Յայտնութիւն / Revelation - 8 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have already seen what occurred upon opening six of the seals; we now come to the opening of the seventh, which introduced the sounding of the seven trumpets; and a direful scene now opens. Most expositors agree that the seven seals represent the interval between the apostle's time and the reign of Constantine, but that the seven trumpets are designed to represent the rise of antichrist, some time after the empire became Christian. In this chapter we have, I. The preface, or prelude, to the sounding of the trumpets, ver. 1-6. II. The sounding of four of the trumpets, ver. 7, &c.).
Adam Clarke: Commentary on the Bible - 1831
The opening of the seventh seal, Rev 8:1. The seven angels with the seven trumpets, Rev 8:2-6. The first sounds, and there is a shower of hail, fire, and blood, Rev 8:7. The second sounds, and the burning mountain is cast into the sea, Rev 8:8, Rev 8:9. The third sounds, and the great star Wormwood falls from heaven, Rev 8:10, Rev 8:11. The fourth sounds, and the sun, moon, and stars are smitten; and a threefold wo is denounced against the inhabitants of the earth, because of the three angels who are yet to sound, Rev 8:12, Rev 8:13.
Albert Barnes: Notes on the Bible - 1834
8:0: One seal of the mysterious roll Rev 5:1 remains to be broken - six having already disclosed the contents of the volume relating to the future. It was natural that the opening of the seventh, and the last, should be attended with circumstances of special solemnity, as being all that remained in this volume to be unfolded, and as the events thus far had been evidently preparatory to some great catastrophe. It would have been natural to expect that, like the six former, this seal would have been opened at once, and would have disclosed all that was to happen at one view. But, instead of that, the opening of this seal is followed by a series of events, seven also in number, which succeed each other, represented by new symbols - the blowing of as many successive trumpets. These circumstances retard the course of the action, and fix the mind on a new order of events - events which could be appropriately grouped together, and which, for some reason, might be thus more appropriately represented than they could be in so many successive seals. What was the reason of this arrangement will be more readily seen on an examination of the particular events referred to in the successive trumpet-blasts. The points in the chapter are the following:
(1) The opening of the seventh seal, Rev 8:1. This is attended, not with an immediate exhibition of the events which are to occur, as in the case of the former seals, but with a solemn silence in heaven for the space of half an hour. The reason of this silence, apparently, is found in the solemn nature of the events which are anticipated. At the opening of the sixth seal (Rev 6:12 ff) the grand catastrophe of the world's history seemed about to occur. This had been suspended for a time, as if by the power of angels holding the winds and the storm Rev_. 7, and now it was natural to expect that there would be a series of overwhelming calamities. In view of these apprehended terrors, the inhabitants of heaven are represented as standing in awful silence, as if anticipating and apprehending what was to occur. This circumstance adds much to the interest of the scene, and is a forcible illustration of the position which the mind naturally assumes in the anticipation of dreaded events. Silence - solemn and awful silence - is the natural state of the mind under such circumstances. In accordance with this expectation of what was to come, a series of new representations is introduced, adapted to prepare the mind for the fearful disclosures which are yet to be made.
(2) seven angels appear, on the opening of the seal, to whom are given seven trumpets, as if they were appointed to perform an important part in introducing the series of events which was to follow, Rev 8:2.
(3) as a still further preparation, another angel is introduced, standing at the altar with a golden censer, Rev 8:3-5. He is represented as engaged in a solemn act of worship, offering incense and the prayers of the saints before the throne. This unusual representation seems to be designed to denote that some extraordinary events were to occur, making it proper that incense should ascend, and prayer be offered to deprecate the wrath of God. After the offering of the incense, and the prayers, the angel takes the censer and casts it to the earth; and the effect is, that there are voices, and thunderings, and lightnings, and an earthquake. All these would seem to be symbolical of the fearful events which are to follow. The silence; the incense-offering; the prayers; the fearful agitations produced by the casting of the censer upon the earth, as if the prayer was not heard, and as if the offering of the incense did not avail to turn away the impending wrath - all are appropriate symbols to introduce the series of fearful calamities which were coming upon the world on the sounding of the trumpets.
(4) the first angel sounds, Rev 8:7. Hail and fire follow, mingled with blood. The third part of the trees and of the green grass - that is, of the vegetable world - is consumed.
(5) the second angel sounds, Rev 8:8-9. A great burning mountain is cast into the sea, and the third part of the sea becomes blood, and a third part of all that is in the sea - fishes and ships - is destroyed.
(6) the third angel sounds, Rev 8:10-11. A great star, burning like a lamp, falls from heaven upon a third part of the rivers, and upon the fountains of waters, and the waters become bitter, and multitudes of people die from drinking the waters.
(7) the fourth angel sounds, Rev 8:12. The calamity falls on the sources of light - the sun, the moon, and the stars - and the third part of the light is extinguished, and for the third part of the day there is no light, and for the third part of the night also there is no light.
(8) at this stage of things, after the sounding of the four trumpets, there is a pause, and an angel flies through the midst of heaven, thrice crying woe, by reason of the remaining trumpets which are to sound, Rev 8:13. Here would seem to be some natural interval, or something which would separate the events which had occurred from those which were to follow. These four, from some cause, are grouped together, and are distinguished from those which are to follow - as if the latter pertained to a new class of events, though under the same general group introduced by the opening of the seventh seal. A few general remarks are naturally suggested by the analysis of the chapter, which may aid us in its exposition and application:
(a) These events, in their order, undoubtedly succeed those which are referred to under the opening of the first six seals. They are a continuation of the series which is to occur in the history of the world. It has been supposed by some that the events here symbolized are substantially the same as those already referred to under the first six seals, or that, at the opening of the sixth seal, there is a catastrophe; and, one series being there concluded, the writer, by a new set of symbols, goes back to the same point of time, and passes over the same period by a new and parallel set of symbols. But this is manifestly contrary to the whole design. At the first Rev 5:1 a volume was exhibited, sealed with seven seals, the unrolling of which would manifestly develop successive events, and the whole of which would embrace all the events which were to be disclosed. When all these seven seals were broken, and the contents of that volume were disclosed, there might indeed be another set of symbols going over the same ground with another design; or giving a representation of future events in some other point of view; but clearly the series should not be broken until the whole seven seals are opened, nor should it be supposed that there is, in the opening of the same volume, an arresting of the course of events, in order to go back again to the same beginning.
The representation in this series of symbols is like drawing out a telescope. A telescope might be divided into seven parts, as well as into the usual number, and the drawing out of the seventh part, for example, might be regarded as a representation of the opening of the seventh seal. But the seventh part, instead of being one unbroken piece like the other six, might be so constructed as to be subdivided into seven minor parts, each representing a smaller portion of the seventh part. In such a case, the drawing out of the seventh division would succeed that of the others, and would be designed to represent a subsequent order of events.
(b) There was some reason, manifestly, why these seven last events, or the series represented by the seven trumpets, should be grouped together, as coming under the same general classification. They were sufficiently distinct to make it proper to represent them by different symbols, and yet they had so much of the same general character as to make it proper to group them together. If this had not been so it would have been proper to represent them by a succession of seals extending to thirteen in number, instead of representing six seals in succession, and then, under the seventh, a new series extending also to the number seven. In the fulfillment, it will be proper to look for some events which have some such natural connection and bearing that, for some reason, they can be classed together, and yet so distinct that, under the same general symbol of the seal, they can be represented under the particular symbol of the trumpets.
(c) For some reason there was a further distinction between the events represented by the first four trumpets and those which were to follow. There was some reason why they should be more particularly grouped together, and placed in close connection, and why there should be an interval Rev 8:13 before the other trumpet should sound. In the fulfillment of this we should naturally look for such an order of events as would be designated by four successive symbols, and then for such a change, in some respects, as to make an interval proper, and a proclamation of woe, before the sounding of the other three, Rev 8:13. Then it would be natural to look for such events as could properly be grouped under the three remaining symbols - the three succeeding trumpets.
(d) It is natural, as already intimated, to suppose that the entire group would extend, in some general manner at least, to the consummation of all things; or that there would be under the last one, a reference to the consummation of all things - the end of the world. The reason for this has already been given, that the apostle saw a volume Rev 5:1, which contained a sealed account of the future, and it is natural to suppose that there would be a reference to the great leading events which were to occur in the history of the church and of the world. This natural anticipation is confirmed by the events disclosed under the sounding of the seventh trumpet (Rev 11:15 ff): "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign foRev_er and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken thy great power, and hast reigned," etc. At all events, this would lead us on to the final triumph of Christianity - to the introduction of the millennium of glory - to the period when the Son of God should reign on the earth. After that (Rev 11:19 ff) a new series of visions commences, disclosing, through the same periods of history, a new view of the church to the time also of its final triumph: the church internally; the rise of Antichrist, and the effect of the rise of this formidable power. See the Analysis of the Book, part fifth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rev 8:1, At the opening of the seventh seal, Rev 8:2, Seven angels have seven trumpets given them; Rev 8:6, Four of them sound their trumpets and great plagues follow; Rev 8:9, Another angel puts incense to the prayers of the saints on the golden altar.
John Gill
INTRODUCTION TO REVELATION 8
This chapter contains the opening of the seventh seal, and the things that followed on it, and particularly the sounding of the first four trumpets. Upon the opening of the seventh seal there was silence in heaven for half an hour, Rev_ 8:1; then follows a vision of seven angels, who stood before God, and had seven trumpets given to them, Rev_ 8:2; then of another angel, described by his position, standing at the altar; by his having a golden censer, and by much incense being given him, the end of which was to offer up the prayers of all saints, which with it went up to God, and were acceptable to him; and by filling his censer with the fire of the altar, and casting it to the earth; the effects of which were voices, thunderings, lightnings, and an earthquake, Rev_ 8:3, after which the seven angels prepare to sound their trumpets, Rev_ 8:6; the first blows his, which brings hail and fire, mingled with blood, upon the earth, which burns up the third part of trees and all green grass, Rev_ 8:7; the second blows, upon which a burning mountain is cast into the sea, and a third part of it becomes blood, a third part of the creatures in it die, and a third part of the ships upon it are destroyed, Rev_ 8:8; the third angel blows; upon which a star, like a burning lamp, falls upon the third part of rivers and fountains, whose name is Wormwood, and embitters them, so that many men die of them, Rev_ 8:10; the fourth angel blows, and the third part of the sun, moon, and stars, is smitten, and becomes dark, so that there is no light for a third part of the day and night, Rev_ 8:12; and the chapter is concluded with the vision of another angel flying through the midst of heaven, proclaiming three times woe to the inhabitants of the earth, on account of what would be uttered by the three following angels, who were yet to blow their trumpets, Rev_ 8:13.
8:18:1: Եւ յորժամ եբաց զկնիքն եւթներորդ՝ եղեւ լռութի՛ւն յերկինս՝ որպէս կէ՛ս ժամու:
1 Եւ երբ բացեց եօթներորդ կնիքը, երկնքում լռութիւն եղաւ մօտ կէս ժամ:
8 Երբ եօթներորդ կնիքը քակեց, լռութիւն մը տիրեց երկինքը՝ կէս ժամու չափ։
Եւ յորժամ եբաց զկնիքն եւթներորդ, եղեւ լռութիւն յերկինս որպէս կէս ժամու:

8:1: Եւ յորժամ եբաց զկնիքն եւթներորդ՝ եղեւ լռութի՛ւն յերկինս՝ որպէս կէ՛ս ժամու:
1 Եւ երբ բացեց եօթներորդ կնիքը, երկնքում լռութիւն եղաւ մօտ կէս ժամ:
8 Երբ եօթներորդ կնիքը քակեց, լռութիւն մը տիրեց երկինքը՝ կէս ժամու չափ։
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8:11: И когда Он снял седьмую печать, сделалось безмолвие на небе, как бы на полчаса.
8:1  καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῶ οὐρανῶ ὡς ἡμιώριον.
8:1. Καὶ (And) ὅταν (which-also-ever) ἤνοιξεν (it-opened-up) τὴν (to-the-one) σφραγῖδα (to-a-seal) τὴν (to-the-one) ἑβδόμην, (to-seventh," ἐγένετο ( it-had-became ) σιγὴ (a-silencing) ἐν (in) τῷ (unto-the-one) οὐρανῷ (unto-a-sky) ὡς (as) ἡμίωρον. (to-a-half-hour)
8:1. et cum aperuisset sigillum septimum factum est silentium in caelo quasi media horaAnd when he had opened the seventh seal, there was silence in heaven, as it were for half an hour.
1. And when he opened the seventh seal, there followed a silence in heaven about the space of half an hour.
8:1. And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
8:1. And when he had opened the seventh seal, there was silence in heaven for about half an hour.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour:

1: И когда Он снял седьмую печать, сделалось безмолвие на небе, как бы на полчаса.
8:1  καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῶ οὐρανῶ ὡς ἡμιώριον.
8:1. et cum aperuisset sigillum septimum factum est silentium in caelo quasi media hora
And when he had opened the seventh seal, there was silence in heaven, as it were for half an hour.
8:1. And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
8:1. And when he had opened the seventh seal, there was silence in heaven for about half an hour.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: В 8: главе в явлениях и образах дается объяснение, какие именно скорби постигнут мир и все человечество. Иоанн снова видит таинственную книгу в деснице Сидящего, видит и Агнца. Агнец снимает последнюю, седьмую печать с запечатанной книги. Но Иоанн уже не упоминает более ни о животных, ни о старцах, ни о светильниках, их уже не было пред взором Иоанна. Непосредственным следствием снятия седьмой печати было то, что на небе водворилось молчание как бы на полчаса. Молчание означает не просто тишину, прекращение звуков вообще, но прекращение звуков человеческой речи. И если теперь, по снятии седьмой печати, на небе водворилось безмолвие, то, стало быть, прекратилась песнь хвалы небожителей. Все небожители, невольно обнаруживая благоговение пред Вседержителем, замолкли на короткое время пред предстоящими обнаружениями Бож. гнева как непостижимыми действиями Бож. промысла. Но это молчание могло быть только кратковременным, как бы получасовым. Именно, выражение "как бы на полчаса" имеет значение приблизительного указания времени и не может быть понимаемо в буквальном смысле слова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seven Trumpets.A. D. 95.
1 And when he had opened the seventh seal, there was silence in heaven about the space of half a hour. 2 And I saw the seven angels which stood before God; and to them were given seven trumpets. 3 And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. 4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand. 5 And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. 6 And the seven angels which had the seven trumpets prepared themselves to sound.

In these verses we have the prelude to the sounding of the trumpets in several parts.

I. The opening of the last seal. This was to introduce a new set of prophetical iconisms and events; there is a continued chain of providence, one part linked to another (where one ends another begins), and, though they may differ in nature and in time, they all make up one wise, well-connected, uniform design in the hand of God.

II. A profound silence in heaven for the space of half an hour, which may be understood either, 1. Of the silence of peace, that for this time no complaints were sent up to the ear of the Lord God of sabaoth; all was quiet and well in the church, and therefore all silent in heaven, for whenever the church on earth cries, through oppression, that cry comes up to heaven and resounds there; or, 2. A silence of expectation; great things were upon the wheel of providence, and the church of God, both in heaven and earth, stood silent, as became them, to see what God was doing, according to that of Zech. ii. 13, Be silent, O all flesh, before the Lord, for he has risen up out of his holy habitation. And elsewhere, Be still, and know that I am God.

III. The trumpets were delivered to the angels who were to sound them. Still the angels are employed as the wise and willing instruments of divine Providence, and they are furnished with all their materials and instructions from God our Saviour. As the angels of the churches are to sound the trumpet of the gospel, the angels of heaven are to sound the trumpet of Providence, and every one has his part given him.

IV. To prepare for this, another angel must first offer incense, v. 3. It is very probable that this other angel is the Lord Jesus, the high priest of the church, who is here described in his sacerdotal office, having a golden censer and much incense, a fulness of merit in his own glorious person, and this incense he was to offer up, with the prayers of all the saints, upon the golden altar of his divine nature. Observe, 1. All the saints are a praying people; none of the children of God are born dumb, a Spirit of grace is always a Spirit of adoption and supplication, teaching us to cry, Abba, Father. Ps. xxxii. 6, For this shall every one that is godly pray unto thee. 2. Times of danger should be praying times, and so should times of great expectation; both our fears and our hopes should put us upon prayer, and, where the interest of the church of God is deeply concerned, the hearts of the people of God in prayer should be greatly enlarged. 3. The prayers of the saints themselves stand in need of the incense and intercession of Christ to make them acceptable and effectual, and there is provision made by Christ for that purpose; he has his incense, his censer, and his altar; he is all himself to his people. 4. The prayers of the saints come up before God in a cloud of incense; no prayer, thus recommended, was ever denied audience or acceptance. 5. These prayers that were thus accepted in heaven produced great changes upon earth in return to them; the same angel that in his censer offered up the prayers of the saints in the same censer took of the fire of the altar, and cast it into the earth, and this presently caused strange commotions, voices, and thunderings, and lightnings, and an earthquake; these were the answers God gave to the prayers of the saints, and tokens of his anger against the world and that he would do great things to avenge himself and his people of their enemies; and now, all things being thus prepared, the angels discharge their duty.
Adam Clarke: Commentary on the Bible - 1831
8:1: The seventh seal - This is ushered in and opened only by the Lamb.
Silence in heaven - This must be a mere metaphor, silence being put here for the deep and solemn expectation of the stupendous things about to take place, which the opening of this seal had produced. When any thing prodigious or surprising is expected, all is silence, and even the breath is scarcely heard to be drawn.
Half an hour - As heaven may signify the place in which all these representations were made to St. John, the half hour may be considered as the time during which no representation was made to him, the time in which God was preparing the august exhibition which follows.
There is here, and in the following verses, a strong allusion to different parts of the temple worship; a presumption that the temple was still standing, and the regular service of God carried on. The silence here refers to this fact - while the priest went in to burn incense in the holy place, all the people continued in silent mental prayer without till the priest returned. See Luk 1:10. The angel mentioned here appears to execute the office of priest, as we shall by and by see.
Albert Barnes: Notes on the Bible - 1834
8:1: And when he had opened the seventh seal - See the notes on Rev 5:1.
There was silence in heaven - The whole scene of the vision is laid in heaven Rev 4:1-11, and John represents things as they seem to be passing there. The meaning here is, that on the opening of this seal, instead of voices, thunderings, tempests, as perhaps was expected from the character of the sixth seal (Rev 6:12 ff), and which seemed only to have been suspended for a time Rev_. 7, there was an awful stillness, as if all heaven was Rev_erently waiting for the development. Of course this is a symbolical representation, and is designed not to represent a pause in the events themselves, but only the impressive and fearful nature of the events which are now to be disclosed.
About the space of half an hour - He did not profess to designate the time exactly. It was a brief period - yet a period which in such circumstances would appear to be long - about half an hour. The word used here - ἡμιώριον hē miō rion - does not occur elsewhere in the New Testament. It is correctly rendered "half an hour"; and, since the day was divided into twelve parts from the rising to the setting of the sun, the time designated would not vary much from half an hour with us. Of course, therefore, this denotes a brief period. In a state, however, of anxious suspense, the moments would seem to move slowly; and to see the exact force of this, we are to reflect on the scenes represented - the successive opening of seals disclosing most important events - increasing in interest as each new one was opened; the course of events which seemed to be leading to the consummation of all things, arrested after the opening of the sixth seal; and now the last in the series to be opened, disclosing what the affairs of the world would be at the consummation of all things.
John looks on this; and in this state of suspense the half hour may have seemed an age. We are not, of course, to suppose that the silence in heaven is produced by the character of the events which are now to follow - for they are as yet unknown. It is caused by what, from the nature of the pRev_ious disclosures, was naturally apprehended, and by the fact that this is the last of the series - the finishing of the mysterious volume. This seems to me to be the obvious interpretation of this passage, though there has been here, as in other parts of the Book of Revelation, a great variety of opinion as to the meaning. Those who suppose that the whole book consists of a triple series of visions designed to prefigure future events, parallel with each other, and each leading to the consummation of all things - the series embracing the seals, the trumpets, and the vials, each seven in number - regard this as the proper ending of the first of this series, and suppose that we have on the opening of the seventh seal the beginning of a new symbolical representation, going over the same ground, under the representations of the trumpets, in a new aspect or point of view.
Eichorn and Rosenmuller suppose that the silence introduced by the apostle is merely for effect, and that, therefore, it is without any special signification. Grotius applies the whole representation to the destruction of Jerusalem, and supposes that the silence in heaven refers to the restraining of the winds referred to in Rev 7:1 - the wrath in respect to the city, which was now suspended for a short time. Prof. Stuart also refers it to the destruction of Jerusalem, and supposes that the seven trumpets refer to seven gradations in the series of judgments that were coming upon the persecutors of the church. Mr. Daubuz regards the silence here referred to as a symbol of the liberty granted to the church in the time of Constantine; Vitringa interprets it of the peace of the millennium which is to succeed the overthrow of the beast and the false prophet; Dr. Woodhouse and Mr. Cunninghame regard it as the termination of the series of events which thee former seals denote, and the commencement of a new train of Revelations; Mr. Elliott, as the suspension of the winds during the sealing of the servants of God; Mr. Lord, as the period of repose which intervened between the close of the persecution by Diocletian and Galerius, in 311, and the commencement, near the close of that year, of the civil wars by which Constantine the Great was elevated to the imperial throne.
It will be seen at once how arbitrary and unsatisfactory most of those interpretations are, and how far from harmony expositors have been as to the meaning of this symbol. The most simple and obvious interpretation is likely to be the true one; and that is, as above suggested, that it refers to silence in heaven as expressive of the fearful anticipation felt on opening the last seal that was to close the series, and to wind up the affairs of the church and the world. Nothing would be more natural than such a state of solemn awe on such an occasion; nothing would introduce the opening of the seal in a more impressive manner; nothing would more naturally express the anxiety of the church, the probable feelings of the pious on the opening of these successive seals, than the representation that incense, accompanied with their prayers, was continually offered in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: And: Rev 5:1, Rev 5:9, Rev 6:1, Rev 6:3, Rev 6:5, Rev 6:7, Rev 6:9, Rev 6:12
silence: Job 4:16; Psa 37:7, Psa 62:1 *marg. Hab 2:20; Zac 2:13
Geneva 1599
8:1 And (1) when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
(1) He returns to the history of the seals of the book, which the Lamb opens. The seventh seal is the next sign, a precise commandment for the execution of the most severe judgment of God on this wicked world, and being understood by the seal, all things in heaven are silent, and in horror through admiration, until the command to act is given by God to the ministers of his wrath. So he moves to the third part which I spoke of before in (Rev_ 6:1) which is the enacting of those evils with which God most justly determined to afflict the world.
John Gill
8:1 And when he had opened the seventh seal,.... That is, when the Lamb had opened the seventh and last seal of the scaled book:
there was silence in heaven about the space of half an hour; not in the third heaven, the seat of the divine Being, of angels and glorified saints, where are hallelujahs without intermission; but in the church, which is oftentimes signified by heaven in this book, and where now the throne of God was placed, in that form as described in Rev_ 4:4, or rather in the Roman empire: nor is this silence the sum of this seal, or the only thing in it; for it includes the preparation of the seven angels to take their trumpets, though none of them were sounded during this period. This space of time some think refers to the time which elapsed, while the angel, who had incense given him to offer it with the prayers of saints, did so, and took fire off the altar with his censer, and cast it on the earth: and while the seven angels had their trumpets given them, and they were preparing to sound. Others are of opinion that this was only a pause, a breathing time for John between the former visions and seals, and the following; nothing being said or done, or anything exhibited to him during this interval; but he was at leisure to reflect on what he had seen, and to prepare for what was to come. Others understand it of the amazement of the saints at the judgments of God, which were coming upon the Christian empire, and of their quiet and silent preparations for these troubles and combats, both within and without, they were to be exercised with; see Zech 2:13. Others have thought that this refers to the state of the saints after the day of judgment, when there will be an entire cessation from persecution and trouble, and when the souls under the altar will have done crying for vengeance; but this will be not for half an hour only, but to all eternity; nor will angels and saints be then silent. Rather this is to be understood of that peace and rest which the church enjoyed upon Constantine's having defeated all his enemies, when he brought the church into a state of profound tranquillity and ease; and this lasted but for a little while, which is here expressed by about, or almost half an hour, as the Syriac version renders it; for in a short time the Arian heresy broke out, which introduced great troubles in the church, and at last violent persecutions. The allusion is, as in the whole of the following vision of the angel at the altar, to the offering of incense; at which time the people were removed from the temple, from between the porch and altar (l), to some more distant place; and the priest was alone while he offered incense, and then prayed a short prayer, that the people might not be affrighted lest he should be dead (m): and who in the mean while were praying in a silent, manner without; see Lk 1:9; hence the Jews say (n), that the offering of incense atones for an ill tongue, for it is a thing that is introduced "silently", and it atones for what is done silently, such as whisperings, backbitings, &c. and they call (o) silence the best of spices, even of those of which the sweet incense was made.
(l) T. Tab. Yoma, fol. 44. 1. Maimon. Hilchot Tamidin, c. 3. sect. 3. (m) Misn. Yoma, c. 5. sect. 1. (n) T. Bab. Yoma, fol. 44. 1. & Zebachim, fol. 88. 2. (o) T. Bab. Megilla, fol. 18. 1.
John Wesley
8:1 And when he had opened the seventh seal, there was silence in heaven - Such a silence is mentioned but in this one place. It was uncommon, and highly observable: for praise is sounding in heaven day and night. In particular, immediately before this silence, all the angels, and before them the innumerable multitude, had been crying with a loud voice; and now all is still at once: there is an universal pause. Hereby the seventh seal is very remarkably distinguished from the six preceding. This silence before God shows that those who were round about him were expecting, with the deepest reverence, the great things which the Divine Majesty would farther open and order. Immediately after, the seven trumpets are heard, and a sound more august than ever. Silence is only a preparation: the grand point is, the sounding the trumpets to the praise of God. About half an hour - To St. John, in the vision, it might seem a common half hour.
Robert Jamieson, A. R. Fausset and David Brown
8:1 SEVENTH SEAL. PREPARATION FOR THE SEVEN TRUMPETS. THE FIRST FOUR AND THE CONSEQUENT PLAGUES. (Rev_ 8:1-13)
was--Greek, "came to pass"; "began to be."
silence in heaven about . . . half an hour--The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels (Rev_ 7:9-11). It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In Rev_ 10:4, similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet (Rev_ 11:15-19) winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial, Rev_ 16:17. Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare Rev_ 8:5, with Rev_ 11:19). Compare at the seventh vial, the voices, thunders, lightnings, and earthquake, Rev_ 16:18. The half-hour silence is the brief pause GIVEN TO JOHN between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbatism which is to follow the seventh seal; and, on the other, the silence which continued during the incense-accompanied prayers which usher in the first of the seven trumpets (Rev_ 8:3-5). In the Jewish temple, musical instruments and singing resounded during the whole time of the offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept ("My soul waiteth upon God," Ps 62:1; "is silent," Margin; Ps 65:1, Margin), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is implied; for even an hour is so used (Rev_ 17:12; Rev_ 18:10, Rev_ 18:19).
8:28:2: Եւ տեսի հրեշտակս եւթն, որ առաջի Աստուծոյ կային. եւ տուաւ նոցա եւթն փողս:
2 Եւ տեսայ եօթը հրեշտակներ, որ կանգնած էին Աստծու առաջ. եւ նրանց եօթը փող տրուեց:
2 Տեսայ այն եօթը հրեշտակները, որոնք Աստուծոյ առջեւ կը կայնէին։ Անոնց եօթը փող տրուեցաւ։
Եւ տեսի [106]հրեշտակս եւթն`` որ առաջի Աստուծոյ կային. եւ տուաւ նոցա եւթն փող:

8:2: Եւ տեսի հրեշտակս եւթն, որ առաջի Աստուծոյ կային. եւ տուաւ նոցա եւթն փողս:
2 Եւ տեսայ եօթը հրեշտակներ, որ կանգնած էին Աստծու առաջ. եւ նրանց եօթը փող տրուեց:
2 Տեսայ այն եօթը հրեշտակները, որոնք Աստուծոյ առջեւ կը կայնէին։ Անոնց եօթը փող տրուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:22: И я видел семь Ангелов, которые стояли пред Богом; и дано им семь труб.
8:2  καὶ εἶδον τοὺς ἑπτὰ ἀγγέλους οἳ ἐνώπιον τοῦ θεοῦ ἑστήκασιν, καὶ ἐδόθησαν αὐτοῖς ἑπτὰ σάλπιγγες.
8:2. καὶ (And) εἶδον (I-had-seen) τοὺς (to-the-ones) ἑπτὰ (to-seven) ἀγγέλους (to-messengers) οἳ ( which ) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἑστήκασιν, (they-had-come-to-stand,"καὶ (and) ἐδόθησαν (they-were-given) αὐτοῖς (unto-them) ἑπτὰ (seven) σάλπιγγες. (trumpets)
8:2. et vidi septem angelos stantes in conspectu Dei et datae sunt illis septem tubaeAnd I saw seven angels standing in the presence of God: and there were given to them seven trumpets.
2. And I saw the seven angels which stand before God; and there were given unto them seven trumpets.
8:2. And I saw the seven angels which stood before God; and to them were given seven trumpets.
8:2. And I saw seven Angels standing in the sight of God. And seven trumpets were given to them.
And I saw the seven angels which stood before God; and to them were given seven trumpets:

2: И я видел семь Ангелов, которые стояли пред Богом; и дано им семь труб.
8:2  καὶ εἶδον τοὺς ἑπτὰ ἀγγέλους οἳ ἐνώπιον τοῦ θεοῦ ἑστήκασιν, καὶ ἐδόθησαν αὐτοῖς ἑπτὰ σάλπιγγες.
8:2. et vidi septem angelos stantes in conspectu Dei et datae sunt illis septem tubae
And I saw seven angels standing in the presence of God: and there were given to them seven trumpets.
8:2. And I saw the seven angels which stood before God; and to them were given seven trumpets.
8:2. And I saw seven Angels standing in the sight of God. And seven trumpets were given to them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Под семью Ангелами, которые и в дальнейших видениях остаются пред престолом подобно четырем животным и старцам (VII:13), можно видеть указание на Ангелов известного чина, предстоящих пред престолом Божиим. Это их значение предуказывается уже в их атрибуте - семи трубах, которые являются в значении труб, возвещающих суд Божий над грешным миром, как своего рода сигналы к началу последующих явлений. Кроме семи Ангелов Иоанн видит еще новое. Этот последний предстал не пред престолом, но пред жертвенником, о котором упоминалось в VI:9: и под которым нужно разуметь жертвенник всесожжения. С этого жертвенника Ангел должен был взять горячих угольев для своей золотой кадильницы. При этом фимиам дан был Ангелу для того, чтобы он (Ангел) помог молитвам святых дойти до престола Божия, как возносится дым фимиама и бывает приятным благоуханием жертвы. Дым кадильный здесь не средство возношения молитвы, но лишь простое указание на это возношение; и Ангел - не посредник и приноситель жертвы, но слуга, который по повелению Божию (фимиам дан от Бога) приставлен служить святым [Kliefoth, Lutardt]. Под золотым жертвенником в конце 3: ст. нужно разуметь другой жертвенник, а не тот, о котором упоминалось в начале этого стиха. Этот жертвенник золотой и под ним можно разуметь только тот, который стоял во святилище пред входом во святое святых (Исх ХL:5, 26). И пред взором Иоанна происходило нечто подобное тому, что происходило в Иерусалимском храме во время богослужения, хотя сходство было только приблизительное. - Когда дым фимиама поднялся с жертвенника, когда чрез это было указано, что приняты Господом молитвы святых и что услышана их просьба об отмщении крови мучеников (VI:10), тогда Ангел снова возвратился к жертвеннику всесожжения и снова наполнил кадильницу угольями (5: ст.). Но наполнил не для того, чтобы снова идти для воскурения фимиама во святилище, но для того, чтобы высыпать эти уголья на землю, - с высоты небесного свода, на котором Иоанн видел небесный храм и престол. Эти горячие уголья, высыпанные на землю, должны были обозначать начало казней Бож. гнева, наступление времени Бож. суда и отмщения.
Adam Clarke: Commentary on the Bible - 1831
8:2: The seven angels which stood before God - Probably the same as those called the seven Spirits which are before his throne, Rev 1:4 (note). There is still an allusion here to the seven ministers of the Persian monarchs. See Tobit 12:15.
Albert Barnes: Notes on the Bible - 1834
8:2: And I saw the seven angels which stood before God - Prof. Stuart supposes that by these angels are meant the "presence-angels" which he understands to be referred to, in Rev 1:4, by the "seven spirits which are before the throne." If, however, the interpretation of that passage above proposed, that it refers to the Holy Spirit, with reference to his multiplied agency and operations, be correct, then we must seek for another application of the phrase here. The only difficulty in applying it arises from the use of the article - "the seven angels" - τοὺς tous as if they were angels already referred to; and as there has been no pRev_ious mention of "seven angels," unless it be in the phrase "the seven spirits which are before the throne," in Rev 1:4, it is argued that this must have been such a reference. But this interpretation is not absolutely necessary. John might use this language either because the angels had been spoken of before; or because it would be sufficiently understood, from the common use of language, who would be referred to - as we now might speak of "the seven members of the cabinet of the United States," or "the thirty-one governors of the states of the Union," though they had not been particularly mentioned; or he might speak of them as just then disclosed to his view, and because his meaning would be sufficiently definite by the circumstances which were to follow - their agency in blowing the trumpets.
It would be entirely in accordance with the usage of the article for one to say that he saw an army, and the commander-in-chief, and the four staff-officers, and the five bands of music, and the six companies of sappers and miners, etc. It is not absolutely necessary, therefore, to suppose that these angels had been before referred to. There is, indeed, in the use of the phrase "which stood before God," the idea that they are to be regarded as permanently standing there, or that that is their proper place - as if they were angels who were particularly designated to this high service. Compare Luk 1:19; "I am Gabriel, that stand in the presence of God." If this idea is involved in the phrase, then there is a sufficient reason why the article is used, though they had not before been mentioned.
And to them were given seven trumpets - One to each. By whom the trumpets were given is not said. It may be supposed to have been done by Him who sat on the throne. Trumpets were used then, as now, for various purposes; to summon an assembly; to muster the hosts of battle; to inspirit and animate troops in conflict. Here they are given to announce a series of important events producing great changes in the world as if God summoned and led on his hosts to accomplish his designs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: seven angels: Rev 15:1, Rev 16:1; Mat 18:10; Luk 1:19
trumpets: Rev 8:6-12, Rev 9:1, Rev 9:13, Rev 9:14, Rev 11:15; Num 10:1-10; Ch2 29:25-28; Amo 3:6-8
Geneva 1599
8:2 (2) And I saw the seven angels which (a) stood before God; and to them were given seven trumpets.
(2) Now follows the third branch of the common history, as even now I said: which is the execution of the judgments of God on the world. This is first generally prepared, down to (Rev_ 8:3-6). The administers of the execution are seven angels: their instruments, trumpets, by which they sound the alarm at the commandment of God. They are seven in number, because it did not please God to deliver all his wrath on the rebellious world at once, but at various times, in segments, and in slow order, and as if unwilling to exercise his judgments on his creatures, so long called on both by word and signs, if perhaps they should decide to repent.
(a) Who appear before him as his ministers.
John Gill
8:2 And I saw the seven angels,.... Not the seven spirits of God, Rev_ 1:4; their names, as well as their office, differ; nor the ministers of the word, though these are often called angels in this book, and blow the trumpet of the Gospel, and lift up their voice like a trumpet; but the angelic spirits, and these either evil ones, since they are the executioners of wrath and vengeance, and bring judgments on the earth; and who, are sometimes said to stand before God, 3Kings 22:21; or rather good angels, who are sometimes ministers of divine wrath; see 2Kings 24:16; "seven" of them are mentioned, as being a proper number for the blowing of the seven trumpets, which would complete all the woes that were to come upon the world, and in allusion to the seven princes the eastern monarchs used to have continually about them, Esther 1:14, as it follows:
which stood before God; and denotes their nearness to him, and familiarity with him, they always behold his face; and their service and ministrations, and their readiness to execute his will: the allusion is to the two priests standing at the table of fat, with two silver trumpets in their hands, with which they blew, and another struck the cymbal, and the Levites sung, which was always done at the time of the daily sacrifice (p):
and to them were given seven trumpets: everyone had one; and which were an emblem of those wars, and desolations, and calamities, which would come upon the empire, and upon the world, at the blowing of each of them; the trumpet being an alarm, preparing for, proclaiming, and introducing these things; Jer 4:19; these are said to be given them; either by him that sat upon the throne, about which they were; or by the Lamb that opened the seal; and shows that they did nothing but what they had a commission and order to do. Here is manifestly an allusion to the priests and Levites blowing their trumpets at the close of the daily sacrifice, and at the offering of incense (q) as before observed.
(p) Misn. Tamid. c. 7. sect. 3. (q) Maimon. Hilch. Tamidin, c. 6. sect. 5.
John Wesley
8:2 And I saw - The seven trumpets belong to the seventh seal, as do the seven phials to the seventh trumpet. This should be carefully remembered, that we may not confound together the times which follow each other. And yet it may be observed, in general, concerning the times of the incidents mentioned in this book, it is not a certain rule, that every part of the text is fully accomplished before the completion of the following part begins. All things mentioned in the epistles are not full accomplished before the seals are opened; neither are all things mentioned under the seals fulfilled before the trumpets begin; nor yet is the seventh trumpet wholly past before the phials are poured out. Only the beginning of each part goes before the beginning of the following. Thus the epistles begin before the seals, the seals before the trumpets, the trumpets before the phials. One epistle begins before another, one seal before another, one trumpet especially before another, one phial before another. Yet, sometimes, what begins later than another thing ends sooner; and what begins earlier than another thing ends later: so the seventh trumpet begins earlier than the phials, and yet extends beyond them all. The seven angels which stood before God - A character of the highest eminence. And seven trumpets were given them. - When men desire to make known openly a thing of public concern, they give a token that may be seen or heard far and wide; and, among such, none are more ancient than trumpets, Lev 25:9; Num 10:2; Amos 3:6. The Israelites, in particular, used them, both in the worship of God and in war; therewith openly praising the power of God before, after, and in, the battle, Josh 6:4; 2Chron 13:14, &c. And the angels here made known by these trumpets the wonderful works of God, whereby all opposing powers are successively shaken, till the kingdom of the world becomes the kingdom of God and his Anointed.
These trumpets reach nearly from the time of St. John to the end of the world; and they are distinguished by manifest tokens. The place of the four first is specified; namely, east, west, south, and north successively: in the three last, immediately after the time of each, the place likewise is pointed out.
The seventh angel did not begin to sound, till after the going forth of the second woe: but the trumpets were given to him and the other six together; (as were afterward the phials to the seven angels;) and it is accordingly said of all the seven together, that "they prepared themselves to sound." These, therefore, were not men, as some have thought, but angels, properly so called.
Robert Jamieson, A. R. Fausset and David Brown
8:2 the seven angels--Compare the apocryphal Tobit 12:15, "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Compare Lk 1:19, "I am Gabriel, that stand in the presence of God."
stood--Greek, "stand."
seven trumpets--These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it is the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they should fall (Rev_ 6:10). All the ungodly, and not merely some one portion of them, are meant, all the opponents and obstacles in the way of the kingdom of Christ and His saints, as is proved by Rev_ 11:15, Rev_ 11:18, end, at the close of the seven trumpets. The Revelation becomes more special only as it advances farther (Rev. 13:1-18; Rev_ 16:10; Rev_ 17:18). By the seven trumpets the world kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; and the last three, which alone have Woe, woe, woe (Rev_ 8:7-13).
8:38:3: Եւ ա՛յլ հրեշտակ եկն եկա՛ց առ սեղանն, եւ ունէր խնկանո՛ց ոսկի. եւ տուաւ նմա խունկ բազում, զի մատուսցէ զաղօթս ամենայն սրբոց ՚ի վերայ ոսկեղէն սեղանոյ առաջի աթոռոյն[5184]: [5184] Ոմանք. Եկն եւ եկաց առ։ Ոսկան. Առաջի աթոռոյն Աստուծոյ։
3 Եւ մի ուրիշ հրեշտակ եկաւ ու կանգնեց խորանի մօտ. նա ունէր ոսկէ խնկաման. եւ նրան շատ խունկ տրուեց, որպէսզի աղօթք մատուցի բոլոր սրբերին ոսկէ խորանի վրայ, աթոռի առաջ:
3 Ուրիշ հրեշտակ մը եկաւ սեղանին առջեւ կայնեցաւ։ Ոսկեղէն խնկանոց մը ունէր։ Իրեն շատ խունկ տրուեցաւ, որպէս զի բոլոր սուրբերուն աղօթքներուն հետ աթոռին առջեւ եղող ոսկի սեղանին վրայ մատուցանէ։
Եւ այլ հրեշտակ եկն եւ եկաց առ սեղանն, եւ ունէր խնկանոց ոսկի, եւ տուաւ նմա խունկ բազում, զի մատուսցէ [107]զաղօթս ամենայն սրբոց ի վերայ ոսկեղէն սեղանոյ առաջի աթոռոյն:

8:3: Եւ ա՛յլ հրեշտակ եկն եկա՛ց առ սեղանն, եւ ունէր խնկանո՛ց ոսկի. եւ տուաւ նմա խունկ բազում, զի մատուսցէ զաղօթս ամենայն սրբոց ՚ի վերայ ոսկեղէն սեղանոյ առաջի աթոռոյն[5184]:
[5184] Ոմանք. Եկն եւ եկաց առ։ Ոսկան. Առաջի աթոռոյն Աստուծոյ։
3 Եւ մի ուրիշ հրեշտակ եկաւ ու կանգնեց խորանի մօտ. նա ունէր ոսկէ խնկաման. եւ նրան շատ խունկ տրուեց, որպէսզի աղօթք մատուցի բոլոր սրբերին ոսկէ խորանի վրայ, աթոռի առաջ:
3 Ուրիշ հրեշտակ մը եկաւ սեղանին առջեւ կայնեցաւ։ Ոսկեղէն խնկանոց մը ունէր։ Իրեն շատ խունկ տրուեցաւ, որպէս զի բոլոր սուրբերուն աղօթքներուն հետ աթոռին առջեւ եղող ոսկի սեղանին վրայ մատուցանէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:33: И пришел иной Ангел, и стал перед жертвенником, держа золотую кадильницу; и дано было ему множество фимиама, чтобы он с молитвами всех святых возложил его на золотой жертвенник, который перед престолом.
8:3  καὶ ἄλλος ἄγγελος ἦλθεν καὶ ἐστάθη ἐπὶ τοῦ θυσιαστηρίου ἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῶ θυμιάματα πολλὰ ἵνα δώσει ταῖς προσευχαῖς τῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου.
8:3. Καὶ (And) ἄλλος (other) ἄγγελος (a-messenger) ἦλθεν (it-had-came) καὶ (and) ἐστάθη ( it-was-stood ) ἐπὶ ( upon ) τοῦ ( of-the-one ) θυσιαστηρίου ( of-a-surgerlet ) ἔχων (holding) λιβανωτὸν (to-an-en-libaner) χρυσοῦν, (to-golden,"καὶ (and) ἐδόθη (it-was-given) αὐτῷ (unto-it) θυμιάματα ( incensings-to ) πολλὰ ( much ) ἵνα (so) δώσει (it-shall-give) ταῖς ( unto-the-ones ) προσευχαῖς ( unto-goodly-holdings-toward ) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) πάντων ( of-all ) ἐπὶ (upon) τὸ (to-the-one) θυσιαστήριον (to-a-surgerlet) τὸ (to-the-one) χρυσοῦν (to-golden) τὸ (to-the-one) ἐνώπιον (in-looked) τοῦ (of-the-one) θρόνου. (of-a-throne)
8:3. et alius angelus venit et stetit ante altare habens turibulum aureum et data sunt illi incensa multa ut daret orationibus sanctorum omnium super altare aureum quod est ante thronumAnd another angel came and stood before the altar, having a golden censer: and there was given to him much incense, that he should offer of the prayers of all saints, upon the golden altar which is before the throne of God.
3. And another angel came and stood over the altar, having a golden censer; and there was given unto him much incense, that he should add it unto the prayers of all the saints upon the golden altar which was before the throne.
8:3. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne.
8:3. And another Angel approached, and he stood before the altar, holding a golden censer. And much incense was given to him, so that he might offer upon the golden altar, which is before the throne of God, the prayers of all the saints.
And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne:

3: И пришел иной Ангел, и стал перед жертвенником, держа золотую кадильницу; и дано было ему множество фимиама, чтобы он с молитвами всех святых возложил его на золотой жертвенник, который перед престолом.
8:3  καὶ ἄλλος ἄγγελος ἦλθεν καὶ ἐστάθη ἐπὶ τοῦ θυσιαστηρίου ἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῶ θυμιάματα πολλὰ ἵνα δώσει ταῖς προσευχαῖς τῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου.
8:3. et alius angelus venit et stetit ante altare habens turibulum aureum et data sunt illi incensa multa ut daret orationibus sanctorum omnium super altare aureum quod est ante thronum
And another angel came and stood before the altar, having a golden censer: and there was given to him much incense, that he should offer of the prayers of all saints, upon the golden altar which is before the throne of God.
8:3. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne.
8:3. And another Angel approached, and he stood before the altar, holding a golden censer. And much incense was given to him, so that he might offer upon the golden altar, which is before the throne of God, the prayers of all the saints.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:3: Another angel - About to perform the office of priest.
Having a golden censer - This was a preparation peculiar to the day of expiation. "On other days it was the custom of the priest to take fire from the great altar in a silver censer, but on the day of expiation the high priest took the fire from the great altar in a golden censer; and when he was come down from the great altar, he took incense from one of the priests, who brought it to him, and went with it to the golden altar; and while he offered the incense the people prayed without in silence, which is the silence in heaven for half an hour." See Sir Isaac Newton.
Much incense, that he should offer it - Judgments of God are now about to be executed; the saints - the genuine Christians, pray much to God for protection. The angelic priest comes with much incense, standing between the living and those consigned to death, and offers his incense to God With the prayers of the saints.
Albert Barnes: Notes on the Bible - 1834
8:3: And another angel came - Who this angel was is not mentioned, nor have we any means of determining. Of course a great variety of opinion has been entertained on the subject (see Poole's Synopsis) - some referring it to angels in general; others to the ministry of the church; others to Constantine; others to Michael; and many others to the Lord Jesus. All that we know is, that it was an angel who thus appeared, and there is nothing inconsistent in the supposition that anyone of the angels in heaven may have been appointed to perform what is here represented. The design seems to be, to represent the prayers of the saints as ascending in the anticipation of the approaching series of wonders in the world - and there would be a beautiful propriety in representing them as offered by an angel, feeling deep interest in the church, and ministering in behalf of the saints.
And stood at the altar - In heaven - represented as a temple with an altar, and with the usual array of things employed in the worship of God. The altar was the appropriate place for him to stand when about to offer the prayers of the saints for that is the place where the worshipper stood under the ancient dispensation. Compare the Mat 5:23-24 notes; Luk 1:11 note. In the latter place an angel is represented as appearing to Zacharias "on the right side of the altar of incense."
Having a golden censer - The firepan, made for the purpose of carrying fire, on which to burn incense in time of worship. See it described and illustrated in the notes on Heb 9:4. There seems reason to suppose that the incense that was offered in the ancient worship was designed to be emblematic of the prayers of saints, for it was the custom for worshippers to be engaged in prayer at the time the incense was offered by the priest. See Luk 1:10.
And there was given unto him much incense - See the notes on Luk 1:9. A large quantity was here given to him, because the occasion was one on which many prayers might be expected to be offered.
That he should offer it with the prayers - Margin, "add it to." Greek, "that he should give it with" - δώση dō sē. The idea is plain, that, when the prayers of the saints ascended, he would also burn the incense, that it might go up at the same moment, and be emblematic of them. Compare the notes on Rev 5:8.
Of all saints - Of all who are holy; of all who are the children of God. The idea seems to be, that, at this time, all the saints would unite in calling on God, and in deprecating his wrath. As the events which were about to occur were a matter of common interest to the people of God, it was to be supposed that they would unite in common supplication.
Upon the golden altar - The altar of incense. This in the tabernacle and in the temple was overlaid with gold.
Which was before the throne - This is represented as a temple-service, and the altar of incense is, with propriety, placed before his seat or throne, as it was in the tabernacle and temple. In the temple, God is represented as occupying the mercy-seat in the holy of holies, and the altar of incense is in the holy place before that. See the description of the temple in the notes on Mat 21:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: another: Rev 7:2, Rev 10:1; Gen 48:15, Gen 48:16; exo 3:2-18; Act 7:30-32
stood: Rev 9:13; Exo 30:1-8; Ch2 26:16-20; Rom 8:34; Heb 7:25
having: Lev 16:12; Kg1 7:50; Heb 9:4
much: Lev 16:13; Num 16:46, Num 16:47; Mal 1:11
offer it with the prayers: or, add it to the prayers, Rev 8:4, Rev 5:8; Psa 141:2; Luk 1:10; Heb 4:15, Heb 4:16, Heb 10:19-22; Jo1 2:1, Jo1 2:2
the golden: Rev 6:9, Rev 9:13; Exo 37:25, Exo 37:26, Exo 40:26
Geneva 1599
8:3 (3) And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne.
(3) This is the great emperor, the Lord Jesus Christ, our King and Saviour, who both makes intercession to God the Father for the saints, filling the heavenly sanctuary with most sweet odour, and offering up their prayers, as the calves and burnt sacrifices of their lips, in this verse: in such manner as every one of them (so powerful is that sweet savour of Christ, and the reliability of his sacrifice) are reconciled with God and made most acceptable to him, (Rev_ 8:4). Then also out of his treasury and from the same sanctuary, the fire of his wrath descends on the world, adding also divine signs to it: and by that means (as of old the heralds of Rome did) he proclaims war against the rebellious world.
John Gill
8:3 And another angel came,.... The Ethiopic version adds, "from the east", as in Rev_ 7:2; pointing to the same angel, and who is intended: for not a created angel, as Gabriel, or any other, is meant; nor any mere man, at least not Pope Damasus, who lived in Constantine's time, as Lyra thought; nor Constantine himself, which is the opinion of Brightman, who thinks that his, and the desires of other good men to make peace, and compose the differences occasioned by the Arian heresy, are designed by the incense and prayers; and this being brought about at the counsel of Nice, when the Arian blasphemy was condemned, and truth confirmed, is intended by the ascent of the smoke of the incense with the prayers, out of the angels hands; when there followed upon this great contentions, heart burnings, and persecutions, signified by fire, voices, thunderings, &c. and others, have been of opinion that the Emperor Theodosius is designed, and that respect is had to his prayer both in the church, and at the head of his army, before the battle with Eugenius, the saints in the mean while putting up united prayers to God for success, and which was obtained; and this victory was attended with a miraculous tempest, and gave a deadly blow to the Pagan religion. Yet neither of those, but Christ himself, the Angel of the covenant, and of God's presence, is here intended, who appeared in an angelic form; so the high priest in the day of atonement was called (r), "an angel", or messenger, to which the allusion is;
and stood at the altar; either of burnt offerings, and may be rendered "stood upon it"; and so may represent his sacrifice, which had been lately offered up for the sins of his people, he being both altar, sacrifice, and priest; or rather the altar of incense, since mention is made of a censer and of incense, and the smoke of it; and seeing this altar is a golden one, as that was, and is before the throne, as that was before the vail by the ark of the testimony; Ex 30:1; and so Christ is here introduced as the high priest, advocate, and intercessor for his people, though both altars may be respected in this verse: "the altar" may design the altar of burnt offering from whence the coals were taken in the censer; and the "golden altar" the altar of incense where the coals being brought the incense was put upon them, and offered; and here he "stood" as everyone concerned in the service of the sanctuary did (s):
having a golden censer; the Ethiopic version adds, "of fire": for this was a vessel in which were put burning coals of fire taken from off the altar before the Lord Lev 16:12, and which may denote the sufferings of Christ, he pains he endured in his body the sorrows of his soul, and the wrath of God which was poured like fire upon him; the altar from which they were taken off was typical of Christ: in his divine nature which is the altar that sanctifies the gift, and gave virtue to his blood and sacrifice; and all this being before the Lord may show that Christ's sufferings were according to the will of God, were grateful to him, and always before him; for these burning coals in the censer were also carried within the vail, representing heaven, where Christ entered by his own blood and where he is as a Lamb that had been slain, the efficacy of whose death always continues; and this being a golden censer shows the excellency and perpetuity of Christ's sacrifice and intercession. In the daily service the priest used a silver censer, but on the day of atonement a golden one (t); though at the daily sacrifice there was a vessel used, called like to a large golden bushel, in which was a smaller vessel full of incense (u), and may be what is here designed:
and there was given unto him much incense; the intercession of Christ is meant by "the incense", which, like that, is sweet and fragrant, very grateful and acceptable to God and also pure and holy; for though it is made for transgressors, yet in a way of righteousness, and consistent with the holiness and justice of God; nor is there any like it, nor should there be any besides it; the intercession of angels, and saints departed, ought to be rejected: and it is perpetual, or will be for ever; see Ex 30:7; and whereas it is said to be "much", this is an allusion either to the many spices used in the composition of the incense, see Ex 30:34; the Jews say (w), that eleven sorts of spices were ordered to Moses, and the wise men have added three more, in all fourteen; or to the priest's handfuls of incense, which he took and brought within the vail on the day of atonement, Lev 16:12; and which were added to, and were over and above the quantity used every day (x); and even in the daily service the pot of incense was not only filled, but "heaped up" (y); now this may denote the fulness of Christ's intercession, which is for all his elect, called and uncalled, greater or lesser believers, and for all things for them, as their cases be; for conversion, discoveries of pardon, preservation, perseverance, and glorification; and to support this, he has a fulness of merit, which makes his intercession efficacious; for incense was put upon the burning coals in the censer, or upon the fire before the Lord, Lev 16:13, signifying that Christ's intercession proceeds upon his sufferings and death: his blood and sacrifice, from whence all his pleas and arguments are taken in favour of his people, and which always prevail: and this is said to be given him, as his whole work and office as Mediator, and every branch of it is; he is appointed to this work, is allowed to do it, and is accepted in it, by him that sits upon the throne: in the daily offering of the incense, one took the incense and gave it into the hand of his friend, or the priest that was next him; and if he wanted instruction how to offer it, he taught him, nor might anyone offer incense until the president bid him (z); to which there seems to be an allusion here: now the end of this was,
that he should offer it with the prayers of all saints upon the golden altar which was before the throne; the Vulgate Latin and Ethiopic versions add, "of God"; the prayers of the saints, rightly performed, are themselves compared to incense, being very grateful and acceptable to God, Ps 141:2; and the Arabic version here renders it in connection with the preceding clause, and explanative of that, "and there was given unto him much incense and much spice, which are the prayers of the saints", as in Rev_ 5:8; and at the time of incense the people prayed; see Lk 1:10; and these are spiritual sacrifices, which Christ the high priest presents for the saints, perfumes with the incense of his mediation, and makes acceptable to God, being offered upon, and coming up from that altar which is before him, and which gives value to everything that is put upon it: and they are the prayers of saints, who are set apart by God the Father, whose sins are expiated by the blood of Christ, and who are sanctified by the Spirit of God; who draw nigh to God with a true heart, and call upon him out of a pure heart, and in sincerity and truth; the prayers of such righteous ones, through faith in Christ, avail much with God; and the prayers of all saints are regarded by Christ, and presented by him, whether they be rich or poor, high or low, greater or lesser believers. The Jews often speak of an angel, whose name is Sandalphon, who is appointed over the prayers of the righteous, and takes them and presents them to God (a): so Raphael in the Apocrypha:
"I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.'' (Tobit 12:15)
says he was one of the seven holy angels that carry up the prayers of the saints; and the heretic Elxai, who was originally a Jew, talked of the holy angels of prayer (b): so the Jews say, that God "by", or "through his Word", receives the prayers of Israel, and has mercy on them (c). In the Greek text it is, "that he should give", &c. that is, the "incense", agreeably to the Hebrew phrase in Num 16:47, and elsewhere.
(r) Misn. Yoma, c. 1. sect. 5. (s) Maimon. Biath. Hamikdash, c. 5. sect. 17. (t) Yoma, c. 4. sect. 4. (u) Misn. Tamid. c. 5. sect. 4. (w) Maimon. Cele Hamikdash, c. 2. sect. 1, 2. (x) Yoma, c. 5. sect. 1. & T. Bab. Yoma, fol. 47. 1. (y) Misn. Tamid. c. 5. sect. 4. (z) Misn. Tamid. c. 6. sect. 3. Maimon. Tamidin, c. 3. sect. 8, 9. (a) Zohar in Gen. fol. 97. 2. & in Exod. fol. 99. 1. Shemot Rabba, sect. 21. fol. 106. 2. (b) Epiphan. Contr. Haeres. l. 1. Haeres. 19. (c) Targum in Hos. xiv. 8.
John Wesley
8:3 And - In Rev_ 7:2, the "trumpets were given" to the seven angels; and in Rev_ 7:6, they "prepared to sound." But between these, the incense of this angel and the prayers of the saints are mentioned; the interposing of which shows, that the prayers of the saints and the trumpets of the angels go together: and these prayers, with the effects of them, may well be supposed to extend through all the seven. Another angel - Another created angel. Such are all that are here spoken of. In this part of the Revelation, Christ is never termed an angel; but, "the Lamb." Came and stood at the altar - Of burnt - offerings. And there was given him a golden censer - A censer was a cup on a plate or saucer. This was the token and the business of the office. And much incense was given - Incense generally signifies prayer: here it signifies the longing desires of the angels, that the holy counsel of God might be fulfilled. And there was much incense; for as the prayers of all the saints in heaven and earth are here joined together: so are the desires of all the angels which are brought by this angel. That he might place it - It is not said, offer it; for he was discharging the office of an angel, not a priest. With the prayers of all the saints - At the same time; but not for the saints. The angels are fellowservants with the saints, not mediators for them.
Robert Jamieson, A. R. Fausset and David Brown
8:3 another angel--not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit (Heb 1:4), just as the twenty-four elders have vials full of odors, or incense, which are the prayers of saints (Rev_ 5:8), and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed TO. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone.
there was given unto him--The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered.
offer it with the prayers--rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous.
all saints--The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments.
golden altar--antitype to the earthly.
8:48:4: Եւ ել ծուխ խնկոցն՝ աղօթք սրբոցն ՚ի ձեռաց հրեշտակացն առաջի Աստուծոյ:
4 Եւ հրեշտակների ձեռքերից խնկի ծուխը, ինչպէս աղօթք սրբերի, ելաւ Աստծու առաջ:
4 Խունկերուն ծուխը սուրբերուն աղօթքներուն հետ հրեշտակին ձեռքէն Աստուծոյ առջեւ ելաւ։
Եւ ել ծուխ խնկոցն` [108]աղօթք սրբոցն [109]ի ձեռաց հրեշտակացն`` առաջի Աստուծոյ:

8:4: Եւ ել ծուխ խնկոցն՝ աղօթք սրբոցն ՚ի ձեռաց հրեշտակացն առաջի Աստուծոյ:
4 Եւ հրեշտակների ձեռքերից խնկի ծուխը, ինչպէս աղօթք սրբերի, ելաւ Աստծու առաջ:
4 Խունկերուն ծուխը սուրբերուն աղօթքներուն հետ հրեշտակին ձեռքէն Աստուծոյ առջեւ ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:44: И вознесся дым фимиама с молитвами святых от руки Ангела пред Бога.
8:4  καὶ ἀνέβη ὁ καπνὸς τῶν θυμιαμάτων ταῖς προσευχαῖς τῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ.
8:4. καὶ (And) ἀνέβη (it-had-stepped-up,"ὁ (the-one) καπνὸς (a-smoke) τῶν ( of-the-ones ) θυμιαμάτων ( of-incensings-to ) ταῖς ( unto-the-ones ) προσευχαῖς ( unto-goodly-holdings-toward ) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ,"ἐκ (out) χειρὸς (of-a-hand) τοῦ (of-the-one) ἀγγέλου (of-a-messenger) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
8:4. et ascendit fumus incensorum de orationibus sanctorum de manu angeli coram DeoAnd the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.
4. And the smoke of the incense, with the prayers of the saints, went up before God out of the angel’s hand.
8:4. And the smoke of the incense, [which came] with the prayers of the saints, ascended up before God out of the angel’s hand.
8:4. And the smoke of the incense of the prayers of the saints ascended, in the presence of God, from the hand of the Angel.
And the smoke of the incense, [which came] with the prayers of the saints, ascended up before God out of the angel' s hand:

4: И вознесся дым фимиама с молитвами святых от руки Ангела пред Бога.
8:4  καὶ ἀνέβη ὁ καπνὸς τῶν θυμιαμάτων ταῖς προσευχαῖς τῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ.
8:4. et ascendit fumus incensorum de orationibus sanctorum de manu angeli coram Deo
And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.
8:4. And the smoke of the incense, [which came] with the prayers of the saints, ascended up before God out of the angel’s hand.
8:4. And the smoke of the incense of the prayers of the saints ascended, in the presence of God, from the hand of the Angel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:4: The smoke of the incense - with the prayers - Though incense itself be an emblem of the prayers of the saints, Psa 141:2; yet here they are said to ascend before God, as well as the incense. It is not said that the angel presents these prayers. He presents the incense, and the prayers ascend With it. The ascending of the incense shows that the prayers and offering were accepted.
Albert Barnes: Notes on the Bible - 1834
8:4: And the smoke of the incense ... - The smoke caused by the burning incense. John, as he saw this, naturally interpreted it of the prayers of the saints. The meaning of the whole symbol, thus explained, is that, at the time referred to, the anxiety of the church in regard to the events which were about to occur would naturally lead to much prayer. It is not necessary to attempt to verify this by any distinct historical facts, for no one can doubt that, in a time of such impending calamities, the church would be earnestly engaged in devotion. Such has always been the case in times of danger; and it may always be assumed to be true, that when danger threatens, whether it be to the church at large or to an individual Christian, there will be a resort to the throne of grace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: Rev 8:3, Rev 15:8; Exo 30:1; Psa 141:2; Luk 1:10
Geneva 1599
8:4 And the smoke of the incense, [which came] with the prayers of the saints, (b) ascended up before God out of the angel's hand.
(b) Our prayers are worth nothing, unless the true and sweet savour of that only sacrifice be especially and before all things with them, that is to say, unless we are first of all justified through faith in his Son, acceptable to him.
John Gill
8:4 And the smoke of the incense,.... For the incense being put, as it was used to be, upon burning coals of fire, caused a smoke to arise like a cloud, Lev 16:13; so that the whole house, or temple, was filled with it (d):
which came with the prayers of the saints, ascended before God out of the angel's hand; alluding to the incense the priest took in his hand, and cast upon the burning coals; and shows how that by the smoke of the incense, or the virtue of Christ's mediation, the imperfections of the prayers of the saints are covered; and how they are it perfumed and made acceptable to God; and so are said to ascend up before him, and to be regarded by him, as the prayers of Cornelius were, Acts 10:4; now all this is expressive of the wonderful affection of Christ for his church and people, and care of them; that before the angels sound their trumpets, and bring on wars and desolations into the empire, Christ is represented as interceding for them, and presenting their prayers both for deliverance for themselves, and vengeance on their enemies.
(d) Misn. Yoma, c. 5. sect. 1.
John Wesley
8:4 And the smoke of the incense came up before God, with the prayers of the saints - A token that both were accepted.
Robert Jamieson, A. R. Fausset and David Brown
8:4 the smoke . . . which came with the prayers . . . ascended up--rather, "the smoke of the incense FOR (or 'given TO': 'given' being understood from Rev_ 8:3) the prayers of the saints ascended up, out of the angel's hand, in the presence of Gods" The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; and the angels in this priestly ministration are but their fellow servants (Rev_ 19:10).
8:58:5: Եւ ելից հրեշտակն զխնկանոցն ՚ի հրոյ սեղանոյն, եւ արկ զնա յերկիր. եւ եղեւ որոտո՛ւմն եւ ձայնք եւ փայլատակումն եւ շարժումն մեծ:
5 Եւ հրեշտակը խնկամանը լցրեց խորանի կրակից ու այն գցեց երկրի վրայ. եւ եղաւ որոտ եւ ձայներ եւ փայլատակում եւ մեծ երկրաշարժ:
5 Հրեշտակը առաւ խնկանոցը ու անոր մէջ սեղանին կրակէն լեցուց եւ ձգեց երկրին վրայ։ Ձայներ եւ որոտումներ ու փայլակներ ու երկրաշարժ եղան։
[110]Եւ ելից հրեշտակն զխնկանոցն`` ի հրոյ սեղանոյն, եւ արկ զնա յերկիր. եւ եղեւ որոտումն եւ ձայնք եւ փայլատակումն եւ շարժումն մեծ:

8:5: Եւ ելից հրեշտակն զխնկանոցն ՚ի հրոյ սեղանոյն, եւ արկ զնա յերկիր. եւ եղեւ որոտո՛ւմն եւ ձայնք եւ փայլատակումն եւ շարժումն մեծ:
5 Եւ հրեշտակը խնկամանը լցրեց խորանի կրակից ու այն գցեց երկրի վրայ. եւ եղաւ որոտ եւ ձայներ եւ փայլատակում եւ մեծ երկրաշարժ:
5 Հրեշտակը առաւ խնկանոցը ու անոր մէջ սեղանին կրակէն լեցուց եւ ձգեց երկրին վրայ։ Ձայներ եւ որոտումներ ու փայլակներ ու երկրաշարժ եղան։
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8:55: И взял Ангел кадильницу, и наполнил ее огнем с жертвенника, и поверг на землю: и произошли голоса и громы, и молнии и землетрясение.
8:5  καὶ εἴληφεν ὁ ἄγγελος τὸν λιβανωτόν, καὶ ἐγέμισεν αὐτὸν ἐκ τοῦ πυρὸς τοῦ θυσιαστηρίου καὶ ἔβαλεν εἰς τὴν γῆν· καὶ ἐγένοντο βρονταὶ καὶ φωναὶ καὶ ἀστραπαὶ καὶ σεισμός.
8:5. καὶ (And) εἴληφεν (it-had-come-to-take,"ὁ (the-one) ἄγγελος (a-messenger," τὸν ( to-the-one ) λιβανωτόν , ( to-an-en-libaner ,"καὶ (and) ἐγέμισεν ( it-saturated-to ) αὐτὸν (to-it) ἐκ (out) τοῦ ( of-the-one ) πυρὸς ( of-a-fire ) τοῦ ( of-the-one ) θυσιαστηρίου , ( of-a-surgerlet ,"καὶ (and) ἔβαλεν (it-had-casted) εἰς (into) τὴν (to-the-one) γῆν: (to-a-soil,"καὶ (and) ἐγένοντο ( they-had-became ," βρονταὶ ( thunders ) καὶ (and) φωναὶ ( sounds ) καὶ ( and ) ἀστραπαὶ ( gleamings-along ) καὶ (and) σεισμός. (a-shaking-of)
8:5. et accepit angelus turibulum et implevit illud de igne altaris et misit in terram et facta sunt tonitrua et voces et fulgora et terraemotusAnd the angel took the censer and filled it with the fire of the altar and cast it on the earth: and there were thunders and voices and lightnings and a great earthquake.
5. And the angel taketh the censer; and he filled it with the fire of the altar, and cast it upon the earth: and there followed thunders, and voices, and lightnings, and an earthquake.
8:5. And the angel took the censer, and filled it with fire of the altar, and cast [it] into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.
8:5. And the Angel received the golden censer, and he filled it from the fire of the altar, and he cast it down upon the earth, and there were thunders and voices and lightnings and a great earthquake.
And the angel took the censer, and filled it with fire of the altar, and cast [it] into the earth: and there were voices, and thunderings, and lightnings, and an earthquake:

5: И взял Ангел кадильницу, и наполнил ее огнем с жертвенника, и поверг на землю: и произошли голоса и громы, и молнии и землетрясение.
8:5  καὶ εἴληφεν ὁ ἄγγελος τὸν λιβανωτόν, καὶ ἐγέμισεν αὐτὸν ἐκ τοῦ πυρὸς τοῦ θυσιαστηρίου καὶ ἔβαλεν εἰς τὴν γῆν· καὶ ἐγένοντο βρονταὶ καὶ φωναὶ καὶ ἀστραπαὶ καὶ σεισμός.
8:5. et accepit angelus turibulum et implevit illud de igne altaris et misit in terram et facta sunt tonitrua et voces et fulgora et terraemotus
And the angel took the censer and filled it with the fire of the altar and cast it on the earth: and there were thunders and voices and lightnings and a great earthquake.
8:5. And the angel took the censer, and filled it with fire of the altar, and cast [it] into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.
8:5. And the Angel received the golden censer, and he filled it from the fire of the altar, and he cast it down upon the earth, and there were thunders and voices and lightnings and a great earthquake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:5: Cast it into the earth - That is, upon the land of Judea; intimating the judgments and desolations which were now coming upon it, and which appear to be farther opened in the sounding of the seven trumpets.
There were voices - All these seem to point out the confusion, commotions, distresses, and miseries, which were coming upon these people in the wars which were at hand.
Albert Barnes: Notes on the Bible - 1834
8:5: And the angel took the censer - Rev 8:3. This is a new symbol, designed to furnish a new representation of future events. By the former it had been shown that there would be much prayer offered; by this it is designed to show that, notwithstanding the prayer that would be offered, great and fearful calamities would come upon the earth. This is symbolized by casting the censer upon the earth, as if the prayers were not heard any longer, or as if prayer were now in vain.
And filled it with fire of the altar - An image similar to this occurs in Eze 10:2, where the man clothed in linen is commanded to go between the wheels under the cherub, and fill his hands with coals of fire from between the cherubims, and to scatter them over the city as a symbol of its destruction. Here the coals are taken, evidently, from the altar of sacrifice. Compare the notes on Isa 6:1. On these coals no incense was placed, but they were thrown at once to the earth. The new emblem, therefore, is the taking of coals, and scattering them abroad as a symbol of the destruction that was about to ensue.
And cast it into the earth - Margin, upon. The margin expresses undoubtedly the meaning. The symbol, therefore, properly denoted that fearful calamities were about to come upon the earth. Even the prayers of saints did not pRev_ail to turn them away, and now the symbol of the scattered coals indicated that terrible judgments were about to come upon the world.
And there were voices - Sounds, noises. See the notes on Rev 4:5. The order is not the same here as there, but lightnings, thunderings, and voices are mentioned in both.
And an earthquake - Rev 6:12. This is a symbol of commotion. It is not necessary to look for a literal fulfillment of it, anymore than it is for literal "voices," "lightnings," or "thunderings."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: and filled: Rev_. 16:1-21; Isa 66:6, Isa 66:14-16; Jer 51:11; Eze 10:2-7; Luk 12:49
into: or, upon
and there: Rev 4:5, Rev 11:19, Rev 16:18; Sa2 22:7-9; Psa 18:13; Isa 30:30; Heb 12:18, Heb 12:19
an: Rev 11:13, Rev 11:19; Kg1 19:11; Isa 29:6; Zac 14:5; Mat 24:7, Mat 27:52-54; Act 4:31; Act 16:26
John Gill
8:5 And the angel took the censer,.... The golden one before mentioned, the use of which was to take and carry in it burning coals of fire:
and filled it with fire of the altar; of burnt offering, for upon that, and not upon the altar of incense, fire was; the allusion is to the priest
"that was worthy to use a censer (e); who took a silver censer, and went to the top of the altar (of burnt offering), and having removed the coals there, and there took them in his censer, and went down and emptied them into a golden one, and there was scattered from it about a kab of coals;''
for the golden one held a kab less than the silver one (f);
and cast it into the earth: the Roman empire: by "fire" some understand the Spirit of God, and his gifts and graces, which sat upon the apostles as cloven tongues of fire on the day of Pentecost; and which they suppose were now plentifully bestowed on the ministers of the word, to enlighten them, inspire them with zeal, and abundantly fit them for the work of the ministry, in consequence of Christ's mediation and intercession: and others think the Gospel is intended, which is sometimes compared to fire, Jer 20:9, or else those contentions and quarrels which, through the corruptions of men, arise on account of the Gospel, Lk 12:49; though rather by fire here are meant the judgments of God, and his wrath and fury poured forth like fire upon the Roman empire, now become Christian; and so was an emblem of those calamities coming upon it at the sounding of the trumpets; and shows that as Christ prays and intercedes for his, own people, for their comfort and safety, so he will bring down, his judgments upon his and their enemies; see Ezek 10:2; and the Targum on it:
and there were voices, and thunderings, and lightnings, and an earthquake; which may be understood either of the nature, use, and effects of the Gospel, speaking to the hearts of men by the sons of thunder, enlightening their minds, and shaking their consciences; the like were at the giving of the law, Ex 19:16; or rather of those terrors, distresses, and commotions in the world, because of God's righteous judgments, and which particularly will be at the sound of the seventh trumpet, and the pouring out of the seventh vial, Rev_ 11:15; the allusion is to the sounds that were heard at the time of the daily sacrifice; for besides the blowing of the trumpets by the priests, and the singing of the Levites, of which See Gill on Rev_ 8:2; there was a musical instrument called "magrephah" (g), which being sounded, a man could not hear another speak in Jerusalem: yea, they say it was heard as far as Jericho.
(e) Misn. Tamid. c. 5. sect. 5. (f) Vid. Misn. Yoma, c. 4. sect. 4. (g) Misn. Tamid. c. 5. sect. 6. & 3. 8.
John Wesley
8:5 And there were thunderings, and lightnings, and voices, and an earthquake - These, especially when attended with fire, are emblems of God's dreadful judgments, which are immediately to follow.
Robert Jamieson, A. R. Fausset and David Brown
8:5 cast it into the earth--that is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answer to the saints' incense-perfumed prayers which have just ascended before God, and those of the martyrs. How marvellous the power of the saints' prayers!
there were--"there took place," or "ensued."
voices, and thunderings, and lightnings--B places the "voices" after "thunderings." A places it after "lightnings."
8:68:6: Եւ եւթն հրեշտակքն որ ունէին եւթն փողս՝ պատրաստեցին զինքեանս առ ՚ի հարկանել[5185]:[5185] Յօրինակին. Ունէին եւթփողս։
6 Եւ եօթը հրեշտակները, որ ունէին եօթը փողերը, պատրաստուեցին դրանք հնչեցնելու:
6 Եօթը հրեշտակները, որոնք եօթը փողեր ունէին, պատրաստուեցան որ հնչեցնեն։
Եւ եւթն հրեշտակքն որ ունէին եւթն փողս` պատրաստեցին զինքեանս առ ի հարկանել:

8:6: Եւ եւթն հրեշտակքն որ ունէին եւթն փողս՝ պատրաստեցին զինքեանս առ ՚ի հարկանել[5185]:
[5185] Յօրինակին. Ունէին եւթփողս։
6 Եւ եօթը հրեշտակները, որ ունէին եօթը փողերը, պատրաստուեցին դրանք հնչեցնելու:
6 Եօթը հրեշտակները, որոնք եօթը փողեր ունէին, պատրաստուեցան որ հնչեցնեն։
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8:66: И семь Ангелов, имеющие семь труб, приготовились трубить.
8:6  καὶ οἱ ἑπτὰ ἄγγελοι οἱ ἔχοντες τὰς ἑπτὰ σάλπιγγας ἡτοίμασαν αὐτοὺς ἵνα σαλπίσωσιν.
8:6. Καὶ (And) οἱ (the-ones) ἑπτὰ (seven) ἄγγελοι (messengers) οἱ (the-ones) ἔχοντες ( holding ) τὰς (to-the-ones) ἑπτὰ (to-seven) σάλπιγγας (to-trumpets) ἡτοίμασαν (they-readied-to) αὑτοὺς (to-themselves) ἵνα (so) σαλπίσωσιν. (they-might-have-trumpeted-to)
8:6. et septem angeli qui habebant septem tubas paraverunt se ut tuba canerentAnd the seven angels who had the seven trumpets prepared themselves to sound the trumpet.
6. And the seven angels which had the seven trumpets prepared themselves to sound.
8:6. And the seven angels which had the seven trumpets prepared themselves to sound.
8:6. And the seven Angels who hold the seven trumpets prepared themselves, in order to sound the trumpet.
And the seven angels which had the seven trumpets prepared themselves to sound:

6: И семь Ангелов, имеющие семь труб, приготовились трубить.
8:6  καὶ οἱ ἑπτὰ ἄγγελοι οἱ ἔχοντες τὰς ἑπτὰ σάλπιγγας ἡτοίμασαν αὐτοὺς ἵνα σαλπίσωσιν.
8:6. et septem angeli qui habebant septem tubas paraverunt se ut tuba canerent
And the seven angels who had the seven trumpets prepared themselves to sound the trumpet.
8:6. And the seven angels which had the seven trumpets prepared themselves to sound.
8:6. And the seven Angels who hold the seven trumpets prepared themselves, in order to sound the trumpet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Лишь только произошло это действие Ангела, как на небе среди небожителей снова раздались прерванные на время голоса славословия, а на земле произошло землетрясение. Вслед за этим по звуку трубы первого Ангела Иоанн видит чрезвычайное орудие казни (ср. Исх 9:24; Иоил 2:30), которое должно соответствовать особенной греховности и виновности мира. По звуку первой трубы будет падать град, смешанный не только с огнём, но и с кровью; следовательно, этот град будет иметь вид шариков, которые будут смочены кровью, с запахом и видом действительной человеческой крови [Kliefoth], и кроме того, будет сопровождаться истребительным огнем. Коль скоро допустимо, что самая казнь, несмотря на свою необъяснимость с точки зрения современного опыта, есть действительное физическое явление, то и ее последствия должны быть объяснены как физические бедствия среди земной природы. Это действительное истребление градом и огнем третьей части (приблизительно) деревьев на всей земной поверхности, которые будут вместе с травою сожжены. Во избежание смущения нужно помнить, что эта страшная и непонятная казнь есть казнь не нашего времени, но отдаленного будущего, близкого к концу мира, когда и весь мир будет обновлен чрез страшные физические перевороты [Соrnel a Lapid, Suller]. Падение горы с неба по звуку второй трубы указывает на небесное происхождение казни, т.е. на то, что она совершается как промыслительное действие Бож. всемогущества и суда. Эпитеты "большая" и "пылающая огнем" требуют разуметь громадную массу огня, которая должна упасть с неба в последнее время. Это будет чрезвычайным действием Бож. всемогущества, проявляющего свой гнев над грешным человечеством. От падения большой горы воды всего моря испортятся, потеряв и свой прежний вид, и свой прежний вкус, а чрез это в них умрет третья часть всего живущего. Но, кроме того, на море погибнет и третья часть кораблей. Это бедствие тоже внешнее и физическое, которое постигнет людей чрез бедственное состояние видимой природы, подвергшейся порче из-за их грехов.
Adam Clarke: Commentary on the Bible - 1831
8:6: Prepared themselves to sound - Each took up his trumpet, and stood prepared to blow his blast. Wars are here indicated; the trumpet was the emblem of war.
Albert Barnes: Notes on the Bible - 1834
8:6: And the seven angels which had the seven trumpets prepared themselves to sound - Rev 8:7. Evidently in succession, perhaps by arranging themselves in the order in which they were to sound. The way is now prepared for the sounding of the trumpets, and for the fearful commotions and changes which would be indicated by that. The last seal is opened; heaven stands in suspense to know what is to be disclosed; the saints, filled with solicitude, have offered their prayers; the censer of coals has been cast to the earth, as if these judgments could be no longer stayed by prayer; and the angels prepare to sound the trumpets indicative of what is to occur.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: Rev 8:2
Geneva 1599
8:6 (4) And the seven angels which had the seven trumpets prepared themselves to sound.
(4) This is the work of the administers. The angels, the administers of Christ, by sounding trumpet and voice (for they are heralds) effectually call forth the instruments of the wrath of God, through his power. Until now, things have been general. Now the narration of specific things follows, which the angels fix in number wrought in their order, set out in (Rev_ 8:7) and is concluded with the declaration of the event which followed these things done in the world, and in chapters ten and eleven.
John Gill
8:6 And the seven angels which had the seven trumpets,.... Given them, Rev_ 8:2;
prepared themselves to sound; they stood up, took their trumpets in their hands, and put them to their mouths; this was giving notice of what was coming upon the earth, and a kind of warning to men, and a call upon them to repentance, and to prepare to meet God in the way of his judgments. The time when these trumpets began to blow was after the opening of the seventh seal, and so after the destruction of the empire as Pagan, which was under the sixth seal; and after that peace and rest from persecution in Constantine's time, signified by the half hour's silence in heaven; and after the prayers of the saints for vengeance, because of their blood shed in the time of Rome Pagan, were offered up, heard, taken notice of, and accepted; and therefore cannot regard, nor have any concern with the state of the church before Constantine's time, as some have thought the three first trumpets had; the first introducing the contradictions and blasphemies of the Jews, and their persecutions of the Christians, and the effusion of their blood by them; the second the ten persecutions under the Heathen emperors; and the third, the errors and heresies which pestered the churches of those times: nor indeed do they concern the state of the church at all; though it seems much more likely that the first four trumpets should bring in; as others have thought, the several heresies of Arius, Macedonius, Pelagius, and Eutyches, which sprung up before the rise of Mahomet, who appears under the fifth trumpet. But all the six trumpets have to do with the empire as Christian; for as the six seals are so many steps towards the destruction of the empire as Pagan, and the vials bring on the ruin of Rome Papal; so the six trumpets are so many gradual advances to the ruin of the empire, now Christian: and it must be observed, that the Emperor Theodosius, at his death, left the empire divided between his two sons, Arcadius and Honorius, the eastern part of it, which had Constantinople for its seat, to the former, and the western part of it, which had Rome for its seat, to the latter; now the first four trumpets bring in a barbarous people out of the north, the Goths, Huns, and Vandals, into the western part, who, by various incursions and wars, at last utterly destroy it; and the fifth and sixth trumpets bring in the Saracens under Mahomet, and the Turks into the eastern part, who took possession of that, and have kept it unto this day. (This was published in 1747, Ed.) A preparation being made, the angels begin to sound their trumpets.
John Wesley
8:6 And the seven angels prepared themselves to sound - That each, when it should come to his turn, might sound without delay. But while they do sound, they still stand before God.
Robert Jamieson, A. R. Fausset and David Brown
8:6 sound--blow the trumpets.
8:78:7: Եւ առաջին հրեշտակն եհա՛ր զփողն, եւ եղեւ կարկո՛ւտ եւ հո՛ւր, եւ արիւն խառնեալ՝ եւ անկա՛ւ յերկիր, եւ զերրորդ մասն երկրի այրեա՛ց, եւ զերրորդ մասն ծառոց այրեաց, եւ զամենայն դալար խոտոյ այրեա՛ց[5186]:[5186] Ոսկան. Եւ ամենայն դալարի խոտ տոչորեցաւ։ Այս հատուած բանի պակասի առ ոմանս։
7 Եւ առաջին հրեշտակը հնչեցրեց փողը. եւ եղաւ կարկուտ եւ հուր՝ արիւնով խառնուած. եւ գցուեց երկրի վրայ. եւ երկրի մէկ երրորդ մասը այրեց. այրեց եւ ծառերի մէկ երրորդ մասը. այրեց եւ ամբողջ դալար խոտը:
7 Առաջին հրեշտակը փողը հնչեցուց ու եղաւ կարկուտ ու կրակ արիւնով խառնուած ու երկրի վրայ ձգուեցաւ, ու երկրին երրորդ մասը այրեցաւ, եւ ծառերուն երրորդ մասն ալ այրեցաւ ու բոլոր կանանչ խոտերը այրեցան։
Եւ առաջին հրեշտակն եհար զփողն, եւ եղեւ կարկուտ եւ հուր եւ արիւն խառնեալ, եւ անկաւ յերկիր, եւ զերրորդ մասն երկրի այրեաց, եւ զերրորդ մասն ծառոց այրեաց, եւ զամենայն դալար խոտոյ այրեաց:

8:7: Եւ առաջին հրեշտակն եհա՛ր զփողն, եւ եղեւ կարկո՛ւտ եւ հո՛ւր, եւ արիւն խառնեալ՝ եւ անկա՛ւ յերկիր, եւ զերրորդ մասն երկրի այրեա՛ց, եւ զերրորդ մասն ծառոց այրեաց, եւ զամենայն դալար խոտոյ այրեա՛ց[5186]:
[5186] Ոսկան. Եւ ամենայն դալարի խոտ տոչորեցաւ։ Այս հատուած բանի պակասի առ ոմանս։
7 Եւ առաջին հրեշտակը հնչեցրեց փողը. եւ եղաւ կարկուտ եւ հուր՝ արիւնով խառնուած. եւ գցուեց երկրի վրայ. եւ երկրի մէկ երրորդ մասը այրեց. այրեց եւ ծառերի մէկ երրորդ մասը. այրեց եւ ամբողջ դալար խոտը:
7 Առաջին հրեշտակը փողը հնչեցուց ու եղաւ կարկուտ ու կրակ արիւնով խառնուած ու երկրի վրայ ձգուեցաւ, ու երկրին երրորդ մասը այրեցաւ, եւ ծառերուն երրորդ մասն ալ այրեցաւ ու բոլոր կանանչ խոտերը այրեցան։
zohrab-1805▾ eastern-1994▾ western am▾
8:77: Первый Ангел вострубил, и сделались град и огонь, смешанные с кровью, и пали на землю; и третья часть дерев сгорела, и вся трава зеленая сгорела.
8:7  καὶ ὁ πρῶτος ἐσάλπισεν· καὶ ἐγένετο χάλαζα καὶ πῦρ μεμιγμένα ἐν αἵματι, καὶ ἐβλήθη εἰς τὴν γῆν· καὶ τὸ τρίτον τῆς γῆς κατεκάη, καὶ τὸ τρίτον τῶν δένδρων κατεκάη, καὶ πᾶς χόρτος χλωρὸς κατεκάη.
8:7. Καὶ (And) ὁ (the-one) πρῶτος (most-before) ἐσάλπισεν: (it-trumpeted-to,"καὶ (and) ἐγένετο ( it-had-became ) χάλαζα ( a-hail ) καὶ ( and ) πῦρ ( a-fire ) μεμιγμένα ( having-had-come-to-be-en-mingled ) ἐν (in) αἵματι , ( unto-a-blood ,"καὶ (and) ἐβλήθη (it-was-casted) εἰς ( into ) τὴν ( to-the-one ) γῆν : ( to-a-soil ) καὶ (and) τὸ (the-one) τρίτον (third) τῆς (of-the-one) γῆς (of-a-soil) κατεκάη, (it-had-been-burned-down,"καὶ (and) τὸ (the-one) τρίτον (third) τῶν (of-the-ones) δένδρων (of-trees) κατεκάη, (it-had-been-burned-down,"καὶ (and) πᾶς (all) χόρτος (a-victualage) χλωρὸς (greenish) κατεκάη. (it-had-been-burned-down)
8:7. et primus tuba cecinit et facta est grando et ignis mixta in sanguine et missum est in terram et tertia pars terrae conbusta est et tertia pars arborum conbusta est et omne faenum viride conbustum estAnd the first angel sounded the trumpet: and there followed hail and fire, mingled with blood: and it was cast on the earth. And the third part of the earth was burnt up: and the third part of the trees was burnt up: and all green grass was burnt up.
7. And the first sounded, and there followed hail and fire, mingled with blood, and they were cast upon the earth: and the third part of the earth was burnt up, and the third part of the trees was burnt up, and all green grass was burnt up.
8:7. The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.
8:7. And the first Angel sounded the trumpet. And there came hail and fire, mixed with blood; and it was cast down upon the earth. And a third part of the earth was burned, and a third part of the trees was entirely burned up, and all the green plants were burned.
The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up:

7: Первый Ангел вострубил, и сделались град и огонь, смешанные с кровью, и пали на землю; и третья часть дерев сгорела, и вся трава зеленая сгорела.
8:7  καὶ ὁ πρῶτος ἐσάλπισεν· καὶ ἐγένετο χάλαζα καὶ πῦρ μεμιγμένα ἐν αἵματι, καὶ ἐβλήθη εἰς τὴν γῆν· καὶ τὸ τρίτον τῆς γῆς κατεκάη, καὶ τὸ τρίτον τῶν δένδρων κατεκάη, καὶ πᾶς χόρτος χλωρὸς κατεκάη.
8:7. et primus tuba cecinit et facta est grando et ignis mixta in sanguine et missum est in terram et tertia pars terrae conbusta est et tertia pars arborum conbusta est et omne faenum viride conbustum est
And the first angel sounded the trumpet: and there followed hail and fire, mingled with blood: and it was cast on the earth. And the third part of the earth was burnt up: and the third part of the trees was burnt up: and all green grass was burnt up.
8:7. The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.
8:7. And the first Angel sounded the trumpet. And there came hail and fire, mixed with blood; and it was cast down upon the earth. And a third part of the earth was burned, and a third part of the trees was entirely burned up, and all the green plants were burned.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Seven Trumpets.A. D. 95.
7 The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up. 8 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood; 9 And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. 10 And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters; 11 And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter. 12 And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise. 13 And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!

Observe, I. The first angel sounded the first trumpet, and the events which followed were very dismal: There followed hail and fire mingled with blood, &c., v. 7. There was a terrible storm; but whether it is to be understood of a storm of heresies, a mixture of monstrous errors falling on the church (for in that age Arianism prevailed), or a storm or tempest of war falling on the civil state, expositors are not agreed. Mr. Mede takes it to be meant of the Gothic inundation that broke in upon the empire in the year 395, the same year that Theodosius died, when the northern nations, under Alaricus, king of the Goths, broke in upon the western parts of the empire. However, here we observe, 1. It was a very terrible storm-fire, and hail, and blood: a strange mixture! 2. The limitation of it: it fell on the third part of the trees, and on the third part of the grass, and blasted and burnt it up; that is, say some, upon the third part of the clergy and the third part of the laity; or, as others who take it to fall upon the civil state, upon the third part of the great men, and upon the third part of the common people, either upon the Roman empire itself, which was a third part of the then known world, or upon a third part of that empire. The most severe calamities have their bounds and limits set them by the great God.

II. The second angel sounded, and the alarm was followed, as in the first, with terrible events: A great mountain burning with fire was cast into the sea; and the third part of the sea became blood, v. 8. By this mountain some understand the leader or leaders of the heretics; others, as Mr. Mede, the city of Rome, which was five times sacked by the Goths and Vandals, within the compass of 137 years; first by Alaricus, in the year 410, with great slaughter and cruelty. In these calamities, a third part of the people (called here the sea or collection of waters) were destroyed: here was still a limitation to the third part, for in the midst of judgment God remembers mercy. This storm fell heavy upon the maritime and merchandizing cities and countries of the Roman empire.

III. The third angel sounded, and the alarm had the like effects as before: There fell a great star from heaven, &c., v. 10. Some take this to be a political star, some eminent governor, and they apply it to Augustulus, who was forced to resign the empire to Odoacer, in the year 480. Others take it to be an ecclesiastical star, some eminent person in the church, compared to a burning lamp, and they fix it upon Pelagius, who proved about this time a falling star, and greatly corrupted the churches of Christ. Observe, 1. Where this star fell: Upon a third part of the rivers, and upon the fountains of waters. 2. What effect it had upon them; it turned those springs and streams into wormwood, made them very bitter, that men were poisoned by them; either the laws, which are springs of civil liberty, and property, and safety, were poisoned by arbitrary power, or the doctrines of the gospel, the springs of spiritual life, refreshment, and vigour to the souls of men, were so corrupted and embittered by a mixture of dangerous errors that the souls of men found their ruin where they sought for their refreshment.

IV. The fourth angel sounded, and the alarm was followed with further calamities. Observe, 1. The nature of this calamity; it was darkness; it fell therefore upon the great luminaries of the heaven, that give light to the world--the sun, and the moon, and the stars, either the guides and governors of the church, or of the state, who are placed in higher orbs than the people, and are to dispense light and benign influences to them. 2. The limitation: it was confined to a third part of these luminaries; there was some light both of the sun by day, and of the moon and stars by night, but it was only a third part of what they had before. Without determining what is matter of controversy in these points among learned men, we rather choose to make these plain and practical remarks:-- (1.) Where the gospel comes to a people, and is but coldly received, and has not its proper effects upon their hearts and lives, it is usually followed with dreadful judgments. (2.) God gives warning to men of his judgments before he sends them; he sounds an alarm by the written word, by ministers, by men's own consciences, and by the signs of the times; so that, if a people be surprised, it is their own fault. (3.) The anger of God against a people makes dreadful work among them; it embitters all their comforts, and makes even life itself bitter and burdensome. (4.) God does not in this world stir up all his wrath, but sets bounds to the most terrible judgments. (5.) Corruptions of doctrine and worship in the church are themselves great judgments, and the usual causes and tokens of other judgments coming on a people.

V. Before the other three trumpets are sounded here is solemn warning given to the world how terrible the calamities would be that should follow them, and how miserable those times and places would be on which they fell, v. 13. 1. The messenger was an angel flying in the midst of heaven, as in haste, and coming on an awful errand. 2. The message was a denunciation of further and greater woe and misery than the world had hitherto endured. Here are three woes, to show how much the calamities coming should exceed those that had been already, or to hint how every one of the three succeeding trumpets should introduce its particular and distinct calamity. If less judgments do not take effect, but the church and the world grow worse under them, they must expect greater. God will be known by the judgments that he executes; and he expects, when he comes to punish the world, the inhabitants thereof should tremble before him.
Adam Clarke: Commentary on the Bible - 1831
8:7: Hail and fire mingled with blood - This was something like the ninth plague of Egypt. See Exo 9:18-24 : "The Lord sent thunder and hail - and fire mingled with the hail - and the fire ran along upon the ground." In the hail and fire mingled with blood, some fruitful imaginations might find gunpowder and cannon balls, and canister shot and bombs.
They were cast upon the earth - Εις την γην· Into that land; viz., Judea, thus often designated.
And the third part of trees - Before this clause the Codex Alexandrinus, thirty-five others, the Syriac, Arabic, Ethiopic, Armenian, Slavonic, Vulgate, Andreas, Arethas, and some others, have και το τριτον της γης κατεκαη· And the third part of the land was burnt up. This reading, which is undoubtedly genuine, is found also in the Complutensian Polyglot. Griesbach has received it into the text.
The land was wasted; the trees - the chiefs of the nation, were destroyed; and the grass - the common people, slain, or carried into captivity. High and low, rich and poor, were overwhelmed with one general destruction. This seems to be the meaning of these figures.
Many eminent men suppose that the irruption of the barbarous nations on the Roman empire is here intended. It is easy to find coincidences when fancy runs riot. Later writers might find here the irruption of the Austrians and British, and Prussians, Russians, and Cossacks, on the French empire!
Albert Barnes: Notes on the Bible - 1834
8:7: The first angel sounded - The first in order, and indicating the first in the series of events that were to follow.
And there followed hail - Hail is usually a symbol of the divine vengeance, as it has often been employed to accomplish the divine purposes of punishment. Thus, in Exo 9:23, "And the Lord sent thunder and hail, and the fire ran along the ground; and the Lord rained hail upon the land of Egypt." So in Psa 105:32, referring to the plagues upon Egypt, it is said, "He gave them hail for rain, and flaming fire in their land." So again, Psa 78:48, "He gave up their cattle also to the hail, and their flocks to hot thunderbolts." As early as the time of Job hail was understood to be an emblem of the divine displeasure, and an instrument in inflicting punishment:
"Hast thou entered into the treasures of the snow,
Or hast thou seen the treasure of the hail?
Which I have reserved against the time of trouble,
Against the day of battle and war!"
Job 38:22-23.
So also the same image is used in Psa 18:13;
"The Lord also thundered in the heaven,
And the Most High gave forth his voice,
Hailstones and coals of fire."
Compare Hag 2:17. The destruction of the Assyrian army, it is said, would be accomplished in the same way, Isa 30:30. Compare Eze 13:11; Eze 38:22.
And fire - Lightning. This also is an instrument and an emblem of destruction.
Mingled with blood - By blood "we must naturally understand," says Prof. Stuart, "in this case, a shower of colored rain; that is, rain of a rubidinous aspect, an occurrence which is known sometimes to take place, and which, like falling stars, eclipses, etc., was viewed with terror by the ancients, because it was supposed to be indicative of blood that was to be shed." The appearance, doubtless, was that of a red shower, apparently of hail or snow - for rain is not mentioned. It is not a rain-storm, it is a hail-storm that is the image here; and the image is that of a driving hail-storm, where the lightnings flashed, and where there was the intermingling of a reddish substance that resembled blood, and that was an undoubted symbol of blood that was to be shed. I do not know that there is red rain, or red hail, but red snow is not very uncommon; and the image here would be complete if we suppose that there was an intermingling of red snow in the driving tempest.
This species of snow was found by Captain Ross at Baffin's Bay on the 17th of August, 1819. The mountains that were dyed with the snow were about 8 miles long, and 600 feet high. The red color reached to the ground in many places 10 or 12 feet deep, and continued for a great length of time. Although red snow had not until this attracted much notice, yet it had been long before observed in Alpine countries. Saussure discovered it on Mount Bernard in 1778. Ramoud found it on the Pyrenees; and Summerfield discovered it in Norway. "In 1818 red snow fell on the Italian Alps and Apennines. In March, 1808, the whole country about Cadore, Belluno, and Feltri was covered with a red-colored snow to the depth of six and a half feet; but a white snow had fallen both before and after it, the red formed a stratum in the middle of the white. At the same time a similar fall took place in the mountains of the Valteline, Brescia, Carinthia, and Tyrol" (Edin. Encyclo. art. "Snow"). These facts show that what is referred to here in the symbol might possibly occur. Such a symbol would be properly expressive of blood and carnage.
And they were cast upon the earth - The hail, the fire, and the blood - denoting that the fulfillment of this was to be on the earth.
And the third part of trees was burnt up - By the fire that came down with the hail and the blood.
And all green grass was burnt up - WheRev_er this lighted on the earth. The meaning would seem to be, that wheRev_er this tempest beat the effect was to destroy a third part - that is, a large portion of the trees, and to consume all the grass. A portion of the trees - strong and mighty - would stand against it; but what was so tender as grass is, would be consumed. The sense does not seem to be that the tempest would be confined to a third part of the world, and destroy all the trees and the grass there; but that it would be a sweeping and general tempest, and that wheRev_er it spread it would prostrate a third part of the trees and consume all the grass. Thus understood, it would seem to mean, that in reference to those things in the world which were firm and established like trees it would not sweep them wholly away, though it would make great desolation; but in reference to those which were delicate and feeble - like grass - it would sweep them wholly away.
This would not be an inapt description of the ordinary effects of invasion in time of war. A few of those things which seem most firm and established in society - like trees in a forest - weather out the storm; while the gentle virtues, the domestic enjoyments, the arts of peace, like tender grass, are wholly destroyed. The fulfillment of this we are undoubtedly to expect to find in the terrors of invasion; the evils of war; the effusion of blood; the march of armies. So far as the language is concerned, the symbol would apply to any hostile invasion; but in pursuing the exposition on the principles on which we have thus far conducted it, we are to look for the fulfillment in one or more of those invasions of the northern hordes that preceded the downfall of the Roman empire and that contributed to it. In the Analysis of the chapter, some reasons were given why these four trumpet signals were placed together, as pertaining to a series of events of the same general character, and as distinguished from those which were to follow.
The natural place which they occupy, or the events which we should suppose, from the views taken above of the first six seals, would be represented, would be the successive invasions of the northern hordes which ultimately accomplished the overthrow of the Roman empire. There are four of these "trumpets," and it would be a matter of inquiry whether there were four events of sufficient distinctness that would mark these invasions, or that would constitute periods or epochs in the destruction of the Roman power. At this point in writing, I looked on a chart of history, composed with no reference to this prophecy, and found a singular and unexpected prominence given to four such events extending from the first invasion of the Goths and Vandals at the beginning of the fifth century, to the fall of the Western empire, 476 a. d. The first was the invasion of Alaric, king of the Goths, 410 a. d.; the second was the invasion of Attila, king of the Huns, "scourge of God," 447 a. d.; a third was the sack of Rome by Genseric, king of the Vandals, 455 a. d.; and the fourth, resulting in the final conquest of Rome, was that of Odoacer, king of the Heruli, who assumed the title of King of Italy, 476 a. d. We shall see, however, on a closer examination, that although two of these - Attila and Genseric - were, during a part of their career, contemporary, yet the most prominent place is due to Genseric in the events that attended the downfall of the empire, and that the second trumpet probably related to him; the third to Attila. These were, beyond doubt, four great periods or events attending the fall of the Roman empire, which synchronize with the period before us.
If, therefore, we regard the opening of the sixth seal as denoting the threatening aspect of these invading powers - the gathering of the dark cloud that hovered over the borders of the empire, and the consternation produced by that approaching storm; and if we regard the transactions in the seventh chapter - the holding of the winds in check, and the sealing of the chosen of God - as denoting the suspension of the impending judgments in order that a work might be done to save the church, and as referring to the divine interposition in behalf of the church; then the appropriate place of these four trumpets, under the seventh seal, will be when that delayed and restrained storm burst in successive blasts upon different parts of the empire - the successive invasions which were so prominent in the overthrow of that vast power. History marks four of these events - four heavy blows - four sweepings of the tempest and the storm - under Alaric, Genseric, Attila, and Odoacer, whose movements could not be better symbolized than by these successive blasts of the trumpet.
The first of these is the invasion of Alaric; and the inquiry now is, whether his invasion is such as would be properly symbolized by the first trumpet. In illustrating this, it will be proper to notice some of the movements of Alaric, and the alarm consequent on his invasion of the empire; and then to inquire how far this corresponds with the images employed in the description of the first trumpet. For these illustrations I shall be indebted mainly to Mr. Gibbon. Alaric, the Goth, was at first employed in the service of the emperor Theodosius, in his attempt to oppose the usurper Arbogastes, after the murder of Valentinian, emperor of the West. Theodosius, in order to oppose the usurper, employed, among others, numerous barbarians - Iberians, Arabs, and Goths. One of them was Alaric, who, to use the language of Mr. Gibbon (ii. 179), "acquired in the school of Theodosius the knowledge of the art of war, which he afterward so fatally exerted for the destruction of Rome," 392-394 a. d. After the death of Theodosius (395 a. d.) the Goths Rev_olted from the Roman power, and Alaric, who had been disappointed in his expectations of being raised to the command of the Roman armies, became their leader (Decline and Fall, ii. 213). "That renowned leader was descended from the noble race of the Balti; which yielded only to the royal dignity of the Amali; he had solicited the command of the Roman armies; and the imperial court provoked him to demonstrate the folly of their refusal, and the importance of their loss. In the midst of a divided court and a discontented people the emperor Arcadius was terrified by the aspect of the Gothic arms," etc.
Alaric then invaded and conquered Greece, laying it waste in his progress, until he reached Athens, ii. 214, 215. "The fertile fields of Phocis and Boeotia were instantly covered by a deluge of barbarians, who massacred the males of age to bear arms, and drove away the beautiful females, with the spoil and cattle of the flaming villages." Alaric then concluded a treaty with Theodosius, the emperor of the East (ii. 216); was made master-general of Eastern Illyricum, and created a magistrate (ii. 217); soon united under his command the barbarous nations that had made the invasion, and was solemnly declared to be the king of the Visigoths, ii. 217. "Armed with this double power, seated on the verge of two empires, he alternately sold his deceitful promises to the courts of Arcadius and Honorius, until he declared and executed his purpose of invading the dominions of the West. The provinces of Europe which belonged to the Eastern empire were already exhausted; those of Asia were inaccessible; and the strength of Constantinople had resisted his attack. But he was tempted by the beauty, the wealth, and the fame of Italy, which he had twice visited; and he secretly aspired to plant the Gothic standard on the walls of Rome; and to enrich his army with the accumulated spoils of 300 triumphs," ii. 217, 218.
In describing his march to the Danube, and his progress toward Italy, having increased his army with a large number of barbarians, Mr. Gibbon uses the remarkable language expressive of the general consternation, already quoted in the description of the sixth seal. Alaric approached rapidly toward the imperial city, resolved to "conquer or die before the gates of Rome." But he was checked by Stilicho, and compelled to make peace, and retired (Decline and Fall, ii. 222), and the threatening storm was for a time suspended. See the notes on Rev 7:1 ff. So great was the consternation, however, that the Roman court, which then had its seat at Milan, thought it necessary to remove to a safer place, and became fixed at Ravenna, ii. 224. This calm, secured by the retreat of Alaric, was, however, of short continuance. In 408 a. d. he again invaded Italy in a more successful manner, attacked the capital, and more than once pillaged Rome. The following facts, for which I am indebted to Mr. Gibbon, will illustrate the progress of the events, and the effects of this blast of the "first trumpet" in the series that announced the destruction of the Western empire:
(a) The effect, on the destiny of the empire, of removing the Roman court to Ravenna from the dread of the Goths. As early as 303 a. d. the court of the emperor of the West was, for the most part, established at Milan. For some time before, the "sovereignty of the capital was gradually annihilated by the extent of conquest," and the emperors were required to be long absent from Rome on the frontiers, until in the time of Diocletian and Maximian the seat of government was fixed at Milan, "whose situation at the foot of the Alps appeared far more convenient than that of Rome for the important purpose of watching the motions of the barbarians of Germany" (Gibbon, i. 213). "The life of Diocletian and Maximian was a life of action, and a considerable portion of it was spent in camps, or in their long and frequent marches; but whenever the public business allowed them any relaxation, they seem to have retired with pleasure to their favorite residences of Nicomedia and Milan. Until Diocletian, in the twentieth year of his reign, celebrated his Roman triumph, it is extremely doubtful whether he ever visited the ancient capital of the empire" (Gibbon, i. 214).
From this place the court was driven away, by the dread of the northern barbarians, to Ravenna, a safer place, which thenceforward became the seat of government, while Italy was ravaged by the northern hordes, and while Rome was besieged and pillaged. Mr. Gibbon, under date of 404 a. d., says, "The recent danger to which the person of the emperor had been exposed in the defenseless palace of Milan (from Alaric and the Goths) urged him to seek a retreat in some illaccessible fortress in Italy, where he might securely remain, while the open country was covered by a deluge of barbarians" (vol. ii. p. 224). He then proceeds to describe the situation of Ravenna, and the removal of the court thither, and then adds (p. 225), "The fears of Honorius were not without foundation, nor were his precautions without effect. While Italy rejoiced in her deliverance from the Goths, a furious tempest was excited among the nations of Germany, who yielded to the irresistible impulse that appears to have been gradually communicated from the eastern extremity of the continent of Asia." That mighty movement of the Huns is then described, as the storm was preparing to burst upon the Roman empire, ii. 225. The agitation and the removal of the Roman government were events not inappropriate to be described by symbols relating to the fall of that mighty power.
(b) The particulars of that invasion, the consternation, the siege of Rome, and the capture and pillage of the imperial city, would confirm the propriety of this application to the symbol of the first trumpet. It would be too long to copy the account - for it extends through many pages of the History of the Decline and Fall of the Empire; but a few selected sentences may show the general character of the events, and the propriety of the symbols, on the supposition that they referred to these things. Thus, Mr. Gibbon (ii. 226, 227) says, "The correspondence of nations was, in that age, so imperfect and precarious, that the Rev_olutions of the North might escape the knowledge of the court of Ravenna, until the dark cloud which was collected along the coast of the Baltic burst in thunder upon the banks of the Upper Danube. The king of the confederate Germans passed, without resistance, the Alps, the Po, and the Apennines; leaving on the one hand the inaccessible palace of Honorius securely buried among the marshes of Ravenna; and on the other the camp of Stilicho, who had fixed his headquarters at Ticinum, or Pavia, but who seems to have avoided a decisive battle until he had assembled his distant forces. Many cities of Italy were pillaged or destroyed. The senate and people trembled at their approach within a hundred and eighty miles of Rome; and anxiously compared the danger which they had escaped with the new perils to which they were exposed," etc.
Rome was besieged for the first time by the Goths 408 a. d. Of this siege Mr. Gibbon (ii. 252-254) has given a graphic description. Among other things, he says, "That unfortunate city gradually experienced the distress of scarcity, and at length the horrid calamities of famine." "A dark suspicion was entertained, that some desperate wretches fed on the bodies of their fellow-creatures whom they had secretly murdered; and even mothers - such were the horrid conflicts of the two most powerful instincts implanted by nature in the human breast - even mothers are said to have tasted the flesh of their slaughtered infants. Many thousands of the inhabitants of Rome expired in their houses, or in the streets, for want of sustenance; and as the public sepulchres without the walls were in the power of the enemy, the stench which arose from so many putrid and unburied carcasses infected the air; and the miseries of famine were succeeded and aggravated by a pestilential disease."
The first siege was raised by the payment of an enormous ransom (Gibbon, ii. 254). The second siege of Rome by the Goths occurred 409 a. d. This siege was carried on by pRev_enting the supply of provisions, Alaric having seized upon Ostia, the Roman port, where the provisions for the capital were deposited. The Romans finally consented to receive a new emperor at the hand of Alaric, and Attalus was appointed in the place of the feeble Honorius, who was then at Ravenna, and who had abandoned the capital. Attalus, an inefficient prince, was soon publicly stripped of the robes of office, and Alaric, enraged at the conduct of the court at Ravenna toward him, turned his wrath a third time on Rome, and laid siege to the city. This occurred 410 a. d. "The king of the Goths, who no longer dissembled his appetite for plunder and Rev_enge, appeared in arms under the walls of the capital; and the trembling senate, without any hope of relief, prepared, by a desperate effort, to delay the ruin of their country. But they were unable to guard against the conspiracy of their slaves and domestics, who, either from birth or interest, were attached to the cause of the enemy. At the hour of midnight the Salarian Gate was silently opened, and the inhabitants were awakened by the tremendous sound of the Gothic trumpet. Eleven hundred and sixty-three years after the foundation of Rome, the imperial city, which had subdued and civilized so considerable a part of mankind, was delivered to the licentious fury of the tribes of Germany and Scythia" (Gibbon, ii. 260).
(c) It is, perhaps, only necessary to add that the invasion of Alaric was in fact but one of the great events that led to the fall of the empire, and that, in announcing that fall, where a succession of events was to occur, it would properly be represented by the blast of one of the trumpets. The expressions employed in the symbol are, indeed, such as might be applied to any invasion of hostile armies, but they are such as would be used if the design were admitted to be to describe the invasion of the Gothic conqueror. For:
(1) that invasion, as we have seen, would be well represented by the storm of hail and lightning that was seen in vision;
(2) by the red color mingled in that storm - indicative of blood;
(3) by the fact that it consumed the trees and the grass.
This, as we saw in the exposition, would properly denote the desolation produced by war - applicable, indeed, to all war, but as applicable to the invasion of Alaric as any war that has occurred, and it is such an emblem as would be used if it were admitted that it was the design to represent his invasion. The sweeping storm, prostrating the trees of the forest, is an apt emblem of the evils of war, and, as was remarked in the exposition, no more striking illustration of the consequences of a hostile invasion could be employed than the destruction of the "green grass." What is here represented in the symbol cannot, perhaps, be better expressed than in the language of Mr. Gibbon, when describing the invasion of the Roman empire under Alaric. Speaking of that invasion, he says - "While the peace of Germany was secured by the attachment of the Franks and the neutrality of the Alemanni, the subjects of Rome, unconscious of their approaching calamities, enjoyed the state of quiet and prosperity which had seldom blessed the frontiers of Gaul. Their flocks and herds were permitted to graze in the pastures of the barbarians; their huntsmen penetrated, without fear or danger, into the darkest recesses of the Hercynian wood. The banks of the Rhine were crowned, like those of the Tiber, with elegant houses and well-cultivated farms; and if a poet descended the river, he might express his doubt on which side was situated the territory of the Romans. This scene of peace and plenty was suddenly changed into a desert; and the prospect of the smoking ruins could alone distinguish the solitude of nature from the desolation of man.
The flourishing city of Mentz was surprised and destroyed; and many thousand Christians were inhumanly massacred in the church. Worms perished after a long and obstinate siege; Strasburg, Spires, Rheims, Tournay, Arras, Amiens, experienced the cruel oppression of the German yoke; and the consuming flames of war spread from the banks of the Rhine over the greatest part of the seventeen provinces of Gaul. That rich and extensive country, as far as the ocean, the Alps, and the Pyrenees, was delivered to the barbarians, who drove before them, in a promiscuous crowd, the bishop, the senator, and the virgin, laden with the spoils of their houses and altars," ii. 230. In reference, also, to the invasion of Alaric, and the particular nature of thee desolation depicted under the first trumpet, a remarkable passage which Mr. Gibbon has quoted from Claudian, as describing the effects of the invasion of Alaric, may be here introduced. "The old man," says he, speaking of Claudian, "who had passed his simple and innocent life in the neighborhood of Verona, was a stranger to the quarrels both of kings and of bishops; his pleasures, his desires, his knowledge, were confined within the little circle of his paternal farm; and a staff supported his aged steps on the same ground where he had sported in infancy. Yet even this humble and rustic felicity (which Claudian describes with so much truth and feeling) was still exposed to the undistinguishing rage of war.
Ingentem meminit parvo qui germine quercum
Aequaevumque videt consenuisse nemus.
A neighboring wood born with himself he sees
And loves his old contemporary trees.
- Cowley.
His trees, his old contemporary trees, must blaze in the conflagration of the whole country; a detachment of Gothic cavalry must sweep away his cottage and his family; and the power of Alaric could destroy this happiness which he was not able either to taste or to bestow. 'Fame,' says the poet, 'encircling with terror or gloomy wings, proclaimed the march of the barbarian army, and filled Italy with consternation,'" ii. 218. And,
(4) as to the extent of the calamity, there is also a striking propriety in the language of the symbol as applicable to the invasion of Alaric. I do not suppose, indeed, that it is necessary, in order to find a proper fulfillment of the symbol, to be able to show that exactly one-third part of the empire was made desolate in this way; but it is a sufficient fulfillment if desolation spread over a considerable portion of the Roman world - as if a third part had been destroyed. No one who reads the account of the invasion of Alaric can doubt that it would be an apt description of the ravages of his arms to say that a third part was laid waste. That the desolations produced by Alaric were such as would be properly represented by this symbol may be fully seen by consulting the whole account of that invasion in Gibbon, ii. 213-266.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: hail: Rev 16:21; Exo 9:23-25, Exo 9:33; Jos 10:11; Psa 11:5, Psa 11:6, Psa 18:12, Psa 18:13, Psa 78:47, Psa 78:48; Psa 105:32; Isa 28:2, Isa 29:6, Isa 30:30, Isa 32:19; Eze 13:10-15, Eze 38:22; Mat 7:25-27
cast: Rev 16:2
the third: Rev 8:9, Rev 8:10, Rev 8:12, Rev 6:8, Rev 9:4; Isa 2:12, Isa 2:13, Isa 10:17, Isa 10:18; Jam 1:11; Pe1 1:24
Geneva 1599
8:7 (5) The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.
(5) The first execution at the sound of the first angel, on the earth, that is, the inhabitants of the earth (by metonymy) and on all the fruits of it: as comparing this verse with the second part of (Rev_ 8:9) does plainly declare.
John Gill
8:7 The first angel sounded,.... Or blew his trumpet:
and there followed hail and fire, mingled with blood; somewhat like one of the plagues of Egypt, Ex 9:23; in which was hail mingled with fire, only no blood, but what was caused by its fall on man and beast. Some have thought the Arian heresy is here intended, which may well enough agree with the time; and which may be compared to "hail", for the mischief it did to the vines, the churches; and because of the violence with which it came, and the chillness of affection to Christ and his people, which it brought on professors of religion; and the barrenness which followed upon it, it making men barren and unfruitful in the knowledge of Christ Jesus; and to "fire", because of the wrath, contentions, animosities, and divisions it occasioned among those who were called Christians: and "blood" may be brought into the account, since the like persecutions under Constantius and Valens were raised against the orthodox on account of it as were against the Christians under the Heathen emperors: and this storm fell upon "the earth"; the whole Roman empire; for even all the world was once said to be Arian, except one Athanasius; and particularly upon the carnal and earthly part of the church, who were seeking places and preferments under the Arian emperors: "and burnt up the third part of trees"; the trees of righteousness, the saints, particularly the doctors of the church, the tall cedars in Lebanon; who either seemed to be such, and were infected with this heresy, and destroyed by it, as many were; or were truly such, and were greatly oppressed, afflicted, and persecuted for not embracing it: and also "all green grass"; the common people, private Christians, weak believers, who had the truth of grace in them, and suffered much for not giving into this heresy; or who seemed to have it, but had it not, but withered away, being scorched up and destroyed with this pernicious notion: but rather this trumpet regards not the church, but the empire; and this storm of hail, fire, and blood, designs the irruption of the Goths into it, from the year 395, in which Theodosius died, to the year 408, under Radagaisus their general; with two hundred thousand of them, some say four hundred thousand, be entered and overrun all Italy, but was stopped and defeated by Stilicho; also Alaricus, king of the Goths, penetrated into Italy, came to Ravenna, and pitched his camp not far from Polentia, to whom the Emperor Honorius gave up France and Spain to make him easy, and that he might cease from his ravages and depredations (h); and these irruptions and devastations may be fitly expressed by hail, fire, and blood, just as the coming of the Assyrian monarch into the land of Israel is signified by a tempest of hail, and a destroying storm, Is 28:2; and it is remarkable, as Mr. Daubuz observes, that Claudian the poet (i), who lived at the time of Alarick's war, compares it to hail:
and they were cast upon the earth; the Roman empire, the continent more especially, as Germany, France, Spain, and Italy, which were particularly affected and distressed with these barbarous people:
and the third part of trees were burnt up; by which seem to be meant people of the higher rank, the richer sort of people, who suffered much in these calamities; see Is 2:13; yea, princes, nobles, and rulers, both civil and ecclesiastical, who suffered much at this time, as Jerom (k), who was then living, testifies; and so "trees" are interpreted of kings, rulers, and governors, by the Targum on Is 2:13; "the trees of the field", in Is 55:12; are interpreted of kingdoms (l): the Alexandrian copy, the Complutensian edition, the Vulgate Latin, and all the Oriental versions, read before this clause, "and the third part of the earth was burnt"; that is, of the Roman empire:
and all green grass was burnt up; the common people, who may be compared to spires of "grass" for their multitude, being as it were innumerable; and to "green" grass, for their delightful, comfortable, and flourishing condition before these calamities came upon them; and for their weakness and impotency to withstand such powerful enemies; see Job 5:25; and these commonly suffer most when a country is overrun and plundered by an enemy.
(h) Cassiodor. Chronicon in Arcad. & Honor. 42. Petav. Rationar. Tempor. par. 1. l. 6. c. 10. p. 275. Hist. Eccl. Magdeburg. cent. 5. c. 16. p. 871. (i) De Bello Getico, v. 174. p. 209. Ed. Barthii. (k) In Epitaph. Nepotian. fol. 9. I. (l) Yalkut Simeoni, par. 2. fol. 50. 1.
John Wesley
8:7 And the first sounded - And every angel continued to sound, till all which his trumpet brought was fulfilled and till the next began. There are intervals between the three woes, but not between the four first trumpets. And there was hail and fire mingled with blood, and there were cast upon the earth - The earth seems to mean Asia; Palestine, in particular. Quickly after the Revelation was given, the Jewish calamities under Adrian began: yea, before the reign of Trajan was ended. And here the trumpets begin. Even under Trajan, in the year 114, the Jews made an insurrection with a most dreadful fury; and in the parts about Cyrene, in Egypt, and in Cyprus, destroyed four hundred and sixty thousand persons. But they were repressed by the victorious power of Trajan, and afterward slaughtered themselves in vast multitudes. The alarm spread itself also into Mesopotamia, where Lucius Quintius slew a great number of them. They rose in Judea again in the second year of Adrian; but were presently quelled. Yet in 133 they broke out more violently than ever, under their false messiah Barcochab; and the war continued till the year 135, when almost all Judea was desolated. In the Egyptian plague also hail and fire were together. But here hail is to be taken figuratively, as also blood, for a vehement, sudden, powerful, hurtful invasion; and fire betokens the revenge of an enraged enemy, with the desolation therefrom. And they were cast upon the earth - That is, the fire and hail and blood. But they existed before they were cast upon the earth. The storm fell, the blood flowed, and the flames raged round Cyrene, and in Egypt, and Cyprus, before they reached Mesopotamia and Judea. And the third part of the earth was burnt up - Fifty well - fortified cities, and nine hundred and eighty - five well - inhabited towns of the Jews, were wholly destroyed in this war. Vast tracts of land were likewise left desolate and without inhabitant. And the third part of the trees was burned up, and all the green grass was burned up - Some understand by the trees, men of eminence among the Jews; by the grass, the common people. The Romans spared many of the former: the latter were almost all destroyed.
Thus vengeance began at the Jewish enemies of Christ's kingdom; though even then the Romans did not quite escape. But afterwards it came upon them more and more violently: the second trumpet affects the Roman heathens in particular; the third, the dead, unholy Christians; the fourth, the empire itself.
Robert Jamieson, A. R. Fausset and David Brown
8:7 The common feature of the first four trumpets is, the judgments under them affect natural objects, the accessories of life, the earth, trees, grass, the sea, rivers, fountains, the light of the sun, moon, and stars. The last three, the woe-trumpets (Rev_ 8:13), affect men's life with pain, death, and hell. The language is evidently drawn from the plagues of Egypt, five or six out of the ten exactly corresponding: the hail, the fire (Ex 9:24), the WATER turned to blood (Ex 7:19), the darkness (Ex 10:21), the locusts (Ex 10:12), and perhaps the death (Rev_ 9:18). Judicial retribution in kind characterizes the inflictions of the first four, those elements which had been abused punishing their abusers.
mingled with--A, B, and Vulgate read, Greek, ". . . IN blood." So in the case of the second and third vials (Rev_ 16:3-4).
upon the earth--Greek, "unto the earth." A, B, Vulgate, and Syriac add, "And the third of the earth was burnt up." So under the third trumpet, the third of the rivers is affected: also, under the sixth trumpet, the third part of men are killed. In Zech 13:8-9 this tripartite division appears, but the proportions reversed, two parts killed, only a third preserved. Here, vice versa, two-thirds escape, one-third is smitten. The fire was the predominant element.
all green grass--no longer a third, but all is burnt up.
8:88:8: Եւ երկրորդ հրեշտակն փողեաց, եւ իբրեւ զլեառն մի մեծ հրդեհեալ անկա՛ւ ՚ի ծով, եւ եղեւ երրորդ մասն ծովու արի՛ւն.
8 Փող հնչեցրեց նաեւ երկրորդ հրեշտակը. եւ մի բան, ինչպէս մի մեծ հրդեհուած լեռ, ընկաւ ծովը, եւ ծովի մէկ երրորդ մասը արիւն դարձաւ.
8 Երկրորդ հրեշտակը փողը հնչեցուց եւ բան մը, որպէս մեծ լեռ մը՝ կրակով բռնկած՝ ծովը ձգուեցաւ։ Ծովուն երրորդ մասը արիւն եղաւ
Եւ երկրորդ հրեշտակն փողեաց, եւ իբրեւ զլեառն մի մեծ հրդեհեալ անկաւ ի ծով, եւ եղեւ երրորդ մասն ծովու արիւն:

8:8: Եւ երկրորդ հրեշտակն փողեաց, եւ իբրեւ զլեառն մի մեծ հրդեհեալ անկա՛ւ ՚ի ծով, եւ եղեւ երրորդ մասն ծովու արի՛ւն.
8 Փող հնչեցրեց նաեւ երկրորդ հրեշտակը. եւ մի բան, ինչպէս մի մեծ հրդեհուած լեռ, ընկաւ ծովը, եւ ծովի մէկ երրորդ մասը արիւն դարձաւ.
8 Երկրորդ հրեշտակը փողը հնչեցուց եւ բան մը, որպէս մեծ լեռ մը՝ կրակով բռնկած՝ ծովը ձգուեցաւ։ Ծովուն երրորդ մասը արիւն եղաւ
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8:88: Второй Ангел вострубил, и как бы большая гора, пылающая огнем, низверглась в море; и третья часть моря сделалась кровью,
8:8  καὶ ὁ δεύτερος ἄγγελος ἐσάλπισεν· καὶ ὡς ὄρος μέγα πυρὶ καιόμενον ἐβλήθη εἰς τὴν θάλασσαν· καὶ ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα,
8:8. Καὶ (And) ὁ (the-one) δεύτερος (second) ἄγγελος (a-messenger) ἐσάλπισεν: (it-trumpeted-to,"καὶ (and) ὡς ( as ) ὄρος ( a-jut ) μέγα (great) πυρὶ ( unto-a-fire ) καιόμενον ( being-burned ) ἐβλήθη (it-was-casted) εἰς (into) τὴν (to-the-one) θάλασσαν: (to-a-sea,"καὶ (and) ἐγένετο ( it-had-became ) τὸ (the-one) τρίτον (third) τῆς (of-the-one) θαλάσσης (of-a-sea) αἷμα , ( a-blood ,"
8:8. et secundus angelus tuba cecinit et tamquam mons magnus igne ardens missus est in mare et facta est tertia pars maris sanguisAnd the second angel sounded the trumpet: and, as it were, a great mountain, burning with fire, was cast into the sea. And the third part of the sea became blood.
8. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;
8:8. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;
8:8. And the second Angel sounded the trumpet. And something like a great mountain, burning with fire, was cast down into the sea. And a third part of the sea became like blood.
And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood:

8: Второй Ангел вострубил, и как бы большая гора, пылающая огнем, низверглась в море; и третья часть моря сделалась кровью,
8:8  καὶ ὁ δεύτερος ἄγγελος ἐσάλπισεν· καὶ ὡς ὄρος μέγα πυρὶ καιόμενον ἐβλήθη εἰς τὴν θάλασσαν· καὶ ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα,
8:8. et secundus angelus tuba cecinit et tamquam mons magnus igne ardens missus est in mare et facta est tertia pars maris sanguis
And the second angel sounded the trumpet: and, as it were, a great mountain, burning with fire, was cast into the sea. And the third part of the sea became blood.
8:8. And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;
8:8. And the second Angel sounded the trumpet. And something like a great mountain, burning with fire, was cast down into the sea. And a third part of the sea became like blood.
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Adam Clarke: Commentary on the Bible - 1831
8:8: A great mountain burning with fire - Supposed to signify the powerful nations which invaded the Roman empire. Mountain, in prophetic language, signifies a kingdom; Jer 51:25, Jer 51:27, Jer 51:30, Jer 51:58. Great disorders, especially when kingdoms are moved by hostile invasions, are represented by mountains being cast into the midst of the sea, Psa 46:2. Seas and collections of waters mean peoples, as is shown in this book, Rev 17:15. Therefore, great commotions in kingdoms and among their inhabitants may be here intended, but to whom, where, and when these happened, or are to happen, we know not.
The third part of the sea became blood - Another allusion to the Egyptian plagues, Exo 7:20, Exo 7:21. Third part is a rabbinism, expressing a considerable number. "When Rabbi Akiba prayed, wept, rent his garments, put of his shoes, and sat in the dust, the world was struck with a curse; and then the third part of the olives, the third part of the wheat, and the third part of the barley, was smitten "Rab. Mardochaeus, in Notitia Karaeorum, p. 102.
Albert Barnes: Notes on the Bible - 1834
8:8: And the second angel sounded - Compare the notes on Rev 8:2-7. This, according to the interpretation proposed above, refers to the second of the four great events which contributed to the downfall of the Roman empire. It will be proper in this case, as in the former, to inquire into the literal meaning of the symbol, and then whether there was any event that corresponded with it.
And as it were a great mountain - A mountain is a natural symbol of strength, and hence becomes a symbol of a strong and powerful kingdom; for mountains arc not only places of strength in themselves, but they anciently answered the purposes of fortified places, and were the seats of power. Hence, they are properly symbols of strong nations. "The stone that smote the image became a great mountain, and filled the whole earth," Dan 2:35. Compare Zac 4:7; Jer 51:25. We naturally, then, apply this part of the symbol to some strong and mighty nation - not a nation, necessarily, that issued from a mountainous region but a nation that in strength resembled a mountain.
Burning with fire - A mountain in a blaze; that is, with all its woods on fire, or, more probably, a volcanic mountain. There would perhaps be no more sublime image than such a mountain lifted suddenly from its base and thrown into the sea. One of the sublimest parts of the Paradise Lost is that where the poet represents the angels in the great battle in heaven as lifting the mountains - tearing them from their base - and hurling them on the foe:
"From their foundations heaving to and fro,
They plucked the seated hills, with all their load,
Rocks, waters, woods, and by the shaggy tops
Uplifting, bore them in their hands," etc.
Book vi.
The poet, however, has not, as John has, represented a volcano borne along and cast into the sea. The symbol employed here would denote some fiery, impetuous, destructive power. If used to denote a nation, it would be a nation that was, as it were, burning with the desire of conquest - impetuous, and fierce, and fiery in its assaults - and consuming all in its way.
Cast into the sea - The image is very sublime; the scene, should such an event occur, would be awfully grand. As to the fulfillment of this, or the thing that was intended to be represented by it, there cannot be any material doubt. It is not to be understood literally, of course; and the natural application is to some nation, or army, that has a resemblance in some respects to such a blazing mountain, and the effect of whose march would be like casting such a mountain into the ocean. We naturally look for agitation and commotion, and particularly in reference to the sea, or to some maritime coasts. It is undoubtedly required in the application of this, that we should find its fulfillment in some country lying beyond the sea, or in some seacoast or maritime country, or in reference to commerce.
And the third part of the sea became blood - Resembled blood; became as red as blood. The figure here is, that as such a blazing mountain cast into the sea would, by its reflection on the waters, seem to tinge them with red, so there would be something corresponding with this in what was referred to by the symbol. It would be fulfilled if there was a fierce maritime warfare, and if in some desperate naval engagement the sea should be tinged with blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: and as: Jer 51:25; Mar 11:23
burning: Amo 7:4
the third: Rev 8:7, Rev 16:3-21; Exo 7:17-21; Eze 14:9
Geneva 1599
8:8 (6) And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;
(6) The second execution on the sea, in this verse and all things that are in (Rev_ 8:9).
John Gill
8:8 And the second angel sounded,.... His trumpet:
and as it were a great mountain burning with fire was cast into the sea; by which is meant not the devil, as some think; called a "mountain" from his height of pride, a great one from his might and power, and a "burning" one from his great wrath and malice against Christ, his Gospel, and his people; and who may be said to be "cast into the sea" of this world, and the men of it, whom he instigates against the saints, and who are like a troubled sea that cannot rest: but rather some heresy, and, as some have thought, the Macedonian heresy, which was levelled against the deity of the Holy Spirit, as was the Arian heresy against the deity of the Son; the abettors of which looked big, and were supported by power, and showed great zeal for religion, and pretended to great light and knowledge; and which heresy much affected the sea of pure doctrine, particularly the third part of doctrine, in which the third Person, the Spirit of God, is more especially concerned; and was of so pernicious a nature, as to kill many that professed the Gospel, and had a name to live, and destroy many particular churches, comparable to ships; but, as before, it is best to understand this of another incursion of the Goths into the Roman empire, and of the effects of it; and it seems to have respect to the taking and sacking of Rome by Alaricus, king of the West Goths, in the year 410, or 412 (m). Rome is very fitly represented by a great mountain, as kingdoms and cities sometimes are; see Zech 4:7; seeing it was built on seven mountains; and its being taken and burnt by Alaricus is aptly expressed by a burning mountain, as the destruction of Babylon, which is another name for Rome, is by a burnt mountain in Jer 51:25; the "sea" into which this was cast may signify the great number of people and nations within its jurisdiction which suffered, and were thrown into confusion at this time; so distresses and calamities in nations are expressed by a like figure in Ps 46:2;
and the third part of the sea became blood; that is, a third part of the jurisdiction of Rome, signified by the sea, see Jer 51:36; was afflicted with wars and bloodshed by this same sort of people; for while these things were done in Italy, a like calamity fell on France and Spain; the Alans, Vandals, and Sueves, having depopulated France, passed over the Pyraenean mountains, and seized on Spain; the Vandals and Sueves on Gallaecia; the Alans on Portugal; and the Silingi, which was another sort of Vandals, invaded Andalusia (n); the Goths under Ataulphus entered France, and the Burgundians seized that part of it next the Rhine (o): see Ex 7:20.
(m) Cassiodor Chronicon in Honor. & Theodos. 43. Petav. ib. p. 276. Hist. Eccl. Magdeburg. cent. ib. p. 872. Vid. Hieron. ad Gaudentium, fol. 34. M. (n) Cassiodor. ib. Petav. ib. (o) Cassiodor. Chronicon. ib.
John Wesley
8:8 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea - By the sea, particularly as it is here opposed to the earth, we may understand the west, or Europe; and chiefly the middle parts of it, the vast Roman empire. A mountain here seems to signify a great force and multitude of people. Jer 51:25; so this may point at the irruption of the barbarous nations into the Roman empire. The warlike Goths broke in upon it about the year 250: and from that time the irruption of one nation after another never ceased till the very form of the Roman empire, and all but the name, was lost. The fire may mean the fire of war, and the rage of those savage nations. And the third part of the sea became blood - This need not imply, that just a third part of the Romans was slain; but it is certain an inconceivable deal of blood was shed in all these invasions.
Robert Jamieson, A. R. Fausset and David Brown
8:8 as it were--not literally a mountain: a mountain-like burning mass. There is a plain allusion to Jer 51:25; Amos 7:4.
third part of the sea became blood--In the parallel second vial, the whole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after which Israel, under Joshua (the same name as Jesus), victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVEN trumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the seventh time, when the seven priests blew the seven ram's horn trumpets, the people shouted, and the walls fell flat: and then ensued the blood-shedding of the foe. A mountain-like fiery mass would not naturally change water into blood; nor would the third part of ships be thereby destroyed.
8:98:9: եւ սատակեցա՛ւ երրորդ մասն լաւղակաց, եւ որ ունէր շունչ կենդանի՝ ապականեցաւ[5187]:[5187] Ոմանք. Երրորդ մասն ղուղականաց։ Ոսկան յաւելու. Ապականեցաւ, եւ երրորդ մասն նաւուց ընկղմեցաւ։
9 եւ ծովային կենդանիների մէկ երրորդ մասը կոտորուեց, եւ կենդանի ինչ շունչ որ կար, ոչնչացաւ:
9 Եւ ծովուն մէջի շնչաւոր արարածներուն երրորդ մասը մեռաւ ու նաւերուն երրորդ մասը ընկղմեցաւ։
եւ սատակեցաւ երրորդ մասն [111]լուղակաց, եւ որ ունէր շունչ կենդանի ապականեցաւ:

8:9: եւ սատակեցա՛ւ երրորդ մասն լաւղակաց, եւ որ ունէր շունչ կենդանի՝ ապականեցաւ[5187]:
[5187] Ոմանք. Երրորդ մասն ղուղականաց։ Ոսկան յաւելու. Ապականեցաւ, եւ երրորդ մասն նաւուց ընկղմեցաւ։
9 եւ ծովային կենդանիների մէկ երրորդ մասը կոտորուեց, եւ կենդանի ինչ շունչ որ կար, ոչնչացաւ:
9 Եւ ծովուն մէջի շնչաւոր արարածներուն երրորդ մասը մեռաւ ու նաւերուն երրորդ մասը ընկղմեցաւ։
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8:99: и умерла третья часть одушевленных тварей, живущих в море, и третья часть судов погибла.
8:9  καὶ ἀπέθανεν τὸ τρίτον τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ, τὰ ἔχοντα ψυχάς, καὶ τὸ τρίτον τῶν πλοίων διεφθάρησαν.
8:9. καὶ (and) ἀπέθανε (it-had-died-off,"τὸ (the-one) τρίτον (third) τῶν (of-the-ones) κτισμάτων (of-creatings-to) τῶν (of-the-ones) ἐν (in) τῇ (unto-the-one) θαλάσσῃ, (unto-a-sea) τὰ (the-ones) ἔχοντα ( holding ) ψυχάς, (to-breathings,"καὶ (and) τὸ (the-one) τρίτον (third) τῶν (of-the-ones) πλοίων (of-floatlets) διεφθάρησαν. (they-had-been-degraded-through)
8:9. et mortua est tertia pars creaturae quae habent animas et tertia pars navium interiitAnd the third part of those creatures died which had life in the sea: and the third part of the ships was destroyed.
9. and there died the third part of the creatures which were in the sea, they that had life; and the third part of the ships was destroyed.
8:9. And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.
8:9. And a third part of the creatures that were living in the sea died. And a third part of the ships were destroyed.
And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed:

9: и умерла третья часть одушевленных тварей, живущих в море, и третья часть судов погибла.
8:9  καὶ ἀπέθανεν τὸ τρίτον τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ, τὰ ἔχοντα ψυχάς, καὶ τὸ τρίτον τῶν πλοίων διεφθάρησαν.
8:9. et mortua est tertia pars creaturae quae habent animas et tertia pars navium interiit
And the third part of those creatures died which had life in the sea: and the third part of the ships was destroyed.
8:9. And the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed.
8:9. And a third part of the creatures that were living in the sea died. And a third part of the ships were destroyed.
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Adam Clarke: Commentary on the Bible - 1831
8:9: The third part of the ships were destroyed - These judgments seem to be poured out upon some maritime nation, destroying much of its population, and much of its traffic.
Albert Barnes: Notes on the Bible - 1834
8:9: And the third part of the creatures which were in the sea, and had life, died - The effect was as if one-third of all the fish in the sea were cut off. Of course this is not to be taken literally. It is designed to describe an effect, pertaining to the maritime portion of the world, as if a third portion of all that was in the sea should perish. The natural interpretation would be to apply it to some invasion or calamity pertaining to the sea - to the islands, to the maritime regions, or to commerce. If the whole description pertains to the Roman empire, then this might be supposed to have particular reference to something that would have a bearing on the maritime parts of that empire.
And the third part of the ships were destroyed - This also pertains to the same general calamity, affecting the commerce of the empire. The destruction of the "ships" was produced, in some way, by casting the mountain into the sea - either by their being consumed by the contact with the burning mass, or by being sunk by the agitation of the waters. The essential idea is, that the calamity would be of such a nature as would produce the destruction of vessels at sea - either naval armaments, or ships of commerce. In looking now for the application or fulfillment of this, it is necessary:
(a) to find some event or events which would have a particular bearing on the maritime or commercial part of the world; and,
(b) some such event or events that, on the supposition that they were the things referred to, would be properly symbolized by the image here employed:
(1) If the first trumpet had reference to the invasion of Alaric and the Goths, then in this we naturally look for the next succeeding act of invasion which shook the Roman empire, and contributed to its fall.
(2) the next invasion was that under Genseric, at the head of the Vandals (Gibbon, ii. 306ff). This occurred 428-468 ad.
(3) The symbol of a blazing or burning mountain, torn from its foundation, and precipitated into the ocean, would well represent this mighty nation moved from its ancient seat, and borne along toward the maritime parts of the empire, and its desolations there - as will be shown in the following remarks.
(4) the acts of the Vandals, under Genseric, corresponded with the ideas expressed by the symbol. In illustrating this I shall be indebted, as heretofore, principally to Mr. Gibbon:
(a) His general account of the Vandals is this: they are supposed (i. 138) to have been originally the same people with the Goths, the Goths and Vandals constituting one great nation living on the shores of the Baltic. They passed in connection with them over the Baltic; emigrated to Prussia and the Ukraine; invaded the Roman provinces; received tribute from the Romans; subdued the countries about the Bosphorus; plundered the cities of Bithynia; ravaged Greece and Illyrium, and were at last settled in Thrace under the emperor Theodosius (Gibbon, i. 136-166; ii. 110-150). They were then driven forward by the Huns, and having passed through France and Spain into Africa, conquered the Carthaginian territory, established an independent government, and thence through a long period harassed the neighboring islands, and the coasts of the Mediterranean by their predatory incursions, destroying the ships and the commerce of the Romans, and were distinguished in the downfall of the empire by their ravages on the islands and the sea. Thus, they were moved along from place to place until the scene of their desolations became more distinctly the maritime parts of the empire; and the effect of their devastations might be well compared with a burning mountain moved from its ancient base, and then thrown into the sea.
(b) This will be apparent from the statements of Mr. Gibbon in regard to their ravages under their leader Genseric. "Seville and Carthagena became the reward, or rather the prey of the ferocious conquerors" (after they had defeated the Roman Castinus), "and the vessels which they found in the harbor of Carthagena might easily transport them to the isles of Majorca and Minorca, where the Spanish fugitives, as in a secure recess, had vainly concealed their families and fortunes. The experience of navigation, and perhaps the prospect of Africa, encouraged the Vandals to accept the invitation which they received from Count Boniface" (to aid him in his apprehended difficulties with Rome, and to enter into an alliance with him by settling permanently in Africa (Gibbon, ii. 305, 306)): "and the death of Goaderic" (the Vandal king) "served only to forward and animate the bold enterprise. In the room of a prince, not conspicuous for any superior powers of the mind or body, they acquired his bastard brother, the terrible Genseric - a name which, in the destruction of the Roman empire, has deserved an equal rank with the names of Alaric and Attila." "The ambition of Genseric was almost without bounds, and without scruples; and the warrior could dexterously employ the dark engines of policy to solicit the allies who might be useful to his success, or to scatter among his enemies the seeds of enmity and contention. Almost in the moment of his departure he was informed that Hermanric, king of the Suevi, had presumed to ravage the Spanish territories, which he was resolved to abandon. Impatient of the insult, Genseric pursued the hasty retreat of the Suevi as far as Merida; precipitated the king and his army into the river Anas, and calmly returned to the seashore to embark his troops. The vessels which transported the Vandals over the modern Straits of Gibraltar, a channel only twelve miles in breadth, were furnished by the Spaniards, who anxiously wished for their departure; and by the African general who had implored their formidable assistance" (Gibbon, ii. 306. Genseric, in the accomplishment of his purposes, soon took possession of the northern coast of Africa, defeating the armies of Boniface, and "Carthage, Cirta, and Hippo Regius were the only cities that appeared to rise above the general inundation" (Gibbon, ii. 308). "On a sudden," says Mr. Gibbon (ii. 309), "the seven fruitful provinces, from Tangier to Tripoli, were overwhelmed by the invasion of the Vandals; whose destructive rage has perhaps been exaggerated by popular animosity, religious zeal, and extravagant declamation. War in its fairest form implies a perpetual violation of humanity and justice; and the hostilities of barbarians are inflamed by the fierce and lawless spirit which perpetually disturbs their peaceful and domestic society. The Vandals, where they found resistance, seldom gave quarter; and the deaths of their valiant countrymen were expiated by the ruin of the cities under whose walls they had fallen," etc.
The result of the invasion was the conquest of all northern Africa; the reduction of Hippo and Carthage, and the establishment of a government under Genseric in Africa that waged a long war with Rome (Gibbon, ii. 310, 311). The symbol before us has particular reference to maritime or naval operations and desolations, and the following extracts from Mr. Gibbon will show with what propriety, if this symbol was designed to refer to him, these images were employed. "The discovery and conquest of the black nations (in Africa) that might dwell beneath the torrid zone could not tempt the rational ambition of Genseric; but he east his eyes toward the sea; he resolved to create a naval power, and his bold resolution was executed with steady and active perseverance. The woods of Mount Atlas afforded an inexhaustible supply of timber; his new subjects were skilled in the arts of navigation and ship-building; he animated his daring Vandals to embrace a mode of warfare which would render every maritime country accessible to their arms; the Moors and Africans were allured by the hope of plunder; and after an interval of six centuries the fleets that issued from the port of Carthage again claimed the empire of the Mediterranean. The success of the Vandals, the conquest of Sicily, the sack of Palermo, and the frequent descents on the coasts of Lucania, awakened and alarmed the mother of Valentinian and the sister of Theodosius. Alliances were formed; and armaments, expensive and ineffectual, were prepared for the destruction of the common enemy, who reserved his courage to encounter those dangers which his policy could not pRev_ent or elude.
The Rev_olutions of the palace, which left the Western empire without a defender and without a lawful prince, dispelled the apprehension and stimulated the avarice of Genseric. He immediately equipped a numerous fleet of Vandals and Moors, and cast anchor at the mouth of the Tiber," etc. (Gibbon, ii. 352). "On the third day after the tumult (455 a. d., on the death of Maximus) Genseric boldly advanced from the port of Ostia to the gates of the defenseless city. Instead of a sally of the Roman youth, there issued from the gates an unarmed and venerable procession of the bishop at the head of the clergy. But Rome and its inhabitants were delivered to the licentiousness of the Vandals and the Moors, whose blind passions Rev_enged the injuries of Carthage. The pillage lasted fourteen days and nights; and all that yet remained of public or private wealth, of sacred or profane treasure, was diligently transported to the vessels of Genseric," etc.
See the account of this pillage in Gibbon, ii. 355-366. The emperor Majorian (457 a. d.) endeavored to "restore the happiness of the Romans," but he encountered the arms of Genseric, from his character and situation their most formidable enemy. A fleet of Vandals and Moors landed at the mouth of the Liris, or Garigliano; but the imperial troops surprised and attacked the disorderly barbarians, who were encumbered with the spoils of Campania; they were chased with slaughter to their ships; and their leader, the king's brother-in-law, was found in the number of the slain. Such vigilance might announce the character of the new reign; but the strictest vigilance, and the most numerous forces, were insufficient to protect the long-extended coast of Italy from the depredations of a naval war" (Gibbon, ii. 363). "The emperor had foreseen that it was impossible, without a maritime power, to achieve the conquest of Africa. In the first Punic war the republic had exerted such incredible diligence, that within sixty days after the first stroke of the axe had been given in the forest a fleet of one hundred and sixty galleys proudly rode at anchor in the sea. Under circumstances much less favorable Majorian equalled the spirit and perseverance of the ancient Romans. The woods of the Apennines were felled, the arsenals and manufactures of Ravenna and Misenium were restored, Italy and Gaul vied with each other in liberal contributions to the public service; and the imperial navy of 300 large galleys, with an adequate proportion of transports and smaller vessels, was collected in the secure and capacious harbor of Carthagena in Spain" (Gibbon, ii. 363, 364).
The fate of this large navy is thus described by Mr. Gibbon: "Genseric was saved from impending and inevitable ruin by the treachery of some powerful subjects; envious or apprehensive of their master's success. Guided by their secret intelligence, he surprised the unguarded fleet in the bay of Carthagena; many of the ships were sunk, or taken, or burnt; and the preparations of three years were destroyed in a single day," ii. 364. The further naval operations and maritime depredations of the Vandals under Genseric are thus stated by Mr. Gibbon: "The kingdom of Italy, a name to which the Western empire was gradually reduced, was afflicted, under the reign of Ricimer, by the incessant depredations of Vandal pirates. In the spring of each year they equipped a formidable navy in the port of Carthage; and Genseric himself, though in very advanced age, still commanded in person the most important expeditions. His designs were concealed with impenetrable secrecy until the moment that he hoisted sail. When he was asked by the pilot what course he should steer - 'Leave the determination to the winds,' replied the barbarian, with pious arrogance; 'they will transport us to the guilty coast whose inhabitants have provoked the divine justice;' but if Genseric himself deigned to issue more precise orders, he judged the most wealthy to be the most criminal.
The Vandals repeatedly visited the coasts of Spain, Liguria, Tuscany, Campania, Lucania, Bruttium, Apulia, Calabria, Venetia, Dalmatia, Epirus, Greece, and Sicily; they were tempted to subdue the island of Sardinia, so advantageously placed in the center of the Mediterranean; and their arms spread desolation, or terror, from the Columns of Hercules to the mouth of the Nile. As they were more ambitious of spoil than of glory, they seldom attacked any fortified cities, or engaged any regular troops in the open field. But the celerity of their motions enabled them, almost at the same time, to threaten and to attack the most distant objects which attracted their desires; and as they always embarked a sufficient number of horses, they had no sooner landed than they swept the dismayed country with a body of light cavalry," ii. 366. How far this description agrees with the symbol in the passage before us - "a great mountain burning with fire cast into the sea"; "the third part of the ships were destroyed" - must be left to the reader to judge.
It may be asked, however, with at least some show of reason, whether, if it be admitted that it was the design of the author of the Book of Revelation to refer to the movements of the Vandals under Genseric as one of the important and immediate causes of the ruin of the Roman empire, he could have found a more expressive symbol than this? Indeed, is there now any symbol that would be more striking and appropriate? If one should now undertake to represent this as one of the causes of the (downfall of the empire by a symbol, could he easily find one that would be more expressive? It is a matter that is in itself perhaps of no importance, but it may serve to show that the interpretation respecting the second trumpet was not forced, to remark that I had gone through with the interpretation of the language of the symbol before I looked into Mr. Gibbon with any reference to the application.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: the third part of the creatures: Rev 8:7, Rev 8:10, Rev 8:12, Rev 16:3; Exo 7:21; Zac 13:8
the ships: Psa 48:7; Isa 2:16, Isa 23:1
John Gill
8:9 And the third part of the creatures which were in the sea,.... The fishes; by whom men are meant, the inhabitants of the Roman empire; see Ezek 29:4, where by fish the Targum understands mighty princes and governors:
and had life, died; were put to death by these savage and barbarous people, who killed all they met with, men, women, and children, young and old, rich and poor, high and low:
and the third part of the ships were destroyed; by which may be designed either the cities and towns within such a part of the Roman jurisdiction, which were burnt or plundered by them; or their goods and effects, which they pillaged, and carried off the wealth and riches of the people, even all their substance, as Austin (p) and Jerom (q), who lived in those times, affirm.
(p) De Civitate Dei, l. 1. c. 10. vid. L. Vivem in ib. (q) Ad Eustochium.
John Wesley
8:9 And the third part of the creatures that were in the sea - That is, of all sorts of men, of every station and degree. Died - By those merciless invaders. And the third part of the ships were destroyed - It is a frequent thing to resemble a state or republic to a ship, wherein many people are embarked together, and share in the same dangers. And how many states were utterly destroyed by those inhuman conquerors! Much likewise of this was literally fulfilled. How often was the sea tinged with blood! How many of those who dwelt mostly upon it were killed! And what number of ships destroyed!
Robert Jamieson, A. R. Fausset and David Brown
8:9 The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corruptings (Ti1 6:5).
8:108:10: Եւ երրո՛րդ հրեշտակն փողեաց, եւ անկա՛ւ յերկնից աստղ մի մեծ՝ բորբոքեա՛լ իբրեւ զլամբար, եւ անկա՛ւ յերրորդ մասն գետոց եւ աղբերաց.
10 Փող հնչեցրեց նաեւ երրորդ հրեշտակը. եւ երկնքից ընկաւ մի մեծ աստղ՝ հրաբորբոք ինչպէս ջահ. եւ ընկաւ գետերի ու աղբիւրների մէկ երրորդ մասի վրայ:
10 Երրորդ հրեշտակը փողը հնչեցուց ու երկնքէն մեծ աստղ մը՝ լամբարի պէս բորբոքած՝ գետերուն ու ջուրի աղբիւրներուն երրորդ մասին վրայ ինկաւ։
Եւ երրորդ հրեշտակն փողեաց, եւ անկաւ յերկնից աստղ մի մեծ` բորբոքեալ իբրեւ զղամբար, եւ անկաւ յերրորդ մասն գետոց եւ աղբերաց:

8:10: Եւ երրո՛րդ հրեշտակն փողեաց, եւ անկա՛ւ յերկնից աստղ մի մեծ՝ բորբոքեա՛լ իբրեւ զլամբար, եւ անկա՛ւ յերրորդ մասն գետոց եւ աղբերաց.
10 Փող հնչեցրեց նաեւ երրորդ հրեշտակը. եւ երկնքից ընկաւ մի մեծ աստղ՝ հրաբորբոք ինչպէս ջահ. եւ ընկաւ գետերի ու աղբիւրների մէկ երրորդ մասի վրայ:
10 Երրորդ հրեշտակը փողը հնչեցուց ու երկնքէն մեծ աստղ մը՝ լամբարի պէս բորբոքած՝ գետերուն ու ջուրի աղբիւրներուն երրորդ մասին վրայ ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1010: Третий ангел вострубил, и упала с неба большая звезда, горящая подобно светильнику, и пала на третью часть рек и на источники вод.
8:10  καὶ ὁ τρίτος ἄγγελος ἐσάλπισεν· καὶ ἔπεσεν ἐκ τοῦ οὐρανοῦ ἀστὴρ μέγας καιόμενος ὡς λαμπάς, καὶ ἔπεσεν ἐπὶ τὸ τρίτον τῶν ποταμῶν καὶ ἐπὶ τὰς πηγὰς τῶν ὑδάτων.
8:10. Καὶ (And) ὁ (the-one) τρίτος (third) ἄγγελος (a-messenger) ἐσάλπισεν: (it-trumpeted-to,"καὶ (and) ἔπεσεν ( it-had-fallen ) ἐκ ( out ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ," ἀστὴρ ( a-star ) μέγας (great,"καιόμενος (being-burned) ὡς (as) λαμπάς, (a-lamp,"καὶ (and) ἔπεσεν (it-had-fallen) ἐπὶ (upon) τὸ (to-the-one) τρίτον (to-third) τῶν (of-the-ones) ποταμῶν (of-rivers) καὶ (and) ἐπὶ (upon) τὰς (to-the-ones) πηγὰς (to-pitchings) τῶν (of-the-ones) ὑδάτων. (of-waters)
8:10. et tertius angelus tuba cecinit et cecidit de caelo stella magna ardens tamquam facula et cecidit in tertiam partem fluminum et in fontes aquarumAnd the third angel sounded the trumpet: and a great star fell from heaven, burning as it were a torch. And it fell on the third part of the rivers and upon the fountains of waters:
10. And the third angel sounded, and there fell from heaven a great star, burning as a torch, and it fell upon the third part of the rivers, and upon the fountains of the waters;
8:10. And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;
8:10. And the third Angel sounded the trumpet. And a great star fell from heaven, burning like a torch. And it fell upon a third part of the rivers and upon the sources of water.
And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters:

10: Третий ангел вострубил, и упала с неба большая звезда, горящая подобно светильнику, и пала на третью часть рек и на источники вод.
8:10  καὶ ὁ τρίτος ἄγγελος ἐσάλπισεν· καὶ ἔπεσεν ἐκ τοῦ οὐρανοῦ ἀστὴρ μέγας καιόμενος ὡς λαμπάς, καὶ ἔπεσεν ἐπὶ τὸ τρίτον τῶν ποταμῶν καὶ ἐπὶ τὰς πηγὰς τῶν ὑδάτων.
8:10. et tertius angelus tuba cecinit et cecidit de caelo stella magna ardens tamquam facula et cecidit in tertiam partem fluminum et in fontes aquarum
And the third angel sounded the trumpet: and a great star fell from heaven, burning as it were a torch. And it fell on the third part of the rivers and upon the fountains of waters:
8:10. And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;
8:10. And the third Angel sounded the trumpet. And a great star fell from heaven, burning like a torch. And it fell upon a third part of the rivers and upon the sources of water.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: О страданиях людей чрез поражение физической природы говорит и следующая казнь. - По звуку трубы третьего Ангела с неба падает, низвергается звезда (названная полынью) прямо на землю, и это падение должно быть понимаемо в буквальном смысле. Для самого тайнозрителя падающая звезда была действительною звездою [Kliefoth], и он отличает ее от других звезд только лишь тем, что она была большою. Но, присоединяя к ней название "полынь", Иоанн дает основание предполагать, что эта звезда была при этом явлением чудесным и заключала в своей природе нечто большее, чем прочие звезды. Поэтому-то она изображается подобною факелу, всаженною и пылающею по действию Бож. Промысла. - Последствия падения звезды предуказываются в ее названии - полынь, горькая трава. Можно полагать, что воды были отравлены ее горечью не на каком-либо пространстве земли, но по всей земле, так что люди всей вселенной без всякого исключения должны были употреблять несколько горьковатую воду; эта горечь воды, к чему нужно присоединить следствия предшествовавших казней, и произвели большую смертность людей. Несомненно, все это очень трудно представимо для нас и для нашего времени, так как ничего подобного мы не наблюдаем в нашей современной жизни. Но отсюда не следует, чтобы нужно было отказаться от буквального понимания этой казни (Мф. ХIX:26). Это - событие будущего времени. После звука трубы четвертого Ангела Иоанн в своем экстатическом состоянии духа наблюдал какое-то повреждение, изменение в худшую сторону светил неба. Потемнение третьей части каждого светила неба было не временными, скоро прекратившимся, но, подобно казням первых труб, постоянным для того будущего времени. По-видимому, небесные светила будут давать для людей света на треть меньше того, что они давали до своего повреждения. А так как третья часть световой способности всех светил небесного свода была поражена, то и день, и ночь сделались менее светлы на третью часть того света, который принадлежал им прежде. И в этой казни мы не имеем ничего такого, что было бы совершенно недопустимым и невозможным. Если для Египта возможна была казнь в виде трехдневной тьмы, то возможно и то, что в грядущие времена приближения мира к концу наш солнечный день и лунные ночи будут значительно темнее. Можно подумать, что, судя по их необычайности, впечатление казней будет неотразима. Но люди и себе, и другим постараются объяснить все эти бедственные явления в природе естественными причинами. Поэтому далее прямо сообщается о новых наказаниях грешного мира.
Adam Clarke: Commentary on the Bible - 1831
8:10: There fell a great star from heaven - This has given rise to various conjectures. Some say the star means Attila and his Huns, others, Genseric with his Vandals falling on the city of Rome; others, Eleazer, the son of Annus, spurning the emperor's victims, and exciting the fury of the Zealots; others, Arius; infecting the pure Christian doctrine with his heresy, etc., etc. It certainly cannot mean all these; and probably none of them. Let the reader judge.
Albert Barnes: Notes on the Bible - 1834
8:10: And the third angel sounded - Indicating, according to the interpretation above proposed, some important event in the downfall of the Roman empire.
And there fell a great star from heaven - A star is a natural emblem of a prince, of a ruler, of one distinguished by rank or by talent. Compare the notes on Rev 2:28. See Num 24:17, and the notes on Isa 14:12. A star falling from heaven would be a natural symbol of one who had left a higher station, or of one whose character and course would be like a meteor shooting through the sky.
Burning as it were a lamp - Or, as a torch. The language here is such as would describe a meteor blazing through the air; and the reference in the symbol is to something that would have a resemblance to such a meteor. It is not a lurid meteor (livid, pale, ghastly) that is here referred to, but a bright, intense, blazing star - emblem of fiery energy; of rapidity of movement and execution; of splendor of appearance - such as a chieftain of high endowments, of impetuousness of character, and of richness of apparel, would be. In all languages, probably, a star has been an emblem of a prince whose virtues have shone brightly, and who has exerted a beneficial influence on mankind. In all languages also, probably, a meteor flaming through the sky has been an emblem of some splendid genius causing or threatening desolation and ruin; of a warrior who has moved along in a brilliant but destructive path over the world; and who has been regarded as sent to execute the vengeance of heaven. This usage occurs because a meteor is so bright; because it appears so suddenly; because its course cannot be determined by any known laws; and because, in the apprehensions of people, it is either sent as a proof of the divine displeasure, or is adapted to excite consternation and alarm. In the application of this part of the symbol, therefore, we naturally look for some prince or warrior of brilliant talents, who appears suddenly and sweeps rapidly over the world; who excites consternation and alarm; whose path is marked by desolation, and who is regarded as sent from heaven to execute the divine purposes - who comes not to bless the world by brilliant talents well directed, but to execute vengeance on mankind.
And it fell upon the third part of the rivers, and upon the fountains of waters - On the phrase, "the third part," see the notes on Rev 8:7. This reference to the "rivers" and to the "fountains of waters" seems, in part, to be for the purpose of saying that everything would be affected by this series of judgments. In the pRev_ious visions the trees and the green grass, the sea and the ships, had been referred to. The rivers and the fountains of waters are not less important than the trees, the grass, and the commerce of the world, and hence this judgment is mentioned as particularly bearing on them. At the same time, as in the case of the other trumpets, there is a propriety in supposing that there would be something in the event referred to by the symbol which would make it more appropriate to use this symbol in this case than in the others. It is natural, therefore, to look for some desolations that would particularly affect the portions of the world where rivers abound, or where they take their rise; or, if it be understood as having a more metaphorical sense, to regard it as affecting those things which resemble rivers and fountains - the sources of influence; the morals, the religion of a people, the institutions of a country, which are often so appropriately compared with running fountains or flowing streams.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: a great: Rev 1:20, Rev 6:13, Rev 9:1, Rev 12:4; Isa 14:12; Luk 10:18; Jde 1:13
the fountains: Rev 16:4; Exo 7:20, Exo 7:21; Jdg 15:11; Kg2 2:19-22; Ch2 32:3; Isa 12:3; Hos 13:15, Hos 13:16
Geneva 1599
8:10 (7) And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;
(7) The third execution on the floods and fountains, that is, on all fresh water, in this verse: the effect of which is, that many are destroyed by the bitterness of the water, in the verse following.
John Gill
8:10 And the third angel sounded,.... His trumpet:
and there fell a great star from heaven; not Mahomet, as some think, for this time is too soon for him, who rose up under the fifth trumpet; nor Arius, for whom it is too late, who lived in the times of Constantine; and still less Origen, who lived before his time; but rather Pelagius, who was a man of great eminence in the church, of much learning, and made great pretensions to religion and holiness, and, like a star and lamp, shone forth awhile, with great lustre and splendour, but fell into very great errors; denying original sin, and asserting the purity of human nature, crying up the power of man's free will, and asserting that human nature, without the grace of God, was able to keep the whole law, even to perfection; and his name, according to his doctrine, was wormwood and gall, which embittered the sweet doctrines of the free grace of God, and affected the fountains and rivers, the sacred Scriptures, from whence these doctrines flow; so that instead of being pleasant and wholesome to men, through his false glosses and perverse interpretations of them, they became bitter and poisonous; and many souls, that received and imbibed his sense of them, died spiritually, and were lost and perished, as all must inevitably, who depend on the strength and works of nature, and deny and despise the grace of God: but it is best, as the other trumpets, so to understand this of the invasions of the above barbarous people, particularly the Vandals under Genseric, who being turned out of Spain by the Goths, went into Africa, where peace was made, and part of Africa given them to dwell in; after which Genseric, through treachery, seized upon Carthage, and greatly afflicted Sicily: Theodosius made war against them to no purpose, and peace being made between Valentinian and Genseric, Africa was divided between them; and some time after Rome was spoiled by Genseric of all its riches (r). Mr. Daubuz thinks Attila, king of the Huns, called the dread of the world, and the scourge of God, is meant by this star; who was a rebel against the Romans, and made sad ravages in the empire; at the beginning of which troubles a great comet appeared; and, according to Cassiodorus (s), the Huns were auxiliaries to the Romans against the Goths; but Litorius the Roman general was taken; and after this the Huns rebelled, and depopulated Thrace and Illyricum; and Attila, their king, having slain his brother Bleda, and partner, became sole monarch; and though the Romans under Actius, by the help of the Goths, beat him in the fields of Catalaun, and obliged him to depart, yet afterwards, having got a reinforcement, he entered with great force into Aquileia, with whom Pope Leo made peace:
burning as it were a lamp; this star resembled that which is called Lampadias, which Pliny says (t) imitates, or bears a likeness to burning torches; and he speaks of a spark which fell out of a star, which had such an appearance (u): this is expressive of war, and great destruction in the empire:
and it fell upon the third part of the rivers, and upon the fountains of water; that is, upon the large provinces and chief cities belonging to the Roman empire, and the governors of them, who suffered very bitterly and severely in these times; compare with this Ezek 32:2. The last clause, "and upon the fountains of waters", is left out in the Alexandrian copy.
(r) Cassiodor. Chronicon in Theodos. 44. & in Marcian. 45. (s) Chronicon, ib. (t) Nat. Hist. l. 2. c. 25. (u) lb. c. 35.
John Wesley
8:10 And the third angel sounded, and there fell from heaven a great star, and it fell on the third part of the rivers - It seems Afric is meant by the rivers; (with which this burning part of the world abounds in an especial manner;) Egypt in particular, which the Nile overflows every year far and wide. ln the whole African history, between the irruption of the barbarous nations into the Roman empire, and the ruin of the western empire, after the death of Valentinian the Third, there is nothing more momentous than the Arian calamity, which sprung up in the year 315. It is not possible to tell how many persons, particularly at Alexandria, in all Egypt, and in the neighbouring countries, were destroyed by the rage of the Arians. Yet Afric fared better than other parts of the empire, with regard to the barbarous nations, till the governor of it, whose wife was a zealous Arian, and aunt to Genseric, king of the Vandals, was, under that pretence, unjustly accused before the empress Placidia. He was then prevailed upon to invite the Vandals into Afric; who under Genseric, in the year 428, founded there a kingdom of their own, which continued till the year 533. Under these Vandal kings the true believers endured all manner of afflictions and persecutions. And thus Arianism was the inlet to all heresies and calamities, and at length to Mahometanism itself. This great star was not an angel, (angels are not the agents in the two preceding or the following trumpet,) but a teacher of the church, one of the stars in the right hand of Christ. Such was Arius. He fell from on high, as it were from heaven, into the most pernicious doctrines, and made in his fall a gazing on all sides, being great, and now burning as a torch. He fell on the third part of the rivers - His doctrine spread far and wide, particularly in Egypt. And on the fountains of water - wherewith Afric abounds.
Robert Jamieson, A. R. Fausset and David Brown
8:10 a lamp--a torch.
8:118:11: եւ էր անուն աստեղն Դառնութիւն. եւ բազումք մեռան ՚ի դառնութենէ ջուրցն:
11 Եւ աստղի անունն էր Դառնութիւն. եւ ջրի դառնութիւնից շատեր մեռան:
11 Այն աստղին անունը Օշինդր էր ու ջուրերուն երրորդ մասը օշինդր եղաւ եւ շատ մարդիկ ջուրերէն մեռան, քանզի դառն էին։
եւ էր անուն աստեղն [112]Դառնութիւն. եւ բազումք մեռան ի դառնութենէ ջուրցն:

8:11: եւ էր անուն աստեղն Դառնութիւն. եւ բազումք մեռան ՚ի դառնութենէ ջուրցն:
11 Եւ աստղի անունն էր Դառնութիւն. եւ ջրի դառնութիւնից շատեր մեռան:
11 Այն աստղին անունը Օշինդր էր ու ջուրերուն երրորդ մասը օշինդր եղաւ եւ շատ մարդիկ ջուրերէն մեռան, քանզի դառն էին։
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: Имя сей звезде AAA$&полыньAAA$&; и третья часть вод сделалась полынью, и многие из людей умерли от вод, потому что они стали горьки.
8:11  καὶ τὸ ὄνομα τοῦ ἀστέρος λέγεται ὁ ἄψινθος. καὶ ἐγένετο τὸ τρίτον τῶν ὑδάτων εἰς ἄψινθον, καὶ πολλοὶ τῶν ἀνθρώπων ἀπέθανον ἐκ τῶν ὑδάτων, ὅτι ἐπικράνθησαν.
8:11. καὶ (And) τὸ (the-one) ὄνομα (a-name) τοῦ (of-the-one) ἀστέρος (of-a-star) λέγεται (it-be-forthed) Ὁ (the-one) Ἄψινθος. (an-Apsinthos,"καὶ (and) ἐγένετο ( it-had-became ) τὸ (the-one) τρίτον (third) τῶν (of-the-ones) ὑδάτων (of-waters) εἰς (into) ἄψινθον, (to-an-apsinthos,"καὶ (and) πολλοὶ ( much ) τῶν (of-the-ones) ἀνθρώπων (of-mankinds) ἀπέθανον (they-had-died-off) ἐκ (out) τῶν (of-the-ones) ὑδάτων, (of-waters,"ὅτι (to-which-a-one) ἐπικράνθησαν. (they-were-bittered)
8:11. et nomen stellae dicitur Absinthius et facta est tertia pars aquarum in absinthium et multi hominum mortui sunt de aquis quia amarae factae suntAnd the name of the star is called Wormwood. And the third part of the waters became wormwood. And many men died of the waters, because they were made bitter.
11. and the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.
8:11. And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.
8:11. And the name of the star is called Wormwood. And a third part of the waters were turned into wormwood. And many men died from the waters, because they were made bitter.
And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter:

11: Имя сей звезде AAA$&полыньAAA$&; и третья часть вод сделалась полынью, и многие из людей умерли от вод, потому что они стали горьки.
8:11  καὶ τὸ ὄνομα τοῦ ἀστέρος λέγεται ὁ ἄψινθος. καὶ ἐγένετο τὸ τρίτον τῶν ὑδάτων εἰς ἄψινθον, καὶ πολλοὶ τῶν ἀνθρώπων ἀπέθανον ἐκ τῶν ὑδάτων, ὅτι ἐπικράνθησαν.
8:11. et nomen stellae dicitur Absinthius et facta est tertia pars aquarum in absinthium et multi hominum mortui sunt de aquis quia amarae factae sunt
And the name of the star is called Wormwood. And the third part of the waters became wormwood. And many men died of the waters, because they were made bitter.
8:11. And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.
8:11. And the name of the star is called Wormwood. And a third part of the waters were turned into wormwood. And many men died from the waters, because they were made bitter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:11: The star is called Wormwood - So called from the bitter or distressing effects produced by its influence.
Albert Barnes: Notes on the Bible - 1834
8:11: And the name of the star is called Wormwood - Is appropriately so called. The writer does not say that it would be actually so called, but that this name would be properly descriptive of its qualities. Such expressions are common in allegorical writings. The Greek word - ἄψινθος apsinthos - denotes "wormwood," a well-known bitter herb. That word becomes the proper emblem of bitterness. Compare Jer 9:15; Jer 23:15; Lam 3:15, Lam 3:19.
And the third part of the waters became wormwood - Became bitter as wormwood. This is doubtless an emblem of the calamity which would occur if the waters should be thus made bitter. Of course they would become useless for the purposes to which they are mostly applied, and the destruction of life would be inevitable. To conceive of the extent of such a calamity we have only to imagine a large portion of the wells, and rivers, and fountains of a country made bitter as wormwood. Compare Exo 15:23-24.
And many men died of the waters, because they were made bitter - This effect would naturally follow if any considerable portion of the fountains and streams of a land were changed by an infusion of wormwood. It is not necessary to suppose that this is intended to be literally true; for as, by the use of a symbol, it is not to be supposed that literally a part of the waters would be turned into wormwood by the baleful influence of a falling meteor, so it is not necessary to suppose that there is intended to be represented a literal destruction of human life by the use of waters. Great destruction and devastation are undoubtedly intended to be denoted by this - destruction that would be well represented in a land by the natural effects if a considerable part of the waters were, by their bitterness, made unfit to drink.
In the interpretation and application, therefore, of this passage, we may adopt the following principles and rules:
(a) It may be assumed, in this exposition, that the pRev_ious symbols, under the first and second trumpet-blasts, referred respectively to Alaric and his Goths, and to Genseric and his Vandals.
(b) That the next great and decisive event in the downfall of the empire is the one that is here referred to.
(c) That there would be some chieftain or warrior who might be compared with a blazing meteor; whose course would be singularly brilliant; who would appear suddenly like a blazing star, and then disappear like a star whose light was quenched in the waters.
(d) That the desolating course of that meteor would be mainly on those portions of the world that abounded with springs of water and running streams.
(e) That an effect would be produced as if those streams and fountains were made bitter; that is, that many persons would perish, and that wide desolations would be caused in the vicinity of those rivers and streams, as if a bitter and baleful star should fall into the waters, and death should spread over the lands adjacent to them, and watered by them.
Whether any events occurred of which this would be the proper emblem is now the question. Among expositors there has been a considerable degree of unanimity in supposing that Attila, the king of the Huns, is referred to; and if the preceding expositions are correct, there can be no doubt on the subject. After Alaric and Genseric, Attila occupies the next place as an important agent in the overthrow of the Roman empire, and the only question is, whether he would be properly symbolized by this baleful star. The following remarks may be made to show the propriety of the symbol:
(1) As already remarked, the place which he occupies in history, as immediately succeeding Alaric and Genseric in the downfall of the empire. This will appear in any chronological table, or in the table of contents of any of the histories of those times. A full detail of the career of Attila may be found in Gibbon, vol. ii. pp. 314-351. His career extended from 433 a. d. to 453 a. d. It is true that he was contemporary with Genseric, king of the Vandals, and that a portion of the operations of Genseric in Africa were subsequent to the death of Attila (455 a. d. to 467 a. d.); but it is also true that Genseric preceded Attila in the career of conquest, and was properly the first in order, being pressed forward in the Roman warfare by the Huns, 428 a. d. See Gibbon, ii. 306ff.
(2) In the manner of his appearance he strongly resembled a brilliant meteor flashing in the sky. He came from the east, gathering his Huns, and poured them down, as we shall see, with the rapidity of a flashing meteor, suddenly on the empire. He regarded himself also as devoted to Mars, the god of war, and was accustomed to array himself in a especially brilliant manner, so that his appearance, in the language of his flatterers, was such as to dazzle the eyes of beholders. One of his followers perceived that a heifer that was grazing had wounded her foot, and curiously followed the track of blood, until he found in the long grass the point of an ancient sword, which he dug out of the ground and presented to Attila. "That magnanimous, or rather that artful prince," says Mr. Gibbon, "accepted with pious gratitude this celestial favor; and, as the rightful possessor of the sword of Mars, asserted his divine and indefeasible claim to the dominion of the earth. The favorite of Mars soon acquired a sacred character, which rendered his conquests more easy and more permanent; and the barbarian princes confessed, in the language of devotion or flattery, that they could not presume to gaze, with a steady eye, on the divine majesty of the king of the Huns," ii. 317. How appropriate would it be to represent such a prince by the symbol of a bright and blazing star - or a meteor flashing through the sky!
(3) there may be propriety, as applicable to him, in the expression - "a great star from heaven failing upon the earth." Attila was regarded as an instrument in the divine hand in inflicting punishment. The common appellation by which he has been known is "the scourge of God." This title is supposed by the modern Hungarians to have been first given to Attila by a hermit of Gaul, but it was "inserted by Attila among the titles of his royal dignity" (Gibbon, ii. 321, foot-note). To no one could the title be more applicable than to him.
(4) his career as a conqueror, and the effect of his conquests on the downfall of the empire, were such as to be properly symbolized in this manner:
(a) The general effect of the invasion was worthy of an important place in describing the series of events which resulted in the overthrow of the empire. This is thus stated by Mr. Gibbon: "The western world was oppressed by the Goths and Vandals, who fled before the Huns; but the achievements of the Huns themselves were not adequate to their power and prosperity. Their victorious hordes had spread from the Volga to the Danube, but the public force was exhausted by the discord of independent chieftains; their valor was idly consumed in obscure and predatory excursions; and they often degraded their national dignity by condescending, for the hopes of spoil, to enlist under the banners of their fugitive enemies. In the reign of Attila the Huns again became the terror of the world; and I shall now describe the character and actions of that formidable barbarian who alternately invaded and insulted the East and the West, and urged the rapid downfall of the Roman empire, 'vol. ii. pp. 314, 315.
(b) The parts of the earth affected by the invasion of the Huns were those which would be properly symbolized by the things specified at the blowing of this trumpet. It is said particularly that the effect would be on "the rivers," and on "the fountains of waters." If this has a literal application, or if, as was supposed in the case of the second trumpet, the language used was such as had reference to the portion of the empire that would be particularly affected by the hostile invasion, then we may suppose that this refers to those portions of the empire that abounded in rivers and streams, and more particularly those in which the rivers and streams had their origin - for the effect was permanently in the "fountains of waters." As a matter of fact, the principal operations of Attila were in the regions of the Alps, and on the portions of the empire whence the rivers flow down into Italy. The invasion of Attila is described by Mr. Gibbon in this general language: "The whole breadth of Europe, as it extends above five hundred miles from the Euxine to the Adriatic, was at once invaded, and occupied, and desolated, by the myriads of barbarians whom Attila led into the field," ii. 319, 320.
After describing the progress and the effects of this invasion (pp. 320-331) he proceeds more particularly to detail the events in the invasion of Gaul and Italy, pp. 331-347. After the terrible battle of Chalons, in which, according to one account, one hundred and sixty-two thousand, and, according to other accounts, three hundred thousand persons were slain, and in which Attila was defeated, he recovered his vigor, collected his forces, and made a descent on Italy. Under pretence of claiming Honoria, the daughter of the Empress of Rome, as his bride, "the indignant lover took the field, passed the Alps, invaded Italy, and besieged Aquileia with an innumerable host of barbarians." After endeavoring in vain for three months to subdue the city, and when about to abandon the siege, Attila took advantage of the appearance of a stork as a favorable omen to arouse his men to a renewed effort, "a large breach was made in the part of the wall where the stork had taken her flight; the Huns mounted to the assault with irresistible fury; and the succeeding generation could scarcely discover the ruins of Aquileia. After this dreadful chastisement Attila pursued his march; and as he passed, the cities of Altinum, Concordia, and Padua were reduced into heaps of stones and ashes. The inland towns, Vicenza, Verona, and Bergamo, were exposed to the rapacious cruelty of the Huns; Milan and Pavia submitted without resistance to the loss of their wealth, and applauded the unusual clemency which preserved from the flames the public as well as the private buildings, and spared the lives of the captive multitude. The popular traditions of Comum, Turin, or Modena, may be justly suspected, yet they concur with more authentic evidence to prove that Attila spread his ravages over the rich plains of modern Lombardy, which are divided by the Po, and bounded by the Alps and the Apennines," ii. pp. 343, 344. "It is a saying worthy of the ferocious pride of Attila, that the grass never grew on the spot where his horse had trod" (ibid. p. 345). Anyone has only to look on a map, and to trace the progress of those desolations and the chief seats of his military operations to see with what propriety this symbol would be employed. In these regions the great rivers that water Europe have their origin, and are swelled by numberless streams that flow down from the Alps; and about the fountains whence these streams flow were the principal military operations of the invader.
(c) With equal propriety is he represented in the symbol as affecting "a third" part of these rivers and fountains. At least a third part of the empire was invaded and desolated by him in his savage march, and the effects of his invasion were as disastrous on the empire as if a bitter star had fallen into a third part of those rivers and fountains, and had converted them into wormwood.
(d) There is one other point which shows the propriety of this symbol. It is, that the meteor, or star, seemed to be absorbed in the waters. It fell into the waters; embittered them; and was seen no more. Such would be the case with a meteor that should thus fall upon the earth - flashing along the sky, and then disappearing foRev_er. Now, it was remarkable in regard to the Huns, that their power was concentrated under Attila; that he alone appeared as the leader of this formidable host; and that when he died all the concentrated power of the Huns was dissipated, or became absorbed and lost. "The Rev_olution," says Mr. Gibbon (ii. 348), "which subverted the empire of the Huns, established the fame of Attila, whose genius alone had sustained the huge and disjointed fabric. After his death the boldest chieftains aspired to the rank of kings; the most powerful kings refused to acknowledge a superior; and the numerous sons, whom so many various mothers bore to the deceased monarch, divided and disputed, like a private inheritance, the sovereign command of the nations of Germany and Scythia." Soon, however, in the conflicts which succeeded, the empire passed away, and the empire of the Huns ceased. The people that composed it were absorbed in the surrounding nations, and Mr. Gibbon makes this remark, after giving a summary account of these conflicts, which continued but for a few years: "The Igours of the north, issuing from the cold Siberian regions, which produced the most valuable furs, spread themselves over the desert, as far as the Borysthenes and the Caspian gates, and finally extinguished the empire of the Huns." These facts may, perhaps, show with what propriety Attila would be compared with a bright but beautiful meteor; and that, if the design was to symbolize him as acting an important part in the downfall of the Roman empire, there is a fitness in the symbol here employed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: Wormwood: Deu 29:18; Rut 1:20; Pro 5:4; Jer 9:15, Jer 23:15; Lam 3:5, Lam 3:19; Amo 5:7, Amo 6:12; Heb 12:15
many: Exo 15:23
Geneva 1599
8:11 And the name of the star is called (8) Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.
(8) This is spoken by metaphor of a commonly known bitter herb: unless perhaps a man following those that note the derivation of words would rather explain it as an adjective for that which cannot be drunk because of its bitterness, causing the liquid it is made into to be more bitter than any man can drink.
John Gill
8:11 And the name of the star is called Wormwood,.... Because of the bitter afflictions, sorrows, and distresses which it was the instrument of; just as Naomi called herself Mara, because the Almighty had dealt bitterly with her, Ruth 1:20;
and the third part of the waters became wormwood; that is, the inhabitants of the provinces and cities belonging to the Roman empire were afflicted with grievous and bitter afflictions and calamities; so great distresses are called wormwood, and waters of gall given to drink, Jer 9:15;
and many men died of the waters, because they were bitter; through the barbarities and cruelties of these savage people, who afflicted the empire: there seems to be an allusion to Ex 15:23.
John Wesley
8:11 And the name of the star is called Wormwood - The unparalleled bitterness both of Arius himself and of his followers show the exact propriety of his title. And the third part of the waters became wormwood - A very considerable part of Afric was infected with the same bitter doctrine and Spirit. And many men (though not a third part of them) died - By the cruelty of the Arians.
Robert Jamieson, A. R. Fausset and David Brown
8:11 The symbolizers interpret the star fallen from heaven as a chief minister (ARIUS, according to BULLINGER, BENGEL, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [WORDSWORTH]. Contrast the converse change of bitter Marah water into sweet, Ex 15:23. ALFORD gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days.
8:128:12: Եւ չորրորդ հրեշտակն փողեաց, եւ վիրաւորէ՛ր երրորդ մասն արեգական՝ եւ երրորդ մասն լուսնի՝ եւ երրորդ մասն աստեղաց. եւ խաւարէր երրորդ մասն նոցա, եւ երրորդ մասն գիշերւոյ նո՛յնպէս[5188]: [5188] Ոմանք. Եւ չորրորդ հրեշտակն հարկանէր, եւ վիրա՛՛։ Յօրինակին. Եւ խաւսէր երրորդ մասն նոցա։ Ոսկան. Մասն նոցա, եւ աւուր ոչ լուսաւորէր մասն երրորդ եւ գիշերոյ նոյնպէս։
12 Փող հնչեցրեց նաեւ չորրորդ հրեշտակը. եւ զարկուեց արեգակի մէկ երրորդ մասը, լուսնի մէկ երրորդ մասը եւ աստղերի մէկ երրորդ մասը: Եւ խաւարեց նրանց մէկ երրորդ մասը, նոյնպէս եւ՝ գիշերուայ մէկ երրորդ մասը:
12 Չորրորդ հրեշտակը փողը հնչեցուց ու արեւին երրորդ մասը եւ լուսնին երրորդ մասը ու աստղերուն երրորդ մասը զարնուեցան, այնպէս որ անոնց երրորդ մասը խաւարեցաւ եւ օրուան երրորդ մասը լոյս չտուաւ, նոյնպէս ալ՝ գիշերուանը։
Եւ չորրորդ հրեշտակն փողեաց, եւ վիրաւորէր երրորդ մասն արեգական եւ երրորդ մասն լուսնի եւ երրորդ մասն աստեղաց. [113]եւ խաւարէր`` երրորդ մասն նոցա, [114]եւ երրորդ մասն գիշերոյ`` նոյնպէս:

8:12: Եւ չորրորդ հրեշտակն փողեաց, եւ վիրաւորէ՛ր երրորդ մասն արեգական՝ եւ երրորդ մասն լուսնի՝ եւ երրորդ մասն աստեղաց. եւ խաւարէր երրորդ մասն նոցա, եւ երրորդ մասն գիշերւոյ նո՛յնպէս[5188]:
[5188] Ոմանք. Եւ չորրորդ հրեշտակն հարկանէր, եւ վիրա՛՛։ Յօրինակին. Եւ խաւսէր երրորդ մասն նոցա։ Ոսկան. Մասն նոցա, եւ աւուր ոչ լուսաւորէր մասն երրորդ եւ գիշերոյ նոյնպէս։
12 Փող հնչեցրեց նաեւ չորրորդ հրեշտակը. եւ զարկուեց արեգակի մէկ երրորդ մասը, լուսնի մէկ երրորդ մասը եւ աստղերի մէկ երրորդ մասը: Եւ խաւարեց նրանց մէկ երրորդ մասը, նոյնպէս եւ՝ գիշերուայ մէկ երրորդ մասը:
12 Չորրորդ հրեշտակը փողը հնչեցուց ու արեւին երրորդ մասը եւ լուսնին երրորդ մասը ու աստղերուն երրորդ մասը զարնուեցան, այնպէս որ անոնց երրորդ մասը խաւարեցաւ եւ օրուան երրորդ մասը լոյս չտուաւ, նոյնպէս ալ՝ գիշերուանը։
zohrab-1805▾ eastern-1994▾ western am▾
8:1212: Четвертый Ангел вострубил, и поражена была третья часть солнца и третья часть луны и третья часть звезд, так что затмилась третья часть их, и третья часть дня не светла была--так, как и ночи.
8:12  καὶ ὁ τέταρτος ἄγγελος ἐσάλπισεν· καὶ ἐπλήγη τὸ τρίτον τοῦ ἡλίου καὶ τὸ τρίτον τῆς σελήνης καὶ τὸ τρίτον τῶν ἀστέρων, ἵνα σκοτισθῇ τὸ τρίτον αὐτῶν καὶ ἡ ἡμέρα μὴ φάνῃ τὸ τρίτον αὐτῆς, καὶ ἡ νὺξ ὁμοίως.
8:12. Καὶ (And) ὁ (the-one) τέταρτος (fourth) ἄγγελος (a-messenger) ἐσάλπισεν: (it-trumpeted-to,"καὶ (and) ἐπλήγη (it-had-been-smitten) τὸ (the-one) τρίτον (third) τοῦ (of-the-one) ἡλίου (of-a-sun) καὶ (and) τὸ (the-one) τρίτον (third) τῆς (of-the-one) σελήνης (of-a-moon) καὶ (and) τὸ (the-one) τρίτον (third) τῶν (of-the-ones) ἀστέρων, (of-stars,"ἵνα (so) σκοτισθῇ (it-might-have-been-obscured-to) τὸ (the-one) τρίτον (third) αὐτῶν (of-them,"καὶ (and) ἡ (the-one) ἡμέρα (a-day) μὴ (lest) φάνῃ (it-might-have-had-been-manifested) τὸ (to-the-one) τρίτον (to-third) αὐτῆς, (of-it,"καὶ (and) ἡ (the-one) νὺξ (a-night) ὁμοίως. (unto-along-belonged)
8:12. et quartus angelus tuba cecinit et percussa est tertia pars solis et tertia pars lunae et tertia pars stellarum ut obscuraretur tertia pars eorum et diei non luceret pars tertia et nox similiterAnd the fourth angel sounded the trumpet: and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars, so that the third part of them was darkened. And the day did not shine for a third part of it: and the night in like manner.
12. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; that the third part of them should be darkened, and the day should not shine for the third part of it, and the night in like manner.
8:12. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.
8:12. And the fourth Angel sounded the trumpet. And a third part of the sun, and a third part of the moon, and a third part of the stars were struck, in such a way that a third part of them was obscured. And a third part of the day did not shine, and similarly the night.
And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise:

12: Четвертый Ангел вострубил, и поражена была третья часть солнца и третья часть луны и третья часть звезд, так что затмилась третья часть их, и третья часть дня не светла была--так, как и ночи.
8:12  καὶ ὁ τέταρτος ἄγγελος ἐσάλπισεν· καὶ ἐπλήγη τὸ τρίτον τοῦ ἡλίου καὶ τὸ τρίτον τῆς σελήνης καὶ τὸ τρίτον τῶν ἀστέρων, ἵνα σκοτισθῇ τὸ τρίτον αὐτῶν καὶ ἡ ἡμέρα μὴ φάνῃ τὸ τρίτον αὐτῆς, καὶ ἡ νὺξ ὁμοίως.
8:12. et quartus angelus tuba cecinit et percussa est tertia pars solis et tertia pars lunae et tertia pars stellarum ut obscuraretur tertia pars eorum et diei non luceret pars tertia et nox similiter
And the fourth angel sounded the trumpet: and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars, so that the third part of them was darkened. And the day did not shine for a third part of it: and the night in like manner.
8:12. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.
8:12. And the fourth Angel sounded the trumpet. And a third part of the sun, and a third part of the moon, and a third part of the stars were struck, in such a way that a third part of them was obscured. And a third part of the day did not shine, and similarly the night.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:12: The third part of the sun - moon - stars, was smitten - Supposed to mean Rome, with her senates, consuls, etc., eclipsed by Odoacer, king of the Heruli, and Theodoric, king of the Ostrogoths, in the fifth century. But all this is uncertain.
Albert Barnes: Notes on the Bible - 1834
8:12: And the fourth angel sounded - See the notes at Rev 8:6-7.
And the third part of the sea was smitten - On the phrase the third part, see the notes on Rev 8:7. The darkening of the heavenly luminaries is everywhere an emblem of any great calamity - as if the light of the sun, moon, and stars should be put out. See the notes on Rev 6:12-13. There is no certain evidence that this refers to rulers, as many have supposed, or to anything that would particularly affect the government as such. The meaning is, that calamity would come as if darkness should spread over the sun, the moon, and the stars, leaving the world in gloom. What is the precise nature of the calamity is not indicated by the language, but anything that would diffuse gloom and disaster would accord with the fair meaning of the symbol. There are a few circumstances, however, in regard to this symbol which may aid us in determining its application:
(1) It would follow in the series of calamities that were to occur.
(2) it would be separated in some important sense - of time, place, or degree - from those which were to follow, for there is a pause here Rev 8:13, and the angel proclaims that more terrible woes are to succeed this series.
(3) like the preceding, it is to affect "one third part" of the world; that is, it is to be a calamity as if a third part of the sun, the moon, and the stars were suddenly smitten and darkened.
(4) it is not to be total. It is not as if the sun, the moon, and the stars were entirely blotted out, for there was still some remaining light; that is, there was a continuance of the existing state of things - as if these heavenly bodies should still give an obscure and partial light.
(5) perhaps it is also intended by the symbol that there would be light again. The world was not to go into a state of total and permanent night. For a third part of the day, and a third part of the night, this darkness reigned; but does not this imply that there would be light again - that the obscurity would pass away, and that the sun, and moon, and stars would shine again? That is, is it not implied that there would still be prosperity in some future period? Now, in regard to the application of this, if the explanation of the preceding symbols is correct, there can be little difficulty. If the pRev_ious symbols referred to Alaric, to Genseric, and to Attila, there can be no difficulty in applying this to Odoacer, and to his reign - a reign in which, in fact, the Roman dominion in the West came to an end, and passed into the hands of this barbarian. Anyone has only to open the Decline and Fall of the Roman Empire, to see that this is the next event that should be symbolized if the design were to represent the downfall of the empire.
These four great barbarian leaders succeed each other in order, and under the last, Odoacer, the barbarian dominion was established; for it is here that the existence of the Roman power, as such, ended. The Western empire terminated, according to Mr. Gibbon (ii. p. 380), about 476 or 479 a. d. Odoacer was "King of Italy" from 476 a. d. to 490 a. d. (Gibbon, ii. 379). The Eastern empire still lingered, but calamity, like blotting out the sun, and moon, and stars, had come over that part of the world which for so many centuries had constituted the seat of power and dominion. Odoacer was the son of Edecon, a barbarian, who was in the service of Attila, and who left two sons - Onulf and Odoacer. The former directed his steps to Constantinople; Oloacer "led a wandering life among the barbarians of Noricum, with a mind and fortune suited to the most desperate adventures; and when he had fixed his choice, he piously visited the cell of Severinus, the popular saint of the country, to solicit his approbation and blessing. The lowness of the door would not admit the lofty stature of Odoacer; he was obliged to stoop; but in that humble attitude the saint could discern the symptoms of his future greatness; and addressing him in a prophetic tone, 'Pursue,' said he, 'your design; proceed to Italy; you will soon cast away this coarse garment of skins; and your wealth will be adequate to the liberality of your mind.' The barbarian, whose daring spirit accepted and ratified this prediction, was admitted into the service of the Western empire, and soon obtained an honorable rank in the guards.
His manners were gradually polished, his military skill improved; and the confederates of Italy would not have elected him for their general unless the exploits of Odoacer had established a high opinion of his courage and capacity. Their military acclamations saluted him with the title of king; but he abstained during his whole reign from the use of the purple and the diadem, lest he should offend those princes whose subjects, by their accidental mixture, had formed the victorious army which time and policy might insensibly unite into a great nation" (Gibbon, ii. 379, 380). In another place Mr. Gibbon says: "Odoacer was the first barbarian who reigned in Italy, over a people who had once asserted their superiority above the rest of mankind. The disgrace of the Romans still excites our respectful compassion, and we fondly sympathize with the imaginary grief and indignation of their degenerate posterity. But the calamities of Italy had gradually subdued the proud consciousness of freedom and glory. In the age of Roman virtue the provinces were subject to the arms, and the citizens to the laws, of the republic; until those laws were subverted by civil discord, and both the city and the provinces became the servile property of a tyrant. The forms of the constitution which alleviated or disguised their abject slavery were abolished by time and violence; the Italians alternately lamented the presence or the absence of the sovereigns whom they detested or despised; and the succession of five centuries inflicted the various evils of military license, capricious despotism, and elaborate oppression.
During the same period the barbarians had emerged from obscurity and contempt, and the warriors of Germany and Scythia were introduced into the provinces, as the servants, the allies, and at length the masters of the Romans, whom they insulted or protected," ii. 381, 382. Of the effect of the reign of Odoacer Mr. Gibbon remarks: "In the division and decline of the empire the tributary harvests of Egypt and Africa were withdrawn; the numbers of the inhabitants continually decreased with the means of subsistence; and the country was exhausted by the irretrievable losses of war, famine, and pestilence. Ambrose has deplored the ruin of a populous district, which had been once adorned with the flourishing cities of Bologna, Modena, Rhegium, and Placentia. Pope Gelasius was a subject of Odoacer; and he affirms, with strong exaggeration, that in Aemilia, Tuscany, and the adjacent provinces the human species was almost extirpated. One-third of those ample estates, to which the ruin of Italy is originally imputed, was extorted for the use of the conquerors," ii. 383.
Yet the light was not wholly extinct. It was "a third part" of it which was put out; and it was still true that some of the forms of the ancient constitution were observed - that the light still lingered before it wholly passed away. In the language of another, "The authority of the Roman name had not yet entirely ceased. The senate of Rome continued to assemble as usual. The consuls were appointed yearly, one by the Eastern emperor, one by Italy and Rome. Odoacer himself governed Italy under a title - that of Patrician - conferred on him by the Eastern emperor. There was still a certain, though often faint, recognition of the supreme imperial authority. The moon and the stars might seem still to shine in the West, with a dim reflected light. In the course of the events, however, which rapidly followed in the next half-century, these too were extinguished. After above a century and a half of calamities unexampled almost, as Dr. Robertson most truly represents it, in the history of nations, the statement of Jerome - a statement couched under the very Apocalyptic figure of the text, but prematurely pronounced on the first taking of Rome by Alaric - might be considered at length accomplished: 'Clarissimum terrarum lumen extincturn est' - 'The world's glorious sun has been extinguished;' or, as the modern poet Byron (Childe Harold, canto iv.) has expressed it, still under the Apocalyptic imagery:
'She saw her glories star by star expire, '
Till not even one star remained to glimmer in the vacant and dark night" (Elliott, i. 360, 361).
I have thus endeavored to explain the meaning of the four first trumpets under the opening of the seventh seal, embracing the successive severe blows struck on the empire by Alaric, Genseric, Attila, and Odoacer, until the empire fell, to rise no more. I cannot better conclude this part of the exposition than in the words of Mr. Gibbon, in his reflections on the fall of the empire. "I have now accomplished," says he, "the laborious narrative of the decline and fall of the Roman empire, from the fortunate age of Trajan and the Antonines to its total extinction in the West, about five centuries after the Christian era. At that unhappy period the Saxons fiercely struggled with the natives for the possession of Britain; Gaul and Spain were divided between the powerful monarchies of the Franks and the Visigoths, and the dependent kingdoms of the Suevi and the Burgundians; Africa was exposed to the cruel persecution of the Vandals, and the savage insults of the Moors; Rome and Italy, as far as the banks of the Danube, were afflicted by an army of barbarian mercenaries, whose lawless tyranny was succeeded by the reign of Theodoric the Ostrogoth. All the subjects of the empire, who, by the use of the Latin language, more particularly deserved the name and privileges of Romans, were oppressed by the disgrace and calamities of foreign conquest; and the victorious nations of Germany established a new system of manners and government in the western countries of Europe. The majesty of Rome was faintly represented by the princes of Constantinople, the feeble and imaginary successors of Augustus" (vol. ii. pp. 440, 441). "The splendid days of Augustus and Trajan were eclipsed by a cloud of ignorance (a fine illustration of the language 'the third part of the sun was smitten, and the day shone not, and the night likewise'); and the barbarians subverted the laws and palaces of Rome" (ibid. p. 446).
Thus ended the history of the Gothic period, and, as I suppose, the immediate symbolic representation of the affairs of the Western empire. An interval now occurs Rev 8:13 in the sounding of the trumpets, and the scene is transferred, in the three remaining trumpets, to the Eastern parts of the empire. After that the attention is directed again to the West, to contemplate Rome under a new form, and exerting a new influence in the nations, under the papacy, but destined ultimately to pass away in its spiritual power, as its temporal power had yielded to the elements of internal decay in its bosom, and to the invasions of the northern hordes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: and the third part of the sun: Rev 16:8, Rev 16:9; Isa 13:10, Isa 24:23; Jer 4:23; Eze 32:7, Eze 32:8; Joe 2:10, Joe 2:31; Amo 8:9; Mat 24:29, Mat 27:45; Mar 13:24, Mar 15:33; Luk 21:25, Luk 23:44, Luk 23:45; Act 2:20
and the day: Exo 10:21-23; Co2 4:4; Th2 2:9-12
Geneva 1599
8:12 (9) And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.
(9) The fourth execution on the lights of heaven, which give light to this world.
John Gill
8:12 And the fourth angel sounded,.... His trumpet. Some think this refers to the Eutychian heresy, which confounded the two natures of Christ, and of two made one mixed nature, neither human nor divine; and brought great darkness upon the doctrine of Christ's person, the sun of righteousness and into the church, signified by the moon, and among the ministers of the word, the stars. Others are of opinion that that darkness which preceded the rise of the Papacy, and introduced it, is here intended:
and the third part of the sun was smitten and the third part of the moon, and the third part of the stars, so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise; when the doctrine concerning the person and offices of Christ, who is the sun and light of the world, was obscured by heresies; and the discipline of the church, which, like the moon, has all its light, beauty, and order from Christ, was sadly defaced by the introduction of Jewish and Paganish rites and ceremonies; and the ministers, the stars, were drawn by the tail of the drag on, and cast to the earth, became corrupt in their principles, and carnal and sensual in their lives; so that it was a time of great darkness and gloominess, night and day: but rather this trumpet has respect to that darkness and ignorance which the above barbarous nations, the Goths, Huns, Vandals, and Heruli, spread, and left throughout the empire; for from this time there was a visible decline, as of evangelical light and knowledge, so of all kind of useful knowledge, and nothing but ignorance, stupidity, and barbarity, took place everywhere; and which were very assisting to the man of sin, antichrist, to fix and settle his dominion over the kingdoms which rose up out of the empire at this time; and it also refers to the entire destruction of the western Roman empire, which is expressed by much the same figures as the ruin of the Roman Pagan empire, in Rev_ 6:12; and which the various irruptions of these savage people issued in; compare with this Ezek 32:7, where the destruction of the Egyptian monarchy is signified in like terms: Jerom, who lived about the time of the first inundation of these nations, in very mournful language expresses the inhumanity and impiety of them, and the ruin they threatened the empire with; and, says (w), "Romanus orbis ruit", "the Roman empire is falling". About the year 455, when Rome was taken by Genseric the Vandal, the empire was divided into ten kingdoms; and in the year 476, Augustulus, the last of the Roman emperors, was obliged to quit his imperial dignity: the Heruli, a people of the same kind with the Goths, and originally Scythians, as they, under their king and leader Odoacer seized on Italy, took Rome, killed Orestes and his brother Paul, and deposed Augustulus, the last of the Roman emperors, and banished him into Campania; and so the western empire ceased, Odoacer taking upon him the title of king of Italy, and translated the seat of the empire from Rome to Ravenna (x); and then might the sun be truly said to be smitten: but still, though Odoacer the Herulian reigned in Italy, the Roman form of government was not altered, the consulship and senate still continued, as they did also under Theodoric the Goth, his successor; but when Italy was recovered by Narses, the Emperor Justinian's general, these, with other magistrates, ceased, and Rome became a dukedom, and was subject to an exarch of Ravenna; and then the moon and stars were smitten also. The phrase of smiting the sun, moon, and stars, is Jewish; for the Jews express the eclipses of the luminaries in this way, and say (y) that when the luminaries "are smitten", it is an ill omen; when , "the sun is smitten", it is an ill sign to the nations of the world; and when , "the moon is smitten", it is a bad omen to the nations of Israel (z) and so the phrase, "the day shone not", is also Jewish; it is said (a) of some Rabbins, that they sat and studied in the law , "until the day shone"; and when "the day shone", they rose up and went on their way.
(w) Epitaph. Nepotian. fol. 9. l. Tom. 1. vid. etiam Epist. ad Gerontiam, fol. 32. E. & Epitaph. Fabiolae, fol. 68. H. (x) Vid. Casssiodor. Chronicon in Zenon. 47. Hist. Eccl. Magdeburg. cent. 5. c. 16. p. 876. Petav. Rationar. Temp. par. 1. c. 18. p. 304. (y) Jarchi in Gen. 1. 14. (z) T. Bab. Succa, fol. 29. 1. Yalkut Simeoni, par. 2. fol. 62. 1. (a) Zohar in Deut. fol. 113. 3.
John Wesley
8:12 And the fourth angel sounded, and the third part of the sun was smitten - Or struck. After the emperor Theodosius died, and the empire was divided into the eastern and the western, the barbarous nations poured in as a flood. The Goths and Hunns in the years 403 and 405 fell upon Italy itself with an impetuous force; and the former, in the year 410, took Rome by storm, and plundered it without mercy. In the year 452 Attila treated the upper part of Italy in the same manner. In 455 Valentinian the Third was killed, and Genseric invited from Afric. He plundered Rome for fourteen days together. Recimer plundered it again in 472. During all these commotions, one province was lost after another, till, in the year 476, Odoacer seized upon Rome, deposed the emperor, and put an end to the empire itself.
An eclipse of the sun or moon is termed by the Hebrews, a stroke. Now, as such a darkness does not come all at once, but by degrees, so likewise did the darkness which fell on the Roman, particularly the western empire; for the stroke began long before Odoacer, namely, when the barbarians first conquered the capital city. And the third part of the moon, and the third part of the stars; so that the third part of them was darkened - As under the first, second, and third trumpets by "the earth," "sea, " and "rivers," are to be understood the men that inhabit them; so here by the sun, moon, and stars, may be understood the men that live under them, who are so overwhelmed with calamities in those days of darkness, that they can no longer enjoy the light of heaven: unless it may be thought to imply their being killed; so that the sun, moon, and stars shine to them no longer. The very same expression we find in . "I will darken all the lights of heaven over them." As then the fourth seal transcends the three preceding seals, so does the fourth trumpet the three preceding trumpets. For in this not the third part of the earth, or sea, or rivers only, but of all who are under the sun, are affected. And the day shone not for a third part thereof - That is, shone with only a third part of its usual brightness. And the night likewise - The moon and stars having lost a third part of their lustre, either with regard to those who, being dead, saw them no longer, or those who saw them with no satisfaction.
The three last trumpets have the time of their continuance fixed, and between each of them there is a remarkable pause: whereas between the four former there is no pause, nor is the time of their continuance mentioned; but all together these four seem to take up a little less than four hundred years.
Robert Jamieson, A. R. Fausset and David Brown
8:12 third part--not a total obscuration as in the sixth seal (Rev_ 6:12-13). This partial obscuration, therefore, comes between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming.
the night likewise--withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.
8:138:13: Եւ տեսի՝ եւ լուայ ձա՛յն հրեշտակի թռուցելոյ ՚ի մէջ երկնից՝ զի ասէր ՚ի ձայն մեծ. Վա՛յ վա՛յ վա՛յ՝ որ բնակեա՛լ են յերկրի. յորժամ լինիցի ձայն երի՛ցն եւս փողոց, զոր կամիցին հրեշտակքն հարկանել[5189]:[5189] Ոմանք. Լիցի ձայն եւս երիցն փո՛՛։
13 Եւ տեսայ ու լսեցի երկնքի մէջ թռչող հրեշտակի ձայնը, որ ասում էր բարձր ձայնով. «Վա՜յ, վա՜յ, վա՜յ երկրի վրայ բնակուողներին, երբ կը հնչի նաեւ միւս երեք փողերի ձայնը, որը պիտի հնչեցնեն հրեշտակները»:
13 Նայեցայ ու երկնքի մէջ թռչող հրեշտակի* մը ձայնը լսեցի, որ մեծ ձայնով կ’ըսէր. «Վա՜յ, վա՜յ, վա՜յ երկրի վրայ բնակողներուն՝ այն մնացած փողի ձայներուն համար, որոնք երեք հրեշտակները պիտի հնչեցնեն»։
Եւ տեսի եւ լուայ ձայն [115]հրեշտակի թռուցելոյ ի մէջ երկնից զի ասէր ի ձայն մեծ. Վա՜յ, վա՜յ, վա՜յ, [116]որ բնակեալ են յերկրի, յորժամ լինիցի ձայն երիցն եւս փողոց զոր կամիցին հրեշտակքն`` հարկանել:

8:13: Եւ տեսի՝ եւ լուայ ձա՛յն հրեշտակի թռուցելոյ ՚ի մէջ երկնից՝ զի ասէր ՚ի ձայն մեծ. Վա՛յ վա՛յ վա՛յ՝ որ բնակեա՛լ են յերկրի. յորժամ լինիցի ձայն երի՛ցն եւս փողոց, զոր կամիցին հրեշտակքն հարկանել[5189]:
[5189] Ոմանք. Լիցի ձայն եւս երիցն փո՛՛։
13 Եւ տեսայ ու լսեցի երկնքի մէջ թռչող հրեշտակի ձայնը, որ ասում էր բարձր ձայնով. «Վա՜յ, վա՜յ, վա՜յ երկրի վրայ բնակուողներին, երբ կը հնչի նաեւ միւս երեք փողերի ձայնը, որը պիտի հնչեցնեն հրեշտակները»:
13 Նայեցայ ու երկնքի մէջ թռչող հրեշտակի* մը ձայնը լսեցի, որ մեծ ձայնով կ’ըսէր. «Վա՜յ, վա՜յ, վա՜յ երկրի վրայ բնակողներուն՝ այն մնացած փողի ձայներուն համար, որոնք երեք հրեշտակները պիտի հնչեցնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1313: И видел я и слышал одного Ангела, летящего посреди неба и говорящего громким голосом: горе, горе, горе живущим на земле от остальных трубных голосов трех Ангелов, которые будут трубить!
8:13  καὶ εἶδον, καὶ ἤκουσα ἑνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι λέγοντος φωνῇ μεγάλῃ, οὐαὶ οὐαὶ οὐαὶ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς ἐκ τῶν λοιπῶν φωνῶν τῆς σάλπιγγος τῶν τριῶν ἀγγέλων τῶν μελλόντων σαλπίζειν.
8:13. Καὶ (And) εἶδον, (I-had-seen) καὶ (and) ἤκουσα (I-heard) ἑνὸς (of-one) ἀετοῦ (of-an-airer) πετομένου ( of-flying ) ἐν (in) μεσουρανήματι (unto-a-mid-skying-to) λέγοντος (of-forthing) φωνῇ (unto-a-sound) μεγάλῃ (unto-great,"Οὐαί (A-woe) οὐαί (a-woe) οὐαὶ (a-woe) τοὺς (to-the-ones) κατοικοῦντας ( to-housing-down-unto ) ἐπὶ (upon) τῆς (of-the-one) γῆς (of-a-soil) ἐκ (out) τῶν (of-the-ones) λοιπῶν ( of-remaindered ) φωνῶν (of-sounds) τῆς (of-the-one) σάλπιγγος (of-a-trumpet) τῶν (of-the-ones) τριῶν ( of-three ) ἀγγέλων (of-messengers) τῶν (of-the-ones) μελλόντων ( of-impending ) σαλπίζειν. (to-trumpet-to)
8:13. et vidi et audivi vocem unius aquilae volantis per medium caelum dicentis voce magna vae vae vae habitantibus in terra de ceteris vocibus tubae trium angelorum qui erant tuba canituriAnd I beheld: and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, Woe, Woe to the inhabitants of the earth, by reason of the rest of the voices of the three angels, who are yet to sound the trumpet!
13. And I saw, and I heard an eagle, flying in mid heaven, saying with a great voice, Woe, woe, woe, for them that dwell on the earth, by reason of the other voices of the trumpet of the three angels, who are yet to sound.
8:13. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!
8:13. And I saw, and I heard the voice of a lone eagle flying through the midst of heaven, calling with a great voice: “Woe, Woe, Woe, to the inhabitants of the earth, from the remaining voices of the three Angels, who will soon sound the trumpet!”
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound:

13: И видел я и слышал одного Ангела, летящего посреди неба и говорящего громким голосом: горе, горе, горе живущим на земле от остальных трубных голосов трех Ангелов, которые будут трубить!
8:13  καὶ εἶδον, καὶ ἤκουσα ἑνὸς ἀετοῦ πετομένου ἐν μεσουρανήματι λέγοντος φωνῇ μεγάλῃ, οὐαὶ οὐαὶ οὐαὶ τοὺς κατοικοῦντας ἐπὶ τῆς γῆς ἐκ τῶν λοιπῶν φωνῶν τῆς σάλπιγγος τῶν τριῶν ἀγγέλων τῶν μελλόντων σαλπίζειν.
8:13. et vidi et audivi vocem unius aquilae volantis per medium caelum dicentis voce magna vae vae vae habitantibus in terra de ceteris vocibus tubae trium angelorum qui erant tuba canituri
And I beheld: and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, Woe, Woe to the inhabitants of the earth, by reason of the rest of the voices of the three angels, who are yet to sound the trumpet!
8:13. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!
8:13. And I saw, and I heard the voice of a lone eagle flying through the midst of heaven, calling with a great voice: “Woe, Woe, Woe, to the inhabitants of the earth, from the remaining voices of the three Angels, who will soon sound the trumpet!”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Ангел, вестник этих новых наказаний, представляется летящим посреди неба, что означает то место, где солнце бывает во время своего более высокого положения. Крик Ангела: "увы", "горе", краткий, отрывочный и громкий, вполне подходит ко всей обстановке апокалиптического видения. Нужно только возбудить в сердцах людей чувство страха.
Adam Clarke: Commentary on the Bible - 1831
8:13: I - heard an angel flying - Instead of αγγελου πετωμενου, an angel flying, almost every MS. and version of note has αετου πετωμενον, an eagle flying. The eagle was the symbol of the Romans, and was always on their ensigns. The three woes which are here expressed were probably to be executed by this people, and upon the Jews and their commonwealth. Taken in this sense the symbols appear consistent and appropriate; and the reading eagle instead of angel is undoubtedly genuine, and Griesbach has received it into the text.
Albert Barnes: Notes on the Bible - 1834
8:13: And I beheld - My attention was attracted by a new vision.
And heard an angel flying, ... - I heard the voice of an angel making this proclamation.
Woe, woe, woe - That is, there will be great woe. The repetition of the word is intensive, and the idea is, that the sounding of the three remaining trumpets would indicate great and fearful calamities. These three are grouped together as if they pertained to a similar series of events, as the first four had been. The two classes are separated from each other by this interval and by this proclamation - implying that the first series had been completed, and that there would be some interval, either of space or time, before the other series would come upon the world. All that is fairly implied here would be fulfilled by the supposition that the former referred to the West, and that the latter pertained to the East, and were to follow when those should have been completed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: flying: Rev 14:3, Rev 14:6, Rev 19:17; Psa 103:20; Heb 1:14
Woe: Rev 9:1, Rev 9:12, Rev 11:14; Eze 2:10
Geneva 1599
8:13 (10) And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!
(10) A lamentable prediction or foretelling of those parts of the divine execution which yet are behind: which also is a passage to the argument of the next chapter. Of all these things in a manner Christ himself expressly foretold in (Lk 21:24) and they are common plagues generally denounced, without particular note of time.
John Gill
8:13 And I beheld, and heard an angel flying through the midst of heaven,.... The Alexandrian copy, the Complutensian edition, the Vulgate Latin, Syriac, and Ethiopic versions, instead of "an angel", read "an eagle"; and to "fly" agrees with either of them, and the sense is the same let it be read either way; and this angel may design either Christ, or a created angel, or a minister of the Gospel, as in Rev_ 14:6; did the next trumpet introduce Popery, as some have supposed, Gregory bishop of Rome might be thought, as he is by some, to be the angel here intended, since he gave notice and warning of antichrist being at hand:
saying with a loud voice; that all might hear, and as having something of importance to say, and delivering it with great fervour and affection:
woe, woe, woe; three times, answerable to the three trumpets yet to be blown; and which are therefore called the woe trumpets: and these woes are denounced
to the inhabiters of the earth; the Roman empire, particularly the eastern part of it, which the fifth and sixth trumpets relate unto; and even the whole world, with which the seventh trumpet is concerned:
by reason of the other voices of the trumpet of the three angels which are yet to sound! the design of this loud cry of the angel is to show, that though the distresses and ruin which the barbarous nations had brought upon the western empire were very great; yet those which would come upon the eastern empire by the Saracens and Turks, under the sounding of the fifth and sixth trumpets, would be much more grievous; and especially the judgments which the seventh trumpet would bring upon the whole world, when all the nations of the earth will be judged. From the sounding of the fourth trumpet, to the sounding of the fifth, was a space of a hundred and thirty five years, that is, from the deposition of Augustulus, A. D. 476, to the public preaching of Mahomet, A. D. 612.
John Wesley
8:13 And I saw, and heard an angel flying - Between the trumpets of the fourth and fifth angel. In the midst of heaven - The three woes, as we shall see, stretch themselves over the earth from Persia eastward, beyond Italy, westward; all which space had been filled with the gospel by the apostles. In the midst of this lies Patmos, where St. John saw this angel, saying, Woe, woe, woe - Toward the end of the fifth century, there were many presages of approaching calamities. To the inhabitants of the earth - All without exception. Heavy trials were coming on them all. Even while the angel was proclaiming this, the preludes of these three woes were already in motion. These fell more especially on the Jews. As to the prelude of the first woe in Persia, Isdegard II., in 454, was resolved to abolish the sabbath, till he was, by Rabbi Mar, diverted from his purpose. Likewise in the year 474, Phiruz afflicted the Jews much, and compelled many of them to apostatize. A prelude of the second woe was the rise of the Saracens, who, in 510, fell into Arabia and Palestine. To prepare for the third woe, Innocent I., and his successors, not only endeavoured to enlarge their episcopal jurisdiction beyond all bounds, but also their worldly power, by taking every opportunity of encroaching upon the empire, which as yet stood in the way of their unlimited monarchy.
Robert Jamieson, A. R. Fausset and David Brown
8:13 an angel--A, B, Vulgate, Syriac, and Coptic read for "angel," which is supported by none of the oldest manuscripts, "an eagle": the symbol of judgment descending fatally from on high; the king of birds pouncing on the prey. Compare this fourth trumpet and the flying eagle with the fourth seal introduced by the fourth living creature, "like a flying eagle," Rev_ 4:7; Rev_ 6:7-8 : the aspect of Jesus as presented by the fourth Evangelist. John is compared in the cherubim (according to the primitive interpretation) to a flying eagle: Christ's divine majesty in this similitude is set forth in the Gospel according to John, His judicial visitations in the Revelation of John. Contrast "another angel," or messenger, with "the everlasting Gospel," Rev_ 14:6.
through the midst of heaven--Greek, "in the mid-heaven," that is, in the part of the sky where the sun reaches the meridian: in such a position as that the eagle is an object conspicuous to all.
the inhabiters of the earth--the ungodly, the "men of the world," whose "portion is in this life," upon whom the martyrs had prayed that their blood might be avenged (Rev_ 6:10). Not that they sought personal revenge, but their zeal was for the honor of God against the foes of God and His Church.
the other--Greek, "the remaining voices."