Յայտնութիւն / Revelation - 16 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have an account of the pouring forth of these vials that were filled with the wrath of God. They were poured out upon the whole antichristian empire, and on every thing appertaining to it. I. Upon the earth, ver. 2. II. Upon the sea, ver. 3. III. Upon the rivers and fountains of water, ver. 4. Here the heavenly hosts proclaim and applaud the righteousness of the judgments of God. IV. The fourth vial was poured out on the sun, ver. 8. V. The fifth on the seat of the beast. VI. The sixth on the river Euphrates. VII. The seventh in the air, upon which the cities of the nations fell, and great Babylon came in remembrance before God.
Adam Clarke: Commentary on the Bible - 1831
The angels are commanded to pour out their vials upon the earth, Rev 16:1. The first pours out his vial on the earth, by which a grievous sore is produced, Rev 16:2. The second angel pours out his trial on the sea, and it is turned into blood, Rev 16:3. The third angel pours out his vial on the rivers and fountains, and they are turned also into blood, Rev 16:4-7. The fourth angel pours out his vial on the sun, and men are scorched with fire, Rev 16:8, Rev 16:9. The fifth angel pours out his vial on the throne of the beast, Rev 16:10, Rev 16:11. The sixth angel pours out his vial on the river Euphrates, Rev 16:12. Three unclean spirits come out of the mouth of the beast, dragon and false prophet: and go forth to gather all the kings of the world to battle, in the place called Armageddon, Rev 16:13-16. The seventh angel pours out his vial on the air, on which followed thunders, lightnings, earth-quakes, and extraordinary hail, Rev 16:17-21.
Albert Barnes: Notes on the Bible - 1834
16:0: The pRev_ious chapter Rev 15:1-8 had described the preparation for the last plagues that were to come upon that mighty anti-Christian power to which this series of prophetic visions refers. All is now ready; and this chapter contains the description of those seven last "plagues" under which this power would reel and fall. These "plagues" are described as if they were a succession of physical calamities that would come upon this anti-Christian power, and bring it to an end; though perhaps it is not necessary to look for a literal infliction of such calamities. The course of the exposition thus far will lead us to regard this chapter as a description of the successive blows by which the papacy will fall. A part of this is still undoubtedly future, though perhaps not far distant; and, in reference to this, and to some portions of the remainder of the book, there may be more difficulty in satisfying the mind than in the portions which pertain to past events.
The chapter comprises statements on the following points:
A command is issued from the temple to the seven angels, to go and execute the commission with which they were entrusted, Rev 16:1.
The first angel pours out his vial upon the earth followed by a plague upon those who had worshipped the beast and his image, Rev 16:2.
The second angel pours out his vial upon the sea - followed by the death of all that were in the sea, Rev 16:3.
The third angel pours out his vial upon the rivers and fountains of waters, and they become blood. This is followed by an ascription of praise from the angel of the waters, because God had given to those who had shed the blood of the saints blood to drink, with a response from the altar that this was just, Rev 16:4-7.
The fourth angel pours out his vial upon the sun, and an intenser heat is given to it to scorch people. The consequence is, that they blaspheme the name of God, but repent not of their sins, Rev 16:8-9.
The fifth angel pours out his vial upon the very seat of the beast, and his kingdom is full of darkness. People still blaspheme the name of God and repent not of their sins, Rev 16:10-11.
The sixth angel pours out his vial upon the great river Euphrates. The consequence is, that the waters of the river are dried up, so that the way of the kings of the East might be prepared. The writer sees also, in this connection, three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, that go forth into all the earth to gather all nations to the great day of the battle of God Almighty, Rev 16:12-16.
The seventh angel pours out his vial into the air, and a voice is heard answering that "it is done:" the time of the consummation has come - the formidable anti-Christian power is to come to an end. The great city is divided into three parts; the cities of the nations fall; great Babylon thus comes up in remembrance before God to receive the punishment which is her due. This terrific scene is accompanied with voices, and thunderings, and lightnings, and an earthquake, and with great hail - a tempest of wrath beating upon that formidable power that had so long stood up against God, Rev 16:17-21. The detail of the actual destruction of this power is carried forward in the subsequent chapters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 16:1, The angels pour out their vials of wrath; Rev 16:6, The plagues that follow; Rev 16:15, Christ comes as a thief. Blessed are they that watch.
John Gill
INTRODUCTION TO REVELATION 16
This chapter gives an account of the pouring out of the seven vials by the angels; their orders for it are in Rev_ 16:1. The first angel pours out his vial on the earth, the effect of which is a noisome and grievous sore upon the followers of antichrist, and the worshippers of his image, Rev_ 16:2. The second pours out his upon the sea; the events of it are, the sea became blood, and every living creature in it died, Rev_ 16:3. The third pours out his upon the rivers and fountains of water, which thereby became blood; upon which the angel of the waters applauds the justice of God, declaring the righteousness of his judgments, and giving a reason for it; and which is confirmed by another angel from the altar, Rev_ 16:4. The fourth angel pours out his vial on the sun, the effects of which are, scorching men with heat, their blasphemy against God, and impenitence, Rev_ 16:8. The fifth pours out his on the seat of the beast, the consequences of which are darkness in his kingdom, men gnawing their tongues because of their pains, their blasphemy of the name of God because of them, and their impenitence, Rev_ 16:10. The sixth angel pours out his on the river Euphrates, and what followed upon it are, the drying up of that river to make way for the kings of the east; there unclean spirits are seen, described by their original, coming out of the mouths of the dragon, beast, and false prophet; by their form, like frogs; by their internal nature, spirits of devils; by their works, doing miracles; by the errand they are sent, and go upon, to gather the kings of the earth to the battle of God Almighty, which they succeed in; but before this is done, a declaration is made of the suddenness of Christ's coming, exciting the saints to watchfulness, and to keep their garments, that they might not be naked, and exposed to shame, Rev_ 16:12 Then the seventh angel pours out his vial into the air, the consequences of which are, a voice from heaven declaring it is done: other voices, thunderings, lightnings, and an earthquake; a rupture of the great city into three parts; the fall of other cities; the remembrance of Babylon before God; the flight of every island and mountain, and a great hail storm, which causes men to blaspheme God, Rev_ 16:17.
16:116:1: Եւ լուա՛յ ձայն մեծ ՚ի տաճարէն՝ զի ասէր ցեւթն հրեշտակսն. Երթա՛յք հեղէ՛ք զեւթն սկաւառակսդ ցասմամբն Աստուծոյ յերկիր[5270]:[5270] Ոմանք. Ցասմանն Աստուծոյ։
1 Եւ տաճարից լսեցի մի բարձր ձայն, որ ասում էր եօթը հրեշտակներին. «Գնացէ՛ք, Աստծու ցասման եօթը սկաւառակները թափեցէ՛ք երկրի վրայ»:
16 Տաճարէն մեծ ձայն մը լսեցի, որ եօթը հրեշտակներուն կ’ըսէր. «Գացէ՛ք, Աստուծոյ բարկութեան եօթը սկաւառակները երկրի վրայ թափեցէք»։
Եւ լուայ ձայն մեծ ի տաճարէն զի ասէր ցեւթն հրեշտակսն. Երթայք, հեղէք զեւթն սկաւառակսդ ցասմանն Աստուծոյ յերկիր:

16:1: Եւ լուա՛յ ձայն մեծ ՚ի տաճարէն՝ զի ասէր ցեւթն հրեշտակսն. Երթա՛յք հեղէ՛ք զեւթն սկաւառակսդ ցասմամբն Աստուծոյ յերկիր[5270]:
[5270] Ոմանք. Ցասմանն Աստուծոյ։
1 Եւ տաճարից լսեցի մի բարձր ձայն, որ ասում էր եօթը հրեշտակներին. «Գնացէ՛ք, Աստծու ցասման եօթը սկաւառակները թափեցէ՛ք երկրի վրայ»:
16 Տաճարէն մեծ ձայն մը լսեցի, որ եօթը հրեշտակներուն կ’ըսէր. «Գացէ՛ք, Աստուծոյ բարկութեան եօթը սկաւառակները երկրի վրայ թափեցէք»։
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16:11: И услышал я из храма громкий голос, говорящий семи Ангелам: идите и вылейте семь чаш гнева Божия на землю.
16:1  καὶ ἤκουσα μεγάλης φωνῆς ἐκ τοῦ ναοῦ λεγούσης τοῖς ἑπτὰ ἀγγέλοις, ὑπάγετε καὶ ἐκχέετε τὰς ἑπτὰ φιάλας τοῦ θυμοῦ τοῦ θεοῦ εἰς τὴν γῆν.
16:1. Καὶ (And) ἤκουσα (I-heard) μεγάλης (of-great) φωνῆς ( of-a-sound ) ἐκ ( out ) τοῦ ( of-the-one ) ναοῦ ( of-a-temple ) λεγούσης (of-forthing) τοῖς (unto-the-ones) ἑπτὰ (unto-seven) ἀγγέλοις (unto-messengers,"Ὑπάγετε (Ye-should-lead-under) καὶ (and) ἐκχέετε ( ye-should-pour-out ) τὰς (to-the-ones) ἑπτὰ (to-seven) φιάλας (to-bowls) τοῦ ( of-the-one ) θυμοῦ ( of-a-passion ) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰς ( into ) τὴν ( to-the-one ) γῆν . ( to-a-soil )
16:1. et audivi vocem magnam de templo dicentem septem angelis ite et effundite septem fialas irae Dei in terramAnd I heard a great voice out of the temple, saying to the seven angels: Go and pour out the seven vials of the wrath of God upon the earth.
1. And I heard a great voice out of the temple, saying to the seven angels, Go ye, and pour out the seven bowls of the wrath of God into the earth.
And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth:

1: И услышал я из храма громкий голос, говорящий семи Ангелам: идите и вылейте семь чаш гнева Божия на землю.
16:1  καὶ ἤκουσα μεγάλης φωνῆς ἐκ τοῦ ναοῦ λεγούσης τοῖς ἑπτὰ ἀγγέλοις, ὑπάγετε καὶ ἐκχέετε τὰς ἑπτὰ φιάλας τοῦ θυμοῦ τοῦ θεοῦ εἰς τὴν γῆν.
16:1. et audivi vocem magnam de templo dicentem septem angelis ite et effundite septem fialas irae Dei in terram
And I heard a great voice out of the temple, saying to the seven angels: Go and pour out the seven vials of the wrath of God upon the earth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Голос, несомненно, принадлежал Самому Господу Богу (ср. I:10; Иез 9:1), ибо исходит из самого храма, этот голос повелевает вылить чаши на землю. Под землею здесь нужно разуметь всю вселенную, и море, и сушу, и всех тех, кто должен подвергнуться казням гнева Божья, т.е. всех принадлежащих к царству антихриста и отвергшихся христианства. По вылитии первой чаши на землю-сушу на всех людях появились жестокие и отвратительные гнойные раны (ср. Втор 9:9-14). Под этою казнью нельзя понимать только символический образ. Исторический пример подобной же египетской казни ручается за то, что возможно и его повторение в больших размерах. А так как изображаемое событие относится к последнему времени, близкому к окончательному перевороту в мире, то вполне возможны и допустимы особенные и чрезвычайные явления в человеческой жизни и человеческой природе, аналогий которым мы в настоящее время можем и не встречать.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seven Vials.A. D. 95.
1 And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. 2 And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. 3 And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea. 4 And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. 5 And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. 6 For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. 7 And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.

We had in the foregoing chapter the great and solemn preparation that was made for the pouring out of the vials; now we have the performance of that work. Here observe,

I. That, though every thing was made ready before, yet nothing was to be put in execution without an immediate positive order from God; and this he gave out of the temple, answering the prayers of his people, and avenging their quarrel.

II. No sooner was the word of command given than it was immediately obeyed; no delay, no objection made. We find that some of the best men, as Moses and Jeremiah, did not so readily come in and comply with the call of God to their work; but the angels of God excel not only in strength, but in a readiness to do the will of God. God says, Go your ways, and pour out the vials, and immediately the work is begun. We are taught to pray that the will of God may be done on earth as it is done in heaven. And now we enter upon a series of very terrible dispensations of Providence, of which it is difficult to give the certain meaning or to make the particular application. But in the general it is worth our observation that,

1. We have here a reference and allusion to several of the plagues of Egypt, such as the turning of their waters into blood, and smiting them with boils and sores. Their sins were alike, and so were their punishments.

2. These vials have a plain reference to the seven trumpets, which represented the rise of antichrist; and we learn hence that the fall of the church's enemies shall bear some resemblance to their rise, and that God can bring them down in such ways as they chose to exalt themselves. And the fall of antichrist shall be gradual; as Rome was not built in one day, so neither shall it fall in one day, but it falls by degrees; it shall fall so as to rise no more.

3. The fall of the antichristian interest shall be universal. Every thing that any ways belonged to them, or could be serviceable to them, the premises and all their appurtenances, are put into the writ for destruction: their earth, their air, their sea, their rivers, their cities, all consigned over to ruin, all accursed for the sake of the wickedness of that people. Thus the creation groans and suffers through the sins of men. Now we proceed to,

(1.) The first angel who poured out his vial, v. 2. Observe, [1.] Where it fell--upon the earth; that is, say some, upon the common people; others upon the body of the Romish clergy, who were the basis of the papacy, and of an earthly spirit, all carrying on earthly designs. [2.] What it produced--noisome and grievous sores on all who had the mark of the beast. They had marked themselves by their sin; now God marks them out by his judgments. This sore, some think, signifies some of the first appearances of Providence against their state and interest which gave them great uneasiness, as it discovered their inward distemper and was a token of further evil; the plague--tokens appeared.

(2.) The second angel poured out his vial; and here we see, [1.] Where it fell--upon the sea; that is, say some, upon the jurisdiction and dominion of the papacy; others upon the whole system of their religion, their false doctrines, their corrupt glosses, their superstitious rites, their idolatrous worship, their pardons, indulgences, a great conflux of wicked inventions and institutions, by which they maintain a trade and traffic advantageous to themselves, but injurious to all who deal with them. [2.] What it produced: It turned the sea into blood, as the blood of a dead man, and every living soul died in the sea. God discovered not only the vanity and falsehood of their religion, but the pernicious and deadly nature of it--that the souls of men were poisoned by that which was pretended to be the sure means of their salvation.

(3.) The next angel poured out his vial; and we are told, [1.] Where it fell--upon the rivers, and upon the fountains of waters; that is, say some very learned men, upon their emissaries, and especially the Jesuits, who, like streams, conveyed the venom and poison of their errors and idolatries from the spring-head through the earth. [2.] What effect it had upon them: It turned them into blood; some think it stirred up Christian princes to take a just revenge upon those that had been the great incendiaries of the world, and had occasioned the shedding of the blood of armies and of martyrs. The following doxology (v. 5, 6) favours this sense. The instrument that God makes use of in this work is here called the angel of the waters, who extols the righteousness of God in this retaliation: They have shed the blood of thy saints, and thou hast given them blood to drink, for they are worthy, to which another angel answered by full consent, v. 7.
Adam Clarke: Commentary on the Bible - 1831
16:1: Go your ways, and pour out - These ministers of the Divine justice were ready to execute vengeance upon transgressors, having full power; but could do nothing in this way till they received especial commission. Nothing can be done without the permission of God; and in the manifestation of justice or mercy by Divine agency, there must be positive command.
Albert Barnes: Notes on the Bible - 1834
16:1: And I heard a great voice out of the temple - A loud voice out of the temple as seen in heaven (notes on Rev 11:19), and that came, therefore, from the very presence of God.
Saying to the seven angels - That had the seven vials of wrath. See the notes on Rev 15:1, Rev 15:7.
Go your ways - Your respective ways, to the fulfillment of the task assigned to each.
And pour out the vials of the wrath of God - Empty those vials; cause to come upon the earth the plagues indicated by their contents. The order in which this was to be done is not intimated. It seems to be supposed that that would be understood by each.
Upon the earth - The particular part of the earth is not here specified, but it should not be inferred that it was to be upon the earth in general, or that there were any calamities, in consequence of this pouring out of the vials of wrath, to spread over the whole world. The subsequent statements show what parts of the earth were particularly to be affected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: I heard: Rev 14:15, Rev 14:18, Rev 15:5-8
the seven: Rev 15:1, Rev 15:6
and pour: Rev 16:2-12, Rev 16:17, Rev 14:9-11, Rev 15:7; Sa1 15:3, Sa1 15:18; Eze 9:5-8, Eze 10:2; Mat 13:41, Mat 13:42
Geneva 1599
16:1 And (1) I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.
(1) In the former chapter was set down the preparation to the work of God: here is delivered the execution of it. In this discourse of the execution, is a general commandment, in this verse, then a particular recital in order of the execution done by every of the seven angels, in the rest of the chapter. This special execution against Antichrist and his crew does in manner agree to that which was generally done on the whole world, chapters eight and nine and belongs (if my conjecture fail me not) to the same time. Yet in here they differ from one another, that this was particularly effected on the princes and ringleaders of the wickedness of the world, the other generally against the whole world being wicked. Therefore these judgments are more grievous than those.
John Gill
16:1 And I heard a great voice out of the temple,.... The church, which in the preceding chapter is said to be opened; this was either the voice of God, whose temple the church is, and where he dwells, and who, has power over these plagues, Rev_ 16:9 and who, when he is about to bring judgments on the earth, is said to roar out of Zion, Rev_ 16:16 or of Christ, who is always in the midst of his church and people, and whose voice is as the voice of many waters; see Rev_ 16:15 or it may be of one of the four living creatures, the ministers of the word, in and by whom Christ often speaks; and the rather, since one of these gave the seven angels the golden vials of the wrath of God, they are now bid to pour out.
Saying to the seven angels, go your ways and pour out the vials of the wrath of God upon the earth; for though these angels had the seven last plagues to inflict, and the seven vials of God's wrath to pour out, and were in a readiness to do it, yet they did not move without an order, which is here given them; and they are bid to go their ways, from the temple, the church, where they were, and of which they were members, to the several parts of the antichristian empire; and there pour out all the wrath and vengeance of God upon his enemies, and theirs, and leave nothing behind, but give them the dregs of every cup of his fury: the earth here is to be taken in a larger sense than in the following verse, and includes the land and sea, the fountains and rivers, and even the ambient air, and also the sun in the firmament, as the pouring out of these vials upon them show; and designs the whole apostate church, consisting of earthly men, all the inhabitants of the earth, that worship the beast. The Alexandrian copy, the Vulgate Latin, Syriac, and Arabic versions, and the Complutensian edition, read, "the seven vials of the wrath of God"; these seven vials are not contemporary, much less the same with the seven trumpets; there is indeed a likeness between them in some things, especially in the first four; for as the first four trumpets affect the earth, the sea, the fountains, and rivers of water, and the sun, so the first four vials are poured out on the same, and that in the same order; first on the earth, and then on the sea, &c. and which will give some light, and be a direction to observe the several parts of the antichristian empire, which will suffer by these vials, and the in which their ruin will proceed; and as the trumpets were so many gradual steps to the ruin of the Roman empire, eastern and western, when become Christian, so these vials are so many gradual steps to, and which issue in the ruin of, both the eastern and western antichrist; though they do not respect the same things, nor the same times: the trumpets respect the Roman empire as Christian, under the government of emperors, after the downfall of Paganism in it; and the vials respect the antichristian powers in their several branches, under the pope and Turk. Antichrist did not appear until the fifth trumpet sounded, whereas the first vial is poured out upon his followers and worshippers, Rev_ 16:2 from whence it is a clear point, that the first trumpet and the first vial cannot be contemporary; and the same judgment may be made of the rest: and it may be further observed, that these vials are only poured out on the enemies of God and of Christ, and of his church and people; for no wrath can be poured out upon the saints, not the least drop of it can fall upon them; this would not be consistent with God's everlasting love to them, with the satisfaction of Christ made for them, nor with the blessings of justification, pardon, adoption, &c. bestowed on them; not but that they may meet with trouble in the of these vials, through the wars that will be in the world, and through the struggles of the beast of Rome, especially its last, which will be the hour of temptation, and that time of trouble than which never was the like; yet all will work for, and issue in their good, and they will rejoice in God's righteous judgments; the blow will be upon antichrist, the vengeance of God will fall upon those that have the mark of the beast, and the worshippers of his image, upon the seat of the beast, even upon Babylon, and the whole Romish jurisdiction, as appears from Rev_ 16:2 and also upon the Turkish empire, and all the nations engaged in the interest of both pope and Turk, Rev_ 16:12 and it is easy to observe, that there is in many of these vials an allusion to the plagues of Egypt; in the first, Rev_ 16:2 to the plague of boils, Ex 9:8 in the second and third, Rev_ 16:3 to that of turning the waters of Egypt into blood, Ex 7:19 in the fourth, Rev_ 16:10 to the darkness that was over all the land of Egypt, Ex 10:21 and in the fifth there is a manifest reference to the frogs that distressed the Egyptians, Ex 8:5 and in the seventh, to the plague of hail, Ex 9:23 and they have much the same effect, even the hardening of those on whom they fall, being far from being brought to repentance by them, Rev_ 16:9 and this confirms the application of the vials to the destruction of Rome, which is spiritually called Egypt, Rev_ 11:8 and may assure that they will issue in the ruin of antichrist, and in the salvation of God's people, as the plagues of Egypt did in the destruction of Pharaoh, and in the deliverance of the children of Israel; and may also lead us to conclude, that there will be a like quick execution of the one as of the other; for as the plagues of Egypt came very quick one after another, so it seems as if the pouring out of these vials would be in like manner; the angels receive them together, and have their orders at the same time; and they go forth immediately, one after another, if not together, to the respective parts where they are to pour them forth, and which they do directly; see Rev_ 16:8. Moreover, these vials will affect antichrist both with respect to his civil and ecclesiastic capacity, or both in temporals and spirituals, and, both antichrists, eastern and western: whether they are begun to be poured out or not, is a question. I am ready to think they are not, because they seem to me to refer to the seventh trumpet, which as yet has not sounded, and are the same with the wrath of God, and the time of the judging the dead, or avenging the blood of the saints, which will be come when that sounds, Rev_ 11:18. Besides, the outer court is not entirely given to the Gentiles, nor the witnesses slain, which must be before this time of wrath upon antichrist; not but that there has been some manifest marks of the divine displeasure upon the whore of Rome, and she has been sinking ever since the Reformation, at which time some begin these vials, or before; and she is reduced to a low estate; yet I think not to such a degree as these vials express.
John Wesley
16:1 Pour out the seven phials - The epistles to the seven churches are divided into three and four: the seven seals, and so the trumpets and phials, into four and three. The trumpets gradually, and in a long tract of time, overthrow the kingdom of the world: the phials destroy chiefly the beast and his followers, with a swift and impetuous force. The four first affect the earth, the sea, the rivers, the sun; the rest fall elsewhere, and are much more terrible.
Robert Jamieson, A. R. Fausset and David Brown
16:1 THE SEVEN VIALS AND THE CONSEQUENT PLAGUES. (Rev. 16:1-21)
a great voice--namely, God's. These seven vials (the detailed expansion of the vintage, Rev_ 14:18-20) being called "the last," must belong to the period just when the term of the beast's power has expired (whence reference is made in them all to the worshippers of the beast as the objects of the judgments), close to the end or coming of the Son of man. The first four are distinguished from the last three, just as in the case of the seven seals and the seven trumpets. The first four are more general, affecting the earth, the sea, springs, and the sun, not merely a portion of these natural bodies, as in the case of the trumpets, but the whole of them; the last three are more particular, affecting the throne of the beast, the Euphrates, and the grand consummation. Some of these particular judgments are set forth in detail in the seventeenth through twentieth chapters.
out of the temple--B and Syriac omit. But A, C, Vulgate, and ANDREAS support the words.
the vials--so Syriac and Coptic. But A, B, C, Vulgate, and ANDREAS read, "the seven vials."
upon--Greek, "into."
16:216:2: Եւ գնա՛ց առաջին հրեշտակն, եւ եհեղ զսկաւառակ իւր յերկիր, եւ եղեն հարուածք չարաչա՛ր ՚ի վերայ մարդկան, որ ունէին զդրոշմ գազանին, եւ երկիր պագին պատկերի նորա[5271]:[5271] Ոսկան. Եղեն հարուածք չարաչարք ՚ի... զդրոշմն գա՛՛։ Ոմանք. ՚Ի վերայ մարդկանն... պատկերին նորա։
2 Առաջին հրեշտակը գնաց եւ իր սկաւառակի պարունակութիւնը թափեց երկրի վրայ. եւ չար պալարներ գոյացան այն մարդկանց վրայ, որ ունէին գազանի դրոշմը ու երկրպագում էին նրա արձանին:
2 Առաջին հրեշտակը գնաց ու իր սկաւառակը երկրի վրայ թափեց ու չարաչար պալարներ ելան այն մարդոց վրայ, որոնք գազանին դրոշմը ունէին ու անոր պատկերին երկրպագութիւն կ’ընէին։
Եւ գնաց [205]առաջին հրեշտակն`` եւ եհեղ զսկաւառակ իւր յերկիր. եւ եղեն հարուածք չարաչարք ի վերայ մարդկան որ ունէին զդրոշմ գազանին, եւ երկիր պագին պատկերի նորա:

16:2: Եւ գնա՛ց առաջին հրեշտակն, եւ եհեղ զսկաւառակ իւր յերկիր, եւ եղեն հարուածք չարաչա՛ր ՚ի վերայ մարդկան, որ ունէին զդրոշմ գազանին, եւ երկիր պագին պատկերի նորա[5271]:
[5271] Ոսկան. Եղեն հարուածք չարաչարք ՚ի... զդրոշմն գա՛՛։ Ոմանք. ՚Ի վերայ մարդկանն... պատկերին նորա։
2 Առաջին հրեշտակը գնաց եւ իր սկաւառակի պարունակութիւնը թափեց երկրի վրայ. եւ չար պալարներ գոյացան այն մարդկանց վրայ, որ ունէին գազանի դրոշմը ու երկրպագում էին նրա արձանին:
2 Առաջին հրեշտակը գնաց ու իր սկաւառակը երկրի վրայ թափեց ու չարաչար պալարներ ելան այն մարդոց վրայ, որոնք գազանին դրոշմը ունէին ու անոր պատկերին երկրպագութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
16:22: Пошел первый Ангел и вылил чашу свою на землю: и сделались жестокие и отвратительные гнойные раны на людях, имеющих начертание зверя и поклоняющихся образу его.
16:2  καὶ ἀπῆλθεν ὁ πρῶτος καὶ ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς τὴν γῆν· καὶ ἐγένετο ἕλκος κακὸν καὶ πονηρὸν ἐπὶ τοὺς ἀνθρώπους τοὺς ἔχοντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ.
16:2. Καὶ (And) ἀπῆλθεν (it-had-came-off,"ὁ (the-one) πρῶτος (most-before,"καὶ (and) ἐξέχεεν (it-poured-out) τὴν (to-the-one) φιάλην (to-a-bowl) αὐτοῦ (of-it) εἰς (into) τὴν (to-the-one) γῆν: (to-a-soil," καὶ ( and ) ἐγένετο ( it-had-became ) ἕλκος ( a-haul ) κακὸν (disrupted) καὶ (and) πονηρὸν ( en-necessitated ) ἐπὶ ( upon ) τοὺς ( to-the-ones ) ἀνθρώπους ( to-mankinds ) τοὺς (to-the-ones) ἔχοντας ( to-holding ) τὸ (to-the-one) χάραγμα (to-a-graving-to) τοῦ (of-the-one) θηρίου (of-a-beastlet) καὶ (and) τοὺς (to-the-ones) προσκυνοῦντας ( to-kissing-toward-unto ) τῇ (unto-the-one) εἰκόνι (unto-a-resemblance) αὐτοῦ. (of-it)
16:2. et abiit primus et effudit fialam suam in terram et factum est vulnus saevum ac pessimum in homines qui habent caracterem bestiae et eos qui adoraverunt imaginem eiusAnd the first went and poured out his vial upon the earth. And there fell a sore and grievous wound upon men who had the character of the beast: and upon them that adored the image thereof.
2. And the first went, and poured out his bowl into the earth; and it became a noisome and grievous sore upon the men which had the mark of the beast, and which worshipped his image.
And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and [upon] them which worshipped his image:

2: Пошел первый Ангел и вылил чашу свою на землю: и сделались жестокие и отвратительные гнойные раны на людях, имеющих начертание зверя и поклоняющихся образу его.
16:2  καὶ ἀπῆλθεν ὁ πρῶτος καὶ ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς τὴν γῆν· καὶ ἐγένετο ἕλκος κακὸν καὶ πονηρὸν ἐπὶ τοὺς ἀνθρώπους τοὺς ἔχοντας τὸ χάραγμα τοῦ θηρίου καὶ τοὺς προσκυνοῦντας τῇ εἰκόνι αὐτοῦ.
16:2. et abiit primus et effudit fialam suam in terram et factum est vulnus saevum ac pessimum in homines qui habent caracterem bestiae et eos qui adoraverunt imaginem eius
And the first went and poured out his vial upon the earth. And there fell a sore and grievous wound upon men who had the character of the beast: and upon them that adored the image thereof.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:2: A noisome and grievous sore - This is a reference to the sixth Egyptian plague, boils and blains, Exo 9:8, Exo 9:9, etc.
Albert Barnes: Notes on the Bible - 1834
16:2: And the first went - Went forth from heaven, where the seat of the vision was laid.
And poured out his vial upon the earth - That is, upon the land, in contradistinction from the sea, the rivers, the air, the seat of the beast, the sun, as represented in the other vials. In Rev 16:1, the word earth is used in the general sense to denote this world as distinguished from heaven; in this verse it is used in the specific sense, to denote land as distinguished from other things. Compare Mar 4:1; Mar 6:47; Joh 6:21; Act 27:29, Act 27:43-44. In many respects there is a strong resemblance between the pouring out of those seven vials, and the sounding of the seven trumpets, in Rev_. 8-9, though they refer to different events. In the sounding of the first trumpet Rev 8:7, it was the earth that was particularly affected in contradistinction from the sea, the fountains, and the sun: "The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth." Compare Rev 8:8, Rev 8:10, Rev 8:12. In regard to the symbolical meaning of the term earth, considered with reference to divine judgments, see the notes on Rev 8:7.
And there fell a noisome and grievous sore - The judgment here is specifically different from that inflicted under the first trumpet, Rev 8:7. There it is said to have been that "the third part of trees was burnt up, and all green grass was burnt up." Here it is that there fell upon people a "noisome and grievous sore." The two, therefore, are designed to refer to different events, and to different forms of punishment. The word rendered "sore" properly denotes a wound (Homer, Iliad xi. 812), and then, in later writers, an ulcer or sore. It is used in the New Testament only in the following places: Luk 16:21, "The dogs came and licked his sores"; and in Rev 16:2, Rev 16:11, where it is rendered "sore," and "sores." It is used in the Septuagint, in reference to the boils that were brought upon the Egyptians, in Exo 9:9-12, and probably Deu 28:27; in reference to the leprosy, Lev 13:18-20, Lev 13:23; in reference to the boil, ulcer, or elephantiasis brought upon Job Job 2:7; and in reference to any sore or ulcer, in Deu 28:35.
In all these places it is the translation of the word שׁחין shechiyn - rendered in our English version as "boil," Exo 9:9-11; Lev 13:18-20, Lev 13:23; Kg2 20:7; Job 2:7; Isa 38:21; and "botch," Deu 28:27, Deu 28:35. The proper meaning, therefore, is that of a sore, ulcer, or boil of a severe and painful character; and the most obvious reference in the passage, to one who was accustomed to the language of Scripture, would be to some fearful plague like what was sent upon the Egyptians. In the case of Hezekiah Kg2 20:7; Isa 38:21, it was probably used to denote a "plague-boil," or the black leprosy. See the notes on Isa 38:21. The word "noisome" - κακὸν kakon, "evil, bad" - is used here to characterize the plague referred to as being especially painful and dangerous. The word "grievous" - πονηρον ponē ron - "bad, malignant, hurtful" - is further used to increase the intensity of the expression, and to characterize the plague as particularly severe. There is no reason to suppose that it is meant that this would be literally inflicted, anymore than it is in the next plague, where it is said that the "rivers and fountains became blood." What is obviously meant is, that there would be some calamity which would be well represented or symbolized by such a fearful plague.
Upon the men - Though the plague was poured upon "the earth," yet its effects were seen upon "men." Some grievous calamity would befall them, as if they were suddenly visited with the plague.
Which had the mark of the beast - notes on Rev 13:16-17. This determines the portion of the earth that was to be afflicted. It was not the whole world; it was only that part of it where the "beast" was honored. According to the interpretation proposed in Rev_. 13, this refers to those who are under the dominion of the papacy.
And upon them which worshipped his image - See the notes on Rev 13:14-15. According to the interpretation in Rev_. 13, those are meant who sustained the civil or secular power to which the papacy gave life and strength, and from which it, in turn, received countenance and protection.
In regard to the application or fulfillment of this symbol, it is unnecessary to say that there have been very different opinions in the world, and that very different opinions still pRev_ail. The great mass of Protestant commentators suppose that it refers to the papacy; and of those who entertain this opinion, the greater portion suppose that the calamity referred to by the pouring out of this vial is already past, though it is supposed by many that the things foreshadowed by a part of these "vials" are yet to be accomplished. As to the true meaning of the symbol before us, I would make the following remarks:
(1) It refers to the papal power. This application is demanded by the results which were reached in the examination of Rev_. 13. See the remarks on the "beast" in the notes on Rev 13:1-2, Rev 13:11, and on "the image of the beast" in the notes on Rev 13:14-15. This one mighty power existed in two forms closely united, and mutually sustaining each other - the civil or secular, and the ecclesiastical or spiritual. It is this combined and consolidated power - the papacy as such - that is referred to here, for this has been the grand anti-Christian power in the world.
(2) it refers to some grievous and fearful calamity which would come upon that power, and which would be like a plague-spot on the human body - something which would be of the nature of a divine judgment, resembling what came upon the Egyptians for their treatment of the people of God.
(3) the course of this exposition leads us to suppose, that this would be the beginning in the series of judgments, which would terminate in the complete overthrow of that formidable power. It is the first of the vials of wrath, and the whole description evidently contemplates a series of disasters, which would be properly represented by these successive vials. In the application of this, therefore, we should naturally look for the first of a series of such judgments, and should expect to find some facts in history which would he properly represented by the vial "poured upon the earth."
(4) in accordance with this representation, we should expect to find such a series of calamities gradually weakening, and finally terminating the papal power in the world, as would be properly represented by the number seven.
(5) in regard now to the application of this series of symbolical representations, it may be remarked, that most recent expositors - as Elliott, Cunninghame, Keith, Faber, Lord, and others - refer them to the events of the French Rev_olution, as important events in the overthrow of the papal power; and this, I confess, although the application is attended with some considerable difficulties, has more plausibility than any other explanation proposed. In support of this application, the following considerations may be suggested:
(a) France, in the time of Charlemagne, was the kingdom to which the papacy owed its civil organization and its strength - a kingdom to which could be traced all the civil or secular power of the papacy, and which was, in fact, a restoration or reconstruction of the old Roman power - the fourth kingdom of Daniel. See the notes on Dan 7:24-28; and compare the notes on Rev 13:3, Rev 13:12-14. The restoration of the old Roman dominion under Charlemagne, and the aid which he rendered to the papacy in its establishment as to a temporal power, would make it probable that this kingdom would be referred to in the series of judgments that were to accomplish the overthrow of the papal dominion.
(b) In an important sense France has always been the head of the papal power. The king of France has been usually styled, by the popes themselves, "the oldest son of the church." In reference to the whole papal dominion in former times, one of the principal reliances has been on France, and, to a very large extent, the state of Europe has been determined by the condition of France. "A Rev_olution in France," said Napoleon, "is sooner or later followed by a Rev_olution in Europe" (Alison). Its central position; its power; its direct relation to all the purposes and aims of the papacy, would seem to make it probable that, in the account of the final destruction of that power, this kingdom would not be overlooked.
(c) The scenes which occurred in the times of the French Rev_olution were such as would be properly symbolized by the pouring out of the first, the second, the third, and the fourth vials. In the passage before us - the pouring out of the first vial - the symbol employed is that of "a noisome and grievous sore" - boil, ulcer, plague-spot - "on the men which had the mark of the beast, and on them which worshipped his image." This representation was undoubtedly derived from the account of the sixth plague on Egypt Exo 9:9-11; and the sense here is, not that this would be literally inflicted on the power here referred to, but that a calamity would come upon it which would be well represented by that, or of which that would be an appropriate emblem. This interpretation is further confirmed by Rev 11:8, where Rome is referred to under the name of Egypt, and where it is clear that we are to look for a course of divine dealing, in regard to the one, resembling what occurred to the other.
See the notes on that passage. Now, this "noisome and grievous sore would well represent the moral corruption, the pollution, the infidelity, the atheism, the general dissolution of society, that preceded and accompanied the French Rev_olution; for that was a universal breaking out of loathsome internal disease - of corruption at the center - and in its general features might be represented as a universal plague-spot on society, extending over the countries where the beast and his image were principally worshipped. The symbol would properly denote that "tremendous outbreak of social and moral evil, of democratic fury, atheism, and vice, which was specially seen to characterize the French Rev_olution: that of which the ultimate source was in the long and deep-seated corruption and irreligion of the nation; the outward vent, expression, and organ of its Jacobin clubs, and seditious and atheistic publications; the result, the dissolution of all society, all morals, and all religion; with acts of atrocity and horror accompanying, scarce paralleled in the history of people; and suffering and anguish of correspondent intensity throbbing throughout the social mass and corroding it; what, from France as a center, spread like a plague throughout its affiliated societies to the other countries of papal Christendom, and was, wheRev_er its poison was imbibed, as much the punishment as the symptoms of the corruption within."
Of this sad chapter in the history of man, it is unnecessary to give any description here. For scenes of horror, pollution, and blood, its parallel has never been found in the history of our race, and, as an event in history, it was worthy of a notice in the symbols which portrayed the future. The full details of these amazing scenes must be sought in the histories which describe them, and to such works as Alison's History of Europe, and Burke's Letters on a Regicide Peace, the reader must be referred. A few expressions copied from those letters of Mr. Burke, penned with no design of illustrating this passage in the Apocalypse, and no expectation that they would be ever so applied, will show with what propriety the spirit of inspiration suggested the phrase, "a noisome and grievous sore" or plague-spot, on the supposition that the design was to refer to these scenes. In speaking of the Rev_olutionary spirit in France, Mr. Burke calls it "the fever of aggravated Jacobinism," "the epidemic of atheistical fanaticism," "an evil lying deep in the corruptions of human nature," "the malignant French distemper," "a plague, with its fanatical spirit of proselytism, that needed the strictest quarantine to guard against it," whereof, though the mischief might be "skimmed over" for a time, yet the result into whatever country it entered, was "the corruption of all morals," "the decomposition of all society," etc. But it is unnecessary to describe those scenes further. The "world has them by heart," and they can never be obliterated from the memory of man. In the whole history of the race there has never been an outbreak of evil that showed so deep pollution and corruption within.
(d) The result of this was to affect the papacy - a blow, in fact, aimed at that power. Of course, all the infidelity and atheism of the French nation, before so strongly papal, went just so far in weakening the power of the papacy; and in the ultimate result it will perhaps yet be found that the horrid outbreaks in the French Rev_olution were the first in the series of providential events that will result in the entire overthrow of that anti-Christian power. At all events, it will be admitted, I think, that, on the supposition that it was intended that this should be descriptive of the scenes that occurred in Europe at the close of the last century, no more expressive symbol could have been chosen than has been employed in the pouring out of this first vial of wrath.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: upon the earth: Rev 8:7, Rev 14:16
a noisome: Exo 9:8-11; Deu 7:15, Deu 28:27; Sa1 5:6, Sa1 5:9; Ch2 21:15, Ch2 21:18; Job 2:7, Job 2:8; Psa 78:26; Isa 1:5, Isa 1:6, Isa 3:17, Isa 3:24; Luk 16:20-22; Act 12:23
had: Rev 13:15-18
Geneva 1599
16:2 (2) And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the (3) mark of the beast, and [upon] them which worshipped his image.
(2) The history of the first angel, whose plague on the earth is described almost in the same words with that sixth plague of the Egyptians in (Ex 9:9). But it does signify a spiritual vicar, and that torture or butchery of conscience seared with a hot iron, which accuses the ungodly within, and both by truth of the word (the light of which God has now so long shown forth) and by bitterness stirs up and forces out the sword of God's wrath. (3) See (Rev_ 13:16)
John Gill
16:2 And the first went,.... The Arabic and Ethiopic versions read, "the first angel", and who undoubtedly is meant, who readily and cheerfully obeyed the orders given him, as did the rest; by this angel cannot be meant Pope Adrian, as Lyra, a Popish interpreter, imagines; for a pope would never hurt the worshippers of the beast, as this angel does; rather some Christian Protestant prince or magistrate is designed, and Brightman applies it to Queen Elizabeth; though a set of kings and princes yet to come seem to be intended:
and poured out his vial upon the earth; not upon the whole earth, and the inhabitants of it; not upon the temple or church of God, and the worshippers in it, which are measured, hid, and protected; nor upon the Roman Pagan empire, which was destroyed under the sixth seal, and which never had any worshippers of the beast and his image in it, for then he was not risen; nor upon the whole apostate church, only a part of it: some think the meaner and vulgar sort of Papists are meant, who were reformed by the Waldenses, Wycliff, Huss, and others before Luther; but rather the antichristian powers on the continent are designed, and particularly Germany; for as the first trumpet affected the earth, Rev_ 8:7 and brought the Goths into Germany, and other inland countries on the continent; so this first vial affects the earth, and brings distress upon the Popish party in the same place: and this respects not the Reformation by Luther, as some have thought, nor the wars of the Turks here in the last age; though were it not for some things unfulfilled, which are to precede these vials, one would be tempted to think that this vial was now pouring out upon the empire; but I rather think this refers to a time of distress yet to come on those parts, and which will issue in a reformation from Popery again; for it should be observed, and it may be observed once for all, that though these vials are so many plagues upon antichrist, they are each of them so many steps to the advancement of Christ's kingdom and glory:
and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image; that is, who were professors of the Popish religion, and adherents of the pope of Rome in those parts; see Rev_ 13:15 who will only feel the effects of this vial, and that by a noisome and grievous sore falling on them, in allusion to the plague of boils in Egypt, Ex 9:8 by which may be meant, either literally something external, but not the plague in Dioclesian's time, for then the beast was not risen; and there were none that could have his mark or worship his image: some have thought the French disease is intended, which first appeared in the world in 1490, among the Papists, as a just judgment upon them for the horrible and unnatural lusts and uncleanness of the Romish clergy; and others understand it of a very great heat, which will be before the burning of the world, and will raise blisters and boils upon men: or rather this may design something internal, either the remorse of their consciences, reflections on their past practices, and black despair and horror of mind; and their madness, wrath, and fury, their malice and envy at the success of the preachers of the Gospel, and of Protestant states and princes against them; see Deut 28:27. Moreover, their secret and wicked practices, both in political and ecclesiastical affairs, will be discovered, and they will appear with boils and blotches upon them all over, which will render them odious to the people, and be the means of a general reformation. Mr. Daubuz thinks the curse of wickedness in the ninth and tenth centuries, after the invocation of saints and angels, and the worship of images were settled, is meant.
John Wesley
16:2 And the first went - So the second, third, &c., without adding angel, to denote the utmost swiftness; of which this also is a token, that there is no period of time mentioned in the pouring out of each phial. They have a great resemblance to the plagues of Egypt, which the Hebrews generally suppose to have been a month distant from each other. Perhaps so may the phials; but they are all yet to come. And poured out his phial upon the earth - Literally taken. And there came a grievous ulcer - As in Egypt, Ex 9:10-11. On the men who had the mark of the wild beast - All of them, and them only. All those plagues seem to be described in proper, not figurative, words.
Robert Jamieson, A. R. Fausset and David Brown
16:2 went--Greek, "went away."
poured out--So the angel cast fire into the earth previous to the series of trumpets (Rev_ 8:5).
upon--so Coptic. But A, B, C, Vulgate, and Syriac read, "into."
noisome--literally, "evil" (compare Deut 28:27, Deut 28:35). The very same Greek word is used in the Septuagint as here, Greek, "helkos." The reason why the sixth Egyptian plague is the first here is because it was directed against the Egyptian magicians, Jannes and Jambres, so that they could not stand before Moses; and so here the plague is sent upon those who in the beast worship had practiced sorcery. As they submitted to the mark of the beast, so they must bear the mark of the avenging God. Contrast Rev_ 7:3; Ezek 9:4, Ezek 9:6.
grievous--distressing to the sufferers.
sore upon the men--antitype to the sixth Egyptian plague.
which had the mark of the beast--Therefore this first vial is subsequent to the period of the beast's rule.
16:316:3: Եւ երկրորդ հրեշտակն եհեղ զսկաւառակ իւր ՚ի ծով, եւ դարձա՛ն ջուրքն յարիւն մեռեալ. եւ ամենայն շունչ կենդանի որ է՛ր ՚ի ծովու՝ սատակեցաւ:
3 Երկրորդ հրեշտակն իր սկաւառակը թափեց ծովի մէջ. եւ ջրերը փոխուեցին ու դարձան ինչպէս մեռելի արիւն: Եւ ծովի մէջ եղած ամէն կենդանի արարած սատկեց:
3 Երկրորդ հրեշտակը իր սկաւառակը ծովուն վրայ թափեց ու ջուրերը մեռած մարդու արիւն դարձան եւ ծովուն մէջի բոլոր կենդանիները մեռան։
Եւ [206]երկրորդ հրեշտակն`` եհեղ զսկաւառակ իւր ի ծով, եւ [207]դարձան ջուրքն յարիւն մեռեալ``. եւ ամենայն շունչ կենդանի որ էր ի ծովու` սատակեցաւ:

16:3: Եւ երկրորդ հրեշտակն եհեղ զսկաւառակ իւր ՚ի ծով, եւ դարձա՛ն ջուրքն յարիւն մեռեալ. եւ ամենայն շունչ կենդանի որ է՛ր ՚ի ծովու՝ սատակեցաւ:
3 Երկրորդ հրեշտակն իր սկաւառակը թափեց ծովի մէջ. եւ ջրերը փոխուեցին ու դարձան ինչպէս մեռելի արիւն: Եւ ծովի մէջ եղած ամէն կենդանի արարած սատկեց:
3 Երկրորդ հրեշտակը իր սկաւառակը ծովուն վրայ թափեց ու ջուրերը մեռած մարդու արիւն դարձան եւ ծովուն մէջի բոլոր կենդանիները մեռան։
zohrab-1805▾ eastern-1994▾ western am▾
16:33: Второй Ангел вылил чашу свою в море: и сделалась кровь, как бы мертвеца, и все одушевленное умерло в море.
16:3  καὶ ὁ δεύτερος ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς τὴν θάλασσαν· καὶ ἐγένετο αἷμα ὡς νεκροῦ, καὶ πᾶσα ψυχὴ ζωῆς ἀπέθανεν, τὰ ἐν τῇ θαλάσσῃ.
16:3. Καὶ (And) ὁ (the-one) δεύτερος (second) ἐξέχεεν (it-poured-out) τὴν (to-the-one) φιάλην (to-a-bowl) αὐτοῦ (of-it) εἰς (into) τὴν (to-the-one) θάλασσαν: (to-a-sea,"καὶ (and) ἐγένετο ( it-had-became ) αἷμα ( a-blood ) ὡς (as) νεκροῦ, (of-en-deaded,"καὶ (and) πᾶσα (all) ψυχὴ (a-breathing) ζωῆς (of-a-lifing) ἀπέθανεν , ( it-had-died-off ," τὰ ( the-ones ) ἐν ( in ) τῇ (unto-the-one) θαλάσσῃ. (unto-a-sea)
16:3. et secundus effudit fialam suam in mare et factus est sanguis tamquam mortui et omnis anima vivens mortua est in mariAnd the second angel poured out his vial upon the sea. And there came blood as it were of a dead man: and every living soul died in the sea.
3. And the second poured out his bowl into the sea; and it became blood as of a dead man; and every living soul died, the things that were in the sea.
And the second angel poured out his vial upon the sea; and it became as the blood of a dead [man]: and every living soul died in the sea:

3: Второй Ангел вылил чашу свою в море: и сделалась кровь, как бы мертвеца, и все одушевленное умерло в море.
16:3  καὶ ὁ δεύτερος ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς τὴν θάλασσαν· καὶ ἐγένετο αἷμα ὡς νεκροῦ, καὶ πᾶσα ψυχὴ ζωῆς ἀπέθανεν, τὰ ἐν τῇ θαλάσσῃ.
16:3. et secundus effudit fialam suam in mare et factus est sanguis tamquam mortui et omnis anima vivens mortua est in mari
And the second angel poured out his vial upon the sea. And there came blood as it were of a dead man: and every living soul died in the sea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Вторая чаша выливается в море - настоящее море, наполненное живыми существами. Очевидно, масса морской воды по цвету сделалась сгустившеюся и темноватою кровью и к тому же зловонною. Такая масса была непригодна для жизни в ней живых существ, и поэтому Иоанн замечает, что все одушевленное в море умерло. Ввиду этого нет никакого основания придавать и этой казни аллегорический смысл. Это есть новое физическое бедствие, которое постигает антихристианский мир и природу того времени; бедствие притом не временное и быстро прекращающееся, но, как это нужно усматривать из 9: и 11: ст., продолжающееся постоянно вместе с бедствиями других казней до самого конца мира.
Adam Clarke: Commentary on the Bible - 1831
16:3: As the blood of a dead man - Either meaning blood in a state of putrescency, or an effusion of blood in naval conflicts; even the sea was tinged with the blood of those who were slain in these wars. This is most probably the meaning of this vial. These engagements were so sanguinary that both the conquerors and the conquered were nearly destroyed; every living soul died in the sea.
Albert Barnes: Notes on the Bible - 1834
16:3: And the second angel poured out his vial upon the sea - So the second trumpet Rev 8:8, "And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood." For the meaning of this as a symbol, see the notes on that verse.
And it became as the blood of a dead man - "Either very bloody, like a mangled corse, or else colored, as it were, with the dark and almost black blood of a dead man" (Prof. Stuart, in loco). The latter would seem to be, most probably, the meaning; implying that the ocean would become discolored, and indicating that this was the effect of blood shed in great quantities on its waters. In Rev 8:8 it is, "the sea became blood"; here the allusion to the blood of a dead man would more naturally suggest the idea of naval conflicts, and of the blood of the slain poured in great quantities into the deep.
And every living soul died in the sea - In Rev 8:9 it is said that "the third part of the creatures that were in the sea died, and the third part of the ships were destroyed." Here the destruction is more general; the calamity is more severe and awful. It is as if every living thing - πᾶσα ψυχὴ ζῶσα pasa psuchē zō sa - had died. No emphasis should be put on the word "soul" here, for the word means merely "a creature, a living thing, an animal," Act 2:43; Act 3:23; Rom 13:1; Co1 15:45. See Robinson, Lexicon sub voce, c. The sense here is, that there would be some dreadful calamity, as if the sea were to be changed into dark blood, and as if every living thing in it were to die.
In inquiring into the proper application of this, it is natural to look for something pertaining to the sea, or the ocean (see the notes on Rev 8:8-9), and we should expect to find the fulfillment in some calamity that would fall on the marine force, or the commerce of the power that is here referred to; that is, according to the interpretation all along adopted, of the papal power; and the proper application, according to this interpretation, would be the complete destruction or annihilation of the naval force that contributed to sustain the papacy. This we should look for in respect to the naval power of France, Spain, and Portugal, for these are the only papal nations that have had a navy. We should expect, in the fulfillment of this, to find a series of naval disasters, reddening the sea with blood, which would tend to weaken the power of the papacy, and which might be regarded as one in the series of events that would ultimately result in its entire overthrow.
Accordingly, in pursuance of the plan adopted in explaining the pouring out of the first vial, it is to be observed that immediately succeeding, and connected with, the events thus referred to, there was a series of naval disasters that swept away the fleets of France, and that completely demolished the most formidable naval power that had ever been prepared by any nation under the papal dominion. This series of disasters is thus noticed by Mr. Elliott (iii. 329, 330): "Meanwhile, the great naval war between France and England was in progress; which, from its commencement in February, 1793, lasted for above twenty years, with no intermission but that of the short and delusive peace of Amiens; in which war the maritime power of Great Britain was strengthened by the Almighty Providence that protected her to destroy everywhere the French ships, commerce, and smaller colonies; including those of the fast and long-continued allies of the French, Holland and Spain. In the year 1793, the greater part of the French fleet at Toulon was destroyed by Lord Hood; in June, 1794, followed Lord Howe's great victory over the French off Ushant; then the taking of Corsica, and nearly all the smaller Spanish and French West India Islands; then, in 1795, Lord Bridport's naval victory, and the capture of the Cape of Good Hope; as also soon after of a French and Dutch fleet, sent to retake it; then, in 1797, the victory over the Spanish fleet off Cape Vincent; and that of Camperdown over the Dutch; then, in succession, Lord Nelson's three mighty victories - of the Nile in 1798, of Copenhagen in 1801, and in 1805 of Trafalgar. Altogether in this naval war, from its beginning in 1793, to its end in 1815, it appears that there were destroyed near 200 ships of the line, between 300 and 400 frigates, and an almost incalculable number of smaller vessels of war and ships of commerce. The whole history of the world does not present such a period of naval war, destruction, and bloodshed." This brief summary may show, if this was referred to, the propriety of the expression, "The sea became as the blood of a dead man"; and may show also that, on the supposition that it was intended that these events should be referred to, an appropriate symbol has been employed. No language could more strikingly set forth these bloody scenes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: upon: Rev 8:8, Rev 10:2, Rev 13:1
it became: Rev 11:6; Exo 7:17-21; Psa 78:44, Psa 105:29; Eze 16:38
and every: Rev 8:9; Gen 7:22
Geneva 1599
16:3 (4) And the second angel poured out his vial upon the sea; and it (a) became as the blood of a dead [man]: and every living soul died in the sea.
(4) The history of the second angel, who troubles and molests the seas, that he may stir up the conscience of men sleeping in their wickedness; (Rev_ 8:8).
(a) It was turned into rotten and filthy blood, such as is in dead bodies.
John Gill
16:3 And the second angel poured out his vial upon the sea,.... Not literally; and so does not design the stagnation of it, which it is thought will be before the general conflagration; see Amos 7:4 nor is it to be understood of the sea of this world, and the men of it, who are like a troubled sea; but rather of Popish doctrines and councils, which are a sea of errors, and will now be confuted and put an end to. Brightman applies it to the council of Trent, and makes this angel to be Chemnitius, a German divine, who wrote a confutation of it; but as the sea is a collection of many waters, and many waters in this book signify the people and nations under the Romish yoke, sea here may design the whole jurisdiction of Rome, or mystical Babylon; see Jer 51:36 and particularly its maritime powers, Spain and Portugal: and as the second trumpet affected the sea, Rev_ 8:8 and brought the Vandals into Spain and Portugal, so this second vial affects the sea, and brings great wars, slaughter, and bloodshed into these parts, when they also will be reformed from Popery:
and it became as the blood of a dead man; thick, clotted together, and putrid, and so never to be returned to their former state:
and every living soul died in the sea: those, that are not reformed will either die by the sword, or fly into other parts; for there will be no comfortable living for the Popish party in those countries where now they live in power, ease, and affluence. This, and the following vial, are referred by Mr. Daubuz, the one to the first crusades, or holy wars, for the regaining of the holy land, and the other to the latter of them.
John Wesley
16:3 The second poured out his phial upon the sea - As opposed to the dry land. And it become blood, as of a dead man - Thick, congealed, and putrid. And every living soul - Men, beasts, and fishes, whether on or in the sea, died.
Robert Jamieson, A. R. Fausset and David Brown
16:3 angel--So B and ANDREAS. But A, C, and Vulgate omit it.
upon--Greek, "into."
became as . . . blood--answering to another Egyptian plague.
of a dead man--putrefying.
living soul--So B and ANDREAS. But A, C, and Syriac, "soul of life" (compare Gen 1:30; Gen 7:21-22).
in the sea--So B and ANDREAS. But A, C, and Syriac read, "(as respects) the things in the sea."
16:416:4: Եւ երրորդ հրեշտակն եհե՛ղ զսկաւառակ իւր ՚ի գետս՝ եւ յաղբեւրս ջուրց, եւ եղեւ արի՛ւն:
4 Երրորդ հրեշտակն իր սկաւառակը թափեց գետերի եւ ջրերի աղբիւրների մէջ. եւ նրանք արիւն դարձան:
4 Երրորդ հրեշտակը իր սկաւառակը գետերուն ու ջուրերու աղբիւրներուն վրայ թափեց ու անոնք արիւն դարձան։
Եւ [208]երրորդ հրեշտակն`` եհեղ զսկաւառակ իւր ի գետս եւ յաղբեւրս ջուրց, եւ եղեւ արիւն:

16:4: Եւ երրորդ հրեշտակն եհե՛ղ զսկաւառակ իւր ՚ի գետս՝ եւ յաղբեւրս ջուրց, եւ եղեւ արի՛ւն:
4 Երրորդ հրեշտակն իր սկաւառակը թափեց գետերի եւ ջրերի աղբիւրների մէջ. եւ նրանք արիւն դարձան:
4 Երրորդ հրեշտակը իր սկաւառակը գետերուն ու ջուրերու աղբիւրներուն վրայ թափեց ու անոնք արիւն դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
16:44: Третий Ангел вылил чашу свою в реки и источники вод: и сделалась кровь.
16:4  καὶ ὁ τρίτος ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς τοὺς ποταμοὺς καὶ τὰς πηγὰς τῶν ὑδάτων· καὶ ἐγένετο αἷμα.
16:4. Καὶ (And) ὁ (the-one) τρίτος (third) ἐξέχεεν (it-poured-out) τὴν (to-the-one) φιάλην (to-a-bowl) αὐτοῦ (of-it) εἰς (into) τοὺς ( to-the-ones ) ποταμοὺς ( to-a-rivers ) καὶ (and) τὰς (to-the-ones) πηγὰς (to-pitchings) τῶν (of-the-ones) ὑδάτων: (of-waters,"καὶ (and) ἐγένετο ( it-had-became ) αἷμα . ( a-blood )
16:4. et tertius effudit fialam suam super flumina et super fontes aquarum et factus est sanguisAnd the third poured out his vial upon the rivers and the fountains of waters. And there was made blood.
4. And the third poured out his bowl into the rivers and the fountains of the waters; and it became blood.
And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood:

4: Третий Ангел вылил чашу свою в реки и источники вод: и сделалась кровь.
16:4  καὶ ὁ τρίτος ἐξέχεεν τὴν φιάλην αὐτοῦ εἰς τοὺς ποταμοὺς καὶ τὰς πηγὰς τῶν ὑδάτων· καὶ ἐγένετο αἷμα.
16:4. et tertius effudit fialam suam super flumina et super fontes aquarum et factus est sanguis
And the third poured out his vial upon the rivers and the fountains of waters. And there was made blood.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Третья казнь стоит в близкой параллели с первою египетскою казнью, по которой воды реки Нила обратились в кровь (Исх 7:19-21). В пользу буквального понимания и третьей казни, кроме аналогий с предыдущими, говорит и то замечание текста, что эти воды, сделавшиеся кровью, люди должны были употреблять для утоления своей жажды. Ангел вод, как управитель определенною стихиею, восхваляет Господа за Его правосудие, за Его неизменяемость и за Его верность Своему существу всесвятому и правосудному. Необходимость пить кровь вместо воды - казнь страшная и непредставимая, для антихристианского мира является справедливым возмездием (ст. 6) за его страшную и непонятную жестокость по отношению к христианству и против верных хранителей его.
Adam Clarke: Commentary on the Bible - 1831
16:4: Upon the rivers and fountains of waters - This is an allusion to the first Egyptian plague, Exo 7:20; and to those plagues in general there are allusions throughout this chapter. It is a sentiment of the rabbins that "whatever plagues God inflicted on the Egyptians in former times, he will inflict on the enemies of his people in all later times." See a long quotation on this subject from Rabbi Tanchum in Schoettgen.
Albert Barnes: Notes on the Bible - 1834
16:4: And the third angel poured out his vial upon the rivers and fountains of waters - This coincides also with the account of the sounding of the third trumpet Rev 8:10-11; "And the third angel sounded, and there fell a great star from heaven, burning as a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters." As to the meaning of the phrase, "rivers and fountains of waters," see the notes on that passage. We found, it was supposed, in the application of that passage, that the invasion of the Roman empire by Attila, king of the Huns, was referred to, affecting mainly those parts of the empire where the rivers and streams had their origin. The analogy would lead us, in the fulfillment of the passage before us, to look for some similar desolations on those portions of Europe. See the notes at the close of Rev 16:7.
And they became blood - This would properly mean that they became as blood; or became red with blood; and it would be fulfilled if bloody battles were fought near them, so that they seemed to run blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: upon: Rev 8:10, Rev 8:11
and they: Rev 16:5, Rev 14:7; Exo 7:20, Exo 8:5; Isa 50:2; Eze 35:8; Hos 13:15
Geneva 1599
16:4 (5) And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.
(5) The story of the third angel striking the rivers, in this verse, who proclaiming the justice of God, commends the same by a grave comparison of the sins of men, with the punishment of God: which is common to this place, and that which went before. Wherefore also this praising is attributed to the angel of the waters, a name common to the second and third angels, according as both of them are said to be sent against the waters, though the one of the sea, the other of the rivers, in (Rev_ 16:5-6).
John Gill
16:4 And the third angel poured his vial upon the rivers and fountains of waters,.... Which also is not to be literally understood of a stagnation of them, before the burning of the world; nor of the destruction of Popish fleets and navies, such as the Spanish armada in 1588, and others since; but rather of Popish writings, of the most learned and subtle men among them, who like rivers and fountains, which supply and fill the sea, support and keep up the Romish jurisdiction and hierarchy; and of the confutation of them by Protestant writers; and of the utter destruction of their principal orders, and chief men among them, as cardinals, archbishops, bishops, priests, Jesuits, &c. though it seems chiefly to design the places near to Rome, such as Italy and Savoy; for as the third trumpet affects the rivers and fountains, Rev_ 8:10 and brings in the Huns into Italy, and issued in the destruction of the empire; so the third vial affects the same, and brings terrible wars, and great effusion of blood, where so much of the blood of the saints have been shed: hence it follows, and they became blood; these countries will be covered with blood, and a reformation will ensue upon it; the allusion is to Ex 7:19.
John Wesley
16:4 The third poured out his phial on the rivers and fountains of water - Which were over all the earth. And they became blood - So that none could drink thereof.
Robert Jamieson, A. R. Fausset and David Brown
16:4 (Ex 7:20.)
angel--so Syriac, Coptic, and ANDREAS. But A, B, C, and Vulgate omit it.
16:516:5: Եւ լուայ ՚ի հրեշտակէն՝ զի ասէր. Արդա՛ր է՝ որ էնն եւ է՛, եւ սո՛ւրբ ՚ի գործս իւր՝ զի ա՛յսպէս դատեցաւ[5272]. [5272] Ոսկան. ՚Ի հրեշտակէն որ ասէր... եւ է սուրբ ՚ի գործս։
5 Եւ լսեցի հրեշտակից, որ ասում էր. «Արդար է նա, որ Է-ն է եւ է եւ սուրբ է իր գործերում, քանի որ այսպէ՛ս դատաստան արեց.
5 Եւ ջուրերուն հրեշտակէն լսեցի որ կ’ըսէր. «Արդար ես դուն, որ* ես եւ որ էիր եւ սուրբ ես, որ այսպիսի դատաստաններ ըրիր.
Եւ լուայ [209]ի հրեշտակէն զի ասէր. [210]Արդար է` որ էնն եւ է, եւ սուրբ ի գործս իւր` զի այսպէս դատեցաւ:

16:5: Եւ լուայ ՚ի հրեշտակէն՝ զի ասէր. Արդա՛ր է՝ որ էնն եւ է՛, եւ սո՛ւրբ ՚ի գործս իւր՝ զի ա՛յսպէս դատեցաւ[5272].
[5272] Ոսկան. ՚Ի հրեշտակէն որ ասէր... եւ է սուրբ ՚ի գործս։
5 Եւ լսեցի հրեշտակից, որ ասում էր. «Արդար է նա, որ Է-ն է եւ է եւ սուրբ է իր գործերում, քանի որ այսպէ՛ս դատաստան արեց.
5 Եւ ջուրերուն հրեշտակէն լսեցի որ կ’ըսէր. «Արդար ես դուն, որ* ես եւ որ էիր եւ սուրբ ես, որ այսպիսի դատաստաններ ըրիր.
zohrab-1805▾ eastern-1994▾ western am▾
16:55: И услышал я Ангела вод, который говорил: праведен Ты, Господи, Который еси и был, и свят, потому что так судил;
16:5  καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος, δίκαιος εἶ, ὁ ὢν καὶ ὁ ἦν, ὁ ὅσιος, ὅτι ταῦτα ἔκρινας,
16:5. Καὶ (And) ἤκουσα (I-heard) τοῦ (of-the-one) ἀγγέλου (of-a-messenger) τῶν (of-the-ones) ὑδάτων (of-waters) λέγοντος (of-forthing," Δίκαιος ( Course-belonged ) εἶ , ( thou-be ) ὁ ( the-one ) ὢν ( being ) καὶ (and) ὁ (the-one) ἦν, (it-was,"[ὁ] "[the-one]" ὅσιος , ( pure ,"ὅτι (to-which-a-one) ταῦτα (to-the-ones-these) ἔκρινας, (thou-separated,"
16:5. et audivi angelum aquarum dicentem iustus es qui es et qui eras sanctus quia haec iudicastiAnd I heard the angel of the waters saying: Thou art just, O Lord, who art and who wast, the Holy One, because thou hast judged these things.
5. And I heard the angel of the waters saying, Righteous art thou, which art and which wast, thou Holy One, because thou didst thus judge:
And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus:

5: И услышал я Ангела вод, который говорил: праведен Ты, Господи, Который еси и был, и свят, потому что так судил;
16:5  καὶ ἤκουσα τοῦ ἀγγέλου τῶν ὑδάτων λέγοντος, δίκαιος εἶ, ὁ ὢν καὶ ὁ ἦν, ὁ ὅσιος, ὅτι ταῦτα ἔκρινας,
16:5. et audivi angelum aquarum dicentem iustus es qui es et qui eras sanctus quia haec iudicasti
And I heard the angel of the waters saying: Thou art just, O Lord, who art and who wast, the Holy One, because thou hast judged these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:5: The angel of the waters - The rabbins attribute angels, not only to the four elements so called, but to almost every thing besides. We have already seen the angel of the bottomless pit, Rev 9:11, and the angel of the fire, Rev 14:18. The angel of the earth is spoken of in Yalcut Rubeni, fol. 13, 2, and is called Admael. They have also an angel that presides over the grass; another that presides over the cattle which feed upon the grass.
They say that God employed the angel of the sea to swallow up the waters at the creation, that the dry land might appear. He disobeyed, and God slew him; the name of the angel of the sea is Rahab. See Baba bathra, fol. 74, 2. It is plain from several places that the writer of the Apocalypse keeps these notions distinctly in view.
Albert Barnes: Notes on the Bible - 1834
16:5: And I heard the angel of the waters say - The angel who presides over the element of water; in allusion to the common opinion among the Hebrews that the angels presided over elements, and that each element was committed to the jurisdiction of a particular angel. Compare the notes on Rev 7:1.
Thou art righteous, O Lord - In view of the judgments that reddened these streams and fountains with the blood of people, the angel ascribes righteousness to God. These judgments seemed terrible - the numbers slain were so vast - the bloody stream indicated so great slaughter, and such severity of the divine judgment; yet the angel sees in all this only the act of a righteous God bringing just retribution on the guilty.
Which art, and wast, and shalt be - That is, who art eternal - existing now; who hast existed in all past time; and who will exist ever onward. See the notes on Rev 1:8. The reason why this attribute of God is here referred to, seems to be that the mind of the angel adverts to it in the changes and desolations that were occurring around him. In such overturnings among people - such Rev_olutions of kingdoms - such desolations of war - the mind naturally turns to one who is unchanging; to one whose throne is from everlasting to everlasting.
Because thou hast judged thus - Hast suffered these wars to occur that have changed rivers and fountains to blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: the angel: Rev 16:4
Thou art: Rev 16:7, Rev 15:3, Rev 19:2; Gen 18:25; Psa 129:4, Psa 145:17; Lam 1:18; Dan 9:14; Rom 2:5; Rom 3:5; Th2 1:5, Th2 1:6
which art: Rev 1:4, Rev 1:8, Rev 4:8, Rev 11:17
John Gill
16:5 And I heard the angel of the waters say,.... So we read in Jewish writings (t) of an angel that was , "the prince of the sea", and of angels that were over the waters, and others over fire (u); though here is designed not one of the "angels of the water", that presided ove the waters, as another over fire; See Gill on Rev_ 14:18, but the third angel that poured out his vial upon the waters; when he had so done, he said as follows. Dr. Lightfoot thinks, and that not without reason, that since these angels appeared in the garb of priests, Rev_ 15:6 and since there was a priest appointed to take care of the wells, and fountains, and ditches about Jerusalem, that the people might have water at the feasts (w), there is an allusion to him; and certain it is that there was such an officer; there was one Nechoniah, who was over the fountains and ditches (x); and in the same office was Nicodemon ben Gorion (y), thought to be the Nicodemus mentioned in the New Testament.
Thou art righteous, O Lord, which art, and wast, and shall be: which may be understood either of God the Father, who had power over these plagues, Rev_ 16:9 and sent them; or of the Lord Jesus Christ, who is Lord of all, and is righteous in all his ways and works, in all his judgments on antichrist, and is the eternal "I AM", which is, and was, and shall be; see Rev_ 1:8. The Alexandrian copy, and most others, and the Vulgate Latin and Syriac versions, read "holy", instead of "shalt be"; for the purity and holiness of Christ will be seen in the judgments which he will exercise, as follows:
because thou hast judged thus; or "these things"; or "them", as the Ethiopic version reads; that is, has brought these judgments upon the men signified by rivers and fountains, and made great havoc and slaughter of them, expressed by their becoming blood; the justice of which appears from the following reason.
(t) T. Bab. Gittin, fol. 68. 3. (u) Yalkut Simeoni, par. 2. fol. 58. 4. par. 2. fol. 167. 4. (w) Maimon, Cele Hamikdash, c. 7. sect. 15. (x) Misn. Shekalim, c. 5. sect. 1. (y) Abot R. Nathan, c. 5. fol. 3. 2.
John Wesley
16:5 The Gracious one - So he is styled when his judgments are abroad, and that with a peculiar propriety. In the beginning of the book he is termed "The Almighty." In the time of his patience, he is praised for his power, which otherwise might then be less regarded. In the time of his taking vengeance, for his mercy. Of his power there could then be no doubt.
Robert Jamieson, A. R. Fausset and David Brown
16:5 angel of the waters--that is, presiding over the waters.
O Lord--omitted by A, B, C, Vulgate, Syriac, Coptic, and ANDREAS.
and shalt be--A, B, C, Vulgate, and ANDREAS for this clause read, "(which art and wast) holy." The Lord is now no longer He that shall come, for He is come in vengeance and therefore the third of the three clauses found in Rev_ 1:4, Rev_ 1:8; Rev_ 4:8 is here and in Rev_ 11:17 omitted.
judged thus--literally, "these things." "Thou didst inflict this judgment."
16:616:6: վասն զի զարիւն սրբոց՝ եւ զարիւն մարգարէիցն հեղին ամպարիշտք. վասն այնորիկ արիւն ետ ըմպել նոցա ըստ արժանւոյն:
6 որովհետեւ սրբերի արիւնը եւ մարգարէների արիւնը թափեցին ամբարիշտները, դրա համար էլ արիւն խմել տուեց նրանց, մի բան, որին արժանի էին»:
6 Վասն զի անոնք սուրբերուն ու մարգարէներուն արիւնը թափեցին եւ դուն անոնց արիւն խմել տուիր, քանզի արժանի են»։
վասն զի զարիւն սրբոց եւ զարիւն մարգարէիցն հեղին [211]ամպարիշտք. վասն այնորիկ արիւն ետ ըմպել նոցա ըստ արժանւոյն:

16:6: վասն զի զարիւն սրբոց՝ եւ զարիւն մարգարէիցն հեղին ամպարիշտք. վասն այնորիկ արիւն ետ ըմպել նոցա ըստ արժանւոյն:
6 որովհետեւ սրբերի արիւնը եւ մարգարէների արիւնը թափեցին ամբարիշտները, դրա համար էլ արիւն խմել տուեց նրանց, մի բան, որին արժանի էին»:
6 Վասն զի անոնք սուրբերուն ու մարգարէներուն արիւնը թափեցին եւ դուն անոնց արիւն խմել տուիր, քանզի արժանի են»։
zohrab-1805▾ eastern-1994▾ western am▾
16:66: за то, что они пролили кровь святых и пророков, Ты дал им пить кровь: они достойны того.
16:6  ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν, καὶ αἷμα αὐτοῖς [δ]έδωκας πιεῖν· ἄξιοί εἰσιν.
16:6. ὅτι (to-which-a-one) αἷμα (to-a-blood) ἁγίων ( of-hallow-belonged ) καὶ (and) προφητῶν (of-declarers-before) ἐξέχεαν , ( they-poured-out ,"καὶ (and) αἷμα ( to-a-blood ) αὐτοῖς ( unto-them ) δέδωκας (thou-had-come-to-give) πεῖν : ( to-have-had-drank ) ἄξιοί ( deem-belonged ) εἰσιν. (they-be)
16:6. quia sanguinem sanctorum et prophetarum fuderunt et sanguinem eis dedisti bibere digni suntFor they have shed the blood of saints and prophets: and thou hast given them blood to drink. For they are worthy.
6. for they poured out the blood of saints and prophets, and blood hast thou given them to drink: they are worthy.
For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy:

6: за то, что они пролили кровь святых и пророков, Ты дал им пить кровь: они достойны того.
16:6  ὅτι αἷμα ἁγίων καὶ προφητῶν ἐξέχεαν, καὶ αἷμα αὐτοῖς [δ]έδωκας πιεῖν· ἄξιοί εἰσιν.
16:6. quia sanguinem sanctorum et prophetarum fuderunt et sanguinem eis dedisti bibere digni sunt
For they have shed the blood of saints and prophets: and thou hast given them blood to drink. For they are worthy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:6: Thou hast given them blood to drink - They thirsted after blood and massacred the saints of God; and now they have got blood to drink! It is said that when Tomyris, queen of the Scythians, had vanquished Cyrus, she cut off his head and threw it into a vessel of blood, saying these words: Satia te sanguine, quem sitisti, cujusque insatiabilis semper fuisti; "Satisfy thyself with blood, for which thou hast thirsted, and for which thy desire has been insatiable." See Justin. Hist., lib. i. c. 8. This figure of speech is called sarcasm in rhetoric.
"Sarcasmus with this biting taunt doth kill:
Cyrus, thy thirst was blood; now drink thy fill."
Albert Barnes: Notes on the Bible - 1834
16:6: For they have shed the blood of saints - The nations here referred to. They have been engaged in scenes of bloody persecution, and this is a just recompense.
And prophets - Teachers of religion; ministers of truth. It is not necessary to understand the word "prophets" here in its technical sense, as denoting those who are raised up by God and sent forth as inspired men, but it may be understood in its more common signification in the New Testament as denoting teachers of religion in general. See the Rom 12:6 note; Co1 14:1 note.
And thou hast given them blood to drink - To wit, by turning the streams and fountains into blood, Rev 16:4. Blood had been poured out in such abundance that it seemed to mingle with the very water that they drank. This was a recompense for their having, in those very regions, poured out so much blood in persecuting the saints and prophets - the pious private members of the church, and the public teachers of religion.
For they are worthy - That is, they deserve this; or this is a just recompense for their sins. It is not intended that those who would thus suffer had been individually guilty of this, or that this was properly a punishment on them; but it is meant that in those countries there had been bloody persecutions, and that this was a fit recompense for what had there occurred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: they have: Rev 6:10, Rev 6:11, Rev 13:10, Rev 13:15, Rev 17:6, Rev 17:7, Rev 18:24, Rev 19:2; Deu 32:42, Deu 32:43; Kg2 24:4; Isa 49:26, Isa 51:22, Isa 51:23; Jer 2:30; Lam 4:13; Mat 7:2, Mat 21:35-41, Mat 23:30-37
for they are: Rev 11:18, Rev 18:20; Jer 26:11, Jer 26:16; Luk 12:48; Heb 10:29
John Gill
16:6 For they have shed the blood of saints and prophets,.... Which shows that rivers and fountains cannot be literally understood, but men are designed, wicked and bloody men; and it is notorious to all, how much of the blood of the saints, of the preachers of the Gospel, of the prophets and witnesses, have been shed in Italy, Savoy, and other places near Rome, as well as in Rome itself; see Rev_ 17:6.
And thou hast given them blood to drink; sent the sword among them, making great slaughter and devastation; see Is 49:26
for they are worthy; or deserving, to have their blood shed by the law of retaliation.
John Wesley
16:6 Thou host given then, blood to drink - Men do not drink out of the sea, but out of fountains and rivers. Therefore this is fitly added here. They are worthy - Is subjoined with a beautiful abruptness.
Robert Jamieson, A. R. Fausset and David Brown
16:6 (Rev_ 11:18, end; Gen 9:6; Is 49:26.) An anticipation of Rev_ 18:20, Rev_ 18:24; compare Rev_ 13:15.
For--A, B, C, and ANDREAS omit.
16:716:7: Եւ լուա՛յ ՚ի սեղանոյ անտի զի ասէր. Այո՛՝ Տէր Աստուած Ամենակալ, արդա՛ր եւ ճշմարիտ են դատաստանք քո[5273]:[5273] Ոմանք. Եւ լուայ ձայն ՚ի սեղանոյն զի ասէր։
7 Ապա լսեցի այդ զոհասեղանից մի ձայն, որ ասում էր. «Այո՛, Տէ՛ր Աստուած Ամենակալ, արդար ու ճշմարիտ են քո դատաստանները»:
7 Եւ սեղանէն լսեցի*, որ կ’ըսէր. «Այո՛, Ամենակա՛լ Տէր Աստուած, քու դատաստաններդ արդար ու ճշմարիտ են»։
Եւ լուայ ի սեղանոյ անտի զի ասէր. Այո, Տէր Աստուած Ամենակալ, արդար եւ ճշմարիտ են դատաստանք քո:

16:7: Եւ լուա՛յ ՚ի սեղանոյ անտի զի ասէր. Այո՛՝ Տէր Աստուած Ամենակալ, արդա՛ր եւ ճշմարիտ են դատաստանք քո[5273]:
[5273] Ոմանք. Եւ լուայ ձայն ՚ի սեղանոյն զի ասէր։
7 Ապա լսեցի այդ զոհասեղանից մի ձայն, որ ասում էր. «Այո՛, Տէ՛ր Աստուած Ամենակալ, արդար ու ճշմարիտ են քո դատաստանները»:
7 Եւ սեղանէն լսեցի*, որ կ’ըսէր. «Այո՛, Ամենակա՛լ Տէր Աստուած, քու դատաստաններդ արդար ու ճշմարիտ են»։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: И услышал я другого от жертвенника говорящего: ей, Господи Боже Вседержитель, истинны и праведны суды Твои.
16:7  καὶ ἤκουσα τοῦ θυσιαστηρίου λέγοντος, ναί, κύριε ὁ θεὸς ὁ παντοκράτωρ, ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις σου.
16:7. Καὶ (And) ἤκουσα (I-heard) τοῦ (of-the-one) θυσιαστηρίου (of-surger-belonged) λέγοντος (of-forthing,"Ναί, (Yea," κύριε , ( Authority-belonged ," ὁ ( the-one ) θεός , ( a-Deity ," ὁ ( the-one ) παντοκράτωρ , ( an-all-securer ," ἀληθιναὶ ( un-secluded-belonged-to ) καὶ (and) δίκαιαι ( course-belonged ) αἱ ( the-ones ) κρίσεις ( separatings ) σου . ( of-thee )
16:7. et audivi altare dicens etiam Domine Deus omnipotens vera et iusta iudicia tuaAnd I heard another, from the altar, saying: Yea, O Lord God Almighty, true and just are thy judgments.
7. And I heard the altar saying, Yea, O Lord God, the Almighty, true and righteous are thy judgments.
And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous [are] thy judgments:

7: И услышал я другого от жертвенника говорящего: ей, Господи Боже Вседержитель, истинны и праведны суды Твои.
16:7  καὶ ἤκουσα τοῦ θυσιαστηρίου λέγοντος, ναί, κύριε ὁ θεὸς ὁ παντοκράτωρ, ἀληθιναὶ καὶ δίκαιαι αἱ κρίσεις σου.
16:7. et audivi altare dicens etiam Domine Deus omnipotens vera et iusta iudicia tua
And I heard another, from the altar, saying: Yea, O Lord God Almighty, true and just are thy judgments.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Это Бож. правосудие подтверждают из-за жертвенника всесожжения закланные и убиенные [Kliefoth, Hengstenberg, Suller, Ebrard], которые также восхваляют Господа за непреложность и неукоснительность Его суда и за справедливость.
Albert Barnes: Notes on the Bible - 1834
16:7: And I heard another - Evidently another angel, though this is not specified.
Out of the altar - Either the angel of the altar - that is, who presided over the altar (Prof. Stuart), or an angel whose voice seemed to come from the altar. The sense is essentially the same. The writer seemed to hear a voice coming from the altar responding to what had just been said in regard to the judgment of God, or to his righteousness in bringing the judgment upon people, Rev 16:5. This was evidently the voice of someone who was interested in what was occurring, or to whom these things particularly pertained; that is, one who was particularly connected with the martyrs referred to, whose blood was now, as it were, to be avenged. We are naturally reminded by this of the martyr-scene in Rev 6:9-11, in the opening of the fifth seal, though it cannot be supposed that the same events are referred to. There "the souls of those that had been slain for the word of God" are represented as being "under the altar," and as crying to God to "avenge their blood on them who dwelt on the earth." Here a voice is heard with reference to martyrs, as of one interested in them, ascribing praise to God for having brought a righteous judgment on those who had shed the blood of the saints. They are both, for similar reasons, connected with the "altar," and the voice is heard proceeding from the same source. In regard to the meaning of the word "altar" here, and the reason why the martyrs are represented in connection with it, see the notes on Rev 6:9.
True and righteous are thy judgments - Responding to what is said in Rev 16:5. That is, God is "true" or faithful to his promises made to his people, and "righteous" in the judgments which he has now inflicted. These judgments had come upon those who had shed the blood of the martyrs, and they were just.
In regard to the application of this there are several things to be said. The following points are clear:
(a) That this judgment would "succeed" the first-mentioned, and apparently at a period not remote.
(b) It would occur in a region where there had been much persecution.
(c) It would be in a country of streams, and rivers, and fountains.
(d) It would be a just retribution for the bloody persecutions which had occurred there.
The question now is, where we shall find the fulfillment of this, assuming that the explanation of the pouring out of the first vial is correct. And here, I think, there can be no mistake in applying it to the events bearing on the papacy, and the papal powers, which followed the French Rev_olution. The next material event, after that Rev_olution, was the invasion of Italy, where Napoleon began his career of victories, and where he first acquired his fame. At this stage of my examination of this passage, I looked into Alison's History of Europe to see what events, in fact, followed the scenes of confusion, crime, blood, atheism, and pollution in the French Rev_olution, and I found that the next chapters in these eventful scenes, were such as would be well represented by the vial poured upon the rivers and fountains, and by their being turned into blood.
The detail would be too long for my limits, and I can state merely a summary of a few of the chapters in that history. Chapter xix contains the "History of the French Republic from the fall of Robespierre to the establishment of the Directory" - comprising properly the closing scenes of "the Reign of Terror." Chapter xx contains an account of the campaign in Italy in 1796, embracing, as stated in the summing up of contents in this chapter, the "Battles of Montenotte, Millesimo, Dego; the passage of the bridge of Lodi, and fall of Milan; the siege of Mantua, and the battle of Castiglione; the battles of Caldero and Arcola; and the battles of Rivoli and Mantua." This is followed (chapter xxiii) with an account of the campaign of 1797, which closed with the fall of Venice; and this is followed (chapter xxvi.) with an account of the invasion of Switzerland, etc. It is unnecessary to dwell on the details of the wars which followed the French Rev_olution on the Rhine, the Po, and the Alpine streams of Piedmont and Lombardy. The slightest acquaintance with that history will show the propriety of the following remarks:
(a) These wars occurred in regions under the influence of the papacy, for these were all papal states and territories.
(b) These scenes followed closely on the French Rev_olution, and grew out of it as a natural consequence, and would be properly represented as a second "vial" poured out immediately after the first.
(c) The country is such as here supposed - "of rivers and fountains" - for, being mostly a mountainous region, it abounds with springs, and fountains, and streams. Indeed, on the supposition that this is the land referred to, a more appropriate description could not have been given of it than is found in this passage. One has only to look upon a map of Northern Italy to see that there is no other portion of the world which would more naturally be suggested when speaking of a country abounding in "rivers and fountains of water." The admirable map of this region prefixed to the volume, for which I am indebted to the work of Dr. Alexander Keith, on the Signs of the Times, will clearly illustrate this passage, and the corresponding passage in chapter viii., x., xi.,. Let anyone look at the Po and its tributaries on the map, and then read with attention the twentieth chapter of Alison's History of Europe (vol. i. pp. 391-424), and he will be struck with the appropriateness of the description, on the supposition that this portion of the book of Revelation was designed to refer to these scenes; for he cannot but see that the battles there described were fought in a country in every way corresponding with the statement here.
(d) This country corresponds with the description here given in another respect. In Rev 16:5-6 there is a tribute of praise rendered to God, in view of these judgments, because he was righteous in bringing them upon a land where the blood of saints and prophets had been shed - a land of martyrs. Now this is applicable to the circumstances supposed, not only in the sense that Italy in general had been the land where the blood of martyrs had been shed - the land of Roman persecution, alike under paganism and the papacy - but true in a more definite sense, from the fact that this was the very region where the persecutions against the Waldenses and the Albigenses had been carried on - the valleys of Piedmont. In the times of papal persecution these valleys had been made to flow with the blood of the saints; and it seemed, at least, to be a righteous retribution that these desolations of war, these conflagrations, and these scenes of carnage, should occur in that very land, and that the very fountains and streams which had before been turned into blood, by the slaughter of the friends of the Saviour, should now be reddened with the blood of men slain in battle. This is, perhaps, what John saw in vision: a land where persecution had raged, and the blood of the holy had flowed freely, and then the same land brought under the awful judgments of God, and the fountains and streams reddened with the blood of the slain. There was a propriety, therefore, that a voice should be heard ascribing righteousness to God for avenging the blood of the saints Rev 16:5-6, and that another voice should be heard from the "altar" of the martyrs Rev 16:7 responding and saying, "Even so, Lord God Almighty, true and righteous are thy judgments."
(e) It may be added, to show the propriety of this, that this was one of the series of events which will be found in the end to have contributed to the overthrow of the papal power; for a blow was struck, in the French invasion of Italy, from which Rome has never recovered, and sentiments were diffused as the result in favor of liberty which it has been difficult ever since to suppress, and which are destined yet to burst out in favor of freedom, and to be one of the means of the final destruction of the power. Compare Alison's History of Europe, vol. 1, p. 403.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: out: Rev 6:9, Rev 8:3-5, Rev 14:18; Isa 6:6; Eze 10:2, Eze 10:7
Even: Rev 15:3, Rev 15:4
true: Rev 13:10, Rev 14:10, Rev 19:2
Geneva 1599
16:7 (6) And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous [are] thy judgments.
(6) A confirmation of the praise before going out of the sanctuary of God, whether immediately by Christ, or by some one of his angels, for Christ also is called another angel; (Rev_ 3:8, Rev_ 7:2, Rev_ 12:1)
John Gill
16:7 And I heard another out of the altar say,.... That is, another angel that came out of the altar; see Rev_ 14:18 and who represents the souls under the altar, whose blood had been shed by the above persons; compare with this Rev_ 6:9 though, there, such whose blood had been shed by Rome Pagan are described; the Ethiopic version calls this angel as before, "the angel of the fountains of water"; and the Alexandrian copy, and Syriac and Arabic versions, read, "I heard the altar saying": as follows,
even so, Lord God Almighty, true and righteous are thy judgments; the same as in Rev_ 15:3. This angel joins the other, and approves and confirms what he says; applauding the judgements of Christ upon the worshippers of the beast, from the verity of them, being what were threatened, and from the justice of them, being what they deserved.
John Wesley
16:7 Yea - Answering the angel of the waters, and affirming of God's judgments in general, what he had said of one particular judgment.
Robert Jamieson, A. R. Fausset and David Brown
16:7 another out of--omitted in A, C, Syriac, and Coptic. Translate then, "I heard the altar [personified] saying." On it the prayers of saints are presented before God: beneath it are the souls of the martyrs crying for vengeance on the foes of God.
16:816:8: Եւ չորրորդ հրեշտակն եհեղ ՚ի սկաւառակէ իւրմէ ՚ի վերայ արեգական:
8 Չորրորդ հրեշտակն իր սկաւառակից թափեց արեւի վրայ:
8 Չորրորդ հրեշտակը իր սկաւառակը արեւին վրայ թափեց։
Եւ [212]չորրորդ հրեշտակն`` եհեղ [213]ի սկաւառակէ իւրմէ`` ի վերայ արեգական:

16:8: Եւ չորրորդ հրեշտակն եհեղ ՚ի սկաւառակէ իւրմէ ՚ի վերայ արեգական:
8 Չորրորդ հրեշտակն իր սկաւառակից թափեց արեւի վրայ:
8 Չորրորդ հրեշտակը իր սկաւառակը արեւին վրայ թափեց։
zohrab-1805▾ eastern-1994▾ western am▾
16:88: Четвертый Ангел вылил чашу свою на солнце: и дано было ему жечь людей огнем.
16:8  καὶ ὁ τέταρτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ἥλιον· καὶ ἐδόθη αὐτῶ καυματίσαι τοὺς ἀνθρώπους ἐν πυρί.
16:8. Καὶ (And) ὁ (the-one) τέταρτος (fourth) ἐξέχεεν (it-poured-out) τὴν (to-the-one) φιάλην (to-a-bowl) αὐτοῦ (of-it) ἐπὶ (upon) τὸν (to-the-one) ἥλιον: (to-a-sun,"καὶ (and) ἐδόθη (it-was-given) αὐτῷ (unto-it) καυματίσαι (to-have-burned-to) τοὺς (to-the-ones) ἀνθρώπους (to-mankinds) ἐν (in) πυρί, (unto-a-fire,"
16:8. et quartus effudit fialam suam in solem et datum est illi aestu adficere homines et igniAnd the fourth angel poured out his vial upon the sun. And it was given unto him to afflict men with heat and fire.
8. And the fourth poured out his bowl upon the sun; and it was given unto it to scorch men with fire.
And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire:

8: Четвертый Ангел вылил чашу свою на солнце: и дано было ему жечь людей огнем.
16:8  καὶ ὁ τέταρτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ἥλιον· καὶ ἐδόθη αὐτῶ καυματίσαι τοὺς ἀνθρώπους ἐν πυρί.
16:8. et quartus effudit fialam suam in solem et datum est illi aestu adficere homines et igni
And the fourth angel poured out his vial upon the sun. And it was given unto him to afflict men with heat and fire.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Первыми тремя казнями были поражены сами люди, море и реки; теперь, в четвертой казни, для довершения поражения физической природы и условий земной жизни поражается самое солнце. Понимая буквально, как и прежние три казни, под поражением солнца нужно понимать то, что тогда при общем расстройстве природы и солнечный сеет изменит свою благодетельную теплоту на нестерпимый зной [Ефрем Сирин].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seven Vials.A. D. 95.
8 And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire. 9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory. 10 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, 11 And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.

In these verses we see the work going on in the appointed order. The fourth angel poured out his vial, and that fell upon the sun; that is, say some, upon some eminent prince of the popish communion, who should renounce their false religion a little while before his utter downfall; and some expect it will be the German emperor. And now what will be the consequence of this? That sun which before cherished them with warm and benign influences shall now grow hot against these idolaters, and shall scorch them. Princes shall use their power and authority to suppress them, which yet will be so far from bringing them to repentance, that it will cause them to curse God and their king, and look upward, throwing out their blasphemous speeches against the God of heaven; they will be hardened to their ruin. The fifth angel poured out his vial, v. 10. And observe, 1. Where this fell--upon the seat of the beast, upon Rome itself, the mystical Babylon, the head of the antichristian empire. 2. What effect it had there: The whole kingdom of the beast was full of darkness and distress. That very city which was the seat of their policy, the source of all their learning, and all their knowledge, and all their pomp and pleasure, now becomes a source of darkness, and pain, and anguish. Darkness was one of the plagues of Egypt, and it is opposed to lustre and honour, and so forebodes the contempt and scorn to which the antichristian interest should be exposed. Darkness is opposed to wisdom and penetration, and forebodes the confusion and folly which the idolaters should discover at that time. It is opposed to pleasure and joy, and so signifies their anguish and vexation of Spirit, when their calamities thus came upon them.
Adam Clarke: Commentary on the Bible - 1831
16:8: Poured out his vial upon the sun - Mr. Robert Fleming, more than one hundred years ago, in his View of Scripture Prophecy, supposed that the sun here meant the French empire, and conjectured that this vial would be poured out on that empire about the year 1794. And it is remarkable that in 1793 the French king was beheaded by the National Assembly; and great and unparalleled miseries fell upon the French nation, which nearly extinguished all their nobility, and brought about a war that lasted twenty-three years, and nearly ruined that country and all the nations of Europe.
Albert Barnes: Notes on the Bible - 1834
16:8: And the fourth angel poured out his vial upon the sun - Toward the sun, or so as to reach the sun. The effect was as if it had been poured upon the sun, giving it an intense heat, and thus inflicting a severe judgment upon people. This corresponds also with the fourth trumpet Rev 8:12, where it is said, that the "third part of the sun was smitten, and the third part of the moon, and the third part of the stars." For the general meaning of this symbol see the notes on that place. The idea is, that a scene of calamity and woe would occur as if the sun should be made to pour forth such intense heat that people would be "scorched." It cannot be supposed that the sun would be literally made hotter, or that the exact nature of these calamities would be that people would be consumed by its rays.
And power was given unto him - To the sun. The meaning is, that a calamity would follow as if such an increased power should be given to its rays.
To scorch men with fire - Literally, "And it was given him to scorch men with fire" - that is, with heat so great that it seemed to be fire. The Greek word - καυματίσαι kaumatisai - meaning "to burn, to scorch" - is used in the New Testament only in Mat 13:6; Mar 4:6; Rev 16:8-9, in all which places it is rendered "scorch" and "scorched." Compare, however, the use of the word καῦμα kauma, in Rev 7:16; Rev 16:9; καῦσις kausis, in Heb 6:8; καυσόω kausoō, in Pe1 3:10, Pe1 3:12; and καύσων kausō n, in Mat 20:12; Luk 12:55; Jam 1:11. The notion of intense or consuming heat is implied in all the forms of the word; and the reference here is to some calamity that would be well represented by such an increased heat of the sun.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: upon: Rev 6:12, Rev 8:12, Rev 9:2; Isa 24:23; Luk 21:25; Act 2:20
and power: Rev 7:16, Rev 9:17, Rev 9:18, Rev 14:18; Jon 4:8; Mat 13:6
Geneva 1599
16:8 (7) And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.
(7) The story of the fourth angel, who throws the plague on the heavens and on the sun, of which Luke notes the effects in (Lk 21:26). The one peculiar, that it shall scorch men with heat in this verse. The other proceeding accidentally from the former, that their fury shall so much more be enraged against God in (Rev_ 16:9), when yet (O wonderful mercy and patience of God) all other creatures are first stricken often and grievously by the hand of God before mankind, by whom he is provoked: as the things before declare.
John Gill
16:8 And the fourth angel poured out his vial upon the sun,.... Not literally; and so designs not a violent heat, which shall go before, and be a preparation for the burning of the world; nor any sore famine arising from it, which would be common to all, good and bad; but mystically: some understand this of Christ, the sun of righteousness, not of any wrath that shall be poured forth on him again, being now justified in the Spirit; but either of that clear shining of Christ in the ministry of the word, in those times this vial refers to; when Zion's light will be come, and the light of the sun will be seven fold, and Christ alone will be exalted; which clear ministration of Christ, though it will not savingly enlighten, yet will convict and confound the antichristian party; they will be scorched with the beams of heat and light, which will dart from hence; these will torture them, and fill them with envy, rage, and malice, because they will not be able to obscure this light, or stop the progress of it; they themselves will be so enlightened by it, as to see and know the truth of Christ's person, and offices, and grace, and yet will sin against it, and so be guilty of blasphemy against the Spirit of God, a sin which will greatly prevail among them; and they will, like the clay, be the more hardened by this light and heat, and will not repent of their sins and errors, nor confess them, nor own the light and conviction they have received: or else of the wrath of Christ, which he will be moved by this angel to stir up against the antichristian party, and which they will be sensible of, and be fearfully looking for. Others, and which comes much to the same sense, understand this of the Scriptures, the fountain of spiritual light, and of the clear interpretation of them in those times; when the watchmen shall see eye to eye, and when the day shall declare and make manifest every man's work, and the fire reveal and try it; and the same effects upon the antichristian party shall follow as before: but I rather think this refers to some part of the antichristian state, as in the other vials, or to something belonging to it; some have thought that the house of Austria, the chief family in the empire, or the king of Spain, or the emperor, who were both formerly of that house, or Germany itself, is meant; but the empire, as we have seen, seems to be designed by the earth in the first vial; wherefore, rather as the smiting of the third part of the sun, moon, and stars, under the fourth trumpet, signifies the utter extirpation of the Roman emperor, and all other Roman magistrates, who were the sun, moon, and stars in that empire; so this vial upon the sun refers to the pope, and his creatures, the cardinals, &c. who is the sun in the antichristian kingdom; and this angel may design the kings of the earth, who will be stirred up against him, by whom he and his dependents will suffer sorely, if not destroyed.
And power was given unto him to scorch men with fire; which may either respect the burning of Rome, and the adjacent parts; or rather the filling of the antichristian party with rage and malice, at the destruction of the pope, and his creatures; for these men are the same with those in Rev_ 16:2.
John Wesley
16:8 The fourth poured out his phial upon the sun - Which was likewise affected by the fourth trumpet. There is also a plain resemblance between the first, second, and third phials, and the first, second, and third trumpet. And it was given him - The angel. To scorch the men - Who had the mark of the beast. With fire - As well as with the beams of the sun. So these four phials affected earth, water, fire, and air.
Robert Jamieson, A. R. Fausset and David Brown
16:8 angel--so Coptic and ANDREAS. But A, B, C, Vulgate, and Syriac omit it.
upon--not as in Rev_ 16:2-3, "into."
sun--Whereas by the fourth trumpet the sun is darkened (Rev_ 8:12) in a third part, here by the fourth vial the sun's bright scorching power is intensified.
power was given unto him--rather, "unto it," the sun.
men--Greek, "the men," namely, those who had the mark of the beast (Rev_ 16:2).
16:916:9: Եւ տուաւ նմա խորշակահա՛ր առնել զմարդիկ հրով. եւ տապացան մարդիկ ՚ի տա՛պ մեծ, եւ հայհոյեցին զԱստուած՝ որ ունի իշխանութիւն ՚ի վերայ հարուածոցս այսոցիկ. եւ ո՛չ ապաշխարեցին ՚ի փառս Աստուծոյ:
9 Եւ նրան թոյլատրուեց մարդկանց խորշակահար անել կրակով. եւ մարդիկ այրուեցին սաստիկ տապից: Նրանք հայհոյեցին Աստծուն, որ իշխանութիւն ունի այս պատուհասների վրայ, եւ սակայն չապաշխարեցին, չփառաբանեցին Աստծուն:
9 Անոր զօրութիւն տրուեցաւ որ խորշակահար ընէ մարդիկը կրակով։ Եւ սաստիկ տաքէն խորշակահար եղան մարդիկ եւ հայհոյեցին Աստուծոյ անուան, որ այս հարուածներուն վրայ իշխանութիւն ունի ու չապաշխարեցին, որ անոր փառք տան։
Եւ տուաւ նմա խորշակահար առնել զմարդիկ հրով. եւ տապացան մարդիկ ի տապ մեծ, եւ հայհոյեցին [214]զԱստուած որ ունի իշխանութիւն ի վերայ հարուածոցս այսոցիկ. եւ ոչ ապաշխարեցին [215]ի փառս Աստուծոյ:

16:9: Եւ տուաւ նմա խորշակահա՛ր առնել զմարդիկ հրով. եւ տապացան մարդիկ ՚ի տա՛պ մեծ, եւ հայհոյեցին զԱստուած՝ որ ունի իշխանութիւն ՚ի վերայ հարուածոցս այսոցիկ. եւ ո՛չ ապաշխարեցին ՚ի փառս Աստուծոյ:
9 Եւ նրան թոյլատրուեց մարդկանց խորշակահար անել կրակով. եւ մարդիկ այրուեցին սաստիկ տապից: Նրանք հայհոյեցին Աստծուն, որ իշխանութիւն ունի այս պատուհասների վրայ, եւ սակայն չապաշխարեցին, չփառաբանեցին Աստծուն:
9 Անոր զօրութիւն տրուեցաւ որ խորշակահար ընէ մարդիկը կրակով։ Եւ սաստիկ տաքէն խորշակահար եղան մարդիկ եւ հայհոյեցին Աստուծոյ անուան, որ այս հարուածներուն վրայ իշխանութիւն ունի ու չապաշխարեցին, որ անոր փառք տան։
zohrab-1805▾ eastern-1994▾ western am▾
16:99: И жег людей сильный зной, и они хулили имя Бога, имеющего власть над сими язвами, и не вразумились, чтобы воздать Ему славу.
16:9  καὶ ἐκαυματίσθησαν οἱ ἄνθρωποι καῦμα μέγα, καὶ ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ τοῦ ἔχοντος τὴν ἐξουσίαν ἐπὶ τὰς πληγὰς ταύτας, καὶ οὐ μετενόησαν δοῦναι αὐτῶ δόξαν.
16:9. καὶ (and) ἐκαυματίσθησαν (they-were-burned-to) οἱ (the-ones) ἄνθρωποι (mankinds) καῦμα (to-a-burning-to) μέγα: (to-great,"καὶ (and) ἐβλασφήμησαν (they-harmfully-declared-unto) τὸ (to-the-one) ὄνομα (to-a-name) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) ἔχοντος (of-holding) τὴν (to-the-one) ἐξουσίαν (to-a-being-out-unto) ἐπὶ (upon) τὰς (to-the-ones) πληγὰς (to-smitings) ταύτας, (to-the-ones-these,"καὶ (and) οὐ (not) μετενόησαν (they-considered-with-unto) δοῦναι (to-have-had-given) αὐτῷ (unto-it) δόξαν. (to-a-recognition)
16:9. et aestuaverunt homines aestu magno et blasphemaverunt nomen Dei habentis potestatem super has plagas neque egerunt paenitentiam ut darent illi gloriamAnd men were scorched with great heat: and they blasphemed the name of God, who hath power over these plagues. Neither did they penance to give him glory.
9. And men were scorched with great heat: and they blasphemed the name of the God which hath the power over these plagues; and they repented not to give him glory.
And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory:

9: И жег людей сильный зной, и они хулили имя Бога, имеющего власть над сими язвами, и не вразумились, чтобы воздать Ему славу.
16:9  καὶ ἐκαυματίσθησαν οἱ ἄνθρωποι καῦμα μέγα, καὶ ἐβλασφήμησαν τὸ ὄνομα τοῦ θεοῦ τοῦ ἔχοντος τὴν ἐξουσίαν ἐπὶ τὰς πληγὰς ταύτας, καὶ οὐ μετενόησαν δοῦναι αὐτῶ δόξαν.
16:9. et aestuaverunt homines aestu magno et blasphemaverunt nomen Dei habentis potestatem super has plagas neque egerunt paenitentiam ut darent illi gloriam
And men were scorched with great heat: and they blasphemed the name of God, who hath power over these plagues. Neither did they penance to give him glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: По мере того, как увеличивались страдания антихристианского мира от Бож. казней, все более и более обнаруживались его нечестие, упорство и нераскаянность.
Adam Clarke: Commentary on the Bible - 1831
16:9: They repented not - No moral national amendment has taken place in consequence of the above calamities in that unhappy country, nor indeed any of those nations engaged against her in that long and ruinous contest, which has now terminated, (1817), without producing one political, moral, or religious advantage to herself or to Europe.
Albert Barnes: Notes on the Bible - 1834
16:9: And men were scorched with great heat - That is, as above expressed, calamity came upon them which would be well represented by such heat. It is said that this calamity would come upon people, and we are to suppose that it would be such that human life would be particularly affected; and as that heat of the sun must be exceedingly intense which would cut down people, we are to suppose that the judgment here referred to would be intensely severe.
And blasphemed the name of God - The effect would be to cause them to blaspheme God or to reproach him as the author of these calamities; and in the fulfillment of this we are to look for a state of things when there would be augmented wickedness and irreligion, and when people would become worse and worse, notwithstanding the woes that had come upon them.
Which hath power over these plagues - Who had brought these plagues upon them, and who had power to remove them.
And they repented not - The effect was not to produce repentance, though it was manifest that these judgments had come upon them on account of their sins. Compare the notes on Rev 9:21.
To give him glory - To turn from sin; to honor him by lives of obedience. Compare the notes on Joh 9:24.
In regard to the "application" of this the following things may be remarked:
(a) That the calamity here referred to was one of the series of events which would precede the overthrow of the "beast," and contribute to that, for to this all these judgments tend.
(b) In the order in which it stands it is to follow, and apparently to follow soon, the third judgment - the pouring of the vial upon the fountains and streams.
(c) It would be a calamity such as if the sun, the source of light and comfort to mankind, were smitten, and became a source of torment.
(d) This would be attended by a great destruction of people, and we should naturally look in such an application for calamities in which multitudes of people would be, as it were, consumed.
(e) This would not be followed, as it might be hoped it would, by repentance, but would be attended with reproaches of God, with profaneness, with a great increase of wickedness.
Now, on the supposition that the explanation of the pRev_ious passages is correct, there can be no great difficulty in supposing that this refers to the wars of Europe following the French Rev_olution, the wars that preceded the direct attack on the papacy and the overthrow of the papal government, for these events had all the characteristics here referred to:
(a) They were one of a series in weakening the papal power in Europe - heavy blows that will yet be seen to have been among the means preliminary to its final overthrow.
(b) They followed in their order the invasion of Northern Italy, for one of the purposes of that invasion was to attack the Austrian power there, and ultimately through the Tyrol to attack Austria itself. Napoleon, after his victories in Northern Italy, above referred to (compare chapter xx of Alison's History of Europe), thus writes to the French Directory: "Coni, Ceva, and Alexandria are in the hands of our army; if you do not ratify the convention I will keep these fortresses and march upon Turin. Meanwhile I shall march tomorrow against Beaulieu, and drive him across the Po; I shall follow close at his heels, overrun all Lombardy, and in a month be in the Tyrol, join the army of the Rhine, and carry our united forces into Bavaria. That design is worthy of you, of the army, and of the destinies of France" (Alison, i. 401).
(c) The campaign in Germany in 1796 followed immediately this campaign in Italy. Thus, in chapter xx. of Alison's History, we have an account of the campaign in Italy; in chapter xxi. we have the account of the campaign in Germany; and the other wars in Europe that continued so long, and that were so fierce and bloody, followed in quick succession - all tending, in their ultimate results, to weaken the papal power and to secure its final overthrow.
(d) It is hardly necessary to say here that these wars had all the characteristics here supposed. It was as if the sun were smitten in the heavens and power were given to scorch people with fire. Europe seemed to be on fire with musketry and artillery, and presented almost the appearance of the broad blaze of a battlefield. The number that perished was immense. These wars were attended with the usual consequences - blasphemy, profaneness, and reproaches of God in every form. And yet there was another effect wholly in accordance with the statement here, that none of these judgments brought people to "repentance, that they might give God the glory." Perhaps these remarks, which might be extended to great length, will show that, on the supposition that it was intended to refer to those scenes by the outpouring of this vial, the symbol was well chosen and appropriate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: scorched: or, burned
blasphemed: Rev 16:10, Rev 16:11, Rev 16:21; Kg2 6:33; Ch2 28:22; Isa 1:5, Isa 8:21; Jer 5:3, Jer 6:29, Jer 6:30; Eze 24:13
and they: Rev 16:11, Rev 2:21, Rev 9:20; Dan 5:22, Dan 5:23; Luk 13:3, Luk 13:5; Co2 12:21
to give: Rev 11:13, Rev 14:7; Jos 7:19; Jer 13:6; Amo 4:6-12
John Gill
16:9 And men were scorched with great heat,.... Burned with rage against the followers of Christ; were filled with envy at the success of his Gospel, and with fury and madness at the ruinous condition of the antichristian state, being deprived of its head, and chief officers:
and blasphemed the name of God, which hath power over these plagues; plagues or judgments are from God, when and wherever they come; they are sent and inflicted by him, and he can lessen or increase them, continue or remove them, as he pleases; and these, unless sanctified, will not reform men, but harden them, and set them a blaspheming the author of them. And this blasphemy may either respect the nature and perfections of God, charging him with inequality in his ways, and with injustice and unfaithfulness; or the Gospel, and the truths of it, which declare his glory, and his greatness; and which will now have a general spread, to the great mortification and confusion of the followers of antichrist:
and they repented not to give him glory; that is, they did not repent of their wicked deeds, their idolatries, murders, sorceries, fornications, and thefts, as in Rev_ 9:20 so as to own and confess them, which is, the meaning of giving glory to God in repentance; see Josh 7:19. This shows that repentance is not in man's power, but in the gift of God's grace; for though he may give space, yet if he does not give grace to repent, no man will repent; nor will any means of themselves produce it; as not the most powerful and awakening ministry, as the ministry of John the Baptist, and of Christ, and of the Gospel preachers that will be in those times, this vial refers to, nor the greatest mercies and favours, so not the severest judgments; see Amos 6:6. The event of this vial, or the plague of it, is applied, by Mr. Daubuz, to the wars between the emperors and the popes, and between the Guelphs and Gibelines.
John Wesley
16:9 And the men blasphemed God, who had power over these plagues - They could not but acknowledge the hand of God, yet did they harden themselves against him.
Robert Jamieson, A. R. Fausset and David Brown
16:9 men--Greek, "the men."
repented not to give him glory-- (Rev_ 9:20). Affliction, if it does not melt, hardens the sinner. Compare the better result on others, Rev_ 11:13; Rev_ 14:7; Rev_ 15:4.
16:1016:10: Եւ հինգերորդ հրեշտակն եհեղ ՚ի սկաւառակէ իւրմէ ՚ի վերայ աթոռոյ գազանին, եւ եղեւ թագաւորութիւն նորա խաւարեալ. եւ ծամէին զլեզուս իւրեանց յախտէ ցաւոցն[5274], [5274] Ոմանք. ՚Ի յախտէ ցաւոցն։
10 Հինգերորդ հրեշտակն իր սկաւառակից թափեց գազանի գահի վրայ. եւ գազանի թագաւորութիւնը խաւար դարձաւ. մարդիկ ցաւից իրենց լեզուներն էին կծոտում:
10 Հինգերորդ հրեշտակը իր սկաւառակը գազանին աթոռին վրայ թափեց ու անոր թագաւորութիւնը խաւարեցաւ։ Մարդիկ ցաւէն լեզունին կը ծամէին
Եւ [216]հինգերորդ հրեշտակն`` եհեղ [217]ի սկաւառակէ իւրմէ`` ի վերայ աթոռոյ գազանին, եւ եղեւ թագաւորութիւն նորա խաւարեալ. եւ ծամէին զլեզուս իւրեանց յախտէ ցաւոցն:

16:10: Եւ հինգերորդ հրեշտակն եհեղ ՚ի սկաւառակէ իւրմէ ՚ի վերայ աթոռոյ գազանին, եւ եղեւ թագաւորութիւն նորա խաւարեալ. եւ ծամէին զլեզուս իւրեանց յախտէ ցաւոցն[5274],
[5274] Ոմանք. ՚Ի յախտէ ցաւոցն։
10 Հինգերորդ հրեշտակն իր սկաւառակից թափեց գազանի գահի վրայ. եւ գազանի թագաւորութիւնը խաւար դարձաւ. մարդիկ ցաւից իրենց լեզուներն էին կծոտում:
10 Հինգերորդ հրեշտակը իր սկաւառակը գազանին աթոռին վրայ թափեց ու անոր թագաւորութիւնը խաւարեցաւ։ Մարդիկ ցաւէն լեզունին կը ծամէին
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: Пятый Ангел вылил чашу свою на престол зверя: и сделалось царство его мрачно, и они кусали языки свои от страдания,
16:10  καὶ ὁ πέμπτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν θρόνον τοῦ θηρίου· καὶ ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη, καὶ ἐμασῶντο τὰς γλώσσας αὐτῶν ἐκ τοῦ πόνου,
16:10. Καὶ (And) ὁ (the-one) πέμπτος (fifth) ἐξέχεεν (it-poured-out) τὴν (to-the-one) φιάλην (to-a-bowl) αὐτοῦ (of-it) ἐπὶ (upon) τὸν (to-the-one) θρόνον (to-a-throne) τοῦ (of-the-one) θηρίου: (of-a-beastlet,"καὶ (and) ἐγένετο ( it-had-became ) ἡ (the-one) βασιλεία (a-ruling-of) αὐτοῦ (of-it) ἐσκοτωμένη , ( having-had-come-to-be-en-obscured ,"καὶ (and) ἐμασῶντο ( they-were-kneading-unto ) τὰς (to-the-ones) γλώσσας (to-tongues) αὐτῶν (of-them) ἐκ (out) τοῦ (of-the-one) πόνου, (of-a-necessitatee,"
16:10. et quintus effudit fialam suam super sedem bestiae et factum est regnum eius tenebrosum et conmanducaverunt linguas suas prae doloreAnd the fifth angel poured out his vial upon the seat of the beast. And his kingdom became dark: and they gnawed their tongues for pain.
10. 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,
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:

10: Пятый Ангел вылил чашу свою на престол зверя: и сделалось царство его мрачно, и они кусали языки свои от страдания,
16:10  καὶ ὁ πέμπτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν θρόνον τοῦ θηρίου· καὶ ἐγένετο ἡ βασιλεία αὐτοῦ ἐσκοτωμένη, καὶ ἐμασῶντο τὰς γλώσσας αὐτῶν ἐκ τοῦ πόνου,
16:10. et quintus effudit fialam suam super sedem bestiae et factum est regnum eius tenebrosum et conmanducaverunt linguas suas prae dolore
And the fifth angel poured out his vial upon the seat of the beast. And his kingdom became dark: and they gnawed their tongues for pain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Пятая чаша гнева Божия выливается на самый престол зверя. Зверь - это антихрист, его престол - сфера его власти, его подданные, составляющие его царство. Сделалось мрачным именно его царство. Сила казни не столько во тьме, сколько в том впечатлении, которое она производит: это впечатление страшной физической боли, которая вызывает даже скрежет зубов. Эту казнь нужно рассматривать как естественное следствие предыдущей казни. Страшный жар солнца, о котором говорилось в четвертой казни, вследствие раскаленности воздуха и уничтожения растительности и вследствие массы испарений необходимо должен был произвести мрачное и грозное состояние атмосферы. Кроме этого и вследствие этого царство антихриста сделается мрачным и в том смысле, что у людей возникает такое настроение духа, которое может быть названо мрачным, - настроение злобы и отчаяния.
Adam Clarke: Commentary on the Bible - 1831
16:10: The seat of the beast - Επι τον θρονον του θηριου· Upon the throne of the wild beast. The regal family was smitten by the fourth vial; they did not repent: then the fifth angel pours out his vial on the throne of the wild beast, or antichristian idolatrous power.
Was full of darkness - Confusion, dismay, and distress.
Albert Barnes: Notes on the Bible - 1834
16:10: And the fifth angel poured out his vial upon the seat of the beast - The pRev_ious judgments had been preparatory to this. They all had a bearing on this, and were all preliminary to it; but the "seat" - the home, the center of the power of the beast - had not yet been reached. Here, however, there was a direct blow aimed at that power, still not such yet as to secure its final overthrow, for that is reserved for the pouring out of the last vial, Rev 16:17-21. All that is represented here is a heavy judgment which was merely preliminary to to that final overthrow, but which affected the very seat of the beast. The phrase "the seat of the beast" - τὸν θρόνον τοῦ θηρίου ton thronon tou thē riou - means the "seat" or "throne" which the representative of that power occupied, the central point of the Anti-christian dominion. Compare the notes on Rev 13:2. See also Rev 2:13. I understand this as referring to the very seat of the papal power - Rome - the Vatican.
And his kingdom was full of darkness - Confusion - disorder - distress, for darkness is often the emblem of calamity, Isa 59:9-10; Jer 13:16; Eze 30:18; Eze 32:7-8; Eze 34:12; Joe 2:2.
And they gnawed their tongues for pain - This is a "most significant expression of the writhings of anguish." The word rendered here "gnawed" does not occur elsewhere in the New Testament, nor is the expression elsewhere used in the Bible; but its meaning is plain - it indicates deep anguish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: upon: Rev 11:2, Rev 11:8, Rev 13:2-4, Rev 17:9, Rev 17:17, Rev 18:2, Rev 18:21, Rev 18:23
full: Rev 9:2, Rev 18:11-19; Exo 10:21-23; Psa 78:49; Isa 8:21, Isa 8:22; Mat 8:12, Mat 22:13; Pe1 2:17
they: Rev 11:10; Mat 13:42, Mat 13:50, Mat 24:51; Luk 13:28
Geneva 1599
16:10 (8) 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,
(8) The story of the first angel, who strikes the kingdom of the beast with two plagues abroad the darkness, with biles and distresses most grievous, throughout his whole kingdom that by this he might wound the conscience of the wicked, and punish the perverse obstinacy of the idolaters: of which arose perturbation, and thence a furious indignation and desperate madness, raging against God and hurtful to itself.
John Gill
16:10 And the fifth angel poured out his vial upon the seat of the beast,.... The beast is the same with that in Rev_ 13:1 and which again shows that to be one and the same: the seat or throne of the beast is Rome, which, when the empire was Pagan, was the seat of Satan, or the dragon, Rev_ 2:13 and when the beast or antichrist was risen, the dragon gave this seat, as well as his authority to him, Rev_ 13:2 and is that city which is so often called, in this book, the great city, and is manifestly pointed out by its seven mountains, on which the city of Rome stood, Rev_ 17:9 and the pouring out of this vial upon it denotes the destruction of it, when it will be burnt down, and become desolate, an habitation of devils, of every foul spirit, and hateful bird, Rev_ 18:2 and this corresponds with the fifth trumpet; for as that brings in the rise of antichrist, both eastern and western, who rose much about the same time, so this vial affects him particularly; the western antichrist, his seat and kingdom. Mr. Daubuz refers this plague to the expulsion of the western and eastern emperors from their capital cities, Rome and Constantinople, and to the mischiefs caused by the antipopes in the west, and to the quarrels and schism in the Greek churches in the fourteenth century.
And his kingdom was full of darkness; not only of the darkness of false doctrine and superstition, for so it was always, being filled with the smoke of the bottomless pit; nor only of judicial blindness and darkness, which the subjects of the antichristian state are given up unto; but rather of a discovery of all this, with all their hidden works of darkness, which will now be brought to light; though it seems chiefly to design the great affliction and distress the antichristian state will be in at this time, which darkness sometimes signifies; see Is 9:1 it having lost its sun, the pope, under the preceding vial, and its seat, the city of Rome, under this: the sense is, that it will be greatly obscured in its glory and magnificence, in its traffic and riches, Rev_ 18:11 its power and authority will be greatly diminished, and it will be had in contempt by the princes of the earth; though it will not as yet be utterly destroyed, for its utter destruction is reserved for the seventh and last vial. The allusion is to the plague of darkness in Egypt, Ex 10:21. And they gnawed their tongues for pain; these are the men of the antichristian party, the subjects of the antichristian kingdom, now become full of darkness, the worshippers of the beast, and his image; these will gnaw their tongues, which expresses their inward anguish and distress, their anger, wrath, and fury, their being filled with revenge, and yet in an incapacity to execute it, and will even be afraid to express it; and therefore will bite their tongues in madness; and this for pain, for the pain of their mind, at the sad and low estate of the antichristian kingdom.
John Wesley
16:10 The four first phials are closely connected together; the fifth concerns the throne of the beast, the sixth the Mahometans, the seventh chiefly the heathens. The four first phials and the four first trumpets go round the whole earth; the three last phials and the three last trumpets go lengthways over the earth in a straight line. The fifth poured out his phial upon the throne of the wild beast - It is not said, "on the beast and his throne." Perhaps the sea will then be vacant. And his kingdom was darkened - With a lasting, not a transient, darkness. However the beast as yet has his kingdom. Afterward the woman sits upon the beast. and then it is said, "The wild beast is not," Rev_ 17:3, Rev_ 17:7-8.
Robert Jamieson, A. R. Fausset and David Brown
16:10 angel--omitted by A, B, C, Vulgate, and Syriac. But Coptic and ANDREAS support it.
seat--Greek, "throne of the beast": set up in arrogant mimicry of God's throne; the dragon gave his throne to the beast (Rev_ 13:2).
darkness--parallel to the Egyptian plague of darkness, Pharaoh being the type of Antichrist (compare Notes, see on Rev_ 15:2-3; compare the fifth trumpet, Rev_ 9:2).
gnawed their tongues for pain--Greek, "owing to the pain" occasioned by the previous plagues, rendered more appalling by the darkness. Or, as "gnashing of teeth" is one of the accompaniments of hell, so this "gnawing of their tongues" is through rage at the baffling of their hopes and the overthrow of their kingdom. They meditate revenge and are unable to effect it; hence their frenzy [GROTIUS]. Those in anguish, mental and bodily, bite their lips and tongues.
16:1116:11: եւ հայհոյեցին զԱստուած երկնից ՚ի ցաւոց իւրեանց՝ եւ յախտէ դառնութեանն, եւ ո՛չ ապաշխարեցին ՚ի գործոց իւրեանց[5275]:[5275] Ոմանք. Եւ հայհոյէին զԱստուած երկնից ՚ի ցաւոցն իւ՛՛։
11 Եւ իրենց ցաւերի ու դառն ախտի պատճառով հայհոյեցին երկնքի Աստծուն, եւ սակայն չապաշխարեցին իրենց գործերից:
11 Ու երկնքի Աստուծոյ հայհոյեցին իրենց ցաւերուն եւ իրենց պալարներուն պատճառով, բայց իրենց գործերէն չապաշխարեցին։
եւ հայհոյեցին զԱստուած երկնից ի ցաւոց իւրեանց եւ յախտէ դառնութեանն, եւ ոչ ապաշխարեցին ի գործոց իւրեանց:

16:11: եւ հայհոյեցին զԱստուած երկնից ՚ի ցաւոց իւրեանց՝ եւ յախտէ դառնութեանն, եւ ո՛չ ապաշխարեցին ՚ի գործոց իւրեանց[5275]:
[5275] Ոմանք. Եւ հայհոյէին զԱստուած երկնից ՚ի ցաւոցն իւ՛՛։
11 Եւ իրենց ցաւերի ու դառն ախտի պատճառով հայհոյեցին երկնքի Աստծուն, եւ սակայն չապաշխարեցին իրենց գործերից:
11 Ու երկնքի Աստուծոյ հայհոյեցին իրենց ցաւերուն եւ իրենց պալարներուն պատճառով, բայց իրենց գործերէն չապաշխարեցին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: и хулили Бога небесного от страданий своих и язв своих; и не раскаялись в делах своих.
16:11  καὶ ἐβλασφήμησαν τὸν θεὸν τοῦ οὐρανοῦ ἐκ τῶν πόνων αὐτῶν καὶ ἐκ τῶν ἑλκῶν αὐτῶν, καὶ οὐ μετενόησαν ἐκ τῶν ἔργων αὐτῶν.
16:11. καὶ (and) ἐβλασφήμησαν (they-harmfully-declared-unto) τὸν ( to-the-one ) θεὸν ( to-a-Deity ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) ἐκ (out) τῶν (of-the-ones) πόνων (of-necessitatees) αὐτῶν (of-them) καὶ (and) ἐκ (out) τῶν (of-the-ones) ἑλκῶν (of-hauls) αὐτῶν, (of-them,"καὶ (and) οὐ (not) μετενόησαν (they-considered-with-unto) ἐκ (out) τῶν (of-the-ones) ἔργων (of-works) αὐτῶν. (of-them)
16:11. et blasphemaverunt Deum caeli prae doloribus et vulneribus suis et non egerunt paenitentiam ex operibus suisAnd they blasphemed the God of heaven, because of their pains and wounds: and did not penance for their works.
11. and they blasphemed the God of heaven because of their pains and their sores; and they repented not of their works.
And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds:

11: и хулили Бога небесного от страданий своих и язв своих; и не раскаялись в делах своих.
16:11  καὶ ἐβλασφήμησαν τὸν θεὸν τοῦ οὐρανοῦ ἐκ τῶν πόνων αὐτῶν καὶ ἐκ τῶν ἑλκῶν αὐτῶν, καὶ οὐ μετενόησαν ἐκ τῶν ἔργων αὐτῶν.
16:11. et blasphemaverunt Deum caeli prae doloribus et vulneribus suis et non egerunt paenitentiam ex operibus suis
And they blasphemed the God of heaven, because of their pains and wounds: and did not penance for their works.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: От бедствий эта злоба все более и более возрастает, а вместе с этим все более и более приближается время окончательного воздаяния и вечных мучений.
Adam Clarke: Commentary on the Bible - 1831
16:11: Blasphemed the God of heaven - Neither did they repent; therefore other judgments must follow. Some think that the sun was Vitellius, the Roman emperor, and that his throne means Rome; and the darkening refers to the injuries she sustained in her political consequence by the civil wars which then took place, from which she never entirely recovered. Others apply it all to papal Rome, and in this respect make out a very clear case! Thus have men conjectured, but how much nearer are we to the truth?
Albert Barnes: Notes on the Bible - 1834
16:11: And blasphemed the God of heaven - The same effect which it was said would be produced by the pouring out of the fourth vial, Rev 16:9.
Because of their pains and their sores - Of the calamities that had come upon them.
And repented not of their deeds - See the notes on Rev 16:9. Compare Rev 9:21.
In regard to the fulfillment and application of this, the following general remarks may be made here:
(a) It would succeed, at no great interval probably, what is referred to under the pRev_ious "vials," and would be one in the series tending to the same result.
(b) It would fall directly on the seat of the authority of the "beast" - on the central power of the papacy, according to the interpretation of the other symbols; and we should look, therefore, for some calamity that would come upon Rome itself, and still more specifically upon the pope himself, and those immediately around him.
(c) This would be attended with deep distress and darkness in the papal dominions.
(d) There would be an increase of what is here called "blasphemy"; that is, of impiety and reproaches of the Divine Being.
(e) There would be no repentance produced. There would be no reformation. The system would be as corrupt as it was before, and people would be as much under its influence. And,
(f) we should not expect that this would be the final overthrow of the system. That is reserved for the outpouring of the seventh and last vial in the series Rev 16:17-21, and under that the system would be overthrown, and would come to an end. This is distinctly stated in the account of that "vial"; and therefore we are not to expect to find, in the application of the fifth "vial," that the calamity brought upon "the seat of the beast" would be such that it would not recover for a time, and maintain, apparently, in some good degree, its former power and influence.
With this view of what we are to expect, and in connection with the explanations of the pRev_ious symbols, it seems to me that there can be no hesitation in applying this to the direct attacks on the papal power and on the pope himself, as one of the consequences of the French Rev_olution, and to the calamities that were thus brought upon the papal States. In order to show the appropriateness of this application, I will state a few facts which will show that, on the supposition that it was the intention in this symbol to refer to the papal power at that time, the symbol has been well chosen, and has been fulfilled. And, in doing this, I will merely copy from Alison's History of Europe (vol. 1, pp. 542-546) a few statements, which, like many that have been quoted from Mr. Gibbon in the former part of these notes, would seem almost to have been penned in view of this prophecy, and with a view to record its fulfillment. The statement is as follows:
"The Ecclesiastical States were the next object of attack. It had long been an avowed object of ambition with the Republican government to Rev_olutionize the Roman people, and plant the tricolor flag in the city of Brutus," and fortune at length presented them with a favorable opportunity to accomplish the design.
"The situation of the pope had become, since the French conquests in Italy, in the highest degree precarious. Cut off by the Cisalpine Republic from any support from Austria; left by the treaty of Campo Formio entirely at the mercy of the French republic; threatened by the heavings of the democratic spirit within his own dominions; and exposed to all the contagion arising from the complete establishment and close vicinity of republican governments in the north of Italy, he was almost destitute of the means of resisting so many seen and unseen enemies. The pontifical treasury was exhausted by the immense payments stipulated by the treaty of Tolentino; while the activity and zeal of the Rev_olutionary clubs in all the principal towns of the Ecclesiastical States was daily increasing with the prospect of success. To enable the government to meet the enormous demands of the French army, the principal Roman families, like the pope, had sold their gold, their silver, their jewels, their horses, their carriages - in a word, all their valuable effects; but the exactions of the republican agents were still unabated.
In despair they had recourse to the fatal expedient of issuing a paper circulation; but that, in a country destitute of credit, soon fell to an inconsiderable value, and augmented rather than relieved the public distress. Joseph Bonaparte, brother to Napoleon, had been appointed ambassador at the court of Rome; but as his character was deemed too honorable for political intrigue, Generals Duphot and Sherlock were sent along with him, the former of whom had been so successful in effecting the overthrow of the Genoese aristocracy. The French embassy, under their direction, soon became the center of the Rev_olutionary action; and those numerous ardent characters with which the Italian cities abound, flocked there as to a common focus, from whence the next great explosion of democratic power was to be expected. In this extremity, Pius VI., who was above eighty years of age, and sinking into the grave, called to his counsels the Austrian general Provera, already distinguished in the Italian campaigns; but the Directory soon compelled the humiliated pontiff to dismiss that intrepid counselor. As his recovery then seemed hopeless, the instructions of government to their ambassador were to delay the proclamation of a republic until his death, when the vacant chair of Peter might be overturned with little difficulty; but such was the activity of the Rev_olutionary agents, that the train was ready to take fire before that event took place, and the cars of the Romans were assailed by incessant abuse of the ecclesiastical government, and vehement declamations in favor of republican freedom.
"The resolution to overturn the papal government, like all the other ambitious projects of the Directory, received a very great impulse from the re-ascendant of Jacobin influence at Paris, by the results of the Rev_olution of 18th Fructidor. One of the first measures of the new government was to despatch an order to Joseph Bonaparte at Rome, to promote, by all the means in his power, the approaching Rev_olution in the papal States; and, above all things, to take care that at the pope's death no successor should be elected to the chair of Peter. Napoleon's language to the Roman pontiff became daily more menacing. Immediately before setting out for Rastadt, he ordered his brother Joseph to intimate to the pope that three thousand additional troops had been forwarded to Ancona; that if Provera was not dismissed within twenty-four hours, war would be declared; that if any of the Rev_olutionists who had been arrested were executed, reprisals would immediately be exercised on the cardinals; and that, if the Cisalpine Republic was not recognized, it would be the signal for immediate hostilities.
At the same time ten thousand troops of the Cisalpine Republic advanced to Leon, in the papal duchy of Urbino, and made themselves masters of that fortress; while at Ancona, which was still garrisoned by French troops, notwithstanding its stipulated restoration by the treaty of Tolentino to the Holy See, the democratic party openly proclaimed the 'Anconite Republic.' Similar Rev_olutionary movements took place at Corneto, Civita Vecchia, Pesaro, and Senigaglia; while at Rome itself, Joseph Bonaparte, by compelling the papal government to liberate all persons confined for political offences, suddenly vomited forth upon the capital several hundreds of the most heated republicans in Italy. After this great addition, measures were no longer kept with the government. Seditious meetings were constantly held in every part of the city; immense collections of tricolor cockades were made to distinguish the insurgents, and deputations of the citizens openly waited on the French ambassador to invite him to support the insurrection, to which he replied, in ambiguous terms - 'The fate of nations, as of individuals, being buried in the womb of futurity, it is not given to me to penetrate its mysteries. '
"In this temper of men's minds, a spark was sufficient to occasion an explosion. On the 27th of December, 1797, an immense crowd assembled, with seditious cries, and moved to the palace of the French ambassador, where they exclaimed, 'Vive la Republique Romaine!' and loudly invoked the aid of the French to enable them to plant the tricolor flag on the Capitol. The insurgents displayed the tricolor cockade, and evinced the most menacing disposition; the danger was extreme; from similar beginnings the overthrow of the governments of Venice and Genoa had rapidly followed. The papal ministers sent a regiment of dragoons to pRev_ent any sortie of the Rev_olutionists from the palace of the French ambassador; and they repeatedly warned the insurgents that their orders were to allow no one to leave its precincts. Duphot, however, indignant at being restrained by the pontifical troops, drew his sword, rushed down the staircase, and put himself at the head of one hundred and fifty armed Roman democrats, who were now contending with the dragoons in the courtyard of the palace. He was immediately killed by a discharge ordered by the sergeant commanding the patrol of the papal troops; and the ambassador himself, who had followed to appease the tumult, narrowly escaped the same fate. A violent scuffle ensued; several persons were killed and wounded on both sides; and, after remaining several hours in the greatest alarm, Joseph Bonaparte, with his suite, retired to Florence.
"This catastrophe, however, obviously occasioned by the Rev_olutionary schemes which were in agitation at the residence of the French ambassador, having taken place within the precincts of his palace, was, unhappily, a violation of the law of nations, and gave the Directory too fair a ground to demand satisfaction. But they instantly resolved to make it the pretext for the immediate occupation of Rome and overthrow of the papal government. The march of troops out of Italy was countermanded, and Berthier, the commander-in-chief, received orders to advance rapidly into the Ecclesiastical States. Meanwhile, the democratic spirit burst forth more violently than ever at Ancona and the neighboring towns, and the papal authority was soon lost in all the provinces on the eastern slope of the Apennines. To these accumulated disasters the pontiff could only oppose the fasts and prayers of an aged conclave - weapons of spiritual warfare little calculated to arrest the conquerors of Arcola and Lodi.
"Berthier, without an instant's delay, carried into execution the orders of the Directory. Six thousand Poles were stationed at Rimini to cover the Cisalpine Republic; a reserve was established at Tolentino, while the commander-in-chief, at the head of eighteen thousand veteran troops, entered Ancona. Having completed the work of Rev_olution in that turbulent district, and secured the fortress, he crossed the Apennines; and, advancing by Foligno and Narni, appeared on the 10th of February before the Eternal City. The pope, in the utmost consternation, shut himself up in the Vatican, and spent night and day at the foot of the altar in imploring the divine protection.
"Rome, almost defenseless, would have offered no obstacle to the entrance of the French troops; but it was part of the policy of the Directory to make it appear that their aid was invoked by the spontaneous efforts of the inhabitants. Contenting himself, therefore, with occupying the castle of Angelo, from which the feeble guards of the pope were soon expelled, Berthier kept his troops for five days encamped without the walls. At length, the Rev_olutionists having completed their preparations, a noisy crowd assembled in the Campo Vaccino, the ancient Forum; the old foundations of the Capitol were made again to resound with the cries, if not the spirit, of freedom, and the venerable ensigns, S. P. Q. R., after the lapse of 1, 400 years, again floated in the winds. The multitude tumultuously demanded the overthrow of the papal authority; the French troops were invited to enter; the conquerors of Italy, with a haughty air, passed the gates of Aurelian, defiled through the Piazza del Popolo, gazed on the indestructible monuments of Roman grandeur, and, amid the shouts of the inhabitants, the tricolor flag was displayed from the summit of the Capitol.
"But while part of the Roman populace were surrendering themselves to a pardonable intoxication upon the fancied recovery of their liberties, the agents of the Directory were preparing for them the sad realities of slavery. The pope, who had been guarded by five hundred soldiers ever since the entry of the republicans, was directed to retire into Tuscany; his Swiss guard relieved by a French one; and he himself ordered to dispossess himself of all his temporal authority. He replied, with the firmness of a martyr, 'I am prepared for every species of disgrace. As supreme pontiff, I am resolved to die in the exercise of all my powers. You may employ force - you have the power to do so; but know that, though you may be masters of my body, you are not so of my soul. Free in the region where it is placed, it fears neither the events nor the sufferings of this life. I stand on the threshold of another world; there I shall be sheltered alike from the violence and impiety of this.' Force was soon employed to dispossess him of his authority; he was dragged from the altar in his palace, his repositories all ransacked and plundered, the rings even torn from his fingers, the whole effects in the Vatican and Quirinal inventoried and seized, and the aged pontiff conducted, with only a few domestics, amid the brutal jests and sacrilegious songs of the French dragoons, into Tuscany, where the generous hospitality of the grand-duke strove to soften the hardships of his exile. But, though a captive in the hands of his enemies, the venerable old man still retained the supreme authority in the church. From his retreat in the convent of the Chartreuse, he yet guided the counsels of the faithful; multitudes fell on their knees wheRev_er he passed, and sought that benediction from a captive which they would, perhaps, have disregarded from a ruling pontiff.
"The subsequent treatment of this venerable man was as disgraceful to the republican government as it was honorable to his piety and constancy as the head of the church. Fearful that from his virtues and sufferings he might have too much influence on the continent of Italy, he was removed by their orders to Leghorn, in March, 1799, with the design of transferring him to Cagliari in Sardinia; and the English cruisers in the Mediterranean redoubled their vigilance in the generous hope of rescuing the father of an opposite church from the persecution of his enemies. Apprehensive of losing their prisoner, the French altered his destination; and forcing him to traverse, often during the night, the Apennines and the Alps in a rigorous season, he at length reached Valence, where, after an illness of ten days, he expired, in the eighty-second year of his age, and the twenty-fourth of his pontificate. The cruelty of the Directory increased as he approached their dominions, all his old attendants were compelled to leave him, and the father of the faithful was allowed to expire, attended only by his confessor. Yet even in this disconsolate state he derived the highest satisfaction from the devotion and Rev_erence of the people in the provinces of France through which he passed. Multitudes from Gap, Vizelle, and Grenoble flocked to the road to receive his benediction; and he frequently repeated, with tears in his eyes, the words of Scripture: 'Verily, I say unto you, I have not seen such faith, no, not in Israel. '
"But long before the pope had sunk under the persecution of his oppressors, Rome had experienced the bitter fruits of republican fraternization. Immediately after the entry of the French troops, commenced the regular and systematic pillage of the city. Not only the churches and the convents, but the palaces of the cardinals and of the nobility, were laid waste. The agents of the Directory, insatiable in the pursuit of plunder, and merciless in the means of exacting it, ransacked every quarter within its walls, seized the most valuable works of art, and stripped the Eternal City of those treasures which had survived the Gothic fire and the rapacious hands of the Spanish soldiers. The bloodshed was much less, but the spoil collected incomparably greater, than at the disastrous sack which followed the death of the Constable Bourbon. Almost all the great works of art which have since that time been collected throughout Europe, were then scattered abroad.
The spoliation exceeded all that the Goths or Vandals had effected. Not only the palaces of the Vatican, and the Monte Cavallo, and the chief nobility of Rome, but those of Castel Gandolfo, on the margin of the Alban Lake, of Terracina, the Villa Albani, and others in the environs of Rome, were plundered of every article of value which they possessed. The whole sacerdotal habits of the pope and cardinals were burned, in order to collect from the flames the gold with which they were adorned. The Vatican was stripped to its naked walls; the immortal frescoes of Raphael and Michael Angelo, which could not be removed, remained in solitary beauty amid the general desolation. A contribution of four million in money, two million in provisions, and three thousand horses, was imposed on a city already exhausted by the enormous exactions it had pRev_iously undergone. Under the direction of the infamous commissary Haller, the domestic library, museum, furniture, jewels, and even the private clothes of the pope were sold. Nor did the palaces of the Roman nobility escape devastation. The noble galleries of the Cardinal Braschi, and the Cardinal York, the last relic of the Stuart line, underwent the same fate. Others, as those of the Chigi, Borghese, and Doria palaces, were rescued from destruction only by enormous ransoms. Everything of value that the treaty of Tolentino had left in Rome became the prey of republican cupidity, and the very name of freedom soon became odious, from the sordid and infamous crimes which were committed in its name.
"Nor were the exactions of the French confined to the plunder of palaces and churches. Eight cardinals were arrested and sent to Civita Castellana, while enormous contributions were levied on the papal territory, and brought home the bitterness of conquest to every poor man's door. At the same time the ampie territorial possessions of the church and the monasteries were confiscated, and declared national property - a measure which, by drying up at once the whole resources of the affluent classes, precipitated into the extreme of misery the numerous poor who were maintained by their expenditure, or fed by their bounty. All the respectable citizens and clergy were in fetters; and a base and despicable faction alone, among whom, to their disgrace be it told, were found fourteen cardinals, followed in the train of the oppressors; and, at a public festival, returned thanks to God for the miseries they had brought upon their country."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: blasphemed: Rev 16:9, Rev 16:21
the God: Ch2 36:23; Ezr 1:2, Ezr 5:11, Ezr 5:12, Ezr 6:10, Ezr 7:12, Ezr 7:21, Ezr 7:23; Neh 1:4, Neh 2:4; Psa 136:26; Dan 2:18, Dan 2:19, Dan 2:44; Jon 1:9
because: Rev 16:2, Rev 16:9
and repented not: Rev 16:9; Ti2 3:13
John Gill
16:11 And blasphemed the God of heaven,.... Who made it, and dwells in it, and from whence wrath is revealed, and comes upon the seat of the beast, upon the kingdom of antichrist, and the subjects of that kingdom; they will curse him who is of right their King, and their God, and look upwards to heaven, where he is, Is 8:21 and this,
because of their pains and their sores: see Rev_ 16:2 the inward frettings and distresses of their minds, the gallings and gnawings of their consciences, the horror and terror of their souls, and their fearful looking for of judgment, which the present face of things upon antichrist will bring upon them; just as the Egyptians, in the time of their darkness, were distressed with internal guilt, and black horror of mind, and with evil spirits, which were sent among them, and haunted them during that season; see Ps 78:49 and repented not of their deeds; their antichristian works of darkness; see Rev_ 9:20.
John Wesley
16:11 And they - His followers. Gnawed their tongues - Out of furious impatience. Because of their pains and because of their ulcers - Now mentioned together, and in the plural number, to signify that they were greatly heightened and multiplied.
Robert Jamieson, A. R. Fausset and David Brown
16:11 sores--This shows that each fresh plague was accompanied with the continuance of the preceding plagues: there was an accumulation, not a mere succession, of plagues.
repented not--(Compare Rev_ 16:9).
16:1216:12: Եւ վեցերորդ հրեշտակն եհե՛ղ ՚ի սկաւառակէ՛ իւրմէ ՚ի վերայ գետոյն մեծի Եփրատայ, եւ ցամաքեցան ջուրք նորա, զի պատրաստեցի՛ ճանապարհ թագաւորի ելիցն արեւու[5276]: [5276] Ոսկան. Յելիցն արեւու։
12 Վեցերորդ հրեշտակն իր սկաւառակից թափեց մեծ Եփրատ գետի վրայ. եւ ցամաքեցին նրա ջրերը, որպէսզի ճանապարհ պատրաստուի Արեւելքի թագաւորին:
12 Վեցերորդ հրեշտակը իր սկաւառակը մեծ գետին՝ Եփրատին վրայ թափեց ու անոր ջուրերը ցամքեցան, որպէս զի արեւելքի թագաւորներուն ճամբան պատրաստուի։
Եւ [218]վեցերորդ հրեշտակն`` եհեղ [219]ի սկաւառակէ իւրմէ`` ի վերայ գետոյն մեծի Եփրատայ, եւ ցամաքեցան ջուրք նորա զի պատրաստեցի ճանապարհ [220]թագաւորի ելիցն`` արեւու:

16:12: Եւ վեցերորդ հրեշտակն եհե՛ղ ՚ի սկաւառակէ՛ իւրմէ ՚ի վերայ գետոյն մեծի Եփրատայ, եւ ցամաքեցան ջուրք նորա, զի պատրաստեցի՛ ճանապարհ թագաւորի ելիցն արեւու[5276]:
[5276] Ոսկան. Յելիցն արեւու։
12 Վեցերորդ հրեշտակն իր սկաւառակից թափեց մեծ Եփրատ գետի վրայ. եւ ցամաքեցին նրա ջրերը, որպէսզի ճանապարհ պատրաստուի Արեւելքի թագաւորին:
12 Վեցերորդ հրեշտակը իր սկաւառակը մեծ գետին՝ Եփրատին վրայ թափեց ու անոր ջուրերը ցամքեցան, որպէս զի արեւելքի թագաւորներուն ճամբան պատրաստուի։
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16:1212: Шестой Ангел вылил чашу свою в великую реку Евфрат: и высохла в ней вода, чтобы готов был путь царям от восхода солнечного.
16:12  καὶ ὁ ἕκτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ποταμὸν τὸν μέγαν τὸν εὐφράτην· καὶ ἐξηράνθη τὸ ὕδωρ αὐτοῦ, ἵνα ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων τῶν ἀπὸ ἀνατολῆς ἡλίου.
16:12. Καὶ (And) ὁ (the-one) ἕκτος (sixth) ἐξέχεεν (it-poured-out) τὴν (to-the-one) φιάλην (to-a-bowl) αὐτοῦ (of-it) ἐπὶ (upon) τὸν ( to-the-one ) ποταμὸν ( to-a-river ) τὸν ( to-the-one ) μέγαν ( to-great ) [ τὸν ] "[ to-the-one ]" Εὐφράτην : ( to-a-Eufrates ,"καὶ (and) ἐξηράνθη ( it-was-dried ) τὸ ( the-one ) ὕδωρ ( a-water ) αὐτοῦ, (of-it,"ἵνα (so) ἑτοιμασθῇ (it-might-have-been-readied-to) ἡ (the-one) ὁδὸς (a-way) τῶν (of-the-ones) βασιλέων (of-rulers-of) τῶν (of-the-ones) ἀπὸ ( off ) ἀνατολῆς ( of-a-finishing-up ) ἡλίου . ( of-a-sun )
16:12. et sextus effudit fialam suam in flumen illud magnum Eufraten et siccavit aquam eius ut praepararetur via regibus ab ortu solisAnd the sixth angel poured out his vial upon that great river Euphrates and dried up the water thereof, that a way might be prepared for the kings from the rising of the sun.
12. And the sixth poured out his bowl upon the great river, the Euphrates; and the water thereof was dried up, that the way might be made ready for the kings that from the sunrising.
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:

12: Шестой Ангел вылил чашу свою в великую реку Евфрат: и высохла в ней вода, чтобы готов был путь царям от восхода солнечного.
16:12  καὶ ὁ ἕκτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ποταμὸν τὸν μέγαν τὸν εὐφράτην· καὶ ἐξηράνθη τὸ ὕδωρ αὐτοῦ, ἵνα ἑτοιμασθῇ ἡ ὁδὸς τῶν βασιλέων τῶν ἀπὸ ἀνατολῆς ἡλίου.
16:12. et sextus effudit fialam suam in flumen illud magnum Eufraten et siccavit aquam eius ut praepararetur via regibus ab ortu solis
And the sixth angel poured out his vial upon that great river Euphrates and dried up the water thereof, that a way might be prepared for the kings from the rising of the sun.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Новым шагом приближения к этому конечному пределу является шестая чаша Бож. гнева. Она была вылита на великую реку Ефрат, вследствие чего вода в реке высохла и был открыт свободный путь для восточных царей. Река Ефрат, упоминаемая в IX:14, представляется в Свящ. Писании границею между Еврейским царством и враждебными ему восточными народами. Теперь, по действию Божию, воды реки высыхают и уничтожается преграда для деятельности враждебной силы, и, таким образом, открывается свободный доступ восточным царям для того, чтобы причинить новые насилия верному христианскому обществу. - В шестой казни, очевидно, указание на общее усиление боговраждебной деятельности против христианской церкви последнего времени. Тогда возможно будет единство действия всех враждебных христианству сил. Впрочем, иссушение р. Ефрата говорит только об этой возможности, о том же, в чем проявится эта возможность, говорится в следующих стихах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seven Vials.A. D. 95.
12 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. 13 And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. 14 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. 15 Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. 16 And he gathered them together into a place called in the Hebrew tongue Armageddon.

The sixth angel poured out his vial; and observe,

I. Where it fell--upon the great river Euphrates. Some take it literally, for the place where the Turkish power and empire began; and they think this is a prophecy of the destruction of the Turkish monarchy and of idolatry, which they suppose will be effected about the same time with that of the papacy, as another antichrist, and that thereby a way shall be made for the conveniency of the Jews, those princes of the east. Others take it for the river Tiber; for, as Rome is mystical Babylon, Tiber is mystical Euphrates. And when Rome shall be destroyed her river and merchandise must suffer with her.

II. What did this vial produce? 1. The drying up of the river, which furnished the city with wealth, provisions, and all sorts of accommodations. 2. A way is hereby prepared for the kings of the east. The idolatry of the church of Rome had been a great hindrance both to the conversion of the Jews, who have been long cured of their inclination to idols, and of the Gentiles, who are hardened in their idolatry by seeing that which so much symbolizes with it among those called Christians. It is therefore very probable that the downfall of popery, removing these obstructions, will open a way for both the Jews and other eastern nations to come into the church of Christ. And, if we suppose that Mahomedism shall fall at the same time, there will be still a more open communication between the western and eastern nations, which may facilitate the conversion of the Jews, and of the fulness of the Gentiles. And when this work of God appears, and is about to be accomplished, no wonder if it occasion another consequence, which is, 3. The last effort of the great dragon; he is resolved to have another push for it, that, if possible, he may retrieve the ruinous posture of his affairs in the world. He is now rallying his forces, recollecting all his spirits, to make one desperate sally before all be lost. This is occasioned by the pouring out of the sixth vial. Here observe, (1.) The instruments he makes use of to engage the powers of the earth in his cause and quarrel: Three unclean spirits like frogs come forth, one out of the mouth of the dragon, another out of the mouth of the beast, and a third out of the mouth of the false prophet. Hell, the secular power of antichrist, and the ecclesiastical power, would combine to send their several instruments, furnished with hellish malice, with worldly policy, and with religious falsehood and deceit; and these would muster up the devil's forces for a decisive battle. (2.) The means these instruments would use to engage the powers of earth in this war. They would work pretended miracles, the old stratagem of him whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness, 2 Thess. ii. 9, 10. Some think that a little before the fall of antichrist the popish pretence of power to work miracles will be revived and will very much amuse and deceive the world. (3.) The field of battle--a place called Armageddon; that is, say some, the mount of Megiddo, near to which, by a stream issuing thence, Barak overcame Sisera, and all the kings in alliance with him, Judges v. 19. And in the valley of Megiddo Josiah was slain. This place had been famous for two events of a very different nature, the former very happy for the church of God, the latter very unhappy; but it shall now be the field of the last battle in which the church shall be engaged, and she shall be victorious. This battle required time to prepare for it, and therefore the further account of it is suspended till we come to the nineteenth chapter, v. 19, 20. (4.) The warning which God gives of this great and decisive trial, to engage his people to prepare for it, v. 15. It would be sudden and unexpected, and therefore Christians should be clothed, and armed, and ready for it, that they might not be surprised and ashamed. When God's cause comes to be tried, and his battles to be fought, all his people shall be ready to stand up for his interest and be faithful and valiant in his service.
Adam Clarke: Commentary on the Bible - 1831
16:12: Upon the great river Euphrates - Probably meaning the people in the vicinity of this river; though some think that the Tiber is intended.
The water thereof was dried up - The people discomfited, and all impediments removed.
The kings of the east - There seems to be an allusion here to the ruin of Babylon by Cyrus, predicted by the Prophet Jeremiah, Jeremiah 50:1-51:64. But what city or people is pointed out by this Babylon it is in vain to conjecture.
Albert Barnes: Notes on the Bible - 1834
16:12: And the sixth angel poured out his vial upon the great river Euphrates - On the situation of that river, and the symbolical meaning of this language, see the notes on Rev 9:14-21. The reference there was supposed to be to the Turkish power, and the analogy of interpretation would seem to require that it should be so understood here. There is every reason, therefore, to suppose that this passage has reference to something in the future history of the Turkish dominions, and to some bearing of the events which are to occur in that history on the ultimate downfall of the anti-Christian power referred to by the "beast."
And the water thereof was dried up, that the way of the kings of the east might be prepared - That is, as the effect of pouring out the vial. There is an allusion here, undoubtedly, to the dividing of the waters of the Red Sea, so that the children of Israel might pass. See Exo 14:21-22. Compare the notes on Isa 11:15. In this description the Euphrates is represented as a barrier to pRev_ent the passage of "the kings of the East," on their way to the West for some purpose not yet specified; that is, applying the symbol of the Euphrates as being the seat of the Turkish power, the meaning is, that "that power" is such a hindrance, and that, in some way that hindrance is to be removed as if the waters of an unbridged and unfordable river were dried up so as to afford a safe and easy passage through. Still there are several inquiries as to the application of this, which is not easy, and, as it refers to what is still future, it may be impossible to answer. The language requires us to put upon it the following interpretation:
(a) The persons here referred to as "kings of the East," were ready to make a movement toward the West, over the Euphrates, and would do this if this obstruction were not in their way. Who these "kings of the East" are is not said, and perhaps cannot be conjectured. The natural interpretation is, that they are the kings that reign in the East, or that preside over the countries of the eastern hemisphere. "Why" there was a proposed movement to the West is not said. It might have been for conquest, or it might have been that they were to bring their tribute to the spiritual Jerusalem, in accordance with what is so often said in the prophets, that under the gospel kings and princes would consecrate themselves and their wealth to God. See Psa 72:10-11; "The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him." So also Isa 60:4-6, Isa 60:9, Isa 60:11; "Thy sons shall come from far - The forces of the Gentiles shall come unto thee - All they from Sheba shall come: they shall bring gold and incense - The isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them - Thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought." All that is fairly implied in the language used here is, that the kings of the East would be converted to the true religion, or that they were, at the time referred to, in a state of readiness to be converted, if there were no hindrance or obstruction.
(b) There was some hindrance or obstruction to their conversion; that is, as explained, from the Turkish power: in other words, they would be converted to the true faith if it were not for the influence of that power.
(c) The destruction of that power, represented by the drying up of the Euphrates, would remove that obstruction, and the way would thus be "prepared" for their conversion to the true religion. We should most naturally, therefore, look, in the fulfillment of this, for some such decay of the Turkish power as would be followed by the conversion of the rulers of the East to the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: upon: Rev 9:14, Rev 11:14; Isa 8:7
and the water: Rev 17:15; Isa 11:15, Isa 42:15, Isa 44:27; Jer 50:38-40, Jer 51:36
that the: Isa 41:2, Isa 41:3, Isa 41:25; Ezek. 38:1-39:29; Dan 11:43-45
Geneva 1599
16:12 (9) And the sixth angel poured out his vial upon the great river (10) Euphrates; and (11) the water thereof was dried up, (12) that the way of the kings of the east might be prepared.
(9) The story of the sixth angel, divided into his act, and the event of it. The act is, that the angel cast out of his mouth the plague of a most glowing heat, in which even the greatest floods, and which most were accustomed to swell and overflow (as Euphrates) were dried up, by the counsel of God in this verse. The event is, that the madness with which the wicked are enraged that they may scorn the judgments of God, and abuse them furiously to serve their own turn, and to the executing of their own wicked outrage.
(10) The bound of the spiritual Babylon, and to the fortresses of the same (Rev_ 9:14).
(11) So the Church of the ungodly, and kingdom of the beast is said to be left naked, all the defences of it in which they put their trust, being taken away from it.
(12) That is, that even they who dwell further off, may with more convenience make haste to the sacrifice, which the Lord has appointed.
John Gill
16:12 And the sixth angel poured his vial on the great river Euphrates,.... Which is not to be understood literally of the river Euphrates, which ran through Mesopotamia and Chaldea, and by the walls of Babylon; and of the drying of it up to make way for the Jews in the eastern parts of the world, to pass into their own land, and possess it; when a like miracle will be wrought for them as was when they came out of Egypt, by dividing the Red sea for them; and as when they entered into Canaan's land, by laying the waters of Jordan on heaps, so that they passed over as on dry land; in favour of which sense the passage in Is 11:15 is thought to be, which the Targum interprets of God's smiting the river Euphrates; though the river Nile in Egypt seems rather to be meant: but it does not appear that there is any number of Jews beyond the river Euphrates; the far greater number of them is in the western and northern parts of the world; so that there will be no need for the drying up of this river for their passage into their own land; nor, if there were any in those parts, can any reason be given why they should be called the kings of the east, who, wherever they are, are a poor contemptible people, and have never had any ensigns of royalty among them for many hundreds of years; nor can that river be thought much to hinder, were all other impediments out of the way, nor the drying of it up much facilitate their passage to Judea, and much less affect their conversion: besides, this vial, as the rest, is a plague on antichrist, in some branch or other, or on some part or other, of the antichristian state; which, if not designed here, is nowhere in the account of this vial, and therefore this must be understood mystically; there is no doubt an allusion to the draining of this river at the taking of Babylon by Cyrus, according as was predicted in prophecy, Is 44:27 who, making sluices and drains, turned the river another way, and marched through it with his army, and surprised and took the city at once, while Belshazzar and his nobles were indulging themselves in rioting and drunkenness, as Daniel relates, Dan 5:1. Now some, because that Babylon was situated upon the river Euphrates, and Rome, or the Romish antichrist, is mystical Babylon, think that is here designed, and is the object of this vial; and that the drying up of this river designs the withdrawing of nations and kingdoms, signified by waters, Rev_ 17:15 from its jurisdiction and power, which will bring on its ruin; and also the stoppage of dues and tithes, annates, Peter's pence, and of all its traffic in indulgences, pardons, &c. whereby it will be greatly impoverished, and brought to nothing: but it should be observed, that the fifth vial affects Rome, the seat of the beast; and as for the beast himself, he will not be destroyed till the battle of Armageddon; and mystical Babylon, or the antichristian state, in the whole compass of it, will not be destroyed until the pouring out of the seventh vial; wherefore rather the eastern antichrist, the Turks are meant, in whose dominions this river is; for as the Assyrian monarch is signified by the waters of this river, when he was in his glory, and had his seat at Babylon, by which this river ran, Is 8:7 so may the Turks, who inhabit by this river, be intended by it; and the rather, as this sense exactly corresponds with the sixth trumpet; for as the sounding of that trumpet looses the four angels bound in the great river Euphrates, which founded the Turkish empire, as we have seen; so the pouring out of this sixth vial affects the same empire, and brings it to ruin. Mr. Daubuz is of opinion that this plague refers to the depopulation and destruction of the Grecian empire, and the bringing of the Turks into Europe, who have greatly distressed and tormented the corrupted Christians or Papists.
And the water thereof was dried up; the Ottoman empire will be extinct, just as the destruction of the Babylonish monarchy is expressed by the drying up of its sea, Jer 51:36 so the destruction of the Turkish empire is signified by the drying up of the water of this river, which is in the heart of it: and this is the passing away of the second woe, Rev_ 11:14
that the way of the kings of the east might be prepared; which some understand of Christians in general, who are made kings and priests unto God, and of Christian kings in particular, whose way will be prepared, by the declining state of antichrist, to express their hatred to the whore of Rome, and burn her flesh with fire; but the Romish antichrist is not here intended: others think, as before observed, that the Jews are designed; that the Jews will be converted in the last days seems manifest from Hos 3:5 and other places; and that they will return to their own land is suggested in abundance of prophecies, particularly in Ezek 37:21 Amos 9:14 and it must be allowed that the eastern, as well as the western antichrist, is a stumbling to them; and especially the advantage which the Turks have gained over the powers that go under the Christian name, and their possession of their land is an hinderance to their return to it; so that the destruction of the Turkish empire will undoubtedly make way for their conversion, and restoration to their own land; but then this will be equally advantageous to the Jews in the west as to those in the east, if there be any numbers of them there, which does not appear, and therefore there seems no reason why they should be pointed at, and be called the kings of the east: rather therefore to me it seems, that, through the fall of the Ottoman empire, way will be made for the kings and princes of the east, literally understood, to have and embrace the Gospel of Christ; for, the Turks being destroyed, the Mahometan religion will decline, the Gospel will be carried into the eastern parts of the world, into those vast kingdoms and countries which lie in those parts, when they will become the kingdoms of our Lord, and the kings and princes of them will come to the brightness of Zion's rising; so that the ruin of this monarchy will pave the way for the spread of Christ's kingdom from sea to sea, and front the river, the river Euphrates, to the ends of the earth; and this also will prepare the way, and lead on for all the saints, who are kings, and shall reign with Christ a thousand years, who is said to come from the east, Rev_ 7:2 or from the rising of the sun, as these are said to do, as the words may be rendered, to possess the kingdom under the whole heaven: Philo the Jew (z) has some expressions illustrating the literal sense of this, where he speaks of a Roman army on the banks of Euphrates, which kept the passage of "the eastern kings".
(z) De Legat. ad Caium, p. 1022.
John Wesley
16:12 And the sixth poured out his phial upon the great river Euphrates - Affected also by the sixth trumpet. And the water of it - And of all the rivers that flow into it. Was dried up - The far greater part of the Turkish empire lies on this side the Euphrates. The Romish and Mahometan affairs ran nearly parallel to each other for several ages. In the seventh century was Mahomet himself; and, a little before him, Boniface III., with his universal bishopric. In the eleventh, both the Turks and Gregory VII. carried all before them. In the year 1300, Boniface appeared with his two swords at the newly - erected jubilee. In the self - same year arose the Ottoman Porte; yea, and on the same day. And here the phial, poured out on the throne of the beast, is immediately followed by that poured out on the Euphrates; that the way of the kings from the east might be prepared - Those who lie east from the Euphrates, in Persia, India, &c., who will rush blindfold upon the plagues which are ready for them, toward the Holy Land, which lies west of the Euphrates.
Robert Jamieson, A. R. Fausset and David Brown
16:12 angel--so Coptic and ANDREAS. A, B, C, Vulgate, and Syriac omit.
kings of the east--Greek, "the kings who are from the rising of the sun." Reference to the Euphrates similarly occurs in the sixth trumpet. The drying up of the Euphrates, I think, is to be taken figuratively, as Babylon itself, which is situated on it, is undoubtedly so, Rev_ 17:5. The waters of the Euphrates (compare Is 8:7-8) are spiritual Babylon's, that is, the apostate Church's (of which Rome is the chief, though not exclusive representative) spiritual and temporal powers. The drying up of the waters of Babylon expresses the same thing as the ten kings stripping, eating, and burning the whore. The phrase, "way may be prepared for," is that applied to the Lord's coming (Is 40:3; Mt 3:3; Lk 1:76). He shall come from the East (Mt 24:27; Ezek 43:2, "the glory of the God of Israel came from the way of the East"): not alone, for His elect transfigured saints of Israel and the Gentiles shall accompany Him, who are "kings and priests unto God" (Rev_ 1:6). As the Antichristian ten kings accompany the beast, so the saints accompany as kings the King of kings to the last decisive conflict. DE BURGH and others take it of the Jews, who also were designed to be a kingdom of priests to God on earth. They shall, doubtless, become priest-kings in the flesh to the nations in the flesh at His coming. Abraham from the East (if Is 41:2, Is 41:8-9, refers to him, and not Cyrus) conquering the Chaldean kings is a type of Israel's victorious restoration to the priest-kingdom. Israel's exodus after the last Egyptian plagues typifies Israel's restoration after the spiritual Babylon, the apostate Church, has been smitten. Israel's promotion to the priest-kingdom after Pharaoh's downfall, and at the Lord's descent at Sinai to establish the theocracy, typifies the restored kingdom of Israel at the Lord's more glorious descent, when Antichrist shall be destroyed utterly. Thus, besides the transfigured saints, Israel secondarily may be meant by "the kings from the East" who shall accompany the "King of kings" returning "from the way of the East" to reign over His ancient people. As to the drying up again of the waters opposing His people's assuming the kingdom, compare Is 10:26; Is 11:11, Is 11:15; Zech 10:9-11. The name Israel (Gen 32:28) implies a prince with God. Compare Mic 4:8 as to the return of the kingdom to Jerusalem. DURHAM, several centuries ago, interpreted the drying up of the Euphrates to mean the wasting away of the Turkish power, which has heretofore held Palestine, and so the way being prepared for Israel's restoration. But as Babylon refers to the apostate Church, not to Mohammedanism, the drying up of the Euphrates (answering to Cyrus' overthrow of literal Babylon by marching into it through the dry channel of the Euphrates) must answer to the draining off of the apostate Church's resources, the Roman and Greek corrupt Church having been heretofore one of the greatest barriers by its idolatries and persecutions in the way of Israel's restoration and conversion. The kings of the earth who are earthly (Rev_ 16:14), stand in contrast to the kings from the East who are heavenly.
16:1316:13: Եւ տեսի՝ զի ելանէր ՚ի բերանոյ վիշապին՝ եւ ՚ի բերանոյ գազանին՝ եւ ՚ի բերանոյ սուտ մարգարէին ոգիք երեք անսուրբք իբրեւ զգորտս:
13 Եւ տեսայ, որ վիշապի բերանից, գազանի բերանից եւ սուտ մարգարէի բերանից ելնում էին երեք անմաքուր ոգիներ՝ նման գորտերի.
13 Տեսայ որ վիշապին բերնէն ու գազանին բերնէն եւ սուտ մարգարէին բերնէն երեք պիղծ ոգիներ կ’ելլէին գորտերու նման.
Եւ տեսի [221]զի ելանէին`` ի բերանոյ վիշապին եւ ի բերանոյ գազանին եւ ի բերանոյ սուտ մարգարէին ոգիք երեք անսուրբք իբրեւ զգորտս:

16:13: Եւ տեսի՝ զի ելանէր ՚ի բերանոյ վիշապին՝ եւ ՚ի բերանոյ գազանին՝ եւ ՚ի բերանոյ սուտ մարգարէին ոգիք երեք անսուրբք իբրեւ զգորտս:
13 Եւ տեսայ, որ վիշապի բերանից, գազանի բերանից եւ սուտ մարգարէի բերանից ելնում էին երեք անմաքուր ոգիներ՝ նման գորտերի.
13 Տեսայ որ վիշապին բերնէն ու գազանին բերնէն եւ սուտ մարգարէին բերնէն երեք պիղծ ոգիներ կ’ելլէին գորտերու նման.
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: И видел я [выходящих] из уст дракона и из уст зверя и из уст лжепророка трех духов нечистых, подобных жабам:
16:13  καὶ εἶδον ἐκ τοῦ στόματος τοῦ δράκοντος καὶ ἐκ τοῦ στόματος τοῦ θηρίου καὶ ἐκ τοῦ στόματος τοῦ ψευδοπροφήτου πνεύματα τρία ἀκάθαρτα ὡς βάτραχοι·
16:13. Καὶ (And) εἶδον (I-had-seen) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) τοῦ (of-the-one) δράκοντος (of-a-serpent) καὶ (and) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) τοῦ (of-the-one) θηρίου (of-a-beastlet) καὶ (and) ἐκ (out) τοῦ (of-the-one) στόματος (of-a-mouth) τοῦ (of-the-one) ψευδοπροφήτου (of-a-false-declarer-before) πνεύματα (to-currentings-to) τρία ( to-three ) ἀκάθαρτα ( to-un-cleansable ) ὡς (as) βάτραχοι : ( frogs )
16:13. et vidi de ore draconis et de ore bestiae et de ore pseudoprophetae spiritus tres inmundos in modum ranarumAnd I saw from the mouth of the dragon and from the mouth of the beast and from the mouth of the false prophet, three unclean spirits like frogs.
13. And I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, as it were frogs:
And I saw three unclean spirits like frogs [come] out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet:

13: И видел я [выходящих] из уст дракона и из уст зверя и из уст лжепророка трех духов нечистых, подобных жабам:
16:13  καὶ εἶδον ἐκ τοῦ στόματος τοῦ δράκοντος καὶ ἐκ τοῦ στόματος τοῦ θηρίου καὶ ἐκ τοῦ στόματος τοῦ ψευδοπροφήτου πνεύματα τρία ἀκάθαρτα ὡς βάτραχοι·
16:13. et vidi de ore draconis et de ore bestiae et de ore pseudoprophetae spiritus tres inmundos in modum ranarum
And I saw from the mouth of the dragon and from the mouth of the beast and from the mouth of the false prophet, three unclean spirits like frogs.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Именно, Иоанн видит трех нечистых духов, подобных жабам, выходящими из уст дракона (диавола), зверя (антихриста) и лжепророка (зверя из земли). Для злых духов символическим образом взят образ жаб. И это, конечно, потому, что, кто будет обладаем злым духом со свойствами грязного животного - жабы, душа и деятельность того человека должны быть грязными в нравственном отношении, слабыми и жалкими по своим целям и появлениям, но вместе гордыми и превозносящимися. Об образе появления жаб Иоанн замечает, что они выходят. Этот образ должен мыслиться нами как издевание, что вполне соответствует как внешнему виду жаб, так и взгляду на дракона, антихриста и лжепророка.
Adam Clarke: Commentary on the Bible - 1831
16:13: Three unclean spirits - Perhaps false teachers, called afterwards spirits of devils, which persuade the kings of the earth by lying miracles to come forth to the place of general slaughter, Rev 16:14, Rev 16:16,
Some good critics apply this to Vespasian, and his pretended miracles. See the account in Tacitus, lib. iv. c. 81.
Albert Barnes: Notes on the Bible - 1834
16:13: And I saw three unclean spirits - They assumed a visible form which would well represent their odiousness - that of frogs - but still they are spoken of as "spirits." They were evil powers, or evil influences (Rev 16:14, "spirits of devils"), and the language here is undoubtedly designed to represent some such power or influence which would, at that period, proceed from the dragon, the beast, and the false prophet.
Like frogs - βατράχοι batrachoi. This word does not occur in the New Testament except in the passage before us. It is properly translated frogs. The frog is here employed clearly as a symbol, and it is designed that certain qualities of the "spirits" here referred to should be designated by the symbol. For a full illustration of the meaning of the symbol, the reader may consult Bochart, Hieroz. P. II. lib. v. cap. 4. According to Bochart, the frog is characterized, as a symbol:
(1) for its rough, harsh, coarse voice;
(2) on this account, as a symbol of complaining or reproaching;
(3) as a symbol of empty loquacity;
(4) as a symbol of heretics and philosophers, as understood by Augustine;
(5) because the frog has its origin in mud, and lives in mud, as a symbol of those who are born in sin, and live in pollution;
(6) because the frog endures all changes of the season cold and heat, summer, winter, rain, frost - as a symbol of monks who practice self-denial;
(7) because the frog though abstemious of food, yet lives in water and drinks often, as a symbol of drunkards;
(8) as a symbol of impudence;
(9) because the frog swells his size, and distends his cheeks, as a symbol of pride.
See the authorities for these uses of the word in Bochart. How many or few of these ideas enter into the symbol here, it is not easy to decide. We may suppose, however, that the spirits referred to would be characterized by pride, arrogance, impudence, assumption of authority; perhaps impurity and vileness, for all these ideas enter into the meaning of the symbol. They are not here, probably, symbols of persons, but of influences or opinions which would be spread abroad, and which would characterize the age referred to. The reference is to what the "dragon," the "beast," and the "false prophet" would do at that time in opposing the truth, and in preparing the world for the great and final conflict.
Out of the mouth of the dragon - One of which seemed to issue from the mouth of the dragon. On the symbolic meaning of the word "dragon," see the notes on Rev 12:3. It, in general, represents Satan, the great enemy of the church; perhaps here Satan under the form of paganism or paganism, as in Rev 12:3-4. The idea then is, that, at the time referred to, there would be some manifestation of the power of Satan in the pagan nations, which would be bold, arrogant, proud, loquacious, hostile to truth, and which would be well represented by the hoarse murmur of the frog.
And out of the mouth of the beast - The papacy, as above explained, Rev_. 13. That is, there would be some putting forth of arrogant pretensions; some loud denunciation or complaining; some manifestation of pride and self-consequence, which would be well represented by the croaking of the frog. We have seen above (notes on Rev 16:5-6), that although the fifth vial was poured upon "the seat of the beast," the effect was not to crush and overthrow that power entirely. The papacy would still survive, and would be finally destroyed under the outpouring of the seventh vial, Rev 16:17-21. In the passage before us we have a representation of it as still living; as having apparently recovered its strength; and as being as hostile as ever to the truth, and able to enter into a combination, secret or avowed, with the "dragon" and the "false prophet," to oppose the reign of truth upon the earth.
And out of the mouth of the false prophet - The word rendered "false prophet" - ψευδοπροφήτου pseudoprophē tou - does not before occur in the Book of Revelation, though the use of the article would seem to imply that some well-known power or influence was referred to by this. Compare the notes on Rev 10:3. The word occurs in other places in the New Testament, Mat 7:15; Mat 24:11, Mat 24:24; Mar 13:22; Luk 6:26; Act 13:6; Pe2 2:1; Jo1 4:1; and twice elsewhere in the Book of Revelation, with the same reference as here, Rev 19:20; Rev 20:10. In both these latter places it is connected with the "beast:" "And the beast was taken, and with him the false prophet"; "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are." It would seem, then, to refer to some power that was similar to that of the beast, and that was to share the same fate in the overthrow of the enemies of the gospel. As to the application of this, there is no opinion so probable as that it alludes to the Muhammedan power - not strictly the Turkish power, for that was to be "dried up," or to diminish; but to the Muhammedan power as such, that was still to continue for a while in its vigor, and that was yet to exert a formidable influence against the gospel, and probably in some combination, in fact, if not in form, with paganism stud the papacy. The reasons for this opinion are:
(a) that this was referred to, in the former part of the book, as one of the formidable powers that would arise, and that would materially affect the destiny of the world - and it may be presumed that it would be again referred to in the account of the final consummation, see Rev 9:1-11;
(b) the name "false prophet" would, better than any other, describe that power, and would naturally suggest it in future times - for to no one that has ever appeared in our world could the name be so properly applied as to Muhammed; and,
(c) what is said will be found to agree with the facts in regard to that power, as, in connection with the papacy and with paganism, constituting the sum of the obstruction to the spread of the gospel around the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: three: Rev 16:14; Th2 2:9-11; Ti1 4:1-3; Ti2 3:1-6; Pe2 2:1-3; Jo1 4:1-3
like: Exo 8:2-7; Psa 78:45, Psa 105:30
come out of: Rev 12:3, Rev 12:4, Rev 12:9-13, Rev 13:1-7, Rev 13:11-18
the false: Rev 19:20, Rev 20:10
Geneva 1599
16:13 And I saw (13) three unclean spirits (14) like frogs [come] out of the mouth of the (15) dragon, and out of the mouth of the (16) beast, and out of the mouth of the (17) false prophet.
(13) That is, every one of them focus their whole force, and conspired that by wonders, word and work they might bring into the same destruction all kings, princes and potentates of the world, cursedly bewitched by them by their spirits, and teachers of the vanity and impunity of the beast that committed fornication with the kings of the earth. This is a good description of our times.
(14) Croaking with all importunity and continually day and night provoking and calling forth to arms, as the trumpets and furies of wars, as is declared in (Rev_ 16:14).
(15) That is, the devil; (Rev_ 12:3)
(16) See (Rev_ 13:1).
(17) That is, of that other beast; (Rev_ 13:11), for so he is called also in (Rev_ 19:20, Rev_ 20:10).
John Gill
16:13 And I saw three unclean spirits like frogs,.... Rome, the seat of antichrist, being destroyed, and the kingdom of the beast darkened, and brought into great contempt, Mahometanism greatly declining, the Gospel succeeding everywhere, the Jews being converted, and resettled in their own land, the devil bestirs himself more than ordinary; and dispatches his, and the emissaries of antichrist, to the kings of the whole earth, that can any ways be engaged on their side, and against the saints; and these are no other than the creatures of antichrist, such as cardinals, priests, and particularly Jesuits, as their original from the dragon, the beast, and the false prophet, show. Mr. Daubuz thinks these "three" are the "monks", the "religious knights", and "secular clergy": and these are called "spirits"; not because they are what are called familiar spirits, or devils themselves, for they are the spirits of devils, as in the next verse; but either because they pretend to be spiritual men, ecclesiastics, men in spiritual offices, and indeed are spiritual wickednesses in high places; or because of their agility, swiftness, and expeditiousness in going to and fro, Satan like, to do mischief: and they are said to be "unclean"; as the evil spirits and devils are, being so by nature, and delighting in uncleanness, and giving themselves up to work it with greediness: and they are "like frogs"; the allusion is to the plague of frogs in Egypt, Ex 8:5 and these antichristian emissaries are fitly compared to them, for their impurity, and pleasure they take in it, as frogs do in dirt and filth; and for their being talkative, impudent, and troublesome, like the noisy croaking frogs; so "rhetoricians" are by Cicero (a) compared to frogs; and as the frogs of Egypt got into the king's bedchamber, Ex 8:3 so these get into the private retirements of princes, into their cabinet councils, and stir them up to war and bloodshed: and as for the number, "three", this is only used to express a sufficient number of them, or to make the account square with the dragon, beast, and false prophet, from whom they proceed; and besides, this is omitted in the king's manuscript. Now John saw these, in a visionary way,
come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet; by the dragon is meant the devil, Rev_ 12:9 not as acting in Rome Pagan, which has been long ago destroyed, rather as in the Pagan parts of the world, and as in the Turkish empire, now ruined; who, seeing his cause declining everywhere, bestirs himself to support and revive it, though this issues in the binding of him for a thousand years, Rev_ 20:2. By the beast is meant the first beast, in Rev_ 13:1 and so the Ethiopic version renders it; the antichristian civil state, now sadly shattered and weakened, by the pouring out of the fifth vial: and by "the false prophet" is meant, not Mahomet, or the supporters of his religion, but the second beast in Rev_ 13:11 or the antichristian ecclesiastic state, as appears from the description of this prophet in Rev_ 19:20 compared with that: so then these spirits manifestly appear to be the emissaries of antichrist, under a diabolical influence; his creatures, that are made, and sent forth by him, have their commissions and orders from him, to act for him in every shape, to support his interest, civil and religious, by lies, murders, and false doctrine; a further account is given of them in the next verse.
(a) Ad Atticum, l. 15. Ep. 16.
John Wesley
16:13 Out of the mouth of the dragon, the wild beast, and the false prophet - It seems, the dragon fights chiefly against God; the beast, against Christ; the false prophet, against the Spirit of truth; and that the three unclean spirits which come from them, and exactly resemble them, endeavour to blacken the works of creation, of redemption, and of sanctification. The false prophet - So is the second beast frequently named, after the kingdom of the first is darkened; for he can then no longer prevail by main strength, and so works by lies and deceit. Mahomet was first a false prophet, and afterwards a powerful prince: but this beast was first powerful as a prince; afterwards a false prophet, a teacher of lies. Like frogs - Whose abode is in fens, marshes, and other unclean places. To the kings of the whole world - Both Mahometan and pagan. To gather them - To the assistance of their three principals.
Robert Jamieson, A. R. Fausset and David Brown
16:13 unclean spirits like frogs--the antitype to the plague of frogs sent on Egypt. The presence of the "unclean spirit" in the land (Palestine) is foretold, Zech 13:2, in connection with idolatrous prophets. Beginning with infidelity as to Jesus Christ's coming in the flesh, men shall end in the grossest idolatry of the beast, the incarnation of all that is self-deifying and God-opposed in the world powers of all ages; having rejected Him that came in the Father's name, they shall worship one that comes in his own, though really the devil's representative; as frogs croak by night in marshes and quagmires, so these unclean spirits in the darkness of error teach lies amidst the mire of filthy lusts. They talk of liberty, but it is not Gospel liberty, but license for lust. There being three, as also seven, in the description of the last and worst state of the Jewish nation, implies a parody of the two divine numbers, three of the Trinity, and seven of the Holy Spirit (Rev_ 1:4). Some observe that three frogs were the original arms of France, a country which has been the center of infidelity, socialism, and false spiritualism. A and B read, "as it were frogs," instead of "like frogs," which is not supported by manuscripts. The unclean spirit out of the mouth of the dragon symbolizes the proud infidelity which opposes God and Christ. That out of the beast's mouth is the spirit of the world, which in the politics of men, whether lawless democracy or despotism, sets man above God. That out of the mouth of the false prophet is lying spiritualism and religious delusion, which shall take the place of the harlot when she shall have been destroyed.
the dragon--Satan, who gives his power and throne (Rev_ 13:2) to the beast.
false prophet--distinct from the harlot, the apostate Church (of which Rome is the chief, though not sole, representative), Rev_ 17:1-3, Rev_ 17:16; and identical with the second beast, Rev_ 13:11-15, as appears by comparing Rev_ 19:20 with Rev_ 13:13; ultimately consigned to the lake of fire with the first beast; as is also the dragon a little later (Rev_ 20:10). The dragon, the beast, and the false prophet, "the mystery of iniquity," form a blasphemous Antitrinity, the counterfeit of "the mystery of godliness" God manifests in Christ, witnessed to by the Spirit. The dragon acts the part of God the Father, assigning his authority to his representative the beast, as the Father assigns His to the Son. They are accordingly jointly worshipped; compare as to the Father and Son, Jn 5:23; as the ten-horned beast has its ten horns crowned with diadems (Greek, Rev_ 13:1), so Christ has on His head many diadems. While the false prophet, like the Holy Ghost, speaks not of himself, but tells all men to worship the beast, and confirms his testimony to the beast by miracles, as the Holy Ghost attested similarly to Christ's divine mission.
16:1416:14: Քանզի նոքա էին՝ ոգիք դիւականք որք առնէին զնշանս՝ եւ երթային առ թագաւորս ամենայն երկրի՝ ժողովե՛լ զնոսա ՚ի պատերազմ, յօրն մե՛ծ Տեառն Ամենակալի. քանզի ա՛յսպէս ասաց Տէր[5277]. [5277] Ոմանք. Առ ամենայն թագաւորս երկ՛՛... Տեառն Աստուծոյ Ամենակալի։
14 քանզի նրանք դիւական ոգիներ էին, որոնք նշաններ էին գործում, գնում էին ամբողջ աշխարհի թագաւորների մօտ՝ նրանց պատերազմի հաւաքելու Ամենակալ Տիրոջ մեծ օրուայ համար (քանզի այսպէս ասաց Տէրը.
14 Վասն զի անոնք դեւերու ոգիներ էին՝ որ նշաններ կ’ընէին ու* բոլոր աշխարհի թագաւորներուն քով կ’երթային, որպէս զի զանոնք Ամենակալ Աստուծոյ այն մեծ օրուանը պատերազմին համար հաւաքեն.
Քանզի նոքա էին ոգիք դիւականք, որք առնէին զնշանս եւ երթային առ թագաւորս ամենայն երկրի ժողովել զնոսա ի պատերազմ յօրն մեծ Տեառն Ամենակալի. ([222]քանզի այսպէս ասաց Տէր:

16:14: Քանզի նոքա էին՝ ոգիք դիւականք որք առնէին զնշանս՝ եւ երթային առ թագաւորս ամենայն երկրի՝ ժողովե՛լ զնոսա ՚ի պատերազմ, յօրն մե՛ծ Տեառն Ամենակալի. քանզի ա՛յսպէս ասաց Տէր[5277].
[5277] Ոմանք. Առ ամենայն թագաւորս երկ՛՛... Տեառն Աստուծոյ Ամենակալի։
14 քանզի նրանք դիւական ոգիներ էին, որոնք նշաններ էին գործում, գնում էին ամբողջ աշխարհի թագաւորների մօտ՝ նրանց պատերազմի հաւաքելու Ամենակալ Տիրոջ մեծ օրուայ համար (քանզի այսպէս ասաց Տէրը.
14 Վասն զի անոնք դեւերու ոգիներ էին՝ որ նշաններ կ’ընէին ու* բոլոր աշխարհի թագաւորներուն քով կ’երթային, որպէս զի զանոնք Ամենակալ Աստուծոյ այն մեծ օրուանը պատերազմին համար հաւաքեն.
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: это--бесовские духи, творящие знамения; они выходят к царям земли всей вселенной, чтобы собрать их на брань в оный великий день Бога Вседержителя.
16:14  εἰσὶν γὰρ πνεύματα δαιμονίων ποιοῦντα σημεῖα, ἃ ἐκπορεύεται ἐπὶ τοὺς βασιλεῖς τῆς οἰκουμένης ὅλης, συναγαγεῖν αὐτοὺς εἰς τὸν πόλεμον τῆς ἡμέρας τῆς μεγάλης τοῦ θεοῦ τοῦ παντοκράτορος.
16:14. εἰσὶν (they-be) γὰρ (therefore) πνεύματα (currentings-to) δαιμονίων (of-daimonlets) ποιοῦντα ( doing-unto ) σημεῖα, (to-signlets-of) ἃ ( which ) ἐκπορεύεται ( it-traverseth-out-of ) ἐπὶ (upon) τοὺς (to-the-ones) βασιλεῖς (to-rulers-of) τῆς (of-the-one) οἰκουμένης (of-being-housed-unto) ὅλης, (of-whole) συναγαγεῖν (to-have-had-led-together) αὐτοὺς (to-them) εἰς (into) τὸν (to-the-one) πόλεμον (to-a-war) τῆς (of-the-one) ἡμέρας (of-a-day) τῆς (of-the-one) μεγάλης (of-great) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ) τοῦ ( of-the-one ) παντοκράτορος .-- ( of-an-all-securer )
16:14. sunt enim spiritus daemoniorum facientes signa et procedunt ad reges totius terrae congregare illos in proelium ad diem magnum Dei omnipotentisFor they are the spirits of devils, working signs: and they go forth unto the kings of the whole earth, to gather them to battle against the great day of the Almighty God.
14. for they are spirits of devils, 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.
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:

14: это--бесовские духи, творящие знамения; они выходят к царям земли всей вселенной, чтобы собрать их на брань в оный великий день Бога Вседержителя.
16:14  εἰσὶν γὰρ πνεύματα δαιμονίων ποιοῦντα σημεῖα, ἃ ἐκπορεύεται ἐπὶ τοὺς βασιλεῖς τῆς οἰκουμένης ὅλης, συναγαγεῖν αὐτοὺς εἰς τὸν πόλεμον τῆς ἡμέρας τῆς μεγάλης τοῦ θεοῦ τοῦ παντοκράτορος.
16:14. sunt enim spiritus daemoniorum facientes signa et procedunt ad reges totius terrae congregare illos in proelium ad diem magnum Dei omnipotentis
For they are the spirits of devils, working signs: and they go forth unto the kings of the whole earth, to gather them to battle against the great day of the Almighty God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Эти злые духи становятся вдохновителями и руководителями земных царей, а чрез них и силами тех государств и народностей, над которыми царствуют эти последние. В этом смысле и сказано, что злые духи собирают царей на брань. Брань - это последняя мировая война, последнее выражение стремления боговраждебной силы уничтожить Царство Христово на земле [Ebrard, Kliefoth, Suller].
Albert Barnes: Notes on the Bible - 1834
16:14: For they are the spirits of devils - On the meaning of the word used here, see the notes on Rev 9:20. It is used here, as it is in Rev 9:20, in a bad sense, as denoting evil spirits. Compare the notes on Mat 4:1-2, Mat 4:24.
Working miracles - Working what seemed to be miracles; that is, such wonders as to deceive the world with the belief that they were miracles. See the notes on Rev 13:13-14, where the same power is ascribed to the "beast."
Which go forth unto the kings of the earth - Which particularly affect and influence kings and rulers. No class of people have been more under the influence of pagan superstition, Muhammedan delusion, or the papacy, than kings and princes. We are taught by this passage that this will continue to be so in the circumstances referred to.
And of the whole world - That is, so far that it might be represented as affecting the whole world - to wit, the pagan, the Muhammedan, and the papal portions of the earth. These still embrace so large a portion of the globe, that it might be said, that what would affect those powers now would influence the whole world.
To gather them - Not literally to assemble them all in one place, but so to unite and combine them that it might be represented as an assembling of the hosts for battle.
To the battle of that great day of God Almighty - Not the day of judgment, but the day which would determine the ascendency of true religion in the world - the final conflict with those powers which had so long opposed the gospel. It is not necessary to suppose that there would be a literal "battle," in which God would be seen to contend with his foes; but there would be what might be properly represented as a battle. That is, there would be a combined struggle against the truth, and in that God would appear by his providence and Spirit on the side of the church, and would give it the victory. It accords with all that has occurred in the past, to suppose that there will be such a combined struggle before the church shall finally triumph in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: the spirits: Rev 12:9; Kg1 22:19-23; Ch2 18:18-22; Eze 14:9; Joh 8:44; Co2 11:13-15; Ti1 4:1; Jam 3:15
working: Rev 13:13, Rev 13:14, Rev 19:20; Deu 13:1, Deu 13:2; Mat 24:24; Mar 13:22; Th2 2:9
which: Kg1 22:6, Kg1 22:10, Kg1 22:11, Kg1 22:19-22; Act 13:8-10
the whole: Rev 3:10, Rev 12:9, Rev 13:3; Luk 2:1; Rom 1:8; Jo1 5:19
to gather: Rev 16:16, Rev 17:14, Rev 19:19, Rev 20:8; Isa 34:1-8, Isa 63:1-6; Eze 38:8-12; Joe 3:11-14
God Almighty: Rev 16:7
John Gill
16:14 For they are the spirits of devils,.... They are of their father the devil; they are acted and influenced by him, he works effectually in them, and leads them captive at his will; they do his lusts, and are murderers and liars, and false teachers, like him:
working miracles; lying ones, to deceive men; this clearly points out who are meant, namely, the followers of antichrist, who, as they spread the doctrines of devils, endeavour to confirm them by signs and lying wonders:
which go forth unto the kings of the earth: those who have committed fornication with the Romish antichrist, such of them as will remain:
and of the whole world; as many Pagan princes as they can come at, and engage by any ways and means in their interest; they will go forth to them like the lying spirit to Ahab's prophets, 3Kings 22:22
to gather them to the battle of that great day of God Almighty; that is, they will persuade them to gather together, to fight against the saints, the Gentile Christians in the several parts of the world, and the Jewish Christians, now settled in their own land; and this will be the battle of the Lord, who is God Almighty, and it will be fighting against him; and therefore the attempt must be vain and fruitless, and issue in the ruin of those who are gathered to it, who will be deceived and drawn into it by these diabolical spirits: and this is called "the battle of that great day of God"; not of the day of judgment, for it will be before that time; but of that day of vengeance upon all the remains of his and his church's enemies, both Pagan, Papal, and Mahometan, who will for this purpose be gathered together; "which", as the Ethiopic version renders it, "God has appointed".
Robert Jamieson, A. R. Fausset and David Brown
16:14 devils--Greek, "demons."
working miracles--Greek, "signs."
go forth unto--or "for," that is, to tempt them to the battle with Christ.
the kings of the earth and, &c.--A, B, Syriac, and ANDREAS omit "of the earth and," which clause is not in any manuscript. Translate, "kings of the whole habitable world," who are "of this world," in contrast to "the kings of (from) the East" (the sun-rising), Rev_ 16:12, namely, the saints to whom Christ has appointed a kingdom, and who are "children of light." God, in permitting Satan's miracles, as in the case of the Egyptian magicians who were His instruments in hardening Pharaoh's heart, gives the reprobate up to judicial delusion preparatory to their destruction. As Aaron's rod was changed into a serpent, so were those of the Egyptian magicians. Aaron turned the water into blood; so did the magicians. Aaron brought up frogs; so did the magicians. With the frogs their power ceased. So this, or whatever is antitypical to it, will be the last effort of the dragon, beast, and false prophet.
battle--Greek, "war"; the final conflict for the kingship of the world described in Rev_ 19:17-21.
16:1516:15: Ահա՝ գա՛մ իբրեւ զգող, երանի որ իցեն արթունք, եւ պահեսցեն զհանդերձս իւրեանց. զի մի՛ մերկ շրջեսցին, եւ երեւեսցին ամօթանք իւրեանց[5278]. [5278] Ոմանք. Մերկս շրջիցին։
15 «Ահա՛ գալիս եմ ինչպէս գող. երանի՜ նրանց, որ արթուն են եւ պահում են իրենց զգեստները, որպէսզի մերկ ման չգան, եւ իրենց ամօթոյքները չերեւան» ):
15 «Ահա գողի պէս կու գամ. երանի՜ անոր որ արթուն կը կենայ ու իր հանդերձները կը պահէ, որպէս զի մերկ չպտըտի ու իր ամօթը չերեւնայ».
Ահա գամ իբրեւ զգող, երանի որ իցեն արթունք, եւ պահեսցեն զհանդերձս իւրեանց. զի մի՛ մերկ շրջեսցին, եւ երեւեսցին ամօթանք իւրեանց:

16:15: Ահա՝ գա՛մ իբրեւ զգող, երանի որ իցեն արթունք, եւ պահեսցեն զհանդերձս իւրեանց. զի մի՛ մերկ շրջեսցին, եւ երեւեսցին ամօթանք իւրեանց[5278].
[5278] Ոմանք. Մերկս շրջիցին։
15 «Ահա՛ գալիս եմ ինչպէս գող. երանի՜ նրանց, որ արթուն են եւ պահում են իրենց զգեստները, որպէսզի մերկ ման չգան, եւ իրենց ամօթոյքները չերեւան» ):
15 «Ահա գողի պէս կու գամ. երանի՜ անոր որ արթուն կը կենայ ու իր հանդերձները կը պահէ, որպէս զի մերկ չպտըտի ու իր ամօթը չերեւնայ».
zohrab-1805▾ eastern-1994▾ western am▾
16:1515: Се, иду как тать: блажен бодрствующий и хранящий одежду свою, чтобы не ходить ему нагим и чтобы не увидели срамоты его.
16:15  ἰδοὺ ἔρχομαι ὡς κλέπτης. μακάριος ὁ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ.
16:15. Ἰδοὺ ( Thou-should-have-had-seen ," ἔρχομαι ( I-come ) ὡς (as) κλέπτης. (a-stealer) μακάριος (Bless-belonged) ὁ (the-one) γρηγορῶν (watching-unto) καὶ (and) τηρῶν (keeping-unto) τὰ (to-the-ones) ἱμάτια (to-apparelets) αὐτοῦ, (of-it,"ἵνα (so) μὴ (lest) γυμνὸς (stripped) περιπατῇ (it-might-tread-about-unto) καὶ (and) βλέπωσιν (they-might-view) τὴν (to-the-one) ἀσχημοσύνην (to-an-un-holdenedness) αὐτοῦ.-- (of-it)
16:15. ecce venio sicut fur beatus qui vigilat et custodit vestimenta sua ne nudus ambulet et videant turpitudinem eiusBehold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame.
15. ( Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.)
Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame:

15: Се, иду как тать: блажен бодрствующий и хранящий одежду свою, чтобы не ходить ему нагим и чтобы не увидели срамоты его.
16:15  ἰδοὺ ἔρχομαι ὡς κλέπτης. μακάριος ὁ γρηγορῶν καὶ τηρῶν τὰ ἱμάτια αὐτοῦ, ἵνα μὴ γυμνὸς περιπατῇ καὶ βλέπωσιν τὴν ἀσχημοσύνην αὐτοῦ.
16:15. ecce venio sicut fur beatus qui vigilat et custodit vestimenta sua ne nudus ambulet et videant turpitudinem eius
Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Слова: "се, иду как тать... " приходят на память самому Иоанну по поводу упоминания о великом дне Господа, и он высказывает их от своего имени, напоминая об общеизвестном выражении Самого Бож. Учителя. Как верные и исправные рабы, все христиане должны ожидать пришествия Своего Господа, должны хранить свои одеяния, одеяния своего спасения (1: Сол 5:8), чтобы не предстать пред очами Господа-Судии нагими, лишенными всяких добродетелей (ср. III:18).
Adam Clarke: Commentary on the Bible - 1831
16:15: Behold, I come as a thief - Here is a sudden but timely warning to put every man on his guard, when this sudden and generally unexpected tribulation should take place.
Keepeth his garments, lest he walk naked - Here is a plain allusion to the office of him who was called the prefect or overseer, of the mountain of the temple. His custom was to go his rounds during the watches of the night; and if he found any of the Levites sleeping on his watch, he had authority to beat him with a stick, and burn his vestments. See Middoth, fol. 34, 1, and Tamid. fol. 27, 2; 28, 1. Such a person being found on his return home naked, it was at once known that he had been found asleep at his post, had been beaten, and his clothes burnt; thus his shame was seen - he was reproached for his infidelity and irreligion.
Albert Barnes: Notes on the Bible - 1834
16:15: Behold, I come as a thief - That is, suddenly and unexpectedly. See the Mat 24:43 note; Th1 5:2 note. This is designed evidently to admonish people to watch, or to be in readiness for his coming, since, whenever it would occur, it would be at a time when people were not expecting him.
Blessed is he that watcheth - Compare Mat 24:42-44. The meaning here is, that he who watches for these events, who marks the indications of their approach, and who is conscious of a preparation for them, is in a better and happier state of mind than he on whom they come suddenly and unexpectedly.
And keepeth his garments - The allusion here seems to be to one who, regardless of danger, or of the approach of an enemy, should lay aside his garments and lie down to sleep. Then the thief might come and take away his garments, leaving him naked. The essential idea, therefore, here, is the duty of vigilance. We are to be awake to duty and to danger; we are not to be found sleeping at our post; we are to be ready for death - ready for the coming of the Son of man.
Lest he walk naked - His raiment being carried away while he is asleep.
And they see his shame - Compare the notes on Rev 3:18. The meaning here is, that, as Christians are clothed with the garments of righteousness, they should not lay them aside, so that their spiritual nakedness should be seen. They are to be always clothed with the robes of salvation; always ready for any event, however soon or suddenly it may come upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: I come: Rev 3:3; Mat 24:43; Th1 5:2, Th1 5:3; Pe2 3:10
Blessed: Mat 24:42, Mat 25:13, Mat 26:41; Mar 13:33-37, Mar 14:38; Luk 12:37-43, Luk 21:36; Act 20:31; Th1 5:6; Pe1 4:7
lest: Rev 3:4, Rev 3:18; Exo 32:25; Isa 47:3; Eze 16:37; Hos 2:3; Hab 2:15; Co2 5:3
Geneva 1599
16:15 (18) Behold, I come as a thief. Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.
(18) A parenthesis for admonition, in which God warns his holy servants, who rest in the expectation of Christ, always to think of his coming, and to look to themselves, that they be not shamefully made naked and circumvented of these unclean spirits, and so they be miserable unprepared at the coming of the Lord; (Mt 24:29, Mt 25:13).
John Gill
16:15 Behold I come as a thief,.... These are the words of Christ, inserted in a parenthesis in this account, before it is concluded, to acquaint his people with his near and sudden approach, and to give them a word of caution and exhortation in these times of difficulty; for he is the Lord God Almighty, who sent forth these angels to pour out their vials, and whose judgments are applauded as righteous, Rev_ 16:1 and who so often in Rev_ 22:7 says "I come quickly"; and which is to be understood not of his spiritual coming, which will be already at this time, but of his personal coming: and which will be "as a thief": as it is often expressed, Th1 5:2 not in the bad sense, to steal and kill, and to destroy, though Christ's coming will issue in the everlasting destruction of the wicked; but the phrase is designed to express the suddenness of his coming, and the surprise of it:
blessed is he that watcheth; against sin, the lusts of the flesh, and the cares of this life, lest they bring a sleepiness upon him, and so the day of the Lord come upon him at an unawares; and against Satan and his temptations, who goes about seeking whom he may devour; and against his emissaries and false teachers, who lie in wait to deceive; and blessed is he also who is wishing and waiting for the coming of Christ, and so, being ready, will enter with him into the marriage chamber, and partake of the supper of the Lamb:
and keepeth his garments: either his conversation garments, unspotted from the world, and whenever defiled washes them, and makes them white in the blood of the Lamb; and keeps them from being stripped of them, by those who would lead them into sinful ways; or that keeps and holds fast the robe of Christ's righteousness, and garments of his salvation, which are the righteousness of the saints, that fine linen clean and white, that white raiment which only can cover their nakedness, that the shame thereof does not appear, Rev_ 19:8
lest he walk naked; (b), "naked of the commandments", or good works, according to the Jewish phrase; having lost, or dropped his conversation garments:
and they see his shame; or lest, being naked, he be exposed to shame and confusion, yea, to everlasting ruin and destruction; see Mt 22:12 the allusion is to the burning of the garments of those priests who were found asleep when upon their watch in the temple: the account that is given is this (c);
"the man of the mountain of the house (the governor of the temple) goes round all the wards (every night) with burning torches before him; and in every ward where the person does not stand upon his feet, the man of the mountain of the house says to him, peace be to thee; if he finds he is asleep, he strikes him with his staff, and he has power to burn his clothes; and they say (in Jerusalem) what voice is that in the court? (it is answered) the voice of a Levite beaten, and his clothes burnt, because he slept in the time of his watch; R. Eliezer ben Jacob says, once they found my mother's brother asleep, and they burnt his clothes:''
now imagine with what shame the poor Levite so served must appear the next morning among his brethren, with his clothes burnt, and he naked; and with greater shame and confusions must he appear at the last day that is destitute of the righteousness of Christ.
(b) Yalkut Simeoni, par. 2. fol. 91. 3. (c) Misna Middot, c. 1. sect. 2. T. Bab. Tamid, fol. 27. 2. & 28. 1. Maimon. Beth Habbechira, c. 8. sect. 10. & Cele Hamikdash, c. 7. sect. 4.
John Wesley
16:15 Behold, I come as a thief - Suddenly, unexpectedly. Observe the beautiful abruptness. I - Jesus Christ. Hear him. Happy is he that watcheth. - Looking continually for him that "cometh quickly." And keepeth on his garments - Which men use to put off when they sleep. Lest he walk naked, and they see his shame - Lest he lose the graces which he takes no care to keep, and others see his sin and punishment.
Robert Jamieson, A. R. Fausset and David Brown
16:15 The gathering of the world kings with the beast against the Lamb is the signal for Christ's coming; therefore He here gives the charge to be watching for His coming and clothed in the garments of justification and sanctification, so as to be accepted.
thief-- (Mt 24:43; 2Pet 3:10).
they--saints and angels.
shame--literally, "unseemliness" (Greek, "aschemosunee"): Greek, 1Cor 13:5 : a different word from the Greek in Rev_ 3:18 (Greek, "aischunee").
16:1616:16: եւ ժողովեցից զնոսա ՚ի տեղի մի, որ կոչի Եբրայեցերէն Արմաքեդոն[5279]:[5279] Ոմանք. Եւ ժողովեցին զնոսա ՚ի տե՛՛։ Ոսկան. Արմագեդոն։
16 Ապա ոգիները թագաւորներին հաւաքեցին մի տեղ, որ եբրայերէն կոչւում է Արմագեդոն:
16 Եւ զանոնք տեղ մը հաւաքեցին, որ Եբրայեցերէն Արմագեդոն կը կոչուի։
եւ ժողովեցին զնոսա ի տեղի մի, որ կոչի Եբրայեցերէն Արմագեդոն:

16:16: եւ ժողովեցից զնոսա ՚ի տեղի մի, որ կոչի Եբրայեցերէն Արմաքեդոն[5279]:
[5279] Ոմանք. Եւ ժողովեցին զնոսա ՚ի տե՛՛։ Ոսկան. Արմագեդոն։
16 Ապա ոգիները թագաւորներին հաւաքեցին մի տեղ, որ եբրայերէն կոչւում է Արմագեդոն:
16 Եւ զանոնք տեղ մը հաւաքեցին, որ Եբրայեցերէն Արմագեդոն կը կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616: И он собрал их на место, называемое по-еврейски Армагеддон.
16:16  καὶ συνήγαγεν αὐτοὺς εἰς τὸν τόπον τὸν καλούμενον ἑβραϊστὶ ἁρμαγεδών.
16:16. καὶ (And) συνήγαγεν (it-had-led-together) αὐτοὺς (to-them) εἰς (into) τὸν (to-the-one) τόπον (to-an-occasion) τὸν (to-the-one) καλούμενον (to-being-called-unto) Ἐβραϊστί (unto-Hebrew) Ἃρ (Har) Μαγεδών . ( Magedon )
16:16. et congregavit illos in locum qui vocatur hebraice HermagedonAnd he shall gather them together into a place which in Hebrew is called Armagedon.
16. And they gathered them together into the place which is called in Hebrew Har-Magedon.
And he gathered them together into a place called in the Hebrew tongue Armageddon:

16: И он собрал их на место, называемое по-еврейски Армагеддон.
16:16  καὶ συνήγαγεν αὐτοὺς εἰς τὸν τόπον τὸν καλούμενον ἑβραϊστὶ ἁρμαγεδών.
16:16. et congregavit illos in locum qui vocatur hebraice Hermagedon
And he shall gather them together into a place which in Hebrew is called Armagedon.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: После этого воспоминания и напоминания Иоанн снова возвращается к речи о нечистых духах. Под выражением "он собрал" разумеются те же нечистые духи (как бы возглавляемые диаволом), по внушению которых цари всей земли вместе со своими народами собрались на место Армагеддон. В Свящ. Писании мы не находим какой-либо местности под названием Армагеддон. Слово Армагеддон несомненно сложное, двойное, из "ар" и "Мегиддо". "Ар" - еврейское слово, значит равнина, а Мегиддо есть исторически известное географическое место в Палестине, послужившее полем брани Варравы с Сиссарою и Нехао с иудейским царем Иосиею. Таким образом, долина Мегиддо является памятником поражения и радостным, и печальным. Следовательно, Апокалипсис, называя место собрания (царей) антихристианских войск Армагеддон, говорит о том, что это собрание кончится славною победою и страшным поражением. Седьмой Ангел выливает свою чашу на воздух. Это означало поражение, повреждение той стихии, которая составляет существенно необходимое условие всего живущего на земле. Седьмая труба была, таким образом, последнею трубою, предвозвещающею конец мира и наступление новой жизни. Если поражался самый воздух, то поражались не только внешние условия земной человеческой жизни, но разрушались и прежние условия их нравственной жизни. Ввиду такой важности возвещаемого седьмою чашею ее вылитие сопровождается особенным знаменательным небесным голосом: "совершилось". Этот голос правильнее приписывать Самому Господу. Слово "совершилось" напоминает собою то же слово, которое раздалось из уст умирающего на кресте Господа. Как то слово было знаком окончания Ветхого Завета, так точно и голос Божий 17: ст. есть знак окончания Нового Завета. И здесь "совершилось" относится не только к седьмой чаше, но и ко всем предшествующим казням, ко всему домостроительству новозаветного спасения человеческого рода.
Adam Clarke: Commentary on the Bible - 1831
16:16: Armageddon - The original of this word has been variously formed, and variously translated. It is הר־מגדון har-megiddon, "the mount of the assembly;" or חרמה גדהון chormah gedehon, "the destruction of their army;" or it is הר־מגדו har-megiddo, "Mount Megiddo," the valley of which was remarkable for two great slaughters: one of the Israelites, Kg2 23:29, the other of the Canaanites, Jdg 4:16; Jdg 5:19. But Mount Megiddo, that is Carmel, is the place, according to some, where these armies should be collected.
But what is the battle of Armageddon? How ridiculous have been the conjectures of men relative to this point! Within the last twenty years this battle has been fought at various places, according to our purblind seers and self-inspired prophets! At one time it was Austerlitz, at another Moscow, at another Leipsic, and now Waterloo! And thus they have gone on, and will go on, confounding and being confounded.
Albert Barnes: Notes on the Bible - 1834
16:16: And he gathered them together - Who gathered them? Prof. Stuart renders it "they gathered them together," supposing that it refers to the "spirits" - πνέυματα pneumata - in Rev 16:13, and that this is the construction of the neuter plural with a singular verb. So DeWette understands it. Hengstenberg supposes that it means that God gathered them together; others suppose that it was the sixth angel; others that it was Satan; others that it was the beast; and others that it was Christ. See Poole's Synopsis, in loco. The authority of DeWette and Prof. Stuart is sufficient to show that the construction which they adopt is authorized by the Greek, as indeed no one can doubt, and perhaps this accords better with the context than any other construction proposed. Thus, in Rev 16:14, the spirits are represented as going forth into the whole world for the purpose of gathering the nations together to the great battle, and it is natural to suppose that the reference is to them here as having accomplished what they went forth to do. But who are to be gathered together? Evidently those who, in Rev 16:14, are described by the word "them" - the "kings of the earth, and the whole world"; that is, there will be a state of things which would be well described by a universal gathering of forces in a central battlefield. It is by no means necessary to suppose that what is here represented will literally occur. There will be a mustering of spiritual forces; there will be a combination and a unity of opposition against the truth; there will be a rallying of the declining powers of paganism, Mohammedanism, and Romanism, as if the forces of the earth, marshalled by kings and rulers, were assembled in some great battlefield, where the destiny of the world was to be decided.
Into a place called in the Hebrew tongue Armageddon - The word "Armageddon" - Ἀρμαγεδδών Armageddō n - occurs nowhere else in the New Testament, and is not found in the Septuagint. It seems to be formed from the Hebrew הר מגדּו har Megidow Har Megiddo - Mountain of Megiddo. Compare Ch2 35:22, where it is said that Josiah "came to fight in the valley of Megiddo." Megiddo was a town belonging to Manasseh, although within the limits of Issachar, Jos 17:11. It had been originally one of the royal cities of the Canaanites Jos 12:21, and was one of those of which the Israelites were unable for a long time to take possession. It was rebuilt and fortified by Solomon Kg1 9:15, and thither Ahaziah king of Judah fled when wounded by Jehu, and died there, Kg2 9:27. It was here that Deborah and Barak destroyed Sisera and his host Jdg 5:19; and it was in a battle near this that Josiah was slain by Pharaoh-Necho, Kg2 23:29-30; Ch2 35:20-25.
From the great mourning held for his loss, it became proverbial to speak of any grievous mourning as being "like the mourning of Hadadrimmon in the valley of Megiddon," Zac 12:11. It has not been found easy to identify the place, but recent searches have made it probable that the vale or plain of Megiddo comprehended, if it was not wholly composed of, the prolongation of the plain of Esdraelon, toward Mount Carmel; that the city of Megiddo was situated there; and that the waters of Megiddo, mentioned in Jdg 5:19, are identical with the stream Kishon in that part of its course. See Biblical Repository, vol. 1, pp. 602, 603. It is supposed that the modern town called Lejjun occupies the site of the ancient Megiddo (Robinson's Biblical Researches, vol. 3, pp. 177-180). Megiddo was distinguished for being the place of the decisive conflict between Deborah and Sisera, and of the battle in which Josiah was slain by the Egyptian invaders; and hence it became emblematic of any decisive battlefield - just as Marathon, Leuctra, Arbela, or Waterloo is.
The word "mountain," in the term Armageddon - "Mountain of Megiddo" - seems to have been used because Megiddo was in a mountainous region, though the battles were fought in a valley adjacent. The meaning here is, that there would be, as it were, a decisive battle which would determine the question of the pRev_alence of true religion on the earth. What we are to expect as the fulfillment of this would seem to be, that there will be some mustering of strength - some rallying of forces" - some opposition made to the kingdom of God in the gospel, by the powers here referred to, which would be decisive in its character, and which would be well represented by the battles between the people of God and their foes in the conflicts in the valley of Megiddo.
As this constitutes, according to the course of the exposition by which we have been conducted, an important division in the Book of Revelation, it may be proper to pause here and make a few remarks. The pRev_ious parts of the book, according to the interpretation proposed, relate to the past, and thus far we have found such a correspondence between the predictions and facts which have occurred as to lead us to suppose that these predictions have been fulfilled. At this point, I suppose, we enter on that part which remains yet to be fulfilled, and the investigation must carry us into the dark and unknown future. The remaining portion comprises a very general sketch of things down to the end of time, as the pRev_ious portion has touched on the great events pertaining to the church and its progress for a period of more than one thousand eight hundred years. A few general remarks, therefore, seem not inappropriate at this point:
(a) In the pRev_ious interpretations, we have had the facts of history by which to test the accuracy of the interpretation. The plan pursued has been, first, to investigate the meaning of the words and symbols, entirely independent of any supposed application, and then to inquire whether there have been any facts that may be regarded as corresponding with the meaning of the words and symbols as explained. Of this method of testing the accuracy of the exposition, we must now take our leave. Our sole reliance must be in the exposition itself, and our work must be limited to that.
(b) It is always difficult to interpret a prophecy. The language of prophecy is often apparently enigmatical; the symbols are sometimes obscure; and prophecies relating to the same subject are often in detached fragments, uttered by different perseus at different times; and it is necessary to collect and arrange them, in order to have a full view of the one subject. Thus the prophecies respecting the Messiah were many of them obscure, and indeed apparently contradictory, before he came; they were uttered at distant intervals, and by different prophets; at one time one trait of his character was dwelt upon, and at another another; and it was difficult to combine these so as to have an accurate view of what he would be, until he came. The result has shown what the meaning of the prophecies was; and at the same time has demonstrated that there was entire consistency in the various predictions, and that to one who could have comprehended all, it would have been possible to combine them so as to have had a correct view of the Messiah, and of his work, even before he came. The same remark is still more applicable to the predictions in the Book of Revelation, or to the similar predictions in the book of Daniel, and to many portions of Isaiah. It is easy to see how difficult it would have been, or rather how impossible by any human powers, to have applied these prophecies in detail before the events occurred; and yet, now that they have occurred, it may be seen that the symbols were the happiest that could have been chosen, and the only ones that could with propriety have been selected to describe the remarkable events which were to take place in future times.
(c) The same thing we may presume to be the case in regard to events which are to occur. We may expect to find:
(1) language and symbols that are, in themselves, capable of clear interpretation as to their proper meaning;
(2) the events of the future so sketched out by that language, and by those symbols, that we may obtain a general view that will be accurate; and yet.
(3) an entire impossibility of filling up beforehand the minute details.
In regard, then, to the application of the particular portion now before us, Rev 16:12-16, the following remarks may be made:
(1) The Turkish power, especially since its conquest of Constantinople under Muhammed II. in 1453, and its establishment in Europe, has been a grand hindrance to the spread of the gospel. It has occupied a central position; it has possessed some of the richest parts of the world; it has, in general, excluded all efforts to spread the pure gospel within its limits; and its whole influence has been opposed to the spread of pure Christianity. Compare the notes on Rev 9:14-21. "By its laws it was death to a Mussulman to apostatize from his faith, and become a Christian; and examples, not a few, have occurred in recent times to illustrate it." It was not until quite recently, and that under the influence of missionaries in Constantinople, that evangelical Christianity has been tolerated in the Turkish dominions.
(2) the prophecy before us implies that there would be a decline of that formidable power - represented by the "drying up of the great river Euphrates." See the notes on Rev 16:12. And no one can be insensible to the fact that events are occurring which would be properly represented by such a symbol; or that there is, in fact, now such a decline of that Turkish power, and that the beginning of that decline closely followed, in regard to time, if not in regard to the cause, the events which it is supposed were designated by the pRev_ious vials - those connected with the successive blows on the papacy and the seat of the beast. In reference, then, to the decline of that power, we may refer to the following things:
(a) The first great cause was internal Rev_olt and insurrection. In 1820 Ali Pasha asserted his independence, and by his Rev_olt precipitated the Greek insurrection which had been a long time secretly preparing - an insurrection so disastrous to the Turkish power.
(b) The Greek insurrection followed. This soon spread to the Aegean isles, and to the districts of Northern Greece, Epirus, and Thessaly; while at the same time the standard of Rev_olt was raised in Wallachia and Moldavia. The progress and issue of that insurrection are well known. A Turcoman army of 30, 000 that entered the Morea to reconquer it was destroyed in 1823 in detail, and the freedom of the peninsula was nearly completed by the insurgents. By sea the Greeks emulated their ancestors of Salamis and Mycale; and, attended with almost uniform success, encountered and vanquished the superior Turkish and Egyptian fleets. Meanwhile the sympathies of Western Christendom were awakened in behalf of their brother Christians struggling for independence; and just when the tide of success began to turn, and the Morea was again nearly subjected by Ibrahim Pasha, the united fleets of England, France, and Russia (in contravention of all their usual principles of policy) interposed in their favor; attacked and destroyed the Turco-Egyptian fleets in the battle of Navarino (September, 1827), and thus secured the independence of Greece. Nothing had ever occurred that tended so much to weaken the power of the Turkish empire.
(c) The rebellion of the great Egyptian pasha, Mehemet Ali, soon followed. The French invasion of Egypt had prepared him for it, by having taught him the superiority of European discipline, and thus this event was one of the proper results of those described under the first four vials. Mehemet Ali, through Ibrahim, attacked and conquered Syria; defeated the sultan's armies sent against him in the great battles of Hems, of Nezib, and of Iconium; and, but for the intervention of the European powers of England, Russia, Prussia, and Austria, by which he was driven out of Syria, and forced hack to his proper pashalic, Egypt, he would probably have advanced to Constantinople and subdued it.
(d) There has been for centuries a gradual weakening of the Turkish power. It has done nothing to extend its empire by arms. It has been resting in inglorious ease, and, in the meantime, its wealth and its strength have been gradually decreasing. It has lost Moldavia, Wallachia, Greece, Algiers, and, practically, Egypt; and is doing nothing to recruit its wasted and exhausted strength. Russia only waits for a favorable opportunity to strike the last blow on that enfeebled power, and to put an end to it foRev_er.
(e) The general condition of the Turkish empire is thus described by Mr. Walsh, chaplain to the British ambassador to Constantinople: "The circumstances most striking to a traveler passing through Turkey is its depopulation. Ruins where villages had been built, and fallows where land had been cultivated, are frequently seen with no living thing near them. This effect is not so visible in larger towns, though the cause is known to operate there in a still greater degree. Within the last twenty years, Constantinople has lost more than half its population. Two conflagrations happened while I was in Constantinople, and destroyed fifteen thousand houses. The Russian and Greek wars were a constant drain on the janizaries of the capital; the silent operation of the plague is continually active, though not always alarming; it will be no exaggeration to say that, within the period mentioned, from three to four hundred thousand persons have been swept away in one city in Europe by causes which were not operating in any other - "conflagration, pestilence, and civil commotion."
The Turks, though naturally of a robust and vigorous constitution, addict themselves to such habits as are very unfavorable to population - the births do little more than exceed the ordinary deaths, and cannot supply the waste of casualties. The surrounding country is, therefore, continually drained to supply this waste in the capital, which, nevertheless, exhibits districts nearly depopulated. We see every day life going out in the fairest portion of Europe; and the human race threatened with extinction in a soil and climate capable of supporting the most abundant population" (Walsh's Narrative, pp. 22-26, as quoted in Bush on the Millennium, 243, 244). The probability now is, that this gradual decay will be continued; that the Turkish power will more and more diminish; that one portion after another will set up for independence; and that, by a gradual process of decline, this power will become practically extinct, and what is here symbolized by the "drying up of the great river Euphrates" will have been accomplished.
(3) this obstacle removed, we may look for a general turning of the princes, and rulers, and people of the Eastern world to Christianity, represented Rev 16:12 by its being said that "the way of the kings of the East might be prepared." See the notes on that verse. It is clear that nothing would be more likely to contribute to this, or to prepare the way for it, than the removal of that Turcoman dominion which for more than four hundred years has been an effectual barrier to the diffusion of the gospel in the lands where it has pRev_ailed. How rapidly, we may suppose, the gospel would spread in the East, if all the obstacles thrown in its way by the Turkish power were at once removed!
(4) in accordance with the interpretation suggested on Rev 16:13-14, we may look for something that would be well represented by a combined effort on the part of paganism, Mohammedanism, and Romanism, to stay the progress and pRev_ent the spread of evangelical religion. That is, according to the fair interpretation of the passage, we should look for some simultaneous movement as if their influence was to be about to cease, and as if it were necessary to arouse all their energies for a last and desperate struggle. It may be added that, in itself, nothing would be more probable than this; but when it will occur, and what form the aroused enemy will assume, it would be vain to conjecture.
(5) and in accordance with the interpretation suggested on Rev 16:15, we are to suppose that something will occur which would be well represented by the decisive conflicts in the valley of Megiddo; that is, something that will determine the ascendency of true religion in the world, as if these great powers of paganism, Mohammedanism, and Romanism should stake all their interests on the issue of a single battle. It is not necessary to suppose that this will literally occur, and there are no certain intimations as to the time when what is represented will happen; but all that is meant may be, that events will take place which would be well represented by such a conflict. Still, nothing in the prophecy pRev_ents the supposition that these combined powers may be overthrown in some fierce conflict with Christian powers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: he: Rev 17:14, Rev 19:17-21; Jdg 4:7; Joe 3:9-14; Zac 14:2, Zac 14:3
the Hebrew: Rev 9:11; Joh 5:2, Joh 19:13, Joh 19:17; Act 26:14
Armageddon: Jdg 5:19; Kg2 23:29, Kg2 23:30; Zac 12:11
Geneva 1599
16:16 (19) And he gathered them together into a place called in the Hebrew tongue (20) Armageddon.
(19) Namely the angel, who according to the commandment of God, was to do sacrifice: nonetheless that those impure spirits do the same wickedly, as servants not to God, but to the beast that has seven heads.
(20) That is, (to say nothing of other expositions) the mountain itself, or mountain places of Megiddon. Now it is certain by the Holy Scripture, that Megiddon is a city and territory in the tribe of Manasseh, bordering on Issachar and Asher, and was made famous by the lamentable overthrow of king Josias; (2Chron 35:22; Zech 12:11). In this mountain country God says by figure or type that the kings of the people who serve the beast shall meet together; because the Gentiles did always cast that lamentable overthrow in the teeth of the Church of the Jews, to their great reproach and therefore were persuaded that that place should be most fortunate to them (as they speak) and unfortunate to the godly. But God here pronounces, that that reproach of the Church and confidence of the ungodly, shall by himself be taken away, in the same place where the nations persuaded themselves, they should mightily exult and triumph against God and his Church.
John Gill
16:16 And he gathered them together,.... Or rather "they gathered them together", as the Syriac version renders it; for though the verb is singular, a noun plural goes before it, as in Rev_ 16:14 and the same spirits that are there said to go forth, to gather the kings gether, these will gather them together; will persuade the Papal, Pagan, and Mahometan powers, the remains of them in the several parts of the world, to join together, and make one effort for the reviving of their declining, and almost ruined interests: for which purpose they will be brought together,
into a place called in the Hebrew tongue Armageddon; which may be the same with Har-megiddo, the mountain of Megiddo; for the Hebrew word is read "Ar" by the Greeks; so the city Argarize is interpreted the mountain of the most High (d): and this refers either to the slaying of Josiah in the valley of Megiddo, which occasioned such mourning, that it became proverbial for any great sorrow; see 2Chron 35:22 where it is called the valley of Megiddon; or rather to the slaughter of Sisera's army at the waters of Megiddo, by Barak, Judg 5:19 suggesting that the same would be the fate of these united powers. Some derive the word from and which signify "the destruction of their troops", or "armies"; and so designs not any place, that has been or is, but which will be so called from the issue of this battle; and since it is an Hebrew name that will be given it, it may lead us to conclude it will be somewhere in Judea, and very likely no other than the valley of Jehoshaphat, where all nations will be gathered; and which is called the valley of decision, where will be the day of the Lord, and multitudes will be slain, Joel 3:2 though the name will suit any place where there will be a defeat of these enemies; but this vial only brings them together; the utter destruction of them is reserved for the next.
(d) Euseb, Prepar. Evangel. l. 9. c. 17. p. 419.
John Wesley
16:16 And they gathered them together to Armageddon - Mageddon, or Megiddo, is frequently mentioned in the Old Testament. Armageddon signifies the city or the mountain of Megiddo; to which the valley of Megiddo adjoined. This was a place well known in ancient times for many memorable occurrences; in particular, the slaughter of the kings of Canaan, related, Judg 5:19. Here the narrative breaks off. It is resumed, Rev_ 19:19.
Robert Jamieson, A. R. Fausset and David Brown
16:16 he--rather, "they (the three unclean spirits) gathered them together." If English Version be retained, "He" will refer to God who gives them over to the delusion of the three unclean spirits; or else the sixth angel (Rev_ 16:12).
Armageddon--Hebrew, "Har," a mountain, and "Megiddo" in Manasseh in Galilee, the scene of the overthrow of the Canaanite kings by God's miraculous interposition under Deborah and Barak; the same as the great plain of Esdraelon. Josiah, too, as the ally of Babylon, was defeated and slain at Megiddo; and the mourning of the Jews at the time just before God shall interpose for them against all the nations confederate against Jerusalem, is compared to the mourning for Josiah at Megiddo. Megiddo comes from a root, gadad, "cut off," and means slaughter. Compare Joel 3:2, Joel 3:12, Joel 3:14, where "the valley of Jehoshaphat" (meaning in Hebrew, "judgment of God") is mentioned as the scene of God's final vengeance on the God-opposing foe. Probably some great plain, antitypical to the valleys of Megiddo and Jehoshaphat, will be the scene.
16:1716:17: Եւ եւթներորդ հրեշտակն եհե՛ղ ՚ի սկաւառակէ իւրմէ ՚ի վերայ օդոյ. եւ ել ձա՛յն մեծ յերկնից՝ եւ յաթոռոյն՝ ասելով. Եղեւ՛:
17 Եօթներորդ հրեշտակն իր սկաւառակից թափեց օդի մէջ. եւ երկնքից ու գահից ելաւ մի բարձր ձայն, որ ասում էր. «Եղա՛ւ»:
17 Եօթներորդ հրեշտակը իր սկաւառակը օդին վրայ թափեց ու երկնքի տաճարէն, աթոռէն մեծ ձայն մը ելաւ՝ ըսելով. «Եղաւ»։
Եւ [223]եւթներորդ հրեշտակն`` եհեղ [224]ի սկաւառակէ իւրմէ`` ի վերայ օդոյ. եւ ել ձայն մեծ [225]յերկնից եւ`` յաթոռոյն ասելով. Եղեւ:

16:17: Եւ եւթներորդ հրեշտակն եհե՛ղ ՚ի սկաւառակէ իւրմէ ՚ի վերայ օդոյ. եւ ել ձա՛յն մեծ յերկնից՝ եւ յաթոռոյն՝ ասելով. Եղեւ՛:
17 Եօթներորդ հրեշտակն իր սկաւառակից թափեց օդի մէջ. եւ երկնքից ու գահից ելաւ մի բարձր ձայն, որ ասում էր. «Եղա՛ւ»:
17 Եօթներորդ հրեշտակը իր սկաւառակը օդին վրայ թափեց ու երկնքի տաճարէն, աթոռէն մեծ ձայն մը ելաւ՝ ըսելով. «Եղաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
16:1717: Седьмой Ангел вылил чашу свою на воздух: и из храма небесного от престола раздался громкий голос, говорящий: совершилось!
16:17  καὶ ὁ ἕβδομος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ἀέρα· καὶ ἐξῆλθεν φωνὴ μεγάλη ἐκ τοῦ ναοῦ ἀπὸ τοῦ θρόνου λέγουσα, γέγονεν.
16:17. Καὶ (And) ὁ (the-one) ἕβδομος (seventh) ἐξέχεεν (it-poured-out) τὴν (to-the-one) φιάλην (to-a-bowl) αὐτοῦ (of-it) ἐπὶ (upon) τὸν (to-the-one) ἀέρα:-- (to-an-air,"καὶ (and) ἐξῆλθεν (it-had-came-out," φωνὴ ( a-sound ) μεγάλη (great," ἐκ ( out ) τοῦ ( of-the-one ) ναοῦ ( of-a-temple ) ἀπὸ (off) τοῦ (of-the-one) θρόνου (of-a-throne,"λέγουσα (forthing,"Γέγονεν:-- (It-hath-had-come-to-become)
16:17. et septimus effudit fialam suam in aerem et exivit vox magna de templo a throno dicens factum estAnd the seventh angel poured out his vial upon the air. And there came a great voice out of the temple from the throne, saying: It is done.
17. And the seventh poured out his bowl upon the air; and there came forth a great voice out of the temple, from the throne, saying, It is done:
And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done:

17: Седьмой Ангел вылил чашу свою на воздух: и из храма небесного от престола раздался громкий голос, говорящий: совершилось!
16:17  καὶ ὁ ἕβδομος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ἀέρα· καὶ ἐξῆλθεν φωνὴ μεγάλη ἐκ τοῦ ναοῦ ἀπὸ τοῦ θρόνου λέγουσα, γέγονεν.
16:17. et septimus effudit fialam suam in aerem et exivit vox magna de templo a throno dicens factum est
And the seventh angel poured out his vial upon the air. And there came a great voice out of the temple from the throne, saying: It is done.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seven Vials.A. D. 95.
17 And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. 18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. 19 And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. 20 And every island fled away, and the mountains were not found. 21 And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

Here we have an account of the seventh and last angel pouring forth his vial, contributing his part towards the accomplishment of the downfall of Babylon, which was the finishing stroke. And here, as before, observe,

I. Where this plague fell--on the air, upon the prince of the power of the air, that is, the devil. His powers were restrained, his policies confounded; he was bound in God's chain: the sword of God was upon his eye and upon his arm; for he, as well as the powers of the earth, is subject to the almighty power of God. He had used all possible means to preserve the antichristian interest, and to prevent the fall of Babylon--all the influence that he has upon the minds of men, blinding their judgments and perverting them, hardening their hearts, raising their enmity to the gospel as high as could be. But now here is a vial poured out upon his kingdom, and he is not able to support his tottering cause and interest any longer.

II. What it produced, 1. A thankful voice from heaven, pronouncing that now the work was done. The church triumphant in heaven saw it, and rejoiced; the church militant on earth saw it, and became triumphant. It is finished. 2. A mighty commotion on the earth--an earthquake, so great as never was before, shaking the very centre, and this ushered in by the usual concomitants of thunder and lightnings. 3. The fall of Babylon, which was divided into three parts, called the cities of the nations (v. 19); having had rule over the nations, and taken in the idolatry of the nations, incorporating into her religion something of the Jewish, something of the pagan, and something of the Christian religion, she was as three cities in one. God now remembered this great and wicked city. Though for some time he seemed to have forgotten her idolatry and cruelty, yet now he gives unto her the cup of the wine of the fierceness of his wrath. And this downfall extended further than to the seat of antichrist; it reached from the centre to the circumference; and every island and every mountain, that seemed by nature and situation the most secured, were carried away in the deluge of this ruin.

III. How the antichristian party were affected with it. Though it fell upon them as a dreadful storm, as if the stones of the city, tossed up into the air, came down upon their heads, like hailstones of a talent weight each, yet they were so far from repenting that they blasphemed that God who thus punished them. Here was a dreadful plague of the heart, a spiritual judgment more dreadful and destructive than all the rest. Observe, 1. The greatest calamities that can befal men will not bring them to repentance without the grace of God working with them. 2. Those that are not made better by the judgments of God are always the worse for them. 3. To be hardened in sin and enmity against God by his righteous judgments is a certain token of utter destruction.
Adam Clarke: Commentary on the Bible - 1831
16:17: Poured out his vial into the air - To signify that this plague was to be widely diffused, and perhaps to intimate that pestilences and various deaths would be the effect of this vial. But possibly air in this place may have some emblematical meaning.
It is done - It is said, Rev 10:7, that in the days of the seventh trumpet the mystery of God should be finished; so here we find it completed. Γεγονε· All's over! Fuimus Troes! Ilium fuit! Once there were Trojans, and they had a city; but now all are extinct.
Albert Barnes: Notes on the Bible - 1834
16:17: And the seventh angel poured out his vial into the air - This introduces the final catastrophe in regard to the "beast" - his complete and utter overthrow, accompanied with tremendous judgments. Why the vial was poured into the air is not stated. The most probable supposition as to the idea intended to be represented is, that, as storms and tempests seem to be engendered in the air, so this destruction would come from some supernatural cause, as if the whole atmosphere should be filled with wind and storm; and a furious and desolating whirlwind should be aroused by some invisible power.
And there came a great voice out of the temple of heaven - The voice of God. See the notes on Rev 11:19.
From the throne - See the notes on Rev 4:2. This shows that it was the voice of God, and not the voice of an angel.
Saying, It is done - The series of judgments is about to be completed; the dominion of the beast is about to come to an end foRev_er. The meaning here is, that that destruction was so certain, that it might be spoken of as now actually accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: into: Rev 20:1-3; Eph 2:2, Eph 6:12
there: Rev 16:1, Rev 11:19, Rev 14:17, Rev 15:5, Rev 15:6
It is: Rev 10:6, Rev 10:7, Rev 21:6; Dan 12:7-13; Joh 19:30
Geneva 1599
16:17 (21) And the seventh angel poured out his vial into the (22) air; and there came a great voice out of the temple of heaven, from (23) the throne, saying, (24) It is done.
(21) The story of the seventh angel to the end of the chapter, in which first is shown by sign and speech, the argument of this plague, in this verse: and then is declare the execution of it in the verses following.
(22) From whence he might move the heaven above, and the earth beneath.
(23) That is, from him that sits on the throne, by metonymy.
(24) That is, Babylon is undone, as is shown in (Rev_ 16:19) and in the chapters following. For the first onset (as I might say) of this denunciation, is described in this chapter: and the last containing a perfect victory, is described in those that follow.
John Gill
16:17 And the seventh angel poured out his vial into the air,.... Or "upon the air", as the Alexandrian copy, Syriac and Arabic versions, read; by which is meant the kingdom of Satan, he being the prince of the power of the air, Eph 2:2 not that he has power over the air, to raise or lay winds and storms in it at pleasure; but he is so called because he is the prince of that posse of devils, the principalities and powers of darkness, that have their dwelling in the air; hence the air, encompassing the whole earth, stands for the kingdom of Satan all the world over: and this vial differs from all the rest; that whereas the rest only affect some part or branch of the antichristian state, this will affect all the remains of the Pagan, Papal, and Mahometan powers, gathered and united together at Armageddon; and the pouring out of this vial is the execution of divine wrath and vengeance upon them all at once; and the effects of this vial will not only reach to the kings of the earth, and of the whole world, and their armies, or the united forces of the remains of Pagans, Papists, and Mahometans, who will be slain, and their flesh given to the fowls of the air; and not only to the beast and false prophet, who will be taken in this battle, and cast alive into the lake of fire, which is expressive both of their temporal and eternal punishment, Rev_ 19:17 but to the binding of Satan upon the second coming of Christ, of which notice is before given, Rev_ 16:15 and even to the destruction of Gog and Magog at the end of the thousand years' reign; yea, to the casting of the devil into everlasting fire, since this vial is the last plague, in which the wrath of God is filled up, and so brings to the end of all things, Rev_ 20:1. The first accomplishment of this vial will be the decisive battle at Armageddon, when the remains of all Christ's and his church's enemies will have a total defeat; and this will be the third and last woe, which will utterly destroy those that have destroyed the earth, Pagans, Papists, and Mahometans, even all the open enemies of Christ, so that nothing will lie in the way of his kingdom; now will the spiritual reign of Christ, which has been gradually advancing by the pouring out of each vial, be in its full glory: but though antichrist will be no more, and Satan will have no more in form an open kingdom upon earth; yet, towards the close of this reign, great lukewarmness and coldness will seize professors of religion, and immorality and profaneness will abound again; which will bring on the times of the coming of the son of man; who, upon his personal descent from the third heaven into the air, will drive Satan and his posse of devils from their territories, and quickly will the general conflagration begin, when the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; and which is no inconsiderable part of the pouring out of this vial into the air.
And there came a great voice out of the temple of heaven, from the throne; this voice is said to come "out of the temple of heaven", that is, out of the temple which is in heaven, which will now be opened, as under the sounding of the seventh trumpet, with which this vial corresponds, and indeed is contemporary; and which designs the church, enjoying the pure worship of God, the word and ordinances, and the free exercise of religion; and this shows that when this voice will be uttered, as yet the Jerusalem church state will not be begun, since there will be no temple in that; see Rev_ 11:19 the words, "of heaven", are left out in the Alexandrian copy, and in the Vulgate Latin, Syriac, and Ethiopic versions, which read, "out of the temple from the throne"; the seat of government in the church, described in Rev_ 4:2 the voice came with power, authority, and majesty; not from any of the four and twenty elders, or four living creatures, or angels about the throne; but either from God the Father that sits upon it; or from Christ the Lamb in the midst of it, and rather from the latter, since a like phrase was used by him on the cross, Jn 19:30 and the same is expressed by him who is the Alpha and Omega, Rev_ 21:6 and this voice is called a great one, being the voice of a great person, the King of kings, and coming with great power, and was spoken aloud:
saying, it is done; what the angel swore should be in the days of the seventh angel, namely, that time, antichristian time, should be no more, and the mystery of God in his purposes and providences should be finished, and all the glorious things spoken of his church and people be accomplished; See Gill on Rev_ 10:6, Rev_ 10:7 the word may be rendered "it has been", or "it was", and the sense is, but now is not; and the meaning may be, Babylon was, but is not, it is now fallen; the beast and false prophet were, but now are not; the Turk, or Mahomet, was, but is no more; all the antichristian powers are destroyed; Christ's body, the church, will be completed, the Jews will be converted, and the fulness of the Gentiles brought in, all the elect called, and the new Jerusalem prepared as a bride for her husband; and when the utmost effects of this vial will take place, the end of all things will be; by the same "fiat" that made the heavens and the earth, they will disappear, and new heavens and earth succeed in their room.
John Wesley
16:17 And the seventh poured out his phial upon the air - Which encompasses the whole earth. This is the most weighty phial of all, and seems to take up more time than any of the preceding. It is done - What was commanded, Rev_ 16:1. The phials are poured out.
Robert Jamieson, A. R. Fausset and David Brown
16:17 angel--so ANDREAS. But A, B, Vulgate, and Syriac omit it.
into--so ANDREAS (Greek, "eis"). But A and B, "upon" (Greek, "epi").
great--so B, Vulgate, Syriac, Coptic, and ANDREAS. But A omits.
of heaven--so B and ANDREAS But A, Vulgate, Syriac, and Coptic omit.
Tit is done--"It is come to pass." God's voice as to the final consummation, as Jesus' voice on the cross when the work of expiation was completed, "It is finished."
16:1816:18: Եւ եղեն փայլատակմունք եւ ձայնք եւ որոտմունք. եւ եղեւ շարժումն մեծ՝ որպիսի չի՛ք եղեալ իսկզբանէ՝ յորմէհետէ եղեւ մարդ ՚ի վերայ երկրի՝ այնպիսի շարժումն մեծ:
18 Եւ իսկոյն եղան փայլատակումներ, ձայներ եւ որոտներ. եւ եղաւ մի մեծ երկրաշարժ, որպիսին չի եղել մարդու ստեղծուելուց ի վեր:
18 Եւ փայլակներ ու ձայներ եւ որոտումներ* եղան ու մեծ երկրաշարժ մը եղաւ, այնպէս որ մարդոց երկրի վրայ ըլլալէն ի վեր այնպիսի մեծ երկրաշարժ մը եղած չէր։
Եւ եղեն փայլատակմունք եւ ձայնք եւ որոտմունք. եւ եղեւ շարժումն մեծ, որպիսի չիք եղեալ ի սկզբանէ յորմէ հետէ եղեւ մարդ ի վերայ երկրի այնպիսի շարժումն մեծ:

16:18: Եւ եղեն փայլատակմունք եւ ձայնք եւ որոտմունք. եւ եղեւ շարժումն մեծ՝ որպիսի չի՛ք եղեալ իսկզբանէ՝ յորմէհետէ եղեւ մարդ ՚ի վերայ երկրի՝ այնպիսի շարժումն մեծ:
18 Եւ իսկոյն եղան փայլատակումներ, ձայներ եւ որոտներ. եւ եղաւ մի մեծ երկրաշարժ, որպիսին չի եղել մարդու ստեղծուելուց ի վեր:
18 Եւ փայլակներ ու ձայներ եւ որոտումներ* եղան ու մեծ երկրաշարժ մը եղաւ, այնպէս որ մարդոց երկրի վրայ ըլլալէն ի վեր այնպիսի մեծ երկրաշարժ մը եղած չէր։
zohrab-1805▾ eastern-1994▾ western am▾
16:1818: И произошли молнии, громы и голоса, и сделалось великое землетрясение, какого не бывало с тех пор, как люди на земле. Такое землетрясение! Так великое!
16:18  καὶ ἐγένοντο ἀστραπαὶ καὶ φωναὶ καὶ βρονταί, καὶ σεισμὸς ἐγένετο μέγας οἷος οὐκ ἐγένετο ἀφ᾽ οὖ ἄνθρωπος ἐγένετο ἐπὶ τῆς γῆς τηλικοῦτος σεισμὸς οὕτω μέγας.
16:18. καὶ (and) ἐγένοντο ( they-had-became ," ἀστραπαὶ ( gleamings-along ) καὶ ( and ) φωναὶ ( sounds ) καὶ (and) βρονταί , ( thunders ,"καὶ (and) σεισμὸς (a-shaking-of) ἐγένετο ( it-had-became ) μέγας, (great," οἷος ( which-belonged ) οὐκ ( not ) ἐγένετο ( it-had-became ) ἀφ' ( off ) οὗ ( of-which ) ἄνθρωποι (mankinds) ἐγένοντο ( they-had-became ) ἐπὶ ( upon ) τῆς ( of-the-one ) γῆς ( of-a-soil ) τηλικοῦτος (the-one-statured-to-the-one-this) σεισμὸς (a-shaking-of) οὕτω (of-which-unto-the-one) μέγας, (great,"
16:18. et facta sunt fulgora et voces et tonitrua et terraemotus factus est magnus qualis numquam fuit ex quo homines fuerunt super terram talis terraemotus sic magnusAnd there were lightnings and voices and thunders: and there was a great earthquake, such an one as never had been since men were upon the earth, such an earthquake, so great.
18. and there were lightnings, and voices, and thunders; and there was a great earthquake, such as was not since there were men upon the earth, so great an earthquake, so mighty.
And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, [and] so great:

18: И произошли молнии, громы и голоса, и сделалось великое землетрясение, какого не бывало с тех пор, как люди на земле. Такое землетрясение! Так великое!
16:18  καὶ ἐγένοντο ἀστραπαὶ καὶ φωναὶ καὶ βρονταί, καὶ σεισμὸς ἐγένετο μέγας οἷος οὐκ ἐγένετο ἀφ᾽ οὖ ἄνθρωπος ἐγένετο ἐπὶ τῆς γῆς τηλικοῦτος σεισμὸς οὕτω μέγας.
16:18. et facta sunt fulgora et voces et tonitrua et terraemotus factus est magnus qualis numquam fuit ex quo homines fuerunt super terram talis terraemotus sic magnus
And there were lightnings and voices and thunders: and there was a great earthquake, such an one as never had been since men were upon the earth, such an earthquake, so great.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Произошли те же самые явления, которые были и после седьмой трубы (XI:19); но теперь землетрясение, как знамение наступающего конца, последнего и решительного переворота, было столь сильным, что Иоанн не находит даже слов для обозначения этой силы его и разрушительности.
Adam Clarke: Commentary on the Bible - 1831
16:18: A great earthquake - Most terrible commotions, both civil and religious. Or a convulsion, shaking, or revolution.
Albert Barnes: Notes on the Bible - 1834
16:18: And there were voices, and thunders, and lightnings - Accompanying the voice that was heard from the throne. See the notes on Rev 4:5; Rev 11:19.
And there was a great earthquake, ... - See the notes on Rev 6:12; Rev 11:19. The meaning is, that a judgment followed as if the world were shaken by an earthquake, or which would be properly represented by that.
So mighty an earthquake, and so great - All this is intensive, and is designed to represent the severity of the judgment that would follow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: were: Rev 4:5, Rev 8:5, Rev 11:19
a: Rev 11:13; Dan 12:1
Geneva 1599
16:18 (25) And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, [and] so great.
(25) Now is declared the execution (as is said) in (Rev_ 16:17) and the things that shall last come to pass in heaven and in earth before the overthrow of the beast of Babylon: both generally in (Rev_ 16:18) and particularly in the cursed city, and such as have any familiarity with it, in the last verses.
John Gill
16:18 And there were voices, and thunders, and lightnings,.... As at the giving of the law, Ex 19:16 and at the sounding of the seventh trumpet; see Gill on Rev_ 11:15 and may intend either the pure ministry of the Gospel in the spiritual reign, the voices of Christ's ministers, and the effects of them, who will be "Boanergeses", sons of thunder, and will be the means of enlightening the minds of many, as well as of shaking the consciences of men, signified by the earthquake following; or rather, the tremendous and awful judgments of God upon the remains of the antichristian party, as the very great commotions and changes that will be made in the world are expressed in the next clause:
and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great: for as the changes made in the Jewish state, civil and ecclesiastical, are signified by the shaking of the heavens and the earth, and as the fall of Paganism is expressed by an earthquake, and the fall of the tenth part of the city is the effect of another; so the destruction of all the antichristian powers, and the mutations made in the earth thereby, are designed by this; see Heb 12:26 Joel 3:16. Mr. Daubuz applies the whole of this vial to the, Reformation, when such a revolution was made in a short time, as has not been known since the world was, or men became worshippers of the beast; at which time Christendom was divided into three parts, the eastern or Greek church, the western or Latin church, and the reformed churches.
John Wesley
16:18 A great earthquake, such as had not been since men were upon the earth - It was therefore a literal, not figurative, earthquake.
Robert Jamieson, A. R. Fausset and David Brown
16:18 voice . . . thunders . . . lightnings--A has the order, "lightnings . . . voices . . . thunders." This is the same close as that of the seven seals and the seven thunders; but with the difference that they do not merely form the conclusion, but introduce the consequence, of the last vial, namely, the utter destruction of Babylon and then of the Antichristian armies.
earthquake--which is often preceded by a lurid state of air, such as would result from the vial poured upon it.
men were--so B, Vulgate, Syriac, and ANDREAS. But A and Coptic read, "A man was."
so mighty--Greek, "such."
16:1916:19: Եւ եղեւ քաղաքն մեծ յերի՛ս մասն, եւ քաղաքք ազգացն անկա՛ն. եւ Բաբելոն մեծ յիշեցա՛ւ առաջի Աստուծոյ, տա՛լ նմա զբաժակն գինւոյ ցասման բարկութեան նորա[5280]: [5280] Ոմանք. Յերիս մասունս... եւ Բաբելովն մեծն յիշե՛՛։
19 Եւ մեծ քաղաքը երեք մասի բաժանուեց. եւ ընկան ազգերի քաղաքները. եւ Աստուած յիշեց մեծ Բաբելոնը եւ դրան տուեց իր սաստիկ բարկութեան գինու բաժակը:
19 Մեծ քաղաքը երեք մաս եղաւ ու ազգերուն քաղաքները կործանեցան։ Աստուած մեծ Բաբելոնը յիշեց, որպէս զի իր սաստիկ բարկութեան գինիին գաւաթը անոր տայ։
Եւ եղեւ քաղաքն մեծ յերիս մասունս, եւ քաղաքք ազգացն անկան. եւ Բաբելոն մեծ յիշեցաւ առաջի Աստուծոյ տալ նմա զբաժակն գինւոյ ցասման բարկութեան նորա:

16:19: Եւ եղեւ քաղաքն մեծ յերի՛ս մասն, եւ քաղաքք ազգացն անկա՛ն. եւ Բաբելոն մեծ յիշեցա՛ւ առաջի Աստուծոյ, տա՛լ նմա զբաժակն գինւոյ ցասման բարկութեան նորա[5280]:
[5280] Ոմանք. Յերիս մասունս... եւ Բաբելովն մեծն յիշե՛՛։
19 Եւ մեծ քաղաքը երեք մասի բաժանուեց. եւ ընկան ազգերի քաղաքները. եւ Աստուած յիշեց մեծ Բաբելոնը եւ դրան տուեց իր սաստիկ բարկութեան գինու բաժակը:
19 Մեծ քաղաքը երեք մաս եղաւ ու ազգերուն քաղաքները կործանեցան։ Աստուած մեծ Բաբելոնը յիշեց, որպէս զի իր սաստիկ բարկութեան գինիին գաւաթը անոր տայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1919: И город великий распался на три части, и города языческие пали, и Вавилон великий воспомянут пред Богом, чтобы дать ему чашу вина ярости гнева Его.
16:19  καὶ ἐγένετο ἡ πόλις ἡ μεγάλη εἰς τρία μέρη, καὶ αἱ πόλεις τῶν ἐθνῶν ἔπεσαν. καὶ βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ θεοῦ δοῦναι αὐτῇ τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ.
16:19. καὶ (and) ἐγένετο ( it-had-became ) ἡ (the-one) πόλις (a-city) ἡ (the-one) μεγάλη (great) εἰς (into) τρία ( to-three ) μέρη, (to-portions,"καὶ (and) αἱ (the-ones) πόλεις (cities) τῶν (of-the-ones) ἐθνῶν (of-nations) ἔπεσαν: (they-fell) καὶ (and) Βαβυλὼν ( a-Babulon ) ἡ ( the-one ) μεγάλη ( great ) ἐμνήσθη (it-was-memoried) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) δοῦναι (to-have-had-given) αὐτῇ (unto-it) τὸ ( to-the-one ) ποτήριον ( to-a-drinkerlet ) τοῦ ( of-the-one ) οἴνου ( of-a-wine ) τοῦ ( of-the-one ) θυμοῦ ( of-a-passion ) τῆς (of-the-one) ὀργῆς (of-a-stressing) αὐτοῦ : ( of-it )
16:19. et facta est civitas magna in tres partes et civitates gentium ceciderunt et Babylon magna venit in memoriam ante Deum dare ei calicem vini indignationis irae eiusAnd the great city was divided into three parts: and the cities of the Gentiles fell. And great Babylon came in remembrance before God, to give her the cup of the wine of the indignation of his wrath.
19. And the great city was divided into three parts, and the cities of the nations fell: and Babylon the great was remembered in the sight of God, to give unto her the cup of the wine of the fierceness of his wrath.
And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath:

19: И город великий распался на три части, и города языческие пали, и Вавилон великий воспомянут пред Богом, чтобы дать ему чашу вина ярости гнева Его.
16:19  καὶ ἐγένετο ἡ πόλις ἡ μεγάλη εἰς τρία μέρη, καὶ αἱ πόλεις τῶν ἐθνῶν ἔπεσαν. καὶ βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ θεοῦ δοῦναι αὐτῇ τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ.
16:19. et facta est civitas magna in tres partes et civitates gentium ceciderunt et Babylon magna venit in memoriam ante Deum dare ei calicem vini indignationis irae eius
And the great city was divided into three parts: and the cities of the Gentiles fell. And great Babylon came in remembrance before God, to give her the cup of the wine of the indignation of his wrath.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Под великим городом, распавшимся вследствие землетрясения на три части, можно разуметь и Иерусалим, хотя в Свящ. Писании он нигде не называется этим именем. Но здесь разумеется город будущего антихристианского царства, независимо от того, каким именем он будет называться. Тогда же, при землетрясении, и великому Вавилону было дано выпить чашу вина ярости гнева Божия. Вавилоном здесь назван тот же великий город, но только не просто как географическая величина, а как центральный пункт будущего антихристианского царства (ср. IV:8). Название Вавилон употреблено здесь как бы для обозначения антихристианского нечестия, которым будут жить люди последнего времени. Это-то нечестие и воспомянуто теперь Господом, и за него все нечестивые должны испить чашу Бож. гнева (ср. XIV:8, 10).
Adam Clarke: Commentary on the Bible - 1831
16:19: The great city - Some say Jerusalem, others Rome pagan, others Rome papal.
The cup of the wine of the fierceness of his wrath - Alluding to the mode of putting certain criminals to death, by making them drink a cup of poison. See on Heb 2:9 (note).
Albert Barnes: Notes on the Bible - 1834
16:19: And the great city was divided into three parts - The city of Babylon; or the mighty power that was represented by Babylon. See the notes on Rev 14:8. The division mentioned here in three parts was manifestly with reference to its destruction - either that one part was smitten and the others remained for a time, or that one form of destruction came on one part, and another on the others. In Rev 11:13 it is said, speaking of "the great city spiritually called Sodom and Egypt" - representing Rome, that "the tenth part of the city fell, and in the earthquake were slain of men seven thousand" (see the notes on that place); here it is said that the whole city, in the calamities that came upon it, was divided into three portions, though it is evidently implied that, in these calamities, the whole city was sooner or later destroyed. Prof. Stuart (in loco) supposes that the number three is used here, as it is throughout the book, "in a symbolical way," and that the meaning is, that "the city was severed and broken in pieces, so that the whole was reduced to a ruinous state." He supposes that it refers to pagan Rome, or to the pagan Roman persecuting power. Others refer it to Jerusalem, and suppose that the allusion is to the divisions of the city, in the time of the siege, into Jewish, Samaritan, and Christian parties; others suppose that it refers to a division of the Roman empire under Honorius, Attalus, and Constantine; others to the fact, that when Jerusalem was besieged by Titus, it was divided into three factions; and others, that the number three is used to denote perfection, or the total ruin of the city. All that, it seems to me, can be said now on the point is:
(a) that it refers to papal Rome, or the papal power;
(b) that it relates to something yet future, and that it may not be possible to determine with precise accuracy what will occur;
(c) that it probably means that, in the time of the final ruin of that power, there will be a threefold judgment - either a different judgment in regard to some threefold manifestation of that power, or a succession of judgments, as if one part were smitten at a time. The certain and entire ruin of the power is predicted by this, but still it is not improbable that it will be by such divisions, or such successions of judgments, that it is proper to represent the city as divided into three portions.
And the cities of the nations fell - In alliance with it, or under the control of the central power. As the capital fell, the dependent cities fell also. Considered as relating to papal Rome, the meaning here is that what may be properly called "the cities of the nations" that were allied with it would share the same fate. The cities of numerous "nations" are now, and have been for ages, under the control of the papal power, or the spiritual Babylon; and the calamity that will smite the central power as such - that is, as a spiritual power - will reach and affect them all. Let the central power at Rome be destroyed; the papacy cease; the superstition with which Rome is regarded come to an end; the power of the priesthood in Italy be destroyed, and however widely the Roman dominion is spread now, it cannot be kept up. If it falls in Rome, there is not influence enough out of Rome to continue it in being - and in all its extended ramifications it will die as the body dies when the head is severed; as the power of provinces ceases when ruin comes upon the capital. This the prophecy leads us to suppose will be the final destiny of the papal power.
And great Babylon - See the notes on Rev 14:8.
Came in remembrance before God - That is, for purposes of punishment. It had been, as it were, overlooked. It had been permitted to carry on its purposes, and to practice its abominations, unchecked, as if God did not see it. Now the time had come when all that it had done was to be remembered, and when the long-suspended judgment was to fall upon it.
To give unto her the cup of the wine, ... - To punish; to destroy her. See the notes on Rev 14:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: the great: Rev 14:8, Rev 17:18, Rev 18:2, Rev 18:10, Rev 18:16-19, Rev 18:21
great: Rev 17:5; Dan 4:30
in: Rev 14:8-10, Rev 18:5; Isa 49:26, Isa 51:17-23; Jer 25:15, Jer 25:16, Jer 25:26
Geneva 1599
16:19 (26) And the great city was divided into three parts, and the cities of the nations (27) fell: and great (28) Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.
(26) The seat or standing place of Antichrist.
(27) Of all who cleave to Antichrist and fight against Christ.
(28) That harlot, of whom in the next chapter following. Now this phrase "to come into remembrance" is from the Hebrew language, borrowed from men, and attributed to God.
John Gill
16:19 And the great city was divided into three parts,.... By which is meant not Christendom, distinguished into Protestants, Papists, and neutrals, which has been long the case; nor the city of Jerusalem, as inhabited by Christians, Jews, and Turks; nor the city of Rome itself, the seat of the beast, which will have suffered under the fifth vial; but the whole Romish jurisdiction, which is the great city, that reigns over the kings of the earth, as it will now be; though some think the Turkish empire is meant, which they suppose was only afflicted under the preceding vial, but will now be divided into three parts, and afterwards into six, Ezek 39:1 and so come to ruin; and others are of opinion that it is included in this great city at least; and doubtless the remains of it are to be taken into this account, and probably are considered in the following clause; wherefore it is better to understand this of the Romish jurisdiction, so often called the great city in this book, Rev_ 11:8 and its division into three parts is either in reference to the three heads of it, the dragon, beast, and false prophet, or to the three unclean spirits that come out of them, which will lead on to this ruin; though the allusion seems rather to be to the destruction of Jerusalem, Ezek 5:2 and denotes the utter ruin of the Romish antichrist, in all its branches and remains; a tenth part of this city will fall towards the close of the sixth trumpet, Rev_ 11:13 and now all the other nine parts will fall, a threefold division will be made of the city, each division containing three parts: the Jews (e) have a prophecy, that upon an appearance of a star at Rome, which they suppose will be when the Messiah comes, the three upper walls of that city will fall, and the great temple, or church (St. Peter's), will fall, and the governor of that city (the pope) will die:
and the cities of the nations fell; of the Pagans and Mahometaus; or as there will be an utter extirpation of the Papacy, so of Paganism and Mahometanism, in the several nations where they have obtained, and where there will be now any remains of them;
and great Babylon came in remembrance before God; not Constantinople, as Brightman thinks, because that Rome, the seat of the beast, is affected under the fifth vial, and the great city under this; but since no other is called Babylon in this book but the Romish antichristian state, it must be meant here; see Rev_ 14:8 for many hundreds of years Babylon seemed to be forgotten by God, no notice being taken of her sins and iniquities in a judicial way; but now God will remember her sins, Rev_ 18:5 and inflict deserved punishment upon her:
to give unto her the cup of the wine of the fierceness of his wrath; as a just retaliation for the wine of her fornication, with which she has intoxicated the kings and inhabitants of the earth; the wrath of God is sometimes signified in the Old Testament by a cup, a wine cup, a wine cup of fury, see Ps 75:8 and here the exceeding greatness of his wrath is expressed by the phrases used, and intends the pouring out of all his vengeance, to the utter ruin of the Romish antichrist.
(e) Zohar in Numb. fol. 86. 1.
John Wesley
16:19 And the great city - Namely, Jerusalem, here opposed to the heathen cities in general, and in particular to Rome. And the cities of the nations fell - Were utterly overthrown. And Babylon was remembered before God - He did not forget the vengeance which was due to her, though the execution of it was delayed.
Robert Jamieson, A. R. Fausset and David Brown
16:19 the great city--the capital and seat of the apostate Church, spiritual Babylon (of which Rome is the representative, if one literal city be meant). The city in Rev_ 11:8 (see on Rev_ 11:8), is probably distinct, namely, Jerusalem under Antichrist (the beast, who is distinct from the harlot or apostate Church). In Rev_ 11:13 only a tenth of Jerusalem falls whereas here the city (Babylon) "became (Greek) into three parts" by the earthquake.
cities of the nations--other great cities in league with spiritual Babylon.
great . . . came in remembrance--Greek, "Babylon the great was remembered" (Rev_ 18:5). It is now that the last call to escape from Babylon is given to God's people in her (Rev_ 18:4).
fierceness--the boiling over outburst of His wrath (Greek, "thumou orgees"), compare Note, see on Rev_ 14:10.
16:2016:20: Եւ ամենայն կղզիք փախեա՛ն, եւ լերինք ՚ի միջոյ բարձա՛ն:
20 Եւ բոլոր կղզիները հեռու փախան, ու մէջտեղից վերացան լեռները:
20 Ամէն կղզի փախաւ ու լեռները չգտնուեցան։
Եւ ամենայն կղզիք փախեան, եւ լերինք ի միջոյ բարձան:

16:20: Եւ ամենայն կղզիք փախեա՛ն, եւ լերինք ՚ի միջոյ բարձա՛ն:
20 Եւ բոլոր կղզիները հեռու փախան, ու մէջտեղից վերացան լեռները:
20 Ամէն կղզի փախաւ ու լեռները չգտնուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: И всякий остров убежал, и гор не стало;
16:20  καὶ πᾶσα νῆσος ἔφυγεν, καὶ ὄρη οὐχ εὑρέθησαν.
16:20. καὶ (and) πᾶσα (all) νῆσος (an-isle) ἔφυγεν, (it-had-fled,"καὶ (and) ὄρη (juts) οὐχ (not) εὑρέθησαν. (they-were-found)
16:20. et omnis insula fugit et montes non sunt inventiAnd every island fled away: and the mountains were not found.
20. And every island fled away, and the mountains were not found.
And every island fled away, and the mountains were not found:

20: И всякий остров убежал, и гор не стало;
16:20  καὶ πᾶσα νῆσος ἔφυγεν, καὶ ὄρη οὐχ εὑρέθησαν.
16:20. et omnis insula fugit et montes non sunt inventi
And every island fled away: and the mountains were not found.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Вследствие землетрясения, как бывает и обыкновенно, изменится очертание суши, а некоторые острова совсем исчезнут, погрузившись в море; и таким образом, вся природа будет вконец разорена и обезображена. Но и люди не останутся нетронутыми: на них падет град величиною в талант. Однако же, испытывая такое наказание и сознавая, что причина его заключается в гневе Господа Бога, они не только не раскаиваются, но прямо хулят Бога, хулят Его как всемогущего мироправителя. Что же теперь остается для них? Остается последний страшный суд, произнесение окончательного приговора и начало вечных мучений.
Adam Clarke: Commentary on the Bible - 1831
16:20: Every island fled away - Probably meaning the capture of seaport towns, and fortified places.
Albert Barnes: Notes on the Bible - 1834
16:20: And every island fled away - Expressive of great and terrible judgments, as if the very earth were convulsed, and everything were moved out of its place. See the notes on Rev 6:14.
And the mountains were not found - The same image occurs in Rev 6:14. See the notes on that place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: Rev 6:14, Rev 20:11; Isa 2:14-17; Jer 4:23-25
Geneva 1599
16:20 And every island fled away, and the mountains (29) were not (b) found.
(29) That is, were seen no more, or were no more extant. A borrowed Hebraism.
(b) Literally "appeared not"; (Gen 5:24)
John Gill
16:20 And every island fled away,.... This may be understood either of the dissolution of the world, the present heavens and earth, when there will be no more sea, Rev_ 21:1 and so consequently no islands:
and the mountains were not found; for the earth and the heaven will be fled away at the appearance of Christ the Judge, and there will be no place found for them, Rev_ 20:11 and new heavens, and a new earth, without sea or mountains, will succeed: or rather this may signify the utter extirpation of all the antichristian powers in every shape, whether on islands or on the continent; for this day of the Lord will be upon every high mountain and hill, to bring them low, and the Lord alone shall be exalted, Is 2:14 and may particularly respect the dissolution of monasteries, and the plundering them of their riches and revenues.
John Wesley
16:20 Every island and mountain was "moved out of its place," Rev_ 6:14; but here they all flee away. What a change must this make in the face of the terraqueous globe! And yet the end of the world is not come.
Robert Jamieson, A. R. Fausset and David Brown
16:20 Plainly parallel to Rev_ 6:14-17, and by anticipation descriptive of the last judgment.
the mountains--rather as Greek, "there were found no mountains."
16:2116:21: Եւ կարկուտ մեծ իբրեւ կշիռ տաղանդոյ միոյ իջանէր յերկնից ՚ի վերայ մարդկան. եւ հայհոյեցի՛ն մարդիկ զԱստուած յերկինս՝ վասն հարուածոյ կարկտին, զի մե՛ծ էր հարուածն եւ սաստիկ[5281]:[5281] Ոմանք. Կշիռ տաղանդի միոջ... վասն հարուածոց կարկտի։
21 Մարդկանց վրայ երկնքից թափուեց խոշոր կարկուտ՝ յիսուն կիլոգրամ կշռով: Եւ մարդիկ հայհոյեցին Աստծուն, - որ երկնքում է, - կարկուտի պատուհասի համար, քանի որ պատուհասը մեծ էր եւ սաստիկ:
21 Եւ խոշոր կարկուտ՝ գրեթէ տաղանդի մը կշիռքով՝ երկնքէն կ’իջնէր մարդոց վրայ ու մարդիկ հայհոյեցին Աստուծոյ կարկուտին հարուածին համար, վասն զի խիստ մեծ էր այն հարուածը։
Եւ կարկուտ մեծ իբրեւ կշիռ տաղանդոյ միոյ իջանէր յերկնից ի վերայ մարդկան. եւ հայհոյեցին մարդիկ զԱստուած [226]յերկինս վասն հարուածոյ կարկտին զի մեծ էր [227]հարուածն եւ սաստիկ:

16:21: Եւ կարկուտ մեծ իբրեւ կշիռ տաղանդոյ միոյ իջանէր յերկնից ՚ի վերայ մարդկան. եւ հայհոյեցի՛ն մարդիկ զԱստուած յերկինս՝ վասն հարուածոյ կարկտին, զի մե՛ծ էր հարուածն եւ սաստիկ[5281]:
[5281] Ոմանք. Կշիռ տաղանդի միոջ... վասն հարուածոց կարկտի։
21 Մարդկանց վրայ երկնքից թափուեց խոշոր կարկուտ՝ յիսուն կիլոգրամ կշռով: Եւ մարդիկ հայհոյեցին Աստծուն, - որ երկնքում է, - կարկուտի պատուհասի համար, քանի որ պատուհասը մեծ էր եւ սաստիկ:
21 Եւ խոշոր կարկուտ՝ գրեթէ տաղանդի մը կշիռքով՝ երկնքէն կ’իջնէր մարդոց վրայ ու մարդիկ հայհոյեցին Աստուծոյ կարկուտին հարուածին համար, վասն զի խիստ մեծ էր այն հարուածը։
zohrab-1805▾ eastern-1994▾ western am▾
16:2121: и град, величиною в талант, пал с неба на людей; и хулили люди Бога за язвы от града, потому что язва от него была весьма тяжкая.
16:21  καὶ χάλαζα μεγάλη ὡς ταλαντιαία καταβαίνει ἐκ τοῦ οὐρανοῦ ἐπὶ τοὺς ἀνθρώπους· καὶ ἐβλασφήμησαν οἱ ἄνθρωποι τὸν θεὸν ἐκ τῆς πληγῆς τῆς χαλάζης, ὅτι μεγάλη ἐστὶν ἡ πληγὴ αὐτῆς σφόδρα.
16:21. καὶ (And) χάλαζα ( a-hail ) μεγάλη ( great ) ὡς (as) ταλαντιαία (talanton-belonged) καταβαίνει (it-steppeth-down) ἐκ (out) τοῦ (of-the-one) οὐρανοῦ (of-a-sky) ἐπὶ (upon) τοὺς (to-the-ones) ἀνθρώπους: (to-mankinds,"καὶ (and) ἐβλασφήμησαν (they-harmfully-declared-unto,"οἱ (the-ones) ἄνθρωποι (mankinds,"τὸν (to-the-one) θεὸν (to-a-Deity) ἐκ (out) τῆς (of-the-one) πληγῆς (of-a-smiting) τῆς (of-the-one) χαλάζης, (of-a-hail,"ὅτι (to-which-a-one) μεγάλη ( great ) ἐστὶν (it-be) ἡ (the-one) πληγὴ (a-smiting) αὐτῆς (of-it) σφόδρα . ( to-vehemented )
16:21. et grando magna sicut talentum descendit de caelo in homines et blasphemaverunt homines Deum propter plagam grandinis quoniam magna facta est vehementerAnd great hail, like a talent, came down from heaven upon men: and men blasphemed God, for the plague of the hail: because it was exceeding great.
21. And great hail, about the weight of a talent, cometh down out of heaven upon men: and men blasphemed God because of the plague of the hail; for the plague thereof is exceeding great.
And there fell upon men a great hail out of heaven, [every stone] about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great:

21: и град, величиною в талант, пал с неба на людей; и хулили люди Бога за язвы от града, потому что язва от него была весьма тяжкая.
16:21  καὶ χάλαζα μεγάλη ὡς ταλαντιαία καταβαίνει ἐκ τοῦ οὐρανοῦ ἐπὶ τοὺς ἀνθρώπους· καὶ ἐβλασφήμησαν οἱ ἄνθρωποι τὸν θεὸν ἐκ τῆς πληγῆς τῆς χαλάζης, ὅτι μεγάλη ἐστὶν ἡ πληγὴ αὐτῆς σφόδρα.
16:21. et grando magna sicut talentum descendit de caelo in homines et blasphemaverunt homines Deum propter plagam grandinis quoniam magna facta est vehementer
And great hail, like a talent, came down from heaven upon men: and men blasphemed God, for the plague of the hail: because it was exceeding great.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:21: A great hail - about the weight of a talent - Has this any reference to cannon balls and bombs? It is very doubtful; we are all in the dark in these matters.
The words ὡς ταλαντιαια, as a talent, are used to express something great, excessively oppressive; as νοσηματων ταλαντιαιων, terrible diseases, not diseases of the weight of a talent. See Rosenmuller.
Albert Barnes: Notes on the Bible - 1834
16:21: And there fell upon men a great hail out of heaven - Perhaps this is an allusion to one of the plagues of Egypt, Exo 9:22-26. Compare the notes on Rev 11:19. For a graphic description (by Com. Porter) of the effects of a hailstorm, see the notes on Isa 30:30. Compare the notes on Job 38:22.
Every stone about the weight of a talent - The Attic talent was equal to about 55 lbs. or 56 lbs. Troy weight; the Jewish talent to about 113 lbs. Troy. Whichever weight is adopted, it is easy to conceive what must be the horror of such a storm, and what destruction it must cause. We are not, of course, to suppose necessarily, that this would literally occur; it is a frightful image to denote the terrible and certain destruction that would come upon Babylon - that is, upon the papal power.
And men blasphemed God - See the notes on Rev 16:9.
Because of the plague of the hail - Using the word "plague" in allusion to the plagues of Egypt.
For the plague thereof was exceeding great - The calamity was great and terrible. The design of the whole is to show that the destruction would be complete and awful.
This finishes the summary statement of the final destruction of this formidable anti-Christian power. The details and the consequences of that overthrow are more fully stated in the subsequent chapters. The fulfillment of what is here stated will be found, according to the method of interpretation proposed, in the ultimate overthrow of the papacy. The process described in this chapter is that of successive calamities that would weaken it and prepare it for its fall; then a rallying of its dying strength; and then some tremendous judgment that is compared with a storm of hail, accompanied with lightning, and thunder, and an earthquake, that would completely overthrow all that was connected with it, We are not, indeed, to suppose that this will literally occur; but the fair interpretation of prophecy leads us to suppose that that formidable power will, at no very distant period, be overthrown in a manner that would be well represented by such a fearful storm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: there fell: Rev 8:7, Rev 11:19; Exo 9:23-26; Jos 10:11; Isa 30:30; Eze 13:11, Eze 13:13, Eze 38:21, Eze 38:22
blasphemed: Rev 16:9, Rev 16:11; Isa 8:21
Geneva 1599
16:21 (30) And there fell upon men a great hail out of heaven, [every stone] about the weight of a (c) talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.
(30) The manner of the particular execution, most evidently testifying the wrath of God by the original and greatness of it: the event of which is the same with that which is in (Rev_ 9:12) and that which has been mentioned in this chapter, from the execution of the fourth angel till now, that is to say, an incorrigible pertinency of the world in their rebellion, and a heart that cannot repent; (Rev_ 16:9-10).
(c) About the weight of a talent, and a talent was sixty pounds, that is, six hundred groats, by which is signified a marvellous and strange weight.
John Gill
16:21 And there fell upon men a great hail out of heaven,.... Which must be understood not as after the fall of the cities, and the flight of the islands and mountains, but at the same time; and it looks as if such men that shall escape at the battle of Armageddon, that hail stones from heaven will fall upon them and destroy them; just as the kings of the Amorites and their men were killed by hail stones, cast down by the Lord from heaven, as they fled before Joshua, when more were killed by the stones than were slain by the sword, Josh 10:11 the allusion seems to be to the plague of hail in Ex 9:23
every stone about the weight of a talent; which is threescore pound weight, a prodigious weight indeed for a single hailstone! such hail stones were never known to fall; the largest I have read of is what Caspar Wesserus assured Mr. Broughton (f) of, at Zurich, which being brought from a field afar off, to the consul, and so must melt in carriage, yet weighed a pound. It may be said of this hail storm, as of the earthquake in a preceding verse, that it will be such as never was since men were upon earth; and denotes the sore, heavy, and even intolerable judgments of God upon the antichristian party: God's judgments are sometimes signified by hail storms, Is 30:26 and particularly the judgments upon Gog and Magog, Ezek 38:22 which may respect the same as here: the Jews (g) now expect a great hail in the times of Gog and Magog:
and men blasphemed God because of the plague of the hail; the plague of hail brought down the hard heart of Pharaoh, and humbled him, so that he acknowledged his wickedness, and the sin of his people, and owned the justice of God; but this more terrible storm will have no effect upon these men, to convince and reform them, but, on the contrary, they will break out into blasphemy against God, who caused it to fall on them; it will have the same effect as the fourth and fifth vials:
for the plague thereof was exceeding great; it must beat down all before it, and be intolerable: whether this hail storm may not also have some regard to coldness and lukewarmness, as Naplet suggests, and so may point at the close of the spiritual reign of Christ, or the Laodicean state, which will bring on the second coming of Christ, and so this effect of the seventh vial will end where the seven churches and seven trumpets do, may be considered; See Gill on Rev_ 11:15.
(f) See his (Zohar's) Works, p. 491. (g) Shemot Rabba, sect. 12. fol. 99. 1.
John Wesley
16:21 And a great hail falleth out of heaven - From which there was no defence. From the earthquake men would fly into the fields; but here also they are met by the hail: nor were they secure if they returned into the houses, when each hail - stone weighed sixty pounds.
Robert Jamieson, A. R. Fausset and David Brown
16:21 fell--Greek, "descends."
upon men--Greek, "the men."
and men blasphemed God--not those struck who died, but the rest. Unlike the result in the case of Jerusalem (Rev_ 11:13), where "the remnant . . . affrighted . . . gave glory to the God of heaven."
was--Greek, "is."