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Selected Verse: Revelation 16:2 - King James

Verse	Translation	Text
Re 16:2	King James	And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
went--Greek, "went away." poured out--So the angel cast fire into the earth previous to the series of trumpets (Rev 8:5). upon--so Coptic. But A, B, C, Vulgate, and Syriac read, "into." noisome--literally, "evil" (compare Deu 28:27, Deu 28:35). The very same Greek word is used in the Septuagint as here, Greek, "helkos." The reason why the sixth Egyptian plague is the first here is because it was directed against the Egyptian magicians, Jannes and Jambres, so that they could not stand before Moses; and so here the plague is sent upon those who in the beast worship had practiced sorcery. As they submitted to the mark of the beast, so they must bear the mark of the avenging God. Contrast Rev 7:3; Eze 9:4, Eze 9:6. grievous--distressing to the sufferers. sore upon the men--antitype to the sixth Egyptian plague. which had the mark of the beast--Therefore this first vial is subsequent to the period of the beast's rule.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

went--Greek, "went away."

poured out--So the angel cast fire into the earth previous to the series of trumpets (Rev 8:5).

upon--so Coptic. But A, B, C, Vulgate, and Syriac read, "into."

noisome--literally, "evil" (compare Deu 28:27, Deu 28:35). The very same Greek word is used in the Septuagint as here, Greek, "helkos." The reason why the sixth Egyptian plague is the first here is because it was directed against the Egyptian magicians, Jannes and Jambres, so that they could not stand before Moses; and so here the plague is sent upon those who in the beast worship had practiced sorcery. As they submitted to the mark of the beast, so they must bear the mark of the avenging God. Contrast Rev 7:3; Eze 9:4, Eze 9:6.

grievous--distressing to the sufferers.

sore upon the men--antitype to the sixth Egyptian plague.

which had the mark of the beast--Therefore this first vial is subsequent to the period of the beast's rule.

Notes on the Bible, by Albert Barnes, [1834]
And the first went - Went forth from heaven, where the seat of the vision was laid. And poured out his vial upon the earth - That is, upon the land, in contradistinction from the sea, the rivers, the air, the seat of the beast, the sun, as represented in the other vials. In Rev 16:1, the word earth is used in the general sense to denote this world as distinguished from heaven; in this verse it is used in the specific sense, to denote land as distinguished from other things. Compare Mar 4:1; Mar 6:47; Joh 6:21; Act 27:29, Act 27:43-44. In many respects there is a strong resemblance between the pouring out of those seven vials, and the sounding of the seven trumpets, in Rev. 8-9, though they refer to different events. In the sounding of the first trumpet Rev 8:7, it was the earth that was particularly affected in contradistinction from the sea, the fountains, and the sun: "The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth." Compare Rev 8:8, Rev 8:10, Rev 8:12. In regard to the symbolical meaning of the term earth, considered with reference to divine judgments, see the notes on Rev 8:7. And there fell a noisome and grievous sore - The judgment here is specifically different from that inflicted under the first trumpet, Rev 8:7. There it is said to have been that "the third part of trees was burnt up, and all green grass was burnt up." Here it is that there fell upon people a "noisome and grievous sore." The two, therefore, are designed to refer to different events, and to different forms of punishment. The word rendered "sore" properly denotes a wound (Homer, Iliad xi. 812), and then, in later writers, an ulcer or sore. It is used in the New Testament only in the following places: Luk 16:21, "The dogs came and licked his sores"; and in Rev 16:2, Rev 16:11, where it is rendered "sore," and "sores." It is used in the Septuagint, in reference to the boils that were brought upon the Egyptians, in Exo 9:9-12, and probably Deu 28:27; in reference to the leprosy, Lev 13:18-20, Lev 13:23; in reference to the boil, ulcer, or elephantiasis brought upon Job Job 2:7; and in reference to any sore or ulcer, in Deu 28:35. In all these places it is the translation of the word שׁחין shechiyn - rendered in our English version as "boil," Exo 9:9-11; Lev 13:18-20, Lev 13:23; Kg2 20:7; Job 2:7; Isa 38:21; and "botch," Deu 28:27, Deu 28:35. The proper meaning, therefore, is that of a sore, ulcer, or boil of a severe and painful character; and the most obvious reference in the passage, to one who was accustomed to the language of Scripture, would be to some fearful plague like what was sent upon the Egyptians. In the case of Hezekiah Kg2 20:7; Isa 38:21, it was probably used to denote a "plague-boil," or the black leprosy. See the notes on Isa 38:21. The word "noisome" - κακὸν kakon, "evil, bad" - is used here to characterize the plague referred to as being especially painful and dangerous. The word "grievous" - πονηρον ponēron - "bad, malignant, hurtful" - is further used to increase the intensity of the expression, and to characterize the plague as particularly severe. There is no reason to suppose that it is meant that this would be literally inflicted, anymore than it is in the next plague, where it is said that the "rivers and fountains became blood." What is obviously meant is, that there would be some calamity which would be well represented or symbolized by such a fearful plague. Upon the men - Though the plague was poured upon "the earth," yet its effects were seen upon "men." Some grievous calamity would befall them, as if they were suddenly visited with the plague. Which had the mark of the beast - notes on Rev 13:16-17. This determines the portion of the earth that was to be afflicted. It was not the whole world; it was only that part of it where the "beast" was honored. According to the interpretation proposed in Rev. 13, this refers to those who are under the dominion of the papacy. And upon them which worshipped his image - See the notes on Rev 13:14-15. According to the interpretation in Rev. 13, those are meant who sustained the civil or secular power to which the papacy gave life and strength, and from which it, in turn, received countenance and protection. In regard to the application or fulfillment of this symbol, it is unnecessary to say that there have been very different opinions in the world, and that very different opinions still prevail. The great mass of Protestant commentators suppose that it refers to the papacy; and of those who entertain this opinion, the greater portion suppose that the calamity referred to by the pouring out of this vial is already past, though it is supposed by many that the things foreshadowed by a part of these "vials" are yet to be accomplished. As to the true meaning of the symbol before us, I would make the following remarks: (1) It refers to the papal power. This application is demanded by the results which were reached in the examination of Rev. 13. See the remarks on the "beast" in the notes on Rev 13:1-2, Rev 13:11, and on "the image of the beast" in the notes on Rev 13:14-15. This one mighty power existed in two forms closely united, and mutually sustaining each other - the civil or secular, and the ecclesiastical or spiritual. It is this combined and consolidated power - the papacy as such - that is referred to here, for this has been the grand anti-Christian power in the world. (2) it refers to some grievous and fearful calamity which would come upon that power, and which would be like a plague-spot on the human body - something which would be of the nature of a divine judgment, resembling what came upon the Egyptians for their treatment of the people of God. (3) the course of this exposition leads us to suppose, that this would be the beginning in the series of judgments, which would terminate in the complete overthrow of that formidable power. It is the first of the vials of wrath, and the whole description evidently contemplates a series of disasters, which would be properly represented by these successive vials. In the application of this, therefore, we should naturally look for the first of a series of such judgments, and should expect to find some facts in history which would he properly represented by the vial "poured upon the earth." (4) in accordance with this representation, we should expect to find such a series of calamities gradually weakening, and finally terminating the papal power in the world, as would be properly represented by the number seven. (5) in regard now to the application of this series of symbolical representations, it may be remarked, that most recent expositors - as Elliott, Cunninghame, Keith, Faber, Lord, and others - refer them to the events of the French revolution, as important events in the overthrow of the papal power; and this, I confess, although the application is attended with some considerable difficulties, has more plausibility than any other explanation proposed. In support of this application, the following considerations may be suggested: (a) France, in the time of Charlemagne, was the kingdom to which the papacy owed its civil organization and its strength - a kingdom to which could be traced all the civil or secular power of the papacy, and which was, in fact, a restoration or reconstruction of the old Roman power - the fourth kingdom of Daniel. See the notes on Dan 7:24-28; and compare the notes on Rev 13:3, Rev 13:12-14. The restoration of the old Roman dominion under Charlemagne, and the aid which he rendered to the papacy in its establishment as to a temporal power, would make it probable that this kingdom would be referred to in the series of judgments that were to accomplish the overthrow of the papal dominion. (b) In an important sense France has always been the head of the papal power. The king of France has been usually styled, by the popes themselves, "the oldest son of the church." In reference to the whole papal dominion in former times, one of the principal reliances has been on France, and, to a very large extent, the state of Europe has been determined by the condition of France. "A revolution in France," said Napoleon, "is sooner or later followed by a revolution in Europe" (Alison). Its central position; its power; its direct relation to all the purposes and aims of the papacy, would seem to make it probable that, in the account of the final destruction of that power, this kingdom would not be overlooked. (c) The scenes which occurred in the times of the French revolution were such as would be properly symbolized by the pouring out of the first, the second, the third, and the fourth vials. In the passage before us - the pouring out of the first vial - the symbol employed is that of "a noisome and grievous sore" - boil, ulcer, plague-spot - "on the men which had the mark of the beast, and on them which worshipped his image." This representation was undoubtedly derived from the account of the sixth plague on Egypt Exo 9:9-11; and the sense here is, not that this would be literally inflicted on the power here referred to, but that a calamity would come upon it which would be well represented by that, or of which that would be an appropriate emblem. This interpretation is further confirmed by Rev 11:8, where Rome is referred to under the name of Egypt, and where it is clear that we are to look for a course of divine dealing, in regard to the one, resembling what occurred to the other. See the notes on that passage. Now, this "noisome and grievous sore would well represent the moral corruption, the pollution, the infidelity, the atheism, the general dissolution of society, that preceded and accompanied the French revolution; for that was a universal breaking out of loathsome internal disease - of corruption at the center - and in its general features might be represented as a universal plague-spot on society, extending over the countries where the beast and his image were principally worshipped. The symbol would properly denote that "tremendous outbreak of social and moral evil, of democratic fury, atheism, and vice, which was specially seen to characterize the French revolution: that of which the ultimate source was in the long and deep-seated corruption and irreligion of the nation; the outward vent, expression, and organ of its Jacobin clubs, and seditious and atheistic publications; the result, the dissolution of all society, all morals, and all religion; with acts of atrocity and horror accompanying, scarce paralleled in the history of people; and suffering and anguish of correspondent intensity throbbing throughout the social mass and corroding it; what, from France as a center, spread like a plague throughout its affiliated societies to the other countries of papal Christendom, and was, wherever its poison was imbibed, as much the punishment as the symptoms of the corruption within." Of this sad chapter in the history of man, it is unnecessary to give any description here. For scenes of horror, pollution, and blood, its parallel has never been found in the history of our race, and, as an event in history, it was worthy of a notice in the symbols which portrayed the future. The full details of these amazing scenes must be sought in the histories which describe them, and to such works as Alison's History of Europe, and Burke's Letters on a Regicide Peace, the reader must be referred. A few expressions copied from those letters of Mr. Burke, penned with no design of illustrating this passage in the Apocalypse, and no expectation that they would be ever so applied, will show with what propriety the spirit of inspiration suggested the phrase, "a noisome and grievous sore" or plague-spot, on the supposition that the design was to refer to these scenes. In speaking of the revolutionary spirit in France, Mr. Burke calls it "the fever of aggravated Jacobinism," "the epidemic of atheistical fanaticism," "an evil lying deep in the corruptions of human nature," "the malignant French distemper," "a plague, with its fanatical spirit of proselytism, that needed the strictest quarantine to guard against it," whereof, though the mischief might be "skimmed over" for a time, yet the result into whatever country it entered, was "the corruption of all morals," "the decomposition of all society," etc. But it is unnecessary to describe those scenes further. The "world has them by heart," and they can never be obliterated from the memory of man. In the whole history of the race there has never been an outbreak of evil that showed so deep pollution and corruption within. (d) The result of this was to affect the papacy - a blow, in fact, aimed at that power. Of course, all the infidelity and atheism of the French nation, before so strongly papal, went just so far in weakening the power of the papacy; and in the ultimate result it will perhaps yet be found that the horrid outbreaks in the French revolution were the first in the series of providential events that will result in the entire overthrow of that anti-Christian power. At all events, it will be admitted, I think, that, on the supposition that it was intended that this should be descriptive of the scenes that occurred in Europe at the close of the last century, no more expressive symbol could have been chosen than has been employed in the pouring out of this first vial of wrath.

Notes on the Bible, by Albert Barnes, [1834]

And the first went - Went forth from heaven, where the seat of the vision was laid.

And poured out his vial upon the earth - That is, upon the land, in contradistinction from the sea, the rivers, the air, the seat of the beast, the sun, as represented in the other vials. In Rev 16:1, the word earth is used in the general sense to denote this world as distinguished from heaven; in this verse it is used in the specific sense, to denote land as distinguished from other things. Compare Mar 4:1; Mar 6:47; Joh 6:21; Act 27:29, Act 27:43-44. In many respects there is a strong resemblance between the pouring out of those seven vials, and the sounding of the seven trumpets, in Rev. 8-9, though they refer to different events. In the sounding of the first trumpet Rev 8:7, it was the earth that was particularly affected in contradistinction from the sea, the fountains, and the sun: "The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth." Compare Rev 8:8, Rev 8:10, Rev 8:12. In regard to the symbolical meaning of the term earth, considered with reference to divine judgments, see the notes on Rev 8:7.

And there fell a noisome and grievous sore - The judgment here is specifically different from that inflicted under the first trumpet, Rev 8:7. There it is said to have been that "the third part of trees was burnt up, and all green grass was burnt up." Here it is that there fell upon people a "noisome and grievous sore." The two, therefore, are designed to refer to different events, and to different forms of punishment. The word rendered "sore" properly denotes a wound (Homer, Iliad xi. 812), and then, in later writers, an ulcer or sore. It is used in the New Testament only in the following places: Luk 16:21, "The dogs came and licked his sores"; and in Rev 16:2, Rev 16:11, where it is rendered "sore," and "sores." It is used in the Septuagint, in reference to the boils that were brought upon the Egyptians, in Exo 9:9-12, and probably Deu 28:27; in reference to the leprosy, Lev 13:18-20, Lev 13:23; in reference to the boil, ulcer, or elephantiasis brought upon Job Job 2:7; and in reference to any sore or ulcer, in Deu 28:35.

In all these places it is the translation of the word שׁחין shechiyn - rendered in our English version as "boil," Exo 9:9-11; Lev 13:18-20, Lev 13:23; Kg2 20:7; Job 2:7; Isa 38:21; and "botch," Deu 28:27, Deu 28:35. The proper meaning, therefore, is that of a sore, ulcer, or boil of a severe and painful character; and the most obvious reference in the passage, to one who was accustomed to the language of Scripture, would be to some fearful plague like what was sent upon the Egyptians. In the case of Hezekiah Kg2 20:7; Isa 38:21, it was probably used to denote a "plague-boil," or the black leprosy. See the notes on Isa 38:21. The word "noisome" - κακὸν kakon, "evil, bad" - is used here to characterize the plague referred to as being especially painful and dangerous. The word "grievous" - πονηρον ponēron - "bad, malignant, hurtful" - is further used to increase the intensity of the expression, and to characterize the plague as particularly severe. There is no reason to suppose that it is meant that this would be literally inflicted, anymore than it is in the next plague, where it is said that the "rivers and fountains became blood." What is obviously meant is, that there would be some calamity which would be well represented or symbolized by such a fearful plague.

Upon the men - Though the plague was poured upon "the earth," yet its effects were seen upon "men." Some grievous calamity would befall them, as if they were suddenly visited with the plague.

Which had the mark of the beast - notes on Rev 13:16-17. This determines the portion of the earth that was to be afflicted. It was not the whole world; it was only that part of it where the "beast" was honored. According to the interpretation proposed in Rev. 13, this refers to those who are under the dominion of the papacy.

And upon them which worshipped his image - See the notes on Rev 13:14-15. According to the interpretation in Rev. 13, those are meant who sustained the civil or secular power to which the papacy gave life and strength, and from which it, in turn, received countenance and protection.

In regard to the application or fulfillment of this symbol, it is unnecessary to say that there have been very different opinions in the world, and that very different opinions still prevail. The great mass of Protestant commentators suppose that it refers to the papacy; and of those who entertain this opinion, the greater portion suppose that the calamity referred to by the pouring out of this vial is already past, though it is supposed by many that the things foreshadowed by a part of these "vials" are yet to be accomplished. As to the true meaning of the symbol before us, I would make the following remarks:

(1) It refers to the papal power. This application is demanded by the results which were reached in the examination of Rev. 13. See the remarks on the "beast" in the notes on Rev 13:1-2, Rev 13:11, and on "the image of the beast" in the notes on Rev 13:14-15. This one mighty power existed in two forms closely united, and mutually sustaining each other - the civil or secular, and the ecclesiastical or spiritual. It is this combined and consolidated power - the papacy as such - that is referred to here, for this has been the grand anti-Christian power in the world.

(2) it refers to some grievous and fearful calamity which would come upon that power, and which would be like a plague-spot on the human body - something which would be of the nature of a divine judgment, resembling what came upon the Egyptians for their treatment of the people of God.

(3) the course of this exposition leads us to suppose, that this would be the beginning in the series of judgments, which would terminate in the complete overthrow of that formidable power. It is the first of the vials of wrath, and the whole description evidently contemplates a series of disasters, which would be properly represented by these successive vials. In the application of this, therefore, we should naturally look for the first of a series of such judgments, and should expect to find some facts in history which would he properly represented by the vial "poured upon the earth."

(4) in accordance with this representation, we should expect to find such a series of calamities gradually weakening, and finally terminating the papal power in the world, as would be properly represented by the number seven.

(5) in regard now to the application of this series of symbolical representations, it may be remarked, that most recent expositors - as Elliott, Cunninghame, Keith, Faber, Lord, and others - refer them to the events of the French revolution, as important events in the overthrow of the papal power; and this, I confess, although the application is attended with some considerable difficulties, has more plausibility than any other explanation proposed. In support of this application, the following considerations may be suggested:

(a) France, in the time of Charlemagne, was the kingdom to which the papacy owed its civil organization and its strength - a kingdom to which could be traced all the civil or secular power of the papacy, and which was, in fact, a restoration or reconstruction of the old Roman power - the fourth kingdom of Daniel. See the notes on Dan 7:24-28; and compare the notes on Rev 13:3, Rev 13:12-14. The restoration of the old Roman dominion under Charlemagne, and the aid which he rendered to the papacy in its establishment as to a temporal power, would make it probable that this kingdom would be referred to in the series of judgments that were to accomplish the overthrow of the papal dominion.

(b) In an important sense France has always been the head of the papal power. The king of France has been usually styled, by the popes themselves, "the oldest son of the church." In reference to the whole papal dominion in former times, one of the principal reliances has been on France, and, to a very large extent, the state of Europe has been determined by the condition of France. "A revolution in France," said Napoleon, "is sooner or later followed by a revolution in Europe" (Alison). Its central position; its power; its direct relation to all the purposes and aims of the papacy, would seem to make it probable that, in the account of the final destruction of that power, this kingdom would not be overlooked.

(c) The scenes which occurred in the times of the French revolution were such as would be properly symbolized by the pouring out of the first, the second, the third, and the fourth vials. In the passage before us - the pouring out of the first vial - the symbol employed is that of "a noisome and grievous sore" - boil, ulcer, plague-spot - "on the men which had the mark of the beast, and on them which worshipped his image." This representation was undoubtedly derived from the account of the sixth plague on Egypt Exo 9:9-11; and the sense here is, not that this would be literally inflicted on the power here referred to, but that a calamity would come upon it which would be well represented by that, or of which that would be an appropriate emblem. This interpretation is further confirmed by Rev 11:8, where Rome is referred to under the name of Egypt, and where it is clear that we are to look for a course of divine dealing, in regard to the one, resembling what occurred to the other.

See the notes on that passage. Now, this "noisome and grievous sore would well represent the moral corruption, the pollution, the infidelity, the atheism, the general dissolution of society, that preceded and accompanied the French revolution; for that was a universal breaking out of loathsome internal disease - of corruption at the center - and in its general features might be represented as a universal plague-spot on society, extending over the countries where the beast and his image were principally worshipped. The symbol would properly denote that "tremendous outbreak of social and moral evil, of democratic fury, atheism, and vice, which was specially seen to characterize the French revolution: that of which the ultimate source was in the long and deep-seated corruption and irreligion of the nation; the outward vent, expression, and organ of its Jacobin clubs, and seditious and atheistic publications; the result, the dissolution of all society, all morals, and all religion; with acts of atrocity and horror accompanying, scarce paralleled in the history of people; and suffering and anguish of correspondent intensity throbbing throughout the social mass and corroding it; what, from France as a center, spread like a plague throughout its affiliated societies to the other countries of papal Christendom, and was, wherever its poison was imbibed, as much the punishment as the symptoms of the corruption within."

Of this sad chapter in the history of man, it is unnecessary to give any description here. For scenes of horror, pollution, and blood, its parallel has never been found in the history of our race, and, as an event in history, it was worthy of a notice in the symbols which portrayed the future. The full details of these amazing scenes must be sought in the histories which describe them, and to such works as Alison's History of Europe, and Burke's Letters on a Regicide Peace, the reader must be referred. A few expressions copied from those letters of Mr. Burke, penned with no design of illustrating this passage in the Apocalypse, and no expectation that they would be ever so applied, will show with what propriety the spirit of inspiration suggested the phrase, "a noisome and grievous sore" or plague-spot, on the supposition that the design was to refer to these scenes. In speaking of the revolutionary spirit in France, Mr. Burke calls it "the fever of aggravated Jacobinism," "the epidemic of atheistical fanaticism," "an evil lying deep in the corruptions of human nature," "the malignant French distemper," "a plague, with its fanatical spirit of proselytism, that needed the strictest quarantine to guard against it," whereof, though the mischief might be "skimmed over" for a time, yet the result into whatever country it entered, was "the corruption of all morals," "the decomposition of all society," etc. But it is unnecessary to describe those scenes further. The "world has them by heart," and they can never be obliterated from the memory of man. In the whole history of the race there has never been an outbreak of evil that showed so deep pollution and corruption within.

(d) The result of this was to affect the papacy - a blow, in fact, aimed at that power. Of course, all the infidelity and atheism of the French nation, before so strongly papal, went just so far in weakening the power of the papacy; and in the ultimate result it will perhaps yet be found that the horrid outbreaks in the French revolution were the first in the series of providential events that will result in the entire overthrow of that anti-Christian power. At all events, it will be admitted, I think, that, on the supposition that it was intended that this should be descriptive of the scenes that occurred in Europe at the close of the last century, no more expressive symbol could have been chosen than has been employed in the pouring out of this first vial of wrath.

Vincent's Word Studies, by Marvin R. Vincent [1886]
And the first went Each angel, as his turn comes, with draws (ὑπάγετε, see on Joh 6:21; see on Joh 8:21) from the heavenly scene. There fell (ἐγένετο) Lit., there came to pass. Rev., it became. Elliott, very aptly, there broke out. Noisome and grievous (κακὸν καὶ πονηρὸν) Similarly the two cognate nouns κακία and πονρία malice and wickedness occur together in Co1 5:8. Πονηρός emphasizes the activity of evil. See on Luk 3:19. Sore (ἕλκος) See on Luk 16:20. Compare the sixth Egyptian plague, Exo 9:8-12, where the Septuagint uses this word ἕλκος boil. Also of the boil or scab of leprosy, Lev 13:18; king Hezekiah's boil, Kg2 20:7; the botch of Egypt, Deu 28:27, Deu 28:35. In Job 2:7 (Sept.) the boils are described as here by πονηρός sore.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
And the first went - So the second, third, &c., without adding angel, to denote the utmost swiftness; of which this also is a token, that there is no period of time mentioned in the pouring out of each phial. They have a great resemblance to the plagues of Egypt, which the Hebrews generally suppose to have been a month distant from each other. Perhaps so may the phials; but they are all yet to come. And poured out his phial upon the earth - Literally taken. And there came a grievous ulcer - As in Egypt, Exo 9:10-11. On the men who had the mark of the wild beast - All of them, and them only. All those plagues seem to be described in proper, not figurative, words.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
A noisome and grievous sore - This is a reference to the sixth Egyptian plague, boils and blains, Exo 9:8, Exo 9:9, etc.

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⁶ Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.

⁴ And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.

³ Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads.

³⁵ The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.

²⁷ The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.

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 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

⁹ And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt.
¹⁰ And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.
¹¹ And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.

¹² And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
¹³ And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
¹⁴ And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.

³ And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.

²⁴ And the ten horns out of this kingdom are ten kings that shall arise: and another shall rise after them; and he shall be diverse from the first, and he shall subdue three kings.
²⁵ And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
²⁶ But the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end.
²⁷ And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
²⁸ Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.

¹⁴ And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
¹⁵ And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

¹¹ And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.

¹ And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.
² And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.

¹⁶ And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
¹⁷ And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

²¹ For Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover.

⁷ And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered.

³⁵ The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.

²⁷ The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.

²¹ For Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover.

⁷ So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.

⁷ And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered.

²³ But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.

¹⁸ The flesh also, in which, even in the skin thereof, was a boil, and is healed,
¹⁹ And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest;
²⁰ And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil.

³⁵ The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.

⁷ So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.

²³ But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.

²⁷ The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.

¹¹ And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.

² And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

²¹ And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.

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.

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.

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 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;

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.

⁴³ But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land:
⁴⁴ And the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.

²⁹ Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day.

²¹ Then they willingly received him into the ship: and immediately the ship was at the land whither they went.

⁴⁷ And when even was come, the ship was in the midst of the sea, and he alone on the land.

¹ And he began again to teach by the sea side: and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.

¹ And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.

⁷ So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown.

³⁵ The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.

²⁷ The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.

⁷ And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered.

¹⁸ The flesh also, in which, even in the skin thereof, was a boil, and is healed,

⁸ And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.
⁹ And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt.
¹⁰ And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.
¹¹ And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.
¹² And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.

²⁰ And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

¹⁹ But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done,

⁸ Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

²¹ Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.

²¹ Then they willingly received him into the ship: and immediately the ship was at the land whither they went.

¹⁰ And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast.
¹¹ And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians.

⁹ And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt.

⁸ And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh.