The Meaning of Revelation 16:1 Explained

Revelation 16:1

KJV: And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.

YLT: And I heard a great voice out of the sanctuary saying to the seven messengers, 'Go away, and pour out the vials of the wrath of God to the earth;'

Darby: And I heard a great voice out of the temple, saying to the seven angels, Go and pour out the seven bowls of the fury of God upon the earth.

ASV: And I heard a great voice out of the temple, saying to the seven angels, Go ye, and pour out the seven bowls of the wrath of God into the earth.

KJV Reverse Interlinear

And  I heard  a great  voice  out of  the temple  saying  to the seven  angels,  Go your ways,  and  pour out  the vials  of the wrath  of God  upon  the earth. 

What does Revelation 16:1 Mean?

Study Notes

angels
.
Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2 Samuel 14:20 ; Judges 6:12-160 ; Psalms 104:4 . In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form.; Genesis 16:1-13 ; Genesis 21:17-19 ; Genesis 22:11-16 ; Genesis 31:11-13 ; Exodus 3:2-4 ; Judges 2:1 ; 1711630978_7 ; Judges 13:3-22 (See Scofield " Malachi 3:1 ") . The word "angel" is used of men in; Luke 7:24 ; James 2:25 ; Revelation 1:20 ; Revelation 2:1 ; Revelation 2:8 ; Revelation 2:12 ; Revelation 2:18 ; Revelation 3:1 ; Revelation 3:7 ; Revelation 3:14 In Revelation 8:3-5 . Christ is evidently meant. Sometimes angel is used of the spirit of man.; Matthew 18:10 ; Acts 12:15 . Though angels are spirits; Psalms 104:4 ; Hebrews 1:14 power is given them to become visible in the semblance of human form. Genesis 19:1 cf; Genesis 19:5 ; Exodus 3:2 ; Numbers 22:22-31 ; Judges 2:1 ; Judges 6:11 ; Judges 6:22 ; Judges 13:3 ; Judges 13:6 ; 1 Chronicles 21:16 ; 1 Chronicles 21:20 ; Matthew 1:20 ; Luke 1:26 ; John 20:12 ; Acts 7:30 ; Acts 12:7 ; Acts 12:8 etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels.; Matthew 22:30 ; Mark 12:25 . They are exceedingly numerous.; Matthew 26:53 ; Hebrews 12:22 ; Revelation 5:11 ; Psalms 68:17 . The power is inconceivable. 2 Kings 19:35 . Their place is about the throne of God.; Revelation 5:11 ; Revelation 7:11 . Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers.; 1 Kings 19:5 ; Psalms 34:7 ; Psalms 91:11 ; Daniel 6:22 ; Matthew 2:13 ; Matthew 2:19 ; Matthew 4:11 ; Luke 22:43 ; Acts 5:19 ; Acts 12:7-10 . From; Hebrews 1:14 ; Matthew 18:10 ; Psalms 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us; 1 Corinthians 4:9 ; Ephesians 3:10 ; Ecclesiastes 5:6 a fact which should influence conduct. They receive departing saints. Luke 16:22 . Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place.; Psalms 8:4 ; Psalms 8:5 ; Hebrews 2:6 ; Hebrews 2:9 that He might lift the believer into His own sphere above angels. Hebrews 2:9 ; Hebrews 2:10 . The angels are to accompany Christ in His second advent. Matthew 25:31 . To them will be committed the preparation of the judgment of the nations. Matthew 13:30 ; Matthew 13:39 ; Matthew 13:41 ; Matthew 13:42 . See Scofield " Matthew 25:32 ". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Hebrews 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections.; Daniel 10:13 ; Daniel 10:21 ; Daniel 12:1 ; Daniel 12:2 ; Judges 1:9 ; 1 Thessalonians 4:16 . The only other angel whose name is revealed Gabriel, was employed in the most distinguished services.; Daniel 8:16 ; Daniel 9:21 ; Luke 1:19 ; Luke 1:26 .
Fallen angels. Two classes of these are mentioned:
(1) "The angels which kept not their first estate place, but left their own habitation," are "chained under darkness," awaiting judgment. 2 Peter 2:4 ; Judges 1:6 ; Psalms 103:202 ; John 5:22 .
(See Scofield " Genesis 6:4 ")
(2) The angels who have Satan Genesis 3:1 as leader.
(See Scofield " Revelation 20:10 ") .
The origin of these is nowhere explicitly revealed. They may be identical with the demons.
(See Scofield " Matthew 7:22 ") . For Satan and his angels everlasting fire is prepared. Matthew 25:41 ; Revelation 20:10 .

Verse Meaning

The voice John heard was evidently God"s (cf. Revelation 15:8; Revelation 16:17). The fact that God told all seven angels to pour out their bowls seems to indicate that these judgments will follow each other in rapid succession.
The frequent use of the Greek adjective megales in this chapter indicates the unusual severity and intensity of the bowl judgments. The NASB translators rendered this word "loud" here and in Revelation 16:17; "fierce" in Revelation 16:9; "great" in Revelation 16:12; Revelation 16:14; Revelation 16:18 (twice), and19 (twice); and "huge" and "severe" in Revelation 16:21. The word also occurs nine times in chapter18 , which is an elaboration on the seventh bowl judgment introduced in Revelation 16:17-21.
The relationship in time of the bowl judgments to the trumpet judgments has been a matter of disagreement among futurist commentators. On the one hand there are some similarities between them, as a side by side comparison reveals. [1] However the differences make it most difficult to conclude that they are identical judgments. [2]
Tribulation JudgmentsSeals (ch6)Trumpets (chs8-9)Bowls (ch16)1.AntichristStormSores2.WarMeteorBloody Seas3.FamineBitternessBloody Springs4.Death ( of Population)DarknessFire5.ImprecationsLocustsDarkness6.EarthquakeHorses (1/3of Population)Invasion7.7 Trumpets7 BowlsEarthquake & Hail
It seems more likely that the bowls constitute the seventh trumpet, as the trumpets constitute the seventh seal. This would make the bowls the last plagues to come on the earth at the end of the Great Tribulation ( Revelation 15:1). Many details in the text, to be pointed out below, support the conclusion that this is the correct interpretation.
"The first four affect individuals directly either through personal affliction or through objects of nature, and the last three are on more of an international scale, leading the way to a final major confrontation." [3]
"After almost a century of insipid preaching from America"s pulpits, the average man believes that God is all sweetness and light and would not discipline or punish anyone. Well, this Book of Revelation tells a different story!" [4]

Context Summary

Revelation 16:1-9 - Recompense For The Blood Of Saints
It makes us pause to hear that angels, who rejoice over one sinner that repenteth, are employed in these terrible judgments. It is very startling to hear their outspoken acquiescence in the plagues that vitiate the earth, sea, springs, and sun. The angel of the waters insists that God has judged righteously, and the altar, beneath which are the souls of the martyrs, assents.
Our softer age shrinks from such conceptions of the divine judgments, but it is likely that our standards are weakened and warped by our daily contact with what is earthly and human. God's love is not soft and emasculated, but strong, vigorous, and righteous. Only when we reach the land of light and glory, shall we understand the true horror of sin and the inveteracy of human apostasy. Then we also shall be able to take up those solemn words of endorsement in Revelation 15:7, Even so, Lord God, Almighty, true and righteous are thy judgments. [source]

Chapter Summary: Revelation 16

1  The angels pour out their bowls of wrath
6  The plagues that follow
16  Armageddon

Greek Commentary for Revelation 16:1

A great voice [μεγαλης πωνης]
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 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. [source]
The seven bowls [τας επτα πιαλας]
The article points to Revelation 16:7. [source]
The vials []
Add seven. [source]

Reverse Greek Commentary Search for Revelation 16:1

Matthew 8:29 Thou Son of God [υιε του τεου]
The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil‘s agents. They know that there is nothing in common between them and the Son of God Usually τα δαιμονια — ta daimonia is the word in the New Testament for demons, but in Matthew 8:31 we have οι δαιμονες — hoi daimones (the only example in the N.T.). Δαιμονιον — Daimonion is a diminutive of δαιμων — daimōn In Homer δαιμων — daimōn is used synonymously with τεος — theos and τεα — thea Hesiod employed δαιμων — daimōn of men of the golden age as tutelary deities. Homer has the adjective δαιμονιος — daimonios usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (History of Greece) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See notes on 1 Corinthians 10:20.; note on 1 Timothy 4:1; note on Revelation 9:20; and notes on Revelation 16:13. In the Gospels demons are the same as unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). The demons are disturbers (Vincent) of the whole life of man (Mark 5:2.; Mark 7:25; Matthew 12:45; Luke 13:11, Luke 13:16). [source]
Mark 13:35 Watch [γρηγορεῖτε]
A different word from that in Mark 13:33. See also Mark 13:34. The picture in this word is that of a sleeping man rousing himself. While the other word conveys the idea of simple wakefulness, this adds the idea of alertness. Compare Mark 14:38; Luke 12:37; 1 Peter 5:8. The apostles are thus compared with the doorkeepers, Mark 13:34; and the night season is in keeping with the figure. In the temple, during the night, the captain of the temple made his rounds, and the guards had to rise at his approach and salute him in a particular manner. Any guard found asleep on duty was beaten, or his garments were set on fire. Compare Revelation 16:15: “Blessed is he that watcheth and keepeth his garments. ” The preparations for the morning service required all to be early astir. The superintending priest might knock at the door at any moment. The Rabbis use almost the very words in which scripture describes the unexpected coming of the Master. “Sometimes he came at the cockcrowing, sometimes a little earlier, sometimes a little later. He came and knocked and they opened to him” (Edersheim, “The Temple”). [source]
Mark 1:34 Devils [δαιμόνια]
The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων , of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον , which is not a diminutive, but the neuter of the adjective δαιμόνιος ,of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32. The derivation of the word is uncertain. Perhaps δαίω , to distribute, since the deities allot the fates of men. Plato derives it from δαήμων , knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's “Cratylus,” quotes Hesiod as follows: “Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,But now that fate has closed over this race,They are holy demons upon earth,Beneficent, averters of ills, guardians of mortal men.'”After some further conversation, Socrates goes on: “And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise )Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human ( δαιμόνιον ) both in life and death, and is rightly called a demon.” Mr. Grote (“History of Greece”) observes that in Hesiod demons are “invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά , god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! (“Iliad,” 2:190,200; 4:31; ix., 40). Occasionally in an admiring or respectful sense (“Odyssey,” xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot orfortune. So in the beautiful simile of the sick father (“Odyssey,” 5:396), “Some malignant genius has assailed him.” Compare “Odyssey,” x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων , though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed )naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. -DIVIDER-
-DIVIDER-
In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων , with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, “obscure to human knowledge and alien to human life,” taking the abstract term uniformly in an evil sense. -DIVIDER-
-DIVIDER-
Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. “Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings” (Grote, “History of Greece”). -DIVIDER-
-DIVIDER-
This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17, Luke 10:18; Luke 11:18, Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20, 1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13, Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11, Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45). -DIVIDER-
-DIVIDER-
[source]

John 5:2 There is [εστιν]
Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John‘s vivid memory. By the sheep gate Supply πυληι — pulēi (gate) which occurs with the adjective προβατικη — probatikē (pertaining to sheep, προβατα — probata) in Nehemiah 3:1, Nehemiah 3:22. A pool A diving or swimming pool (from κολυμβαω — kolumbaō to swim, Acts 27:43), old word, only here in N.T. Which is called “The surnamed” (present passive participle, only N.T. example except Acts 15:40 first aorist middle participle επιλεχαμενος — epilexamenos). In Hebrew “In Aramaic” strictly as in John 19:13, John 19:17, John 19:20; John 20:16; Revelation 9:11; Revelation 16:16. Bethesda Aleph D L 33 have ετζατα — Bethzatha or House of the Olive, while B W Vulg. Memph. have ετσαιδα — Bethsaida Having five porches Στοα — Stoa was a covered colonnade where people can gather from which Stoic comes (Acts 17:18). See John 10:23; Acts 3:11. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before a.d. 70 when the temple was destroyed (Sanday, Sacred Sites of the Gospels, p. 55). Some have identified it with the Pool of Siloam (John 9:7), though John distinguishes them. There is also the Virgin‘s Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site. [source]
Romans 1:27 Lust [ορεχει]
Only here in N.T. Unseemliness (ασχημοσυνην — aschēmosunēn). Old word from ασχημον — aschēmon (deformed). In N.T. only here and Revelation 16:15. Recompense See note on 2 Corinthians 6:13 for only other N.T. instance of this late Pauline word, there in good sense, here in bad. Which was due (hēn edei). Imperfect active for obligation still on them coming down from the past. This debt will be paid in full (apolambanontes pay back as in Luke 6:34, and due as in Luke 23:41). Nature will attend to that in their own bodies and souls. [source]
Romans 1:27 Unseemliness [ασχημοσυνην]
Old word from ασχημον — aschēmon (deformed). In N.T. only here and Revelation 16:15. [source]
1 Corinthians 12:23 Uncomely - comeliness [ἀσχήμονα - εὐσχημοσύνην]
See on honorable, Mark 15:43; see on shame, Revelation 16:15. Compare ἀσχημονεῖν behavethuncomely, 1 Corinthians 7:36. The comeliness is outward, as is shown by the verb we put on, and by the compounds of οχῆμα fashionSee on transfigured, Matthew 17:2. [source]
Ephesians 4:18 Being darkened [εσκοτωμενοι οντες]
Periphrastic perfect passive participle of σκοτοω — skotoō old verb from σκοτος — skotos (darkness), in N.T. only here and Revelation 9:2; Revelation 16:10. [source]
Ephesians 2:2 The air []
According to Paul's usage, in the simple physical sense. See Acts 22:23; 1 Corinthians 9:26; 1 Thessalonians 4:17; Revelation 16:17. The air is regarded as the region of the demons' might. [source]
Colossians 4:13 Zeal [ζῆλον]
Read πόνον laborwhich occurs elsewhere only in Revelation 16:10, Revelation 16:11; Revelation 21:4, in the sense of pain. Πονος laboris from the root of πένομαι towork for one's daily bread, and thence to be poor. Πόνος toil πένης onewho works for his daily bread, and πονηρός wickedhave a common root. See on wickedness, Mark 7:22. In their original conceptions, κόπος labor(1 Corinthians 15:58; 2 Corinthians 6:5) emphasizes the fatigue of labor: μόχθος hardlabor (2 Corinthians 11:27; 1 Thessalonians 2:9), the hardship: πόνος theeffort, but πόνος has passed, in the New Testament, in every instance but this, into the meaning of pain. [source]
1 Thessalonians 5:8 Putting on [ἐνδυσάμενοι]
The son of day clothes himself for the day's work or battle. The same association of ideas as in 1 Thessalonians 5:6, 1 Thessalonians 5:8, is found in Romans 13:12-14; Revelation 16:15; 1 Peter 1:13. Comp. lxx, Ephesians href="/desk/?q=eph+6:14&sr=1">Ephesians 6:14. The figures are not original with Paul. See Isaiah 59:17; Wisd. 5:18,19. Notice that only defensive armor is mentioned, in accordance with the darkness and uncertainty of the last time; and that the fundamental elements of Christian character, faith, hope, and love, are brought forward again as in 1 Thessalonians 1:3; 1 Corinthians 13:13. For the figure of the armed soldier, comp. also Romans 13:12; 2 Corinthians 10:4. [source]
1 Thessalonians 5:2 As a thief [ὡς κλέπτης]
Comp. Matthew 24:43; Luke 12:39; 2 Peter 3:10; Revelation 16:15, and see on Revelation 3:3. [source]
1 Thessalonians 5:2 As a thief in the night [ως κλεπτης εν νυκτι]
As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matthew 24:43; Luke 12:39), used also in 2 Peter 3:10; Revelation 3:3; Revelation 16:15. Cometh (ερχεται — erchetai). Prophetic or futuristic present tense. [source]
Hebrews 4:16 Unto the throne of grace [τῷ θρόνῳ τῆς χάριτος]
The phrase N.T.oThrone of glory, Matthew 19:28; Matthew 25:31: of majesty, Hebrews 8:1. In Revelation throne occurs over forty times, either the throne, or his throne, or throne of God. Once throne of the beast, Revelation 16:10. Throne of grace expresses grace as the gift of divine power. [source]
James 3:4 Though they are so great [τηλικαυτα οντα]
Concessive participle of ειμι — eimi The quantitative pronoun τηλικουτος — tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα — kai elaunomena). Present passive participle of ελαυνω — elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω — skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται — metagetai). Present passive indicative of the same verb, μεταγω — metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο — hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο — hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου — Pēdaliou (from πηδον — pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου — Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς — elachus for μικρος — mikros).The impulse (η ορμη — hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω — euthunō old verb, to make straight (from ευτυς — euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται — bouletai). Present middle indicative of βουλομαι — boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
2 Peter 3:10 As a thief []
Omit in the night. Compare Matthew 24:43; 1 Thessalonians 5:2, 1 Thessalonians 5:4; Revelation 3:3; Revelation 16:15. [source]
2 Peter 3:10 As a thief [ως κλεπτης]
That is suddenly, without notice. This very metaphor Jesus had used (Luke 12:39; Matthew 24:43) and Paul after him (1 Thessalonians 5:2) and John will quote it also (Revelation 3:3; Revelation 16:15).In the which (εν ηι — en hēi). The day when the Lord comes.Shall pass away Future middle of παρερχομαι — parerchomai old verb, to pass by.With a great noise (ροιζηδον — roizēdon). Late and rare adverb (from ροιζεω ροιζος — roizeōτα στοιχεια — roizos) - Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.The elements Old word (from λυτησεται — stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω — luthēsetai). Future passive of στοιχεια — luō to loosen, singular because καυσουμενα — stoicheia is neuter plural.With fervent heat Present passive participle of καυσος — kausoō late verb (from καυσομενα — kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω — kausomena (from κατακαησεται — kaiō to burn).Shall be burned up (κατακαιω — katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται — katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω — heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
1 John 4:1 False prophets [ψευδοπροφῆται]
The term is applied in the New Testament to rivals of true prophets under the old dispensation (Luke 6:26; 2 Peter 2:1), and to rivals of the apostles under the gospel economy (Matthew 7:15; Matthew 24:11, Matthew 24:24; Mark 13:22). In Revelation to “the embodied power of spiritual falsehood” (Revelation 16:13; Revelation 19:20; Revelation 20:10). The false prophet supports his claims by signs and portents (Matthew 24:24; Acts 13:6; Revelation 19:20) and is thus distinguished from the false teacher. See 2 Peter 2:1, where the two terms occur together. [source]
1 John 4:1 Believe not every spirit [μη παντι πνευματι πιστευετε]
“Stop believing,” as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery.Prove the spirits (δοκιμαζετε τα πνευματα — dokimazete ta pneumata). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (δοκιμος — dokimos 2 Corinthians 10:18), otherwise it is rejected (αδοκιμος — adokimos 1 Corinthians 9:27; 2 Corinthians 13:5-7).Many false prophets Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν — exelēluthasin). Perfect active indicative of εχερχομαι — exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
1 John 4:1 Many false prophets [πολλοι πσευδοπροπηται]
Jesus had warned people against them (Matthew 7:15), even when they as false Christs work portents (Matthew 24:11, Matthew 24:24; Mark 13:22). It is an old story (Luke 6:26) and recurs again and again (Acts 13:6; Revelation 16:13; Revelation 19:20; Revelation 20:10) along with false teachers (2 Peter 2:1).Are gone out (εχεληλυτασιν — exelēluthasin). Perfect active indicative of εχερχομαι — exerchomai Cf. aorist in 1 John 2:19. They are abroad always. [source]
Revelation 9:11 In Hebrew [Ἑβραΐ̀στὶ]
Used only by John. Compare John 5:2; John 19:13, John 19:17, John 19:20; Revelation 16:16. [source]
Revelation 1:8 The Lord God [Κυριος ο τεος]
“The Lord the God.” Common phrase in Ezekiel (Ezekiel 6:3, Ezekiel 6:11; Ezekiel 7:2, etc.) and in this book (Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7; Revelation 19:6; Revelation 21:22). See Revelation 1:4; Revelation 4:8 for the triple use of ο — ho etc. to express the eternity of God.The Almighty (ο παντοκρατωρ — ho pantokratōr). Late compound (πας — pās and κρατεω — krateō), in Cretan inscription and a legal papyrus, common in lxx and Christian papyri, in N.T. only in 2 Corinthians 6:18 and Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:6, Revelation 19:15; Revelation 21:22. [source]
Revelation 1:8 The Almighty [ο παντοκρατωρ]
Late compound (πας — pās and κρατεω — krateō), in Cretan inscription and a legal papyrus, common in lxx and Christian papyri, in N.T. only in 2 Corinthians 6:18 and Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:6, Revelation 19:15; Revelation 21:22. [source]
Revelation 2:17 Of the hidden manna [τοῦ μάννα τοῦ κεκρυμμένου]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (Revelation 8:1-130). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER-
-DIVIDER-
This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (1711630979_87) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (Revelation 8:1-13) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (Revelation 1:12-20). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER-
-DIVIDER-
“Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER-
-DIVIDER-
Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER-
-DIVIDER-
Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER-
-DIVIDER-
Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER-
-DIVIDER-
Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER-
-DIVIDER-
In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]

Revelation 10:11 They say [λεγουσιν]
Present active of vivid dramatic action and the indefinite statement in the plural as in Revelation 13:16; Revelation 16:15. It is possible that the allusion is to the heavenly voice (Revelation 10:4, Revelation 10:8) and to the angel (Revelation 10:9). [source]
Revelation 11:8 Of the great city [της πολεως της μεγαλης]
Clearly Jerusalem in view of the closing clause (οπουεσταυρωτη — hopou- ητις — estaurōthē), though not here called “the holy city” as in Revelation 11:2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:16, Revelation 18:18, Revelation 18:19, Revelation 18:21). [source]
Revelation 11:13 There was [εγενετο]
“There came to pass” (second aorist middle indicative of γινομαι — ginomai). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in Ezekiel 37:7; Ezekiel 38:19; Haggai 2:6; Mark 13:8; Hebrews 12:26.; Revelation 6:12; Revelation 16:18. [source]
Revelation 11:18 Were wroth [ωργιστησαν]
Ingressive first aorist active indicative of οργιζομαι — orgizomai “became angry.” The culmination of wrath against God (Revelation 16:13.; Revelation 20:8.). Cf. Psalm 2:1, Psalm 2:5, Psalm 2:12; Psalm 99:1; Acts 4:25. John sees the hostility of the world against Christ. [source]
Revelation 1:8 The Alpha and the Omega [το Αλπα και το Ο]
The first and the last letters of the Greek alphabet, each with its own neuter (grammatical gender) article. This description of the eternity of God recurs in Revelation 21:6 with the added explanation η αρχη και το τελος — hē archē kai to telos (the Beginning and the End) and of Christ in Revelation 22:13 with the still further explanation ο πρωτος και ο εσχατος — ho prōtos kai ho eschatos (the First and the Last). This last phrase appears also in Revelation 1:17; Revelation 2:8 without το Αλπα και το Ο — to Alpha kai to O The change of speaker here is unannounced, as in Revelation 16:15; Revelation 18:20. Only here and Revelation 21:5. is God introduced as the speaker. The eternity of God guarantees the prophecy just made. [source]
Revelation 10:8 Again speaking and saying [παλιν λαλουσαν και λεγουσαν]
Present active predicate participles feminine accusative singular agreeing with ην — hēn (object of ηκουσα — ēkousa), not with πωνη — phōnē (nominative) as most of the cursives have it Ordinarily it would be ελαλει και ελεγεν — elalei kai elegen See Revelation 4:1 for like idiom. This is the voice mentioned in Revelation 10:4. No great distinction is to be made here between λαλεω — laleō and λεγω — legō take Present active imperative of υπαγω — hupagō and second aorist active imperative of λαμβανω — lambanō The use of υπαγε — hupage (exclamation like ιδε — ide) is common in N.T. (Matthew 5:24; Matthew 8:4; Matthew 19:21; John 4:16; John 9:7). Charles calls it a Hebraism (Revelation 16:1). Note the repeated article here (το — to) referring to the open book in the hand of the angel (Revelation 10:2), only here βιβλιον — biblion is used, not the diminutive of βιβλαριδιον — biblaridion of Revelation 10:2, Revelation 10:9, Revelation 10:10. [source]
Revelation 11:8 In [επι]
“Upon,” as in Revelation 11:6, with genitive Clearly Jerusalem in view of the closing clause (οπουεσταυρωτη — hopou- ητις — estaurōthē), though not here called “the holy city” as in Revelation 11:2, and though elsewhere in the Apocalypse Babylon (Rome) is so described (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:16, Revelation 18:18, Revelation 18:19, Revelation 18:21).Which Which very city, not “whichever.”Spiritually (πνευματικος — pneumatikōs). This late adverb from πνευματικος — pneumatikos (spiritual) occurs in the N.T. only twice, in 1 Corinthians 2:14 for the help of the Holy Spirit in interpreting God‘s message and here in a hidden or mystical (allegorical sense). For this use of οπου και ο κυριος αυτων εσταυρωτη — pneumatikos see 1 Corinthians 10:3. Judah is called Sodom in Isaiah 1:9.; Ezekiel 16:46, Ezekiel 16:55. See also Matthew 10:15; Matthew 11:23. Egypt is not applied to Israel in the O.T., but is “an obvious symbol of oppression and slavery” (Swete).Where also their Lord was crucified First aorist passive indicative of stauroō to crucify, a reference to the fact of Christ‘s crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John 15:20). [source]
Revelation 11:19 Was seen [ωπτη]
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]
Revelation 12:1 A great sign [σημειον μεγα]
The first of the visions to be so described (Revelation 13:3; Revelation 15:1), and it is introduced by ωπτη — ōphthē as in Revelation 11:19; Revelation 12:3, not by μετα ταυτο — meta tauto or by ειδον — eidon or by ειδον και ιδου — eidon kai idou as heretofore. This “sign” is really a τερας — teras (wonder), as it is so by association in Matthew 24:24; John 4:48; Acts 2:22; Acts 5:12. The element of wonder is not in the word σημειον — sēmeion as in τερας — teras but often in the thing itself as in Luke 21:11; John 9:16; Revelation 13:13.; Revelation 15:1; Revelation 16:14; Revelation 19:20. [source]
Revelation 12:6 Prepared [ετοιμαζω]
Perfect passive predicate participle of τοπος — hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου — topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3). [source]
Revelation 14:8 Babylon the great [αβυλων]
The adjective πεποτικεν — megalē occurs with ποτιζω — Babulōn each time in the Apocalypse (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:21) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in 1 Peter 5:13. As a prisoner in Patmos John can speak his mind by this symbolism. [source]
Revelation 12:6 Where [οπουεκει]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω — hētoimasmenon). Perfect passive predicate participle of τοπος — hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου — topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα — hina ekei trephōsin autēn). Purpose clause with τρεπουσιν — hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται — trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
Revelation 12:9 Was cast down [εβλητη]
Effective first aorist passive indicative of βαλλω — ballō cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in Luke 10:18; John 12:31. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with δρακων — drakōn as in Revelation 12:3, and the whole picture is repeated in Revelation 20:2. The dragon in both places is identified with the old serpent (Genesis 3:1.) and called αρχαιος — archaios (from αρχη — archē beginning), as Jesus said that the devil was a murderer “from the beginning” (John 8:44). Both διαβολος — diabolos (slanderer) and Satan This is his aim and his occupation, pictured here by the nominative articular present active participle of πλαναω — planaō to lead astray. For “the inhabited world” see Luke 2:1; Revelation 3:10; Revelation 16:14. Satan can almost “lead astray” the very elect of God (Matthew 24:24), so artful is he in his beguilings as he teaches us how to deceive ourselves (1 John 1:8). [source]
Revelation 13:16 That there be given them [ινα δωσιν αυτοις]
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]
Revelation 14:8 Fallen, fallen [επεσεν επεσεν]
Prophetic aorist active indicative of πεπτωκεν πεπτωκεν — piptō repeated as a solemn dirge announcing the certainty of the fall. The English participle “fallen, fallen” is more musical and rhythmical than the literal rendering “fell, fell.” The language is an echo of Isaiah 21:9, though B in the lxx has αβυλων η μαγαλη — peptōkenμεγαλη — peptōken (perfect).Babylon the great (αβυλων — Babulōn hē magalē). The adjective πεποτικεν — megalē occurs with ποτιζω — Babulōn each time in the Apocalypse (Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:21) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in 1 Peter 5:13. As a prisoner in Patmos John can speak his mind by this symbolism.Hath made to drink Perfect active indicative of potizō old causative verb (from potos drinking, 1 Peter 4:3), as in Matthew 25:35. The remarkable phrase that follows seems based on Jeremiah 51:8 (Jeremiah 25:15). It is a combination also of Revelation 14:10 (the wine of God‘s wrath, also in Revelation 16:19; Revelation 19:15) and Revelation 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah‘s day as of the Rome of John‘s time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (Revelation 17:2, Revelation 17:4, Revelation 17:6), but the cup of God‘s wrath for her and her paramours is full (Revelation 14:10; Revelation 16:19; Revelation 18:2). [source]
Revelation 14:8 Hath made to drink [ποτος]
Perfect active indicative of potizō old causative verb (from potos drinking, 1 Peter 4:3), as in Matthew 25:35. The remarkable phrase that follows seems based on Jeremiah 51:8 (Jeremiah 25:15). It is a combination also of Revelation 14:10 (the wine of God‘s wrath, also in Revelation 16:19; Revelation 19:15) and Revelation 17:2. There is no doubt of the dissoluteness of the old Babylon of Jeremiah‘s day as of the Rome of John‘s time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (Revelation 17:2, Revelation 17:4, Revelation 17:6), but the cup of God‘s wrath for her and her paramours is full (Revelation 14:10; Revelation 16:19; Revelation 18:2). [source]
Revelation 14:10 He also shall drink [και αυτος πιεται]
Future middle of πινω — pinō Certainty for him as for Babylon and her paramours (Revelation 16:17). [source]
Revelation 14:19 And cast it [εβαλεν]
Repeating εβαλεν — ebalen and referring to αμπελον — ampelon (vintage) just before.Into the winepress the great winepress (εις την ληνον τον μεγαν — eis tēn lēnon ton megan). Ληνος — Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων — to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Revelation 14:10 Of the wine of the wrath of God [εκ του οινου του τυμου του τεου]
Note εκ — ek (partitive) after πιεται — pietai In Revelation 16:19; Revelation 19:15 we have both τυμου — thumou and οργης — orgēs (wrath of the anger of God). The white heat of God‘s anger, held back through the ages, will be turned loose.Prepared unmixed (του κεκερασμενου ακρατου — tou kekerasmenou akratou). A bold and powerful oxymoron, “the mixed unmixed.” Ακρατος — Akratos is an old adjective (alpha privative and κεραννυμι — kerannumi to mix) used of wine unmixed with water (usually so mixed), here only in N.T. So it is strong wine mixed (perfect passive participle of κεραννυμι — kerannumi) with spices to make it still stronger (cf. Psalm 75:9).In the cup of his anger Both τυμος — thumos (vehement fury) and οργη — orgē (settled indignation).He shall be tormented (βασανιστησεται — basanisthēsetai). Future passive of βασανιζω — basanizō See Revelation 9:5; Revelation 11:10.With fire and brimstone See Revelation 9:17 for fire and brimstone and also Revelation 19:20; Revelation 20:10; Revelation 21:8. The imagery is already in Genesis 19:24; Isaiah 30:33; Ezekiel 38:22.In the presence of the holy angels and in the presence of the Lamb (ενωπιον αγγελων αγιων και ενωπιον του αρνιου — enōpion aggelōn hagiōn kai enōpion tou arniou). This holy environment adds to the punishment. [source]
Revelation 14:19 Gathered [ετρυγησεν]
Like ετεριστη — etheristhē in Revelation 14:16, in obedience to the instructions in Revelation 14:18 “The vine of the earth.” Here αμπελος — ampelos is used for the enemies of Christ collectively pictured.And cast it Repeating εβαλεν — ebalen and referring to αμπελον — ampelon (vintage) just before.Into the winepress the great winepress (εις την ληνον τον μεγαν — eis tēn lēnon ton megan). Ληνος — Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων — to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Revelation 14:19 Into the winepress the great winepress [εις την ληνον τον μεγαν]
Ληνος — Lēnos is either feminine as in Revelation 14:20; Revelation 19:15, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (Revelation 21:14 το τειχος εχων — to teichos echōn). See Matthew 21:33. For this metaphor of God s wrath see Revelation 14:10; Revelation 15:1, Revelation 15:7; Revelation 16:1, Revelation 16:19; Revelation 19:15. [source]
Revelation 15:5 Was opened [ηνοιγη]
Second aorist passive indicative of ανοιγω — anoigō as in Revelation 11:19. For ναος — naos see Revelation 3:12; Revelation 7:15; Revelation 14:15, Revelation 14:17; Revelation 16:1, Revelation 16:17. [source]
Revelation 16:2 Went and poured out [απηλτεν και εχεχεεν]
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]
Revelation 16:2 Into the earth [εις την γην]
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]
Revelation 16:2 A noisome and grievous sore [ελκος κακον και πονηρον]
“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]
Revelation 16:9 They repented not [ου μετενοησαν]
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. [source]
Revelation 16:13 Of the beast [του τηριου]
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]
Revelation 16:15 Behold, I come as a thief [ιδου ερχομαι ως κλεπτης]
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. [source]
Revelation 16:16 They gathered [συνηγαγεν]
Second aorist active indicative of συναγω — sunagō singular (the three unclean spirits), like εκπορευεται — ekporeuetai in Revelation 16:14. [source]
Revelation 16:16 Har-Magedon [αρΜαγεδων]
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. [source]
Revelation 16:17 A great voice [πωνη μεγαλη]
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. [source]
Revelation 16:9 With great heat [καυμα μεγα]
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 Second aorist active infinitive of διδωμι — didōmi almost result. For the phrase see Revelation 11:13; Revelation 14:7; Revelation 19:7. [source]
Revelation 16:13 Of the dragon [του δρακοντος]
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]
Revelation 16:21 Every stone about the weight of a talent [ως ταλαντιαια]
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 Emphatic positions at ends of the clause (great - exceedingly). [source]
Revelation 16:21 Because of the plague of hail [εκ της πληγης της χαλαζης]
“As a result of the plague of hail.” This punishment had the same effect as in Revelation 16:9, Revelation 16:11. [source]
Revelation 17:1 I will show thee [δειχω σοι]
Future active of δεικνυμι — deiknumi It is fitting that one of the seven angels that had the seven bowls should explain the judgment on Babylon (Revelation 16:19) already pronounced (Revelation 14:8). That is now done in chapters Rev 17; 18. [source]
Revelation 17:2 The kings of the earth [οι βασιλεις της γης]
Repeated in Revelation 1:5; Revelation 6:15; Revelation 17:18; Revelation 18:3, Revelation 18:9; Revelation 19:19; Revelation 21:24 and “the kings of the inhabited earth” (Revelation 16:14) either for human rulers in general or the vassal kings absorbed by the Roman Empire. [source]
Revelation 17:14 Shall war against the Lamb [μετα του τηριου πολεμησουσιν]
Future active of πολεμεο — polemeo to war. As allies of the beast (the servant of the dragon, Revelation 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in Revelation 16:13.And the Lamb shall overcome them (και το αρνιον νικησει αυτους — kai to arnion nikēsei autous). Future active of νικαω — nikaō This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.For he is Lord of lords and King of kings The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου — kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν — nikēsousin not εισιν — eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου — meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 18:1 Was lightened [επωτιστη]
First aorist passive of πωτιζω — phōtizō old causative verb (from πως — phōs light), common in N.T. as in Revelation 18:1; Revelation 21:23; Revelation 22:5.With his glory (εκ της δοχης αυτου — ek tēs doxēs autou). “By reason of (εκ — ek as in Revelation 8:13; Revelation 16:10) his glory.” “So recently has he come from the Presence that in passing he flings a broad belt of light across the dark earth” (Swete). [source]
Revelation 18:1 With his glory [εκ της δοχης αυτου]
“By reason of (εκ — ek as in Revelation 8:13; Revelation 16:10) his glory.” “So recently has he come from the Presence that in passing he flings a broad belt of light across the dark earth” (Swete). [source]
Revelation 18:3 By [εκ]
“As a result of.” Some MSS. omit “of the wine” Cf. Revelation 14:10; Revelation 16:10. [source]
Revelation 19:5 A voice from the throne [πωνη απο του τρονου]
Not the voice of God, nor of the Lamb, nor εκ του ναου — ek tou naou (Revelation 16:17), but from an angel of the Presence. This angel summons all the servants of God to join in the antiphonal praise to God. [source]
Revelation 19:6 The Lord our God, the Almighty [Κυριοσ ο τεοσ ο παντοκρατωρ]
For this designation of God see also Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:15; Revelation 21:22. Cf. deus et dominus noster used of the Roman emperor. [source]
Revelation 18:3 Have fallen [πεπτωκαν]
Perfect active third personal of πιπτω — piptō for usual πεπτωκασι — peptōkasi Some MSS. read πεπωκαν — pepōkan (have drunk), from πινω — pinō like the metaphor in Revelation 14:8, Revelation 14:10; Revelation 16:19; Revelation 17:2. See Revelation 17:2 for the same charge about the kings of the earth.The merchants of the earth (οι εμποροι της γης — hoi emporoi tēs gēs). Old word for one on a journey for trade (from εν πορος — enεμποριον — poros), like drummers, in N.T. only Matthew 13:45; Revelation 18:3, Revelation 18:11, Revelation 18:15, Revelation 18:23. Like εμπορευομαι — emporion (John 2:16) and επλουτησαν — emporeuomai (James 4:13).Waxed rich First ingressive aorist active indicative of του στρηνους αυτης — plouteō to be rich (cf. Revelation 3:17). Here alone in the N.T. do we catch a glimpse of the vast traffic between east and west that made Rome rich.Of her wantonness (στρηνιαω — tou strēnous autēs). Late word for arrogance, luxury, here alone in N.T. See strēniaō in Revelation 18:7, Revelation 18:9, to live wantonly. [source]
Revelation 19:6 Saying [λεγοντων]
The best attested reading, genitive plural of λεγω — legō agreeing with οχλου — ochlou (genitive singular), for roll of the waters and the roar of the thunders were not articulate. Some MSS. have λεγοντες — legontes (nominative plural) referring also to οχλου — ochlou though nominative instead of genitive. The fourth “Hallelujah” comes from this vast multitude.The Lord our God, the Almighty (Κυριοσ ο τεοσ ο παντοκρατωρ — Kuriosεβασιλευσεν — ho theosβασιλευω — ho pantokratōr). For this designation of God see also Revelation 1:8; Revelation 4:8; Revelation 11:17; Revelation 15:3; Revelation 16:7, Revelation 16:14; Revelation 19:15; Revelation 21:22. Cf. deus et dominus noster used of the Roman emperor.Reigneth First aorist active of basileuō Probably ingressive prophetic aorist, “God became king” in fulness of power on earth with the fall of the world power. [source]
Revelation 19:15 That he should smite [ινα παταχηι]
Purpose clause with ινα — hina and the first aorist active subjunctive of πατασσω — patassō old verb already in Revelation 11:6 and like Isaiah 11:4, a figure here for forensic and judicial condemnation.And he shall rule them (και αυτος ποιμανει — kai autos poimanei). Emphatic use of αυτος — autos twice (he himself). Future active of ποιμαινω — poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι — en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd.And he treadeth Change to present tense of πατεω — pateō to tread (here transitive), with solemn repetition of και αυτος — kai autos winepress of the fierceness of the wrath of Almighty God Literally, “the winepress of the wine of the wrath of the anger of God the Almighty” (four genitives dependent on one another and on ληνον — lēnon). These images are here combined from Revelation 14:8, Revelation 14:10, Revelation 14:19.; Revelation 16:19. The fact is already in Revelation 19:13 after Isaiah 63:1. [source]
Revelation 19:15 And he treadeth [και αυτος πατει]
Change to present tense of πατεω — pateō to tread (here transitive), with solemn repetition of και αυτος — kai autos winepress of the fierceness of the wrath of Almighty God Literally, “the winepress of the wine of the wrath of the anger of God the Almighty” (four genitives dependent on one another and on ληνον — lēnon). These images are here combined from Revelation 14:8, Revelation 14:10, Revelation 14:19.; Revelation 16:19. The fact is already in Revelation 19:13 after Isaiah 63:1. [source]
Revelation 19:17 Standing in the sun [εστωτα εν τωι ηλιωι]
Second perfect active participle of ιστημι — histēmi (intransitive). “Where all the birds of prey would behold him” (Beckwith). For ορνεοις — orneois (birds) see Revelation 18:2 and for εν μεσουρανηματι — en mesouranēmati (in mid heaven) see Revelation 18:13; Revelation 14:6.Come and be gathered together (Δευτε συναχτητε — Deute sunachthēte). Δευτε — Deute is the adverb δευρω — deurō (hither), used when two or more are addressed, possibly from δευρο ιτε — deuro ite (come here). Asyndeton also without και — kai (and). First aorist passive imperative of συναγω — sunagō The metaphor is drawn from Ezekiel 39:17.Unto the great supper of God The habits of vultures are described by Christ in Matthew 24:28. This is a bold and powerful picture of the battlefield after the victory of the Messiah, “a sacrificial feast spread on God‘s table for all the vultures of the sky” (Swete). Is this battle the same as that of Har Magedon (Revelation 16:16) and that of Gog and Magog (Revelation 20:8.) mentioned after the thousand years? The language in Revelation 20:8. seems like this derived from Ezekiel 39:17., and “in the Apocalypse priority in the order of sequence does not always imply priority in time” (Swete). There seems no way to decide this point save that the end seems to be at hand. [source]
Revelation 19:17 Unto the great supper of God [εις το δειπνον το μεγα του τεου]
The habits of vultures are described by Christ in Matthew 24:28. This is a bold and powerful picture of the battlefield after the victory of the Messiah, “a sacrificial feast spread on God‘s table for all the vultures of the sky” (Swete). Is this battle the same as that of Har Magedon (Revelation 16:16) and that of Gog and Magog (Revelation 20:8.) mentioned after the thousand years? The language in Revelation 20:8. seems like this derived from Ezekiel 39:17., and “in the Apocalypse priority in the order of sequence does not always imply priority in time” (Swete). There seems no way to decide this point save that the end seems to be at hand. [source]
Revelation 19:19 To make war against [ποιησαι πολεμον μετα]
First aorist active infinitive of ποιεω — poieō to express purpose. See πολεμεω μετα — polemeō meta in Revelation 12:7 and the use of συναγω εις πολεμον — sunagō eis polemon in Revelation 16:14; Revelation 20:8. The beast (for his army see Revelation 16:13.) led a league of ten kings against Babylon in Revelation 17:16., but with the purpose also of fighting the Lamb (Revelation 17:14). [source]
Revelation 2:21 That she should repent [ινα μετανοησηι]
Sub-final use of ινα — hina with first aorist active subjunctive of μετανοεω — metanoeō she willeth not “And she is not willing.” Blunt and final like Matthew 23:37.To repent of (μετανοησαι εκ — metanoēsai ek). First aorist (ingressive) active infinitive with εκ — ek “to make a change out of,” the usual construction with μετανοεω — metanoeō in this book (Revelation 2:22; Revelation 9:20.; Revelation 16:11), with απο — apo in Acts 8:22. Πορνεια — Porneia (fornication) here, but μοιχευω — moicheuō (to commit adultery) in Revelation 2:22. [source]
Revelation 19:20 The false prophet [ο πσευδοπροπητης]
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]
Revelation 2:21 To repent of [μετανοησαι εκ]
First aorist (ingressive) active infinitive with εκ — ek “to make a change out of,” the usual construction with μετανοεω — metanoeō in this book (Revelation 2:22; Revelation 9:20.; Revelation 16:11), with απο — apo in Acts 8:22. Πορνεια — Porneia (fornication) here, but μοιχευω — moicheuō (to commit adultery) in Revelation 2:22. [source]
Revelation 20:6 Blessed and holy [μακαριος και αγιος]
A fifth beatitude (Revelation 1:3; Revelation 14:13; Revelation 16:15; Revelation 19:9) already and two more to come (Revelation 22:7, Revelation 22:14, seven in all). Here αγιος — hagios is added to the usual μακαριος — makarios The second death The spiritual death of Revelation 2:11; Revelation 20:14; Revelation 21:8 in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In 1 Corinthians 15:23 there is no mention of the resurrection of any save “those of Christ” However, Paul elsewhere (Acts 24:15) speaks of the resurrection of the just and of the unjust as if one event. [source]
Revelation 20:8 Which are in the four corners of the earth [τα εν ταις τεσσαρσι γωνιαις της γης]
Clearly the reign with Christ, if on earth, was not shared in by all on earth, for Satan finds a large and ready following on his release. See Revelation 7:1 (Isaiah 11:12) for “the four corners of the earth.”Gog and Magog (τον Γωγ και Μαγωγ — ton Gōg kai Magōg). Accusative in explanatory apposition with τα ετνη — ta ethnē (the nations). Magog is first mentioned in Genesis 10:2. The reference here seems to be Ezekiel 38:2, where both are mentioned. Josephus (Ant. I. 6. 1) identifies Magog with the Scythians, with Gog as their prince. In the rabbinical writings Gog and Magog appear as the enemies of the Messiah. Some early Christian writers thought of the Goths and Huns, but Augustine refuses to narrow the imagery and sees only the final protest of the world against Christianity.To gather them together to the war Second aorist active infinitive of purpose of συναγω — sunagō a congenial task for Satan after his confinement. See Revelation 16:14 for this very phrase and also Revelation 17:14; Revelation 19:19.Of whom (ωναυτων — hōn- ως η αμμος της ταλασσης — autōn). Pleonasm or redundant pronoun as in Revelation 3:8 and often (of whom - of them).As the sand of the sea Already in Revelation 13:1. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard. [source]
Revelation 20:8 To gather them together to the war [συναγαγειν αυτους εις τον πολεμον]
Second aorist active infinitive of purpose of συναγω — sunagō a congenial task for Satan after his confinement. See Revelation 16:14 for this very phrase and also Revelation 17:14; Revelation 19:19.Of whom (ωναυτων — hōn- ως η αμμος της ταλασσης — autōn). Pleonasm or redundant pronoun as in Revelation 3:8 and often (of whom - of them).As the sand of the sea Already in Revelation 13:1. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard. [source]
Revelation 21:3 The tabernacle of God is with men [η σκηνη του τεου μετα των αντρωπων]
It is one of the angels of the Presence (Revelation 16:17; Revelation 19:5) speaking. [source]
Revelation 21:4 Shall wipe away every tear from their eyes [εχαλειπσει παν δακρυον εκ των οπταλμων αυτων]
More exactly, “shall wipe out every tear out of their eyes” (repetition of εχ — ex) like a tender mother as in Revelation 7:17 (Isaiah 25:8). There is no more that ought to cause a tear, for death (τανατος — thanatos) is no more, mourning (πεντος — penthos), associated with death and crying (κραυγη — kraugē wailing), and pain (πονος — ponos as in Revelation 16:10) are all gone. There is peace and bliss. [source]
Revelation 21:5 Behold, I make all things new [Ιδου καινα ποιω παντα]
The first time since Revelation 1:8 that God has been represented as speaking directly, though voices have come out of the throne before (Revelation 21:3) and out of the sanctuary (Revelation 16:1, Revelation 16:17), which may be from God himself, though more likely from one of the angels of the Presence. This message is not addressed to John (Revelation 7:14; Revelation 17:7; Revelation 21:6; Revelation 22:6), but to the entire world of the blessed. See Isaiah 43:18. for the words The idea of a new heaven and a new earth is in Isaiah 65:17; Isaiah 66:22; Psalm 102:25. For the locative here with επι — epi See Revelation 20:11 for the picture. [source]
Revelation 21:6 They are come to pass [Γεγοναν]
Second perfect active indicative of γινομαι — ginomai with αν — ̇an for ασι — ̇asi See Revelation 16:17 for a like use of γεγονεν — gegonen “They have come to pass.” Here again it is the voice of God because, as in Revelation 1:8, He says: [source]
Revelation 21:13 Three gates [πυλωνες τρεις]
(πυλωνες τρεις — pulōnes treis) on each of the four sides as in Ezekiel 42:16.; “on the east” (απο ανατολης — apo anatolēs as in Revelation 16:12, starting from the east), “on the north” (απο βορρα — apo borrā from the north, as in Luke 13:29), “on the south” (απο νοτου — apo notou from the south, as in Luke 13:29), “on the west” (απο δυσμων — apo dusmōn from the west, as in Matthew 8:11). [source]
Revelation 22:7 And behold, I come quickly [και ιδου ερχομαι ταχυ]
Christ is the speaker, either through this angel or more probably directly from Christ without introduction as in Revelation 22:12, Revelation 22:16. About Christ coming quickly see Revelation 2:5, Revelation 2:16; Revelation 3:11; Revelation 16:15, and already in Revelation 1:2. Once more we must recall that ταχυ — tachu and εν ταχει — en tachei are according to God‘s time, not ours (2 Peter 3:8). [source]
Revelation 22:7 Blessed [μακαριος]
This beatitude is like in substance the first (Revelation 1:3) and is in Christ‘s own words like the one in Revelation 16:15. This book is here called a “prophecy” (προπητειας — prophēteias) as in Revelation 22:10, Revelation 22:18, Revelation 22:19. It is Christ‘s revelation from God, a direct message from God. Part of it is prediction of doom on Christ‘s enemies, but most of it is a comforting picture of final triumph and bliss for the faithful in a time of great distress and persecution. [source]
Revelation 3:2 Be thou watchful [γινου γρηγορων]
Periphrastic imperative with present middle of γινομαι — ginomai (keep on becoming) and present active participle of γρηγορεω — grēgoreō (late present from perfect εγρηγορα — egrēgora and that from εγειρω — egeirō as in Matthew 24:42) and see Revelation 16:15 for γρηγορεω — grēgoreō also. He does not say “Arise from the dead” (Ephesians 5:14), for there are vestiges of life. Those still alive are addressed through the angel of the church. [source]
Revelation 3:3 Therefore [ουν]
Resumptive and coordinating as in Revelation 1:19; Revelation 2:5.Thou hast received (ειληπας — eilēphas). Perfect active indicative of λαμβανω — lambanō “as a permanent deposit” (Vincent).Didst hear First aorist active indicative, the act of hearing at the time.And keep it (και τηρει — kai tērei). Present active imperative of τηρεω — tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω — metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:3 Didst hear [ηκουσας]
First aorist active indicative, the act of hearing at the time.And keep it (και τηρει — kai tērei). Present active imperative of τηρεω — tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω — metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:3 I will come [ηχω]
Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:3 As a thief [ως κλεπτης]
As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15). [source]
Revelation 3:18 Be not made manifest [μη πανερωτηι]
Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2. [source]
Revelation 4:5 Proceed [εκπορευονται]
Graphic historical present.Lightnings and voices and thunders (αστραπαι και πωναι και βρονται — astrapai kai phōnai kai brontai). So exactly in Revelation 11:19; Revelation 16:18, but in Revelation 8:5 with βρονται — brontai first, αστραπαι — astrapai last, all old and common words. “The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., 1 Samuel 2:10; Psalm 18:9.; Job 37:4.” (Swete).Seven lamps of fire Return to the nominative “These torches blaze perpetually before the throne of God” (Swete). [source]
Revelation 3:3 And repent [και μετανοησον]
First aorist active imperative of μετανοεω — metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις — ean oun mē grēgorēsēis). Condition of third class with εαν μη — ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω — grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης — hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη — ou mē with second aorist active subjunctive of γινωσκω — ginōskō though some MSS. have the future middle indicative γνωσηι — gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν — poian f0). [source]
Revelation 3:18 To buy [αγορασαι]
First aorist active infinitive of αγοραζω — agorazō (from αγορα — agora market-place), rich as they think themselves to be.From me (παρ εμου — par' emou). From my side, emphatic.Refined by fire Perfect passive participle of πυροω — puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος — ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.That thou mayest become rich (ινα πλουτησηις — hina ploutēsēis). Purpose clause with ινα — hina and the ingressive first aorist active of πλουτεω — plouteō spiritual riches.That thou mayest clothe thyself Purpose clause with ινα — hina and second aorist middle (direct) subjunctive of περιβαλλω — periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι — mē phanerōthēi). Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō (γυμνοτητος — gumnotētos). Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα — kollura (coarse bread of cylindrical shape), object of αγορασαι — agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι — egchrisai). First aorist active infinitive (epexegetic) of εγχριω — egchriō late compound (εν χριω — enινα βλεπηις — chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
Revelation 3:18 Refined by fire [πεπυρωμενον εκ πυρος]
Perfect passive participle of πυροω — puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος — ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.That thou mayest become rich (ινα πλουτησηις — hina ploutēsēis). Purpose clause with ινα — hina and the ingressive first aorist active of πλουτεω — plouteō spiritual riches.That thou mayest clothe thyself Purpose clause with ινα — hina and second aorist middle (direct) subjunctive of περιβαλλω — periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι — mē phanerōthēi). Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō (γυμνοτητος — gumnotētos). Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα — kollura (coarse bread of cylindrical shape), object of αγορασαι — agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι — egchrisai). First aorist active infinitive (epexegetic) of εγχριω — egchriō late compound (εν χριω — enινα βλεπηις — chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
Revelation 3:18 That thou mayest clothe thyself [ινα περιβαληι]
Purpose clause with ινα — hina and second aorist middle (direct) subjunctive of περιβαλλω — periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι — mē phanerōthēi). Continued purpose clause with negative μη — mē and first aorist passive subjunctive of πανεροω — phaneroō (γυμνοτητος — gumnotētos). Late and rare word from γυμνος — gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα — kollura (coarse bread of cylindrical shape), object of αγορασαι — agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι — egchrisai). First aorist active infinitive (epexegetic) of εγχριω — egchriō late compound (εν χριω — enινα βλεπηις — chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
Revelation 4:5 Lightnings and voices and thunders [αστραπαι και πωναι και βρονται]
So exactly in Revelation 11:19; Revelation 16:18, but in Revelation 8:5 with βρονται — brontai first, αστραπαι — astrapai last, all old and common words. “The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., 1 Samuel 2:10; Psalm 18:9.; Job 37:4.” (Swete). [source]
Revelation 5:8 Fell down [επεσαν]
Second aorist active indicative of πιπτω — piptō with first aorist “Holding.”A harp Old word, the traditional instrument (lyre or zithern) for psalmody (Psalm 33:2; Psalm 98:5, etc.).Golden bowls (πιαλας χρυσας — phialas chrusās). Broad shallow saucers, old word, in N.T. only in Revelation 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9.Of incense Old word from τυμιαω — thumiaō to burn incense (Luke 1:9), as in Luke 1:10.Which are (αι εισιν — hai eisin). “Which (these bowls of incense) symbolize the prayers of the saints” as in Psalm 140:2; Luke 1:10. [source]
Revelation 5:8 A harp [κιταραν]
Old word, the traditional instrument (lyre or zithern) for psalmody (Psalm 33:2; Psalm 98:5, etc.).Golden bowls (πιαλας χρυσας — phialas chrusās). Broad shallow saucers, old word, in N.T. only in Revelation 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9.Of incense Old word from τυμιαω — thumiaō to burn incense (Luke 1:9), as in Luke 1:10.Which are (αι εισιν — hai eisin). “Which (these bowls of incense) symbolize the prayers of the saints” as in Psalm 140:2; Luke 1:10. [source]
Revelation 5:8 Golden bowls [πιαλας χρυσας]
Broad shallow saucers, old word, in N.T. only in Revelation 5:8; Revelation 15:7; Revelation 16:1-4, Revelation 16:8, Revelation 16:10, Revelation 16:12, Revelation 16:17; Revelation 17:1; Revelation 21:9. [source]
Revelation 6:12 There was a great earthquake [σεισμος μεγας εγενετο]
“There came a great earthquake.” Jesus spoke of earthquakes in his great eschatological discourse (Mark 13:8). In Matthew 24:29 the powers of the heavens will be shaken. Σεισμος — Seismos is from σειω — seiō to shake, and occurs also in Revelation 8:5; Revelation 11:13, Revelation 11:19; Revelation 16:18. The reference is not a local earthquake like those so common in Asia Minor. [source]
Revelation 7:2 From the sun-rising [απο ανατολης ηλιου]
Same phrase in Revelation 16:12. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural απο ανατολων — apo anatolōn occurs in Matthew 2:1 without ηλιου — hēliou (sun).The seal of the living God (σπραγιδα τεου ζωντος — sphragida theou zōntos). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of ζωντος — zōntos with τεου — theou accents the eternal life of God (Revelation 1:18; Revelation 10:6; Revelation 15:7) as opposed to the ephemeral pagan gods.To whom it was given For εδοτη — edothē see Revelation 6:2, Revelation 6:4, etc. The repetition of αυτοις — autois in addition to οις — hois (both dative) is a redundant Hebraism (in vernacular Koiné to some extent) often in the Apocalypse (Revelation 3:8). The angels are here identified with the winds as the angels of the churches with the churches (Revelation 1:20).To hurt (αδικησαι — adikēsai). First aorist active infinitive of αδικεω — adikeō subject of εδοτη — edothē common use of αδικεω — adikeō in this sense of to hurt in the Apocalypse (Revelation 2:11; Revelation 6:6 already), in Luke 10:19 also. The injury is to come by letting loose the winds, not by withholding them. [source]
Revelation 7:15 They serve him [λατρευουσιν αυτωι]
Dative case with λατρευω — latreuō (present active indicative, old verb, originally to serve for hire λατρον — latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος — hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν — latreuousin) active of σκηνοω — skēnoō old verb from σκηνος — skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους — ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων — met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι — skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]
Revelation 8:11 Became wormwood [εγενετο εις απσιντον]
This use of εις — eis in the predicate with γινομαι — ginomai is common in the lxx and the N.T. (Revelation 16:19; John 16:20; Acts 5:36).Of the waters (εκ των υδατων — ek tōn hudatōn). As a result of (εκ — ek) the use of the poisoned waters.Were made bitter First aorist passive indicative of πικραινω — pikrainō Old verb (from πικρος — pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19. [source]
Revelation 9:2 As the smoke of a great furnace [ως καπνος καμινου μεγαλης]
The plague of demonic locusts is here turned loose. Καμινος — Kaminos is old word for a smelting-furnace, already in Revelation 1:15.Were darkened (εσκοτωτη — eskotōthē). First aorist passive indicative of σκοτοω — skotoō old causative verb from σκοτος — skotos in N.T. only here, Revelation 16:10; Ephesians 4:18.By reason of “Out of,” as a result of (Revelation 8:13). [source]
Revelation 9:2 Were darkened [εσκοτωτη]
First aorist passive indicative of σκοτοω — skotoō old causative verb from σκοτος — skotos in N.T. only here, Revelation 16:10; Ephesians 4:18. [source]
Revelation 9:11 In Hebrew [Εβραιστι]
Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων — Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια — Apōleia destruction. [source]
Revelation 9:14 At the great river Euphrates [επι τωι ποταμωι τωι μεγαλωι Ευπρατηι]
A regular epithet of the Euphrates (Revelation 16:12; Genesis 15:18; Deuteronomy 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia. [source]
Revelation 9:11 His name is [ονομα αυτωι]
“Name to him” (nominative absolute and dative, as in Revelation 6:8).In Hebrew (Εβραιστι — Ebraisti). Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων — Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια — Apōleia destruction.In the Greek tongue With γλωσσηι — glōssēi or διαλεκτωι — dialektōi understood. As usual, John gives both the Hebrew and the Greek.Apollyon (Απολλυων — Apolluōn). Present active masculine singular participle of απολλυω — apolluō meaning “destroying,” used here as a name and so “Destroyer,” with the nominative case retained though in apposition with the accusative ονομα — onoma The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly. [source]
Revelation 9:14 Which had the trumpet [ο εχων την σαλπιγγα]
Nominative case in apposition with αγγελωι — aggelōi (dative), the same anomalous phenomenon in Revelation 2:20; Revelation 3:12; Revelation 14:12. Swete treats it as a parenthesis, like Revelation 4:1; Revelation 11:15.Loose (λυσον — luson). First aorist (ingressive) active imperative of λυω — luō “let loose.” Another group of four angels (Revelation 7:1) like Acts 12:4, described here “which are bound” (τους δεδεμενους — tous dedemenous). Perfect passive articular participle of δεω — deō evidently the leaders of the demonic horsemen (Revelation 9:15.) as the four angels let loose the demonic locusts (Revelation 7:1.), both quaternions agents of God‘s wrath.At the great river Euphrates A regular epithet of the Euphrates (Revelation 16:12; Genesis 15:18; Deuteronomy 1:7). It rises in Armenia and joins the Tigris in lower Babylonia, a total length of nearly 1800 miles, the eastern boundary of the Roman Empire next to Parthia. [source]
Revelation 9:20 Of the works [εκ των εργων]
For this use of εκ — ek after μετανοεω — metanoeō see Revelation 2:21; Revelation 9:21; Revelation 16:11. By “works” Negative purpose clause with ινα μη — hina mē and the future active of προσκυνεω — proskuneō as in Revelation 9:5.Devils Both in the O.T. (Deuteronomy 32:17; Psalm 96:5; Psalm 106:37) and in the N.T. (1 Corinthians 10:21) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. “The idols” See Daniel 5:23 for this picture of heathen idols. The helplessness of these idols, “which can neither see nor hear nor walk” (α ουτε βλεπειν δυνανται ουτε ακουειν ουτε περιπατειν — ha oute blepein dunantai oute akouein oute peripatein), is often presented in the O.T. (Psalm 115:4; Psalm 135:15-18). [source]

What do the individual words in Revelation 16:1 mean?

And I heard [a] loud voice from the temple saying to the seven angels Go pour out the seven bowls of the wrath - of God into the earth
Καὶ ἤκουσα μεγάλης φωνῆς ἐκ τοῦ ναοῦ λεγούσης τοῖς ἑπτὰ ἀγγέλοις Ὑπάγετε ἐκχέετε τὰς ἑπτὰ φιάλας τοῦ θυμοῦ τοῦ Θεοῦ εἰς τὴν γῆν

ἤκουσα  I  heard 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
μεγάλης  [a]  loud 
Parse: Adjective, Genitive Feminine Singular
Root: μέγας  
Sense: great.
φωνῆς  voice 
Parse: Noun, Genitive Feminine Singular
Root: φωνή  
Sense: a sound, a tone.
ναοῦ  temple 
Parse: Noun, Genitive Masculine Singular
Root: ναός  
Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure).
λεγούσης  saying 
Parse: Verb, Present Participle Active, Genitive Feminine Singular
Root: λέγω 
Sense: to say, to speak.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἑπτὰ  seven 
Parse: Adjective, Dative Masculine Plural
Root: ἑπτά  
Sense: seven.
ἀγγέλοις  angels 
Parse: Noun, Dative Masculine Plural
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
Ὑπάγετε  Go 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: ὑπάγω  
Sense: to lead under, bring under.
ἐκχέετε  pour  out 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: ἐκχέω 
Sense: to pour out, shed forth.
ἑπτὰ  seven 
Parse: Adjective, Accusative Feminine Plural
Root: ἑπτά  
Sense: seven.
φιάλας  bowls 
Parse: Noun, Accusative Feminine Plural
Root: φιάλη  
Sense: a broad shallow bowl, deep saucer.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
θυμοῦ  wrath 
Parse: Noun, Genitive Masculine Singular
Root: θυμός  
Sense: passion, angry, heat, anger forthwith boiling up and soon subsiding again.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
γῆν  earth 
Parse: Noun, Accusative Feminine Singular
Root: γῆ  
Sense: arable land.