Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. And I saw what appeared to be a sea of glass mingled with fire—and also those who had conquered the beast and its image and the number of its name, standing beside the sea of glass with harps of God in their hands. stand on the sea of glass—Alford and De Burgh explain "on (the shore of) the sea": at the sea. So the preposition, Greek, "epi," with the accusative case, is used for at, Re 3:20. It has a pregnant sense: "standing" implies rest, Greek "epi" with the accusative case implies motion "towards." Thus the meaning is, Having come TO the sea, and now standing AT it. In Mt 14:26, where Christ walks on the sea, the Greek oldest manuscripts have the genitive, not the accusative as here. Allusion is made to the Israelites standing on the shore at the Red Sea, after having passed victoriously through it, and after the Lord had destroyed the Egyptian foe (type of Antichrist) in it. Moses and the Israelites' song of triumph (Ex 15:1) has its antitype in the saints' "song of Moses and the Lamb" (Re 15:3). Still English Version is consistent with good Greek, and the sense will then be: As the sea typifies the troubled state out of which the beast arose, and which is to be no more in the blessed world to come (Re 21:1), so the victorious saints stand on it, having it under their feet (as the woman had the moon, see on [2726]Re 12:1); but it is now no longer treacherous wherein the feet sink, but solid like glass, as it was under the feet of Christ, whose triumph and power the saints now share. Firmness of footing amidst apparent instability is thus represented. They can stand, not merely as victorious Israel at the Red Sea, and as John upon the sand of the shore, but upon the sea itself, now firm, and reflecting their glory as glass, their past conflict shedding the brighter luster on their present triumph. Their happiness is heightened by the retrospect of the dangers through which they have passed. Thus this corresponds to Re 7:14, 15. Then I saw what looked like a sea of glass mixed with fire. Those who had won the victory over the beast, its statue, and the number of its name were standing on the glassy sea. They were holding God's harps

them that had gotten the victory over—Greek, "those (coming) off from (the conflict with) the beast-conquerors." And I saw as a sea of glass mingled with fire, and those who were victorious over The Beast and over its Image and over the number of its name, and they stood over the sea of glass and had with them the stringed instruments of God. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them… Incidents of Gunfire During the Sinking. – A careful examination of survivor reports of gunfire during the disaster turns up some fascinating conclusions.

Twice in the book of Revelation, John mentions a “sea of glass” near the throne of God. John does not elaborate much about what this sea of glass actually is. Is it water that looks like glass? Is it smooth or rough like broken glass? Does it move like the waves of the sea, or is it stationary? As we know it, the sea is a dynamic, moving force, but “glass” gives the impression of stillness. How can a sea be made of glass? What is John talking about?

Cf. Revelation 5:8, Revelation 14:2, 1 Chronicles 16:42. The “ harps of God” are such as serve only for the praise of God.[3620] And I sought for a man among them, that should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none… Then I saw something like a sea or large expanse of glass mixed with fire, and those who were victorious over the beast and over his image and over the number corresponding to his name were standing on the sea or large expanse of glass, holding harps of God [worshiping Him].That victory is possible. The Apocalypse shows us that there are two opposing Powers - this said ‘beast’ on the one side, and ‘the Lamb’ on the other. In the Seer’s vision these two divide the world between them. That is to say, Jesus Christ has conquered the bestial tendencies of our nature, the selfish godlessness which is apt to cast its spells and weave its chains over us all. The Warrior-Lamb, singular and incongruous as the combination sounds, is the Victor. He conquers because He is the Lamb of sacrifice; He conquers because He is the Lamb of innocence; He conquers because He is the Lamb of meekness, the gentle and, therefore, the all-victorious. By Christ we conquer. Through faith, which lays hold on His power and victory, we too may conquer. ‘This is the victory which overcometh the world, even our faith.’

and before the throne there was something like a sea of glass, like crystal; and in the center and around the throne, four living creatures full of eyes in front and behind. It would be difficult to be too extravagant in praise of this book. … [It is] comprehensive … I doubt that anyone in the foreseeable future is likely to match, let alone exceed, the quality of this book on this subject.”– B.T.Strong's 1504: An image, likeness, bust. From eiko; a likeness, i.e. statue, profile, or representation, resemblance. Strong's 2342: Properly: a wild beast, hence: any animal; met: a brute. Diminutive from the same as thera; a dangerous animal. And I saw something like a sea of glass mixed with fire, beside which stood those who had conquered the beast and its image and the number of its name. They were holding harps from God, Then I saw something like a sea of glass mixed with fire, and those who have overcome the beast and his image and the number of his name, standing on the sea of glass, having harps of God.