KJV: And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.
YLT: And the sixth messenger did pour out his vial upon the great river, the Euphrates, and dried up was its water, that the way of the kings who are from the rising of the sun may be made ready;
Darby: And the sixth poured out his bowl on the great river Euphrates; and its water was dried up, that the way of the kings from the rising of the sun might be prepared.
ASV: And the sixth poured out his bowl upon the great river, the river Euphrates; and the water thereof was dried up, that the way might by made ready for the kings that come from the sunrising.
ἕκτος | sixth |
Parse: Adjective, Nominative Masculine Singular Root: ἕκτος Sense: the sixth. |
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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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ποταμὸν | river |
Parse: Noun, Accusative Masculine Singular Root: ποταμός Sense: a stream, a river. |
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τὸν | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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μέγαν | great |
Parse: Adjective, Accusative Masculine Singular Root: μέγας Sense: great. |
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‹τὸν› | - |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Εὐφράτην | Euphrates |
Parse: Noun, Accusative Masculine Singular Root: Εὐφράτης Sense: a large, famous river which rises in the mountains of Armenia Major, flows through Assyria, Syria, Mesopotamia and the city of Babylon, and empties into the Gulf of Persia. |
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ἐξηράνθη | was dried up |
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ξηραίνω Sense: to make dry, dry up, wither. |
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ὕδωρ | water |
Parse: Noun, Nominative Neuter Singular Root: ὕδωρ Sense: water. |
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αὐτοῦ | of it |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ἑτοιμασθῇ | might be prepared |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: ἑτοιμάζω Sense: to make ready, prepare. |
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ὁδὸς | way |
Parse: Noun, Nominative Feminine Singular Root: ὁδός Sense: properly. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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βασιλέων | kings |
Parse: Noun, Genitive Masculine Plural Root: βασιλεύς Sense: leader of the people, prince, commander, lord of the land, king. |
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τῶν | - |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἀπὸ | of the |
Parse: Preposition Root: ἀπό Sense: of separation. |
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ἀνατολῆς | rising |
Parse: Noun, Genitive Feminine Singular Root: ἀνατολή Sense: a rising (of the sun and stars). |
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ἡλίου | of the sun |
Parse: Noun, Genitive Masculine Singular Root: ἥλιος Sense: the sun. |
Greek Commentary for Revelation 16:12
The sixth trumpet brings up the river Euphrates also (Revelation 9:14), only there επι epi with the locative, while here επι epi with the accusative. Note triple use of the article τον ton here. [source]
First aorist (prophetic) passive of χηραινω xērainō (Revelation 14:15). Cf. Zechariah 10:11.That may be made ready (ινα ετοιμαστηι hina hetoimasthēi). Purpose clause with ινα hina and the first aorist passive of ετοιμαζω hetoimazō Common verb in Rev (Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 12:6; Revelation 19:7; Revelation 21:2).The way for the kings Objective genitive βασιλεων basileōn come from the sunrising “Those from the rising of the sun,” the kings from the east (cf. Matthew 2:2) in their march against Rome. Parthia in particular resisted Rome before Trajan‘s day. [source]
Purpose clause with ινα hina and the first aorist passive of ετοιμαζω hetoimazō Common verb in Rev (Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 12:6; Revelation 19:7; Revelation 21:2). [source]
Objective genitive βασιλεων basileōn come from the sunrising “Those from the rising of the sun,” the kings from the east (cf. Matthew 2:2) in their march against Rome. Parthia in particular resisted Rome before Trajan‘s day. [source]
See on Revelation 9:14. [source]
Lit., as Rev., from the sunrising. See on Matthew 2:2; and see on dayspring, Luke 1:78. [source]
Reverse Greek Commentary Search for Revelation 16:12
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]
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]
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]
(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]
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]
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]
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]
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]