The Meaning of Revelation 4:4 Explained

Revelation 4:4

KJV: And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

YLT: And around the throne are thrones twenty and four, and upon the thrones I saw the twenty and four elders sitting, clothed in white garments, and they had upon their heads crowns of gold;

Darby: And round the throne twenty-four thrones, and on the thrones twenty-four elders sitting, clothed with white garments; and on their heads golden crowns.

ASV: And round about the throne were four and twenty thrones: and upon the thrones I saw four and twenty elders sitting, arrayed in white garments; and on their heads crowns of gold.

KJV Reverse Interlinear

And  round about  the throne  [were] four  and  twenty  seats:  and  upon  the seats  I saw  four  and  twenty  elders  sitting,  clothed  in  white  raiment;  and  they had  on  their  heads  crowns  of gold. 

What does Revelation 4:4 Mean?

Verse Meaning

John saw24thrones surrounding the main throne in what is obviously a subordinate relationship. The throne is a place of rule. Evidently these elders will have positions of authority under God.
The identity of the24elders (Gr. presbyteros) is difficult to determine. There have been two basic views: men and angels. If they are human beings, they may be representatives of Israel, the church, or both groups. [1] If angels, they could be angelic representatives of either of the Old Testament priestly orders (cf. 1 Chronicles 24:4-5; 1 Chronicles 25:9-13), or angelic representatives of the faithful of all ages, or a special group or class of angels. [2]
I think the24elders are either12human leaders of Israel and12human leaders of the church or a special group of24angelic leaders who represent the12patriarchs of Israel and the12apostles of the church. All that John wrote about them fits angels, and some of what he wrote could fit some men. Their song of praise seems to set them apart from those purchased by Christ"s blood ( Revelation 5:9-10). However, "elder" is a term used nowhere else in the Bible to describe angels. Their number may relate to the24priestly orders in Israel that worshipped and served the Lord ( 1 Chronicles 23:6; 1 Chronicles 24:7-18). They evidently serve God by executing His will in the universe, but they do so in rank under the four living beings of Revelation 4:6. Perhaps the four living creatures represent the general creation and the24elders represent the elect of God"s special creation. [3]
White apparel is the characteristic dress of angels (cf. Matthew 28:3; Mark 16:5; John 20:12; Acts 1:10). These elders wore crowns (Gr. stephanous). This Greek word often refers to a victor"s crown ( Revelation 2:10; Revelation 3:11), but John also used it to describe a crown that represents authority ( Revelation 6:2; Revelation 9:7; Revelation 12:1; Revelation 14:14).

Context Summary

Revelation 4:1-11 - "a Throne Set In Heaven"
The vision of the ascended Lord introduced the seven letters to the churches, so the visions of this and the next chapters introduce the seven seals. They resemble the frontispiece or illuminated capitals of the old missals. There is no form for the Divine Being. God is Spirit, and His glory can only be hinted at by appropriate imagery. His being should excite emotions in our spirit similar to those which these objects excite in our mind. The jasper with its transparent brilliance, the sardine or cornelian with its fiery red, the emerald with its refreshing beauty, are laid under contribution to describe what cannot be described. The throne bespeaks majestic authority and power. The worship of the elders reflects that of Israel and the Church, Revelation 21:12; Revelation 21:14; the thunder, God's awful holiness; the seven lamps, the searching, cleansing purity of His Spirit; the glassy sea, the mystery of His ways; the four living creatures, the homage of creation.
Here is the song of creation, Revelation 4:11. Originally all things did the will of God, and if creation is now subject to vanity, some day it will be delivered into the glorious liberty of the sons of God, and God's will shall be done on earth as it is in heaven. Notice that the will of God brought all things into existence, and that that will guarantees their ultimate redemption. [source]

Chapter Summary: Revelation 4

1  John sees the throne of God in heaven
4  The twenty-four elders
6  The four beasts full of eyes before and behind
10  The elders lay down their crowns, and worship him who sat on the throne

Greek Commentary for Revelation 4:4

Round about the throne [κυκλοτεν του τρονου]
Here as a preposition with the genitive, though only adverb in Revelation 4:8 (only N.T. examples save Textus Rec. in Revelation 5:11). [source]
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]
I saw four and twenty elders [εικοσι τεσσαρας πρεσβυτερους]
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. [source]
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]
Arrayed [περιβεβλημενους]
Perfect passive participle of περιβαλλω — periballō (to throw around). [source]
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]
Crowns of gold [στεπανους χρυσους]
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]
Throne [θρόνου]
A seat or chair. In Homer, an armchair with high back and footstool. Cushions were laid upon the seat, and over both seat and back carpets were spread. A royal throne. Used of the oracular seat of the priestess of Apollo. Apollo, in the “Eumenides” of Aeschylus, says: “Never, when I sat in the diviner's seat ( μαντικοῖσιν ἐν θρόνοις ) did I speak aught else than Zeus the father of the Olympians bade me” (616-618). Plato uses it of a teacher's seat. “I saw Hippias the Elean sitting in the opposite portico in a chair ( ἐν θρόνῳ ). Others were seated round him on benches ( ἐπὶ βάθρων ),” questioning him, “and he ex cathedreâ ( ἐν θρόνῳ καθήμενος , lit., sitting in the chair ) was determining their several questions to them, and discoursing of them” (“Protagoras,” 315). Also used of a judge's bench, and a bishop's seat. [source]
Elders [πρεσβυτέρους]
See on Acts 14:23. The twenty-four elders are usually taken to represent the one Church of Christ, as at once the Church of the old and of the new Covenant, figured by the twelve patriarchs and the twelve apostles.“Then saw I people, as behind their leaders,Coming behind them, garmented in white, And such a whiteness never was on earth-DIVIDER-
… .. -DIVIDER-
-DIVIDER-
Under so fair a heaven as I describe-DIVIDER-
The four and twenty-elders, two by two,-DIVIDER-
Came on incoronate with flower-de-luce.”Dante, “Purgatorio,” xxix., 64-84. [source]

Crowns [στεφάνους]
See on 1 Peter 5:4; see on James 1:12. Στέφανος with the epithet golden is found only in Revelation. Compare Revelation 9:7; Revelation 14:14. The natural inference from this epithet and from the fact that the symbolism of Revelation is Hebrew, and that the Jews had the greatest detestation of the Greek games, would be that στέφανος is here used of the royal crown, especially since the Church is here represented as triumphant- a kingdom and priests. On the other hand, in the three passages of Revelation where John evidently refers to the kingly crown, he uses διάδημα (Revelation 12:3; Revelation 13:1; compare Revelation 17:9, Revelation 17:10; Revelation 19:12). Trench (“Synonyms of the New Testament”) claims that the crown in this passage is the crown, not of kinghood, but of glory and immortality. The golden crown ( στέφανος ) of the Son of Man (Revelation 14:14) is the conqueror's crown. It must be frankly admitted, however, that the somewhat doubtful meaning here, and such passages of the Septuagint as 2 Samuel 12:30; 1 Chronicles 20:2; Psalm 20:3; Ezekiel 21:26; Zechariah 6:11, Zechariah 6:14, give some warrant for the remark of Professor Thayer (“New Testament Lexicon”) that it is doubtful whether the distinction between στέφανος and διάδημα (the victor's wreath and the kingly crown ) was strictly observed in Hellenistic Greek. The crown of thorns ( στέφανος ) placed on our Lord's head, was indeed woven, but it was the caricature of a royal crown. -DIVIDER-
-DIVIDER-
[source]

Seats [θρόνοι]
Rev., rightly, thrones. The word is the same as the last. [source]
I saw []
Omit. [source]
Clothed [περιβεβλημένους]
Rev., arrayed. Better, as indicating a more solemn investiture. See on Revelation 3:5. [source]
They had []
Omit. [source]

Reverse Greek Commentary Search for Revelation 4:4

1 Corinthians 9:25 Crown [στέφανον]
Chaplet of pine-leaves. See on Revelation 4:4. [source]
Philippians 4:1 Joy and crown [χαρὰ καὶ στέφανος]
Nearly the same phrase occurs 1 Thessalonians 2:19. The Philippian converts are his chaplet of victory, showing that he has not run in vain, Phlippians 2:16. For crown, see on Revelation 4:4; see on 1 Peter 5:4. [source]
Colossians 1:16 Thrones, dominions, principalities, powers [θρόνοι, κυριότητες, ἀρχαὶ, ἐξουσίαι]
Compare Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; 1 Corinthians 15:24; Romans 8:38; Colossians 2:10, Colossians 2:15; Titus 3:1. In Titus 3:1, they refer to earthly dignities, and these are probably included in 1 Corinthians 15:24. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities ( ἀρχαὶ ) and powers ( ἐξουσίαι ) occur together, principalities always precedes, and that δύναμις power(see Ephesians 1:21) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth, and not only in this world in the parallel passage, Ephesians 1:21, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Ephesians 3:10; Ephesians 6:12; Colossians 2:15. The passage is aimed at the angel-worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator. Compare Hebrews 1:5-14, where the ideas of the Son as Creator and as Lord of the angels are also combined. Thrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare Revelation 4:4, θρόνοι thronesA.V. seats, and see note. Thrones here probably means the enthroned angels. Dominions or dominations, also Ephesians 1:21. Principalities or princedoms. In Romans 8:38, this occurs without powers which usually accompanies it. [source]
1 Thessalonians 2:19 Joy - crown [χαρὰ - στέφανος]
Comp. Philemon 4:1. The phrase crown of rejoicing or boasting, in Proverbs 16:31; Ezekiel 16:12; Ezekiel 23:42. Comp. Isaiah 62:3, στέφανος κάλλους crownof beauty, and Soph. Aj. 465, στέφ εὐκλείας crownof renown. The Thessalonians were “a chaplet of victory of which Paul might justly make his boast in the day of the Lord” (Ellicott). For στέφανος see on Revelation 4:4. [source]
2 Timothy 2:5 Is he not crowned [οὐ στεφανοῦται]
The verb only here and Hebrews 2:7, Hebrews 2:9. For στέφανος crownsee on Revelation 2:9; see on Revelation 4:4; see on 1 Peter 5:4. Paul has στέφανον λαβεῖν , 1 Corinthians 9:25. [source]
2 Timothy 2:12 If we suffer we shall also reign with him [εἰ ὑπομένομεν, καὶ συνβασιλεύσομεν]
For suffer, rend. endure. Συνβασιλεύειν toreign with, only here and 1 Corinthians 4:8. Comp. Luke 19:17, Luke 19:19; Luke 22:29, Luke 22:30; Romans 5:17; Revelation 4:4; Revelation 5:10; Revelation 22:5. [source]
1 Peter 5:4 Ye shall receive [κομιζω]
Future of τον αμαραντινον της δοχης στεπανον — komizō (1 Peter 1:9, which see).The crown of glory that fadeth not away (στεπανος — ton amarantinon tēs doxēs stephanon). For “crown” (αμαραντος — stephanos) see James 1:12; 1 Corinthians 9:25; 2 Timothy 4:8; Revelation 2:10; Revelation 3:10; Revelation 4:4. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Hebrews 2:9). In all these passages it is the crown of victory as it is here. See 1 Peter 1:4 for Αμαραντινος — amarantos unfading. αμαραντ — Amarantinos is made from that word as the name of a flower amaranth (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), “composed of amaranth” or “amarantine,” “the amarantine (unfading) crown of glory.” [source]
2 John 1:1 The elder [ὁ πρεσβύτερος]
The word is used originally of seniority in age. So Luke 15:25. Afterward as a term of rank or office. Applied to members of the Sanhedrim (Matthew 16:21; Acts 6:12). Those who presided over the Christian assemblies or churches (Acts 11:30; 1 Timothy 5:17, 1 Timothy 5:19). The twenty-four members of the heavenly court in John's vision (Revelation 4:4, Revelation 4:10; Revelation 5:5, Revelation 5:6, Revelation 5:8, Revelation 5:11, Revelation 5:14). Here, with reference to official position, coupled, presumably, with age. [source]
Revelation 6:2 A crown [στέφανος]
See on Revelation 4:4. [source]
Revelation 2:13 Seat [θρόνος]
Rev., rightly, throne, which is a transcript of the Greek word. Better than seat, because it is intended to represent Satan as exercising dominion there. The word is used in the New Testament of a kingly throne (Luke 1:32, Luke 1:52; Acts 2:30): of the judicial tribunal or bench (Matthew 19:28; Luke 22:30): of the seats of the elders (Revelation 4:4; Revelation 11:16). Also, by metonymy, of one who exercises authority, so, in the plural, of angels (Colossians 1:16), thrones belonging to the highest grade of angelic beings whose place is in the immediate presence of God. [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 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 4:4 I saw four and twenty elders [εικοσι τεσσαρας πρεσβυτερους]
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. [source]
Revelation 5:5 One of the elders [εις εκ των πρεσβυτερων]
“One from among the elders” of Revelation 4:4, Revelation 4:10 No particular reason for one elder as the agent over another (Revelation 7:13). [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 11:16 The four and twenty elders [οι εικοσι τεσσαρες πρεσβυτεροι]
They follow the living creatures (Revelation 11:15, if correctly interpreted) in their adoration, as in Revelation 4:9. Though seated on thrones of their own (Revelation 4:4), yet they fall upon their faces in every act of worship to God and Christ (Revelation 4:10; Revelation 5:8, Revelation 5:14; Revelation 19:4). Here επι τα προσωπα αυτων — epi ta prosōpa autōn (upon their faces) is added as in Revelation 7:11 about the angels. The elders here again represent the redeemed, as the four living creatures the forces of nature, in the great thanksgiving here (ευχαριστουμεν — eucharistoumen present active indicative of ευχαριστεω — eucharisteō). [source]
Revelation 14:14 I saw one sitting [κατημενον]
No ειδον — eidon here, but the accusative follows the ειδον — eidon at the beginning, as νεπελη — nephelē is nominative after ιδου — idou as in Revelation 4:1, Revelation 4:4.Like unto a son of man (ομοιον υιον αντρωπου — homoion huion anthrōpou). Accusative here after ομοιον — homoion as in Revelation 1:13, instead of the usual associative instrumental (Revelation 13:4).Having Nominative again after the ιδου — idou construction, just before, not after, ειδον — eidon golden crown Here a golden wreath, not the diadems of Revelation 19:12.A sharp sickle (δρεπανον οχυ — drepanon oxu). Old form δρεπανη — drepanē (from δρεπω — drepō to pluck), pruning-hook, in N.T. only in this chapter and Mark 4:29. Christ is come for reaping this time (Hebrews 9:28) for the harvesting of earth (Revelation 14:15-17). The priesthood of Christ is the chief idea in Revelation 1:12-20 and “as the true Imperator ” (Swete) in chapter Rev 19. [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]
Revelation 7:9 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]
Revelation 8:2 Seven trumpets [επτα σαλπιγγες]
We see trumpets assigned to angels in Matthew 24:31; 1 Thessalonians 4:16; 1 Corinthians 15:52; Revelation 4:1, Revelation 4:4. See also the use of trumpets in Joshua 6:13; Joel 2:1. These seven trumpets are soon to break the half hour of silence. Thus the seven trumpets grow out of the opening of the seventh seal, however that fact is to be interpreted. [source]
Revelation 9:7 As it were crowns [ος στεπανοι]
Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (Revelation 4:4; Revelation 6:2; Revelation 12:1; Revelation 14:14). These locusts of the abyss have another peculiar feature.As men‘s faces (ως προσωπα αντρωπων — hōs prosōpa anthrōpōn). Human-looking faces in these demonic locusts to give added terror, “suggesting the intelligence and capacity of man” (Swete). Vincent actually sees “a distinct resemblance to the human countenance in the face of the locust.” [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 6:2 A white horse [ιππος λευκος]
In Zechariah 6:1-8 we have red, black, white, and grizzled bay horses like the four winds of heaven, ministers to do God‘s will. White seems to be the colour of victory (cf. the white horse of the Persian Kings) like the white horse ridden by the Roman conqueror in a triumphant procession.Had (εχων — echōn). Agreeing in gender and case with ο κατημενος — ho kathēmenos bow (τοχον — toxon). Old word (Zechariah 9:13. of a great bow), here only in N.T.Was given First aorist passive indicative of διδωμι — didōmi crown See note on Revelation 4:4 for this word.He came forth (exēlthen). Second aorist active indicative of exerchomai either to come out or to go out (went forth).Conquering Present active participle of εχερχομαι — nikaō to conquer Purpose clause with νικαω — hina and the first aorist active subjunctive of και ινα νικησηι — nikaō Here ινα — hōs nikēsōn (future active participle with νικαω — hōs) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. “It is tempting to identify him with the Rider on the white horse in Revelation 19:11., whose name is ‹the Word of God‘” (Swete). Tempting, “but the two riders have nothing in common beyond the white horse.”sa60 [source]
Revelation 6:2 Was given [εδοτη]
First aorist passive indicative of διδωμι — didōmi crown See note on Revelation 4:4 for this word.He came forth (exēlthen). Second aorist active indicative of exerchomai either to come out or to go out (went forth).Conquering Present active participle of εχερχομαι — nikaō to conquer Purpose clause with νικαω — hina and the first aorist active subjunctive of και ινα νικησηι — nikaō Here ινα — hōs nikēsōn (future active participle with νικαω — hōs) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. “It is tempting to identify him with the Rider on the white horse in Revelation 19:11., whose name is ‹the Word of God‘” (Swete). Tempting, “but the two riders have nothing in common beyond the white horse.”sa60 [source]
Revelation 7:9 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]
Revelation 9:7 Unto horses [ιπποις]
Associative-instrumental case, as is the rule with ομοιος — homoios (Revelation 1:15; Revelation 2:18; Revelation 4:6.; Revelation 9:10, Revelation 9:19; Revelation 11:1; Revelation 13:2, Revelation 13:11), but with the accusative in Revelation 1:13; Revelation 14:14. So also ομοιοι χρυσωι — homoioi chrusōi (like gold) in this same verse.Prepared for war (ητοιμασμενοις εις πολεμον — hētoimasmenois eis polemon). Perfect passive participle of ετοιμαζω — hetoimazō This imagery of war-horses is like that in Joel 2:4. “The likeness of a locust to a horse, especially to a horse equipped with armour, is so striking that the insect is named in German heupferd (hay horse), and in Italian cavalett a little horse” (Vincent).As it were crowns Not actual crowns, but what looked like crowns of gold, as conquerors, as indeed they were (Revelation 4:4; Revelation 6:2; Revelation 12:1; Revelation 14:14). These locusts of the abyss have another peculiar feature.As men‘s faces (ως προσωπα αντρωπων — hōs prosōpa anthrōpōn). Human-looking faces in these demonic locusts to give added terror, “suggesting the intelligence and capacity of man” (Swete). Vincent actually sees “a distinct resemblance to the human countenance in the face of the locust.” [source]

What do the individual words in Revelation 4:4 mean?

And around the throne thrones [were] twenty four on the twenty four elders sitting having been clothed in garments white the heads of them crowns golden
καὶ κυκλόθεν τοῦ θρόνου θρόνους εἴκοσι τέσσαρες ἐπὶ τοὺς εἴκοσι τέσσαρας πρεσβυτέρους καθημένους περιβεβλημένους ἐν ἱματίοις λευκοῖς τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς

κυκλόθεν  around 
Parse: Preposition
Root: κυκλόθεν  
Sense: round about, from all sides, all around.
θρόνου  throne 
Parse: Noun, Genitive Masculine Singular
Root: θρόνος  
Sense: a throne seat.
θρόνους  thrones 
Parse: Noun, Accusative Masculine Plural
Root: θρόνος  
Sense: a throne seat.
εἴκοσι  [were]  twenty 
Parse: Adjective, Accusative Masculine Plural
Root: εἴκοσι  
Sense: twenty.
τέσσαρες  four 
Parse: Adjective, Nominative Masculine Plural
Root: τέσσαρες  
Sense: four.
εἴκοσι  twenty 
Parse: Adjective, Accusative Masculine Plural
Root: εἴκοσι  
Sense: twenty.
τέσσαρας  four 
Parse: Adjective, Accusative Masculine Plural
Root: τέσσαρες  
Sense: four.
πρεσβυτέρους  elders 
Parse: Adjective, Accusative Masculine Plural
Root: πρεσβύτερος  
Sense: elder, of age,.
καθημένους  sitting 
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural
Root: κάθημαι  
Sense: to sit down, seat one’s self.
περιβεβλημένους  having  been  clothed 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Plural
Root: παρεμβάλλω 
Sense: to throw around, to put around.
ἱματίοις  garments 
Parse: Noun, Dative Neuter Plural
Root: ἱμάτιον  
Sense: a garment (of any sort).
λευκοῖς  white 
Parse: Adjective, Dative Neuter Plural
Root: λευκός  
Sense: light, bright, brilliant.
κεφαλὰς  heads 
Parse: Noun, Accusative Feminine Plural
Root: κεφαλή  
Sense: the head, both of men and often of animals.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
στεφάνους  crowns 
Parse: Noun, Accusative Masculine Plural
Root: στέφανοσ2  
Sense: a crown.
χρυσοῦς  golden 
Parse: Adjective, Accusative Masculine Plural
Root: χρύσεος 
Sense: golden.