Revelation Chapter 7 verse 9 Holy Bible

ASV Revelation 7:9

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;
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BBE Revelation 7:9

After these things I saw a great army of people more than might be numbered, out of every nation and of all tribes and peoples and languages, taking their places before the high seat and before the Lamb, dressed in white robes, and with branches in their hands,
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DARBY Revelation 7:9

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.
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KJV Revelation 7:9

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;
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WBT Revelation 7:9


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WEB Revelation 7:9

After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands.
read chapter 7 in WEB

YLT Revelation 7:9

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,
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Revelation 7 : 9 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 9. - After this I beheld, and, lo, a great multitude, which no man could number; after these things, I saw, and behold a great multitude, etc. Here, as in ver. 1, a fresh phase of the vision occurs. indicated by μετὰ ταῦτα, "after these things;" but not, perhaps, commencing (as so many writers think) an entirely new and disconnected vision. It is the immediate prelude to the opening of the seventh seal (see on Revelation 8:1). Revelation 6. recounts the terrors of God's judgments on the wicked, and especially those of the final judgment; but lest the godly should be dismayed and ask, "Who is able to stand" (Revelation 6:17) on that great day? it is revealed that the faithful are first selected and preserved. This occupies the first eight verses of Revelation 7. But all is not yet quite ready for the opening of the seventh and last seal. There is, besides those sealed on the last day, an innumerable company with whom the former are joined in one body; and a glimpse is afforded of their conjoint adoration and of that supreme bliss which is entered upon, but not described, under the seventh seal. The "great multitude which no man could number" includes, therefore, the hundred and forty-four thousand of ver. 4. They have escaped the terror of the final judgment of the world (see ver. 3), but have formerly experienced tribulation (see ver. 14). Of all nations, and kindreds, and people, and tongues; out of every nation and [all] tribes and peoples and tongues. The classification, as in Revelation 5:9, is fourfold, symbolical of completeness in matters of creation (see on Revelation 5:9; 4:6, etc.). Stood before the throne, and before the Lamb; standing before, etc. We are carried back to the description given in Revelation 4:1-4 and Revelation 5:6-11. Clothed with white robes; arrayed in (Revised Version). See on Revelation 4:4 and Revelation 6:2 for white - the emblem of victory and righteousness. And palms in their hands. Φοίνιξ, "palm," occurs in the New Testament only in this place and in John 12:13. Trench states that no symbol of heathen origin is used in the Apocalypse; and he connects the palm-bearing multitude with the celebration of the Jewish Feast of Tabernacles. Wordsworth and Hengstenberg take the same view; and there is much to be said in favour of it, though Alford and others connect the image rather with the Greek and Roman sign of victory. In the first place, the word is used by St. John in John 12:13, where doubtless it is connected with the celebration of the Feast of Tabernacles. Secondly, the use of such an image would more naturally occur to one so familiar with Jewish customs and ritual as the writer of the Apocalypse; and, moreover, the idea commemorated by this feast - that of the enjoyment of rest and plenty, the possession of the promised Canaan after toil and delay - is peculiarly applicable to the condition of those here described. Thirdly, the idea seems carried on in the mind of the writer, and referred to in ver. 15 in the words, "shall spread his tabernacle over them" (see Revised Version).

Ellicott's Commentary

Ellicott's Commentary for English Readers(9) After this I beheld . . .--Better, After these things I saw, and behold! a great multitude which no one was able to number, out of every nation, and (all) tribes, and peoples, and tongues, standing before the throne, and before the Lamb, clothed in white robes, and palm branches in their hands. "A great multitude:" We have just had the picture of the sealing of a multitude which could be numbered: now we have the picture of a countless throng. Who are these? Are they the same as the one hundred and forty-four thousand, or are they others? Our answer must be that this vision gives the climax of the previous one. The sealing represented the Passover of the Church: this vision represents its Feast of Tabernacles. The sealing assured us that in the midst of the severe times of testing there would be those who, wearing God's armour, would come forth unscathed: this vision shows us the fruition of their labour and their rest after conflict. The sealing assured us that God's hidden ones would be safe in trouble: this tells us that they have come safe out of it--they are those who have come out of the great tribulation (Revelation 7:14). But how can the numbered of the one vision be the same as the numberless of the next? They are numbered in the first vision, as it is one of the assurances of their safety. In that vision the idea of their security in trial and danger is the main one. The servants or God are safe, for they are sealed and numbered; they are among those sheep of Christ whom He calls by name, whose very hairs are numbered; they are those whose reliance is not on self, but on their shepherd; and the sealing is the echo of Christ's words, "they shall never perish;" they are the servants of God, known by Him and recognised by Him. But in the next vision, the expanding prospects of the Church and her final repose are shown to us. The idea of victory and peace, not so much safety in danger as freedom from it, is set forth; and then countless multitudes are seen; the numbered are found to be numberless; countless as the sand by the sea and as the stars in heaven, they are yet in the reckoning and knowledge of Him who "telleth the number of the stars and calleth them all by their names." The numbering must not be understood to imply limitation. We have seen that it is a number which symbolises expansive energy and extensive success; it implies the real security and wide-spread growth of the Church of God; it has no limits; it gathers from every nation, and people; it welcomes all; where there is neither Jew, nor Greek, barbarian, Scythian, bond, nor free; its gates are open all night and all day to every quarter of the world--"From earth's wide bounds, from ocean's farthest coast,Through gates of pearl stream in the countless host,Singing to Father, Son, and Holy Ghost. Alleluia."The multitude are clothed with white robes, and carry palm branches in their hands. It has been thought that these are the emblems of victory; they doubtless are tokens of a triumph: it is the sacred rejoicing of the Israel of God. The imagery is drawn from the Feast of Tabernacles: just as the sealing reminded us of the protecting sign on the lintels of the houses of Israel in Egypt, so do these palm branches and songs of joy recall the ceremonies of the later feast. No imagery would be more natural to the sacred seer, and none more appropriate to his subject. The Feast of Tabernacles commemorated God's care over them in the wilderness, and their gratitude for the harvest. The people forsook the houses, and dwelt in booths; the streets were full of glad multitudes who carried branches of palm, and olive, and myrtle; everywhere the sounds of rejoicing and singing were heard; "there was very great gladness" (Exodus 23:16; Leviticus 23:43; Nehemiah 8:14-17). The vision here shows us a far greater feast. "The troubles of the wilderness are ended, the harvest-home of the Church is come," and God tabernacles (Revelation 7:15) among His servants. . . .