The Meaning of Revelation 8:11 Explained

Revelation 8:11

KJV: 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.

YLT: and the name of the star is called Wormwood, and the third of the waters doth become wormwood, and many of the men did die of the waters, because they were made bitter.

Darby: And the name of the star is called Wormwood; and the third part of the waters became wormwood, and many of the men died of the waters because they were made bitter.

ASV: 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.

KJV Reverse Interlinear

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. 

What does Revelation 8:11 Mean?

Context Summary

Revelation 8:1-13 - The Four First Trumpets Include The Devastation Of Natural Objects. The Dumb Creation, And Even The Earth Itself, Suffers For Man's Sin. Think Of The Horses Wounded In Battle, Dying In Long Agony; Of Vast Tracks Of Country Once Smiling, With Harvest Becoming A Wilderness; Of The Soil Compelled To Produce The Ingredients Of Poisoning And Intoxication. Poor Mother Earth! Goethe Said That He Could Hear Her Sighing As A Captive For Redemption.
The seventh seal includes the seven trumpets. What a contrast that pause must have been to the jubilant songs of the great multitude! In the Jewish temple, we are told, the musical instruments and chanting resounded during the offering of the sacrifices, which occupied the first part of the service; but at the offering of the incense a solemn silence was observed, Psalms 62:1. The people prayed quietly without, at the time of incense. What a glimpse is here afforded of the intercession of our great High Priest! The smoke of the incense of His great merit arises with the prayers of the saints. Pray on, believer, though your voice be feeble, and so much imperfection mingles with your efforts to serve God. The incense of Christ's intercession is fragrant enough to make even you acceptable.
The four first trumpets include the devastation of natural objects. The dumb creation, and even the earth itself, suffers for man's sin. Think of the horses wounded in battle, dying in long agony; of vast tracks of country once smiling, with harvest becoming a wilderness; of the soil compelled to produce the ingredients of poisoning and intoxication. Poor Mother Earth! Goethe said that he could hear her sighing as a captive for redemption. [source]

Chapter Summary: Revelation 8

1  At the opening of the seventh seal,
2  Seven angels have seven trumpets given them
6  Four of them sound their trumpets and great plagues follow
9  Another angel puts incense to the prayers of the saints on the golden altar

Greek Commentary for Revelation 8:11

Wormwood [ο Απσιντος]
Absinthe. Usually feminine (η — hē), but masculine here probably because αστηρ — astēr is masculine. Only here in N.T. and not in lxx (πικρια — pikria bitterness, χολη — cholē gall, etc.) except by Aquila in Proverbs 5:4; Jeremiah 9:15; Jeremiah 23:15. There are several varieties of the plant in Palestine. [source]
Became wormwood [εγενετο εις απσιντον]
This use of εις — eis in the predicate with γινομαι — ginomai is common in the lxx and the N.T. (Revelation 16:19; John 16:20; Acts 5:36).Of the waters (εκ των υδατων — ek tōn hudatōn). As a result of (εκ — ek) the use of the poisoned waters.Were made bitter First aorist passive indicative of πικραινω — pikrainō Old verb (from πικρος — pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19. [source]
Of the waters [εκ των υδατων]
As a result of (εκ — ek) the use of the poisoned waters. [source]
Were made bitter [επικραντησαν]
First aorist passive indicative of πικραινω — pikrainō Old verb (from πικρος — pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19. [source]
Wormwood [ἄψινθος]
Used metaphorically in the Old Testament of the idolatry of Israel (Deuteronomy 29:18); of calamity and sorrow (Jeremiah 9:15; Jeremiah 23:15; Lamentations 3:15, Lamentations 3:19); of false judgment (Amos 5:7). [source]

Reverse Greek Commentary Search for Revelation 8:11

Colossians 3:19 Be not bitter [μη πικραινεστε]
Present middle imperative in prohibition: “Stop being bitter” or “do not have the habit of being bitter.” This is the sin of husbands. Πικραινω — Pikrainō is an old verb from πικρος — pikros (bitter). In N.T. only here and Revelation 8:11; Revelation 10:9. The bitter word rankles in the soul. [source]
Hebrews 3:8 In the provocation [ἐν τῷ παραπικρασμῷ]
Only here and Hebrews 3:15. In lxx only Psalm 94:8. The verb παραπικραίνειν toprovoke, only in Hebrews 3:16. Often in lxx. The simple verb πικραίνειν tomake bitter, Colossians 3:19; Revelation 8:11; Revelation 10:9, Revelation 10:10. From πικρός bitterpungent: hence to stir up to bitterness, to irritate. Comp. lxx Ezekiel 2:4. [source]
Revelation 2:7 Of the tree [ἐκ ξύλου]
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]

Revelation 10:9 It shall make thy belly bitter [πικρανει σου την κοιλιαν]
Future active of πικραινω — pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι — gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον — biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]
Revelation 16:3 Blood as of a dead man [αιμα ως νεκρου]
At the trumpet (Revelation 8:11) the water becomes wormwood. Here ως νεκρου — hōs nekrou is added to Exodus 7:14-24, “the picture of a murdered man weltering in his blood” (Swete). “Coagulated blood, fatal to animal life” (Moffatt).Every living soul (πασα πσυχη ζωης — pāsa psuchē zōēs). “Every soul of life” (Hebraism, Genesis 1:21, marked by life).Even the things that were in the sea “The things in the sea,” in apposition with πσυχη — psuchē Complete destruction, not partial as in Revelation 8:9. [source]
Revelation 10:9 That he should give [δουναι]
Second aorist active infinitive of διδωμι — didōmi indirect command after λεγων — legōn (bidding) for δος — dos in the direct discourse (second aorist active imperative second person singular). This use of λεγω — legō to bid occurs in Revelation 13:14; Acts 21:21.He saith (λεγει — legei). Dramatic vivid present active indicative of λεγω — legō it and eat it up (λαβε και καταπαγε αυτο — labe kai kataphage auto). Second aorist (effective) active imperatives of λαμβανω — lambanō and κατεστιω — katesthiō (perfective use of κατα — kata “eat down,” we say “eat up”). See the same metaphor in Ezekiel 3:1-3; Jeremiah 15:6. The book was already open and was not to be read aloud, but to be digested mentally by John.It shall make thy belly bitter Future active of πικραινω — pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι — gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον — biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]

What do the individual words in Revelation 8:11 mean?

And the name of the star is called - Wormwood became a third of the waters into wormwood many of the men died from the because they were made bitter
καὶ τὸ ὄνομα τοῦ ἀστέρος λέγεται Ἄψινθος ἐγένετο τὸ τρίτον τῶν ὑδάτων εἰς ἄψινθον πολλοὶ τῶν ἀνθρώπων ἀπέθανον ἐκ τῶν ὅτι ἐπικράνθησαν

ὄνομα  name 
Parse: Noun, Nominative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀστέρος  star 
Parse: Noun, Genitive Masculine Singular
Root: ἀστήρ  
Sense: a star.
λέγεται  is  called 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἄψινθος  Wormwood 
Parse: Noun, Nominative Masculine Singular
Root: ἀψίνθιον 
Sense: wormwood.
ἐγένετο  became 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
τρίτον  third 
Parse: Adjective, Nominative Neuter Singular
Root: τρίτον 
Sense: the third.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
ὑδάτων  waters 
Parse: Noun, Genitive Neuter Plural
Root: ὕδωρ  
Sense: water.
εἰς  into 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἄψινθον  wormwood 
Parse: Noun, Accusative Feminine Singular
Root: ἀψίνθιον 
Sense: wormwood.
πολλοὶ  many 
Parse: Adjective, Nominative Masculine Plural
Root: πολύς  
Sense: many, much, large.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀνθρώπων  men 
Parse: Noun, Genitive Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
ἀπέθανον  died 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἀποθνῄσκω  
Sense: to die.
ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
ἐπικράνθησαν  they  were  made  bitter 
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural
Root: πικραίνω  
Sense: to make bitter.