The Water of Life





και εδειξεν μοι καθαρον ποταμον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου

kai edeixen moi potamon udatos zwhs lampron ws krustallon ekporeuomenon ek tou qronou tou qeou kai tou arniou

Rev 22.1 And he showed me a pure river of water of life, bright as crystal, coming forth out of the throne of God and of the Lamb.





ο αδικων αδικησατω ετι και ο ρυπων ρυπωσατω ετι και ο δικαιος δικαιωθητω ετι και ο αγιος αγιασθητω ετι

o adikwn adikhsatw eti kai o ruparos rupanqhtw eti kai o dikaios dikaiosunhn poihsatw eti kai o agios agiasqhtw eti

Rev 22.11 The one acting unjustly, let him still act unjustly; and the filthy, let him still be filthy; and the righteous, let him still do righteousness; and the holy, let him still be holy.





και το πνευμα και η νυμφη λεγουσιν ελθε και ο ακουων ειπατω ελθε και ο διψων ελθετω και ο θελων λαμβανετω το υδωρ ζωης δωρεαν

kai to pneuma kai h numfh legousin ercou kai o akouwn eipatw ercou kai o diywn ercesqw o qelwn labetw udwr zwhs dwrean

Rev 22.17 And the Spirit and the bride say, Come! And the one hearing, let him say, Come! And the one thirsting, let him come; and the one desiring, let him take of the water of life freely.





Compare to 81.28…




لِمَن شَاء مِنكُمْ أَن يَسْتَقِيمَ

Liman shaa minkum an yastaqeema

81.28 For whosoever desires from you that be righteous.




لِ = “li”

“li” definition:

Particle. Denotes purpose, result, consequence, end. The purpose for which, or the reason why, a thing is done. To, for, on account of. When preceding the article “al”, it causes the latter to drop its “alif”.

References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 278-129; 291
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 504 - 505
A Dictionary and Glossary of the Koran, John Penrice, p. 129



مَن = “man”

“man” definition:

An indeclinable conjunctive pronoun for he, she, they, who, whosoever; also interrogatively who? Also used as interrogative, in a condition mood and has influence on the temporal value of verbs. It is generally used to designate reasonable beings except when reasonable and unreasonable; rational and irrational are combined and mentioned at the same time, as in the verse 24.45. In these cases, the irrational creatures are to some extent, by a figure of speech, assimilated to reasonable beings. It is used for male, female, singular, dual, plural and also as a relative pronoun.

References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 275
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 542
A Dictionary and Glossary of the Koran, John Penrice, p. 140


لِمَن = “li” + “man” = “liman” = for whosoever





شَاء = “shaa”

“shaa” definition:

Masculine singular. Will, wish, or desire. He willed, wished. It comes from the root “sha’a”, which means he, and I, willed, wished, or desired it; to will, wish.

References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1625 - 1627
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 302





مِن = “min”

“min” definition:

A preposition signifying origin, composition, explanation, commencement, or separation; in its ordinary acceptation, it is equivalent to: of, from, or out of; or, when following a comparative, than; but it occasionally may be rendered: on, by, by reason of, some or a portion of, of the same kind as, after the manner of, etc. Used for expressing a starting point, part of a whole, origin as, from, of some amongst, of, from, on account of,

References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 280 - 282
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 542
A Dictionary and Glossary of the Koran, John Penrice, pp. 140 - 141





كُم = “kum”

“kum” definition:

Affixed masculine and possessive pronoun of the second person plural. You; your.

References:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 496
A Dictionary and Glossary of the Koran, John Penrice, p. 127


مِنكُمْ = “min” + “kum” = “minkum” = from you






أَن = “an”

“an” definition:

Conjunction; that; so that; in order that; lest; that not. Serves to introduce direct quotations.

References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 292
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 34
A Dictionary and Glossary of the Koran, John Penrice, pp. 10 - 11






يَسْتَقِيمَ = “yastaqeema”

“yastaqeema” definition:

Masculine singular. Right, righteous, upright, well constituted; keeps straight, walks straight. It comes from the root “qama”, which means he stood still in his place. He, or it, stood up, or erect; he rose, i.e. from sitting or reclining; to stand, stand fast or firm, stand still, stand up, rise, stop, be lively (in walk), appear in broad light (truth), come back to life, rise against, superintendent, persevere in, rise for honoring, sustain, rise, for prayer.

References:
An Arabic-English Lexicon, E.W. Lane, volume eight, pp. 2995 – 2997
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 471 - 474
A Dictionary and Glossary of the Koran, John Penrice, pp. 121 - 122

Occurrences of “yastaqeema” in the Koran: 1
Location: 81.28







Summary of 81.28:

• The Book of Revelation dictates Koranic Eschatology
• Revelation tells us of the water of life, which flows out of the Throne of God and of the Lamb
• Revelation also informs us to let the “dikaios”, or righteous, be “dikaioo”, or to render righteous, or such, as ought to be
• Observe that Revelation proclaims the message of freewill
• 81.28 begins with “liman”, or “for whosoever”, giving license to the same freewill proclamation
• Revelation continues with this freewill message by stating that the one “thelo”, or desiring, to let him take of the water of life freely
• Likewise, 81.28 tells us of the one who “shaa”, or desires
• The one who desires will be from “minkum”, or from you, and will be “yastaqeema”, or righteous
• Observe that the root “qama”, of “yastaqeema”, has the meaning of “come back to life” – an obvious referral to the Resurrection
• The free Water of Life comes from the Throne of the Lamb (i.e. Jesus), and is given freely to those desiring it. The author’s of the Koran understood this, and also are further acknowledging the divinity of Jesus