The Meaning of Revelation 9:17 Explained

Revelation 9:17

KJV: And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.

YLT: And thus I saw the horses in the vision, and those sitting upon them, having breastplates of fire, and jacinth, and brimstone; and the heads of the horses are as heads of lions, and out of their mouths proceedeth fire, and smoke, and brimstone;

Darby: And thus I saw the horses in the vision, and those that sat upon them, having breastplates of fire and jacinth and brimstone; and the heads of the horses were as heads of lions, and out of their mouths goes out fire and smoke and brimstone.

ASV: And thus I saw the horses in the vision, and them that sat on them, having breastplates as of fire and of hyacinth and of brimstone: and the heads of lions; and out of their mouths proceedeth fire and smoke and brimstone.

Discover Revelation 9:17

CONTEXT: What is the Context of Revelation 9:17?

MEANING: What does Revelation 9:17 Mean?

WORDS: What do the individual words in Revelation 9:17 mean?

RELATIONS: What do the major concepts mean in Revelation 9:17?

KJV Reverse Interlinear

And  thus  I saw  the horses  in  the vision,  and  them that sat  on  them,  having  breastplates  of fire,  and  of jacinth,  and  brimstone:  and  the heads  of the horses  [were] as  the heads  of lions;  and  out of  their  mouths  issued  fire  and  smoke  and  brimstone. 

What does Revelation 9:17 Mean?

Verse Meaning

Now John saw what these horsemen looked like. Horses were swift implements of war in ancient times. Red, blue, and yellow breastplates covered both horses and riders. This was apparently their only armor, and it is defensive armor. Hyacinth is a flower that is most commonly blue, and brimstone is sulfur that is yellow. Lion-like horse heads could be very different from those of ordinary horses or just heads of horses that appear exceptionally bold and majestic. Lions are terrifying (cf. Revelation 10:3), fierce (cf. Revelation 9:8), and destructive (cf. Revelation 13:2). Natural horses do not breath fire, smoke, and brimstone. These may be figures describing their prophecies of judgment (cf. Revelation 11:5-6). This verse suggests that this army is probably something other than a human army of cavalry, probably an angelic army (cf. Revelation 9:9). However some interpreters, both premillennial and amillennial, have believed that this will be a human army. [1]

Context Summary

Revelation 9:12-21 - Impenitent In Spite Of All
The river Euphrates possibly stands for nations and hordes of men emanating from that region; and these verses are held by a large number of expositors to foretell the invasion of Europe by the Turks, who have desolated and held the sacred places of the Jewish faith. The Church of that time was eaten through with idolatry. Image worship had become almost universal, and the invariable consequence of this relapse from the noble spiritual ideals of the Jewish and Christian dispensations was materialism, sensuality, and the greed of the priest. On the other hand, the Turks were fierce iconoclasts, and their progress everywhere was marked by the demolition of Christian emblems.
Demons contrive to get themselves worshiped under the effigies of idolatry; and murders, sorceries, fornication, and theft infest their temples. There is perpetual controversy between the spirit of truth and these perversities; and this conflict must continue, not only in the Church, but in the heart, until everything that opposes the reign of the Spirit is overthrown, and every thought is brought into captivity to the obedience of Christ, 2 Corinthians 10:5. Is this supremacy of the Spirit secured for thee, my reader? [source]

Chapter Summary: Revelation 9

1  At the sounding of the fifth angel, a star falls from heaven, to whom is given the key to the bottomless pit
2  He opens the pit, and there come forth locusts like scorpions
12  The first woe past
13  The sixth trumpet sounds
14  Four angels who were bound are let loose

Greek Commentary for Revelation 9:17

And thus I saw in the vision [και ουτως ειδον εν τηι ορασει]
Nowhere else does John allude to his own vision, though often in Dan. (Daniel 7:2; Daniel 8:2, Daniel 8:15; Daniel 9:21). [source]
Having [εχοντας]
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]
Breastplates as of fire and of hyacinth and of brimstone [τωρακας πυρινους και υακιντινους και τειωδεις]
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. [source]
As the heads of lions [ως κεπαλαι λεοντων]
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]
Thus [οὕτως]
After this manner. [source]
In the vision [ἐν τῇ ὁπάσει]
Or “in my vision.” See on Acts 2:17. The reference to sight may be inserted because of I heard in Revelation 9:16. [source]
Of fire [πυρίνους]
Rev., “as of fire.” Fiery red. [source]
Of jacinth [ὑακινθίνους]
Ὑάκινθος hyacinthis the name of a flower and also of a precious stone. The noun occurs only Revelation 21:20, and the adjective only here. According to classical mythology, the flower sprang up from the blood of Hyacinthus, a beautiful Spartan youth, who was accidentally killed during a game of quoits. It was thought by some that the letters AI, AI, the exclamation of woe, could be traced on the petals, while others discovered the letter Υ ,the initial letter of Ὑάκινθος . The story of the slaying of Hyacinthus is told by Ovid.“Lo, the bloodWhich, on the ground outpoured, had stained the sod, Is blood no more. Brighter than Tyrian dye,-DIVIDER-
Like to the lily's shape a flower appears,-DIVIDER-
Purple in hue as that is silvery white. -DIVIDER-
-DIVIDER-
Nor yet does such memorial content-DIVIDER-
Phoebus Apollo at whose word it rose. -DIVIDER-
-DIVIDER-
Upon its leaves he writes his own laments,-DIVIDER-
And on the flower forever stands inscribed-DIVIDER-
AI, AI”“Metamorphoses,” x., 175 sqq. As a stone, it is identified by some with the sapphire. As to color, the hyacinth of the Greeks seems to have comprehended the iris, gladiolus, and larkspur. Hence the different accounts of its color in classical writings, varying from red to black. A dull, dark blue seems to be meant here. [source]
Of brimstone [θειώδεις]
Perhaps light yellow, such a color as would be produced by the settling fumes of brimstone. [source]
Of the horses []
In the Bible the horse is always referred to in connection with war, except Isaiah 28:28, where it is mentioned as employed in threshing, the horses being turned loose in the grain as in the Italian triglia. The magnificent description in Job 39:19-25applies to the war-horse. He is distinguished not so much for his speed and utility as for his strength (see Psalm 33:17; Psalm 147:10), and the word abbir strong is used as an equivalent for a horse (Jeremiah 8:16; Jeremiah 47:3). The Hebrews as a pastoral race, did not need the horse; and, for a long time after their settlement in Canaan, dispensed with it, partly because of the hilly nature of the country, which allowed the use of chariots only in certain places (Judges 1:19), and partly because of the prohibition in Deuteronomy 17:16. Accordingly they hamstrung the horses of the Canaanites (Joshua 11:6, Joshua 11:9). The great supply of horses was effected by Solomon through his connection with Egypt. See 1 Kings 4:26. [source]
Proceedeth fire and smoke []
Compare Virgil.“Then, if the sound of arms he hear from far,Quiet he cannot stand, but pricks his ears, Trembles in every limb, and snorting, rolls-DIVIDER-
The gathered fire beneath his nostrils wide”“Georgics,” iii, 83-85. Also Job 39:20: “the glory of his nostrils is terrible.” [source]

Reverse Greek Commentary Search for Revelation 9:17

Acts 2:17 I will pour forth [εκχεω]
Future active indicative of εκχεω — ekcheō This future like εδομαι — edomai and πιομαι — piomai is without tense sign, probably like the present in the futuristic sense (Robertson, Grammar, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had εκχευσω — ekcheusō This verb means to pour out. Of my Spirit (απο του πνευματος — apo tou pneumatos). This use of απο — apo (of) is either because of the variety in the manifestations of the Spirit (1 Corinthians 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: “I will pour out my Spirit” without the partitive idea in the lxx. And your daughters Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις — horaseis). Late word for the more common οραμα — horama both from οραω — horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω — enupniaz from ενυπνιος — enupnios Intensive particle γε — ge added to και — kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Acts 2:17 And your daughters [και αι τυγατερες μων]
Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις — horaseis). Late word for the more common οραμα — horama both from οραω — horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω — enupniaz from ενυπνιος — enupnios Intensive particle γε — ge added to και — kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Acts 2:17 Visions [ορασεις]
Late word for the more common οραμα — horama both from οραω — horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. [source]
Revelation 21:20 Jacinth [ὑάκινθος]
See on Revelation 9:17. [source]
Revelation 14:10 Of the wine of the wrath of God [εκ του οινου του τυμου του τεου]
Note εκ — ek (partitive) after πιεται — pietai In Revelation 16:19; Revelation 19:15 we have both τυμου — thumou and οργης — orgēs (wrath of the anger of God). The white heat of God‘s anger, held back through the ages, will be turned loose.Prepared unmixed (του κεκερασμενου ακρατου — tou kekerasmenou akratou). A bold and powerful oxymoron, “the mixed unmixed.” Ακρατος — Akratos is an old adjective (alpha privative and κεραννυμι — kerannumi to mix) used of wine unmixed with water (usually so mixed), here only in N.T. So it is strong wine mixed (perfect passive participle of κεραννυμι — kerannumi) with spices to make it still stronger (cf. Psalm 75:9).In the cup of his anger Both τυμος — thumos (vehement fury) and οργη — orgē (settled indignation).He shall be tormented (βασανιστησεται — basanisthēsetai). Future passive of βασανιζω — basanizō See Revelation 9:5; Revelation 11:10.With fire and brimstone See Revelation 9:17 for fire and brimstone and also Revelation 19:20; Revelation 20:10; Revelation 21:8. The imagery is already in Genesis 19:24; Isaiah 30:33; Ezekiel 38:22.In the presence of the holy angels and in the presence of the Lamb (ενωπιον αγγελων αγιων και ενωπιον του αρνιου — enōpion aggelōn hagiōn kai enōpion tou arniou). This holy environment adds to the punishment. [source]
Revelation 14:10 In the cup of his anger [εν τωι ποτηριωι της οργης αυτου]
Both τυμος — thumos (vehement fury) and οργη — orgē (settled indignation).He shall be tormented (βασανιστησεται — basanisthēsetai). Future passive of βασανιζω — basanizō See Revelation 9:5; Revelation 11:10.With fire and brimstone See Revelation 9:17 for fire and brimstone and also Revelation 19:20; Revelation 20:10; Revelation 21:8. The imagery is already in Genesis 19:24; Isaiah 30:33; Ezekiel 38:22.In the presence of the holy angels and in the presence of the Lamb (ενωπιον αγγελων αγιων και ενωπιον του αρνιου — enōpion aggelōn hagiōn kai enōpion tou arniou). This holy environment adds to the punishment. [source]
Revelation 14:10 With fire and brimstone [εν πυρι και τειωι]
See Revelation 9:17 for fire and brimstone and also Revelation 19:20; Revelation 20:10; Revelation 21:8. The imagery is already in Genesis 19:24; Isaiah 30:33; Ezekiel 38:22.In the presence of the holy angels and in the presence of the Lamb (ενωπιον αγγελων αγιων και ενωπιον του αρνιου — enōpion aggelōn hagiōn kai enōpion tou arniou). This holy environment adds to the punishment. [source]
Revelation 16:13 Three unclean spirits [πνευματα τρια ακαταρτα]
Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.” [source]
Revelation 8:4 The smoke [ο καπνος]
Old word, in N.T. only Acts 2:19; Revelation 8:4; Revelation 9:2., Revelation 9:17.; Revelation 14:11; Revelation 15:8; Revelation 18:9, Revelation 18:18; Revelation 19:3. Here from the incense in the angel‘s hand. [source]
Revelation 9:9 As it were breastplates of iron [ως τωρακας σιδερους]
The τωραχ — thōrax was originally the breast (from the neck to the navel), then the breastplate, only N.T. usage (Revelation 9:9, Revelation 9:17; 1 Thessalonians 5:8; Ephesians 6:14). The armour for the breastplate was usually of iron However, the scaly backs and flanks of the locusts do resemble coats of mail. “The locusts of the Abyss may be the memories of the past brought home at times of Divine visitation” (Swete). [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]
Revelation 16:13 Of the dragon [του δρακοντος]
That is Satan (Revelation 12:3, Revelation 12:9).Of the beast (του τηριου — tou thēriou). The first beast (Revelation 13:1, Revelation 13:12) and then just the beast (Revelation 13:14.; Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2, Revelation 16:10), the brute force of the World-power represented by the Roman Empire” (Swete).Of the false prophet Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Revelation 16:13 Of the false prophet [του πσευδοπροπητου]
Cf. Matthew 7:15; Acts 13:6; 1 John 2:22; 1 John 4:3; 2 John 1:7. Identified with the second beast (Revelation 13:11-14) in Revelation 19:20; Revelation 20:10. So the sixth bowl introduces the dragon and his two subalterns of chapters Rev 12; 13 (the two beasts).Three unclean spirits (πνευματα τρια ακαταρτα — pneumata tria akatharta). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in Revelation 1:16 (Revelation 9:17.; Revelation 11:5; Revelation 12:15; Revelation 19:15, Revelation 19:21) as a chief seat of influence. In 2 Thessalonians 2:8 we have “the breath of his mouth” (the other sense of πνευμα — pneuma). For ακαταρτον — akatharton (unclean) with πνευμα — pneuma see Mark 1:23.; Mark 3:11; Mark 5:2.; Acts 5:16; Acts 8:7. Christ expelled unclean spirits, but His enemies send them forth” (Swete). See Zechariah 13:2 “the false prophets and the unclean spirits.”As it were frogs Cf. Exodus 8:5; Leviticus 11:10. Old word, here alone in N.T. Like loathsome frogs in form. [source]
Revelation 21:20  []
Sardonyx ( σαρδονυχ — sardonux ), here only in N.T., white with layers of red, from sardion (red carnelian) and onyx (white); for sardius ( σαρδιον — sardion ) see Revelation 4:3 ; chrysolite ( χρυσολιτος — chrusolithos ), here only in N.T. ( Exodus 28:20 ), stone of a golden colour like our topaz or amber or a yellow beryl or golden jasper; beryl ( βηρυλλος — bērullos ), again here only in N.T. ( Exodus 28:20 ), note the difficulty of identification, much like the emerald according to Pliny; for topaz ( τοπαζιον — topazion ), here only in N.T. ( Exodus 28:17 ), a golden-greenish stolle; chrysoprase (chrusoprasos), here only in N.T. (not in lxx), in colour like a teek, translucent golden-green; jacinth ( υακιντος — huakinthos ), of the colour of the hyacinth, a violet colour (Pliny), already in Revelation 9:17 like blue smoke, like achates in lxx; amethyst ( αμετυστος — amethustos ), only here in N.T. ( Exodus 28:19 ), of a violet and purple colour, more brilliant than the υακιντος — huakinthos Swete sums up the colours thus: blue (sapphire, jacinth, amethyst), green (jasper, chalcedony, emerald, beryl, topaz, chrysoprase), red (sardonyx, sardius), yellow (chrysolite). But even so there is great variety in hue and brilliancy and in the reaction on each other. Clement of Alexandria argues that this variety illustrates the variety of gifts and graces in the twelve apostles. Possibly so. [source]

What do the individual words in Revelation 9:17 mean?

And thus I saw the horses in the vision those sitting on them having breastplates fiery hyacinthine brimstone the heads of the horses [were] like of lions out of the mouths of them proceed fire smoke brimstone
Καὶ οὕτως εἶδον τοὺς ἵππους ἐν τῇ ὁράσει τοὺς καθημένους ἐπ’ αὐτῶν ἔχοντας θώρακας πυρίνους ὑακινθίνους θειώδεις αἱ κεφαλαὶ τῶν ἵππων ὡς λεόντων ἐκ τῶν στομάτων αὐτῶν ἐκπορεύεται πῦρ καπνὸς θεῖον

οὕτως  thus 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
εἶδον  I  saw 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: εἶδον 
Sense: to see with the eyes.
ἵππους  horses 
Parse: Noun, Accusative Masculine Plural
Root: ἵππος  
Sense: a horse.
ὁράσει  vision 
Parse: Noun, Dative Feminine Singular
Root: ὅρασις  
Sense: the act of seeing.
τοὺς  those 
Parse: Article, Accusative Masculine Plural
Root: ὁ  
Sense: this, that, these, etc.
καθημένους  sitting 
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural
Root: κάθημαι  
Sense: to sit down, seat one’s self.
θώρακας  breastplates 
Parse: Noun, Accusative Masculine Plural
Root: θώραξ  
Sense: the breast, the part of the body from the neck to the navel, where the ribs end.
πυρίνους  fiery 
Parse: Adjective, Accusative Masculine Plural
Root: πύρινος  
Sense: fiery.
ὑακινθίνους  hyacinthine 
Parse: Adjective, Accusative Masculine Plural
Root: ὑακίνθινος  
Sense: hyacinth, of the colour of hyacinth.
θειώδεις  brimstone 
Parse: Adjective, Accusative Masculine Plural
Root: θειώδης  
Sense: of brimstone, sulphurous.
κεφαλαὶ  heads 
Parse: Noun, Nominative Feminine Plural
Root: κεφαλή  
Sense: the head, both of men and often of animals.
τῶν  of  the 
Parse: Article, Genitive Masculine Plural
Root: ὁ  
Sense: this, that, these, etc.
ἵππων  horses  [were] 
Parse: Noun, Genitive Masculine Plural
Root: ἵππος  
Sense: a horse.
ὡς  like 
Parse: Adverb
Root: ὡς 
Sense: as, like, even as, etc.
λεόντων  of  lions 
Parse: Noun, Genitive Masculine Plural
Root: λέων  
Sense: a lion.
ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
στομάτων  mouths 
Parse: Noun, Genitive Neuter Plural
Root: στόμα  
Sense: the mouth, as part of the body: of man, of animals, of fish, etc.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐκπορεύεται  proceed 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἐκπορεύομαι  
Sense: to go forth, go out, depart.
πῦρ  fire 
Parse: Noun, Nominative Neuter Singular
Root: πῦρ  
Sense: fire.
καπνὸς  smoke 
Parse: Noun, Nominative Masculine Singular
Root: καπνός  
Sense: smoke.
θεῖον  brimstone 
Parse: Noun, Nominative Neuter Singular
Root: θεῖον  
Sense: brimstone.

What are the major concepts related to Revelation 9:17?

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