Then the second angel sounded his trumpet
The phrase "second angel" indicates a continuation of the sequence of judgments initiated by the sounding of the trumpets. In the biblical context, angels are often seen as messengers or agents of God's will. The sounding of the trumpet is a call to attention, a signal of divine intervention. The trumpet, in ancient Israel, was used for various purposes, including calling assemblies, signaling war, or announcing significant events (Numbers 10:1-10). Here, it signifies a momentous act of God’s judgment. The Greek word for "angel" (ἄγγελος, angelos) means "messenger," emphasizing the role of these beings in executing God's plans.

and something like a great mountain burning with fire
The imagery of a "great mountain burning with fire" is both vivid and symbolic. Mountains in scripture often represent kingdoms or large, immovable entities (Isaiah 2:2, Daniel 2:35). The description of it "burning with fire" suggests judgment and destruction, reminiscent of God's judgment on Sodom and Gomorrah (Genesis 19:24). The Greek word for "mountain" (ὄρος, oros) can symbolize a powerful force or authority. The fire indicates purification or divine wrath, aligning with the biblical theme of God as a consuming fire (Hebrews 12:29).

was thrown into the sea
The act of the mountain being "thrown into the sea" signifies a sudden and catastrophic event. The sea, in biblical literature, often represents chaos, danger, or the nations (Isaiah 57:20, Revelation 17:15). The Greek verb for "thrown" (βάλλω, ballo) implies a forceful action, indicating the deliberate nature of this judgment. This imagery echoes the plagues of Egypt, where God demonstrated His power over creation (Exodus 7:20-21).

A third of the sea turned to blood
The transformation of "a third of the sea" into blood is a direct reference to the plagues of Egypt (Exodus 7:17-21), symbolizing judgment and the disruption of life. The fraction "a third" suggests a partial, yet significant, judgment, indicating God's mercy even in wrath, as the entire sea is not affected. The Greek word for "blood" (αἷμα, haima) is used here to convey death and destruction, as blood in the sea would lead to the death of marine life and the corruption of water sources. This serves as a warning of the consequences of sin and the need for repentance.

(8, 9) And the second angel . . .--Translate, 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; and the third part of the creatures that were in the sea died, those which have lives; and the third part of the ships were destroyed. The sea becoming blood reminds us again of the plagues in Egypt (Exodus 7:20-21); but we must once more note the variation. It is not an uplifted rod like that of Moses which produces this result: it is the casting into the sea of a huge mass, as it were a great mountain, burning with fire. Professor Stuart calls this image appropriate or peculiar to St. John. The prophet Jeremiah, however, in a chapter which in many particulars is parallel to this and the following chapter (comp. Revelation 11:18), makes use of a very similar image: "Behold, I am against thee, O destroying mountain, saith the Lord, which destroyest all the earth; and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain" (Jeremiah 51:25). The mountain was the emblem, in Jeremiah's prophecy, of the strong consolidated power and institutions of Babylon. Not only must the loftiness of man be brought low, but the mountains which they made so strong for themselves. The power of God's advancing cause would hurl the rooted mountains from their base. The power of faith, Christ declared, would suffice to do this (Matthew 21:21); and it is at least a singular coincidence that this saying of the Lord's respecting the overthrow of a mountain should occur in His own comment on the destruction of the fig-tree, just as, in this chapter, the vision of the mountain overthrown follows that of the destruction of tree and grass life. Our Lord encourages the faith of His disciples: "Your power will not only expose the pretentious religionisms of the world, as My word has shown the worthlessness of this tree, but you will overthrow also the long established usages and evil customs of nations which corrupt the world." The powers which seemed strong as the great mountains would be seen to be but evil powers, burning, poisoning, destroying; but its power to destroy is checked: it is cast into the sea. Yet no great institution, or nationality, or evil principle is overthrown without some corresponding disadvantages. The falling mountain carries evil even in its fall, the sea becomes blood, the ships are destroyed. The fall of a great nation--a Babylon-- is always fraught with unavoidable miseries to the world and its nations. Doubtless, the interests of commerce and shipping suffer; but this is not, it seems to me, the point of the vision. The symbolism is only weakened by supposing an allegorical mountain to fall into a literal sea and to destroy literal ships. The force of the vision is that certain gigantic forms of evil will be overthrown, but the overthrow will be accompanied with the development of new evils: the advance is made, but the step forward unveils the subtle force of evil. Every corrupt institution is destroyed with the risk of the evil elements diffusing themselves elsewhere; just as the political victory of Christianity was followed by the infusion of certain Pagan elements into the Church. The vanquished always manage to impose some laws on the victor. Even the advance of the Church is accompanied by some such experience.

Verses 8, 9. - And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea. Jeremiah 2:25 contains a somewhat similar description, with, however, a different meaning. There the mountain is the heathen power; here it is the instrument of the punishment of the ungodly world. Alford objects to calling the mountain a volcano, though that, or something of the same nature, seems obviously to be meant. The contiguity of such appearances to St. John in the Isle of Patmos may have suggested the idea. The judgments appear to increase in severity as we go on. The first affects vegetation, thus causing trouble, but not destruction to men; the second begins to affect animal life; the third causes many men to die; and the following ones affect men as direct punishments. The vision may be said generally to typify great trouble and commotion. The figure is used in other places to denote something remarkable and awe inspiring (cf. Matthew 21:21; 1 Corinthians 13:2; Job 9:5; Job 28:9; Judges 5:5; 1 Kings 19:11; Psalm 46:2; Isaiah 34:3; Isaiah 54:10; Ezekiel 38:20; Micah 1:4; Nahum 1:5). It is also the symbol of a great power. In Isaiah 2:2 it signifies the Church; in Amos 4:1 an earthly power; in Isaiah 41:15 the enemies of Israel. We may therefore conclude that a judgment of great magnitude and force is foretold; and though it is possible to point to particular events (such as the overthrow of Rome by the Gothic power) as a fulfilment of the prophecy, yet we must remember that the complete fulfilment will not he accomplished until "all enemies are put under his feet." And the third part of the sea became blood; 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; even they that had life (Revised Version). (On the "third part," see on ver. 7.) Whether one third part of the sea, separated in some way from the rest, and all the creatures in that third part, or whether a third part diffused over the whole extent, is meant, it is impossible to say. The whole is a vision, and not subject to natural laws. The meaning is evident. As before, a large part, but not the largest, is signified and this time the judgment is directed against another portion of creation. The sea, as well as the productions of the earth, can be used by God as his agent by which to punish and warn mankind. The attempt to press the vision into a particular application has led to a variety of interpretations. Wordsworth and Elliott both think that the destruction of Roman ships is foretold; the former pointing to the ships as the instruments of commerce and luxury, the latter referring to the destruction of the Roman navy. Bengel, Grotius, Vitringa, see here a vision of war'. Hengstenberg believes the sea to typify this world; the living creatures, mankind; and the ships, villages and towns. Those who place the fulfilment of the vision in time subsequent to the sealing of Revelation 7. fail to see that the trumpets do not follow the seals in chronological order, but that both are being fulfilled side by side in the same epoch; viz. that of the existence of man.

Parallel Commentaries ...


Then
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

second
δεύτερος (deuteros)
Adjective - Nominative Masculine Singular
Strong's 1208: Second; with the article: in the second place, for the second time. As the compare of duo; second.

angel
ἄγγελος (angelos)
Noun - Nominative Masculine Singular
Strong's 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.

sounded [his] trumpet,
ἐσάλπισεν (esalpisen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 4537: To sound a trumpet. From salpigx; to trumpet, i.e. Sound a blast.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[something] like
ὡς (hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

a great
μέγα (mega)
Adjective - Nominative Neuter Singular
Strong's 3173: Large, great, in the widest sense.

mountain
ὄρος (oros)
Noun - Nominative Neuter Singular
Strong's 3735: A mountain, hill. Probably from an obsolete oro; a mountain: -hill, mount(-ain).

burning
καιόμενον (kaiomenon)
Verb - Present Participle Middle or Passive - Nominative Neuter Singular
Strong's 2545: To ignite, light, burn, lit. and met; I consume with fire. Apparently a primary verb; to set on fire, i.e. Kindle or consume.

with fire
πυρὶ (pyri)
Noun - Dative Neuter Singular
Strong's 4442: Fire; the heat of the sun, lightning; fig: strife, trials; the eternal fire. A primary word; 'fire'.

was thrown
ἐβλήθη (eblēthē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 906: (a) I cast, throw, rush, (b) often, in the weaker sense: I place, put, drop. A primary verb; to throw.

into
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

sea.
θάλασσαν (thalassan)
Noun - Accusative Feminine Singular
Strong's 2281: Probably prolonged from hals; the sea.

A
τὸ (to)
Article - Nominative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

third
τρίτον (triton)
Adjective - Nominative Neuter Singular
Strong's 5154: Third. Ordinal from treis; third; neuter a third part, or a third time, thirdly.

of the
τῆς (tēs)
Article - Genitive Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

sea
θαλάσσης (thalassēs)
Noun - Genitive Feminine Singular
Strong's 2281: Probably prolonged from hals; the sea.

turned to
ἐγένετο (egeneto)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

blood,
αἷμα (haima)
Noun - Nominative Neuter Singular
Strong's 129: Blood, literally, figuratively or specially; by implication, bloodshed, also kindred.


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NT Prophecy: Revelation 8:8 The second angel sounded and something like (Rev. Re Apocalypse)