07800
 \\Another angel\\ (\\allos aggelos\\). The fifth angel above Swete terms
 "the Angel of vengeance." He responds to the call of the sixth
 angel here as Christ does to the call of the fourth angel in
 verse
 # 15
 \\Out from the altar\\ (\\ek tou thusiastriou\\). From the altar of
 incense where he is in charge of the fire (\\exousian epi tou\\
 \\puros\\). If it is the altar of burnt offering
 # 6:9; 11:1
 we are reminded of the blood of the martyrs (Swete), but if the
 altar of incense
 # 8:3,5; 9:13; 16:7
 then of the prayers of the saints. \\The sharp sickle\\ (\\to drepanon\\
 \\to oxu\\). Useful for vintage as for harvesting. So "send forth"
 (\\pempson\\) as in verse
 # 15
 \\Gather\\ (\\trugson\\). First aorist active imperative of \\truga\\, old
 verb (from \\trug\\ dryness, ripeness), in N.T. only
 # Re 15:18
 and
 # Lu 6:44
 \\The clusters\\ (\\tous botruas\\). Old word \\botrus\\, here only in N.T.
 # Ge 40:10
 \\Her grapes\\ (\\hai staphulai auts\\). Old word again for grapes,
 bunch of grapes, in N.T. only here,
 # Mt 7:16; Lu 6:44
 \\Are fully ripe\\ (\\kmasan\\). Old and common verb (from \\akm\\,
 # Mt 15:16
 to come to maturity, to reach its acme, here only in N.T.

07801
 \\Cast\\ (\\ebalen\\). As in verse
 # 16
 \\Gathered\\ (\\etrugsen\\). Like \\etheristh\\ in verse
 # 16
 in obedience to the instructions in verse
 # 18
 (\\trugson\\). \\The vintage of the earth\\ (\\tn ampelon ts gs\\). "The
 vine of the earth." Here \\ampelos\\ is used for the enemies of
 Christ collectively pictured. \\And cast it\\ (\\ebalen\\). Repeating
 \\ebalen\\ and referring to \\ampelon\\ (vintage) just before. \\Into the\\
 \\winepress the great winepress\\ (\\eis tn lnon ton megan\\). \\Lnos\\ is
 either feminine as in verse
 # 20; 19:15
 or masculine sometimes in ancient Greek. Here we have both
 genders, a solecism frequent in the Apocalypse
 # 21:14
 \\to teichos echn\\). See
 # Mt 21:33
 For this metaphor of God s wrath see
 # 14:10; 15:1,7; 16:1,19; 19:15

07802
 \\Was trodden\\ (\\epatth\\). First aorist passive indicative of \\pate\\,
 to tread. The image of treading out the grapes is a familiar one
 in the East. Perhaps
 # Isa 63:3
 is in mind. \\Without the city\\ (\\exthen ts poles\\). Ablative case
 with \\exthen\\ (like \\ex\\). This was the usual place
 # Heb 13:12
 See \\exthen\\ in
 # 11:2
 Joel
 # Joe 3:12
 pictures the valley of Jehoshaphat as the place of the slaughter
 of God's enemies. Cf.
 # Zec 14:4
 \\Blood from the winepress\\ (\\haima ek ts lnou\\). Bold imagery
 suggested by the colour of the grapes. \\Unto the bridles\\ (\\achri\\
 \\tn chalinn\\). Old word (from \\chala\\ to slacken), in N.T. only
 here and
 # Jas 3:3
 Bold picture. \\As far as a thousand and six hundred furlongs\\ (\\apo\\
 \\stadin chilin hexakosin\\). A peculiar use of \\apo\\, for "distance
 from (of)" as also in
 # Joh 11:18; 21:8
 somewhat like the use of \\pro\\ in
 # Joh 12:1
 The distance itself covers the length of Palestine, but it is
 more likely that "the metaphor is worked out with the exuberance
 of apocalyptic symbolism" (Swete) for the whole earth.

07803
 \\Another sign in heaven\\ (\\allo smeion en ti ourani\\). Looking
 back to
 # 12:1,3
 after the series intervening. The Seven Bowls are parallel with
 the Seven Seals (ch.
 # Re 6
 and the Seven Trumpets (chapters
 # Re 8-11
 but there is an even closer connection with chapters
 # Re 12-14
 "the drama of the long conflict between the church and the world"
 (Swete). \\Great and marvellous\\ (\\mega kai thaumaston\\). \\Thaumastos\\
 is an old verbal adjective (from \\thaumaz\\, to wonder) and is
 already in
 # Mt 21:42
 The wonder extends to the end of this vision or sign
 # 16:21
 \\Seven angels\\ (\\aggelous hepta\\). Accusative case in apposition with
 \\smeion\\ after \\eidon\\. Cf.
 # 8:2
 \\Which are the last\\ (\\tas eschatas\\). "Seven plagues the last." As
 in
 # 21:9
 "the final cycle of such visitations" (Swete). \\Is finished\\
 (\\etelesth\\). Proleptic prophetic first aorist passive indicative
 of \\tele\\ as in
 # 10:7
 The number seven seems particularly appropriate here for finality
 and completeness.

07804
 \\As it were a glassy sea\\ (\\hs thalassan hualinn\\). Accusative case
 after \\eidon\\ and \\hs\\ here, not in
 # 4:6
 which see for the symbol. \\Mingled with fire\\ (\\memigmenn puri\\).
 Perfect passive participle of \\mignumi\\, to mix, and the
 associative instrumental case \\puri\\. This item not in
 # 4:6
 (a vision of peace), but here it adds to the splendour of the
 vision. This parenthesis
 # 2-4
 gives a picture of the martyrs in their state of bliss. \\Them that\\
 \\come off victorious\\ (\\tous nikntas\\). Present active articular
 participle of \\nika\\, accusative after \\eidon\\, "those that come off
 victorious"
 # 14:4
 \\From the beast and from his image\\ (\\ek tou thriou kai ek ts\\
 \\eikonos autou\\). This use of \\ek\\ after \\nika\\ is unusual, also with
 \\ek tou arithmou\\. For these items see
 # 13:1,14,17; 14:9,11; 19:20; 20:4
 \\By the glassy sea\\ (\\epi tn thalassan tn hualinn\\). Or "upon"
 more likely
 # 4:6
 with the accusative as in
 # Mt 14:25
 \\Harps of God\\ (\\kitharas tou theou\\). Objective genitive, for the
 worship of God
 # 5:8; 14:2; 1Ch 16:42

07805
 \\The song of Moses\\ (\\tn idn tou Muses\\).
 # Ex 14:31; 15:1-19
 A song of victory like that of Moses after crossing the Red Sea.
 \\And the song of the Lamb\\ (\\tn idn tou arniou\\). A separate note
 of victory like that of Moses, though one song, not two. Charles
 finds it impossible to reconcile the two expressions, if genuine,
 but it is a needless objection. The words come from the O.T.:
 "great" (\\megala\\) from
 # Ps 111:2
 "wonderful" (\\thaumasta\\) from
 # Ps 139:14
 "O Lord God the Almighty" (\\Kurie ho theos ho pantokratr\\) from
 # Am 4:13
 # Re 4:8
 "righteous and true" (\\dikaiai kai althinai\\) from
 # De 32:4
 "Thou King of the ages" (\\ho basileus tn ainn\\) like
 # Jer 10:10; 1Ti 1:17
 Some MSS. have "the king of the saints" and some "the king of the
 nations," like
 # Jer 10:7
 John thus combines in Hebraic tone the expressions of the old and
 the new in the song to the Glorified Messiah.

07806
 \\Who shall not fear?\\ (\\tis ou m phobthi;\\). Rhetorical question
 with \\ou m\\ (double negative) and first aorist passive subjunctive
 of \\phobeomai\\ future passive in
 # Jer 10:7
 \\And glorify\\ (\\kai doxasei\\). Change here to the future indicative
 instead of the aorist subjunctive, as often. Cf.
 # Ps 86:9
 \\Thou only art holy\\ (\\monos hosios\\). Both predicate adjectives,
 "Thou art alone holy." God alone is perfectly holy
 # 16:5
 \\Shall come\\ (\\hxousin\\). Future active of \\hk\\. \\And worship\\ (\\kai\\
 \\proskunsousin\\). Future active of \\proskune\\. Both from
 # Ps 86:9
 \\Have been made manifest\\ (\\ephanerthsan\\). Prophetic first aorist
 passive indicative of \\phanero\\. This martyr's song has the ring
 of great poetry.

07807
 \\The temple of the tabernacle of the testimony\\ (\\ho naos ts skns\\
 \\tou marturiou\\). Charles calls this "strange" language. Probably
 the tabernacle or tent of witness
 # Nu 9:15; 17:7
 is in mind and the tent of meeting
 # Ex 27:21
 rather than the temple in Jerusalem. \\Was opened\\ (\\noig\\). Second
 aorist passive indicative of \\anoig\\ as in
 # 11:19
 For \\naos\\ see
 # 3:12; 7:15; 14:15,17; 16:1,17

07808
 \\There came out\\ (\\exlthan\\). Second aorist active indicative of
 \\exerchomai\\ with \\-an\\ rather than \\-on\\. Proleptic and prophetic
 aorist. \\The seven angels\\ (\\hoi hepta aggeloi\\). Those in verse
 # 1
 \\The seven plagues\\ (\\tas hepta plgas\\). The bowls are not given
 them till verse
 # 7
 \\Arrayed\\ (\\endedumenoi\\). Perfect passive participle of \\endu\\. \\With\\
 \\precious stone pure and bright\\ (\\lithon katharon lampron\\).
 Accusative case retained with verb of clothing as so often,
 literally "with a stone pure bright." For both adjectives
 together see
 # 19:8,14
 Some MSS. read \\linon\\ (linen). For \\lithon\\ see
 # 17:4; 18:16; Eze 28:13
 \\Girt\\ (\\periezsmenoi\\). Perfect passive participle of \\periznnu\\.
 See
 # 1:13
 for both participles. For \\stthos\\ (breast) see
 # Lu 18:13
 \\With golden girdles\\ (\\znas chruss\\). Accusative case after the
 perfect passive participle \\periezsmenoi\\ as in
 # 1:13

07809
 \\Seven golden bowls\\ (\\hepta phialas chruss\\). Golden saucers, but
 not full of incense as in
 # 5:8
 but "full (\\gemousas\\ for which see
 # 5:8
 of the wrath of God who liveth for ever and ever" (\\tou thumou tou\\
 \\theou tou zntos eis tous ainas tn ainn\\). Portents of
 dreadful events.

07810
 \\Was filled with smoke\\ (\\egemisth kapnou\\). First aorist passive
 indicative of \\gemiz\\ (from \\gem\\), to fill full, and with the
 genitive \\kapnou\\ (smoke). Smoke is here the symbol of God's
 presence
 # Ex 19:18; Isa 6:5
 \\Till should be finished\\ (\\achri telesthsin\\). Temporal clause for
 future time with \\achri\\ (equal to \\hes\\ in import) and the first
 aorist passive subjunctive of \\tele\\, a metaphorical and symbolic
 "smoke screen" to keep all out of the sanctuary for the time
 being.


07811
 \\A great voice\\ (\\megals phns\\). 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 \\ekche\\ (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

07812
 \\Went and poured out\\ (\\aplthen kai execheen\\). Second aorist active
 indicative of \\aperchomai\\ (redundant use like \\hupagete\\ with
 \\ekcheete\\, "go and pour out," in verse
 # 1
 and of \\ekche\\. 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 tn gn\\). 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 ponron\\). "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

07813
 \\Into the sea\\ (\\eis tn thalassan\\). Like the first Egyptian plague
 # Ex 7:12-41
 though only the Nile affected then. \\Blood as of a dead man\\ (\\haima\\
 \\hs nekrou\\). At the trumpet
 # 8:11
 the water becomes wormwood. Here \\hs 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\\ (\\psa psuch zs\\). "Every soul of life" (Hebraism,
 # Ge 1:21
 marked by life). \\Even the things that were in the sea\\ (\\ta en ti\\
 \\thalassi\\). "The things in the sea," in apposition with \\psuch\\.
 Complete destruction, not partial as in
 # 8:9

07814
 \\Into the rivers and the fountains of waters\\ (\\eis tous potamous\\
 \\kai tas pgas tn hudatn\\). See
 # 8:10
 for this phrase. Contamination of the fresh-water supply by blood
 follows that of the sea. Complete again.

07815
 \\The angel of the waters\\ (\\tou aggelou ton hudatn\\). Genitive case
 object of \\kousa\\. 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 n kai ho n\\). See this peculiar idiom for
 God's eternity with \\ho\\ as relative before \\n\\ 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; 15:3
 \\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 \\krin\\, to judge.

07816
 \\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
 \\ekche\\ with \\-an\\ instead of \\-on\\. \\Blood hast thou given them to\\
 \\drink\\ (\\haima autois dedkas 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 \\didmi\\, and so a permanent and just
 punishment. \\Pein\\ is the abbreviated second aorist active
 infinitive of \\pin\\ for \\piein\\ (\\epion\\). It is the epexegetical
 infinitive after \\dedkas\\. 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).

07817
 \\O Lord God, the Almighty\\ (\\Kurie ho theos ho pantokratr\\). 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 (\\althinai\\
 \\kai dikaiai\\, true and righteous).

07818
 \\Upon the sun\\ (\\epi ton hlion\\). 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
 \\kaumatiz\\, 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.

07819
 \\Were scorched\\ (\\ekaumatisthsan\\). First aorist passive indicative
 of same verb. \\With great heat\\ (\\kauma mega\\). Cognate accusative
 retained with the passive verb. Old word (from \\kai\\ 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\\
 \\metenosan\\). This solemn negative aorist of \\metanoe\\ is a refrain
 like a funeral dirge
 # 9:20; 16:11
 In
 # 11:13
 some did repent because of the earthquake. Even deserved
 punishment may harden the heart. \\To give him glory\\ (\\dounai auti\\
 \\doxan\\). Second aorist active infinitive of \\didmi\\, almost result.
 For the phrase see
 # 11:13; 14:7; 19:7

07820
 \\Upon the throne of the beast\\ (\\epi ton thronon tou thriou\\). That
 is Rome
 # 13:2
 The dragon gave the beast his throne
 # 2:13
 \\Was darkened\\ (\\egeneto eskotmen\\). Periphrastic past perfect
 passive with \\ginomai\\ and \\skoto\\
 # 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\\ (\\emasnto tas glssas autn\\). Imperfect
 middle of \\masaomai\\, old verb (to chew), from \\ma\\ (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

07821
 \\They blasphemed\\ (\\eblasphmsan\\) \\and they repented not\\ (\\kai ou\\
 \\metenosan\\). Precisely as in verse
 # 9
 which see. Not just because of the supernatural darkness, but
 also "because of their pains" (\\ek tn ponn autn\\, plural here
 and same use of \\ek\\) and their sores (\\kai ek tn helkn autn\\, as
 in verse
 # 2
 only plural, and same use of \\ek\\). \\Of their works\\ (\\ek tn ergn\\
 \\autn\\). "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.

07822
 \\Upon the great river, the river Euphrates\\ (\\epi ton potamon ton\\
 \\megan ton Euphratn\\). 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\\ (\\exranth\\). First aorist (prophetic) passive of \\xrain\\
 # 14:15
 Cf.
 # Zec 10:11
 \\That may be made ready\\ (\\hina hetoimasthi\\). Purpose clause with
 \\hina\\ and the first aorist passive of \\hetoimaz\\. Common verb in
 Rev.
 # 8:6; 9:7,15; 12:6; 19:7; 21:2
 \\The way for the kings\\ (\\h hodos tn basilen\\). Objective genitive
 \\basilen\\. \\That come from the sunrising\\ (\\tn apo anatols 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.

07823
 \\Coming out of\\ (\\ek\\ alone, no participle \\erchomena\\). \\Of the dragon\\
 (\\tou drakontos\\). That is Satan
 # 12:3,9
 \\Of the beast\\ (\\tou thriou\\). The first beast
 # 13:1,12
 and then just the beast
 # 13:14; 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 pseudoprophtou\\). 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
 # 9:17; 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 1:23; 3:11; 5:2; 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\\
 (\\hs batrachoi\\). Cf.
 # Ex 8:5; Le 11:10
 Old word, here alone in N.T. Like loathsome frogs in form.

07824
 \\Spirits of devils\\ (\\pneumata daimonin\\). "Spirits of demons."
 Explanation of the simile \\hs batrachoi\\. See
 # 1Ti 4:1
 about "deceiving spirits and teachings of demons." \\Working signs\\
 (\\poiounta smeia\\). "Doing signs" (present active participle of
 \\poie\\). 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 \\sunag\\,
 to express purpose (that of the unclean spirits). \\Unto the war of\\
 \\the great day of God, the Almighty\\ (\\eis ton polemon ts hmeras\\
 \\ts megals 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

07825
 \\Behold, I come as a thief\\ (\\idou erchomai hs klepts\\). 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 \\grgorn\\ (watching) see
 # 3:2
 and for \\trn\\ (keeping),
 # 1:3
 \\Lest he walk naked\\ (\\hina m gumnos peripati\\). Negative purpose
 clause with \\hina m\\ and the present active subjunctive of
 \\peripate\\, and note predicate nominative \\gumnos\\ (naked). \\And they\\
 \\see his shame\\ (\\kai blepsin tn aschmosunn autou\\). Continuation
 of the final clause with present active subjunctive of \\blep\\.
 \\Aschmosunn\\ is old word (from \\aschmn\\, indecent,
 # 1Co 12:23
 in N.T. only here and
 # Ro 1:27
 a euphemism for \\tn aischunn\\
 # Re 3:18

07826
 \\They gathered\\ (\\sungagen\\). Second aorist active indicative of
 \\sunag\\, singular (the three unclean spirits), like \\ekporeuetai\\ in
 verse
 # 14
 \\Har-Magedon\\ (\\Har-Magedn\\). 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 20:8 and Eze 39:2,4

07827
 \\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\\ (\\phn megal\\). 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.

07828
 \\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\\
 \\anthrpoi egenonto\\). "Since which time (\\chronou\\ understood) men
 came." \\So great an earthquake, so mighty\\ (\\tlikoutos seismos\\
 \\hout megas\\). Quantitative correlative \\tlikoutos\\ rather than the
 qualitative \\toioutos\\, to correspond with \\hoios\\ (not \\hosos\\).
 And then \\hout megas\\ repeats (redundant) \\tlikoutos\\. Cf.
 # Mr 13:19
 for \\hoia--toiaut\\ about like tribulation (\\thlipsis\\).

07829
 \\Was divided into three parts\\ (\\egeneto eis tria mer\\). "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 \\pipt\\ (\\-an\\
 form in place of \\-on\\). \\Was remembered\\ (\\emnsth\\). First aorist
 (prophetic) passive indicative of \\mimnsk\\. Babylon (Rome) had
 not been overlooked. God was simply biding his time with Rome. \\To\\
 \\give unto her\\ (\\dounai auti\\). Second aorist active infinitive of
 \\didmi\\, epexegetic use as in
 # 11:18; 16:9
 \\The cup of the wine of the fierceness of his wrath\\ (\\to potrion\\
 \\tou oinou tou thumou ts orgs autou\\). "The cup of the wine of
 the wrath of his anger," using both \\thumos\\ (boiling rage) and
 \\org\\ (settled anger). See both in
 # Jer 30:24

07830
 \\Fled\\ (\\ephugen\\). Second aorist active indicative of \\pheug\\.
 Islands sometimes sink in the sea in earthquakes
 # 6:14
 \\Were not found\\ (\\ouch heurethsan\\). First aorist passive
 indicative of \\heurisk\\. See
 # 20:11
 for the same idea.

07831
 \\Hail\\ (\\chalaza\\). As in
 # 8:17; 11:19
 \\Every stone about the weight of a talent\\ (\\hs 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 ts plgs ts chalazs\\). "As a result of the plague of
 hail." This punishment had the same effect as in verses
 # 9,11
 \\Exceeding great\\ (\\Megal--sphrodra\\). Emphatic positions at ends of
 the clause (great--exceedingly).

07832
 \\I will show thee\\ (\\deix soi\\). Future active of \\deiknumi\\. It is
 fitting that one of the seven angels that had the seven bowls
 should explain the judgment on Babylon
 # 16:19
 already pronounced
 # 14:8
 That is now done in chapters
 # Re 17; 18
 \\The judgment of the great harlot\\ (\\to krima ts porns ts\\
 \\megals\\). The word \\krima\\ is the one used about the doom of
 Babylon in
 # Jer 51:9
 Already in
 # 14:8
 Babylon is called the harlot. \\Porns\\ is the objective genitive,
 "the judgment on the great harlot." \\That sitteth upon many\\
 \\waters\\ (\\ts kathmens epi hudatn polln\\). Note triple use of
 the article \\ts\\. In
 # Jer 51:13
 we have \\eph' hudasi pollois\\ (locative in place of genitive as
 here). Babylon got its wealth by means of the Euphrates and the
 numerous canals for irrigation. Rome does not have such a system
 of canals, but this item is taken and applied to the New Babylon
 in
 # 17:15
 Nahum
 # Na 3:4
 calls Nineveh a harlot, as Isaiah
 # Isa 23:16
 does Tyre.

07833
 \\The kings of the earth\\ (\\hoi basileis ts gs\\). Repeated in
 # 1:5; 6:15; 17:18; 18:3,9; 19:19; 21:24
 and "the kings of the inhabited earth"
 # 16:14
 either for human rulers in general or the vassal kings absorbed
 by the Roman Empire. \\Committed fornication\\ (\\eporneusan\\). First
 aorist active indicative of \\porneu\\. "In purchasing the favour of
 Rome by accepting her suzerainty and with it her vices and
 idolatries" (Swete). \\Were made drunken\\ (\\emethusthsan\\). First
 aorist passive indicative of \\methusk\\, old verb (from \\methu\\), as
 in
 # Lu 12:45
 here only in the Apocalypse. Cf.
 # Isa 51:7
 and \\pepotiken\\ in
 # Re 14:8
 See
 # 18:3

07834
 \\He carried me away\\ (\\apnegken me\\). Second aorist active
 indicative of \\apopher\\, to bear away, prophetic aorist. This verb
 is used of angels at death
 # Lu 16:22
 or in an ecstasy
 # Re 21:10
 and here). \\In the Spirit\\ (\\en pneumati\\). Probably his own spirit,
 though the Holy Spirit is possible
 # 1:10; 4:2; 21:10
 without Paul's uncertainty
 # 2Co 12:2
 Cf.
 # Eze 3:14; 8:3; 11:24
 \\Into a wilderness\\ (\\eis ermon\\). In
 # Isa 21:1
 there is \\to horama ts ermou\\ (the vision of the deserted one,
 Babylon), and in
 # Isa 14:23
 Babylon is called \\ermon\\. John may here picture this to be the
 fate of Rome or it may be that he himself, in the wilderness
 (desert) this side of Babylon, sees her fate. In
 # 21:10
 he sees the New Jerusalem from a high mountain. \\Sitting\\
 (\\kathmenn\\). Present middle participle of \\kathmai\\ as in verse
 # 1
 "To manage and guide the beast" (Vincent). \\Upon a\\
 \\scarlet-coloured beast\\ (\\epi thrion kokkinon\\). Accusative with
 \\epi\\ here, though genitive in verse
 # 1
 Late adjective (from \\kokkos\\, a parasite of the _ilex coccifera_),
 a crimson tint for splendour, in
 # Re 17:3,4; 18:12,16; Mt 27:28; Heb 9:19
 \\Full of names of blasphemy\\ (\\gemonta onomata blasphmias\\). See
 # 13:1
 for "names of blasphemy" on the seven heads of the beast, but
 here they cover the whole body of the beast (the first beast of
 # 13:1; 19:20
 The harlot city (Rome) sits astride this beast with seven heads
 and ten horns (Roman world power). The beast is here personified
 with masculine participles instead of neuter, like \\thrion\\
 (\\gemonta\\ accusative singular, \\echn\\ nominative singular, though
 some MSS. read \\echonta\\), construction according to sense in both
 instances. The verb \\gem\\ always has the genitive after it in the
 Apocalypse
 # 4:6,8; 5:8; 15:7; 17:4; 21:9
 save here and apparently once in
 # 17:4

07835
 \\Was arrayed\\ (\\n peribeblmen\\). Periphrastic past perfect
 indicative of \\periball\\, to fling round one. \\In purple and\\
 \\scarlet\\ (\\porphuroun kai kokkinon\\). Accusative retained after this
 passive verb of clothing, as so often. \\Porphurous\\ is old
 adjective for purple (from \\porphura\\), in N.T. only here and
 # Joh 19:2,5
 See preceding verse for \\kokkinos\\. \\Decked\\ (\\kechrusmen\\). Perfect
 passive participle of \\chruso\\, old verb, to gild, to adorn with
 gold, here alone in N.T. \\With gold and precious stone and pearls\\
 (\\chrusii kai lithi timii kai margaritais\\). Instrumental case.
 \\Chrusii\\ is cognate with the participle. \\Lithi timii\\ is
 collective
 # 18:12,16; 21:19
 There is a \\zeugma\\ also with \\margaritais\\
 # 18:12,16; 21:21
 for which word see
 # Mt 7:6
 Probably John is thinking of the finery of the temple prostitutes
 in Asia Minor. \\Full of abominations\\ (\\gemon bdelugmatn\\). Agreeing
 with \\potrion\\, "cup" (neuter singular accusative). Some MSS. read
 \\gemn\\ (nominative masculine like \\echn\\ in verse
 # 3
 quite irregular). For \\bdelugmatn\\ (genitive after \\gemon\\) see
 # Mt 24:15
 # Mr 13:14
 common in the LXX for idol worship and its defilements (from
 \\bdeluss\\, to render foul), both ceremonial and moral. See
 # Jer 15:7
 \\Even the unclean things of her fornication\\ (\\kai ta akatharta ts\\
 \\porneias auts\\). Either the accusative after \\gemon\\ as in verse
 # 3
 (and full of the unclean things of her fornication) or the object
 of \\echousa\\, like \\potrion\\.

07836
 \\Upon her forehead a name written\\ (\\epi to metpon auts onoma\\
 \\gegrammenon\\). Roman harlots wore a label with their names on
 their brows (Seneca, _Rhet_. I. 2. 7; Juvenal VI. 122f.), and so
 here. In
 # 19:16
 Christ has a name on his garments and on his thigh, while in
 # 14:1; 22:4
 the redeemed have the name of God on their foreheads. There is
 undoubtedly a contrast between this woman here and the woman in
 chapter
 # Re 12
 \\Mystery\\ (\\mustrion\\). Either in apposition with \\onoma\\ or as part
 of the inscription on her forehead. In either case the meaning is
 the same, that the name Babylon is to be interpreted mystically
 or spiritually (cf. \\pneumatiks\\
 # 11:8
 for Rome. \\The Mother of the Harlots and of the Abominations of\\
 \\the Earth\\ (\\H Mtr tn Pornn kai tn Bdelugmatn ts Gs\\). The
 Metropolis of the Empire is the mother of harlotry and of the
 world's idolatries. Charles quotes Tacitus (_Ann_. XV. 44) about
 Rome as the city "quo cuncta undique atrocia aut pudenda
 confluunt celebranturque_."

07837
 \\Drunken with the blood of the saints\\ (\\methuousan ek tou haimatos\\
 \\tn hagin\\). Present active feminine accusative singular
 participle of \\methu\\, old verb, to be drunk
 # Mt 24:49
 \\Of the martyrs of Jesus\\ (\\tn marturn Isou\\). "Witnesses"
 # 2:13
 for Jesus (objective genitive) unto blood
 # 16:6; 18:24
 and so martyrs in the modern sense of the word. "Drunk with
 blood" is a common idea with the ancients (Euripides, Josephus,
 Philo, Cicero, Pliny). \\With a great wonder\\ (\\thauma mega\\). Cognate
 accusative with \\ethaumasa\\.

07838
 \\I will tell thee the mystery\\ (\\eg er soi to mustrion\\). The
 angel gives his interpretation of the woman and the beast
 # 17:7-18
 \\Er\\ is the future active of \\eipon\\ (defective verb), to tell, to
 say.

07839
 \\Was and is not\\ (\\n kai ouk estin\\). Imperfect and present of \\eimi\\,
 an apparent antithesis to \\ho n kai ho n\\ of
 # 1:4
 This is a picture of the beast of
 # 13:1
 which the woman is riding, but no longer just the empire, but one
 of the emperors who died (\\ouk estin\\, is not). \\And is about to\\
 \\come up out of the abyss\\ (\\kai mellei anabainein ek ts abussou\\).
 That is, he is going to come to life again. \\And to go into\\
 \\perdition\\ (\\kai eis apleian hupagei\\). So (and he goes into
 perdition) the best MSS. read rather than the infinitive
 \\hupagein\\. Most interpreters see here an allusion to the "Nero
 _redivivus_" expectancy realized in Domitian, who was ruling when
 John wrote and who was called Nero _redivivus_. \\Shall wonder\\
 (\\thaumasthsontai\\). First future passive (deponent) of \\thaumaz\\,
 with which compare \\ethaumasth\\ in
 # 13:3
 John had wondered (\\ethaumasa\\) in verse
 # 6
 "with the amazement of a horrible surprise; the world will wonder
 and admire" (Swete). \\Whose name\\ (\\hn onoma\\). Singular \\onoma\\, like
 \\ptma\\ in
 # 11:8
 See
 # 13:8
 for the same description of those who worship the beast and for
 discussion of details. \\When they behold\\ (\\blepontn\\). Genitive
 plural of the present active participle of \\blep\\, agreeing with
 \\hn\\ (genitive relative) rather than with \\hoi katoikountes\\
 (nominative just before \\hn\\). \\How that\\ (\\hoti\\). "Namely that." \\He\\
 \\was, and is not, and shall come\\ (\\n kai ouk estin kai parestai\\).
 Repetition of what is in verse
 # 7
 with \\parestai\\ (future of \\pareimi\\, from which \\parousia\\ comes)
 in place of \\mellei\\, "parody of the divine name" (Charles) in
 # 1:4,8; 4:8
 "as the hellish antitype of Christ." The Neronic Antichrist has
 also a \\parousia\\.

07840
 \\Here is the mind which hath wisdom\\ (\\Hde ho nous ho echn\\
 \\sophian\\). "Here is the intelligence which has wisdom" (Charles).
 A variation of
 # 13:18
 but the same idea. \\Seven mountains\\ (\\hepta or\\). Rome was known as
 the city on seven hills (Vergil, Horace, Ovid, Cicero, etc.). \\On\\
 \\which\\ (\\hopou--ep' autn\\). "Where--upon them." Pleonasm like
 \\hopou--ekei\\ in
 # 12:6
 In
 # 13:1
 it is the beast that has the seven heads, while here the woman
 riding the beast has seven heads, a slight change in the
 symbolism, and the heads are further identified as kings.

07841
 \\Seven kings\\ (\\basileis hepta\\). This is another change in the
 symbolism. The identification of these seven kings is one of the
 puzzles of the book. \\The five are fallen\\ (\\hoi pente epesan\\).
 Second aorist active indicative of \\pipt\\ with the \\-an\\ ending.
 Common for the downfall of kings
 # Eze 29:5; 30:6; Isa 21:9
 etc.). See
 # 2Sa 3:38
 \\The one is\\ (\\ho heis estin\\). The one when this vision is dated.
 \\The other is not yet come\\ (\\ho allos oup lthen\\). Prophetic
 second aorist active of \\erchomai\\. Charles takes this as the date
 of this "source" or part of the Apocalypse. But John could
 himself have used this language in the time of Domitian even if
 he was the one who had not yet come. The difficulty about
 counting these emperors is that Galba, Otho, Vitellius reigned so
 briefly that they hardly merit being included. \\When he cometh\\
 (\\hotan elthi\\). Indefinite temporal clause for the future, with
 \\hotan\\ and the second aorist active subjunctive of \\erchomai\\,
 "whenever he comes." \\He must continue a little while\\ (\\oligon\\
 \\auton dei meinai\\). Swete takes this to be Titus, who died
 September 13, 81, after a short reign.

07842
 \\Is himself also an eighth and is of the seven\\ (\\kai autos ogdoos\\
 \\kai ek tn hepta\\). This is the angel's interpretation and it
 looks like a reference to Domitian as the eighth, who is regarded
 as one of the seven because he was considered a second Nero (Nero
 _redivivus_). For \\ek tn hepta\\ see
 # Ac 21:8
 John may have used \\ek tn\\ instead of \\heis ek tn\\ to avoid
 absolute identity between Domitian and Nero (Beckwith). \\And he\\
 \\goeth unto perdition\\ (\\kai eis apleian hupagei\\). As in verse
 # 8
 "Domitian was assassinated (September 18, 96), after a terrible
 struggle with his murderers. The tyrant's end was a symbol of the
 end to which the Beast which he personated was hastening"
 (Swete). Cf.
 # 19:11-21

07843
 \\Which have received no kingdom as yet\\ (\\hoitines basileian oup\\
 \\elabon\\). Second aorist (proleptic and prophetic) active
 indicative of \\lamban\\. The heads are emperors and the horns are
 kings (both called \\basileis\\). \\As kings\\ (\\hs basileis\\). Compared
 to kings (see \\hs\\ in
 # 1:10; 4:6; 9:7; 13:3; 14:3; 16:21
 without identification with the emperors, though succeeding them
 with "quasi-imperial powers" with the beast. \\For one hour\\ (\\mian\\
 \\hran\\). Accusative of extent of time, and that a brief time
 # 18:10,16,19
 in comparison with the beast
 # 13:2

07844
 \\Have one mind\\ (\\mian gnmn echousin\\). "One purpose" (\\gnm\\ from
 \\ginsk\\) as in
 # Ac 20:3; 1Co 1:10
 The new powers are allies of the beast. \\They give their power and\\
 \\authority unto the beast\\ (\\tn dunamin kai tn exousian autn ti\\
 \\thrii didoasin\\). Present active indicative of \\didmi\\. Just as
 the dragon gave both power and authority to the beast
 # 13:2
 so they are wholly at the service of the beast.

07845
 \\These\\ (\\houtoi\\). These ten kings. \\Shall war against the Lamb\\ (\\meta\\
 \\tou thriou polemsousin\\). Future active of \\polemeo\\, to war. As
 allies of the beast (the servant of the dragon,
 # 12:7
 they will wage war with the Lamb (the enemy of the dragon). These
 kings gather for battle as in
 # 16:13
 \\And the Lamb shall overcome them\\ (\\kai to arnion niksei autous\\).
 Future active of \\nika\\. This is the glorious outcome, victory by
 the Lamb over the coalition of kings as against the beast before.
 \\For he is Lord of lords and King of kings\\ (\\hoti Kurios kurin\\
 \\estin kai Basileus basilen\\). The same words are again
 descriptive of Christ in
 # 19:16
 as of God in
 # De 10:17
 (God of gods and Lord of lords) and
 # Da 10:17
 (God of gods and Lord of kings). Cf. also
 # 1Ti 6:15; Re 1:5
 Crowned heads are Christ's subjects. \\And they also shall overcome\\
 \\that are with him\\ (\\kai hoi met' autou\\). "And those with him shall
 also overcome" (supply \\niksousin\\, not \\eisin\\). They will share in
 the triumph of the Lamb, as they shared in the conflict. Cf. \\meta\\
 \\tou thriou\\ in verse
 # 12
 \\Called and chosen and faithful\\ (\\kltoi kai eklektoi kai pistoi\\).
 These are the three notes of those who share in the victory. For
 \\kltos\\ and \\eklektos\\ see
 # Mt 22:14
 (contrasted);
 # Ro 8:28; 2Pe 1:10; Re 2:10,13
 The elect are called and prove faithful.

07846
 \\Where the harlot sitteth\\ (\\hou h pornos kathtai\\). Relative
 adverb \\hou\\ (where) referring to the waters (\\hudata\\) of verse
 # 1
 on which the harlot sits. Present middle indicative of \\kathmai\\.
 \\Are peoples, and multitudes, and nations, and tongues\\ (\\laoi kai\\
 \\ochloi eisin kai ethn kai glssai\\). The O.T. uses "waters" as
 symbol for "peoples"
 # Isa 8:7; Jer 47:2; Ps 29:10
 etc.). "Rome's greatest danger lay in the multitudes which were
 under her sway" (Swete).

07847
 \\These shall hate the harlot\\ (\\houtoi missousin tn pornn\\).
 Future active of \\mise\\. \\Houtoi\\ is resumptive demonstrative
 pronoun (masculine) referring to the ten horns and the beast
 (neuter); construction according to sense. The downfall of Rome
 will come from the sudden change in subject peoples. \\Shall make\\
 \\her desolate and naked\\ (\\rmmenn poisousin autn kai gumnn\\).
 Future active of \\poie\\ and perfect passive predicate accusative
 participle of \\ermo\\, old verb (from \\ermos\\ desolate), again in
 # 18:16,19
 \\Gumnn\\ (naked) is predicate adjective. \\Shall eat her flesh\\ (\\tas\\
 \\sarkas auts phagontai\\). Future middle of the defective verb
 \\esthi\\, to eat. Note plural \\sarkas\\, portions of flesh
 # Jas 5:3
 as in
 # Ps 27:2; Mic 3:3
 \\Shall burn her utterly with fire\\ (\\autn katakausousin en puri\\).
 Future active of \\katakai\\, to burn down (perfective use of \\kai\\).
 John wrote before the days of Alaric, Genseric, Ricimer, Totila,
 with their hordes which devastated Rome and the west in the fifth
 and sixth centuries. "No reader of the _Decline and Fall_ can be
 at a loss for materials which will at once illustrate and justify
 the general trend of St. John's prophecy" (Swete).

07848
 \\Did put\\ (\\edken\\). "Did give" (first aorist active of \\didmi\\. \\To\\
 \\do his mind\\ (\\poisai tn gnmn autou\\). Epexegetic first aorist
 active infinitive of \\poie\\ after \\edken\\, as often in this book.
 They are of one mind (verse
 # 13
 because God put them up to it, clear statement of God's
 over-ruling hand among the nations. \\Until the words of God should\\
 \\be accomplished\\ (\\achri telesthsontai hoi logoi tou theou\\).
 Temporal clause about the future with \\achri\\ (like \\hes\\), with the
 future indicative of \\tele\\, but with aorist passive subjunctive
 \\telesthsin\\ in
 # 15:8
 For \\tele\\ see also
 # 10:7
 For "the words of God" see
 # 19:9
 They will be fulfilled.

07849
 \\The woman\\ (\\h gun\\). She is now explained after the beast has
 been interpreted. Verse
 # 9
 made it plain enough, but this verse demonstrates that the woman
 is the city of Rome "which reigneth (\\h echousa basileian\\, the
 one having a kingdom) over the kings of the earth (\\epi tn\\
 \\basilen ts gs\\)." Rome followed Babylon, and other cities may
 follow in their train.
