And there fell upon men a great hail out of heaven, [every stone] about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.
And there fell upon men a great hail out of heaven – Perhaps this is an allusion to one of the plagues of Egypt, Exo 9:22-26. Compare the notes on Rev 11:19. For a graphic description (by Com. Porter) of the effects of a hailstorm, see the notes on Isa 30:30. Compare the notes on Job 38:22.
Every stone about the weight of a talent – The Attic talent was equal to about 55 lbs. or 56 lbs. Troy weight; the Jewish talent to about 113 lbs. Troy. Whichever weight is adopted, it is easy to conceive what must be the horror of such a storm, and what destruction it must cause. We are not, of course, to suppose necessarily, that this would literally occur; it is a frightful image to denote the terrible and certain destruction that would come upon Babylon – that is, upon the papal power.
And men blasphemed God – See the notes on Rev 16:9.
Because of the plague of the hail – Using the word plague in allusion to the plagues of Egypt.
For the plague thereof was exceeding great – The calamity was great and terrible. The design of the whole is to show that the destruction would be complete and awful.
This finishes the summary statement of the final destruction of this formidable anti-Christian power. The details and the consequences of that overthrow are more fully stated in the subsequent chapters. The fulfillment of what is here stated will be found, according to the method of interpretation proposed, in the ultimate overthrow of the papacy. The process described in this chapter is that of successive calamities that would weaken it and prepare it for its fall; then a rallying of its dying strength; and then some tremendous judgment that is compared with a storm of hail, accompanied with lightning, and thunder, and an earthquake, that would completely overthrow all that was connected with it, We are not, indeed, to suppose that this will literally occur; but the fair interpretation of prophecy leads us to suppose that that formidable power will, at no very distant period, be overthrown in a manner that would be well represented by such a fearful storm.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. A great hail-about the weight of a talent] Has this any reference to cannon balls and bombs? It is very doubtful; we are all in the dark in these matters.
The words , as a talent, are used to express something great, excessively oppressive; as , terrible diseases, not diseases of the weight of a talent. See Rosenmuller.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The hail was another of the Egyptian plagues, Exo 9:22-25. The allusion also may be to the hailstones by which God fought against the five Canaanitish kings, Jos 10:11. It signifies only further great judgments with which God will pursue the beast and his party, until they all be destroyed. The latter words only show the continued hardness of heart of the beast, and all his party; wherein also they answered Pharaoh and the Egyptians, (their type), who would relent with no steadiness and certainty, until they were all ruined by the waters of the Red Sea. In all this prediction of the final ruin of the papacy, Pharaoh and the Egyptians are apparently made the type of the pope and all his party:
1. As to their sins, which were idolatry, and the oppression of Gods Israel.
2. In the plagues by which they were destroyed gradually; turning waters into blood, boils and blains, darkness, hail.
3. In their impenitency, and hardness of heart; only with these two differences, by which the antitype exceeded the type in wickedness:
(1.) We read of Pharaoh oft relenting, though his goodness was like a morning dew, and he returned to his former stubbornness.
(2.) We read nothing of the Egyptians blaspheming God, because of their plagues, which is often said of these Egyptians.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. fellGreek,“descends.”
upon menGreek,“the men.”
and men blasphemed Godnotthose struck who died, but the rest. Unlike the result in the case ofJerusalem (Re 11:13), where”the remnant . . . affrighted . . . gave glory to the God ofheaven.”
wasGreek, “is.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And there fell upon men a great hail out of heaven,…. Which must be understood not as after the fall of the cities, and the flight of the islands and mountains, but at the same time; and it looks as if such men that shall escape at the battle of Armageddon, that hail stones from heaven will fall upon them and destroy them; just as the kings of the Amorites and their men were killed by hail stones, cast down by the Lord from heaven, as they fled before Joshua, when more were killed by the stones than were slain by the sword, Jos 10:11 the allusion seems to be to the plague of hail in Ex 9:23
every stone about the weight of a talent; which is threescore pound weight, a prodigious weight indeed for a single hailstone! such hail stones were never known to fall; the largest I have read of is what Caspar Wesserus assured Mr. Broughton f of, at Zurich, which being brought from a field afar off, to the consul, and so must melt in carriage, yet weighed a pound. It may be said of this hail storm, as of the earthquake in a preceding verse, that it will be such as never was since men were upon earth; and denotes the sore, heavy, and even intolerable judgments of God upon the antichristian party: God’s judgments are sometimes signified by hail storms, Isa 30:26 and particularly the judgments upon Gog and Magog, Eze 38:22 which may respect the same as here: the Jews g now expect a great hail in the times of Gog and Magog:
and men blasphemed God because of the plague of the hail; the plague of hail brought down the hard heart of Pharaoh, and humbled him, so that he acknowledged his wickedness, and the sin of his people, and owned the justice of God; but this more terrible storm will have no effect upon these men, to convince and reform them, but, on the contrary, they will break out into blasphemy against God, who caused it to fall on them; it will have the same effect as the fourth and fifth vials:
for the plague thereof was exceeding great; it must beat down all before it, and be intolerable: whether this hail storm may not also have some regard to coldness and lukewarmness, as Naplet suggests, and so may point at the close of the spiritual reign of Christ, or the Laodicean state, which will bring on the second coming of Christ, and so this effect of the seventh vial will end where the seven churches and seven trumpets do, may be considered; [See comments on Re 11:15].
f See his (Zohar’s) Works, p. 491. g Shemot Rabba, sect. 12. fol. 99. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Hail (). As in Rev 8:17; Rev 11:19.
Every stone about the weight of a talent ( ). Old adjective (from ), here only in N.T., but in Polybius and Josephus. See Ex 9:24 for the great hail in Egypt and also Josh 10:11; Isa 28:2; Ezek 38:22 for hail as the symbol of God’s wrath. In the LXX a ranged in weight from 108 to 130 pounds.
Because of the plague of hail ( ). “As a result of the plague of hail.” This punishment had the same effect as in verses Rev 16:9; Rev 16:11.
Exceeding great (—). Emphatic positions at ends of the clause (great–exceedingly).
Fuente: Robertson’s Word Pictures in the New Testament
Hail. See Exo 9:18.
Every stone about the weight of a talent [ ] . The adjective, meaning of a talent ‘s weight, agrees with hail; hail of a talent ‘s weight; i e., having each stone of that weight. Every stone is therefore explanatory, and not in the text. Hailstones are a symbol of divine wrath. See Isa 30:30; Eze 13:11. Compare Jos 10:11.
Fuente: Vincent’s Word Studies in the New Testament
1) “And there fell upon men,” (kai katabainei epi tous anthropous) “and there came down (fell with calamity) upon men; upon those driven to the plains by the great earthquake, verse 20. But there was found “no hiding place”, as in Rev 6:14-17; Pro 1:22-30; Pro 29:1.
2) “A great hail out of heaven,” (chalaza megale ek tou ouranou) “a calamitous hail out of (originating from) heaven,” from the jurisdictional throne of God, Rev 8:2; Rev 11:19.
3) “Every stone about the weight of a talent,” (hos talan tiaia) “and each stone(hail stone) was about the weight of a talent;- estimated to be from about 50 to 100 pounds in weight, Jos 10:11; Job 38:22-23; Isa 30:30.
4) “And men blasphemed God,” (kai eblasphemesan hoi anthropoi ton theon) “and the men blasphemed (derided, scoffed at, blamed) God.” These were the men who had taken the mark of and worshipped the beast, now stoned as blasphemers, Rev 16:9; Rev 16:11.
5) “Because of the plague of the hail,”(ektes plegestes chalazes) “from (as a result of) the plague of hail; Pharaoh even repented under a less severe hail, Exo 9:18-25. Nobody with the brand of the antichrist will ever repent. Their last words are curses and blasphemies against God, yet they die, and “after this the judgment,” Heb 9:27.
6) “For the plague thereof was exceeding great,” (hoti mega n he plege autes sphodra) “because it is (exists as) an exceeding, calamitous hail-plague;” men may breathe God’s air in blasphemy, blame him for ignorance and wrong, though he be righteous and they be obsessed with sin. He desires that all repent ere it is too late – – only judgment remains, Act 17:30-31; Rom 2:4-5; 2Pe 3:9; Eze 33:11; 2Co 7:10.
Fuente: Garner-Howes Baptist Commentary
(21) And there fell. . . .And a great hail, as of a talent in weight, descends from the heaven on men. There is again a reference to the Egyptian plagues. But we may also call to mind the great defeat of the enemies of Israel at Beth-horon (Jos. 10:1-11), when the Lord cast down great stones from heaven. Such an overthrow awaits every confederacy that sets itself in array against the kingdom of the righteous King. The discomfiture and the plague works no repentance; the men blaspheme God because of the hail, for great is its plague exceedingly. The proud, hard spirit which still hates the good remains: thus is sin its own worst penalty. As an illustration of this hard, unsubdued spirit, we may call to mind Capaneus, in Dantes Inferno, and the words in which Virgil addresses him:
Thou art more punished, in that this thy pride
Lives yet unquenched; no torment save thy rage
Were to thy fury pain proportioned full.
The unrepentant state of those upon whom the vials are poured is to be contrasted with the different result of the earthquake in Rev. 11:13, when men gave glory to the God of heaven.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Fell out of heaven As if to leave a full, last impression that the destruction was from Jehovah, a new form of judgment came out of heaven. These were icebergs, sixty pounds in weight, hailed down from the sky. These fell upon men, crushing them with their cold, solid, remorseless weight. Note Rev 18:21. Yet, though the divine hand was so apparent, the survivors repented not, but blasphemed God. They persisted in their adherence to antichrist until the battle of Rev 19:11-21.
By our interpretation of this triad of chapters thus closed, it may be truly said that “we are living under the period of the vials;” apparently under the fifth. The Roman spiritual world-power, which succeeded the imperial Roman world-power, is smitten with serial plagues, and declines. Yet it grows spiritually more impenitent, self-asserting, and defiant with every successive smite. This world-wide Babylon presents itself before us here in America, claiming absolute supremacy over us, and ready for the battle; moral battle as long as the physical battle is not in its power; physical battle as soon as a sufficiency of the moral battle is won. How long this vial-period will endure we have no chronometer or almanac that can tell us. But every man of us would do well to be alert in duty so long as the contest lasts.
Fuente: Whedon’s Commentary on the Old and New Testaments
REFLECTIONS
Look up, and contemplate the Lord, sending forth from his Church, the seven Angels, and messengers with his seven last plagues, to take vengeance on his enemies, and to deliver his people. Then let the Reader consider, how sure, how everlastingly sure, is the Lord’s Church and people. What though for a while the enemy seems to triumph, and the redeemed of the Lord are oppressed by the mighty, yet the salvation of the righteous is of the Lord, who is also their strength in the time of need.
How awful are these pourings out of the vials of divine wrath? One after another, arising higher and higher in the scale of judgment. But so desperately hardened in sin, are the enemies of our God, and of his Christ, that though the sinner is scorched with fire and great heat, yet he only blasphemes the name of God, and repents not to give the Lord glory.
My soul! learn from hence, to trace all thy mercies to their source. It is God’s everlasting love, which hath chosen thee in Christ, and preserved thee in Christ, and accepted thee in Christ, before the foundation of the world. Hence, all thy mercies in Jesus, by which the vials of wrath, poured out upon the ungodly cannot come nigh thee. Blessed Jesus! let my soul be on the lookout for thy coming, that no midnight hour may surprise me, no blasphemies of men or devils may alarm me. And, when Babylon shall come into remembrance before God, and our God shall give unto her the cup of the wine of the fierceness of his wrath, thy Church may shout aloud in her destruction, and both heaven and earth praise God with exceeding joy.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
21 And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.
Ver. 21. A great hail ] Bigger than that which brained the kings of Canaan, Jos 10:11 ; perhaps this shall be fulfilled according to the letter. Howsoever, the elements shall melt like scalding lead upon Antichristians and other atheists; and they shall answer for all with flames about their ears.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 16:21 . Even an abnormal hail-ahower ( cf. the fourth Egyptian plague) fails to bring pagans to their senses. , i.e. , literally about sixty times the weight of even the enormous hailstones ( ) which Diodorus Siculus (19:45) records. In En. lx. 17 the “spirit of the hail is a good angel,” i.e. , amenable to God’s orders.
The obscurity of chapter 17 springs mainly from the differences of tradition and outlook which are reflected in the canonical text. The threefold interpretation of the Beast as the Imperial power (so 13), as Nero redivivus (Rev 16:8 ) and as (11) the eighth king (the two latter being applications of the same idea) is accompanied by a twofold explanation of the seven heads (geographical = 9, historical =10), and of the woman’s support (Rev 16:1 ; Rev 16:3 ; Rev 16:15 ). The eschatological tradition of Babylon as the supreme anti-divine world-power is applied to Rome, and this involves the reinterpretation of some details ( e.g. 15, 18), while the tradition of the Beast as antichrist is further overlaid by the special tradition of Nero redivivus in that capacity. This dual Beast (as Vltei first recognised; cf. Charles’s Ascensio Isai , pp. lx. lxi.) is not merely the Imperial power (as in Rev 13:3 ) but incarnate in an Imperial personality of infernal and supernatural character, which attacks not only the Christian messiah (14) but Rome itself (Rev 16:16-17 ). The latter trait is unmistakably due to the legend of Nero redivivus, apart from which the oracle is unintelligible. Such variations have left traces in the structure of the passage, which point to some process of editorial revision, but it is difficult to disentangle the original source or sources, or even to determine their precise character and period. Rev 16:14 is certainly out of place, for the allies of the Beast could not destroy Rome after they themselves had been destroyed by the messiah and his allies. It is thus either proleptic or inserted by the Christian writer in his (Jewish) source (so e.g. , Vischer, Charles, Briggs, von Soden). Other traces of this editor might be found in 6 b, 8 (9 a?), and 15, and the Jewish character of the source (so Vischer, Weyland, Schmidt, Sabatier, Mngoz, etc.), would be confirmed by the absence of any polemic against the Imperial cultus. It would be a Vespasianic oracle, inspired by a passion for revenge on Rome for her cruel, recent treatment of the Jewish people. When the source is regarded as Christian (as e.g. , by Erbes, Vlter, and Schn), Rev 16:11 would be an addition inserted under Domitian to bring it up to date (so Harnack, Texte u. Unters. II. iii. 134 f.; Chronologie , 245, 246, followed by Briggs, Gunkel, J. Weiss, etc.; cf. Introd. 7). But even so, the structure of the passage is involved. Rev 16:9-11 are not vision but calculation or exposition ( cf. Rev 13:18 ). The waters of Rev 16:15 are never seen (cf. Rev 16:1 ; Rev 16:3 ), and the professed explanation (Rev 16:7 ) follows a loose order (beast = 8, heads = 9 11, horns=12 14, waters = 15, horns again = 16 17, and finally the woman = 18). The reference to the woman, however, is thrown late in order to introduce the following doom-song ( cf. kings in 18, Rev 18:3 ; Rev 18:9 , and great in 18, Rev 18:2 ), and a similar motive accounts for the irregular position of 16 17 after 14, Rome’s fall, though viewed from different angles, being the main object before the writer’s mind at the moment. The defeat of 14 is taken up, in its true position, afterwards (Rev 19:11-21 ). Rev 16:15 (an echo of Rev 16:19 b) is probably thrown in at this point, to contrast dramatically the revolt [16] of Rome’s supporters against her. Thus, except for 9 11, there are sufficient psychological reasons to account partially for the order and contents of the oracle; but source-criticism is required to clear up the passage, in the more or less extensive theories of one source (edited in 6, 9 a , 14 15, so J. Weiss; or variously in 8, 12 14, with some words in 6, 9, 11, so e.g. Pfleiderer, Baljon, Bousset and Forbes) or even two sources (Jewish, A = 3 4, 6 7 b , 10, [919] =11 13, 16 b 17, Wellhausen’s Analyse , 26 f.), for which the linguistic idiosyncrasies (double use of , 3 4, precedence of object over verb 13, 16, 18, . . . 2, and the construction . . . , 8) afford some basis. The main problem is to explain how the various strata of tradition overlap; e.g. , in 8, 12 f., the beast is Nero redivivus, an infernal power of evil, whereas in 11 Domitian seems identified with Nero the beast. It is hard to believe that one and the same writer could simultaneously regard Domitian as a second Nero and expect Nero redivivus as a semi-supernatural power. In any case the stress falls on the Beast rather than on the woman, and on the eschatological prediction, not on the historical application. It is a fairly open question whether 8 or 11 is the editorial mortar super-imposed upon the earlier tradition. Upon the whole, one of the least unsatisfactory solutions is to take 11 as a Domitianic gloss by the Christian editor, who has also added 6 b (if not all of 6) and 14 to a Vespasianic oracle (possibly of Jewish origin) in Rev 17:4 f. which anticipated the downfall of persecuting Rome at the hands of Nero redivivus and his Eastern allies. No hypothesis is free from difficulties. But the general Domitianic reference of the Apocalypse and the presence of the Nero redivivus saga must be worked in somehow, and some hypothesis on the above lines seems to do most justice to the literary structure of this chapter as well as to the data of the book in general. It is impossible to determine how far the Christian editor worked over his source. That the difficulties of the oracle arise mainly from the presence of an earlier source ( cf. Introd. 7), which John has revised slightly and brought up to date, is axiomatic, however.
[919] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
The double object of the oracle is ( a ), by a re-editing of the tradition of 13 to represent Rome in her Imperial pride, before describing her downfall, and ( b ) to define more precisely the final appearance of the last foe. The chapter could readily be spared as isolated (Simcox), but this only proves that the author is again working upon disparate materials which he inherited. The oracle contains (Rev 16:1-6 ) a vision of the Harlot (by way of foil to Rev 12:1-6 and especially Rev 21:9 f.) and the Beast, with (Rev 16:7-18 ) an explanation of the vision.
Fuente: The Expositors Greek Testament by Robertson
talent. See App-61.
was = is.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 16:21. [186] , as it were of the weight of a talent) Of many pounds singly. I take it in its proper sense, at the beginning of the Non-being of the beast.
[186] Ver. 19. , the great city) Jerusalem; ch. Rev 11:8.-V. g.
Fuente: Gnomon of the New Testament
there fell: Rev 8:7, Rev 11:19, Exo 9:23-26, Jos 10:11, Isa 30:30, Eze 13:11, Eze 13:13, Eze 38:21, Eze 38:22
blasphemed: Rev 16:9, Rev 16:11, Isa 8:21
Reciprocal: Gen 4:13 – General Exo 9:22 – General Lev 24:11 – blasphemed Job 1:11 – and he will curse thee Job 38:23 – General Psa 18:12 – hail Psa 105:32 – them hail for rain Psa 148:8 – Fire Isa 28:17 – and the hail Zec 14:12 – Their flesh 2Ti 3:2 – blasphemers Rev 22:11 – that is unjust
Fuente: The Treasury of Scripture Knowledge
Rev 16:21. And a great hail cometh down as of a talent in weight out of heaven upon men. The seventh particular, founded upon the thought of the plague of hail on Egypt. Each hailstone is magnified to an enormous extent. Each is a talent, or between 50 and 60 lbs., in weight. The stone descends upon men, i.e upon all the inhabiters of the earth in its mystical sense, or upon all the ungodly.
The seven particulars of judgment are ended, and we are invited to mark the effect.
And men blasphemed God because of the plague of the hail, because great is the plague of it exceedingly. The men spoken of are again the ungodly, nor is it possible to limit their number to that of those who survive the plague. The writer simply looks away from the fact that those struck with so great a plague die. He thinks of them as still living, but unconverted. They blaspheme; they are hardened; and, when all that ought to convert men hardens, we have a proof that the hour of final judgment is come.
Fuente: A Popular Commentary on the New Testament
Hail fell during the seventh plague ( Exo 8:18-26 ), but we have no indication it was this bad. A talent is thought to have weighed between 60 and 100 pounds. In the midst of a great display of God’s wrath, wicked men show how rotten they are by speaking against God’s name!
Fuente: Gary Hampton Commentary on Selected Books
Verse 21
That the outpouring of the seven vials is intended to represent a series of judgments and calamities brought upon the enemies of God, is very plain; but in applying the several symbols to specific events in history which have since occurred, commentators have been extremely divided in opinion.
Fuente: Abbott’s Illustrated New Testament
16:21 {30} And there fell upon men a great hail out of heaven, [every stone] about the weight of a {c} talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.
(30) The manner of the particular execution, most evidently testifying the wrath of God by the original and greatness of it: the event of which is the same with that which is in Rev 9:12 and that which has been mentioned in this chapter, from the execution of the fourth angel till now, that is to say, an incorrigible pertinency of the world in their rebellion, and a heart that cannot repent; Rev 16:9-10 .
(c) About the weight of a talent, and a talent was sixty pounds, that is, six hundred groats, by which is signified a marvellous and strange weight.
Fuente: Geneva Bible Notes
The accompanying storm will include huge hailstones that will fall on the earth crushing people (cf. Rev 8:7). Hail was often an instrument of divine judgment in biblical history (cf. Jos 10:11; Job 38:22-23; Isa 28:2; Isa 28:17; Eze 13:11-13; Eze 38:22-23). In spite of all these judgments the hearts of earth-dwellers will remain hard, as Pharaoh’s did during the plague of hail in Egypt (cf. Exo 9:24). They will know that God sent this calamity, but rather than repenting they will shake their fists in God’s face. God will stone these blasphemers with these huge hailstones (cf. Lev 24:16).
"We cannot emphasize too strongly that in the three series of divine judgments-first the seals, second the trumpets, third the vials (or bowls) of wrath-we have those preliminary hardening actions of God upon an impenitent world, by which He prepares that world for the Great Day of Wrath-at Christ’s coming as King of kings, as seen in Rev 19:11-15. . . . [Note: Newell, p. 259.]
J. Dwight Pentecost believed that the bowl judgments describe the second advent of Jesus Christ to the earth.
"Since the bowl judgments must span some period of time, we must view the second advent of Christ as an event that encompasses a period of time. In that regard, we find an interesting chronological note in Dan 12:11-12: ’From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. Blessed is the one who waits for and reaches the end of the 1,335 days.’ Twelve hundred ninety days span the second half of Daniel’s seventieth week, and that time period brings us to the end of the Tribulation period. But the blessings of Messiah’s reign are not enjoyed until some forty-five days later. Therefore, it is suggested that the forty-five day period is the period in which the judgments associated with the second advent of Christ are poured out on the earth. And that entire forty-five day period, then, could be called the second advent of Christ.
"Further, it is suggested that the 1,290 days come to their completion with the appearance of the sign of the Son of Man in heaven (Mat 24:30). The judgments of Revelation 16 follow in a forty-five day period and are concluded with the physical descent of Jesus Christ to the earth. Hence, Rev 11:15 brings us to the second coming of Jesus Christ back to the earth at which time He will experience the fulfillment of the Father’s promise . . . [in Psa 2:8-9]." [Note: Pentecost, Thy Kingdom . . ., p. 301.]
It seems to me that the 45-day period may be the time of preparation for the beginning of the Millennium following Christ’s return. It seems unnatural to describe the return of the Lord as taking this long to happen (cf. Act 1:9-11). Therefore I prefer the view that the bowl judgments describe what happens before Jesus Christ returns rather than when He returns. These judgments then set the stage for the return of Jesus Christ to the earth.
Before recording that event in chapter 19, God led John to give more revelation concerning the fate of Babylon in chapters 17 and 18.
Thomas viewed the description of the seventh bowl as extending through Rev 22:5. [Note: Thomas, Revelation 8-22, pp. 567-85. See Chilton, The Days . . ., p. 418, for a similar view.] He saw all that follows to Rev 22:5 as a result of this final climactic judgment. More students of Revelation, however, have seen the description of the seventh bowl as limited to Rev 16:17-21 with the consequences of that judgment following through Rev 22:5.