KJV: And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
YLT: and if any one may will to injure them, fire doth proceed out of their mouth, and doth devour their enemies, and if any one may will to injure them, thus it behoveth him to be killed.
Darby: and if any one wills to injure them, fire goes out of their mouth, and devours their enemies. And if any one wills to injure them, thus must he be killed.
ASV: And if any man desireth to hurt them, fire proceedeth out of their mouth and devoureth their enemies; and if any man shall desire to hurt them, in this manner must he be killed.
| τις | anyone |
|
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
|
| θέλει | should desire |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
|
| ἀδικῆσαι | to harm |
|
Parse: Verb, Aorist Infinitive Active Root: ἀδικέω Sense: absolutely. |
|
| πῦρ | fire |
|
Parse: Noun, Nominative Neuter Singular Root: πῦρ Sense: fire. |
|
| ἐκπορεύεται | goes out |
|
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐκπορεύομαι Sense: to go forth, go out, depart. |
|
| στόματος | mouth |
|
Parse: Noun, Genitive Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
|
| αὐτῶν | of them |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| κατεσθίει | devours |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: κατεσθίω Sense: to consume by eating, to eat up, devour. |
|
| ἐχθροὺς | enemies |
|
Parse: Adjective, Accusative Masculine Plural Root: ἐχθρός Sense: hated, odious, hateful. |
|
| θελήσῃ | should desire |
|
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: θέλω Sense: to will, have in mind, intend. |
|
| οὕτως | thus |
|
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
|
| δεῖ | it is necessary |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δεῖ Sense: it is necessary, there is need of, it behooves, is right and proper. |
|
| αὐτὸν | for him |
|
Parse: Personal / Possessive Pronoun, Accusative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| ἀποκτανθῆναι | to be killed |
|
Parse: Verb, Aorist Infinitive Passive Root: ἀποκτείνω Sense: to kill in any way whatever. |
|
Greek Commentary for Revelation 11:5
Condition of first class, assumed to be true, with ει ei and present active indicative It is impossible to hurt these two witnesses till they do their work. The fire proceeding out of the mouths of the witnesses is like Elijah‘s experience (2 Kings 1:10). [source]
“Eats up (down),” present active indicative of κατεστιω katesthiō any man shall desire Condition of third class with ει ei and first aorist active subjunctive of τελω thelō as in Luke 9:13; Philemon 3:12, but MSS. also read either τελει thelei (present active indicative) or τελησει thelēsei (future active, condition of the first class like the preceding one. The condition is repeated in this changed form, as less likely to happen and with inevitable death (δει αυτον αποκταντηναι dei auton apoktanthēnai must be killed, first aorist passive infinitive of αποκτεινω apokteinō with δει dei). [source]
Compare 2 Kings 1:10; Jeremiah 5:14. [source]
Reverse Greek Commentary Search for Revelation 11:5
Strong expressions of partisan hatred exerting itself for mutual injury. Δάκνειν tobite, N.T.oIn lxx metaphorically, Micah 3:5; Habakkuk 2:7. For κατεσθίειν devourcomp. Matthew 23:13; 2 Corinthians 11:20; Revelation 11:5. [source]
Old word from πιπτω piptō (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Matthew 14:12), here the singular (some MSS. πτωματα ptōmata plural) as belonging to each of the αυτων autōn (their) like στοματος αυτων stomatos autōn (their mouth) in Revelation 11:5. So also in Revelation 11:9. No word in the Greek for “lie.” [source]
Present active indicative of χαιρω chairō them Locative (or dative) case with επι epi as in Revelation 10:11.Make merry (ευπραινονται euphrainontai). Present middle indicative of ευπραινω euphrainō old verb (ευ πρην euδωρα πεμπσουσιν αλληλοις phrēn jolly mind), as in Luke 15:32; Revelation 12:12; Revelation 18:20. Jubilant jollification over the cessation of the activity of the two prophets.They shall send gifts to one another Future active of αλληλοις pempō with dative εβασανισαν allēlois Just as we see it done in Esther 9:19, Esther 9:22; Nehemiah 8:10, Nehemiah 8:12.Tormented (βασανιζω ebasanisan). First aorist active indicative of οτι basanizō for which see Revelation 9:5. This is the reason (hoti) of the fiendish glee of Jew and Gentile, who no longer will have to endure the prophecies (Revelation 11:3.) and dread miracles (Revelation 11:5.) of these two prophets. “Such a sense of relief is perhaps not seldom felt today by bad men when a preacher of righteousness or a signal example of goodness is removed” (Swete). [source]
Future active of αλληλοις pempō with dative εβασανισαν allēlois Just as we see it done in Esther 9:19, Esther 9:22; Nehemiah 8:10, Nehemiah 8:12.Tormented (βασανιζω ebasanisan). First aorist active indicative of οτι basanizō for which see Revelation 9:5. This is the reason (hoti) of the fiendish glee of Jew and Gentile, who no longer will have to endure the prophecies (Revelation 11:3.) and dread miracles (Revelation 11:5.) of these two prophets. “Such a sense of relief is perhaps not seldom felt today by bad men when a preacher of righteousness or a signal example of goodness is removed” (Swete). [source]
First aorist active indicative of οτι basanizō for which see Revelation 9:5. This is the reason (hoti) of the fiendish glee of Jew and Gentile, who no longer will have to endure the prophecies (Revelation 11:3.) and dread miracles (Revelation 11:5.) of these two prophets. “Such a sense of relief is perhaps not seldom felt today by bad men when a preacher of righteousness or a signal example of goodness is removed” (Swete). [source]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.” [source]
Strong double negative with first aorist passive subjunctive of αδικεω adikeō old verb, to act unjustly (from αδικος adikos), here to do harm or wrong to one, old usage as in Revelation 6:6; Revelation 7:2.; Revelation 9:4, Revelation 9:10; Revelation 11:5. [source]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα pneuma). For ακαταρτον akatharton (unclean) with πνευμα pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]