KJV: And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,
YLT: And the fifth messenger did pour out his vial upon the throne of the beast, and his kingdom did become darkened, and they were gnawing their tongues from the pain,
Darby: And the fifth poured out his bowl on the throne of the beast; and its kingdom became darkened; and they gnawed their tongues with distress,
ASV: And the fifth poured out his bowl upon the throne of the beast; and his kingdom was darkened; and they gnawed their tongues for pain,
πέμπτος | fifth |
Parse: Adjective, Nominative Masculine Singular Root: πέμπτος Sense: fifth. |
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ἐξέχεεν | poured out |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐκχέω Sense: to pour out, shed forth. |
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φιάλην | bowl |
Parse: Noun, Accusative Feminine Singular Root: φιάλη Sense: a broad shallow bowl, deep saucer. |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐπὶ | upon |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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θρόνον | throne |
Parse: Noun, Accusative Masculine Singular Root: θρόνος Sense: a throne seat. |
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τοῦ | of the |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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θηρίου | beast |
Parse: Noun, Genitive Neuter Singular Root: θηρίον Sense: an animal. |
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ἐγένετο | became |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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βασιλεία | kingdom |
Parse: Noun, Nominative Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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αὐτοῦ | of it |
Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἐσκοτωμένη | darkened |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Feminine Singular Root: σκοτόω Sense: to darken, cover with darkness. |
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ἐμασῶντο | they were gnawing |
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural Root: μασάομαι Sense: to chew, consume, eat, devour. |
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γλώσσας | tongues |
Parse: Noun, Accusative Feminine Plural Root: γλῶσσα Sense: the tongue, a member of the body, an organ of speech. 2 a tongue. |
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αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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πόνου | distress |
Parse: Noun, Genitive Masculine Singular Root: πόνος Sense: great trouble, intense desire. |
Greek Commentary for Revelation 16:10
That is Rome (Revelation 13:2). The dragon gave the beast his throne (Revelation 2:13). [source]
Periphrastic past perfect passive with γινομαι ginomai and σκοτοω skotoō (Revelation 9:2). Like the darkness of the Egyptian plague (Exodus 10:22) and worse, for the effects of the previous plagues continue.They gnawed their tongues (εμασωντο τας γλωσσας αυτων emasōnto tas glōssas autōn). Imperfect middle of μασαομαι masaomai old verb (to chew), from μαω maō (to knead), only here in N.T.For pain “Out of distress” (cf. εκ ek in Revelation 8:13), rare sense of old word (from πενομαι penomai to work for one‘s living), in N.T. only here, Revelation 21:4; Colossians 4:13. See Matthew 8:12. [source]
Imperfect middle of μασαομαι masaomai old verb (to chew), from μαω maō (to knead), only here in N.T. [source]
“Out of distress” (cf. εκ ek in Revelation 8:13), rare sense of old word (from πενομαι penomai to work for one‘s living), in N.T. only here, Revelation 21:4; Colossians 4:13. See Matthew 8:12. [source]
Reverse Greek Commentary Search for Revelation 16:10
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]
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]
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]
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]
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]
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]
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]
“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]
“As a result of.” Some MSS. omit “of the wine” Cf. Revelation 14:10; Revelation 16:10. [source]
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]
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]
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]
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]
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]
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]
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]