The Meaning of Revelation 7:17 Explained

Revelation 7:17

KJV: For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.

YLT: because the Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters, and wipe away shall God every tear from their eyes.'

Darby: because the Lamb which is in the midst of the throne shall shepherd them, and shall lead them to fountains of waters of life, and God shall wipe away every tear from their eyes.

ASV: for the Lamb that is in the midst of the throne shall be their shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes.

KJV Reverse Interlinear

For  the Lamb  which  is in the midst  of the throne  shall feed  them,  and  shall lead  them  unto  living  fountains  of waters:  and  God  shall wipe away  all  tears  from  their  eyes. 

What does Revelation 7:17 Mean?

Study Notes

God
Adonai Jehovah. Isaiah 25:8 .

Context Summary

Revelation 7:11-17 - The Joyous Service Of The White-Robed Throng
No nation has a monopoly of saints. No tribe is unrepresented. No language is so rude that its children may not learn the speech of heaven. The theology of heaven attributes salvation to God as its source through Jesus as its medium. Palm branches symbolize victory and the white robes, transfiguring purity. "His raiment became white and dazzling," Luke 9:29, r.v. Thus it was spoken of the transfigured Christ. Notice that sevenfold doxology! The visions of the saved shall awaken new joy in the angelic hosts, but how much more in the heart of Christ!
When we stand face to face with an inexplicable mystery, how comforting it is to be able to say in perfect faith, Thou knowest! Tribulation, whether it stands for our private afflictions or for some great crisis of martyrdom, is left behind forever. It should never be forgotten, however, that we are not saved by our sufferings but by His. The blessedness of heaven consists in the unveiled presence of God, in unbroken service, and in safety because God will spread His tabernacle over us. This exquisite description of the future life consists largely of negatives, because the positive defies human speech. No scorching trial, no fear, no want, no finality, because the Lamb will conduct our eternal progress deeper and deeper into heaven. [source]

Chapter Summary: Revelation 7

1  An angel seals the servants of God in their foreheads
4  The number of those who were sealed of the tribes of Israel: 144,000
9  Of all the other nations an innumerable multitude, which stand before the throne
14  Their robes were washed in the blood of the Lamb

Greek Commentary for Revelation 7:17

In the midst [ανα μεσον]
In Revelation 5:6 we have εν μεσωι του τρονου — en mesōi tou thronou as the position of the Lamb, and so that is apparently the sense of ανα μεσον — ana meson here as in Matthew 13:25, though it can mean “between,” as clearly so in 1 Corinthians 6:5. [source]
Shall be their shepherd [παιμανει αυτους]
“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]
Shall guide them [οδη γησει αυτους]
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). [source]
Unto fountains of waters of life [επι ζωης πηγας υδατων]
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]
And God shall wipe away [και εχαλειπσει ο τεος]
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. [source]
Every tear [παν δακρυον]
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]
In the midst [ἀνά μεσον]
See on Revelation 5:6. [source]
Shall feed [ποιμανεῖ]
See on shall be shepherd of, Matthew 2:6; see on Acts 20:28; see on 1 Peter 5:2. Compare Psalm 23:1. [source]
Shall lead [ὁδηγήσει]
See on Luke 6:39. [source]
Living fountains of waters [ζώσας πηγὰς ὑδάτων]
For the participle living, read ζωῆς oflife, and render as Rev., fountains of waters of life. Compare Psalm 23:2. In the Greek order, of life stands first as emphatic. [source]
All tears [πᾶν δάκρυον]
Rev., correctly, every tear. Compare Isaiah 25:8. [source]

Reverse Greek Commentary Search for Revelation 7:17

Matthew 2:6 Shall be shepherd of [ποιμανεῖ]
So Rev., rightly, instead of shall rule. The word involves the whole office of the shepherd - guiding, guarding, folding, as well as feeding. Hence appropriate and often applied to the guides and guardians of others. Homer calls kings “the shepherds of the people.” To David the people said, “The Lord said to thee, Thou shalt feed (as a shepherd) my people Israel” (2 Samuel 5:2; compare Psalm 78:70-72). God is often called a shepherd (Genesis 48:15; Psalm 23:1; Psalm 77:20; Psalm 80:1; Isaiah 40:11; John 10:11). Peter, who is bidden by Jesus to shepherd his sheep (John 21:16, ποίμαινε , Rev., tend), calls him the Shepherd of Souls (1 Peter 2:25), and the Chief Shepherd (1 Peter 5:4); and in the Epistle to the Hebrews (Hebrews 13:20), he is styled the great Shepherd of the sheep. In Revelation 2:27, rule is literally to shepherd (compare Revelation 19:15); but Christ will shepherd his enemies, not with the pastoral crook, but with a sceptre of iron. Finally, Jesus will perpetuate this name and office in heaven among his redeemed ones, for “theLamb, which is in the midst of the throne, shall be their shepherd (Revelation 7:17, Rev.). In this verse the word governor is in harmony with the idea of shepherding, since the word ἡγούμενος originally means one who goes before, or leads the way, and suggests Christ's words about the good shepherd in John 10:3, John 10:4: “He calleth his own sheep by name, and leadeth them out … .He goeth before them, and the sheep follow him.” [source]
Matthew 2:5 Shall be shepherd [ποιμανει]
The Authorized Version had “shall rule,” but “shepherd” is correct. “Homer calls kings ‹the shepherds of the people‘”(Vincent). In Hebrews 13:20 Jesus is called “the great shepherd of the sheep.” Jesus calls himself “the good shepherd” (John 10:11). Peter calls Christ “the chief shepherd” (1 Peter 2:25). “The Lamb which is in the midst of the throne shall be their shepherd” (Revelation 7:17). Jesus told Peter to “shepherd” the lambs (John 21:16). Our word pastor means shepherd. [source]
John 4:14 Shall never thirst [οὐ μὴ διψήσει εἰς τὸν αἰῶνα]
The double negative, οὐ μὴ , is a very strong mode of statement, equivalent to by no means, or in nowise. It must not be understood, however, that the reception of the divine life by a believer does away with all further desire. On the contrary, it generates new desires. The drinking of the living water is put as a single act, in order to indicate the divine principle of life as containing in itself alone the satisfaction of all holy desires as they successively arise; in contrast with human sources, which are soon exhausted, and drive one to other fountains. Holy desire, no matter how large or how varied it may become, will always seek and find its satisfaction in Christ, and in Christ only. Thirst is to be taken in the same sense in both clauses, as referring to that natural craving which the world cannot satisfy, and which is therefore ever restless. Drusius, a Flemish critic, cited by Trench (“Studies in the Gospels”), says: “He who drinks the water of wisdom thirsts and does not thirst. He thirsts, that is, he more and more desires that which he drinks. He does not thirst, because he is so filled that he desires no other drink.” The strong contrast of this declaration of our Lord with pagan sentiment, is illustrated by the following passage from Plato: “Socrates: Let me request you to consider how far you would accept this as an account of the two lives of the temperate and intemperate: There are two men, both of whom have a number of casks; the one man has his casks sound and full, one of wine, another of honey, and a third of milk, besides others filled with other liquids, and the streams which fill them are few and scanty, and he can only obtain them with a great deal of toil and difficulty; but when his casks are once filled he has no need to feed them any more, and has no further trouble with them, or care about them. The other, in like manner, can procure streams, though not without difficulty, but his vessels are leaky and unsound, and night and day he is compelled to be filling them, and if he pauses for a moment he is in an agony of pain. Such are their respective lives: And now would you say that the life of the intemperate is happier than that of the temperate? Do I not convince you that the opposite is the truth?-DIVIDER-
“Callicles: You do not convince me, Socrates, for the one who has filled himself has no longer any pleasure left; and this, as I was just now saying, is the life of a stone; he has neither joy nor sorrow after he is once filled; but the life of pleasure is the pouring in of the stream. -DIVIDER-
-DIVIDER-
“Socrates: And if the stream is always pouring in, must there not be a stream always running out, and holes large enough to admit of the discharge?-DIVIDER-
“Callicles: Certainly. -DIVIDER-
-DIVIDER-
“Socrates: The life, then, of which you are now speaking is not that of a dead man, or of a stone, but of a cormorant; you mean that he is to be hungering and eating?-DIVIDER-
“Callicles: Yes. -DIVIDER-
-DIVIDER-
“Socrates: And he is to be thirsting and drinking?-DIVIDER-
“Callicles: Yes, that is what I mean; he is to have all his desires about him, and to be able to live happily in the gratification of them” (“Gorgias,” 494). Compare Revelation 7:16, Revelation 7:17. [source]

John 1:4 In Him was life [ἐν αὐτῷ ζωὴ ἦν]
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]
John 1:29 The Lamb [ὁ ἀμνὸς]
The word occurs in John only here and in John 1:36. Also in Acts 8:32; 1 Peter 1:19. The diminutive ἀρνίον , a little lamb, is found once in the Gospel (John 21:15), often in Revelation, but only of the glorified Redeemer, and nowhere else in the New Testament. In some instances the word may emphasize the gentle and innocent character of Jesus suffering to expiate the sins of men (Revelation 5:6, Revelation 5:12; Revelation 13:8); but it is also employed in describing Him as indignant (Revelation 6:16); as victorious (Revelation 17:4); as the object of adoration (Revelation 5:8); and as enthroned (Revelation 5:13; Revelation 7:17). The term, the Lamb of God (note the article), is evidently used here by the Baptist in some sense understood by his hearers, and points to Isaiah 53:7; compare Acts 8:32. The reference is probably to the Paschal lamb, though commentators differ. [source]
John 4:10 Answered and said [απεκριτη και ειπεν]
As often (redundant) in John. The first aorist passive Condition of second class, determined as unfulfilled, ει — ei and past perfect ηιδεις — ēideis (used as imperfect) in condition and αν — an and aorist active indicative in conclusion The gift of God Naturally the gift mentioned in John 3:16 (Westcott), the inexpressible gift (2 Corinthians 9:15). Some take it to refer to the living water below, but that is another allusion (metaphor) to John 3:16. See Ephesians 4:7 for Paul‘s use of both χαρις — charis and δωρεα — dōrea (from διδωμι — didōmi to give). Who it is She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also. Living water Running water like a spring or well supplied by springs. This Jacob‘s Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis 26:19; Leviticus 14:5; Numbers 19:17). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (John 6:51). The phrase “the fountain of life” occurs in Proverbs 13:14. Jesus supplies the water of life (John 7:39). Cf. Revelation 7:17; Revelation 22:1. [source]
Hebrews 13:20 That great shepherd of the sheep [τὸν ποιμένα τῶν προβάτων τὸν μέγαν]
The Greek order is, “the shepherd of the sheep the great (shepherd).” Comp. John 10:2, John 10:11, John 10:14; 1 Peter 2:25, and see Isaiah 63:11. Of God, Zechariah href="/desk/?q=zec+9:11&sr=1">Zechariah 9:11. The phrase eternal covenant N.T.oCommon in lxx; see Genesis 9:16; Genesis 17:19; Leviticus 24:8; 2 Samuel 23:5; Jeremiah 32:40; Ezekiel 16:60. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Matthew 26:28; Luke 22:20; Hebrews 9:15, Hebrews 9:16, Hebrews 9:17, Hebrews 9:20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Acts 20:28. Through this is brought about the new relation of the church with God described in Hebrews 8:10ff. This tallies perfectly with the conception of “the God of peace”; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jeremiah 50:5, Jeremiah 50:19; Ezekiel 34:25, and the entire chapter, see especially Ezekiel 34:12-15, Ezekiel 34:23, Ezekiel 34:31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isaiah 63:11-14, and Revelation 7:17, see note on ποιμανεῖ shallshepherd. Ἑν αἵματι “in the blood,” is in virtue of, or in the power of the blood. [source]
Jude 1:12 Shepherds that feed themselves [εαυτους ποιμαινοντες]
“Shepherding themselves.” Cf. Revelation 7:17 for this use of ποιμαινω — poimainō Clouds without water Νεπελη — Nephelē common word for cloud (Matthew 24:30). 2 Peter 2:17 has πηγαι ανυδροι — pēgai anudroi (springs without water) and then ομιχλαι — homichlai (mists) and ελαυνομεναι — elaunomenai (driven) rather than περιπερομεναι — peripheromenai here (borne around, whirled around, present passive participle of περιπερω — peripherō to bear around), a powerful picture of disappointed hopes. [source]
Jude 1:12 When they feast with you [συνευωχουμενοι]
See 2 Peter 2:13 for this very word and form. Masculine gender with ουτοι οι — houtoi hoi rather than with the feminine σπιλαδες — spilades Cf. Revelation 11:4. Construction according to sense.Shepherds that feed themselves (εαυτους ποιμαινοντες — heautous poimainontes). “Shepherding themselves.” Cf. Revelation 7:17 for this use of ποιμαινω — poimainō Clouds without water (νεπελαι ανυδροι — nephelai anudroi). Νεπελη — Nephelē common word for cloud (Matthew 24:30). 2 Peter 2:17 has πηγαι ανυδροι — pēgai anudroi (springs without water) and then ομιχλαι — homichlai (mists) and ελαυνομεναι — elaunomenai (driven) rather than περιπερομεναι — peripheromenai here (borne around, whirled around, present passive participle of περιπερω — peripherō to bear around), a powerful picture of disappointed hopes.Autumn trees Late adjective (Aristotle, Polybius, Strabo) from πτινω — phthinō to waste away, and οπωρα — opōra autumn, here only in N.T. For ακαρπα — akarpa (without fruit) see 2 Peter 1:8.Twice dead (δις αποτανοντα — dis apothanonta). Second aorist active participle of αποτνησκω — apothnēskō Fruitless and having died. Having died and also “uprooted” (εκριζωτεντα — ekrizōthenta). First aorist passive participle of εκριζοω — ekrizoō late compound, to root out, to pluck up by the roots, as in Matthew 13:29. [source]
Revelation 2:27 Shall rule [ποιμανεῖ]
Lit., shall shepherd. A comparison with Revelation 7:17, brings out the terrible irony in this word. Compare Psalm 2:9, Sept., where the same word is used. A.V., break. See on rule, Matthew 2:6; see on feed, Acts 20:28; see on 1 Peter 5:2; see on Judges 1:12. [source]
Revelation 14:1 The Lamb [το αρνιον]
See Revelation 5:6; Revelation 7:17; Revelation 12:11; Revelation 13:8 and is in contrast with the anarthrous αρνιον — arnion in Revelation 13:11. This proleptic vision of the Lamb “standing on the mount Zion” These victors have the name of the Lamb and God upon their foreheads as in Revelation 3:12; Revelation 22:4, in place of the mark of the beast above (Revelation 13:16; Revelation 14:11). This seal protects them (Revelation 9:4). [source]
Revelation 2:27 He shall rule [ποιμανει]
Future active of ποιμαινω — poimainō to shepherd (from ποιμην — poimēn shepherd), also from Psalm 2:8. See again Revelation 7:17; Revelation 12:5; Revelation 19:15. [source]
Revelation 21:4 Shall wipe away every tear from their eyes [εχαλειπσει παν δακρυον εκ των οπταλμων αυτων]
More exactly, “shall wipe out every tear out of their eyes” (repetition of εχ — ex) like a tender mother as in Revelation 7:17 (Isaiah 25:8). There is no more that ought to cause a tear, for death (τανατος — thanatos) is no more, mourning (πεντος — penthos), associated with death and crying (κραυγη — kraugē wailing), and pain (πονος — ponos as in Revelation 16:10) are all gone. There is peace and bliss. [source]
Revelation 21:6 I am the Alpha and the Omega [Εγω το Αλπα και το Ο]
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]
Revelation 22:1 A river of water of life [ποταμον υδατος ζωης]
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]
Revelation 7:17 Shall be their shepherd [παιμανει αυτους]
“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]

What do the individual words in Revelation 7:17 mean?

because the Lamb - in the center of the throne will shepherd them and He will lead them to living fountains of waters will wipe away - God every tear from the eyes of them
ὅτι τὸ Ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνου ποιμανεῖ αὐτούς καὶ ὁδηγήσει αὐτοὺς ἐπὶ ζωῆς πηγὰς ὑδάτων ἐξαλείψει Θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶν αὐτῶν

ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Ἀρνίον  Lamb 
Parse: Noun, Nominative Neuter Singular
Root: ἀρνίον  
Sense: .
τὸ  - 
Parse: Article, Nominative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἀνὰ  in  the 
Parse: Preposition
Root: ἀνά  
Sense: into the midst, in the midst, amidst, among, between.
μέσον  center 
Parse: Adjective, Accusative Neuter Singular
Root: μέσος  
Sense: middle.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
θρόνου  throne 
Parse: Noun, Genitive Masculine Singular
Root: θρόνος  
Sense: a throne seat.
ποιμανεῖ  will  shepherd 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ποιμαίνω  
Sense: to feed, to tend a flock, keep sheep.
ὁδηγήσει  He  will  lead 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ὁδηγέω  
Sense: to be a guide, lead on one’s way, to guide.
ζωῆς  living 
Parse: Noun, Genitive Feminine Singular
Root: ζωή  
Sense: life.
πηγὰς  fountains 
Parse: Noun, Accusative Feminine Plural
Root: πηγή  
Sense: fountain, spring.
ὑδάτων  of  waters 
Parse: Noun, Genitive Neuter Plural
Root: ὕδωρ  
Sense: water.
ἐξαλείψει  will  wipe  away 
Parse: Verb, Future Indicative Active, 3rd Person Singular
Root: ἐξαλείφω  
Sense: to anoint or wash in every part.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
πᾶν  every 
Parse: Adjective, Accusative Neuter Singular
Root: πᾶς  
Sense: individually.
δάκρυον  tear 
Parse: Noun, Accusative Neuter Singular
Root: δάκρυον  
Sense: a tear.
ὀφθαλμῶν  eyes 
Parse: Noun, Genitive Masculine Plural
Root: ὀφθαλμός  
Sense: the eye.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.