KJV: And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.
YLT: and the first did go away, and did pour out his vial upon the land, and there came a sore -- bad and grievous -- to men, those having the mark of the beast, and those bowing to his image.
Darby: And the first went and poured out his bowl on the earth; and there came an evil and grievous sore upon the men that had the mark of the beast, and those who worshipped its image.
ASV: And the first went, and poured out his bowl into the earth; and it became a noisome and grievous sore upon the men that had the mark of the beast, and that worshipped his image.
| ἀπῆλθεν | departed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀπέρχομαι Sense: to go away, depart. |
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| πρῶτος | first |
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Parse: Adjective, Nominative Masculine Singular Root: πρῶτος Sense: first in time or place. |
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| ἐξέχεεν | poured out |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐκχέω Sense: to pour out, shed forth. |
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| φιάλην | bowl |
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Parse: Noun, Accusative Feminine Singular Root: φιάλη Sense: a broad shallow bowl, deep saucer. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| γῆν | earth |
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Parse: Noun, Accusative Feminine Singular Root: γῆ Sense: arable land. |
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| ἐγένετο | came |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ἕλκος | a sore |
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Parse: Noun, Nominative Neuter Singular Root: ἕλκος Sense: a wound, esp. |
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| κακὸν | evil |
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Parse: Adjective, Nominative Neuter Singular Root: κακός Sense: of a bad nature. |
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| πονηρὸν | grievous |
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Parse: Adjective, Nominative Neuter Singular Root: πονηρός Sense: full of labours, annoyances, hardships. |
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| ἐπὶ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἀνθρώπους | men |
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Parse: Noun, Accusative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| τοὺς | - |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| χάραγμα | mark |
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Parse: Noun, Accusative Neuter Singular Root: χάραγμα Sense: a stamp, an imprinted mark. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| θηρίου | beast |
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Parse: Noun, Genitive Neuter Singular Root: θηρίον Sense: an animal. |
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| τοὺς | those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| προσκυνοῦντας | worshiping |
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Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: προσκυνέω Sense: to kiss the hand to (towards) one, in token of reverence. |
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| εἰκόνι | image |
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Parse: Noun, Dative Feminine Singular Root: εἰκών Sense: an image, figure, likeness. |
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| αὐτοῦ | of it |
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Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Revelation 16:2
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. [source]
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 “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). [source]
“There came” (second aorist middle indicative of γινομαι ginomai). [source]
“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). [source]
Each angel, as his turn comes, with draws ( ὑπάγετε , see on John 6:21; see on John 8:21) from the heavenly scene. [source]
Lit., there came to pass. Rev., it became. Elliott, very aptly, there broke out. [source]
Similarly the two cognate nouns κακία and πονρία maliceand wickedness occur together in 1 Corinthians 5:8. Πονηρός emphasizes the activity of evil. See on Luke 3:19. [source]
See on Luke 16:20. Compare the sixth Egyptian plague, Exodus 9:8-12, where the Septuagint uses this word ἕλκος boilAlso of the boil or scab of leprosy, Leviticus 13:18; king Hezekiah's boil, 2 Kings 20:7; the botch of Egypt, Deuteronomy 28:27, Deuteronomy 28:35. In Job 2:7(Sept.) the boils are described as here by πονηρός sorei0. [source]
Reverse Greek Commentary Search for Revelation 16:2
Plural. Rev., wickedness. From πονεῖν , to toil. The adjective πονμρός means, first, oppressed by toils; then in bad case or plight, from which it runs into the sense of morally bad. This conception seems to have been associated by the high-born with the life of the lower, laboring, slavish class; just as our word knave (like the German knabe from which it is derived) originally meant simply a boy or a servant-lad. As πόνος means hard, vigorous labor, battle for instance, so the adjective πονμρός , in a moral sense, indicates active wickedness. So Jeremy Taylor: “Aptness to do shrewd turns, to delight in mischiefs and tragedies; a loving to trouble one's neighbor and do him ill offices.” Πονμρός , therefore, is dangerous, destructive. Satan is called ὁ πονηρός , the wicked one. Κακός , evil (see evil thoughts, Mark 7:21), characterizes evil rather as defect: “That which is not such as, according to its nature, destination, and idea it might be or ought to be” (Cremer). Hence of incapacity in war; of cowardice ( κακία ) κακὸς δοῦλος , the evil servant, in Matthew 24:48, is a servant wanting in proper fidelity and diligence. Thus the thoughts are styled evil, as being that which, in their nature and purpose, they ought not to be. Matthew, however (Matthew 15:19), calls these thoughts πονηροί , the thoughts in action, taking shape in purpose. Both adjectives occur in Revelation 16:2. [source]
Every design and attempt against him and his work. Πονηρός evilcannot be limited to evil on its active side. See on 1 Corinthians 5:13. The word is connected at the root with πένεσθαι tobe needy, and πονεῖν totoil; and this connection opens a glimpse of that sentiment which associated badness with a poor and toiling condition. The word means originally full of or oppressed by labors; thence, that which brings annoyance or toil. Comp. ἡμέρα πονηρά evilday, Ephesians 5:16; Ephesians 6:13; ἕλκος πονηρὸν agrievous sore, Revelation 16:2. [source]
Not literally, but the number symbolical of fixedness and full completion (12 x 12). The interpretations, as usual, vary greatly, dividing generally into two great classes: one holding that only Jews are meant, the other including the whole number of the elect both Jew and Gentile. Of the former class some regard the sealed as representing Jewish believers chosen out of the literal Israel. Others add to this the idea of these as forming the nucleus of glorified humanity to which the Gentiles are joined. Others again regard them as Jews reserved by God until Antichrist comes, to maintain in the bosom of their nation a true belief in Jehovah and His law, like the seven thousand in the days of Elijah. The interpretation of the latter class seems entitled to the greater weight. According to the Apocalyptic usage, Jewish terms are “christianized and heightened in their meaning, and the word “Israel” is to be understood of all Christians, the blessed company of all faithful people, the true Israel of God.” See Romans 2:28, Romans 2:29; Romans 9:6, Romans 9:7; Galatians 6:16; Philemon 3:3. The city of God, which includes all believers, is designated by the Jewish name, New Jerusalem. In Revelation 7:3, the sealed are designated generally as the servants of God. In chapter 14 the one hundred and forty-four thousand sealed are mentioned after the description of the enemies of Christ, who have reference to the whole Church of Christ; and the mention of the sealed is followed by the world-wide harvest and vintage of the earth. The one hundred and forty-four thousand in chapter 14, have the Father's name written in their foreheads; and in Revelation 22:4, all the inhabitants of the New Jerusalem are so marked. In Revelation 21:12, the twelve tribes include all believers. The mark of Satan which is in the forehead, is set upon all his servants without distinction of race. See Revelation 13:16, Revelation 13:17; Revelation 14:9; Revelation 16:2; Revelation 19:20; Revelation 20:4. The plagues threaten both Jews and Gentiles, as the sealing protects all. -DIVIDER- -DIVIDER- [source]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER- -DIVIDER- In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]
First aorist passive indicative of οραω horaō ark of his covenant The sacred ark within the second veil of the tabernacle (Hebrews 9:4) and in the inner chamber of Solomon‘s temple (1 Kings 8:6) which probably perished when Nebuchadrezzar burnt the temple (2 Kings 25:9; Jeremiah 3:16). For the symbols of majesty and power in nature here see also Revelation 6:12; Revelation 8:5; Revelation 11:13; Revelation 16:18, Revelation 16:21. [source]
Εἰκών is a figure or likeness. Thus Matthew 22:20, of the likeness of Caesar on the coin. Romans 1:24, an image of men, birds, beasts, etc. Colossians 3:10, “the image of Him that created him;” i.e., the moral likeness of renewed men to God. Christ is called the image of God (Colossians 1:15; 2 Corinthians 4:4). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (1 Corinthians 11:7). In this it resembles χαρακτήρ imagein Hebrews 1:3. Caesar's image on the coin, the reflection of the sun in the water (Plato, “Phaedo,” 99); and the statue or image of the beast in this passage, are εἰκών . The word also involves the idea of manifestation. Thus, Colossians 1:15, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on John 1:1. -DIVIDER- -DIVIDER- The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between εἰκών imageas assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and ὁμοίωμα likenessas implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the εἰκών of God. -DIVIDER- -DIVIDER- The image of the beast occurs ten times in Revelation; four times in this chapter, and in Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4. -DIVIDER- -DIVIDER- [source]
Now called Patmo and Palmosa. In the Aegean, one of the group of the Sporades, about twenty-eight miles S. S.W. of Samos. It is about ten miles long by six in breadth. The island is volcanic, and is bare and rocky throughout; the hills, of which the highest rises to nearly a thousand feet, commanding a magnificent view of the neighboring sea and islands. The bay of La Scala, running into the land on the east, divides the island into two nearly equal parts, a northern and a southern. The ancient town, remains of which are still to be seen, occupied the isthmus which separates La Scala from the bay of Merika on the western coast. The modern town is on a hill in the southern half of the island, clustered at the foot of the monastery of St. John. A grotto is shown called “the grotto of the Apocalypse,” in which the apostle is said to have received the vision. “The stern, rugged barrenness of its broken promontories well suits the historical fact of the relegation of the condemned Christian to its shores, as of a convict to his prison. The view from the topmost peak, or, indeed, from any lofty elevation in the islands, unfolds an unusual sweep such as well became the Apocalypse, the unveiling of the future to the eyes of the solitary seer. Above, there was always the broad heaven of a Grecian sky; sometimes bright with its 'white cloud' (Revelation 14:14), sometimes torn with 'lightnings and thunderings,' and darkened by 'great hail,' or cheered with 'a rainbow like unto an emerald' (Revelation 4:3; Revelation 8:7; Revelation 11:19; Revelation 16:21). Over the high tops of Icaria, Samos, and Naxos rise the mountains of Asia Minor; amongst which would lie, to the north, the circle of the Seven Churches to which his addresses were to be sent. Around him stood the mountains and islands of the Archipelago (Revelation 6:14; Revelation 16:20). When he looked round, above or below, 'the sea' would always occupy the foremost place … the voices of heaven were like the sound of the waves beating on the shore, as 'the sound of many waters' (Revelation 14:2; Revelation 19:6); the millstone was 'cast into the sea' (Revelation 18:21); the sea was to 'give up the dead which were in it' (Revelation 20:13)” (Stanley, “Sermons in the East”). [source]
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. [source]
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). [source]
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). [source]
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). [source]
Compared to kings (see ως hōs in Revelation 1:10; Revelation 4:6; Revelation 9:7; Revelation 13:3; Revelation 14:3; Revelation 16:21) without identification with the emperors, though succeeding them with “quasi-imperial powers” with the beast.For one hour (μιαν ωραν mian hōran). Accusative of extent of time, and that a brief time (Revelation 18:10, Revelation 18:16, Revelation 18:19) in comparison with the beast (Revelation 13:2). [source]
Same use of ινα hina after ποιεω poieō as in Revelation 13:12, Revelation 13:15, only here with indefinite plural δωσιν dōsin (second aorist active subjunctive), “that they give themselves,” as in Revelation 10:11; Revelation 12:6; Revelation 16:15.A mark (χαραγμα charagma). Old word from χαρασσω charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight.Upon their forehead Accusative with επι epi though genitive just before with χειρος cheiros (hand). See note on Revelation 7:3 and note on Revelation 9:4 (genitive επι των μετωπων epi tōn metōpōn). Only in the Apocalypse in N.T. [source]
Old word from χαρασσω charassō to engrave, in Acts 17:29 of idolatrous images, but in Rev (Revelation 13:16, Revelation 13:17; Revelation 14:9, Revelation 14:11; Revelation 16:2; Revelation 19:20; Revelation 20:4) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (Bible Studies, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with χαραγμα charagma as the name of this seal. Animals and slaves were often branded with the owner‘s name, as Paul (Galatians 6:17) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (3 Macc. 3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation 7:3). Charles is certain that John gets his metaphor from the τεπιλλιν tephillin (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this “mark of the beast” was necessary for life and all social and business relations. On the right hand, that is in plain sight. [source]
Ταυμαστος Thaumastos is an old verbal adjective (from ταυμαζω thaumazō to wonder) and is already in Matthew 21:42. The wonder extends to the end of this vision or sign (Revelation 16:21).Seven angels (αγγελους επτα aggelous hepta). Accusative case in apposition with σημειον sēmeion after ειδον eidon Cf. Revelation 8:2.Which are the last “Seven plagues the last.” As in Revelation 21:9, “the final cycle of such visitations” (Swete).Is finished (ετελεστη etelesthē). Proleptic prophetic first aorist passive indicative of τελεω teleō as in Revelation 10:7. The number seven seems particularly appropriate here for finality and completeness. [source]
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 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 Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
First aorist active indicative of πλαναω planaō He was only able to deceive “them that had received” (τους λαβοντας tous labontas articular second aorist active participle of λαμβανω lambanō “those receiving”) “the mark of the beast” (Revelation 13:16; Revelation 14:9.; Revelation 16:2; Revelation 20:4) “and them that worshipped his image” (τους προσκυνουντας τηι εικονι αυτου tous proskunountas tēi eikoni autou) as in Revelation 13:15. [source]
Second aorist (prophetic) active of πευγω pheugō See Revelation 16:20. The non-eternity of matter is a common teaching in the O.T. (Psalm 97:5; Psalm 102:27; Isaiah 51:6) as in the N.T. (Mark 13:31; 2 Peter 3:10).Was found (ευρετη heurethē). First aorist passive indicative of ευρισκω heuriskō All is now spiritual. Even scientists today are speaking of the non-eternity of the universe. [source]
Present passive participle of ελισσω helissō old verb, to roll up, in N.T. only here (from Isaiah 34:4) and Hebrews 1:12 (from Psalm 102:27). Vivid picture of the expanse of the sky rolled up and away as a papyrus roll (Luke 4:17).Were moved (εκινητησαν ekinēthēsan). First aorist passive indicative of κινεω kineō to move.Out of their places See also Revelation 16:20 for these violent displacements in the earth‘s crust. Cf. Nahum 1:5; Jeremiah 4:24. Jesus spoke of faith removing mountains (of difficulty) as in Mark 11:23 (cf. 1 Corinthians 13:2). [source]
Possibly the second beast of Revelation 13:11-17; Revelation 16:13; Revelation 20:10. Charles takes him to be “the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast.”That wrought the signs in his sight (ο ποιεσας τα σημεια ενωπιον αυτου ho poiesas ta sēmeia enōpion autou). As in Revelation 13:14.Wherewith “In which” signs.He deceived (επλανησεν eplanēsen). First aorist active indicative of πλαναω planaō He was only able to deceive “them that had received” (τους λαβοντας tous labontas articular second aorist active participle of λαμβανω lambanō “those receiving”) “the mark of the beast” (Revelation 13:16; Revelation 14:9.; Revelation 16:2; Revelation 20:4) “and them that worshipped his image” (τους προσκυνουντας τηι εικονι αυτου tous proskunountas tēi eikoni autou) as in Revelation 13:15.They twain “The two.”Were cast (εβλητησαν eblēthēsan). First aorist passive Indicative of βαλλω ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος eis tēn limnēn tou puros). Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
“In which” signs.He deceived (επλανησεν eplanēsen). First aorist active indicative of πλαναω planaō He was only able to deceive “them that had received” (τους λαβοντας tous labontas articular second aorist active participle of λαμβανω lambanō “those receiving”) “the mark of the beast” (Revelation 13:16; Revelation 14:9.; Revelation 16:2; Revelation 20:4) “and them that worshipped his image” (τους προσκυνουντας τηι εικονι αυτου tous proskunountas tēi eikoni autou) as in Revelation 13:15.They twain “The two.”Were cast (εβλητησαν eblēthēsan). First aorist passive Indicative of βαλλω ballō They fall together as they fought together. “The day that sees the end of a false statecraft will see also that of a false priestcraft” (Swete).Alive Present active participle of ζαω zaō predicative nominative, “living.”Into the lake of fire (εις την λιμνην του πυρος eis tēn limnēn tou puros). Genitive πυρος puros describes this λιμνην limnēn (lake, cf. Luke 5:1) as it does γεεννα gehenna in Matthew 5:22. See also Revelation 20:10; Revelation 21:8. It is a different figure from the “abyss” in Revelation 9:1; Revelation 20:1. This is the final abode of Satan, the beast, the false prophet, and wicked men.That burneth with brimstone Note the genitive here in place of the accusative λιμνην limnēn perhaps because of the intervening genitive πυρος puros (neuter, not feminine). The agreement is regular in Revelation 21:8. For εν τειωι en theiōi (with brimstone) see Revelation 14:10; Revelation 20:10; Revelation 21:8. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters Revelation 4:1-11; Revelation 5:1-14; 21; 22 is to be so understood. Both fall short of the reality. [source]
First aorist passive of διδωμι didōmi Picture of the heavenly court of assizes.The souls (τας πσυχας tas psuchas). Accusative after ειδον eidon at the beginning of the verse.Of them that had been beheaded Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
See also Revelation 16:20 for these violent displacements in the earth‘s crust. Cf. Nahum 1:5; Jeremiah 4:24. Jesus spoke of faith removing mountains (of difficulty) as in Mark 11:23 (cf. 1 Corinthians 13:2). [source]
Genitive of the articular perfect passive participle of πελεκιζω pelekizō old word (from πελεκυς pelekus an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See Revelation 6:9; Revelation 18:24; Revelation 19:2 for previous mention of these martyrs for the witness of Jesus (Revelation 1:9; Revelation 12:17; Revelation 19:10). Others also besides martyrs shared in Christ‘s victory, those who refused to worship the beast or wear his mark as in Revelation 13:15; Revelation 14:9.; Revelation 16:2; Revelation 19:20.And they lived (και εζησαν kai ezēsan). First aorist active indicative of ζαω zaō If the ingressive aorist, it means “came to life” or “lived again” as in Revelation 2:8 and so as to Revelation 20:5. If it is the constative aorist here and in Revelation 20:5, then it could mean increased spiritual life. See John 5:21-29 for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in Revelation 2:11; Revelation 20:6, Revelation 20:14.And reigned with Christ Same use of the first aorist active indicative of βασιλευω basileuō but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs‘ reign with Christ. [source]
Like the plague of hail and fire in Exodus 9:24. The first four trumpets are very much like the plagues in Egypt, this one like a semitropical thunderstorm (Swete) with blood like the first plague (Exodus 7:17.; Psalm 106:35). The old feminine word χαλαζα chalaza (hail) is from the verb χαλαω chalaō to let down (Mark 2:4), in N.T. only in Revelation 8:7; Revelation 11:19; Revelation 16:21. The perfect passive participle μεμιγμενα memigmena (from μιγνυμι mignumi to mix) is neuter plural because of πυρ pur (fire).Were cast (εβλητη eblēthē). First aorist passive singular because χαλαζα chalaza and πυρ pur treated as neuter plural. “The storm flung itself on the earth” (Swete).Was burnt up Second aorist (effective) passive indicative of κατακαιω katakaiō old verb to burn down (effective use of κατα kata up, we say). Repeated here three times for dramatic effect. See Revelation 7:1-3 about the trees and Revelation 9:4 where the locusts are forbidden to injure the grass. [source]