Lexicon

And

Καὶ

(Kai)

Conjunction



And, even, also, namely.

I saw

εἶδον

(eidon)

Verb - Aorist Indicative Active - 1st Person Singular



Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

three

τρία

(tria)

Adjective - Accusative Neuter Plural



Three. Or neuter tria a primary number; 'three'.

unclean

ἀκάθαρτα

(akatharta)

Adjective - Accusative Neuter Plural



Unclean, impure. Impure (lewd) or specially, (demonic).

spirits

πνεύματα

(pneumata)

Noun - Accusative Neuter Plural



Wind, breath, spirit.

that looked like

ὡς

(hōs)

Adverb



Probably adverb of comparative from hos; which how, i.e. In that manner.

frogs

βάτραχοι

(batrachoi)

Noun - Nominative Masculine Plural



A frog. Of uncertain derivation; a frog.

[coming] out of

ἐκ

(ek)

Preposition



From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

the

τοῦ

(tou)

Article - Genitive Neuter Singular



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

mouths

στόματος

(stomatos)

Noun - Genitive Neuter Singular



The mouth, speech, eloquence in speech, the point of a sword.

of the

τοῦ

(tou)

Article - Genitive Masculine Singular



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

dragon,

δράκοντος

(drakontos)

Noun - Genitive Masculine Singular



A dragon or huge serpent; met: Satan. Probably from an alternate form of derkomai; a fabulous kind of serpent.

the

τοῦ

(tou)

Article - Genitive Neuter Singular



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

beast,

θηρίου

(thēriou)

Noun - Genitive Neuter Singular



Properly: a wild beast, hence: any animal; met: a brute. Diminutive from the same as thera; a dangerous animal.

and

καὶ

(kai)

Conjunction



And, even, also, namely.

the

τοῦ

(tou)

Article - Genitive Masculine Singular



The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

false prophet.

ψευδοπροφήτου

(pseudoprophētou)

Noun - Genitive Masculine Singular



From pseudes and prophetes; a spurious prophet, i.e. Pretended foreteller or religious impostor.

And I

saw . . .

And I saw out of the mouth of the dragon, and out of the mouth of the wild beast, and out of the mouth of the false prophet, three unclean spirits, as it were frogs. For they are spirits of demons, doing signs, which go forth upon the kings of the whole world, to gather them together to the war of the great day of God the Almighty.

Faerie Queene.

(13, 14)--Better,Some have thought that the kings of the East are the representatives of the Christian powers, and that the drying up of the Euphrates is the preparation for their entrance into the land of promise. The general drift of the chapter seems to me to be adverse to this view. The two hostile kingdoms are being brought slowly into open antagonism; the great issues are to be brought to a decisive test; the time comes when a decision must be made: "If God be God, follow Him; if Baal, then follow him." The situation becomes so strained that it is useless to keep up the appearance of a respectable neutrality, for forces have been at work which are gradually bringing all powers into the conflict. The forces which are at work preparing for this issue are evil forces; "unclean spirits," little frogs, spirits of demons go forth to gather every world-power to the struggle. All this points to the final mobilisation of the hosts of evil for an attack upon the kingdom of Christ. Every impediment is removed, and the Euphrates is dried. The kings may advance: like the hosts of Pharaoh they may enter the dried-up sea in hot haste of their hatred of all righteousness. Evil is reckless now, and moves to its destruction; but it cannot so move without working upon men. Three evil spirits go forth for this purpose. There are three radical foes of Christ and His righteousness: the dragon, representing the hate of evil spirits; the wild beast, representing the hostility of world-power; the false prophet, representing the antagonism of world-culture and intellectualism--these three send forth each their emissary, appealing to the pride and passions of men. What are we to understand by them? We must consider their origin. The world-power would have us worship the things seen. It sends forth the spirit of earthliness, the spirit which works in the voluptuary, the ambitious, and the avaricious, the spirit which makes earthly things its end ( Philippians 3:19 ). The world-culture sends forth its spirit of intellectualism, which denies the spiritual nature of man, and substitutes taste and culture for spirituality. The dragon sends forth the spirit of egotism, of proud, self-sufficient independence, which culminates in an utter hatred of the Creator. The three spirits combined make up that wisdom which St. James described as earthly, sensual (unspiritual, psychical), devilish ( James 3:15 ). We may compare the three foes in the "Red Cross Knight:" Sansloy (without law), Sansfoy (without faith), and Sansjoy (without joy)--Spenser'sThey are like frogs: here is a reference again to the Egyptian plagues.

These spirits gather all earthly powers to the war (not "battle") of the great day of God the Almighty. The day which will test the power of combined evil, the day which, beginning in rash pride, will end in bitter defeat, to this the evil spirits lure their followers, as the false prophets lured Ahab to his overthrow at Ramoth-Gilead (1Kings 22:20): such is one of the final aspects of evil. The voice of inclination is listened to as though it were prophetic. The suggestions of sinful desire are not only obeyed, but reverenced as oracles. The wicked hath an oracle of transgression in his heart (Psalm 36:1 et seq.).

Verse 13.

And I saw;

Three unclean spirits like frogs.

three spirits

unclean

frogs

unclean

Come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.

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introduces a new phase of the vision (see on Revelation 4:1). The mention of the punishment of the ungodly by the kings of the east causes the seer to look forward to the conflict, the end of which is described in Revelation 19:19-21 . He therefore now digresses somewhat, in order to describe the means by which the dragon endeavours to enlist the hosts of the world on his side.Theserepresent the influences of the dragon, the first beast and the second beast, which we have interpreted as the devil, the love of the world and worldly power, and self deceit; in other words, the devil, the world, the flesh. These influences axe spiritually, and suggest the loathsome Egyptian plague of the; that is to say, their likeness to frogs consists in their common quality of uncleanness. Perhaps also there is a reference to their devilish origin, in which they resembled thespirits so frequently east out by our Lord while on earth. Burger very aptly refers to the contrast afforded by the dove-like form of the Holy Spirit of God.Omit "come." The seer does not behold the three spirits proceeding from the mouths of the evil trinity, but he sees those that are out of their mouths; he sees them in their works exhibited in the world. The second beast is here called the "false prophet," since he deludes men, and persuades them against their better judgment to worship the first beast (see on Revelation 13:11).Alphabetical: and beast came coming dragon evil frogs I like looked mouth of out prophet saw spirits that the Then they three unclean