The Meaning of Revelation 16:14 Explained

Revelation 16:14

KJV: For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

YLT: for they are spirits of demons, doing signs -- which go forth unto the kings of the earth, and of the whole world, to bring them together to the battle of that great day of God the Almighty; --

Darby: for they are the spirits of demons, doing signs; which go out to the kings of the whole habitable world to gather them together to the war of that great day of God the Almighty.

ASV: for they are spirits of demons, working signs; which go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty.

KJV Reverse Interlinear

For  they are  the spirits  of devils,  working  miracles,  [which] go forth  {5625;3739"1607:5736} unto  the kings  of the earth  and  of the whole  world,  to gather  them  to  the battle  of that  great  day  of God  Almighty. 

What does Revelation 16:14 Mean?

Study Notes

kings Times of the Gentiles Revelation 16:19 ; Luke 21:24 .
world "oikoumene" = inhabited earth.
world
(Greek - οἰκουμένη = "inhabited earth)." This passage is noteworthy as defining the usual N.T. use of oikoumene as the sphere of Roman rule at its greatest extent, that is, of the great Gentile world-monarchies Daniel 2:7 . That part of the earth is therefore peculiarly the sphere of prophecy.

Verse Meaning

Here John identified the spirits as demons. The demons go out to the kings of the earth deceiving them to assemble their armies in Palestine for the battle of Armageddon. A deceiving spirit earlier lured King Ahab into battle ( 1 Kings 22:21-23). They will do this under the influence of Satan, the beast, and the false prophet. The demons persuade them, but their decision is something that God, the ultimate cause, puts in their hearts ( Revelation 17:17).
It may also be the advancing army from the east that moves these kings to assemble for war. [1] These kings from all over the world will gather to destroy Israel (cf. Psalm 2:1-3; Joel 2:11; Joel 3:2; Zechariah 14:2-3). Satan"s purpose in bringing all these soldiers into Palestine in the first place appears to be to annihilate the Jews. When Jesus Christ returns to earth, specifically to the Mount of Olives ( Zechariah 14:1-4), they will unite in opposing Him. However God"s sovereign hand will be regulating Satan"s activities ( Revelation 19:11-1660). This will not be the day of Satan"s triumph but that of the Lord God Almighty. He will show Himself supreme in this climactic battle (cf. Joel 2:31). The description of this battle follows in 1711645305_3.
Gundry believed that the day of the Lord includes the battle of Armageddon but not the Tribulation. [2] Most premillennial interpreters believe this distinction lacks convincing support, and I agree with them.

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 16:14

Spirits of devils [πνευματα δαιμονιων]
“Spirits of demons.” Explanation of the simile ως βατραχοι — hōs batrachoi See 1 Timothy 4:1 about “deceiving spirits and teachings of demons.” [source]
Working signs [ποιουντα σημεια]
“Doing signs” (present active participle of ποιεω — poieō). The Egyptian magicians wrought “signs” (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums.Which go forth (α εκπορευεται — ha ekporeuetai). Singular verb with neuter plural (collective) subject.Unto the kings The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).To gather them together (συναγαγειν — sunagagein). Second aorist active infinitive of συναγω — sunagō to express purpose (that of the unclean spirits).Unto the war of the great day of God, the Almighty Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
Which go forth [α εκπορευεται]
Singular verb with neuter plural (collective) subject. [source]
Unto the kings [επι τους βασιλεις]
The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).To gather them together (συναγαγειν — sunagagein). Second aorist active infinitive of συναγω — sunagō to express purpose (that of the unclean spirits).Unto the war of the great day of God, the Almighty Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
To gather them together [συναγαγειν]
Second aorist active infinitive of συναγω — sunagō to express purpose (that of the unclean spirits). [source]
Unto the war of the great day of God, the Almighty [εις τον πολεμον της ημερας της μεγαλης του τεου του παντοκρατορος]
Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
Of the earth and of the whole world []
Omit of the earth and. [source]
World [οἰκουμέης]
See on Luke 2:1. [source]
The battle [πόλεμον]
Rev., more literally, war. Battle is μάχη . [source]
That great day [ἐκείνης]
Omit. Read, as Rev., “the great day.” [source]

Reverse Greek Commentary Search for Revelation 16:14

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]

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 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 12:9 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 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 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 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 19:6 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 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 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 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]

What do the individual words in Revelation 16:14 mean?

they are for spirits of demons performing signs which go forth to the kings of the inhabited [world] whole to gather together them unto the battle day - great - of God the Almighty
εἰσὶν γὰρ πνεύματα δαιμονίων ποιοῦντα σημεῖα ἐκπορεύεται ἐπὶ τοὺς βασιλεῖς τῆς οἰκουμένης ὅλης συναγαγεῖν αὐτοὺς εἰς τὸν πόλεμον ἡμέρας τῆς μεγάλης τοῦ Θεοῦ τοῦ Παντοκράτορος

εἰσὶν  they  are 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
πνεύματα  spirits 
Parse: Noun, Nominative Neuter Plural
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.
δαιμονίων  of  demons 
Parse: Noun, Genitive Neuter Plural
Root: δαιμόνιον  
Sense: the divine power, deity, divinity.
ποιοῦντα  performing 
Parse: Verb, Present Participle Active, Nominative Neuter Plural
Root: ποιέω  
Sense: to make.
σημεῖα  signs 
Parse: Noun, Accusative Neuter Plural
Root: σημεῖον  
Sense: a sign, mark, token.
ἐκπορεύεται  go  forth 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἐκπορεύομαι  
Sense: to go forth, go out, depart.
βασιλεῖς  kings 
Parse: Noun, Accusative Masculine Plural
Root: βασιλεύς  
Sense: leader of the people, prince, commander, lord of the land, king.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
οἰκουμένης  inhabited  [world] 
Parse: Noun, Genitive Feminine Singular
Root: οἰκουμένη  
Sense: the inhabited earth.
ὅλης  whole 
Parse: Adjective, Genitive Feminine Singular
Root: ὅλος  
Sense: all, whole, completely.
συναγαγεῖν  to  gather  together 
Parse: Verb, Aorist Infinitive Active
Root: συνάγω  
Sense: to gather together, to gather.
εἰς  unto 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
πόλεμον  battle 
Parse: Noun, Accusative Masculine Singular
Root: πόλεμος  
Sense: a war.
ἡμέρας  day 
Parse: Noun, Genitive Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
μεγάλης  great 
Parse: Adjective, Genitive Feminine Singular
Root: μέγας  
Sense: great.
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.
Παντοκράτορος  Almighty 
Parse: Noun, Genitive Masculine Singular
Root: παντοκράτωρ  
Sense: he who holds sway over all things.