Revelation 19:17

Exegetical Study of Revelation 9:17: The Antecedent of ἔχοντας

This exegetical study of Revelation 9:17: The Antecedent of ἔχοντας is based on a b-greek discussion from Fri Dec 26 10:25:47 2003. A contributor initiated the discussion by suggesting that the participle ἔχοντας (having) in Revelation 9:17 properly refers to τοὺς καθημένους (those sitting, i.e., the riders). This interpretation is supported by the subsequent clause, καὶ αἱ κεφαλαὶ τῶν ἵππων (and the heads of the horses), which signals a shift in focus back to the horses. The contributor also questioned the semantic plausibility of horses wearing a θώραξ (breastplate).

The central exegetical issue in Revelation 9:17 revolves around the grammatical antecedent of the masculine accusative plural participle ἔχοντας. The immediate preceding phrases contain two masculine accusative plural nouns: τοὺς ἵππους (the horses) and τοὺς καθημένους (the ones sitting/riders). The decision of which noun, or perhaps both, ἔχοντας modifies significantly impacts the translation and interpretation of the verse, particularly concerning who is depicted as wearing the “fiery, hyacinthine, and sulfurous breastplates.” This grammatical ambiguity, coupled with the symbolic and often grotesque imagery of Revelation, prompts a closer examination of textual, lexical, and contextual factors, including the historical possibility of armored horses and the use of θώραξ in other biblical passages.

Greek text (Nestle 1904)

καὶ οὕτως εἶδον τοὺς ἵππους ἐν τῇ ὁράσει καὶ τοὺς καθημένους ἐπ’ αὐτῶν ἔχοντας θώρακας πυρίνους καὶ ὑακινθίνους καὶ θειώδεις, καὶ αἱ κεφαλαὶ τῶν ἵππων ὡς κεφαλαὶ λεόντων, καὶ ἐκ τῶν στομάτων αὐτῶν ἐκπορεύεται πῦρ καὶ καπνὸς καὶ θεῖον.

Key differences with SBLGNT (2010):

• Nestle 1904 has no comma before ἔχοντας, whereas SBLGNT (2010) inserts a comma: ἐπ’ αὐτῶν, ἔχοντας. This punctuation difference, while minor, tends to reinforce the connection of ἔχοντας to the nearest antecedent, τοὺς καθημένους.
• SBLGNT (2010) uses a semicolon after θειώδεις (θειώδεις·), marking a stronger syntactic break before the description of the horses’ heads, compared to Nestle 1904’s lack of punctuation at this point.

Textual criticism (NA28), lexical notes (KITTEL, BDAG):

The NA28 text for Revelation 9:17 largely aligns with Nestle 1904 and SBLGNT (2010) in terms of wording, with the main variations being in punctuation, as noted above. There are no significant manuscript variations for the core words of this verse that would alter the interpretative dilemma of ἔχοντας‘s antecedent.

• ἔχοντας (participle of ἔχω): According to BDAG, ἔχω means “to have, hold, possess.” As a present active participle, it indicates continuous possession or a state of having. Grammatically, it is masculine accusative plural, allowing it to modify either τοὺς ἵππους or τοὺς καθημένους, both of which are also masculine accusative plural.
• καθημένους (participle of κάθημαι): BDAG defines κάθημαι as “to sit, be seated,” and in this context, “to be riding” on the horses. It refers directly to the individuals mounted on the horses.
• ἵππους: BDAG defines ἵππος as “horse.” It is also masculine accusative plural.
• θώραξ: BDAG defines θώραξ as “a piece of armor covering the trunk, breastplate, cuirass.” Significantly, BDAG notes its use in Revelation 9:9 for the hard outer covering of insects (locusts), suggesting a broader application beyond human armor to any form of protective bodily covering. KITTEL (TDNT) elaborates on θώραξ, highlighting its primary meaning as a defensive military breastplate. It discusses its usage in both secular Greek and the LXX, where it often denotes literal armor. In the New Testament, particularly in Revelation, its application extends to symbolic or metaphorical contexts, such as the locusts’ “iron breastplates” (Rev 9:9) and the “breastplate of righteousness” (Eph 6:14). This broader semantic range supports the idea that the “breastplates” in 9:17 might not exclusively be human armor, but could refer to a protective covering for the horses, especially if depicted in a monstrous or fantastical manner, drawing parallels to the armored locusts earlier in the chapter.

Translation Variants

The grammatical ambiguity of ἔχοντας leads to several interpretive possibilities, each influencing the translation and rhetorical emphasis:

1. Connecting ἔχοντας primarily to τοὺς καθημένους (the riders): This is a common interpretation, favored by the immediate proximity of καθημένους and the natural assumption that breastplates are worn by riders. The punctuation in SBLGNT (2010) supports this. Rhetorically, this emphasizes the fearsome appearance of the riders. However, the description of the breastplates (fiery, hyacinthine, sulfurous) could then be seen as applying to the riders, while the subsequent description of heads like lions and fire from mouths applies only to the horses, creating a somewhat disjunctive image.

2. Connecting ἔχοντας primarily to τοὺς ἵππους (the horses): While grammatically plausible (ἵππους is also masculine accusative plural), this reading is less common in mainstream translations due to the perceived unsuitability of “breastplates” for horses. However, historical evidence of armored cavalry (cataphracts) in the ancient world (e.g., Parthian horses, as mentioned by a participant) demonstrates that horses *could* wear armor. Furthermore, the fantastical nature of Revelation, with locusts possessing iron breastplates (9:9), allows for such imagery. Rhetorically, this would magnify the monstrous quality of the horses themselves.

3. Connecting ἔχοντας to both τοὺς ἵππους and τοὺς καθημένους (the horses and the riders) collectively: This interpretation suggests that the descriptive participle applies to the entire composite entity of horse and rider. The phrase “the horses… and the ones sitting on them, having breastplates” could imply that both components are armored. This reading aligns well with the holistic, grotesque imagery of Revelation, where individual elements merge into a single terrifying vision. The shared masculine accusative plural allows for this collective understanding. This would create a unified picture of an armored, destructive force.

Conclusions and Translation Suggestions

The analysis reveals that while grammatically ambiguous, the context and rhetorical style of Revelation favor a reading that either attributes the breastplates to the riders with strong implications for the overall appearance of the cavalry, or even to the horses themselves, or both. The mention of armored locusts (Rev 9:9) and historical examples of armored horses support a less restrictive understanding of θώραξ.

1. “And in my vision I saw the horses and those seated on them, the riders having breastplates of fire, hyacinth, and sulfur.”
   This translation prioritizes the immediate grammatical antecedent, clearly assigning the breastplates to the riders, which is common in many English versions.
2. “And in my vision I saw the horses and those seated on them, with breastplates of fire, hyacinth, and sulfur visible on them.”
   This rendering maintains a degree of ambiguity, allowing for the breastplates to be seen as worn by either the riders or the horses, or both, reflecting the shared visual impact without specifying the exact wearer.
3. “And in my vision I saw the horses and those seated on them, who together possessed fiery, hyacinthine, and sulfurous breastplates.”
   This translation explicitly embraces the idea of a collective possessing, emphasizing the unified, armored appearance of the monstrous cavalry as a single entity, consistent with the fantastical nature of apocalyptic vision.