The Meaning of Revelation 7:14 Explained

Revelation 7:14

KJV: And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.

YLT: and I have said to him, 'Sir, thou hast known;' and he said to me, 'These are those who are coming out of the great tribulation, and they did wash their robes, and they made their robes white in the blood of the Lamb;

Darby: And I said to him, My lord, thou knowest. And he said to me, These are they who come out of the great tribulation, and have washed their robes, and have made them white in the blood of the Lamb.

ASV: And I say unto him, My lord, thou knowest. And he said to me, These are they that come of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb.

KJV Reverse Interlinear

And  I said  unto him,  Sir,  thou  knowest.  And  he said  to me,  These  are they  which came  out of  great  tribulation,  and  have washed  their  robes,  and  made  them  white  in  the blood  of the Lamb. 

What does Revelation 7:14 Mean?

Study Notes

tribulation
The great tribulation is the period of unexampled trouble predicted in the passages cited under that head from Psalms 2:5 to Revelation 7:14 and described in Revelation 11-18. Involving in a measure the whole earth Revelation 3:10 it is yet distinctly "the time of Jacob's trouble" Jeremiah 30:7 and its vortex Jerusalem and the Holy Land. It involves the people of God who will have returned to Palestine in unbelief. Its duration is three and a half years, or the last half of the seventieth week of Daniel. Revelation 11:2 ; Revelation 11:3 The elements of the tribulation are:
(1) The cruel reign of the "beast out of the sea" Revelation 13:1 who at the beginning of the three and a half years, will break his covenant with the Jews (by virtue of which they will have re-established the temple worship, Daniel 9:27 and show himself in the temple, demanding that he be worshipped as God; Matthew 24:15 ; 2 Thessalonians 2:4 .
(2) The active interposition of Satan "having great wrath" Revelation 12:12 who gives his power to the Beast Revelation 13:4 ; Revelation 13:5 .
(3) The unprecedented activity of demons Revelation 9:2 ; Revelation 9:11 and
(4) the terrible "bowl" judgments of Revelation 16.
The great tribulation will be, however, a period of salvation. An election out of Israel is seen as sealed for God Revelation 7:4-8 and, with an innumerable multitude of Gentiles Revelation 7:9 are said to have come "out of the great tribulation" Revelation 7:14 . They are not of the priesthood, the church, to which they seem to stand somewhat in the relation of the Levites to the priests under the Mosaic Covenant. The great tribulation is immediately followed by the return of Christ in glory, and the events associated therewith Matthew 24:29 ; Matthew 24:30 .
See "Remnant" Isaiah 1:9 .
. "Beast" See Scofield " Daniel 9:24 " See Scofield " Revelation 19:20 " "Armageddon" Revelation 16:14 . See Scofield " Revelation 19:17 ".
Seventy weeks
These are "weeks" or more accurately, sevens of years; seventy weeks of seven years each. Within these "weeks" the national chastisement must be ended and the nation re- established in everlasting righteousness ( Daniel 9:24 ). The seventy weeks are divided into seven = 49 years; sixty-two = 434 years; one = 7 years ( Daniel 9:25-27 ). In the seven weeks = 49 years, Jerusalem was to be rebuilt in "troublous times." This was fulfilled, as Ezra and Nehemiah record. Sixty-two weeks = 434 years, thereafter Messiah was to come ( Daniel 9:25 ). This was fulfilled in the birth and manifestation of Christ ( Daniel 9:26 ). Daniel 9:26 is obviously an indeterminate period. The date of the crucifixion is not fixed. It is only said to be "after" the threescore and two weeks. It is the first event in Daniel 9:26 . The second event is the destruction of the city, fulfilled A.D. 70. Then, "unto the end," a period not fixed, but which has already lasted nearly 2000 years. To Daniel was revealed only that wars and desolations should continue (cf. Matthew 24:6-14 .) The N.T. reveals, that which was hidden from the O.T. prophets; Matthew 13:11-17 ; Ephesians 3:1-10 that during this period should be accomplished the mysteries of the kingdom of Heaven Matthew 13:1-50 and the out-calling of the Church; Matthew 16:18 ; Romans 11:25 . When the Church- age will end, and the seventieth week begin, is nowhere revealed. Its duration can be but seven years. To make it more violates the principle of interpretation already confirmed by fulfilment. Daniel 9:27 deals with the last week. The "he" of Daniel 9:27 is the "prince that shall come" of Daniel 9:26 , whose people (Rome) destroyed the temple, A.D. 70. He is the same with the "little horn" of chapter 7. He will covenant with the Jews to restore their temple sacrifices for one week (seven years), but in the middle of that time he will break the covenant and fulfil; Daniel 12:11 ; 2 Thessalonians 2:3 ; 2 Thessalonians 2:4 . Between the sixty-ninth week, after which Messiah was cut off, and the seventieth week, within which the "little horn" of Daniel 7. will run his awful course, intervenes this entire Church-age. Daniel 9:27 deals with the last three and a half years of the seven, which are identical with the "great tribulation." Matthew 24:15-28 "time of trouble" Daniel 12:1 hour of temptation" Revelation 3:10 . (see "Tribulation,"; Psalms 2:5 ; Revelation 7:14 ). (See Scofield " Psalms 2:5 ") .
make reconciliation
There is no word in the O.T. properly rendered reconcile. In the A.V. the English word is found 1 Samuel 29:4 ; 2 Chronicles 29:24 ; Leviticus 6:30 ; Leviticus 8:15 ; Leviticus 16:20 ; Ezekiel 45:15 ; Ezekiel 45:17 ; Ezekiel 45:20 ; Daniel 9:24 but always improperly; atonement is invariably the meaning. Reconciliation is a N.T. doctrine Romans 5:10 (See Scofield " Colossians 1:21 ")
thy people Cf. Hosea 1:9 The Jews, rejected, are "thy people," i.e. Daniel's, not Jehovah's though yet to be restored.
reconciliation Heb. kaphar, atonement. See this verse note 1, and see note, Exodus 29:33 (See Scofield " Exodus 29:33 ")
make reconciliation
There is no word in the O.T. properly rendered reconcile. In the A.V. the English word is found 1 Samuel 29:4 ; 2 Chronicles 29:24 ; Leviticus 6:30 ; Leviticus 8:15 ; Leviticus 16:20 ; Ezekiel 45:15 ; Ezekiel 45:17 ; Ezekiel 45:20 ; Daniel 9:24 but always improperly; atonement is invariably the meaning. Reconciliation is a N.T. doctrine Romans 5:10 (See Scofield " Colossians 1:21 ")
thy people Cf. Hosea 1:9 The Jews, rejected, are "thy people," i.e. Daniel's, not Jehovah's though yet to be restored.
reconciliation Heb. kaphar, atonement. See this verse note 1, and see note, Exodus 29:33 (See Scofield " Exodus 29:33 ")
thy people Cf. Hosea 1:9 The Jews, rejected, are "thy people," i.e. Daniel's, not Jehovah's though yet to be restored.
reconciliation Heb. kaphar, atonement. See this verse note 1, and see note, Exodus 29:33 (See Scofield " Exodus 29:33 ")
remnant Remnant. See, Isaiah 1:9 .
grace Grace (in salvation). vs. 2 Corinthians 8:9 ; Romans 3:24 See note, (See Scofield " John 1:17 ") .
Remnant
Remnant, Summary: In the history of Israel, a "remnant" may be discerned, a spiritual Israel within the national Israel. In Elijah's time 7,000 had not bowed the knee to Baal 1 Kings 19:18 . In Isaiah's time it was the "very small remnant" for whose sake God still forbore to destroy the nation Isaiah 1:9 . During the captivities the remnant appears in Jews like Ezekiel, Daniel, Shadrach, Meshach, and Abednego, Esther, and Mordecai. At the end of the 70 years of Babylonian captivity it was the remnant which returned under Ezra and Nehemiah. At the advent of our Lord, John the Baptist, Simeon, Anna, and "them that looked for redemption in Jerusalem" Luke 2:38 were the remnant. During the church-age the remnant is composed of believing Jews Romans 11:4 ; Romans 11:5 . But the chief interest in the remnant is prophetic. During the great tribulation a remnant out of all Israel will turn to Jesus as Messiah, and will become His witnesses after the removal of the church Revelation 7:3-8 . Some of these will undergo martyrdom Revelation 6:9-11 some will be spared to enter the millennial kingdom Zechariah 12:6 to Zechariah 13:9 . Many of the Psalms express, prophetically, the joys and sorrows of the tribulation remnant.
remnant Remnant. See, Isaiah 1:9 .
grace Grace (in salvation). vs. 2 Corinthians 8:9 ; Romans 3:24 See note, (See Scofield " John 1:17 ") .

Verse Meaning

John did not know the identity of these individuals, so the elder told him who they were. They are "those who are coming out from the great tribulation." Jesus coined the term "the Great Tribulation" ( Matthew 24:15; Matthew 24:21) and identified it as the second half of Daniel"s seventieth week ( Matthew 24:15-22; Mark 13:14-20; cf. Daniel 9:27). Positioned as this vision is just before the midpoint of the Tribulation, before the Great Tribulation begins, the elder must have meant that this multitude came out of the Great Tribulation before it began. The Greek preposition ek ("out of") permits such an interpretation. Another possibility is that the elder meant that these saints came out during the Great Tribulation, which the Greek preposition allows but the placement of this vision between the sixth and seventh seals does not favor. A third view is that they departed after the Great Tribulation was complete. [1] This is unacceptable for two reasons. First, the Greek verb erchomenoi ("are coming") is a present participle indicating an ongoing departure. Second, this view makes an unwarranted distinction between the Great Tribulation and the outpouring of God"s wrath. God promised to keep Christians completely out of the Tribulation ( Revelation 3:10; 1 Thessalonians 4:13-18; et al.), but these Tribulation saints come out of the first part of it while it is in progress. [2]
Washing their robes in the Lamb"s blood is a figure of speech for salvation ( Revelation 22:14; cf. Zechariah 3:4-5). Another interpretation is that "washed their robes" is a figurative expression picturing that they had purified their deeds ( Revelation 22:14; cf. Revelation 19:8). This would make the entire passage ( Revelation 7:14-17) a description of faithful Tribulation saints instead of all Tribulation saints. The issue hinges on whether "robe" represents the believer"s garment of salvation or his good works here. Scripture uses "robe" both ways elsewhere. Since all the redeemed will eventually go into God"s presence, it seems unwarranted to limit this innumerable multitude to faithful saints. The fact that they died during the first half of the Tribulation does not necessarily mean that they were all martyrs who died for their testimony as believers. An amillennial interpretation is that this as a picture of all Christians who suffer in various ways for their faith. [3]
"In modern thought, making anything white by washing it in blood is paradoxical and even shocking, but it was not so with John and those with an OT background. To them such washing denoted spiritual purity. Not just any blood would accomplish the cleansing. The blood of martyrs shed for the Lamb"s sake would not even do it. It had to be the blood of the Lamb"s great sacrifice to produce the whiteness ( Revelation 1:5; Revelation 5:9; cf. Romans 3:25; Romans 5:9; Ephesians 1:7; Colossians 1:20; Hebrews 9:14; 1 Peter 1:2; 1 Peter 1:19; 1 John 1:7) ..." [4]
The en ("in") has instrumental force here; Christ"s blood is what made their robes white. Contrast Revelation 12:11 where dia ("because of") expresses the means of victory, namely, His blood and their faithfulness. Blood is a metaphor for violent death.

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 7:14

I say [ειρηκα]
Perfect active indicative of ειπον — eipon “I have said.” “To the Seer‘s mind the whole scene was still fresh and vivid” (Swete) like κεκραγεν — kekragen in John 1:15 and ειληπεν — eilēphen in Revelation 5:7, not the so-called “aoristic perfect” which even Moulton (Prol. p. 145) is disposed to admit. [source]
My lord [Κυριε μου]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας — su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Thou knowest [συ οιδας]
“At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15. [source]
They which come out of the great tribulation [οι ερχομενοι εκ της τλιπσεως της μεγαλης]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
And they washed [και επλυναν]
First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20. [source]
Made them white [ελευκαναν]
First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
In the blood of the Lamb [εν τωι αιματι του αρνιου]
There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
I said [εἴρηκα]
Lit., I have said. Rev., renders by the present, I say. See on cried, John 1:15. [source]
Sir [κύριε]
Add μου myand render, as Rev., my Lord. An address of reverence as to a heavenly being. See on Matthew 21:3. [source]
Which came [οἱ ἐρχόμενοι]
The present participle. Hence, as Rev., which come. [source]
Out of great tribulation [ἐκ τῆς θλίψεως τῆς μεγάλης]
Lit., out of the tribulation, the great (tribulation). Rev., properly, gives the force of the article, “the great.” See on Matthew 13:21. [source]
Have washed [ἔπλυναν]
The aorist tense. Rev., correctly, they washed. Only here and Luke 5:2, on which see note. For the New Testament words for washing, see on Acts 16:33. [source]
Made them white []
Compare Isaiah 1:18; Psalm 51:7; Mark 9:3. Milligan remarks that robes are the expression of character, and compares the word habit used of dress. [source]

Reverse Greek Commentary Search for Revelation 7:14

Luke 5:2 Were washing []
From the sand and pebbles accumulated during the night's work. Luke uses four different words for washing or cleansing: πλύνω , here, see also Revelation 7:14; ἀπομάσσω , of wiping the dust from the feet, only at Luke 10:11; ἐκμάσσω , of the woman wiping Christ's feet with her hair, Luke 7:38, Luke 7:44; ἀπολούω , of washing away sins, Acts 22:16; λούω , of washing the prisoners' stripes and the body of Dorcas, Acts 16:33; Acts 9:37. The reading ἀποπλύνω is rejected by the best texts, so that ἀπομάσσω is the only one peculiar to Luke. All the words were common in medical language. [source]
1 Peter 1:2 The foreknowledge [προγνωσιν]
Late substantive (Plutarch, Lucian, papyri) from προγινωσκω — proginōskō (1 Peter 1:20), to know beforehand, only twice in N.T. (here and Acts 2:23 in Peter‘s sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Romans 8:29).Of God the Father (τεου πατρος — theou patros). Anarthous again and genitive case. See πατηρ — patēr applied to God also in 1 Peter 1:3, 1 Peter 1:17 as often by Paul (Romans 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ).In sanctification of the Spirit Clearly the Holy Spirit, though anarthrous like τεου πατρος — theou patros Late word from αγιαζω — hagiazō to render holy Obedience (from υπακουω — hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω — rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου — prognōsis theouπλητυντειη — hagiasmos pneumatosπλητυνω — haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς — plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη — plēthunō old verb (from ελεος — plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος — charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
1 Peter 1:2 In sanctification of the Spirit [εν αγιασμωι πνευματος]
Clearly the Holy Spirit, though anarthrous like τεου πατρος — theou patros Late word from αγιαζω — hagiazō to render holy Obedience (from υπακουω — hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω — rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου — prognōsis theouπλητυντειη — hagiasmos pneumatosπλητυνω — haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς — plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη — plēthunō old verb (from ελεος — plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος — charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
1 Peter 4:18 And if the righteous is scarcely saved [και ει ο δικαιος μολις σωζεται]
First-class condition again with ει — ei and present passive indicative of σωζω — sōzō Quotation from Proverbs 11:31. See 1 Peter 3:12, 1 Peter 3:14; Matthew 5:20. But the Christian is not saved by his own righteousness (Philemon 3:9; Revelation 7:14). For μολις — molis see Acts 14:18 and for ασεβης — asebēs (ungodly, without reverence) see Romans 4:5; 2 Peter 2:5. [source]
1 Peter 1:2 And sprinkling of the blood of Jesus Christ [ραντισμον αιματος Ιησου Χριστου]
Late substantive from ραντιζω — rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου — prognōsis theouπλητυντειη — hagiasmos pneumatosπλητυνω — haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς — plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη — plēthunō old verb (from ελεος — plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος — charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Revelation 22:14 That do His commandments [οἱ ποιοῦντες τὰς ἐντολὰς αὐτοῦ]
Read οἱ πλύνοντες τὰς στολὰς αὐτῶν theythat wash their robes. Compare Revelation 7:14. [source]
Revelation 1:6 And he made [και εποιησεν]
Change from the participle construction, which would be και ποιησαντι — kai poiēsanti (first aorist active of ποιεω — poieō) like λυσαντι — lusanti just before, a Hebraism Charles calls it, but certainly an anacoluthon of which John is very fond, as in Revelation 1:18; Revelation 2:2, Revelation 2:9, Revelation 2:20; Revelation 3:9; Revelation 7:14; Revelation 14:2.; Revelation 15:3. [source]
Revelation 21:5 Behold, I make all things new [Ιδου καινα ποιω παντα]
The first time since Revelation 1:8 that God has been represented as speaking directly, though voices have come out of the throne before (Revelation 21:3) and out of the sanctuary (Revelation 16:1, Revelation 16:17), which may be from God himself, though more likely from one of the angels of the Presence. This message is not addressed to John (Revelation 7:14; Revelation 17:7; Revelation 21:6; Revelation 22:6), but to the entire world of the blessed. See Isaiah 43:18. for the words The idea of a new heaven and a new earth is in Isaiah 65:17; Isaiah 66:22; Psalm 102:25. For the locative here with επι — epi See Revelation 20:11 for the picture. [source]
Revelation 12:11 Because of the blood of the Lamb [δια το αιμα του αρνιου]
As in Revelation 1:5; Revelation 5:6, Revelation 5:9; Revelation 7:14. The blood of Christ is here presented by δια — dia as the ground for the victory and not the means, as by εν — en in Revelation 1:5; Revelation 5:9. Both ideas are true, but δια — dia with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John 1:29; 1 John 1:7). Christ conquered Satan, and so makes our victory possible (Luke 11:21.; Hebrews 2:18). “Thus the Lamb is the true συνηγορος — sunēgoros (like Michael) of the New Israel, its παρακλητος προς τον πατερα — paraklētos pros ton patera (1 John 2:1)” (Swete).Because of the Word of their testimony (δια τον λογον της μαρτυριας αυτων — dia ton logon tēs marturias autōn). The same use of δια — dia “because of their testimony to Jesus” as in John‘s own case in Revelation 1:9. These martyrs have been true to their part.They loved not their life even unto death First aorist active indicative of αγαπαω — agapaō They did resist “unto blood” Jesus himself had been “obedient unto death” (Philemon 2:8). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured. [source]
Revelation 22:14 They that wash their robes [οι πλυνοντες τας στολας αυτων]
Present active articular participle of πλυνω — plunō See Revelation 7:14 for this very verb with στολας — stolas while in Revelation 3:4 the negative statement occurs. Cf. 1 Corinthians 6:11.That they may have the right (ινα εσται η εχουσια αυτων — hina estai hē exousia autōn). Purpose clause with ινα — hina and the future middle of ειμι — eimi (a common construction in this book, Revelation 6:4, Revelation 6:11; Revelation 9:5, Revelation 9:20; Revelation 13:12; Revelation 14:13), that there may be their right.”To come to the tree of life “Over the tree of life.” On εχουσια επι — exousia epi = “power over” see Revelation 6:8; Revelation 13:7; Revelation 16:9; Luke 9:1. On “the tree of life” see Revelation 2:7; Revelation 22:2.May enter in (εισελτωσιν — eiselthōsin). Purpose clause with ινα — hina and the second aorist active subjunctive of εισερχομαι — eiserchomai parallel with ινα εσται — hina estai (future).By the gates Associative instrumental case of πυλων — pulōn (Revelation 21:12), “by the gate towers.” [source]
Revelation 7:10 With a great voice [πωνηι μεγαληι]
As in Revelation 6:10; Revelation 7:2. “The polyglott multitude shouts its praises as with one voice” (Swete).Salvation (η σωτηρια — hē sōtēria). As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God (τωι τεωι — tōi theōi dative case) and to the Lamb (τωι αρνιωι — tōi arniōi dative also). Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
Revelation 7:10 Salvation [η σωτηρια]
As in Revelation 12:10; Revelation 19:1. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (Revelation 7:14) and the praise for it is given to God Both God and Christ are thus called σωτηρ — sōtēr as in the Pastoral Epistles, as to God (1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 3:4) and to Christ (Titus 1:4; Titus 2:13; Titus 3:6). For η σωτηρια — hē sōtēria see John 4:22; Acts 4:12; Judges 1:3. [source]
Revelation 7:14 And they washed [και επλυναν]
First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20. [source]
Revelation 7:15 Therefore [δια τουτο]
Because of the washing described in Revelation 7:14. [source]
Revelation 7:14 My lord [Κυριε μου]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας — su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14 They which come out of the great tribulation [οι ερχομενοι εκ της τλιπσεως της μεγαλης]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:15 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]
Revelation 7:15 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]

What do the individual words in Revelation 7:14 mean?

And I said to him Lord of me you know he said to me These are the [ones] coming out of the tribulation - great they have washed the robes of them made white them in the blood of the Lamb
Καὶ εἴρηκα αὐτῷ Κύριέ μου σὺ οἶδας εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆς θλίψεως τῆς μεγάλης ἔπλυναν τὰς στολὰς αὐτῶν ἐλεύκαναν αὐτὰς ἐν τῷ αἵματι τοῦ Ἀρνίου

εἴρηκα  I  said 
Parse: Verb, Perfect Indicative Active, 1st Person Singular
Root: λέγω  
Sense: to utter, speak, say.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Κύριέ  Lord 
Parse: Noun, Vocative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
οἶδας  know 
Parse: Verb, Perfect Indicative Active, 2nd Person Singular
Root: οἶδα  
Sense: to see.
εἶπέν  he  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
μοι  to  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
Οὗτοί  These 
Parse: Demonstrative Pronoun, Nominative Masculine Plural
Root: οὗτος  
Sense: this.
οἱ  the  [ones] 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἐρχόμενοι  coming 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: ἔρχομαι  
Sense: to come.
ἐκ  out  of 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
θλίψεως  tribulation 
Parse: Noun, Genitive Feminine Singular
Root: θλῖψις  
Sense: a pressing, pressing together, pressure.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
μεγάλης  great 
Parse: Adjective, Genitive Feminine Singular
Root: μέγας  
Sense: great.
ἔπλυναν  they  have  washed 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: πλύνω  
Sense: to wash: with reference to clothing.
στολὰς  robes 
Parse: Noun, Accusative Feminine Plural
Root: στολή  
Sense: an equipment.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐλεύκαναν  made  white 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: λευκαίνω  
Sense: to whiten, make white.
αἵματι  blood 
Parse: Noun, Dative Neuter Singular
Root: αἷμα  
Sense: blood.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
Ἀρνίου  Lamb 
Parse: Noun, Genitive Neuter Singular
Root: ἀρνίον  
Sense: .