Revelation 16 narrates the pouring out of the seven bowls of God's wrath in rapid succession. The plagues strike the earth (sores), the sea (blood), the rivers (blood), the sun (scorching heat), the beast's throne (darkness), the Euphrates (dried up, preparing for kings from the east), and finally the air (earthquake and hail). Two interludes punctuate the sequence: an affirmation of God's justice (vv. 5-7) and the gathering of kings at Armageddon (vv. 13-16). The chapter climaxes with 'It is done!' and catastrophic judgment on Babylon.
What Makes This Chapter Remarkable
The seven bowls intensify the Egyptian plague pattern established in the trumpet sequence (chs. 8-9), but whereas the trumpets affected one-third of creation, the bowls are total. The bowl plagues correspond to the Exodus plagues: sores (sixth plague, Exodus 9:10), water to blood (first plague, Exodus 7:20), darkness (ninth plague, Exodus 10:22), frogs (second plague, Exodus 8:2), and hail (seventh plague, Exodus 9:23). The reference to Armageddon (Har-Magedon, v. 16) — the only occurrence of this word in the Bible — has become one of the most culturally influential terms in Revelation.
Translation Friction
The name 'Armageddon' (Harmagedon in Greek) is debated: it likely transliterates the Hebrew Har Megiddo ('Mountain of Megiddo'), though Megiddo is a plain, not a mountain. Some scholars connect it to Har Mo'ed ('Mountain of Assembly,' Isaiah 14:13) or other Hebrew constructions. We transliterate the Greek as given.
Connections
The bowl sequence parallels the Exodus plagues and the trumpet judgments (chs. 8-11). The drying of the Euphrates (v. 12) recalls the parting of the Red Sea (Exodus 14) and the Jordan (Joshua 3). The three unclean spirits like frogs echo the Egyptian frog plague. Armageddon connects to the Megiddo battlefield tradition (Judges 5:19, 2 Kings 23:29). 'It is done!' (v. 17) parallels 'It is finished' (John 19:30).
Then I heard a loud voice from the sanctuary saying to the seven angels, "Go and pour out the seven bowls of God's wrath on the earth."
KJV And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.
Notes & Key Terms
Translator Notes
Since no one could enter the sanctuary (15:8), the voice must be God's own. The verb ekcheete ('pour out') is the standard term for pouring libations — the bowls of wrath are poured out as a liturgical act, an ironic inversion of the drink offering. The command is comprehensive: all seven bowls are to be poured in sequence.
So the first angel went and poured out his bowl on the earth, and harmful and painful sores broke out on the people who bore the mark of the beast and worshiped its image.
KJV And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.
Notes & Key Terms
Translator Notes
The Greek helkos kakon kai ponēron ('harmful and painful sore') echoes the sixth Egyptian plague (Exodus 9:10-11, LXX). Notably, the plague targets only those with the beast's mark — there is discrimination in this judgment. The two adjectives (kakon, 'bad/harmful,' and ponēron, 'painful/evil') emphasize the severity.
[TCR Cross-Reference] Draws on Exodus 9:10-11. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
The second angel poured out his bowl on the sea, and it became like the blood of a dead person, and every living creature in the sea died.
KJV And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.
Notes & Key Terms
Translator Notes
The sea turning to blood echoes the first Egyptian plague (Exodus 7:20-21) and the second trumpet (8:8-9), but is more intense — the second trumpet killed a third of sea life; here everything dies. The specification 'blood of a dead person' (haima hōs nekrou) indicates coagulated, putrid blood — not flowing life-blood but death-blood. The phrase 'every living soul' (pasa psychē zōēs) is total.
[TCR Cross-Reference] References Exodus 7:20-21 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
The third angel poured out his bowl on the rivers and the springs of water, and they became blood.
KJV And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.
Notes & Key Terms
Translator Notes
The third bowl extends the blood-water plague from the sea to freshwater sources — rivers and springs. This parallels the third trumpet (8:10-11) but goes further: the trumpet made water bitter; the bowl turns it to blood entirely. The brevity of 'and they became blood' (kai egeneto haima) emphasizes the immediate totality of the transformation.
Then I heard the angel of the waters say, "You are righteous, the one who is and who was, the Holy One, because you have judged these things.
KJV And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.
Notes & Key Terms
Translator Notes
The 'angel of the waters' (angelos tōn hydatōn) suggests angelic jurisdiction over natural elements (cf. 7:1, angels of the winds; 14:18, angel of fire). The divine title 'the one who is and who was' (ho ōn kai ho ēn) notably omits the usual third element 'and who is to come' (cf. 1:4, 8; 4:8) — perhaps because God has now arrived in judgment. The word hosios ('Holy One') emphasizes God's moral integrity and covenant faithfulness.
Because they poured out the blood of saints and prophets, you have given them blood to drink. They deserve it."
KJV For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.
Notes & Key Terms
Translator Notes
The principle of retributive justice is explicit: those who shed blood are given blood to drink. The verb exechesan ('they poured out') uses the same root as the pouring of the bowls (ekcheō) — a grim wordplay. The final phrase axioi eisin ('they are worthy/deserving') uses the same adjective applied to God and the Lamb in worship (4:11, 5:9, 12) — a dark inversion where 'worthiness' means deserving of judgment.
And I heard the altar say, "Yes, Lord God Almighty, true and righteous are your judgments."
KJV And I heard another out of the altar say, Even so, Lord God Almighty, true and righteous are thy judgments.
Notes & Key Terms
Translator Notes
The altar itself speaks — personified as the voice of the martyrs whose souls rest beneath it (6:9-10). Their prayer for justice ('How long, Lord?') receives this answer. The SBLGNT reads 'the altar' (tou thusiastēriou) without 'another,' suggesting the altar itself speaks rather than an angel from it. The affirmation 'true and righteous' (alēthinai kai dikaiai) echoes 15:3 and confirms that God's judgments are both factually accurate and morally just.
The fourth angel poured out his bowl on the sun, and it was allowed to scorch people with fire.
KJV And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.
Notes & Key Terms
Translator Notes
The fourth trumpet darkened a third of the sun (8:12); the fourth bowl intensifies the sun instead. The divine passive edothē ('it was given/allowed') maintains the theme that even destructive forces operate under God's permission. The verb kaumatisai ('to burn, to scorch') appears in the New Testament only here and in verse 9.
People were scorched by the intense heat, and they blasphemed the name of God who has authority over these plagues. They did not repent and give him glory.
KJV And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.
Notes & Key Terms
Translator Notes
The refusal to repent despite suffering is a recurring theme in the bowl sequence (vv. 9, 11, 21), echoing Pharaoh's hardened heart during the Exodus plagues. The people correctly identify God as the source of the plagues but respond with blasphemy rather than repentance. The phrase 'give him glory' (dounai autō doxan) is precisely what the first angel called for in 14:7 — the bowls vindicate that proclamation.
The fifth angel poured out his bowl on the throne of the beast, and its kingdom was plunged into darkness. People gnawed their tongues in anguish
KJV And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,
Notes & Key Terms
Translator Notes
The fifth bowl strikes the beast's throne directly — the seat of its authority — and darkness spreads through its kingdom. This parallels the ninth Egyptian plague (Exodus 10:21-23) and the fifth trumpet (9:2). The verb emasōnto ('they gnawed, they chewed') conveys visceral, physical agony. The darkness is both literal and symbolic — the beast's kingdom is revealed as what it always was: darkness.
[TCR Cross-Reference] This verse quotes Exodus 10:21-23 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Blasphemed the God of the heavens above on account of the fact that of their pains and their sores, and repented not of their deeds.
KJV And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.
Notes & Key Terms
Translator Notes
The sores from the first bowl (v. 2) are still active — the plagues are cumulative, not sequential. The title 'God of heaven' (ton theon tou ouranou) is used in Daniel 2:18-19, 44 and in the post-exilic books (Ezra 1:2, Nehemiah 1:4), emphasizing God's sovereign transcendence over the beast's earthly domain. The second refusal to repent (cf. v. 9) confirms the hardening pattern.
[TCR Cross-Reference] Quotes Daniel 2:18-19. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Ezra 1:2. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Nehemiah 1:4. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the east.
KJV And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.
Notes & Key Terms
Translator Notes
The Euphrates was the eastern boundary of the Roman Empire and the traditional barrier against invasion from Parthia and beyond. Its drying echoes the drying of the Red Sea (Exodus 14:21) and the Jordan (Joshua 3:14-17) — but here the way is prepared not for God's people but for hostile kings. The phrase 'kings from the rising of the sun' (basileōn tōn apo anatolēs hēliou) uses the full expression for 'east,' emphasizing the geographic direction. The sixth trumpet also featured the Euphrates (9:14).
[TCR Cross-Reference] Draws on Exodus 14:21. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Joshua 3:14-17. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
And out of the mouth of the false prophet, i saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast.
KJV And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.
Notes & Key Terms
Translator Notes
This is the first explicit identification of the second beast (ch. 13) as 'the false prophet' (pseudoprophētou). The unholy trinity is now fully named: dragon, beast, and false prophet. The frog imagery recalls the second Egyptian plague (Exodus 8:1-15). Frogs emerging from mouths suggests deceptive speech — the counterfeit trinity wages war through propaganda and lies, not just military force. The three unclean spirits, one from each mouth, demonstrate coordinated deception.
[TCR Cross-Reference] References Exodus 8:1-15 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
These are demonic spirits performing signs, and they go out to the kings of the whole inhabited world to gather them for the battle on the great day of God the Almighty.
KJV For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.
Notes & Key Terms
Translator Notes
The spirits are identified as daimoniōn ('of demons') — their signs are real but their source is evil. The phrase 'the great day of God the Almighty' (tēs hēmeras tēs megalēs tou theou tou pantokratoros) echoes the Day of the LORD tradition in Joel 2:11, 31; Zephaniah 1:14; and Malachi 4:5. The gathering (synagagein) of kings for battle uses the same verb applied to gathering the grape harvest for the winepress of wrath (14:18-19).
[TCR Cross-Reference] Echoes Joel 2:11. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
[TCR Cross-Reference] Echoes Zephaniah 1:14. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
[TCR Cross-Reference] Echoes Malachi 4:5. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
"Look, I am coming like a thief! Blessed is the one who stays awake and keeps their clothes on, so that they will not walk around naked and their shame be exposed."
KJV Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.
Notes & Key Terms
Translator Notes
This parenthetical word from Christ himself interrupts the battle narrative — a sudden first-person address recalling 3:3 (to Sardis) and echoing 1 Thessalonians 5:2 and Matthew 24:43-44. It is the third beatitude in Revelation. The clothing metaphor draws on the shame of nakedness (Genesis 3:7, 10) and the white garments promised to the faithful (3:4-5, 18). The placement here — between the demonic gathering and the actual battle — serves as a pastoral aside to readers.
[TCR Cross-Reference] This verse quotes Genesis 3:7 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
And they gathered the kings together to the place that in Hebrew is called Armageddon.
KJV And he gathered them together into a place called in the Hebrew tongue Armageddon.
Notes & Key Terms
Translator Notes
Armageddon (Harmagedōn) is the only occurrence of this word in the Bible. The specification 'in Hebrew' (Hebraisti) signals a symbolic name requiring interpretation. The most common derivation is Har Megiddo ('Mountain of Megiddo'), referencing the site of numerous decisive battles in Israel's history (Judges 5:19, 2 Kings 9:27, 23:29). However, Megiddo is located on a plain, not a mountain, which has led to alternative proposals including Har Mo'ed ('Mountain of Assembly,' Isaiah 14:13). The text presents it as a symbolic gathering point, not necessarily a literal geographic prediction.
[TCR Cross-Reference] Quotes Judges 5:19. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes 2 Kings 9:27. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Isaiah 14:13. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
The seventh angel poured out his bowl into the air, and a loud voice came from the sanctuary, from the throne, saying, "It is done!"
KJV And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.
Notes & Key Terms
Translator Notes
The seventh bowl is poured on the air — the medium through which all previous plagues have traveled. The declaration gegonen ('It is done!' or 'It has happened!') is a perfect tense verb indicating a completed action with permanent results. It parallels Jesus's tetelestai ('It is finished,' John 19:30) and anticipates 21:6. The voice comes from both the sanctuary and the throne — the dual source emphasizes ultimate authority.
There were flashes of lightning, rumblings, peals of thunder, and a violent earthquake — such as had not occurred since people first appeared on the earth — so great was the earthquake.
KJV And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.
Notes & Key Terms
Translator Notes
The theophanic signs (lightning, sounds, thunder, earthquake) have appeared at each major transition in Revelation (4:5, 8:5, 11:19), growing in intensity each time. The superlative description — unprecedented since humanity's existence on earth — echoes Daniel 12:1 ('a time of distress such as has not happened'). The fourfold repetition of forms of ginomai ('happened, occurred, appeared') emphasizes the overwhelming reality of the event.
[TCR Cross-Reference] References Daniel 12:1 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Revelation 16:19
καὶ ἐγένετο ἡ πόλις ἡ μεγάλη εἰς τρία μέρη, καὶ αἱ πόλεις τῶν ἐθνῶν ἔπεσαν· καὶ Βαβυλὼν ἡ μεγάλη ἐμνήσθη ἐνώπιον τοῦ θεοῦ δοῦναι αὐτῇ τὸ ποτήριον τοῦ οἴνου τοῦ θυμοῦ τῆς ὀργῆς αὐτοῦ.
The great city split into three parts, and the cities of the nations fell. God remembered Babylon the great and gave her the cup of the wine of the fury of his wrath.
KJV And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.
Notes & Key Terms
Translator Notes
The 'great city' (hē polis hē megalē) that splits may be distinct from Babylon or may be Babylon itself (cf. 11:8, 17:18). The phrase 'God remembered' (emnēsthē enōpion tou theou) echoes the Hebrew zikaron — when God 'remembers,' he acts on stored-up justice (cf. Genesis 8:1, Exodus 2:24). The triple genitive 'cup of the wine of the fury of his wrath' (to potērion tou oinou tou thymou tēs orgēs autou) piles up terms for judgment with overwhelming force.
[TCR Cross-Reference] Echoes Genesis 8:1. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
[TCR Cross-Reference] Echoes Exodus 2:24. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Revelation 16:20
καὶ πᾶσα νῆσος ἔφυγεν, καὶ ὄρη οὐχ εὑρέθησαν.
Every island fled, and the mountains could no longer be found.
KJV And every island fled away, and the mountains were not found.
Notes & Key Terms
Translator Notes
The cosmic language of islands fleeing and mountains vanishing echoes 6:14 and draws on the prophetic tradition of creation undoing itself before God's judgment (Nahum 1:5, Jeremiah 4:24). This is de-creation language — the stable features of the earth dissolve before God's wrath.
[TCR Cross-Reference] This verse quotes Nahum 1:5 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
[TCR Cross-Reference] This verse quotes Jeremiah 4:24 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Enormous hailstones, each weighing about a talent, fell from the sky on people, and they blasphemed God because of the plague of the hail, for the plague was extremely severe.
KJV And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.
Notes & Key Terms
Translator Notes
A talent (talantiaios) weighed approximately 75 pounds (34 kg) — these are not meteorological hailstones but instruments of divine judgment on a scale beyond natural occurrence. The hail echoes the seventh Egyptian plague (Exodus 9:23-24) and Joshua 10:11, where God hurled hailstones on Israel's enemies. The third and final refusal to repent (cf. vv. 9, 11) completes the pattern of hardening — the response to every plague is blasphemy, never repentance.
[TCR Cross-Reference] Quotes Exodus 9:23-24. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Joshua 10:11. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.