Bible Commentaries

A great voice (μεγαλης πωνης — megalēs phōnēs). Not an angel as in Revelation 5:2; Revelation 7:2; Revelation 10:3; Revelation 14:7, Revelation 14:9, Revelation 14:15, Revelation 14:18, but of God as Revelation 15:8 shows, since no one could enter the ναος — naos out (εκχεετε — ekcheete). Second aorist active imperative of εκχεω — ekcheō (same form as present active imperative). Blass would change to εκχεατε — ekcheate (clearly aorist) as in Revelation 16:6.

The seven bowls (τας επτα πιαλας — tas hepta phialas). The article points to Revelation 16:7.

Went and poured out (απηλτεν και εχεχεεν — apēlthen kai execheen). Second aorist active indicative of απερχομαι — aperchomai (redundant use like υπαγετε — hupagete with εκχεετε — ekcheete “go and pour out,” in Revelation 16:1) and of εκχεω — ekcheō Each angel “went off” to perform his task. For εχεχεεν — execheen see it repeated in Revelation 16:3, Revelation 16:4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17.

Into the earth (εις την γην — eis tēn gēn). This same use of εις — eis after εχεχεεν — execheen in Revelation 16:3, Revelation 16:4.

It became (εγενετο — egeneto). “There came” (second aorist middle indicative of γινομαι — ginomai).

A noisome and grievous sore (ελκος κακον και πονηρον — helkos kakon kai ponēron). “Bad and malignant sore.” ελκος — Helkos is old word for a suppurated wound (Latin ulcus), here, Revelation 16:11; Luke 16:21. See the sixth Egyptian plague (Exodus 9:10; Deuteronomy 28:27, Deuteronomy 28:35) and Job 2:7. The magicians were attacked in Egypt and the worshippers of Caesar here (Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 19:20).

Into the sea (εις την ταλασσαν — eis tēn thalassan). Like the first Egyptian plague (Exodus 7:12 -41) though only the Nile affected then.

Blood as of a dead man (αιμα ως νεκρου — haima hōs nekrou). At the trumpet (Revelation 8:11) the water becomes wormwood. Here ως νεκρου — hōs nekrou is added to Exodus 7:14-24, “the picture of a murdered man weltering in his blood” (Swete). “Coagulated blood, fatal to animal life” (Moffatt).

Every living soul (πασα πσυχη ζωης — pāsa psuchē zōēs). “Every soul of life” (Hebraism, Genesis 1:21, marked by life).

Even the things that were in the sea (τα εν τηι ταλασσηι — ta en tēi thalassēi). “The things in the sea,” in apposition with πσυχη — psuchē Complete destruction, not partial as in Revelation 8:9.

Into the rivers and the fountains of waters (εις τους ποταμους και τας πηγας των υδατων — eis tous potamous kai tas pēgas tōn hudatōn). See Revelation 8:10 for this phrase. Contamination of the fresh-water supply by blood follows that of the sea. Complete again.

The angel of the waters (του αγγελου τον υδατων — tou aggelou ton hudatōn). Genitive case object of ηκουσα — ēkousa See Revelation 7:1 for the four angels in control of the winds and Revelation 14:18 for the angel with power over fire. The rabbis spoke also of an angel with power over the earth and another over the sea.

Which art and which wast (ο ων και ο ην — ho ōn kai ho ēn). See this peculiar idiom for God‘s eternity with ο — ho as relative before ην — ēn in Revelation 1:4, Revelation 1:8; Revelation 4:8, but without ο ερχομενος — ho erchomenos (the coming on, the one who is to be) there for the future as in Revelation 11:17.

Thou Holy One (ο οσιος — ho hosios). Nominative form, but vocative case, as often. Note both δικαιος — dikaios and οσιος — hosios applied to God as in Revelation 3:1; Revelation 15:3.

Because thou didst thus judge (οτι ταυτα εκρινας — hoti tauta ekrinas). Reason for calling God δικαιος — dikaios and οσιος — hosios The punishment on the waters is deserved. First aorist active indicative of κρινω — krinō to judge.

For (οτι — hoti). Second causal conjunction (οτι — hoti) explanatory of the first οτι — hoti like the two cases of οτι — hoti in Revelation 15:4.

They poured out (εχεχεαν — exechean). Second aorist active indicative of εκχεω — ekcheō with αν — ̇an instead of ον — ̇on hast thou given them to drink (αιμα αυτοις δεδωκας πειν — haima autois dedōkas pein). αιμα — Haima (blood) is the emphatic word, measure for measure for shedding the blood of saints and prophets (Revelation 11:18; Revelation 18:24). Perfect active indicative of διδωμι — didōmi and so a permanent and just punishment. Πειν — Pein is the abbreviated second aorist active infinitive of πινω — pinō for πιειν — piein (επιον — epion). It is the epexegetical infinitive after δεδωκας — dedōkas There was no more drinking-water, but only this coagulated blood.

They are worthy (αχιοι εισιν — axioi eisin). “Terrible antithesis” (Swete) to Revelation 3:4. The asyndeton adds to it (Alford).

O Lord God, the Almighty (Κυριε ο τεος ο παντοκρατωρ — Kurie ho theos ho pantokratōr). Just as in Revelation 15:3 in the Song of Moses and of the Lamb, vocative with the article ο — ho “Judgments” (κρισεις — kriseis) here instead of “ways” (οδοι — hodoi) there, and with the order of the adjectives reversed (αλητιναι και δικαιαι — alēthinai kai dikaiai true and righteous).

Upon the sun (επι τον ηλιον — epi ton hēlion). Not εις — eis (into) as in Revelation 16:2, Revelation 16:3, Revelation 16:4. The fourth trumpet (Revelation 8:12) affected a third of the sun, moon, and stars with a plague of darkness, but here it is a plague of extreme heat.

To scorch with fire (καυματισαι εν πυρι — kaumatisai en puri). First aorist active infinitive of καυματιζω — kaumatizō late (Plutarch, Epictetus) causative verb (from καυμα — kauma heat), in N.T. only here and Revelation 16:9; Matthew 13:6; Mark 4:6. The addition of εν πυρι — en puri (in fire, with fire) intensifies the picture.

Were scorched (εκαυματιστησαν — ekaumatisthēsan). First aorist passive indicative of same verb.

With great heat (καυμα μεγα — kauma mega). Cognate accusative retained with the passive verb. Old word (from καιω — kaiō to burn), in N.T. only Revelation 7:16 and here. For blaspheming the name of God see Revelation 13:6; James 2:7; Romans 2:24; 1 Timothy 6:1. They blamed God for the plagues.

They repented not (ου μετενοησαν — ou metenoēsan). This solemn negative aorist of μετανοεω — metanoeō is a refrain like a funeral dirge (Revelation 9:20.; Revelation 16:11). In Revelation 11:13 some did repent because of the earthquake. Even deserved punishment may harden the heart.

To give him glory (δουναι αυτωι δοχαν — dounai autōi doxan). Second aorist active infinitive of διδωμι — didōmi almost result. For the phrase see Revelation 11:13; Revelation 14:7; Revelation 19:7.

Upon the throne of the beast (επι τον τρονον του τηριου — epi ton thronon tou thēriou). That is Rome (Revelation 13:2). The dragon gave the beast his throne (Revelation 2:13).

Was darkened (εγενετο εσκοτωμενη — egeneto eskotōmenē). Periphrastic past perfect passive with γινομαι — ginomai and σκοτοω — skotoō (Revelation 9:2). Like the darkness of the Egyptian plague (Exodus 10:22) and worse, for the effects of the previous plagues continue.

They gnawed their tongues (εμασωντο τας γλωσσας αυτων — emasōnto tas glōssas autōn). Imperfect middle of μασαομαι — masaomai old verb (to chew), from μαω — maō (to knead), only here in N.T.

For pain (εκ του πονου — ek tou ponou). “Out of distress” (cf. εκ — ek in Revelation 8:13), rare sense of old word (from πενομαι — penomai to work for one‘s living), in N.T. only here, Revelation 21:4; Colossians 4:13. See Matthew 8:12.

They blasphemed (εβλασπημησαν — eblasphēmēsan) and they repented not (και ου μετενοησαν — kai ou metenoēsan). Precisely as in Revelation 16:9, which see. Not just because of the supernatural darkness, but also “because of their pains” (εκ των πονων αυτων — ek tōn ponōn autōn plural here and same use of εκ — ek) and their sores (και εκ των ελκων αυτων — kai ek tōn helkōn autōn as in Revelation 16:2, only plural, and same use of εκ — ek).

Of their works (εκ των εργων αυτων — ek tōn ergōn autōn). “Out of their deeds,” and addition to Revelation 16:9.

The God of heaven (τον τεον του ουρανου — ton theon tou ouranou). As in Daniel 2:44. Like the pride of Nebuchadrezzar against Jehovah.

Upon the great river, the river Euphrates (επι τον ποταμον τον μεγαν τον Ευπρατην — epi ton potamon ton megan ton Euphratēn). The sixth trumpet brings up the river Euphrates also (Revelation 9:14), only there επι — epi with the locative, while here επι — epi with the accusative. Note triple use of the article τον — ton here.

Was dried up (εχηραντη — exēranthē). First aorist (prophetic) passive of χηραινω — xērainō (Revelation 14:15). Cf. Zechariah 10:11.

That may be made ready (ινα ετοιμαστηι — hina hetoimasthēi). Purpose clause with ινα — hina and the first aorist passive of ετοιμαζω — hetoimazō Common verb in Rev (Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 12:6; Revelation 19:7; Revelation 21:2).

The way for the kings (η οδος των βασιλεων — hē hodos tōn basileōn). Objective genitive βασιλεων — basileōn come from the sunrising (των απο ανατολης ελιου — tōn apo anatolēs heliou). “Those from the rising of the sun,” the kings from the east (cf. Matthew 2:2) in their march against Rome. Parthia in particular resisted Rome before Trajan‘s day.

Coming out of (εκ — ek alone, no participle ερχομενα — erchomena).

Of the dragon (του δρακοντος — tou drakontos). That is Satan (Revelation 12:3, Revelation 12:9).

Of the beast (του τηριου — tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).

Of the false prophet (του πσευδοπροπητου — tou pseudoprophētou). Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).

Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”

As it were frogs (ως βατραχοι — hōs batrachoi). Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form.

Spirits of devils (πνευματα δαιμονιων — pneumata daimoniōn). “Spirits of demons.” Explanation of the simile ως βατραχοι — hōs batrachoi See 1 Timothy 4:1 about “deceiving spirits and teachings of demons.”

Working signs (ποιουντα σημεια — poiounta sēmeia). “Doing signs” (present active participle of ποιεω — poieō). The Egyptian magicians wrought “signs” (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums.

Which go forth (α εκπορευεται — ha ekporeuetai). Singular verb with neuter plural (collective) subject.

Unto the kings (επι τους βασιλεις — epi tous basileis). The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).

To gather them together (συναγαγειν — sunagagein). Second aorist active infinitive of συναγω — sunagō to express purpose (that of the unclean spirits).

Unto the war of the great day of God, the Almighty (εις τον πολεμον της ημερας της μεγαλης του τεου του παντοκρατορος — eis ton polemon tēs hēmeras tēs megalēs tou theou tou pantokratoros). Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8.

Behold, I come as a thief (ιδου ερχομαι ως κλεπτης — idou erchomai hōs kleptēs). The voice of Christ breaks in with the same metaphor as in Revelation 3:3, which see. There comes one of seven beatitudes in Rev (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9; Revelation 20:6; Revelation 22:7, Revelation 22:14). For γρηγορων — grēgorōn (watching) see Revelation 3:2, and for τηρων — tērōn (keeping), Revelation 1:3.

Lest he walk naked (ινα μη γυμνος περιπατηι — hina mē gumnos peripatēi). Negative purpose clause with ινα μη — hina mē and the present active subjunctive of περιπατεω — peripateō and note predicate nominative γυμνος — gumnos (naked).

And they see his shame (και βλεπωσιν την ασχημοσυνην αυτου — kai blepōsin tēn aschēmosunēn autou). Continuation of the final clause with present active subjunctive of βλεπω — blepō Ασχημοσυνην — Aschēmosunēn is old word (from ασχημων — aschēmōn indecent, 1 Corinthians 12:23), in N.T. only here and Romans 1:27, a euphemism for την αισχυνην — tēn aischunēn (Revelation 3:18).

They gathered (συνηγαγεν — sunēgagen). Second aorist active indicative of συναγω — sunagō singular (the three unclean spirits), like εκπορευεται — ekporeuetai in Revelation 16:14.

Har-Magedon (αρΜαγεδων — HaṙMagedōn). John proceeds now after the interruption in Revelation 16:15. Perhaps “the mountains of Megiddo” though not certain. Megiddo is in the valley of Esdraelon, and by the waters of Megiddo (the Kishon) Israel gained a decisive victory over Sisera (Judges 5:19), celebrated in Deborah‘s song. See also Revelation 20:8. and Ezekiel 39:2, Ezekiel 39:4.

Upon the air (επι τον αερα — epi ton aera). All men breathe the air and this is worse than the smiting of the earth (Revelation 16:2), the sea (Revelation 16:3), the fresh waters (Revelation 16:4), the sun (Revelation 16:8).

A great voice (πωνη μεγαλη — phōnē megalē). The voice of God as in Revelation 16:1.

It is done (Γεγονεν — Gegonen). Perfect active indicative of γινομαι — ginomai Like Γεγοναν — Gegonan in Revelation 21:6. The whole series of plagues is now complete.

And there were (και εγενοντο — kai egenonto). “And there came” (same verb σεισμος μεγας — ginomai). See Revelation 8:5; Revelation 11:19 for this list of terrible sounds and lightnings, and for the great earthquake (οιος ουκ εγενετο — seismos megas) see Revelation 6:12; Revelation 11:13 (cf. Luke 21:11).

Such as was not (γινομαι — hoios ouk egeneto). Qualitative relative with απ ου αντρωποι εγενοντο — ginomai again, “such as came not.”

Since there were men (χρονου — aph' hou anthrōpoi egenonto). “Since which time (τηλικουτος σεισμος ουτω μεγας — chronou understood) men came.”

So great an earthquake, so mighty (τηλικουτος — tēlikoutos seismos houtō megas). Quantitative correlative τοιουτος — tēlikoutos rather than the qualitative οιος — toioutos to correspond with οσος — hoios (not ουτω μεγας — hosos). And then τηλικουτος — houtō megas repeats (redundant) οιατοιαυτη — tēlikoutos Cf. Mark 13:19 for τλιπσις — hoia- toiautē about like tribulation (thlipsis).

Was divided into three parts (εγενετο εις τρια μερη — egeneto eis tria merē). “Came into three parts” (γινομαι — ginomai again). In Revelation 11:3 a tenth part of the city fell. Babylon (Rome) is meant (Revelation 17:18).

Fell (επεσαν — epesan). Second aorist active indicative of πιπτω — piptō (αν — ̇an form in place of ον — ̇on).

Was remembered (εμνηστη — emnēsthē). First aorist (prophetic) passive indicative of μιμνησκω — mimnēskō Babylon (Rome) had not been overlooked. God was simply biding his time with Rome.

To give unto her (δουναι αυτηι — dounai autēi). Second aorist active infinitive of διδωμι — didōmi epexegetic use as in Revelation 11:18; Revelation 16:9.

The cup of the wine of the fierceness of his wrath (το ποτηριον του οινου του τυμου της οργης αυτου — to potērion tou oinou tou thumou tēs orgēs autou). “The cup of the wine of the wrath of his anger,” using both τυμος — thumos (boiling rage) and οργη — orgē (settled anger). See both in Jeremiah 30:24.

Fled (επυγεν — ephugen). Second aorist active indicative of πευγω — pheugō Islands sometimes sink in the sea in earthquakes (Revelation 6:14).

Were not found (ουχ ευρετησαν — ouch heurethēsan). First aorist passive indicative of ευρισκω — heuriskō See Revelation 20:11 for the same idea.

Hail (χαλαζα — chalaza). As in Revelation 8:7; Revelation 11:19.

Every stone about the weight of a talent (ως ταλαντιαια — hōs talantiaia). Old adjective (from ταλαντον — talanton), here only in N.T., but in Polybius and Josephus. See Exodus 9:24 for the great hail in Egypt and also Joshua 10:11; Isaiah 28:2; Ezekiel 38:22 for hail as the symbol of God‘s wrath. In the lxx a ταλαντον — talanton ranged in weight from 108 to 130 pounds.

Because of the plague of hail (εκ της πληγης της χαλαζης — ek tēs plēgēs tēs chalazēs). “As a result of the plague of hail.” This punishment had the same effect as in Revelation 16:9, Revelation 16:11.

Exceeding great (Μεγαλησπροδρα — Megalē- sphrodra). Emphatic positions at ends of the clause (great - exceedingly).