I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel:
Parallel Translations
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I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel:
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And I herde the nombre of them which were sealed and there were sealed an C. and xliiii. M.
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And I heard the number of them, which were sealed, and there were sealed an hundreth and foure and fourtie thousand of all the tribes of the children of Israel.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (14)
Passages linked to Revelation 7:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Revelation 14:1 I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads.
- Revelation 14:3 They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth.
- Luke 22:30 that you may eat and drink at my table in my Kingdom. You will sit on thrones, judging the twelve tribes of Israel.”
- Matthew 19:28 Jesus said to them, “Most certainly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel.
- Acts 26:7 which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa!
- Ezekiel 48:31 and the gates of the city shall be named after the tribes of Israel, three gates northward: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one.
- Romans 9:27 Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;
- Romans 11:5-6 Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.
- James 1:1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.
- Revelation 9:16 The number of the armies of the horsemen was two hundred million. I heard the number of them.
- Ezekiel 47:13 The Lord Yahweh says: “This shall be the border, by which you shall divide the land for inheritance according to the twelve tribes of Israel. Joseph shall have two portions.
- Ezekiel 48:19 Those who labor in the city, out of all the tribes of Israel, shall cultivate it.
- Zechariah 9:1 A revelation. Yahweh’s word is against the land of Hadrach, and will rest upon Damascus; for the eye of man and of all the tribes of Israel is toward Yahweh;
- Genesis 15:5 Yahweh brought him outside, and said, “Look now toward the sky, and count the stars, if you are able to count them.” He said to Abram, “So your offspring will be.”
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Geneva Bible translators 1599 · Public Domain That is, of the Jews a number certain in…
That is, of the Jews a number certain in itself before God, and such as may be numbered of us: for which cause also the same is here set down as certain. But of the elect which are of the Gentiles, the number indeed is in itself certain with God, but of us not possibly to be numbered, as God, Gen. 15:5, and often elsewhere, and Isaiah figured most excellently, Isa. 49 and 60. This therefore is spoken with respect, when a certain number is put for one uncertain. Confer this with verse 6.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 4 And I heard the number of them which…
4 And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.
Ver. 4. A hundred forty and four thousand] A competent company. Not so many as the locusts, Rev 9:3, and yet more than most thought they had been.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Ver. 4-8. For the understanding of these five verses…
Ver. 4-8. For the understanding of these five verses several things are to be noted.
1. That the whole number is one hundred and forty-four thousand, which is the product of twelve, as the original number, (setting aside the ciphers), for twelve times twelve make one hundred and forty-four. The number of one hundred and forty-four, Rev 21:17, was the measure of the wall of the new Jerusalem. Twelve, which is the root of this number one hundred and forty-four, seemeth to be God’s number, and used in Scripture about one hundred and forty-four times, and almost generally in things belonging to the church; which had twelve patriarchs, twelve tribes under the Old Testament, twelves apostles (as its head) under the New Testament: and the new Jerusalem from heaven, Rev 21:12, is said to have twelve gates, and at the gates twelve angels; Rev 7:14, the wall had twelve foundations; the length of it, Rev 7:16, twelve thousand furlongs.
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2. That we must not by one hundred and forty-four thousand understand a certain, but an uncertain number, which yet was very great.
3. That by the tribes of Israel mentioned here, are to be understood the several gospel churches of the Gentiles, who are now God’s Israel ingrafted into the true olive.
4. That the tribe of Dan is here left out, and Ephraim is not named, though included in Joseph. Of the tribe of Dan there were none sealed. Dan was a great ringleader to idolatry, so was Ephraim; see Jdg 17:1-18:31; and at Dan it was that Jeroboam set up his calves. Levi is put in instead of Dan, and Joseph instead of Ephraim, by which means here are yet twelve tribes; which teacheth us this: That Christians, if idolaters, must not look for any special protection or favour from God in a day of evil.
5. These tribes are not set in order, according to their birthright.
Juda was Leah’s fourth son, Gen 29:35, put first, because Christ descended from him.
Reuben, her eldest son, is put next, giving place only to the Messiah’s tribe.
Gad, Jacob’s son by Zilpah, Gen 30:11, is put next.
Aser, Jacob’s son by Zilpah, in the fourth place, Gen 30:13.
Nepthalim is put next, who was Jacob’s son by Bilhah, Rachel’s maid, Gen 30:8.
Manasses is put next, who was Joseph’s son.
Simeon, Jacob’s second son by Leah, Gen 29:33, is put in the seventh place.
Levi, Leah’s third son, Gen 29:34, in the eighth place.
Issachar, Leah’s fifth son, Gen 30:18, is put in the ninth place.
Zabulon, Leah’s sixth son, is put in the tenth place, Gen 30:20.
Joseph is put in the eleventh place, for Ephraim his son.
Benjamin, Rachel’s second son, is put in the last place.
If there be any mystery in this order, differing from all other scriptures where there is a mention made of the twelve patriarchs, it is probable that Mr. Mede hath hit upon it, in regard of the, good or ill deserts of these tribes, some of which are mentioned by him; all may be learned from the history of the Jews recorded in holy writ. Hence we may learn, that the summary sense of all these verses is this: That although within that period of time which is signified under the seventh seal, there should be great persecutions of the church, yet God would preserve unto himself a great number in all his churches, which should not apostatize, and who in the persecutions should not be hurt; so as his church should not fail, though the archers should shoot sore at it; for though men raged, yet it was by God’s permission; and his angels overruled it, who should take notice of those numbers that he had sealed, and marked in their foreheads.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. That the true church is represented…
Observe here, 1. That the true church is represented in this book by the name of the Jews, and the false church by the Gentiles; so that the tribes of the children of Israel is to be understood the whole universal church of sincere and serious Christians, all that profess and practice the faith of Abraham, and so are his spiritual seed.
Note, 2. That these hundred forty and four thousand are particularly mentioned, Rev 14:1 as the pure virgin church, distinguished from the adulterers; this number then comprehends all such as during Antichrist’s tyranny should be kept from his delusions, of whatsoever nation they be; all that adhere to Christ against Antichrist are sealed, to preserve them from that defection wherein others would be involved.
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Note, 3. The great care which Almighty God takes in a time of general apostasy, to preserve a number in all his churches from that fatal mischief, that the Catholic church may not fail: God has a number sealed: and such as are sealed shall by preserved.
Note, 4. That thought the number of God’s sealed ones be great in inself, one hundred and forty-four thousand, yet how small is it in comparison of the not sealed.
Note, 5. That as God had a number out of all nations, ranks, and conditions of men, in and throughout the whole world.
Note, 6. That the tribe of Dan is here left out; the reasons assigned for it are various; because, say some, Antichrist was to come of that tribe: but it doth not any where appear that ever Almighty God punished a people before they committed sin.
Others with more reason conceive it was the great idolatry which this tribe fell into, and continued in until the captivity, Jdg 18:30 Amo 8:14, yet we must not suppose that none of this tribe were saved, because here not mentioned; for we find Samson of this tribe, and reckoned among those worthies, whose names are recorded, By faith Samson, Heb 11:32-34.
Note, 7. That Levi, or the Levites, who had no inheritance in the earthly Canaan, but were dispersed and scattered throughout all the tribes, that they might teach the people the law of the Lord, and so could not be numbered there; yet, says the learned and pious Dr. Hammond, in Christ their portion was as good as the rest, and therefore were not omitted here. Behold here a consideration which administers much comfort to us the ministers of the gospel: though many of us have no earthly possessions, and some cut short of outward comforts, yet our title to the heavenly inheritance is good, and we shall not miss of it as the reward of our faithfulness.
Note lastly, That although Levi had the charge of all the tribes, and had the peculiar favour above all the rest to stand before God, and administer to him in holy things, yet no more are sealed of this than of the other tribes; all were teachers, but all were not sealed; all are not saved that are of the holy calling, and who may be instrumental to save others. It was a solemn speech of an ancient father, Non temere dico, sed ut affectus sum, ac ut animo sentio: Revere puto sacerdotes non multos esse qui salvi fient, et sacerdotes non multos esse qui salvi fient, et plures esse qui pereunt. With it agrees St. Paul, 1Co 9:27.
Fearing, lest having preached to others, he himself should become a cast-away.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And I heard the number of them which were…
And I heard the number of them which were sealed,.... And therefore could be sure of the exact number, which did not depend upon his sight, and telling them, in which some mistake might have been made, but he heard the number expressed:
and there were sealed an hundred and forty, and four thousand: which is a square number arising from twelve, the square root of it, being just twelve times twelve thousand; and may denote their being the true and genuine offspring of the twelve apostles of the Lamb, holding their doctrine, and being built on their foundation; see Rev 21:14; and these were
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of all the tribes of the children of Israel; not that these were all Jews in a literal sense, for the time of their conversion in great numbers is not yet come. Dr. Goodwin thinks these sealed ones design the believers of the Greek and Armenian churches, and his reasons are not despicable; but this is to limit and restrain them to a particular part of the church of Christ; whereas they take in all the saints within this long tract of time, even all that are the true Israel of God, who are Jews inwardly, of what nation, kindred, tongue, and people soever; and is a certain and determinate number for an uncertain and indeterminate one; and only intends a large number of persons known to God and Christ; see the Apocrypha:
"Arise up and stand, behold the number of those that be sealed in the feast of the Lord;'' (2 Esdras 2:38)
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Of the children of Israel - To these will…
Of the children of Israel - To these will afterwards be joined a multitude out of all nations. But it may be observed, this is not the number of all the Israelites who are saved from Abraham or Moses to the end of all things; but only of those who were secured from the plagues which were then ready to fall on the earth. It seems as if this book had, in many places, a special view to the people of Israel.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. I heard the number of them which…
Verse 4. I heard the number of them which were sealed] In the number of 144,000 are included all the Jews converted to Christianity; 12,000 out of each of the twelve tribes: but this must be only a certain for an uncertain number; for it is not to be supposed that just 12,000 were converted out of each of the twelve tribes.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Rev 7:4-8. And I heard the number of them,…
Rev 7:4-8. And I heard the number of them, a hundred and forty and four thousand — This single passage, says the bishop of Meaux, may show the mistake of those who always expect the numbers in the Revelation to be precise and exact; for is it to be supposed, that there should be in each tribe twelve thousand believers, neither more nor fewer, to make up the total sum of one hundred and forty-four thousand? It is not by such trifles and low sense the divine oracles are to be explained. We are to observe, in the numbers of the Revelation, a certain figurative proportion which the Holy Ghost designs to point out to observation. As there were twelve patriarchs and twelve apostles, twelve became a sacred number in the synagogue and in the Christian Church. This number of twelve, first multiplied into itself, and then by one thousand, makes one hundred and forty-four thousand. The bishop sees, in the solid proportion of this square number, the unchangeableness of the truth of God and his promises. Perhaps it may mean the beauty and stability of the Christian Church, keeping to the apostolical purity of faith and worship. Of the tribe of Juda, &c. — As the Church of Christ was first formed out of the Jewish Church and nation, so here the spiritual Israel is first mentioned. But the twelve tribes are not enumerated here in the same order as they are in other places of Holy Scripture. Judah hath the precedence, because from him descended the Messiah, and in this tribe the kingdom was established. Dan is entirely omitted, being the first tribe that fell into idolatry after the settlement of Israel in Canaan; and also being early reduced to a single family, which family itself seems to have been cut off in war before the time of Ezra. For in the Chronicles, where the posterity of the patriarchs is recited, Dan is wholly omitted. Ephraim also was a tribe that greatly promoted idolatry, and therefore is not mentioned by name, but the tribe is denominated that of Joseph. The Levitical ceremonies being abolished, Levi was again on a level with his brethren, and is here mentioned as a tribe instead of that of Dan. In this list the children of the bond-woman and of the free-woman are confounded together; for in Christ Jesus there is neither bond nor free.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And I heard the number of them which were…
And I heard the number of them which were sealed - He does not say where he heard that, or by whom it was communicated to him, or when it was done. The material point is, that he heard it; he did not see it done. Either by the angel, or by some direct communication from God, he was told of the number that would be sealed, and of the distribution of the whole number into twelve equal parts, represented by the tribes of the children of Israel.
And there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel - In regard to this number, the first and the main question is, whether it is meant that this was to be the literal number, or whether it was symbolical; and, if the latter, of what it is a symbol:
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I. As to the first of these inquiries, there does not appear to be any good reason for doubt. The fair interpretation seems to require that it should be understood as symbolical, or as designed not to be literally taken; for:
(a)The whole scene is symbolical - the winds, the angels, the sealing.
It cannot be supposed that this number will include all who will be sealed and saved. In whatever way this is interpreted, and whatever we may suppose it to refer to, we cannot but suppose that more than this number will be saved. The number is too exact and artificial to suppose that it is literal. It is inconceivable that exactly the same number - precisely twelve thousand - should be selected from each tribe of the children of Israel. If literal, it is necessary to suppose that this refers to the twelve tribes of the children of Israel. But on every supposition this is absurd. Ten of their tribes had been long before carried away, and the distinction of the tribes was lost, no more to be recovered, and the Hebrew people never have been, since the time of John, in circumstances to which the description here could be applicable. These considerations make it clear that the description here is symbolical. But,
II. Of what is it symbolical? Is it of a large number, or of a small number? Is it of those who would be saved from among the Jews, or of all who would be saved in the Christian church - represented as the “tribes of the children of Israel?” To these inquiries we may answer:
(1) That the representation seems to be rather that of a comparatively small number than a large one, for these reasons:
(a) The number of itself is not large.
(b) The number is not large as compared with those who must have constituted the tribes here referred to - the number twelve thousand, for example, as compared with the whole number of the tribe of Judah, of the tribe of Reuben, etc.
(c) It would seem from the language that there would be some selection from a much greater number. Thus, not all in the tribes were scaled, but those who were sealed were “of all the tribes” - ἐκ πάσης φυλῆς ek pasēs phulēs; that is, out of these tribes. So in the specification in each tribe - ἐκ φυλῆς Ἰούδα, Ρουβὴν ek phulēs Iouda, Roubēn, etc. Some out of the tribe, to wit, twelve thousand, were sealed, It is not said of the twelve thousand of the tribes of Judah, Reuben, etc., that they constituted the tribe, but that they were sealed out of the tribe, as a part of it preserved and saved. “When the preposition ἐκ ek, or “out of,” stands after any such verb as sealed, between a definite numeral and a noun of multitude in the genitive, sound criticism requires, doubtless, that the numeral should be thus construed as signifying, not the whole, but a part taken out” (Elliott, i. 237). Compare Exo 32:28; Num 1:21; 1Sa 4:10. The phrase, then, would properly denote those taken out of some other and greater number - as a portion of a tribe, and not the whole tribe. If the reference here is to the church, it would seem to denote that a portion only of that church would be sealed.
(d) For the same reason the idea would seem to be, that comparatively a small portion is referred to - as twelve thousand would be comparatively a small part of one of the tribes of Israel; and if this refers to the church, we should expect to find its fulfillment in a state of things in which the largest proportion would not be scaled; that is, in a corrupt state of the church in which there would be many professors of religion, but comparatively few who had real piety.
(2) To the other inquiry - whether this refers to those who would be sealed and saved among the Jews, or to those in the Christian church - we may answer:
(a) that there are strong reasons for supposing the latter to be the correct opinion. Long before the time of John all these distinctions of tribe were abolished. The ten tribes had been carried away and scattered in distant lands, never more to be restored; and it cannot be supposed that there was any such literal selection from the twelve tribes as is here spoken of, or any such designation of twelve thousand from each. There was no occasion - either when Jerusalem was destroyed, or at any ether time - on which there were such transactions as are here referred to occurring in reference to the children of Israel.
(b) The language is such as a Christian, who had been by birth and education a Hebrew, would naturally use if he wished to designate the church. Compare the notes on Jam 1:1. Accustomed to speak of the people of God as “the twelve tribes of Israel,” nothing was more natural than to transfer this language to the church of the Redeemer, and to speak of it in that figurative manner. Accordingly, from the necessity of the case, the language is universally understood to have reference to the Christian church. Even Prof. Stuart, who supposes that the reference is to the siege and destruction of Jerusalem by the Romans, interprets it of the preservation of Christians, and their flight to Pella, beyond Jordan. Thus interpreted, moreover, it accords with the entire symbolical character of the representation.
(c) The reference to the particular tribes may be a designed allusion to the Christian church as it would be divided into denominations, or known by different names; and the fact that a certain portion would be sealed from every tribe would not be an unfit representation of the fact that a portion of all the various churches or denominations would be sealed and saved. That is, salvation would be confined to no one church or denomination, but among them all there would be found true servants of God. It would be improper to suppose that the division into tribes among the children of Israel was designed to be a type of the sects and denominations in the Christian church, and yet the fact of such a division may not improperly be employed as an illustration of that; for the whole church is made up not of any one denomination alone, but of all who hold the truth combined, as the people of God in ancient times consisted not solely of any one tribe, however large and powerful, but of all combined. Thus understood, the symbol would point to a time when there would be various denominations in the church, and yet with the idea that true friends of God would be found among them all.
(d) Perhaps nothing can be argued from the fact that exactly twelve thousand were selected from each of the tribes. In language so figurative and symbolical as this, it could not be maintained that this proves that the santo definite number would be taken from each denomination of Christians. Perhaps all that can be fairly inferred is, that there would be no partiality or preference for one more than another; that there would be no favoritism on account of the tribe or denomination to which anyone belonged; but that the seal would be impressed on all, of any denomination, who had the true spirit of religion. No one would receive the token of the divine favor because he was of the tribe of Judah or Reuben; no one because he belonged to any particular denomination of Christians. Large numbers from every branch of the church would be sealed; none would be sealed because he belonged to one form of external organization rather than to another; none would be excluded because he belonged to any one tribe, if he had the spirit and held the sentiments which made it proper to recognize him as a servant of God. These views seem to me to express the true sense of this passage. No one can seriously maintain that the writer meant to refer literally to the Jewish people; and if he referred to the Christian church, it seems to be to some selection that would be made out of the whole church, in which there would be no favoritism or partiality, and to the fact that, in regard to them, there would be some something which, in the midst of abounding corruption or impending danger, would designate them as the chosen people of God, and would furnish evidence that they would be safe.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain I heard the number of them that were sealed.…
I heard the number of them that were sealed. By these determinate numbers need only be understood a great number of Jews converted and saved, though much greater was the number of the saved taken from among the Gentiles of all nations, of which it is said, I saw a great multitude, which no man could number, &c. (Witham) --- The number of one hundred and forty-four thousand is not to be taken in a literal and strict sense, but to express in general terms the great number of the elect; for it appears that the tribe of Dan, which certainly must have produced some elect, is not mentioned, and the tribe of Joseph is put in lieu of that of Ephraim: so that if it be supposed that these numbers must be taken literally, the tribe of Joseph would have produced a double number to that of any other tribe, since Manasses was his son, and the tribe of Dan would have produced none. (Ven. Bede)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Twelve is the number of the tribes, and appropriate…
Twelve is the number of the tribes, and appropriate to the Church: three by four: three, the divine number, multiplied by four, the number for world-wide extension. Twelve by twelve implies fixity and completeness, which is taken a thousandfold in 144,000. A thousand implies the world perfectly pervaded by the divine; for it is ten, the world number, raised to the power of three, the number of God.
of all the tribes--literally, "out of every tribe"; not 144,000 of each tribe, but the aggregate of the twelve thousand from every tribe.
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children--Greek, "sons of Israel." Rev 3:12; Rev 21:12, are no objection, as ALFORD thinks, to the literal Israel being meant; for, in consummated glory, still the Church will be that "built on the foundation of the (Twelve) apostles (Israelites), Jesus Christ (an Israelite) being the chief corner-stone." Gentile believers shall have the name of Jerusalem written on them, in that they shall share the citizenship antitypical to that of the literal Jerusalem.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. And I heard the number—Omitting the element of…
4. And I heard the number—Omitting the element of time, the present verse assumes the sealing as all done and the number reported. The whole number, not including the great multitude of Rev_7:9; but the number of the sealed of all the tribes of… Israel is alone given.
A hundred and forty and four thousand—A decisive instance of an exact for an inexact number, and decisive proof that there are symbol-numbers as well as symbol-objects. The basis is the symbol tribal-number, twelve; it is squared and multiplied by the cube of the number of universality, ten. It is, therefore, the churchly number, raised by multiplication of itself to a seemly magnitude, with the decimal symbolizing the inclusion of an immense whole. See notes on Rev_9:16; Rev_11:13; Rev_20:4.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain The Sealing of the 144,000, Rev_7:4-8
The Sealing of the 144,000, Rev_7:4-8
4. an hundred and forty and four thousand] As there are twelve tribes, so in each tribe there are to be twelve thousands: possibly with a reminiscence of the primitive political and military organisation, when a “thousand” was a recognised subdivision of a tribe. See Jdg_6:15; Mic_5:2. Any way, we are probably to understand that each portion of Israel is a miniature likeness of the whole.
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of all the tribes of the children of Israel] It is one of the most controverted of the minor questions of interpretation of this Book, whether Israel is here to be understood in the literal or the spiritual sense. This vision of a certain number of Israelites, and the next of an innumerable multitude of all nations, are certainly correlative to each other: and the most obvious way of understanding them is, that among God’s elect there will be many faithful Israelites, and yet few comparatively to the number of faithful Gentiles. Others however understand these 144,000, and the innumerable multitude of Rev_7:9, to represent the same persons regarded in two different aspects. To God they are all His own people, all duly numbered and organised and marshalled as His army, and everyone known to Him by name: on the other hand, from a human point of view they belong to all nations, and. are too many to be counted. Lastly, in Rev_14:1 we hear of a company of 144,000 whom (not from their number only) it is natural to identify with these: and it appears that these represent, not the whole multitude of the elect, but a group specially faithful and specially favoured, even among them. It seems worth asking, whether the true solution be not a combination of the first and last, whether we are to understand that Christ’s nearest and dearest ones still come from God’s old people, who are still “beloved for the fathers’ sake,” though they attain such nearness to Him, not by virtue of their descent, but by graces of the same kind as sanctify Gentile saints also.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) And I heard the number of them .…
(4) And I heard the number of them . . . Translate, And I heard the number of the sealed: there were a hundred and forty and four thousand sealed out of every tribe of the sons of Israel. There are two or three questions which these verses suggest. What are we to understand by the number twelve thousand from each tribe? Who are these who are drawn from the tribes of Israel? Why is there a change of the order and name of the tribes? It may help us to clearer thoughts to take the second of these questions first. (1) Who are these one hundred and forty-four thousand? An answer to this has been partly anticipated in our previous comments; but perhaps a fuller consideration is needed. Some have thought that the sealed ones must be Jewish Christians: i.e., they are disposed to take the twelve tribes literally. The scope of the previous verses seems decisive against this view. The time of judgment and trial is drawing near; we have seen the tokens of the coming storm in the opening of the sixth seal; our wish is to know the lot of the saints of God; this chapter answers this wish: they are safe, having the seal of God. Now, to limit the answer to the Israelitish Christians is to break in abruptly upon the general flow of thought with a bold literalism. The sealed ones are explained to be the servants of God; the description which follows proclaims them to be the “Israel of God.” It would be a strange leap away from the subject to introduce a sudden limitation of thought. Nor is there any necessity for doing so. Israelitish and Jewish names are freely adopted by the sacred writers, and used in a spiritual sense without any explanation of such usage; and the Apostle most emphatically laid down the principle that “he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh, but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit and not in the letter” (Rom_2:28-29); and the principle he applies by affirming that in Christ “there is neither Jew nor Greek” (Gal_3:28). The Christian Church absorbs the Jewish, inherits her privileges, and adopts, with wider and nobler meaning, her phraseology. She has her Jerusalem, but it is a heavenly Jerusalem (Heb_12:22): a Jerusalem from above (Gal_4:26): a new Jerusalem (Rev_21:2; see Rev_3:12); and to that Jerusalem of God the true Israel of God, the chosen generation and royal priesthood of every age, turn the eye of faith. It is needless to say that this view does not rob, as it has been said, the Jew of God’s promises; it only intensifies those promises by showing the growth of that Church in which the Jew may yet find the truest consummation of his holiest and highest hopes, and into which God is yet able to graft them in again (Rom_11:23; Rom_11:25-26), and in which he may yet play a part loftier than men dream of. (2) How are we to understand the numbers? As we cannot adopt the literal interpretation of the tribes of Israel, still less can we admit a literal interpretation of the numbers here mentioned; but they are not on this ground to be looked upon as meaningless numbers: there is an appropriate symbolism in the numbers of the Apocalypse. Twelve is used as the number of those who in every age have been called out to witness for some truth which the world needed. Thus the twelve tribes of Israel were the appointed witnesses of a pure theology and a pure morality in the days of idolatry and license; and later, the twelve Apostles became the inheritors of a similar, though higher, spiritual work in the world. The number twelve, then, stands for a world-witness of divine truth; and the fruits of this world-witness is a wide and sustained success: the twelve multiplied by the twelve a thousand-fold—“the native and not degenerate progeny of the Apostles apostolically multiplied” (Mede, quoted by Dr. Currey). The skeleton organisation is twelve, the college of the Apostles; the one hundred and forty-four thousand represent the growth into full numbers of the choice ones of God. (3) Does the change in the order and names of the tribes symbolise anything? The alterations are not without significance. They are briefly these: The tribe of Dan is omitted, and the name of Ephraim does not appear, but the number is made up to twelve by two representatives of Joseph: Manasseh, who stands sixth in order, and Joseph (superseding the name, but representing the tribe of Ephraim), who is placed eleventh on the list. The number twelve is maintained to show that in all changes God’s purposes stand. The omission of one tribe and the changed name of another are designed to show that in the Church, as in Israel, the most splendid opportunities may be lost. Dan, once a tribe, and not an insignificant tribe, which had reared its heroes, gradually lapsed into idolatry and immorality, dwindled in numbers and importance, and at length disappeared, and as a tribe became extinct. Its omission in this list is a silent but emphatic comment on the sacred warnings: “Let him that thinketh he standeth take heed lest he fall.” “Begin not to say we have Abraham to our father: God is able of these stones to raise up children unto Abraham.” Similarly, Ephraim, as has been suggested by a thoughtful writer, who exalted himself in Israel, is now lost in the greater name of Joseph. (Comp. Hos_13:1; Hos_10:11; Luk_18:14.) The order of the names is altered. Reuben no longer stands first: Judah has taken the firstborn’s place; and Levi, though named, does not occupy the third, the place of his birthright, but the eighth place. Here, again, the changes have their teachings. The unstable Reuben, with all his splendid advantages—the firstborn, the excellency of dignity and the excellency of power—failed to hold his own among his brethren; the fatal instability of his character accompanied his history, and weakened his otherwise pre-eminent powers; yet weak and erring, the type of the brilliant and vacillating, he is not an outcast altogether, but finds place, and high place, among the servants of God. Judah, lion-like, resolute, and strong, wins the foremost place; from him springs the true Ruler, the Lion of the tribe of Judah, to unfold the counsels of God, and to rule the world with a righteous sceptre. Levi’s subordinate position is thought to be due to the fact that the Mosaic ritual and Levitical priesthood are at an end. This may be so; the changes are the result of the actual history of the tribes, and illustrate how in the Christian Church, as in the Jewish, privileges may be lost, opportunities seized or cast away, offices and functions used for a time, and then laid aside when their work is accomplished; but in all and through all changes, God’s unchanging purpose runs onward to its certain close. The grouping of the tribes is, as has been pointed out, in the order of closest kinship: “We find not one violent separation of those who are naturally united, where both are truly members of the Israel of God” (Rev. C. H. Waller, Names on Gates of Pearl).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And I heard the number of them which were…
And I heard the number of them which were sealed. The description of the actual operation of sealing is omitted (cf. Ezekiel 9, where it is also omitted). And there were sealed a hundred and forty and four thousand. Omit "and there were." This number the square of 12 multiplied by 1000 is typical of a large and perfect number. No one has ever said that the number should be taken literally; and there are evident reasons why it could not be so intended. We have, therefore, to inquire what is its symbolical signification. The number 12 is always typical, in the Apocalypse and elsewhere, of a complete and perfect number. It is formed of 4 multiplied by 3. Four is generally representative of the created universe, and 3 of the Godhead. (see Rev_5:9) 4 plus 3, that is 7; and 4 multiplied by 3, that is 12, indicate a perfect number a number which includes and embraces everything. And thus 12 multiplied by 12 denotes the most exhaustive and perfect completion. The number 1000 is generally used to denote a large and complete, but somewhat uncertain, number. (cf. Rev_14:1 Rev_20:2 Rev_21:16, etc.) Thus the square of 12 multiplied by 1000 has the signification of a large number not definitely fixed, but nevertheless perfect; that is to say, not omitting a single one of those who should be included in the number. We are therefore taught that at the judgment day, before the destruction of the world is allowed to take place, a large number, consisting of those who have proved themselves to be God"s servants, will be preserved and set apart; and that, although the number may be large, yet it will be perfect, not one of those who are worthy to be selected being overlooked or forgotten. This number subsequently is increased, being included in the "great multitude which no man could number" of ver. 9, and which is formed by the whole company of the redeemed. Of all the tribes of the children of Israel. The Authorized Version here appears to give the correct sense of pav , "every." The number is made up not necessarily by an equal number from each tribe, but by a number from the twelve tribes viewed as a whole. As explained above, the number one thousand, though signifying "completeness," is not a definite number. Here, as elsewhere, it is the spiritual Israel which is signified. In support of this view, we may remark:
(1) The constant use in the Apocalypse of the terms" Israel," "Jew," "Jerusalem," etc., in the spiritual sense; and it seems scarcely credible that the writer of the book, who throughout insists on the fulfilment in the Christian religion of all things Jewish, should in this place, for no apparent reason, deliberately make a distinction between Jew and Gentile. The terms are constantly used to denote the spiritual Israel, the spiritual Jerusalem, etc., except where allusion is made to some historical fact, as in Rev_2:14 Rev_5:5 Rev_22:16 Rev_15:3. (cf. Jews, Rev_2:9 and Rev_3:9; Israel, Rev_21:12; Jerusalem, Rev_3:12 and Rev_21:2, Rev_21:10; Babylon, Rev_14:8 Rev_16:19 Rev_17:5 Rev_18:2, Rev_18:10, Rev_18:21; Sodom and Egypt, Rev_11:8; Euphrates, Rev_9:14 Rev_16:12; Sion, Rev_14:1; Jezebel, Rev_2:20; David,Rev_3:7; Gentiles, Rev_11:2)
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(2) The improbability of the omission of the tribe of Dan, if the literal Israel were meant.
(3) The general testimony of ancient commentators, which is the view of those who appointed this passage for use in the Liturgy on All Saints" Day. Some, however, have considered that the hundred and forty-four thousand are distinct from, and not included in, the multitude of ver. 9. They believe the former indicates the converted from among the Jews, and the latter those saved from the Gentiles. Thus Bengel, Dusterdieck, Ebrard, Grotius, etc. But it may be remembered that in Rev_14:3, Rev_14:4, the hundred and forty-four thousand redeemed from the earth and from among men is not confined to Jews. By other commentators the number has been thought to denote converts in the age of Constantine, etc.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The number of them which were sealed.
Rev_7:4-8
The number of them which were sealed.
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The sealing
I. Who, then, are these 144,000 sealed ones?
II. The nature of the sealing of which these 144,000 are the subjects.
1. It is manifest that the transaction takes place on earth, and in the case of people contemporaneously living in the flesh.
2. This sealing involved the impartation of a conspicuous and observable mark.
3. It is something Divine. The seal with which the sealing is done is a seal of the living God. It so pledges Him, and to Him, that it must be regarded as His own act.
4. The office of this sealing is in the hands of an angel, who comes forth from the sun-rising. He is a high officer from God. He carries a seal of the miracle-working God, and he gives commands to the angels of judgment. Many take him to be the Lord Jesus Himself. There is much to sustain this view.
5. This sealing was, moreover, amoral, and not a mere arbitrary or external thing. Those who receive it are described as the servants of our God, as contradistinguished from other classes of men. And from what is said of them in the fourteenth chapter they are very eminently Gods servants. It is the common law of the Divine proceedings that His special honours are never otherwise conferred than in connection with special dutifulness and fidelity under very special trials and difficulties.
6. And from this we are enabled to get a still deeper glance into the nature of this peculiar sealing. The seal of God is the Spirit of God, particularly in His more unusual gifts.
7. Very various and diverse: hence would also be the outward manifestations of this mark. It would show itself in the doctrines professed by the sealed ones, in the power with which they announce and defend them, in a particularly holy, prayerful, and self-denying life, in a bravery and fearlessness before gainsayers which no earthly powers can daunt, and in a wisdom and heavenliness of demeanour.
III. The intent and effect of this marvellous sealing. It is agreed on all hands that it is a merciful and gracious act. Its first effect is to stay the blasts of judgment, and to produce a lull in the work of vengeance. So it is ever. Gods people are the salt of the earth. But for them, and Gods gracious purposes toward them, judgment and ruin would instantly break over the globe. Governments stand, society exists, the waters flow, the trees live, the sea retains its salubrity, the grasses grow upon the earth, and the death-blasts of the destroying angels are restrained, only because the Lord is engaged taking out from among the nations a people for His name, the number of which must first be made up. But this sealing was more particularly for the comfort, assurance, and security of the sealed ones themselves. As the gift of the Holy Ghost certified and assured the apostles of the Divinity of the cause they had espoused, of their acceptance as Gods acknowledged ambassadors; so this sealing with the seal of the living God certified and assured these 144,000 of the unmistakable character of their faith, of their election as a firstfruits of incoming new administrations, and guaranteed unto them not only security amid She blasts of heightening judgment upon earth, but also a peculiar and blessed portion with Jesus in His glory. (J. A. Seiss, D. D.)
All saints
I. The number of the blessed. The hundred and forty and four thousand am the twelve thousand from each of the twelve tribes; and these mystic figures, though they may mean much else, seem at least to represent a certain perfect number contemplated by God. Let it be a mystery, this apparent limitation of the number of the elect! let Gods foreknowledge and mans freewill defy our explanation, and be confused in our attempt to see the relation of number to Him who is infinite!--yet the believer feels a sensation of repose in the thought that the work answers to the design, and that the number of the redeemed is perfect according to the will of God. In all our anticipations of the result of labour for God, this faith must rule our hearts, viz., that the Divine love will not be disappointed. Care must be had for the few, that they may lack nothing which the Church can give.
II. There is a great multitude. There are few minds that are not swayed by a comparison of numbers. The multitude who agree to forget God charm us with the thought of impunity, if we be no worse than they; the difficulty of holy living is increased by its singularity. Is not one blessing, which we derive from a contemplation of the angels, the thought of support which the obedience of their innumerable company lends to cheer the hearts of those who on earth are fighting against numbers?
III. Their happiness.
IV. There is a reason why even Christians hesitate to call a man happy till he is dead, not because he may fall into misfortune, but into sin. As long as life lasts, so long lasts temptation. Exhaustion of body, or extremity of pain, or influence of opiates, or dreadful memory of early sins, exercises at times a desperate tyranny over the quiet of the closing day. Therefore with such dangers even to the last, well may we hold our breath and cal no man happy till he be dead.
V. There is in the religious life scarcely a sorer trial than doubt. And not only in matters of speculation and doubt, but in every common incident of daily life, let us force ourselves to imagine what our departed friends now feel, not what they once felt.
VI. A contemplation of the dead will relieve us of the painful thought that death cuts short the work of life. The life beyond the grave has been beautifully compared to the heavens at night. Think how, at the creation of day and night, Adam must have marvelled to see the sun withdraw; how dread and awful must have been the first darkness veiling from his eyes a world of perfect beauty; what a blank it must have appeared in his sight! But greater far was his amazement when stars broke out, and one by one lit up the hollow vaults of heaven, and the whole spaces of the air were jewelled with bright orbs, and countless worlds like unto his own were presented to his eyes! If the sun by day can so blind us, and the darkness of nightfall can reveal so many worlds, why may not death not only compensate a man for the loss of life, but open to his clearer vision regions of untraversed light which it had not entered into his heart to conceive?
VII. Remember above all things that the happiness of those we speak of depends not on themselves. God Himself is their light and life and their exceeding great reward; their eyes rest on Him; salvation is His free gift. (Canon Furse.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 4–8. And I heard the number of them which…
4–8. And I heard the number of them which were sealed. The number first named is one hundred and forty-four thousand, twelve thousand from each of the twelve tribes of Israel. These numbers are not to be taken literally, but only signify that a great number, not a countless number, but a part of each tribe of Israel, accepted the gospel. Of the tribes Ephraim appears under the name of Joseph, and Dan is entirely omitted, a fact possibly due to the early falling away of Dan into idolatry The number twelve is preserved by counting Levi. For another appearance of the one hundred and forty-four thousand, see 14:1.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain Here we see twelve thousand of every tribe are…
THE JEWS — 4-8
Here we see twelve thousand of every tribe are sealed. These constitute the hundred and forty-four thousand repeatedly alluded to in these prophecies. They constitute the nucleus of the heavenly bridehood. The Jews are God’s earthly people, while the Christians are His heavenly people. Were not ten tribes lost after the deportation by Shalmanezer, as none but Judah and Benjamin returned in the Exodus of Nehemiah? There is a general misapprehension and delusion on that subject. As the ten tribes were carried into captivity a hundred and thirty-four years before Judah and Benjamin, they had been in the Chaldean Empire two hundred years at the time of the Exodus. As only fifty thousand returned to Jerusalem under Nehemiah, of course they were but a fraction of Judah and Benjamin; yet doubtless many of the ten tribes returned with them to Palestine. So the ten tribes were not lost, but they simply lost their tribehood, as they did not return in their organized tribes, but as individuals. Hence, all of this hue and cry about the lost tribes, ransacking all the world to find them, and writing vast volumes, is a piece of twaddle and nonsense. Thousands of people are now studying great books which claim to identify the lost tribes with the Anglo-Saxon race, denominating Great Britain Ephraim, and the United States Manasseh. It is all a stratagem and a hoax to flatter the English and Americans. It is an awful pity, as those nations have a great superfluity of egotism and pomposity, without these auxiliaries. Noah had three sons. Ham, in Hebrew, means black; Shem, red; and Japheth, white. The most ancient history says Noah divided his claim in the post-diluvian world among his sons, giving to Ham Africa, to Shem Asia, and Japheth Europe. The Greeks, in history, give Javan — i.e., Japheth — as their ancestor. Greece became the nucleus of European nations. Hence you see the Anglo-Saxons and all Europeans are Japhethites; whereas, the Jews are the descendants of Shem. Abraham is contemporary with Shem; therefore, the hypothesis which identifies the Israelites with the Anglo-Saxons is radically false.
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Good Lord, deliver us from all subterranean devices, by which we would steal away the prophecies which legitimately belong to the Jews, and appropriate their promises to the Gentiles We have enough of our own. Great Mt. Olivet is literally covered from base to summit with Jewish tombs, though they have been driven from their country twelve hundred years. These bygone generations, sleeping in their graves, are the silent custodians of the Holy Land. When I walked up and down the rocky paths trodden by the Prince of Life, hither and thither over that mountain [from which we enjoy so conspicuous a view of the Holy City, I loved to stand on the spot whence He ascended up to heaven. In my visions of prophetic fulfillment, I saw Him descending in the clouds, and the sainted Jews all over Mt. Olivet and throughout Palestine leaping from their tombs with triumphant shouts to meet Him in the air. These constitute the nucleus of the glorified bridehood. Ten years ago there were only ten thousand Jews in Palestine; now there are one hundred thousand, and they are rapidly coming from all nations, through the influence of eleven distinct colonization societies, especially that of Baron Rothschild, who holds a mortgage on all Palestine, which the bankrupt Turkish Government will never be able to redeem. God expedite the day when he will close the mortgage, take possession of the country, proclaim himself king of the Jews, and call home the children of Abraham wandering in every land.
Since the conversion of Joseph Rabinowitz, a learned Jewish lawyer of Russia, and his organization of a Christian Church among the Jews, denominated “Israelites of the New Covenant,” they are rapidly being converted to Christianity. However, Ezekiel 37 teaches plainly, in the valley of dry bones, that they are to be gathered into Canaan in their unregenerated state. So we need not expect a general turning to God on the part of Abraham’s children till after they are gathered into Palestine. The Mohammedans conquered Palestine and captured Jerusalem A.D. 637, driving the Christians out. Daniel says they will hold it twelve hundred and sixty years. 1896 minus 637 leaves 1259. Hence you see, according to the prophecies, the Mohammedan power in Palestine will fall in 1897. A thousand auspicious omens this day prognosticate the speedy fall of Turkdom in the Holy Land. When I was there last summer, all nationalities were on the constant lookout for the fall of the Turkish power. Moslem prophecies constantly proclaimed the near approach of that notable event. Since the world has three distinct systems of chronology, it is fanatical sticklerism to be contentious about the exactitude of these dates. Still, however, they serve all practical purposes, and reveal proximately the eventful epochs of prophetical fulfillment. When the Mohammedan power falls in Palestine, there is no alternative but for the Holy Land to pass into Christendom. Who shall get it? The French are there in great power, rapidly building magnificent edifices, and exceedingly anxious for that country. The Russians are there in still greater power, pouring out millions of money to build religious and philanthropic institutions throughout the Holy Land. They are determined to have it. Peter the Great prophesied that they were to possess Jerusalem and the Holy Land. The English are there in rapidly increasing power, especially since they took Egypt from the Turkish Pasha. As England is Protestant, France Catholic, and Russia Greek, I am exceedingly hopeful the Holy Land will pass into the British Empire. This becomes more than probable since Baron Rothschild, a son of Abraham, an officer in the British Government, the richest man in the world, holds a mortgage on all that country. What has he to do but to close his mortgage and take possession of the Holy Land in the name of the British Government? I am expecting every day to hear that the Turks are driven out of Palestine. Though the ruling class, they are only one sixteenth of the present population. The moment Turkdom falls, Jerusalem and the Holy Land pass into Christendom. Then that country will be turned over to the Jews, its rightful owners, all other claimants being usurpers and robbers. This notable event will be a sunburst on the Christian world. Especially after the Jews return will evangelistic agencies be utilized to their utmost vigor for their conversion to Christ. That country is still, though terribly abused, pauperized and beggarized by Mohammedan misrule, intrinsically the garden-spot of the globe. It consists of inexhaustible beds of calcium and aluminum, the great fertilizers of the earth. It is paradoxically destitute of the sterilizing elements. Hence, it is a land of incalculable and inexhaustible fertility; besides, it is everywhere prolific of the most valuable, delicious tropical fruits. Under Jewish industry and enterprise, it will again speedily flow with milk and honey, and abound in corn and wine.
The Jewish people are a constant miracle in the eyes of all nations. While all their ancient contemporaries have long ago sunk into oblivion, and even their memories perished, the Jews, exiled to the ends of the earth, persecuted and slaughtered indiscriminately by all the prominent nations of the globe, driven from their own country, have found not an inch of territory on which to rest their weary feet. Yet they have outstripped all nations in the accumulation of wealth, and this day stand at the head of the financial world. When I traveled in Europe, Asia, and Africa, I received my money from Jewish bankers. They also stand at the front of the learned world, excelling in the time-honored universities of the globe. In many nations they excel in law and journalism. In every land the hand of God is on them, preparing them for the metropolitanship of the world. In the good time coming, when the nations shall beat their swords into plowshares and their spears into pruning-hooks, and learn war no more, how convenient it will be to carry all international controversies to Jerusalem and refer them to committees of sanctified Jews, who are perfectly posted in the languages, laws, and finances of the different nations! They will constitute the international court to which all important matters will be referred by the nations of the earth.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The total number of the sealed:
The total number of the sealed:
v. 4. And I heard the number of them which were sealed; and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel.
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v. 5. Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand.
v. 6. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nephthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand.
v. 7. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Lev. were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand.
v. 8. Of the tribe of Zebulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand.
Note that the tribe of Judah is mentioned first, since the fourth son of Jacob became the bearer of the Messianic promise and the forefather of the Messiah. After an interval, during which the sealing is supposed to have taken place, the total number of those that were sealed with the protective mark of God is announced. John did not do the counting himself, but only heard the number, for only the Lord knows them that are His. It is evidently a collective, stereotyped number, intended to include all those that belong to the true Israel, to the congregation of the believers, of all tongues and nations. The enumeration of the tribes is also made simply to get the number twelve, in accordance with the ancient way of figuring. It is for this reason that Joseph is substituted for Ephraim, and that Dan is omitted; Lev. is mentioned with the rest, because in the Church of Christ there is no distinctive priesthood, but all belong to the royal priesthood. The seal of the Lord was placed upon the definite number of those whom He had chosen unto eternal life.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 those who were sealed
those who were sealed
This can be stated with an active verb. AT: "those whom God's angel marked" (See: Active or Passive)
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144,000
"one hundred forty-four thousand people" (See: Numbers and Ellipsis)
twelve thousand from the tribe
"12,000 people from the tribe" (See: Numbers)
translationWords
tribe
Israel
Judah
Reuben
Gad
Asher
Naphtali
Manasseh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:4-8 Who are the 144,000? This listing of the…
7:4-8 Who are the 144,000? This listing of the tribes of Israel does not exactly correlate with the twelve physical tribes. Instead, it communicates that God knows precisely which people on earth belong to him. By the AD 90s, Israel’s twelve tribes no longer existed; ten tribes were dispersed when Assyria conquered the northern kingdom of Israel (2 Kgs 17:1-41). The early Christian church regarded itself symbolically as the Israel of God (Matt 19:28; Rom 2:28-29; 9:6-8; Gal 3:29; 6:16; Phil 3:3). The 144,000 probably represent all faithful Christians (cp. Rev 14:1-5; 21:12-17). The list begins appropriately with Judah (the royal tribe of Jesus) but substitutes Manasseh (one of the two tribes of Joseph) for Dan. The tribe of Dan fell into idolatry (Judg 18:14-31; 1 Kgs 12:25-30), and early Christians regarded it as the epitome of evil.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.