The Meaning of Revelation 7:9 Explained

Revelation 7:9

KJV: After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;

YLT: After these things I saw, and lo, a great multitude, which to number no one was able, out of all nations, and tribes, and peoples, and tongues, standing before the throne, and before the Lamb, arrayed in white robes, and palms in their hands,

Darby: After these things I saw, and lo, a great crowd, which no one could number, out of every nation and tribes and peoples and tongues, standing before the throne, and before the Lamb, clothed with white robes, and palm branches in their hands.

ASV: After these things I saw, and behold, a great multitude, which no man could number, out of every nation and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands;

What does Revelation 7:9 Mean?

Verse Meaning

John next saw another vision (cf. Revelation 7:1; Revelation 4:1). This vision seems to reveal things happening in heaven at the same time as what John saw happening on earth in Revelation 7:1-8.
John saw an innumerable multitude of people in heaven before God"s throne. They came from every nation, tribe, people, and tongue on earth-Gentiles and Jews (cf. Revelation 5:9; Revelation 11:9; Revelation 13:7; Revelation 14:6; Revelation 17:15; Genesis 17:4-6; Genesis 35:11; Genesis 48:19). They stood clothed in white robes (flowing stoles, cf. Revelation 6:11) symbolic of their righteousness and purity ( Revelation 7:14). This group appears to be the same as the one referred to earlier in Revelation 6:9-11 (cf. Revelation 7:14). These believers died either natural or violent deaths during the first half of the Tribulation. They have joined the angels in the heavenly throne-room that John saw previously (chs4-5; cf. Revelation 7:11). Now they hold palm branches symbolizing their victory and joy (cf. John 12:13). They are worshipping and serving God in heaven before the Millennium. Amillennialists typically view this group as including the whole church, including the last generation of Christians, in heaven. [1]

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 Genesis 7:1; Genesis 19:16; Exodus 12:13; Ezekiel 9:3-5; 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 7:9

Which no man could number [ον αριτμησαι αυτον ουδεις εδυνατο]
Redundant repetition of the pronoun αυτον — auton after the relative ον — hon as in Revelation 7:5; Revelation 3:8. Εδυνατο — Edunato imperfect indicative and αριτμησαι — arithmēsai first aorist active infinitive of αριτμεω — arithmeō old verb, in N.T. only here, Matthew 10:30; Luke 12:7. See Revelation 5:9 (also Revelation 11:9; Revelation 13:7; Revelation 14:10; Revelation 17:15) for the list of words after εκ — ek (the spiritual Israel carried on all over the world), “a polyglott cosmopolitan crowd” (Swete). [source]
Standing [εστωτες]
Same form in Revelation 7:1, only nominative masculine plural referring to οχλος — ochlos (masculine singular), construction according to sense like the plural λεγοντων — legontōn with οχλου — ochlou in Revelation 19:1.Arrayed (περιβεβλημενους — peribeblēmenous). Perfect passive participle of περιβαλλω — periballō but in the accusative plural (not nominative like εστωτες — hestōtes), a common variation in this book when preceded by ειδον — eidon and ιδου — idou as in Revelation 4:4 (τρονοι πρεσβυτερους — thronoiπεριβεβλημενοι — presbuterous). Charles regards this as a mere slip which would have been changed to στολας λευκας — peribeblēmenoi if John had read the MS. over.In white robes Predicate accusative retained with this passive verb of clothing as in Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:13.Palms (ιδου — phoinikes). Nominative again, back to construction with ειδον — idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy. [source]
Arrayed [περιβεβλημενους]
Perfect passive participle of περιβαλλω — periballō but in the accusative plural (not nominative like εστωτες — hestōtes), a common variation in this book when preceded by ειδον — eidon and ιδου — idou as in Revelation 4:4 Charles regards this as a mere slip which would have been changed to στολας λευκας — peribeblēmenoi if John had read the MS. over. [source]
In white robes [ποινικες]
Predicate accusative retained with this passive verb of clothing as in Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:13.Palms (ιδου — phoinikes). Nominative again, back to construction with ειδον — idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy. [source]
Palms [ιδου]
Nominative again, back to construction with ειδον — idou not eidon Old word, in N.T. only here for palm branches and John 12:13 for palm trees. Both these and the white robes are signs of victory and joy. [source]
I saw []
This vision belongs to heaven, while the sealing took place on earth. [source]
Arrayed [περιβεβλημένοι]
See on Revelation 3:5. [source]
Robes []
See on Revelation 6:11.“The ancient scriptures and the newThe mark establish, and this shows it me, Of all the souls whom God hath made His friends. -DIVIDER-
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Isaiah saith that each one garmented-DIVIDER-
In His own land shall be with twofold garments,-DIVIDER-
And his own land is this delightful life. -DIVIDER-
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Thy brother, too, far more explicitly,-DIVIDER-
There where he treateth of the robes of white,-DIVIDER-
This revelation manifests to us.”Dante, “Paradiso,” xxv., 88-96. [source]

Palms [φοίνικες]
Properly, palm-trees, but used here of palm-branches. Not a heathen but a Jewish image drawn probably from the Feast of Tabernacles. See on John 7:2. [source]

Reverse Greek Commentary Search for Revelation 7:9

John 12:13 Took [ελαβον]
Second aorist active indicative of λαμβανω — lambanō The branches of the palm trees Ποινιχ — Phoinix is an old word for palm tree (Revelation 7:9 for the branches) and in Acts 27:12 the name of a city. αιον — Baion is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and 1Macc 13:51. Here we have “the palm branches of the palm trees.” The use in 1Macc 13:51 (cf. 2Macc 10:7) is in the account of Simon‘s triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation 7:9). Palm trees grew on the Mount of Olives (Mark 11:8) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, Mark 11:9; Matthew 21:9; John 2:18) cut the branches as they came (Matthew 21:8). To meet him Literally, for a meeting It was a scene of growing excitement. And cried out Imperfect active of κραυγαζω — kraugazō old and rare verb (from κραυγη — kraugē) as in Matthew 12:19; John 19:15. Hosannah Transliteration of the Hebrew word meaning “Save now.” The lxx renders it by Σωσον δη — Sōson dē (Save now). Blessed is he that cometh in the name of the Lord Perfect passive participle of ευλογεω — eulogeō Quotation from Psalm 118:25., written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra 3:1.). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, “even the king of Israel” Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke 19:38-40), a thing that he prevented a year before in Galilee (John 6:14.). It is probable that “in the name of the Lord” should be taken with “blessed” as in Deuteronomy 21:5; 2 Samuel 6:18; 1 Kings 22:16; 2 Kings 2:24. The Messiah was recognized by Martha as the Coming One (John 11:27) and is so described by the Baptist (Matthew 11:3). Mark (Mark 11:10) adds “the kingdom that cometh” while Luke (John 19:38) has “the king that cometh.” “It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (John 18:33)” (Bernard). [source]
1 John 2:7 Old [παλαιὰν]
Four words are used in the New Testament for old or elder. Of these γέρων and πρεσβύτερος refer merely to the age of men, or, the latter, to official position based primarily upon age. Hence the official term elder. Between the two others, ἀρχαῖος and παλαιός , the distinction is not sharply maintained. Ἁρχαῖος emphasizes the reaching back to a beginning ( ἀρχή ) Thus Satan is “that old ( ἀρχαῖος ) serpent,” whose evil work was coeval with the beginning of time (Revelation 7:9; Revelation 20:2). The world before the flood is “the old ( ἀρχαῖος ) world” (2 Peter 2:5). Mnason was “an old ( ἀρχαῖος ) disciple;” not aged, but having been a disciple from the beginning (Acts 21:16). Sophocles, in “Trachiniae,” 555, gives both words. “I had an old ( παλαιὸν ) gift,” i.e., received long ago, “from the old ( ἀρχαίου ) Centaur.” The Centaur is conceived as an old-world creature, belonging to a state of things which has passed away. It carries, therefore, the idea of old fashioned: peculiar to an obsolete state of things. Παλαιός carries the sense of worn out by time, injury, sorrow, or other causes. Thus the old garment (Matthew 9:16) is παλαιόν . So the old wine-skins (Matthew 9:17). The old men of a living generation compared with the young of the same generation are παλαιοί . In παλαιός the simple conception of time dominates. In ἀρχαῖος there is often a suggestion of a character answering to the remote age. -DIVIDER-
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The commandment is here called old because it belonged to the first stage of the Christian church. Believers had had it from the beginning of their Christian faith. [source]

Revelation 2:17 A white stone [ψῆφον λευκὴν]
See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER-
-DIVIDER-
Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER-
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Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER-
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Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER-
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Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER-
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In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture. [source]

Revelation 10:1 Arrayed with a cloud [περιβεβλημενον νεπελην]
Perfect passive participle of περιβαλλω — periballō with accusative case retained as in Revelation 7:9, Revelation 7:13. Not proof that this angel is Christ, though Christ will come on the clouds (Revelation 1:7) as he ascended on a cloud (Acts 1:9). God‘s chariot is in the clouds (Psalm 104:3), but this angel is a special messenger of God‘s. [source]
Revelation 11:3 Clothed [περιβλημενους]
Perfect passive participle of περιβαλλω — periballō as often before (Revelation 7:9, Revelation 7:13; Revelation 10:1, etc.). But Aleph A P Q here read the accusative plural in ους — ̇ous while C has the nominative in οι — ̇oi Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative περιβεβλεμενοις — peribeblemenois agreeing with μαρτυσιν — martusin sackcloth Accusative retained with this passive verb as in Revelation 7:9, Revelation 7:13. See Revelation 6:12 for σακκος — sakkos and also Matthew 3:4. The dress suited the message (Matthew 11:21). [source]
Revelation 2:17 Of the hidden manna [τοῦ μάννα τοῦ κεκρυμμένου]
The allusion may be partly to the pot of manna which was laid up in the ark in the sanctuary. See Exodus 16:32-34; compare Hebrews 9:4. That the imagery of the ark was familiar to John appears from Revelation 11:19. This allusion however is indirect, for the manna laid up in the ark was not for food, but was a memorial of food once enjoyed. Two ideas seem to be combined in the figure: 1. Christ as the bread from heaven, the nourishment of the life of believers, the true manna, of which those who eat shall never die (John 6:31-43, John 6:48-51); hidden, in that He is withdrawn from sight, and the Christian's life is hid with Him in God (Colossians 3:3). 2. The satisfaction of the believer's desire when Christ shall be revealed. The hidden manna shall not remain for ever hidden. We shall see Christ as He is, and be like Him (1 John 3:2). Christ gives the manna in giving Himself “The seeing of Christ as He is, and, through this beatific vision, being made like to Him, is identical with the eating of the hidden manna, which shall, as it were, be then brought forth from the sanctuary, the holy of holies of God's immediate presence where it was withdrawn from sight so long, that all may partake of it; the glory of Christ, now shrouded and concealed, being then revealed to His people” (Trench). -DIVIDER-
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This is one of numerous illustrations of the dependence of Revelation upon Old Testament history and prophecy. “To such an extent is this the case,” says Professor Milligan, “that it may be doubted whether it contains a single figure not drawn from the Old Testament, or a single complete sentence not more or less built up of materials brought from the same source.” See, for instance, Balaam (Revelation 2:14); Jezebel (Revelation 2:20); Michael (Revelation 12:7, compare Daniel 10:13; Daniel 12:1); Abaddon (Revelation 9:11); Jerusalem, Mt. Zion, Babylon, the Euphrates, Sodom, Egypt (Revelation 21:2; Revelation 14:1; Revelation 16:19; Revelation 9:14; Revelation 11:8); Gog and Magog (Revelation 20:8, compare Revelation href="/desk/?q=re+2:7&sr=1">Revelation 2:7, Revelation 2:17, Revelation 2:27, Revelation 2:28). Heaven is described under the figure of the tabernacle in the wilderness (Revelation 11:1, Revelation 11:19; Revelation 6:9; Revelation 8:3; Revelation 11:19; Revelation 4:6). The song of the redeemed is the song of Moses (Revelation 15:3). The plagues of Egypt appear in the blood, fire, thunder, darkness and locusts (Revelation 8:1-13). “The great earthquake of chapter 6 is taken from Haggai; the sun becoming black as sackcloth of hair and the moon becoming blood (Revelation 8:1-13) from Joel: the stars of heaven falling, the fig-tree casting her untimely figs, the heavens departing as a scroll (Revelation 8:1-13) from Isaiah: the scorpions of chapter 9 from Ezekiel: the gathering of the vine of the earth (chapter 14) from Joel, and the treading of the wine-press in the same chapter from Isaiah.” So too the details of a single vision are gathered out of different prophets or different parts of the same prophet. For instance, the vision of the glorified Redeemer (Revelation 1:12-20). The golden candlesticks are from Exodus and Zechariah; the garment down to the foot from Exodus and Daniel; the golden girdle and the hairs like wool from Isaiah and Daniel; the feet like burnished brass, and the voice like the sound of many waters, from Ezekiel; the two-edged sword from Isaiah and Psalms; the countenance like the sun from Exodus; the falling of the seer as dead from Exodus, Isaiah, Ezekiel, and Daniel; the laying of Jesus' right hand on the seer from Daniel. -DIVIDER-
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“Not indeed that the writer binds himself to the Old Testament in a slavish spirit. He rather uses it with great freedom and independence, extending, intensifying, or transfiguring its descriptions at his pleasure. Yet the main source of his emblems cannot be mistaken. The sacred books of his people had been more than familiar to him. They had penetrated his whole being. They had lived within him as a germinating seed, capable of shooting up not only in the old forms, but in new forms of life and beauty. In the whole extent of sacred and religious literature there is to be found nowhere else such a perfect fusion of the revelation given to Israel with the mind of one who would either express Israel's ideas, or give utterance, by means of the symbols supplied by Israel's history, to the present and most elevated thoughts of the Christian faith “(this note is condensed from Professor Milligan's “Baird Lectures on the Revelation of St. John”).A white stone ( ψῆφον λευκὴν )See on counteth, Luke 14:28; and see on white, Luke 9:29. The foundation of the figure is not to be sought in Gentile but in Jewish customs. “White is everywhere the color and livery of heaven” (Trench). See Revelation 1:14; Revelation 3:5; Revelation 7:9; Revelation 14:14; Revelation 19:8, Revelation 19:11, Revelation 19:14; Revelation 20:11. It is the bright, glistering white. Compare Matthew 28:3; Luke 24:4; John 20:12; Revelation 20:11; Daniel 7:9. It is impossible to fix the meaning of the symbol with any certainty. The following are some of the principal views: The Urim and Thummim concealed within the High-Priest's breastplate of judgment. This is advocated by Trench, who supposes that the Urim was a peculiarly rare stone, possibly the diamond, and engraven with the ineffable name of God. The new name he regards as the new name of God or of Christ (Revelation 3:12); some revelation of the glory of God which can be communicated to His people only in the higher state of being, and which they only can understand who have actually received. -DIVIDER-
-DIVIDER-
Professor Milligan supposes an allusion to the plate of gold worn on the High-Priest's forehead, and inscribed with the words “Holiness to the Lord,” but, somewhat strangely, runs the figure into the stone or pebble used in voting, and regards the white stone as carrying the idea of the believer's acquittal at the hands of God. -DIVIDER-
-DIVIDER-
Dean Plumptre sees in the stone the signet by which, in virtue of its form or of the characters inscribed on it, he who possessed it could claim from the friend who gave it, at any distance of time, a frank and hearty welcome; and adds to this an allusion to the custom of presenting such a token, with the guest's name upon it, of admission to the feast given to those who were invited to partake within the temple precincts - a feast which consisted wholly or in part of sacrificial meats. -DIVIDER-
-DIVIDER-
Others, regarding the connection of the stone with the manna, refer to the use of the lot cast among the priests in order to determine which one should offer the sacrifice. -DIVIDER-
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Others, to the writing of a candidate's name at an election by ballot upon a stone or bean. -DIVIDER-
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In short, the commentators are utterly divided, and the true interpretation remains a matter of conjecture.A new nameSome explain the new name of God or of Christ (compare Revelation 3:12); others, of the recipient's own name. “A new name however, a revelation of his everlasting title as a son of God to glory in Christ, but consisting of and revealed in those personal marks and signs of God's peculiar adoption of himself, which he and none other is acquainted with” (Alford). Bengel says: “Wouldst thou know what kind of a new name thou wilt obtain? Overcome. Before that thou wilt ask in vain, and after that thou wilt soon read it inscribed on the white stone.” [source]

Revelation 10:1 Coming down out of heaven [καταβαινοντα εκ του ουρανου]
Present active participle of καταβαινω — katabainō picturing the process of the descent as in Revelation 20:1 (cf. Revelation 3:12).Arrayed with a cloud (περιβεβλημενον νεπελην — peribeblēmenon nephelēn). Perfect passive participle of περιβαλλω — periballō with accusative case retained as in Revelation 7:9, Revelation 7:13. Not proof that this angel is Christ, though Christ will come on the clouds (Revelation 1:7) as he ascended on a cloud (Acts 1:9). God‘s chariot is in the clouds (Psalm 104:3), but this angel is a special messenger of God‘s.The rainbow See Revelation 4:3 for this word. The construction here is changed from the accusative to the nominative.As the sun (ως ο ηλιος — hōs ho hēlios). The very metaphor applied to Christ in Revelation 1:16.As pillars of fire Somewhat like the metaphor of Christ in Revelation 1:15, but still no proof that this angel is Christ. On στυλος — stulos see Revelation 3:12; Galatians 2:9. [source]
Revelation 11:3 Unto my two witnesses [τοις δυσιν μαρτυσιν μου]
Dative case after δωσω — dōsō The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted.Clothed (περιβλημενους — periblēmenous). Perfect passive participle of περιβαλλω — periballō as often before (Revelation 7:9, Revelation 7:13; Revelation 10:1, etc.). But Aleph A P Q here read the accusative plural in ους — ̇ous while C has the nominative in οι — ̇oi Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative περιβεβλεμενοις — peribeblemenois agreeing with μαρτυσιν — martusin sackcloth (σακκους — sakkous). Accusative retained with this passive verb as in Revelation 7:9, Revelation 7:13. See Revelation 6:12 for σακκος — sakkos and also Matthew 3:4. The dress suited the message (Matthew 11:21). [source]
Revelation 11:9 Men from among [εκ των]
No word for “men” (αντρωποι — anthrōpoi or πολλοι — polloi) before εκ των — ek tōn but it is implied (partitive use of εκ — ek) as in Revelation 2:10 and often. See also Revelation 5:9; Revelation 7:9 for this enumeration of races and nations. [source]
Revelation 19:6 As it were the voice [ως πωνην]
Used here three times, as once in Revelation 19:1: once of a second great multitude (οχλου πολλου — ochlou pollou), not of angels as in Revelation 19:1, but the innumerable multitude of the redeemed of Revelation 7:9; then “of many waters” (υδατων πολλων — hudatōn pollōn) as in Revelation 1:15; Revelation 14:2 like “the roar of a cataract” (Swete); and once more “the voice of mighty thunders” (βροντων ισχυρων — brontōn ischurōn) as in Revelation 6:1; Revelation 10:3. [source]
Revelation 3:4 Did not defile [ουκ εμολυναν]
First aorist active indicative of μολυνω — molunō (1 Corinthians 8:7; 1 Peter 1:4), pollution.They shall walk (περιπατησουσιν — peripatēsousin). Future active of περιπατεω — peripateō promise of fellowship with Christ (μετ εμου — met' emou with me) “in white” (εν λευκοις — en leukois), as symbols of purity (Revelation 7:9, Revelation 7:13) like the angel (Matthew 28:3), with possibly a reference to Enoch (Genesis 5:22). For they are worthy (οτι αχιοι εισιν — hoti axioi eisin). To walk with Christ, not worthy in the same sense as God and Christ (Revelation 4:11; Revelation 5:9), but in a relative sense. See Revelation 16:6 for bad sense of αχιος — axios f0). [source]
Revelation 3:5 Shall be arrayed [περιβαλειται]
Future middle indicative of περιβαλλω — periballō to fling around one, here and in Revelation 4:4 with εν — en and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (Revelation 7:9, Revelation 7:13; Revelation 10:1; Revelation 11:3; Revelation 12:1; Revelation 17:4; Revelation 18:16; Revelation 19:8, Revelation 19:13). [source]
Revelation 3:5 In white garments [εν ιματιοις λευκοις]
Apparently the spiritual bodies in the risen life as in 2 Corinthians 5:1, 2 Corinthians 5:4 and often in Revelation (Revelation 3:4, Revelation 3:5; Revelation 6:11; Revelation 7:9, Revelation 7:13.; Revelation 19:8).I will in no wise blot out (ου μη εχαλειπσω — ou mē exaleipsō). Strong double negative ου μη — ou mē and the first aorist active (or future) of εχαλειπω — exaleiphō old word, to wipe out (Acts 3:19).Of the book of life Ablative case with εκ — ek This divine register first occurs in Exodus 32:32. and often in the O.T. See Luke 10:20; Philemon 4:3; Revelation 13:8; Revelation 20:15; Revelation 21:27. The book is in Christ‘s hands (Revelation 13:8; Revelation 21:27).His name (το ονομα αυτου — to onoma autou). The name of the one who overcomes (ο νικων — ho nikōn). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew 10:32; Mark 8:38; Luke 9:26; Luke 12:8). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus. [source]
Revelation 4:1 After these things [μετα ταυτα]
Change in the panorama, not chronology (Revelation 7:1, Revelation 7:9; Revelation 15:5; Revelation 18:1; Revelation 19:1). This vision is of heaven, not of earth as was true of chapters Rev 1; 2. The first vision of Christ and the messages to the seven churches began in Revelation 1:12. This new vision of the throne in heaven (Revelation 4:1-11) succeeds that to which it here alludes. [source]
Revelation 4:4 In white garments [ιματιοις λευκοις]
Locative case here as in Revelation 3:5 (with εν — en), though accusative in Revelation 7:9, Revelation 7:13.Crowns of gold (στεπανους χρυσους — stephanous chrusous). Accusative case again like πρεσβυτερους — presbuterous after ειδον — eidon (Revelation 4:1), not ιδου — idou In Revelation 19:14 εχων — echōn (having) is added. John uses διαδημα — diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ — diadem as the kingly crown and στεπανος — stephanos as the victor‘s wreath is always observed in late Greek. [source]
Revelation 5:9 Unto God [τωι τεωι]
Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου — en tōi haimati sou). Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
Revelation 4:4 Four and twenty thrones [τρονοι εικοσι τεσσαρες]
So P Q, but Aleph A have accusative τρονους — thronous (supply ειδον — eidon from Revelation 4:1) and τεσσαρες — tessares (late accusative in ες — ̇es). This further circle of thrones beyond the great throne.I saw four and twenty elders (εικοσι τεσσαρας πρεσβυτερους — eikosi tessaras presbuterous). No ειδον — eidon in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (Revelation 4:4, Revelation 4:10; Revelation 5:8; Revelation 11:16; Revelation 19:4). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1 Chron 24:1-19), perhaps some angelic rank (Colossians 1:16) of which we know nothing. Cf. Ephesians 2:6.Sitting Upon their thrones.Arrayed (περιβεβλημενους — peribeblēmenous). Perfect passive participle of περιβαλλω — periballō (to throw around).In white garments Locative case here as in Revelation 3:5 (with εν — en), though accusative in Revelation 7:9, Revelation 7:13.Crowns of gold (στεπανους χρυσους — stephanous chrusous). Accusative case again like πρεσβυτερους — presbuterous after ειδον — eidon (Revelation 4:1), not ιδου — idou In Revelation 19:14 εχων — echōn (having) is added. John uses διαδημα — diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ — diadem as the kingly crown and στεπανος — stephanos as the victor‘s wreath is always observed in late Greek. [source]
Revelation 4:4 Sitting [κατημενους]
Upon their thrones.Arrayed (περιβεβλημενους — peribeblēmenous). Perfect passive participle of περιβαλλω — periballō (to throw around).In white garments Locative case here as in Revelation 3:5 (with εν — en), though accusative in Revelation 7:9, Revelation 7:13.Crowns of gold (στεπανους χρυσους — stephanous chrusous). Accusative case again like πρεσβυτερους — presbuterous after ειδον — eidon (Revelation 4:1), not ιδου — idou In Revelation 19:14 εχων — echōn (having) is added. John uses διαδημα — diadēma (diadem) for the kingly crown in Revelation 12:3; Revelation 13:1; Revelation 19:12, but it is not certain that the old distinction between διαδεμ — diadem as the kingly crown and στεπανος — stephanos as the victor‘s wreath is always observed in late Greek. [source]
Revelation 5:9 A new song [ωιδην καινην]
Cognate accusative for οιδε — oide Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.).Unto God Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου — en tōi haimati sou). Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
Revelation 5:9 Men of every [εκ πασης]
No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
Revelation 6:11 A white robe [στολη λευκη]
Old word from στελλω — stellō to equip, an equipment in clothes, a flowing robe (Mark 12:38). For the white robe for martyrs see Revelation 3:4.; Revelation 4:4; Revelation 7:9, Revelation 7:13; Revelation 19:14. [source]
Revelation 7:1 After this [μετα τουτο]
Instead of the seventh seal (Revelation 8:1) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God Revelation 7:1-8 and the vision of the redeemed before the throne Revelation 7:9-17). [source]
Revelation 7:13 These [ουτοι]
Prophetic predicate nominative put before τινες εισιν — tines eisin (who are they). Note article repeated with στολας — stolas pointing to Revelation 7:9, and accusative also retained after περιβεβλημενοι — peribeblēmenoi as there. Both “who” and “whence” as in Joshua 9:8. [source]

What do the individual words in Revelation 7:9 mean?

After these things I looked and behold a multitude great which to number it no one was able out of every nation tribes peoples tongues standing before the throne the Lamb having been clothed with robes white palm branches in the hands of them
Μετὰ ταῦτα εἶδον καὶ ἰδοὺ ὄχλος πολύς ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο ἐκ παντὸς ἔθνους φυλῶν λαῶν γλωσσῶν ἑστῶτες ἐνώπιον τοῦ θρόνου τοῦ Ἀρνίου περιβεβλημένους στολὰς λευκάς φοίνικες ἐν ταῖς χερσὶν αὐτῶν

Μετὰ  After 
Parse: Preposition
Root: μετά  
Sense: with, after, behind.
ταῦτα  these  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
εἶδον  I  looked 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: εἶδον 
Sense: to see with the eyes.
ἰδοὺ  behold 
Parse: Verb, Aorist Imperative Active, 2nd Person Singular
Root: ἰδού  
Sense: behold, see, lo.
ὄχλος  a  multitude 
Parse: Noun, Nominative Masculine Singular
Root: ὄχλος  
Sense: a crowd.
πολύς  great 
Parse: Adjective, Nominative Masculine Singular
Root: πολύς  
Sense: many, much, large.
ἀριθμῆσαι  to  number 
Parse: Verb, Aorist Infinitive Active
Root: ἀριθμέω  
Sense: to number.
οὐδεὶς  no  one 
Parse: Adjective, Nominative Masculine Singular
Root: οὐδείς 
Sense: no one, nothing.
ἐδύνατο  was  able 
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
παντὸς  every 
Parse: Adjective, Genitive Neuter Singular
Root: πᾶς  
Sense: individually.
ἔθνους  nation 
Parse: Noun, Genitive Neuter Singular
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
φυλῶν  tribes 
Parse: Noun, Genitive Feminine Plural
Root: φυλή  
Sense: a tribe.
λαῶν  peoples 
Parse: Noun, Genitive Masculine Plural
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.
γλωσσῶν  tongues 
Parse: Noun, Genitive Feminine Plural
Root: γλῶσσα  
Sense: the tongue, a member of the body, an organ of speech. 2 a tongue.
ἑστῶτες  standing 
Parse: Verb, Perfect Participle Active, Nominative Masculine Plural
Root: ἵστημι  
Sense: to cause or make to stand, to place, put, set.
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.
Ἀρνίου  Lamb 
Parse: Noun, Genitive Neuter Singular
Root: ἀρνίον  
Sense: .
περιβεβλημένους  having  been  clothed  with 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Plural
Root: παρεμβάλλω 
Sense: to throw around, to put around.
στολὰς  robes 
Parse: Noun, Accusative Feminine Plural
Root: στολή  
Sense: an equipment.
λευκάς  white 
Parse: Adjective, Accusative Feminine Plural
Root: λευκός  
Sense: light, bright, brilliant.
φοίνικες  palm  branches 
Parse: Noun, Nominative Masculine Plural
Root: φοῖνιξ1  
Sense: a palm tree, date palm.
χερσὶν  hands 
Parse: Noun, Dative Feminine Plural
Root: χείρ  
Sense: by the help or agency of any one, by means of any one.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.