The Meaning of Revelation 7:15 Explained

Revelation 7:15

KJV: Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.

YLT: because of this are they before the throne of God, and they do service to Him day and night in His sanctuary, and He who is sitting upon the throne shall tabernacle over them;

Darby: Therefore are they before the throne of God, and serve him day and night in his temple, and he that sits upon the throne shall spread his tabernacle over them.

ASV: Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his tabernacle over them.

What does Revelation 7:15 Mean?

Verse Meaning

These saints are in God"s presence because they have believed in Jesus Christ and have died in the first half of the Tribulation. Evidently they will have intermediate bodies until their resurrections (cf. Matthew 17:1-3; Luke 16:19-25; Revelation 6:9-11). This appears to be the condition of Christians who die before the Rapture too (cf. 2 Corinthians 5:2-3). These Tribulation saints will serve God continually in His present heavenly sanctuary. There will be no temple in the new Jerusalem ( Revelation 21:22), so what John saw here was not a vision of the new Jerusalem. God will protect them and share fellowship with them there. The elder"s description of God spreading His tabernacle over them recalls Old Testament instances of God dwelling among and protecting His people (cf. Exodus 13:21-22; Exodus 40:34-38; 2 Chronicles 7:1-3) and His promises to do so (cf. Leviticus 26:11-12; Isaiah 4:5-6; Ezekiel 37:27; Zechariah 2:10-11; Zechariah 8:3; Zechariah 8:8; cf. Revelation 13:6; Revelation 21:3).

Context Summary

Revelation 7:11-17 - The Joyous Service Of The White-Robed Throng
No nation has a monopoly of saints. No tribe is unrepresented. No language is so rude that its children may not learn the speech of heaven. The theology of heaven attributes salvation to God as its source through Jesus as its medium. Palm branches symbolize victory and the white robes, transfiguring purity. "His raiment became white and dazzling," Luke 9:29, r.v. Thus it was spoken of the transfigured Christ. Notice that sevenfold doxology! The visions of the saved shall awaken new joy in the angelic hosts, but how much more in the heart of Christ!
When we stand face to face with an inexplicable mystery, how comforting it is to be able to say in perfect faith, Thou knowest! Tribulation, whether it stands for our private afflictions or for some great crisis of martyrdom, is left behind forever. It should never be forgotten, however, that we are not saved by our sufferings but by His. The blessedness of heaven consists in the unveiled presence of God, in unbroken service, and in safety because God will spread His tabernacle over us. This exquisite description of the future life consists largely of negatives, because the positive defies human speech. No scorching trial, no fear, no want, no finality, because the Lamb will conduct our eternal progress deeper and deeper into heaven. [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 7:15

Therefore [δια τουτο]
Because of the washing described in Revelation 7:14. [source]
They serve him [λατρευουσιν αυτωι]
Dative case with λατρευω — latreuō (present active indicative, old verb, originally to serve for hire λατρον — latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος — hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν — latreuousin) active of σκηνοω — skēnoō old verb from σκηνος — skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους — ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων — met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι — skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]
Day and night [ημερας και νυκτος]
Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures. [source]
Shall spread his tabernacle over them [σκηνωσει επ αυτους]
Future (change of tense from present in λατρευουσιν — latreuousin) active of σκηνοω — skēnoō old verb from σκηνος — skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους — ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων — met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι — skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]
Therefore []
Because of this washing. [source]
Before the throne []
Compare Ephesians 5:27. [source]
Serve [λατρεύουσιν]
See on Luke 1:74. In scripture the verb never expresses any other service but that of the true God, or of the gods of heathenism. [source]
Temple [ναῷ]
Or sanctuary. See on Matthew 4:5. [source]
Dwell [σκηνώσει]
From σκηνή atent or tabernacle. Hence better, as Rev., shall spread His tabernacle. See on John 1:14, and compare Leviticus 26:11; Isaiah 4:5, Isaiah 4:6; Ezekiel 37:27. [source]

Reverse Greek Commentary Search for Revelation 7:15

John 1:14 Dwelt [ἐσκήνωσεν]
Literally, tabernacled, fixed, or had His tabernacle: from σκηνή , a tent or tabernacle. The verb is used only by John: in the Gospel only here, and in Revelation 7:15; Revelation 12:12; Revelation 13:6; Revelation 21:3. It occurs in classical writings, as in Xenophon, ἐν τῷ πεδίῳ ἐσκήνου , he pitched his tent in the plain (“Anabasis,” vii., 4,11). So Plato, arguing against the proposition that the unjust die by the inherent destructive power of evil, says that “injustice which murders others keeps the murderer alive - aye, and unsleeping too; οὕτω πόῤῥω του ὡς ἔοικεν ἐσκήνωται τοῦ θανάσιμος εἶναι , i.e., literally, so far has her tent been spread from being a house of death” (“Republic,” 610). The figure here is from the Old Testament (Leviticus 27:11; 2 Samuel 7:6; Psalm 78:67sqq.; Ezekiel 37:27). The tabernacle was the dwelling-place of Jehovah; the meeting-place of God and Israel. So the Word came to men in the person of Jesus. As Jehovah adopted for His habitation a dwelling like that of the people in the wilderness, so the Word assumed a community of nature with mankind, an embodiment like that of humanity at large, and became flesh. “That which was from the beginning, we heard, we saw, we beheld, we handled. Our fellowship is with the Father, and with his Son Jesus Christ” (1 John 1:1-3. Compare Philemon 2:7, Philemon 2:8). Some find in the word tabernacle, a temporary structure (see the contrast between σκῆνος , tabernacle, and οἰκοδομή , building, in 2 Corinthians 5:1), a suggestion of the transitoriness of our Lord's stay upon earth; which may well be, although the word does not necessarily imply this; for in Revelation 21:3, it is said of the heavenly Jerusalem “the tabernacle of God is with men, and He will set up His tabernacle ( σκηνώσει ) with them.”-DIVIDER-
Dante alludes to the incarnation in the seventh canto of the “Paradiso:”- “the human species down belowLay sick for many centuries in great error, Till to descend it pleased the Word of God-DIVIDER-
To where the nature, which from its own Maker-DIVIDER-
Estranged itself, He joined to Him in personBy the sole act of His eternal love.” [source]

Revelation 12:12 Dwell [σκηνοῦντες]
See on John 1:14. Compare Revelation 7:15; Revelation 13:6; Revelation 21:3. [source]
Revelation 11:1 Like a rod [ομοιος ραβδωι]
See Revelation 2:27; Mark 6:8 for ραβδος — rabdos one said “Saying” (present active masculine participle of λεγω — legō) is all that the Greek has. The participle implies εδωκεν — edōken (he gave), not εδοτη — edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον — egeire kai metrēson). Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Revelation 11:1 Rise and measure [εγειρε και μετρησον]
Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Revelation 11:19 Was opened [ηνοιγη]
Second aorist passive indicative of ανοιγω — anoigō with augment on the preposition as in Revelation 15:5. For the sanctuary (ναος — naos) of God in heaven see Revelation 3:12; Revelation 7:15; Revelation 15:5.; Revelation 21:22. [source]
Revelation 12:12 Therefore [δια τουτο]
“For this reason” as in Revelation 7:15; Revelation 18:8 (15 times in John‘s Gospel, Charles notes). It points back to Revelation 12:10. [source]
Revelation 15:5 Was opened [ηνοιγη]
Second aorist passive indicative of ανοιγω — anoigō as in Revelation 11:19. For ναος — naos see Revelation 3:12; Revelation 7:15; Revelation 14:15, Revelation 14:17; Revelation 16:1, Revelation 16:17. [source]
Revelation 20:10 They shall be tormented [βασανιστησονται]
Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω — basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος — hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων — eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [source]
Revelation 12:12 Rejoice [ευπραινεστε]
Present middle imperative of ευπραινω — euphrainō as in Revelation 11:10; Revelation 18:20.O heavens (οι ουρανοι — hoi ouranoi). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens.They that dwell therein Present active articular participle of σκηνοω — skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν — ouai tēn gēn kai tēn thalassan). The accusative after ουαι — ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω — katabainō “did go down.”But a short time (ολιγον καιρον — oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως — eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον — thumon boiling rage). [source]
Revelation 12:12 They that dwell therein [οι εν αυτοις σκηνουντες]
Present active articular participle of σκηνοω — skēnoō (see Revelation 7:15; Revelation 13:6) to dwell (tabernacle) as of Christ in John 1:14 and of God in Revelation 21:3. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn.Woe for the earth and for the sea (ουαι την γην και την ταλασσαν — ouai tēn gēn kai tēn thalassan). The accusative after ουαι — ouai as in Revelation 8:13, but nominative in Revelation 18:10, Revelation 18:16, Revelation 18:19 in place of the usual dative (Matthew 11:21; Matthew 18:7, etc.).Is gone down Second aorist (effective) active indicative of καταβαινω — katabainō “did go down.”But a short time (ολιγον καιρον — oligon kairon). Accusative of extent of time, “a little time.” The devil‘s departure from his warfare in the heavens reveals (ειδως — eidōs knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (τυμον — thumon boiling rage). [source]
Revelation 13:6 Against God [προς τον τεον]
“Face to face with God” in sheer defiance, like Milton‘s picture of Satan in Paradise Lost. See Daniel 7:25; Daniel 8:10. The aorist ηνοιχεν — ēnoixen is probably constative, for he repeated the blasphemies, though the phrase This verse explains Revelation 13:5. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself (“his tabernacle,” την σκηνην αυτου — tēn skēnēn autou Revelation 7:15; Revelation 12:12; Revelation 21:3) and against “them that dwell in the heaven” (τους εν τωι ουρανωι σκηνουντας — tous en tōi ouranōi skēnountas), the same phrase of Revelation 12:12 (either angels or the redeemed or both). [source]
Revelation 20:10 Into the lake of fire and brimstone [εις την λιμνην του πυρος και τειου]
As in Revelation 19:20 with the two beasts, as he adds, “where are also the beast and the false prophet” Return to the prophetic future of Revelation 20:7, Revelation 20:8. For βασανιζω — basanizō see Revelation 9:5; Revelation 14:10. For “day and night” (ημερας και νυκτος — hēmeras kai nuktos) see Revelation 4:8; Revelation 7:15; Revelation 12:10; Revelation 14:11. For “for ever and ever” (εις τους αιωνας τον αιωνων — eis tous aiōnas ton aiōnōn) see Revelation 1:6, Revelation 1:18; Revelation 4:9, Revelation 4:10; Revelation 5:13; Revelation 7:12; Revelation 10:6; Revelation 11:15, etc. The devil was cast down from heaven (Revelation 12:9), then imprisoned (Revelation 20:2.), now he received his final doom. [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 21:3 And he shall dwell with them [και σκηνωσει μετ αυτων]
Future active of σκηνοω — skēnoō already in Revelation 7:15 from Ezekiel 37:27; Zechariah 2:10; Zechariah 8:8 and used of the Incarnate Christ on earth by John (John 1:14), now a blessed reality of the Father. The metaphor stands for the Shekinah Glory of God in the old tabernacle (Revelation 7:15; Revelation 13:6; Revelation 15:5), the true tabernacle of which it was a picture (Hebrews 8:2; Hebrews 9:11). God is now Immanuel in fact, as was true of Christ (Matthew 1:23). [source]
Revelation 22:3 Shall do him service [λατρευω]
Future active of αυτωι — latreuō linear idea, “shall keep on serving.” See Revelation 7:15 for present active indicative of this same verb with the dative autōi as here, picturing the worship of God in heaven. See Revelation 22:1 for “the throne of God and of the Lamb.” [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 7:17 Every tear [παν δακρυον]
Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [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]
Revelation 7:17 Shall be their shepherd [παιμανει αυτους]
“Shall shepherd them,” future active of ποιμαινω — poimainō (from ποιμην — poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.Shall guide them (οδη γησει αυτους — hodē gēsei autous). Future active of οδηγεω — hodēgeō old word (from οδηγος — hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).Unto fountains of waters of life The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης — zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος — kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω — exaleiphō old compound, to wipe out (εχ — ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]
Revelation 7:17 Unto fountains of waters of life [επι ζωης πηγας υδατων]
The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης — zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος — kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω — exaleiphō old compound, to wipe out (εχ — ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ — dakru in Luke 7:38, Luke 7:44. Note repetition of εκ — ek with οπταλμων — ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]

What do the individual words in Revelation 7:15 mean?

Because of this They are before the throne - of God and serve Him day night in the temple of Him the [One] sitting on will tabernacle over them
διὰ τοῦτό Εἰσιν ἐνώπιον τοῦ θρόνου τοῦ Θεοῦ καὶ λατρεύουσιν αὐτῷ ἡμέρας νυκτὸς ἐν τῷ ναῷ αὐτοῦ καθήμενος ἐπὶ σκηνώσει ἐπ’ αὐτούς

διὰ  Because  of 
Parse: Preposition
Root: διά  
Sense: through.
τοῦτό  this 
Parse: Demonstrative Pronoun, Accusative Neuter Singular
Root: οὗτος  
Sense: this.
Εἰσιν  They  are 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ἐνώπιον  before 
Parse: Preposition
Root: ἐνώπιον  
Sense: in the presence of, before.
θρόνου  throne 
Parse: Noun, Genitive Masculine Singular
Root: θρόνος  
Sense: a throne seat.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
λατρεύουσιν  serve 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: λατρεύω  
Sense: to serve for hire.
ἡμέρας  day 
Parse: Noun, Genitive Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
νυκτὸς  night 
Parse: Noun, Genitive Feminine Singular
Root: νύξ  
Sense: night.
ναῷ  temple 
Parse: Noun, Dative Masculine Singular
Root: ναός  
Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure).
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
  the  [One] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
καθήμενος  sitting 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: κάθημαι  
Sense: to sit down, seat one’s self.
σκηνώσει  will  tabernacle 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: σκηνόω  
Sense: to fix one’s tabernacle, have one’s tabernacle, abide (or live) in a tabernacle (or tent), tabernacle.
ἐπ’  over 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.