Revelation 8

13 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Revelation 8 opens with the seventh seal, which produces a dramatic half-hour silence in heaven. Seven angels are given seven trumpets. Another angel with a golden censer offers incense mingled with the prayers of the saints on the golden altar, then fills the censer with fire from the altar and hurls it to earth, producing thunder, lightning, rumblings, and an earthquake. The first four trumpets sound in sequence: the first brings hail and fire mixed with blood, burning a third of the earth and trees; the second causes something like a great burning mountain to fall into the sea, turning a third of it to blood; the third sends a blazing star called Wormwood into the rivers, poisoning a third of the waters; the fourth strikes a third of the sun, moon, and stars, darkening them. The chapter closes with an eagle flying through the sky, crying 'Woe, woe, woe' to those on earth because of the remaining three trumpets.

What Makes This Chapter Remarkable

The half-hour silence after the seventh seal is unique in Revelation's relentless visionary movement. It may echo the silence before creation, the awestruck silence of the heavenly court (cf. Habakkuk 2:20, Zephaniah 1:7, Zechariah 2:13), or the breathless pause before the Day of the LORD. The incense-prayer-judgment sequence (vv. 3-5) explicitly connects the prayers of the saints to the execution of judgment — the martyrs' cry of 6:10 is being answered. The trumpet judgments echo the Egyptian plagues (hail, water to blood, darkness) but are limited to a third of creation, indicating restrained judgment that leaves room for repentance.

Translation Friction

The relationship between the seals, trumpets, and bowls (ch. 16) is debated: sequential, recapitulatory, or telescoping. We render each vision as it stands. The 'great mountain burning with fire' (v. 8) and 'great star blazing like a torch' (v. 10) are described with hōs ('like, as if'), maintaining their visionary, symbolic character. We render the imagery as presented without naturalistic interpretation.

Connections

Exodus 7-10 (Egyptian plagues: hail, water to blood, darkness), Ezekiel 10:2 (coals from the altar), Joel 2:30-31 (blood, fire, columns of smoke), Jeremiah 9:15, 23:15 (wormwood), Amos 5:7, 6:12 (justice turned to wormwood), Habakkuk 2:20 (silence before the LORD), Exodus 30:1-10 (golden altar of incense), Isaiah 14:12 (fallen star).

Revelation 8:1

Καὶ ὅταν ἤνοιξεν τὴν σφραγῖδα τὴν ἑβδόμην, ἐγένετο σιγὴ ἐν τῷ οὐρανῷ ὡς ἡμιώριον.

When the Lamb opened the seventh seal, there was silence in heaven for about half an hour.

KJV And when he had opened the seventh seal, there was silence in heaven about the space of half an hour.

Notes & Key Terms

Translator Notes

After chapters of praise, thunder, and acclamation, the silence (sigē) is startling. The Greek hēmiōrion ('half an hour') is the only time reference in the heavenly visions. The silence may reflect the tradition of reverent stillness before God (Habakkuk 2:20, 'Let all the earth be silent before him'; Zephaniah 1:7, 'Be silent before the Lord GOD'; Zechariah 2:13, 'Be still before the LORD'). Jewish tradition held that angels cease their praise in heaven during moments when God listens to human prayers — the silence may create space for the saints' prayers to be heard (vv. 3-4).
[TCR Cross-Reference] Quotes Habakkuk 2:20. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Zephaniah 1:7. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Zechariah 2:13. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Revelation 8:2

καὶ εἶδον τοὺς ἑπτὰ ἀγγέλους οἳ ἐνώπιον τοῦ θεοῦ ἑστήκασιν, καὶ ἐδόθησαν αὐτοῖς ἑπτὰ σάλπιγγες.

Then I saw the seven angels who stand before God, and seven trumpets were given to them.

KJV And I saw the seven angels which stood before God; and to them were given seven trumpets.

Notes & Key Terms

Translator Notes

The definite article 'the seven angels' (tous hepta angelous) suggests a recognized group — possibly the archangels known from Jewish tradition (Tobit 12:15, 'I am Raphael, one of the seven holy angels who present the prayers of the saints'). The trumpets (salpiggēs) recall the trumpets at Sinai (Exodus 19:16, 19), the trumpets at Jericho (Joshua 6:4-20), and the eschatological trumpet of Joel 2:1 and 1 Thessalonians 4:16. In ancient Israel, trumpets summoned to worship, announced war, and heralded the king.
[TCR Cross-Reference] Draws on Exodus 19:16. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Joshua 6:4-20. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Joel 2:1. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Revelation 8:3

Καὶ ἄλλος ἄγγελος ἦλθεν καὶ ἐστάθη ἐπὶ τοῦ θυσιαστηρίου ἔχων λιβανωτὸν χρυσοῦν, καὶ ἐδόθη αὐτῷ θυμιάματα πολλὰ ἵνα δώσει ταῖς προσευχαῖς τῶν ἁγίων πάντων ἐπὶ τὸ θυσιαστήριον τὸ χρυσοῦν τὸ ἐνώπιον τοῦ θρόνου.

Another angel came and stood at the altar with a golden censer. He was given a large quantity of incense to offer with the prayers of all the saints on the golden altar before the throne.

KJV 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.

Notes & Key Terms

Translator Notes

The angel performs a priestly function — offering incense on the golden altar, which in the tabernacle/temple stood directly before the Holy of Holies (Exodus 30:1-10). The incense is added to (not substituted for) the prayers of the saints — the prayers are already there (cf. 5:8), and the incense mingles with them. The 'golden altar before the throne' (to thysiastērion to chrysoun to enōpion tou thronou) corresponds to the altar of incense in the earthly tabernacle, now revealed in its heavenly archetype.
[TCR Cross-Reference] References Exodus 30:1-10 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Revelation 8:4

καὶ ἀνέβη ὁ καπνὸς τῶν θυμιαμάτων ταῖς προσευχαῖς τῶν ἁγίων ἐκ χειρὸς τοῦ ἀγγέλου ἐνώπιον τοῦ θεοῦ.

The smoke of the incense, together with the prayers of the saints, rose before God from the angel's hand.

KJV And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.

Notes & Key Terms

Translator Notes

The visual image is powerful: the smoke carrying the prayers ascends into God's presence. The prayers are not merely spoken and forgotten but physically rise to God. This echoes Psalm 141:2 ('Let my prayer be set before you like incense; the lifting up of my hands like the evening sacrifice'). The scene makes the theological claim that human prayer reaches God and has consequences — the fire that follows (v. 5) is the divine response to those prayers.
[TCR Cross-Reference] Echoes Psalm 141:2. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Revelation 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.

Then the angel took the censer, filled it with fire from the altar, and threw it to the earth. And there came peals of thunder, rumblings, flashes of lightning, and an earthquake.

KJV 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.

Notes & Key Terms

Translator Notes

The same censer that carried prayers upward now carries fire downward — the connection between prayer and judgment is direct. The fire from the altar echoes Ezekiel 10:2, where coals from between the cherubim are scattered over Jerusalem in judgment. The thunder, rumblings, lightning, and earthquake reprise the Sinai-theophany pattern from 4:5, now with the addition of an earthquake (seismos). This formula recurs at 11:19 and 16:18, each time with intensification.
[TCR Cross-Reference] This verse quotes Ezekiel 10:2 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Revelation 8:6

Καὶ οἱ ἑπτὰ ἄγγελοι οἱ ἔχοντες τὰς ἑπτὰ σάλπιγγας ἡτοίμασαν αὐτοὺς ἵνα σαλπίσωσιν.

Then the seven angels who had the seven trumpets prepared to sound them.

KJV And the seven angels which had the seven trumpets prepared themselves to sound.

Notes & Key Terms

Translator Notes

The preparation (hētoimasan) creates a moment of anticipation before the first trumpet blast. The deliberate sequence — silence, prayer, fire, preparation — slows the narrative pace, building tension before the rapid succession of trumpet judgments.

Revelation 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.

The first angel sounded his trumpet, and there came hail and fire mixed with blood, and it was thrown to the earth. A third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up.

KJV 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.

Notes & Key Terms

Translator Notes

The first trumpet echoes the seventh Egyptian plague — hail mixed with fire (Exodus 9:23-24). The addition of blood intensifies the image beyond the Exodus account, recalling Joel 2:30 ('blood and fire and columns of smoke'). The destruction is limited to a third (to triton) — a recurring fraction in the trumpet judgments that indicates severe but not total devastation. The SBLGNT includes 'a third of the earth was burned up' (to triton tēs gēs katekae), which some manuscripts lack; we follow the critical text.
[TCR Cross-Reference] Draws on Exodus 9:23-24. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Joel 2:30. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Revelation 8:8

Καὶ ὁ δεύτερος ἄγγελος ἐσάλπισεν· καὶ ὡς ὄρος μέγα πυρὶ καιόμενον ἐβλήθη εἰς τὴν θάλασσαν· καὶ ἐγένετο τὸ τρίτον τῆς θαλάσσης αἷμα,

The second angel sounded his trumpet, and something like a great mountain burning with fire was thrown into the sea, and a third of the sea became blood.

KJV 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;

Notes & Key Terms

Translator Notes

The simile hōs oros mega ('like a great mountain') maintains the visionary quality — John describes what he sees without claiming to know exactly what it is. The sea turning to blood echoes the first Egyptian plague (Exodus 7:20-21). The 'burning mountain' may recall Jeremiah 51:25, where Babylon is called a 'destroying mountain' that God will turn into a 'burned-out mountain.' The destruction moves from land (first trumpet) to sea (second trumpet), systematically affecting the created order.
[TCR Cross-Reference] References Exodus 7:20-21 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
[TCR Cross-Reference] References Jeremiah 51:25 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Revelation 8:9

καὶ ἀπέθανεν τὸ τρίτον τῶν κτισμάτων τῶν ἐν τῇ θαλάσσῃ τὰ ἔχοντα ψυχάς, καὶ τὸ τρίτον τῶν πλοίων διεφθάρησαν.

A third of the living creatures in the sea died, and a third of the ships were destroyed.

KJV 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.

Notes & Key Terms

Translator Notes

The scope of destruction includes both marine life (ktismatōn...ta echonta psychas, 'creatures having life/soul') and human commerce (ploiōn, 'ships'). The destruction of ships represents economic devastation — maritime trade was the backbone of the Roman economy, and the loss of a third of shipping would be catastrophic. The pattern of 'one-third' continues, emphasizing that the judgment, while severe, is not total annihilation.

Revelation 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.

The third angel sounded his trumpet, and a great star fell from heaven, blazing like a torch, and it fell on a third of the rivers and on the springs of water.

KJV 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;

Notes & Key Terms

Translator Notes

The progression continues: land, sea, now fresh water. The falling star (astēr megas) burning like a torch (lampas) moves the destruction from sea to rivers and springs — the sources of drinking water. Stars falling from heaven echo Isaiah 14:12 (the fall of the king of Babylon, 'How you have fallen from heaven, morning star') and may also recall the ancient association of stars with angelic beings (cf. Revelation 1:20; 12:4). The shift from salt water to fresh water intensifies the threat to human survival.
[TCR Cross-Reference] This verse quotes Isaiah 14:12 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Revelation 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.

The name of the star is Wormwood. A third of the waters became wormwood, and many people died from the water because it had been made bitter.

KJV 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.

Notes & Key Terms

Translator Notes

Apsinthos ('Wormwood') is a bitter plant (Artemisia absinthium) that was proverbially associated with bitterness and suffering. In Jeremiah 9:15 and 23:15, God threatens to feed Israel 'wormwood' and give them 'poisoned water to drink' as punishment for following false prophets. In Amos 5:7 and 6:12, justice turned to 'wormwood' describes the perversion of what should sustain life into what destroys it. The naming of the star gives the judgment a personal, identifiable character. The verb epikranthēsan ('were made bitter') describes the transformation of life-giving water into death-dealing poison.
[TCR Cross-Reference] Quotes Jeremiah 9:15. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes Amos 5:7. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Revelation 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.

The fourth angel sounded his trumpet, and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of their light was darkened. A third of the day was without light, and likewise a third of the night.

KJV 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.

Notes & Key Terms

Translator Notes

The fourth trumpet echoes the ninth Egyptian plague — darkness (Exodus 10:21-23). The progression of the first four trumpets covers the created order systematically: land and vegetation (1st), sea and marine life (2nd), fresh water (3rd), and celestial bodies (4th). This mirrors the creation sequence of Genesis 1 in reverse — an undoing of creation. The fraction 'one-third' applies to light itself — the most fundamental element of the created order (Genesis 1:3-5). The result is a diminishment of the cosmos, not yet its destruction.
[TCR Cross-Reference] Draws on Exodus 10:21-23. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
[TCR Cross-Reference] Draws on Genesis 1. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Revelation 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.

Then I looked, and I heard an eagle flying in midheaven, crying with a loud voice, "Woe, woe, woe to those who dwell on the earth, because of the remaining trumpet blasts that the three angels are about to sound!"

KJV 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!

Notes & Key Terms

Translator Notes

The SBLGNT reads aetou ('eagle') rather than angelou ('angel'), which is the reading of some later manuscripts reflected in the KJV. An eagle (or vulture — aetos can mean either) flying in midheaven (mesouranēmati, the point of the sky directly overhead, where the sun stands at noon) would be visible to all. The threefold 'woe' (ouai ouai ouai) corresponds to the three remaining trumpets — the fifth, sixth, and seventh — which will be called the three 'woes' (9:12; 11:14). The phrase 'those who dwell on the earth' (tous katoikountas epi tēs gēs) is Revelation's recurring designation for humanity in rebellion against God.

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