The Meaning of Revelation 16:10 Explained

Revelation 16:10

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,

KJV Reverse Interlinear

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, 

What does Revelation 16:10 Mean?

Study Notes

angel
.
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 ; Psalms 103:20 ; 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 ; Judges 6:12-16 ; 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 ; 1 Corinthians 6:3 ; 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 darkening of the (first) beast"s throne appears to be literal; light will diminish (cf. Exodus 10:21-23; Isaiah 60:2; Joel 2:1-2; Joel 2:31; Mark 13:24). Another possibility is that this may be a figurative darkening in which God somehow complicates the rule of the beast. [1] Beale wrote the following.
"It is metaphorical for all ordained events designed to remind the ungodly that their persecution and idolatry are vein, and it indicates their separation from God." [2]
Johnson also took this judgment metaphorically.
". . . in terms reminiscent of the ancient battles of Israel, John describes the eschatological defeat of the forces of evil, the kings from the East." [3]
The weakness of the figurative interpretations is that the fifth trumpet judgment apparently involved literal darkness ( Revelation 9:2), as did the ninth Egyptian plague ( Exodus 10:21-22). God also darkened Jerusalem when Jesus Christ died on the cross ( Matthew 27:45; Mark 15:33; Luke 23:44). Since the beast"s kingdom is worldwide, this darkening apparently amounts to a global judgment. Perhaps the faithful remnant will remain unaffected by this judgment, as it did earlier in Egypt (cf. Exodus 10:23).
This judgment of worldwide darkness inflicts excruciating pain on the beast-worshippers also. Just how darkness will cause so much pain is hard to understand, but the chaos that darkness caused in Egypt may suggest some ways.

Context Summary

Revelation 16:10-21 - "the War Of The Great Day Of God"
All these judgments apparently refer to the destruction of those great systems of falsehood and apostasy which set themselves against the truth and purity of God. The dragon, beast, and false prophet are the devil's mimicry of the divine Trinity. The dragon corresponds to God the Father in delegating His authority; the beast, like our Lord, is crowned with diadems, Revelation 13:1; Revelation 19:12; the false prophet directs attention to the beast, as does the Holy Spirit to Christ.
The mystery of iniquity will make one last effort to obtain the empire of the world, seeking to effect its purpose through a human confederacy. When that confederacy has reached its climax of effrontery, the coming of the Son of God is near; hence the need for watchfulness and purity, Revelation 16:15. Armageddon is the mountain of Megiddo, in the plain of Esdraelon. See Joel 3:2; Joel 3:12; Joel 3:14; also Zechariah 12:11. The great city symbolizes the apostate Church, or professing Christendom. The true Bride is away from these judgments, awaiting the manifestation of her Lord. [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 16:10

Upon the throne of the beast [επι τον τρονον του τηριου]
That is Rome (Revelation 13:2). The dragon gave the beast his throne (Revelation 2:13). [source]
Was darkened [εγενετο εσκοτωμενη]
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]
They gnawed their tongues [εμασωντο τας γλωσσας αυτων]
Imperfect middle of μασαομαι — masaomai old verb (to chew), from μαω — maō (to knead), only here in N.T. [source]
For pain [εκ του πονου]
“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

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]
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]
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]
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 16:13 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 16:13 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 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 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 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 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 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]

What do the individual words in Revelation 16:10 mean?

And the fifth poured out the bowl of him upon the throne of the beast became the kingdom of it darkened they were gnawing the tongues of them for the distress
Καὶ πέμπτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν θρόνον τοῦ θηρίου ἐγένετο βασιλεία αὐτοῦ ἐσκοτωμένη ἐμασῶντο τὰς γλώσσας αὐτῶν ἐκ τοῦ πόνου

πέμπτος  fifth 
Parse: Adjective, Nominative Masculine Singular
Root: πέμπτος  
Sense: fifth.
ἐξέχεεν  poured  out 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐκχέω 
Sense: to pour out, shed forth.
φιάλην  bowl 
Parse: Noun, Accusative Feminine Singular
Root: φιάλη  
Sense: a broad shallow bowl, deep saucer.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
θρόνον  throne 
Parse: Noun, Accusative Masculine Singular
Root: θρόνος  
Sense: a throne seat.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
θηρίου  beast 
Parse: Noun, Genitive Neuter Singular
Root: θηρίον  
Sense: an animal.
ἐγένετο  became 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
βασιλεία  kingdom 
Parse: Noun, Nominative Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.
αὐτοῦ  of  it 
Parse: Personal / Possessive Pronoun, Genitive Neuter 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐσκοτωμένη  darkened 
Parse: Verb, Perfect Participle Middle or Passive, Nominative Feminine Singular
Root: σκοτόω  
Sense: to darken, cover with darkness.
ἐμασῶντο  they  were  gnawing 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Plural
Root: μασάομαι 
Sense: to chew, consume, eat, devour.
γλώσσας  tongues 
Parse: Noun, Accusative Feminine Plural
Root: γλῶσσα  
Sense: the tongue, a member of the body, an organ of speech. 2 a tongue.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
πόνου  distress 
Parse: Noun, Genitive Masculine Singular
Root: πόνος  
Sense: great trouble, intense desire.