^15:1Then¹ I saw another great and astounding sign in heaven: seven angels who have seven final plagues² (they are final because in them God’s anger is completed).

^15:2Then³ I saw something like a sea of glass⁴ mixed with fire, and those who had conquered⁵ the beast and his image and the number of his name. They were standing⁶ by⁷ the sea of glass, holding harps given to them by God.⁸^15:3They⁹ sang the song of Moses the servant¹⁰ of God and the song of the Lamb:¹¹

“Great and astounding are your deeds,

Lord God, the All-Powerful!¹²

Just¹³ and true are your ways,

King over the nations!¹⁴

^15:4Who will not fear you, O Lord,

and glorify¹⁵ your name, because you alone are holy?¹⁶

All nations¹⁷ will come and worship before you

for your righteous acts¹⁸ have been revealed.”

^15:5After¹⁹ these things I looked, and the temple (the tent²⁰ of the testimony)²¹ was opened in heaven, ^15:6and the seven angels who had the seven plagues came out of the temple, dressed in clean bright linen, wearing wide golden belts²² around their chests. ^15:7Then²³ one of the four living creatures gave the seven angels seven golden bowls filled with the wrath²⁴ of God who lives forever and ever, ^15:8and the temple was filled with smoke from God’s glory and from his power. Thus²⁵ no one could enter the temple until the seven plagues from the seven angels were completed.

The Bowls of God’s Wrath

^16:1Then¹ I heard a loud voice from the temple declaring to the seven angels: “Go and pour out on the earth the seven bowls containing God’s wrath.”²^16:2So³ the first angel⁴ went and poured out his bowl on the earth. Then⁵ ugly and painful sores⁶ appeared on the people⁷ who had the mark of the beast and who worshiped his image.

^16:3Next,⁸ the second angel⁹ poured out his bowl on the sea and it turned into blood, like that of a corpse, and every living creature that was in the sea died.

^16:4Then¹⁰ the third angel¹¹ poured out his bowl on the rivers and the springs of water, and they turned into blood. ^16:5Now¹² I heard the angel of the waters saying:

“You are just¹³—the one who is and who was,

the Holy One—because you have passed these judgments,¹⁴

^16:6because they poured out the blood of your saints and prophets,

so¹⁵ you have given them blood to drink. They got what they deserved!”¹⁶

^16:7Then¹⁷ I heard the altar reply,¹⁸ “Yes, Lord God, the All-Powerful,¹⁹ your judgments are true and just!”

^16:8Then²⁰ the fourth angel²¹ poured out his bowl on the sun, and it was permitted to scorch people²² with fire. ^16:9Thus²³ people²⁴ were scorched by the terrible heat,²⁵ yet²⁶ they blasphemed the name of God, who has ruling authority²⁷ over these plagues, and they would not repent and give him glory.

^16:10Then²⁸ the fifth angel²⁹ poured out his bowl on the throne of the beast so that³⁰ darkness covered his kingdom,³¹ and people³² began to bite³³ their tongues because³⁴ of their pain. ^16:11They blasphemed the God of heaven because of their sufferings³⁵ and because of their sores,³⁶ but nevertheless³⁷ they still refused to repent³⁸ of their deeds.

^16:12Then³⁹ the sixth angel⁴⁰ poured out his bowl on the great river Euphrates and dried up its water⁴¹ to prepare the way⁴² for the kings from the east.⁴³^16:13Then⁴⁴ I saw three unclean spirits⁴⁵ that looked like frogs coming out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet. ^16:14For they are the spirits of the demons performing signs who go out to the kings of the earth⁴⁶ to bring them together for the battle that will take place on the great day of God, the All-Powerful.⁴⁷

^16:15(Look! I will come like a thief!

Blessed is the one who stays alert and does not lose⁴⁸ his clothes so that he will not have to walk around naked and his shameful condition⁴⁹ be seen.)⁵⁰

^16:16Now⁵¹ the spirits⁵² gathered the kings and their armies⁵³ to the place that is called Armageddon⁵⁴ in Hebrew.

^16:17Finally⁵⁵ the seventh angel⁵⁶ poured out his bowl into the air and a loud voice came out of the temple from the throne, saying: “It is done!” ^16:18Then⁵⁷ there were flashes of lightning, roaring,⁵⁸ and crashes of thunder, and there was a tremendous earthquake—an earthquake unequaled since humanity⁵⁹ has been on the earth, so tremendous was that earthquake. ^16:19The⁶⁰ great city was split into three parts and the cities of the nations⁶¹ collapsed.⁶² So⁶³ Babylon the great was remembered before God, and was given the cup⁶⁴ filled with the wine made of God’s furious wrath.⁶⁵^16:20Every⁶⁶ island fled away⁶⁷ and no mountains could be found.⁶⁸^16:21And gigantic hailstones, weighing about a hundred pounds⁶⁹ each, fell from heaven⁷⁰ on people,⁷¹ but they⁷² blasphemed God because of the plague of hail, since it⁷³ was so horrendous.⁷⁴

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Footnotes

1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 Grk “seven plagues—the last ones.”
3 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
4 See Rev 4:6 where the sea of glass was mentioned previously.
5 Or “had been victorious over”; traditionally, “had overcome.”
6 Grk “of his name, standing.” A new sentence was started here in the translation by supplying the words “They were.”
7 Or “on.” The preposition ἐπί (epi) with the accusative case could mean “on, at, by, near”; given the nature of this scene appearing in a vision, it is difficult to know precisely which the author of Revelation intended. See ἐπί 1.c.γ, “At, by, near someone or someth.”
8 Grk “harps of God.” The phrase τοῦ θεοῦ (tou theou) has been translated as a genitive of agency.
9 Here καί (kai) has not been translated.
10 See the note on the word “servants” in .
11 Grk “saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
12 On this word παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God … (ὁ) κύριος ὁ θεὸς ὁ π.… Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
13 Or “righteous,” although the context favors justice as the theme.
14 Certain (𝔓47 א*,2 C 1006 1611 1841 ) read “ages” (αἰώνων, aiōnōn) instead of “nations” (ἐθνῶν, ethnōn), which itself is supported by several (א1 A 051 𝔐). The evidence seems to be fairly balanced, though αἰώνων has somewhat better support. The replacement of “ages” with “nations” is possibly a scribal attempt to harmonize this verse with the use of “nations” in the following verse. On the other hand, the idea of “nations” fits well with v. 4 and it may be that “ages” is a scribal attempt to assimilate this text to 1 Tim 1:17: “the king of the ages” (βασιλεὺς τῶν αἰώνων, basileus tōn aiōnōn). The decision is a difficult one since both scenarios deal well with the evidence, though the verbal parallel with 1 Tim 1:17 is exact while the parallel with v. 4 is not. The term “king” occurs 17 other times (most occurrences refer to earthly kings) in Revelation and it is not used with either “ages” or “nations” apart from this verse. Probably the reading “nations” should be considered original due to the influence of 1 Tim 1:17.
15 Or “and praise.” Jeremiah 10:7 probably stands behind the idea of fearing God, and Psalm 86:9–10 stands behind the ideas of glorifying God, his uniqueness, and the nations coming to worship him. Many other OT passages also speak about the nations “coming to his temple” to worship (Isa 2:2–3, 49:22–23, 66:23–24; Micah 4:2; Zech 8:20–22). See G. K. Beale, Revelation [], .
16 Because you alone are holy. In the Greek text the sentence literally reads “because alone holy.” Three points can be made in connection with John’s language here: (1) Omitting the second person, singular verb “you are” lays stress on the attribute of God’s holiness. (2) The juxtaposition of alone with holy stresses the unique nature of God’s holiness and complete “otherness” in relationship to his creation. It is not just moral purity which is involved in the use of the term holy, though it certainly includes that. It is also the pervasive OT idea that although God is deeply involved in the governing of his creation, he is to be regarded as separate and distinct from it. (3) John’s use of the term holy is also intriguing since it is the term ὄσιος (hosios) and not the more common NT term ἄγιος (hagios). The former term evokes images of Christ’s messianic status in early Christian preaching. Both Peter in Acts 2:27 and Paul in Acts 13:35 apply Psalm 16:10 () to Jesus, referring to him as the “holy one” (ὅσιος). It is also the key term in Acts 13:34 (Isa 55:3 []) where it refers to the “holy blessings” (i.e., forgiveness and justification) brought about through Jesus in fulfillment of Davidic promise. Thus, in Rev 15:3–4, when John refers to God as “holy,” using the term ὅσιος in a context where the emphasis is on both God and Christ, there might be an implicit connection between divinity and the Messiah. This is bolstered by the fact that the Lamb is referred to in other contexts as the King of Kings and Lord of Lords (cf. 1:5; 17:14; 19:16 and perhaps 11:15; G. K. Beale, Revelation [], ).
17 Or “all the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
18 Or perhaps, “your sentences of condemnation.” On δικαίωμα (dikaiōma) in this context 2. states, “righteous deed … διʼ ἑνὸς δικαιώματος (opp. παράπτωμα) Ro 5:18.—B 1:2 (cp. Wengst, Barnabas-brief 196, n.4); Rv 15:4 (here perh.= ‘sentence of condemnation’ [cp. Pla., Leg. 9, 864e; ins fr. Asia Minor: W 41, 2 [κατὰ] τὸ δι[καί]ωμα τὸ κυρω[θέν]= ‘acc. to the sentence which has become valid’]; difft. Wengst, s. above); 19:8.”
19 Here καί (kai) has not been translated because of differences between Greek and English style.
20 On this term σκηνή 1.b.α states, “ἡ σκηνὴ τοῦ μαρτυρίου the Tabernacle or Tent of Testimony (Ex 27:21; 29:4; Lev 1:1; Num 1:1 and oft.…) Ac 7:44; 1 Cl 43:2, 5,” and then continues in section 2 to state, “Rv 15:5 speaks of a ναὸς τῆς σκηνῆς τοῦ μαρτυρίου ἐν τῷ οὐρανῷ. God’s σκ.= dwelling is in heaven 13:6, and will some time be among humans 21:3.”
21 Grk “the temple of the tent of the testimony” (ὁ ναός τῆς σκηνῆς τοῦ μαρτυρίου, ho naos tēs skēnēs tou marturiou). The genitive “of the tent” is probably an appositional genitive and should be rendered as “the temple, which is the tent.” The entire expression, then, would be “the temple which is the tent of testimony,” that is, “the heavenly equivalent of the tent or tabernacle that was with Israel in the wilderness” (G. K. Beale, Revelation [], ). In the OT the expression “tent of the testimony” occurs frequently (130 times in Exodus through Deuteronomy). The “testimony” refers to the ten commandments, i.e., the revelation of the righteous will of God (Exod 16:34; 25:21; 31:18; 32:15; 40:24). It is little wonder that the wrath of God upon an unrighteous, lawbreaking humanity follows in John’s description.
22 Or “wide golden sashes,” but these would not be diagonal, as some modern sashes are, but horizontal. The Greek term can refer to a wide band of cloth or leather worn on the outside of one’s clothing (L&N 6.178).
23 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
24 Or “anger.”
25 Grk “power, and no one.” A new sentence was started here in the translation. Here καί (kai) has been translated as “thus” to indicate the implied result of the temple being filled with smoke.
1 Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
2 Or “anger.” Here τοῦ θυμοῦ (tou thumou) has been translated as a genitive of content.
3 Here καί (kai) has been translated as “so” to indicate the implied result of the directions given by the voice from the temple.
4 Grk “the first”; the referent (the first angel) has been specified in the translation for clarity.
5 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
6 Or “ulcerated sores”; the term in the Greek text is singular but is probably best understood as a collective singular.
7 Grk ‘the men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
8 Here καί (kai) has been translated as “next” to indicate the implied sequence of events within the vision.
9 Grk “the second”; the referent (the second angel) has been specified in the translation for clarity.
10 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
11 Grk “the third”; the referent (the third angel) has been specified in the translation for clarity.
12 Here καί (kai) has been translated as “now” to indicate the somewhat parenthetical nature of the remarks that follow.
13 Or “righteous,” although the context favors justice as the theme.
14 Or “because you have judged these things.” The pronoun ταῦτα (tauta) is neuter gender.
15 Here καί (kai) has been translated as “so” to indicate that this judgment is the result of what these wicked people did to the saints and prophets.
16 Grk “They are worthy”; i.e., of this kind of punishment. By extension, “they got what they deserve.”
17 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
18 Grk “the altar saying.”
19 On this word παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God … (ὁ) κύριος ὁ θεὸς ὁ π.… Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
20 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
21 Grk “the fourth”; the referent (the fourth angel) has been specified in the translation for clarity.
22 Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
23 Here καί (kai) has been translated as “thus” to indicate the implied result of the bowl poured on the sun.
24 Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
25 On this phrase καῦμα states, “burning, heat Rv 7:16 … καυματίζεσθαι κ. μέγα be burned with a scorching heat 16:9.”
26 Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
27 For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
28 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
29 Grk “the fifth”; the referent (the fifth angel) has been specified in the translation for clarity.
30 Here καί (kai) has been translated as “so that” to indicate the implied result of the fifth bowl being poured out.
31 Grk “his kingdom became dark.”
32 Grk “men,” but this is a generic use of ἄνθρωπος (anthrōpos) and refers to both men and women.
33 On this term μασάομαι states, “bite w. τὰς γλώσσας bite their tongues Rv 16:10.”
34 The preposition ἐκ (ek) has been translated here and twice in the following verse with a causal sense.
35 Grk “pains” (the same term in Greek [πόνος, ponos] as the last word in v. 11, here translated “sufferings” because it is plural). 2 states, “ἐκ τοῦ π. in pain … Rv 16:10; (Gen 41:51; Jos., C. Ap. 2, 146; Test. Jud. 18:4) ἐκ τῶν π.… because of their sufferings vs. 11.”
36 Or “ulcerated sores” (see 16:2).
37 Grk “and they did not repent.” Here καί (kai) has been translated as “but nevertheless” to express the contrast here.
38 Grk “they did not repent” The addition of “still refused” reflects the hardness of people’s hearts in the context.
39 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
40 Grk “the sixth”; the referent (the sixth angel) has been specified in the translation for clarity.
41 Grk “and its water was dried up.” Here the passive construction has been translated as an active one.
42 Grk “in order that the way might be prepared.” Here the passive construction has been translated as an active one.
43 Grk “from the rising of the sun.” ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου … from the east Rv 7:2; 16:12; simply ἀπὸ ἀ.… 21:13.”
44 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
45 According to the next verse, these three unclean spirits are spirits of demons.
46 οἰκουμένη 1 states, “the inhabited earth, the world … ὅλη ἡ οἰκ. the whole inhabited earth … Mt 24:14; Ac 11:28; Rv 3:10; 16:14.”
47 On this word παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God … (ὁ) κύριος ὁ θεὸς ὁ π.… Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
48 Grk “and keeps.” τηρέω 2.c states “of holding on to someth. so as not to give it up or lose it … τὰ ἱμάτια αὐτοῦ Rv 16:15 (or else he will have to go naked).”
49 On the translation of ἀσχημοσύνη (aschēmosunē) as “shameful condition” see L&N 25.202. The indefinite third person plural (“and they see”) has been translated as a passive here.
50 These lines are parenthetical, forming an aside to the narrative. The speaker here is the Lord Jesus Christ himself rather than the narrator. Many interpreters have seen this verse as so abrupt that it could not be an original part of the work, but the author has used such asides before (1:7; 14:13) and the suddenness here (on the eve of Armageddon) is completely parallel to Jesus’ warning in Mark 13:15–16 and parallels.
51 Here καί (kai) has been translated as “now” to indicate the resumption and conclusion of the remarks about the pouring out of the sixth bowl.
52 Grk “they”; the referent (the demonic spirits, v. 14) has been specified in the translation for clarity.
53 Grk “gathered them”; the referent (the kings and [implied] their armies, v. 14) has been specified in the translation for clarity.
54 There are many variations in the spelling of this name among the Greek , although Ἁρμαγεδών (harmagedōn) has the best support. The usual English spelling is Armageddon, used in the translation. Or “Harmagedon” (a literal transliteration of the Greek), or “Har-Magedon” (), meaning “the Mount of Magedon” in Hebrew.
55 Here καί (kai) has been translated as “finally” to indicate the conclusion of the seven bowl judgments.
56 Grk “the seventh”; the referent (the seventh angel) has been specified in the translation for clarity.
57 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
58 Or “sounds,” “voices.” It is not entirely clear what this refers to. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
59 The singular ἄνθρωπος (anthrōpos) is used generically here to refer to the human race.
60 Here καί (kai) has not been translated because of differences between Greek and English style.
61 Or “of the Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
62 Grk “fell.”
63 Here καί (kai) has been translated as “so” to indicate the implied result of Babylon’s misdeeds (see Rev 14:8).
64 Grk “the cup of the wine of the anger of the wrath of him.” The concatenation of four genitives has been rendered somewhat differently by various translations (see the note on the word “wrath”).
65 Following θυμός 2, the combination of the genitives of θυμός (thumos) and ὀργή (orgē) in Rev 16:19 and 19:15 are taken to be a strengthening of the thought as in the OT and Qumran literature (Exod 32:12; Jer 32:37; Lam 2:3; 10:9). Thus in Rev 14:8 (to which the present passage alludes) and 18:3 there is irony: The wine of immoral behavior with which Babylon makes the nations drunk becomes the wine of God’s wrath for her.
66 Grk “And every.” Here καί (kai) has not been translated because of differences between Greek and English style.
67 Or “vanished.”
68 Every island fled away and no mountains could be found. Major geographical and topographical changes will accompany the Day of the Lord.
69 Here ταλαντιαῖος states, “weighing a talent … χάλαζα μεγάλη ὡς ταλαντιαία a severe hailstorm with hailstones weighing a talent (the talent=125 librae, or Roman pounds of c. 343 gr. or 12 ounces each) (weighing about a hundred pounds ) Rv 16:21.” This means each hailstone would weigh just under 100 pounds or 40 kilograms.
70 Or “the sky.” Due to the apocalyptic nature of this book, it is probably best to leave the translation as “from heaven,” since God is ultimately the source of the judgment.
71 Grk “on men,” but ἄνθρωπος (anthrōpos) is used here in a generic sense to refer to people in general (the hailstones did not single out adult males, but would have also fallen on women and children).
72 Grk “the men”; for stylistic reasons the pronoun “they” is used here.
73 Grk “the plague of it.”
74 Grk “since the plague of it was exceedingly great.”