Bible Heaven/Bible Heaven.iso/robertsn/rwp-re/re16.rwp

Text File | 1993-03-13 | 15KB | 259 lines

16:1 {A great voice} (\megalês phônês\). Not an angel as in #5:2;
7:2; 10:3; 14:7,9,15,18|, but of God as #15:8| shows, since no
one could enter the \naos\. {Pour out} (\ekcheete\). Second
aorist active imperative of \ekcheô\ (same form as present active
imperative). Blass would change to \ekcheate\ (clearly aorist) as
in verse #6|. {The seven bowls} (\tas hepta phialas\). The
article points to verse #7|.

16:2 {Went and poured out} (\apêlthen kai execheen\). Second
aorist active indicative of \aperchomai\ (redundant use like
\hupagete\ with \ekcheete\, "go and pour out," in verse #1|) and
of \ekcheô\. Each angel "went off" to perform his task. For
\execheen\ see it repeated in verses #3,4,8,10,12,17|. {Into the
earth} (\eis tên gên\). This same use of \eis\ after \execheen\
in verses #3,4|. {It became} (\egeneto\). "There came" (second
aorist middle indicative of \ginomai\). {A noisome and grievous
sore} (\helkos kakon kai ponêron\). "Bad and malignant sore."
\Helkos\ is old word for a suppurated wound (Latin _ulcus_),
here, verse #11; Lu 16:21|. See the sixth Egyptian plague (#Ex
9:10; De 28:27,35|) and #Job 2:7|. The magicians were attacked in
Egypt and the worshippers of Caesar here (#13:17; 14:9,11;
19:20|).

16:3 {Into the sea} (\eis tên thalassan\). Like the first
Egyptian plague (#Ex 7:12-41|) though only the Nile affected
then. {Blood as of a dead man} (\haima hôs nekrou\). At the
trumpet (#8:11|) the water becomes wormwood. Here \hôs nekrou\ is
added to #Ex 7:19|, "the picture of a murdered man weltering in
his blood" (Swete). "Coagulated blood, fatal to animal life"
(Moffatt). {Every living soul} (\pâsa psuchê zôês\). "Every soul
of life" (Hebraism, #Ge 1:21|, marked by life). {Even the things
that were in the sea} (\ta en têi thalassêi\). "The things in the
sea," in apposition with \psuchê\. Complete destruction, not
partial as in #8:9|.

16:4 {Into the rivers and the fountains of waters} (\eis tous
potamous kai tas pêgas tôn hudatôn\). See #8:10| for this phrase.
Contamination of the fresh-water supply by blood follows that of
the sea. Complete again.

16:5 {The angel of the waters} (\tou aggelou ton hudatôn\).
Genitive case object of \êkousa\. See #7:1| for the four angels
in control of the winds and #14:18| for the angel with power over
fire. The rabbis spoke also of an angel with power over the earth
and another over the sea. {Which art and which wast} (\ho ôn kai
ho ên\). See this peculiar idiom for God's eternity with \ho\ as
relative before \ên\ in #1:4,8; 4:8|, but without \ho erchomenos\
(the coming on, the one who is to be) there for the future as in
#11:17|. {Thou Holy One} (\ho hosios\). Nominative form, but
vocative case, as often. Note both \dikaios\ and \hosios\ applied
to God as in #3:1; 15:3f|. {Because thou didst thus judge} (\hoti
tauta ekrinas\). Reason for calling God \dikaios\ and \hosios\.
The punishment on the waters is deserved. First aorist active
indicative of \krinô\, to judge.

16:6 {For} (\hoti\). Second causal conjunction (\hoti\)
explanatory of the first \hoti\, like the two cases of \hoti\ in
#15:4|. {They poured out} (\exechean\). Second aorist active
indicative of \ekcheô\ with \-an\ instead of \-on\. {Blood hast
thou given them to drink} (\haima autois dedôkas pein\). \Haima\
(blood) is the emphatic word, measure for measure for shedding
the blood of saints and prophets (#11:18; 18:24|). Perfect active
indicative of \didômi\, and so a permanent and just punishment.
\Pein\ is the abbreviated second aorist active infinitive of
\pinô\ for \piein\ (\epion\). It is the epexegetical infinitive
after \dedôkas\. There was no more drinking-water, but only this
coagulated blood. {They are worthy} (\axioi eisin\). "Terrible
antithesis" (Swete) to #3:4|. The asyndeton adds to it (Alford).

16:7 {O Lord God, the Almighty} (\Kurie ho theos ho
pantokratôr\). Just as in #15:3| in the Song of Moses and of the
Lamb, vocative with the article \ho\. "Judgments" (\kriseis\)
here instead of "ways" (\hodoi\) there, and with the order of the
adjectives reversed (\alêthinai kai dikaiai\, true and
righteous).

16:8 {Upon the sun} (\epi ton hêlion\). Not \eis\ (into) as in
verses #2,3,4|. The fourth trumpet (#8:12|) affected a third of
the sun, moon, and stars with a plague of darkness, but here it
is a plague of extreme heat. {To scorch with fire} (\kaumatisai
en puri\). First aorist active infinitive of \kaumatizô\, late
(Plutarch, Epictetus) causative verb (from \kauma\, heat), in
N.T. only here and verse #9; Mt 13:6; Mr 4:6|. The addition of
\en puri\ (in fire, with fire) intensifies the picture.

16:9 {Were scorched} (\ekaumatisthêsan\). First aorist passive
indicative of same verb. {With great heat} (\kauma mega\).
Cognate accusative retained with the passive verb. Old word (from
\kaiô\ to burn), in N.T. only #7:16| and here. For blaspheming
the name of God see #13:6; Jas 2:7; Ro 2:24; 1Ti 6:1|. They
blamed God for the plagues. {They repented not} (\ou
metenoêsan\). This solemn negative aorist of \metanoeô\ is a
refrain like a funeral dirge (#9:20f.; 16:11|). In #11:13| some
did repent because of the earthquake. Even deserved punishment
may harden the heart. {To give him glory} (\dounai autôi doxan\).
Second aorist active infinitive of \didômi\, almost result. For
the phrase see #11:13; 14:7; 19:7|.

16:10 {Upon the throne of the beast} (\epi ton thronon tou
thêriou\). That is Rome (#13:2|). The dragon gave the beast his
throne (#2:13|). {Was darkened} (\egeneto eskotômenê\).
Periphrastic past perfect passive with \ginomai\ and \skotoô\
(#9:2|). Like the darkness of the Egyptian plague (#Ex 10:22|)
and worse, for the effects of the previous plagues continue.
{They gnawed their tongues} (\emasônto tas glôssas autôn\).
Imperfect middle of \masaomai\, old verb (to chew), from \maô\
(to knead), only here in N.T. {For pain} (\ek tou ponou\). "Out
of distress" (cf. \ek\ in #8:13|), rare sense of old word (from
\penomai\ to work for one's living), in N.T. only here, #21:4;
Col 4:13|. See #Mt 8:12|.

16:11 {They blasphemed} (\eblasphêmêsan\) {and they repented not}
(\kai ou metenoêsan\). Precisely as in verse #9|, which see. Not
just because of the supernatural darkness, but also "because of
their pains" (\ek tôn ponôn autôn\, plural here and same use of
\ek\) and their sores (\kai ek tôn helkôn autôn\, as in verse
#2|, only plural, and same use of \ek\). {Of their works} (\ek
tôn ergôn autôn\). "Out of their deeds," and addition to verse
#9|. {The God of heaven} (\ton theon tou ouranou\). As in #Da
2:44|. Like the pride of Nebuchadrezzar against Jehovah.

16:12 {Upon the great river, the river Euphrates} (\epi ton
potamon ton megan ton Euphratên\). The sixth trumpet brings up
the river Euphrates also (#9:14|), only there \epi\ with the
locative, while here \epi\ with the accusative. Note triple use
of the article \ton\ here. {Was dried up} (\exêranthê\). First
aorist (prophetic) passive of \xêrainô\ (#14:15|). Cf. #Zec
10:11|. {That may be made ready} (\hina hetoimasthêi\). Purpose
clause with \hina\ and the first aorist passive of \hetoimazô\.
Common verb in Rev. (#8:6; 9:7,15; 12:6; 19:7; 21:2|). {The way
for the kings} (\hê hodos tôn basileôn\). Objective genitive
\basileôn\. {That come from the sunrising} (\tôn apo anatolês
heliou\). "Those from the rising of the sun," the kings from the
east (cf. #Mt 2:2|) in their march against Rome. Parthia in
particular resisted Rome before Trajan's day.

16:13 {Coming out of} (\ek\ alone, no participle \erchomena\).
{Of the dragon} (\tou drakontos\). That is Satan (#12:3,9|). {Of
the beast} (\tou thêriou\). The first beast (#13:1,12|) and then
just the beast (#13:14ff.; 14:9,11; 15:2; 16:2,10|), the brute
force of the World-power represented by the Roman Empire"
(Swete). {Of the false prophet} (\tou pseudoprophêtou\). Cf. #Mt
7:15; Ac 13:6; 1Jo 2:22; 4:3; 2Jo 1:7|. Identified with the
second beast (#13:11-14|) in #19:20; 20:10|. So the sixth bowl
introduces the dragon and his two subalterns of chapters #Re 12;
13| (the two beasts). {Three unclean spirits} (\pneumata tria
akatharta\). Out of the mouths of each of the three evil powers
(the dragon and the two beasts) comes an evil spirit. See the use
of mouth in #1:16| (#9:17f.; 11:5; 12:15; 19:15,21|) as a chief
seat of influence. In #2Th 2:8| we have "the breath of his mouth"
(the other sense of \pneuma\). For \akatharton\ (unclean) with
\pneuma\ see #Mr 1:23f.; 3:11; 5:2ff.; Ac 5:16; 8:7|. Christ
expelled unclean spirits, but His enemies send them forth"
(Swete). See #Zec 13:2| "the false prophets and the unclean
spirits." {As it were frogs} (\hôs batrachoi\). Cf. #Ex 8:5; Le
11:10ff|. Old word, here alone in N.T. Like loathsome frogs in
form.

16:14 {Spirits of devils} (\pneumata daimoniôn\). "Spirits of
demons." Explanation of the simile \hôs batrachoi\. See #1Ti 4:1|
about "deceiving spirits and teachings of demons." {Working
signs} (\poiounta sêmeia\). "Doing signs" (present active
participle of \poieô\). The Egyptian magicians wrought "signs"
(tricks), as did Simon Magus and later Apollonius of Tyana.
Houdini claimed that he could reproduce every trick of the
spiritualistic mediums. {Which go forth} (\ha ekporeuetai\).
Singular verb with neuter plural (collective) subject. {Unto the
kings} (\epi tous basileis\). The three evil spirits (dragon and
the two beasts) spur on the kings of the whole world to a real
world war. "There have been times when nations have been seized
by a passion for war which the historian can but imperfectly
explain" (Swete). {To gather them together} (\sunagagein\).
Second aorist active infinitive of \sunagô\, to express purpose
(that of the unclean spirits). {Unto the war of the great day of
God, the Almighty} (\eis ton polemon tês hêmeras tês megalês tou
theou tou pantokratoros\). Some take this to be war between
nations, like #Mr 13:8|, but it is more likely war against God
(#Ps 2:2|) and probably the battle pictured in #17:14; 19:19|.
Cf. #2Pe 3:12|, "the day of God," his reckoning with the nations.
See #Joe 2:11; 3:4|. Paul uses "that day" for the day of the Lord
Jesus (the Parousia) as in #1Th 5:2; 2Th 1:10; 2:2; 1Co 1:8; 2Co
1:14; Php 1:6; 2:16; 2Ti 1:12,18; 4:8|.

16:15 {Behold, I come as a thief} (\idou erchomai hôs kleptês\).
The voice of Christ breaks in with the same metaphor as in #3:3|,
which see. There comes one of seven beatitudes in Rev. (#1:3;
14:13; 16:15; 19:9; 20:6; 22:7,14|). For \grêgorôn\ (watching)
see #3:2|, and for \têrôn\ (keeping), #1:3|. {Lest he walk naked}
(\hina mê gumnos peripatêi\). Negative purpose clause with \hina
mê\ and the present active subjunctive of \peripateô\, and note
predicate nominative \gumnos\ (naked). {And they see his shame}
(\kai blepôsin tên aschêmosunên autou\). Continuation of the
final clause with present active subjunctive of \blepô\.
\Aschêmosunên\ is old word (from \aschêmôn\, indecent, #1Co
12:23|), in N.T. only here and #Ro 1:27|, a euphemism for \tên
aischunên\ (#Re 3:18|).

16:16 {They gathered} (\sunêgagen\). Second aorist active
indicative of \sunagô\, singular (the three unclean spirits),
like \ekporeuetai\ in verse #14|. {Har-Magedon} (\Har-Magedôn\).
John proceeds now after the interruption in verse #15|. Perhaps
"the mountains of Megiddo" though not certain. Megiddo is in the
valley of Esdraelon, and by the waters of Megiddo (the Kishon)
Israel gained a decisive victory over Sisera (#Jud 5:19|),
celebrated in Deborah's song. See also #Re 20:8ff. and Eze
39:2,4|.

16:17 {Upon the air} (\epi ton aera\). All men breathe the air
and this is worse than the smiting of the earth (verse #2|), the
sea (#3|), the fresh waters (#4|), the sun (#8|). {A great voice}
(\phônê megalê\). The voice of God as in #16:1|. {It is done}
(\Gegonen\). Perfect active indicative of \ginomai\. Like
\Gegonan\ in #21:6|. The whole series of plagues is now complete.

16:18 {And there were} (\kai egenonto\). "And there came" (same
verb _ginomai_). See #8:5; 11:19| for this list of terrible
sounds and lightnings, and for the great earthquake (\seismos
megas\) see #6:12; 11:13| (cf. #Lu 21:11|). {Such as was not}
(\hoios ouk egeneto\). Qualitative relative with \ginomai\ again,
"such as came not." {Since there were men} (\aph' hou anthrôpoi
egenonto\). "Since which time (\chronou\ understood) men came."
{So great an earthquake, so mighty} (\têlikoutos seismos houtô
megas\). Quantitative correlative \têlikoutos\ rather than the
qualitative \toioutos\, to correspond with \hoios\ (not \hosos\).
And then \houtô megas\ repeats (redundant) \têlikoutos\. Cf. #Mr
13:19| for \hoia--toiautê\ about like tribulation (\thlipsis\).

16:19 {Was divided into three parts} (\egeneto eis tria merê\).
"Came into three parts" (\ginomai\ again). In #11:3| a tenth part
of the city fell. Babylon (Rome) is meant (#17:18|). {Fell}
(\epesan\). Second aorist active indicative of \piptô\ (\-an\
form in place of \-on\). {Was remembered} (\emnêsthê\). First
aorist (prophetic) passive indicative of \mimnêskô\. Babylon
(Rome) had not been overlooked. God was simply biding his time
with Rome. {To give unto her} (\dounai autêi\). Second aorist
active infinitive of \didômi\, epexegetic use as in #11:18;
16:9|. {The cup of the wine of the fierceness of his wrath} (\to
potêrion tou oinou tou thumou tês orgês autou\). "The cup of the
wine of the wrath of his anger," using both \thumos\ (boiling
rage) and \orgê\ (settled anger). See both in #Jer 30:24|.

16:20 {Fled} (\ephugen\). Second aorist active indicative of
\pheugô\. Islands sometimes sink in the sea in earthquakes
(#6:14|). {Were not found} (\ouch heurethêsan\). First aorist
passive indicative of \heuriskô\. See #20:11| for the same idea.

16:21 {Hail} (\chalaza\). As in #8:17; 11:19|. {Every stone about
the weight of a talent} (\hôs talantiaia\). Old adjective (from
\talanton\), here only in N.T., but in Polybius and Josephus. See
#Ex 9:24| for the great hail in Egypt and also #Jos 10:11; Isa
28:2; Eze 38:22| for hail as the symbol of God's wrath. In the
LXX a \talanton\ ranged in weight from 108 to 130 pounds.
{Because of the plague of hail} (\ek tês plêgês tês chalazês\).
"As a result of the plague of hail." This punishment had the same
effect as in verses #9,11|. {Exceeding great}
(\Megalê--sphrodra\). Emphatic positions at ends of the clause
(great--exceedingly).