KJV: By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.
YLT: by these three were the third of men killed, from the fire, and from the smoke, and from the brimstone, that is proceeding out of their mouth,
Darby: By these three plagues were the third part of men killed, by the fire and the smoke and the brimstone which goes out of their mouths.
ASV: By these three plagues was the third part of men killed, by the fire and the smoke and the brimstone, which proceeded out of their mouths.
| τῶν | - |
|
Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
|
| τριῶν | three |
|
Parse: Adjective, Genitive Feminine Plural Root: τρεῖς Sense: three. |
|
| πληγῶν | plagues |
|
Parse: Noun, Genitive Feminine Plural Root: πληγή Sense: a blow, stripe, a wound. |
|
| τούτων | these |
|
Parse: Demonstrative Pronoun, Genitive Feminine Plural Root: οὗτος Sense: this. |
|
| ἀπεκτάνθησαν | was killed |
|
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: ἀποκτείνω Sense: to kill in any way whatever. |
|
| τρίτον | third |
|
Parse: Adjective, Nominative Neuter Singular Root: τρίτον Sense: the third. |
|
| ἀνθρώπων | mankind |
|
Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
|
| πυρὸς | fire |
|
Parse: Noun, Genitive Neuter Singular Root: πῦρ Sense: fire. |
|
| τοῦ | by the |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| καπνοῦ | smoke |
|
Parse: Noun, Genitive Masculine Singular Root: καπνός Sense: smoke. |
|
| τοῦ | by the |
|
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| θείου | brimstone |
|
Parse: Noun, Genitive Neuter Singular Root: θεῖον Sense: brimstone. |
|
| τοῦ | - |
|
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἐκπορευομένου | proceeding |
|
Parse: Verb, Present Participle Middle or Passive, Genitive Neuter Singular Root: ἐκπορεύομαι Sense: to go forth, go out, depart. |
|
| ἐκ | out of |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| στομάτων | mouths |
|
Parse: Noun, Genitive Neuter Plural 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. |
|
Greek Commentary for Revelation 9:18
Our “plague” or stroke from πλησσω plēssō as in Luke 10:30 and often in Rev (Revelation 9:20; Revelation 11:6; Revelation 15:1, Revelation 15:6, Revelation 15:8; Revelation 16:9; Revelation 18:4, Revelation 18:8; Revelation 22:18). It is used in Exodus 11:1. for the plagues in Egypt. The three plagues here are the fire, smoke, and brimstone which proceed from the mouths of the horses. [source]
First aorist passive indicative of αποκτεινω apokteinō to kill, third person plural, though το τριτον to triton is neuter singular because a collective idea. See same form in Revelation 9:20. [source]
Add πληγῶν plagueson which see on Mark 3:10; see on Luke 10:30. [source]
Reverse Greek Commentary Search for Revelation 9:18
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER- -DIVIDER- In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]
Second aorist active indicative of πιπτω piptō to fall. Only the tenth First aorist passive indicative of αποκτεινω apokteinō as in Revelation 9:18.Seven thousand persons This use of ονοματα onomata (names of men here) is like that in Revelation 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).Were affrighted (εμποβοι εγενοντο emphoboi egenonto). “Became terrified,” old adjective (εν ποβος enεδωκαν δοχαν phobos fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair - a prediction fulfilled more than once in ecclesiastical history” (Swete).Gave glory First aorist active indicative of didōmi when they saw the effect of the earthquake, recognition of God‘s power (John 9:24; Acts 12:23; Romans 4:20). [source]
First aorist passive indicative of αποκτεινω apokteinō as in Revelation 9:18. [source]
First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Hebrew redundancy (where - there) as in Revelation 3:8; Revelation 8:9, Revelation 8:9; Revelation 13:8, Revelation 13:12; Revelation 17:9; Revelation 20:8.Prepared (ετοιμαζω hētoimasmenon). Perfect passive predicate participle of τοπος hetoimazō for which verb see Matthew 20:23; Revelation 8:6; Revelation 9:7, Revelation 9:15; Revelation 16:12; Revelation 19:7; Revelation 21:2, and for its use with απο του τεου topos John 14:2. and for the kind of fellowship meant by it (Psalm 31:21; 2 Corinthians 13:13; Colossians 3:3; 1 John 1:3).Of God “From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
“From (by) God,” marking the source as God (Revelation 9:18; James 1:13). This anticipatory symbolism is repeated in Revelation 12:13.That there they may nourish her (ινα hina ekei trephōsin autēn). Purpose clause with τρεπουσιν hina and the present for continued action: active subjunctive according to A P though C reads τρεπεται trephousin present active indicative, as is possible also in Revelation 13:17 and certainly so in 1 John 5:20 (Robertson, Grammar, p. 984), a solecism in late vernacular Greek. The plural is indefinite “they” as in Revelation 10:11; Revelation 11:9. One MSS. has trephetai (is nourished). The stereotyped phrase occurs here, as in Revelation 11:2., for the length of the dragon‘s power, repeated in Revelation 12:14 in more general terms and again in Revelation 13:5. [source]
Present active indicative of Κυριος Καισαρ krateō “dost keep on holding,” as in Revelation 2:25, Revelation 3:11. This church refused to say Κυριος Ιησους Kurios Kaisar (Martyrd. Polyc. 8f.) and continued to say ουκ ηρνησω Kurios Iēsous (1 Corinthians 12:3). They stood true against the emperor-worship.Didst not deny (αρνεομαι ouk ērnēsō). First aorist middle second person singular of την πιστιν μου arneomai Reference to a specific incident not known to us.My faith Objective genitive, “thy faith in me.”Of Antipas (Αντιπα Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Objective genitive, “thy faith in me.”Of Antipas (Αντιπα Antipas). Indeclinable in this form. It is possible that ο μαρτυς μου Antipa (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus).My witness Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]
Nominative in apposition with a genitive as in Revelation 1:5 (with ablative), common solecism in the Apocalypse. “Witness” as Jesus had said they should be (Acts 1:8) and Stephen was (Acts 22:20) and others were (Revelation 17:6). The word later (by third century) took on the modern meaning of martyr.My faithful one (μου ho pistos mou). Nominative also, with απεκταντη mou also. Jesus gives Antipas his own title (Swete) as in Revelation 1:5; Revelation 3:14. Faithful unto death.Was killed First aorist passive indicative of παρ υμιν apokteinō this passive form common in the Apocalypse (Revelation 2:13; Revelation 6:11; Revelation 9:5, Revelation 9:15, Revelation 9:18, Revelation 9:20; Revelation 11:13; Revelation 13:10; Revelation 19:21).Among you (οπου ο Σατανας κατοικει par humin). By your side. Proof of the throne of Satan, “where Satan dwells” (hopou ho Satanās katoikei), repeated for emphasis. [source]