Revelation 9:19

Rev 9:19. Αἱ γὰρ οὐραὶ αὐτῶν ὅμοιαι ὄφεσιν, ἔχουσαι κεφαλὰς, καὶ ἐι αὐταῖς ἀδικοῦσι, for their tails (are) like serpents, and have heads, and with them they do hurt) Such is the serpent, the amphisbœna, ἀμφικάρηνος, of which Pliny speaks, lib. viii. c. 23: The amphisbœna has a double head, that is, one from the tail also, as though it were not enough that poison should be poured from one mouth. Lucan: And the dreadful amphisbœna rising upon its double head. Solinus, ch. 30: The amphisbœna rises upon its two heads, of which the one is in its proper place, the other is in that part where the tail is; by which it is occasioned, that by the leaning of the head on both sides it creeps along in circular trails. Add Nicander, and Hesychius, who says that it is εἶδος ὄφεως—τὴν οὐρὰν κολοβὴν ἔχον, καὶ ταύτῃ πολλάκις τὴν πορείαν ποιούμενον, ὥστε τινὰς ἀμφισβητεῖν, μὴ δύο κεφαλὰς ἔχει. Of whatever kind the head in the tail of the amphisbœna is, it illustrates this picture in the Apocalypse.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev 9:19 . Heads attached to their serpentine tails are an allusion not only to the well-known tactics of the Parthians ( cf. Parad. Regained , iii. 323 f.) but to a trait of ancient Greek mythology; on the altar of Zeus at Pergamos ( cf. note on Rev 2:12 ) the giants who war against the gods are equipped with snakes (instead of limbs) that brandish open jaws. The amphisbaena of ancient mythology was often described as possessing a headed tail (“tanquam parum esset uno ore fundi uenena,” Pliny: H. N. viii. 35).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

That is, they [are] harmful every way: on what part soever thou put thine hand unto them or they touch thee, they do hurt. So the former are called Scorpions, Verse 3.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

their--A, B, C and Aleph read, "the power of the horses."

in their mouth--whence issued the fire, smoke, and brimstone (Rev 9:17). Many interpreters understand the horsemen to refer to the myriads of Turkish cavalry arrayed in scarlet, blue, and yellow (fire, hyacinth, and brimstone), the lion-headed horses denoting their invincible courage, and the fire and brimstone out of their mouths, the gunpowder and artillery introduced into Europe about this time, and employed by the Turks; the tails, like serpents, having a venomous sting, the false religion of Mohammed supplanting Christianity, or, as ELLIOTT thinks, the Turkish pachas' horse tails, worn as a symbol of authority. (!) All this is very doubtful. Considering the parallelism of this sixth trumpet to the sixth seal, the likelihood is that events are intended immediately preceding the Lord's coming. "The false prophet" (as Isa 9:15 proves), or second beast, having the horns of a lamb, but speaking as the dragon, who supports by lying miracles the final Antichrist, seems to me to be intended. Mohammed, doubtless, is a forerunner of him, but not the exhaustive fulfiller of the prophecy here: Satan will, probably, towards the end, bring out all the powers of hell for the last conflict (see on Rev 9:20, on "devils"; compare Rev 9:1-2, Rev 9:17-18).

with them--with the serpent heads and their venomous fangs.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. Their power is in their mouth] From these the destructive balls are projected; and in their tails, the breech where the charge of gunpowder is lodged.

Their tails were like unto serpents, and had heads] If cannons are intended, the description, though allegorical, is plain enough; for brass ordnance especially are frequently thus ornamented, both at their muzzles and at their breech.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. For their power] Read, for the power of the horses. For the use of the word “power” (the same as is sometimes elsewhere translated “authority” or “licence”), cf. Rev_6:8, Rev_9:3 : St Luk_22:53 illustrates the meaning of the word in such a context.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For their power is in their mouth,.... In what proceeded out of their mouth, or seethed to do so; in their guns, and what came out of them:

and in their tails; which may design their foot soldiers, which were as the tail to their horse, and who sometimes did great service; or their way of fighting when they fled, by casting up arrows into the air, which would fall upon the heads and horses of those that pursued them; or their ambushments, by which they destroyed many; or their perfidious violation of treaties; or it may be their tails may intend the doctrine of Mahomet, the false prophet, who is the tail, Isa 9:15,

for their tails were like unto serpents; crooked, crafty, poisonous, and, pernicious:

and had heads; every tail had a head to it; which may be understood of the officers of the foot soldiers, or of the priests and teachers of the Mahometan religion:

and with them they do hurt; with their guns, the power in their mouth, they did hurt to the bodies of men; and with their false doctrines, their tails, they did hurt to the souls of men; the Ethiopic version here adds, "five months"; which seems to be taken from Rev 9:10.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19 For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.

Ver. 19. In their mouth, and in their tails] Like the serpent Amphisbaena, {a} that hath a head (to do hurt) at both ends. (Plin.) Perhaps the Turks’ perfidy is here pointed at; they keep leagues no longer than standeth with their own profit. (Turk. Hist.)

{a} A fabled serpent of the ancients, with a head at each end, and able to move in either direction ŒD

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For their power is in their mouth - That is, as described in the fire, smoke, and brimstone that proceeded out of their mouths. What struck the seer as remarkable on looking on the symbol was, that this immense destruction seemed to proceed out of their mouths. It was not that they trampled down their enemies; nor that they destroyed them with the sword, the bow, or the spear: it was some new and remarkable power in warfare - in which the destruction seemed to proceed from fire, and smoke, and sulphur issuing from the mouths of the horses themselves.

And in their tails - The tails of the horses. This, of course, was something unusual and remarkable in horses, for naturally they have no power there. The power of a fish, or a scorpion, or a wasp, may be said to be in their tails, for their strength or their means of defense or of injury are there; but we never think of speaking in this way of horses. It is not necessary, in the interpretation of this, to suppose that the reference is literally to the tails of the horses, anymore than it is to suppose that the smoke, and fire, and brimstone literally proceeded from their mouths. John describes things as they appeared to him in looking at them from a considerable distance. From their mouths the horses belched forth fire, and smoke, and sulphur, and even their tails seemed to be armed for the work of death.

For their tails were like unto serpents - Not like the tails of serpents, but like serpents themselves.

And had heads - That is, there was something remarkable in the position and appearance of their heads. All serpents, of course, have heads; but John saw something unusual in this - or something so unique in their heads as to attract special attention. It would seem most probable that the heads of these serpents appeared to extend in every direction - as if the hairs of the horses’ tails had been converted into snakes, presenting a most fearful and destructive image. Perhaps it may illustrate this to suppose that there is reference to the Amphisbaena, or two-headed snake. It is said of this reptile that its tail resembles a head, and that with this it throws out its poison (Lucan, vol. ix. p. 179; Pliny’s Hist. Nat. vol. viii. p. 35). It really has but one head, but its tail has the appearance of a head, and it has the power of moving in either direction to a limited degree. If we suppose these snakes fastened to the tail of a horse, the appearance of heads would be very prominent and remarkable. The image is that of the power of destruction. They seemed like ugly and poisonous serpents instead of tails.

And with them they do hurt - Not the main injury, but they have the power of inflicting some injury by them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

For the power of the horses. The power of the imagined horses or real cannon, lying in their mouths and in their tails, signifies that the mischievous power of the cannon is directed to the object by their mouths, but takes its birth in the tail or breech of the cannon, where the charge is lodged: whence the cannon’s breech is here compared to the serpent’s head, which contains its venom. (Pastorini, hic.[here])

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By their tails some understand their infantry or foot soldiery; others, their serpentine craft and subtlety: as the locusts, Rev 9:10, are compared to scorpions, whose sting was in their tails, and who were said to hurt with their tails; so the same thing is said of these armies, intimating that the Turks should be mischievous by the same arts and means as their predecessors the Saracens. These are said to have had heads in their tails, which was not said of the locusts; the reason of which interpreters judge to have arisen from the different animals by which they are represented.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Tails—Another demoniac trait. See note on Rev_9:10.

Had heads— Alford, with justice, reprehends Elliot’s absurdly making these tails figure the “horse-tails” on the standards of the Turkish pachas. Indeed, a large share of the interpretations of the historical commentators may fairly be styled exegesis run wild. More taking, perhaps true, is the idea that the fire, smoke, and brimstone, here, are a foreshadowing of the effects of gunpowder. But they are really intended as infernal imageries correspondent to those in Rev_9:1-2. The mouths of the horses breathed the direct destructions of war; the tails figured the resulting effects entailed by it. The tails of the horses became as serpents with biting heads at the end. A fit intimation of the devastation, poverty, demoralization, and barbarization, left behind by wars.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For their power is in their mouth, and in their tails; for the power of the horses is, etc. Another example of disagreement between Erasmus and all the Greek manuscripts (see on ver. 10). For their tails were like unto serpents, and had heads, and with them they do hurt. "Are like," and "have heads," in the present tense. Here (unlike ver. 10) the tails are like serpents themselves. The image is not uncommon among the ancients. We may paraphrase the passage thus: "Their power is for the most part in their mouth; but also, to some extent, in their tails; for their tails are like serpents," etc. An endless variety of interpretations have been given to these details, which are probably not intended to bear any distinct signification. Bengel refers to a species of serpent in which the head and tail were so alike as to be with difficulty distinguished; which he thinks may have suggested the image. Many apply it (though in different ways) to the Turkish horse, who fight as they retreat, etc.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For the power of these horses is in their mouths, and in their tails - Their riders fight retreating as well as advancing: so that their rear is as terrible as their front. For their tails are like serpents, having heads - Not like the tails of serpents only. They may be fitly compared to the amphisbena, a kind of serpent, which has a short tail, not unlike a head from which it throws out its poison as if it had two heads.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

19. καὶ ἐν ταῖς οὐραῖς αὐτῶν. Text. Rec[343] omits these words with 1 æth[344]

[343] Rec. Textus Receptus as printed by Scrivener.

[344] Aethiopic Version.

19. ἡ γὰρ ἐξουσία τῶν ἵππων. For the use of the word ἐξουσία (sometimes elsewhere translated “authority” or “licence”), cf. Rev 6:8, Rev 9:3. St Luk 22:53 illustrates the meaning of the word in such a context.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Their power [εξουσιαι αυτων] . Read ejxousia twn ippwn the power of the horses.

Like unto serpents. "Long, smooth, subtle, clasping their victim in an embrace from which he cannot escape" (Milligan). As one of the innumerable fantasies of Apocalyptic exposition may be cited that of Elliott (" Horsae Apocalypticae ") who finds a reference to the horse tails, the symbols of authority of the Turkish pashas.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.