Revelation 9:5

Revelation 9:5 in Multiple Translations

Berean Standard Bible BSB

The locusts were not given power to kill them, but only to torment them for five months, and their torment was like the stinging of a scorpion.

King James Version KJV

And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man.

American Standard Version ASV

And it was given them that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when it striketh a man.

Bible in Basic English BBE

And orders were given them not to put them to death, but to give them great pain for five months: and their pain was as the pain from the wound of a scorpion.

Free Bible Version FBV

They were not allowed to kill, but they could torture these people for five months. The torture was like that of a scorpion when it stings someone.

Geneva Bible 1599 GNV

And to them was comanded that they should not kill them, but that they should be vexed fiue moneths, and that their paine should be as the paine that commeth of a scorpion, when he hath stung a man.

Young's Literal Translation YLT

and it was given to them that they may not kill them, but that they may be tormented five months, and their torment [is] as the torment of a scorpion, when it may strike a man;

World English Bible WEB

They were given power, not to kill them, but to torment them for five months. Their torment was like the torment of a scorpion when it strikes a person.

Noah Webster Bible WBS

And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man.

Douay-Rheims 1899 DRV

And it was given unto them that they should not kill them; but that they should torment them five months: and their torment was as the torment of a scorpion when he striketh a man.

Translation for Translators T4T

God did not allow the locusts to kill those people. Instead, he allowed them to continue torturing people for five months. When they tortured people, the pain those people felt was like the pain a scorpion causes when it stings someone.

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Berean Amplified Bible — Revelation 9:5

BAB

Word Study

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Revelation 9:5 Interlinear (Deep Study)

BIB

GRK και εδοθη αυταις ινα μη αποκτεινωσιν αυτους αλλ ινα βασανισθωσιν μηνας πεντε και ο βασανισμος αυτων ως βασανισμος σκορπιου οταν παιση ανθρωπον

και kai G2532 and Conj

εδοθη didōmi G1325 to give Verb-API-3S

αυταις autos G846 it/s/he Pron-DPF

ινα hina G2443 in order that/to Conj

μη mē G3361 not Particle-N

αποκτεινωσιν apokteinō G615 to kill Verb-AAS-3P

αυτους autos G846 it/s/he Pron-APM

αλλ alla G235 but Conj

ινα hina G2443 in order that/to Conj

βασανισθωσιν basanizō G928 to torture: torture Verb-APS-3P

μηνας mēn G3376 month Noun-APM

πεντε pente G4002 five Adj-NUI

και kai G2532 and Conj

ο ho G3588 the/this/who Art-NSM

βασανισμος basanismos G929 torment Noun-NSM

αυτων autos G846 it/s/he Pron-GPF

ως hōs G5613 as/when Adv

βασανισμος basanismos G929 torment Noun-NSM

σκορπιου skorpios G4651 scorpion Noun-GSM

οταν hotan G3752 when(-ever) Conj

παιση paiō G3817 to strike Verb-AAS-3S

ανθρωπον anthrōpos G444 a human Noun-ASM

Greek Word Study

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Greek Word Reference — Revelation 9:5

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εδοθη didōmi G1325 "to give" Verb-API-3S

To give, as seen in Matthew 4:9 and John 1:12, means to bestow or grant something to someone, often with a sense of generosity or sacrifice, like God giving his only son in John 3:16

Definition: δίδωμι, [in LXX chiefly for נָתַן (53 words in all) ;] to give—in various senses, accusative to context—bestow, grant, supply, deliver, commit, yield: absol., Act.20:35; with accusative of thing(s) and dative of person(s), Mat.4:9 5:31, Jhn.1:12, al. mult.; with dative of person(s), before ἐκ, Mat.25:8; id. with genitive part.. Rev.2:17; with accusative of person(s), Jhn.3:16, Rev.20:13, al.; δεξιάς, Gal.2:9; φίλημα, Luk.7:45; γνῶσιν, Luk.1:77; κρίσιν, Jhn.5:22; of seed yielding fruit, Mrk.4:7, 8; ἐργασίαν (Deiss., LAE, 117f.), Luk.12:58; with inf. fin., Mat.27:34, Mrk.5:43, Luk.8:55, Jhn.6:52, al.; with dative of person(s) and inf., Luk.1:74, al.; with accusative and inf., Act.2:27, Rev.3:9; with dupl. accusative, Mat.20:28, Mrk.10:45, Eph.1:22 4:11, 2Th.3:9, 1Ti.2:6, al.; ἑαυτὸν δ. εἰς (Polyb., al.), Act.19:31; with dative of person(s), before κατά (MM, Exp., xi), Rev.2:28 (LXX); δ. ἵνα, Rev.3:9; δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην, Rev.3:8. SYN.: δωρέομαι. (AS)

Usage: Occurs in 380 NT verses. KJV: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield See also: 1 Corinthians 1:4; Galatians 1:4; 1 Peter 1:21.

αυταις autos G846 "it/s/he" Pron-DPF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

αποκτεινωσιν apokteinō G615 "to kill" Verb-AAS-3P

To kill means to destroy or take someone's life, like in Matthew 14:5 where Herod had John the Baptist killed. It can also be used figuratively to describe spiritual destruction.

Definition: ἀπο-κτείνω (also in late forms -κτέννω, Mat.10:28, a1., LTTr., -κτεννύω, Mrk.12:5, WH), [in LXX for הָרַג, מוּת ;] to kill: Mat.14:5, al.; before instr. ἐν (which see), Eph.2:16, Rev.2:23, al. Metaphorical: Rom.7:11; τ. ἔχθραν, Eph.2:16; τὸ γράμμα ἀποκτείνει 2Co.3:6 (on the perfective force of this verb, see M, Pr., 114) (AS)

Usage: Occurs in 72 NT verses. KJV: put to death, kill, slay See also: 1 Thessalonians 2:15; Mark 6:19; Revelation 2:13.

αυτους autos G846 "it/s/he" Pron-APM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

αλλ alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

βασανισθωσιν basanizō G928 "to torture: torture" Verb-APS-3P

To torture means to cause severe pain or distress, as in Matthew 8:6, where a man is tormented by demons. It can also mean to test or examine someone.

Definition: βασανίζω (βάσανος), [in LXX: 1Ki.5:3, Sir.4:17, and frequently in Wi, II, 4Mac ;] __1. prop., to rub on the touchstone, put to the test. __2. to examine by torture, hence, generally, to torture, torment, distress: Mat.8:6, 29 14:24, Mrk.5:7 6:48, Luk.8:28, 2Pe.2:8, Rev.9:5 11:10 12:2 14:10 20:10. † (AS)

Usage: Occurs in 12 NT verses. KJV: pain, toil, torment, toss, vex See also: 2 Peter 2:8; Matthew 14:24; Revelation 9:5.

μηνας mēn G3376 "month" Noun-APM

A month, as in a period of time, is used in the Bible to describe a specific duration, such as in Luke 1:24 and Acts 7:20.

Definition: μήν genitive, μηνός, ὁ, [in LXX very frequently for חֹדֶשׁ, Gen.7:11, al.; a few times for יֶרַח ;] a month: Luk.1:24, 26 1:36, 56 4:25, Act.7:20 18:11 19:8 20:3 28:11, Jas.5:17, Rev.9:5, 10 9:15 11:2 13:5 22:2; pl., of the festival of the new moon (cf. Isa.66:23), Gal.4:10.† (AS)

Usage: Occurs in 18 NT verses. KJV: month See also: Acts 7:20; Luke 1:36; James 5:17.

πεντε pente G4002 "five" Adj-NUI

The Greek word for the number five, used in Matthew 14:17 when Jesus fed the five thousand with five loaves of bread, showing his power to provide.

Definition: πέντε indecl., οἱ, αἱ, τά, five: Mat.14:17, al (AS)

Usage: Occurs in 33 NT verses. KJV: five See also: 1 Corinthians 14:19; Luke 14:19; Revelation 9:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

βασανισμος basanismos G929 "torment" Noun-NSM

Torment refers to intense suffering or torture, as seen in Revelation 9:5 and 14:11, where it describes the punishment of those who reject God.

Definition: βασανισμός, -οῦ, ὁ (βασανίζω), [in LXX: 4Ma.9:6 11:2 * ;] torture, torment: Rev.9:5 14:11 18:7, 10, 15.† (AS)

Usage: Occurs in 5 NT verses. KJV: torment See also: Revelation 9:5; Revelation 18:7; Revelation 14:11.

αυτων autos G846 "it/s/he" Pron-GPF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

βασανισμος basanismos G929 "torment" Noun-NSM

Torment refers to intense suffering or torture, as seen in Revelation 9:5 and 14:11, where it describes the punishment of those who reject God.

Definition: βασανισμός, -οῦ, ὁ (βασανίζω), [in LXX: 4Ma.9:6 11:2 * ;] torture, torment: Rev.9:5 14:11 18:7, 10, 15.† (AS)

Usage: Occurs in 5 NT verses. KJV: torment See also: Revelation 9:5; Revelation 18:7; Revelation 14:11.

σκορπιου skorpios G4651 "scorpion" Noun-GSM

A scorpion is a small but dangerous insect with a painful sting. Jesus gave his followers power over scorpions in Luke 10:19. Scorpions are also used to symbolize evil or harm in the Bible.

Definition: σκορπίος, -ου, ὁ [in LXX for עַקְרָב ;] a scorpion: Luk.10:19 11:12, Rev.9:3, 5 9:10 † (AS)

Usage: Occurs in 5 NT verses. KJV: scorpion See also: Luke 10:19; Revelation 9:3; Revelation 9:5.

οταν hotan G3752 "when(-ever)" Conj

When or whenever refers to an uncertain future time, as in Matthew 6:2 and Mark 14:7, where it is used to describe expected events.

Definition: ὅταν (for ὅτ᾽ ἄν = ὅτε ἄν), temporal particle, with a conditional sense, usually of things expected to occur in an indefinite future; __1. prop., whenever; __(a) (a) with subjc. praes.: Mat.6:2, 5 Mrk.14:7, Luk.11:36, Jhn.7:27, Act.23:35, 1Co.3:4, al.; ἕως τ. ἡμέρας ἐκείνης, ὅ., Mat.26:29, Mrk.14:25; before τότε, 1Th.5:3; __(b) with subjc. aor. (M, Pr., 185): Mat.5:11, Mrk.4:15, Luk.6:22, Jhn.2:10 8:28 (Field, Notes, 94), 10:4, al. __2. As in Hom. (LS, see word), but not in cl. prose, with indic., when (M, Pr., 167f.; Bl., §65, 9): with impf., Mrk.3:11(cf. Gen.38:9, al.); with praes., Mrk.11:25; with fut.. Rev.4:9 (Swete, in l.); with aor., Mrk.11:19, Rev.8:1 (Swete, in ll.; M, Pr., 168, 248; Field, Notes, 35). (AS)

Usage: Occurs in 118 NT verses. KJV: as long (soon) as, that, + till, when(-soever), while See also: 1 Corinthians 3:4; Luke 16:4; Hebrews 1:6.

παιση paiō G3817 "to strike" Verb-AAS-3S

To strike means to hit something with force, like a punch or a sword blow, as seen in Matthew 26:68 and Mark 14:47. It can also mean to sting, like a scorpion. This word is used to describe physical attacks in the New Testament.

Definition: παίω [in LXX chiefly for נָכָה hi. ;] to strike, smite: with the hand or fist, Mat.26:68, Luk.22:64; with a sword, Mrk.14:47, Jhn.18:10; of a reptile, to sting: Rev.9:5.† (AS)

Usage: Occurs in 5 NT verses. KJV: smite, strike See also: John 18:10; Mark 14:47; Revelation 9:5.

ανθρωπον anthrōpos G444 "a human" Noun-ASM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

Study Notes — Revelation 9:5

Show Verse Quote Highlights

Context
Cross References
Revelation 9:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Revelation 9:5
Jamieson-Fausset-Brown on Revelation 9:5
Matthew Poole's Commentary on Revelation 9:5
Trapp's Commentary on Revelation 9:5
Ellicott's Commentary on Revelation 9:5
Adam Clarke's Commentary on Revelation 9:5
Cambridge Bible on Revelation 9:5
Barnes' Notes on Revelation 9:5
Whedon's Commentary on Revelation 9:5
Sermons on Revelation 9:5

Context — The Fifth Trumpet

3And out of the smoke, locusts descended on the earth, and they were given power like that of the scorpions of the earth. 4They were told not to harm the grass of the earth or any plant or tree, but only those who did not have the seal of God on their foreheads.

5The locusts were not given power to kill them, but only to torment them for five months, and their torment was like the stinging of a scorpion.

6In those days men will seek death and will not find it; they will long to die, but death will escape them. 7And the locusts looked like horses prepared for battle, with something like crowns of gold on their heads; and their faces were like the faces of men.

Cross References

	Reference	Text (BSB)
1	Revelation 9:10	They had tails with stingers like scorpions, which had the power to injure people for five months.
2	Job 2:6	“Very well,” said the LORD to Satan. “He is in your hands, but you must spare his life.”
3	Revelation 9:3	And out of the smoke, locusts descended on the earth, and they were given power like that of the scorpions of the earth.
4	Revelation 13:7	Then the beast was permitted to wage war against the saints and to conquer them, and it was given authority over every tribe and people and tongue and nation.
5	Revelation 13:5	The beast was given a mouth to speak arrogant and blasphemous words, and authority to act for 42 months.
6	Daniel 5:18–22	As for you, O king, the Most High God gave your father Nebuchadnezzar sovereignty and greatness, glory and honor. Because of the greatness that He bestowed on him, the people of every nation and language trembled in fear before him. He killed whom he wished and kept alive whom he wished; he exalted whom he wished and humbled whom he wished. But when his heart became arrogant and his spirit was hardened with pride, he was deposed from his royal throne, and his glory was taken from him. He was driven away from mankind, and his mind was like that of a beast. He lived with the wild donkeys and ate grass like an ox, and his body was drenched with the dew of heaven until he acknowledged that the Most High God rules over the kingdom of mankind, setting over it whom He wishes. But you his son, O Belshazzar, have not humbled your heart, even though you knew all this.
7	Revelation 11:7	When the two witnesses have finished their testimony, the beast that comes up from the Abyss will wage war with them, and will overpower and kill them.
8	John 19:11	Jesus answered, “You would have no authority over Me if it were not given to you from above. Therefore the one who handed Me over to you is guilty of greater sin.”
9	Daniel 7:6	Next, as I watched, another beast appeared. It was like a leopard, and on its back it had four wings like those of a bird. The beast also had four heads, and it was given authority to rule.

Revelation 9:5 Summary

This verse, Revelation 9:5, tells us that the locusts were not allowed to kill people, but only to hurt them for five months. The pain they caused was like the sting of a scorpion. This shows that God is in control of the amount of suffering people will endure, as also seen in Job 2:6. It also reminds us that God's judgment is real, but it is also limited in time and scope, as seen in Revelation 16:8-9, and that He wants people to turn to Him for protection and salvation, as seen in Revelation 7:3 and Psalm 37:39.

Frequently Asked Questions

What is the purpose of the locusts' torment in Revelation 9:5?

The locusts' torment is a form of judgment from God, intended to bring pain and suffering to those who do not have the seal of God on their foreheads, as seen in Revelation 9:4, and is similar to the plagues God sent upon Egypt in Exodus 7-12.

How long will the locusts torment those who do not have the seal of God?

According to Revelation 9:5, the locusts will torment them for five months, which is a limited time of suffering, as also seen in the limited time of the fourth bowl judgment in Revelation 16:8-9.

What is the nature of the locusts' torment?

The locusts' torment is compared to the stinging of a scorpion, which is a severe and painful affliction, as also seen in the description of the beast's power in Revelation 13:1-10.

Is the locusts' torment a form of eternal punishment?

No, the locusts' torment is not a form of eternal punishment, but rather a temporary judgment, as seen in Revelation 9:5, and is distinct from the eternal punishment described in Revelation 20:10-15.

Reflection Questions

What does this verse reveal about God's judgment and mercy?
How does this verse relate to the concept of spiritual protection and the 'seal of God' mentioned in Revelation 9:4?
What does the comparison of the locusts' torment to the stinging of a scorpion reveal about the nature of God's judgment?
How can I apply the lesson of the locusts' torment to my own life and relationship with God, in light of verses like 1 Thessalonians 5:9-10?

Gill's Exposition on Revelation 9:5

And to them it was given that they should not kill them,.... As the power of the locusts was limited with respect to the persons they should hurt, so with regard also to the mischief they should do;

Jamieson-Fausset-Brown on Revelation 9:5

And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. They ... they.

Matthew Poole's Commentary on Revelation 9:5

Supposing the Saracens and Turks here meant by the locusts, here arise two difficulties: 1. How it can be said of them, that they had no power to kill, but only torment men. 2. How their time is set for five months, whereas they have already tormented the world more than a thousand years; and how long they shall yet continue to do so, God only knows: they are both great difficulties. Alsted tells us: That Mahomet began in the year 622, and the Saracens entered Spain 714, where they were called Moors, and kept possession of that kingdom eight hundred years, and that in the year 719, they besieged Constantinople with a navy of three thousand ships and three hundred thousand land soldiers; that before this time they had made themselves masters of Arabia, Palestina, Syria, Persia, Egypt, Africa, and Spain; and in the year 726, carried into France an army consisting of three hundred and seventy-five thousand, where they were beaten by Charles Martell, father to King Pepin. Mr, Mede telleth us, that the Saracens grievously vexed the countries subject to the Roman emperor, but could not take either Rome or Constantinople. The latter was taken by the Turks, in the year 1457, commanded by Sultan Mahomet. This is but a hard interpretation of those words, that they should not kill them; which, it may be, hath made some other interpreters choose to interpret these locusts to signify the Roman clergy, who indeed did not kill men for religion, of many years. But both the one and the other tormented the world enough, and that like a scorpion, which pierceth a man with a venomous sting, and puts him to great pain. For the five months, we shall again meet with them, .

Trapp's Commentary on Revelation 9:5

5 And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. Ver. 5. And to them it was given] This is often repeated in this book, to show that though Antichrist and his actuaries bandy and bend all their forces to destroy souls, yet they are bounded by God, and can do no more than is given them from above. Five months] Locusts used to live no longer. See Pliny, lib. xi. cap. 29. There are those who interpret these five months of those 500 years, wherein the pope stood in his full pride and power. For, ab eo tempore quo per vos Papa Antichristus esse coepit (saith Bellarmine) non modo non crevit eius imperium, sed semper magis ac magis decrevit, Since you first began to call the pope Antichrist he hath lost a great part of his command and commodity. (De Pap. Rom., lib. iii. cap. 21.) As the torment of a scorpion] Pliny testifieth that of all creeping things that are poisonous, the sting of a scorpion is most cruel and grievous.

Ellicott's Commentary on Revelation 9:5

(5) And to them . . .—Better, And it was given to them that they should not kill them (i.e., those who had not the seal of God in their foreheads), but that they should be tortured five months. The general period of a locust plague is about five months: “as the natural locusts commit their ravages only for five months, so the ravages of these symbolical ones will be only for a short period” (Stuart). Their power is to inflict torment, and not death. The next verse tells us that men would consider death preferable to this torment; but the relief of the grave is denied them. And their torment . . .—Literally, and the torture of them (i.e., the torture inflicted by them) is as the torture of a scorpion when it has stricken a man. The wound of a scorpion occasions intense suffering: we have in it the symbol of the malicious cruelty of the merciless. The emblem is used in Ezekiel: the rebellious and malicious opponents of the prophet being compared to scorpions (Ezekiel 2:6). We may compare the similar imagery of the bee for the Assyrian power (Isaiah 7:18), and the Psalmist’s complaint that his enemies came about him like bees—a swarm, irritating him with wing and sting. The tenth verse tells us the way in which the injury was inflicted: there were stings in their tails.

Adam Clarke's Commentary on Revelation 9:5

Verse 5. To them it was given] That is, they were permitted. That they should be tormented five months] Some take these months literally, and apply them to the conduct of the Zealots who, from May to September, in the year of the siege, produced dreadful contests among the people; or to the afflictions brought upon the Jews by Cestius Gallus, when he came against Jerusalem, before which he lay one whole summer, or nearly five months.-See Joseph., Bell. Jud., l. ii. c. 19. Others consider the months as being prophetical months, each day being reckoned for a year; therefore this period must amount to one hundred and fifty years, counting thirty days to each month, as was the general custom of the Asiatics. Their torment was as the torment of a scorpion] The phraseology here is peculiar, and probably refers to the warlike weapon called a scorpion, several of which, or men armed with them, Cestius Gallus brought with him in his army. Isidore describes this scorpion thus: Scorpio est sagitta venenata arcu vel tormentis excussa, quea, dum ad hominem venerit, virus qua figit infundit; unde et scorpio nomen accepit. "The scorpion is a poisoned arrow shot from a bow or other instrument, which, when it wounds a man, deposits the poison with which it is covered in the wound; whence it has the name of scorpion." Seneca, in his Hercules OEtaeus, act iv., ver. 1218, describes the torment which is occasioned by this species of poisoned arrow: - Heu qualis intus scorpius, quis fervida Plaga revulsus cancer infixus meas Urit medullas?

Cambridge Bible on Revelation 9:5

5. five months] It has been conjectured that this period is named, as being the time for which a plague of the literal locusts is liable to last. But more probably the period is to be reckoned on the same principle—whatever that be—as the other periods of time indicated in this book.

Barnes' Notes on Revelation 9:5

And to them it was given - There is here the same indefiniteness as in the former verse, the impersonal verb being here also used.

Whedon's Commentary on Revelation 9:5

5. Not kill—As the war-demons (Revelation 9:18) would. These inflict agonies; agonies from which, indeed, natural death may naturally, in time, result: but it is not the work of these error-demons,

Sermons on Revelation 9:5

	Sermon	Description
	What Comes From the Hand of God by Hudson Taylor	James Hudson Taylor preaches on the story of Job, highlighting how Satan questioned Job's motives in serving God, insinuating that it was for selfish gain. Despite the trials and c
	The Locust by Harriet N. Cook	Harriet N. Cook delves into the destructive nature of locusts as described in the Bible, particularly during the plague in Egypt where they devoured all vegetation, leaving the lan
	Conquering the Darkness by David Wilkerson	David Wilkerson emphasizes that light is the only force that can conquer darkness, as illustrated in Isaiah and John. He explains that light symbolizes understanding and that the H
	No Stopping the Holy Spirit by Kathryn Kuhlman	In this sermon, the preacher emphasizes the importance of relying on the word of God to understand the future and not being uncertain about it. He believes that the power of the Ho
	The Gospel in the Days of Anti-Christ by Rolfe Barnard	In this sermon, the preacher shares a story about a woman who passed away but was incredibly happy in heaven. He then goes on to talk about Jesus and all the titles and roles He ho
	The Real War by Kjell Olsen	In this sermon, the speaker discusses the life and beliefs of Charles Templeton, a prominent preacher who later became an atheist. Templeton wrote a book called "Farewell to God, W
	The Coming Prince by Sir Robert Anderson	Sir Robert Anderson preaches about the rise of the Antichrist, a man of transcendent greatness who will gain pre-eminence in the world through his extraordinary combination of qual