The Meaning of Revelation 16:12 Explained

Revelation 16:12

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.

KJV Reverse Interlinear

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. 

What does Revelation 16:12 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 " Numbers 22:22-31 ") . 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 ; Malachi 3:1 ; 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 problem that this judgment poses for earth-dwellers is not a result of the judgment itself but its consequences, namely, war. It does not inflict a plague on people but serves as a preparation for the final eschatological battle. [1] The Euphrates River is the northeastern border of the land God promised to Abraham"s descendants ( Genesis 15:18; Deuteronomy 1:7; Deuteronomy 11:24; Joshua 1:4). The Bible calls the Euphrates River (cf. Genesis 2:14), the eastern border of the Promised Land, the great river; and it calls the Mediterranean Sea, the western border of the Promised Land, the Great Sea. Now God dries up this river that had previously turned into blood ( Revelation 16:4) so the kings of the East can cross with their armies (cf. Daniel 11:44; Isaiah 11:15). God earlier dried up the Red Sea so the Israelites could advance on the Promised Land from the west ( Exodus 14:21-22; cf. Isaiah 11:16). He also dried up the Jordan River so they could cross over from the east ( Joshua 3:13-17; Joshua 4:23). Elijah too parted the waters of the Jordan ( 2 Kings 2:8). Cyrus may have conquered Babylon by draining the Euphrates and marching into the city over the riverbed (cf. Jeremiah 50:38; Jeremiah 51:36). [2] All these previous incidents should help us believe that a literal fulfillment of this prophecy is possible. A figurative interpretation sees Babylon as the world system and the waters of the Euphrates River as the multitudes of Babylon"s religious adherents who, throughout the world during the inter-advent age, become disloyal to Babylon. [3]
Some interpreters believe this is an Oriental invasion of Babylon in the future that will be similar to Cyrus" invasion of it in the past. [4] However, these are probably the Oriental armies that will assemble in Israel for the battle of Armageddon referred to in Revelation 16:13-16. [5] The drying up of the Euphrates will be an immediate help to these advancing armies, but it will set them up for defeat, as was true of Pharaoh"s army.
". . . in the Old Testament a mighty action of God is frequently associated with the drying up of waters, as the Red Sea (Ex. xiv21), the Jordan (Jos. iii16 f.), and several times in prophecy ( Isaiah 11:15, Jeremiah 51:36, Zechariah 10:2)." [6]
"A more immediate suggested identification of the kings from the east (i.e, "the rising of the sun") could be the Parthian rulers who were a continual threat to Rome during John"s day, but this was hardly a factor in preparation for the battle of Harmagedon in Revelation 16:16." [2]
Presently some sections of the Euphrates River are dry at certain times of the year due to dams that Iraq has built to create reservoirs. These dams generate power for the Middle East. Perhaps when the Euphrates dries up even artificial light will end in that region.

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 16:12

Upon the great river, the river Euphrates [επι τον ποταμον τον μεγαν τον Ευπρατην]
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]
Was dried up [εχηραντη]
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]
That may be made ready [ινα ετοιμαστηι]
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]
The way for the kings [η οδος των βασιλεων]
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]
Euphrates []
See on Revelation 9:14. [source]
Of the east [ἀπὸ τῶν ἀνατολῶν ἡλίου]
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

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 12:6 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 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 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 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 7:2 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 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 9:14 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]

What do the individual words in Revelation 16:12 mean?

And the sixth poured out the bowl of him upon the river - great - Euphrates was dried up the water of it so that might be prepared the way of the kings - of the rising of the sun
Καὶ ἕκτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ποταμὸν τὸν μέγαν ‹τὸν› Εὐφράτην ἐξηράνθη τὸ ὕδωρ αὐτοῦ ἵνα ἑτοιμασθῇ ὁδὸς τῶν βασιλέων τῶν ἀπὸ ἀνατολῆς ἡλίου

ἕκτος  sixth 
Parse: Adjective, Nominative Masculine Singular
Root: ἕκτος  
Sense: the sixth.
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.
ποταμὸν  river 
Parse: Noun, Accusative Masculine Singular
Root: ποταμός  
Sense: a stream, a river.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
μέγαν  great 
Parse: Adjective, Accusative Masculine Singular
Root: μέγας  
Sense: great.
‹τὸν›  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
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.
ἐξηράνθη  was  dried  up 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ξηραίνω  
Sense: to make dry, dry up, wither.
ὕδωρ  water 
Parse: Noun, Nominative Neuter Singular
Root: ὕδωρ  
Sense: water.
αὐτοῦ  of  it 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἑτοιμασθῇ  might  be  prepared 
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular
Root: ἑτοιμάζω  
Sense: to make ready, prepare.
ὁδὸς  way 
Parse: Noun, Nominative Feminine Singular
Root: ὁδός 
Sense: properly.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
βασιλέων  kings 
Parse: Noun, Genitive Masculine Plural
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
τῶν  - 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀπὸ  of  the 
Parse: Preposition
Root: ἀπό 
Sense: of separation.
ἀνατολῆς  rising 
Parse: Noun, Genitive Feminine Singular
Root: ἀνατολή  
Sense: a rising (of the sun and stars).
ἡλίου  of  the  sun 
Parse: Noun, Genitive Masculine Singular
Root: ἥλιος  
Sense: the sun.