Bible Commentaries

And when he opened (και οταν ηνοιχεν — kai hotan ēnoixen). Here modal αν — an is used with οτε — hote (used about the opening of the preceding six seals), but οταν — hotan is not here rendered more indefinite, as is sometimes true (Mark 3:11; Revelation 4:9), but here and possibly (can be repetition) in Mark 11:19 it is a particular instance, not a general rule (Robertson, Grammar, p. 973).

There followed a silence (εγενετο σιγη — egeneto sigē). Second aorist middle of γινομαι — ginomai “There came silence.” Dramatic effect by this profound stillness with no elder or angel speaking, no chorus of praise nor cry of adoration, no thunder from the throne (Swete), but a temporary cessation in the revelations. See Revelation 10:4.

About the space of half an hour (ως ημιωρον — hōs hēmiōron). Late and rare word (ημι — hēmi half, ωρα — hōra hour), here only in N.T. Accusative of extent of time.

Stand (εστηκασιν — hestēkasin). Perfect active of ιστημι — histēmi (intransitive). Another “hebdomad ” so frequent in the Apocalypse. The article (the seven angels) seems to point to seven well-known angels. In Enoch 20:7 the names of seven archangels are given (Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, Remiel) and “angels of the Presence” is an idea like that in Isaiah 63:9. We do not know precisely what is John‘s idea here.

Seven trumpets (επτα σαλπιγγες — hepta salpigges). We see trumpets assigned to angels in Matthew 24:31; 1 Thessalonians 4:16; 1 Corinthians 15:52; Revelation 4:1, Revelation 4:4. See also the use of trumpets in Joshua 6:13; Joel 2:1. These seven trumpets are soon to break the half hour of silence. Thus the seven trumpets grow out of the opening of the seventh seal, however that fact is to be interpreted.

Another angel (αλλος αγγελος — allos aggelos). Not one of the seven of Revelation 8:2 and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers Revelation 8:3-6.

Stood (εστατη — estathē). Ingressive first aorist passive of ιστημι — histēmi (intransitive), “took his place.”

Over the altar (επι του τυσιαστηριου — epi tou thusiastēriou). See Revelation 6:9 for the word for the burnt-offering, here apparently the altar of incense (clearly so in Luke 1:11; possibly also Revelation 9:13), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative επι το τυσιαστηριον — epi to thusiastērion golden censer (λιβανωτον χρυσουν — libanōton chrusoun). Old word for frankincense (from λιβανος — libanos Matthew 2:11; Revelation 18:13), but here alone in N.T. and for censer, as is plain by the use of χρυσουν — chrusoun (golden) with it. Cf. 1 Kings 7:50.

Much incense (τυμιαματα πολλα — thumiamata polla). See Revelation 5:8 for τυμιαμα — thumiama (the aromatic substance burnt, also in Revelation 18:13), but here for the live coals on which the incense falls.

That he should add (ινα δωσει — hina dōsei). Sub-final clause (subject of εδοτη — edothē was given, singular because τυμιαματα — thumiamata neuter plural) with ινα — hina and the future active indicative of διδωμι — didōmi to give, instead of δωι — dōi the second aorist subjunctive.

Unto the prayers (ταις προσευχαις — tais proseuchais). Dative case. In Revelation 5:8 the τυμιαματα — thumiamata are the prayers.

Upon the golden altar (επι το τυσιαστηριον το χρυσουν το — epi to thusiastērion to chrusoun to). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus 30:1.; Leviticus 4:17). Note triple article here το — to (once before the substantive, once before the adjective, once before the adjunct “the one before the throne”).

The smoke (ο καπνος — ho kapnos). Old word, in N.T. only Acts 2:19; Revelation 8:4; Revelation 9:2., Revelation 9:17.; Revelation 14:11; Revelation 15:8; Revelation 18:9, Revelation 18:18; Revelation 19:3. Here from the incense in the angel‘s hand.

With the prayers (ταις προσευχαις — tais proseuchais). So associative-instrumental case, but it may be dative as in Revelation 8:3 (for).

Taketh (ειληπεν — eilēphen). Vivid dramatic perfect active indicative of λαμβανω — lambanō as in Revelation 5:7, “has taken.” The angel had apparently ]aid aside the censer. Hardly merely the pleonastic use of λαμβανω — lambanō (John 19:23). John pictures the scene for us.

Filled (εγεμισεν — egemisen). He drops back to the narrative use of the first aorist active indicative of γεμιζω — gemizō the fire (εκ του πυρος — ek tou puros), live coals from the altar (cf. Isaiah 6:6).

Cast (εβαλεν — ebalen). Second aorist active indicative of βαλλω — ballō See Genesis 19:24 (Sodom); Ezekiel 10:2 and Christ‘s bold metaphor in Luke 12:49. See this use of βαλλω — ballō also in Revelation 8:7; Revelation 12:4, Revelation 12:9, Revelation 12:13; Revelation 14:19.

Followed (εγενοντο — egenonto). Came to pass naturally after the casting of fire on the earth. Same three elements in Revelation 4:5, but in different order (lightnings, voices, thunders), lightning naturally preceding thunder as some MSS. have it here. Perhaps πωναι — phōnai the voices of the storm (wind, etc.).

Prepared themselves (ητοιμασαν αυτους — hētoimasan hautous). First aorist active indicative of ετοιμαζω — hetoimazō They knew the signal and got ready.

To sound (ινα σαλπισωσιν — hina salpisōsin). Sub-final (object) clause with ινα — hina and the first aorist ingressive active subjunctive of σαλπιζω — salpizō The infinitive could have been used.

Sounded (εσαλπισεν — esalpisen). First aorist active indicative of σαλπιζω — salpizō repeated with each angel in turn (Revelation 8:8, Revelation 8:10, Revelation 8:12; Revelation 9:1, Revelation 9:13; Revelation 11:15).

Hail and fire mingled with blood (χαλαζα και πυρ μεμιγμενα εν αιματι — chalaza kai pur memigmena en haimati). Like the plague of hail and fire in Exodus 9:24. The first four trumpets are very much like the plagues in Egypt, this one like a semitropical thunderstorm (Swete) with blood like the first plague (Exodus 7:17.; Psalm 106:35). The old feminine word χαλαζα — chalaza (hail) is from the verb χαλαω — chalaō to let down (Mark 2:4), in N.T. only in Revelation 8:7; Revelation 11:19; Revelation 16:21. The perfect passive participle μεμιγμενα — memigmena (from μιγνυμι — mignumi to mix) is neuter plural because of πυρ — pur (fire).

Were cast (εβλητη — eblēthē). First aorist passive singular because χαλαζα — chalaza and πυρ — pur treated as neuter plural. “The storm flung itself on the earth” (Swete).

Was burnt up (κατεκαη — katekaē). Second aorist (effective) passive indicative of κατακαιω — katakaiō old verb to burn down (effective use of κατα — kata up, we say). Repeated here three times for dramatic effect. See Revelation 7:1-3 about the trees and Revelation 9:4 where the locusts are forbidden to injure the grass.

As it were (ως — hōs). “As if,” not a great mountain, but a blazing mass as large as a mountain.

Burning with fire (πυρι καιομενον — puri kaiomenon). Present middle participle of καιω — kaiō Somewhat like Enoch 18:13, but perhaps with the picture of a great volcanic eruption like that of Vesuvius in a.d. 79. Strabo tells of an eruption b.c. 196 which made a new island (Palaea Kaumene).

Became blood (εγενετο αιμα — egeneto haima). Like the Nile in the first plague (Exodus 7:20.). Cf. also Revelation 16:3.

Of the creatures (των κτισματων — tōn ktismatōn). See Revelation 5:13 for this word κτισμα — ktisma Even they that had life (τα εχοντα πσυχας — ta echonta psuchas). Here the nominative articular participle is in apposition with the genitive κτισματων — ktismatōn as often in this book. See Exodus 7:20 for the destruction of fish, and Zephaniah 1:3.

Was destroyed (διεπταρησαν — diephtharēsan). Second aorist passive indicative of διαπτειρω — diaphtheirō old compound, to corrupt, to consume, to destroy (perfective use of δια — dia), also Revelation 11:18. The plural πλοιον — ploion just before the verb makes the idea plural.

Burning as a torch (καιομενος ως λαμπας — kaiomenos hōs lampas). See Revelation 4:5; Matthew 2:2, perhaps a meteor, striking at the fresh-water supply (rivers ποταμων — potamōn springs πηγας — pēgas) as in the first Egyptian plague also.

Wormwood (ο Απσιντος — ho Apsinthos). Absinthe. Usually feminine (η — hē), but masculine here probably because αστηρ — astēr is masculine. Only here in N.T. and not in lxx (πικρια — pikria bitterness, χολη — cholē gall, etc.) except by Aquila in Proverbs 5:4; Jeremiah 9:15; Jeremiah 23:15. There are several varieties of the plant in Palestine.

Became wormwood (εγενετο εις απσιντον — egeneto eis apsinthon). This use of εις — eis in the predicate with γινομαι — ginomai is common in the lxx and the N.T. (Revelation 16:19; John 16:20; Acts 5:36).

Of the waters (εκ των υδατων — ek tōn hudatōn). As a result of (εκ — ek) the use of the poisoned waters.

Were made bitter (επικραντησαν — epikranthēsan). First aorist passive indicative of πικραινω — pikrainō Old verb (from πικρος — pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19.

Was smitten (επληγη — eplēgē). Second aorist passive indicative of πλησσω — plēssō old verb (like πληγη — plēgē plague), here only in N.T.

That should be darkened (ινα σκοτιστηι — hina skotisthēi). Purpose clause with ινα — hina and the first aorist passive subjunctive of σκοτιζω — skotizō from σκοτος — skotos (darkness) as in Matthew 24:29, but σκοτοω — skotoō in Revelation 9:2.

And the day should not shine (και η ημερα μη πανηι — kai hē hēmera mē phanēi). Negative purpose clause with ινα μη — hina mē and the first aorist active subjunctive of παινω — phainō to shed light upon, as in Revelation 18:23, not the second aorist passive subjunctive πανηι — phanēi with different accent. The eclipse here is only partial and is kin to the ninth Egyptian plague (Exodus 10:21).

An eagle (ενος αετου — henos aetou). “One eagle,” perhaps ενος — henos (εις — heis) used as an indefinite article (Revelation 9:13; Revelation 18:21; Revelation 19:17). See Revelation 4:7 also for the flying eagle, the strongest of birds, sometimes a symbol of vengeance (Deuteronomy 28:49; Hosea 8:1; Habakkuk 1:8).

Flying in mid-heaven (πετομενου εν μεσουρανηματι — petomenou en mesouranēmati). Like the angel in Revelation 14:6 and the birds in Revelation 19:17. Μεσουρανημα — Mesouranēma (from μεσουρανεω — mesouraneō to be in mid-heaven) is a late word (Plutarch, papyri) for the sun at noon, in N.T. only these three examples. This eagle is flying where all can see, and crying so that all can hear.

Woe, woe, woe (ουαι ουαι ουαι — ouaiουαι — ouaiτους κατοικουντας — ouai). Triple because three trumpets yet to come. In Revelation 18:10, Revelation 18:16, Revelation 18:19 the double κατοικεω — ouai is merely for emphasis.

For them that dwell on the earth (εκ των λοιπων πωνων — tous katoikountas). Accusative of the articular present active participle of εκ — katoikeō is unusual (Aleph Q here and also in Revelation 12:12) as in Matthew 11:21. There is even a nominative in Revelation 18:10.

By reason of the other voices (των τριων αγγελων των μελλοντων σαλπιζειν — ek tōn loipōn phōnōn). “As a result of (ek) the rest of the voices.” There is more and worse to come, “of the three angels who are yet to sound” (tōn triōn aggelōn tōn mellontōn salpizein).