TRV
Translation
King James Version
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.
KJV (with Strong's)
And G2532 the fourth G5067 angel G32 sounded G4537, and G2532 the third part G5154 of the sun G2246 was smitten G4141, and G2532 the third part G5154 of the moon G4582, and G2532 the third part G5154 of the stars G792; so as G2443 the third part G5154 of them G846 was darkened G4654, and G2532 the day G2250 shone G5316 not G3361 for a third part G5154 of it G846, and G2532 the night G3571 likewise G3668.
Complete Jewish Bible
The fourth angel sounded his shofar; and a third of the sun was struck, also a third of the moon and a third of the stars; so that a third of them were darkened, the day had a third less light, and the night likewise.
Berean Standard Bible
Then the fourth angel sounded his trumpet, and a third of the sun and moon and stars were struck. A third of the stars were darkened, a third of the day was without light, and a third of the night as well.
American Standard Version
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; that the third part of them should be darkened, and the day should not shine for the third part of it, and the night in like manner.
World English Bible Messianic
The fourth angel sounded, and one third of the sun was struck, and one third of the moon, and one third of the stars; so that one third of them would be darkened, and the day wouldn’t shine for one third of it, and the night in the same way.
Geneva Bible (1599)
And the fourth Angel blew the trumpet, and the thirde part of the sunne was smitten, and the thirde part of the moone, and the thirde part of the starres, so that the thirde part of them was darkened: and the day was smitten, that the thirde part of it could not shine, and likewise the night.
Young's Literal Translation
And the fourth messenger did sound, and smitten was the third of the sun, and the third of the moon, and the third of the stars, that darkened may be the third of them, and that the day may not shine--the third of it, and the night in like manner.
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In the KJVVerse 30,840 of 31,102
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Commentary on Revelation 8 verses 7–13
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.
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;
9 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.
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;
11 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.
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.
13 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!
Observe, I. The first angel sounded the first trumpet, and the events which followed were very dismal: There followed hail and fire mingled with blood, etc., Rev 8:7. There was a terrible storm; but whether it is to be understood of a storm of heresies, a mixture of monstrous errors falling on the church (for in that age Arianism prevailed), or a storm or tempest of war falling on the civil state, expositors are not agreed. Mr. Mede takes it to be meant of the Gothic inundation that broke in upon the empire in the year 395, the same year that Theodosius died, when the northern nations, under Alaricus, king of the Goths, broke in upon the western parts of the empire. However, here we observe, 1. It was a very terrible storm-fire, and hail, and blood: a strange mixture! 2. The limitation of it: it fell on the third part of the trees, and on the third part of the grass, and blasted and burnt it up; that is, say some, upon the third part of the clergy and the third part of the laity; or, as others who take it to fall upon the civil state, upon the third part of the great men, and upon the third part of the common people, either upon the Roman empire itself, which was a third part of the then known world, or upon a third part of that empire. The most severe calamities have their bounds and limits set them by the great God.
II. The second angel sounded, and the alarm was followed, as in the first, with terrible events: A great mountain burning with fire was cast into the sea; and the third part of the sea became blood, Rev 8:8. By this mountain some understand the leader or leaders of the heretics; others, as Mr. Mede, the city of Rome, which was five times sacked by the Goths and Vandals, within the compass of 137 years; first by Alaricus, in the year 410, with great slaughter and cruelty. In these calamities, a third part of the people (called here the sea or collection of waters) were destroyed: here was still a limitation to the third part, for in the midst of judgment God remembers mercy. This storm fell heavy upon the maritime and merchandizing cities and countries of the Roman empire.
III. The third angel sounded, and the alarm had the like effects as before: There fell a great star from heaven, etc., Rev 8:10. Some take this to be a political star, some eminent governor, and they apply it to Augustulus, who was forced to resign the empire to Odoacer, in the year 480. Others take it to be an ecclesiastical star, some eminent person in the church, compared to a burning lamp, and they fix it upon Pelagius, who proved about this time a falling star, and greatly corrupted the churches of Christ. Observe, 1. Where this star fell: Upon a third part of the rivers, and upon the fountains of waters. 2. What effect it had upon them; it turned those springs and streams into wormwood, made them very bitter, that men were poisoned by them; either the laws, which are springs of civil liberty, and property, and safety, were poisoned by arbitrary power, or the doctrines of the gospel, the springs of spiritual life, refreshment, and vigour to the souls of men, were so corrupted and embittered by a mixture of dangerous errors that the souls of men found their ruin where they sought for their refreshment.
IV. The fourth angel sounded, and the alarm was followed with further calamities. Observe, 1. The nature of this calamity; it was darkness; it fell therefore upon the great luminaries of the heaven, that give light to the world - the sun, and the moon, and the stars, either the guides and governors of the church, or of the state, who are placed in higher orbs than the people, and are to dispense light and benign influences to them. 2. The limitation: it was confined to a third part of these luminaries; there was some light both of the sun by day, and of the moon and stars by night, but it was only a third part of what they had before. Without determining what is matter of controversy in these points among learned men, we rather choose to make these plain and practical remarks: - (1.) Where the gospel comes to a people, and is but coldly received, and has not its proper effects upon their hearts and lives, it is usually followed with dreadful judgments. (2.) God gives warning to men of his judgments before he sends them; he sounds an alarm by the written word, by ministers, by men's own consciences, and by the signs of the times; so that, if a people be surprised, it is their own fault. (3.) The anger of God against a people makes dreadful work among them; it embitters all their comforts, and makes even life itself bitter and burdensome. (4.) God does not in this world stir up all his wrath, but sets bounds to the most terrible judgments. (5.) Corruptions of doctrine and worship in the church are themselves great judgments, and the usual causes and tokens of other judgments coming on a people.
V. Before the other three trumpets are sounded here is solemn warning given to the world how terrible the calamities would be that should follow them, and how miserable those times and places would be on which they fell, Rev 8:13. 1. The messenger was an angel flying in the midst of heaven, as in haste, and coming on an awful errand. 2. The message was a denunciation of further and greater woe and misery than the world had hitherto endured. Here are three woes, to show how much the calamities coming should exceed those that had been already, or to hint how every one of the three succeeding trumpets should introduce its particular and distinct calamity. If less judgments do not take effect, but the church and the world grow worse under them, they must expect greater. God will be known by the judgments that he executes; and he expects, when he comes to punish the world, the inhabitants thereof should tremble before him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–13. Public domain.
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TiconiusAD 390
COMMENTARY ON THE APOCALYPSE 8:12
The sun, moon and stars represent the church, a third part of which is struck. This third is a designation, not a quantity. For there are two peoples within the church, that part of God, which is compared with the light, and that part of the devil, which is surrounded by the darkness of shadows, as the Scripture says, “I have compared your mother to the night.” And this part was struck so that it might become apparent who is of God and who of the devil. It has been given over to its own sins and desires, so that their faults that have remained hidden and unknown to all might be revealed.
BedeAD 735
Commentary on Revelation
And a third of the sun was struck, and a third of the moon, etc. The beauty of the Church, like a shining star, is often obscured by false brethren, who make it shine less by their defection, whether in the prosperity or adversity of the world.
BedeAD 735
Commentary on Revelation
And a third part of the day did not shine, and likewise a third part of the night. Another Edition has it thus: And a third part of the day appeared, and likewise of the night. That is, it was struck so that a third part of the day and a third of the night might appear, which belong to Christ and which to the devil. I say, it was struck for this purpose, that, being handed over to their own wills, with sins overflowing and becoming insolent, it might be revealed in its time.
Alcuin of YorkAD 804
COMMENTARY ON REVELATION
And the fourth angel sounded the trumpet, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars, so that the third part of them was darkened, and the day did not shine for a third part of it, and the night in like manner. By the sun, the moon, and the stars is symbolized the Church, and their darkness refers particularly to the perfidy of the heretics. Although two parts are made out of three thirds, namely one part belonging to the day with the sun, and another belonging to the night with the moon and the stars, the two nonetheless make one, or one is subdivided into two. He does this in order to indicate its overt error by the day, and its hidden error by the night, that is, respectively, the public conflicts of the heretics and their secret machinations. The reason why it is not said “the third part was smitten and darkened” but the third part was smitten so that it might be darkened (in due time), is that it is when they are openly separated from the Church that the heretics are truly darkened; for before that they are, as it were, hiddenly wounded. They are smitten out of the light of faith and the brightness of the divine Word. This destruction should not be ascribed to God, but understood in the same way as Pharaoh's heart being hardened. [Ex. 4:21; 7:3, 13, 22; 8:19; 9:12, 35; 10:1, 20, 27; 11:10; 14:4, 8]
OecumeniusAD 990
Commentary on Revelation
We have been taught by Joel the prophet that "the sun" will turn "into darkness, and the moon into blood before the coming of the day of the Lord, the great and glorious day." (Joel 2:31) This will happen when all these things take place. And Peter said in the second of his epistles: "The day of the Lord will come like a thief, during which the heavens will pass away with a loud noise, and the elements will be dissolved by fire." (2 Peter 3:10) But the Lord himself, according to Matthew (24:29), says that "immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven."
These things are now also taught through Revelation to occur at the end of the present age. But what does it mean that not all things on the earth, and in the sea and rivers, and also the elements in the heavens mentioned, will endure suffering, but only a third of them? This too is a precise demonstration of God's love for humanity, calling to repentance those people then living who are affected partially, not all the elements; and for those who do not turn back, it brings about total destruction thereafter. Such a thing the prophet also says: "he made a path by his anger, not sparing their souls from death." (Ps. 78:50) For the partial and gradual manifestation of God's wrath, as if proceeding along a road, is a door opened by repentance, calling people through the fear of what is happening to change their minds. But if this does not advance among them, he does not spare their souls from death.
Jacob Bar-SalibiAD 1171
'On this Caius said that, just as in the Flood the heavenly bodies were not taken away and suddenly submerged, thus also is it to be in the end, as it is written [St. Matth. xxiv. 37] ; and Paul says, When they shall say, Peace and safety, destruction shall come upon them [1 Thess. v. 3].
But Hippolytus says, in reply to this objection of the heretic: Before the Flood there was none of these signs, inasmuch as the Flood was partial; and the heavenly bodies were not removed, inasmuch as the general end had not arrived : but when heaven and earth are about to pass away [St. Matth. xxiv. 35], it must needs be that by little and little their splendour shall perish.
And to this Joel testifies : Before him verily the earth shall be confounded and the heavens shaken, and the sun and moon shall be darkened, and the stars their light shall set [Joel ii. 10]. And our Lord said, in the Book of Luke, And there shall be signs in the sun and moon and stars, and on the earth distress of nations, and the powers which are in |401 heaven shall be shaken [St. Luke xxi. 25, 26]. And as to this, that He sent a manifest token, it is with regard to the non-perception of the unbelieving that He signifies.
And as to the text, When they shall say Peace, destruction shall come upon them, it is with regard to the Jews that He signifies, that they expect to possess their land and to be able to live in peace, and forthwith Christ appears and they are put to shame.'
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Revelation 8:12 vividly portrays the cosmic devastation unleashed by the sounding of the fourth trumpet, a pivotal moment in John's apocalyptic vision. This judgment directly impacts the celestial bodies—the sun, moon, and stars—causing a significant reduction in their light. The resulting dimness affects both day and night, underscoring God's comprehensive sovereignty over creation and His measured, yet severe, judgments upon a rebellious world, serving as a stark warning of impending, greater wrath.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Revelation 8:12 employs several potent literary devices to convey its message of divine judgment. Repetition is prominent with the phrase "the third part" (Greek: triton), which is repeated five times within this single verse. This insistent repetition emphasizes the specific, measured, yet significant degree of devastation. It signals that these judgments are severe and widespread, affecting a substantial portion of the world, but are not yet total destruction, perhaps hinting at a divine restraint or a warning before ultimate wrath. Symbolism is also central, as the sun, moon, and stars often symbolize sources of light, order, and even governing authorities in biblical prophecy. Their "smiting" and "darkening" thus symbolize a profound disruption of cosmic order and a direct attack on the very fabric of existence, representing a time of chaos and divine displeasure. Furthermore, the mention of both "day" and "night" suffering from the lack of light constitutes a Merism, a literary device where two contrasting parts represent the whole. This signifies that the judgment is comprehensive, affecting all periods of time and all aspects of human life, leaving no sphere untouched by the pervasive dimness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Revelation 8:12 powerfully underscores God's absolute sovereignty over His creation and His righteous judgment against human sin. The darkening of the celestial bodies is not merely a natural disaster but a direct, intentional act of divine intervention, demonstrating that God holds ultimate control over the universe He spoke into existence. This judgment serves as a profound warning, revealing the escalating nature of God's wrath in response to humanity's unrepentant rebellion. The "third part" motif, consistent across the first four trumpet judgments, highlights a measured, yet severe, divine patience, offering opportunities for humanity to acknowledge God's power and turn from their wicked ways before the final, more devastating judgments are unleashed. It is a stark reminder that all creation is subject to the Creator's will and can become an instrument of His justice.
REFLECTION AND APPLICATION
Revelation 8:12, while describing future apocalyptic events, carries timeless truths for our spiritual lives today. It reminds us of God's absolute sovereignty, not only over human affairs but over the very cosmos itself. The fact that He can "smite" the sun, moon, and stars—the very sources of light and order—should instill in us a profound reverence for His power and authority. This passage calls us to consider the seriousness of sin and humanity's persistent rebellion against a holy God. The partial nature of these judgments, affecting "a third part," can be seen as a divine act of mercy, a warning designed to prompt repentance before full judgment falls. For believers, this should inspire a deeper commitment to living in constant readiness and faithfulness, understanding that our ultimate hope is not in the stability of the natural world, but in the unwavering character of our Creator. It challenges us to examine our own lives: are we living in light of God's ultimate authority, or are we complacent in our spiritual walk?
Questions for Reflection
FAQ
Why does the judgment affect "a third part" of the celestial bodies?
Answer: The repeated phrase "the third part" (Greek: triton) throughout the first four trumpet judgments (and other judgments in Revelation) is highly significant. It indicates a severe and widespread, yet not total, devastation. Theologically, it suggests that these judgments are a significant warning and a call to repentance, rather than the final, complete destruction. It demonstrates God's measured wrath and His divine patience, offering humanity an opportunity to turn from their wickedness before the more comprehensive and devastating judgments, such as those described in Revelation 16, are poured out. It's a partial judgment, designed to get humanity's attention without annihilating them entirely.
Is this event to be understood literally or symbolically?
Answer: Revelation is a book rich in symbolic language, and interpretations vary. Many scholars believe that while the events described are real and will have tangible effects, the imagery itself often carries symbolic weight. The "smiting" and "darkening" of the sun, moon, and stars could be a literal cosmic event, a direct divine intervention affecting the physical heavens. However, it also powerfully symbolizes the disruption of established order, the removal of sources of light and guidance, and the onset of chaos and judgment. The impact on "day" and "night" suggests a pervasive, inescapable effect on human life. Ultimately, whether interpreted as purely literal, purely symbolic, or a combination of both, the passage clearly conveys a profound and devastating divine judgment that profoundly impacts the world.
What is the spiritual significance of the world being plunged into partial darkness?
Answer: Spiritually, light in the Bible often represents truth, life, God's presence, and divine revelation, as seen in Psalm 119:105. Conversely, darkness often symbolizes judgment, ignorance, spiritual blindness, chaos, and separation from God, as in John 3:19. The partial darkening of the sun, moon, and stars in Revelation 8:12 could signify a spiritual dimming, a withdrawal of divine light and truth from a rebellious world, or a precursor to greater spiritual distress and confusion. It suggests a time when humanity's ability to perceive truth and navigate life is severely hampered, leading to increased moral and spiritual chaos. It underscores the profound consequences of rejecting the light of God.
CHRIST-CENTERED FULFILLMENT
While Revelation 8:12 describes a terrifying cosmic judgment, its ultimate fulfillment and resolution are found in Jesus Christ. The darkening of the sun, moon, and stars points to a world under divine judgment, a world that desperately needs the true light. Jesus declared Himself to be the "light of the world" and the one through whom "all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him" (Colossians 1:16). The cosmic disturbances of Revelation foreshadow His return, when the heavens will indeed be shaken, and the "Son of Man will appear" with power and great glory. Ultimately, in the new heavens and new earth, there will be no need for the sun or moon, for "the glory of God will give it light, and the Lamb will be its lamp" (Revelation 21:23). Thus, the temporary, terrifying darkness of judgment in Revelation 8:12 serves to highlight the eternal, glorious light that Christ alone provides, assuring believers that even amidst cosmic chaos, He remains the sovereign Lord, the source of all true light, and the ultimate hope for a world plunged into darkness.