A great voice ( μεγαλης φωνης ). 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  ναος.

Pour out ( εκχεετε ). Second aorist active imperative of  εκχεω (same form as present active imperative). Blass would change to  εκχεατε (clearly aorist) as in verse 6.

The seven bowls ( τας επτα φιαλας ). The article points to verse 7.

Went and poured out ( απηλθεν κα εξεχεεν ). Second aorist active indicative of  απερχομα (redundant use like  υπαγετε with  εκχεετε, "go and pour out," in verse 1) and of  εκχεω. Each angel "went off" to perform his task. For  εξεχεεν see it repeated in verses 3,4,8,10,12,17.

Into the earth ( εις την γην ). This same use of  εις after  εξεχεεν in verses 3,4.

It became ( εγενετο ). "There came" (second aorist middle indicative of  γινομα ).

A noisome and grievous sore ( ελκος κακον κα πονηρον ). "Bad and malignant sore."  Hελκος 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).

Into the sea ( εις την θαλασσαν ). Like the first Egyptian plague (Ex 7:12-41) though only the Nile affected then.

Blood as of a dead man ( αιμα ως νεκρου ). At the trumpet (8:11) the water becomes wormwood. Here  ως νεκρου 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 ( πασα ψυχη ζωης ). "Every soul of life" (Hebraism, Ge 1:21, marked by life).

Even the things that were in the sea ( τα εν τη θαλασση ). "The things in the sea," in apposition with  ψυχη. Complete destruction, not partial as in 8:9.

Into the rivers and the fountains of waters ( εις τους ποταμους κα τας πηγας των υδατων ). See 8:10 for this phrase. Contamination of the fresh-water supply by blood follows that of the sea. Complete again.

The angel of the waters ( του αγγελου τον υδατων ). Genitive case object of  ηκουσα. 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 ( ο ων κα ο ην ). See this peculiar idiom for God's eternity with  ο as relative before  ην in 1:4,8; 4:8, but without  ο ερχομενος (the coming on, the one who is to be) there for the future as in 11:17.

Thou Holy One ( ο οσιος ). Nominative form, but vocative case, as often. Note both  δικαιος and  οσιος applied to God as in 3:1; 15:3f.

Because thou didst thus judge ( οτ ταυτα εκρινας ). Reason for calling God  δικαιος and  οσιος. The punishment on the waters is deserved. First aorist active indicative of  κρινω, to judge.

For ( οτ ). Second causal conjunction ( οτ ) explanatory of the first  οτ, like the two cases of  οτ in 15:4.

They poured out ( εξεχεαν ). Second aorist active indicative of  εκχεω with  -αν instead of  -ον.

Blood hast thou given them to drink ( αιμα αυτοις δεδωκας πειν ).  Hαιμα (blood) is the emphatic word, measure for measure for shedding the blood of saints and prophets (11:18; 18:24). Perfect active indicative of  διδωμ, and so a permanent and just punishment.  Πειν is the abbreviated second aorist active infinitive of  πινω for  πιειν ( επιον ). It is the epexegetical infinitive after  δεδωκας. There was no more drinking-water, but only this coagulated blood.

They are worthy ( αξιο εισιν ). "Terrible antithesis" (Swete) to 3:4. The asyndeton adds to it (Alford).

O Lord God, the Almighty ( Κυριε ο θεος ο παντοκρατωρ ). Just as in 15:3 in the Song of Moses and of the Lamb, vocative with the article  ο. "Judgments" ( κρισεις ) here instead of "ways" ( οδο ) there, and with the order of the adjectives reversed ( αληθινα κα δικαια, true and righteous).

Upon the sun ( επ τον ηλιον ). Not  εις (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 ( καυματισα εν πυρ ). First aorist active infinitive of  καυματιζω, late (Plutarch, Epictetus) causative verb (from  καυμα, heat), in N.T. only here and verse 9; Mt 13:6; Mr 4:6. The addition of  εν πυρ (in fire, with fire) intensifies the picture.

Were scorched ( εκαυματισθησαν ). First aorist passive indicative of same verb.

With great heat ( καυμα μεγα ). Cognate accusative retained with the passive verb. Old word (from  καιω 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 ( ου μετενοησαν ). This solemn negative aorist of  μετανοεω is a refrain like a funeral dirge (9:20f.; 16:11). In 11:13 some did repent because of the earthquake. Even deserved punishment may harden the heart.

To give him glory ( δουνα αυτω δοξαν ). Second aorist active infinitive of  διδωμ, almost result. For the phrase see 11:13; 14:7; 19:7.

Upon the throne of the beast ( επ τον θρονον του θηριου ). That is Rome (13:2). The dragon gave the beast his throne (2:13).

Was darkened ( εγενετο εσκοτωμενη ). Periphrastic past perfect passive with  γινομα and  σκοτοω (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 ( εμασωντο τας γλωσσας αυτων ). Imperfect middle of  μασαομα, old verb (to chew), from  μαω (to knead), only here in N.T.

For pain ( εκ του πονου ). "Out of distress" (cf.  εκ in 8:13), rare sense of old word (from  πενομα to work for one's living), in N.T. only here, 21:4; Col 4:13. See Mt 8:12.

They blasphemed ( εβλασφημησαν )

and they repented not ( κα ου μετενοησαν ). Precisely as in verse 9, which see. Not just because of the supernatural darkness, but also "because of their pains" ( εκ των πονων αυτων, plural here and same use of  εκ ) and their sores ( κα εκ των ελκων αυτων, as in verse 2, only plural, and same use of  εκ ).

Of their works ( εκ των εργων αυτων ). "Out of their deeds," and addition to verse 9.

The God of heaven ( τον θεον του ουρανου ). As in Da 2:44. Like the pride of Nebuchadrezzar against Jehovah.

Upon the great river, the river Euphrates ( επ τον ποταμον τον μεγαν τον Ευφρατην ). The sixth trumpet brings up the river Euphrates also (9:14), only there  επ with the locative, while here  επ with the accusative. Note triple use of the article  τον here.

Was dried up ( εξηρανθη ). First aorist (prophetic) passive of  ξηραινω (14:15). Cf. Zec 10:11.

That may be made ready ( ινα ετοιμασθη ). Purpose clause with  ινα and the first aorist passive of  ετοιμαζω. Common verb in Rev. (8:6; 9:7,15; 12:6; 19:7; 21:2).

The way for the kings ( η οδος των βασιλεων ). Objective genitive  βασιλεων.

That come from the sunrising ( των απο ανατολης ελιου ). "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.

Coming out of ( εκ alone, no participle  ερχομενα ).

Of the dragon ( του δρακοντος ). That is Satan (12:3,9).

Of the beast ( του θηριου ). The first beast (13:1,12) and then just the beast (13:14ff.; 14:9,11; 15:2; 16:2,10), the brute force of the World-power represented by the Roman Empire" (Swete).

Of the false prophet ( του ψευδοπροφητου ). 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 ( πνευματα τρια ακαθαρτα ). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in 1:16 (9:17f.; 11:5; 12:15; 19:15,21) as a chief seat of influence. In 2Th 2:8 we have "the breath of his mouth" (the other sense of  πνευμα ). For  ακαθαρτον (unclean) with  πνευμα see Mr 1:23f.; 3:11; 5:2ff.; Ac 5:16; 8:7. Christ expelled unclean spirits, but His enemies send them forth" (Swete). See Zec 13:2 "the false prophets and the unclean spirits."

As it were frogs ( ως βατραχο ). Cf. Ex 8:5; Le 11:10ff. Old word, here alone in N.T. Like loathsome frogs in form.

Spirits of devils ( πνευματα δαιμονιων ). "Spirits of demons." Explanation of the simile  ως βατραχο. See 1Ti 4:1 about "deceiving spirits and teachings of demons."

Working signs ( ποιουντα σημεια ). "Doing signs" (present active participle of  ποιεω ). 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 ( α εκπορευετα ). Singular verb with neuter plural (collective) subject.

Unto the kings ( επ τους βασιλεις ). 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 ( συναγαγειν ). Second aorist active infinitive of  συναγω, to express purpose (that of the unclean spirits).

Unto the war of the great day of God, the Almighty ( εις τον πολεμον της ημερας της μεγαλης του θεου του παντοκρατορος ). 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.

Behold, I come as a thief ( ιδου ερχομα ως κλεπτης ). 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  γρηγορων (watching) see 3:2, and for  τηρων (keeping), 1:3.

Lest he walk naked ( ινα μη γυμνος περιπατη ). Negative purpose clause with  ινα μη and the present active subjunctive of  περιπατεω, and note predicate nominative  γυμνος (naked).

And they see his shame ( κα βλεπωσιν την ασχημοσυνην αυτου ). Continuation of the final clause with present active subjunctive of  βλεπω.  Ασχημοσυνην is old word (from  ασχημων, indecent, 1Co 12:23), in N.T. only here and Ro 1:27, a euphemism for  την αισχυνην (Re 3:18).

They gathered ( συνηγαγεν ). Second aorist active indicative of  συναγω, singular (the three unclean spirits), like  εκπορευετα in verse 14.

Har-Magedon ( Hαρ-Μαγεδων ). John proceeds now after the interruption in verse 15. Perhaps "the mountains of Megiddo" though not certain. Megiddo is in the valley of Esdraelon, and by the waters of Megiddo (the Kishon) Israel gained a decisive victory over Sisera (Jud 5:19), celebrated in Deborah's song. See also Re 20:8ff. and Eze 39:2,4.

Upon the air ( επ τον αερα ). 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 ( φωνη μεγαλη ). The voice of God as in 16:1.

It is done ( Γεγονεν ). Perfect active indicative of  γινομα. Like  Γεγοναν in 21:6. The whole series of plagues is now complete.

And there were ( κα εγενοντο ). "And there came" (same verb ginomai). See 8:5; 11:19 for this list of terrible sounds and lightnings, and for the great earthquake ( σεισμος μεγας ) see 6:12; 11:13 (cf. Lu 21:11).

Such as was not ( οιος ουκ εγενετο ). Qualitative relative with  γινομα again, "such as came not."

Since there were men ( αφ' ου ανθρωπο εγενοντο ). "Since which time ( χρονου understood) men came."

So great an earthquake, so mighty ( τηλικουτος σεισμος ουτω μεγας ). Quantitative correlative  τηλικουτος rather than the qualitative  τοιουτος, to correspond with  οιος (not  οσος ). And then  ουτω μεγας repeats (redundant)  τηλικουτος. Cf. Mr 13:19 for  οια--τοιαυτη about like tribulation ( θλιψις ).

Was divided into three parts ( εγενετο εις τρια μερη ). "Came into three parts" ( γινομα again). In 11:3 a tenth part of the city fell. Babylon (Rome) is meant (17:18).

Fell ( επεσαν ). Second aorist active indicative of  πιπτω ( -αν form in place of  -ον ).

Was remembered ( εμνησθη ). First aorist (prophetic) passive indicative of  μιμνησκω. Babylon (Rome) had not been overlooked. God was simply biding his time with Rome.

To give unto her ( δουνα αυτη ). Second aorist active infinitive of  διδωμ, epexegetic use as in 11:18; 16:9.

The cup of the wine of the fierceness of his wrath ( το ποτηριον του οινου του θυμου της οργης αυτου ). "The cup of the wine of the wrath of his anger," using both  θυμος (boiling rage) and  οργη (settled anger). See both in Jer 30:24.

Fled ( εφυγεν ). Second aorist active indicative of  φευγω. Islands sometimes sink in the sea in earthquakes (6:14).

Were not found ( ουχ ευρεθησαν ). First aorist passive indicative of  ευρισκω. See 20:11 for the same idea.

Hail ( χαλαζα ). As in 8:17; 11:19.

Every stone about the weight of a talent ( ως ταλαντιαια ). Old adjective (from  ταλαντον ), 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  ταλαντον ranged in weight from 108 to 130 pounds.

Because of the plague of hail ( εκ της πληγης της χαλαζης ). "As a result of the plague of hail." This punishment had the same effect as in verses 9,11.

Exceeding great ( Μεγαλη--σφροδρα ). Emphatic positions at ends of the clause (great--exceedingly).