KJV: It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
YLT: it is more profitable to him if a weighty millstone is put round about his neck, and he hath been cast into the sea, than that he may cause one of these little ones to stumble.
Darby: It would be more profitable for him if a millstone were hanged about his neck and he cast into the sea, than that he should be a snare to one of these little ones.
ASV: It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he should cause one of these little ones to stumble.
| λυσιτελεῖ | It is better |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λυσιτελέω Sense: to pay the taxes. |
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| αὐτῷ | for him |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| λίθος | a stone |
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Parse: Noun, Nominative Masculine Singular Root: λίθος Sense: a stone. |
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| μυλικὸς | of a mill |
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Parse: Adjective, Nominative Masculine Singular Root: μυλικός Sense: belonging to a mill. |
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| περίκειται | is hung |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: περίκειμαι Sense: to lie around. |
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| περὶ | around |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| τράχηλον | neck |
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Parse: Noun, Accusative Masculine Singular Root: τράχηλος Sense: to be ready to incur the most imminent peril to life. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἔρριπται | he is thrown |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: ῥίπτω Sense: to cast, throw. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| θάλασσαν | sea |
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Parse: Noun, Accusative Feminine Singular Root: θάλασσα Sense: the sea. |
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| ἢ | than |
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Parse: Conjunction Root: ἤ Sense: either, or, than. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| σκανδαλίσῃ | he should cause to stumble |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: σκανδαλίζω Sense: to put a stumbling block or impediment in the way, upon which another may trip and fall, metaph. to offend. |
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| τῶν | - |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| μικρῶν | little |
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Parse: Adjective, Genitive Masculine Plural Root: μικρός Sense: small, little. |
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| τούτων | of these |
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Parse: Demonstrative Pronoun, Genitive Masculine Plural Root: οὗτος Sense: this. |
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| ἕνα | one |
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Parse: Adjective, Accusative Masculine Singular Root: εἷς Sense: one. |
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Greek Commentary for Luke 17:2
An old word, but only here in the N.T., from λυσιτελης lusitelēs and this from λυω luō to pay, and τα τελη ta telē the taxes. So it pays the taxes, it returns expenses, it is profitable. Literally here, “It is profitable for him” (dative case, αυτωι autōi). Matthew has συμπερει sumpherei (it is advantageous, bears together for). [source]
Literally, “if a millstone is hanged.” Present passive indicative from περικειμαι perikeimai (to lie or be placed around). It is used as a perfect passive of περιτιτημι peritithēmi So it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. Μυλικος Mulikos is simply a stone Perfect passive indicative from ριπτω rhiptō old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has βεβληται beblētai and Matthew καταποντιστηι katapontisthēi which see, all three verbs vivid and expressive. Rather than (η ē). The comparative is not here expressed before η ē as one would expect. It is implied in λυσιτελει lusitelei See the same idiom in Luke 15:7. [source]
Perfect passive indicative from ριπτω rhiptō old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has βεβληται beblētai and Matthew καταποντιστηι katapontisthēi which see, all three verbs vivid and expressive. Rather than The comparative is not here expressed before η ē as one would expect. It is implied in λυσιτελει lusitelei See the same idiom in Luke 15:7. [source]
Only here in New Testament. The verb means to pay what is due, and is equivalent to our phrase, it pays. [source]
Compare Matthew 18:6. The correct reading here is λίθος μυλικός , a millstone; not a great millstone as Matthew [source]
Hurled: with an underlying sense of violence, called out by so great an outrage.sa40 [source]
Reverse Greek Commentary Search for Luke 17:2
Jesus had used this same imagery before to the Pharisees (Luke 17:26-30). In Noah‘s day there was plenty of warning, but utter unpreparedness. Most people are either indifferent about the second coming or have fanciful schemes or programs about it. Few are really eager and expectant and leave to God the time and the plans. [source]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER- -DIVIDER- The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER- This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Luke 16:16; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; Revelation 20:1-15 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER- -DIVIDER- [source]
Only here and Luke 17:24, Akin to ἀστράπη , lightning. See on bright shining, Luke 11:36 and compare Luke 17:24. [source]
Westcott and Hort bracket απελτητε μηδε apelthēte mēde Note aorist subjunctive with μη mē in prohibition, ingressive aorist. Do not rush after those who set times and places for the second advent. The Messiah was already present in the first advent (Luke 17:21) though the Pharisees did not know it. [source]
ηστιον ēsthion drank επινον epinon bought ηγοραζον ēgorazon sold επωλουν epōloun planted επυτευον ephuteuon builded ωικοδομουν ōikodomoun) and the aorists in Luke 17:29 (went out εχηλτεν exēlthen rained εβρεχεν ebrexen destroyed απωλεσεν apōlesen). [source]
Men, not women. Mark 16:5 speaks of a young man Second aorist active indicative of επιστημι ephistēmi This common verb usually means to step up suddenly, to burst upon one.In dazzling apparel This is the correct text. This common simplex verb occurs only twice in the N.T., here and Luke 17:24 (the Transfiguration). It has the same root as αστραπη astrapē (lightning). The “men” had the garments of “angels.” [source]
This is the correct text. This common simplex verb occurs only twice in the N.T., here and Luke 17:24 (the Transfiguration). It has the same root as αστραπη astrapē (lightning). The “men” had the garments of “angels.” [source]
This is the obvious, and, as I think, the necessary meaning of εντος entos The examples cited of the use of εντος entos in Xenophon and Plato where εντος entos means “among” do not bear that out when investigated. Field (Ot. Norv.) “contends that there is no clear instance of εντος entos in the sense of among” (Bruce), and rightly so. What Jesus says to the Pharisees is that they, as others, are to look for the kingdom of God within themselves, not in outward displays and supernatural manifestations. It is not a localized display “Here” or “There.” It is in this sense that in Luke 11:20 Jesus spoke of the kingdom of God as “come upon you” There is, beside, the use of εντος entos meaning “within” in the Oxyrhynchus Papyrus saying of Jesus of the Third Century (Deissmann, Light from the Ancient East, p. 426) which is interesting: “The kingdom of heaven is within you” (εντος υμων entos humōn as here in Luke 17:21). [source]
On this necessity attaching in the divine counsel to the sufferings, death, and resurrection of Jesus, see Matthew 26:54; Mark 8:31; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. [source]
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER- -DIVIDER- Jesus' use of the term here is explained in two ways. -DIVIDER- -DIVIDER- I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER- -DIVIDER- (a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER- -DIVIDER- (b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER- -DIVIDER- Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER- -DIVIDER- In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER- -DIVIDER- II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER- -DIVIDER- While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER- -DIVIDER- The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER- -DIVIDER- [source]
Explanatory use of γαρ gar The Scripture Probably Psalm 16:10. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Matthew 27:62.). Must For this use of δει dei concerning Christ‘s death and resurrection see Mark 8:31; Matthew 26:54; Luke 9:22; Luke 17:25; Luke 22:37; Luke 24:7, Luke 24:26, Luke 24:44; John 3:14; John 12:34; Acts 1:16. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived. [source]
Genitive with preposition εινεκεν heineken The hope of the Messiah is his point as in Acts 26:6. I am bound with this chain (την αλυσιν ταυτην περικειμαι tēn halusin tautēn perikeimai). This old verb means to lie around as in Luke 17:2; Hebrews 12:1. But it is also used as the passive of περιτιτημι peritithēmi to place around with the accusative of περιτιτημι peritithēmi retained. It is a transitive passive. Paul does not lie around the chain, but the chain lies around him, a curious reversal of the imagery (Robertson, Grammar, p. 815). [source]
This old verb means to lie around as in Luke 17:2; Hebrews 12:1. But it is also used as the passive of περιτιτημι peritithēmi to place around with the accusative of περιτιτημι peritithēmi retained. It is a transitive passive. Paul does not lie around the chain, but the chain lies around him, a curious reversal of the imagery (Robertson, Grammar, p. 815). [source]
Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as Hebrews 9:4; Revelation 11:19. Of Noah's ark, Matthew 24:38; Luke 17:27; 1 Peter 3:20 Λάρσαξ achest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark: Ὁτε λάρνακι ἐν δαισαλέᾳ ἄνεσμος βρέμε πνέων κ. τ. λ. Also of the ark of Deucalion, the mythic Noah. [source]
Lit. from him from the heavens. Supply as A.V. that speaketh Ὁ ἀπ ' οὐρανοῦ or οὐρανῶν does not occur in N.T. elsewhere. Wherever ἀπ ' οὐρ . appears, some act or thing is always named which proceeds from heaven. See Matthew 24:29; Mark 8:11; Luke 9:54; Luke 17:29; Luke 21:11; Luke 22:43; John 6:38; 1 Thessalonians 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Hebrews 9:12, Hebrews 9:24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Hebrews 7:26. [source]
Triple compound inferential participle We as well as “these all” of Hebrews 11:39 and all the more because of the “something better” given us in the actual coming of Christ. Compassed about (εχω echontes perikeimenon). Literally, “having (περικειμενον echontes present active participle of περικειμαι echō) lying around us” (νεπος μαρτυρων perikeimenon present middle participle of Νεπελη perikeimai old verb as in Luke 17:2). Cloud of witnesses (μαρτυρες nephos marturōn). Old word (Latin nubes), here only in the N.T., for vast mass of clouds. τεαται Nephelē is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The αποτεμενοι martures here are not mere spectators (αποτιτημι theatai), but testifiers (witnesses) who testify from their own experience (Hebrews 11:2, Hebrews 11:4, Hebrews 11:5, Hebrews 11:33, Hebrews 11:39) to God‘s fulfilling his promises as shown in chapter Heb 11. Laying aside (ογκον παντα apothemenoi). Second aorist-middle (indirect, from ourselves) participle of ενεγκειν περω apotithēmi old verb as in Colossians 3:8 (laying off old clothes). The runners ran in the stadium nearly naked. Every weight (πορτοσ βαρος ogkon panta). Old word (kin to την ευπεριστατον αμαρτιαν enegkein class="normal greek">ευ pherō) like περιιστημι phortos class="normal greek">τρεχωμεν baros Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. The sin which doth so easily beset us (τρεχω tēn euperistaton hamartian). “The easily besetting sin.” There are a dozen possible renderings of this double compound verbal from δι υπομονης eu well, and τον προκειμενον ημιν αγωνα periistēmi to place around or to stand around (intransitive). The Vulgate has circumstans nos peccatum (the sin standing around us). Probably this is the true idea here, “the easily encompassing (or surrounding) sin.” In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. Let us run (προκειμαι trechōmen). Present active volitive subjunctive of ημιν trechō “let us keep on running.” With patience (di' hupomonēs). Not with impatience, doubt, or despair. The race that is set before us (ton prokeimenon hēmin agōna). Note the article and the present middle participle of prokeimai old compound (already in Hebrews 6:18, and also in Hebrews 12:2). Dative case (hēmin) of personal interest. [source]
Present middle imperative of πειτω peithō with dative case. Submit Present active imperative of υπεικω hupeikō old compound to yield under, to give up. Here only in N.T. They watch Present active indicative of αγρυπνεω agrupneō old verb (from αγρεω agreō to search, υπνος hupnos sleep), to seek after sleep, to be sleepless, be watchful (Mark 13:33). As they that shall give account Regular Greek idiom with ως hōs and the future participle. For λογον αποδιδωμι logon apodidōmi to render account, see Matthew 12:36. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock. And not with grief “And not groaning” (cf. Romans 8:23). Unprofitable Old double compound adjective (alpha privative and λυσιτελης lusitelēs and this from λυω luō to pay, and τελος telos tax, useful or profitable as Luke 17:2), not profitable, not advantageous, by litotes, hurtful, pernicious. Common rhetorical litotes, here only in N.T. [source]
First aorist active participle (instead of the common second aorist active επαγαγων epagagōn) of εισαγω eisagō old compound verb to bring upon, in N.T. only here and Acts 5:28 (by Peter here also).A flood (κατακλυσμον kataklusmon). Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5).Upon the world of the ungodly Anarthrous and dative case κοσμωι kosmōi The whole world were “ungodly” (ασεβεις asebeis as in 1 Peter 4:18) save Noah‘s family of eight. [source]
Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5). [source]
Still part of the long protasis with ει ei first aorist active indicative of πυλασσω phulassō seven others “Eighth,” predicate accusative adjective (ordinal), classic idiom usually with αυτον auton See 1 Peter 3:20 for this same item. Some take ογδοον ogdoon with κηρυκα kēruka (eighth preacher), hardly correct.A preacher of righteousness (δικαιοσυνης κηρυκα dikaiosunēs kēruka). “Herald” as in 1 Timothy 2:7; 2 Timothy 1:11 alone in N.T., but κηρυσσω kērussō is common. It is implied in 1 Peter 3:20 that Noah preached to the men of his time during the long years.When he brought First aorist active participle (instead of the common second aorist active επαγαγων epagagōn) of εισαγω eisagō old compound verb to bring upon, in N.T. only here and Acts 5:28 (by Peter here also).A flood (κατακλυσμον kataklusmon). Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5).Upon the world of the ungodly Anarthrous and dative case κοσμωι kosmōi The whole world were “ungodly” (ασεβεις asebeis as in 1 Peter 4:18) save Noah‘s family of eight. [source]
Κιβωτὸς arkmeaning generally any wooden box or chest used of the ark in the tabernacle only here and Hebrews 9:4. Elsewhere of Noah's ark. See Matthew 24:38; Luke 17:27; Hebrews 11:7; 1 Peter 3:20. For covenant, see note on testament, Matthew 26:28. This is the last mention in scripture of the ark of the covenant. It was lost when the temple was destroyed by the Chaldeans (2 Kings 25:10), and was wanting in the second temple. Tacitus says that Pompey “by right of conquest entered the temple. Thenceforward it became generally known that the habitation was empty and the sanctuary unoccupied do representation of the deity being found within it” (“History,” v., 9). According to Jewish tradition Jeremiah had taken the ark and all that the Most Holy Place contained, and concealed them, before the destruction of the temple, in a cave at Mount Sinai, whence they are to be restored to the temple in the days of Messiah. [source]
Accusative masculine plural of εχω echō probably referring to the riders There is no ως hōs (as) in the Greek, but that is the idea of these three adjectives which are only metaphors. Πυρινος Purinos is an old adjective (from πυρ pur fire), here only in N.T. υακιντος Huakinthos is also an old word (from υακιντος huakinthos hyacinth, then of a sapphire stone Revelation 21:20), of a red color bordering on black, here only in the N.T. Τειωδης Theiōdēs is a late word (from τειον theion brimstone), sulphurous, here only in N.T.As the heads of lions This of the horses, war-horses as always in the Bible except in Isaiah 28:28. These horses likewise have “fire and smoke and brimstone” (τειον theion brimstone, is old word, in N.T. only in Rev and Luke 17:29) proceeding (εκπορευεται ekporeuetai singular because it comes first and the subjects afterwards) out of their mouths. Both rider and horse are terrible. [source]
This of the horses, war-horses as always in the Bible except in Isaiah 28:28. These horses likewise have “fire and smoke and brimstone” (τειον theion brimstone, is old word, in N.T. only in Rev and Luke 17:29) proceeding (εκπορευεται ekporeuetai singular because it comes first and the subjects afterwards) out of their mouths. Both rider and horse are terrible. [source]