KJV: And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
YLT: and He said to me, 'It hath been done! I am the Alpha and the Omega, the Beginning and the End; I, to him who is thirsting, will give of the fountain of the water of the life freely;
Darby: And he said to me, It is done. I am the Alpha and the Omega, the beginning and the end. I will give to him that thirsts of the fountain of the water of life freely.
ASV: And he said unto me, They are come to pass. I am the Alpha and the Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
εἶπέν | He said |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λέγω Sense: to speak, say. |
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μοι | to me |
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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Γέγοναν | It is done |
Parse: Verb, Perfect Indicative Active, 3rd Person Plural Root: γίνομαι Sense: to become, i. |
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Ἄλφα | Alpha |
Parse: Noun, Nominative Neuter Singular Root: α Sense: first letter of Greek alphabet. |
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Ὦ | Omega |
Parse: Noun, Nominative Neuter Singular Root: Ὦ1 Sense: the last letter in the Greek alphabet. |
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ἀρχὴ | beginning |
Parse: Noun, Nominative Feminine Singular Root: ἀρχή Sense: beginning, origin. |
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τέλος | end |
Parse: Noun, Nominative Neuter Singular Root: τέλος Sense: end. |
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τῷ | to the [one] |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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διψῶντι | thirsting |
Parse: Verb, Present Participle Active, Dative Masculine Singular Root: διψάω Sense: to suffer thirst, suffer from thirst. |
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δώσω | will give |
Parse: Verb, Future Indicative Active, 1st Person Singular Root: διδῶ Sense: to give. |
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πηγῆς | spring |
Parse: Noun, Genitive Feminine Singular Root: πηγή Sense: fountain, spring. |
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τοῦ | of the |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ὕδατος | water |
Parse: Noun, Genitive Neuter Singular Root: ὕδωρ Sense: water. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ζωῆς | of life |
Parse: Noun, Genitive Feminine Singular Root: ζωή Sense: life. |
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δωρεάν | freely |
Parse: Adverb Root: δωρεάν Sense: freely, undeservedly. |
Greek Commentary for Revelation 21:6
Second perfect active indicative of γινομαι ginomai with αν ̇an for ασι ̇asi See Revelation 16:17 for a like use of γεγονεν gegonen “They have come to pass.” Here again it is the voice of God because, as in Revelation 1:8, He says: [source]
God is the bountiful Giver (James 1:5, James 1:17) of the Water of Life. See Revelation 7:17; Revelation 22:1, Revelation 22:17 for this metaphor, which is based on Isaiah 55:1. It is God‘s own promise For this partitive use of εκ ek see Matthew 25:8, without εκ ek Revelation 2:17.Freely See Matthew 10:8; John 4:10; Romans 3:24; Acts 8:20; Revelation 22:17. [source]
For this partitive use of εκ ek see Matthew 25:8, without εκ ek Revelation 2:17. [source]
See Matthew 10:8; John 4:10; Romans 3:24; Acts 8:20; Revelation 22:17. [source]
The correct reading is γέγοναν theyare come to pass; i.e., these words. [source]
Both have the article, “the alpha,” etc. See on Revelation 1:8. [source]
Compare Isaiah 55:1. [source]
See on John 4:6. [source]
See John 4:10, John 4:14. Compare Isaiah 12:3. [source]
Reverse Greek Commentary Search for Revelation 21:6
A very difficult passage, on which the commentators are almost hopelessly divided. There are two main classes of interpretations, according to one of which it is to be read interrogatively, and according to the other, affirmatively. The two principal representatives of the former class are Meyer, who renders “Do you ask that which all along ( τὴν ἀρχὴν ) I am even saying to you?” and Westcott, “How is it that I even speak to you at all ( τὴν ἀρχὴν )”? So also Milligan and Moulton. This latter rendering requires the change of ὅ τι , the relative, that which, into the conjunction ὅτι , that. The second class of interpreters, who construe the passage affirmatively, vary in their explanations of τὴν ἄρχην , which they render severally, altogether, essentially, first of all, in the beginning. There is also a third class, who take τὴν ἄρχην as a noun, and explain according to Revelation 21:6, “I am the beginning, that which I am even saying unto you.” This view is represented mostly by the older commentators, Augustine, Bede, Lampe, and later by Wordsworth. -DIVIDER- -DIVIDER- I adopt the view of Alford, who renders essentially, explaining by generally, or traced up to its principle ( ἀρχὴ ). Shading off from this are Godet, absolutely; Winer, throughout; Thayer, wholly or precisely. I render, I am essentially that which I even speak to you. If we accept the explanation of I am, in John 8:24, as a declaration of Jesus' absolute divine being, that thought prepares the way for this interpretation of His answer to the question, Who art thou? His words are the revelation of Himself. “He appeals to His own testimony as the adequate expression of His nature. They have only to fathom the series of statements He has made concerning Himself, and they will find therein a complete analysis of His mission and essence” (Godet). -DIVIDER- -DIVIDER- [source]
Fresh, perennial. A familiar figure to the Jews. See Jeremiah 2:13; Jeremiah 17:13; Zechariah 14:8. Not necessarily the same as water of life ( ὕδωρ ζωῆς , Revelation 21:6; Revelation 22:1, Revelation 22:17). [source]
He was the fountain of life - physical, moral, and eternal - its principle and source. Two words for life are employed in the New Testament: βίος and ζωὴ . The primary distinction is that ζωὴ means existence as contrasted with death, and βίος , the period, means, or manner of existence. Hence βίος is originally the higher word, being used of men, while ζωὴ is used of animals ( ζῶα ). We speak therefore of the discussion of the life and habits of animals as zoo logy; and of accounts of men's lives as bio graphy. Animals have the vital principle in common with men, but men lead lives controlled by intellect and will, and directed to moral and intellectual ends. In the New Testament, βίος means either living, i.e., means of subsistence (Mark 12:44; Luke 8:43), or course of life, life regarded as an economy (Luke 8:14; 1 Timothy 2:2; 2 Timothy 2:4). Ζωὴ occurs in the lower sense of life, considered principally or wholly as existence (1 Peter 3:10; Acts 8:33; Acts 17:25; Hebrews 7:3). There seems to be a significance in the use of the word in Luke 16:25: “Thou in thy lifetime ( ἐν τῇ ζωῇ σου ) receivedst thy good things;” the intimation being that the rich man's life had been little better than mere existence, and not life at all in the true sense. But throughout the New Testament ζωὴ is the nobler word, seeming to have changed places with βίος . It expresses the sum of mortal and eternal blessedness (Matthew 25:46; Luke 18:30; John 11:25; Acts 2:28; Romans 5:17; Romans 6:4), and that not only in respect of men, but also of God and Christ. So here. Compare John 5:26; John 14:6; 1 John 1:2. This change is due to the gospel revelation of the essential connection of sin with death, and consequently, of life with holiness. “Whatever truly lives, does so because sin has never found place in it, or, having found place for a time, has since been overcome and expelled” (Trench). Ζωὴ is a favorite word with John. See John 11:25; John 14:6; John 8:12; 1 John 1:2; 1 John 5:20; John 6:35, John 6:48; John 6:63; Revelation 21:6; Revelation 22:1, Revelation 22:17; Revelation 7:17; John 4:14; Revelation 2:7; Revelation 22:2, Revelation 22:14, Revelation 22:19; John 12:50; John 17:3; John 20:31; John 5:26; John 6:53, John 6:54; John 5:40; John 3:15, John 3:16, John 3:36; John 10:10; John 5:24; John 12:25; John 6:27; John 4:36; 1 John 5:12, 1 John 5:16; John 6:51.Was the Light of men ( ἦν τὸ φῶς τῶν ἀνθρώπων )Passing from the thought of creation in general to that of mankind, who, in the whole range of created things, had a special capacity for receiving the divine. The Light - the peculiar mode of the divine operation upon men, conformably to their rational and moral nature which alone was fitted to receive the light of divine truth. It is not said that the Word was light, but that the life was the light. The Word becomes light through the medium of life, of spiritual life, just as sight is a function of physical life. Compare John 14:6, where Christ becomes the life through being the truth; and Matthew 5:8, where the pure heart is the medium through which God is beheld. In whatever mode of manifestation the Word is in the world, He is the light of the world; in His works, in the dawn of creation; in the happy conditions of Eden; in the Patriarchs, in the Law and the Prophets, in His incarnation, and in the subsequent history of the Church. Compare John 9:5. Of men, as a class, and not of individuals only. [source]
Gratuitously. Compare Matthew 10:8; John 15:25; 2 Corinthians 11:7; Revelation 21:6. [source]
The word is a noun, meaning a gift. See John 4:10; Acts 2:38; Romans 5:15. The accusative often adverbially as here; as a gift, gratis. Comp. Matthew 10:8; Romans 3:24; Revelation 21:6. [source]
Lit., the life. See on John 1:4. The phrase ὁ λόγος τῆς ζωῆς , the Word of the Life, occurs nowhere else in the New Testament. The nearest approach to it is Philemon 2:16; but there neither word has the article. In the phrase words of eternal life (John 6:68), and in Acts 5:20, all the words of this life, ῥήματα is used. The question is whether λόγος is used here of the Personal Word, as John 1:1, or of the divine message or revelation. In the four passages of the Gospel where λόγος is used in a personal sense (John 1:1, John 1:14), it is used absolutely, the Word (compare Revelation 19:13). On the other hand, it is often used relatively in the New Testament; as word of the kingdom (Matthew 8:19); word of this salvation (Acts 8:26); word of His grace (Acts 20:32); word of truth (James 1:18). By John ζωῆς oflife, is often used in order to characterize the word which accompanies it. Thus, crown of life (Revelation 2:10); water of life (Revelation 21:6); book of life (Revelation 3:5); bread of life (John 6:35); i.e., the water which is living and communicates life; the book; which contains the revelation of life; the bread which imparts life. In the same sense, John 6:68; Acts 5:20. Compare Titus 1:2, Titus 1:3. Though the phrase, the Word of the Life, does not elsewhere occur in a personal sense, I incline to regard its primary reference as personal, from the obvious connection of the thought with John 1:1, John 1:4. “In the beginning was the Word, - in Him was life.” “As John does not purpose to say that he announces Christ as an abstract single idea, but that he declares his own concrete historical experiences concerning Christ, - so now he continues, not the Logos (Word), but concerning the Word, we make annunciation to you” (Ebrard). At the same time, I agree with Canon Westcott that it is most probable that the two interpretations are not to be sharply separated. “The revelation proclaims that which it includes; it has, announces, gives life. In Christ life as the subject, and life as the character of the revelation, were absolutely united.”-DIVIDER- [source]
Future active of διδωμι didōmi The speaker may be God (Beckwith) or Christ (Swete) as in Revelation 2:13; Revelation 21:6 or his angel representative (Revelation 22:7, Revelation 22:12.). The idiom that follows is Hebraic instead of either the infinitive after διδωμι didōmi as in Revelation 2:7; Revelation 3:21; Revelation 6:4; Revelation 7:2; Revelation 13:7, Revelation 13:15; Revelation 16:8 or ινα hina with the subjunctive (Revelation 9:5; Revelation 19:8) we have και προπητευσουσιν kai prophēteusousin (and they shall prophesy). [source]
The voice of God as in Revelation 16:1.It is done (Γεγονεν Gegonen). Perfect active indicative of γινομαι ginomai Like Γεγοναν Gegonan in Revelation 21:6. The whole series of plagues is now complete. [source]
Perfect active indicative of γινομαι ginomai Like Γεγοναν Gegonan in Revelation 21:6. The whole series of plagues is now complete. [source]
Perfect active indicative of ειπον eipon “They have said,” not an “aoristic” perfect for “they say,” but vivid dramatic perfect as in Revelation 5:7 and the form in αν ̇an instead of ασιν ̇asin as in Revelation 18:3; Revelation 21:6.Goeth up (αναβαινει anabainei). Linear present active indicative of αναβαινω anabainō “keeps on going up,” “a last touch to the description already given (Revelation 18:21.) of Babylon‘s utter collapse” (Swete). The smoke of the city‘s ruin (Revelation 14:11; Revelation 18:8., and Revelation 18:18) instead of incense (Revelation 8:4). Cf. Isaiah 34:9. [source]
Second aorist active infinitive of εστιω esthiō the tree of life Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.). [source]
The first and the last letters of the Greek alphabet, each with its own neuter (grammatical gender) article. This description of the eternity of God recurs in Revelation 21:6 with the added explanation η αρχη και το τελος hē archē kai to telos (the Beginning and the End) and of Christ in Revelation 22:13 with the still further explanation ο πρωτος και ο εσχατος ho prōtos kai ho eschatos (the First and the Last). This last phrase appears also in Revelation 1:17; Revelation 2:8 without το Αλπα και το Ο to Alpha kai to O The change of speaker here is unannounced, as in Revelation 16:15; Revelation 18:20. Only here and Revelation 21:5. is God introduced as the speaker. The eternity of God guarantees the prophecy just made. [source]
The Holy Spirit as in Revelation 14:13; Revelation 22:17. Both Christ and the Holy Spirit deliver this message. “The Spirit of Christ in the prophet is the interpreter of Christ‘s voice” (Swete).To him that overcometh (τωι νικωντι tōi nikōnti). Dative of the present (continuous victory) active articular participle of νικαω nikaō a common Johannine verb (John 16:33; 1 John 2:13; 1 John 4:4; 1 John 5:4.; Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26; Revelation 3:5, Revelation 3:12, Revelation 3:21; Revelation 5:5; Revelation 12:11; Revelation 15:2; Revelation 17:14; Revelation 21:7). Faith is dominant in Paul, victory in John, faith is victory (1 John 5:4). So in each promise to these churches.I will give Future active of διδωμι didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν phagein). Second aorist active infinitive of εστιω esthiō the tree of life (εκ του χυλου της ζωης ek tou xulou tēs zōēs). Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
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]
Future active of διδωμι didōmi as in Revelation 2:10, Revelation 2:17, Revelation 2:23, Revelation 2:26, Revelation 2:28; Revelation 3:8, Revelation 3:21; Revelation 6:4; Revelation 11:3; Revelation 21:6.To eat (παγειν phagein). Second aorist active infinitive of εστιω esthiō the tree of life (εκ του χυλου της ζωης ek tou xulou tēs zōēs). Note εκ ek with the ablative with παγειν phagein like our “eat of” (from or part of). From Genesis 2:9; Genesis 3:22. Again in Revelation 22:2, Revelation 22:14 as here for immortality. This tree is now in the Garden of God. For the water of life see Revelation 21:6; Revelation 22:17 (Cf. John 4:10, John 4:13.).Which The χυλον xulon (tree).In the Paradise of God (εν τωι παραδεισωι του τεου en tōi paradeisōi tou theou). Persian word, for which see Luke 23:43; 2 Corinthians 12:4. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here. [source]
For υδωρ ζωης hudōr zōēs (water of life) see Revelation 7:17; Revelation 21:6; Revelation 22:17; John 4:14. There was a river in the Garden of Eden (Genesis 2:10). The metaphor of river reappears in Zechariah 14:8; Ezekiel 47:9, and the fountain of life in Joel 3:18; Jeremiah 2:13; Proverbs 10:11; Proverbs 13:14; Proverbs 14:27; Proverbs 16:22; Psalm 36:10.Bright as crystal (λαμπρον ως κρυσταλλον lampron hōs krustallon). See Revelation 4:6 for κρυσταλλον krustallon and Revelation 15:6; Revelation 19:8; Revelation 22:16 for λαμπρον lampron “Sparkling like rock crystal” (Swete), shimmering like mountain water over the rocks.Proceeding out of the throne of God and of the Lamb Cf. Ezekiel 47:1; Zechariah 14:8. Already in Revelation 3:21 Christ is pictured as sharing the Father‘s throne as in Hebrews 1:3. See also Revelation 22:3. This phrase has no bearing on the doctrine of the Procession of the Holy Spirit. [source]
Applied to God in Revelation 1:8; Revelation 21:6, and here alone to Christ, crowning proof in this book of Christ‘s deity. So in Revelation 21:6 God is termed, as Christ is here, η αρχη και το τελος hē archē kai to telos (the beginning and the end), while ο πρωτος και ο εσχατος ho prōtos kai ho eschatos (the first and the last) is applied only to Christ (Revelation 1:17; Revelation 2:8). Solemn assurance is thus given that Christ is qualified to be the Judge of Revelation 22:12 (cf. Matt 25:31-46). In Hebrews 12:2 Jesus is the αρχηγος και τελειωτης της πιστεως archēgos kai teleiōtēs tēs pisteōs (the author and finisher of faith). Christ was the Creator of the universe for the Father. So now he is the Consummation of redemption. [source]
Change of person and this verb applied not to Christ as just before, but to the one who wishes to greet Christ. The thirsty man is bidden to come himself before it is too late. See Revelation 5:6 for διπσαω dipsaō used for spiritual thirst, and in particular John 6:35; John 7:37 for one thirsting for the water of life (Revelation 21:6; Revelation 22:1). Cf. Isaiah 55:1.He that will (ο τελων ho thelōn). Even if not yet eagerly thirsting. This one is welcome also. For this use of τελω thelō see Philemon 2:13.Let him take Second ingressive aorist active imperative of λαμβανω lambanō In accordance with the free promise in Revelation 21:6, “freely” (δωρεαν dōrean) here as there. This gracious and wide invitation is cheering after the gloomy picture of the doomed and the damned. The warnings against the dragon and the two beasts with all their dreadful consequences are meant to deter men from falling victims to all the devil‘s devices then and now. The door of mercy still stands wide open today, for the end has not yet come. The series of panoramas is over, with the consummation pictured as a reality. Now we drop back to the standpoint before we saw the visions through John‘s eyes. In Revelation 22:17 we hear the voice of the Spirit of God inviting all who hear and see to heed and to come and drink of the water of life freely offered by the Lamb of God. [source]
Second ingressive aorist active imperative of λαμβανω lambanō In accordance with the free promise in Revelation 21:6, “freely” (δωρεαν dōrean) here as there. This gracious and wide invitation is cheering after the gloomy picture of the doomed and the damned. The warnings against the dragon and the two beasts with all their dreadful consequences are meant to deter men from falling victims to all the devil‘s devices then and now. The door of mercy still stands wide open today, for the end has not yet come. The series of panoramas is over, with the consummation pictured as a reality. Now we drop back to the standpoint before we saw the visions through John‘s eyes. In Revelation 22:17 we hear the voice of the Spirit of God inviting all who hear and see to heed and to come and drink of the water of life freely offered by the Lamb of God. [source]
“Shall shepherd them,” future active of ποιμαινω poimainō (from ποιμην poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.Shall guide them (οδη γησει αυτους hodē gēsei autous). Future active of οδηγεω hodēgeō old word (from οδηγος hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).Unto fountains of waters of life The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω exaleiphō old compound, to wipe out (εχ ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ dakru in Luke 7:38, Luke 7:44. Note repetition of εκ ek with οπταλμων ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]
The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω exaleiphō old compound, to wipe out (εχ ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ dakru in Luke 7:38, Luke 7:44. Note repetition of εκ ek with οπταλμων ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]