Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Analysis Of The Chapter
The three remaining trumpets Revelation 9-11 are usually called the woe-trumpets, in reference to the proclamation of woes, Revelation 8:13 (Prof. Stuart). The three extend, as I suppose, to the end of time, or, as it is supposed by the writer himself Revelation 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 Revelation 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 Revelation 11:19 ff.
This chapter Revelation 9 contains properly three parts. First, a description of the first of those trumpets, or the fifth in the order of the whole, Revelation 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, Revelation 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, Revelation 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.
Adam Clarke's Commentary and Critical Notes on the Bible
Revelation 9 Introduction
The fifth angel sounds, and a star falls from heaven to earth, Revelation 9:1. The bottomless pit is opened, and locusts come out upon the earth, Revelation 9:2, Revelation 9:3. Their commission, Revelation 9:4-6. Their form, Revelation 9:7-10. Their government, Revelation 9:11, Revelation 9:12. The sixth angel sounds, and the four angels bound in the Euphrates are loosed, Revelation 9:13-15. The army of horsemen, and their description, Revelation 9:16-19. Though much evil is inflicted upon men for their idolatry, etc., they do not repent, Revelation 9:20, Revelation 9:21.
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, Revelation 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, Revelation 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, Revelation 9:7. The blowing of this trumpet brings on one of the woes mentioned in Revelation 8:13, and the two other follow, Revelation 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, Revelation 9:13. The number of the army, under these angels, is given, Revelation 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, Revelation 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, Revelation 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, Revelation 9:20.
IX.
The resemblance in arrangement of the visions of the trumpets and the visions of the seals has already been noticed; but the warning cry, Woe, woe, woe ! has no parallel in the seals. The trumpets which follow are fraught with woo and judgment to the dwellers upon the earth.
Meyer's Critical and Exegetical Commentary on the New Testament
Revelation 9 Introduction
CHAPTER 9
Revelation 9:2. καὶ ἤνοιξεν τὸ φρέαρ τῆς ἀβύσσου. So, correctly, Elz., Beng., Griesb., Lach., Tisch. [W. and H.], according to the best witnesses. The words lacking in א, 6, 8, 9, al., Copt., al., are rejected by Mill (Prolegg., 1434) and Matth. But the omission in the codd. is easily explained by the similar conclusion of Revelation 9:1; just as in Revelation 9:2, because of καπνὸς occurring twice, the words καπν. ἐκ τ. φρ. ὡς are omitted by some witnesses. Cf. Wetst. In an exegetical respect, the words κ. ἤνοιξεν τ. φρ. τ. ἀβ. are scarcely needed.
Revelation 9:4. αὑτῶν. Elz.: αὑτῶν (Tisch.). Apparently interpolated; deleted by Lach. [W. and H.] (A, א, 12, 28).
Revelation 9:5. βασανισθήσονται. So Lach., Tisch. [W. and H.], according to A, א, 12. The reading βασανισθῶσι (Elz.) arose, like the other variations, from the desire for conformity; cf. the preceding ἀποκτείνωσιν.
Revelation 9:6. Instead of εὑρήσουσιν (א, Elz.), [W. and H.] read εὑρωσιν (A, 12, 17, 28, Beng., Lach., Tisch.), to which also the var. εὑρήσωσιν (2, 9, 11, al., Wetst.) points.
The fut. φεύξεται (Elz.) is an emendation, instead of the well-attested pres. φεύγει (Lach., Tisch. [W. and H.]). א: φύγη.
Revelation 9:10. καὶ κέντρα ήν ἑν ταῖς οὐραῖς αὑτῶν καὶ ἡ ἐξουσία αὑτῶν ἀδικῆσαι. Thus Elz., but without attestation. In the beginning, it is undoubtedly to be read only καὶ κέντρα (A, א, 17, al., Matth., Lach., Tisch.). In favor of the succeeding words, the reading of A, א, 17, manifestly the mater lectionis, is decisive: καὶ ἐν ταῖς οὐραῖς αὐτῶν ἡ ἐξουσία αὐτῶν ἀδικῆσαι, κ.τ.λ. (Lach., Tisch.). In the other text-recensions, the emendizing hand is unmistakable, especially so in that received by Matth., and represented by a respectably large number of witnesses: κ. ἐν τ. οὐρ. αὐτ. ἔχουσιν ἐξουσ. τοῦ ἀδικ. Upon the foundations of inner criticism, next to the correct reading, that of the edition of Beng. commends itself: καὶ κέντρα ἐν τ. ουρ. αὐτῶν ἡ ἐξουσ. αὐτῶν ἀδικ., κ.τ.λ.
Revelation 9:12. Instead of ἔρχονται (Elz.), Matth. has written, in accord with preponderant testimony (א): ἒρχεται (Lach., Tisch. [W. and H.]).
Revelation 9:13. τεσσάρων is lacking in A, 28, Syr., Aeth., Ar., Vulg., Beda, is deleted by Lach. [W. and H.], and rejected also by Ebrard; Tisch. has again adopted it. Possibly it fell out because of its similarity with κεράτων (Beng.); but it was more probably interpolated in order to make an antithesis to the φ. μίαν, and a parallelism with the τ. τέσσαρας ἀγγ. (Revelation 9:14).
Revelation 9:14. ὁ ἔχων. So, already, Beng. The emendation ὄς εἱχε (Elz.) is destitute of all critical value.
Revelation 9:16. τοῦ ἵππου. So Matth., Tisch., 1854. according to 2, 4, 8, al. The reading τοῦ ἱππικοῦ (א, Elz., Beng., Tisch., 1859, IX. [W. and H.]), like the var. τῶν ἵππων, appears to be a correction.
δισμυριάδες. A, 11, 12, Lach., Tisch. [W. and H.]. Also the var. δισμυρίων (18, Wetst.) points to the true reading. The δύο μυριάδες (א, Elz., Beng.) is, like the mere μυριάδες in Matth., a correction.
The καὶ before ἤκουσα (Elz.) is certainly to be deleted (Beng., Matth., Lach., Tisch. [W. and H.]).
Revelation 9:20. οὐ μετενόησαν. This only intelligible reading is sufficiently attested by C, 4, 6, 16, al., Copt., Andr., Areth., and is properly preferred by Griesb., Matth., Tisch. [W. and H.], to the οὔτε (Vulg., Primas, Cypr., Elz., Beng., Lach.). א: οὐδὲ.
Pas encore de traduction.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Re 9:1-21.
Re 9:1-21.
THE FIFTH TRUMPET: THE FALLEN STAR OPENS THE ABYSS WHENCE ISSUE LOCUSTS. THE SIXTH TRUMPET. FOUR ANGELS AT THE EUPHRATES LOOSED.
1. The last three trumpets of the seven are called, from
Re 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
Re 12:8, 9, 12,
"Woe to the inhabiters of the earth, for the devil is come down," &c. Compare
Isa 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.
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 (Re 9:1-12), the sixth, Re 9:13-21.