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.
ὄνομα | name |
Parse: Noun, Nominative Neuter Singular Root: ὄνομα Sense: name: univ. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀστέρος | star |
Parse: Noun, Genitive Masculine Singular Root: ἀστήρ Sense: a star. |
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λέγεται | is called |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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Ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἄψινθος | Wormwood |
Parse: Noun, Nominative Masculine Singular Root: ἀψίνθιον Sense: wormwood. |
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ἐγένετο | became |
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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τρίτον | third |
Parse: Adjective, Nominative Neuter Singular Root: τρίτον Sense: the third. |
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τῶν | of the |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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ὑδάτων | waters |
Parse: Noun, Genitive Neuter Plural Root: ὕδωρ Sense: water. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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ἄψινθον | wormwood |
Parse: Noun, Accusative Feminine Singular Root: ἀψίνθιον Sense: wormwood. |
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πολλοὶ | many |
Parse: Adjective, Nominative Masculine Plural Root: πολύς Sense: many, much, large. |
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τῶν | of the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἀνθρώπων | men |
Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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ἀπέθανον | died |
Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ἀποθνῄσκω Sense: to die. |
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ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ἐπικράνθησαν | they were made bitter |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: πικραίνω Sense: to make bitter. |
Greek Commentary for Revelation 8:11
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]
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]
As a result of (εκ ek) the use of the poisoned waters. [source]
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]
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
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]
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]
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]
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]
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]
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]