Revelation 16

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 24 2 8 0 0 16. Seven Bowls of Judgment) (16:1 21)) ) Outline (continued)) B. The Seven Bowls (16:1 21) ) 1. The First Bowl (16:1 2) ) 2. The Second Bowl (16:3) ) 3. The Third Bowl (16:4 7) ) 4.

The Fourth Bowl (16:8 9) ) 5. The Fifth Bowl (16:10 11) ) 6. The Sixth Bowl (16:12 16) ) 7. The Seventh Bowl (16:17 21) ) ) B. The Seven Bowls) 16:1 21) 16 1 And I heard a loud voice from the temple saying to the seven angels, Go, and pour out the seven bowls of the wrath of God on the earth. 2 And the first angel went out and poured out his bowl upon the earth, and there appeared a bad and malignant boil on the people who had the mark of the beast and worshiped his image.) 3 And the second angel poured out his bowl on the sea, and there appeared blood as of a dead man. And every living being in the sea died.) 4 And the third angel poured out his bowl on the rivers and the springs of water, and they became blood. 5 And I heard the angel commanding the waters say, You are just in having judged these things, the one who is and who was, O Holy One. 6 Because they have shed the blood of the saints and the prophets, and blood you gave them to drink; they deserve it. 7 And I heard a voice from the altar saying, Yes, Lord God Almighty, true and just are your judgments. ) 8 And the fourth angel poured out his bowl on the sun, and he was given the power to burn the people with fire. 9 And the people were burned with a great burning, and they blasphemed the name of God, who has the authority over these plagues.

And they did not repent to give him glory.) 10 And the fifth angel poured out his bowl on the throne of the beast. And his kingdom was darkened, and the people bit their tongues because of pain. 11 And they blasphemed the God of heaven because of their pains and their boils. And they did not repent of their works.) 12 And the sixth angel poured out his bowl on the great river Euphrates, and its water dried up, so that a road of the kings of the east was prepared. 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 like frogs. 14 For they are demonic spirits, working miracles, and they go out to the kings of the whole world to assemble them for the war on the great day of God Almighty. 15 ( Look, I come like a thief! Blessed is the one who stays awake and keeps his clothes on, so that he may not walk about naked and be exposed to shame. ) 16 And they brought them into the place that is called in Hebrew Armageddon.) 17 And the seventh angel poured out his bowl on the air. And a loud voice went forth out of the temple, from the throne, saying, It is done. 18 And there were flashes of lightning and rumblings and peals of thunder, and there was a great earthquake, such as had not happened since humans came on the earth, so great an earthquake. 19 And the great city became three parts, and the cities of the nations fell. And Babylon the Great was remembered before God, and he gave her the cup of raging wine of his wrath. 20 And every island fled and the mountains could not be found. 21 And immense hailstones weighing about a hundred pounds each came down from the sky onto the people, and they blasphemed God because of the plague of hail, for its plague was very great.) ) Throughout the Apocalypse, John bases his writing on allusions from and references to the Old Testament.

In this chapter he clearly has in mind the plagues on Egypt. He is not following their sequence methodically, yet the similarity with respect to some of the plagues is obvious.) 1 1 2 8 0 “tw://bible.?id=2.9.10|AUTODETECT|” Not the sequence but the correspondence to the plagues in Egypt is significant. The first bowl causing sores on people (v. 2) parallels the plague that caused boils 7 1 -1 9 0 “tw://bible.?id=2.9.10|AUTODETECT|” Exod. 9:10) 1 1 -1 9 0 “tw://bible.?id=2.7.19|AUTODETECT|” ). The third bowl that turned the water of rivers and springs into blood (v. 4) is identical to the plague that changed all the water of Egypt into blood 7 1 -1 9 0 “tw://bible.?id=2.7.19|AUTODETECT|” Exod. 7:19) 1 1 -1 9 0 “tw://bible.?id=2.10.22|AUTODETECT|” ). The fifth bowl that occasioned darkness (v. 10) has its parallel in the plague that plunged all of Egypt into darkness 7 1 -1 9 0 “tw://bible.?id=2.10.22|AUTODETECT|” Exod. 10:22) 1 1 -1 9 0 “tw://bible.?id=2.8.6|AUTODETECT|” ). The sixth bowl that dried up the Euphrates and brought forth three evil spirits appearing as frogs (v. 13) is symbolic of the plague that caused frogs to cover the land 7 1 -1 9 0 “tw://bible.?id=2.8.6|AUTODETECT|” Exod. 8:6) 1 1 -1 9 0 “tw://bible.?id=2.9.23-2.9.24|AUTODETECT|” ). And the seventh bowl that hurled hailstones to the earth (v. 21) is analogous to the plague that brought hail to Egypt 7 1 -1 9 0 “tw://bible.?id=2.9.23-2.9.24|AUTODETECT|” Exod. 9:23 24) 1 1 -1 9 0 0 ).��1��) 1 33 2 8 0 0 There is more. A comparison of the seven trumpets and the seven bowls reveals parallels that in abbreviated form appear as follows:) Seven Trumpets Seven Bowls ) 1 earth (8:7)) 2 sea (8:8 9)) 3 rivers, springs (8:10 11)) 4 sun, moon, stars (8:12)) 5 pit of the Abyss (9:1)) 6 river Euphrates (9:13 14)) 7 lightning, hail (11:15, 19) 1 earth (16:2)) 2 sea (16:3)) 3 rivers, springs (16:4 5)) 4 sun (16:8)) 5 throne of the beast (16:10)) 6 river Euphrates (16:12)) 7 lightning, hail (16:17, 21) ) ) ) The basic difference between the trumpets series and the bowls series is generally one of an increase in intensity. This becomes plain in comparing the trumpet and bowl scenes individually.) " In the first trumpet scene, the earth is affected but not the people, but in the scene of the first bowl, the people suffer from festering boils.) " The second trumpet involves only a third of the sea and its creatures, whereas the outpouring of the second bowl causes death for every living thing in the sea.) " The third trumpet is a warning, while the third bowl is God s judgment.) " The fourth trumpet ushers in partial darkness, but the result of pouring out the fourth bowl is that the people are scorched by the sun.) " The fifth trumpet releases the hordes of evil angels that torture those people who do not have God s seal on their foreheads, and the fifth bowl occasions darkness in Satan s kingdom and suffering on the people who curse God.) " The sixth trumpet brings about the death of one-third of the human race in warfare, while in the scene of the sixth bowl this warfare engages the kings of the whole world.) " The seventh trumpet and the seventh bowl are almost identical except that in the bowl scene the words It is done sound forth from the throne to indicate finality.) A few additional comments should be made. First, as sinners harden their hearts, reject God s warnings, refuse to repent, and even curse the God of heaven (9:21; 16:9, 11), they face doom and destruction. Truly God s judgments are just (v. 7).) Second, the seven bowls form the last cycle, which needs no interlude as was the case in the preceding cycles of seals and trumpets respectively (7:1 17; 10:1 11:14).) Third, after the outpouring of the sixth and seventh bowls, John shows in detail how the followers of the Antichrist face the severity of their punishment (chapters 17 and 18).) Fourth, a degree of overlapping seems to allude to a measure of simultaneity in the pouring out of the bowls. For example, the boils of the first plague are still active at the time of the fifth plague (v. 11). ��2�� This suggests that at the end of time, haste is God s mode for accomplishing his judgments.) And last, although the parallel of trumpets and bowls is striking, we would not expect John to present mere repetition without progress.

The Apocalypse from beginning to end reveals progressive parallelism.) 1. The First Bowl) 16:1 2) 1. And I heard a loud voice from the temple saying to the seven angels, Go, and pour out the seven bowls of the wrath of God on the earth. 2. And the first angel went out and poured out his bowl upon the earth, and there appeared a bad and malignant boil on the people who had the mark of the beast and worshiped his image.) 1 1 2 8 0 “tw://bible.?id=23.66.6|AUTODETECT|” a. And I heard a loud voice from the temple saying to the seven angels. The Greek stresses the loudness of the voice John hears. He perceived the intensity of the sound coming from the temple 7 1 -1 9 0 “tw://bible.?id=23.66.6|AUTODETECT|” Isa. 66:6) 1 1 -1 9 0 0 ), which in his ears sounded majestic because it was the voice of God himself. In a typical Jewish manner John avoids using the name of God, so here and in verse 17 he mentions a loud voice coming from the temple and he intimates that God speaks. This harmonizes with the last verse in the preceding chapter where he refers to the temple and the glory of God (15:8). The voice came forth from the Holy of Holies and is none other than the voice of God, who fills the inner sanctuary with his glory and now sends forth his seven angels.) 1 2 2 8 0 0 b. Go, and pour out the seven bowls of the wrath of God on the earth. The command is direct and to the point; the angels must go forth with the bowls filled with God s wrath. They must pour out the contents of these bowls onto the earth to punish the adversaries of God and his people.) c. And the first angel went out and poured out his bowl upon the earth, and there appeared a bad and malignant boil on the people. The angel acts in obedience to God s command and pours out his bowl. As a result, the people on the earth become ill because foul and festering boils play havoc with their bodies and afflict them with excruciating pain.) 1 1 2 8 0 “tw://bible.?id=2.9.10-2.9.11|AUTODETECT|” The earth, which brings forth food for mankind and on which people depend for health and well-being, is affected by the bowl poured out upon it.��3�� The Greek literally reads that the angel poured out his bowl into the earth. The import of this becomes evident when people consume the produce of the earth: they suffer from ulcers inside and outside their bodies. Their health is affected by the food they ingest, and they are stricken with disease 7 1 -1 9 0 “tw://bible.?id=2.9.10-2.9.11|AUTODETECT|” Exod. 9:10 11) 1 1 -1 9 0 “tw://bible.?id=5.28.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.28.35|AUTODETECT|” Deut. 28:35) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.8.28|AUTODETECT|” d. Who had the mark of the beast and worshiped his image. Only the anti-Christian forces that follow the beast (13:15 16) are stricken with boils, not the followers of Christ. For them the afflictions they endure are never because of God s wrath but always because of his love 7 1 -1 9 0 “tw://bible.?id=45.8.28|AUTODETECT|” Rom. 8:28) 1 1 -1 9 0 0 ).��4�� The followers of the Antichrist are not limited to any particular area or nation but in their opposition to the cause of Christ they reside worldwide. Instead of repenting and turning to God, they continue to worship the image of the beast and thus suffer the consequences.) 1 16 2 8 0 0 ) Greek Words, Phrases, and Constructions in 16:1 2) Verse 1) ������� ����� although John normally writes the accusative following the verb to hear, now he uses the genitive case to call attention not to the content of the speech but to the volume of the voice that is speaking. The adjective precedes the noun to emphasize the loudness of the voice. This is the only place in Revelation where the adjective precedes; in all the other cases nineteen in total it follows the noun ���� (see, e.g., 1:10; 5:2).) The adjective ����� occurs more than eighty times in the Apocalypse, of which eleven are in this chapter. For instance, the great river Euphrates (v. 12), the great day of God (v. 14), the great city (v. 19), and Babylon the Great (v. 19) are mentioned.) Verse 2) ��v ������ this phrase occurs seven times in this chapter (vv. 2b, 3b, 4b, 10b, 18a, 18b with a slight variation, 19a). Notice that in the first four occurrences it is in the second half of the verse as a result of the first part.) ) ) 2. The Second Bowl) 16:3) 3.

And the second angel poured out his bowl on the sea, and there appeared blood as of a dead man. And every living being in the sea died.) Also the second angel obediently follows God s command and literally pours into the sea the content of the bowl, that is, the wrath of God. Some commentators hint at the possibility that from John s perspective the sea is the Mediterranean.��5�� But as the earth is not limited to the countries around the Mediterranean, neither is the sea.) God judges the entire world, and by having the angel pour the bowl of wrath into the sea, the food supply from the sea is taken away from the human race. While the second trumpet killed a third of the sea creatures (8:8 9), the second bowl brings death to all living beings in the sea. With the second trumpet, God still extended his grace to his creation by not depriving it of its food supply. But the effect of the second bowl is God s judgment, for this plague turns the sea into blood, which John compares to the blood of a dead man.

This is impossible for us to imagine. Kendell H. Easley writes, John is viewing a supernatural phenomenon rather than a scientific, explainable event. ��6�� This causes famine and death to all who depend on the bounties of the sea, for the oceans of the world become a picture of pollution.) ) Greek Words, Phrases, and Constructions in 16:3) 1 1 2 8 0 “tw://bible.?id=1.1.30|AUTODETECT|” ���t ���� the soul of life or living being. The phrase derives from the creation account where God creates a living being 7 1 -1 9 0 “tw://bible.?id=1.1.30|AUTODETECT|” Gen. 1:30) 1 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” 2:7) 1 1 -1 9 0 0 ). The genitive is qualitative.) 1 6 2 8 0 0 �� the Majority Text omits this definite pronoun, yet its presence specifies, namely, the things in the sea perished.��7��) ) ) 3. The Third Bowl) 16:4 7) 4. And the third angel poured out his bowl on the rivers and the springs of water, and they became blood.) 1 1 2 8 0 “tw://bible.?id=2.7.19|AUTODETECT|” Here is the parallel to the third trumpet (8:10 11) and at the same time a reference to the curse that changed all the streams, canals, ponds, and reservoirs of Egypt into blood 7 1 -1 9 0 “tw://bible.?id=2.7.19|AUTODETECT|” Exod. 7:19) 1 1 -1 9 0 “tw://bible.?id=19.78.44|AUTODETECT|” ). The people who experience the plague are like the Egyptians whose rivers God turned to blood so that they could not drink from their streams 7 1 -1 9 0 “tw://bible.?id=19.78.44|AUTODETECT|” Ps. 78:44) 1 1 -1 9 0 0 ). This plague differs from the preceding one, because human beings and the animal world daily depend on drinking water When this supply is polluted and unfit to drink, they will eventually die. At this point, John could have continued the sequence with the fourth plague, but he inserts a brief interlude that reveals a hymn comparable to the song of Moses and the Lamb (15:3 4). Here an angel voices a hymn; there the saints sing a song.) 1 2 2 8 0 0 5. And I heard the angel commanding the waters say, You are just in having judged these things, the one who is and who was, O Holy One. ) The angel who caused the waters of rivers and springs to become blood is now called, literally, the angel of the waters ; he praises God for his righteous judgments. Some commentators separate these two angels by pointing out that elsewhere in Revelation there are angels who control the winds (7:1) and another angel who has power over fire (14:18). But Scripture nowhere else refers to an angel with authority over the waters.��8��) 1 1 2 8 0 “tw://bible.?id=5.32.4|AUTODETECT|” Pouring out his bowl, the angel declares the justice of God by saying: You are just in having judged these things. Leon Morris aptly remarks, The angel of the waters sees in these proceedings an excellent example of making the punishment fit the crime. ��9�� The words seem to have their origin in the Great Song of Moses and the Psalter, A faithful God & upright and just is he 7 1 -1 9 0 “tw://bible.?id=5.32.4|AUTODETECT|” Deut. 32:4) 1 1 -1 9 0 “tw://bible.?id=19.119.137|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=19.119.137|AUTODETECT|” Ps. 119:137) 1 1 -1 9 0 “tw://bible.?id=19.145.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.145.17|AUTODETECT|” 145:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.11.17|AUTODETECT|” The words who is and who was 7 1 -1 9 0 “tw://bible.?id=66.11.17|AUTODETECT|” Rev. 11:17) 1 1 -1 9 0 0 ) are familiar; elsewhere the phrase who is to come completes the formula (compare 1:4, 8; 4:8). Its omission in this verse attests to the fact that God has already come in Christ and that John looks back, as it were, on the fulfillment of the consummation.) 1 2 2 8 0 0 God s holiness tolerates no unrighteousness, and his judgments are always right and just. Saints who confess their sins receive his grace, but sinners who refuse to repent receive their just deserts. The song stresses holiness by placing Holy One at the end of the sentence following the description who is and who was. Some translators insert the vocative O Holy One right after You are just to juxtapose the concepts just and holy (see Ps. 144:17 LXX).��10�� The sequence however, is to put the vocative as a third part of the descriptive phrase who is and who was. That is, the time has now come for God to exert his attribute of holiness, vindicate the saints who suffered because of his Word (6:9 10), and inflict punishment on his adversaries. Pouring the contents of the third bowl into the rivers and springs of water is God s judgment on his enemies who persecuted his people.��11��) 6. Because they have shed the blood of the saints and the prophets, and blood you gave them to drink; they deserve it. ) 1 1 2 8 0 “tw://bible.?id=4.23.24|AUTODETECT|” Note that the word blood is mentioned twice: the spilled blood of those who were persecuted by the followers of the Antichrist, and the blood of the rivers and springs that God made the persecutors drink as their punishment. Drinking blood, which is an abhorrent act in itself, need not be taken literally; it may figuratively refer to interpersonal strife and slaughter among the oppressors themselves 7 1 -1 9 0 “tw://bible.?id=4.23.24|AUTODETECT|” Num. 23:24) 1 1 -1 9 0 “tw://bible.?id=23.49.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.49.26|AUTODETECT|” Isa. 49:26) 1 1 -1 9 0 0 ). It means that the channels of communication have been clogged with conflict and carnage resulting in death.) 1 7 2 8 0 0 The saints are all of God s people, as is evident everywhere in the Apocalypse, and the prophets are a special group within the church (11:18; 18:20, 24; 22:9). All these people have suffered at the hands of God s enemies.) The last clause is brief and can be translated as they are worthy (KJV). In that positive sense, the clause describes the saints, as in 3:4 where Jesus commends the saints in Sardis who are worthy, and 5:12 where the Lamb is called worthy. If this is the meaning, the saints are the ones who are vindicated and declared worthy.��12�� But the contrary suits the context better, because the immediate antecedent refers to the anti-Christian forces that shed the blood of the saints. As their punishment they must now, figuratively speaking, drink blood. In short, the persecutors receive the just sentence they deserve.) 7.

And I heard a voice from the altar saying, Yes, Lord God Almighty, true and just are your judgments. ) As an appropriate response to the hymn that was sung by the angel in charge of the waters, a voice coming from the altar now sings a tribute to God. The expression altar, personified by functioning as the speaker, emphasizes the place where the voice originates. This is the altar where the souls of the martyrs cried out, How long, O Sovereign Lord, holy and true, will you not judge and avenge our blood from those that dwell on the earth? (6:10). Now that the Lord God Almighty has responded to their plea, they utter a word of praise and affirmation.) The altar is the altar of incense from which the prayers of the saints ascend to God. These prayers mingle with the aromatic smell of incense. And from this altar God casts fire on the earth by punishing the wicked (8:3 5; 14:18) and passing judgment on his adversaries.) Now these voices address the Lord God Almighty (see also 4:8; 11:17; 15:3; 19:6) and praise him for his judgments that are true and just.

These voices come as an antiphonal response to the hymn of the angel (vv. 5 6).��13��) The Greek word krisis (judgment) actually signifies the process of coming to a verdict that then becomes the judge s sentence. The words true and just are your judgments are repeated verbatim in 19:2, and the combination Lord God Almighty, true and just is a copy of 15:3.) 1 1 2 8 0 “tw://bible.?id=5.32.4|AUTODETECT|” No one can accuse God of being hasty in his judgment, for the Almighty has demonstrated extraordinary patience, warning the people repeatedly while they scornfully refused to repent. No one can charge him with injustice, for he passes judgment that accords with truth and justice 7 1 -1 9 0 “tw://bible.?id=5.32.4|AUTODETECT|” Deut. 32:4) 1 1 -1 9 0 “tw://bible.?id=19.19.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.19.9|AUTODETECT|” Ps. 19:9) 1 1 -1 9 0 “tw://bible.?id=19.119.137|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.119.137|AUTODETECT|” 119:137) 1 1 -1 9 0 “tw://bible.?id=27.3.27-27.3.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.3.27-27.3.28|AUTODETECT|” Dan. 3:27 28) 1 1 -1 9 0 0 Old (Greek and Theod.).) 1 12 2 8 0 0 ) Greek Words, Phrases, and Constructions in 16:4 7) Verse 4) �0� the first three bowls are poured out �0� (into) the earth, the sea, and the rivers and springs of water. The last four bowls are poured out �� (upon) the sun, the throne of the beast, the river Euphrates, and the air respectively.) Verse 7) �1 ������� the term ������ may denote the manner of coming to a verdict (14:7; 18:10; 19:2), whereas the word ����� refers to the result of an action, namely, the sentencing (17:1; 18:20; 20:4).��14��) ) ) 4. The Fourth Bowl) 16:8 9) 8. And the fourth angel poured out his bowl on the sun, and he was given the power to burn the people with fire. 9. And the people were burned with a great burning, and they blasphemed the name of God, who has the authority over these plagues. And they did not repent to give him glory.) The fourth trumpet and the fourth plague have little in common except for the reference to the sun.

The fourth trumpet sounded and a third of the sun was struck so that darkness ensued (8:12). But in the fourth plague the sun is not eclipsed at all but shines in all its strength to burn the people, who are unable to protect themselves. Indeed, this plague is entirely new in the cycle of the seven bowls. The sun as the source of light and the source of heat that causes creation to flourish is now given power to destroy with torrid temperatures. The light of the sun normally provides warmth and comfort to all living beings, especially the human race; now the sun has become a destructive power. Instead of being a blessing, the sun has become a curse.

The passive tense of the verb to give implies that God is the agent who causes this abnormality to happen.) 1 1 2 8 0 “tw://bible.?id=23.49.10|AUTODETECT|” God s people are shielded from this ordeal. In a few places of Scripture God tells his people that they will neither hunger nor thirst, nor will the desert heat or the sun beat upon them 7 1 -1 9 0 “tw://bible.?id=23.49.10|AUTODETECT|” Isa. 49:10) 1 1 -1 9 0 “tw://bible.?id=19.121.6|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=19.121.6|AUTODETECT|” Ps. 121:6) 1 1 -1 9 0 “tw://bible.?id=66.7.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.16|AUTODETECT|” Rev. 7:16) 1 1 -1 9 0 “tw://bible.?id=19.84.11|AUTODETECT|” ). To his followers he is a sun and shield 7 1 -1 9 0 “tw://bible.?id=19.84.11|AUTODETECT|” Ps. 84:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.52.5|AUTODETECT|” Observing the result of the affliction, John reports that unbelievers blasphemed the name of God, who has the authority over these plagues 7 1 -1 9 0 “tw://bible.?id=23.52.5|AUTODETECT|” Isa. 52:5) 1 1 -1 9 0 “tw://bible.?id=66.13.6|AUTODETECT|” ). These people are the followers of the Antichrist, who himself blasphemes God and slanders his name and dwelling place and those who reside in heaven 7 1 -1 9 0 “tw://bible.?id=66.13.6|AUTODETECT|” Rev. 13:6) 1 1 -1 9 0 0 ). They fully know that God has the power to inflict these plagues on them, but instead of repenting of their evil ways they blaspheme him. This shows that they are completely in the power of the evil one and are unable to break away. By contrast, Jesus sets his people free from the bondage of sin. He calls his people to repentance, as is evident in the letters to the churches in Ephesus, Pergamum, Thyatira, Sardis, and Laodicea (2:5, 16, 21, 22; 3:3, 19). And even though they have to endure hardship for the sake of the gospel, their sins are forgiven because they repented.) 1 1 2 8 0 “tw://bible.?id=45.1.24-45.1.28|AUTODETECT|” Earlier John depicted unbelievers as refusing to listen to the trumpet calls designed to bring them to repentance (9:20 21). But when they refuse to listen, they must take full responsibility for their actions and face the unmitigated wrath of God, like Pharaoh, who hardened his heart again and again and refused to listen to God.��15�� The writer of the Apocalypse concludes, They did not repent to give him glory. This chapter s recurring theme is the refusal to repent demonstrated by sinners whose hearts are hardened by the punishments God has sent (vv. 9, 11, 21). Furthermore, failing to glorify God results in God abandoning them. Hence, Paul in ) 7 1 -1 9 0 “tw://bible.?id=45.1.24-45.1.28|AUTODETECT|” Romans 1:24 28) 1 1 -1 9 0 0 notes three times in succession that God gives hardened sinners over to their own sins in an act of divine judgment. In summary, these people are lost forever.) 1 12 2 8 0 0 ) Greek Words, Phrases, and Constructions in 16:8 9) Verse 8) ���� the subject, which must be supplied, can be either the sun as the nearer antecedent or the fourth angel in the nominative case. Translators are equally divided on this issue.) Verse 9) ������ the aorist infinitive of the verb to give has a consecutive sense in this verse, to give him glory. It functions as conceived result.��16��) ) ) 5. The Fifth Bowl) 16:10 11) 10. And the fifth angel poured out his bowl on the throne of the beast. And his kingdom was darkened, and the people bit their tongues because of pain. 11.

And they blasphemed the God of heaven because of their pains and their boils. And they did not repent of their works.) a. And the fifth angel poured out his bowl on the throne of the beast. The first four plagues were poured out on God s creation: the earth, the sea, the rivers, and the sun. But the fifth plague affects the throne of the beast, namely, the seat of Satan s spiritual empire. Also, the last three plagues in this series of seven are sent directly to the followers of Satan.��17�� These followers blaspheme the God of heaven (v. 11), are deceived by the false prophet (v. 13), and are shaken by the forces of nature and see their world collapse (vv. 18 21).) 1 1 2 8 0 “tw://bible.?id=42.4.6|AUTODETECT|” The throne of Satan is mentioned with reference to Pergamum as representative of Rome (2:13; see also 13:2). There emperor worship had its center and there the first Roman administrative center in the province of Asia was located. Consequently some commentators place the throne of the beast in Rome, but this is too restrictive.��18�� Whereas the first four bowls affected nature, the fifth one acts upon a spiritual realm. The throne of the beast is a spiritual throne described as the pit of the Abyss (9:1). Also, the rule of the Antichrist is not limited to a given era or a particular place. Wherever God rules on the face of this earth, Satan establishes his throne and claims authority 7 1 -1 9 0 “tw://bible.?id=42.4.6|AUTODETECT|” Luke 4:6) 1 1 -1 9 0 0 ). Last, all the citizens in the kingdom of the beast are stricken with fear, despair, and pain.) 1 1 2 8 0 “tw://bible.?id=2.10.22|AUTODETECT|” b. And his kingdom was darkened, and the people bit their tongues because of pain. The plague that caused all the Egyptians to live in darkness for three days was a physical change of nature 7 1 -1 9 0 “tw://bible.?id=2.10.22|AUTODETECT|” Exod. 10:22) 1 1 -1 9 0 “tw://bible.?id=2.10.23|AUTODETECT|” ), but the outpouring of the fifth bowl brings about spiritual darkness for all the followers of Satan. And as the Israelites had light where they lived 7 1 -1 9 0 “tw://bible.?id=2.10.23|AUTODETECT|” Exod. 10:23) 1 1 -1 9 0 0 ), so the people of God continue to live in his light.) 1 1 2 8 0 0 This spiritual darkness began in the past, continues to the present, and is widespread. As a consequence, the citizens of this kingdom of darkness keep on biting their tongues because of the agonies they experience. They are restless, ill at ease, and driven to exhaustion. The Greek word ponos, which is translated as pain (vv. 10, 11; 21:4), means hard work of body and mind resulting in suffering, grief, and pain.��19�� The people bite (literally, gnaw) their tongues to keep control of their mental and physical functions.) 1 1 2 8 0 “tw://bible.?id=27.2.18|AUTODETECT|” c. And they blasphemed the God of heaven because of their pains and their boils. Their bodies also suffer from the ulcers that were caused by the angel who poured out the first bowl (v. 2). Thus, their bodies are covered with festering boils from which they endure excruciating pain. In spite of the agony they have to endure, they fail to turn to God, who controls the plagues (v. 9). They refuse to seek his help; instead they curse the God of heaven 7 1 -1 9 0 “tw://bible.?id=27.2.18|AUTODETECT|” Dan. 2:18) 1 1 -1 9 0 “tw://bible.?id=27.2.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.2.19|AUTODETECT|” 19) 1 1 -1 9 0 0 ). The term God of heaven refers to the highest majesty in heaven and on earth. By cursing this majesty, the suffering earthlings show determined defiance and radical rejection of God s exalted rule.) 1 11 2 8 0 0 d. And they did not repent from their works. These works are spelled out at the end of the sixth trumpet: worship of idols, murder, magic arts, sexual immorality, and thefts (9:20 21). The people continue their sinful lifestyle and refuse to repent. Without a doubt, for these sinners the time to repent is past.��20��) ) Greek Words, Phrases, and Constructions in 16:10 11) Verse 10) � in this sentence the preposition has a causal connotation: the people bit their tongues because of pain. The verb ������� (they bit) is in the imperfect tense to show continued action.

It is impersonal and thus refers to people in general.) Verse 11) � ��� ���� �P��� from their works. The preposition � denotes a sense of separation.) ) ) 6. The Sixth Bowl) 16:12 16) 1 1 2 8 0 “tw://bible.?id=23.11.15|AUTODETECT|” This segment mentions geographic areas and places including the river Euphrates and Armageddon; in the next section (vv. 17 21) Babylon the Great appears. Are these names to be interpreted literally or figuratively? One is inclined to say that from John s perspective these are specific places and names that should be taken literally. This becomes plain when we note that Old Testament prophets directly and indirectly predict a drying up of the Euphrates and the waters of Babylon 7 1 -1 9 0 “tw://bible.?id=23.11.15|AUTODETECT|” Isa. 11:15) 1 1 -1 9 0 “tw://bible.?id=23.44.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.44.27|AUTODETECT|” 44:27) 1 1 -1 9 0 “tw://bible.?id=24.50.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.50.38|AUTODETECT|” Jer. 50:38) 1 1 -1 9 0 “tw://bible.?id=24.51.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.51.36|AUTODETECT|” 51:36) 1 1 -1 9 0 “tw://bible.?id=38.10.11|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=38.10.11|AUTODETECT|” Zech. 10:11) 1 1 -1 9 0 “tw://bible.?id=38.4.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.4.0|AUTODETECT|” 4) 1 1 -1 9 0 0 Ezra [=2 Esdras] 13:47). This prophecy was fulfilled in the days of Cyrus king of Persia, who in 539 b.c. crossed the Euphrates with his army and defeated Babylon.��21��) 1 5 2 8 0 0 The name Armageddon is the Hebrew equivalent of the Mount of Megiddo. But there is no mount near the place called Megiddo that overlooks the Plain of Esdraelon. Regardless of the problems surrounding the name in question, some scholars opt for a literal interpretation.��22�� They see the name Babylon as linked inextricably with that of Euphrates and discard views other than the literal one.) However, figurative explanations are viable and even preferable. First, this chapter has a few passages that should be interpreted figuratively; for instance, the drinking of blood is best understood in terms of interpersonal bloodshed among anti-Christian forces (v. 6), and keeping one s clothes on is a figurative description of being clothed with the Word of God (v. 15). On this basis, the names in the present passage can be perceived metaphorically.) Next, the Euphrates (see 9:14) was considered to be a boundary dividing east and west; this barrier has now been removed so that destructive forces can advance unhindered from place to place and cause the fall of Babylon the Great.) Third, in Revelation the name of Babylon the Great is not a localized place but is a symbol of the anti-Christian world power that lasts until the end of cosmic time (refer to the comments on 14:8).) Fourth, chapter 17 provides an explanation of Babylon by alluding to the great prostitute who sits on many waters (v. 1); this is another way of referring to the Euphrates and its water (16:12). ��23�� John interprets these waters to be the peoples, crowds, nations, and languages (17:15); indeed these words are a commentary on the expressions Euphrates and Babylon (16:12, 19).) 1 1 2 8 0 “tw://bible.?id=53.2.7|AUTODETECT|” Fifth, in context the drying up of the Euphrates functions as a symbol to allow anti-Christian forces to go to war by deceiving, if possible, even Christians. Note that three evil spirits go out to gather the kings of the whole world to battle (v. 14), while the believers receive the warning to stay awake and not be caught unprepared (v. 15). Hence it is not so much a matter of the drying up of the Euphrates as it is of the sending forth of three evil spirits to deceive the whole world.��24�� All restraints and obstacles have been removed so that the ungodly forces can do their destructive work. The moral code of God s law has ceased to influence society at large, and the mystery of lawlessness is at work in full force 7 1 -1 9 0 “tw://bible.?id=53.2.7|AUTODETECT|” 2 Thess. 2:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 12. And the sixth angel poured out his bowl on the great river Euphrates, and its water dried up, so that a road of the kings of the east was prepared.) 1 1 2 8 0 “tw://bible.?id=2.14.21|AUTODETECT|” This verse echoes the account of the Israelites crossing the Red Sea and the Jordan 7 1 -1 9 0 “tw://bible.?id=2.14.21|AUTODETECT|” Exod. 14:21) 1 1 -1 9 0 “tw://bible.?id=6.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.3.17|AUTODETECT|” Josh. 3:17) 1 1 -1 9 0 “tw://bible.?id=19.106.9|AUTODETECT|” ). The Egyptian army tried to traverse the Red Sea but drowned, while the Israelites safely crossed it 7 1 -1 9 0 “tw://bible.?id=19.106.9|AUTODETECT|” Ps. 106:9) 1 1 -1 9 0 “tw://bible.?id=23.11.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.11.16|AUTODETECT|” Isa. 11:16) 1 1 -1 9 0 “tw://bible.?id=23.51.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.51.10|AUTODETECT|” 51:10) 1 1 -1 9 0 0 ). Now John reveals that the kings of the east use the dry bed of the Euphrates as a road to continue their travels unimpeded by a natural barrier. But he does not indicate that the eastern kings actually invade the west. Are these kings the Parthians whom the Romans in John s time had not yet subdued? Although much has been written on the prowess of the Parthians and the legend of Nero s return,��25�� a Parthian conquest is probably not in view. John himself provides a clue with his reference to the kings of the whole world gathered by the evil spirits for battle (vv. 13 14).

This means that both the kings of the east and the kings of the world are forces pitched against Christianity; in vain these two seek to achieve the same purpose, namely, the overthrow of the church. John often mentions two slightly differing subjects which fulfill the same objective (e.g., the song of Moses and the song of the Lamb, 15:3).) 1 3 2 8 0 0 Incidentally, the road of the kings of the east is one phrase that has been subjected to more speculation than any other phrase in this chapter. But if there is no additional light from either the text or context, we do well to be silent.) 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 like frogs. 14. For they are demonic spirits, working miracles, and they go out to the kings of the whole world to assemble them for the war on the great day of God Almighty.) Satan now produces a parody of God, Christ, and the Holy Spirit. God the Father is parodied by the dragon, Satan, who opposes God. The beast comes up out of the sea as the Antichrist over against Christ. And the false prophet as the beast comes up out of the earth in the place of the Holy Spirit (12:3; 13:1, 2, 11; 19:20; 20:10).) 1 1 2 8 0 “tw://bible.?id=3.11.10|AUTODETECT|” The phrase out of the mouth of occurs three times and should be understood symbolically as speech coming forth in triple form. Out of the mouths of the trinity of dragon, beast, and false prophet pours forth a barrage of lies and deceit. John uses the symbol of three evil spirits, who are the speakers, and he compares this trio to three frogs. Since they lack scales and fins, the Old Testament classified frogs as unclean creatures that the Israelites were to detest 7 1 -1 9 0 “tw://bible.?id=3.11.10|AUTODETECT|” Lev. 11:10) 1 1 -1 9 0 “tw://bible.?id=2.8.2-2.8.6|AUTODETECT|” ). The word frog appears only once in the entire New Testament and in the Old only with reference to the plague of frogs in Egypt 7 1 -1 9 0 “tw://bible.?id=2.8.2-2.8.6|AUTODETECT|” Exod. 8:2 6) 1 1 -1 9 0 “tw://bible.?id=19.78.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.78.45|AUTODETECT|” Ps. 78:45) 1 1 -1 9 0 “tw://bible.?id=19.105.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.105.30|AUTODETECT|” 105:30) 1 1 -1 9 0 0 ). Although frogs are useful creatures in that they consume flies and other insects, people regarded them as unclean. In this passage John identifies frogs with unclean spirits. The falsehoods that come forth from the three evil spirits are slick and slippery; it is something like touching the skin of a frog. These lies, however, are abhorrent to those who are alert, vigilant, and firmly established in the Word. These saints are fully aware of the spiritual warfare the Antichrist wages against the Christ and his followers.) 1 1 2 8 0 “tw://bible.?id=40.24.24|AUTODETECT|” In addition to misrepresenting the truth, these spirits also possess the ability to perform signs and deceive the public. Earlier John wrote that the beast performed great signs so that he even makes fire to come down out of heaven onto the earth before people (13:13). This was done for the primary purpose of misleading the people 7 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” Matt. 24:24) 1 1 -1 9 0 0 ), especially the kings of the whole world. The evil spirits direct their deception of lies and signs primarily to the rulers of the world, so that they in turn can pass on the lies to the citizens of their countries.��26�� And with the deceived multitudes these kings go to war against Almighty God. John writes that the evil spirits gather the kings of the whole world for the war on the great day of God Almighty. This war is not physical or political but rather spiritual; it is the war Satan has been waging since he led Adam and Eve astray in Paradise and will continue to wage until he is defeated and cast into the lake of fire (20:10). The Greek text features the definite article in the expression the war at three places that feature the final battle (16:14; 19:19; 20:8). It refers to the ultimate conflict at the end of cosmic time.) 1 2 2 8 0 0 Let us have a closer look at the text (v. 14). First, the noun kings represents all the people in the anti-Christian gathering who engage in a spiritual warfare on a day called the great day.) Next, even though John mentions a specific day that he qualifies with the adjective great, Satan is waging war ever more fiercely as he sees time, which he knows is short (12:12), elapsing. The closer he comes to the end, the fiercer he plunges into battle. Worldwide he launches this battle against the kingdom of heaven and its King by seeking to overthrow the Christian church in an all-out war at the end. But the devil and his followers fail to realize that God brings together all the rulers of the world and their people for the purpose of defeating them.) 1 1 2 8 0 “tw://bible.?id=19.2.2|AUTODETECT|” Third, the final battle will be fought when Christ, riding on a white horse with the armies of heaven, utterly defeats his opponents (19:11 21). At that battle the kings of the earth and their armies are gathered together with the beast and the false prophet. This prophet had deluded kings and armies, but they are killed with the sword of the Lord. The expression the kings of the earth appears frequently in the Apocalypse and alludes to ) 7 1 -1 9 0 “tw://bible.?id=19.2.2|AUTODETECT|” Psalms 2:2) 1 1 -1 9 0 0 . These kings and rulers set themselves against God and his anointed Son, but the Lord treats them with scorn and derision.��27��) 1 2 2 8 0 0 Finally, the adjective great depicts the last day when all the forces of evil are pitched against the Christ. That day indeed is the day of the Lord a common term in both the Old and the New Testaments. Especially in the epistles of Paul and Peter, the term the day of the Lord means the last eschatological day.��28��) 15. ( Look, I come like a thief! Blessed is the one who stays awake and keeps his clothes on, so that he may not walk about naked and be exposed to shame. )) 1 1 2 8 0 “tw://bible.?id=40.24.42-40.24.43|AUTODETECT|” a. Look, I come like a thief! This verse is an interlude in which Jesus addresses the believers on earth. Therefore, translators put it within parentheses as an aside. The question where are the followers of Christ in this world of deception? is now answered by the voice of Jesus calling them to be alert. He reminds them that his coming will be like a thief, which for the saints is suddenly and unexpectedly. Jesus had taught his disciples that they should be like the owner of a house who stays awake to prevent a thief from breaking in at night 7 1 -1 9 0 “tw://bible.?id=40.24.42-40.24.43|AUTODETECT|” Matt. 24:42 43) 1 1 -1 9 0 “tw://bible.?id=42.12.39-42.12.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.39-42.12.40|AUTODETECT|” Luke 12:39 40) 1 1 -1 9 0 “tw://bible.?id=66.3.3|AUTODETECT|” ). And in the letter to the church in Sardis, Jesus tells the readers that he will come like a thief 7 1 -1 9 0 “tw://bible.?id=66.3.3|AUTODETECT|” Rev. 3:3) 1 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” ). The point Jesus makes both in teaching his disciples and in alerting the Christians in Sardis is his sudden and unexpected return. Both Paul and Peter describe the coming of the Lord as that of a thief at night 7 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” 1 Thess. 5:2) 1 1 -1 9 0 “tw://bible.?id=61.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.10|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=61.3.10|AUTODETECT|” Pet. 3:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.12.37|AUTODETECT|” The image of the thief wanting to break into a house is juxtaposed with a beatitude that has a blessing for those who stay awake and prevent this from happening. Similarly, in Luke s Gospel, Jesus parable of the thief is closely associated with the beatitude that blesses the faithful servant who stays alert 7 1 -1 9 0 “tw://bible.?id=42.12.37|AUTODETECT|” Luke 12:37) 1 1 -1 9 0 “tw://bible.?id=42.12.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=42.12.39|AUTODETECT|” 39) 1 1 -1 9 0 0 ).��29��) 1 4 2 8 0 0 b. Blessed is the one who stays awake. Here is the third beatitude in a series of seven (1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). Some scholars are of the opinion that the arrangement of a warning together with a beatitude is awkward and presents proof that this passage is an intrusion or interpolation.��30�� But this view cannot be sustained; manuscript evidence is lacking, and John always keeps in mind God s people in the midst of an unbelieving world. Here with Jesus as his source he directs a word of warning to Christians to stay spiritually awake.) c. And keeps his clothes on, so that he may not walk about naked and be exposed to shame.

The reference to keeping one s clothes on has nothing to do with nudism but must be seen figuratively. It alludes to being spiritually clothed with the Word of God, so that when the tempter comes with lies and deceit, the believer is able to give a good account of himself or herself and thus withstand temptations, expose deceit, and ward off diabolical attacks. Walking around spiritually naked, without the garments of God s Word, brings shame to the Christian and reproach to his Lord. This is what Jesus told the Laodiceans, I advise you to buy from me & white garments to clothe yourself that the shame of your nakedness may not be revealed (3:18). Indeed it is a figurative way of speaking of spiritual destitution. ��31��) 16. And they brought them into the place that is called in Hebrew Armageddon.) The expression Armageddon occurs only here in the entire Bible, so that scholars struggle to present a convincing explanation.

Numerous solutions have been offered,��32�� but we have no absolute certainty as to what the word actually refers to. All our approaches are at best mere guesses.) 1 1 2 8 0 “tw://bible.?id=7.5.19|AUTODETECT|” Let us begin with the phrase in Hebrew, which by itself presents a problem because the Old Testament does not have the word Armageddon. By transliteration we get either Harmageddon, which is translated mount (har) of Megiddo, or Armageddon, which is rendered as city (ar) of Megiddo. The city was located on a plateau overlooking the Plain of Esdraelon to the northeast. In this valley many ancient and recent battles have been fought, to mention only the armies of Israel defeating Sisera and his host in the days of the prophetess Deborah 7 1 -1 9 0 “tw://bible.?id=7.5.19|AUTODETECT|” Judg. 5:19) 1 1 -1 9 0 “tw://bible.?id=12.9.27|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=12.9.27|AUTODETECT|” 2 Kings 9:27) 1 1 -1 9 0 “tw://bible.?id=12.23.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.23.29|AUTODETECT|” 23:29) 1 1 -1 9 0 “tw://bible.?id=14.35.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=14.35.22|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=14.35.22|AUTODETECT|” Chron. 35:22) 1 1 -1 9 0 “tw://bible.?id=38.12.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=38.12.11|AUTODETECT|” Zech. 12:11) 1 1 -1 9 0 0 ) and the Six-Day War of 1967.) 1 2 2 8 0 0 Further, the spelling of the word Megiddo varies. The Greek text has HarmagedMn, which apart from the prefix har has an a in place of an e, an e for an i, one d instead of two, and a final n. The expression is indeclinable because of its Hebrew origin. The Old Testament does not have the word in question, but John s use of Hebrew is typical of Jewish apocalyptic writings. But the writings of the church fathers never connected the name Megiddo with 16:16, and in contemporary literature it is never given any eschatological significance. ��33��) Another difficulty is that there is no mountain at Megiddo. Identifying this name with Mount Carmel to the west of Megiddo, which some scholars have done, finds no support in ancient writing and is therefore to be discarded.

As an alternative, other scholars turned their attention to the translation city of Megiddo. The word can then be considered a code name for a particular war, because it is common in warfare to use various code names as rallying points.��34��) 1 1 2 8 0 “tw://bible.?id=23.14.13|AUTODETECT|” Still other interpreters see the word Armageddon as based on the Hebrew wordshar m��d, translated in English as the mountain of assembly, which appears in ) 7 1 -1 9 0 “tw://bible.?id=23.14.13|AUTODETECT|” Isaiah 14:13) 1 1 -1 9 0 0 . This mountain is symbolic for Mount Zion, for this place is considered to be the place from which the Christ will come to defeat his enemies. This mountain of assembly is then considered to be Mount Zion and related to the city of Jerusalem. This place serves as the gathering point for court sessions, councils, command of the armed forces, and the assembly of angels and saints.��35�� The difficulty with this suggestion is the absence of textual support; it is a conjecture that seeks to emend the text from the Greek to the Hebrew. Even though the proposal itself has merit, lack of textual support undermines its soundness.) 1 13 2 8 0 0 I regard the term Armageddon as a symbol by which God delivers his people from harm and demonstrates that he has the power and might to overthrow his enemies. He repeatedly showed his faithfulness by rescuing them in both Old Testament and New Testament times. Thus, he sets them free during the final tribulation at the return of Christ. It is for this reason that Har-Magedon is the sixth bowl. The seventh is the judgment day. ��36��) ) Greek Words, Phrases, and Constructions in 16:14 15) Verse 14) �0�v� �p� �������� according to the grammatical rule, a neuter plural noun has a verb in the singular; here it has a plural verb. Yet in the next clause the neuter pronoun is plural and the verb is singular, ���������� (which went out).) Verse 15) 4�� �� this combination is not repeated for the second verb in the subjunctive but is understood (��������).) ) ) 7.

The Seventh Bowl) 16:17 21) 17. And the seventh angel poured out his bowl on the air. And a loud voice went forth out of the temple, from the throne, saying, It is done. ) A brief discussion on the translation of this text is in order. First, the Greek literally has on the air, while the English idiom adopted by many translators is into the air. But John looks not from an earthly perspective upward but from a heavenly perspective downward at the angel who is pouring out the bowl. Next, he is precise in the choice of prepositions: the voice comes out of the temple and from the throne.

That is, the voice proceeds from the very presence of God and comes from the area of God s throne. Third, the translation It is done is not derived from the verb to do but from the verb to become. Some versions, therefore, try to express the concept that the command to pour out the bowls has been fulfilled; they read it is over (REB) or the end has come (NJB).) 1 1 2 8 0 “tw://bible.?id=49.2.2|AUTODETECT|” The seventh plague affects the air that is the lifeline of all living beings on this earth. Without air everyone and everything dies. But is the concept air to be taken literally or symbolically? If the latter, then the word alludes to the demonic realm. According to Paul, Satan is the ruler of the kingdom of the air 7 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” Eph. 2:2) 1 1 -1 9 0 0 ).��37�� If this interpretation is correct, we see the striking antithesis of Satan s throne (v. 10) receiving the contents of the seventh bowl of wrath and the divine voice proceeding from God s throne saying, It is completed. Then Satan and his followers are the recipients of the last bowl of wrath.) 1 2 2 8 0 0 The loud voice sounding forth from God s presence was the voice of God himself announcing the end of the plagues. The voice declared that the wrath of God poured out on all his enemies had come to an end (compare 21:6).) 18. And there were flashes of lightning and rumblings and peals of thunder, and there was a great earthquake, such as had not happened since humans came on the earth, so great an earthquake.) 1 1 2 8 0 “tw://bible.?id=27.12.1|AUTODETECT|” What follows after the completion of the plagues are the signs that describe God s presence and accompany his judgment. They consist of characteristics pertaining to nature (lightning, rumblings, and thunder) and depict the throne room (4:5; see also 8:5). With the opening of the sixth seal God displays his judgment with an earthquake (6:12). But here the earthquake is of such intensity that it is not only called great but it is also said that no person has ever experienced violence of this magnitude. Truly these are the final moments predicted as a time of distress such as has not happened from the beginning of nations until then 7 1 -1 9 0 “tw://bible.?id=27.12.1|AUTODETECT|” Dan. 12:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=2.9.24|AUTODETECT|” John speaks as if all this had already taken place, whereas the scene actually refers to the future. He does this often when he looks into the future; he reports in the past tense to tell the reader of his certainty that what he says will indeed happen. Without a doubt, the great earthquake with accompanying signs in nature will occur at the time of the consummation. Note also the allusion to the worst storm that struck Egypt at the time of the plagues 7 1 -1 9 0 “tw://bible.?id=2.9.24|AUTODETECT|” Exod. 9:24) 1 1 -1 9 0 0 ). As Egypt was devastated by a hailstorm, so John predicts a plague of hail with hailstones of enormous weight (v. 21).) 1 2 2 8 0 0 19. And the great city became three parts, and the cities of the nations fell. And Babylon the Great was remembered before God, and he gave her the cup of raging wine of his wrath.) a. And the great city became three parts, and the cities of the nations fell. This is apocalyptic language that reveals the destruction of the cities of the world. The expression the great city refers to Babylon the Great, as is evident from the second part of this verse and the next two chapters (17:18; 18:10, 18, 19, 21).

The name Babylon the Great already occurred in 14:8 and is the symbol of the anti-Christian world power that persecutes God s people. It is a force that will exert its power until the end of time. Long before John s time, Babylon had ceased to be a world empire, and throughout the centuries it has never been able to rally again under the formal political name of the Babylonian Empire. ��38�� Some scholars identify Babylon with Rome, for this is how John would have understood the force of the oppressor; others consider the great city to be Jerusalem; and still others see Babylon as the city along the banks of the great river Euphrates (v. 12).��39�� The great city cannot be Jerusalem, for God s people dwell in the holy city, namely, the new Jerusalem. But God s enemies live in the great city (11:8), which is not a particular location but rather the quintessence of an anti-Christian force of unbelief directed by Satan against God and his people. This is Babylon the Great, the universal satanic power which God remembers and to which he hands the cup of his raging wrath.) 1 1 2 8 0 “tw://bible.*?id=47.10.5|AUTODETECT|”

What is the significance of this great city becoming three parts? The words become three parts are an idiomatic expression symbolizing complete destruction.��40�� All the human arguments and philosophical allegations that have been raised against the knowledge of God are utterly demolished 7 1 -1 9 0 “tw://bible.*?id=47.10.5|AUTODETECT|”

2 Cor. 10:5) 1 1 -1 9 0 0

). And all the cities of the world are destroyed; they as the centers of the anti-Christian empire fall apart and disintegrate.) 1 1 2 8 0 “tw://bible.*?id=19.76.7|AUTODETECT|”

b. Babylon the Great was remembered before God, and he gave her the cup of raging wine of his wrath. God remembered the sins this empire committed against his kingdom and now pours out his anger in the form of the cup of raging wine. Who can stand in the day when God s anger is unleashed 7 1 -1 9 0 “tw://bible.*?id=19.76.7|AUTODETECT|”

Ps. 76:7) 1 1 -1 9 0 “tw://bible.*?id=39.3.2|AUTODETECT|”

b; ) 7 1 -1 9 0 “tw://bible.*?id=39.3.2|AUTODETECT|”

Mal. 3:2) 1 1 -1 9 0 “tw://bible.*?id=34.1.6|AUTODETECT|”

; see ) 7 1 -1 9 0 “tw://bible.*?id=34.1.6|AUTODETECT|”

Nah. 1:6) 1 1 -1 9 0 “tw://bible.*?id=19.75.8|AUTODETECT|”

)? John had already called attention to God s fury when he wrote that anyone who receives the mark of the beast will drink the wine of God s wrath that has been poured full strength into the cup of his wrath 7 1 -1 9 0 “tw://bible.*?id=19.75.8|AUTODETECT|”

Ps. 75:8) 1 1 -1 9 0 “tw://bible.*?id=23.51.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=23.51.17|AUTODETECT|”

Isa. 51:17) 1 1 -1 9 0 “tw://bible.*?id=23.51.22|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=23.51.22|AUTODETECT|”

22) 1 1 -1 9 0 “tw://bible.*?id=24.25.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=24.25.15|AUTODETECT|”

Jer. 25:15) 1 1 -1 9 0 0

).) 1 2 2 8 0 0

20. And every island fled and the mountains could not be found. 21. And immense hailstones weighing about a hundred pounds each came down from the sky onto the people, and they blasphemed God because of the plague of hail, for its plague was very great.) The sight of islands fleeing and mountains disappearing is reminiscent of the sixth seal, which is a portrayal of judgment (6:14). It means that everything on this old earth is changing instantaneously; indeed the time for the last judgment has come when the face of the earth is transformed and God is seated on the great white throne (20:11).) 1 1 2 8 0 “tw://bible.*?id=2.9.13-2.9.26|AUTODETECT|”

The plague of hail that destroyed the crops, animals, and human beings in Egypt 7 1 -1 9 0 “tw://bible.*?id=2.9.13-2.9.26|AUTODETECT|”

Exod. 9:13 26) 1 1 -1 9 0 “tw://bible.*?id=6.10.11|AUTODETECT|”

) forms the background of the hail that rains down on the people in this passage. Hail killed the Amorites during Israel s conquest of the land 7 1 -1 9 0 “tw://bible.*?id=6.10.11|AUTODETECT|”

Josh. 10:11) 1 1 -1 9 0 “tw://bible.*?id=23.32.19|AUTODETECT|”

), and hail mentioned by the prophets is described as an utterly destructive force 7 1 -1 9 0 “tw://bible.*?id=23.32.19|AUTODETECT|”

Isa. 32:19) 1 1 -1 9 0 “tw://bible.*?id=26.13.11|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=26.13.11|AUTODETECT|”

Ezek. 13:11) 1 1 -1 9 0 “tw://bible.*?id=26.13.13|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=26.13.13|AUTODETECT|”

13) 1 1 -1 9 0 “tw://bible.*?id=26.38.22|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=26.38.22|AUTODETECT|”

38:22) 1 1 -1 9 0 0

). The word hail also occurs in Revelation (8:7; 11:19). But the hail in this passage is exceptionally severe.) 1 1 2 8 0 “tw://bible.*?id=2.9.27-2.9.28|AUTODETECT|”

Hailstones weighing about a hundred pounds each are hurled down from the sky. The Greek has the word talent, which in terms of weight cannot be determined exactly; it varied depending on country and time. These immense chunks of ice kill every living being in their path, but instead of repenting, sinners curse God because of the hailstorm. They harden their hearts and refuse to repent (see vv. 9 and 11). In their hearts is no fear of God, no acknowledgment of their sins, and no acceptance of divine justice. Pharaoh repented as a result of the hailstorm and told Moses and Aaron that he had sinned, that God was in the right, and that he would let the Israelites go free 7 1 -1 9 0 “tw://bible.*?id=2.9.27-2.9.28|AUTODETECT|”

Exod. 9:27 28) 1 1 -1 9 0 0

). When the storm was over, Pharaoh hardened his heart and refused to free the people of Israel. But the sinners on whom God rains hailstones of a hundred pounds each curse God while they receive his punishment.��41��) 1 7 2 8 0 0

The punishment with which God strikes his enemies is so severe that John uses the Greek word sphodra (very much so), which is not found elsewhere in the Apocalypse. This word receives emphasis by being placed at the end of the sentence: the plague was very great. The Day of Judgment is imminent (see 19:19 21; 20:8 9).) ) Greek Words, Phrases, and Constructions in 16:17 19) Verse 17) � ��� ���� �x ��� ������ this is the preferred reading of the text; scribes had difficulty with the concept of temple and throne in the same clause, and hence a number of variants appeared; for example, Codex Sinaiticus reads the temple of God and manuscript 051 has from heaven. But the preponderant weight of witnesses supports the reading given in the text.��42��) Verse 18 19) The verb ������ appears four times in succession (vv. 18 and 19). The three in verse 18 convey the thought of it happened, but the one in verse 19 is a Semitism. It appears in conjunction with the phrase �0� ���� ���� (into three parts) and reads the great city became three parts. ) 1 1 2 8 0 “tw://bible.*?id=44.10.31|AUTODETECT|”

������ this is a Semitism. See the parallel in ) 7 1 -1 9 0 “tw://bible.*?id=44.10.31|AUTODETECT|”

Acts 10:31) 1 1 -1 9 0 0

Your prayer has been heard and your acts of mercy have been remembered before God.) 1 5 2 8 0 0 ��� �4��� & �P��� here is a string of four genitives (compare 19:15) in which the governing genitive precedes the dependent one. ��43��) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=66.16.0|AUTODETECT|” 1 Compare Josephine Massyngberde Ford, The Structure and Meaning of ) 7 1 -1 9 0 “tw://bible.?id=66.16.0|AUTODETECT|” Revelation 16) 1 1 -1 9 0 0 , ExpT 98 (1987): 327 30; and her Revelation: Introduction, Translation, and Commentary, AB 38 (Garden City, N.Y.: Doubleday, 1975), pp. 265 75.) 1 15 2 8 0 0 2 Robert H. Mounce, The Book of Revelation, rev. ed., NICNT (Grand Rapids: Eerdmans, 1998), p. 292 n. 1.) 3 Herman Hoeksema, Behold, He Cometh! An Exposition of the Book of Revelation (Grand Rapids: Reformed Free Publishing Association, 1969), p. 536.) 4 William Hendriksen, More Than Conquerors (reprint, Grand Rapids: Baker, 1982), p. 161.) 5 E.g., G. R. Beasley-Murray, The Book of Revelation, NCB (London: Oliphants, 1974), p. 241; John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody, 1966), p. 233.

R. C. H. Lenski (The Interpretation of St. John s Revelation [Columbus: Warthburg, 1943], p. 467) explains the sea as a symbol of the antichristian world of this day of judgment.) 6 Kendell H. Easley, Revelation, HNTC (Nashville: Broadman & Holman, 1998), p. 285.) 7 Henry Barclay Swete (Commentary on Revelation [1911; reprint, Grand Rapids: Kregel, 1977], p. 199) places a comma after ������� to make the next phrase appositional.) 8 See David E.

Aune (Revelation 6 16, WBC 52B [Nashville: Nelson, 1998], pp. 884 85), who designates the angel of the waters as a particular angelic being in charge of that part of creation. Also, John P. M. Sweet, Revelation, WPC (Philadelphia: Westminster, 1979), p. 244; Philip Edgecumbe Hughes, The Book of the Revelation: A Commentary (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1990), p. 171. Although apocryphal literature reveals that angels were assigned to certain parts of creation (Jubilees 2.2; 1 Enoch 60.12 22; 66.2; 69.22; 75.3), in this passage we see a close connection between the third angel and the angel in charge of the waters. See SB, 3:818 20.) 9 Leon Morris, Revelation, rev. ed., TNTC (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 188.) LXX Septuagint) 10 NRSV; see also Friedrich D�sterdieck, Critical and Exegetical Handbook to the Revelation of John (New York and London: Funk and Wagnalls, 1886), p. 417.) 11 Gregory K.

Beale, The Book of Revelation: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 1998), p. 818. Consult also Peter Staples, Rev. XVI 4 6 and Its Vindication Formula, NovT 14 (1972): 280 93.) KJV King James Version (Authorized Version)) 12 Hughes (Revelation, p. 174) allows the possibility of applying the clause to the saints.) 13 J�rgen Roloff, The Revelation of John, trans. J. E. Alsup (Minneapolis: Fortress, 1993), p. 186.) 14 Consult Friedrich B�chsel, TDNT, 3:942; Mathias Rissi, EDNT, 2:317.

The two words can take on identical meanings.) 1 1 2 8 0 “tw://bible.?id=2.4.21|AUTODETECT|” 15 God hardened Pharaoh s heart nine times 7 1 -1 9 0 “tw://bible.?id=2.4.21|AUTODETECT|” Exod. 4:21) 1 1 -1 9 0 “tw://bible.?id=2.7.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.7.3|AUTODETECT|” 7:3) 1 1 -1 9 0 “tw://bible.?id=2.9.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.9.12|AUTODETECT|” 9:12) 1 1 -1 9 0 “tw://bible.?id=2.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.10.1|AUTODETECT|” 10:1) 1 1 -1 9 0 “tw://bible.?id=2.10.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.10.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=2.10.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.10.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=2.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.11.10|AUTODETECT|” 11:10) 1 1 -1 9 0 “tw://bible.?id=2.14.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.14.4|AUTODETECT|” 14:4) 1 1 -1 9 0 “tw://bible.?id=2.14.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.14.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=2.7.13|AUTODETECT|” ). But Pharaoh also hardened his own heart nine times 7 1 -1 9 0 “tw://bible.?id=2.7.13|AUTODETECT|” Exod. 7:13) 1 1 -1 9 0 “tw://bible.?id=2.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.7.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=2.7.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.7.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=2.8.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.8.15|AUTODETECT|” 8:15) 1 1 -1 9 0 “tw://bible.?id=2.8.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.8.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=2.8.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.8.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=2.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.9.7|AUTODETECT|” 9:7) 1 1 -1 9 0 “tw://bible.?id=2.9.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.9.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=2.9.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.9.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=45.9.17-45.9.18|AUTODETECT|” ). In the final analysis, Pharaoh was to blame because of his unbelief 7 1 -1 9 0 “tw://bible.?id=45.9.17-45.9.18|AUTODETECT|” Rom. 9:17 18) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 16 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 1001; Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 452.) 17 Wilfrid J. Harrington, Revelation, SP 16 (Collegeville, Minn.: Liturgical Press, 1993), p. 165.) 18 Among many others see Swete (Revelation, p. 204), who asserts that it is doubtless Rome ; R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St.

John, ICC (Edinburgh: Clark, 1920), 2:45; Gerhard A. Krodel, Revelation, ACNT (Minneapolis: Augsburg, 1989), p. 285; Mounce, Revelation, p. 297.) 19 Liddell, p. 1448; Manfred Seitz and Hans-Georg Link, NIDNTT, 1:262.) 20 Richard Bauckham, The Climax of Prophecy (Edinburgh: Clark, 1993), p. 14.) 21 Herodotus 1.190 91; Xenophon Cyropedia 7.5.1 36.) 22 Robert L. Thomas (Revelation 8 22: An Exegetical Commentary [Chicago: Moody, 1995], p. 269) asserts: If Euphrates is a real place, so is HarmagedMn. See also John F. Walvoord, The Revelation of Jesus Christ (Chicago: Moody, 1966), pp. 238 39; Henry Alford, James Revelation, vol. 4, part 2, of Alford s Greek Testament (1875; reprint, Grand Rapids: Guardian, 1976), p. 702.) 23 Beale, Revelation, p. 828.) 24 Sweet, Revelation, p. 246; Hoeksema, Behold, He Cometh! pp. 546 47.) 25 E.g., see respectively Aune, Revelation 6 16, pp. 891 94; and Bauckham, Climax of Prophecy, pp. 407 50.) 1 1 2 8 0 “tw://bible.?id=11.22.21-11.22.23|AUTODETECT|” 26 God sent a lying spirit to entice King Ahab to go to his death in battle against Syria 7 1 -1 9 0 “tw://bible.?id=11.22.21-11.22.23|AUTODETECT|” 1 Kings 22:21 23) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.1.5|AUTODETECT|” 27 ) 7 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” Rev. 1:5) 1 1 -1 9 0 “tw://bible.?id=66.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.6.15|AUTODETECT|” 6:15) 1 1 -1 9 0 “tw://bible.?id=66.17.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.17.2|AUTODETECT|” 17:2) 1 1 -1 9 0 “tw://bible.?id=66.17.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.17.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=66.18.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.18.3|AUTODETECT|” 18:3) 1 1 -1 9 0 “tw://bible.?id=66.18.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.18.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=66.19.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.19|AUTODETECT|” 19:19) 1 1 -1 9 0 “tw://bible.?id=66.21.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.24|AUTODETECT|” 21:24) 1 1 -1 9 0 0 . The sixth seal has the expression kings of the earth (6:15) and the sixth trumpet has kings of the whole world (16:14).) 1 1 2 8 0 “tw://bible.?id=46.3.13|AUTODETECT|” 28 George Eldon Ladd, Commentary on the Revelation of John (Grand Rapids: Eerdmans, 1972), p. 214. See ) 7 1 -1 9 0 “tw://bible.?id=46.3.13|AUTODETECT|” 1 Cor. 3:13) 1 1 -1 9 0 “tw://bible.?id=53.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.10|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=53.1.10|AUTODETECT|” Thess. 1:10) 1 1 -1 9 0 “tw://bible.?id=61.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.12|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=61.3.12|AUTODETECT|” Pet. 3:12) 1 1 -1 9 0 “tw://bible.?id=43.6.39|AUTODETECT|” ; and compare ) 7 1 -1 9 0 “tw://bible.?id=43.6.39|AUTODETECT|” John 6:39) 1 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” 11:24) 1 1 -1 9 0 “tw://bible.?id=43.12.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.48|AUTODETECT|” 12:48) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 29 Louis A. Vos, The Synoptic Traditions in the Apocalypse (Kampen: Kok, 1965), pp. 83 84. But Bauckham (Climax of Prophecy, p. 105 n. 32) calls this paraphrase unconvincing.) 30 Ford, Revelation, p. 263; Charles, Revelation, 2:49, 427 n. 3; James Moffatt, The Revelation of St. John the Divine, in The Expositor s Greek Testament, ed. W. Robertson Nicholl (reprint, Grand Rapids: Eerdmans, 1956), 5:448.) 31 Thomas, Revelation 8 22, pp. 267 68.) 1 1 2 8 0 “tw://bible.?id=66.16.16|AUTODETECT|” 32 See, e.g., Hans K. LaRondelle, The Biblical Concept of Armageddon, JETS 28 (1985): 21 31, and The Etymology of Har-Magedon 7 1 -1 9 0 “tw://bible.?id=66.16.16|AUTODETECT|” Revelation 16:16) 1 1 -1 9 0 “tw://bible.?id=66.16.0|AUTODETECT|” ), AUSS 27 (1989): 69 73; R. E. Loasby, Har-Magedon according to the Hebrew in the Setting of the Seven Last Plagues of ) 7 1 -1 9 0 “tw://bible.?id=66.16.0|AUTODETECT|” Revelation 16) 1 1 -1 9 0 “tw://bible.?id=66.16.16|AUTODETECT|” , AUSS 27 (1989): 129 32; W. H. Shea, The Location and Significance of Armageddon in ) 7 1 -1 9 0 “tw://bible.?id=66.16.16|AUTODETECT|” Revelation 16:16) 1 1 -1 9 0 0 , AUSS 18 (1980): 157 62.) 1 1 2 8 0 “tw://bible.?id=66.16.16|AUTODETECT|” 33 Joachim Jeremias, TDNT, 1:468. However, in an article titled The Origin of Armageddon: ) 7 1 -1 9 0 “tw://bible.?id=66.16.16|AUTODETECT|” Revelation 16:16) 1 1 -1 9 0 “tw://bible.?id=38.12.11|AUTODETECT|” as an Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=38.12.11|AUTODETECT|” Zechariah 12:11) 1 1 -1 9 0 “tw://bible.?id=38.12.11|AUTODETECT|” , John Day points out that ) 7 1 -1 9 0 “tw://bible.?id=38.12.11|AUTODETECT|” Zech. 12:11) 1 1 -1 9 0 0 is the only place prior to Revelation where Megiddo is mentioned in an apocalyptic context. And that passage is the only one in the Old Testament where Megiddo is spelled with the final n as mgiddMn (Crossing the Boundaries: Essays in Biblical Interpretation in Honour of Michael D. Goulder, ed. Stanley E. Porter, Paul Joyce, and David E. Orton [Leiden: Brill, 1994], pp. 319 20).) 1 5 2 8 0 0 34 See L. van Hartingsveld, Revelation (Grand Rapids: Eerdmans, 1985), p. 69.) 35 Meredith G. Kline, Har Magedon: The End of the Millennium, JETS 39 (1996): 212 13. See Mathias Rissi, Time and History (Richmond: John Knox, 1966), pp. 84 85. Alan F. Johnson has a similar proposal with his conjecture that magedMn is a hypothetical noun formed from the Hebrew verb gdad and means his place of gathering in troops. See his Revelation, in The Expositor s Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1981), 12:552.) 36 Hendriksen, More Than Conquerors, p. 163; consult Harry R. Boer, The Book of Revelation (Grand Rapids: Eerdmans, 1979), p. 108.) REB Revised English Bible) NJB New Jerusalem Bible) 1 1 2 8 0 “tw://bible.?id=49.2.2|AUTODETECT|” 37 See the commentaries of Beale (p. 841), Hailey (p. 337), Morris (p. 194), and Sweet (p. 250). Mounce (p. 303 n. 63) rules this out by saying, There is probably no intended reference here to the air as the abode of demons 7 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” Ephesians 2:2) 1 1 -1 9 0 0 ). ) 1 7 2 8 0 0 38 Beale, Revelation, p. 830.) 39 For these three differing views see successively Krodel, Revelation, p. 288; Ford, Revelation, p. 264; Thomas, Revelation 8 22, p. 207.) 40 Lenski, Revelation, p. 483.) 41 Swete, Revelation, p. 212.) 42 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), p. 681.) 43 Nigel Turner, Syntax, vol. 3 of A Grammar of New Testament Greek, by J. H. Moulton et al. (Edinburgh: Clark, 1963), p. 218.) )