And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.

And I heard the angel of the waters saying, Righteous art thou, who art and who wast, thou Holy One, because thou didst thus judge:

And I heard the angel of the waters saying, Thou art righteous, who art and wast, the holy one, that thou hast judged so;

and I heard the messenger of the waters, saying, 'righteous, O Lord, art Thou, who art, and who wast, and who shalt be, because these things Thou didst judge,

And I heard the angel of the waters say, "Righteous art Thou, who art and wast, the holy One, because Thou hast thus taken vengeance.

And the voice of the angel of the waters came to my ears, saying, True and upright is your judging, O Holy One, who is and was from all time:

And I heard the Angel of the waters saying: "You are just, O Lord, who is and who was: the Holy One who has judged these things.

And I heard the angel of the waters say - The angel who presides over the element of water; in allusion to the common opinion among the Hebrews that the angels presided over elements, and that each element was committed to the jurisdiction of a particular angel. Compare the notes on Revelation 7:1.
Thou art righteous, O Lord - In view of the judgments that reddened these streams and fountains with the blood of people, the angel ascribes righteousness to God. These judgments seemed terrible - the numbers slain were so vast - the bloody stream indicated so great slaughter, and such severity of the divine judgment; yet the angel sees in all this only the act of a righteous God bringing just retribution on the guilty.
Which art, and wast, and shalt be - That is, who art eternal - existing now; who hast existed in all past time; and who will exist ever onward. See the notes on Revelation 1:8. The reason why this attribute of God is here referred to, seems to be that the mind of the angel adverts to it in the changes and desolations that were occurring around him. In such overturnings among people - such revolutions of kingdoms - such desolations of war - the mind naturally turns to one who is unchanging; to one whose throne is from everlasting to everlasting.
Because thou hast judged thus - Hast suffered these wars to occur that have changed rivers and fountains to blood.

The angel of the waters - The rabbins attribute angels, not only to the four elements so called, but to almost every thing besides. We have already seen the angel of the bottomless pit, Revelation 9:11, and the angel of the fire, Revelation 14:18. The angel of the earth is spoken of in Yalcut Rubeni, fol. 13, 2, and is called Admael. They have also an angel that presides over the grass; another that presides over the cattle which feed upon the grass.
They say that God employed the angel of the sea to swallow up the waters at the creation, that the dry land might appear. He disobeyed, and God slew him; the name of the angel of the sea is Rahab. See Baba bathra, fol. 74, 2. It is plain from several places that the writer of the Apocalypse keeps these notions distinctly in view.

And I heard the angel of the waters say,.... So we read in Jewish writings (t) of an angel that was , "the prince of the sea", and of angels that were over the waters, and others over fire (u); though here is designed not one of the "angels of the water", that presided ove the waters, as another over fire; See Gill on Revelation 14:18, but the third angel that poured out his vial upon the waters; when he had so done, he said as follows. Dr. Lightfoot thinks, and that not without reason, that since these angels appeared in the garb of priests, Revelation 15:6 and since there was a priest appointed to take care of the wells, and fountains, and ditches about Jerusalem, that the people might have water at the feasts (w), there is an allusion to him; and certain it is that there was such an officer; there was one Nechoniah, who was over the fountains and ditches (x); and in the same office was Nicodemon ben Gorion (y), thought to be the Nicodemus mentioned in the New Testament.
Thou art righteous, O Lord, which art, and wast, and shall be: which may be understood either of God the Father, who had power over these plagues, Revelation 16:9 and sent them; or of the Lord Jesus Christ, who is Lord of all, and is righteous in all his ways and works, in all his judgments on antichrist, and is the eternal "I AM", which is, and was, and shall be; see Revelation 1:8. The Alexandrian copy, and most others, and the Vulgate Latin and Syriac versions, read "holy", instead of "shalt be"; for the purity and holiness of Christ will be seen in the judgments which he will exercise, as follows:
because thou hast judged thus; or "these things"; or "them", as the Ethiopic version reads; that is, has brought these judgments upon the men signified by rivers and fountains, and made great havoc and slaughter of them, expressed by their becoming blood; the justice of which appears from the following reason.
(t) T. Bab. Gittin, fol. 68. 3. (u) Yalkut Simeoni, par. 2. fol. 58. 4. par. 2. fol. 167. 4. (w) Maimon, Cele Hamikdash, c. 7. sect. 15. (x) Misn. Shekalim, c. 5. sect. 1. (y) Abot R. Nathan, c. 5. fol. 3. 2.

angel of the waters--that is, presiding over the waters.
O Lord--omitted by A, B, C, Vulgate, Syriac, Coptic, and ANDREAS.
and shalt be--A, B, C, Vulgate, and ANDREAS for this clause read, "(which art and wast) holy." The Lord is now no longer He that shall come, for He is come in vengeance and therefore the third of the three clauses found in Revelation 1:4, Revelation 1:8; Revelation 4:8 is here and in Revelation 11:17 omitted.
judged thus--literally, "these things." "Thou didst inflict this judgment."

The Gracious one - So he is styled when his judgments are abroad, and that with a peculiar propriety. In the beginning of the book he is termed "The Almighty." In the time of his patience, he is praised for his power, which otherwise might then be less regarded. In the time of his taking vengeance, for his mercy. Of his power there could then be no doubt.