poimain\\ (from \\poimn\\, shepherd), in
 # Joh 21:16; Ac 20:28; 1Pe 5:2; Re 2:27; 7:17; 12:5; 19:15
 Jesus is still the Good Shepherd of his sheep
 # Joh 10:11,14
 Cf.
 # Ps 23:1
 \\Shall guide them\\ (\\hod gsei autous\\). Future active of \\hodge\\,
 old word (from \\hodgos\\, guide,
 # Mt 15:14
 used of God's guidance of Israel
 # Ex 15:13
 of God's guidance of individual lives
 # Ps 5:9
 of the guidance of the Holy Spirit
 # Joh 16:13
 of Christ's own guidance here (cf.
 # Joh 14:4; Re 14:4
 \\Unto fountains of waters of life\\ (\\epi zs pgas hudatn\\). The
 language is like that in
 # Isa 49:10; Jer 2:13
 Note the order, "to life's water springs" (Swete) like the
 Vulgate _ad vitae fontes aquarum_, with emphasis on \\zs\\
 (life's). For this idea see also
 # Joh 4:12,14; 7:38; Re 21:6; 22:1,17
 No special emphasis on the plural here or in
 # 8:10; 14:7; 16:4
 \\And God shall wipe away\\ (\\kai exaleipsei ho theos\\). Repeated in
 # 21:4
 from
 # Isa 25:8
 Future active of \\exaleiph\\, old compound, to wipe out (\\ex\\), off,
 away, already in
 # 3:5
 for erasing a name and in
 # Ac 3:19
 for removing the stain (guilt) of sin. \\Every tear\\ (\\pn dakruon\\).
 Old word, with other form, \\dakru\\, in
 # Lu 7:38,44
 Note repetition of \\ek\\ with \\ophthalmn\\ (out of their eyes). "Words
 like these of vv.
 # 15-17
 must sound as a divine music in the ears of the persecuted. God
 will comfort as a mother comforts" (Baljon).

07684
 \\And when he opened\\ (\\kai hotan noixen\\). Here modal \\an\\ is used
 with \\hote\\ (used about the opening of the preceding six seals),
 but \\hotan\\ is not here rendered more indefinite, as is sometimes
 true
 # Mr 3:11; Re 4:9
 but here and possibly (can be repetition) in
 # Mr 11:19
 it is a particular instance, not a general rule (Robertson,
 _Grammar_, p. 973). \\There followed a silence\\ (\\egeneto sig\\).
 Second aorist middle of \\ginomai\\. "There came silence." Dramatic
 effect by this profound stillness with no elder or angel
 speaking, no chorus of praise nor cry of adoration, no thunder
 from the throne (Swete), but a temporary cessation in the
 revelations. See
 # 10:4
 \\About the space of half an hour\\ (\\hs hmiron\\). Late and rare
 word (\\hmi\\, half, \\hra\\, hour), here only in N.T. Accusative of
 extent of time.

07685
 \\Stand\\ (\\hestkasin\\). Perfect active of \\histmi\\ (intransitive).
 Another "hebdomad" so frequent in the Apocalypse. The article
 (the seven angels) seems to point to seven well-known angels. In
 Enoch 20:7 the names of seven archangels are given (Uriel,
 Raphael, Raguel, Michael, Sariel, Gabriel, Remiel) and "angels of
 the Presence" is an idea like that in
 # Isa 63:9
 We do not know precisely what is John's idea here. \\Seven\\
 \\trumpets\\ (\\hepta salpigges\\). We see trumpets assigned to angels in
 # Mt 24:31; 1Th 4:16; 1Co 15:52; Re 4:1,4
 See also the use of trumpets in
 # Jos 6:13; Joe 2:1
 These seven trumpets are soon to break the half hour of silence.
 Thus the seven trumpets grow out of the opening of the seventh
 seal, however that fact is to be interpreted.

07686
 \\Another angel\\ (\\allos aggelos\\). Not one of the seven of verse
 # 2
 and before they began to sound the trumpets. This preliminary
 incident of the offering of incense on the altar covers verses
 # 3-6
 \\Stood\\ (\\estath\\). Ingressive first aorist passive of \\histmi\\
 (intransitive), "took his place." \\Over the altar\\ (\\epi tou\\
 \\thusiastriou\\). See
 # 6:9
 for the word for the burnt-offering, here apparently the altar of
 incense (clearly so in
 # Lu 1:11
 possibly also
 # Re 9:13
 but it is not clear that in apocalyptic the distinction between
 the two altars of the tabernacle and temple is preserved. Aleph C
 Q have the genitive, while A P have the accusative \\epi to\\
 \\thusiastrion\\. \\A golden censer\\ (\\libanton chrusoun\\). Old word for
 frankincense (from \\libanos\\,
 # Mt 2:11; Re 18:13
 but here alone in N.T. and for censer, as is plain by the use of
 \\chrusoun\\ (golden) with it. Cf.
 # 1Ki 7:50
 \\Much incense\\ (\\thumiamata polla\\). See
 # 5:8
 for \\thumiama\\ (the aromatic substance burnt, also in
 # 18:13
 but here for the live coals on which the incense falls. \\That he\\
 \\should add\\ (\\hina dsei\\). Sub-final clause (subject of \\edoth\\, was
 given, singular because \\thumiamata\\ neuter plural) with \\hina\\ and
 the future active indicative of \\didmi\\, to give, instead of \\di\\,
 the second aorist subjunctive. \\Unto the prayers\\ (\\tais\\
 \\proseuchais\\). Dative case. In
 # 5:18
 the \\thumiamata\\ are the prayers. \\Upon the golden altar\\ (\\epi to\\
 \\thusiastrion to chrusoun to\\). Accusative case here, not genitive
 as above, and apparently the altar of incense as indicated by the
 word golden
 # Ex 30:1; Le 4:17
 Note triple article here \\to\\ (once before the substantive, once
 before the adjective, once before the adjunct "the one before the
 throne").

07687
 \\The smoke\\ (\\ho kapnos\\). Old word, in N.T. only
 # Ac 2:19; Re 8:4; 9:2, 17; 14:11; 15:8; 18:9,18; 19:3
 Here from the incense in the angel's hand. \\With the prayers\\ (\\tais\\
 \\proseuchais\\). So associative-instrumental case, but it may be
 dative as in verse
 # 3
 (for).

07688
 \\Taketh\\ (\\eilphen\\). Vivid dramatic perfect active indicative of
 \\lamban\\ as in
 # 5:7
 "has taken." The angel had apparently ]aid aside the censer.
 Hardly merely the pleonastic use of \\lamban\\
 # Joh 19:23
 John pictures the scene for us. \\Filled\\ (\\egemisen\\). He drops back
 to the narrative use of the first aorist active indicative of
 \\gemiz\\. \\With the fire\\ (\\ek tou puros\\), live coals from the altar
 (cf.
 # Isa 6:6
 \\Cast\\ (\\ebalen\\). Second aorist active indicative of \\ball\\. See
 # Ge 19:24
 (Sodom);
 # Eze 10:2
 and Christ's bold metaphor in
 # Lu 12:49
 See this use of \\ball\\ also in
 # Re 8:7; 12:4,9,13; 14:19
 \\Followed\\ (\\egenonto\\). Came to pass naturally after the casting of
 fire on the earth. Same three elements in
 # 4:5
 but in different order (lightnings, voices, thunders), lightning
 naturally preceding thunder as some MSS. have it here. Perhaps
 \\phnai\\, the voices of the storm (wind, etc.).

07689
 \\Prepared themselves\\ (\\htoimasan hautous\\). First aorist active
 indicative of \\hetoimaz\\. They knew the signal and got ready. \\To\\
 \\sound\\ (\\hina salpissin\\). Sub-final (object) clause with \\hina\\ and
 the first aorist ingressive active subjunctive of \\salpiz\\. The
 infinitive could have been used.

07690
 \\Sounded\\ (\\esalpisen\\). First aorist active indicative of \\salpiz\\,
 repeated with each angel in turn
 # 8:8,10,12; 9:1,13; 11:15
 \\Hail and fire mingled with blood\\ (\\chalaza kai pur memigmena en\\
 \\haimati\\). Like the plague of hail and fire in
 # Ex 9:24
 The first four trumpets are very much like the plagues in Egypt,
 this one like a semitropical thunderstorm (Swete) with blood like
 the first plague
 # Ex 7:17; Ps 106:35
 The old feminine word \\chalaza\\ (hail) is from the verb \\chala\\, to
 let down
 # Mr 2:4
 in N.T. only in
 # Re 8:7; 11:19; 16:21
 The perfect passive participle \\memigmena\\ (from \\mignumi\\, to mix)
 is neuter plural because of \\pur\\ (fire). \\Were cast\\ (\\eblth\\).
 First aorist passive singular because \\chalaza\\ and \\pur\\ treated as
 neuter plural. "The storm flung itself on the earth" (Swete). \\Was\\
 \\burnt up\\ (\\kateka\\). Second aorist (effective) passive indicative
 of \\katakai\\, old verb to burn down (effective use of \\kata\\, up, we
 say). Repeated here three times for dramatic effect. See
 # 7:1-3
 about the trees and
 # 9:4
 where the locusts are forbidden to injure the grass.

07691
 \\As it were\\ (\\hs\\). "As if," not a great mountain, but a blazing
 mass as large as a mountain. \\Burning with fire\\ (\\puri kaiomenon\\).
 Present middle participle of \\kai\\. Somewhat like Enoch 18:13, but
 perhaps with the picture of a great volcanic eruption like that
 of Vesuvius in A.D. 79. Strabo tells of an eruption B.C. 196
 which made a new island (Palaea Kaumene). \\Became blood\\ (\\egeneto\\
 \\haima\\). Like the Nile in the first plague
 # Ex 7:20
 Cf. also
 # 16:3

07692
 \\Of the creatures\\ (\\tn ktismatn\\). See
 # 5:13
 for this word \\ktisma\\. Even they that had life (\\ta echonta\\
 \\psuchas\\). Here the nominative articular participle is in
 apposition with the genitive \\ktismatn\\, as often in this book.
 See
 # Ex 7:20
 for the destruction of fish, and
 # Zep 1:3
 \\Was destroyed\\ (\\diephtharsan\\). Second aorist passive indicative
 of \\diaphtheir\\, old compound, to corrupt, to consume, to destroy
 (perfective use of \\dia\\), also
 # 11:18
 The plural \\ploion\\ just before the verb makes the idea plural.

07693
 \\Burning as a torch\\ (\\kaiomenos hs lampas\\). See
 # 4:5; Mt 2:2
 perhaps a meteor, striking at the fresh-water supply (rivers
 \\potamn\\, springs \\pgas\\) as in the first Egyptian plague also.

07694
 \\Wormwood\\ (\\ho Apsinthos\\). Absinthe. Usually feminine (\\h\\), but
 masculine here probably because \\astr\\ is masculine. Only here in
 N.T. and not in LXX (\\pikria\\, bitterness, \\chol\\, gall, etc.)
 except by Aquila in
 # Pr 5:4; Jer 9:15; 23:15
 There are several varieties of the plant in Palestine. \\Became\\
 \\wormwood\\ (\\egeneto eis apsinthon\\). This use of \\eis\\ in the
 predicate with \\ginomai\\ is common in the LXX and the N.T.
 # 16:19; Joh 16:20; Ac 5:36
 \\Of the waters\\ (\\ek tn hudatn\\). As a result of (\\ek\\) the use of
 the poisoned waters. \\Were made bitter\\ (\\epikranthsan\\). First
 aorist passive indicative of \\pikrain\\. Old verb (from \\pikros\\,
 bitter), as in
 # 10:9
 In a metaphorical sense to embitter in
 # Col 3:19

07695
 \\Was smitten\\ (\\eplg\\). Second aorist passive indicative of \\plss\\,
 old verb (like \\plg\\ plague), here only in N.T. \\That should be\\
 \\darkened\\ (\\hina skotisthi\\). Purpose clause with \\hina\\ and the
 first aorist passive subjunctive of \\skotiz\\, from \\skotos\\
 (darkness) as in
 # Mt 24:29
 but \\skoto\\ in
 # Re 9:2
 \\And the day should not shine\\ (\\kai h hmera m phani\\). Negative
 purpose clause with \\hina m\\ and the first aorist active
 subjunctive of \\phain\\, to shed light upon, as in
 # 18:23
 not the second aorist passive subjunctive \\phani\\ with different
 accent. The eclipse here is only partial and is kin to the ninth
 Egyptian plague
 # Ex 10:21

07696
 \\An eagle\\ (\\henos aetou\\). "One eagle," perhaps \\henos\\ (\\heis\\) used
 as an indefinite article
 # 9:13; 18:21; 19:17
 See
 # 4:7
 also for the flying eagle, the strongest of birds, sometimes a
 symbol of vengeance
 # De 28:49; Ho 8:1; Hab 1:8
 \\Flying in mid-heaven\\ (\\petomenou en mesouranmati\\). Like the angel
 in
 # 14:6
 and the birds in
 # 19:17
 \\Mesouranma\\ (from \\mesourane\\ to be in mid-heaven) is a late word
 (Plutarch, papyri) for the sun at noon, in N.T. only these three
 examples. This eagle is flying where all can see, and crying so
 that all can hear. \\Woe, woe, woe\\ (\\ouai, ouai, ouai\\). Triple
 because three trumpets yet to come. In
 # 18:10,16,19
 the double \\ouai\\ is merely for emphasis. \\For them that dwell on\\
 \\the earth\\ (\\tous katoikountas\\). Accusative of the articular
 present active participle of \\katoike\\, is unusual (Aleph Q here
 and also in
 # 12:12
 as in
 # Mt 11:21
 There is even a nominative in
 # 18:10
 \\By reason of the other voices\\ (\\ek tn loipn phnn\\). "As a
 result of (\\ek\\) the rest of the voices." There is more and worse
 to come, "of the three angels who are yet to sound" (\\tn trin\\
 \\aggeln tn mellontn salpizein\\).

07697
 \\Fallen\\ (\\peptkota\\). Perfect active participle of \\pipt\\, already
 down. In
 # Lu 10:18
 note \\pesonta\\ (constative aorist active, like a flash of
 lightning) after \\etheroun\\ 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\\
 \\ts abussou\\). \\Abussos\\ is an old adjective (alpha privative and
 \\buthos\\, depth, without depth), but \\h abussos\\ (supply \\chra\\
 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 4:11
 and it occurs in
 # Re 9:1
 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.

07698
 \\Opened\\ (\\noixen\\). First aorist active indicative of \\anoignumi\\.
 With the "key" (\\kleis\\). \\As the smoke of a great furnace\\ (\\hs\\
 \\kapnos kaminou megals\\). The plague of demonic locusts is here
 turned loose. \\Kaminos\\ is old word for a smelting-furnace, already
 in
 # 1:15
 \\Were darkened\\ (\\eskotth\\). 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

07699
 \\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 10:13
 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.
