Revelation 16

Revelation 16:1

A great voice (μεγαληςφωνης). 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 15:8 shows, since no one could enter the ναος.

Pour out (εκχεετε). Second aorist active imperative of εκχεω (same form as present active imperative). Blass would change to εκχεατε (clearly aorist) as in verse 6.

The seven bowls (ταςεπταφιαλας). The article points to verse 7.

Revelation 16:2

Went and poured out (απηλθενκαεξεχεεν). Second aorist active indicative of απερχομα (redundant use like υπαγετε with εκχεετε, “go and pour out,” in verse 1) and of εκχεω. Each angel “went off” to perform his task. For εξεχεεν see it repeated in verses Revelation 16:3; Revelation 16:4; Revelation 16:8; Revelation 16:10; Revelation 16:12; Revelation 16:17.

Into the earth (ειςτηνγην). This same use of εις after εξεχεεν in verses Revelation 16:3; Revelation 16:4.

It became (εγενετο). “There came” (second aorist middle indicative of γινομα).

A noisome and grievous sore (ελκοςκακονκαπονηρον). “Bad and malignant sore.” Hελκος is old word for a suppurated wound (Latin ulcus), here, verse 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).

Revelation 16:3

Into the sea (ειςτηνθαλασσαν). Like the first Egyptian plague (Exodus 7:12-41) though only the Nile affected then.

Blood as of a dead man (αιμαωςνεκρου). At the trumpet (8:11) the water becomes wormwood. Here ωςνεκρου is added to Exodus 7:19, “the picture of a murdered man weltering in his blood” (Swete). “Coagulated blood, fatal to animal life” (Moffatt).

Every living soul (πασαψυχηζωης). “Every soul of life” (Hebraism, Genesis 1:21, marked by life).

Even the things that were in the sea (ταεντηθαλασση). “The things in the sea,” in apposition with ψυχη. Complete destruction, not partial as in 8:9.

Revelation 16:4

Into the rivers and the fountains of waters (ειςτουςποταμουςκαταςπηγαςτωνυδατων). See 8:10 for this phrase. Contamination of the fresh-water supply by blood follows that of the sea. Complete again.

Revelation 16:5

The angel of the waters (τουαγγελουτονυδατων). Genitive case object of ηκουσα. See 7:1 for the four angels in control of the winds and 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 (οωνκαοην). See this peculiar idiom for God’s eternity with ο as relative before ην in Revelation 1:4; Revelation 1:8; Revelation 4:8, but without οερχομενος (the coming on, the one who is to be) there for the future as in 11:17.

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

Because thou didst thus judge (οτταυταεκρινας). Reason for calling God δικαιος and οσιος. The punishment on the waters is deserved. First aorist active indicative of κρινω, to judge.

Revelation 16:6

For (οτ). Second causal conjunction (οτ) explanatory of the first οτ, like the two cases of οτ in 15:4.

They poured out (εξεχεαν). Second aorist active indicative of εκχεω with -αν instead of -ον.

Blood hast thou given them to drink (αιμααυτοιςδεδωκαςπειν). Hαιμα (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 διδωμ, and so a permanent and just punishment. Πειν is the abbreviated second aorist active infinitive of πινω for πιειν (επιον). It is the epexegetical infinitive after δεδωκας. There was no more drinking-water, but only this coagulated blood.

They are worthy (αξιοεισιν). “Terrible antithesis” (Swete) to 3:4. The asyndeton adds to it (Alford).

Revelation 16:7

O Lord God, the Almighty (Κυριεοθεοςοπαντοκρατωρ). Just as in 15:3 in the Song of Moses and of the Lamb, vocative with the article ο. “Judgments” (κρισεις) here instead of “ways” (οδο) there, and with the order of the adjectives reversed (αληθινακαδικαια, true and righteous).

Revelation 16:8

Upon the sun (επτονηλιον). Not εις (into) as in verses Revelation 16:2; Revelation 16:3; Revelation 16:4. The fourth trumpet (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 (καυματισαενπυρ). First aorist active infinitive of καυματιζω, late (Plutarch, Epictetus) causative verb (from καυμα, heat), in N.T. only here and verse Revelation 16:9; Matthew 13:6; Mark 4:6. The addition of ενπυρ (in fire, with fire) intensifies the picture.

Revelation 16:9

Were scorched (εκαυματισθησαν). First aorist passive indicative of same verb.

With great heat (καυμαμεγα). Cognate accusative retained with the passive verb. Old word (from καιω to burn), in N.T. only 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 (ουμετενοησαν). This solemn negative aorist of μετανοεω is a refrain like a funeral dirge (Revelation 9:20; Revelation 16:11). In 11:13 some did repent because of the earthquake. Even deserved punishment may harden the heart.

To give him glory (δουνααυτωδοξαν). Second aorist active infinitive of διδωμ, almost result. For the phrase see Revelation 11:13; Revelation 14:7; Revelation 19:7.

Revelation 16:10

Upon the throne of the beast (επτονθρονοντουθηριου). That is Rome (13:2). The dragon gave the beast his throne (2:13).

Was darkened (εγενετοεσκοτωμενη). Periphrastic past perfect passive with γινομα and σκοτοω (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 (εμασωντοταςγλωσσαςαυτων). Imperfect middle of μασαομα, old verb (to chew), from μαω (to knead), only here in N.T.

For pain (εκτουπονου). “Out of distress” (cf. εκ in 8:13), rare sense of old word (from πενομα to work for one’s living), in N.T. only here, Revelation 21:4; Colossians 4:13. See Matthew 8:12.

Revelation 16:11

They blasphemed (εβλασφημησαν)

and they repented not (καουμετενοησαν). Precisely as in verse 9, which see. Not just because of the supernatural darkness, but also “because of their pains” (εκτωνπονωναυτων, plural here and same use of εκ) and their sores (καεκτωνελκωναυτων, as in verse 2, only plural, and same use of εκ).

Of their works (εκτωνεργωναυτων). “Out of their deeds,” and addition to verse 9.

The God of heaven (τονθεοντουουρανου). As in Daniel 2:44. Like the pride of Nebuchadrezzar against Jehovah.

Revelation 16:12

Upon the great river, the river Euphrates (επτονποταμοντονμεγαντονΕυφρατην). The sixth trumpet brings up the river Euphrates also (9:14), only there επ with the locative, while here επ with the accusative. Note triple use of the article τον here.

Was dried up (εξηρανθη). First aorist (prophetic) passive of ξηραινω (14:15). Cf. Zechariah 10:11.

That may be made ready (ιναετοιμασθη). Purpose clause with ινα and the first aorist passive of ετοιμαζω. 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 (ηοδοςτωνβασιλεων). Objective genitive βασιλεων.

That come from the sunrising (τωναποανατοληςελιου). “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.

Revelation 16:13

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

Of the dragon (τουδρακοντος). That is Satan (Revelation 12:3; Revelation 12:9).

Of the beast (τουθηριου). 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 (τουψευδοπροφητου). Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Revelation 16:12; Revelation 16:13 (the two beasts).

Three unclean spirits (πνευματατριαακαθαρτα). 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 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). For ακαθαρτον (unclean) with πνευμα 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 (ωςβατραχο). Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form.

Revelation 16:14

Spirits of devils (πνευματαδαιμονιων). “Spirits of demons.” Explanation of the simile ωςβατραχο. See 1 Timothy 4:1 about “deceiving spirits and teachings of demons.”

Working signs (ποιουντασημεια). “Doing signs” (present active participle of ποιεω). 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 (αεκπορευετα). Singular verb with neuter plural (collective) subject.

Unto the kings (επτουςβασιλεις). 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). Second aorist active infinitive of συναγω, to express purpose (that of the unclean spirits).

Unto the war of the great day of God, the Almighty (ειςτονπολεμοντηςημεραςτηςμεγαληςτουθεουτουπαντοκρατορος). Some take this to be war between nations, like Mr 13:8, but it is more likely war against God (Psalms 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; Philippians 1:6; Philippians 2:16; 2 Timothy 1:12; 2 Timothy 1:18; 2 Timothy 4:8.

Revelation 16:15

Behold, I come as a thief (ιδουερχομαωςκλεπτης). The voice of Christ breaks in with the same metaphor as in 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 (watching) see 3:2, and for τηρων (keeping), 1:3.

Lest he walk naked (ιναμηγυμνοςπεριπατη). Negative purpose clause with ιναμη and the present active subjunctive of περιπατεω, and note predicate nominative γυμνος (naked).

And they see his shame (καβλεπωσιντηνασχημοσυνηναυτου). Continuation of the final clause with present active subjunctive of βλεπω. Ασχημοσυνην is old word (from ασχημων, indecent, 1 Corinthians 12:23), in N.T. only here and Romans 1:27, a euphemism for τηναισχυνην (Revelation 3:18).

Revelation 16:16

They gathered (συνηγαγεν). Second aorist active indicative of συναγω, singular (the three unclean spirits), like εκπορευετα in verse 14.

Har-Magedon (Hαρ-Μαγεδων). John proceeds now after the interruption in verse 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 (Jude 5:19), celebrated in Deborah’s song. See also Revelation 20:8; Revelation 20:4.

Revelation 16:17

Upon the air (επτοναερα). All men breathe the air and this is worse than the smiting of the earth (verse 2), the sea (3), the fresh waters (4), the sun (8).

A great voice (φωνημεγαλη). The voice of God as in 16:1.

It is done (Γεγονεν). Perfect active indicative of γινομα. Like Γεγοναν in 21:6. The whole series of plagues is now complete.

Revelation 16:18

And there were (καεγενοντο). “And there came” (same verb ginomai). See Revelation 8:5; Revelation 11:19 for this list of terrible sounds and lightnings, and for the great earthquake (σεισμοςμεγας) see Revelation 6:12; Revelation 11:13 (cf. Lu 21:11).

Such as was not (οιοςουκεγενετο). Qualitative relative with γινομα again, “such as came not.”

Since there were men (αφ’ ουανθρωποεγενοντο). “Since which time (χρονου understood) men came.”

So great an earthquake, so mighty (τηλικουτοςσεισμοςουτωμεγας). Quantitative correlative τηλικουτος rather than the qualitative τοιουτος, to correspond with οιος (not οσος). And then ουτωμεγας repeats (redundant) τηλικουτος. Cf. Mr 13:19 for οια–τοιαυτη about like tribulation (θλιψις).

Revelation 16:19

Was divided into three parts (εγενετοειςτριαμερη). “Came into three parts” (γινομα again). In 11:3 a tenth part of the city fell. Babylon (Rome) is meant (17:18).

Fell (επεσαν). Second aorist active indicative of πιπτω (-αν form in place of -ον).

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

To give unto her (δουνααυτη). Second aorist active infinitive of διδωμ, epexegetic use as in Revelation 11:18; Revelation 16:9.

The cup of the wine of the fierceness of his wrath (τοποτηριοντουοινουτουθυμουτηςοργηςαυτου). “The cup of the wine of the wrath of his anger,” using both θυμος (boiling rage) and οργη (settled anger). See both in Jeremiah 30:24.

Revelation 16:20

Fled (εφυγεν). Second aorist active indicative of φευγω. Islands sometimes sink in the sea in earthquakes (6:14).

Were not found (ουχευρεθησαν). First aorist passive indicative of ευρισκω. See 20:11 for the same idea.

Revelation 16:21

Hail (χαλαζα). As in Revelation 8:17; Revelation 11:19.

Every stone about the weight of a talent (ωςταλαντιαια). Old adjective (from ταλαντον), 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 ranged in weight from 108 to 130 pounds.

Because of the plague of hail (εκτηςπληγηςτηςχαλαζης). “As a result of the plague of hail.” This punishment had the same effect as in verses Revelation 16:9; Revelation 16:11.

Exceeding great (Μεγαλη–σφροδρα). Emphatic positions at ends of the clause (great–exceedingly).