Revelation 9:16-19. Description of the army led by the four released angels; its immense size, Revelation 9:16; its supernatural nature, and terrible effect (Revelation 9:17-19.)

τοῦ ἵππου. The explanatory variations τοῦ ἱππικοῦ and τῶν ἵππων arose from the offence taken because John did not write, in accordance with classical usage, τῆς ἵππου.

δισμυριάδες μυριάδων; i.e., two hundred millions.

ἥκουσα, κ.τ.λ., is added by asyndeton, since an explanation is necessary as to whence it was that John knew of the immense number.[2652] Beda, who prefers to render the Greek expression by “bis myriades myridaum,” than with the Vulg., “vicies millies dena millia,” finds here “a deceitful duplicity of the perverse army.” Beng. thinks that the Turkish army could readily have reached that number; viz., in the course of the entire two hundred and seven years of their dominion (cf. Revelation 9:15). Hengstenb. recognizes the unnaturalness of the number, and concludes thence that it is meant allegorically; it is to be ascribed to no particular war, but to “the class personified,” as in all the preceding trumpet-visions. But since the army itself, Revelation 9:17 sqq., is not described allegorically, the number can be allegorical as little as the local designation, Revelation 9:14 : but this number is likewise schematical;[2653] i.e., the army, which is on all occasions beheld as definite, individual, and supernatural in its entire character, appears also in a concrete but supernatural numerical quantity. An allusion to Psalm 68:18 may be regarded as the substratum of the concrete number here presented to the prophet in his vision. [See Note LXI., p. 293.] That John, when he now wishes to describe the horses and riders seen by him (καὶ οὕτως εἰδον, κ.τ.λ.), adds explicitly ἐν τῇ ὁράσει to the εἰδον τ. ἵππ., can occasion surprise only as this formula, ordinarily employed by the ancient prophets,[2654] does not occur more frequently in the Apoc.; but from the fact that it is nowhere found except in this passage, although it could stand everywhere with the εἶδον indicating a prophetic ὅρασις, nothing less follows than that the present vision has an allegorical meaning, as Beng. and Hengstenb.[2655] affirm; the latter of whom, spiritualizing throughout, says, “In the vision every thing is seen; that which is inner must imprint itself on what is outward, the spiritual must assume a body;” and thus in the color of the breastplate, described immediately afterwards, he sees only a “pictorial expression” of the murderous spirit of the soldiers, who are to be understood literally. But even granting that the idea of vision here presupposed were correct, the εἰδον, in itself, would here, as everywhere, point to this allegorizing. For, why should we find just here the express addition ἐν τῇ ὁράσει? In it, no intention whatever is to be perceived, and least of all, that of giving an exegetical hint: it is possible, therefore, that John here added the ἐν τῇ ὅρασει to his εἱδον involuntarily, because, in the sixth trumpet-vision, what has thus far been advanced is what he has heard, while he now intends to describe the forms as they appeared to him in the vision.

The first part of the description, ἔχοντας θώρακας

θείωδεις, is referred by Beng., Ewald, De Wette, Hengstenb., Bleek, only to τοὺς καθημένους ἐπʼ αὐτ., as if the description of the horses were given uninterruptedly and completely, only after that of the riders had been given more incidentally. But Züll. and Ebrard have more correctly referred the ἔχοντας, κ.τ.λ., to the horses and the riders; for it is the more improbable that the first feature of the description, which is expressly stated to be a description of the horses, should not apply to them, as the color of the breastplates has a correspondence with the things proceeding from the mouths of the horses. In general, the treatment is not concerning the riders, but the horses; so that the words καὶ τ. καθημ. ἐπʼ αὐτ. contain only what is incidental, and in no way hinder the reference of ἔχ. θώρ., κ.τ.λ., to τ. ἳππουσ.

θώρακας πυρίνους, κ.τ.λ. The πυρνους and the θειώδεις designate, just as the ὑακίνθινους, only the color;[2656] and, besides, there are three colors to be regarded in their particularity, because they correspond to the three things coming from the mouths of the horses.[2657] The ὙΑΚΙΝΘΊΝΟΥς, which designates dark red,[2658] corresponds excellently with the succeeding ΚΑΠΝΌς.

ΚΑῚ ΑἹ ΚΕΦ., Κ.Τ.Λ. The heads of the horses were like the heads of lions, possibly similar to lion heads in the size of the mouths and the length of the manes;[2659] it is a definite, monstrous appearance, that is represented, and not in general that the heads of the horses are “fierce and terrible,”[2660] which, of course, is suited better to the allegorical explanation.

Κ. ἘΚ Τ. ΣΤΟΜΆΤΩΝ, Κ.Τ.Λ. How seriously the description is meant, may be inferred from the fact, that in Revelation 9:18 the fire, the smoke, and the sulphur, proceeding from the mouths of the horses, are expressly designated as the three plagues whereby[2661] these armies are to slay men, just as the locusts tormented them with their scorpion stings. Fire, smoke, and sulphur—of which the latter, according to the analogy of Revelation 21:8, Revelation 14:10, Revelation 19:20, indicates the infernal nature of the plagues[2662]—are as little intended to be allegorical as, e.g., the famine or the killing in the seal-visions.[2663] The allegorical interpretation, therefore, manifests also here the most singularly arbitrary expedients. They who understand the whole of heretics interpret the fire as “the desire for injuring;” the smoke, as “the seeming zeal of faith,” because smoke is blue like the heavens; the sulphur, as “the deformity of vices.”[2664] Similar is the interpretation in Aret., Luther, Calov., etc., who think, it is true, of the Turks, but have especially in view their erroneous doctrine. What proceeds from the mouths of the horses is, according to Calov., properly the Koran, which comprehends within itself “sulphurous lust, the smoke of false doctrines, and the fires of wars.” To expositors who understand the armies, Revelation 9:16 sqq., of actual soldiers,—even notwithstanding the fact that what is said in the text refers not to horsemen, the supposed “cavalrymen,” so much as to the horses,—nothing is readier than to ascribe the fire, smoke, and sulphur, to fiery missiles. Much more correctly, therefore, from the standpoint of the allegory, did, e.g., Grotius understand the firebrands cast into Jerusalem,[2665] than Hengstenb., who understands “the fierce animosity, the spirit of murder, and lust for destruction,” described by personification as soldiers; after the example of Bengel, who only is unwilling to think of cannon and powder-smoke, because the followers of Mohammed did not, as yet, possess such implements of war.

ἡ γὰρ ἐξουσία, κ.τ.λ. Cf. Revelation 9:3; Revelation 9:10. With reference to Revelation 9:18, it is especially emphasized, that the proper power of the horses lies in their mouths; besides this, a second point is added, καὶ ἐν ταῖς οὐραῖς αὐτων. But in how far there is also in the tails an ἐξουσία, is explained (γὰρ): αἱ γὰρ οὐραὶ αὐτῶν ὁμοιαι ὅφεσιν, κ.τ.λ. The tails of the horses are, therefore, serpent-like,[2666] especially because these tails have heads; so that they are such as to do injury (ἐν αὐταῖς, sc., οὐραις, ἀδικ.). It is entirely inapplicable to explain this feature in the description of the monstrous horses, from the analogy of the ancient fiction[2667] concerning the so-called ἀμφίσβαινα (i.e., the serpent moving forwards and backwards) with two heads;[2668] since here nothing whatever is said of two-headed serpents, but instead of the usual horse-tail, something in serpent form, viz., which has a serpent’s head, is presented.

Hengstenb.[2669] finds here the “malignity” of war symbolized. But why should Bengel be mistaken, who explains that the horsemen (the Turks), even when they turn their backs and seem to flee, do injury? Or is it not still more consistent when Grot. mentions, with reference to this, that with the ancients infantry frequently sat back of the cavalry? Volkm., without seeming to exercise the best judgment, is satisfied with referring this to the kicking-back of the horses.

[2652] Cf. Revelation 7:4.

[2653] Cf. Revelation 7:4.

[2654] Cf. Daniel 8:2; Daniel 9:21.

[2655] Klief. also, who explains (p. 152) the troops of riders identical with the “worldly war-power” described in Revelation 9:1-12, which now proceeds to slay men.

[2656] Against Züll., who understands a breastplate of copper, blue steel, and brass. Cf. also Eichh., who thinks of an iron and bronze breastplate polished and shining in the sunlight. Still more inaptly, Heinr.: πυρ. is truly fiery; ὑακινθ. signifies polished steel; θειωδ., exhaling a sulphurous odor.

[2657] Against Ewald: “Regard therefore the red, shining, and glowing colors brought together in order to denote the height of brilliancy.”

[2658] See the lexicons.

[2659] Ewald.

[2660] Beng., Hengstenb.

[2661] ἀπὸ. Cf. Winer, p. 348.

[2662] Hengstenb.

[2663] The classical myth, in accordance with which Ovid (Met., vii. 104 sq.) writes:—

[2664] N. de Lyra. Cf. also Ebrard.

[2665] “They seemed to proceed from the mouth of the horses, because they flew from before their mouths.”

[2666] See on Revelation 9:10.

[2667] Wetst., Beng., Herd., Ew., etc.

[2668] Plin., H. N., viii. 35: “The double head of the amphisbaenae, i.e., also at the tail.”

[2669] Cf. also Stern, Ebrard.

“Ecce, adamanteis vulcanum naribus efflant Acripedes tauri, tactaeque vaporibus herbae Ardent.”

[“So the brazen-footed oxen breathe fire from their adamantine nostrils, and the grass touched by the vapors glows”], (cf. Virg., Georg. 2:140: “Tauri spirantes naribus ignem,” “Oxen breathing fire from their nostrils”), may be compared, as it expresses with all seriousness that those oxen were actually fire-breathing.

NOTES BY THE AMERICAN EDITOR

LXI. Revelation 9:16. δισμυριάδες μυριάδων

Beck interprets the number literally, and explains it by colossal military expeditions and wars to occur throughout the whole world, as intimated by Revelation 9:15; Revelation 9:18, τὸ τρίτον τῶν ἀνθρώπων, and Revelation 9:20, οἱ λοιποὶ τῶν ἀνθρώπων: “a universal war involving all races of men, analogous to the migrations of nations, the first appearance of Mohammedanism, the Crusades,” and illustrates its probability by referring to the now estimated one thousand millions of the earth’s inhabitants.

Revelation 9:16. The second woe is an irruption of fiendish cavalry.

16. of the horsemen] It is implied that the way the four angels will slay the third part of men will be by means of a vast invading army. The word rendered “horsemen” is not here plural but collective, as we should say “the cavalry.” But it is not that he gives the number of one arm only of an army containing more: apparently this army consists of cavalry exclusively. This illustrates the use of the name Euphrates, just so far as to make it possible that the image was suggested to St John’s mind by the fact that the Parthian cavalry were the most formidable barbarian force of his own day. More than this we can hardly say, as to the meaning of the vision, and any partial fulfilment that it may have had or be about to have.

two hundred thousand thousand] The number is perhaps suggested by Psalm 68:17 : still, it hardly seems as if these horsemen were celestial (like those of Revelation 19:14), though they are not distinctly infernal, like the locusts of the previous visions.

and I heard] Omit “and.”

Revelation 9:16. Δισμυριάδες μυριάδων) A chiliad is 1000; but a myriad, 10,000. Myriads (the plural number being taken in its strictest sense, for a twofold number, as ch. Revelation 12:14), 20,000. Therefore one chiliad of chiliads is 1,000,000; a chiliad of myriads is 10,000,000; a myriad of myriads, 100,000,000; myriads of myriads, 200,000,000. But what are δισμυριάδες μυριάδων, δὶς being added in the best copies[102] to the plural number of myriads? ΔΙΣΜΎΡΙΟΙ often occurs in the 2d Book of Maccabees. Thence ΔΙΣΜΥΡΙᾺς (like ΔΙΣΧΙΛΙᾺς, the former part of the compound being unchangeable, as is the case with numerals), that is, a myriad doubled [400 millionen, auf das wenigste.—Not. Crit.]: such as also are those expressions, Genesis 32:2, two camps; Ecclesiastes 6:6, a thousand years twice (told); Psalm 68:17, two myriads, thousands upon thousands: Geier especially being the interpreter. Whoever translated it in Primasius, as 80,000, was neither a Grecian nor an arithmetician: and yet he also appears to have read δισμυριάδες μυριάδων, as others did in Primasius; and, unless I am deceived, he at first thought that myriads of myriads, which appeared to denote something squared, were four myriads, or 40,000: then having doubled this very sum, on account of the particle δὶς, he took it as 80,000, when there were in reality 400,000,000 horsemen. The Apocalypse expresses in a twofold manner several periods of times, especially under the first and third woe: but it marks the duration of the second woe once only, by an hour, and a day, and a month, and a year; and in turn under that woe, instead of a second indication of time, it indicates the number of equestrian armies, that is, of the horsemen. The second woe is a period of about 207 years of men: therefore for every year (if there arose other or fresh horsemen every year) the immense body of 2,000,000, or at least, if that δὶς is not satisfactory to any one, 1,000,000 horsemen, are collected. When John adds, that their number was heard by him, he hints, that the certain number specified, if it is put for an uncertain one, yet has not a wide uncertainty; and that the greatness of the number, however incredible it may appear, is still to be credited. At the last even a greater multitude springs forth: ch. Revelation 20:8.

[102] A and Cypr. have δισμυριάδες.: Vulg. “vicies millies dena millia:” Rec. Text, δύο μυρ.: B, μυριαδες.—E.

Verse 16. - And the number of the army of the horsemen; and the number of the armies of the cavalry. No horsemen have hitherto been Minded to; but they are apparently the destroying host under the direction of the four angels. The symbol is, no doubt, chosen to signify power, of which horsemen or cavalry are an emblem. Were two hundred thousand thousand; or, twice myriads of myriads (cf. Jude 1:14-16, which is a quotation from Enoch; also Daniel 7:10). The number is, of course, not to be taken literally, but as signifying an exceeding great multitude. And I heard the number of them. Omit "and." St. John "heard the number" possibly from one of the elders, who had before instructed him (cf. Revelation 7:13). He states this, since so vast a multitude would be innumerable. Revelation 9:16Of the horsemen (τοῦ ἱππικοῦ)

Singular number, like the English the horse or the cavalry.

Two hundred thousand thousand (δύο μυριάδες μυριάδων)

Lit., two ten-thousands of ten-thousands. See on Revelation 5:11. Rev., twice ten-thousand times ten-thousand. Compare Psalm 68:17; Daniel 7:10; Hebrews 12:22; Jde 1:14.

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