The Meaning of Revelation 7:10 Explained

Revelation 7:10

KJV: And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.

YLT: and crying with a great voice, saying, 'The salvation is to Him who is sitting upon the throne -- to our God, and to the Lamb!'

Darby: And they cry with a loud voice, saying, Salvation to our God who sits upon the throne, and to the Lamb.

ASV: and they cry with a great voice, saying, Salvation unto our God who sitteth on the throne, and unto the Lamb.

KJV Reverse Interlinear

And  cried  with a loud  voice,  saying,  Salvation  to our  God  which  sitteth  upon  the throne,  and  unto the Lamb. 

What does Revelation 7:10 Mean?

Study Notes

salvation
.
The Heb. and (Greek - ἀλεκτοροφωνία , safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:
(1) The believer has been saved from the guilt and penalty of sin Luke 7:50 ; 1 Corinthians 1:18 ; 2 Corinthians 2:15 ; Ephesians 2:5 ; Ephesians 2:8 ; 2 Timothy 1:9 and is safe.
(2) the believer is being saved from the habit and dominion of sin Romans 6:14 ; Philippians 1:19 ; Philippians 2:12 ; Philippians 2:13 ; 2 Thessalonians 2:13 ; Romans 8:2 ; Galatians 2:19 ; Galatians 2:20 ; 2 Corinthians 3:18 .
(3) The believer is to be saved in the sense of entire conformity to Christ. Romans 13:11 ; Hebrews 10:36 ; 1 Peter 1:5 ; 1 John 3:2 . Salvation is by grace through faith, is a free gift, and wholly without works; Romans 3:27 ; Romans 3:28 ; Romans 4:1-8 ; Romans 6:23 ; Ephesians 2:8 . The divine order is: first salvation, then works; Ephesians 2:9 ; Ephesians 2:10 ; Titus 3:5-8 .

Verse Meaning

Together they praise God and the Lamb for their salvation, specifically their physical deliverance from the Tribulation scene and their consequent victory (cf. Revelation 12:10; Revelation 19:1). John never used "I save" (Gr. sozo) to denote salvation from sin, and it is questionable whether he ever used "salvation" (soteria) in this sense either. [1] Rather, he used it of other forms of deliverance. Probably the feast of Tabernacles is in the background of what John saw here (cf. Revelation 7:15). This multitude has entered into its rest, something that the feast of Tabernacles anticipated (cf. Deuteronomy 16:13-15; Nehemiah 8:15). The Jews also used palm branches in the celebration of this feast, which was a time of great joy.

Context Summary

Revelation 7:1-10 - The Multitude Before The Throne
Before times of unusual trial God prepares for the safety of His people. See Ezekiel 9:3-56; Genesis 19:16; Exodus 12:13; 1711648016_67; Matthew 24:15-16. What a majestic conception this is and how comforting the thought that the winds are controlled by angels, and that the storms which sweep earth and heaven must obey the mandate of eternal love! God's people are not always saved from trial, but they are kept safe in it. We are sealed when the divine likeness is stamped on our characters, Ephesians 1:13. Those that have that likeness also enjoy the earnest of heaven in their hearts, 2 Corinthians 1:21-22.
The definiteness of the number sealed indicates the perfectness and greatness of this first fruit sheaf of souls. If the first sheaf be so full and heavy, what will not the harvest be! See Revelation 14:4. Beyond human count in number; representing every country under heaven; spotless in character; victorious in their conflict with evil; ascribing all glory to the Lamb as the result of His travail of soul. The tribe of Dan is omitted but perhaps reappears in Revelation 21:12. Does this mean that some will be saved as by firebrands plucked from it by the grace of God? [source]

Chapter Summary: Revelation 7

1  An angel seals the servants of God in their foreheads
4  The number of those who were sealed of the tribes of Israel: 144,000
9  Of all the other nations an innumerable multitude, which stand before the throne
14  Their robes were washed in the blood of the Lamb

Greek Commentary for Revelation 7:10

They cry [κραζουσι]
Vivid dramatic present. [source]
With a great voice [πωνηι μεγαληι]
As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).Salvation (η σωτηρια — hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι — tōi theōi dative case) and to the Lamb (τωι αρνιωι — tōi arniōi dative also). Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
Salvation [η σωτηρια]
As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
Cried []
The correct reading is κράζουσιν theycry. So Rev. [source]
Salvation []
The praise of salvation, ascribing salvation to God. [source]

Reverse Greek Commentary Search for Revelation 7:10

1 John 4:14 The Savior of the world []
See the same phrase, John 4:42, and compare John 3:17. Σωτήρ Savioroccurs in John only here and John 4:42. Elsewhere it is applied both to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; Judges 1:25), and to Christ (Luke 2:11; Acts 5:31; Acts 13:23; 2 Timothy 1:10; Titus 1:4, etc.). The title is found in Paul's Epistles of the Captivity (Ephesians 5:23; Philemon 3:20), and in the Pastorals (see above), but not in Corinthians, Romans, Galatians, or Thessalonians. In classical writings the term is applied to many deities, especially to Zeus (Jupiter); also to Hermes (Mercury), Apollo, Hercules, and even to female deities, as Fortune and Aphrodite (Venus). “Zeus Soter” (Zeus Savior) was used as a formula in drinking at banquets. The third cup was dedicated to him. Compare Plato: “Then, by way of a third libation to the savior Zeus, let us sum up and reassert what has been said” (“Philebus,” 66). The drinking of this cup was a symbol of good fortune, and the third time came to mean the lucky time. “Twice then has the just man overthrown the unjust; and now comes the third trial, which, after Olympic fashion, is sacred to Zeus the savior, … and surely this will prove the greatest and most decisive of falls” (Plato, “Republic,” 583). Hence the proverb, τὸ τρίτον τῳ σωτῆρι , lit., the third to the savior; i.e., the third or lucky time. The name was also given later to princes or public benefactors. The kindred noun σωτηρία salvationdoes not occur in John's Epistles, and appears only once in the Gospel (John 4:22). It is found thrice in Revelation (Revelation 7:10; Revelation 12:10; Revelation 19:1). Σώζειν tosave occurs six times in John's Gospel, and once in Revelation (Revelation 21:24). It does not appear in the Epistles. [source]
Revelation 4:2 One sitting []
He is called henceforward throughout the book He that sitteth on the throne, and is distinguished from the Son in Revelation 6:16; Revelation 7:10, and from the Holy Spirit in Revelation 4:5. He is commonly understood to be God the Father; but some understand the triune God. [source]
Revelation 1:5 The first-born of the dead [ο πρωτοτοκος των νεκρων]
A Jewish Messianic title (Psalm 89:27) and as in Colossians 1:18 refers to priority in the resurrection to be followed by others. See Luke 2:7 for the word.The ruler of the kings of the earth (ο αρχων των βασιλεων της γης — ho archōn tōn basileōn tēs gēs). Jesus by his resurrection won lordship over the kings of earth (Revelation 17:14; Revelation 19:16), what the devil offered him by surrender (Matthew 4:8.).Unto him that loveth us Dative of the articular present (not aorist αγαπησαντι — agapēsanti) active participle of αγαπαω — agapaō in a doxology to Christ, the first of many others to God and to Christ (Revelation 1:6; Revelation 4:11; Revelation 5:9, Revelation 5:12.; Revelation 7:10, Revelation 7:12, etc.). For the thought see John 3:16.Loosed (λυσαντι — lusanti). First aorist active participle of λυω — luō (Aleph A C), though some MSS. (P Q) read λουσαντι — lousanti (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always.By his blood As in Revelation 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption. [source]
Revelation 1:5 Unto him that loveth us [τωι αγαπωντι ημας]
Dative of the articular present (not aorist αγαπησαντι — agapēsanti) active participle of αγαπαω — agapaō in a doxology to Christ, the first of many others to God and to Christ (Revelation 1:6; Revelation 4:11; Revelation 5:9, Revelation 5:12.; Revelation 7:10, Revelation 7:12, etc.). For the thought see John 3:16.Loosed (λυσαντι — lusanti). First aorist active participle of λυω — luō (Aleph A C), though some MSS. (P Q) read λουσαντι — lousanti (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always.By his blood As in Revelation 5:9. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption. [source]
Revelation 1:6 Kingdom [βασιλειαν]
So correctly Aleph A C, not βασιλεις — basileis (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again “a kingdom and priests.” The idea here is that Christians are the true spiritual Israel in God‘s promise to Abraham as explained by Paul in Gal 3; Rom 9.To be priests (ιερεις — hiereis). In apposition with βασιλειαν — basileian but with και — kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.Unto his God and Father Dative case and αυτου — autou (Christ) applies to both τεωι — theōi and πατρι — patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι — autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 1:6 To him [αυτωι]
Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 12:10 The salvation [η σωτηρια]
Here “the victory” as in Revelation 7:10; Revelation 19:1. [source]
Revelation 4:2 Upon the throne [Επι]
επι του τρονου — Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι — epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea. [source]
Revelation 1:6 Unto his God and Father [τωι τεωι και πατρι αυτου]
Dative case and αυτου — autou (Christ) applies to both τεωι — theōi and πατρι — patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι — autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος — hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα — hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Revelation 10:2 Open [ηνεωιγμενον]
See Ezekiel 2:9. Perfect (triple reduplication) passive participle of ανοιγω — anoigō in contrast to the closed book in Revelation 5:1. There also we have επι — epi (upon) την δεχιαν — tēn dexian (the right hand), for it was a large roll, but here the little open roll is held in the hand First aorist active indicative of τιτημι — tithēmi The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot (τον ποδα τον δεχιον — ton poda ton dexion) being on the sea (επι της ταλασσης — epi tēs thalassēs) and the left (τον ευωνυμον — ton euōnumon) upon the land (επι της γης — epi tēs gēs). It makes a bold and graphic picture.As a lion roareth Only instance of ωσπερ — hōsper in the Apocalypse, but ως — hōs in the same sense several times. Present middle indicative of μυκαομαι — mukaomai an old onomatopoetic word from μυ — mu or μοο — moo (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1 Peter 5:8 we have ωρυομαι — ōruomai Homer uses μυκαομαι — mukaomai for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. Revelation 1:10; Revelation 5:2, Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10, etc. [source]
Revelation 10:2 As a lion roareth [ωσπερ λεων μυκαται]
Only instance of ωσπερ — hōsper in the Apocalypse, but ως — hōs in the same sense several times. Present middle indicative of μυκαομαι — mukaomai an old onomatopoetic word from μυ — mu or μοο — moo (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1 Peter 5:8 we have ωρυομαι — ōruomai Homer uses μυκαομαι — mukaomai for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. Revelation 1:10; Revelation 5:2, Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10, etc. [source]
Revelation 12:10 Now is come [αρτι εγενετο]
Αρτι — Arti (John 13:33) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense εγενετο — egeneto).The salvation (η σωτηρια — hē sōtēria). Here “the victory” as in Revelation 7:10; Revelation 19:1.The power Gods power over the dragon (cf. Revelation 7:12; Revelation 11:17; Revelation 19:1).The kingdom (η βασιλεια — hē basileia). “The empire of God” as in Revelation 11:15.The authority of his Christ Which Christ received from the Father (Matthew 28:18; John 17:2). See Revelation 11:15 (Psalm 2:2) for “his Anointed.”The accuser (ο κατηγωρ — ho katēgōr). The regular form, κατηγορος — katēgoros occurs in John 8:10; Acts 23:30, Acts 23:35; Acts 25:16, Acts 25:18 and in many MSS. here in Revelation 12:10, but A reads κατηγωρ — katēgōr which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (Light, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century a.d. with no sign of Jewish or Christian influence, just as διακων — diakōn appears as a vernacular form of διακονος — diakonos Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful.Of our brethren The saints still on earth battling with Satan and his devices.Which accuseth them (ο κατηγορων αυτους — ho katēgorōn autous). Articular present active participle of κατηγορεω — katēgoreō old verb, to accuse, usually with the genitive of the person (John 5:45), but here with the accusative. This is the devil‘s constant occupation (Job 1:6.).Day and night Genitive of time. “By day and by night.” [source]
Revelation 20:11 A great white throne [τρονον μεγαν λευκον]
Here μεγαν — megan (great) is added to the throne pictures in Revelation 4:4; Revelation 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Matt 25:31-46; Romans 14:10; 2 Corinthians 5:10). “The absolute purity of this Supreme Court is symbolized by the colour of the Throne” (Swete) as in Daniel 7:9; Psalm 9:1; Psalm 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (Revelation 4:2., Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5), and the Son sits there with him (Hebrews 1:3) and works with the Father (John 5:19-21; John 10:30; Matthew 25:31.; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1). [source]
Revelation 4:2 Was set [εκειτο]
Imperfect middle of κειμαι — keimai old verb, used as passive of τιτημι — tithēmi As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from 1 Kings 22:19; Isaiah 6:1.; Ezekiel 1:26-28; Daniel 7:9. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew 5:34.; Matthew 23:22; Hebrews 1:3 and in nearly every chapter in the Revelation, Revelation 1:4, etc.). The use of κατημενος — kathēmenos (sitting) for the name of God is like the Hebrew avoidance of the name επι τον τρονον — Jahweh and is distinguished from the Son in Revelation 6:16; Revelation 7:10.Upon the throne (Επι — epi ton thronon). επι του τρονου — Epi with the accusative, as in Revelation 4:4; Revelation 6:2, Revelation 6:4.; Revelation 11:16; Revelation 20:4, but in Revelation 4:9, Revelation 4:10; Revelation 5:1, Revelation 5:7; Revelation 6:16; Revelation 7:15 we have επι τωι τρονωι — epi tou thronou (genitive), while in Revelation 7:10; Revelation 19:4; Revelation 21:5 we have epi tōi thronōi (locative) with no great distinction in the resultant idea. [source]

What do the individual words in Revelation 7:10 mean?

And they were crying out in a voice loud saying - Salvation to the God of us the [One] sitting on the throne to the Lamb
καὶ κράζουσιν φωνῇ μεγάλῃ λέγοντες σωτηρία τῷ Θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ τῷ Ἀρνίῳ

κράζουσιν  they  were  crying  out 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: κράζω  
Sense: to croak.
φωνῇ  in  a  voice 
Parse: Noun, Dative Feminine Singular
Root: φωνή  
Sense: a sound, a tone.
μεγάλῃ  loud 
Parse: Adjective, Dative Feminine Singular
Root: μέγας  
Sense: great.
λέγοντες  saying 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: λέγω 
Sense: to say, to speak.
  - 
Parse: Article, Nominative Feminine Singular
Root:  
Sense: this, that, these, etc.
σωτηρία  Salvation 
Parse: Noun, Nominative Feminine Singular
Root: σωτηρία  
Sense: deliverance, preservation, safety, salvation.
τῷ  to  the 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεῷ  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
τῷ  the  [One] 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
καθημένῳ  sitting 
Parse: Verb, Present Participle Middle or Passive, Dative Masculine Singular
Root: κάθημαι  
Sense: to sit down, seat one’s self.
θρόνῳ  throne 
Parse: Noun, Dative Masculine Singular
Root: θρόνος  
Sense: a throne seat.
τῷ  to  the 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
Ἀρνίῳ  Lamb 
Parse: Noun, Dative Neuter Singular
Root: ἀρνίον  
Sense: .