Sura 86
الطارق “The Morning Star�
All,
Welcome to a systematic exegesis involving the correlation of the original Biblical scriptural intent, to that behind the material which comprises the Koran.
In this particular study, sura 86 will be unpacked and compared to its most likely sources – i.e. Johns’ Gospel & Johns’ Book of Revelation.
We will discover that in weaving this material together, the Koranic authors have tailor-made sura 86 to revolve completely around the Second Coming of the Biblical Jesus Christ. In fact, sura 86 is even named in honor of the Biblical Jesus Christ, as it plucks one of His attributes from the text – as do legions of other Koranic suras.
Among numerous other things, sura 86 undeniably confirms to us these key points:
• That Jesus was crucified until death upon the Cross
• That Jesus was singularly resurrected
• That Jesus will return on a cloud to judge the dead at His Second Coming & gather His Elect
The text of the Koran will follow the traditional classic Arabic, and the text of the Book of Revelation/Gospel of John will follow the classic Westcott-Hort Greek New Testament.
Summary:
86.1 And/by the clouds, and/by the Morning Star. (Announces Jesus’ Second Coming, on a cloud)
86.2 And who told you what the Morning Star is? (Asks the question: Who Told John of Jesus Second Coming?)
86.3 The star, the brightly shining. (Answers the question: Jesus, the Bright Morning Star, tells John)
86.4 Indeed every soul gathers on its Guardian. (Jesus, the Guardian, gathers His souls)
86.5 So, the human looks upon that which was created the inner man. (The reason for the gathering of the souls: Jesus is viewed upon the Cross)
86.6 The inner man was created out of water pouring forth at once. (Jesus’ Crucifixion & death upon the Cross)
86.7 He emerges from amidst the Cross and the grave. Or…86.7 He emerges from between the backbone and the ribs. (Jesus’ Crucifixion & Resurrection)
86.8 Certainly Him above, He returned Him to the present state of existence after death, truly possessing power. (Jesus’ Singular Resurrection)
86.9 A day The Marriage will turn to its reality. (The First Resurrection)
86.10 So truly not His from strength and nor Savior. (The Second Death)
86.11 And/by the cloud, Lord of the return. (Jesus’ Second Coming on a cloud)
86.12 And/by the earth, Lord of the separation. (Jesus gathers His elect)
86.13 Truly His Word is Judgment. (Jesus is the Word which judges mankind)
86.14 And He is not with the vain. (The fall of Babylon the Great)
86.15 Truly them, they devise an artful device. (Satan’s war)
86.16 And I devise an artful device. (Jesus’ war)
86.17 So respite the disbelievers, respite them gently for a little while. (Repent to Jesus)
Enjoy…
86...
Moderator: Moderators
86.9...
Post #11The Resurrection
The Gospel of John tells us this regarding Jesus’ ability to Resurrect His elect on the last day…
τουτο δε εστιν το θελημα του πεμψαντος με ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο τη εσχατη ημε�α
touto de esti ho thelema ho pempo me hina pas hos didomi moi me apollumi ek autos alla anistemi autos ho eschatos hemera
Therefore this is the will of the One sending Me, that everyone given to me should not perish but I will raise him up the last day. (John 6.39)
ουδεις δυναται ελθειν π�ος με εαν μη ο πατη� ο πεμψας με ελκυση αυτον καγω αναστησω αυτον εν τη εσχατη ημε�α
oudeis dunamai erchomai pros me ean me ho pater ho pempo me helkuo autos
kago anistemi autos en ho eschatos hemera
No one is able to come to Me unless the Father who sent Me draws him; I will raise him up on the last day. (John 6.44)
The Gospel of John quotes Jesus as stating that He is the one who will resurrect the ones who are given to Him by the Father.
These verses give us a clear indication to the uniplurality that exists in the Biblical creator God.
The Father and Jesus work in unison, as one. Jesus has the power to resurrect the people who are drawn by the Father.
As already witnessed, Jesus has the power to not only raise Himself from the dead, but also His followers.
Blood Cleansing
και απο ιησου χ�ιστου ο μα�τυς ο πιστος ο π�ωτοτοκος των νεκ�ων και ο α�χων των βασιλεων της γης τω αγαπωντι ημας και λυσαντι ημας εκ των αμα�τιων [ημων] εν τω αιματι αυτου
Kai apo iesous christos ho martus ho pistos ho prototokos ho nekros kai ho archon ho basileus ho ge ho agapao hemas kai louo hemas ek ho hamartia hemas en ho haima autos
Rev 1.5 and from Jesus Christ, the Witness, the Faithful, the First-born out of the dead, and the Ruler of the kings of the earth. He, loving us, and washing us from our sins by His blood,
This verse from Revelation informs us plainly that only Jesus’ shed blood will remove our sins.
The Ones Overcoming
Revelation has this to say regarding the ones overcoming…
ιδου εστηκα επι την θυ�αν και κ�ουω εαν τις ακουση της φωνης μου και ανοιξη την θυ�αν εισελευσομαι π�ος αυτον και δειπνησω μετ αυτου και αυτος μετ εμου ο νικων δωσω αυτω καθισαι μετ εμου εν τω θ�ονω μου ως καγω ενικησα και εκαθισα μετα του πατ�ος μου εν τω θ�ονω αυτου
idou histemi epi ho thura kai krouo ean tis akouo ho phone mou kai anoigo ho thura eiserchomai pros autos kai deipneo meta autos kai autos meta emou ho nikao didomi autos kathizo meta emou en ho thronos mou hos kago nikao kai kathizo meta ho pater mou en ho thronos autos
Behold, I stand at the door and knock: If anyone hears My voice and opens the door, I will enter to him, and I will dine with him, and he with Me. The one overcoming, I will give to him to sit with Me in My throne, as I also overcame and sat with My Father in His throne. (Rev 3.20-21)
ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω φαγειν εκ του ξυλου της ζωης ο εστιν εν τω πα�αδεισω του θεου
ho echo ous akouo tis ho pneuma lego ho ekklesia ho nikao didomi autos phago ek ho xulon ho zoe hos esti en tw paradeisos ho theos
Rev 2.7 The one who has an ear, hear what the Spirit says to the assemblies. To the one overcoming, I will give to him to eat of the Tree of Life which is in the Paradise of God.
και εδειξεν μοι ποταμον υδατος ζωης λαμπ�ον ως κ�υσταλλον εκπο�ευομενον εκ του θ�ονου του θεου και του α�νιου εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εκειθεν ξυλον ζωης ποιουν κα�πους δωδεκα κατα μηνα εκαστον αποδιδουν τον κα�πον αυτου και τα φυλλα του ξυλου εις θε�απειαν των εθνων
kai deikuno moi potamos hudor zoe lampros hos krustallos ekporeuomai ek ho thronos ho theos kai ho arnion en mesos ho plateia autos kai ho potamos enteuthen kai ekeiqen xulon zoe poieo karpos dodeka kata men hekastos apodidomi ho karpos autos kai ho phullon ho xulon eis therapeia ho ethnos
And he showed me a river of water of life, clear/white as crystal, coming forth out of the throne of God and of the Lamb. In the midst of its street and of the river, from here and from there, was a Tree of life producing twelve fruits: according to one month each yielding its fruit. And the leaves of the tree were for healing of the nations. (Rev 22.1-22)
The ones overcoming will reside with the Son (Jesus) and the Father (God) on His singular throne, in Paradise.
From the vantage point of the singular throne of God, the redeemed will partake in a feast of food and drink, from the Tree of Life and The Water of Life, respectively, which are one, and emanate from the singular throne.
Dressed in White
The eligibility list for the ones who are dressed in white…
και ει�ηκα αυτω κυ�ιε μου συ οιδας και ειπεν μοι ουτοι εισιν οι ε�χομενοι εκ της θλιψεως της μεγαλης και επλυναν τας στολας αυτων και ελευκαναν αυτας εν τω αιματι του α�νιου
kai ereo autos kurios mou su eido kai lego moi houtos eisi ho erchomai ek ho thlipsis ho megas kai pluno ho stole autos kai leukaino autos en ho haima ho arnion
Rev 7.14 And I said to him, Sir, you know. And he said to me, These are those coming out of the great tribulation; and they washed their clothes and whitened them in the blood of the Lamb.
Revelation tells us that the 144,000’s sealed, the great multitude without number, the redeemed, the ones overcoming, standing before the Lamb, are those coming out of The Great Tribulation.
These are the ones worthy to wash and whiten their clothes in the blood of the Lamb (Jesus), and have their sins forgiven.
μακα�ιοι οι πλυνοντες τας στολας αυτων ινα εσται η εξουσια αυτων επι το ξυλον της ζωης και τοις πυλωσιν εισελθωσιν εις την πολιν
Makarias ho poieo ho stole autos hina esomai ho exousia autos epi ho xulon ho zoe kai ho pulon eiserchomai eis ho polis
Rev 22.14 Blessed are the ones making their clothes, that their authority will be over the Tree of Life, and by the gates they may enter into the city.
This verse in Revelation confirms that the elect, the ones having washed their clothes in the Blood of the Lamb, will enter the New Jerusalem through the gates and will reside at the Throne of God, and have authority over the Tree of Life.
First Fruits & Virgins
και αδουσιν ως ωδην καινην ενωπιον του θ�ονου και ενωπιον των τεσσα�ων ζωων και των π�εσβυτε�ων και ουδεις εδυνατο μαθειν την ωδην ει μη αι εκατον τεσσε�ακοντα τεσσα�ες χιλιαδες οι ηγο�ασμενοι απο της γης ουτοι εισιν οι μετα γυναικων ουκ εμολυνθησαν πα�θενοι γα� εισιν ουτοι οι ακολουθουντες τω α�νιω οπου αν υπαγει ουτοι ηγο�ασθησαν απο των ανθ�ωπων απα�χη τω θεω και τω α�νιω
Kai aido oide kainos enopion ho thronos kai enopion ho tessares zoon kai ho presbuteros kai oudeis dunami manthano ho oide ei me ho hekaton tessarakonta chilias ho agorazo apo ho ge hotos eisi hos meta gune ou moluno parthenos gar eisi houtos hos akoloutheo ho arnion hopou an hupago houtos agorazo apo ho anthropos aparche ho theos kai ho arnion
And they sing as a new song before the throne, and before the four living creatures and the elders. And no one was able to learn the song except the hundred forty four thousands, those having been redeemed from the earth. These are the ones who were not defiled with the females, for they are virgins. These are the ones following the Lamb wherever He may go. These were redeemed from among men as first fruits to the God and the Lamb. (Rev 14.3 - 4)
Again confirming the vantage point of the redeemed as residing in the center of The New Jerusalem, the Paradise of God, is the usage of the term “enopion� (before), in which three concentric things are listed, starting with the Throne of God, then backing-out to the four living creatures, and finally to the twenty-four elders on their thrones.
The ones following Jesus are shown to be righteous and pure by the usage of the epithets “virgins� and “first fruits�.
The Marriage of the Lamb
The guest list for the wedding supper of the Lamb is revealed as thus…
χαι�ωμεν και αγαλλιωμεθα και δωμεν την δοξαν αυτω οτι ηλθεν ο γαμος του α�νιου και η γυνη αυτου ητοιμασεν εαυτην και εδοθη αυτη ινα πε�ιβαληται βυσσινον καθα�ον και λαμπ�ον το γα� βυσσινον τα δικαιωματα εστιν των αγιων και λεγει μοι γ�αψον μακα�ιοι οι εις το δειπνον του γαμου του α�νιου κεκλημενοι και λεγει μοι ουτοι οι λογοι αληθινοι εισιν του θεου
chairo kai agalliao kai didomi ho doxa autos hoti erchomai ho gamos ho arnion kai ho gune autou hetoimazo heautou kai didomi autos hina periballo bussinos katharos kai lampros ho gar bussinos ho dikaioma esti ho hagios kai lego moi grapho makarios ho eis ho deipnon ho gamos ho arnion kaleo kai lego moi houtos ho logos alethinos eisi ho theos
Let us rejoice and let us exult, and we will give the glory to Him, because the marriage of the Lamb came, and the female prepared herself for Him. And it was given to her that she be clothed in fine linen, pure and white; for the fine linen is the righteousness of the saints. And he says to me, Write: Blessed are the ones having been called to the banquet of the marriage of the Lamb. And he says to me, These Words of God are true. (Rev 19.7 – 9)
Revelation informs us that the ones invited to the wedding feast (deipnon) of the Lamb have been called, and are clothed in fine linen pure and white. These verses expand upon the whitening of the people’s clothes that have been washed in the blood of the Lamb, and tell us that because of this cleansing by Jesus’ blood; they are now set righteous as saints.
The ones called to be wed to Jesus are aptly described by the feminine word “gune�, rendered as “the female�, as a husband/wife union is taking place.
Compare to 86.9…
يوم تبلى السرائر
Yawma tubla alssara-iru
86.9 A day The Marriage will turn to its reality.
86.9 begins with the following masculine noun…
يوم = “yawma�
“yawma� definition:
Masculine noun. Day; time. On that day, on a certain day. A day journey or day’s journey. A day (of conflict).
It comes from the root “yauima�, which means to be one, exist for a day, spend, last a day. A time, whether night or day; time absolutely, whether night or not, little or not: this is the proper signification; a day, meaning the period from the rising of the sun to its setting; time when the sun is above the earth: this is the common and conventional acceptation: and the period from the second (or true) dawn to sunset: this is the legal acceptation: and a civil day; the period of the revolution of the greatest firmament. An accident or event.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3064
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 628
A Dictionary and Glossary of the Koran, John Penrice, p. 166
Concordance of the Koran, Gustav Flugel, p. 219
A singular event to come….
تبلى = “tubla�
“tubla� definition:
Passive imperfect tense, 3rd person, feminine singular. Will turn to its reality; Will be exposed.
It comes from the root “bala� (ba-lam-waw), which means He (God) tried, proved, or tested, him, (by, or with, good), or (by, or with, evil); for God tries his servant by, or with, a benefit, to test his thankfulness; and by, or with, a calamity, to test his patience; (wherefore it often means He afflicted him). I tried, proved, or tested, him; implying two things; one of which is the learning the state, or condition, of the object, and becoming acquainted with what was unknown of the case thereof; both of these things being sometimes meant, and sometimes only one of them, as when God is the agent, in which case only the latter is meant. To test, try, prove, put to severe trial, afflict, prove, experiment, take care, esteem, honor, bestow favor, test whether resulting in praise or disgrace, try by experiment. Also said of a plant (as meaning it became old and withered and wasted); and of a corpse, meaning it became consumed by the earth; and of bone, meaning it became old, and decayed; and of a man’s reputation, meaning it became worn out of regard, or notice.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 255 - 257
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 64 - 65
A Dictionary and Glossary of the Koran, John Penrice, p. 19
Concordance of the Koran, Gustav Flugel, pp. 33 - 34
Occurrences of “tubla� in the Koran: 1
Location: 86.9
Occurrences of the root “bala� and its 30 derivations, in the Koran: 35
Locations: 2.49, 2.124, 2.155, 2.249, 3.152, 3.154, 3.186, 4.6, 5.48, 5.94, 6.165, 7.141, 7.163, 7.168, 8.17(2x), 10.30, 11.7, 14.6, 16.92, 18.7, 21.35, 23.30, 27.40, 33.11, 37.106, 44.33, 47.4, 47.31(2x), 67.2, 68.17(2x), 76.2, 86.9
In nearly every instance of “bala� and its root derivatives, it is in direct reference to trials and tribulations set forth by Koranic deity.
Next…the subject of this ayah…
سرائر = “sara-iru�
“sara-iru� definition:
Plural feminine noun. A secret; a thing that is concealed or suppressed, in the mind; heart; conscience; marriage; origin; choice part; mystery; intentions. Per 86.9…In the day wherein the secret tenants and intentions shall be tried and revealed…or meant fasting , and prayer, and alms-giving, and ablution on account of the pollution. A thing that is revealed, appears, or is made manifest; thus it has two contrary significations. One having private knowledge of a thing. The penis of a man and the vulva, or the external portion of the organ of generation, of a woman. Concubitus; marriage; plain declaration of marriage; adultery, or fornication; origin; the commencement, or first night, of a lunar month: or its middle. The interior of anything its heart; the marrow of anything. The pure, or choice, or best, part of anything. The pure, or genuine, quality of a race, or lineage. Its best quality: and the middle sort thereof; and of rank, or quality, or the like. The low, or depressed, part of a valley; the best, or most fruitful, part thereof. Goodness; excellence.
السرائر = “al� + “sara-iru� = “alssara-iru� = the marriage
It comes from the root “sarra� (siin-ra-ra), which means he, or it, rejoiced him; gladdened him; or made him happy, or made him to experience a pleasure, or delight, and dilation of the heart, of which there was no external sign: he rejoiced; was joyful, or glad; or was happy. He cut his (child’s) navel string, and he (a child) had his navel string cut; to cut the navel string, to make glad, rejoice, be glad.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1337 – 1340
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 255- 256
A Dictionary and Glossary of the Koran, John Penrice, p. 68
Concordance of the Koran, Gustav Flugel, p. 92
Occurrences of “alssara-iru� in the Koran: 1
Location: 86.9
Occurrences of the root “sarra� and its 24 derivations, in the Koran: 44
Locations: 2.69, 2.77, 2.235, 2.274, 3.134, 5.52, 6.3, 7.95, 9.78, 10.54, 11.5, 12.19, 12.77, 13.10, 13.22, 14.31, 15.47, 16.19, 16.23, 16.75, 20.7, 20.62, 21.3, 25.6, 34.33, 35.29, 36.76, 37.44, 43.34, 43.80, 47.26, 52.20, 56.15, 60.1, 64.4, 66.3, 67.13, 71.9(2x), 76.11, 84.9, 84.13, 86.9, 88.13
In numerous Koranic instances of the root derivatives of “sarra�, its contextual usage is describing a Resurrection event involving the ones entering into the rewards of Paradise, as described within the pages of the Book of Revelation. Further, numerous Koranic passages are used in direct conjunction with ‘The Messenger’…i.e. Jesus Christ.
Thrones of the 24 Elders
Observe these “sarra� root derivatives which elaborate on the Koranic marriage in Paradise that is to take place…
ونزعنا ما �ي صدورهم من غل إخونا على سرر متقبلين
WanazaAAna ma fee sudoorihim min ghillin ikhwanan AAala sururin mutaqabileena
15.47 And we take out what is in their hearts from rancor, brothers before thrones facing one another.
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على سرر متقبلين
AAala sururin mutaqabileena
37.44 Before thrones facing one another.
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ولبيوتهم أبوبا وسررا عليها يتكءون
Walibuyootihim abwaban wasururan AAalayha yattaki-oona
43.34 And to their abodes, gates, and thrones, before it they take.
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على سرر موضونة متكءين عليها متقبلين
AAala sururin mawdoonatin muttaki-eena AAalayha mutaqabileena
Before thrones interwoven with gold and precious stones. Reclining before it, facing one another. (56.15 – 16)
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�يها سرر مر�وعة
Feeha sururun marfooAAatun
88.13 In her, elevated thrones.
From these Koranic passages we obtain a clear vantage point of the redeemed ones that have been resurrected by Jesus Christ, as residing upon the singular Throne of God.
Just as told to us in Revelation, the vantage point of the redeemed is before the Elders (which reside on thrones); thus these ayahs inform us of this same location by the usage of “AAala sururin� i.e. before thrones.
The thrones of the Elders are described as facing each other (mutaqabileena); set in a row (masfoofatin) …i.e. a line of adjacent seats facing the same way; before gates; before the interwoven gold and precious stones…i.e. the description of the foundation and entrances to the New Jerusalem…all of these descriptive are lifted directly from the Biblical Book of Revelation.
Further, observe the most revealing term at the beginning of this ayah…
متكءين عليها متقبلين
Muttaki-eena AAalayha mutaqabileena
56.16 Reclining before it, facing one another.
Defining the term…
متكءين = “muttaki-eena�
“muttaki-eena� definition:
Accusative case, active participle, masculine plural. A place in which one reclines: a chamber, or sitting-room. That upon which one leans, or reclines, in eating, drinking, or talking. Food, or a repast: so called because people used to recline when they sat to eat. A place where anyone reclines, a day couch or “triclinium�, and hence, a banquet. Reclining upon.
It comes from the root “waka’a�, which means to take up a burthen; recline. He leaned, rested, or stayed, his back, or his side, against, or upon, a thing: he leaned, rested, or stayed, himself in any manner, upon a thing. He leaned, or reclined, upon a thing; supported, propped, or stayed, himself upon it.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 2962
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 619
A Dictionary and Glossary of the Koran, John Penrice, p. 162
Concordance of the Koran, Gustav Flugel, p. 214
Occurrences of “muttaki-eena� in the Koran: 7
Locations: 18.31, 38.51, 52.20, 55.54, 55.76, 56.16, 76.13
Thus…the “reclining� that is described in the Koranic Paradise is in direct relationship to a banquet of eating and drinking.
This banquet is the one that takes place at the marriage of the Lamb.
Thus, in addition to understanding that the redeemed are feasting at the throne of God, they are doing so for a special reason.
The reason for them being at the center of Paradise in the first place is given in this revealing ayah…
متكءين على سرر مصÙ�ÙˆÙ�Ø© وزوجنهم بØور
عين
Muttaki-eena AAala sururin masfoofatin wazawwajnahum bihoorin AAeenin
52.20 Reclining before thrones set in a row, and we gave in marriage by reason of people whitening clothes by washing them.
Defining the key term in this ayah…
Øور = “hoorinâ€�
“hoorin� definition:
Plural feminine noun. To have eyes with white portion intense white and black portion intense black; wash; whiten clothes by washing them. He whitened clothes or garments; he washed and whitened a piece of garment or piece of cloth. Also, (simply) whiteness.
It comes from the root “hara�, which means to return to or from, be perplexed, go back, become dazzled by a thing at which one looked so that the eyes were turned away from it, become confounded or perplexed and unable to see the right course, err or lose the way. He returned. A thing that is pure, or unsullied; anything of a pure, or unsullied color.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 665 - 667
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 140 - 141
A Dictionary and Glossary of the Koran, John Penrice, p. 39
Concordance of the Koran, Gustav Flugel, p. 57
Occurrences of “bihoorin�, hoorun�, & “wahoorun� in the Koran: 4
Location: 44.54. 52.20, 55.72, 56.22
Occurrences of the root “hara� and its 9 derivations, in the Koran: 13
Locations: 3.52, 5.111, 5.112, 61.14 (2x), 18.34, 18.37, 44.54, 52.20, 55.72, 56.22, 58.1, 84.14
Observe that in the first five of these Koranic usages, the root derivative “alhawariyyoona� are defined as “The Disciples� of Jesus Christ!
The white clothes clearly indicating followers of Jesus Christ.
The majority of the remaining ayahs are dedicated to those entering into Paradise.
A couple more examples…
كذلك وزوجنهم بØور عين
Kathalika wazawwajnahum bihoorin AAeenin
44.54 Like that, and we gave in marriage by reason of people whitening clothes by washing them.
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ÙˆØور عين
Wahoorun AAeenun
56.22 And people whiten clothes by washing them.
First Fruits
The Koran also goes on to inform us that “first fruits� will occupy the Koranic Paradise…
�جعلنهن أبكارا إنا أنشأنهن إنشاء
Inna ansha/nahunna inshaan fajaAAalnahunna abkaran
Certainly we created in this place (a) creation. So we made in this place first fruits. (56.35 – 36)
Virgins
Further, the Koran also goes on to inform us that virgins from earth will also reside in the Koranic Paradise…
Øدائق وأعنبا وكواعب أترابا
Hada-iqa waaAAnaban wakawaAAiba atraban
Walled gardens and grapes. And virgins (from) earth. (78.32 – 33)
Expanding upon the “muttaki-eena� that occurs in Koranic Paradise, we have the following glimpse of what awaits the ones being resurrected into Heaven…
جنت عدن Ù…Ù�تØØ© لهم الأبوب متكءين Ù�يها يدعون Ù�يها بÙ�كهة كثيرة وشراب وعندهم قصرت الطرÙ� أتراب هذا ما توعدون ليوم الØساب
Jannati AAadnin mufattahatan lahumu al-abwabu muttaki-eena feeha yadAAoona feeha bifakihatin katheeratin washarabin waAAindahum qasiratu alttarfi atrabun hatha ma tooAAadoona liyawmi alhisabi
Walled gardens of trees, of perpetual abode, the gates (are) opened ones for them. Reclining in company with her, they call in company with her with much fruit and drink. And present with them restraining the sight without want. That you are promised for the Day of Reckoning. (38.50 – 53)
Here, we have gardens surrounded by a wall, in which the ones entering do so through open gates, for all eternity. They are called in company, and once inside, they feast at a banquet and desire nothing, again, referencing the marriage banquet uniting the redeemed people with the Lamb, God, Jesus Christ.
Observe that the model for the Koranic Paradise is the one set forth within the pages of the Book of Revelation. The Koranic description of Paradise is the same as the book of Revelation’s description of the New Jerusalem, in which Jesus resides as God Almighty.
The authors of the Koran display their great fascination for the Biblical Resurrection event, as demonstrated by the following six suras, all entitled “The Resurrection�…
• SURA 59 الØشر = “alhashriâ€� = The Resurrection
• SURA 64 التغابن = “alttaghabuni� = The Resurrection
• SURA 69 الØاقة = “alhaqqatuâ€� = The Resurrection
• SURA 75 القيمة = “alqiyamati� = The Resurrection
• SURA 88 الغشية = “alghashiyati� = The Resurrection
• SURA 101 القارعة = “alqariAAatu� = The Resurrection
Summary of 86.9:
• The Gospel of John quotes Jesus as stating that He is the one who will resurrect the ones who are given to Him by the Father (John 6.39; 44)
• The Father and Jesus work in unison, as one. Jesus has the power to resurrect the people who are drawn by the Father
• Jesus has the power to not only raise Himself from the dead, but also His followers
• Revelation informs us plainly that only Jesus’ shed blood will remove our sins (Rev 1.5)
• The ones worthy to wash and whiten their clothes in the blood of the Lamb (Jesus), are worthy to have their sins forgiven
• Revelation tells us that the 144,000’s sealed, the great multitude without number, the redeemed, the ones overcoming, standing before the Lamb, are those coming out of The Great Tribulation (Rev 7.14)
• Revelation confirms that the elect, the ones having washed their clothes in the Blood of the Lamb, will enter the New Jerusalem through the gates and will reside at the Throne of God, and have authority over the Tree of Life (Rev 22.14)
• The ones overcoming will reside with the Son (Jesus) and the Father (God) on His singular throne, in Paradise (Rev 3.20 - 21)
• From the vantage point of the singular throne of God, the redeemed will partake in a feast of food and drink, from the Tree of Life and The Water of Life, respectively, which are one, and emanate from the singular throne (Rev 2.7;22.1 - 2)
• Again confirming the vantage point of the redeemed as residing in the center of The New Jerusalem, the Paradise of God, is the usage of the term “enopion� (before), in which three concentric things are listed, starting with the Throne of God, then backing-out to the four living creatures, and finally to the twenty-four elders on their thrones (Rev 14.3 - 4)
• The ones following Jesus are shown to be righteous and pure by the usage of the epithets “virgins� and “first fruits�
• The union between the elect and Jesus is likened to a marriage feast
• Revelation informs us that the ones invited to the wedding feast (deipnon) of the Lamb have been called, and are clothed in fine linen pure and white. This is the whitening of the people’s clothes as it they been washed in the blood of the Lamb, and tells us that because of this cleansing by Jesus’ blood; they are now set righteous as saints (Rev 19.7 – 9)
• The ones called to be wed to Jesus are aptly described by the feminine word “gune�, rendered as “the female�, as a husband/wife union is taking place
• Biblical Resurrection summary:
• Jesus resurrects the people on the last day
• The elect come out of The Great Tribulation
• The elect washed and whitened their clothes in Jesus’ blood
• The Resurrection is a marriage feast involving food and drink
• The Resurrection takes place in Paradise
• The elect are called virgins
• The elect are called first fruit
• The elect enter through the gates
• The elect reside in the center of Paradise on the Throne of God
• Just as 86.8 describes Jesus’ singular Resurrection, 86.9 describes a plural Resurrection event involving the marriage of Jesus to the ones that follow Him
• 86.9 initiates with the masculine noun “yawma�, rendered as “a day�
• The usage of “yawma� informs us of a time-event that is to take place
• This event is juxtaposed to the feminine passive imperfect tense verb, “tubla�, and is rendered, “will turn to its reality�
• Thus, we know that the event being described has not been completed, and has yet to take place
• Further, we are told that this future event will involve a turning to another reality
• The root “bala�, tells us that “He (God) tried, proved, or tested, him, (by, or with, good), or (by, or with, evil); for God tries his servant by, or with, a benefit, to test his thankfulness; and by, or with, a calamity, to test his patience; (wherefore it often means He afflicted him).�
• This future event being described is thus one that comes about as the result of a trial or tribulation set forth by God, for the ones that serve Him
• This is the Great Tribulation
• The reward for the ones successfully coming through this tribulation is expressed by the following word, “alssara-iru�
• The plural feminine noun, “alssara-iru�, speaks to us of a marriage
• Interestingly, both the tribulation verb “tubla� and the reward noun “alssara-iru� are feminine – expressing the same gender qualities as found in the Book of Revelation
• This marriage deals with “The pure, or choice, or best, part of anything. The pure, or genuine, quality of a race, or lineage. Its best quality�
• The root “sarra� informs us that this marriage is a most joyful event
• In numerous Koranic instances of the root derivatives of “sarra�, its contextual usage is describing a Resurrection event involving the ones entering into the rewards of Paradise, as described within the pages of the Book of Revelation. Further, numerous Koranic passages are used in direct conjunction with ‘The Messenger’…i.e. Jesus Christ
• Further, there are several “sarra� root derivatives which elaborate on the Koranic marriage in Paradise that is to take place (15.47, 37.44, 43.34, 52.20, 56.15, 88.13)
• From these Koranic passages we obtain a clear vantage point of the redeemed ones that have been resurrected by Jesus Christ, as residing upon the singular Throne of God
• Just as told to us in Revelation, the vantage point of the redeemed is before the Elders (which reside on thrones); thus these ayahs inform us of this same location by the usage of “AAala sururin� i.e. before thrones
• The thrones of the Elders are described as facing each other (mutaqabileena); set in a row (masfoofatin) …i.e. a line of adjacent seats facing the same way; before gates; before the interwoven gold and precious stones…i.e. the description of the foundation and entrances to the New Jerusalem…all of these descriptive are lifted directly from the Biblical Book of Revelation
• Many of these Koranic ayahs use the plural participle “muttaki-eena�, rendered as “reclining�
• The classic definition expands upon this recling as “That upon which one leans, or reclines, in eating, drinking, or talking. Food, or a repast: so called because people used to recline when they sat to eat; a banquet�
• Thus, the “reclining� that is described in the Koranic Paradise is in direct relationship to a banquet of eating and drinking
• This banquet is the one that takes place at the marriage of the Lamb
• Thus, in addition to understanding that the redeemed are feasting at the throne of God, they are doing so for a special reason
• The reason for them being at the center of Paradise in the first place is given in ayah 52.20
• 52.20 describes the ones at the center of Paradise (the elect), which have been given in marriage by reason of “hoorin�
• “Hoorin� is best defined as “whiten clothes by washing them. He whitened clothes or garments; he washed and whitened a piece of garment or piece of cloth.�
• Thus, once again, the Koranic description for the ones resurrected follows the mandate of that found in the Book of Revelation
• Observing the Koranic root derivatives of “hara�, reveals some startling details
• In five of these Koranic usages, (3.52, 5.111, 5.112, 61.14 (2x)), the root derivative “alhawariyyoona� is defined as “The Disciples� of Jesus Christ!
• The majority of the remaining ayahs are dedicated to those entering into Paradise
• Clearly, the root “hara�, it derivatives and Koranic usages refers to the followers of Jesus Christ.
• The Koran also goes on to inform us that “first fruits� will occupy the Koranic Paradise (56.35 – 36)
• Further, the Koran also goes on to inform us that virgins from earth will also reside in the Koranic Paradise (78.32 – 33)
• 38.50 – 53 details to us gardens surrounded by a wall, in which the ones entering do so through open gates, for all eternity. They are called in company, and once inside, they feast at a banquet and desire nothing, again, referencing the marriage banquet uniting the redeemed people with the Lamb, God, Jesus Christ
• Observe that the model for the Koranic Paradise is the one set forth within the pages of the Book of Revelation. The Koranic description of Paradise is the same as the book of Revelation’s description of the New Jerusalem, in which Jesus resides as God Almighty
• The authors of the Koran display their great fascination for the Biblical Resurrection event, as demonstrated by the following six suras, all entitled “The Resurrection�…sura 59, sura 64, sura 69, sura 75, sura 88, & sura 101
• Koranic Resurrection summary:
• The Resurrection occurs on a future day
• The elect come out of The Great Tribulation
• The elect washed and whitened their clothes
• The Resurrection is a marriage feast involving food and drink
• The Resurrection takes place in Paradise
• The elect are called virgins
• The elect are called first fruit
• The elect enter through the gates
• The elect reside in the center of Paradise on the Throne of God
The Gospel of John tells us this regarding Jesus’ ability to Resurrect His elect on the last day…
τουτο δε εστιν το θελημα του πεμψαντος με ινα παν ο δεδωκεν μοι μη απολεσω εξ αυτου αλλα αναστησω αυτο τη εσχατη ημε�α
touto de esti ho thelema ho pempo me hina pas hos didomi moi me apollumi ek autos alla anistemi autos ho eschatos hemera
Therefore this is the will of the One sending Me, that everyone given to me should not perish but I will raise him up the last day. (John 6.39)
ουδεις δυναται ελθειν π�ος με εαν μη ο πατη� ο πεμψας με ελκυση αυτον καγω αναστησω αυτον εν τη εσχατη ημε�α
oudeis dunamai erchomai pros me ean me ho pater ho pempo me helkuo autos
kago anistemi autos en ho eschatos hemera
No one is able to come to Me unless the Father who sent Me draws him; I will raise him up on the last day. (John 6.44)
The Gospel of John quotes Jesus as stating that He is the one who will resurrect the ones who are given to Him by the Father.
These verses give us a clear indication to the uniplurality that exists in the Biblical creator God.
The Father and Jesus work in unison, as one. Jesus has the power to resurrect the people who are drawn by the Father.
As already witnessed, Jesus has the power to not only raise Himself from the dead, but also His followers.
Blood Cleansing
και απο ιησου χ�ιστου ο μα�τυς ο πιστος ο π�ωτοτοκος των νεκ�ων και ο α�χων των βασιλεων της γης τω αγαπωντι ημας και λυσαντι ημας εκ των αμα�τιων [ημων] εν τω αιματι αυτου
Kai apo iesous christos ho martus ho pistos ho prototokos ho nekros kai ho archon ho basileus ho ge ho agapao hemas kai louo hemas ek ho hamartia hemas en ho haima autos
Rev 1.5 and from Jesus Christ, the Witness, the Faithful, the First-born out of the dead, and the Ruler of the kings of the earth. He, loving us, and washing us from our sins by His blood,
This verse from Revelation informs us plainly that only Jesus’ shed blood will remove our sins.
The Ones Overcoming
Revelation has this to say regarding the ones overcoming…
ιδου εστηκα επι την θυ�αν και κ�ουω εαν τις ακουση της φωνης μου και ανοιξη την θυ�αν εισελευσομαι π�ος αυτον και δειπνησω μετ αυτου και αυτος μετ εμου ο νικων δωσω αυτω καθισαι μετ εμου εν τω θ�ονω μου ως καγω ενικησα και εκαθισα μετα του πατ�ος μου εν τω θ�ονω αυτου
idou histemi epi ho thura kai krouo ean tis akouo ho phone mou kai anoigo ho thura eiserchomai pros autos kai deipneo meta autos kai autos meta emou ho nikao didomi autos kathizo meta emou en ho thronos mou hos kago nikao kai kathizo meta ho pater mou en ho thronos autos
Behold, I stand at the door and knock: If anyone hears My voice and opens the door, I will enter to him, and I will dine with him, and he with Me. The one overcoming, I will give to him to sit with Me in My throne, as I also overcame and sat with My Father in His throne. (Rev 3.20-21)
ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω φαγειν εκ του ξυλου της ζωης ο εστιν εν τω πα�αδεισω του θεου
ho echo ous akouo tis ho pneuma lego ho ekklesia ho nikao didomi autos phago ek ho xulon ho zoe hos esti en tw paradeisos ho theos
Rev 2.7 The one who has an ear, hear what the Spirit says to the assemblies. To the one overcoming, I will give to him to eat of the Tree of Life which is in the Paradise of God.
και εδειξεν μοι ποταμον υδατος ζωης λαμπ�ον ως κ�υσταλλον εκπο�ευομενον εκ του θ�ονου του θεου και του α�νιου εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εκειθεν ξυλον ζωης ποιουν κα�πους δωδεκα κατα μηνα εκαστον αποδιδουν τον κα�πον αυτου και τα φυλλα του ξυλου εις θε�απειαν των εθνων
kai deikuno moi potamos hudor zoe lampros hos krustallos ekporeuomai ek ho thronos ho theos kai ho arnion en mesos ho plateia autos kai ho potamos enteuthen kai ekeiqen xulon zoe poieo karpos dodeka kata men hekastos apodidomi ho karpos autos kai ho phullon ho xulon eis therapeia ho ethnos
And he showed me a river of water of life, clear/white as crystal, coming forth out of the throne of God and of the Lamb. In the midst of its street and of the river, from here and from there, was a Tree of life producing twelve fruits: according to one month each yielding its fruit. And the leaves of the tree were for healing of the nations. (Rev 22.1-22)
The ones overcoming will reside with the Son (Jesus) and the Father (God) on His singular throne, in Paradise.
From the vantage point of the singular throne of God, the redeemed will partake in a feast of food and drink, from the Tree of Life and The Water of Life, respectively, which are one, and emanate from the singular throne.
Dressed in White
The eligibility list for the ones who are dressed in white…
και ει�ηκα αυτω κυ�ιε μου συ οιδας και ειπεν μοι ουτοι εισιν οι ε�χομενοι εκ της θλιψεως της μεγαλης και επλυναν τας στολας αυτων και ελευκαναν αυτας εν τω αιματι του α�νιου
kai ereo autos kurios mou su eido kai lego moi houtos eisi ho erchomai ek ho thlipsis ho megas kai pluno ho stole autos kai leukaino autos en ho haima ho arnion
Rev 7.14 And I said to him, Sir, you know. And he said to me, These are those coming out of the great tribulation; and they washed their clothes and whitened them in the blood of the Lamb.
Revelation tells us that the 144,000’s sealed, the great multitude without number, the redeemed, the ones overcoming, standing before the Lamb, are those coming out of The Great Tribulation.
These are the ones worthy to wash and whiten their clothes in the blood of the Lamb (Jesus), and have their sins forgiven.
μακα�ιοι οι πλυνοντες τας στολας αυτων ινα εσται η εξουσια αυτων επι το ξυλον της ζωης και τοις πυλωσιν εισελθωσιν εις την πολιν
Makarias ho poieo ho stole autos hina esomai ho exousia autos epi ho xulon ho zoe kai ho pulon eiserchomai eis ho polis
Rev 22.14 Blessed are the ones making their clothes, that their authority will be over the Tree of Life, and by the gates they may enter into the city.
This verse in Revelation confirms that the elect, the ones having washed their clothes in the Blood of the Lamb, will enter the New Jerusalem through the gates and will reside at the Throne of God, and have authority over the Tree of Life.
First Fruits & Virgins
και αδουσιν ως ωδην καινην ενωπιον του θ�ονου και ενωπιον των τεσσα�ων ζωων και των π�εσβυτε�ων και ουδεις εδυνατο μαθειν την ωδην ει μη αι εκατον τεσσε�ακοντα τεσσα�ες χιλιαδες οι ηγο�ασμενοι απο της γης ουτοι εισιν οι μετα γυναικων ουκ εμολυνθησαν πα�θενοι γα� εισιν ουτοι οι ακολουθουντες τω α�νιω οπου αν υπαγει ουτοι ηγο�ασθησαν απο των ανθ�ωπων απα�χη τω θεω και τω α�νιω
Kai aido oide kainos enopion ho thronos kai enopion ho tessares zoon kai ho presbuteros kai oudeis dunami manthano ho oide ei me ho hekaton tessarakonta chilias ho agorazo apo ho ge hotos eisi hos meta gune ou moluno parthenos gar eisi houtos hos akoloutheo ho arnion hopou an hupago houtos agorazo apo ho anthropos aparche ho theos kai ho arnion
And they sing as a new song before the throne, and before the four living creatures and the elders. And no one was able to learn the song except the hundred forty four thousands, those having been redeemed from the earth. These are the ones who were not defiled with the females, for they are virgins. These are the ones following the Lamb wherever He may go. These were redeemed from among men as first fruits to the God and the Lamb. (Rev 14.3 - 4)
Again confirming the vantage point of the redeemed as residing in the center of The New Jerusalem, the Paradise of God, is the usage of the term “enopion� (before), in which three concentric things are listed, starting with the Throne of God, then backing-out to the four living creatures, and finally to the twenty-four elders on their thrones.
The ones following Jesus are shown to be righteous and pure by the usage of the epithets “virgins� and “first fruits�.
The Marriage of the Lamb
The guest list for the wedding supper of the Lamb is revealed as thus…
χαι�ωμεν και αγαλλιωμεθα και δωμεν την δοξαν αυτω οτι ηλθεν ο γαμος του α�νιου και η γυνη αυτου ητοιμασεν εαυτην και εδοθη αυτη ινα πε�ιβαληται βυσσινον καθα�ον και λαμπ�ον το γα� βυσσινον τα δικαιωματα εστιν των αγιων και λεγει μοι γ�αψον μακα�ιοι οι εις το δειπνον του γαμου του α�νιου κεκλημενοι και λεγει μοι ουτοι οι λογοι αληθινοι εισιν του θεου
chairo kai agalliao kai didomi ho doxa autos hoti erchomai ho gamos ho arnion kai ho gune autou hetoimazo heautou kai didomi autos hina periballo bussinos katharos kai lampros ho gar bussinos ho dikaioma esti ho hagios kai lego moi grapho makarios ho eis ho deipnon ho gamos ho arnion kaleo kai lego moi houtos ho logos alethinos eisi ho theos
Let us rejoice and let us exult, and we will give the glory to Him, because the marriage of the Lamb came, and the female prepared herself for Him. And it was given to her that she be clothed in fine linen, pure and white; for the fine linen is the righteousness of the saints. And he says to me, Write: Blessed are the ones having been called to the banquet of the marriage of the Lamb. And he says to me, These Words of God are true. (Rev 19.7 – 9)
Revelation informs us that the ones invited to the wedding feast (deipnon) of the Lamb have been called, and are clothed in fine linen pure and white. These verses expand upon the whitening of the people’s clothes that have been washed in the blood of the Lamb, and tell us that because of this cleansing by Jesus’ blood; they are now set righteous as saints.
The ones called to be wed to Jesus are aptly described by the feminine word “gune�, rendered as “the female�, as a husband/wife union is taking place.
Compare to 86.9…
يوم تبلى السرائر
Yawma tubla alssara-iru
86.9 A day The Marriage will turn to its reality.
86.9 begins with the following masculine noun…
يوم = “yawma�
“yawma� definition:
Masculine noun. Day; time. On that day, on a certain day. A day journey or day’s journey. A day (of conflict).
It comes from the root “yauima�, which means to be one, exist for a day, spend, last a day. A time, whether night or day; time absolutely, whether night or not, little or not: this is the proper signification; a day, meaning the period from the rising of the sun to its setting; time when the sun is above the earth: this is the common and conventional acceptation: and the period from the second (or true) dawn to sunset: this is the legal acceptation: and a civil day; the period of the revolution of the greatest firmament. An accident or event.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3064
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 628
A Dictionary and Glossary of the Koran, John Penrice, p. 166
Concordance of the Koran, Gustav Flugel, p. 219
A singular event to come….
تبلى = “tubla�
“tubla� definition:
Passive imperfect tense, 3rd person, feminine singular. Will turn to its reality; Will be exposed.
It comes from the root “bala� (ba-lam-waw), which means He (God) tried, proved, or tested, him, (by, or with, good), or (by, or with, evil); for God tries his servant by, or with, a benefit, to test his thankfulness; and by, or with, a calamity, to test his patience; (wherefore it often means He afflicted him). I tried, proved, or tested, him; implying two things; one of which is the learning the state, or condition, of the object, and becoming acquainted with what was unknown of the case thereof; both of these things being sometimes meant, and sometimes only one of them, as when God is the agent, in which case only the latter is meant. To test, try, prove, put to severe trial, afflict, prove, experiment, take care, esteem, honor, bestow favor, test whether resulting in praise or disgrace, try by experiment. Also said of a plant (as meaning it became old and withered and wasted); and of a corpse, meaning it became consumed by the earth; and of bone, meaning it became old, and decayed; and of a man’s reputation, meaning it became worn out of regard, or notice.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 255 - 257
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 64 - 65
A Dictionary and Glossary of the Koran, John Penrice, p. 19
Concordance of the Koran, Gustav Flugel, pp. 33 - 34
Occurrences of “tubla� in the Koran: 1
Location: 86.9
Occurrences of the root “bala� and its 30 derivations, in the Koran: 35
Locations: 2.49, 2.124, 2.155, 2.249, 3.152, 3.154, 3.186, 4.6, 5.48, 5.94, 6.165, 7.141, 7.163, 7.168, 8.17(2x), 10.30, 11.7, 14.6, 16.92, 18.7, 21.35, 23.30, 27.40, 33.11, 37.106, 44.33, 47.4, 47.31(2x), 67.2, 68.17(2x), 76.2, 86.9
In nearly every instance of “bala� and its root derivatives, it is in direct reference to trials and tribulations set forth by Koranic deity.
Next…the subject of this ayah…
سرائر = “sara-iru�
“sara-iru� definition:
Plural feminine noun. A secret; a thing that is concealed or suppressed, in the mind; heart; conscience; marriage; origin; choice part; mystery; intentions. Per 86.9…In the day wherein the secret tenants and intentions shall be tried and revealed…or meant fasting , and prayer, and alms-giving, and ablution on account of the pollution. A thing that is revealed, appears, or is made manifest; thus it has two contrary significations. One having private knowledge of a thing. The penis of a man and the vulva, or the external portion of the organ of generation, of a woman. Concubitus; marriage; plain declaration of marriage; adultery, or fornication; origin; the commencement, or first night, of a lunar month: or its middle. The interior of anything its heart; the marrow of anything. The pure, or choice, or best, part of anything. The pure, or genuine, quality of a race, or lineage. Its best quality: and the middle sort thereof; and of rank, or quality, or the like. The low, or depressed, part of a valley; the best, or most fruitful, part thereof. Goodness; excellence.
السرائر = “al� + “sara-iru� = “alssara-iru� = the marriage
It comes from the root “sarra� (siin-ra-ra), which means he, or it, rejoiced him; gladdened him; or made him happy, or made him to experience a pleasure, or delight, and dilation of the heart, of which there was no external sign: he rejoiced; was joyful, or glad; or was happy. He cut his (child’s) navel string, and he (a child) had his navel string cut; to cut the navel string, to make glad, rejoice, be glad.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1337 – 1340
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 255- 256
A Dictionary and Glossary of the Koran, John Penrice, p. 68
Concordance of the Koran, Gustav Flugel, p. 92
Occurrences of “alssara-iru� in the Koran: 1
Location: 86.9
Occurrences of the root “sarra� and its 24 derivations, in the Koran: 44
Locations: 2.69, 2.77, 2.235, 2.274, 3.134, 5.52, 6.3, 7.95, 9.78, 10.54, 11.5, 12.19, 12.77, 13.10, 13.22, 14.31, 15.47, 16.19, 16.23, 16.75, 20.7, 20.62, 21.3, 25.6, 34.33, 35.29, 36.76, 37.44, 43.34, 43.80, 47.26, 52.20, 56.15, 60.1, 64.4, 66.3, 67.13, 71.9(2x), 76.11, 84.9, 84.13, 86.9, 88.13
In numerous Koranic instances of the root derivatives of “sarra�, its contextual usage is describing a Resurrection event involving the ones entering into the rewards of Paradise, as described within the pages of the Book of Revelation. Further, numerous Koranic passages are used in direct conjunction with ‘The Messenger’…i.e. Jesus Christ.
Thrones of the 24 Elders
Observe these “sarra� root derivatives which elaborate on the Koranic marriage in Paradise that is to take place…
ونزعنا ما �ي صدورهم من غل إخونا على سرر متقبلين
WanazaAAna ma fee sudoorihim min ghillin ikhwanan AAala sururin mutaqabileena
15.47 And we take out what is in their hearts from rancor, brothers before thrones facing one another.
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على سرر متقبلين
AAala sururin mutaqabileena
37.44 Before thrones facing one another.
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ولبيوتهم أبوبا وسررا عليها يتكءون
Walibuyootihim abwaban wasururan AAalayha yattaki-oona
43.34 And to their abodes, gates, and thrones, before it they take.
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على سرر موضونة متكءين عليها متقبلين
AAala sururin mawdoonatin muttaki-eena AAalayha mutaqabileena
Before thrones interwoven with gold and precious stones. Reclining before it, facing one another. (56.15 – 16)
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�يها سرر مر�وعة
Feeha sururun marfooAAatun
88.13 In her, elevated thrones.
From these Koranic passages we obtain a clear vantage point of the redeemed ones that have been resurrected by Jesus Christ, as residing upon the singular Throne of God.
Just as told to us in Revelation, the vantage point of the redeemed is before the Elders (which reside on thrones); thus these ayahs inform us of this same location by the usage of “AAala sururin� i.e. before thrones.
The thrones of the Elders are described as facing each other (mutaqabileena); set in a row (masfoofatin) …i.e. a line of adjacent seats facing the same way; before gates; before the interwoven gold and precious stones…i.e. the description of the foundation and entrances to the New Jerusalem…all of these descriptive are lifted directly from the Biblical Book of Revelation.
Further, observe the most revealing term at the beginning of this ayah…
متكءين عليها متقبلين
Muttaki-eena AAalayha mutaqabileena
56.16 Reclining before it, facing one another.
Defining the term…
متكءين = “muttaki-eena�
“muttaki-eena� definition:
Accusative case, active participle, masculine plural. A place in which one reclines: a chamber, or sitting-room. That upon which one leans, or reclines, in eating, drinking, or talking. Food, or a repast: so called because people used to recline when they sat to eat. A place where anyone reclines, a day couch or “triclinium�, and hence, a banquet. Reclining upon.
It comes from the root “waka’a�, which means to take up a burthen; recline. He leaned, rested, or stayed, his back, or his side, against, or upon, a thing: he leaned, rested, or stayed, himself in any manner, upon a thing. He leaned, or reclined, upon a thing; supported, propped, or stayed, himself upon it.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 2962
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 619
A Dictionary and Glossary of the Koran, John Penrice, p. 162
Concordance of the Koran, Gustav Flugel, p. 214
Occurrences of “muttaki-eena� in the Koran: 7
Locations: 18.31, 38.51, 52.20, 55.54, 55.76, 56.16, 76.13
Thus…the “reclining� that is described in the Koranic Paradise is in direct relationship to a banquet of eating and drinking.
This banquet is the one that takes place at the marriage of the Lamb.
Thus, in addition to understanding that the redeemed are feasting at the throne of God, they are doing so for a special reason.
The reason for them being at the center of Paradise in the first place is given in this revealing ayah…
متكءين على سرر مصÙ�ÙˆÙ�Ø© وزوجنهم بØور
عين
Muttaki-eena AAala sururin masfoofatin wazawwajnahum bihoorin AAeenin
52.20 Reclining before thrones set in a row, and we gave in marriage by reason of people whitening clothes by washing them.
Defining the key term in this ayah…
Øور = “hoorinâ€�
“hoorin� definition:
Plural feminine noun. To have eyes with white portion intense white and black portion intense black; wash; whiten clothes by washing them. He whitened clothes or garments; he washed and whitened a piece of garment or piece of cloth. Also, (simply) whiteness.
It comes from the root “hara�, which means to return to or from, be perplexed, go back, become dazzled by a thing at which one looked so that the eyes were turned away from it, become confounded or perplexed and unable to see the right course, err or lose the way. He returned. A thing that is pure, or unsullied; anything of a pure, or unsullied color.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 665 - 667
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 140 - 141
A Dictionary and Glossary of the Koran, John Penrice, p. 39
Concordance of the Koran, Gustav Flugel, p. 57
Occurrences of “bihoorin�, hoorun�, & “wahoorun� in the Koran: 4
Location: 44.54. 52.20, 55.72, 56.22
Occurrences of the root “hara� and its 9 derivations, in the Koran: 13
Locations: 3.52, 5.111, 5.112, 61.14 (2x), 18.34, 18.37, 44.54, 52.20, 55.72, 56.22, 58.1, 84.14
Observe that in the first five of these Koranic usages, the root derivative “alhawariyyoona� are defined as “The Disciples� of Jesus Christ!
The white clothes clearly indicating followers of Jesus Christ.
The majority of the remaining ayahs are dedicated to those entering into Paradise.
A couple more examples…
كذلك وزوجنهم بØور عين
Kathalika wazawwajnahum bihoorin AAeenin
44.54 Like that, and we gave in marriage by reason of people whitening clothes by washing them.
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ÙˆØور عين
Wahoorun AAeenun
56.22 And people whiten clothes by washing them.
First Fruits
The Koran also goes on to inform us that “first fruits� will occupy the Koranic Paradise…
�جعلنهن أبكارا إنا أنشأنهن إنشاء
Inna ansha/nahunna inshaan fajaAAalnahunna abkaran
Certainly we created in this place (a) creation. So we made in this place first fruits. (56.35 – 36)
Virgins
Further, the Koran also goes on to inform us that virgins from earth will also reside in the Koranic Paradise…
Øدائق وأعنبا وكواعب أترابا
Hada-iqa waaAAnaban wakawaAAiba atraban
Walled gardens and grapes. And virgins (from) earth. (78.32 – 33)
Expanding upon the “muttaki-eena� that occurs in Koranic Paradise, we have the following glimpse of what awaits the ones being resurrected into Heaven…
جنت عدن Ù…Ù�تØØ© لهم الأبوب متكءين Ù�يها يدعون Ù�يها بÙ�كهة كثيرة وشراب وعندهم قصرت الطرÙ� أتراب هذا ما توعدون ليوم الØساب
Jannati AAadnin mufattahatan lahumu al-abwabu muttaki-eena feeha yadAAoona feeha bifakihatin katheeratin washarabin waAAindahum qasiratu alttarfi atrabun hatha ma tooAAadoona liyawmi alhisabi
Walled gardens of trees, of perpetual abode, the gates (are) opened ones for them. Reclining in company with her, they call in company with her with much fruit and drink. And present with them restraining the sight without want. That you are promised for the Day of Reckoning. (38.50 – 53)
Here, we have gardens surrounded by a wall, in which the ones entering do so through open gates, for all eternity. They are called in company, and once inside, they feast at a banquet and desire nothing, again, referencing the marriage banquet uniting the redeemed people with the Lamb, God, Jesus Christ.
Observe that the model for the Koranic Paradise is the one set forth within the pages of the Book of Revelation. The Koranic description of Paradise is the same as the book of Revelation’s description of the New Jerusalem, in which Jesus resides as God Almighty.
The authors of the Koran display their great fascination for the Biblical Resurrection event, as demonstrated by the following six suras, all entitled “The Resurrection�…
• SURA 59 الØشر = “alhashriâ€� = The Resurrection
• SURA 64 التغابن = “alttaghabuni� = The Resurrection
• SURA 69 الØاقة = “alhaqqatuâ€� = The Resurrection
• SURA 75 القيمة = “alqiyamati� = The Resurrection
• SURA 88 الغشية = “alghashiyati� = The Resurrection
• SURA 101 القارعة = “alqariAAatu� = The Resurrection
Summary of 86.9:
• The Gospel of John quotes Jesus as stating that He is the one who will resurrect the ones who are given to Him by the Father (John 6.39; 44)
• The Father and Jesus work in unison, as one. Jesus has the power to resurrect the people who are drawn by the Father
• Jesus has the power to not only raise Himself from the dead, but also His followers
• Revelation informs us plainly that only Jesus’ shed blood will remove our sins (Rev 1.5)
• The ones worthy to wash and whiten their clothes in the blood of the Lamb (Jesus), are worthy to have their sins forgiven
• Revelation tells us that the 144,000’s sealed, the great multitude without number, the redeemed, the ones overcoming, standing before the Lamb, are those coming out of The Great Tribulation (Rev 7.14)
• Revelation confirms that the elect, the ones having washed their clothes in the Blood of the Lamb, will enter the New Jerusalem through the gates and will reside at the Throne of God, and have authority over the Tree of Life (Rev 22.14)
• The ones overcoming will reside with the Son (Jesus) and the Father (God) on His singular throne, in Paradise (Rev 3.20 - 21)
• From the vantage point of the singular throne of God, the redeemed will partake in a feast of food and drink, from the Tree of Life and The Water of Life, respectively, which are one, and emanate from the singular throne (Rev 2.7;22.1 - 2)
• Again confirming the vantage point of the redeemed as residing in the center of The New Jerusalem, the Paradise of God, is the usage of the term “enopion� (before), in which three concentric things are listed, starting with the Throne of God, then backing-out to the four living creatures, and finally to the twenty-four elders on their thrones (Rev 14.3 - 4)
• The ones following Jesus are shown to be righteous and pure by the usage of the epithets “virgins� and “first fruits�
• The union between the elect and Jesus is likened to a marriage feast
• Revelation informs us that the ones invited to the wedding feast (deipnon) of the Lamb have been called, and are clothed in fine linen pure and white. This is the whitening of the people’s clothes as it they been washed in the blood of the Lamb, and tells us that because of this cleansing by Jesus’ blood; they are now set righteous as saints (Rev 19.7 – 9)
• The ones called to be wed to Jesus are aptly described by the feminine word “gune�, rendered as “the female�, as a husband/wife union is taking place
• Biblical Resurrection summary:
• Jesus resurrects the people on the last day
• The elect come out of The Great Tribulation
• The elect washed and whitened their clothes in Jesus’ blood
• The Resurrection is a marriage feast involving food and drink
• The Resurrection takes place in Paradise
• The elect are called virgins
• The elect are called first fruit
• The elect enter through the gates
• The elect reside in the center of Paradise on the Throne of God
• Just as 86.8 describes Jesus’ singular Resurrection, 86.9 describes a plural Resurrection event involving the marriage of Jesus to the ones that follow Him
• 86.9 initiates with the masculine noun “yawma�, rendered as “a day�
• The usage of “yawma� informs us of a time-event that is to take place
• This event is juxtaposed to the feminine passive imperfect tense verb, “tubla�, and is rendered, “will turn to its reality�
• Thus, we know that the event being described has not been completed, and has yet to take place
• Further, we are told that this future event will involve a turning to another reality
• The root “bala�, tells us that “He (God) tried, proved, or tested, him, (by, or with, good), or (by, or with, evil); for God tries his servant by, or with, a benefit, to test his thankfulness; and by, or with, a calamity, to test his patience; (wherefore it often means He afflicted him).�
• This future event being described is thus one that comes about as the result of a trial or tribulation set forth by God, for the ones that serve Him
• This is the Great Tribulation
• The reward for the ones successfully coming through this tribulation is expressed by the following word, “alssara-iru�
• The plural feminine noun, “alssara-iru�, speaks to us of a marriage
• Interestingly, both the tribulation verb “tubla� and the reward noun “alssara-iru� are feminine – expressing the same gender qualities as found in the Book of Revelation
• This marriage deals with “The pure, or choice, or best, part of anything. The pure, or genuine, quality of a race, or lineage. Its best quality�
• The root “sarra� informs us that this marriage is a most joyful event
• In numerous Koranic instances of the root derivatives of “sarra�, its contextual usage is describing a Resurrection event involving the ones entering into the rewards of Paradise, as described within the pages of the Book of Revelation. Further, numerous Koranic passages are used in direct conjunction with ‘The Messenger’…i.e. Jesus Christ
• Further, there are several “sarra� root derivatives which elaborate on the Koranic marriage in Paradise that is to take place (15.47, 37.44, 43.34, 52.20, 56.15, 88.13)
• From these Koranic passages we obtain a clear vantage point of the redeemed ones that have been resurrected by Jesus Christ, as residing upon the singular Throne of God
• Just as told to us in Revelation, the vantage point of the redeemed is before the Elders (which reside on thrones); thus these ayahs inform us of this same location by the usage of “AAala sururin� i.e. before thrones
• The thrones of the Elders are described as facing each other (mutaqabileena); set in a row (masfoofatin) …i.e. a line of adjacent seats facing the same way; before gates; before the interwoven gold and precious stones…i.e. the description of the foundation and entrances to the New Jerusalem…all of these descriptive are lifted directly from the Biblical Book of Revelation
• Many of these Koranic ayahs use the plural participle “muttaki-eena�, rendered as “reclining�
• The classic definition expands upon this recling as “That upon which one leans, or reclines, in eating, drinking, or talking. Food, or a repast: so called because people used to recline when they sat to eat; a banquet�
• Thus, the “reclining� that is described in the Koranic Paradise is in direct relationship to a banquet of eating and drinking
• This banquet is the one that takes place at the marriage of the Lamb
• Thus, in addition to understanding that the redeemed are feasting at the throne of God, they are doing so for a special reason
• The reason for them being at the center of Paradise in the first place is given in ayah 52.20
• 52.20 describes the ones at the center of Paradise (the elect), which have been given in marriage by reason of “hoorin�
• “Hoorin� is best defined as “whiten clothes by washing them. He whitened clothes or garments; he washed and whitened a piece of garment or piece of cloth.�
• Thus, once again, the Koranic description for the ones resurrected follows the mandate of that found in the Book of Revelation
• Observing the Koranic root derivatives of “hara�, reveals some startling details
• In five of these Koranic usages, (3.52, 5.111, 5.112, 61.14 (2x)), the root derivative “alhawariyyoona� is defined as “The Disciples� of Jesus Christ!
• The majority of the remaining ayahs are dedicated to those entering into Paradise
• Clearly, the root “hara�, it derivatives and Koranic usages refers to the followers of Jesus Christ.
• The Koran also goes on to inform us that “first fruits� will occupy the Koranic Paradise (56.35 – 36)
• Further, the Koran also goes on to inform us that virgins from earth will also reside in the Koranic Paradise (78.32 – 33)
• 38.50 – 53 details to us gardens surrounded by a wall, in which the ones entering do so through open gates, for all eternity. They are called in company, and once inside, they feast at a banquet and desire nothing, again, referencing the marriage banquet uniting the redeemed people with the Lamb, God, Jesus Christ
• Observe that the model for the Koranic Paradise is the one set forth within the pages of the Book of Revelation. The Koranic description of Paradise is the same as the book of Revelation’s description of the New Jerusalem, in which Jesus resides as God Almighty
• The authors of the Koran display their great fascination for the Biblical Resurrection event, as demonstrated by the following six suras, all entitled “The Resurrection�…sura 59, sura 64, sura 69, sura 75, sura 88, & sura 101
• Koranic Resurrection summary:
• The Resurrection occurs on a future day
• The elect come out of The Great Tribulation
• The elect washed and whitened their clothes
• The Resurrection is a marriage feast involving food and drink
• The Resurrection takes place in Paradise
• The elect are called virgins
• The elect are called first fruit
• The elect enter through the gates
• The elect reside in the center of Paradise on the Throne of God
86.10...
Post #12The Second Death
Repeatedly, the Book of Revelation describes two Resurrection events related to the people.
The First Resurrection is for the Elect, the ones overcoming, the ones dressed in white, the ones attending the wedding feast of the Lamb, the ones spending eternity with Jesus Christ (God), on His throne in Heaven.
A Second Resurrection event occurs subsequently, and is called The Second Death.
The Second Death occurs for the disbelievers.
ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις ο νικων ου μη αδικηθη εκ του θανατου του δευτε�ου
ho echo ous akouo tis ho pneuma lego ho ekklesia ho nikao ou me adikeo ek ho thanatos ho deuteros
Rev 2.11 The one who has an ear, hear what the Spirit says to the assemblies. The one overcoming will not at all be hurt by the second death.
και ο θανατος και ο αδης εβληθησαν εις την λιμνην του πυ�ος ουτος ο θανατος ο δευτε�ος εστιν η λιμνη του πυ�ος
kai ho thanatos kai ho haides ballo eis ho limne ho pur houtos ho thanatos ho deuteros esti ho limne ho pur
Rev 20.14 And death and hell were thrown into the Lake of Fire. This is the second death; it is the Lake of Fire.
ο νικων κλη�ονομησει ταυτα και εσομαι αυτω θεος και αυτος εσται μοι υιος τοις δε δειλοις και απιστοις και εβδελυγμενοις και φονευσιν και πο�νοις και φα�μακοις και ειδωλολατ�αις και πασιν τοις ψευδεσιν το με�ος αυτων εν τη λιμνη τη καιομενη πυ�ι και θειω ο εστιν ο θανατος ο δευτε�ος
ho nikao kleronomeo houtos kai esomai autos theos kai autos esomai moi huios ho de deilos kai apistos kai bdelusso kai phoneus kai pornos kai pharmakos kai eidololatres kai pas ho pseudes ho meros autos en ho limne ho kaio pur kai theion hos esti ho thanatos ho deuteros
The one overcoming will inherit all things, and I will be God to him, and he will be the son to Me. But the cowardly and disbelieving, and those to be disgusted, and murderers, and fornicators, and sorcerers, and idolaters, and all the liars, their part will be in the Lake burning with fire and brimstone, which is the second death. (Rev 21.7 – 8 )
These verses describe to us The Second Death, which is the Lake of Fire, and is reserved for the disbelievers.
Jesus, Himself, declares that He will be God to the ones overcoming and to those who believe in Him.
For the ones who do not take Jesus Christ as Lord and Savior, Jesus describes their fate as The Second Death.
μακα�ιος και αγιος ο εχων με�ος εν τη αναστασει τη π�ωτη επι τουτων ο δευτε�ος θανατος ουκ εχει εξουσιαν αλλ εσονται ιε�εις του θεου και του χ�ιστου και βασιλευσουσιν μετ αυτου [τα] χιλια ετη
makarios kai hagios ho echo meros en ho anastasis ho protos epi touton ho deuteros thanatos ou echo exousia alla esomai hiereus ho theos kai ho christos kai basileuo meta autos chilioi etos
Rev 20.6 Blessed and holy is the one having part in the Resurrection, the first. The second death has no authority over these, but they will be priests of God and of Christ, and will reign with Him a thousand years.
This verse contrasts The First Resurrection with The Second Death.
Observe that although God and Jesus are listed separately, they are treated as one via the genitive singular masculine personal pronoun “autos� (Him); demonstrating yet another Biblical instance of the deity interchangeability that exists between God and Jesus.
The city of man vs. the city of God
μακα�ιοι οι πλυνοντες τας στολας αυτων ινα εσται η εξουσια αυτων επι το ξυλον της ζωης και τοις πυλωσιν εισελθωσιν εις την πολιν εξω οι κυνες και οι φα�μακοι και οι πο�νοι και οι φονεις και οι ειδωλολατ�αι και πας φιλων και ποιων ψευδος εγω ιησους επεμψα τον αγγελον μου μα�τυ�ησαι υμιν ταυτα επι ταις εκκλησιαις εγω ειμι η �ιζα και το γενος δαυιδ ο αστη� ο λαμπ�ος ο π�ωινος
Makarias ho poieo ho stole autos hina esomai ho exousia autos epi ho xulon ho zoe kai ho pulon eiserchomai eis ho polis exo ho kuon kai ho pharmakos kai ho pornos kai ho phoneus kai ho eiadololatres kai pas phileo kai poieo pseudos ego Iesous pempo ho aggelos mou martureo humin tauta epi ho ekklesia ego eimi ho rhiza kai ho genos dabid ho aster ho lampros ho proinos
Blessed are the ones making their clothes, that their authority will be over the Tree of Life, and by the gates they may enter into the city. Outside are the dogs and the sorcerers, and the fornicators, and the murderers, and the idolaters, and everyone loving and making a lie. I, Jesus, sent My angel to testify these things to you over the assemblies. I am the Root and Offspring of David, the Bright Morning Star. (Rev. 22.14 – 16)
These verses in Revelation confirm that the Elect, the ones having washed their clothes in the Blood of the Lamb, will enter the New Jerusalem (the city of God) through the gates, and will reside at the Throne of God, and have authority over the Tree of Life.
All others will be left outside the city.
και τα δεκα κε�ατα α ειδες και το θη�ιον ουτοι μισησουσιν την πο�νην και η�ημωμενην ποιησουσιν αυτην και γυμνην και τας σα�κας αυτης φαγονται και αυτην κατακαυσουσιν [εν] πυ�ι
kai ho deka keras hos eido kai ho therion houtos miseo ho porne kai eremoo poieo autos kai gumnos kai ho sarx autos phago kai autos katakaio en pur
Rev 17.16 And the ten horns which you saw and the beast, these will hate the harlot, and will make her desolated and naked. And they will eat her flesh, and will burn her down with fire.
και η γυνη ην ειδες εστιν η πολις η μεγαλη η εχουσα βασιλειαν επι των βασιλεων της γης
kai ho gune hos eido esti ho polis ho megas ho echo basileia epi ho basileus ho ge
Rev 17.18 And The Female whom you saw is the city, the great, the having a kingdom over the kings of the earth.
και η�εν εις αγγελος ισχυ�ος λιθον ως μυλινον μεγαν και εβαλεν εις την θαλασσαν λεγων ουτως ο�μηματι βληθησεται βαβυλων η μεγαλη πολις και ου μη ευ�εθη ετι
kai airo heis aggelos ischuros lithos hos mulos megas kai ballo eis ho thalassa lego houto hormema ballo babulon ho megas polis kai ou me heurisko eti
Rev 18.21 And one strong angel lifted a stone like a great millstone, and threw it into the sea, saying, In this violent manner, Babylon the great city will be thrown down, and it will no longer be found.
Numerous names are given to the city of man in Revelation; i.e. The Harlot, The Female, & Babylon.
Interestingly, all of these words used to describe the city of man are singular, feminine nouns.
According to the Book of Revelation, the city of man will meet a violent demise, as “her flesh� will be eaten and she will be burned down with fire by the man/beast/disbelievers.
Compare to 86.10…
�ما له من قوة ولا ناصر
Fama lahu min quwwatin wala nasirin
86.10 So truly not His from strength and nor Savior.
This ayah initiates with the following conjunctive particle…
� = “fa�
“fa� definition:
A prefixed inseparable conjunction particle having conjunctive power. A particle of classification or gradation which sometimes unites single words, indicating that the objects enumerated immediately succeed or are closely behind one another; but more usually connects two clauses, showing either that the latter is immediately subsequent to the former in time, or that it is connected with it by some internal link, such as that of cause and effect. It implies a close connection between the sentences before and after it. This connection may be either definite cause and effect or a natural sequence of events signifying; And, Then; For; Therefore; So that; So; In order that; In that case; In consequence; Afterwards; At least; Lest; Because; For fear of; Truly, After, By; But; Thus; Consequently; In order to. It is also expletive, and a prefix to other particles.
References:
An Arabic-English Lexicon, E.W. Lane, volume six, pp. 2321 – 2323
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 290 - 291
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 414
Connecting…
ما = “ma�
“ma� definition:
Conjunctive pronoun. That; which; that which; whatsoever; what; as; as much; in such a manner as; as much as; as for as; any kind; when; how. Does not, as a rule, refer to reasonable things, but instances to the contrary sometimes occur. It is one of those particles, which, in conditional propositions, govern the verb in the conditional mood; it is frequently a mere expletive. It is also a negative adverb, Not; in general it denies a circumstance either present, or of past, but little remote from the present; it governs the attribute in the accusative, thus it is a negative particle when placed before the perfect as in 53.2; or before a pronoun as in 68.2; or before an demonstrative noun as in 12.31. The particle, when joined to the perfect, denies the past; when joined to the imperfect, the present.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3016
A Grammar of the Arabic Language, W. Wright, Third edition, volume 2, p. 300
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 523 - 524
A Dictionary and Glossary of the Koran, John Penrice, pp. 135 - 136
Followed by the affirmative particle/preposition…
ل = “la�
“la� definition:
A prefixed affirmative particle, verily, surely, certainly, indeed, truly. Prefix: an affirmative intensifying particle, used as a corroborative. A preposition denoting possession. It is also used as a preposition expressing attribution, design. Inseparable adverbial particle.
References:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 504 - 505
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 282
A Dictionary and Glossary of the Koran, John Penrice, p. 129
Connecting…
ه = “hu�
“hu� definition:
An indeclinable affixed personal or possessive pronoun of third person singular masculine; when affixed to a verb or preposition as a person pronoun, it means him or it; and when to a noun as a possessive, his or it. Singular personal or possessive pronoun. Him. Verbal suffix which expresses the accusative.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 100
A Dictionary and Glossary of the Koran, John Penrice, p. 152
Coupling the following preposition…
من = “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
To the noun…
قوة = “quwwatin�
“quwwatin� definition:
Singular noun. Strength, power, potency, might, or force; in body, and in intellect: vigor, robustness, resolution, firmness, determination, or sturdiness: determination to observe a law. A strand; a single twist of a rope; a yarn; a distinct, and separately twisted portion of two or more which, being twisted together, compose the whole of a rope, and of a string, or thread; a faculty.
It comes from the root “qawiya� (qaf-waw-ya), which means he became strong; vigorous, robust, or sturdy; prevail, be able to do, be powerful, forceful. To excel in strength.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 2997
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 474
A Dictionary and Glossary of the Koran, John Penrice, p. 122
Concordance of the Koran, Gustav Flugel, p. 159
Occurrences of “quwwatin�, “quwwata�, & “quwwatan� in the Koran: 17
Locations: 8.60, 9.69, 11.52, 11.80, 16.92, 18.39, 27.33, 28.78, 30.9, 30.54(2x), 35.44, 40.21, 40.82, 41.15(2x), 47.13, 81.20, 86.10
Occurrences of the root “qawiya� and its 5 forms in the Koran: 42
Locations: 2.63, 2.93, 2.165, 7.145, 7.171, 8.52, 8.60, 9.69, 11.52(3x), 11.66, 11.80, 16.92, 18.39, 18.95, 19.12, 22.40, 22.74, 27.33, 27.39, 28.26, 28.76, 28.78, 30.9, 30.54(2x), 33.25, 35.44, 40.21, 40.22, 40.82, 41.15(2x), 42.19, 47.13, 51.58, 53.5, 56.73, 57.25, 58.21, 81.20, 86.10
Reviewing the usages of “quwwatin�, “quwwata�, & “quwwatan�:
• 8.60…their strength
• 9.69…their strength
• 11.52…strength from your Lord
• 11.90… strength from your Lord
• 16.92…strength from twisted thread, “allah�, The Resurrection Day
• 18.39…strength from “allah�, Paradise
• 27.33.., strength, kings, city
• 28.78…“allah� has more strength
• 30.9…their strength, in the earth
• 30.54…strength, “allah�
• 35.44…their strength, in the earth
• 40.21…their strength, in the earth
• 40.82…their strength, in the earth
• 41.15…their strength, “allah’s� strength
Observe that the usage pattern of “quwwatin�, “quwwata�, & “quwwatan� alternates between earthly strength and that of Koranic deity…
Jesus occupies the Throne
Further, observe how the term “quwwatin� is used elsewhere in the Koran…
إنه لقول رسول كريم ذي قوة عند ذي العرش مكين مطاع ثم أمين
Innahu laqawlu rasoolin kareemin thee quwwatin AAinda thee alAAarshi makeenin mutaAAin thamma ameenin
Certainly His Word is a Holy messenger. Lord of power in the presence and possession of the throne, the established one. Obeyed one there, Amen. (81.19 – 21)
Summary of 81.20:
• Revelation tells us that the Lamb (i.e. Jesus) occupies the Throne of God
• 81.20 builds upon 81.19 by informing us that His Word (i.e. Jesus); the Holy Messenger, is “thee� (genitive case) in possession of “quwwatin� (singular), or the one (and only) power
• Amazingly, in addition to “quwwatin� referring to power or strength, it also has the meaning “and separately twisted portion of two or more which, being twisted together, compose the whole of a rope, and of a string, or thread�
• Thus, “quwwatin� conveys the idea of two (or more) things intertwined to become one thing
• Revelation informs us that the Lamb is in the midst (mesos) of the throne (thronos)
• Likewise, 81.20 tells us that He is “inda� (A particle used as a preposition to denote time and place), or in the presence of the throne (alAAarshi)
• There are numerous Koranic examples where allah is “Lord of the throne�; thus, when the Word (i.e. Jesus) is referred to as Lord of the Throne – there can be no doubt that Jesus is God
• 81.20 specifically utilizes “thee� twice in this one ayah; the first is to signify possession of the singular power of the Word, and the second is used to signify the possession of the throne by the Word
• Revelation tells us that the one sitting on the throne is of the appearance of “sardinos�, or a reddish brown variety of chalcedony
• Interestingly, 81.20 describes the throne (arshi) as “a red sapphire, which glistens with the light of the supreme�
• 81.20 closes by mentioning the established one (makeenin), from the root “makuna� (meaning he made Him to have dominion) which clearly indicates that the Word (from 81.19), is God Almighty
The Trinity
Observe how a root derivative of “qawiya� is used in the Koran…
علمه شديد القوى
AAallamahu shadeedu alquwa
53.5 He taught him, Lord of the mighty powers.
Summary of 53.5:
• The opening chapter of Revelation informs us that John’s witness is “martureo�, i.e. “affirming that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration�
• The teaching is done by Jesus Christ
• Jesus taught “him�
• Jesus taught John
• Jesus’ divine Revelation to John emanates from the Triune Creator God of the Holy Bible, as demonstrated by the greeting contained in the opening of Revelation chapter one
• This greeting, from the one God, is from:
• Father
• Son
• Spirit
• 53.5 builds upon 53.4 by informing us of the divine singular source of John’s inspiration
• 53.5 begins by using the word “AAallamahu�, which means, “He taught him�
• All Koranic usages of the word “AAallamahu�, & “waAAallamahu� refer exclusively to “allah�
• Hence, we have yet another classic example of the “allah� of the Koran attempting to emulate the deity position occupied by Jesus Christ
• Jesus taught him
• “allah� taught him
• 53.5 continues to describe who taught John via the usage of “shadeedu alquwa�, which is rendered “Lord of the Mighty Powers�
• Interestingly, per the classic definition, “shadeedu� can be applied to a man
• Special note goes to “alquwa�, which is plural – not singular
• Observe what has just occurred in this sura:
• The singular inspiration source, as defined in 53.4, is confirmed as “allah�
• 53.5 describes “allah� as being Lord of the Mighty powers (plural)
• “Allah� is singular, and yet plural
• The authors of the Koran have imputed the Triune deity of the Biblical God into their newly created god “allah�
Coupled with the conjunction…
و = “wa�
“wa� definition:
An inseparable prefixed conjunction; and; also; but; whilst, at; together; with; together with. Connects words and clauses as a simple coordinative “and�. It is used as a conjunction, unrestricted conjunction, and is expressive of concomitance, particle used for swearing (by God).
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3049
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 290
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 599
A Dictionary and Glossary of the Koran, John Penrice, p. 156
Arabic English Dictionary, J.G. Hava, p. 845 - 846
To the negative particle…
لا = “la�
“la� definition:
An adverb of negation and particle of negative, “no�, “not at all�, “do not�, “not� (with nouns and verbs). When followed by the aorist conditional it serves as a negative imperative, such as in 2.286. The particle is sometimes used to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing or reason to support it. It is sometimes redundant or pleonastic; as in 35.20; so also when commencing a form of oath; examples of this occur at 56.75, 75.1, and 75.2, where the words لا أقسم must be translated “I swear�.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 287
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 505
A Dictionary and Glossary of the Koran, John Penrice, pp. 129 - 130
Connecting the final participle…
ناصر = “nasirin�
“nasirin� definition:
Active participle masculine singular. An aider or assister, especially against as enemy. One who aides, etc, a protector. Aid or assistance, rendered to another, especially against an enemy: avengement of another: victory or conquest; spoil; plunder; booty; rain. Helper; victor; savior; supporter. A gift.
It comes from the root “nasara� (nun-saad-ra), which means to assist, aid, succor, protect; to deliver. He aided or assisted him, namely a person wronged, misused, or treated unjustly or injuriously, against his enemy; he avenged him: he supplied his want, or somewhat thereof. He, (namely God, or a man), aided or assisted him and strengthened him against his enemy; he avenged him of his enemy. He served or preserved him from him or it.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 2802 - 2803
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 565 – 566
The Koran, Complete Dictionary & Literal Translation, Mohamed Ahmed, p. 383
A Dictionary and Glossary of the Koran, John Penrice, p. 147
Concordance of the Koran, Gustav Flugel, p. 195
Occurrences of the singular “nasirin� & “nasira� in the Koran: 2
Locations: 47.13, 86.10
Outside of sura 86, there is only one other Koranic instance of the singular “nasira�, and it is found in 47.13. In fact, 47.13 is the only other Koranic ayah which contains both terms “quwwatan� & “nasira�, just as found in 86.10.
Here it is shown in context…
47.13
ذلك بأن الله مولى الذين ءامنوا وأن الكÙ�رين لا مولى لهم إن الله يدخل الذين ءامنوا وعملوا الصلØت جنت تجري من تØتها الأنهر والذين ÙƒÙ�روا يتمتعون ويأكلون كما تأكل الأنعم والنار مثوى لهم وكأين من قرية هي أشد قوة من قريتك التي أخرجتك أهلكنهم Ù�لا ناصر لهم
Thalika bi-anna Allaha mawla allatheena amanoo waanna alkafireena la mawla lahum inna Allaha yudkhilu allatheena amanoo waAAamiloo alssalihati jannatin tajree min tahtiha al-anharu waallatheena kafaroo yatamattaAAoona waya/kuloona kama ta/kulu al-anAAamu waalnnaru mathwan lahum wakaayyin min qaryatin hiya ashaddu quwwatan min qaryatika allatee akhrajatka ahlaknahum fala nasira lahum
These, on account of that, “allah’s� Lord, whom they believed, and that the disbelieving people, no Lord for them. Truly “allah�, he causes to enter whom they believed and they did the righteous deeds, walled gardens of trees, she flows from beneath her the rivers; and whom they disbelieved, they enjoy themselves and they eat as she eats the pasturing cattle, and the fire abode for them. And how many from she, an extremely terrible city; strength from your city, which she brought you up? We have destroyed them, so no savior for them. (47.11 – 13)
The context of 47.13 is most revealing.
Back and forth, these ayahs contrast the reward for the believers, and the punishment for the disbelievers.
Twice, the disbelievers are stated to be without help.
The first instance informs us that no singular Lord (mawla) will be for the disbelievers.
The second instance tells us that no singular Savior (nasira) will be for the disbelievers.
Most astounding is the proclamation that the believers are stated to be with “allah’s� Lord (in whom they believed) & enter into Paradise. This is the equivalent of the Marriage of the Lamb to His Elect as described in 86.9.
This monumental ayah rightly relegates the Koranic “allah� to a lower status, as he is stated to have a Lord above himself in which the people believe in…i.e. the Lord Jesus Christ.
Further, these ayahs follow the Book of Revelation material describing the fall of Babylon (i.e. the city of man), complete with the feminine qualities given in the Book of Revelation, and contrast this city to the city of God which has the strength to overcome.
The disbelievers are also stated in these ayahs to be eating the flesh, as she eats, and having the fire abode reserved for them – which follows what is said in Revelation regarding the disbelievers eating her flesh, and destined for the Lake of Fire, i.e. The Second Death.
Further confirming that “allah’s� Lord refers to Jesus Christ, is the statement that “she brought you up� – which points toward the Lord coming from the city of man, hence He, Himself, was a man, yet overcame.
The singular term “mawlan� (Lord) is used in one other section of the Koran…
إن يوم الÙ�صل ميقتهم أجمعين يوم لا يغني مولى عن مولى شيءا ولا هم ينصرون إلا من رØÙ… الله إنه هو العزيز الرØيم
Inna yawma alfasli meeqatuhum ajmaAAeena yawma la yughnee mawlan AAan mawlan shay-an wala hum yunsaroona illa man rahima Allahu innahu huwa alAAazeezu alrraheemu
Truly the Judgment Day, their ordained time all together. A day He shall not enrich a Lord from a Lord that he will, and not them, they shall be helped. Except whosoever he has mercy and love, “allah� certainly his, he the all mighty, the ever merciful. (44.40 – 42)
Again, the context is regarding the Judgment Day, and the separation of the believers from the disbelievers with the assistance of “allah’s� Lord.
Summary of 86.10:
• Repeatedly, the Book of Revelation describes two Resurrection events related to the people (Rev 2.11; 20.6, 14; 21.7 – 8)
• The First Resurrection is for the Elect, the ones overcoming, the ones dressed in white, the ones attending the wedding feast of the Lamb, the ones spending eternity with Jesus Christ (God), on His throne in Heaven
• A Second Resurrection event occurs subsequently, and is called The Second Death
• The Second Death occurs for the disbelievers
• Revelation describes to us The Second Death, which is the Lake of Fire, and is reserved for the disbelievers
• Jesus, Himself, declares that He will be God to the ones overcoming and who believe in Him
• For the ones who do not take Jesus Christ as Lord and Savior, Jesus describes their fate as The Second Death
• Rev 20.6 lists God and Jesus separately, however, they are treated as one via the genitive singular masculine personal pronoun “autos�(Him); demonstrating yet another Biblical instance of deity interchangeability between God and Jesus
• Revelation confirms that the Elect, the ones having washed their clothes in the Blood of the Lamb, will enter the New Jerusalem (the city of God) through the gates, and will reside at the Throne of God, and have authority over the Tree of Life (Rev. 22.14 – 16)
• All others will be left outside the city
• Numerous names are given to the city of man in Revelation; i.e. The Harlot, The Female, & Babylon (Rev 17.16, 18; 18.21)
• All of these words used to describe the city of man are singular, feminine nouns
• According to the Book of Revelation, the city of man will meet a violent demise, as “her flesh� will be eaten and she will be burned down with fire by the man/beast/disbelievers
• 86.10 initiates with the copulative particle “fa�, which indicates a close connection between the sentences before and after it; signifying either definite cause and effect or a natural sequence of events
• Thus, we are told that the Resurrection Day, which is a marriage event between the Elect and the Lamb, i.e. Jesus Christ, i.e. The Morning Star, as mentioned in 86.9, is intimately linked with what is about to be stated in 86.10
• “Fa� is connected to the negative adverb “ma�, which is rendered as “not�
• The affirmative particle/preposition “la� follows and denotes possession
• This possession is linked to the singular masculine personal pronoun “hu� (His)
• Again, the text is referencing a singular male, just as it has in the previous ayah, 86.8, in which this singular male was singularly resurrected; and prior to that, in 86.7, the singular crucifixion of this male
• The communication thus far in this ayah is to show an after effect of the marriage that is taking place in Heaven between the Elect and the Lamb; i.e. The Bright Morning Star; i.e. Jesus Christ, as detailed to us in 86.9
• 86.9 demonstrates the place in Heaven for the believers in Jesus Christ
• 86.10 is therefore demonstrating the other side, the disbelievers, the ones not in His possession “fama lahu�, rendered as “so truly not his�
• Just as 86.9 declares the uniting of Jesus to His elect; 86.10 declares His separation from the disbelievers
• 86.9 represents the First Resurrection
• 86.10 represents the Second Death
• The preposition “min� is used next to separate the disbelievers, i.e. the ones not in His (Jesus) possession, from the believers, who are in His possession
• The singular noun “quwwatin�, rendered as “strength� follows “min� and its Koranic usage reveals the pattern of alternating between earthly strength and that of Koranic deity
• Observe how the term “quwwatin� is used elsewhere in the Koran, such as in 81.20:
• Revelation tells us that the Lamb (i.e. Jesus) occupies the Throne of God
• 81.20 builds upon 81.19 by informing us that His Word (i.e. Jesus); the Holy Messenger, is “thee� (genitive case) in possession of “quwwatin� (singular), or the one (and only) power
• Amazingly, in addition to “quwwatin� referring to power or strength, it also has the meaning “and separately twisted portion of two or more which, being twisted together, compose the whole of a rope, and of a string, or thread�
• Thus, “quwwatin� conveys the idea of two (or more) things intertwined to become one thing
• Revelation informs us that the Lamb is in the midst (mesos) of the throne (thronos)
• Likewise, 81.20 tells us that He is “inda� (A particle used as a preposition to denote time and place), or in the presence of the throne (alAAarshi)
• There are numerous Koranic examples where allah is “Lord of the throne�; thus, when the Word (i.e. Jesus) is referred to as Lord of the Throne – there can be no doubt that Jesus is God
• 81.20 specifically utilizes “thee� twice in this one ayah; the first is to signify possession of the singular power of the Word, and the second is used to signify the possession of the throne by the Word
• Revelation tells us that the one sitting on the throne is of the appearance of “sardinos�, or a reddish brown variety of chalcedony
• Interestingly, 81.20 describes the throne (arshi) as “a red sapphire, which glistens with the light of the supreme�
• 81.20 closes by mentioning the established one (makeenin), from the root “makuna� (meaning he made Him to have dominion) which clearly indicates that the Word (from 81.19), is God Almighty
• Observe how a root derivative of “qawiya� is used in the Koran, such as in 53.4:
• The opening chapter of Revelation informs us that John’s witness is “martureo�, i.e. “affirming that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration�
• The teaching is done by Jesus Christ
• Jesus taught “him�
• Jesus taught John
• Jesus’ divine Revelation to John emanates from the Triune Creator God of the Holy Bible, as demonstrated by the greeting contained in the opening of Revelation chapter one
• This greeting, from the one God, is from:
• Father
• Son
• Spirit
• 53.5 builds upon 53.4 by informing us of the divine singular source of John’s inspiration
• 53.5 begins by using the word “AAallamahu�, which means, “He taught him�
• All Koranic usages of the word “AAallamahu�, & “waAAallamahu� refer exclusively to “allah�
• Hence, we have yet another classic example of the “allah� of the Koran attempting to emulate the deity position occupied by Jesus Christ
• Jesus taught him
• “allah� taught him
• 53.5 continues to describe who taught John via the usage of “shadeedu alquwa�, which is rendered “Lord of the Mighty Powers�
• Interestingly, per the classic definition, “shadeedu� can be applied to a man
• Special note goes to “alquwa�, which is plural – not singular
• Observe what has just occurred in this sura:
• The singular inspiration source, as defined in 53.4, is confirmed as “allah�
• 53.5 describes “allah� as being Lord of the Mighty powers (plural)
• “Allah� is singular, and yet plural
• The authors of the Koran have imputed the Triune deity of the Biblical God into their newly created god “allah�
• The final coupling conjunction is “wa�, rendered as “and�
• To this is the negative adverb “la�
• Thus, “wala� is rendered as “and nor�, and is being applied to the remaining term in this ayah
• This ayah concludes with the singular, masculine, participle “nasirin�, rendered as “Savior�
• The root “nasara� provides further insight with the definition “He, (namely God, or a man), aided or assisted him and strengthened him against his enemy; he avenged him of his enemy.�
• Outside of sura 86, there is only one other Koranic instance of the singular “nasira�, and it is found in 47.13. In fact, 47.13 is the only other Koranic ayah which contains both terms “quwwatan� & “nasira�, just as found in 86.10
• The context of 47.13 is most revealing, and sheds light on the true meaning behind 86.10
• Back and forth, these ayahs contrast the reward for the believers, and the punishment for the disbelievers.
• Twice, the disbelievers are stated to be without help
• The first instance informs us that no singular Lord (mawla) will be for the disbelievers
• The second instance tells us that no singular Savior (nasira) will be for the disbelievers
• Most astounding is the proclamation that the believers are stated to be with “allah’s� Lord (in whom they believed) & enter into Paradise. This is the equivalent of the Marriage of the Lamb to His Elect as described in 86.9
• This monumental ayah rightly relegates the Koranic “allah� to a lower status, as he is stated to have a Lord above himself in which the people believe in…i.e. the Lord Jesus Christ
• Further, these ayahs follow the Book of Revelation material describing the fall of Babylon (i.e. the city of man), complete with the feminine qualities given in the Book of Revelation, and contrast this city to the city of God which has the strength to overcome
• The disbelievers are also stated in these ayahs to be eating the flesh, as she eats, and having the fire abode reserved for them – which follows what is said in Revelation regarding the disbelievers eating her flesh, and destined for the Lake of Fire, i.e. The Second Death
• Further confirming that “allah’s� Lord refers to Jesus Christ, is the statement that “she brought you up� – which points toward the Lord coming from the city of man, hence He, Himself, was a man, yet overcame.
Repeatedly, the Book of Revelation describes two Resurrection events related to the people.
The First Resurrection is for the Elect, the ones overcoming, the ones dressed in white, the ones attending the wedding feast of the Lamb, the ones spending eternity with Jesus Christ (God), on His throne in Heaven.
A Second Resurrection event occurs subsequently, and is called The Second Death.
The Second Death occurs for the disbelievers.
ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις ο νικων ου μη αδικηθη εκ του θανατου του δευτε�ου
ho echo ous akouo tis ho pneuma lego ho ekklesia ho nikao ou me adikeo ek ho thanatos ho deuteros
Rev 2.11 The one who has an ear, hear what the Spirit says to the assemblies. The one overcoming will not at all be hurt by the second death.
και ο θανατος και ο αδης εβληθησαν εις την λιμνην του πυ�ος ουτος ο θανατος ο δευτε�ος εστιν η λιμνη του πυ�ος
kai ho thanatos kai ho haides ballo eis ho limne ho pur houtos ho thanatos ho deuteros esti ho limne ho pur
Rev 20.14 And death and hell were thrown into the Lake of Fire. This is the second death; it is the Lake of Fire.
ο νικων κλη�ονομησει ταυτα και εσομαι αυτω θεος και αυτος εσται μοι υιος τοις δε δειλοις και απιστοις και εβδελυγμενοις και φονευσιν και πο�νοις και φα�μακοις και ειδωλολατ�αις και πασιν τοις ψευδεσιν το με�ος αυτων εν τη λιμνη τη καιομενη πυ�ι και θειω ο εστιν ο θανατος ο δευτε�ος
ho nikao kleronomeo houtos kai esomai autos theos kai autos esomai moi huios ho de deilos kai apistos kai bdelusso kai phoneus kai pornos kai pharmakos kai eidololatres kai pas ho pseudes ho meros autos en ho limne ho kaio pur kai theion hos esti ho thanatos ho deuteros
The one overcoming will inherit all things, and I will be God to him, and he will be the son to Me. But the cowardly and disbelieving, and those to be disgusted, and murderers, and fornicators, and sorcerers, and idolaters, and all the liars, their part will be in the Lake burning with fire and brimstone, which is the second death. (Rev 21.7 – 8 )
These verses describe to us The Second Death, which is the Lake of Fire, and is reserved for the disbelievers.
Jesus, Himself, declares that He will be God to the ones overcoming and to those who believe in Him.
For the ones who do not take Jesus Christ as Lord and Savior, Jesus describes their fate as The Second Death.
μακα�ιος και αγιος ο εχων με�ος εν τη αναστασει τη π�ωτη επι τουτων ο δευτε�ος θανατος ουκ εχει εξουσιαν αλλ εσονται ιε�εις του θεου και του χ�ιστου και βασιλευσουσιν μετ αυτου [τα] χιλια ετη
makarios kai hagios ho echo meros en ho anastasis ho protos epi touton ho deuteros thanatos ou echo exousia alla esomai hiereus ho theos kai ho christos kai basileuo meta autos chilioi etos
Rev 20.6 Blessed and holy is the one having part in the Resurrection, the first. The second death has no authority over these, but they will be priests of God and of Christ, and will reign with Him a thousand years.
This verse contrasts The First Resurrection with The Second Death.
Observe that although God and Jesus are listed separately, they are treated as one via the genitive singular masculine personal pronoun “autos� (Him); demonstrating yet another Biblical instance of the deity interchangeability that exists between God and Jesus.
The city of man vs. the city of God
μακα�ιοι οι πλυνοντες τας στολας αυτων ινα εσται η εξουσια αυτων επι το ξυλον της ζωης και τοις πυλωσιν εισελθωσιν εις την πολιν εξω οι κυνες και οι φα�μακοι και οι πο�νοι και οι φονεις και οι ειδωλολατ�αι και πας φιλων και ποιων ψευδος εγω ιησους επεμψα τον αγγελον μου μα�τυ�ησαι υμιν ταυτα επι ταις εκκλησιαις εγω ειμι η �ιζα και το γενος δαυιδ ο αστη� ο λαμπ�ος ο π�ωινος
Makarias ho poieo ho stole autos hina esomai ho exousia autos epi ho xulon ho zoe kai ho pulon eiserchomai eis ho polis exo ho kuon kai ho pharmakos kai ho pornos kai ho phoneus kai ho eiadololatres kai pas phileo kai poieo pseudos ego Iesous pempo ho aggelos mou martureo humin tauta epi ho ekklesia ego eimi ho rhiza kai ho genos dabid ho aster ho lampros ho proinos
Blessed are the ones making their clothes, that their authority will be over the Tree of Life, and by the gates they may enter into the city. Outside are the dogs and the sorcerers, and the fornicators, and the murderers, and the idolaters, and everyone loving and making a lie. I, Jesus, sent My angel to testify these things to you over the assemblies. I am the Root and Offspring of David, the Bright Morning Star. (Rev. 22.14 – 16)
These verses in Revelation confirm that the Elect, the ones having washed their clothes in the Blood of the Lamb, will enter the New Jerusalem (the city of God) through the gates, and will reside at the Throne of God, and have authority over the Tree of Life.
All others will be left outside the city.
και τα δεκα κε�ατα α ειδες και το θη�ιον ουτοι μισησουσιν την πο�νην και η�ημωμενην ποιησουσιν αυτην και γυμνην και τας σα�κας αυτης φαγονται και αυτην κατακαυσουσιν [εν] πυ�ι
kai ho deka keras hos eido kai ho therion houtos miseo ho porne kai eremoo poieo autos kai gumnos kai ho sarx autos phago kai autos katakaio en pur
Rev 17.16 And the ten horns which you saw and the beast, these will hate the harlot, and will make her desolated and naked. And they will eat her flesh, and will burn her down with fire.
και η γυνη ην ειδες εστιν η πολις η μεγαλη η εχουσα βασιλειαν επι των βασιλεων της γης
kai ho gune hos eido esti ho polis ho megas ho echo basileia epi ho basileus ho ge
Rev 17.18 And The Female whom you saw is the city, the great, the having a kingdom over the kings of the earth.
και η�εν εις αγγελος ισχυ�ος λιθον ως μυλινον μεγαν και εβαλεν εις την θαλασσαν λεγων ουτως ο�μηματι βληθησεται βαβυλων η μεγαλη πολις και ου μη ευ�εθη ετι
kai airo heis aggelos ischuros lithos hos mulos megas kai ballo eis ho thalassa lego houto hormema ballo babulon ho megas polis kai ou me heurisko eti
Rev 18.21 And one strong angel lifted a stone like a great millstone, and threw it into the sea, saying, In this violent manner, Babylon the great city will be thrown down, and it will no longer be found.
Numerous names are given to the city of man in Revelation; i.e. The Harlot, The Female, & Babylon.
Interestingly, all of these words used to describe the city of man are singular, feminine nouns.
According to the Book of Revelation, the city of man will meet a violent demise, as “her flesh� will be eaten and she will be burned down with fire by the man/beast/disbelievers.
Compare to 86.10…
�ما له من قوة ولا ناصر
Fama lahu min quwwatin wala nasirin
86.10 So truly not His from strength and nor Savior.
This ayah initiates with the following conjunctive particle…
� = “fa�
“fa� definition:
A prefixed inseparable conjunction particle having conjunctive power. A particle of classification or gradation which sometimes unites single words, indicating that the objects enumerated immediately succeed or are closely behind one another; but more usually connects two clauses, showing either that the latter is immediately subsequent to the former in time, or that it is connected with it by some internal link, such as that of cause and effect. It implies a close connection between the sentences before and after it. This connection may be either definite cause and effect or a natural sequence of events signifying; And, Then; For; Therefore; So that; So; In order that; In that case; In consequence; Afterwards; At least; Lest; Because; For fear of; Truly, After, By; But; Thus; Consequently; In order to. It is also expletive, and a prefix to other particles.
References:
An Arabic-English Lexicon, E.W. Lane, volume six, pp. 2321 – 2323
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 290 - 291
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 414
Connecting…
ما = “ma�
“ma� definition:
Conjunctive pronoun. That; which; that which; whatsoever; what; as; as much; in such a manner as; as much as; as for as; any kind; when; how. Does not, as a rule, refer to reasonable things, but instances to the contrary sometimes occur. It is one of those particles, which, in conditional propositions, govern the verb in the conditional mood; it is frequently a mere expletive. It is also a negative adverb, Not; in general it denies a circumstance either present, or of past, but little remote from the present; it governs the attribute in the accusative, thus it is a negative particle when placed before the perfect as in 53.2; or before a pronoun as in 68.2; or before an demonstrative noun as in 12.31. The particle, when joined to the perfect, denies the past; when joined to the imperfect, the present.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3016
A Grammar of the Arabic Language, W. Wright, Third edition, volume 2, p. 300
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 523 - 524
A Dictionary and Glossary of the Koran, John Penrice, pp. 135 - 136
Followed by the affirmative particle/preposition…
ل = “la�
“la� definition:
A prefixed affirmative particle, verily, surely, certainly, indeed, truly. Prefix: an affirmative intensifying particle, used as a corroborative. A preposition denoting possession. It is also used as a preposition expressing attribution, design. Inseparable adverbial particle.
References:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 504 - 505
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 282
A Dictionary and Glossary of the Koran, John Penrice, p. 129
Connecting…
ه = “hu�
“hu� definition:
An indeclinable affixed personal or possessive pronoun of third person singular masculine; when affixed to a verb or preposition as a person pronoun, it means him or it; and when to a noun as a possessive, his or it. Singular personal or possessive pronoun. Him. Verbal suffix which expresses the accusative.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 100
A Dictionary and Glossary of the Koran, John Penrice, p. 152
Coupling the following preposition…
من = “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
To the noun…
قوة = “quwwatin�
“quwwatin� definition:
Singular noun. Strength, power, potency, might, or force; in body, and in intellect: vigor, robustness, resolution, firmness, determination, or sturdiness: determination to observe a law. A strand; a single twist of a rope; a yarn; a distinct, and separately twisted portion of two or more which, being twisted together, compose the whole of a rope, and of a string, or thread; a faculty.
It comes from the root “qawiya� (qaf-waw-ya), which means he became strong; vigorous, robust, or sturdy; prevail, be able to do, be powerful, forceful. To excel in strength.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 2997
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 474
A Dictionary and Glossary of the Koran, John Penrice, p. 122
Concordance of the Koran, Gustav Flugel, p. 159
Occurrences of “quwwatin�, “quwwata�, & “quwwatan� in the Koran: 17
Locations: 8.60, 9.69, 11.52, 11.80, 16.92, 18.39, 27.33, 28.78, 30.9, 30.54(2x), 35.44, 40.21, 40.82, 41.15(2x), 47.13, 81.20, 86.10
Occurrences of the root “qawiya� and its 5 forms in the Koran: 42
Locations: 2.63, 2.93, 2.165, 7.145, 7.171, 8.52, 8.60, 9.69, 11.52(3x), 11.66, 11.80, 16.92, 18.39, 18.95, 19.12, 22.40, 22.74, 27.33, 27.39, 28.26, 28.76, 28.78, 30.9, 30.54(2x), 33.25, 35.44, 40.21, 40.22, 40.82, 41.15(2x), 42.19, 47.13, 51.58, 53.5, 56.73, 57.25, 58.21, 81.20, 86.10
Reviewing the usages of “quwwatin�, “quwwata�, & “quwwatan�:
• 8.60…their strength
• 9.69…their strength
• 11.52…strength from your Lord
• 11.90… strength from your Lord
• 16.92…strength from twisted thread, “allah�, The Resurrection Day
• 18.39…strength from “allah�, Paradise
• 27.33.., strength, kings, city
• 28.78…“allah� has more strength
• 30.9…their strength, in the earth
• 30.54…strength, “allah�
• 35.44…their strength, in the earth
• 40.21…their strength, in the earth
• 40.82…their strength, in the earth
• 41.15…their strength, “allah’s� strength
Observe that the usage pattern of “quwwatin�, “quwwata�, & “quwwatan� alternates between earthly strength and that of Koranic deity…
Jesus occupies the Throne
Further, observe how the term “quwwatin� is used elsewhere in the Koran…
إنه لقول رسول كريم ذي قوة عند ذي العرش مكين مطاع ثم أمين
Innahu laqawlu rasoolin kareemin thee quwwatin AAinda thee alAAarshi makeenin mutaAAin thamma ameenin
Certainly His Word is a Holy messenger. Lord of power in the presence and possession of the throne, the established one. Obeyed one there, Amen. (81.19 – 21)
Summary of 81.20:
• Revelation tells us that the Lamb (i.e. Jesus) occupies the Throne of God
• 81.20 builds upon 81.19 by informing us that His Word (i.e. Jesus); the Holy Messenger, is “thee� (genitive case) in possession of “quwwatin� (singular), or the one (and only) power
• Amazingly, in addition to “quwwatin� referring to power or strength, it also has the meaning “and separately twisted portion of two or more which, being twisted together, compose the whole of a rope, and of a string, or thread�
• Thus, “quwwatin� conveys the idea of two (or more) things intertwined to become one thing
• Revelation informs us that the Lamb is in the midst (mesos) of the throne (thronos)
• Likewise, 81.20 tells us that He is “inda� (A particle used as a preposition to denote time and place), or in the presence of the throne (alAAarshi)
• There are numerous Koranic examples where allah is “Lord of the throne�; thus, when the Word (i.e. Jesus) is referred to as Lord of the Throne – there can be no doubt that Jesus is God
• 81.20 specifically utilizes “thee� twice in this one ayah; the first is to signify possession of the singular power of the Word, and the second is used to signify the possession of the throne by the Word
• Revelation tells us that the one sitting on the throne is of the appearance of “sardinos�, or a reddish brown variety of chalcedony
• Interestingly, 81.20 describes the throne (arshi) as “a red sapphire, which glistens with the light of the supreme�
• 81.20 closes by mentioning the established one (makeenin), from the root “makuna� (meaning he made Him to have dominion) which clearly indicates that the Word (from 81.19), is God Almighty
The Trinity
Observe how a root derivative of “qawiya� is used in the Koran…
علمه شديد القوى
AAallamahu shadeedu alquwa
53.5 He taught him, Lord of the mighty powers.
Summary of 53.5:
• The opening chapter of Revelation informs us that John’s witness is “martureo�, i.e. “affirming that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration�
• The teaching is done by Jesus Christ
• Jesus taught “him�
• Jesus taught John
• Jesus’ divine Revelation to John emanates from the Triune Creator God of the Holy Bible, as demonstrated by the greeting contained in the opening of Revelation chapter one
• This greeting, from the one God, is from:
• Father
• Son
• Spirit
• 53.5 builds upon 53.4 by informing us of the divine singular source of John’s inspiration
• 53.5 begins by using the word “AAallamahu�, which means, “He taught him�
• All Koranic usages of the word “AAallamahu�, & “waAAallamahu� refer exclusively to “allah�
• Hence, we have yet another classic example of the “allah� of the Koran attempting to emulate the deity position occupied by Jesus Christ
• Jesus taught him
• “allah� taught him
• 53.5 continues to describe who taught John via the usage of “shadeedu alquwa�, which is rendered “Lord of the Mighty Powers�
• Interestingly, per the classic definition, “shadeedu� can be applied to a man
• Special note goes to “alquwa�, which is plural – not singular
• Observe what has just occurred in this sura:
• The singular inspiration source, as defined in 53.4, is confirmed as “allah�
• 53.5 describes “allah� as being Lord of the Mighty powers (plural)
• “Allah� is singular, and yet plural
• The authors of the Koran have imputed the Triune deity of the Biblical God into their newly created god “allah�
Coupled with the conjunction…
و = “wa�
“wa� definition:
An inseparable prefixed conjunction; and; also; but; whilst, at; together; with; together with. Connects words and clauses as a simple coordinative “and�. It is used as a conjunction, unrestricted conjunction, and is expressive of concomitance, particle used for swearing (by God).
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3049
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 290
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 599
A Dictionary and Glossary of the Koran, John Penrice, p. 156
Arabic English Dictionary, J.G. Hava, p. 845 - 846
To the negative particle…
لا = “la�
“la� definition:
An adverb of negation and particle of negative, “no�, “not at all�, “do not�, “not� (with nouns and verbs). When followed by the aorist conditional it serves as a negative imperative, such as in 2.286. The particle is sometimes used to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing or reason to support it. It is sometimes redundant or pleonastic; as in 35.20; so also when commencing a form of oath; examples of this occur at 56.75, 75.1, and 75.2, where the words لا أقسم must be translated “I swear�.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 287
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 505
A Dictionary and Glossary of the Koran, John Penrice, pp. 129 - 130
Connecting the final participle…
ناصر = “nasirin�
“nasirin� definition:
Active participle masculine singular. An aider or assister, especially against as enemy. One who aides, etc, a protector. Aid or assistance, rendered to another, especially against an enemy: avengement of another: victory or conquest; spoil; plunder; booty; rain. Helper; victor; savior; supporter. A gift.
It comes from the root “nasara� (nun-saad-ra), which means to assist, aid, succor, protect; to deliver. He aided or assisted him, namely a person wronged, misused, or treated unjustly or injuriously, against his enemy; he avenged him: he supplied his want, or somewhat thereof. He, (namely God, or a man), aided or assisted him and strengthened him against his enemy; he avenged him of his enemy. He served or preserved him from him or it.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 2802 - 2803
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 565 – 566
The Koran, Complete Dictionary & Literal Translation, Mohamed Ahmed, p. 383
A Dictionary and Glossary of the Koran, John Penrice, p. 147
Concordance of the Koran, Gustav Flugel, p. 195
Occurrences of the singular “nasirin� & “nasira� in the Koran: 2
Locations: 47.13, 86.10
Outside of sura 86, there is only one other Koranic instance of the singular “nasira�, and it is found in 47.13. In fact, 47.13 is the only other Koranic ayah which contains both terms “quwwatan� & “nasira�, just as found in 86.10.
Here it is shown in context…
47.13
ذلك بأن الله مولى الذين ءامنوا وأن الكÙ�رين لا مولى لهم إن الله يدخل الذين ءامنوا وعملوا الصلØت جنت تجري من تØتها الأنهر والذين ÙƒÙ�روا يتمتعون ويأكلون كما تأكل الأنعم والنار مثوى لهم وكأين من قرية هي أشد قوة من قريتك التي أخرجتك أهلكنهم Ù�لا ناصر لهم
Thalika bi-anna Allaha mawla allatheena amanoo waanna alkafireena la mawla lahum inna Allaha yudkhilu allatheena amanoo waAAamiloo alssalihati jannatin tajree min tahtiha al-anharu waallatheena kafaroo yatamattaAAoona waya/kuloona kama ta/kulu al-anAAamu waalnnaru mathwan lahum wakaayyin min qaryatin hiya ashaddu quwwatan min qaryatika allatee akhrajatka ahlaknahum fala nasira lahum
These, on account of that, “allah’s� Lord, whom they believed, and that the disbelieving people, no Lord for them. Truly “allah�, he causes to enter whom they believed and they did the righteous deeds, walled gardens of trees, she flows from beneath her the rivers; and whom they disbelieved, they enjoy themselves and they eat as she eats the pasturing cattle, and the fire abode for them. And how many from she, an extremely terrible city; strength from your city, which she brought you up? We have destroyed them, so no savior for them. (47.11 – 13)
The context of 47.13 is most revealing.
Back and forth, these ayahs contrast the reward for the believers, and the punishment for the disbelievers.
Twice, the disbelievers are stated to be without help.
The first instance informs us that no singular Lord (mawla) will be for the disbelievers.
The second instance tells us that no singular Savior (nasira) will be for the disbelievers.
Most astounding is the proclamation that the believers are stated to be with “allah’s� Lord (in whom they believed) & enter into Paradise. This is the equivalent of the Marriage of the Lamb to His Elect as described in 86.9.
This monumental ayah rightly relegates the Koranic “allah� to a lower status, as he is stated to have a Lord above himself in which the people believe in…i.e. the Lord Jesus Christ.
Further, these ayahs follow the Book of Revelation material describing the fall of Babylon (i.e. the city of man), complete with the feminine qualities given in the Book of Revelation, and contrast this city to the city of God which has the strength to overcome.
The disbelievers are also stated in these ayahs to be eating the flesh, as she eats, and having the fire abode reserved for them – which follows what is said in Revelation regarding the disbelievers eating her flesh, and destined for the Lake of Fire, i.e. The Second Death.
Further confirming that “allah’s� Lord refers to Jesus Christ, is the statement that “she brought you up� – which points toward the Lord coming from the city of man, hence He, Himself, was a man, yet overcame.
The singular term “mawlan� (Lord) is used in one other section of the Koran…
إن يوم الÙ�صل ميقتهم أجمعين يوم لا يغني مولى عن مولى شيءا ولا هم ينصرون إلا من رØÙ… الله إنه هو العزيز الرØيم
Inna yawma alfasli meeqatuhum ajmaAAeena yawma la yughnee mawlan AAan mawlan shay-an wala hum yunsaroona illa man rahima Allahu innahu huwa alAAazeezu alrraheemu
Truly the Judgment Day, their ordained time all together. A day He shall not enrich a Lord from a Lord that he will, and not them, they shall be helped. Except whosoever he has mercy and love, “allah� certainly his, he the all mighty, the ever merciful. (44.40 – 42)
Again, the context is regarding the Judgment Day, and the separation of the believers from the disbelievers with the assistance of “allah’s� Lord.
Summary of 86.10:
• Repeatedly, the Book of Revelation describes two Resurrection events related to the people (Rev 2.11; 20.6, 14; 21.7 – 8)
• The First Resurrection is for the Elect, the ones overcoming, the ones dressed in white, the ones attending the wedding feast of the Lamb, the ones spending eternity with Jesus Christ (God), on His throne in Heaven
• A Second Resurrection event occurs subsequently, and is called The Second Death
• The Second Death occurs for the disbelievers
• Revelation describes to us The Second Death, which is the Lake of Fire, and is reserved for the disbelievers
• Jesus, Himself, declares that He will be God to the ones overcoming and who believe in Him
• For the ones who do not take Jesus Christ as Lord and Savior, Jesus describes their fate as The Second Death
• Rev 20.6 lists God and Jesus separately, however, they are treated as one via the genitive singular masculine personal pronoun “autos�(Him); demonstrating yet another Biblical instance of deity interchangeability between God and Jesus
• Revelation confirms that the Elect, the ones having washed their clothes in the Blood of the Lamb, will enter the New Jerusalem (the city of God) through the gates, and will reside at the Throne of God, and have authority over the Tree of Life (Rev. 22.14 – 16)
• All others will be left outside the city
• Numerous names are given to the city of man in Revelation; i.e. The Harlot, The Female, & Babylon (Rev 17.16, 18; 18.21)
• All of these words used to describe the city of man are singular, feminine nouns
• According to the Book of Revelation, the city of man will meet a violent demise, as “her flesh� will be eaten and she will be burned down with fire by the man/beast/disbelievers
• 86.10 initiates with the copulative particle “fa�, which indicates a close connection between the sentences before and after it; signifying either definite cause and effect or a natural sequence of events
• Thus, we are told that the Resurrection Day, which is a marriage event between the Elect and the Lamb, i.e. Jesus Christ, i.e. The Morning Star, as mentioned in 86.9, is intimately linked with what is about to be stated in 86.10
• “Fa� is connected to the negative adverb “ma�, which is rendered as “not�
• The affirmative particle/preposition “la� follows and denotes possession
• This possession is linked to the singular masculine personal pronoun “hu� (His)
• Again, the text is referencing a singular male, just as it has in the previous ayah, 86.8, in which this singular male was singularly resurrected; and prior to that, in 86.7, the singular crucifixion of this male
• The communication thus far in this ayah is to show an after effect of the marriage that is taking place in Heaven between the Elect and the Lamb; i.e. The Bright Morning Star; i.e. Jesus Christ, as detailed to us in 86.9
• 86.9 demonstrates the place in Heaven for the believers in Jesus Christ
• 86.10 is therefore demonstrating the other side, the disbelievers, the ones not in His possession “fama lahu�, rendered as “so truly not his�
• Just as 86.9 declares the uniting of Jesus to His elect; 86.10 declares His separation from the disbelievers
• 86.9 represents the First Resurrection
• 86.10 represents the Second Death
• The preposition “min� is used next to separate the disbelievers, i.e. the ones not in His (Jesus) possession, from the believers, who are in His possession
• The singular noun “quwwatin�, rendered as “strength� follows “min� and its Koranic usage reveals the pattern of alternating between earthly strength and that of Koranic deity
• Observe how the term “quwwatin� is used elsewhere in the Koran, such as in 81.20:
• Revelation tells us that the Lamb (i.e. Jesus) occupies the Throne of God
• 81.20 builds upon 81.19 by informing us that His Word (i.e. Jesus); the Holy Messenger, is “thee� (genitive case) in possession of “quwwatin� (singular), or the one (and only) power
• Amazingly, in addition to “quwwatin� referring to power or strength, it also has the meaning “and separately twisted portion of two or more which, being twisted together, compose the whole of a rope, and of a string, or thread�
• Thus, “quwwatin� conveys the idea of two (or more) things intertwined to become one thing
• Revelation informs us that the Lamb is in the midst (mesos) of the throne (thronos)
• Likewise, 81.20 tells us that He is “inda� (A particle used as a preposition to denote time and place), or in the presence of the throne (alAAarshi)
• There are numerous Koranic examples where allah is “Lord of the throne�; thus, when the Word (i.e. Jesus) is referred to as Lord of the Throne – there can be no doubt that Jesus is God
• 81.20 specifically utilizes “thee� twice in this one ayah; the first is to signify possession of the singular power of the Word, and the second is used to signify the possession of the throne by the Word
• Revelation tells us that the one sitting on the throne is of the appearance of “sardinos�, or a reddish brown variety of chalcedony
• Interestingly, 81.20 describes the throne (arshi) as “a red sapphire, which glistens with the light of the supreme�
• 81.20 closes by mentioning the established one (makeenin), from the root “makuna� (meaning he made Him to have dominion) which clearly indicates that the Word (from 81.19), is God Almighty
• Observe how a root derivative of “qawiya� is used in the Koran, such as in 53.4:
• The opening chapter of Revelation informs us that John’s witness is “martureo�, i.e. “affirming that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration�
• The teaching is done by Jesus Christ
• Jesus taught “him�
• Jesus taught John
• Jesus’ divine Revelation to John emanates from the Triune Creator God of the Holy Bible, as demonstrated by the greeting contained in the opening of Revelation chapter one
• This greeting, from the one God, is from:
• Father
• Son
• Spirit
• 53.5 builds upon 53.4 by informing us of the divine singular source of John’s inspiration
• 53.5 begins by using the word “AAallamahu�, which means, “He taught him�
• All Koranic usages of the word “AAallamahu�, & “waAAallamahu� refer exclusively to “allah�
• Hence, we have yet another classic example of the “allah� of the Koran attempting to emulate the deity position occupied by Jesus Christ
• Jesus taught him
• “allah� taught him
• 53.5 continues to describe who taught John via the usage of “shadeedu alquwa�, which is rendered “Lord of the Mighty Powers�
• Interestingly, per the classic definition, “shadeedu� can be applied to a man
• Special note goes to “alquwa�, which is plural – not singular
• Observe what has just occurred in this sura:
• The singular inspiration source, as defined in 53.4, is confirmed as “allah�
• 53.5 describes “allah� as being Lord of the Mighty powers (plural)
• “Allah� is singular, and yet plural
• The authors of the Koran have imputed the Triune deity of the Biblical God into their newly created god “allah�
• The final coupling conjunction is “wa�, rendered as “and�
• To this is the negative adverb “la�
• Thus, “wala� is rendered as “and nor�, and is being applied to the remaining term in this ayah
• This ayah concludes with the singular, masculine, participle “nasirin�, rendered as “Savior�
• The root “nasara� provides further insight with the definition “He, (namely God, or a man), aided or assisted him and strengthened him against his enemy; he avenged him of his enemy.�
• Outside of sura 86, there is only one other Koranic instance of the singular “nasira�, and it is found in 47.13. In fact, 47.13 is the only other Koranic ayah which contains both terms “quwwatan� & “nasira�, just as found in 86.10
• The context of 47.13 is most revealing, and sheds light on the true meaning behind 86.10
• Back and forth, these ayahs contrast the reward for the believers, and the punishment for the disbelievers.
• Twice, the disbelievers are stated to be without help
• The first instance informs us that no singular Lord (mawla) will be for the disbelievers
• The second instance tells us that no singular Savior (nasira) will be for the disbelievers
• Most astounding is the proclamation that the believers are stated to be with “allah’s� Lord (in whom they believed) & enter into Paradise. This is the equivalent of the Marriage of the Lamb to His Elect as described in 86.9
• This monumental ayah rightly relegates the Koranic “allah� to a lower status, as he is stated to have a Lord above himself in which the people believe in…i.e. the Lord Jesus Christ
• Further, these ayahs follow the Book of Revelation material describing the fall of Babylon (i.e. the city of man), complete with the feminine qualities given in the Book of Revelation, and contrast this city to the city of God which has the strength to overcome
• The disbelievers are also stated in these ayahs to be eating the flesh, as she eats, and having the fire abode reserved for them – which follows what is said in Revelation regarding the disbelievers eating her flesh, and destined for the Lake of Fire, i.e. The Second Death
• Further confirming that “allah’s� Lord refers to Jesus Christ, is the statement that “she brought you up� – which points toward the Lord coming from the city of man, hence He, Himself, was a man, yet overcame.
86.11...
Post #13Jesus’ Second Coming
Revelation chapter fourteen states the following regarding Jesus’ return…
ωδε η υπομονη των αγιων εστιν οι τη�ουντες τας εντολας του θεου και την πιστιν ιησου και ηκουσα φωνης εκ του ου�ανου λεγουσης γ�αψον μακα�ιοι οι νεκ�οι οι εν κυ�ιω αποθνησκοντες απ α�τι ναι λεγει το πνευμα ινα αναπαησονται εκ των κοπων αυτων τα γα� ε�γα αυτων ακολουθει μετ αυτων και ειδον και ιδου νεφελη λευκη και επι την νεφελην καθημενον ομοιον υιον ανθ�ωπου εχων επι της κεφαλης αυτου στεφανον χ�υσουν και εν τη χει�ι αυτου δ�επανον οξυ και αλλος αγγελος εξηλθεν εκ του ναου κ�αζων εν φωνη μεγαλη τω καθημενω επι της νεφελης πεμψον το δ�επανον σου και θε�ισον οτι ηλθεν η ω�α θε�ισαι οτι εξη�ανθη ο θε�ισμος της γης
hode ho hupomone ho hagios esti ho tereo ho entole ho theos kai ho pistis Iesous kai akouo phone ek ho ouranos lego grapho makarios ho nekros ho en kurios apothnesko apo arti nai lego ho pneuma hina anapano ek ho kopos autos ho gar ergon autos akoloutheo meta autos kai eido kai idou nephele leukos kai epi ho nephele kathemai homoios huios anthopos echo epi ho kephale autos stephanos chruseos kai en ho cheir autos drepanon oxus kai allos aggelos exerchomai ek ho naos krazo en phone megas ho kathemai epi ho nephele pempo ho drepanon sou kai therizo hoti erchomai ho hora therizo hoti xeraino ho therismos ho ge
Here is the patience of the saints; they are the ones keeping the commands of God, and The Truth of Jesus. And I heard a voice out of Heaven saying, Write: Blessed are the dead, the ones dying in the Lord from now. Yes, says the Spirit, they shall rest from their labors, for their works follow with them. And I saw; and behold, a white cloud and on the cloud sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. And another angel went forth out of the temple, crying in a great voice to the One sitting on the cloud, Thrust in your sickle and reap, because Your hour to reap came, because the harvest of the earth is ripe. (Rev 14.12 – 15)
Revelation informs us that Jesus Christ will return on a cloud for the ones having the patience and keeping The Truth of Him.
Observe that these verses proclaim the Trinity, as Father, Son, and Spirit are all mentioned in relation to each other.
Salvation:
• Jesus returns on a Cloud
• Jesus knows the Hour of the Resurrection
• For those holding to The Truth of Jesus Christ
• For those dying in the Lord
• Works follow you into Heaven – they do not precede you
• Jesus gathers those who are His on the Day of Resurrection
Compare to 86.11…
والسماء ذات الرجع
Waalssama-i thati alrrajAAi
86.11 And/by the cloud, Lord of the return.
Identical to 86.1, 86.11 initiates with the swearing (waal) by a cloud(s) (sama-i).
Thus, as detailed in 86.1, we have the following…
والسماء = “wa� + “al� + “sama-i� = “waalssama-i� = and/by the cloud
Following this, we have the subject…
ذات = “thati�
“thati� definition:
Feminine singular. It is sometimes used as a noun independent in its meaning, so as to denote material (or real) things; and is described by epithets “distinct�; “that has existed from eternity�; and “that has been brought into existence�. Thus used, it signifies the essence of a thing, meaning that by being which a thing is what it is, or that in being which a thing consists; or the ultimate and radical constituent of a thing: and the essence as meaning the peculiar nature of a thing; it signifies also a word that is independent in its meaning (i.e. alone). It is also used as meaning as thing’s self: a man’s self, or person: and a thing; a being; anything, whatever it be, and particularly a substance, or thing that subsists by itself. It is used for something which is either feminine or masculine. In Arabic, where feminine is singular, the verb precedes the subject of the sentence. It does not necessarily mean that the subject is a feminine. It has special significations, it may sometimes be rendered the essence of, the very identical, the thing itself. Of, on, once, that of, of that, this, self, essence, that what is, possessor of, lord of, endowed with, having with, in, owner. Also used as a prefixed noun in various expressions, in several meaning something in possession, or the like
It comes from the root “dhu�, which means With; on; in; of. A possessor, an owner, a lord, or a master, but often better rendered having, possessing, possessed of, or endowed with, used as a prefixed noun.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 984 – 986
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 193 - 194
A Dictionary and Glossary of the Koran, John Penrice, p. 53
Concordance of the Koran, Gustav Flugel, p. 73
Followed by the action verb…
رجع = “rajAAi�
“rajAAi" definition:
Perfect tense, 3rd person masculine singular. A return; a single act of returning, of going back, of coming back, or reverting; the act of returning. The returning to the present state of existence after death. He turned back, returned, brought back. A return. Rain; or rain after rain; hail; thunder; a pool of water left by a torrent; water in general; and a sword likened to it, to denote its whiteness; the herbage of the season, or rain. The membrane which is in the belly of the woman and which comes forth upon or over the head of the child. Rain; or rain after rain. Hail. Thunder. The reply, or answer, of an epistle.
الرجع = “al� + “rajAAi� = “alrrajAAi� = the return
It comes from the root “raja’a� (ra-jiim-ayn), which means he returned; he went, or came, back (to the same place, or person, or state, or occupation, or action, or saying, etc); he reverted. To return, turn back, turn off, upon anyone, come back, repeat, answer, bring answer, be brought back, blame upon anyone.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 1037 - 1042
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 202 - 203
A Dictionary and Glossary of the Koran, John Penrice, p. 55
Concordance of the Koran, Gustav Flugel, pp. 77 - 78
Occurrences of “alrrajAAi� in the Koran: 1
Location: 86.11
Occurrences of “rajAAihi�, “alrrajAAi� and “rajAAun� in the Koran: 3
Locations: 50.3, 86.8, 86.11
As already described in 86.8, observe that two of these three locations are located within sura 86; and all three are in reference to a Resurrection event.
The root “raja’a� and its 23 derivatives occurs 104 times total in the Koran. The vast majority of these instances refer to a Resurrection event.
Observe the following emerging Koranic pattern:
والسماء ذات الØبك
Waalssama-i thati alhubuki
51.7 And/by the cloud, Lord of the seven stars.
والسماء ذات البروج
Waalssama-i thati alburooji
85.1 And/by the cloud, Lord of the Twelve Gates of Heaven.
والسماء ذات الرجع
Waalssama-i thati alrrajAAi
86.11 And/by the cloud, Lord of the return.
In each of the above instances, the cloud is sworn by, and then the Lord is related to a distinct subject matter.
• 51.7 relates the Lord of the Cloud to the “The Seven Stars�
• 85.1 relates the Lord of the Cloud to the “The Twelve Gates of Heaven�
• 86.11 relates the Lord of the Cloud to the “The Return�
Clearly, all of these refer to the Biblical Jesus Christ as described in the Book of Revelation, as He returns to claim His Elect.
Jesus Knows the Hour
Twice, in sura 43, Jesus Christ (i.e. the Son), is accurately described as possessing knowledge of The Resurrection…
ولما ضرب ابن مريم مثلا إذا قومك منه يصدون وقالوا ءألهتنا خير أم هو ما ضربوه لك إلا جدلا بل هم قوم خصمون إن هو إلا عبد أنعمنا عليه وجعلنه مثلا لبني إسرءيل ولو نشاء لجعلنا منكم ملئكة �ي الأرض يخل�ون وإنه لعلم للساعة �لا تمترن بها واتبعون هذا صرط مستقيم
Walamma duriba ibnu maryama mathalan itha qawmuka minhu yasiddoona waqaloo aalihatuna khayrun am huwa ma daraboohu laka illa jadalan bal hum qawmun khasimoona in huwa illa AAabdun anAAamna AAalayhi wajaAAalnahu mathalan libanee isra-eela walaw nashao lajaAAalna minkum mala-ikatan fee al-ardi yakhlufoona wa-innahu laAAilmun lilssaAAati fala tamtarunna biha waittabiAAooni hatha siratun mustaqeemun
And only Mary's Son, held up (as) a sign on your nation, from Him they start raising clamor. And they said: "Are our gods better or He?� That they set Him forth to you except disputation, but they, a nation (of) contentious people. Indeed He except a slave; we have bestowed blessings on Him, and we made Him a sign to Israel’s sons. And if we will, truly we made from your angels upon the earth, they succeed. And truly He (has) knowledge to The Resurrection, so have no doubt on account of it, and follow Me, this exact right path. (43.57 – 61)
Here, only Jesus Christ is described as being a sign to the people.
Jesus is stated to be an exception (i.e. in a class all by Himself, via “illa�) both to the disputing people, and also as a mere slave.
Jesus is shown to be in deity status as He is compared against the people’s gods. Further, Jesus is stated to have angels upon the earth, and that He possesses indisputable knowledge regarding the Resurrection.
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قل إن كان للرØمن ولد Ù�أنا أول العبدين سبØÙ† رب السموت والأرض رب العرش عما يصÙ�ون Ù�ذرهم يخوضوا ويلعبوا Øتى يلقوا يومهم الذي يوعدون وهو الذي Ù�ÙŠ السماء إله ÙˆÙ�ÙŠ الأرض إله وهو الØكيم العليم وتبارك الذي له ملك السموت والأرض وما بينهما وعنده علم الساعة وإليه ترجعون ولا يملك الذين يدعون من دونه الشÙ�عة إلا من شهد بالØÙ‚ وهم يعلمون
Qul in kana lilrrahmani waladun faana awwalu alAAabideena subhana rabbi alssamawati waal-ardi rabbi alAAarshi AAamma yasifoona fatharhum yakhoodoo wayalAAaboo hatta yulaqoo yawmahumu allathee yooAAadoona wahuwa allathee fee alssama-i ilahun wafee al-ardi ilahun wahuwa alhakeemu alAAaleemu watabaraka allathee lahu mulku alssamawati waal-ardi wama baynahuma waAAindahu AAilmu alssaAAati wa-ilayhi turjaAAoona wala yamliku allatheena yadAAoona min doonihi alshshafaAAata illa man shahida bialhaqqi wahum yaAAlamoona
Say: "Indeed on account of the most merciful Son, so I myself the worshippers' first.� Glory be to the heavens and the earth’s Lord, the throne's Lord, from what they ascribe. So leave them alone; they indulged and they jest until they meet their day whom they were threatened. And He, whom upon the cloud, God, and upon the earth, God, and He, the wise, the one who knows. And exalted whom certainly His, King (of) the heavens and the earth and what is between them and with Him is the knowledge of the Resurrection, and to Him you are taken back. And has no power to prevail whom they call from superior to Him, The Intercession, except He; He bore witness on account of The Truth and them, they know. (43.81- 86)
Again, sura 43 proclaims that the Son (i.e. Jesus Christ) possesses knowledge of the Resurrection (AAilmu alssaAAati).
Jesus Christ, the subject of these ayahs, also has these things revealed about Him:
• Jesus is worshiped as the Most Merciful
• Jesus is Lord of the heavens and earth
• Jesus is King of the heavens and earth
• Jesus is Lord of the Throne
• Jesus is God upon the Cloud
• Jesus is God upon the Earth
• Jesus is The Intercession
• Jesus is The Witness
• Jesus is The Truth
• None are superior to Him
• Jesus takes back those who are His on the Day of Resurrection
Not surprisingly, these ayahs are proclaiming Jesus’ return on a Cloud, on the Day of the First Resurrection, just as found in Revelation chapter fourteen.
Summary of 86.11:
• Revelation informs us that Jesus Christ will return on a cloud for the ones having the patience and keeping The Truth of Him (Rev 14.12 – 15)
• Observe that these verses proclaim the Trinity, as Father, Son, and Spirit are all mentioned in relation to each other
• Salvation:
• Jesus returns on a Cloud
• Jesus knows the Hour of the Resurrection
• For those holding to The Truth of Jesus Christ
• For those dying in the Lord
• Works follow you into Heaven – they do not precede you
• Jesus gathers those who are His on the Day of Resurrection
• Identical to 86.1, 86.11 initiates with the swearing (waal) by a cloud(s) (sama-i); and continues to elaborate on the First and Second Resurrection events, as described in 86.9 & 86.10
• Just as in 86.1, the classic definition informs us that “sama-i� means “the form, or figure, seen from a distance, such as is high, or elevated, of anything; and the aspect thereof�
• The root “sama� gives us further insight as to what this elevated form or figure is by the classic definition “he, a man, or it, a thing, was, or became high, lofty, raised, upraised, uplifted, up reared, exalted, or elevated�
• The form seen on the cloud is that of a man
• This man is Jesus Christ
• This is Jesus’ Second Coming on the Cloud
• The next connecting term, “thati�, is rendered “lord of�
• “Thati� is described by epithets such as “that has existed from eternity�; and “the essence of, the very identical, the thing itself�
• The root “dhu�, imparts to us possession, and carries with it the meaning “on�
• “Thati� can be used as a singular noun, and, in this case, can only refer to Jesus Christ
• Following this is the masculine, singular “alrrajAAi� rendered as “the return�
• Just as in 86.8, “rajAAi" refers directly to a single act of returning, and refers to He; i.e. The Morning Star; i.e. Jesus Christ
• The three Koranic occurrences of “rajAAihi�, “alrrajAAi� and “rajAAun� shows that two of these three locations are located within sura 86; and that all three are in reference to a Resurrection event
• Further, the root “raja’a� and its 23 derivatives occurs 104 times total in the Koran. The vast majority of these instances refer to a Resurrection event
• This is the singular Return of Jesus Christ on the Resurrection Day
• Observing other Koranic instances following the identical pattern as found in 86.11 (i.e. 51.7 & 85.1), we discover that “the cloud� is sworn by and then the Lord is related to a distinct subject matter
• The pattern follows as thus:
• 51.7 relates the Lord of the Cloud to the “The Seven Stars�
• 85.1 relates the Lord of the Cloud to the “The Twelve Gates of Heaven�
• 86.11 relates the Lord of the Cloud to the “The Return�
• Clearly, all of these refer to the Biblical Jesus Christ as described in the Book of Revelation, as He returns to claim His Elect
• Jesus Knows the Hour
• Twice, in sura 43, Jesus Christ (i.e. the Son), is accurately described as possessing knowledge of The Resurrection
• Jesus Christ, the subject of these ayahs in sura 43, has these things revealed about Him:
• Jesus possesses indisputable knowledge regarding the Resurrection (AAilmu alssaAAati)
• Jesus is stated to be an exception (i.e. in a class all by Himself, via “illa�)
• Jesus is worshiped as the Most Merciful
• Jesus is regarded as deity
• Jesus is Lord of the heavens and earth
• Jesus is King of the heavens and earth
• Jesus is Lord of the Throne
• Jesus is God upon the Cloud
• Jesus is God upon the Earth
• Jesus is The Intercession
• Jesus is The Witness
• Jesus is The Truth
• None are superior to Him
• Jesus takes back those who are His on the Day of Resurrection
• Not surprisingly, these ayahs are proclaiming Jesus’ return on a Cloud, on the Day of the First Resurrection, just as found in Revelation chapter fourteen, and just as proclaimed in 86.11
Revelation chapter fourteen states the following regarding Jesus’ return…
ωδε η υπομονη των αγιων εστιν οι τη�ουντες τας εντολας του θεου και την πιστιν ιησου και ηκουσα φωνης εκ του ου�ανου λεγουσης γ�αψον μακα�ιοι οι νεκ�οι οι εν κυ�ιω αποθνησκοντες απ α�τι ναι λεγει το πνευμα ινα αναπαησονται εκ των κοπων αυτων τα γα� ε�γα αυτων ακολουθει μετ αυτων και ειδον και ιδου νεφελη λευκη και επι την νεφελην καθημενον ομοιον υιον ανθ�ωπου εχων επι της κεφαλης αυτου στεφανον χ�υσουν και εν τη χει�ι αυτου δ�επανον οξυ και αλλος αγγελος εξηλθεν εκ του ναου κ�αζων εν φωνη μεγαλη τω καθημενω επι της νεφελης πεμψον το δ�επανον σου και θε�ισον οτι ηλθεν η ω�α θε�ισαι οτι εξη�ανθη ο θε�ισμος της γης
hode ho hupomone ho hagios esti ho tereo ho entole ho theos kai ho pistis Iesous kai akouo phone ek ho ouranos lego grapho makarios ho nekros ho en kurios apothnesko apo arti nai lego ho pneuma hina anapano ek ho kopos autos ho gar ergon autos akoloutheo meta autos kai eido kai idou nephele leukos kai epi ho nephele kathemai homoios huios anthopos echo epi ho kephale autos stephanos chruseos kai en ho cheir autos drepanon oxus kai allos aggelos exerchomai ek ho naos krazo en phone megas ho kathemai epi ho nephele pempo ho drepanon sou kai therizo hoti erchomai ho hora therizo hoti xeraino ho therismos ho ge
Here is the patience of the saints; they are the ones keeping the commands of God, and The Truth of Jesus. And I heard a voice out of Heaven saying, Write: Blessed are the dead, the ones dying in the Lord from now. Yes, says the Spirit, they shall rest from their labors, for their works follow with them. And I saw; and behold, a white cloud and on the cloud sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. And another angel went forth out of the temple, crying in a great voice to the One sitting on the cloud, Thrust in your sickle and reap, because Your hour to reap came, because the harvest of the earth is ripe. (Rev 14.12 – 15)
Revelation informs us that Jesus Christ will return on a cloud for the ones having the patience and keeping The Truth of Him.
Observe that these verses proclaim the Trinity, as Father, Son, and Spirit are all mentioned in relation to each other.
Salvation:
• Jesus returns on a Cloud
• Jesus knows the Hour of the Resurrection
• For those holding to The Truth of Jesus Christ
• For those dying in the Lord
• Works follow you into Heaven – they do not precede you
• Jesus gathers those who are His on the Day of Resurrection
Compare to 86.11…
والسماء ذات الرجع
Waalssama-i thati alrrajAAi
86.11 And/by the cloud, Lord of the return.
Identical to 86.1, 86.11 initiates with the swearing (waal) by a cloud(s) (sama-i).
Thus, as detailed in 86.1, we have the following…
والسماء = “wa� + “al� + “sama-i� = “waalssama-i� = and/by the cloud
Following this, we have the subject…
ذات = “thati�
“thati� definition:
Feminine singular. It is sometimes used as a noun independent in its meaning, so as to denote material (or real) things; and is described by epithets “distinct�; “that has existed from eternity�; and “that has been brought into existence�. Thus used, it signifies the essence of a thing, meaning that by being which a thing is what it is, or that in being which a thing consists; or the ultimate and radical constituent of a thing: and the essence as meaning the peculiar nature of a thing; it signifies also a word that is independent in its meaning (i.e. alone). It is also used as meaning as thing’s self: a man’s self, or person: and a thing; a being; anything, whatever it be, and particularly a substance, or thing that subsists by itself. It is used for something which is either feminine or masculine. In Arabic, where feminine is singular, the verb precedes the subject of the sentence. It does not necessarily mean that the subject is a feminine. It has special significations, it may sometimes be rendered the essence of, the very identical, the thing itself. Of, on, once, that of, of that, this, self, essence, that what is, possessor of, lord of, endowed with, having with, in, owner. Also used as a prefixed noun in various expressions, in several meaning something in possession, or the like
It comes from the root “dhu�, which means With; on; in; of. A possessor, an owner, a lord, or a master, but often better rendered having, possessing, possessed of, or endowed with, used as a prefixed noun.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 984 – 986
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 193 - 194
A Dictionary and Glossary of the Koran, John Penrice, p. 53
Concordance of the Koran, Gustav Flugel, p. 73
Followed by the action verb…
رجع = “rajAAi�
“rajAAi" definition:
Perfect tense, 3rd person masculine singular. A return; a single act of returning, of going back, of coming back, or reverting; the act of returning. The returning to the present state of existence after death. He turned back, returned, brought back. A return. Rain; or rain after rain; hail; thunder; a pool of water left by a torrent; water in general; and a sword likened to it, to denote its whiteness; the herbage of the season, or rain. The membrane which is in the belly of the woman and which comes forth upon or over the head of the child. Rain; or rain after rain. Hail. Thunder. The reply, or answer, of an epistle.
الرجع = “al� + “rajAAi� = “alrrajAAi� = the return
It comes from the root “raja’a� (ra-jiim-ayn), which means he returned; he went, or came, back (to the same place, or person, or state, or occupation, or action, or saying, etc); he reverted. To return, turn back, turn off, upon anyone, come back, repeat, answer, bring answer, be brought back, blame upon anyone.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 1037 - 1042
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 202 - 203
A Dictionary and Glossary of the Koran, John Penrice, p. 55
Concordance of the Koran, Gustav Flugel, pp. 77 - 78
Occurrences of “alrrajAAi� in the Koran: 1
Location: 86.11
Occurrences of “rajAAihi�, “alrrajAAi� and “rajAAun� in the Koran: 3
Locations: 50.3, 86.8, 86.11
As already described in 86.8, observe that two of these three locations are located within sura 86; and all three are in reference to a Resurrection event.
The root “raja’a� and its 23 derivatives occurs 104 times total in the Koran. The vast majority of these instances refer to a Resurrection event.
Observe the following emerging Koranic pattern:
والسماء ذات الØبك
Waalssama-i thati alhubuki
51.7 And/by the cloud, Lord of the seven stars.
والسماء ذات البروج
Waalssama-i thati alburooji
85.1 And/by the cloud, Lord of the Twelve Gates of Heaven.
والسماء ذات الرجع
Waalssama-i thati alrrajAAi
86.11 And/by the cloud, Lord of the return.
In each of the above instances, the cloud is sworn by, and then the Lord is related to a distinct subject matter.
• 51.7 relates the Lord of the Cloud to the “The Seven Stars�
• 85.1 relates the Lord of the Cloud to the “The Twelve Gates of Heaven�
• 86.11 relates the Lord of the Cloud to the “The Return�
Clearly, all of these refer to the Biblical Jesus Christ as described in the Book of Revelation, as He returns to claim His Elect.
Jesus Knows the Hour
Twice, in sura 43, Jesus Christ (i.e. the Son), is accurately described as possessing knowledge of The Resurrection…
ولما ضرب ابن مريم مثلا إذا قومك منه يصدون وقالوا ءألهتنا خير أم هو ما ضربوه لك إلا جدلا بل هم قوم خصمون إن هو إلا عبد أنعمنا عليه وجعلنه مثلا لبني إسرءيل ولو نشاء لجعلنا منكم ملئكة �ي الأرض يخل�ون وإنه لعلم للساعة �لا تمترن بها واتبعون هذا صرط مستقيم
Walamma duriba ibnu maryama mathalan itha qawmuka minhu yasiddoona waqaloo aalihatuna khayrun am huwa ma daraboohu laka illa jadalan bal hum qawmun khasimoona in huwa illa AAabdun anAAamna AAalayhi wajaAAalnahu mathalan libanee isra-eela walaw nashao lajaAAalna minkum mala-ikatan fee al-ardi yakhlufoona wa-innahu laAAilmun lilssaAAati fala tamtarunna biha waittabiAAooni hatha siratun mustaqeemun
And only Mary's Son, held up (as) a sign on your nation, from Him they start raising clamor. And they said: "Are our gods better or He?� That they set Him forth to you except disputation, but they, a nation (of) contentious people. Indeed He except a slave; we have bestowed blessings on Him, and we made Him a sign to Israel’s sons. And if we will, truly we made from your angels upon the earth, they succeed. And truly He (has) knowledge to The Resurrection, so have no doubt on account of it, and follow Me, this exact right path. (43.57 – 61)
Here, only Jesus Christ is described as being a sign to the people.
Jesus is stated to be an exception (i.e. in a class all by Himself, via “illa�) both to the disputing people, and also as a mere slave.
Jesus is shown to be in deity status as He is compared against the people’s gods. Further, Jesus is stated to have angels upon the earth, and that He possesses indisputable knowledge regarding the Resurrection.
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قل إن كان للرØمن ولد Ù�أنا أول العبدين سبØÙ† رب السموت والأرض رب العرش عما يصÙ�ون Ù�ذرهم يخوضوا ويلعبوا Øتى يلقوا يومهم الذي يوعدون وهو الذي Ù�ÙŠ السماء إله ÙˆÙ�ÙŠ الأرض إله وهو الØكيم العليم وتبارك الذي له ملك السموت والأرض وما بينهما وعنده علم الساعة وإليه ترجعون ولا يملك الذين يدعون من دونه الشÙ�عة إلا من شهد بالØÙ‚ وهم يعلمون
Qul in kana lilrrahmani waladun faana awwalu alAAabideena subhana rabbi alssamawati waal-ardi rabbi alAAarshi AAamma yasifoona fatharhum yakhoodoo wayalAAaboo hatta yulaqoo yawmahumu allathee yooAAadoona wahuwa allathee fee alssama-i ilahun wafee al-ardi ilahun wahuwa alhakeemu alAAaleemu watabaraka allathee lahu mulku alssamawati waal-ardi wama baynahuma waAAindahu AAilmu alssaAAati wa-ilayhi turjaAAoona wala yamliku allatheena yadAAoona min doonihi alshshafaAAata illa man shahida bialhaqqi wahum yaAAlamoona
Say: "Indeed on account of the most merciful Son, so I myself the worshippers' first.� Glory be to the heavens and the earth’s Lord, the throne's Lord, from what they ascribe. So leave them alone; they indulged and they jest until they meet their day whom they were threatened. And He, whom upon the cloud, God, and upon the earth, God, and He, the wise, the one who knows. And exalted whom certainly His, King (of) the heavens and the earth and what is between them and with Him is the knowledge of the Resurrection, and to Him you are taken back. And has no power to prevail whom they call from superior to Him, The Intercession, except He; He bore witness on account of The Truth and them, they know. (43.81- 86)
Again, sura 43 proclaims that the Son (i.e. Jesus Christ) possesses knowledge of the Resurrection (AAilmu alssaAAati).
Jesus Christ, the subject of these ayahs, also has these things revealed about Him:
• Jesus is worshiped as the Most Merciful
• Jesus is Lord of the heavens and earth
• Jesus is King of the heavens and earth
• Jesus is Lord of the Throne
• Jesus is God upon the Cloud
• Jesus is God upon the Earth
• Jesus is The Intercession
• Jesus is The Witness
• Jesus is The Truth
• None are superior to Him
• Jesus takes back those who are His on the Day of Resurrection
Not surprisingly, these ayahs are proclaiming Jesus’ return on a Cloud, on the Day of the First Resurrection, just as found in Revelation chapter fourteen.
Summary of 86.11:
• Revelation informs us that Jesus Christ will return on a cloud for the ones having the patience and keeping The Truth of Him (Rev 14.12 – 15)
• Observe that these verses proclaim the Trinity, as Father, Son, and Spirit are all mentioned in relation to each other
• Salvation:
• Jesus returns on a Cloud
• Jesus knows the Hour of the Resurrection
• For those holding to The Truth of Jesus Christ
• For those dying in the Lord
• Works follow you into Heaven – they do not precede you
• Jesus gathers those who are His on the Day of Resurrection
• Identical to 86.1, 86.11 initiates with the swearing (waal) by a cloud(s) (sama-i); and continues to elaborate on the First and Second Resurrection events, as described in 86.9 & 86.10
• Just as in 86.1, the classic definition informs us that “sama-i� means “the form, or figure, seen from a distance, such as is high, or elevated, of anything; and the aspect thereof�
• The root “sama� gives us further insight as to what this elevated form or figure is by the classic definition “he, a man, or it, a thing, was, or became high, lofty, raised, upraised, uplifted, up reared, exalted, or elevated�
• The form seen on the cloud is that of a man
• This man is Jesus Christ
• This is Jesus’ Second Coming on the Cloud
• The next connecting term, “thati�, is rendered “lord of�
• “Thati� is described by epithets such as “that has existed from eternity�; and “the essence of, the very identical, the thing itself�
• The root “dhu�, imparts to us possession, and carries with it the meaning “on�
• “Thati� can be used as a singular noun, and, in this case, can only refer to Jesus Christ
• Following this is the masculine, singular “alrrajAAi� rendered as “the return�
• Just as in 86.8, “rajAAi" refers directly to a single act of returning, and refers to He; i.e. The Morning Star; i.e. Jesus Christ
• The three Koranic occurrences of “rajAAihi�, “alrrajAAi� and “rajAAun� shows that two of these three locations are located within sura 86; and that all three are in reference to a Resurrection event
• Further, the root “raja’a� and its 23 derivatives occurs 104 times total in the Koran. The vast majority of these instances refer to a Resurrection event
• This is the singular Return of Jesus Christ on the Resurrection Day
• Observing other Koranic instances following the identical pattern as found in 86.11 (i.e. 51.7 & 85.1), we discover that “the cloud� is sworn by and then the Lord is related to a distinct subject matter
• The pattern follows as thus:
• 51.7 relates the Lord of the Cloud to the “The Seven Stars�
• 85.1 relates the Lord of the Cloud to the “The Twelve Gates of Heaven�
• 86.11 relates the Lord of the Cloud to the “The Return�
• Clearly, all of these refer to the Biblical Jesus Christ as described in the Book of Revelation, as He returns to claim His Elect
• Jesus Knows the Hour
• Twice, in sura 43, Jesus Christ (i.e. the Son), is accurately described as possessing knowledge of The Resurrection
• Jesus Christ, the subject of these ayahs in sura 43, has these things revealed about Him:
• Jesus possesses indisputable knowledge regarding the Resurrection (AAilmu alssaAAati)
• Jesus is stated to be an exception (i.e. in a class all by Himself, via “illa�)
• Jesus is worshiped as the Most Merciful
• Jesus is regarded as deity
• Jesus is Lord of the heavens and earth
• Jesus is King of the heavens and earth
• Jesus is Lord of the Throne
• Jesus is God upon the Cloud
• Jesus is God upon the Earth
• Jesus is The Intercession
• Jesus is The Witness
• Jesus is The Truth
• None are superior to Him
• Jesus takes back those who are His on the Day of Resurrection
• Not surprisingly, these ayahs are proclaiming Jesus’ return on a Cloud, on the Day of the First Resurrection, just as found in Revelation chapter fourteen, and just as proclaimed in 86.11
86.12...
Post #14The Separation
Repeatedly, and in various fashions and themes, the Book of Revelation describes the gathering and separation of Jesus’ redeemed believers, from that of the disbelievers. Like the ever changing melody in a musical score, the First Resurrection & the Second Death repeatedly appear in the text, but are described using differentiating terms, that, when taken as a whole, give a complimentary summation of the whole.
The Son of Man
Twice, in the Book of Revelation, Jesus is referred to as ‘The Son of Man’.
Both times, ‘The Son of Man’ is seen coming on a cloud. The first instance occurs in the opening chapter of Revelation and describes Jesus descending to John’s earth-bound vantage point. From here, John gives us a detailed description of the appearance of Jesus Christ…
και επεστ�εψα βλεπειν την φωνην ητις ελαλει μετ εμου και επιστ�εψας ειδον επτα λυχνιας χ�υσας και εν μεσω των λυχνιων ομοιον υιον ανθ�ωπου ενδεδυμενον ποδη�η και πε�ιεζωσμενον π�ος τοις μαστοις ζωνην χ�υσαν η δε κεφαλη αυτου και αι τ�ιχες λευκαι ως ε�ιον λευκον ως χιων και οι οφθαλμοι αυτου ως φλοξ πυ�ος και οι ποδες αυτου ομοιοι χαλκολιβανω ως εν καμινω πεπυ�ωμενης και η φωνη αυτου ως φωνη υδατων πολλων και εχων εν τη δεξια χει�ι αυτου αστε�ας επτα και εκ του στοματος αυτου �ομφαια διστομος οξεια εκπο�ευομενη και η οψις αυτου ως ο ηλιος φαινει εν τη δυναμει αυτου
kai epistrepho blepo ho phone hostis laleo meta emou kai epistrepho eido hepta luchnia chruseos kai en mesos ho luchnia homoios anthropos enduo poderas kai perizonnumi pros ho mastos zone chruseos ho de kephale autos kai ho thrix leukos hos erion leukos hos chion kai ho ophthalmos autos hos phlox pur kai ho pous autos homoios chalkolibanon hos en kaminos puroo kai ho phone autos hos phone hudor polus kai echo en ho dexios cheir autos aster hepta kai ek ho stoma autos rhomphaia distomos oxus ekporeuomai kai ho opsis autos hos ho helios phaino en ho dunamis autos
And I turned to see the voice which spoke with me. And having turned, I saw seven golden lamp stands, and in the midst of the lamp stands, One like the Son of Man, having been clothed to the feet, and having been girded with a golden girdle at the breasts. And His head and hair were white, as white wool, as snow, and His eyes as a flame of fire; and His feet like burnished brass having been fired in a furnace; and His voice as a sound of many waters; and having in His right hand seven stars; and a sharp, two-edged sword proceeding out of His mouth, and His face shining as the sun in its power. (Rev 1.12 - 16)
For this comparison, observe that the countenance description of the ‘Son of Man’ (i.e. Jesus Christ) gives special attention to that of both His head (kephale), and His hair (thrix), which are both described as being white (leukos) as wool (erion) and as white as snow (chion).
Observe also that the metaphor of a sharp two-edged sword (rhomphaia distomos oxus) is given symbolizing the strength of His Word.
και εβαλεν ο καθημενος επι της νεφελης το δ�επανον αυτου επι την γην και εθε�ισθη η γη και αλλος αγγελος εξηλθεν εκ του ναου του εν τω ου�ανω εχων και αυτος δ�επανον οξυ και αλλος αγγελος [εξηλθεν] εκ του θυσιαστη�ιου [ο] εχων εξουσιαν επι του πυ�ος και εφωνησεν φωνη μεγαλη τω εχοντι το δ�επανον το οξυ λεγων πεμψον σου το δ�επανον το οξυ και τ�υγησον τους βοτ�υας της αμπελου της γης οτι ηκμασαν αι σταφυλαι αυτης και εβαλεν ο αγγελος το δ�επανον αυτου εις την γην και ετ�υγησεν την αμπελον της γης και εβαλεν εις την ληνον του θυμου του θεου τον μεγαν και επατηθη η ληνος εξωθεν της πολεως και εξηλθεν αιμα εκ της ληνου αχ�ι των χαλινων των ιππων απο σταδιων χιλιων εξακοσιων
kai ballo ho kathemai epi ho nephele ho drepanon autos epi ho ge kai therizo ho ge kai allos aggelos exerchomai ek ho naos ho en ho ouranos scho kai autos drepanon oxus kai allos aggelis exerchomai ek ho thusiasterion echo exousia epi ho pur kai phoneo krauge megas ho echo ho drepanon ho oxus lego pempo sou ho drepanon ho oxus kai trugao ho botrus ho ampelos ho ge hoti akmazo ho staphule autos kai ballo ho aggelos ho drepanon autos eis ho ge kai trugao ho ampelos ho ge kai ballo eis ho lenos ho thumos ho theos ho megas kai pateo ho lenos exothen ho polis kai exerchomai haima ek ho lenos achri ho chalinos ho hippos apo stadion chilioi hexakosioi
And the One sitting on the cloud thrust His sickle onto the earth, and the earth was reaped. And another angel went forth out of the temple in Heaven, he also having a sharp sickle. And another angel went forth from the altar having authority over the fire. And he spoke with a great cry to the one having the sharp sickle, saying, Send your sharp sickle and gather the clusters of the vine of the earth, because its grapes are ripened. And the angel thrust his sickle into the earth and gathered the vine of the earth, and threw into the winepress of the great anger of God. And the winepress was trodden outside the city, and blood went out of the winepress as far as the bridles of the horses, from a thousand six hundred stadia. (Rev 14.16 - 20)
Here we have the ‘Son of Man’ returning on the Cloud and harvesting His elect from the earth, bound for Heaven.
This is the First Resurrection.
It is only after Jesus has returned for His Elect, that the disbelievers are then gathered and are throne into the winepress of God, which resides outside the City (i.e. The New Jerusalem; i.e. Heaven).
This is the Second Death.
Son of man description:
• A man
• White complexion
• White hair
• White as wool
• White as snow
• Sharp in Word
Compare to 86.12…
والأرض ذات الصدع
Waal-ardi thati alssadAAi
86.12 And/by the earth, Lord of the separation.
Observe that the vantage point has changed from that of the Cloud, in 86.11, to that of the earth, in 86.12, via the usage of the following noun that is also sworn by…
أرض = “ardi�
“ardi� definition:
Feminine noun. The Earth, earth, land, a country; a piece of land or ground: and land or soil, or ground, considered in relation to its quality; that which rotates; city; ground; terrestrial globe. A carpet; or anything that is spread. Anything that is low; the lower or lowest part of the legs of a horse or the like.
والأرض = “wa� + “al� + “ardi� = “waal-ardi� = and/by the earth
It comes from the root “aradza� (alif-ra-dad), which means the land became thriving, or productive; it became pleasing to the eye, and disposed by nature to yield good produce; it became fruitful, and in good condition; it collected moisture, and became luxuriant with herbage; it became soft to tread upon; pleasant to sit upon, productive and good in its herbage or vegetation; to rotate, bring forth herbs abundantly.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 47 – 49
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 19 - 20
A Dictionary and Glossary of the Koran, John Penrice, p. 5
Concordance of the Koran, Gustav Flugel, pp. 8 - 9
Just as in 86.11, “thati� is rendered as “Lord of�…
And the remaining term…
صدع = “sadAAi�
“sadAAi� definition:
Verbal noun. A cleft, split, slit, or crack, generally in a hard thing, such as a glass vessel, and a wall, and the like of these. A part, or portion, separated, of a thing, of sheep or goats, and the like. Splitting; bursting forth; fissure; the split; the separation; the crack; the geological rift-fault line. The half of a thing that is cloven, or split, or slit, in halves. The plants of the earth; because they cleave it: i.e., the plants from over which the earth cleaves.
A man light of flesh; or of middling stature, light of flesh: like the mountain-goat thus termed. Applied to a mountain-goat, and a gazelle, and a wild ass, and a camel, of a middling size, neither great nor small, but between the two: or youthful and strong. Between two things: between tall and short, and youthful and advanced in age, and fat and lean, and great and small. Applied to a man: thus applied penetrating, sharp, or effective, in his affair.
الصدع = “al� + “sadAAi� = “alssadAAi� = The separation
It comes from the root “sada’a� (sad-dal-ayn), which means he clave, split, slit, or cracked, it (i.e. a hard thing, such as a glass vessel, and a wall, and the like of these); or so as to divide it in halves� or so that it did not separate. To split, expound, cleave, profess openly, divide, cross, proclaim, promulgate aloud, declare openly, be affected with headache, manifest, make clear. The act of separating, or dispersing, or scattering.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1663 - 1664
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 309 – 310
The Koran, Complete Dictionary & Literal Translation, Mohamed Ahmed, p. 70
A Dictionary and Glossary of the Koran, John Penrice, p. 82
Concordance of the Koran, Gustav Flugel, p. 107
Occurrences of “alssadAAi� in the Koran: 1
Location: 86:12
Occurrences of the root “sada’a�, and its derivations in the Koran: 5
Locations: 15.94, 30.43, 56.19, 59.21, 86.12
Observe the four Koranic instances of the root derivatives outside of sura 86:
• 15.94….separation of believers from non-believers
• 30.43….separation of believers from non-believers
• 56.19…no headache (i.e. splitting in the head via pain), for the ones in Paradise
• 59.21…splitting in two from “allah�
This lends further credence to sura 103, which is also paraphrased from Revelation chapter 14, and describes the harvesting of Jesus’ Elect from that of the disbelievers…
والعصر إن الإنسن Ù„Ù�ÙŠ خسر إلا الذين ءامنوا وعملوا الصلØت وتواصوا بالØÙ‚
وتواصوا بالصبر
WaalAAasri inna al-insana lafee khusrin illa allatheena amanoo waAAamiloo alssalihati watawasaw bialhaqqi watawasaw bialssabri
And/by the time during which peoples pass away and become extinct. Certainly the human is in punishment for sin. Except whom they believed and they did the righteous deeds, and bequeathed one another on account of The Truth, and bequeathed one another on account of The Patience. (103.1 – 3)
Summary of 86.12:
• Repeatedly, and in various fashions and themes, the Book of Revelation describes the gathering and separation of Jesus’ redeemed believers, from that of the disbelievers. Like the ever changing melody in a musical score, the First Resurrection & the Second Death repeatedly appear in the text, but are described using differentiating terms, that, when taken as a whole, give a complimentary summation of the whole
• Twice, in the Book of Revelation, Jesus is referred to as ‘The Son of Man’
• Both times, ‘The Son of Man’ is seen coming on a cloud
• The first instance occurs in the opening chapter of Revelation and describes Jesus descending to John’s earth-bound vantage point. From here, John gives us a detailed description of the appearance of Jesus Christ (Rev 1.12 - 16)
• For this comparison, observe that the countenance description of the ‘Son of Man’ (i.e. Jesus Christ) gives special attention to that of both His head (kephale), and His hair (thrix), which are both described as being white (leukos) as wool (erion) and as white as snow (chion)
• Observe also that the metaphor of a sharp two-edged sword (rhomphaia distomos oxus) is given symbolizing the strength of His Word
• In the second Book of Revelation instance, the ‘Son of Man’ is returning on the Cloud and harvesting His elect from the earth, bound for Heaven (Rev 14.16 - 20)
• This is the First Resurrection
• It is only after Jesus has returned for His Elect, that the disbelievers are then gathered and are throne into the winepress of God, which resides outside the City (i.e. The New Jerusalem; i.e. Heaven)
• This is the Second Death
• Son of man description from Revelation:
• A man
• White complexion
• White hair
• White as wool
• White as snow
• Sharp in Word
• 86.12 couples to 86.11 and continues with the swearing (waal); this time by the earth (ardi); further elaborating on the First and Second Resurrection events, as described in 86.9 & 86.10
• Observe that the vantage point has changed from that of the cloud, in 86.11, to that of the earth, in 86.12
• Just as in 86.11, “thati� is rendered as “Lord of�, and pertains to Jesus Christ
• The term “alssadAAi� imparts to us a separation event that takes place
• Per the classic definition, this separation event is likened to the partial separation of sheep or goats and the like
• Observing the four Koranic instances of the root derivatives of “sada’a�, that exist outside of sura 86, demonstrates that they all directly reference the separation of believers from non-believers; the ones in Paradise; and the separating from “allah� (15.94, 30.43, 56.19, 59.21)
• This is the First Resurrection & the Second Resurrection (i.e. the Second Death)
• In addition to announcing a separation event, “sadAAi� also carries with it the astounding definition pertaining to “A man light of flesh; light of flesh: like the mountain-goat thus termed.�
• This description, which compares a mountain-goat to a man, thus means that this man’s skin is white; his hair is white; and that it is as white as wool & snow, as mountain-goats have white wool and live at snow covered altitudes
• This Koranic definition is most revealing, and most appropriate, as it accurately describes the ‘Son of Man’ (i.e. Jesus Christ) in His physical countenance, as John describes Him in the Book of Revelation
• Further, “sadAAi� is “applied to a man: thus applied penetrating, sharp, or effective, in his affair�
• Thus, this separation event described in 86.12 has given us the added detail to the countenance of a male, as thus:
• A man
• White complexion
• White hair
• White as wool
• White as snow
• Sharp in his affair
• Clearly, 86.11 mandates that Jesus is Lord on the Cloud in which He returns, and 86.12 mandates that Jesus is Lord of the Separation of His believers from the earth
Repeatedly, and in various fashions and themes, the Book of Revelation describes the gathering and separation of Jesus’ redeemed believers, from that of the disbelievers. Like the ever changing melody in a musical score, the First Resurrection & the Second Death repeatedly appear in the text, but are described using differentiating terms, that, when taken as a whole, give a complimentary summation of the whole.
The Son of Man
Twice, in the Book of Revelation, Jesus is referred to as ‘The Son of Man’.
Both times, ‘The Son of Man’ is seen coming on a cloud. The first instance occurs in the opening chapter of Revelation and describes Jesus descending to John’s earth-bound vantage point. From here, John gives us a detailed description of the appearance of Jesus Christ…
και επεστ�εψα βλεπειν την φωνην ητις ελαλει μετ εμου και επιστ�εψας ειδον επτα λυχνιας χ�υσας και εν μεσω των λυχνιων ομοιον υιον ανθ�ωπου ενδεδυμενον ποδη�η και πε�ιεζωσμενον π�ος τοις μαστοις ζωνην χ�υσαν η δε κεφαλη αυτου και αι τ�ιχες λευκαι ως ε�ιον λευκον ως χιων και οι οφθαλμοι αυτου ως φλοξ πυ�ος και οι ποδες αυτου ομοιοι χαλκολιβανω ως εν καμινω πεπυ�ωμενης και η φωνη αυτου ως φωνη υδατων πολλων και εχων εν τη δεξια χει�ι αυτου αστε�ας επτα και εκ του στοματος αυτου �ομφαια διστομος οξεια εκπο�ευομενη και η οψις αυτου ως ο ηλιος φαινει εν τη δυναμει αυτου
kai epistrepho blepo ho phone hostis laleo meta emou kai epistrepho eido hepta luchnia chruseos kai en mesos ho luchnia homoios anthropos enduo poderas kai perizonnumi pros ho mastos zone chruseos ho de kephale autos kai ho thrix leukos hos erion leukos hos chion kai ho ophthalmos autos hos phlox pur kai ho pous autos homoios chalkolibanon hos en kaminos puroo kai ho phone autos hos phone hudor polus kai echo en ho dexios cheir autos aster hepta kai ek ho stoma autos rhomphaia distomos oxus ekporeuomai kai ho opsis autos hos ho helios phaino en ho dunamis autos
And I turned to see the voice which spoke with me. And having turned, I saw seven golden lamp stands, and in the midst of the lamp stands, One like the Son of Man, having been clothed to the feet, and having been girded with a golden girdle at the breasts. And His head and hair were white, as white wool, as snow, and His eyes as a flame of fire; and His feet like burnished brass having been fired in a furnace; and His voice as a sound of many waters; and having in His right hand seven stars; and a sharp, two-edged sword proceeding out of His mouth, and His face shining as the sun in its power. (Rev 1.12 - 16)
For this comparison, observe that the countenance description of the ‘Son of Man’ (i.e. Jesus Christ) gives special attention to that of both His head (kephale), and His hair (thrix), which are both described as being white (leukos) as wool (erion) and as white as snow (chion).
Observe also that the metaphor of a sharp two-edged sword (rhomphaia distomos oxus) is given symbolizing the strength of His Word.
και εβαλεν ο καθημενος επι της νεφελης το δ�επανον αυτου επι την γην και εθε�ισθη η γη και αλλος αγγελος εξηλθεν εκ του ναου του εν τω ου�ανω εχων και αυτος δ�επανον οξυ και αλλος αγγελος [εξηλθεν] εκ του θυσιαστη�ιου [ο] εχων εξουσιαν επι του πυ�ος και εφωνησεν φωνη μεγαλη τω εχοντι το δ�επανον το οξυ λεγων πεμψον σου το δ�επανον το οξυ και τ�υγησον τους βοτ�υας της αμπελου της γης οτι ηκμασαν αι σταφυλαι αυτης και εβαλεν ο αγγελος το δ�επανον αυτου εις την γην και ετ�υγησεν την αμπελον της γης και εβαλεν εις την ληνον του θυμου του θεου τον μεγαν και επατηθη η ληνος εξωθεν της πολεως και εξηλθεν αιμα εκ της ληνου αχ�ι των χαλινων των ιππων απο σταδιων χιλιων εξακοσιων
kai ballo ho kathemai epi ho nephele ho drepanon autos epi ho ge kai therizo ho ge kai allos aggelos exerchomai ek ho naos ho en ho ouranos scho kai autos drepanon oxus kai allos aggelis exerchomai ek ho thusiasterion echo exousia epi ho pur kai phoneo krauge megas ho echo ho drepanon ho oxus lego pempo sou ho drepanon ho oxus kai trugao ho botrus ho ampelos ho ge hoti akmazo ho staphule autos kai ballo ho aggelos ho drepanon autos eis ho ge kai trugao ho ampelos ho ge kai ballo eis ho lenos ho thumos ho theos ho megas kai pateo ho lenos exothen ho polis kai exerchomai haima ek ho lenos achri ho chalinos ho hippos apo stadion chilioi hexakosioi
And the One sitting on the cloud thrust His sickle onto the earth, and the earth was reaped. And another angel went forth out of the temple in Heaven, he also having a sharp sickle. And another angel went forth from the altar having authority over the fire. And he spoke with a great cry to the one having the sharp sickle, saying, Send your sharp sickle and gather the clusters of the vine of the earth, because its grapes are ripened. And the angel thrust his sickle into the earth and gathered the vine of the earth, and threw into the winepress of the great anger of God. And the winepress was trodden outside the city, and blood went out of the winepress as far as the bridles of the horses, from a thousand six hundred stadia. (Rev 14.16 - 20)
Here we have the ‘Son of Man’ returning on the Cloud and harvesting His elect from the earth, bound for Heaven.
This is the First Resurrection.
It is only after Jesus has returned for His Elect, that the disbelievers are then gathered and are throne into the winepress of God, which resides outside the City (i.e. The New Jerusalem; i.e. Heaven).
This is the Second Death.
Son of man description:
• A man
• White complexion
• White hair
• White as wool
• White as snow
• Sharp in Word
Compare to 86.12…
والأرض ذات الصدع
Waal-ardi thati alssadAAi
86.12 And/by the earth, Lord of the separation.
Observe that the vantage point has changed from that of the Cloud, in 86.11, to that of the earth, in 86.12, via the usage of the following noun that is also sworn by…
أرض = “ardi�
“ardi� definition:
Feminine noun. The Earth, earth, land, a country; a piece of land or ground: and land or soil, or ground, considered in relation to its quality; that which rotates; city; ground; terrestrial globe. A carpet; or anything that is spread. Anything that is low; the lower or lowest part of the legs of a horse or the like.
والأرض = “wa� + “al� + “ardi� = “waal-ardi� = and/by the earth
It comes from the root “aradza� (alif-ra-dad), which means the land became thriving, or productive; it became pleasing to the eye, and disposed by nature to yield good produce; it became fruitful, and in good condition; it collected moisture, and became luxuriant with herbage; it became soft to tread upon; pleasant to sit upon, productive and good in its herbage or vegetation; to rotate, bring forth herbs abundantly.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 47 – 49
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 19 - 20
A Dictionary and Glossary of the Koran, John Penrice, p. 5
Concordance of the Koran, Gustav Flugel, pp. 8 - 9
Just as in 86.11, “thati� is rendered as “Lord of�…
And the remaining term…
صدع = “sadAAi�
“sadAAi� definition:
Verbal noun. A cleft, split, slit, or crack, generally in a hard thing, such as a glass vessel, and a wall, and the like of these. A part, or portion, separated, of a thing, of sheep or goats, and the like. Splitting; bursting forth; fissure; the split; the separation; the crack; the geological rift-fault line. The half of a thing that is cloven, or split, or slit, in halves. The plants of the earth; because they cleave it: i.e., the plants from over which the earth cleaves.
A man light of flesh; or of middling stature, light of flesh: like the mountain-goat thus termed. Applied to a mountain-goat, and a gazelle, and a wild ass, and a camel, of a middling size, neither great nor small, but between the two: or youthful and strong. Between two things: between tall and short, and youthful and advanced in age, and fat and lean, and great and small. Applied to a man: thus applied penetrating, sharp, or effective, in his affair.
الصدع = “al� + “sadAAi� = “alssadAAi� = The separation
It comes from the root “sada’a� (sad-dal-ayn), which means he clave, split, slit, or cracked, it (i.e. a hard thing, such as a glass vessel, and a wall, and the like of these); or so as to divide it in halves� or so that it did not separate. To split, expound, cleave, profess openly, divide, cross, proclaim, promulgate aloud, declare openly, be affected with headache, manifest, make clear. The act of separating, or dispersing, or scattering.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1663 - 1664
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 309 – 310
The Koran, Complete Dictionary & Literal Translation, Mohamed Ahmed, p. 70
A Dictionary and Glossary of the Koran, John Penrice, p. 82
Concordance of the Koran, Gustav Flugel, p. 107
Occurrences of “alssadAAi� in the Koran: 1
Location: 86:12
Occurrences of the root “sada’a�, and its derivations in the Koran: 5
Locations: 15.94, 30.43, 56.19, 59.21, 86.12
Observe the four Koranic instances of the root derivatives outside of sura 86:
• 15.94….separation of believers from non-believers
• 30.43….separation of believers from non-believers
• 56.19…no headache (i.e. splitting in the head via pain), for the ones in Paradise
• 59.21…splitting in two from “allah�
This lends further credence to sura 103, which is also paraphrased from Revelation chapter 14, and describes the harvesting of Jesus’ Elect from that of the disbelievers…
والعصر إن الإنسن Ù„Ù�ÙŠ خسر إلا الذين ءامنوا وعملوا الصلØت وتواصوا بالØÙ‚
وتواصوا بالصبر
WaalAAasri inna al-insana lafee khusrin illa allatheena amanoo waAAamiloo alssalihati watawasaw bialhaqqi watawasaw bialssabri
And/by the time during which peoples pass away and become extinct. Certainly the human is in punishment for sin. Except whom they believed and they did the righteous deeds, and bequeathed one another on account of The Truth, and bequeathed one another on account of The Patience. (103.1 – 3)
Summary of 86.12:
• Repeatedly, and in various fashions and themes, the Book of Revelation describes the gathering and separation of Jesus’ redeemed believers, from that of the disbelievers. Like the ever changing melody in a musical score, the First Resurrection & the Second Death repeatedly appear in the text, but are described using differentiating terms, that, when taken as a whole, give a complimentary summation of the whole
• Twice, in the Book of Revelation, Jesus is referred to as ‘The Son of Man’
• Both times, ‘The Son of Man’ is seen coming on a cloud
• The first instance occurs in the opening chapter of Revelation and describes Jesus descending to John’s earth-bound vantage point. From here, John gives us a detailed description of the appearance of Jesus Christ (Rev 1.12 - 16)
• For this comparison, observe that the countenance description of the ‘Son of Man’ (i.e. Jesus Christ) gives special attention to that of both His head (kephale), and His hair (thrix), which are both described as being white (leukos) as wool (erion) and as white as snow (chion)
• Observe also that the metaphor of a sharp two-edged sword (rhomphaia distomos oxus) is given symbolizing the strength of His Word
• In the second Book of Revelation instance, the ‘Son of Man’ is returning on the Cloud and harvesting His elect from the earth, bound for Heaven (Rev 14.16 - 20)
• This is the First Resurrection
• It is only after Jesus has returned for His Elect, that the disbelievers are then gathered and are throne into the winepress of God, which resides outside the City (i.e. The New Jerusalem; i.e. Heaven)
• This is the Second Death
• Son of man description from Revelation:
• A man
• White complexion
• White hair
• White as wool
• White as snow
• Sharp in Word
• 86.12 couples to 86.11 and continues with the swearing (waal); this time by the earth (ardi); further elaborating on the First and Second Resurrection events, as described in 86.9 & 86.10
• Observe that the vantage point has changed from that of the cloud, in 86.11, to that of the earth, in 86.12
• Just as in 86.11, “thati� is rendered as “Lord of�, and pertains to Jesus Christ
• The term “alssadAAi� imparts to us a separation event that takes place
• Per the classic definition, this separation event is likened to the partial separation of sheep or goats and the like
• Observing the four Koranic instances of the root derivatives of “sada’a�, that exist outside of sura 86, demonstrates that they all directly reference the separation of believers from non-believers; the ones in Paradise; and the separating from “allah� (15.94, 30.43, 56.19, 59.21)
• This is the First Resurrection & the Second Resurrection (i.e. the Second Death)
• In addition to announcing a separation event, “sadAAi� also carries with it the astounding definition pertaining to “A man light of flesh; light of flesh: like the mountain-goat thus termed.�
• This description, which compares a mountain-goat to a man, thus means that this man’s skin is white; his hair is white; and that it is as white as wool & snow, as mountain-goats have white wool and live at snow covered altitudes
• This Koranic definition is most revealing, and most appropriate, as it accurately describes the ‘Son of Man’ (i.e. Jesus Christ) in His physical countenance, as John describes Him in the Book of Revelation
• Further, “sadAAi� is “applied to a man: thus applied penetrating, sharp, or effective, in his affair�
• Thus, this separation event described in 86.12 has given us the added detail to the countenance of a male, as thus:
• A man
• White complexion
• White hair
• White as wool
• White as snow
• Sharp in his affair
• Clearly, 86.11 mandates that Jesus is Lord on the Cloud in which He returns, and 86.12 mandates that Jesus is Lord of the Separation of His believers from the earth
86.13...
Post #15Jesus, The Word
Jesus makes the following declaration as recorded in the Gospel of John…
ο αθετων εμε και μη λαμβανων τα �ηματα μου εχει τον κ�ινοντα αυτον ο λογος ον ελαλησα εκεινος κ�ινει αυτον εν τη εσχατη ημε�α
ho atheteo eme kai me lambano ho rhema mou echo ho krino autos ho logos hos laleo ekeinos krino autos en ho eschatos hemera
The one who rejects Me and does not receive My Words has that judging him: the Word which I spoke, that will judge him in the last day. (John 12.48 )
Jesus states, in the first-person singular, that He is 'The Word' (logos) that will judge (krino) the ones who reject Him, in the last day (i.e. Judgment Day; The Resurrection).
In the Book of Revelation, we have the following recorded by John…
μετα ταυτα ηκουσα ως φωνην μεγαλην οχλου πολλου εν τω ου�ανω λεγοντων αλληλουια η σωτη�ια και η δοξα και η δυναμις του θεου ημων οτι αληθιναι και δικαιαι αι κ�ισεις αυτου οτι εκ�ινεν την πο�νην την μεγαλην ητις εφθει�εν την γην εν τη πο�νεια αυτης και εξεδικησεν το αιμα των δουλων αυτου εκ χει�ος αυτης
meta houtos akouo hos phone megas ochlos polus en ho ouranos lego allelouia ho soteria kai ho doxa kai ho dunamis ho theos hemon hoti alethinos kai dikaios ho krisis autos hoti krino ho porne ho megas hostis phtheiro ho ge en ho porneia autos kai ekdikeo ho haima ho doulos autos ek cheir autos
Amid this, I heard a great voice of a large multitude in Heaven, saying, Hallelujah! The salvation and the glory and the power of our God! For true and righteous are His judgments, because He judged the great harlot who defiled the earth with her fornication. And He avenged the blood of His slaves out of her hand. (Rev 19.1 - 2)
These verses tell us that the singular God (Theos) judges (krino) the ones who are not His loyal followers.
Further, we are told the following…
και ειδον τον ου�ανον ηνεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον πιστος [καλουμενος] και αληθινος και εν δικαιοσυνη κ�ινει και πολεμει οι δε οφθαλμοι αυτου φλοξ πυ�ος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονομα γεγ�αμμενον ο ουδεις οιδεν ει μη αυτος και πε�ιβεβλημενος ιματιον �ε�αντισμενον αιματι και κεκληται το ονομα αυτου ο λογος του θεου
kai eido ho ouranos anoigo kai idou hippos leukos kai ho kathemai epi autos pistos kaleo kai alethinos kai en dikaiosune krino kai polemeo ho de opthalmos autos phlox pur kai epi ho kephale autos diadema polus echo onoma grapho hos oudeis eido ei me autos kai periballo himation rhantizo haima kai kaleo ho onoma autos ho logos ho theos
And I saw Heaven being opened. And, behold! A white horse, and He sitting on it having been called Faithful and True. And He judges and wars in righteousness. And His eyes were as a flame of fire, and on His head many diadems, having a name that had been written, which no one knows except Himself; And having been clothed in a garment besprinkled in blood. And His name is called The Word of God. (Rev 19.11 - 13)
In the very same chapter of Revelation in which God is stated to singularly judge (krino) mankind, Jesus Christ, whose name is ‘The Word of God’, is also stated to singularly judge (krino) mankind.
Thus, we have:
• God judging
• Jesus judging
• Each simultaneously being the singular Judge
Once again, Biblical Revelation demonstrates the deity interchangeability which exists between Jesus & God.
Compare to 86.13…
إنه لقول �صل
Innahu laqawlun faslun
86.13 Truly His Word is Judgment.
Just as in 86.8, 86.13 initiates with the following inceptive particle…
إن = “inna�
“inna� definition:
One of the particles which annul the quality of the inchoative: it is a corroborative particle, corroborating the predicate; governing the subject in the accusative case and the predicate in the nominative case; and may generally be rendered by verily, or certainly, or the like; exactly agreeing with the Greek “hoti�, as used in Luke 7.16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying stress upon the predicate, or upon the copula. It must be used when it occurs inceptively, having nothing before it upon which is syntactically dependent, with respect to the wording or meaning.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 103 - 111
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 35
Coupling to the personal pronoun…
ه = “hu�
“hu� definition:
An indeclinable affixed personal or possessive pronoun of third person singular masculine; when affixed to a verb or preposition as a person pronoun, it means him or it; and when to a noun as a possessive, his or it. Singular personal or possessive pronoun. Him. Verbal suffix which expresses the accusative.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 100
A Dictionary and Glossary of the Koran, John Penrice, p. 152
Thus…
إنه = “inna� + “hu� = “innahu� = truly his
This masculine positive possessive pronoun precedes the following verbal noun…
قول = “qawlun�
“qawlun� definition:
Verbal noun. A saying; something said; and speech, or diction. Saying; saying a word; speech, That which is pronounced or indicated; A sentence or a word.
لقول = “la� + “qawlun� = “laqawlun� = Word
It comes from the root “qala� (qaf-waw-lam), which means He said, or a word signifying at least one complete proposition; or a word signifying a command or the like; or a word significant of a sound; to speak, say, inspire, profess, grasp, point cut, relate, emit an opinion upon, think, answer, reply, transmit, indicate a condition state or circumstance. It is also used to describe the upshot of events without there being actual speech or dialogue.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, pp. 2994 - 2995
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 469 - 471
A Dictionary and Glossary of the Koran, John Penrice, p. 121
Concordance of the Koran, Gustav Flugel, pp. 155 - 157
Occurrences of “laqawlun� & “laqawlu� in the Koran: 3
Locations: 69.40, 81.19, 86.13
Observing the two other usages of the term outside of 86.13…
إنه لقول رسول كريم ذي قوة عند ذي العرش مكين مطاع ثم أمين
Innahu laqawlu rasoolin kareemin thee quwwatin AAinda thee alAAarshi makeenin mutaAAin thamma ameenin
Truly His Word is a Holy Messenger. Lord of power in the presence and possession of the throne, the established one. Obeyed one there, Amen. (81.19 – 21)
This first usage has ‘His Word’ being described as a Holy Messenger; referred to as Lord; occupying The Throne; and as being the one who is obeyed there.
The second Koranic instance shares the identical phraseology as thus…
إنه لقول رسول كريم وما هو بقول شاعر قليلا ما تؤمنون ولا بقول كاهن قليلا ما تذكرون تنزيل من رب العلمين
Innahu laqawlu rasoolin kareemin wama huwa biqawli shaAAirin qaleelan ma tu/minoona wala biqawli kahinin qaleelan ma tathakkaroona tanzeelun min rabbi alAAalameena
69.40 Truly His Word is a Holy Messenger. And He is not from a poet's word, little that you believe. And nor from a soothsayer’s word, little that you receive admonition. The Revelation from the Lord of the jinn and of mankind. (69.40 – 43)
Here, we are told that ‘His Word’ is not only a Holy Messenger, but that the “Word� refers directly to ‘The Revelation’ (tanzeelun).
Thus, just in these two instances, we can glean the following:
• “Laqawlun� is always used in the masculine possessive
• “Laqawlun� means “Word�…i.e. His Word
• His Word is Holy
• His Word is a Messenger
• His Word is Lord
• His Word occupies The Throne
• His Word is the One obeyed at The Throne
• His Word is Revelation (tanzeelun)
The Book of Revelation
Continuing with what 69.43 touched on, (i.e. that His Word is Revelation); let’s look at the other Koranic instances and usages of “tanzeelun�, and see what exactly is meant by this term…
تنزيل الكتب لا ريب �يه من رب العلمين
Tanzeelu alkitabi la rayba feehi min rabbi alAAalameena
32.2 The Book of Revelation, no doubt in it, from the Lord of the jinn and of mankind.
Here, we have an open Koranic admission that the Biblical Book of Revelation is free of any doubt.
Further, the Book of Revelation is claimed to be from “the Lord of the jinn and of mankind�, which, as we will see below, refers to “allah�…
تنزيل الكتب من الله العزيز العليم
Tanzeelu alkitabi mina Allahi alAAazeezi alAAaleemi
40.2 The Book of Revelation from “allah�, the all mighty, the one who knows.
تنزيل الكتب من الله العزيز الØكيم
Tanzeelu alkitabi mina Allahi alAAazeezi alhakeemi
45.2 The Book of Revelation from “allah�, the all mighty, the wise.
تنزيل الكتب من الله العزيز الØكيم
Tanzeelu alkitabi mina Allahi alAAazeezi alhakeemi
46.2 The Book of Revelation from “allah�, the all mighty, the wise.
These ayahs clarify that “the Lord of the Jinn and of mankind�, is none other than “allah�.
By this statement, the authors of the Koran have attempted to align the god “allah�, of the Koran, to that of Theos….to that of Jesus Christ…as the Book of Revelation is a message from God…it is a message from Jesus Christ.
The Book of Revelation was never a message from “allah�.
Looking a little deeper, we see just how Koranically accepted the Book of Revelation really is…
تنزيل من الرØمن الرØيم كتب Ù�صلت ايته قرءانا عربيا لقوم يعلمون بشيرا ونذيرا Ù�أعرض أكثرهم Ù�هم لا يسمعون
Tanzeelun mina alrrahmani alrraheemi kitabun fussilat ayatuhu qur-anan AAarabiyyan liqawmin yaAAlamoona basheeran wanatheeran faaAArada aktharuhum fahum la yasmaAAoona
The Revelation from the most gracious, the merciful. A Book, its verses detailed, an Arabic collection to a nation they know. Bearer of good tidings and warner, so most of them He turned away, so they do not hear. (41.2 – 4)
إنه لقرءان كريم Ù�ÙŠ كتب مكنون لا يمسه إلا المطهرون تنزيل من رب العلمين Ø£Ù�بهذا الØديث أنتم مدهنون
Innahu laqur-anun kareemun fee kitabin maknoonin la yamassuhu illa almutahharoona tanzeelun min rabbi alAAalameena afabihatha alhadeethi antum mudhinoona
Truly it is a holy collection. In a Book, carefully guarded. None touches it except the purified ones. The Revelation from the Lord of the jinn and of mankind. So is it with this, the narrative, you adopt a conciliatory attitude? (56.77 – 81)
These ayahs describe that the coveted Book of Revelation was converted into an Arabic collection (or Koran).
This would then explain why the Koran contains copious amounts of Biblical apocalyptic material.
Digging a little deeper, we see some credit given to Jesus Christ…
يس والقرءان الØكيم إنك لمن المرسلين على صرط مستقيم تنزيل العزيز الرØيم
Ya-seen waalqur-ani alhakeemi innaka lamina almursaleena aAala siratin mustaqeemin tanzeela alAAazeezi alrraheemi
O perfect man! O perfect leader! And the collection, the full of wisdom. Truly you are from the ones who were sent. On a straight right path. The Revelation, the all mighty, the merciful. (36.1 – 5)
تنزيل الكتب من الله العزيز الØكيم إنا أنزلنا إليك الكتب بالØÙ‚ Ù�اعبد الله مخلصا له الدين
Tanzeelu alkitabi mina Allahi alAAazeezi alhakeemi inna anzalna ilayka alkitaba bialhaqqi faoAAbudi Allaha mukhlisan lahu alddeena
The Book of Revelation from “allah�, the all mighty, the wise. Truly we sent down to you The Book through The Truth; so you worship “allah� truly sincere to him, the Judgment. (39.1 – 2)
إن الذين ÙƒÙ�روا بالذكر لما جاءهم وإنه لكتب عزيز لا يأتيه البطل من بين يديه ولا من خلÙ�Ù‡ تنزيل من Øكيم Øميد
Inna allatheena kafaroo bialththikri lamma jaahum wa-innahu lakitabun AAazeezun la ya/teehi albatilu min bayni yadayhi wala min khalfihi tanzeelun min hakeemin hameedin
Truly who disbelieved with the account when it came to them, and truly it is an excellent Book. He does not come to him with the falsehood from between his two hands, and nor from after him; The Revelation is from one who possesses quality which discriminates between truth and falsehood and is free from doubt, praiseworthy. (41.41 – 42)
Amazing as it is, these ayahs have given credit to Jesus Christ as purveying the contents of the Book of Revelation (i.e. the Koran) via the following…
• Sent through The Truth (i.e. an epithet for Jesus Christ)
• Addressed as O perfect man! O perfect leader! (i.e. epithets for Jesus Christ)
• Described as one who possesses quality which discriminates between truth and falsehood and is free from doubt, praiseworthy, the merciful, the all mighty (i.e. epithets for Jesus Christ)
And, finally, the last noun in this ayah…
�صل = “faslun�
“faslun� definition:
Noun. Used as an epithet. A true say or saying; not false; distinguishing between what is true and what is false. A separation, division, or partition between two things. Decisive, judgment. Per 86.13….A distinction, separation, a means of distinguishing good from evil.
It comes from the root “fasala� (fa-sad-lam), which means he separated, or divided, and put apart, a thing, from another thing i.e. part thereof from part. He made a separation, or partition, i.e. between them two, meaning two things, making it known that the former had come to an end. To set apart, separate, distinguish set a limit, part, depart, decide, set out, divide into parts, expatiate into detail, make clear, distinct, judge, narrate a thing with all its particulars. To dissect, depart; to make a distinction or division, or judge between.
References:
An Arabic-English Lexicon, E.W. Lane, volume six, pp. 2405 - 2408
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 428
A Dictionary and Glossary of the Koran, John Penrice, pp. 110 - 111
Concordance of the Koran, Gustav Flugel, p. 143
Occurrences of “faslun� in the Koran: 3
Location: 2.249, 6.119, 86.13
Occurrences of the root “fasala�, and 15 derivations, in the Koran: 43
Locations: 2.233, 2.249, 6.55, 6.57, 6.97, 6.98, 6.114, 6.119, 6.126, 6.154, 7.32, 7.52, 7.133, 7.145, 7.174, 9.11, 10.5, 10.24, 10.37, 11.1, 12.94, 12.111, 13.2, 17.12(2x), 22.17, 30.28, 31.14, 32.25, 37.21, 38.20, 41.3, 41.44, 42.21, 44.40, 46.15, 60.3, 70.13, 77.13, 77.14, 77.38, 78.17, 86.13
Surveying some of these Koranic derivative usages, we have numerous occurrences relating directly to Judgment Day, detailing of Biblical verses, etc…
• 11.1…A book, its verses detailed
• 12.111…explained in detail
• 13.2…explained in detail
• 17.12…explained in detail
• 32.25…Judgment Day
• 37.21…Resurrection/Judgment Day
• 38.20…Judgment
• 41.3…A book, its verses detailed
• 42.21…Resurrection/Judgment
• 44.40…Resurrection/Judgment Day
• 60.3…Resurrection/Judgment Day
• 77.13…Resurrection/Judgment Day
• 77.14…Resurrection/Judgment Day
• 77.38…Resurrection/Judgment Day
• 78.17…Resurrection/Judgment Day
Interestingly, the root “fasala�, as Koranically applied to “the Book�, carries with it the meaning “to dissect�.
This meaning fits very well with what the authors of the Koran did when they constructed the Koranic opus from the previous Biblical scriptures, and goes a long way to explaining why the Biblical material is scattered far and wide across the pages of the Koran.
Summary of 86.13:
• As recorded in the Gospel of John, Jesus states, in the first-person singular, that He is the Word (logos) that will judge (krino) the ones who reject Him, in the last day (i.e. Judgment Day; The Resurrection) (John 12.48)
• As recorded in the Book of Revelation, the singular God (Theos) judges (krino) the ones who are not His loyal followers (Rev 19.1 - 2)
• In the very same chapter of Revelation in which God is stated to singularly judge (krino) mankind, Jesus Christ, whose name is ‘The Word of God’, is also stated to singularly judge (krino) mankind (Rev 19.11 - 13)
• Biblically, we have:
• God judging
• Jesus judging
• Each simultaneously being the singular Judge
• Once again, Biblical Revelation demonstrates the deity interchangeability which exists between Jesus & God
• Continuing forward with the ‘Son of Man’ attribute description (Jesus Christ) as detailed in 86.12, 86.13 offers even more insight into the power of Jesus in the last Day
• This ayah further compliments the previous ayahs in this sura by continuing to emphasize the personal attributes of a singular Male
• Identical to 86.8, 86.13 begins with “inna�, rendered as truly
• Coupled to this is the personal possessive masculine singular pronoun, “hu�
• This combination results in “innahu� meaning “truly His�
• We are being told that He (i.e. Jesus Christ) directly possesses what follows
• The verbal noun which follows is “laqawlun�, and is rendered as “Word�
• Thus, the “Word� is what “He� possesses
• Jesus is The Word
• “Laqawlun/laqawlu� occurs only two other times, outside of sura 86 (i.e. 81.19 & 69.40)
• In context, this first usage has ‘His Word’ being described as a Holy Messenger; referred to as Lord; occupying The Throne; and as being the one who is obeyed there
• The second contextual instance shares the identical phraseology as the first, and we are told that ‘His Word’ is not only a Holy Messenger, but that the “Word� refers directly to ‘The Revelation’ (tanzeelun)
• Thus, just in these two instances, outside of sura 86, we can glean the following:
• “Laqawlun� is always used in the masculine possessive
• “Laqawlun� means “Word�…i.e. His Word
• His Word is Holy
• His Word is a Messenger
• His Word is Lord
• His Word occupies The Throne
• His Word is the One obeyed at The Throne
• His Word is Revelation (tanzeelun)
• The Book of Revelation
• Continuing with what 69.43 touched on, (i.e. that His Word is Revelation); other Koranic instances and usages of “tanzeelun� amplify what is meant by this term…(32.2, 36.1 – 5, 39.1 – 2, 40.2, 41.2 – 4, 41.41 – 42, 45.2, 46.2, 56.77 – 81)…and is summarized as thus:
• An open Koranic admission that the Biblical Book of Revelation is free of any doubt
• The Book of Revelation is claimed to be from “the Lord of the jinn and of mankind�, which refers to “allah�
• By this statement, the authors of the Koran have attempted to align the god “allah�, of the Koran, to that of Theos….to that of Jesus Christ…as the Book of Revelation is a message from God…it is a message from Jesus Christ
• The Book of Revelation was never a message from “allah�
• The coveted Book of Revelation was converted into an Arabic collection (or Koran)
• Koranic credit is also given to Jesus Christ for the Book of Revelation:
• Sent through The Truth (i.e. an epithet for Jesus Christ)
• Addressed as O perfect man! O perfect leader! (i.e. epithets for Jesus Christ)
• Described as one who possesses quality which discriminates between truth and falsehood and is free from doubt, praiseworthy, the merciful, the all mighty (i.e. epithets for Jesus Christ)
• The final noun in this ayah is “faslun�
• “Faslun� refers to “a true say or saying; not false; distinguishing between what is true and what is false. A separation, division, or partition between two things. Decisive, judgment. Per 86.13….A distinction, separation, a means of distinguishing good from evil.�
• This relates to Jesus Christ, as He is referred to as ‘The Truth’ in the Koran, and, as demonstrated in the previous ayahs of sura 86, He is the one separating His believers from the non-believers…i.e. the good from the evil
• The root “fasala� gives us even greater insight into what this Judgment by ‘The Word’, by Jesus Christ, really is, by the classic definition “He made a separation, or partition, i.e. between them two, meaning two things, making it known that the former had come to an end.�
• Surveying some of these Koranic derivative usages, we have numerous occurrences relating directly to Judgment Day, detailing of Biblical verses, etc
• Interestingly, the root “fasala�, as Koranically applied to “the Book�, carries with it the meaning “to dissect�
• This meaning fits very well with what the authors of the Koran did when they constructed the Koranic opus from the previous Biblical scriptures, and goes a long way to explaining why the Biblical material is scattered far and wide across the pages of the Koran
• Koranically, we have:
• The Word judging
• Jesus judging
• Once again, the authors of the Koran have demonstrated their understanding that Jesus Christ is God
Jesus makes the following declaration as recorded in the Gospel of John…
ο αθετων εμε και μη λαμβανων τα �ηματα μου εχει τον κ�ινοντα αυτον ο λογος ον ελαλησα εκεινος κ�ινει αυτον εν τη εσχατη ημε�α
ho atheteo eme kai me lambano ho rhema mou echo ho krino autos ho logos hos laleo ekeinos krino autos en ho eschatos hemera
The one who rejects Me and does not receive My Words has that judging him: the Word which I spoke, that will judge him in the last day. (John 12.48 )
Jesus states, in the first-person singular, that He is 'The Word' (logos) that will judge (krino) the ones who reject Him, in the last day (i.e. Judgment Day; The Resurrection).
In the Book of Revelation, we have the following recorded by John…
μετα ταυτα ηκουσα ως φωνην μεγαλην οχλου πολλου εν τω ου�ανω λεγοντων αλληλουια η σωτη�ια και η δοξα και η δυναμις του θεου ημων οτι αληθιναι και δικαιαι αι κ�ισεις αυτου οτι εκ�ινεν την πο�νην την μεγαλην ητις εφθει�εν την γην εν τη πο�νεια αυτης και εξεδικησεν το αιμα των δουλων αυτου εκ χει�ος αυτης
meta houtos akouo hos phone megas ochlos polus en ho ouranos lego allelouia ho soteria kai ho doxa kai ho dunamis ho theos hemon hoti alethinos kai dikaios ho krisis autos hoti krino ho porne ho megas hostis phtheiro ho ge en ho porneia autos kai ekdikeo ho haima ho doulos autos ek cheir autos
Amid this, I heard a great voice of a large multitude in Heaven, saying, Hallelujah! The salvation and the glory and the power of our God! For true and righteous are His judgments, because He judged the great harlot who defiled the earth with her fornication. And He avenged the blood of His slaves out of her hand. (Rev 19.1 - 2)
These verses tell us that the singular God (Theos) judges (krino) the ones who are not His loyal followers.
Further, we are told the following…
και ειδον τον ου�ανον ηνεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον πιστος [καλουμενος] και αληθινος και εν δικαιοσυνη κ�ινει και πολεμει οι δε οφθαλμοι αυτου φλοξ πυ�ος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονομα γεγ�αμμενον ο ουδεις οιδεν ει μη αυτος και πε�ιβεβλημενος ιματιον �ε�αντισμενον αιματι και κεκληται το ονομα αυτου ο λογος του θεου
kai eido ho ouranos anoigo kai idou hippos leukos kai ho kathemai epi autos pistos kaleo kai alethinos kai en dikaiosune krino kai polemeo ho de opthalmos autos phlox pur kai epi ho kephale autos diadema polus echo onoma grapho hos oudeis eido ei me autos kai periballo himation rhantizo haima kai kaleo ho onoma autos ho logos ho theos
And I saw Heaven being opened. And, behold! A white horse, and He sitting on it having been called Faithful and True. And He judges and wars in righteousness. And His eyes were as a flame of fire, and on His head many diadems, having a name that had been written, which no one knows except Himself; And having been clothed in a garment besprinkled in blood. And His name is called The Word of God. (Rev 19.11 - 13)
In the very same chapter of Revelation in which God is stated to singularly judge (krino) mankind, Jesus Christ, whose name is ‘The Word of God’, is also stated to singularly judge (krino) mankind.
Thus, we have:
• God judging
• Jesus judging
• Each simultaneously being the singular Judge
Once again, Biblical Revelation demonstrates the deity interchangeability which exists between Jesus & God.
Compare to 86.13…
إنه لقول �صل
Innahu laqawlun faslun
86.13 Truly His Word is Judgment.
Just as in 86.8, 86.13 initiates with the following inceptive particle…
إن = “inna�
“inna� definition:
One of the particles which annul the quality of the inchoative: it is a corroborative particle, corroborating the predicate; governing the subject in the accusative case and the predicate in the nominative case; and may generally be rendered by verily, or certainly, or the like; exactly agreeing with the Greek “hoti�, as used in Luke 7.16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying stress upon the predicate, or upon the copula. It must be used when it occurs inceptively, having nothing before it upon which is syntactically dependent, with respect to the wording or meaning.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 103 - 111
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 35
Coupling to the personal pronoun…
ه = “hu�
“hu� definition:
An indeclinable affixed personal or possessive pronoun of third person singular masculine; when affixed to a verb or preposition as a person pronoun, it means him or it; and when to a noun as a possessive, his or it. Singular personal or possessive pronoun. Him. Verbal suffix which expresses the accusative.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 100
A Dictionary and Glossary of the Koran, John Penrice, p. 152
Thus…
إنه = “inna� + “hu� = “innahu� = truly his
This masculine positive possessive pronoun precedes the following verbal noun…
قول = “qawlun�
“qawlun� definition:
Verbal noun. A saying; something said; and speech, or diction. Saying; saying a word; speech, That which is pronounced or indicated; A sentence or a word.
لقول = “la� + “qawlun� = “laqawlun� = Word
It comes from the root “qala� (qaf-waw-lam), which means He said, or a word signifying at least one complete proposition; or a word signifying a command or the like; or a word significant of a sound; to speak, say, inspire, profess, grasp, point cut, relate, emit an opinion upon, think, answer, reply, transmit, indicate a condition state or circumstance. It is also used to describe the upshot of events without there being actual speech or dialogue.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, pp. 2994 - 2995
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 469 - 471
A Dictionary and Glossary of the Koran, John Penrice, p. 121
Concordance of the Koran, Gustav Flugel, pp. 155 - 157
Occurrences of “laqawlun� & “laqawlu� in the Koran: 3
Locations: 69.40, 81.19, 86.13
Observing the two other usages of the term outside of 86.13…
إنه لقول رسول كريم ذي قوة عند ذي العرش مكين مطاع ثم أمين
Innahu laqawlu rasoolin kareemin thee quwwatin AAinda thee alAAarshi makeenin mutaAAin thamma ameenin
Truly His Word is a Holy Messenger. Lord of power in the presence and possession of the throne, the established one. Obeyed one there, Amen. (81.19 – 21)
This first usage has ‘His Word’ being described as a Holy Messenger; referred to as Lord; occupying The Throne; and as being the one who is obeyed there.
The second Koranic instance shares the identical phraseology as thus…
إنه لقول رسول كريم وما هو بقول شاعر قليلا ما تؤمنون ولا بقول كاهن قليلا ما تذكرون تنزيل من رب العلمين
Innahu laqawlu rasoolin kareemin wama huwa biqawli shaAAirin qaleelan ma tu/minoona wala biqawli kahinin qaleelan ma tathakkaroona tanzeelun min rabbi alAAalameena
69.40 Truly His Word is a Holy Messenger. And He is not from a poet's word, little that you believe. And nor from a soothsayer’s word, little that you receive admonition. The Revelation from the Lord of the jinn and of mankind. (69.40 – 43)
Here, we are told that ‘His Word’ is not only a Holy Messenger, but that the “Word� refers directly to ‘The Revelation’ (tanzeelun).
Thus, just in these two instances, we can glean the following:
• “Laqawlun� is always used in the masculine possessive
• “Laqawlun� means “Word�…i.e. His Word
• His Word is Holy
• His Word is a Messenger
• His Word is Lord
• His Word occupies The Throne
• His Word is the One obeyed at The Throne
• His Word is Revelation (tanzeelun)
The Book of Revelation
Continuing with what 69.43 touched on, (i.e. that His Word is Revelation); let’s look at the other Koranic instances and usages of “tanzeelun�, and see what exactly is meant by this term…
تنزيل الكتب لا ريب �يه من رب العلمين
Tanzeelu alkitabi la rayba feehi min rabbi alAAalameena
32.2 The Book of Revelation, no doubt in it, from the Lord of the jinn and of mankind.
Here, we have an open Koranic admission that the Biblical Book of Revelation is free of any doubt.
Further, the Book of Revelation is claimed to be from “the Lord of the jinn and of mankind�, which, as we will see below, refers to “allah�…
تنزيل الكتب من الله العزيز العليم
Tanzeelu alkitabi mina Allahi alAAazeezi alAAaleemi
40.2 The Book of Revelation from “allah�, the all mighty, the one who knows.
تنزيل الكتب من الله العزيز الØكيم
Tanzeelu alkitabi mina Allahi alAAazeezi alhakeemi
45.2 The Book of Revelation from “allah�, the all mighty, the wise.
تنزيل الكتب من الله العزيز الØكيم
Tanzeelu alkitabi mina Allahi alAAazeezi alhakeemi
46.2 The Book of Revelation from “allah�, the all mighty, the wise.
These ayahs clarify that “the Lord of the Jinn and of mankind�, is none other than “allah�.
By this statement, the authors of the Koran have attempted to align the god “allah�, of the Koran, to that of Theos….to that of Jesus Christ…as the Book of Revelation is a message from God…it is a message from Jesus Christ.
The Book of Revelation was never a message from “allah�.
Looking a little deeper, we see just how Koranically accepted the Book of Revelation really is…
تنزيل من الرØمن الرØيم كتب Ù�صلت ايته قرءانا عربيا لقوم يعلمون بشيرا ونذيرا Ù�أعرض أكثرهم Ù�هم لا يسمعون
Tanzeelun mina alrrahmani alrraheemi kitabun fussilat ayatuhu qur-anan AAarabiyyan liqawmin yaAAlamoona basheeran wanatheeran faaAArada aktharuhum fahum la yasmaAAoona
The Revelation from the most gracious, the merciful. A Book, its verses detailed, an Arabic collection to a nation they know. Bearer of good tidings and warner, so most of them He turned away, so they do not hear. (41.2 – 4)
إنه لقرءان كريم Ù�ÙŠ كتب مكنون لا يمسه إلا المطهرون تنزيل من رب العلمين Ø£Ù�بهذا الØديث أنتم مدهنون
Innahu laqur-anun kareemun fee kitabin maknoonin la yamassuhu illa almutahharoona tanzeelun min rabbi alAAalameena afabihatha alhadeethi antum mudhinoona
Truly it is a holy collection. In a Book, carefully guarded. None touches it except the purified ones. The Revelation from the Lord of the jinn and of mankind. So is it with this, the narrative, you adopt a conciliatory attitude? (56.77 – 81)
These ayahs describe that the coveted Book of Revelation was converted into an Arabic collection (or Koran).
This would then explain why the Koran contains copious amounts of Biblical apocalyptic material.
Digging a little deeper, we see some credit given to Jesus Christ…
يس والقرءان الØكيم إنك لمن المرسلين على صرط مستقيم تنزيل العزيز الرØيم
Ya-seen waalqur-ani alhakeemi innaka lamina almursaleena aAala siratin mustaqeemin tanzeela alAAazeezi alrraheemi
O perfect man! O perfect leader! And the collection, the full of wisdom. Truly you are from the ones who were sent. On a straight right path. The Revelation, the all mighty, the merciful. (36.1 – 5)
تنزيل الكتب من الله العزيز الØكيم إنا أنزلنا إليك الكتب بالØÙ‚ Ù�اعبد الله مخلصا له الدين
Tanzeelu alkitabi mina Allahi alAAazeezi alhakeemi inna anzalna ilayka alkitaba bialhaqqi faoAAbudi Allaha mukhlisan lahu alddeena
The Book of Revelation from “allah�, the all mighty, the wise. Truly we sent down to you The Book through The Truth; so you worship “allah� truly sincere to him, the Judgment. (39.1 – 2)
إن الذين ÙƒÙ�روا بالذكر لما جاءهم وإنه لكتب عزيز لا يأتيه البطل من بين يديه ولا من خلÙ�Ù‡ تنزيل من Øكيم Øميد
Inna allatheena kafaroo bialththikri lamma jaahum wa-innahu lakitabun AAazeezun la ya/teehi albatilu min bayni yadayhi wala min khalfihi tanzeelun min hakeemin hameedin
Truly who disbelieved with the account when it came to them, and truly it is an excellent Book. He does not come to him with the falsehood from between his two hands, and nor from after him; The Revelation is from one who possesses quality which discriminates between truth and falsehood and is free from doubt, praiseworthy. (41.41 – 42)
Amazing as it is, these ayahs have given credit to Jesus Christ as purveying the contents of the Book of Revelation (i.e. the Koran) via the following…
• Sent through The Truth (i.e. an epithet for Jesus Christ)
• Addressed as O perfect man! O perfect leader! (i.e. epithets for Jesus Christ)
• Described as one who possesses quality which discriminates between truth and falsehood and is free from doubt, praiseworthy, the merciful, the all mighty (i.e. epithets for Jesus Christ)
And, finally, the last noun in this ayah…
�صل = “faslun�
“faslun� definition:
Noun. Used as an epithet. A true say or saying; not false; distinguishing between what is true and what is false. A separation, division, or partition between two things. Decisive, judgment. Per 86.13….A distinction, separation, a means of distinguishing good from evil.
It comes from the root “fasala� (fa-sad-lam), which means he separated, or divided, and put apart, a thing, from another thing i.e. part thereof from part. He made a separation, or partition, i.e. between them two, meaning two things, making it known that the former had come to an end. To set apart, separate, distinguish set a limit, part, depart, decide, set out, divide into parts, expatiate into detail, make clear, distinct, judge, narrate a thing with all its particulars. To dissect, depart; to make a distinction or division, or judge between.
References:
An Arabic-English Lexicon, E.W. Lane, volume six, pp. 2405 - 2408
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 428
A Dictionary and Glossary of the Koran, John Penrice, pp. 110 - 111
Concordance of the Koran, Gustav Flugel, p. 143
Occurrences of “faslun� in the Koran: 3
Location: 2.249, 6.119, 86.13
Occurrences of the root “fasala�, and 15 derivations, in the Koran: 43
Locations: 2.233, 2.249, 6.55, 6.57, 6.97, 6.98, 6.114, 6.119, 6.126, 6.154, 7.32, 7.52, 7.133, 7.145, 7.174, 9.11, 10.5, 10.24, 10.37, 11.1, 12.94, 12.111, 13.2, 17.12(2x), 22.17, 30.28, 31.14, 32.25, 37.21, 38.20, 41.3, 41.44, 42.21, 44.40, 46.15, 60.3, 70.13, 77.13, 77.14, 77.38, 78.17, 86.13
Surveying some of these Koranic derivative usages, we have numerous occurrences relating directly to Judgment Day, detailing of Biblical verses, etc…
• 11.1…A book, its verses detailed
• 12.111…explained in detail
• 13.2…explained in detail
• 17.12…explained in detail
• 32.25…Judgment Day
• 37.21…Resurrection/Judgment Day
• 38.20…Judgment
• 41.3…A book, its verses detailed
• 42.21…Resurrection/Judgment
• 44.40…Resurrection/Judgment Day
• 60.3…Resurrection/Judgment Day
• 77.13…Resurrection/Judgment Day
• 77.14…Resurrection/Judgment Day
• 77.38…Resurrection/Judgment Day
• 78.17…Resurrection/Judgment Day
Interestingly, the root “fasala�, as Koranically applied to “the Book�, carries with it the meaning “to dissect�.
This meaning fits very well with what the authors of the Koran did when they constructed the Koranic opus from the previous Biblical scriptures, and goes a long way to explaining why the Biblical material is scattered far and wide across the pages of the Koran.
Summary of 86.13:
• As recorded in the Gospel of John, Jesus states, in the first-person singular, that He is the Word (logos) that will judge (krino) the ones who reject Him, in the last day (i.e. Judgment Day; The Resurrection) (John 12.48)
• As recorded in the Book of Revelation, the singular God (Theos) judges (krino) the ones who are not His loyal followers (Rev 19.1 - 2)
• In the very same chapter of Revelation in which God is stated to singularly judge (krino) mankind, Jesus Christ, whose name is ‘The Word of God’, is also stated to singularly judge (krino) mankind (Rev 19.11 - 13)
• Biblically, we have:
• God judging
• Jesus judging
• Each simultaneously being the singular Judge
• Once again, Biblical Revelation demonstrates the deity interchangeability which exists between Jesus & God
• Continuing forward with the ‘Son of Man’ attribute description (Jesus Christ) as detailed in 86.12, 86.13 offers even more insight into the power of Jesus in the last Day
• This ayah further compliments the previous ayahs in this sura by continuing to emphasize the personal attributes of a singular Male
• Identical to 86.8, 86.13 begins with “inna�, rendered as truly
• Coupled to this is the personal possessive masculine singular pronoun, “hu�
• This combination results in “innahu� meaning “truly His�
• We are being told that He (i.e. Jesus Christ) directly possesses what follows
• The verbal noun which follows is “laqawlun�, and is rendered as “Word�
• Thus, the “Word� is what “He� possesses
• Jesus is The Word
• “Laqawlun/laqawlu� occurs only two other times, outside of sura 86 (i.e. 81.19 & 69.40)
• In context, this first usage has ‘His Word’ being described as a Holy Messenger; referred to as Lord; occupying The Throne; and as being the one who is obeyed there
• The second contextual instance shares the identical phraseology as the first, and we are told that ‘His Word’ is not only a Holy Messenger, but that the “Word� refers directly to ‘The Revelation’ (tanzeelun)
• Thus, just in these two instances, outside of sura 86, we can glean the following:
• “Laqawlun� is always used in the masculine possessive
• “Laqawlun� means “Word�…i.e. His Word
• His Word is Holy
• His Word is a Messenger
• His Word is Lord
• His Word occupies The Throne
• His Word is the One obeyed at The Throne
• His Word is Revelation (tanzeelun)
• The Book of Revelation
• Continuing with what 69.43 touched on, (i.e. that His Word is Revelation); other Koranic instances and usages of “tanzeelun� amplify what is meant by this term…(32.2, 36.1 – 5, 39.1 – 2, 40.2, 41.2 – 4, 41.41 – 42, 45.2, 46.2, 56.77 – 81)…and is summarized as thus:
• An open Koranic admission that the Biblical Book of Revelation is free of any doubt
• The Book of Revelation is claimed to be from “the Lord of the jinn and of mankind�, which refers to “allah�
• By this statement, the authors of the Koran have attempted to align the god “allah�, of the Koran, to that of Theos….to that of Jesus Christ…as the Book of Revelation is a message from God…it is a message from Jesus Christ
• The Book of Revelation was never a message from “allah�
• The coveted Book of Revelation was converted into an Arabic collection (or Koran)
• Koranic credit is also given to Jesus Christ for the Book of Revelation:
• Sent through The Truth (i.e. an epithet for Jesus Christ)
• Addressed as O perfect man! O perfect leader! (i.e. epithets for Jesus Christ)
• Described as one who possesses quality which discriminates between truth and falsehood and is free from doubt, praiseworthy, the merciful, the all mighty (i.e. epithets for Jesus Christ)
• The final noun in this ayah is “faslun�
• “Faslun� refers to “a true say or saying; not false; distinguishing between what is true and what is false. A separation, division, or partition between two things. Decisive, judgment. Per 86.13….A distinction, separation, a means of distinguishing good from evil.�
• This relates to Jesus Christ, as He is referred to as ‘The Truth’ in the Koran, and, as demonstrated in the previous ayahs of sura 86, He is the one separating His believers from the non-believers…i.e. the good from the evil
• The root “fasala� gives us even greater insight into what this Judgment by ‘The Word’, by Jesus Christ, really is, by the classic definition “He made a separation, or partition, i.e. between them two, meaning two things, making it known that the former had come to an end.�
• Surveying some of these Koranic derivative usages, we have numerous occurrences relating directly to Judgment Day, detailing of Biblical verses, etc
• Interestingly, the root “fasala�, as Koranically applied to “the Book�, carries with it the meaning “to dissect�
• This meaning fits very well with what the authors of the Koran did when they constructed the Koranic opus from the previous Biblical scriptures, and goes a long way to explaining why the Biblical material is scattered far and wide across the pages of the Koran
• Koranically, we have:
• The Word judging
• Jesus judging
• Once again, the authors of the Koran have demonstrated their understanding that Jesus Christ is God
86.14...
Post #16The Fall of Babylon the Great
Revelation makes the following statement regarding the City of Man…
οσα εδοξασεν αυτην και εστ�ηνιασεν τοσουτον δοτε αυτη βασανισμον και πενθος οτι εν τη κα�δια αυτης λεγει οτι καθημαι βασιλισσα και χη�α ουκ ειμι και πενθος ου μη ιδω δια τουτο εν μια ημε�α ηξουσιν αι πληγαι αυτης θανατος και πενθος και λιμος και εν πυ�ι κατακαυθησεται οτι ισχυ�ος [κυ�ιος] ο θεος ο κ�ινας αυτην και κλαυσουσιν και κοψονται επ αυτην οι βασιλεις της γης οι μετ αυτης πο�νευσαντες και στ�ηνιασαντες οταν βλεπωσιν τον καπνον της πυ�ωσεως αυτης απο μακ�οθεν εστηκοτες δια τον φοβον του βασανισμου αυτης λεγοντες ουαι ουαι η πολις η μεγαλη βαβυλων η πολις η ισχυ�α οτι μια ω�α ηλθεν η κ�ισις σου
hosos doxazo heautou kai streniao tosoutos didomi autos basanismos kai penthos hoti en ho kardia autos lego hoti kathemai basilissa kai chera ou eimi kai penthos ou me eido dia touto en heis hemera heko ho plege autos thanatos kai penthos kai limos kai en pur katakaio hoti ischuros kurios ho theos ho krino autos kai klaio kai kopto epi autos ho basileus ho ge ho meta autos porneuo kai streniao hotan blepo ho kapnos ho purosis autos apo makrothen histemi dia ho phobos ho basanismos autos lego ouai ouai ho polis ho megas babulon ho polis ho ischuros hoti heis hora erchomai ho krisis sou
By what things she glorified herself, and luxuriated, by so much give back to her torment and mourning. Because she says in her heart, I sit as a queen, and I am not a widow; and I do not see mourning at all. Because of this, in one day her plagues shall come: death, and mourning, and famine; and she will be consumed with fire, for the Lord God judging her is strong. And the kings of the earth will weep for her, and will wail over her, those having fornicated and having luxuriated with her, when they see the smoke of her burning; standing from afar because of the fear of her torment, saying, Woe! Woe to the great city, Babylon, the strong city! For in one hour your judgment came. (Rev 18.7 – 10)
These verses describe the City of Man, i.e. Babylon the Great, as she comes under the judgment of the Lord God (Kurios Theos) Jesus Christ.
Because of her self-glorification, vanity, conceit, and unbelief, Babylon is laid ruin with famine, plagues, and death.
Compare to 86.14…
وما هو بالهزل
Wama huwa bialhazli
86.14 And He is not with the vain.
This ayah initiates with the copulative conjunction “wa�, making it an extension of what was stated in 86.13.
Coupled to this is the following conjunction…
ما = “ma�
“ma� definition:
Conjunctive pronoun. That; which; that which; whatsoever; what; as; as much; in such a manner as; as much as; as for as; any kind; when; how. Does not, as a rule, refer to reasonable things, but instances to the contrary sometimes occur. It is one of those particles, which, in conditional propositions, govern the verb in the conditional mood; it is frequently a mere expletive. It is also a negative adverb, Not; in general it denies a circumstance either present, or of past, but little remote from the present; it governs the attribute in the accusative, thus it is a negative particle when placed before the perfect as in 53.2; or before a pronoun as in 68.2; or before an demonstrative noun as in 12.31. The particle, when joined to the perfect, denies the past; when joined to the imperfect, the present.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3016
A Grammar of the Arabic Language, W. Wright, Third edition, volume 2, p. 300
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 523 - 524
A Dictionary and Glossary of the Koran, John Penrice, pp. 135 - 136
This, we have وما = “wama� = and not
Next…
هو = “huwa�
“huwa� definition:
He; it. It is an indeclinable personal pronoun of the third person, masculine singular.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 54
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 596
A Dictionary and Glossary of the Koran, John Penrice, p. 155
Followed by the preposition…
ب = “bi�
“bi� definition:
An inseparable preposition, prefixed to the word it governs, which, when a noun, is put in the genitive; it has diverse significations as: in, by, at, with, to, into, upon, for, or by reason of; from; with the help of; during; On account of; according to, near, through. It is used to denote adhesion of the verb to that to which it is itself prefixed; and adjunction, or association. It is also used to render a verb transitive. It is used to denote the employing a thing as an aid or instrument. It denotes a cause. It is used to denote concomitance. Before a noun signifying a place or time. It denotes substitution, meaning instead of, as in place of. It denotes requital; or the giving, or doing, in return. It is said to be peculiar to interrogation. It denotes a part of the whole. It is used to denote swearing. It denotes the end of an extent or interval. It is also redundant, to denote corroboration: and is prefixed to the agent. Frequently an expletive, when put before the compliment of a negative proposition. It also denotes the object of a transitive verb and supports the subject that is termed “zaidah� (additional). It is also used as a corroborative to confirm and to make more certain. It also denotes swear, comparison, in place of, for, from, over, on, a part of, at all, rest of.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 141 – 144
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 278 - 279
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 40 - 41
A Dictionary and Glossary of the Koran, John Penrice, p. 14
With the definite article “al� inseparably connected to…
هزل = “hazli�
“hazli� definition:
Verbal noun. Vain; a joke, idle, jest.
بالهزل = “bi� + “al� + “hazli� = “bialhazli� = with the vain
It comes from the root “hazala� (ha-zay-lam), which means to be thin and lean, useless, fruitless, unprofitable, unproductive, vain, exhausted, joke, talk, idle. He jested or joked; or was not serious, or in earnest.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3043
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 591
A Dictionary and Glossary of the Koran, John Penrice, p. 154
Concordance of the Koran, Gustav Flugel, p. 204
Occurrences of “bialhazli� in the Koran: 1
Location: 86.14
Occurrences of the root “hazala� and its 1 form in the Koran: 1
Location: 86.14
Summary of 86.14:
• Revelation describes the City of Man, i.e. Babylon the Great, as she comes under the judgment of the Lord God (Kurios Theos) Jesus Christ (Rev 18.7 – 10)
• Because of her self-glorification, vanity, conceit, and unbelief, Babylon is laid ruin with famine, plagues, and death
• Revelation chapter 18 lists numerous things that will no longer exist on earth when Jesus judges. For this study we have:
• No exchange of goods or money (i.e. no profit)
• Nothing being produced
• Famine
• Fruitless
• No talk
• Continuing with Jesus’ Judgment of humanity, as described to us in 86.13; 86.14 initiates with the copulative particle “wa�, which connects and continues on with the description of His Judgment
• The conjunctive negative adverb “ma� is used to give a denial of what is to be stated in this ayah
• In keeping with the trend of this sura, the masculine, singular, pronoun “huwa� is used next to relate that the thing in denial has the singular Male as the subject
• The inseparable prefixed preposition “bi�, rendered as “with�, then couples the denial to “alhazli�, rendered as “the vain�
• “Bialhazli� is used only one time in the Koran
• The root “hazala� informs us that the vain have been rendered “useless, fruitless, unprofitable, unproductive, talk, and idle�
• Further, this root also means “to be thin and lean�
• Thus, just as detailed in Revelation chapter 18, we have this ayah stating the following regarding Jesus Judgment:
• No exchange of goods or money (i.e. no profit)
• Nothing being produced
• Famine
• Fruitless
• No talk
• Pulling these details together, we have just been told that He (Jesus) is not with the unbelievers
• The Judgment separation that has taken place, and described in the previous ayahs, now has now just accurately described the fall of Babylon
Revelation makes the following statement regarding the City of Man…
οσα εδοξασεν αυτην και εστ�ηνιασεν τοσουτον δοτε αυτη βασανισμον και πενθος οτι εν τη κα�δια αυτης λεγει οτι καθημαι βασιλισσα και χη�α ουκ ειμι και πενθος ου μη ιδω δια τουτο εν μια ημε�α ηξουσιν αι πληγαι αυτης θανατος και πενθος και λιμος και εν πυ�ι κατακαυθησεται οτι ισχυ�ος [κυ�ιος] ο θεος ο κ�ινας αυτην και κλαυσουσιν και κοψονται επ αυτην οι βασιλεις της γης οι μετ αυτης πο�νευσαντες και στ�ηνιασαντες οταν βλεπωσιν τον καπνον της πυ�ωσεως αυτης απο μακ�οθεν εστηκοτες δια τον φοβον του βασανισμου αυτης λεγοντες ουαι ουαι η πολις η μεγαλη βαβυλων η πολις η ισχυ�α οτι μια ω�α ηλθεν η κ�ισις σου
hosos doxazo heautou kai streniao tosoutos didomi autos basanismos kai penthos hoti en ho kardia autos lego hoti kathemai basilissa kai chera ou eimi kai penthos ou me eido dia touto en heis hemera heko ho plege autos thanatos kai penthos kai limos kai en pur katakaio hoti ischuros kurios ho theos ho krino autos kai klaio kai kopto epi autos ho basileus ho ge ho meta autos porneuo kai streniao hotan blepo ho kapnos ho purosis autos apo makrothen histemi dia ho phobos ho basanismos autos lego ouai ouai ho polis ho megas babulon ho polis ho ischuros hoti heis hora erchomai ho krisis sou
By what things she glorified herself, and luxuriated, by so much give back to her torment and mourning. Because she says in her heart, I sit as a queen, and I am not a widow; and I do not see mourning at all. Because of this, in one day her plagues shall come: death, and mourning, and famine; and she will be consumed with fire, for the Lord God judging her is strong. And the kings of the earth will weep for her, and will wail over her, those having fornicated and having luxuriated with her, when they see the smoke of her burning; standing from afar because of the fear of her torment, saying, Woe! Woe to the great city, Babylon, the strong city! For in one hour your judgment came. (Rev 18.7 – 10)
These verses describe the City of Man, i.e. Babylon the Great, as she comes under the judgment of the Lord God (Kurios Theos) Jesus Christ.
Because of her self-glorification, vanity, conceit, and unbelief, Babylon is laid ruin with famine, plagues, and death.
Compare to 86.14…
وما هو بالهزل
Wama huwa bialhazli
86.14 And He is not with the vain.
This ayah initiates with the copulative conjunction “wa�, making it an extension of what was stated in 86.13.
Coupled to this is the following conjunction…
ما = “ma�
“ma� definition:
Conjunctive pronoun. That; which; that which; whatsoever; what; as; as much; in such a manner as; as much as; as for as; any kind; when; how. Does not, as a rule, refer to reasonable things, but instances to the contrary sometimes occur. It is one of those particles, which, in conditional propositions, govern the verb in the conditional mood; it is frequently a mere expletive. It is also a negative adverb, Not; in general it denies a circumstance either present, or of past, but little remote from the present; it governs the attribute in the accusative, thus it is a negative particle when placed before the perfect as in 53.2; or before a pronoun as in 68.2; or before an demonstrative noun as in 12.31. The particle, when joined to the perfect, denies the past; when joined to the imperfect, the present.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3016
A Grammar of the Arabic Language, W. Wright, Third edition, volume 2, p. 300
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 523 - 524
A Dictionary and Glossary of the Koran, John Penrice, pp. 135 - 136
This, we have وما = “wama� = and not
Next…
هو = “huwa�
“huwa� definition:
He; it. It is an indeclinable personal pronoun of the third person, masculine singular.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 54
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 596
A Dictionary and Glossary of the Koran, John Penrice, p. 155
Followed by the preposition…
ب = “bi�
“bi� definition:
An inseparable preposition, prefixed to the word it governs, which, when a noun, is put in the genitive; it has diverse significations as: in, by, at, with, to, into, upon, for, or by reason of; from; with the help of; during; On account of; according to, near, through. It is used to denote adhesion of the verb to that to which it is itself prefixed; and adjunction, or association. It is also used to render a verb transitive. It is used to denote the employing a thing as an aid or instrument. It denotes a cause. It is used to denote concomitance. Before a noun signifying a place or time. It denotes substitution, meaning instead of, as in place of. It denotes requital; or the giving, or doing, in return. It is said to be peculiar to interrogation. It denotes a part of the whole. It is used to denote swearing. It denotes the end of an extent or interval. It is also redundant, to denote corroboration: and is prefixed to the agent. Frequently an expletive, when put before the compliment of a negative proposition. It also denotes the object of a transitive verb and supports the subject that is termed “zaidah� (additional). It is also used as a corroborative to confirm and to make more certain. It also denotes swear, comparison, in place of, for, from, over, on, a part of, at all, rest of.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 141 – 144
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 278 - 279
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 40 - 41
A Dictionary and Glossary of the Koran, John Penrice, p. 14
With the definite article “al� inseparably connected to…
هزل = “hazli�
“hazli� definition:
Verbal noun. Vain; a joke, idle, jest.
بالهزل = “bi� + “al� + “hazli� = “bialhazli� = with the vain
It comes from the root “hazala� (ha-zay-lam), which means to be thin and lean, useless, fruitless, unprofitable, unproductive, vain, exhausted, joke, talk, idle. He jested or joked; or was not serious, or in earnest.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3043
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 591
A Dictionary and Glossary of the Koran, John Penrice, p. 154
Concordance of the Koran, Gustav Flugel, p. 204
Occurrences of “bialhazli� in the Koran: 1
Location: 86.14
Occurrences of the root “hazala� and its 1 form in the Koran: 1
Location: 86.14
Summary of 86.14:
• Revelation describes the City of Man, i.e. Babylon the Great, as she comes under the judgment of the Lord God (Kurios Theos) Jesus Christ (Rev 18.7 – 10)
• Because of her self-glorification, vanity, conceit, and unbelief, Babylon is laid ruin with famine, plagues, and death
• Revelation chapter 18 lists numerous things that will no longer exist on earth when Jesus judges. For this study we have:
• No exchange of goods or money (i.e. no profit)
• Nothing being produced
• Famine
• Fruitless
• No talk
• Continuing with Jesus’ Judgment of humanity, as described to us in 86.13; 86.14 initiates with the copulative particle “wa�, which connects and continues on with the description of His Judgment
• The conjunctive negative adverb “ma� is used to give a denial of what is to be stated in this ayah
• In keeping with the trend of this sura, the masculine, singular, pronoun “huwa� is used next to relate that the thing in denial has the singular Male as the subject
• The inseparable prefixed preposition “bi�, rendered as “with�, then couples the denial to “alhazli�, rendered as “the vain�
• “Bialhazli� is used only one time in the Koran
• The root “hazala� informs us that the vain have been rendered “useless, fruitless, unprofitable, unproductive, talk, and idle�
• Further, this root also means “to be thin and lean�
• Thus, just as detailed in Revelation chapter 18, we have this ayah stating the following regarding Jesus Judgment:
• No exchange of goods or money (i.e. no profit)
• Nothing being produced
• Famine
• Fruitless
• No talk
• Pulling these details together, we have just been told that He (Jesus) is not with the unbelievers
• The Judgment separation that has taken place, and described in the previous ayahs, now has now just accurately described the fall of Babylon
86.15...
Post #17Satan’s War
After the war in heaven, which involved angels against angels, (i.e. God’s angels against Satan & his angels), the Book of Revelation describes the events that take place…
και εβληθη ο δ�ακων ο μεγας ο οφις ο α�χαιος ο καλουμενος διαβολος και ο σατανας ο πλανων την οικουμενην ολην εβληθη εις την γην και οι αγγελοι αυτου μετ αυτου εβληθησαν
kai ballo ho drakon ho megas ho ophis ho archaios ho kaleo diabolos kai ho satanas ho planao ho oikoumene holos ballo eis ho ge kai ho aggelos autos meta autos ballo
Rev 12.9 And the great dragon was cast out, the old serpent being called devil, and, Satan; he deceiving the whole habitable world, was cast out onto the earth, and his angels were cast out with him.
This verse describes to us that evil was expelled from Heaven, and cast forth onto the earth.
Here, we are told that evil goes by many names and descriptions, such as ‘the great dragon’, ‘the old serpent’, the ‘devil’, & ‘Satan’.
Two of these descriptions listed in this verse state that the devil is a kind of serpent (drakon & ophis), and that he has been around for a very long time (archaios).
Further, we are told that the devil himself, via the nominative singular masculine verb “planao�, deceives the whole world, causing them to go astray, leading them away from the truth, away from the right path, and into error.
και ω�γισθη ο δ�ακων επι τη γυναικι και απηλθεν ποιησαι πολεμον μετα των λοιπων του σπε�ματος αυτης των τη�ουντων τας εντολας του θεου και εχοντων την μα�τυ�ιαν ιησου
kai orgizo ho drakon epi go gune kai aperchomai poieo polemos meta ho loipoy ho sperma autos ho tereo ho entole ho theos kai echo ho marturia iesous
Rev 12.17 And the dragon was enraged over the female, and went away to make war with the rest of her seed, those keeping the commandments of God, and having the witness of Jesus.
Here, we are told that the devil goes out to make war (polemos) with mankind.
Observe that the devil is only interested in making war with those keeping the commandments of God and having the witness of Jesus.
Worshipers of the Serpent
Revelation informs us that the ones being deceived are, in fact, worshiping the devil…
και π�οσεκυνησαν τω δ�ακοντι οτι εδωκεν την εξουσιαν τω θη�ιω και π�οσεκυνησαν τω θη�ιω λεγοντες τις ομοιος τω θη�ιω και τις δυναται πολεμησαι μετ αυτου και εδοθη αυτω στομα λαλουν μεγαλα και βλασφημιας και εδοθη αυτω εξουσια ποιησαι μηνας τεσσε�ακοντα [και] δυο και ηνοιξεν το στομα αυτου εις βλασφημιας π�ος τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου τους εν τω ου�ανω σκηνουντας [και εδοθη αυτω ποιησαι πολεμον μετα των αγιων και νικησαι αυτους] και εδοθη αυτω εξουσια επι πασαν φυλην και λαον και γλωσσαν και εθνος και π�οσκυνησουσιν αυτον παντες οι κατοικουντες επι της γης ου ου γεγ�απται το ονομα αυτου εν τω βιβλιω της ζωης του α�νιου του εσφαγμενου απο καταβολης κοσμου
kai proskuneo ho drakon ho didomi ho exousia ho therion kai proskuneo ho therion lego tis homoios ho therion kai tis dunatos polemeo meta autos kai didomi autos stoma laleo megas kai blasphemia kai didomi autos exousia poieo men tessarakonta kai duo kai anoigo ho stoma autos eis blasphemia pros ho theos blasphemeo ho onoma autos kai ho skene autos ho en ho ouranos skenoo kai didomi autos poieo polemos meta ho hagios kai nikao autos kai didomi autos exousia epi pas phule kai laos kai glossa kai ethnos kai proskuneo autos pas ho katoikeo epi ho ge ou grapho ho onoma autos en ho biblion ho zoe ho arnion ho sphazo apo katabole kosmos
And they worshiped the dragon who gave authority to the beast; and they worshiped the beast, saying, Who is like the beast; and who is able to make war with it? And a mouth speaking great things and blasphemies was given to it. And authority to make, forty two months was given to it. And it opened its mouth in blasphemy toward God, to blaspheme His name and His tabernacle, and those tabernacling in Heaven. And it was given to it "to war with the saints, and to overcome them." And authority was given to it over every tribe and tongue and nation. (Dan. 7:21) And all those dwelling on the earth will worship it, those of whom the names had not been written in the Book of Life of the Lamb having been slain from the foundation of the world. (Rev 13.4 – 8 )
Here, the devil, i.e. the singular dragon, i.e. the singular serpent, gives authority to the singular beast. This authority is stated to be the ability to make war with the saints – the followers of Jesus Christ.
Hence, worshiping of the serpent (the devil) is synonymous with worshiping of the beast, as the beast is of the devil, it is in his image.
The beast is described with human qualities with control access across all nations and represents all of humanity that are Satan’s seed – the ones that are being deceived by him – these are the ones that have the devil’s name written on them, and not Jesus’ name written on them.
The above verses clearly tell us that anyone not following Jesus Christ will not have eternal life.
The unholy trinity
Opposite to the true creator God Holy Trinity, which is proclaimed throughout the pages of Revelation; we are also shown the god of the “unholy trinity�…
και ειδον εκ του στοματος του δ�ακοντος και εκ του στοματος του θη�ιου και εκ του στοματος του ψευδοπ�οφητου πνευματα τ�ια ακαθα�τα ως βατ�αχοι εισιν γα� πνευματα δαιμονιων ποιουντα σημεια α εκπο�ευεται επι τους βασιλεις της οικουμενης ολης συναγαγειν αυτους εις τον πολεμον της ημε�ας της μεγαλης του θεου του παντοκ�ατο�ος
kai eido ek ho stoma ho drakon kai ek ho stoma ho therion kai ek ho stoma ho pseudoprophetes pneuma treis akathartos hos batrachos eisi gar pneuma daimonion poieo semeion hos ekporeuomai epi ho basileus ho oikoumene holos sunago autos eis ho polemos ho hemera ho ekeinos ho megas ho theos ho pantokrator
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are spirits of demons doing signs, which go forth to the kings of the earth, even of the whole habitable world to assemble them to the war of that day, the great day of God Almighty. (Rev 16.13 – 14)
John describes demonic spirits emanating from:
• The dragon
• The beast
• The false prophet
These three evil manifestations of Satan are described as deceiving all peoples of the earth and assembling them (sunago) for war (polemos).
Interestingly, all throughout Revelation, and in stark contrast to that of the Holy Trinity, the “unholy trinity� always maintains separate manifestations and never states that they are one in the same entity, as is seen with the Holy Trinity of God Almighty.
The “unholy trinity� manifestations work together in purpose, but are not the same entity.
The “Holy Trinity� manifestations work together in purpose, and are the same entity.
A Joining of Forces
και οταν τελεσθη τα χιλια ετη λυθησεται ο σατανας εκ της φυλακης αυτου και εξελευσεται πλανησαι τα εθνη τα εν ταις τεσσα�σιν γωνιαις της γης τον γωγ και μαγωγ συναγαγειν αυτους εις τον πολεμον ων ο α�ιθμος αυτων ως η αμμος της θαλασσης
kai hotan teleo ho chilioi etos luo ho satanas ek ho phulake autos kai exerchomai planao ho ethnos ho en ho tessares gonia ho ge ho gog kai magog sunago autos eic ho polemos hos ho arithmos autos hos ho ammos ho thalassa
And whenever the thousand years are ended, Satan will be set loose out of his prison, and he will go to deceive the nations in the four quarters of the earth, Gog and Magog, to assemble them in war, whose number is as the sand of the sea. (Rev 20.7 - 8 )
As the instigator, Satan is described as deceiving (planao) the nations of the earth, and assembling them (sunago) for war (polemos).
και τα δεκα κε�ατα α ειδες δεκα βασιλεις εισιν οιτινες βασιλειαν ουπω ελαβον αλλα εξουσιαν ως βασιλεις μιαν ω�αν λαμβανουσιν μετα του θη�ιου ουτοι μιαν γνωμην εχουσιν και την δυναμιν και εξουσιαν αυτων τω θη�ιω διδοασιν ουτοι μετα του α�νιου πολεμησουσιν και το α�νιον νικησει αυτους οτι κυ�ιος κυ�ιων εστιν και βασιλευς βασιλεων και οι μετ αυτου κλητοι και εκλεκτοι και πιστοι
kai ho deka keras hos eido deka basileus eisi hostis basileia oupo lambano alla exousia hos basileus heis hora lambano meta ho therion houtos heis gnome echo kai ho dunamos kai exousia autos ho therion didomi houtos meta ho arnion polemeo kai ho arnion nikao autos hoti kurios kurios esti kai basileus basileus kai ho meta autos kletos kai eklektos kai pistos
And the ten horns you saw are ten kings who have not yet received a kingdom, but will receive authority as kings one hour with the beast. These have one mind, and their power and authority they shall give up to the beast. These will make war with the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and the ones with Him are the called and elect and faithful ones. (Rev 17.12 – 14)
These verses describe the ones being gathered together, as indicated by the usage of the nominative plural pronoun “houtos� (these) and the genitive plural pronoun “autos�(they); to make war (polemeo) with the Lamb (i.e. Jesus Christ).
The future active indicative verb “polemeo� indicates that this is an event that has not yet occurred.
Observe that the Kings of the earth join forces together, for a short period of time, with the singular genitive beast (therion), and become of one mind, one intended purpose.
και ειδον το θη�ιον και τους βασιλεις της γης και τα στ�ατευματα αυτων συνηγμενα ποιησαι τον πολεμον μετα του καθημενου επι του ιππου και μετα του στ�ατευματος αυτου
kai eido ho therion kai ho basileus ho ge kai ho strateuma autos sunago poieo ho polemos meta ho kathemai epi ho hippos kai meta ho strateuma autos
Rev 19.19 And I saw the beast and the kings of the earth, and their armies being assembled to make war with the One sitting on the horse, and with His army.
Here we are told that the beast, i.e. the ones being deceived by Satan, are being collected together (sunago) as an army (strateuma) to engage in war with the one on the horse (i.e. Jesus) and his army of followers.
Compare to 86.15…
إنهم يكيدون كيدا
Innahum yakeedoona kaydan
86.15 Truly them, they devise an artful device.
Just as in 86.8 & 86.13, 86.15 initiates with the following inceptive particle…
إن = “inna�
“inna� definition:
One of the particles which annul the quality of the inchoative: it is a corroborative particle, corroborating the predicate; governing the subject in the accusative case and the predicate in the nominative case; and may generally be rendered by verily, or certainly, or the like; exactly agreeing with the Greek “hoti�, as used in Luke 7.16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying stress upon the predicate, or upon the copula. It must be used when it occurs inceptively, having nothing before it upon which is syntactically dependent, with respect to the wording or meaning.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 103 - 111
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 35
Coupling to the plural pronoun…
هم = “hum�
“hum� definition:
Indeclinable masculine plural pronoun. Must be rendered “them�, and when after a noun be rendered “their�.
References:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 593
A Dictionary and Glossary of the Koran, John Penrice, p. 154
Thus…
إنهم = “inna� + “hum� = “innahum� = truly them
This masculine, plural pronoun precedes the following masculine, plural imperfect tense verb…
يكيدون = “yakeedoona�
“yakeedoona� definition:
Imperfect tense, 3rd person masculine plural. They devise. Per 86.15 - 16…They practice an artful device, and I will practice an artful device.
And the final word in this ayah, also sharing the same root…
كيدا = “kaydan�
“kaydan� definition:
Imperfect active tense. An artful device.
Both words come from the root “kaida� (kaf-alif-dal), which means he deceived, beguiled, or circumvented, him or he deceived, beguiled, or circumvented, him; and desired to do him a foul, an abominable, or an evil, action clandestinely, or without his knowing whence it proceeded. He acted deceitfully, mischievously, or wickedly. He practiced as evasion or elusion, a shift, a wile, an artifice, or artful contrivance or device, a plot, a stratagem, or an expedient; or he exercised art, artifice, cunning, ingenuity, or skill, in the management or ordering of affairs, with excellent consideration or deliberation, and ability to manage with subtlety according to his own free will. To contrive, arrange, manage, plot, exert one’s self, strive, scheme, order of affairs with excellent consideration or deliberation and ability, devise, plot a thing good or bad, work or labor at, execute or accomplish, effect an object, scheme, strategy of war. To contrive a stratagem for; to plot against. He contrived, devised, or plotted, a thing, whether right or wrong. He (a raven or crow) exerted himself in his croaking. He gave up his spirit: endured distress in giving up the ghost. He vomited. It emitted fire. She had the menstrual flux. War: so called because of the stratagems employed therein.
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2638 – 2639
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 502 - 503
A Dictionary and Glossary of the Koran, John Penrice, p. 129
Concordance of the Koran, Gustav Flugel, pp. 169 - 170
Occurrences of “yakeedoona� in the Koran: 1
Location: 86.15
Occurrences of the root “kaida�, and its 24 derivations, in the Koran: 36
Locations: 3.120, 4.76, 7.183, 7.195, 8.18, 11.55, 12.5(2x), 12.28(2x), 12.33, 12.34, 12.50, 12.52, 12.76, 17.76, 20.60, 20.64, 20.69, 21.57, 21.70, 22.15, 37.98, 40.25, 40.37, 52.42(2x), 52.46, 68.45, 77.39(2x), 86.15(2x), 86.16(2x), 105.2
Observing how the root derivatives are used in the Koran…
• 3.120… “kayduhum� their war
• 4.76… “kayda� the devils war
• 7.183… “kaydee� my war
• 7.195…. “keedooni “ devise a plot against me
• 8.18… “kaydi� the disbelievers war
• 11.55… “fakeedoonee� plot against me
• 12.28… “kaydikunna inna kaydakunna� plotting/deceit
• 12.33… “kaydahunna� scheming
• 12.34… “kaydahunna� scheming
• 12.50… “bikaydihinna� plot
• 12.52… “kayda� war
• 12.76… “kidna� we plotted
• 17.76… “kadoo� scare away
• 20.60… “kaydahu� his scheme
• 20.64… “kaydakum� their elusion
• 20.69… “kaydu� magicians elusion
• 21.57… “laakeedanna� I will indeed plan a stern plan
• 22.15… “kayduhu� his war
• 40.25… “kaydu� the disbelievers war
• 40.37… “kaydu� Pharaoh's war
• 52.46… “kayduhum� their war
• 68.45… “kaydee� my war
• 77.39… “kaydun fakeedooni� war you all contrive against me
• 105.2… “kaydahum� their war
As can be seen, the overwhelming usage of the root derivatives pertains to war and the planning of war…
Occurrences of “kaydan� in the Koran: 6
Locations: 12.5, 21.70, 37.98, 52.42, 86.15, 86.16
Observing the four instances and context of “kaydan� that occur outside of sura 86…
12.5
Genesis…Joseph’s dream…
Ù†ØÙ† نقص عليك Ø£Øسن القصص بما أوØينا
إليك هذا القرءان وإن كنت من قبله لمن الغ�لين
إذ قال يوسÙ� لأبيه يأبت إني رأيت Ø£Øد عشر
كوكبا والشمس والقمر رأيتهم لي سجدين قال يبني لا تقصص رءياك على إخوتك Ù�يكيدوا لك كيدا إن الشيطن للإنسن عدو مبين وكذلك يجتبيك ربك ويعلمك من تأويل الأØاديث ويتم نعمته عليك وعلى ءال يعقوب كما أتمها على أبويك من قبل إبرهيم وإسØÙ‚ إن ربك عليم Øكيم
Nahnu naqussu AAalayka ahsana alqasasi bima awhayna ilayka hatha alqur-ana wa-in kunta min qablihi lamina alghafileena iIth qala yoosufu li-abeehi ya abati innee raaytu ahada AAashara kawkaban waalshshamsa waalqamara raaytuhum lee sajideena qala ya bunayya la taqsus ru/yaka AAala ikhwatika fayakeedoo laka kaydan inna alshshaytana lil-insani AAaduwwun mubeenun wakathalika yajtabeeka rabbuka wayuAAallimuka min ta/weeli al-ahadeethi wayutimmu niAAmatahu AAalayka waAAala ali yaAAqooba kama atammaha AAala abawayka min qablu ibraheema wa-ishaqa inna rabbaka AAaleemun hakeemun
We, we relate on you, he did the narrative excellently, with what we revealed to you, this, The Collection, and truly you were from before it from the unmindful ones. When Joseph said to his father: "O! My dear father that I, I saw eleven stars and the sun and the moon, I saw them those who prostrate themselves to me." Say: "O! My dear son, relate not your dream to your brothers, aso they devise to you an artful device, truly the devil to mankind is a clear enemy.� And likewise, your Lord, He chooses you and He teaches you by explanation, the narratives, and completes His blessing on you, and on Jacob's (Israel) people, just as He completed it on your fathers from before, Abraham and Isaac, truly your Lord who knows, wise. (12.3 – 6)
This first instance of “kayda�, outside of sura 86, is in the heart of paraphrased Biblical Genesis material (i.e. referred to here as “the narrative�), and confirms what is already readily apparent, i.e. that the Koran (the collection) is merely reformatted Biblical material.
These ayahs recall Jacob’s (Israel) son, Joseph, and his “eleven star� dream in which his brothers devise an artful device (kaydan) against him.
Here, we are told that “kaydan� emanates from many, and is directed towards a singular, male son and the people that he represents.
“Kaydan� is said to represent an instigation by the devil (the enemy), against mankind.
These ayahs pertain to the lineage of Isaac/Israel.
Further, these ayahs confirm that the Lord’s blessing is completed through Israel’s people.
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21.70
Genesis…Abraham…Isaac…Israel…
قلنا ينار كوني بردا وسلما على إبرهيم وأرادوا به كيدا Ù�جعلنهم الأخسرين ونجينه ولوطا إلى الأرض التي بركنا Ù�يها للعلمين ووهبنا له إسØÙ‚ ويعقوب ناÙ�لة وكلا جعلنا صلØين
Qulna ya naru koonee bardan wasalaman AAala ibraheema waaradoo bihi kaydan fajaAAalnahumu al-akhsareena wanajjaynahu walootan ila al-ardi allatee barakna feeha lilAAalameena wawahabna lahu ishaqa wayaAAqooba nafilatan wakullan jaAAalna saliheena
You say: "O! Fire, be you of coolness and peace always on Abraham." And they intended with him an artful device, so we made them the worst lowers. And we delivered him and Lot to the earth which we blessed in it to the jinn and mankind. And truly we granted to him, Isaac and Jacob (Israel) a voluntary gift, and each we made good and righteous ones. (21.69 – 72)
This second instance of “kayda�, outside of sura 86, is once again in the heart of paraphrased Biblical Genesis material.
Here again, we are told that “kaydan� emanates from many, and is directed towards a singular male and the people that he represents.
“Kaydan� also promotes Abraham as righteous and the ones opposing him as unrighteous.
A righteous male.
These ayahs pertain to the lineage of Isaac/Israel.
Further, these ayahs confirm that Isaac & Israel are good and righteous gifts.
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37.98
Genesis…Abraham…sacrificial son Isaac…
قالوا ابنوا له بنينا Ù�ألقوه Ù�ÙŠ الجØيم Ù�أرادوا به كيدا Ù�جعلنهم الأسÙ�لين وقال إني ذاهب إلى ربي سيهدين رب هب لي من الصلØين Ù�بشرنه بغلم Øليم Ù�لما بلغ معه السعي قال يبني إني أرى Ù�ÙŠ المنام أني أذبØÙƒ Ù�انظر ماذا ترى قال يأبت اÙ�عل ما تؤمر ستجدني إن شاء الله من الصبرين
Qaloo ibnoo lahu bunyanan faalqoohu fee aljaheemi faaradoo bihi kaydan fajaAAalnahumu al-asfaleena waqala innee thahibun ila rabbee sayahdeeni rabbi hab lee mina alssaliheena fabashsharnahu bighulamin haleemin falamma balagha maAAahu alssaAAya qala ya bunayya innee ara fee almanami annee athbahuka faonthur matha tara qala ya abati ifAAal ma tu/maru satajidunee in shaa Allahu mina alssabireena
They said: "Truly you built his structure, so cast him in the blazing fire.� So they intended an artful device with him, so we made them the most humiliated. And said: "That I am going to my Lord, he will guide me." "Lord bestow (for) me from the good and righteous one." So we gave good tidings to him with a forbearing son. So when he reached the endeavor with him, Say: "O! My dear son, "That I, I see in the dreaming that I, I am slaughtering you, so look and consider what you see" Say: "O! My dear father, you do what you are commanded, so you will find me, if “allah� he willed from the patient." (37.97 – 102)
This third instance of “kayda�, outside of sura 86, is again in the heart of paraphrased Biblical Genesis material.
In this instance, we have the story of Abraham as he is about to sacrifice his son Isaac to Yahweh, only this time around the authors of the Koran attempted to raise and insert the pagan Arab god “allah� in lieu of the true creator God Yahweh.
Just as in the context of 21.70, we understand that Isaac was ranked as a “good and righteous one� – as we again are told this of his son.
Here, once again, we are told that “kaydan� emanates from many, and is directed towards a singular male and the people that he represents.
These ayahs pertain to the lineage of Isaac/Israel.
Further, these ayahs confirm that Isaac was the son that Abraham offered, not Ishmael as Muslims would have us believe.
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52.42
أم يريدون كيدا Ù�الذين ÙƒÙ�روا هم المكيدون أم لهم إله غير الله سبØÙ† الله عما يشركون وإن يروا كسÙ�ا من السماء ساقطا يقولوا سØاب مركوم Ù�ذرهم Øتى يلقوا يومهم الذي Ù�يه يصعقون يوم لا يغني عنهم كيدهم شيءا ولا هم ينصرون
Am yureedoona kaydan faallatheena kafaroo humu almakeedoona Am lahum ilahun ghayru Allahi subhana Allahi AAamma yushrikoona wa-in yaraw kisfan mina alssama-i saqitan yaqooloo sahabun markoomun fatharhum hatta yulaqoo yawmahumu allathee feehi yusAAaqoona yawma la yughnee AAanhum kayduhum shay-an wala hum yunsaroona
Therefore they intend an artful device; so whom they disbelieved, they, the victim of their own strategy of war. Therefore to them a god other than “allah�; glory be to “allah� from what they associate partners. And when they see pieces from the cloud, one that is falling down, he says: “Piled up cloud.� So leave them alone until they meet their day, whom in it, they shall be swooned. A day He shall not enrich on them their war, that he will, and nor they shall be helped. (52.42 – 46)
These ayahs show that “kaydan� is used in context with the strategy of war instigated by the disbelievers.
Further, the context shows that the warring disbelievers put their faith in a different god.
Here, the authors of the Koran have followed the same Biblical recipe as set forth in the Book of Revelation, only they have artificially inserted the god “allah� as the opposing “deity�.
A counterfeit god
As we have seen repeatedly throughout the Koran, the term “allah� is used in lieu of original Biblical deity.
In order to grasp what has occurred, we must first define what “allah� means.
Observing the classic definition for the Koranic god “allah�…
الله = “allah�
“allah� definition:
Written with the disjunctive alif, meaning God, i.e. the only true god, according to the most correct of the opinions respecting it. It is a proper name to the Being who exists necessarily, by Himself, comprising all of the attributes of perfection; a proper name denoting the true god (TA), comprising all the excellent divine names; a unity comprising all of the essences of existing things; the “al� being inseparable from it; not derived.
It comes from the root “ilaha� (alif-lam-ha), which means he served, worshipped, or adored; to adore, worship, deify any one, call any one god. He was, or became, confounded, or perplexed, and unable to see his right course. An object of worship or adoration; i.e. a god, a deity; anything that is taken as an object of worship or adoration, according to him that takes it as such. It signifies the goddess; and particularly the serpent; because it was a special object of worship of some of the ancient Arabs; or the great serpent; and the new moon.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 82 - 83
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 28 - 29
Key points from the classic Arabic definition:
• “allah� is referred to as a lower-case “god�
• Defined as “a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essence of existing things.� As we have already witnessed time and again, the god “allah� of the Koran is being cloaked with the divine names and attributes already given to the true Biblical God, Jesus Christ
• The term “allah� is derived from the root “ilaha�, which means “he was, or became, confounded, or perplexed, and unable to see his right course.� This is the same exact description that the Greek verb “planao� tells us regarding the devil in the Book of Revelation
• The root “ilaha� also means to “worship, deify any one, call any one god�
• The root “ilaha� means idol worship via the definition “An object of worship or adoration; i.e. a god, a deity; anything that is taken as an object of worship or adoration, according to him that takes it as such.�
• Finally, and most important, the root “ilaha� (the very origin of the word “allah� itself) means � the serpent; or the great serpent�
It is crystal clear, from the very etymology of the word “allah� itself, that this is a description of Satan, himself.
It is little wonder that the “allah� of the Koran is incapable of the following…
• Unable to state in the first-person singular that he created anything
• Unable to state in the first-person singular that he is the First and the Last
• Unable to state anywhere in the entire Koran that it is divinely inspired
Clearly…
The Triune Creator God of the Holy Bible is the true God.
Jesus Christ is the one true God.
The god of the Koran is no more than a pagan Arab god dressed-up to look like the Biblical God.
“Allah�, as the great serpent, is expressed here rather dramatically…
إن شانئك هو الأبتر
Inna shani-aka huwa al-abtaru
108.3 Truly your hater and enemy, he, the serpent.
Summary of 86.15:
• After the war in heaven, which involved angels against angels, (i.e. God’s angels against Satan & his angels), the Book of Revelation describes the events that take place
• Revelation describes to us that evil was expelled from Heaven, and cast forth onto the earth (Rev 12.9)
• We are told that evil goes by many names and descriptions, such as ‘the great dragon’, ‘the old serpent’, the ‘devil’, & ‘Satan’
• Two of these descriptions listed in Rev 12.9 state that the devil is a kind of serpent (drakon & ophis), and that he has been around for a very long time (archaios)
• Further, we are told that the devil himself, via the nominative singular masculine verb “planao�, deceives the whole world, causing them to go astray, leading them away from the truth, away from the right path, and into error
• Revelation 12 tells us that the devil goes out to make war (polemos) with mankind (Rev 12.17)
• Observe that the devil is only interested in making war with those keeping the commandments of God and having the witness of Jesus
• Revelation informs us that the ones being deceived are, in fact, worshiping the devil
• The devil, i.e. the singular dragon, i.e. the singular serpent, gives authority to the singular beast. This authority is stated to be the ability to make war with the saints – the followers of Jesus Christ (Rev 13.4 – 8)
• Hence, worshiping of the serpent (the devil) is synonymous with worshiping of the beast, as the beast is of the devil, it is in his image
• The beast is described with human qualities with control access across all nations and represents all of humanity that are Satan’s seed – the ones that are being deceived by him – these are the ones that have the devil’s name written on them, and not Jesus’ name written on them
• Revelation clearly tells us that anyone not following Jesus Christ will not have eternal life
• As the instigator, Satan is described as deceiving (planao) the nations of the earth, and assembling them (sunago) for war (polemos) (Rev 20.7 - 8)
• Revelation describes the ones being gathered together, as indicated by the usage of the nominative plural pronoun “houtos� (these) and the genitive plural pronoun “autos�(they); to make war (polemeo) with the Lamb (i.e. Jesus Christ) (Rev 17.12 – 14)
• The future active indicative verb “polemeo� indicates that this is an event that has not yet occurred
• Observe that the Kings of the earth join forces together, for a short period of time, with the singular genitive beast (therion), and become of one mind, one intended purpose
• We are told that the beast, i.e. the ones being deceived by Satan, are being collected together (sunago) as an army (strateuma) to engage in war with the one on the horse (i.e. Jesus) and his army of followers (Rev 19.19)
• Opposite to the true creator God Holy Trinity, which is proclaimed throughout the pages of Revelation; we are also shown the god of the “unholy trinity� (Rev 16.13 – 14)
• John describes demonic spirits emanating from:
• The dragon
• The beast
• The false prophet
• These three evil manifestations of Satan are described as deceiving all peoples of the earth and assembling them (sunago) for war (polemos)
• Interestingly, all throughout Revelation, and in stark contrast to that of the Holy Trinity, the “unholy trinity� always maintains separate manifestations and never states that they are one in the same entity, as is seen with the Holy Trinity of God Almighty
• The “unholy trinity� manifestations work together in purpose, but are not the same entity
• The “Holy Trinity� manifestations work together in purpose, and are the same entity
Summarizing the war as described in the Book of Revelation:
• An ongoing and future war
• Instigated by Satan (i.e. the great serpent) and the disbelievers, through deception
• The disbelievers place their trust in a false god
• This war is directed towards a singular righteous Male Son (Jesus Christ) and the people He represents (His followers)
• Involves Isaac’s/Israel’s lineage, exclusively, as the Lord’s blessing is completed though this line
• Just as in 86.8 & 86.13, 86.15 initiates with the inceptive particle “inna�, and is rendered as “truly�
• Coupled to this is the plural pronoun, “hum�, and is rendered as “them�
• This combination results in “innahum� meaning “truly them�, and is directly referring to “the vain� (alhazli) as described in the previous ayah 86.14, thus extending our knowledge regarding the disbelievers
• Following this is the masculine, plural, imperfect tense verb “yakeedoona�, and is rendered “they devise�, and used only this one time in the Koran, and indicates an ongoing and future event
• This event that they devise is established by the next word, “kaydan�, which is also in the imperfect tense, representing incomplete action
• “Kaydan� is rendered “an artful device�, per the classic definition
• Both “yakeedoona� & “kaydan� share the same root “kaida�
• The root “kaida� carries with it the meanings of “he deceived, beguiled, or circumvented, him or he deceived, beguiled, or circumvented, him; and desired to do him a foul, an abominable, or an evil, action clandestinely, or without his knowing whence it proceeded.�
• The root “kaida� also means “War: so called because of the stratagems employed therein�
• Observing the 24 derivations of the root “kaida� in the Koran shows that the overwhelming usage pertains to war and the planning of war
• Surveying the four instances and context of “kaydan�, that occur outside of sura 86, we have thus (12.5, 21.70, 37.98, 52.42):
• 12.5 This first instance of “kayda�, outside of sura 86, is in the heart of paraphrased Biblical Genesis material (i.e. referred to here as “the narrative�), and confirms what is already readily apparent, i.e. that the Koran (the collection) is merely reformatted Biblical material
• The context of this ayah recalls Jacob’s (Israel) son, Joseph, and his “eleven star� dream in which his brothers devise an artful device (kaydan) against him
• Here, we are told that “kaydan� emanates from many, and is directed towards a singular, male son and the people that he represents
• “Kaydan� is said to represent an instigation by the devil (the enemy), against mankind
• The context of “kaydan� pertains to the lineage of Isaac/Israel
• Further, these ayahs confirm that the Lord’s blessing is completed through Israel’s people
• 21.70 This second instance of “kayda�, outside of sura 86, is once again in the heart of paraphrased Biblical Genesis material
• Here again, we are told that “kaydan� emanates from many, and is directed towards a singular male and the people that he represents
• “Kaydan� promotes Abraham as righteous and the ones opposing him as unrighteous
• A righteous male
• The context of “kaydan� pertains to the lineage of Isaac/Israel
• Further, these ayahs confirm that Isaac & Israel are good and righteous gifts
• 37.98 This third instance of “kayda�, outside of sura 86, is again in the heart of paraphrased Biblical Genesis material
• In this instance, we have the story of Abraham as he is about to sacrifice his son Isaac to Yahweh, only this time around the authors of the Koran attempted to raise and insert the pagan Arab god “allah� in lieu of the true creator God Yahweh
• Just as in the context of 21.70, we understand that Isaac was ranked as a “good and righteous one� – as we again are told this of his son
• Here, once again, we are told that “kaydan� emanates from many, and is directed towards a singular male and the people that he represents
• The context of “kaydan� pertains to the lineage of Isaac/Israel
• Further, these ayahs confirm that Isaac was the son that Abraham offered, not Ishmael as Muslims would have us believe
• 52.42 The context of 52.42 demonstrates that “kaydan� is used in conjunction with the strategy of war instigated by the disbelievers
• Further, the context of 52.42 shows that the warring disbelievers put their faith in a different god. Here, the authors of the Koran have followed the same Biblical recipe as set forth in the Book of Revelation, only they have artificially inserted the god “allah� as the opposing “deity�
The Great Serpent “allah�
• Per the classic Arabic definition, “allah� is referred to as a lower-case “god�
• Defined as “a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essence of existing things.� As we have already witnessed time and again, the god “allah� of the Koran is being cloaked with the divine names and attributes already given to the true Biblical God, Jesus Christ
• The term “allah� is derived from the root “ilaha�, which means “he was, or became, confounded, or perplexed, and unable to see his right course.� This is the same exact description that the Greek verb “planao� tells us regarding the devil in the Book of Revelation
• The root “ilaha� also means to “worship, deify any one, call any one god�
• The root “ilaha� means idol worship via the definition “An object of worship or adoration; i.e. a god, a deity; anything that is taken as an object of worship or adoration, according to him that takes it as such.�
• The root “ilaha� also means to “worship, deify any one, call any one god�
• Finally, and most important, the root “ilaha� (the very origin of the word “allah� itself) means� the serpent; or the great serpent�
• Thus, we can quite clearly determine the original intent of 86.15 by summarizing how the term “kaydan� is defined, and its use throughout the Koran:
• An ongoing and future war
• Instigated by Satan (the great serpent; i.e. “allah�) and the disbelievers, through deception
• The disbelievers place their trust in a false god
• This war is directed towards a singular righteous male son and the people he represents
• Involves Isaac’s/Israel’s lineage, exclusively, as the Lord’s blessing is completed though this line
• The evidence is clear; 86.15 represents Satan’s war against Jesus Christ and His followers
After the war in heaven, which involved angels against angels, (i.e. God’s angels against Satan & his angels), the Book of Revelation describes the events that take place…
και εβληθη ο δ�ακων ο μεγας ο οφις ο α�χαιος ο καλουμενος διαβολος και ο σατανας ο πλανων την οικουμενην ολην εβληθη εις την γην και οι αγγελοι αυτου μετ αυτου εβληθησαν
kai ballo ho drakon ho megas ho ophis ho archaios ho kaleo diabolos kai ho satanas ho planao ho oikoumene holos ballo eis ho ge kai ho aggelos autos meta autos ballo
Rev 12.9 And the great dragon was cast out, the old serpent being called devil, and, Satan; he deceiving the whole habitable world, was cast out onto the earth, and his angels were cast out with him.
This verse describes to us that evil was expelled from Heaven, and cast forth onto the earth.
Here, we are told that evil goes by many names and descriptions, such as ‘the great dragon’, ‘the old serpent’, the ‘devil’, & ‘Satan’.
Two of these descriptions listed in this verse state that the devil is a kind of serpent (drakon & ophis), and that he has been around for a very long time (archaios).
Further, we are told that the devil himself, via the nominative singular masculine verb “planao�, deceives the whole world, causing them to go astray, leading them away from the truth, away from the right path, and into error.
και ω�γισθη ο δ�ακων επι τη γυναικι και απηλθεν ποιησαι πολεμον μετα των λοιπων του σπε�ματος αυτης των τη�ουντων τας εντολας του θεου και εχοντων την μα�τυ�ιαν ιησου
kai orgizo ho drakon epi go gune kai aperchomai poieo polemos meta ho loipoy ho sperma autos ho tereo ho entole ho theos kai echo ho marturia iesous
Rev 12.17 And the dragon was enraged over the female, and went away to make war with the rest of her seed, those keeping the commandments of God, and having the witness of Jesus.
Here, we are told that the devil goes out to make war (polemos) with mankind.
Observe that the devil is only interested in making war with those keeping the commandments of God and having the witness of Jesus.
Worshipers of the Serpent
Revelation informs us that the ones being deceived are, in fact, worshiping the devil…
και π�οσεκυνησαν τω δ�ακοντι οτι εδωκεν την εξουσιαν τω θη�ιω και π�οσεκυνησαν τω θη�ιω λεγοντες τις ομοιος τω θη�ιω και τις δυναται πολεμησαι μετ αυτου και εδοθη αυτω στομα λαλουν μεγαλα και βλασφημιας και εδοθη αυτω εξουσια ποιησαι μηνας τεσσε�ακοντα [και] δυο και ηνοιξεν το στομα αυτου εις βλασφημιας π�ος τον θεον βλασφημησαι το ονομα αυτου και την σκηνην αυτου τους εν τω ου�ανω σκηνουντας [και εδοθη αυτω ποιησαι πολεμον μετα των αγιων και νικησαι αυτους] και εδοθη αυτω εξουσια επι πασαν φυλην και λαον και γλωσσαν και εθνος και π�οσκυνησουσιν αυτον παντες οι κατοικουντες επι της γης ου ου γεγ�απται το ονομα αυτου εν τω βιβλιω της ζωης του α�νιου του εσφαγμενου απο καταβολης κοσμου
kai proskuneo ho drakon ho didomi ho exousia ho therion kai proskuneo ho therion lego tis homoios ho therion kai tis dunatos polemeo meta autos kai didomi autos stoma laleo megas kai blasphemia kai didomi autos exousia poieo men tessarakonta kai duo kai anoigo ho stoma autos eis blasphemia pros ho theos blasphemeo ho onoma autos kai ho skene autos ho en ho ouranos skenoo kai didomi autos poieo polemos meta ho hagios kai nikao autos kai didomi autos exousia epi pas phule kai laos kai glossa kai ethnos kai proskuneo autos pas ho katoikeo epi ho ge ou grapho ho onoma autos en ho biblion ho zoe ho arnion ho sphazo apo katabole kosmos
And they worshiped the dragon who gave authority to the beast; and they worshiped the beast, saying, Who is like the beast; and who is able to make war with it? And a mouth speaking great things and blasphemies was given to it. And authority to make, forty two months was given to it. And it opened its mouth in blasphemy toward God, to blaspheme His name and His tabernacle, and those tabernacling in Heaven. And it was given to it "to war with the saints, and to overcome them." And authority was given to it over every tribe and tongue and nation. (Dan. 7:21) And all those dwelling on the earth will worship it, those of whom the names had not been written in the Book of Life of the Lamb having been slain from the foundation of the world. (Rev 13.4 – 8 )
Here, the devil, i.e. the singular dragon, i.e. the singular serpent, gives authority to the singular beast. This authority is stated to be the ability to make war with the saints – the followers of Jesus Christ.
Hence, worshiping of the serpent (the devil) is synonymous with worshiping of the beast, as the beast is of the devil, it is in his image.
The beast is described with human qualities with control access across all nations and represents all of humanity that are Satan’s seed – the ones that are being deceived by him – these are the ones that have the devil’s name written on them, and not Jesus’ name written on them.
The above verses clearly tell us that anyone not following Jesus Christ will not have eternal life.
The unholy trinity
Opposite to the true creator God Holy Trinity, which is proclaimed throughout the pages of Revelation; we are also shown the god of the “unholy trinity�…
και ειδον εκ του στοματος του δ�ακοντος και εκ του στοματος του θη�ιου και εκ του στοματος του ψευδοπ�οφητου πνευματα τ�ια ακαθα�τα ως βατ�αχοι εισιν γα� πνευματα δαιμονιων ποιουντα σημεια α εκπο�ευεται επι τους βασιλεις της οικουμενης ολης συναγαγειν αυτους εις τον πολεμον της ημε�ας της μεγαλης του θεου του παντοκ�ατο�ος
kai eido ek ho stoma ho drakon kai ek ho stoma ho therion kai ek ho stoma ho pseudoprophetes pneuma treis akathartos hos batrachos eisi gar pneuma daimonion poieo semeion hos ekporeuomai epi ho basileus ho oikoumene holos sunago autos eis ho polemos ho hemera ho ekeinos ho megas ho theos ho pantokrator
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are spirits of demons doing signs, which go forth to the kings of the earth, even of the whole habitable world to assemble them to the war of that day, the great day of God Almighty. (Rev 16.13 – 14)
John describes demonic spirits emanating from:
• The dragon
• The beast
• The false prophet
These three evil manifestations of Satan are described as deceiving all peoples of the earth and assembling them (sunago) for war (polemos).
Interestingly, all throughout Revelation, and in stark contrast to that of the Holy Trinity, the “unholy trinity� always maintains separate manifestations and never states that they are one in the same entity, as is seen with the Holy Trinity of God Almighty.
The “unholy trinity� manifestations work together in purpose, but are not the same entity.
The “Holy Trinity� manifestations work together in purpose, and are the same entity.
A Joining of Forces
και οταν τελεσθη τα χιλια ετη λυθησεται ο σατανας εκ της φυλακης αυτου και εξελευσεται πλανησαι τα εθνη τα εν ταις τεσσα�σιν γωνιαις της γης τον γωγ και μαγωγ συναγαγειν αυτους εις τον πολεμον ων ο α�ιθμος αυτων ως η αμμος της θαλασσης
kai hotan teleo ho chilioi etos luo ho satanas ek ho phulake autos kai exerchomai planao ho ethnos ho en ho tessares gonia ho ge ho gog kai magog sunago autos eic ho polemos hos ho arithmos autos hos ho ammos ho thalassa
And whenever the thousand years are ended, Satan will be set loose out of his prison, and he will go to deceive the nations in the four quarters of the earth, Gog and Magog, to assemble them in war, whose number is as the sand of the sea. (Rev 20.7 - 8 )
As the instigator, Satan is described as deceiving (planao) the nations of the earth, and assembling them (sunago) for war (polemos).
και τα δεκα κε�ατα α ειδες δεκα βασιλεις εισιν οιτινες βασιλειαν ουπω ελαβον αλλα εξουσιαν ως βασιλεις μιαν ω�αν λαμβανουσιν μετα του θη�ιου ουτοι μιαν γνωμην εχουσιν και την δυναμιν και εξουσιαν αυτων τω θη�ιω διδοασιν ουτοι μετα του α�νιου πολεμησουσιν και το α�νιον νικησει αυτους οτι κυ�ιος κυ�ιων εστιν και βασιλευς βασιλεων και οι μετ αυτου κλητοι και εκλεκτοι και πιστοι
kai ho deka keras hos eido deka basileus eisi hostis basileia oupo lambano alla exousia hos basileus heis hora lambano meta ho therion houtos heis gnome echo kai ho dunamos kai exousia autos ho therion didomi houtos meta ho arnion polemeo kai ho arnion nikao autos hoti kurios kurios esti kai basileus basileus kai ho meta autos kletos kai eklektos kai pistos
And the ten horns you saw are ten kings who have not yet received a kingdom, but will receive authority as kings one hour with the beast. These have one mind, and their power and authority they shall give up to the beast. These will make war with the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and the ones with Him are the called and elect and faithful ones. (Rev 17.12 – 14)
These verses describe the ones being gathered together, as indicated by the usage of the nominative plural pronoun “houtos� (these) and the genitive plural pronoun “autos�(they); to make war (polemeo) with the Lamb (i.e. Jesus Christ).
The future active indicative verb “polemeo� indicates that this is an event that has not yet occurred.
Observe that the Kings of the earth join forces together, for a short period of time, with the singular genitive beast (therion), and become of one mind, one intended purpose.
και ειδον το θη�ιον και τους βασιλεις της γης και τα στ�ατευματα αυτων συνηγμενα ποιησαι τον πολεμον μετα του καθημενου επι του ιππου και μετα του στ�ατευματος αυτου
kai eido ho therion kai ho basileus ho ge kai ho strateuma autos sunago poieo ho polemos meta ho kathemai epi ho hippos kai meta ho strateuma autos
Rev 19.19 And I saw the beast and the kings of the earth, and their armies being assembled to make war with the One sitting on the horse, and with His army.
Here we are told that the beast, i.e. the ones being deceived by Satan, are being collected together (sunago) as an army (strateuma) to engage in war with the one on the horse (i.e. Jesus) and his army of followers.
Compare to 86.15…
إنهم يكيدون كيدا
Innahum yakeedoona kaydan
86.15 Truly them, they devise an artful device.
Just as in 86.8 & 86.13, 86.15 initiates with the following inceptive particle…
إن = “inna�
“inna� definition:
One of the particles which annul the quality of the inchoative: it is a corroborative particle, corroborating the predicate; governing the subject in the accusative case and the predicate in the nominative case; and may generally be rendered by verily, or certainly, or the like; exactly agreeing with the Greek “hoti�, as used in Luke 7.16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying stress upon the predicate, or upon the copula. It must be used when it occurs inceptively, having nothing before it upon which is syntactically dependent, with respect to the wording or meaning.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 103 - 111
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 35
Coupling to the plural pronoun…
هم = “hum�
“hum� definition:
Indeclinable masculine plural pronoun. Must be rendered “them�, and when after a noun be rendered “their�.
References:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 593
A Dictionary and Glossary of the Koran, John Penrice, p. 154
Thus…
إنهم = “inna� + “hum� = “innahum� = truly them
This masculine, plural pronoun precedes the following masculine, plural imperfect tense verb…
يكيدون = “yakeedoona�
“yakeedoona� definition:
Imperfect tense, 3rd person masculine plural. They devise. Per 86.15 - 16…They practice an artful device, and I will practice an artful device.
And the final word in this ayah, also sharing the same root…
كيدا = “kaydan�
“kaydan� definition:
Imperfect active tense. An artful device.
Both words come from the root “kaida� (kaf-alif-dal), which means he deceived, beguiled, or circumvented, him or he deceived, beguiled, or circumvented, him; and desired to do him a foul, an abominable, or an evil, action clandestinely, or without his knowing whence it proceeded. He acted deceitfully, mischievously, or wickedly. He practiced as evasion or elusion, a shift, a wile, an artifice, or artful contrivance or device, a plot, a stratagem, or an expedient; or he exercised art, artifice, cunning, ingenuity, or skill, in the management or ordering of affairs, with excellent consideration or deliberation, and ability to manage with subtlety according to his own free will. To contrive, arrange, manage, plot, exert one’s self, strive, scheme, order of affairs with excellent consideration or deliberation and ability, devise, plot a thing good or bad, work or labor at, execute or accomplish, effect an object, scheme, strategy of war. To contrive a stratagem for; to plot against. He contrived, devised, or plotted, a thing, whether right or wrong. He (a raven or crow) exerted himself in his croaking. He gave up his spirit: endured distress in giving up the ghost. He vomited. It emitted fire. She had the menstrual flux. War: so called because of the stratagems employed therein.
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2638 – 2639
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 502 - 503
A Dictionary and Glossary of the Koran, John Penrice, p. 129
Concordance of the Koran, Gustav Flugel, pp. 169 - 170
Occurrences of “yakeedoona� in the Koran: 1
Location: 86.15
Occurrences of the root “kaida�, and its 24 derivations, in the Koran: 36
Locations: 3.120, 4.76, 7.183, 7.195, 8.18, 11.55, 12.5(2x), 12.28(2x), 12.33, 12.34, 12.50, 12.52, 12.76, 17.76, 20.60, 20.64, 20.69, 21.57, 21.70, 22.15, 37.98, 40.25, 40.37, 52.42(2x), 52.46, 68.45, 77.39(2x), 86.15(2x), 86.16(2x), 105.2
Observing how the root derivatives are used in the Koran…
• 3.120… “kayduhum� their war
• 4.76… “kayda� the devils war
• 7.183… “kaydee� my war
• 7.195…. “keedooni “ devise a plot against me
• 8.18… “kaydi� the disbelievers war
• 11.55… “fakeedoonee� plot against me
• 12.28… “kaydikunna inna kaydakunna� plotting/deceit
• 12.33… “kaydahunna� scheming
• 12.34… “kaydahunna� scheming
• 12.50… “bikaydihinna� plot
• 12.52… “kayda� war
• 12.76… “kidna� we plotted
• 17.76… “kadoo� scare away
• 20.60… “kaydahu� his scheme
• 20.64… “kaydakum� their elusion
• 20.69… “kaydu� magicians elusion
• 21.57… “laakeedanna� I will indeed plan a stern plan
• 22.15… “kayduhu� his war
• 40.25… “kaydu� the disbelievers war
• 40.37… “kaydu� Pharaoh's war
• 52.46… “kayduhum� their war
• 68.45… “kaydee� my war
• 77.39… “kaydun fakeedooni� war you all contrive against me
• 105.2… “kaydahum� their war
As can be seen, the overwhelming usage of the root derivatives pertains to war and the planning of war…
Occurrences of “kaydan� in the Koran: 6
Locations: 12.5, 21.70, 37.98, 52.42, 86.15, 86.16
Observing the four instances and context of “kaydan� that occur outside of sura 86…
12.5
Genesis…Joseph’s dream…
Ù†ØÙ† نقص عليك Ø£Øسن القصص بما أوØينا
إليك هذا القرءان وإن كنت من قبله لمن الغ�لين
إذ قال يوسÙ� لأبيه يأبت إني رأيت Ø£Øد عشر
كوكبا والشمس والقمر رأيتهم لي سجدين قال يبني لا تقصص رءياك على إخوتك Ù�يكيدوا لك كيدا إن الشيطن للإنسن عدو مبين وكذلك يجتبيك ربك ويعلمك من تأويل الأØاديث ويتم نعمته عليك وعلى ءال يعقوب كما أتمها على أبويك من قبل إبرهيم وإسØÙ‚ إن ربك عليم Øكيم
Nahnu naqussu AAalayka ahsana alqasasi bima awhayna ilayka hatha alqur-ana wa-in kunta min qablihi lamina alghafileena iIth qala yoosufu li-abeehi ya abati innee raaytu ahada AAashara kawkaban waalshshamsa waalqamara raaytuhum lee sajideena qala ya bunayya la taqsus ru/yaka AAala ikhwatika fayakeedoo laka kaydan inna alshshaytana lil-insani AAaduwwun mubeenun wakathalika yajtabeeka rabbuka wayuAAallimuka min ta/weeli al-ahadeethi wayutimmu niAAmatahu AAalayka waAAala ali yaAAqooba kama atammaha AAala abawayka min qablu ibraheema wa-ishaqa inna rabbaka AAaleemun hakeemun
We, we relate on you, he did the narrative excellently, with what we revealed to you, this, The Collection, and truly you were from before it from the unmindful ones. When Joseph said to his father: "O! My dear father that I, I saw eleven stars and the sun and the moon, I saw them those who prostrate themselves to me." Say: "O! My dear son, relate not your dream to your brothers, aso they devise to you an artful device, truly the devil to mankind is a clear enemy.� And likewise, your Lord, He chooses you and He teaches you by explanation, the narratives, and completes His blessing on you, and on Jacob's (Israel) people, just as He completed it on your fathers from before, Abraham and Isaac, truly your Lord who knows, wise. (12.3 – 6)
This first instance of “kayda�, outside of sura 86, is in the heart of paraphrased Biblical Genesis material (i.e. referred to here as “the narrative�), and confirms what is already readily apparent, i.e. that the Koran (the collection) is merely reformatted Biblical material.
These ayahs recall Jacob’s (Israel) son, Joseph, and his “eleven star� dream in which his brothers devise an artful device (kaydan) against him.
Here, we are told that “kaydan� emanates from many, and is directed towards a singular, male son and the people that he represents.
“Kaydan� is said to represent an instigation by the devil (the enemy), against mankind.
These ayahs pertain to the lineage of Isaac/Israel.
Further, these ayahs confirm that the Lord’s blessing is completed through Israel’s people.
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21.70
Genesis…Abraham…Isaac…Israel…
قلنا ينار كوني بردا وسلما على إبرهيم وأرادوا به كيدا Ù�جعلنهم الأخسرين ونجينه ولوطا إلى الأرض التي بركنا Ù�يها للعلمين ووهبنا له إسØÙ‚ ويعقوب ناÙ�لة وكلا جعلنا صلØين
Qulna ya naru koonee bardan wasalaman AAala ibraheema waaradoo bihi kaydan fajaAAalnahumu al-akhsareena wanajjaynahu walootan ila al-ardi allatee barakna feeha lilAAalameena wawahabna lahu ishaqa wayaAAqooba nafilatan wakullan jaAAalna saliheena
You say: "O! Fire, be you of coolness and peace always on Abraham." And they intended with him an artful device, so we made them the worst lowers. And we delivered him and Lot to the earth which we blessed in it to the jinn and mankind. And truly we granted to him, Isaac and Jacob (Israel) a voluntary gift, and each we made good and righteous ones. (21.69 – 72)
This second instance of “kayda�, outside of sura 86, is once again in the heart of paraphrased Biblical Genesis material.
Here again, we are told that “kaydan� emanates from many, and is directed towards a singular male and the people that he represents.
“Kaydan� also promotes Abraham as righteous and the ones opposing him as unrighteous.
A righteous male.
These ayahs pertain to the lineage of Isaac/Israel.
Further, these ayahs confirm that Isaac & Israel are good and righteous gifts.
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37.98
Genesis…Abraham…sacrificial son Isaac…
قالوا ابنوا له بنينا Ù�ألقوه Ù�ÙŠ الجØيم Ù�أرادوا به كيدا Ù�جعلنهم الأسÙ�لين وقال إني ذاهب إلى ربي سيهدين رب هب لي من الصلØين Ù�بشرنه بغلم Øليم Ù�لما بلغ معه السعي قال يبني إني أرى Ù�ÙŠ المنام أني أذبØÙƒ Ù�انظر ماذا ترى قال يأبت اÙ�عل ما تؤمر ستجدني إن شاء الله من الصبرين
Qaloo ibnoo lahu bunyanan faalqoohu fee aljaheemi faaradoo bihi kaydan fajaAAalnahumu al-asfaleena waqala innee thahibun ila rabbee sayahdeeni rabbi hab lee mina alssaliheena fabashsharnahu bighulamin haleemin falamma balagha maAAahu alssaAAya qala ya bunayya innee ara fee almanami annee athbahuka faonthur matha tara qala ya abati ifAAal ma tu/maru satajidunee in shaa Allahu mina alssabireena
They said: "Truly you built his structure, so cast him in the blazing fire.� So they intended an artful device with him, so we made them the most humiliated. And said: "That I am going to my Lord, he will guide me." "Lord bestow (for) me from the good and righteous one." So we gave good tidings to him with a forbearing son. So when he reached the endeavor with him, Say: "O! My dear son, "That I, I see in the dreaming that I, I am slaughtering you, so look and consider what you see" Say: "O! My dear father, you do what you are commanded, so you will find me, if “allah� he willed from the patient." (37.97 – 102)
This third instance of “kayda�, outside of sura 86, is again in the heart of paraphrased Biblical Genesis material.
In this instance, we have the story of Abraham as he is about to sacrifice his son Isaac to Yahweh, only this time around the authors of the Koran attempted to raise and insert the pagan Arab god “allah� in lieu of the true creator God Yahweh.
Just as in the context of 21.70, we understand that Isaac was ranked as a “good and righteous one� – as we again are told this of his son.
Here, once again, we are told that “kaydan� emanates from many, and is directed towards a singular male and the people that he represents.
These ayahs pertain to the lineage of Isaac/Israel.
Further, these ayahs confirm that Isaac was the son that Abraham offered, not Ishmael as Muslims would have us believe.
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52.42
أم يريدون كيدا Ù�الذين ÙƒÙ�روا هم المكيدون أم لهم إله غير الله سبØÙ† الله عما يشركون وإن يروا كسÙ�ا من السماء ساقطا يقولوا سØاب مركوم Ù�ذرهم Øتى يلقوا يومهم الذي Ù�يه يصعقون يوم لا يغني عنهم كيدهم شيءا ولا هم ينصرون
Am yureedoona kaydan faallatheena kafaroo humu almakeedoona Am lahum ilahun ghayru Allahi subhana Allahi AAamma yushrikoona wa-in yaraw kisfan mina alssama-i saqitan yaqooloo sahabun markoomun fatharhum hatta yulaqoo yawmahumu allathee feehi yusAAaqoona yawma la yughnee AAanhum kayduhum shay-an wala hum yunsaroona
Therefore they intend an artful device; so whom they disbelieved, they, the victim of their own strategy of war. Therefore to them a god other than “allah�; glory be to “allah� from what they associate partners. And when they see pieces from the cloud, one that is falling down, he says: “Piled up cloud.� So leave them alone until they meet their day, whom in it, they shall be swooned. A day He shall not enrich on them their war, that he will, and nor they shall be helped. (52.42 – 46)
These ayahs show that “kaydan� is used in context with the strategy of war instigated by the disbelievers.
Further, the context shows that the warring disbelievers put their faith in a different god.
Here, the authors of the Koran have followed the same Biblical recipe as set forth in the Book of Revelation, only they have artificially inserted the god “allah� as the opposing “deity�.
A counterfeit god
As we have seen repeatedly throughout the Koran, the term “allah� is used in lieu of original Biblical deity.
In order to grasp what has occurred, we must first define what “allah� means.
Observing the classic definition for the Koranic god “allah�…
الله = “allah�
“allah� definition:
Written with the disjunctive alif, meaning God, i.e. the only true god, according to the most correct of the opinions respecting it. It is a proper name to the Being who exists necessarily, by Himself, comprising all of the attributes of perfection; a proper name denoting the true god (TA), comprising all the excellent divine names; a unity comprising all of the essences of existing things; the “al� being inseparable from it; not derived.
It comes from the root “ilaha� (alif-lam-ha), which means he served, worshipped, or adored; to adore, worship, deify any one, call any one god. He was, or became, confounded, or perplexed, and unable to see his right course. An object of worship or adoration; i.e. a god, a deity; anything that is taken as an object of worship or adoration, according to him that takes it as such. It signifies the goddess; and particularly the serpent; because it was a special object of worship of some of the ancient Arabs; or the great serpent; and the new moon.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 82 - 83
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 28 - 29
Key points from the classic Arabic definition:
• “allah� is referred to as a lower-case “god�
• Defined as “a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essence of existing things.� As we have already witnessed time and again, the god “allah� of the Koran is being cloaked with the divine names and attributes already given to the true Biblical God, Jesus Christ
• The term “allah� is derived from the root “ilaha�, which means “he was, or became, confounded, or perplexed, and unable to see his right course.� This is the same exact description that the Greek verb “planao� tells us regarding the devil in the Book of Revelation
• The root “ilaha� also means to “worship, deify any one, call any one god�
• The root “ilaha� means idol worship via the definition “An object of worship or adoration; i.e. a god, a deity; anything that is taken as an object of worship or adoration, according to him that takes it as such.�
• Finally, and most important, the root “ilaha� (the very origin of the word “allah� itself) means � the serpent; or the great serpent�
It is crystal clear, from the very etymology of the word “allah� itself, that this is a description of Satan, himself.
It is little wonder that the “allah� of the Koran is incapable of the following…
• Unable to state in the first-person singular that he created anything
• Unable to state in the first-person singular that he is the First and the Last
• Unable to state anywhere in the entire Koran that it is divinely inspired
Clearly…
The Triune Creator God of the Holy Bible is the true God.
Jesus Christ is the one true God.
The god of the Koran is no more than a pagan Arab god dressed-up to look like the Biblical God.
“Allah�, as the great serpent, is expressed here rather dramatically…
إن شانئك هو الأبتر
Inna shani-aka huwa al-abtaru
108.3 Truly your hater and enemy, he, the serpent.
Summary of 86.15:
• After the war in heaven, which involved angels against angels, (i.e. God’s angels against Satan & his angels), the Book of Revelation describes the events that take place
• Revelation describes to us that evil was expelled from Heaven, and cast forth onto the earth (Rev 12.9)
• We are told that evil goes by many names and descriptions, such as ‘the great dragon’, ‘the old serpent’, the ‘devil’, & ‘Satan’
• Two of these descriptions listed in Rev 12.9 state that the devil is a kind of serpent (drakon & ophis), and that he has been around for a very long time (archaios)
• Further, we are told that the devil himself, via the nominative singular masculine verb “planao�, deceives the whole world, causing them to go astray, leading them away from the truth, away from the right path, and into error
• Revelation 12 tells us that the devil goes out to make war (polemos) with mankind (Rev 12.17)
• Observe that the devil is only interested in making war with those keeping the commandments of God and having the witness of Jesus
• Revelation informs us that the ones being deceived are, in fact, worshiping the devil
• The devil, i.e. the singular dragon, i.e. the singular serpent, gives authority to the singular beast. This authority is stated to be the ability to make war with the saints – the followers of Jesus Christ (Rev 13.4 – 8)
• Hence, worshiping of the serpent (the devil) is synonymous with worshiping of the beast, as the beast is of the devil, it is in his image
• The beast is described with human qualities with control access across all nations and represents all of humanity that are Satan’s seed – the ones that are being deceived by him – these are the ones that have the devil’s name written on them, and not Jesus’ name written on them
• Revelation clearly tells us that anyone not following Jesus Christ will not have eternal life
• As the instigator, Satan is described as deceiving (planao) the nations of the earth, and assembling them (sunago) for war (polemos) (Rev 20.7 - 8)
• Revelation describes the ones being gathered together, as indicated by the usage of the nominative plural pronoun “houtos� (these) and the genitive plural pronoun “autos�(they); to make war (polemeo) with the Lamb (i.e. Jesus Christ) (Rev 17.12 – 14)
• The future active indicative verb “polemeo� indicates that this is an event that has not yet occurred
• Observe that the Kings of the earth join forces together, for a short period of time, with the singular genitive beast (therion), and become of one mind, one intended purpose
• We are told that the beast, i.e. the ones being deceived by Satan, are being collected together (sunago) as an army (strateuma) to engage in war with the one on the horse (i.e. Jesus) and his army of followers (Rev 19.19)
• Opposite to the true creator God Holy Trinity, which is proclaimed throughout the pages of Revelation; we are also shown the god of the “unholy trinity� (Rev 16.13 – 14)
• John describes demonic spirits emanating from:
• The dragon
• The beast
• The false prophet
• These three evil manifestations of Satan are described as deceiving all peoples of the earth and assembling them (sunago) for war (polemos)
• Interestingly, all throughout Revelation, and in stark contrast to that of the Holy Trinity, the “unholy trinity� always maintains separate manifestations and never states that they are one in the same entity, as is seen with the Holy Trinity of God Almighty
• The “unholy trinity� manifestations work together in purpose, but are not the same entity
• The “Holy Trinity� manifestations work together in purpose, and are the same entity
Summarizing the war as described in the Book of Revelation:
• An ongoing and future war
• Instigated by Satan (i.e. the great serpent) and the disbelievers, through deception
• The disbelievers place their trust in a false god
• This war is directed towards a singular righteous Male Son (Jesus Christ) and the people He represents (His followers)
• Involves Isaac’s/Israel’s lineage, exclusively, as the Lord’s blessing is completed though this line
• Just as in 86.8 & 86.13, 86.15 initiates with the inceptive particle “inna�, and is rendered as “truly�
• Coupled to this is the plural pronoun, “hum�, and is rendered as “them�
• This combination results in “innahum� meaning “truly them�, and is directly referring to “the vain� (alhazli) as described in the previous ayah 86.14, thus extending our knowledge regarding the disbelievers
• Following this is the masculine, plural, imperfect tense verb “yakeedoona�, and is rendered “they devise�, and used only this one time in the Koran, and indicates an ongoing and future event
• This event that they devise is established by the next word, “kaydan�, which is also in the imperfect tense, representing incomplete action
• “Kaydan� is rendered “an artful device�, per the classic definition
• Both “yakeedoona� & “kaydan� share the same root “kaida�
• The root “kaida� carries with it the meanings of “he deceived, beguiled, or circumvented, him or he deceived, beguiled, or circumvented, him; and desired to do him a foul, an abominable, or an evil, action clandestinely, or without his knowing whence it proceeded.�
• The root “kaida� also means “War: so called because of the stratagems employed therein�
• Observing the 24 derivations of the root “kaida� in the Koran shows that the overwhelming usage pertains to war and the planning of war
• Surveying the four instances and context of “kaydan�, that occur outside of sura 86, we have thus (12.5, 21.70, 37.98, 52.42):
• 12.5 This first instance of “kayda�, outside of sura 86, is in the heart of paraphrased Biblical Genesis material (i.e. referred to here as “the narrative�), and confirms what is already readily apparent, i.e. that the Koran (the collection) is merely reformatted Biblical material
• The context of this ayah recalls Jacob’s (Israel) son, Joseph, and his “eleven star� dream in which his brothers devise an artful device (kaydan) against him
• Here, we are told that “kaydan� emanates from many, and is directed towards a singular, male son and the people that he represents
• “Kaydan� is said to represent an instigation by the devil (the enemy), against mankind
• The context of “kaydan� pertains to the lineage of Isaac/Israel
• Further, these ayahs confirm that the Lord’s blessing is completed through Israel’s people
• 21.70 This second instance of “kayda�, outside of sura 86, is once again in the heart of paraphrased Biblical Genesis material
• Here again, we are told that “kaydan� emanates from many, and is directed towards a singular male and the people that he represents
• “Kaydan� promotes Abraham as righteous and the ones opposing him as unrighteous
• A righteous male
• The context of “kaydan� pertains to the lineage of Isaac/Israel
• Further, these ayahs confirm that Isaac & Israel are good and righteous gifts
• 37.98 This third instance of “kayda�, outside of sura 86, is again in the heart of paraphrased Biblical Genesis material
• In this instance, we have the story of Abraham as he is about to sacrifice his son Isaac to Yahweh, only this time around the authors of the Koran attempted to raise and insert the pagan Arab god “allah� in lieu of the true creator God Yahweh
• Just as in the context of 21.70, we understand that Isaac was ranked as a “good and righteous one� – as we again are told this of his son
• Here, once again, we are told that “kaydan� emanates from many, and is directed towards a singular male and the people that he represents
• The context of “kaydan� pertains to the lineage of Isaac/Israel
• Further, these ayahs confirm that Isaac was the son that Abraham offered, not Ishmael as Muslims would have us believe
• 52.42 The context of 52.42 demonstrates that “kaydan� is used in conjunction with the strategy of war instigated by the disbelievers
• Further, the context of 52.42 shows that the warring disbelievers put their faith in a different god. Here, the authors of the Koran have followed the same Biblical recipe as set forth in the Book of Revelation, only they have artificially inserted the god “allah� as the opposing “deity�
The Great Serpent “allah�
• Per the classic Arabic definition, “allah� is referred to as a lower-case “god�
• Defined as “a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essence of existing things.� As we have already witnessed time and again, the god “allah� of the Koran is being cloaked with the divine names and attributes already given to the true Biblical God, Jesus Christ
• The term “allah� is derived from the root “ilaha�, which means “he was, or became, confounded, or perplexed, and unable to see his right course.� This is the same exact description that the Greek verb “planao� tells us regarding the devil in the Book of Revelation
• The root “ilaha� also means to “worship, deify any one, call any one god�
• The root “ilaha� means idol worship via the definition “An object of worship or adoration; i.e. a god, a deity; anything that is taken as an object of worship or adoration, according to him that takes it as such.�
• The root “ilaha� also means to “worship, deify any one, call any one god�
• Finally, and most important, the root “ilaha� (the very origin of the word “allah� itself) means� the serpent; or the great serpent�
• Thus, we can quite clearly determine the original intent of 86.15 by summarizing how the term “kaydan� is defined, and its use throughout the Koran:
• An ongoing and future war
• Instigated by Satan (the great serpent; i.e. “allah�) and the disbelievers, through deception
• The disbelievers place their trust in a false god
• This war is directed towards a singular righteous male son and the people he represents
• Involves Isaac’s/Israel’s lineage, exclusively, as the Lord’s blessing is completed though this line
• The evidence is clear; 86.15 represents Satan’s war against Jesus Christ and His followers
Last edited by Apple Pie on Tue Jan 27, 2009 10:09 pm, edited 1 time in total.
86.16...
Post #18Jesus’ War
The Book of Revelation states the following…
μετανοησον ουν ει δε μη ε�χομαι σοι ταχυ και πολεμησω μετ αυτων εν τη �ομφαια του στοματος μου
metanoeo oun ei de me erchomai soi tachu kai polemeo meta autos en ho rhomphaia ho stoma mou
Rev 2.16 Repent! But if not, I will come to you quickly, and I will make war with them by the sword of My mouth.
In this verse, Jesus proclaims in the first-person genitive singular (mou), that He will come to make war with the people that do not repent, via the sword of His mouth.
The sword of His mouth (i.e. His Word) is used to make war (polemeo) with the disbelievers and, being in the future active tense, indicates this to be an incomplete event.
μνημονευε ουν πως ειληφας και ηκουσας και τη�ει και μετανοησον εαν ουν μη γ�ηγο�ησης ηξω ως κλεπτης και ου μη γνως ποιαν ω�αν ηξω επι σε
mnemoneuo oun pos lambano kai akouo kai tereo kai metanoeo ean oun me gregoreuo heko hos kleptes kai ou me ginosko poios hora heko epi se
Rev 3.3 Then remember how you received and heard, and keep, and repent. If, then, you do not watch, I come upon you like a thief and you will not at all know what hour I come upon you.
Jesus again tells the people to repent, and if not, He will come upon each and every person suddenly, like a thief.
και ειδον τον ου�ανον ηνεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον πιστος [καλουμενος] και αληθινος και εν δικαιοσυνη κ�ινει και πολεμει οι δε οφθαλμοι αυτου φλοξ πυ�ος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονομα γεγ�αμμενον ο ουδεις οιδεν ει μη αυτος και πε�ιβεβλημενος ιματιον �ε�αντισμενον αιματι και κεκληται το ονομα αυτου ο λογος του θεου και τα στ�ατευματα τα εν τω ου�ανω ηκολουθει αυτω εφ ιπποις λευκοις ενδεδυμενοι βυσσινον λευκον καθα�ον και εκ του στοματος αυτου εκπο�ευεται �ομφαια οξεια ινα εν αυτη παταξη τα εθνη και αυτος ποιμανει αυτους εν �αβδω σιδη�α και αυτος πατει την ληνον του οινου του θυμου της ο�γης του θεου του παντοκ�ατο�ος
kai eido ho ouranos anoigo kai idou hippos leukos kai ho kathemai epi autos pistos kaleo kai alethinos kai en dikaiosune krino kai polemeo ho de opthalmos autos phlox pur kai epi ho kephale autos diadema polus echo onoma grapho hos oudeis eido ei me autos kai periballo himation rhantizo haima kai kaleo ho onoma autos ho logos ho theos kai ho strateuma ho en ho ouranos akoloutheo autos epi hippos leukos enduo bussinos leukos katharos kai ek ho stoma autos ekporeuomai rhomphaia oxus hina en autos patasso ho thnos kai autos poimaino autos en rhabdos sidereos kai autos pateo ho lenos ho oinos thumos ho orge ho theos ho pantokrator
And I saw Heaven being opened. And, behold! A white horse, and He sitting on it having been called Faithful and True. And He judges and wars in righteousness. And His eyes were as a flame of fire, and on His head many diadems, having a name that had been written, which no one knows except Himself; And having been clothed in a garment besprinkled in blood. And His name is called The Word of God. And the armies in Heaven followed Him on white horses, clothed in pure white fine linen. And out of His mouth goes forth a sharp sword, that with it He might smite the nations. And He will shepherd them with an iron rod. And He treads the winepress of the wine of the wrath, the punishment, of God Almighty. (Rev 19.11 -15)
Here we are told that Jesus (i.e. the Word of God; i.e. Faithful and True) judges and wars in righteousness.
Jesus is followed by His own heavenly armies (i.e. plural “strateuma�), dressed in white.
Good vs. Evil
και ειδον το θη�ιον και τους βασιλεις της γης και τα στ�ατευματα αυτων συνηγμενα ποιησαι τον πολεμον μετα του καθημενου επι του ιππου και μετα του στ�ατευματος αυτου και επιασθη το θη�ιον και μετ αυτου ο ψευδοπ�οφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χα�αγμα του θη�ιου και τους π�οσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυ�ος της καιομενης εν θειω και οι λοιποι απεκτανθησαν εν τη �ομφαια του καθημενου επι του ιππου τη εξελθουση εκ του στοματος αυτου και παντα τα ο�νεα εχο�τασθησαν εκ των σα�κων αυτων
kai eido ho therion kai ho basileus ho ge kai ho strateuma autos sunago poieo ho polemos meta ho kathemai epi ho hippos kai meta ho strateuma autos kai piazo ho therion kai ho meta autos ho pseudoprophetes ho poieo ho semeion enopion autos en hos planao ho lambano ho charagma ho therion kai ho proskuneo ho eike autos zao ballo ho duo eis ho limne ho pur ho kaio en theion kai ho loipoy apokteino en ho rhomphaia ho kathemai epi ho hippos ho exerchomai ek ho stoma autos kai pas ho orneon chortazo ek ho sarx autos
And I saw the beast and the kings of the earth, and their armies being assembled to make war with the One sitting on the horse, and with His army. And the beast was seized, and with this one the false prophet doing signs before it, by which he led astray those having received the mark of the beast, and those worshiping its image. The two were thrown alive into the Lake of Fire burning with brimstone. And the rest were killed with the sword of the One sitting on the horse, having come forth from His mouth. And all the birds were filled from their flesh. (Rev 19.19 – 21)
These verses describe the gathering (by Satan) of his believers so that they are able to make war with Jesus and His believers.
Observe that the text states that the beast has an army, and that the kings of the earth have an army, and together they assemble to make a combined war (i.e. with plural armies “strateuma�) against Jesus and His genitive singular army (strateuma).
Just as in the original war in Heaven, evil is cast out and thrown down. The beast and the false prophet (i.e. the second beast from the earth), are cast into the lake of fire, as is Satan (i.e. the serpent) with them.
ουτοι μετα του α�νιου πολεμησουσιν και το α�νιον νικησει αυτους οτι κυ�ιος κυ�ιων εστιν και βασιλευς βασιλεων και οι μετ αυτου κλητοι και εκλεκτοι και πιστοι
houtos meta ho arnion polemeo kai ho arnion nikao autos hoti kurios kurios esti kai basileus basileus kai ho meta autos kletos kai eklektos kai pistos
Rev 17.14 These will make war with the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and the ones with Him are the called and elect and faithful ones.
Here we are told, once again, that Jesus and His Elect overcome the ones making war with them.
Jesus and His Elect defeat Satan and his followers.
A singular Male from Isaac’s lineage
Three separate times in Revelation we are told that Jesus is from the line of Israel…
και τω αγγελω της εν φιλαδελφεια εκκλησιας γ�αψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειν δαυιδ ο ανοιγων και ουδεις κλεισει και κλειων και ουδεις ανοιγει
kai ho aggelos ho en philadelpheia ekklesia grapho hode lego ho hagios ho alethinos ho echo ho kleis dabid ho anoigo kai oudeis kleio kai kleio oudeis anoigo
Rev 3.7 And to the angel of the assembly in Philadelphia, write: These things says the Holy One, the True One, the One having "the key of David," "the One opening, and no one shuts; and shuts, and no one opens:" (Isa. 22:22)
και εις εκ των π�εσβυτε�ων λεγει μοι μη κλαιε ιδου ενικησεν ο λεων ο εκ της φυλης ιουδα η �ιζα δαυιδ ανοιξαι το βιβλιον και τας επτα σφ�αγιδας αυτου
kai heis ek ho presbuteros lego moi me klaio idou nikao ho leon ho ek ho phule louda ho rhiza dabid anoigo ho biblion kai ho hepta sphragis autos
Rev 5.5 And one of the elders said to me, do not weep. Behold, the Lion being of the tribe of Judah, the Root of David, overcame so as to open the scroll, and its seven seals.
εγω ιησους επεμψα τον αγγελον μου μα�τυ�ησαι υμιν ταυτα επι ταις εκκλησιαις εγω ειμι η �ιζα και το γενος δαυιδ ο αστη� ο λαμπ�ος ο π�ωινος
ego Iesous pempo ho aggelos mou martureo humin tauta epi ho ekklesia ego eimi ho rhiza kai ho genos dabid ho aster ho lampros ho proinos
Rev 22.16 I, Jesus, sent My angel to testify these things to you over the assemblies. I am the Root and Offspring of David, the Bright Morning Star.
In these verses, Jesus informs John that He is a direct descendant of David, via the usage of the first person nominative singular pronoun “ego� and the first person singular verb “eimi�.
Jesus, ‘The Holy One’, ‘The True One’, has the key of David, is the root of David, and is from the Tribe of Judah, one of the Twelve Tribes of Israel.
Compare to 86.16…
وأكيد كيدا
Waakeedu kaydan
86.16 And I devise an artful device.
This ayah initiates with the copulative conjunction “wa�, making it an extension of what was stated in 86.15, and is inseparably connected to the following word…
أكيد = “akeedu�
“akeedu� definition:
Imperfect tense, 1st person singular. I devise. Per 86.15 - 16…They practice an artful device, and I will practice an artful device.
وأكيد = “wa� + “akeedu� = “waakeedu� = and I devise
And the final word in this ayah, just as found in 86.15, also shares the same root…
كيدا = “kaydan�
“kaydan� definition:
Imperfect active tense. An artful device.
Both words come from the root “kaida� (kaf-alif-dal), which means he deceived, beguiled, or circumvented, him or he deceived, beguiled, or circumvented, him; and desired to do him a foul, an abominable, or an evil, action clandestinely, or without his knowing whence it proceeded. He acted deceitfully, mischievously, or wickedly. He practiced as evasion or elusion, a shift, a wile, an artifice, or artful contrivance or device, a plot, a stratagem, or an expedient; or he exercised art, artifice, cunning, ingenuity, or skill, in the management or ordering of affairs, with excellent consideration or deliberation, and ability to manage with subtlety according to his own free will. To contrive, arrange, manage, plot, exert one’s self, strive, scheme, order of affairs with excellent consideration or deliberation and ability, devise, plot a thing good or bad, work or labor at, execute or accomplish, effect an object, scheme, strategy of war. To contrive a stratagem for; to plot against. He contrived, devised, or plotted, a thing, whether right or wrong. He (a raven or crow) exerted himself in his croaking. He gave up his spirit: endured distress in giving up the ghost. He vomited. It emitted fire. She had the menstrual flux. War: so called because of the stratagems employed therein.
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2638 – 2639
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 502 - 503
A Dictionary and Glossary of the Koran, John Penrice, p. 129
Concordance of the Koran, Gustav Flugel, pp. 169 - 170
Occurrences of “waakeedu� in the Koran: 1
Location: 86.16
Summary of 86.16:
• The Book of Revelation describes Jesus’ war
• Jesus proclaims in the first-person genitive singular (mou), that He will come to make war with the people that do not repent, via the sword of His mouth (Rev 2.16)
• The sword of His mouth (i.e. His Word) is used to make war (polemeo) with the disbelievers and, being in the future active tense, indicates this to be an incomplete event
• Jesus tells the people to repent, and if not, He will come upon each and every person suddenly, like a thief (Rev 3.3)
• We are told that Jesus (i.e. the Word of God; i.e. Faithful and True) judges and wars in righteousness (Rev 19.11 -15)
• Jesus is followed by His own heavenly armies (i.e. plural “strateuma�), dressed in white
• Revelation describes the gathering (by Satan) of his believers so that they are able to make war with Jesus and His believers (Rev 19.19 – 21)
• Observe that Revelation states that the beast has an army, and that the kings of the earth have an army, and together they assemble to make a combined war (i.e. with plural armies “strateuma�) against Jesus and His genitive singular army (strateuma) – which was also previously called as plural army
• Just as in the original war in Heaven, evil is cast out and thrown down. The beast and the false prophet (i.e. the second beast from the earth), are cast into the lake of fire, as is Satan (i.e. the serpent) with them
• Here we are told, once again, that Jesus and His Elect overcome the ones making war with them
• Jesus and His Elect defeat Satan and his followers (Rev 17.14)
A singular male from Isaac’s lineage
• Three separate times in Revelation we are told that Jesus is from the line of Israel (Rev 3.7; 5.5; 22.16)
• Jesus informs John that He is a direct descendant of David, via the usage of the first person nominative singular pronoun “ego� and the first person singular verb “eimi�
• Jesus, ‘The Holy One’, ‘The True One’, has the key of David, is the root of David, and is from the Tribe of Judah, one of the Twelve Tribes of Israel
• Summarizing the war as described in the Book of Revelation:
• Jesus states in the first-person singular that He makes war with the disbelievers, with the ones who do not repent
• This war that He wages is from a singular righteous Male Son (Himself) and His believers (His Elect)
• Jesus confirms, in the first person singular, that He is from Isaac’s/Israel’s lineage
• This is an ongoing and future war
• This war was instigated by Satan (i.e. the great serpent) and his disbelievers, through deception
• Good (Jesus) vs. Evil (Satan)
• Jesus and His Elect are victorious over the serpent
• Up until this ayah, sura 86 has held to the narrative vantage point of the 3rd person perspective
• The descriptions thus far, in sura 86, have been of Jesus Christ and the events leading-up to His Second Coming
• Now, in 86.16, the perspective changes to the first-person singular
• Continuing with the instigation of Satan and his believers’ war against Jesus and His believers, as described to us in 86.15; 86.16 initiates with the copulative conjunction “wa�, which connects and continues on with the description of this war
• “Wa� inseparably connects to the imperfect tense, 1st-person singular “akeedu�, rendered as “I devise�
• This informs us that the narrative is now coming directly from a singular individual
• 86.16 indicates that Jesus is now speaking
• Just as in 86.15, the event that Jesus is referring to is established by the next word, “kaydan�, which is also in the imperfect tense, representing incomplete action
• “Kaydan�, again, is rendered “an artful device�, per the classic definition
• Both “waakeedu� & “kaydan� share the same root “kaida�
• The root “kaida� carries with it the meanings of “he deceived, beguiled, or circumvented, him or he deceived, beguiled, or circumvented, him; and desired to do him a foul, an abominable, or an evil, action clandestinely, or without his knowing whence it proceeded.�
• The root “kaida� also means “War: so called because of the stratagems employed therein�
• Just as 86.15 describes Satan’s war against the singular male Son, Jesus Christ & His followers; 86.16 describes Jesus’ as stating that He will personally wage war against Satan & his followers
• Summarizing the war as described in Sura 86:
• Jesus states in the first-person singular that He makes war with the disbelievers, with the ones who do not repent
• This war that He wages is from a singular righteous Male Son (Himself) and His believers (His Elect)
• This is an ongoing and future war
• This war was instigated by Satan (i.e. the great serpent) and his disbelievers, through deception
• Good (Jesus) vs. Evil (Satan)
• Jesus and His Elect are victorious over the serpent (i.e. “allah�)
The Book of Revelation states the following…
μετανοησον ουν ει δε μη ε�χομαι σοι ταχυ και πολεμησω μετ αυτων εν τη �ομφαια του στοματος μου
metanoeo oun ei de me erchomai soi tachu kai polemeo meta autos en ho rhomphaia ho stoma mou
Rev 2.16 Repent! But if not, I will come to you quickly, and I will make war with them by the sword of My mouth.
In this verse, Jesus proclaims in the first-person genitive singular (mou), that He will come to make war with the people that do not repent, via the sword of His mouth.
The sword of His mouth (i.e. His Word) is used to make war (polemeo) with the disbelievers and, being in the future active tense, indicates this to be an incomplete event.
μνημονευε ουν πως ειληφας και ηκουσας και τη�ει και μετανοησον εαν ουν μη γ�ηγο�ησης ηξω ως κλεπτης και ου μη γνως ποιαν ω�αν ηξω επι σε
mnemoneuo oun pos lambano kai akouo kai tereo kai metanoeo ean oun me gregoreuo heko hos kleptes kai ou me ginosko poios hora heko epi se
Rev 3.3 Then remember how you received and heard, and keep, and repent. If, then, you do not watch, I come upon you like a thief and you will not at all know what hour I come upon you.
Jesus again tells the people to repent, and if not, He will come upon each and every person suddenly, like a thief.
και ειδον τον ου�ανον ηνεωγμενον και ιδου ιππος λευκος και ο καθημενος επ αυτον πιστος [καλουμενος] και αληθινος και εν δικαιοσυνη κ�ινει και πολεμει οι δε οφθαλμοι αυτου φλοξ πυ�ος και επι την κεφαλην αυτου διαδηματα πολλα εχων ονομα γεγ�αμμενον ο ουδεις οιδεν ει μη αυτος και πε�ιβεβλημενος ιματιον �ε�αντισμενον αιματι και κεκληται το ονομα αυτου ο λογος του θεου και τα στ�ατευματα τα εν τω ου�ανω ηκολουθει αυτω εφ ιπποις λευκοις ενδεδυμενοι βυσσινον λευκον καθα�ον και εκ του στοματος αυτου εκπο�ευεται �ομφαια οξεια ινα εν αυτη παταξη τα εθνη και αυτος ποιμανει αυτους εν �αβδω σιδη�α και αυτος πατει την ληνον του οινου του θυμου της ο�γης του θεου του παντοκ�ατο�ος
kai eido ho ouranos anoigo kai idou hippos leukos kai ho kathemai epi autos pistos kaleo kai alethinos kai en dikaiosune krino kai polemeo ho de opthalmos autos phlox pur kai epi ho kephale autos diadema polus echo onoma grapho hos oudeis eido ei me autos kai periballo himation rhantizo haima kai kaleo ho onoma autos ho logos ho theos kai ho strateuma ho en ho ouranos akoloutheo autos epi hippos leukos enduo bussinos leukos katharos kai ek ho stoma autos ekporeuomai rhomphaia oxus hina en autos patasso ho thnos kai autos poimaino autos en rhabdos sidereos kai autos pateo ho lenos ho oinos thumos ho orge ho theos ho pantokrator
And I saw Heaven being opened. And, behold! A white horse, and He sitting on it having been called Faithful and True. And He judges and wars in righteousness. And His eyes were as a flame of fire, and on His head many diadems, having a name that had been written, which no one knows except Himself; And having been clothed in a garment besprinkled in blood. And His name is called The Word of God. And the armies in Heaven followed Him on white horses, clothed in pure white fine linen. And out of His mouth goes forth a sharp sword, that with it He might smite the nations. And He will shepherd them with an iron rod. And He treads the winepress of the wine of the wrath, the punishment, of God Almighty. (Rev 19.11 -15)
Here we are told that Jesus (i.e. the Word of God; i.e. Faithful and True) judges and wars in righteousness.
Jesus is followed by His own heavenly armies (i.e. plural “strateuma�), dressed in white.
Good vs. Evil
και ειδον το θη�ιον και τους βασιλεις της γης και τα στ�ατευματα αυτων συνηγμενα ποιησαι τον πολεμον μετα του καθημενου επι του ιππου και μετα του στ�ατευματος αυτου και επιασθη το θη�ιον και μετ αυτου ο ψευδοπ�οφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χα�αγμα του θη�ιου και τους π�οσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυ�ος της καιομενης εν θειω και οι λοιποι απεκτανθησαν εν τη �ομφαια του καθημενου επι του ιππου τη εξελθουση εκ του στοματος αυτου και παντα τα ο�νεα εχο�τασθησαν εκ των σα�κων αυτων
kai eido ho therion kai ho basileus ho ge kai ho strateuma autos sunago poieo ho polemos meta ho kathemai epi ho hippos kai meta ho strateuma autos kai piazo ho therion kai ho meta autos ho pseudoprophetes ho poieo ho semeion enopion autos en hos planao ho lambano ho charagma ho therion kai ho proskuneo ho eike autos zao ballo ho duo eis ho limne ho pur ho kaio en theion kai ho loipoy apokteino en ho rhomphaia ho kathemai epi ho hippos ho exerchomai ek ho stoma autos kai pas ho orneon chortazo ek ho sarx autos
And I saw the beast and the kings of the earth, and their armies being assembled to make war with the One sitting on the horse, and with His army. And the beast was seized, and with this one the false prophet doing signs before it, by which he led astray those having received the mark of the beast, and those worshiping its image. The two were thrown alive into the Lake of Fire burning with brimstone. And the rest were killed with the sword of the One sitting on the horse, having come forth from His mouth. And all the birds were filled from their flesh. (Rev 19.19 – 21)
These verses describe the gathering (by Satan) of his believers so that they are able to make war with Jesus and His believers.
Observe that the text states that the beast has an army, and that the kings of the earth have an army, and together they assemble to make a combined war (i.e. with plural armies “strateuma�) against Jesus and His genitive singular army (strateuma).
Just as in the original war in Heaven, evil is cast out and thrown down. The beast and the false prophet (i.e. the second beast from the earth), are cast into the lake of fire, as is Satan (i.e. the serpent) with them.
ουτοι μετα του α�νιου πολεμησουσιν και το α�νιον νικησει αυτους οτι κυ�ιος κυ�ιων εστιν και βασιλευς βασιλεων και οι μετ αυτου κλητοι και εκλεκτοι και πιστοι
houtos meta ho arnion polemeo kai ho arnion nikao autos hoti kurios kurios esti kai basileus basileus kai ho meta autos kletos kai eklektos kai pistos
Rev 17.14 These will make war with the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and the ones with Him are the called and elect and faithful ones.
Here we are told, once again, that Jesus and His Elect overcome the ones making war with them.
Jesus and His Elect defeat Satan and his followers.
A singular Male from Isaac’s lineage
Three separate times in Revelation we are told that Jesus is from the line of Israel…
και τω αγγελω της εν φιλαδελφεια εκκλησιας γ�αψον ταδε λεγει ο αγιος ο αληθινος ο εχων την κλειν δαυιδ ο ανοιγων και ουδεις κλεισει και κλειων και ουδεις ανοιγει
kai ho aggelos ho en philadelpheia ekklesia grapho hode lego ho hagios ho alethinos ho echo ho kleis dabid ho anoigo kai oudeis kleio kai kleio oudeis anoigo
Rev 3.7 And to the angel of the assembly in Philadelphia, write: These things says the Holy One, the True One, the One having "the key of David," "the One opening, and no one shuts; and shuts, and no one opens:" (Isa. 22:22)
και εις εκ των π�εσβυτε�ων λεγει μοι μη κλαιε ιδου ενικησεν ο λεων ο εκ της φυλης ιουδα η �ιζα δαυιδ ανοιξαι το βιβλιον και τας επτα σφ�αγιδας αυτου
kai heis ek ho presbuteros lego moi me klaio idou nikao ho leon ho ek ho phule louda ho rhiza dabid anoigo ho biblion kai ho hepta sphragis autos
Rev 5.5 And one of the elders said to me, do not weep. Behold, the Lion being of the tribe of Judah, the Root of David, overcame so as to open the scroll, and its seven seals.
εγω ιησους επεμψα τον αγγελον μου μα�τυ�ησαι υμιν ταυτα επι ταις εκκλησιαις εγω ειμι η �ιζα και το γενος δαυιδ ο αστη� ο λαμπ�ος ο π�ωινος
ego Iesous pempo ho aggelos mou martureo humin tauta epi ho ekklesia ego eimi ho rhiza kai ho genos dabid ho aster ho lampros ho proinos
Rev 22.16 I, Jesus, sent My angel to testify these things to you over the assemblies. I am the Root and Offspring of David, the Bright Morning Star.
In these verses, Jesus informs John that He is a direct descendant of David, via the usage of the first person nominative singular pronoun “ego� and the first person singular verb “eimi�.
Jesus, ‘The Holy One’, ‘The True One’, has the key of David, is the root of David, and is from the Tribe of Judah, one of the Twelve Tribes of Israel.
Compare to 86.16…
وأكيد كيدا
Waakeedu kaydan
86.16 And I devise an artful device.
This ayah initiates with the copulative conjunction “wa�, making it an extension of what was stated in 86.15, and is inseparably connected to the following word…
أكيد = “akeedu�
“akeedu� definition:
Imperfect tense, 1st person singular. I devise. Per 86.15 - 16…They practice an artful device, and I will practice an artful device.
وأكيد = “wa� + “akeedu� = “waakeedu� = and I devise
And the final word in this ayah, just as found in 86.15, also shares the same root…
كيدا = “kaydan�
“kaydan� definition:
Imperfect active tense. An artful device.
Both words come from the root “kaida� (kaf-alif-dal), which means he deceived, beguiled, or circumvented, him or he deceived, beguiled, or circumvented, him; and desired to do him a foul, an abominable, or an evil, action clandestinely, or without his knowing whence it proceeded. He acted deceitfully, mischievously, or wickedly. He practiced as evasion or elusion, a shift, a wile, an artifice, or artful contrivance or device, a plot, a stratagem, or an expedient; or he exercised art, artifice, cunning, ingenuity, or skill, in the management or ordering of affairs, with excellent consideration or deliberation, and ability to manage with subtlety according to his own free will. To contrive, arrange, manage, plot, exert one’s self, strive, scheme, order of affairs with excellent consideration or deliberation and ability, devise, plot a thing good or bad, work or labor at, execute or accomplish, effect an object, scheme, strategy of war. To contrive a stratagem for; to plot against. He contrived, devised, or plotted, a thing, whether right or wrong. He (a raven or crow) exerted himself in his croaking. He gave up his spirit: endured distress in giving up the ghost. He vomited. It emitted fire. She had the menstrual flux. War: so called because of the stratagems employed therein.
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2638 – 2639
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 502 - 503
A Dictionary and Glossary of the Koran, John Penrice, p. 129
Concordance of the Koran, Gustav Flugel, pp. 169 - 170
Occurrences of “waakeedu� in the Koran: 1
Location: 86.16
Summary of 86.16:
• The Book of Revelation describes Jesus’ war
• Jesus proclaims in the first-person genitive singular (mou), that He will come to make war with the people that do not repent, via the sword of His mouth (Rev 2.16)
• The sword of His mouth (i.e. His Word) is used to make war (polemeo) with the disbelievers and, being in the future active tense, indicates this to be an incomplete event
• Jesus tells the people to repent, and if not, He will come upon each and every person suddenly, like a thief (Rev 3.3)
• We are told that Jesus (i.e. the Word of God; i.e. Faithful and True) judges and wars in righteousness (Rev 19.11 -15)
• Jesus is followed by His own heavenly armies (i.e. plural “strateuma�), dressed in white
• Revelation describes the gathering (by Satan) of his believers so that they are able to make war with Jesus and His believers (Rev 19.19 – 21)
• Observe that Revelation states that the beast has an army, and that the kings of the earth have an army, and together they assemble to make a combined war (i.e. with plural armies “strateuma�) against Jesus and His genitive singular army (strateuma) – which was also previously called as plural army
• Just as in the original war in Heaven, evil is cast out and thrown down. The beast and the false prophet (i.e. the second beast from the earth), are cast into the lake of fire, as is Satan (i.e. the serpent) with them
• Here we are told, once again, that Jesus and His Elect overcome the ones making war with them
• Jesus and His Elect defeat Satan and his followers (Rev 17.14)
A singular male from Isaac’s lineage
• Three separate times in Revelation we are told that Jesus is from the line of Israel (Rev 3.7; 5.5; 22.16)
• Jesus informs John that He is a direct descendant of David, via the usage of the first person nominative singular pronoun “ego� and the first person singular verb “eimi�
• Jesus, ‘The Holy One’, ‘The True One’, has the key of David, is the root of David, and is from the Tribe of Judah, one of the Twelve Tribes of Israel
• Summarizing the war as described in the Book of Revelation:
• Jesus states in the first-person singular that He makes war with the disbelievers, with the ones who do not repent
• This war that He wages is from a singular righteous Male Son (Himself) and His believers (His Elect)
• Jesus confirms, in the first person singular, that He is from Isaac’s/Israel’s lineage
• This is an ongoing and future war
• This war was instigated by Satan (i.e. the great serpent) and his disbelievers, through deception
• Good (Jesus) vs. Evil (Satan)
• Jesus and His Elect are victorious over the serpent
• Up until this ayah, sura 86 has held to the narrative vantage point of the 3rd person perspective
• The descriptions thus far, in sura 86, have been of Jesus Christ and the events leading-up to His Second Coming
• Now, in 86.16, the perspective changes to the first-person singular
• Continuing with the instigation of Satan and his believers’ war against Jesus and His believers, as described to us in 86.15; 86.16 initiates with the copulative conjunction “wa�, which connects and continues on with the description of this war
• “Wa� inseparably connects to the imperfect tense, 1st-person singular “akeedu�, rendered as “I devise�
• This informs us that the narrative is now coming directly from a singular individual
• 86.16 indicates that Jesus is now speaking
• Just as in 86.15, the event that Jesus is referring to is established by the next word, “kaydan�, which is also in the imperfect tense, representing incomplete action
• “Kaydan�, again, is rendered “an artful device�, per the classic definition
• Both “waakeedu� & “kaydan� share the same root “kaida�
• The root “kaida� carries with it the meanings of “he deceived, beguiled, or circumvented, him or he deceived, beguiled, or circumvented, him; and desired to do him a foul, an abominable, or an evil, action clandestinely, or without his knowing whence it proceeded.�
• The root “kaida� also means “War: so called because of the stratagems employed therein�
• Just as 86.15 describes Satan’s war against the singular male Son, Jesus Christ & His followers; 86.16 describes Jesus’ as stating that He will personally wage war against Satan & his followers
• Summarizing the war as described in Sura 86:
• Jesus states in the first-person singular that He makes war with the disbelievers, with the ones who do not repent
• This war that He wages is from a singular righteous Male Son (Himself) and His believers (His Elect)
• This is an ongoing and future war
• This war was instigated by Satan (i.e. the great serpent) and his disbelievers, through deception
• Good (Jesus) vs. Evil (Satan)
• Jesus and His Elect are victorious over the serpent (i.e. “allah�)
86.17...
Post #19Repent to Jesus
A time to repent…
και εδωκα αυτη χ�ονον ινα μετανοηση και ου θελει μετανοησαι εκ της πο�νειας αυτης ιδου βαλλω αυτην εις κλινην και τους μοιχευοντας μετ αυτης εις θλιψιν μεγαλην εαν μη μετανοησουσιν εκ των ε�γων αυτης και τα τεκνα αυτης αποκτενω εν θανατω και γνωσονται πασαι αι εκκλησιαι οτι εγω ειμι ο ε�αυνων νεφ�ους και κα�διας και δωσω υμιν εκαστω κατα τα ε�γα υμων
kai didomi autos chronos hina metanoeo kai ou thelo metanoeo ek ho porneia autos idou ballo autos eis kline kai ho moicheuo mta autos eis thlipsis megas ean me metanoeo ek ho ergon autos kai ho teknon autos apokteino en thantos kai ginosko pas ho ekklesia hoti ego eimi ho ereunao nephros kai kardia kai didomi humin hekastos kata ho ergon humon
And I gave time to her that she might repent of her fornication. And she did not repent. Behold, I am throwing her into a bed, and into great affliction those committing adultery with her, unless they repent of her works. And I will kill her children with death; and all the assemblies will know that I am the One searching the inner parts and hearts. And I will give to each of you according to your works. (Rev 2.21 – 23)
These verses clearly inform the reader that Jesus is not only in charge of forgiveness, but He is in charge of punishing the ones who refuse to repent.
Jesus declares, in the first-person singular, that only He gives time (didomi, chronos) for repentance (metanoeo).
After this period of time, Jesus states, in the first-person singular, that only He (ego) has the power and authority over life and death, and that He issues great affliction to the ones following Babylon and her ways.
Jesus is the one searching the inner man and the heart.
Trials & Tribulations
Revelation states that Jesus is patient and waits for His Elect to repent to Him. For the ones who refuse to repent, they will be tried as follows…
και εκαυματισθησαν οι ανθ�ωποι καυμα μεγα και εβλασφημησαν το ονομα του θεου του εχοντος την εξουσιαν επι τας πληγας ταυτας και ου μετενοησαν δουναι αυτω δοξαν
kai kaumatizo ho anthropos kauma megas kai blasphemeo ho onoma ho theos ho echo ho exousia epi ho plege houtos kai ou metanoeo didomi autos doxa
Rev 16.9 And the men were burned with great heat. And blasphemed the name of God, the One having authority over these plagues and they did not repent to give Him glory.
και ο εβδομος εξεχεεν την φιαλην αυτου επι τον αε�α και εξηλθεν φωνη μεγαλη εκ του ναου απο του θ�ονου λεγουσα γεγονεν και εγενοντο αστ�απαι και φωναι και β�ονται και σεισμος εγενετο μεγας οιος ουκ εγενετο αφ ου ανθ�ωποι εγενοντο επι της γης τηλικουτος σεισμος ουτως μεγας και εγενετο η πολις η μεγαλη εις τ�ια με�η και αι πολεις των εθνων επεσαν και βαβυλων η μεγαλη εμνησθη ενωπιον του θεου δουναι αυτη το ποτη�ιον του οινου του θυμου της ο�γης αυτου και πασα νησος εφυγεν και ο�η ουχ ευ�εθησαν
kai ho hebdomos ekcheo ho phiale autos epi ho aer kai exerchomai phone megas ek ho naos apo ho thronos lego ginomai kai ginomai astrape kai bronte kai phone kai seismos gonomai megas hoios ou ginomai apo hos anthropos ginomai epi ho ge telikoutos seismos houto megas kai ginomai ho polis ho megas eis treis meros kai ho polis ho ethnos pipto kai babulon ho megas mnaomai enopion ho theos didomi autos ho poterion ho oinos ho thumos ho orge autos kai pas nesos pheugo kai oros ou heurisko
And the seventh angel poured out his bowl into the air, and a great voice came from the temple of Heaven, from the throne, saying, It has happened! And occurred, lightning and thunder and noise. And a great earthquake occurred, such as did not occur since man came into being on the earth, such a huge earthquake, so great! And the great city came to be into three parts, and the cities of the nations fell. And Babylon the great was remembered before God, to give to her the cup of the wine of the wrath of His punishment. And every island fled away, and mountains were not found. (Rev 16.17 – 20)
και κλαυσουσιν και κοψονται επ αυτην οι βασιλεις της γης οι μετ αυτης πο�νευσαντες και στ�ηνιασαντες οταν βλεπωσιν τον καπνον της πυ�ωσεως αυτης
kai klaio kai kopto epi autos ho basileus ho ge ho meta autos porneuo kai streniao hotan blepo ho kapnos ho purosis autos
Rev 18.9 And the kings of the earth will weep for her, and will wail over her, those having fornicated and having luxuriated with her, when they see the smoke of her burning;
οτι μια ω�α η�ημωθη ο τοσουτος πλουτος και πας κυβε�νητης και πας ο επι τοπον πλεων και ναυται και οσοι την θαλασσαν ε�γαζονται απο μακ�οθεν εστησαν και εκ�αξαν βλεποντες τον καπνον της πυ�ωσεως αυτης λεγοντες τις ομοια τη πολει τη μεγαλη
hoti heis hora eremoo ho tosoutos ploutos kai pas kubernetes kai pas ho epi topos pleo kai nautes kai hosos ho thalassa ergazomai apo makrothen histemi kai krazo blepo ho kapnos ho purosis autos lego tis homoios ho polis ho megas
For in one hour such great wealth was desolated. And every ship-pilot and all upon the ships, and sailors, and as many as work the sea, stood from afar, and cried out, seeing the smoke of her burning, saying, what is like the great city? (Rev 18.17 – 18)
Observing a key term…
πυ�ωσεως = “purosis�
“purosis� definition:
Strong’s #4451. Genitive singular feminine noun. A burning: per Rev 18.9; 18…The burning by which metals are roasted and reduced; by a figure drawn from a refiners fire, calamities or trials that test character. Ignition, i.e. specifically smelting (figuratively conflagration, calamity as a test). Process of burning, burning. An intense degree of some painful occurrence or experience, burning ordeal.
From #4448. To kindle; to be ignited, glow, be refined, to be inflamed, burn.
From #4442. Fire.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume six, pp. 950 – 951; 975
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, p. 900
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, p. 559
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 1256
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 219
Clearly, the ones refusing to repent will see their world destroyed via calamities likened to the smelting of metals. They will stand from afar while they see the smoke of her burning (Babylon), and watch their great earthly wealth disappear. There will be a great earthquake and the mountains will be no more.
Bad drink
και αυτος πιεται εκ του οινου του θυμου του θεου του κεκε�ασμενου ακ�ατου εν τω ποτη�ιω της ο�γης αυτου και βασανισθησεται εν πυ�ι και θειω ενωπιον αγγελων αγιων και ενωπιον του α�νιου
kai autos pino ek ho oinos ho thumos ho theos ho kerannumi akratos en ho poterion ho orge autos kai basanizo en pur kai theon enopion aggelos hagios kai enopion ho arnion
Rev 14.10 He also shall drink of the wine of the wrath of God having been poured out undiluted in the cup of His punishment. And he will be tormented by fire and brimstone before the most holy angels and before the Lamb.
The wrath of God is likened to wine that is poured-put full strength to the ones receiving His punishment.
The ones being punished will be tormented by fire before the presence of the Lamb (i.e. Jesus; i.e. God).
Bad food
και ο πεμπτος εξεχεεν την φιαλην αυτου επι τον θ�ονον του θη�ιου και εγενετο η βασιλεια αυτου εσκοτωμενη και εμασωντο τας γλωσσας αυτων εκ του πονου και εβλασφημησαν τον θεον του ου�ανου εκ των πονων αυτων και εκ των ελκων αυτων και ου μετενοησαν εκ των ε�γων αυτων
kai ho pemptos ekcheo ho phiale autos epi ho thronos ho therion kai ginomai ho basileia autos skotoo kai massaomai ho glossa autos ek ho ponos kai blasphemeo ho theos ho ouranos ek ho ponos autos kai ek ho helkos autos kai ou metanoeo ek ho ergon autos
And the fifth poured out his bowl onto the throne of the beast. And its kingdom became darkened; and they eat their tongues from the pain. And they blasphemed the God of Heaven, from their pains and from their sores. And they did not repent of their works. (Rev 16.10 – 11)
Punishment for the beast and its kingdom (the disbelievers) is to eat their tongues in pain - all without repenting to the Lord Jesus Christ.
Final Punishment
και επιασθη το θη�ιον και μετ αυτου ο ψευδοπ�οφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χα�αγμα του θη�ιου και τους π�οσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυ�ος της καιομενης εν θειω
kai piazo ho therion kai ho meta autos ho pseudoprophetes ho poieo ho semeion enopion autos en hos planao ho lambano ho charagma ho therion kai ho proskuneo ho eike autos zao ballo ho duo eis ho limne ho pur ho kaio en theion
Rev 19.20 And the beast was seized, and with this one the false prophet doing signs before it, by which he led astray those having received the mark of the beast, and those worshiping its image. The two were thrown alive into the Lake of Fire burning with brimstone.
και ο διαβολος ο πλανων αυτους εβληθη εις την λιμνην του πυ�ος και θειου οπου και το θη�ιον και ο ψευδοπ�οφητης και βασανισθησονται ημε�ας και νυκτος εις τους αιωνας των αιωνων
kai ho diabolos ho planao autos ballo eic ho limne ho pur kai theion hopou kai ho therion kai ho pseudoprophetes kai basanizo hemera kai nux eisho aion ho aion
Rev 20.10 And the Devil leading them astray was thrown into the Lake of Fire and Brimstone, where the beast and the false prophet were. And they were tormented day and night to the ages of the ages.
The unholy trinity (i.e. the beast, the false prophet, & the devil), which war against Jesus and His Elect, are seized and thrown alive into the Lake of Fire – in which they spend eternity in separation from the true Biblical God.
Compare to 86.17…
�مهل الك�رين أمهلهم رويدا
Famahhili alkafireena amhilhum ruwaydan
86.17 So respite the disbelievers, respite them gently for a little while.
This ayah initiates with the conjunctive particle “fa�, conjoining the previous ayah to this final ayah, and the following word…
مهل = “mahhili�
“mahhili� definition:
Masculine singular imperative verb. To grant a delay, bear with for a time. Gentleness; a leisurely manner of acting or proceeding. Respite you; allow delay; defer; put off; deal gently; respite gently.
�مهل = “fa� +“mahhili� = “famahhili� = so respite
Sharing the same root is the following word…
أمهل = “amhil�
“amhil� definition:
Masculine singular imperative verb. Respite gently.
أمهلهم = “amhil� + “hum� = “amhilhum� = respite them gently
Both words come from the root “mahala� (miim-ha-lam), which means he acted gently, softly, or in a leisurely manner, towards, or with, him. He granted him some delay, or respite; let him alone, or left him, for a while; to act slowly, patiently, gently, leisurely, without haste. To do a thing quietly and gently.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3025
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 544
A Dictionary and Glossary of the Koran, John Penrice, pp. 141 - 142
Concordance of the Koran, Gustav Flugel, p. 187
Occurrences of “famahhili� in the Koran: 1
Location: 86.17
Occurrences of “amhil� in the Koran: 1
Location: 86.17
Occurrences of the root “mahala� and its 5 forms in the Koran: 7
Locations: 18.29, 27.49, 44.45, 70.8, 73.11, 86.17(2x)
Observing the five root derivatives that exist outside of sura 86…
18.29
وقل الØÙ‚ من ربكم Ù�من شاء Ù�ليؤمن ومن شاء Ù�ليكÙ�ر إنا أعتدنا للظلمين نارا Ø£Øاط بهم سرادقها وإن يستغيثوا يغاثوا بماء كالمهل يشوي الوجوه بئس الشراب وساءت مرتÙ�قا
Waquli alhaqqu min rabbikum faman shaa falyu/min waman shaa falyakfur inna aAAtadna lilththalimeena naran ahata bihim suradiquha wa-in yastagheethoo yughathoo bima-in kaalmuhli yashwee alwujooha bi/sa alshsharabu wasaat murtafaqan
18.29 And say: "The Truth, from your Lord, so whosoever He willed, so he believes, and whosoever He willed, so they disbelieve, truly we have prepared to the wrongdoers an encompassed fire, with their smoke rising high and surrounding her, and when the cry for water, they will have rain with water like the molten lead. He sells the direction, with the evil drink. And she was evil, a resting place."
This ayah gives affirmation to Jesus Christ (i.e. ‘The Truth’) as imposing His will upon who should believe and who should not believe.
Further, the disbelievers (referred to in the feminine) will be subjected to a burning fire, with rising smoke, and destruction likened to “kaalmuhli� - which is a noun representing the smelting of metals, fused brass, molten lead, etc.
The disbelievers will also partake in his evil drink for their mis-direction.
Observe that a plurality in deity has been established via the mixed usage of “He willed�, and “we have prepared�, thus establishing ‘The Truth’ (Jesus Christ) as uniplural deity.
44.45
إن يوم الÙ�صل ميقتهم أجمعين يوم لا يغني مولى عن مولى شيءا ولا هم ينصرون إلا من رØÙ… الله إنه هو العزيز الرØيم إن شجرت الزقوم طعام الأثيم كالمهل يغلي Ù�ÙŠ البطون كغلي الØميم خذوه Ù�اعتلوه إلى سواء الجØيم
Inna yawma alfasli meeqatuhum ajmaAAeena yawma la yughnee mawlan AAan mawlan shay-an wala hum yunsaroona illa man rahima Allahu innahu huwa alAAazeezu alrraheemu inna shajarata alzzaqqoomi taAAamu al-atheemi kaalmuhli yaghlee fee albutooni kaghalyi alhameemi khuthoohu faiAAtiloohu ila sawa-i aljaheemi
Truly the Judgment Day, their ordained time all together. A day He shall not enrich a Lord from a Lord that He will, and not them, they shall be helped except whosoever He has mercy and love. “Allah�, truly him, he the all mighty, the ever merciful. Truly the deadly food’s stock; the sinful person’s food; like the molten lead, boils in the bellies, like the very hot water boiling. You take him, so He dragged him violently to the fire of Hell’s midst. (44.40 – 44.47)
The context of this ayah also relates to the Judgment Day.
This ordained day represents the time that all of the disbelievers shall be gathered together.
In the previous example (18.29) the “will� to separate believers from non-believers was given to ‘The Truth’ (Jesus Christ). In this example, it is repeated that His will is imparted to the ones in which He has mercy and love.
The context states that for the disbelievers, the sinful person, no help will be given and their demise will be likened to “kaalmuhli�, or a smelting process, just as indicated in the previous example.
Punctuated in the middle of these ayahs is the mentioning of “allah�. Immediately after this, is the mentioning of deadly food’s stock (or people), for the sinner – thus connecting the god “allah� to his people (i.e. the disbelievers) in a negative way.
Further, following the material set forth in Revelation, and demonstrating that Jesus is the one casting Satan (i.e. “allah�) into Hell, we have the terms “khuthoohu� (You take him) and “faiAAtiloohu� (so He dragged him) – referring to the casting of the Devil (“allah�) into the fire of Hell.
70.8
إنهم يرونه بعيدا ونريه قريبا يوم تكون السماء كالمهل وتكون الجبال كالعهن
Innahum yarawnahu baAAeedan wanarahu qareeban yawma takoonu alssamao kaalmuhli watakoonu aljibalu kaalAAihni
Truly they see it a far. And we see it nigh. A day she certainly shall be the cloud, like the molten lead. And she certainly shall be like the mountains, went forth. (70.6 – 9)
Just as in the previous two examples, this ayah also likens Judgment Day for the disbelievers to the same smelting term “kaalmuhli�.
Here, the disbelievers see the event taking place (the destruction of Babylon) from afar. A time when she is like a cloud of smoke; and the mountains shall be no more.
27.49
وكان Ù�ÙŠ المدينة تسعة رهط ÙŠÙ�سدون Ù�ÙŠ الأرض ولا يصلØون قالوا تقاسموا بالله لنبيتنه وأهله ثم لنقولن لوليه ما شهدنا مهلك أهله وإنا لصدقون ومكروا مكرا ومكرنا مكرا وهم لا يشعرون Ù�انظر كيÙ� كان عقبة مكرهم أنا دمرنهم وقومهم أجمعين
Wakana fee almadeenati tisAAatu rahtin yufsidoona fee al-ardi wala yuslihoona oaloo taqasamoo biAllahi lanubayyitannahu waahlahu thumma lanaqoolanna liwaliyyihi ma shahidna mahlika ahlihi wa-inna lasadiqoona Wamakaroo makran wamakarna makran wahum la yashAAuroona faonthur kayfa kana AAaqibatu makrihim anna dammarnahum waqawmahum ajmaAAeena
And in the city were nine tribes, they will act corruptly in the earth, and they do not rectify. They said: "Let us swear by “allah�, we surely will attack him by night and his family, then we will say to his guardian that we witnessed his family's time or place of destruction, and truly truthful ones.� And they plotted a plan, and we plotted a plan, and them, they do not perceive. So look at how difficult their plan was that we destroyed them and their nation all together. (27.48 – 51)
The context of this ayah demonstrates that numerous peoples will act corruptly in the earth. These same people swear in the name of “allah� and attack the truthful ones.
“Mahlika� is used to describe the time or place of this destruction imposed by the disbelievers.
Here, the disbelievers plot a plan which leads to their own utter destruction.
Again, these ayahs show the defeat of the god “allah�, (i.e. the serpent, i.e. the devil, i.e. Satan), as both he and his deceived followers’ plan of war is futile and they are destroyed.
73.11
وذرني والمكذبين أولي النعمة ومهلهم قليلا إن لدينا أنكالا وجØيما وطعاما ذا غصة وعذابا أليما يوم ترجÙ� الأرض والجبال وكانت الجبال كثيبا مهيلا
Watharnee waalmukaththibeena olee alnnaAAmati wamahhilhum qaleelan inna ladayna ankalan wajaheeman wataAAaman tha ghussatin waAAathaban aleeman yawma tarjufu al-ardu waaljibalu wakanati aljibalu katheeban maheelan
And leave Me, and the beliers endowed with the riches, and respite them little. Truly present punishment and his intense fire. And food that sticks in the throat and his painful punishment. A day it shall quake the earth and the mountains, and was poured out, the mountains collected together. (73.11 – 14)
The context of this final ayah is also fully embedded in Biblical Apocalyptic material.
Here, the narrative is from the first-person singular, and tells us that the rich liars are given a little bit of time. Their punishment is fire in His presence.
Again, we have the mentioning of food, in the throat, as painful punishment – just as described in Revelation from the ones eating their tongues in pain.
Further, these ayahs describe a pouring-out, an earthquake, and the mountains being collected – also the same as described in Revelation, from the angel’s bowl of God’s wrath.
All of this is directed towards the following...
ك�رين = “kafireena�
“kafireena� definition:
Active participle. Those who have no belief; disbelieving people.
الك�رين = “al� + “kafireena� = “alkafireena� = the disbelievers
It comes from the root “kafara� (kaf-fa-ra), which means to cover, deny, hide, renounce, reject, disbelieve, be ungrateful, negligent, expiate, darken. To deny – the Grace or existence of God, to be ungrateful, impious or an unbeliever, to disbelieve.
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2620 - 2623
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 489 - 491
A Dictionary and Glossary of the Koran, John Penrice, p. 126
Concordance of the Koran, Gustav Flugel, pp. 164 - 165
And the final word in this sura...
رويدا = “ruwaydan�
“ruwaydan� definition:
Singular/plural/feminine/masculine noun. For a little while; to go gently. Per 86.17…grant them a gentle respite…or…respite them for a while. According to some of the grammarians, the word is a diminutive form of which verbal noun is not in use. It is used for a threat.
It comes from the root “rada� (ra-waw-dal), which means to seek, ask a thing gently, search (for food, fodder), go to and fro in a pasture, go round about.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 1183 - 1186
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 225 - 226
A Dictionary and Glossary of the Koran, John Penrice, p. 61
Concordance of the Koran, Gustav Flugel, p. 85
Occurrences of “ruwaydan� in the Koran: 1
Location: 86.17
Summary of 86.17:
• The book of Revelation clearly informs the reader that Jesus is not only in charge of forgiveness, but He is in charge of punishing the ones who refuse to repent (Rev 2.21 – 23)
• Jesus declares, in the first-person singular, that only He gives time (didomi, chronos) for repentance (metanoeo)
• After this period of time, Jesus states, in the first-person singular, that only He (ego) has the power and authority over life and death, and that He issues great affliction to the ones following Babylon and her ways
• Jesus is the one searching the inner man and the heart
• Revelation states that Jesus is patient and waits for His Elect to repent to Him
• For the ones who refuse to repent, they will be tried (Rev 16.9, 17 – 20; 18.9, 18.17 – 18)
• The ones refusing to repent will see their world destroyed via calamities likened to the smelting of metals. They will stand from afar while they see the smoke of her burning (Babylon), and watch their great earthly wealth disappear. There will be a great earthquake and the mountains will be no more
• The wrath of God is likened to wine that is poured-put full strength to the ones receiving His punishment (Rev 14.10)
• The ones being punished will be tormented by fire before the presence of the Lamb (i.e. Jesus; i.e. God)
• Punishment for the beast and its kingdom (the disbelievers) is to eat their tongues in pain - all without repenting to the Lord Jesus Christ (Rev 16.10 – 11)
• The unholy trinity (i.e. the beast, the false prophet, & the devil), which war against Jesus and His Elect, are seized and thrown alive into the Lake of Fire – in which they spend eternity in separation from the true Biblical God (Rev 19.20 Rev 20.10)
The Biblical Punishment for failing to repent to Jesus
• Jesus (i.e. the Morning Star) singularly gives people time to repent to Him
• The ones not repenting are the disbelievers
• The disbelievers will be punished
• The punishment is poured out to the disbelievers
• Their punishment is fire in His presence
• The disbelievers will eat bad food
• The disbelievers will consume bad drink
• The disbelievers will see the smoke of her burning (Babylon), from afar
• This burning is likened to the smelting of metals
• Mountains will move
• The earth will quake
• Jesus casts Satan into the fire of Hell
• Jesus is victorious over evil
• Just as in 86.5 & 86.10; this final ayah of sura 86 initiates with the copulative particle “fa�, and indicates a close connection between the sentences before and after it; signifying either definite cause and effect or a natural sequence of events
• Thus, the remaining information contained in this sura is a result, or consequence, of the war that Jesus wages with the disbelievers as described in 86.16
• The cause is Jesus’ war
• The effect is the outcome of this war
• “Fa� is connected to the masculine singular verb “mahhili�, which is rendered as “so respite�
• To respite someone is to give them a period of time, or delay, a postponement, a short interval of relief, a reprieve, a temporary suspension, before commencing with another event, such as a punishment
• “Mahhili� comes from the root “mahala�, and means “He granted him some delay, or respite; let him alone, or left him, for a while;�
• Thus, the root follows in the theme that a singular individual is in charge of the length of delay granted to another
• Sharing this same root is the word “amhilhum�, which also resides in this ayah
• “Amhilhum�, just like “mahhili� which preceded it, is a masculine singular verb, and is rendered as “respite them gently�
• These verbs, in keeping with the whole of sura 86, extend the idea of a singular Male that is in control
Who is given Respite?
• Observing the five root derivatives of “mahala� that exist outside of sura 86 (18.29, 27.49, 44.45, 70.8, 73.11):
18.29
• This ayah gives affirmation to Jesus Christ (i.e. ‘The Truth’) as imposing His will upon who should believe and who should not believe
• Further, the disbelievers (referred to in the feminine) will be subjected to a burning fire, with rising smoke, and destruction likened to “kaalmuhli� - which is a noun representing the smelting of metals, fused brass, molten lead, etc.
• The disbelievers will also partake in his evil drink for their mis-direction
• Observe that a plurality in deity has been established via the mixed usage of “He willed�, and “we have prepared�, thus establishing ‘The Truth’ (Jesus Christ) as uniplural deity
44.45
• The context of this ayah also relates to the Judgment Day
• This ordained day represents the time that all of the disbelievers shall be gathered together
• In the previous example (18.29) the “will� to separate believers from non-believers was given to ‘The Truth’ (Jesus Christ). In this example, it is repeated that His will is imparted to the ones in which He has mercy and love
• The context states that for the disbelievers, the sinful person, no help will be given and their demise will be likened to “kaalmuhli�, or a smelting process, just as indicated in the previous example
• Punctuated in the middle of these ayahs is the mentioning of “allah�. Immediately after this, is the mentioning of deadly food’s stock (or people), for the sinner – thus connecting the god “allah� to his people (i.e. the disbelievers) in a negative way
• Further, following the material set forth in Revelation, and demonstrating that Jesus is the one casting Satan (i.e. “allah�) into Hell, we have the terms “khuthoohu� (You take him) and “faiAAtiloohu� (so He dragged him) – referring to the casting of the Devil (“allah�) into the fire of Hell
70.8
• Just as in the previous two examples, this ayah also likens Judgment Day for the disbelievers to the same smelting term “kaalmuhli�
• Here, the disbelievers see the event taking place (the destruction of Babylon) from afar. A time when she is like a cloud of smoke; and the mountains shall be no more
27.49
• The context of this ayah demonstrates that numerous peoples will act corruptly in the earth. These same people swear in the name of “allah� and attack the truthful ones
• “Mahlika� is used to describe the time or place of this destruction imposed by the disbelievers
• Here, the disbelievers plot a plan which leads to their own utter destruction
• Again, these ayahs show the defeat of the god “allah�, (i.e. the serpent, i.e. the devil, i.e. Satan), as both he and his deceived followers’ plan of war is futile and they are destroyed
73.11
• The context of this final ayah is also fully embedded in Biblical Apocalyptic material
• Here, the narrative is from the first-person singular, and tells us that the rich liars are given a little bit of time. Their punishment is fire in His presence
• Again, we have the mentioning of food, in the throat, as painful punishment – just as described in Revelation from the ones eating their tongues in pain
• Further, these ayahs describe a pouring-out, an earthquake, and the mountains being collected – also the same as described in Revelation, from the angel’s bowl of God’s wrath
• The respite spoken of in 86.17 is directed towards “alkafireena� (the disbelievers)
• These are the ones that are misled and deceived by Satan (i.e. “allah�)
• These are the ones that do not take Jesus Christ as their Lord and Savior
• “Alkafireena� comes from the root “kafara� and means “to reject, disbelieve, be ungrateful, negligent, to deny – the Grace or existence of God, to be ungrateful, impious or an unbeliever�
• Hence, the disbelievers are the ones denying that Jesus Christ is God
• The final word in this ayah is “ruwaydan�
• “Ruwaydan� is used to tell us that the period of respite is a short one, and is rendered “for a little while�
The Koranic Punishment for failing to repent to Jesus
• Jesus (i.e. the Morning Star) singularly gives people time to repent to Him
• The ones not repenting are the disbelievers
• The disbelievers will be punished
• The punishment is poured out to the disbelievers
• Their punishment is fire in His presence
• The disbelievers will eat bad food
• The disbelievers will consume bad drink
• The disbelievers will see the smoke of her burning (Babylon), from afar
• This burning is likened to the smelting of metals
• Mountains will move
• The earth will quake
• Jesus casts Satan (i.e. “allah�) into the fire of Hell
• Jesus is victorious over evil
A time to repent…
και εδωκα αυτη χ�ονον ινα μετανοηση και ου θελει μετανοησαι εκ της πο�νειας αυτης ιδου βαλλω αυτην εις κλινην και τους μοιχευοντας μετ αυτης εις θλιψιν μεγαλην εαν μη μετανοησουσιν εκ των ε�γων αυτης και τα τεκνα αυτης αποκτενω εν θανατω και γνωσονται πασαι αι εκκλησιαι οτι εγω ειμι ο ε�αυνων νεφ�ους και κα�διας και δωσω υμιν εκαστω κατα τα ε�γα υμων
kai didomi autos chronos hina metanoeo kai ou thelo metanoeo ek ho porneia autos idou ballo autos eis kline kai ho moicheuo mta autos eis thlipsis megas ean me metanoeo ek ho ergon autos kai ho teknon autos apokteino en thantos kai ginosko pas ho ekklesia hoti ego eimi ho ereunao nephros kai kardia kai didomi humin hekastos kata ho ergon humon
And I gave time to her that she might repent of her fornication. And she did not repent. Behold, I am throwing her into a bed, and into great affliction those committing adultery with her, unless they repent of her works. And I will kill her children with death; and all the assemblies will know that I am the One searching the inner parts and hearts. And I will give to each of you according to your works. (Rev 2.21 – 23)
These verses clearly inform the reader that Jesus is not only in charge of forgiveness, but He is in charge of punishing the ones who refuse to repent.
Jesus declares, in the first-person singular, that only He gives time (didomi, chronos) for repentance (metanoeo).
After this period of time, Jesus states, in the first-person singular, that only He (ego) has the power and authority over life and death, and that He issues great affliction to the ones following Babylon and her ways.
Jesus is the one searching the inner man and the heart.
Trials & Tribulations
Revelation states that Jesus is patient and waits for His Elect to repent to Him. For the ones who refuse to repent, they will be tried as follows…
και εκαυματισθησαν οι ανθ�ωποι καυμα μεγα και εβλασφημησαν το ονομα του θεου του εχοντος την εξουσιαν επι τας πληγας ταυτας και ου μετενοησαν δουναι αυτω δοξαν
kai kaumatizo ho anthropos kauma megas kai blasphemeo ho onoma ho theos ho echo ho exousia epi ho plege houtos kai ou metanoeo didomi autos doxa
Rev 16.9 And the men were burned with great heat. And blasphemed the name of God, the One having authority over these plagues and they did not repent to give Him glory.
και ο εβδομος εξεχεεν την φιαλην αυτου επι τον αε�α και εξηλθεν φωνη μεγαλη εκ του ναου απο του θ�ονου λεγουσα γεγονεν και εγενοντο αστ�απαι και φωναι και β�ονται και σεισμος εγενετο μεγας οιος ουκ εγενετο αφ ου ανθ�ωποι εγενοντο επι της γης τηλικουτος σεισμος ουτως μεγας και εγενετο η πολις η μεγαλη εις τ�ια με�η και αι πολεις των εθνων επεσαν και βαβυλων η μεγαλη εμνησθη ενωπιον του θεου δουναι αυτη το ποτη�ιον του οινου του θυμου της ο�γης αυτου και πασα νησος εφυγεν και ο�η ουχ ευ�εθησαν
kai ho hebdomos ekcheo ho phiale autos epi ho aer kai exerchomai phone megas ek ho naos apo ho thronos lego ginomai kai ginomai astrape kai bronte kai phone kai seismos gonomai megas hoios ou ginomai apo hos anthropos ginomai epi ho ge telikoutos seismos houto megas kai ginomai ho polis ho megas eis treis meros kai ho polis ho ethnos pipto kai babulon ho megas mnaomai enopion ho theos didomi autos ho poterion ho oinos ho thumos ho orge autos kai pas nesos pheugo kai oros ou heurisko
And the seventh angel poured out his bowl into the air, and a great voice came from the temple of Heaven, from the throne, saying, It has happened! And occurred, lightning and thunder and noise. And a great earthquake occurred, such as did not occur since man came into being on the earth, such a huge earthquake, so great! And the great city came to be into three parts, and the cities of the nations fell. And Babylon the great was remembered before God, to give to her the cup of the wine of the wrath of His punishment. And every island fled away, and mountains were not found. (Rev 16.17 – 20)
και κλαυσουσιν και κοψονται επ αυτην οι βασιλεις της γης οι μετ αυτης πο�νευσαντες και στ�ηνιασαντες οταν βλεπωσιν τον καπνον της πυ�ωσεως αυτης
kai klaio kai kopto epi autos ho basileus ho ge ho meta autos porneuo kai streniao hotan blepo ho kapnos ho purosis autos
Rev 18.9 And the kings of the earth will weep for her, and will wail over her, those having fornicated and having luxuriated with her, when they see the smoke of her burning;
οτι μια ω�α η�ημωθη ο τοσουτος πλουτος και πας κυβε�νητης και πας ο επι τοπον πλεων και ναυται και οσοι την θαλασσαν ε�γαζονται απο μακ�οθεν εστησαν και εκ�αξαν βλεποντες τον καπνον της πυ�ωσεως αυτης λεγοντες τις ομοια τη πολει τη μεγαλη
hoti heis hora eremoo ho tosoutos ploutos kai pas kubernetes kai pas ho epi topos pleo kai nautes kai hosos ho thalassa ergazomai apo makrothen histemi kai krazo blepo ho kapnos ho purosis autos lego tis homoios ho polis ho megas
For in one hour such great wealth was desolated. And every ship-pilot and all upon the ships, and sailors, and as many as work the sea, stood from afar, and cried out, seeing the smoke of her burning, saying, what is like the great city? (Rev 18.17 – 18)
Observing a key term…
πυ�ωσεως = “purosis�
“purosis� definition:
Strong’s #4451. Genitive singular feminine noun. A burning: per Rev 18.9; 18…The burning by which metals are roasted and reduced; by a figure drawn from a refiners fire, calamities or trials that test character. Ignition, i.e. specifically smelting (figuratively conflagration, calamity as a test). Process of burning, burning. An intense degree of some painful occurrence or experience, burning ordeal.
From #4448. To kindle; to be ignited, glow, be refined, to be inflamed, burn.
From #4442. Fire.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume six, pp. 950 – 951; 975
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, p. 900
Thayer’s Greek-English Lexicon of the New Testament, Joseph H. Thayer, p. 559
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 1256
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 219
Clearly, the ones refusing to repent will see their world destroyed via calamities likened to the smelting of metals. They will stand from afar while they see the smoke of her burning (Babylon), and watch their great earthly wealth disappear. There will be a great earthquake and the mountains will be no more.
Bad drink
και αυτος πιεται εκ του οινου του θυμου του θεου του κεκε�ασμενου ακ�ατου εν τω ποτη�ιω της ο�γης αυτου και βασανισθησεται εν πυ�ι και θειω ενωπιον αγγελων αγιων και ενωπιον του α�νιου
kai autos pino ek ho oinos ho thumos ho theos ho kerannumi akratos en ho poterion ho orge autos kai basanizo en pur kai theon enopion aggelos hagios kai enopion ho arnion
Rev 14.10 He also shall drink of the wine of the wrath of God having been poured out undiluted in the cup of His punishment. And he will be tormented by fire and brimstone before the most holy angels and before the Lamb.
The wrath of God is likened to wine that is poured-put full strength to the ones receiving His punishment.
The ones being punished will be tormented by fire before the presence of the Lamb (i.e. Jesus; i.e. God).
Bad food
και ο πεμπτος εξεχεεν την φιαλην αυτου επι τον θ�ονον του θη�ιου και εγενετο η βασιλεια αυτου εσκοτωμενη και εμασωντο τας γλωσσας αυτων εκ του πονου και εβλασφημησαν τον θεον του ου�ανου εκ των πονων αυτων και εκ των ελκων αυτων και ου μετενοησαν εκ των ε�γων αυτων
kai ho pemptos ekcheo ho phiale autos epi ho thronos ho therion kai ginomai ho basileia autos skotoo kai massaomai ho glossa autos ek ho ponos kai blasphemeo ho theos ho ouranos ek ho ponos autos kai ek ho helkos autos kai ou metanoeo ek ho ergon autos
And the fifth poured out his bowl onto the throne of the beast. And its kingdom became darkened; and they eat their tongues from the pain. And they blasphemed the God of Heaven, from their pains and from their sores. And they did not repent of their works. (Rev 16.10 – 11)
Punishment for the beast and its kingdom (the disbelievers) is to eat their tongues in pain - all without repenting to the Lord Jesus Christ.
Final Punishment
και επιασθη το θη�ιον και μετ αυτου ο ψευδοπ�οφητης ο ποιησας τα σημεια ενωπιον αυτου εν οις επλανησεν τους λαβοντας το χα�αγμα του θη�ιου και τους π�οσκυνουντας τη εικονι αυτου ζωντες εβληθησαν οι δυο εις την λιμνην του πυ�ος της καιομενης εν θειω
kai piazo ho therion kai ho meta autos ho pseudoprophetes ho poieo ho semeion enopion autos en hos planao ho lambano ho charagma ho therion kai ho proskuneo ho eike autos zao ballo ho duo eis ho limne ho pur ho kaio en theion
Rev 19.20 And the beast was seized, and with this one the false prophet doing signs before it, by which he led astray those having received the mark of the beast, and those worshiping its image. The two were thrown alive into the Lake of Fire burning with brimstone.
και ο διαβολος ο πλανων αυτους εβληθη εις την λιμνην του πυ�ος και θειου οπου και το θη�ιον και ο ψευδοπ�οφητης και βασανισθησονται ημε�ας και νυκτος εις τους αιωνας των αιωνων
kai ho diabolos ho planao autos ballo eic ho limne ho pur kai theion hopou kai ho therion kai ho pseudoprophetes kai basanizo hemera kai nux eisho aion ho aion
Rev 20.10 And the Devil leading them astray was thrown into the Lake of Fire and Brimstone, where the beast and the false prophet were. And they were tormented day and night to the ages of the ages.
The unholy trinity (i.e. the beast, the false prophet, & the devil), which war against Jesus and His Elect, are seized and thrown alive into the Lake of Fire – in which they spend eternity in separation from the true Biblical God.
Compare to 86.17…
�مهل الك�رين أمهلهم رويدا
Famahhili alkafireena amhilhum ruwaydan
86.17 So respite the disbelievers, respite them gently for a little while.
This ayah initiates with the conjunctive particle “fa�, conjoining the previous ayah to this final ayah, and the following word…
مهل = “mahhili�
“mahhili� definition:
Masculine singular imperative verb. To grant a delay, bear with for a time. Gentleness; a leisurely manner of acting or proceeding. Respite you; allow delay; defer; put off; deal gently; respite gently.
�مهل = “fa� +“mahhili� = “famahhili� = so respite
Sharing the same root is the following word…
أمهل = “amhil�
“amhil� definition:
Masculine singular imperative verb. Respite gently.
أمهلهم = “amhil� + “hum� = “amhilhum� = respite them gently
Both words come from the root “mahala� (miim-ha-lam), which means he acted gently, softly, or in a leisurely manner, towards, or with, him. He granted him some delay, or respite; let him alone, or left him, for a while; to act slowly, patiently, gently, leisurely, without haste. To do a thing quietly and gently.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3025
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 544
A Dictionary and Glossary of the Koran, John Penrice, pp. 141 - 142
Concordance of the Koran, Gustav Flugel, p. 187
Occurrences of “famahhili� in the Koran: 1
Location: 86.17
Occurrences of “amhil� in the Koran: 1
Location: 86.17
Occurrences of the root “mahala� and its 5 forms in the Koran: 7
Locations: 18.29, 27.49, 44.45, 70.8, 73.11, 86.17(2x)
Observing the five root derivatives that exist outside of sura 86…
18.29
وقل الØÙ‚ من ربكم Ù�من شاء Ù�ليؤمن ومن شاء Ù�ليكÙ�ر إنا أعتدنا للظلمين نارا Ø£Øاط بهم سرادقها وإن يستغيثوا يغاثوا بماء كالمهل يشوي الوجوه بئس الشراب وساءت مرتÙ�قا
Waquli alhaqqu min rabbikum faman shaa falyu/min waman shaa falyakfur inna aAAtadna lilththalimeena naran ahata bihim suradiquha wa-in yastagheethoo yughathoo bima-in kaalmuhli yashwee alwujooha bi/sa alshsharabu wasaat murtafaqan
18.29 And say: "The Truth, from your Lord, so whosoever He willed, so he believes, and whosoever He willed, so they disbelieve, truly we have prepared to the wrongdoers an encompassed fire, with their smoke rising high and surrounding her, and when the cry for water, they will have rain with water like the molten lead. He sells the direction, with the evil drink. And she was evil, a resting place."
This ayah gives affirmation to Jesus Christ (i.e. ‘The Truth’) as imposing His will upon who should believe and who should not believe.
Further, the disbelievers (referred to in the feminine) will be subjected to a burning fire, with rising smoke, and destruction likened to “kaalmuhli� - which is a noun representing the smelting of metals, fused brass, molten lead, etc.
The disbelievers will also partake in his evil drink for their mis-direction.
Observe that a plurality in deity has been established via the mixed usage of “He willed�, and “we have prepared�, thus establishing ‘The Truth’ (Jesus Christ) as uniplural deity.
44.45
إن يوم الÙ�صل ميقتهم أجمعين يوم لا يغني مولى عن مولى شيءا ولا هم ينصرون إلا من رØÙ… الله إنه هو العزيز الرØيم إن شجرت الزقوم طعام الأثيم كالمهل يغلي Ù�ÙŠ البطون كغلي الØميم خذوه Ù�اعتلوه إلى سواء الجØيم
Inna yawma alfasli meeqatuhum ajmaAAeena yawma la yughnee mawlan AAan mawlan shay-an wala hum yunsaroona illa man rahima Allahu innahu huwa alAAazeezu alrraheemu inna shajarata alzzaqqoomi taAAamu al-atheemi kaalmuhli yaghlee fee albutooni kaghalyi alhameemi khuthoohu faiAAtiloohu ila sawa-i aljaheemi
Truly the Judgment Day, their ordained time all together. A day He shall not enrich a Lord from a Lord that He will, and not them, they shall be helped except whosoever He has mercy and love. “Allah�, truly him, he the all mighty, the ever merciful. Truly the deadly food’s stock; the sinful person’s food; like the molten lead, boils in the bellies, like the very hot water boiling. You take him, so He dragged him violently to the fire of Hell’s midst. (44.40 – 44.47)
The context of this ayah also relates to the Judgment Day.
This ordained day represents the time that all of the disbelievers shall be gathered together.
In the previous example (18.29) the “will� to separate believers from non-believers was given to ‘The Truth’ (Jesus Christ). In this example, it is repeated that His will is imparted to the ones in which He has mercy and love.
The context states that for the disbelievers, the sinful person, no help will be given and their demise will be likened to “kaalmuhli�, or a smelting process, just as indicated in the previous example.
Punctuated in the middle of these ayahs is the mentioning of “allah�. Immediately after this, is the mentioning of deadly food’s stock (or people), for the sinner – thus connecting the god “allah� to his people (i.e. the disbelievers) in a negative way.
Further, following the material set forth in Revelation, and demonstrating that Jesus is the one casting Satan (i.e. “allah�) into Hell, we have the terms “khuthoohu� (You take him) and “faiAAtiloohu� (so He dragged him) – referring to the casting of the Devil (“allah�) into the fire of Hell.
70.8
إنهم يرونه بعيدا ونريه قريبا يوم تكون السماء كالمهل وتكون الجبال كالعهن
Innahum yarawnahu baAAeedan wanarahu qareeban yawma takoonu alssamao kaalmuhli watakoonu aljibalu kaalAAihni
Truly they see it a far. And we see it nigh. A day she certainly shall be the cloud, like the molten lead. And she certainly shall be like the mountains, went forth. (70.6 – 9)
Just as in the previous two examples, this ayah also likens Judgment Day for the disbelievers to the same smelting term “kaalmuhli�.
Here, the disbelievers see the event taking place (the destruction of Babylon) from afar. A time when she is like a cloud of smoke; and the mountains shall be no more.
27.49
وكان Ù�ÙŠ المدينة تسعة رهط ÙŠÙ�سدون Ù�ÙŠ الأرض ولا يصلØون قالوا تقاسموا بالله لنبيتنه وأهله ثم لنقولن لوليه ما شهدنا مهلك أهله وإنا لصدقون ومكروا مكرا ومكرنا مكرا وهم لا يشعرون Ù�انظر كيÙ� كان عقبة مكرهم أنا دمرنهم وقومهم أجمعين
Wakana fee almadeenati tisAAatu rahtin yufsidoona fee al-ardi wala yuslihoona oaloo taqasamoo biAllahi lanubayyitannahu waahlahu thumma lanaqoolanna liwaliyyihi ma shahidna mahlika ahlihi wa-inna lasadiqoona Wamakaroo makran wamakarna makran wahum la yashAAuroona faonthur kayfa kana AAaqibatu makrihim anna dammarnahum waqawmahum ajmaAAeena
And in the city were nine tribes, they will act corruptly in the earth, and they do not rectify. They said: "Let us swear by “allah�, we surely will attack him by night and his family, then we will say to his guardian that we witnessed his family's time or place of destruction, and truly truthful ones.� And they plotted a plan, and we plotted a plan, and them, they do not perceive. So look at how difficult their plan was that we destroyed them and their nation all together. (27.48 – 51)
The context of this ayah demonstrates that numerous peoples will act corruptly in the earth. These same people swear in the name of “allah� and attack the truthful ones.
“Mahlika� is used to describe the time or place of this destruction imposed by the disbelievers.
Here, the disbelievers plot a plan which leads to their own utter destruction.
Again, these ayahs show the defeat of the god “allah�, (i.e. the serpent, i.e. the devil, i.e. Satan), as both he and his deceived followers’ plan of war is futile and they are destroyed.
73.11
وذرني والمكذبين أولي النعمة ومهلهم قليلا إن لدينا أنكالا وجØيما وطعاما ذا غصة وعذابا أليما يوم ترجÙ� الأرض والجبال وكانت الجبال كثيبا مهيلا
Watharnee waalmukaththibeena olee alnnaAAmati wamahhilhum qaleelan inna ladayna ankalan wajaheeman wataAAaman tha ghussatin waAAathaban aleeman yawma tarjufu al-ardu waaljibalu wakanati aljibalu katheeban maheelan
And leave Me, and the beliers endowed with the riches, and respite them little. Truly present punishment and his intense fire. And food that sticks in the throat and his painful punishment. A day it shall quake the earth and the mountains, and was poured out, the mountains collected together. (73.11 – 14)
The context of this final ayah is also fully embedded in Biblical Apocalyptic material.
Here, the narrative is from the first-person singular, and tells us that the rich liars are given a little bit of time. Their punishment is fire in His presence.
Again, we have the mentioning of food, in the throat, as painful punishment – just as described in Revelation from the ones eating their tongues in pain.
Further, these ayahs describe a pouring-out, an earthquake, and the mountains being collected – also the same as described in Revelation, from the angel’s bowl of God’s wrath.
All of this is directed towards the following...
ك�رين = “kafireena�
“kafireena� definition:
Active participle. Those who have no belief; disbelieving people.
الك�رين = “al� + “kafireena� = “alkafireena� = the disbelievers
It comes from the root “kafara� (kaf-fa-ra), which means to cover, deny, hide, renounce, reject, disbelieve, be ungrateful, negligent, expiate, darken. To deny – the Grace or existence of God, to be ungrateful, impious or an unbeliever, to disbelieve.
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2620 - 2623
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 489 - 491
A Dictionary and Glossary of the Koran, John Penrice, p. 126
Concordance of the Koran, Gustav Flugel, pp. 164 - 165
And the final word in this sura...
رويدا = “ruwaydan�
“ruwaydan� definition:
Singular/plural/feminine/masculine noun. For a little while; to go gently. Per 86.17…grant them a gentle respite…or…respite them for a while. According to some of the grammarians, the word is a diminutive form of which verbal noun is not in use. It is used for a threat.
It comes from the root “rada� (ra-waw-dal), which means to seek, ask a thing gently, search (for food, fodder), go to and fro in a pasture, go round about.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 1183 - 1186
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 225 - 226
A Dictionary and Glossary of the Koran, John Penrice, p. 61
Concordance of the Koran, Gustav Flugel, p. 85
Occurrences of “ruwaydan� in the Koran: 1
Location: 86.17
Summary of 86.17:
• The book of Revelation clearly informs the reader that Jesus is not only in charge of forgiveness, but He is in charge of punishing the ones who refuse to repent (Rev 2.21 – 23)
• Jesus declares, in the first-person singular, that only He gives time (didomi, chronos) for repentance (metanoeo)
• After this period of time, Jesus states, in the first-person singular, that only He (ego) has the power and authority over life and death, and that He issues great affliction to the ones following Babylon and her ways
• Jesus is the one searching the inner man and the heart
• Revelation states that Jesus is patient and waits for His Elect to repent to Him
• For the ones who refuse to repent, they will be tried (Rev 16.9, 17 – 20; 18.9, 18.17 – 18)
• The ones refusing to repent will see their world destroyed via calamities likened to the smelting of metals. They will stand from afar while they see the smoke of her burning (Babylon), and watch their great earthly wealth disappear. There will be a great earthquake and the mountains will be no more
• The wrath of God is likened to wine that is poured-put full strength to the ones receiving His punishment (Rev 14.10)
• The ones being punished will be tormented by fire before the presence of the Lamb (i.e. Jesus; i.e. God)
• Punishment for the beast and its kingdom (the disbelievers) is to eat their tongues in pain - all without repenting to the Lord Jesus Christ (Rev 16.10 – 11)
• The unholy trinity (i.e. the beast, the false prophet, & the devil), which war against Jesus and His Elect, are seized and thrown alive into the Lake of Fire – in which they spend eternity in separation from the true Biblical God (Rev 19.20 Rev 20.10)
The Biblical Punishment for failing to repent to Jesus
• Jesus (i.e. the Morning Star) singularly gives people time to repent to Him
• The ones not repenting are the disbelievers
• The disbelievers will be punished
• The punishment is poured out to the disbelievers
• Their punishment is fire in His presence
• The disbelievers will eat bad food
• The disbelievers will consume bad drink
• The disbelievers will see the smoke of her burning (Babylon), from afar
• This burning is likened to the smelting of metals
• Mountains will move
• The earth will quake
• Jesus casts Satan into the fire of Hell
• Jesus is victorious over evil
• Just as in 86.5 & 86.10; this final ayah of sura 86 initiates with the copulative particle “fa�, and indicates a close connection between the sentences before and after it; signifying either definite cause and effect or a natural sequence of events
• Thus, the remaining information contained in this sura is a result, or consequence, of the war that Jesus wages with the disbelievers as described in 86.16
• The cause is Jesus’ war
• The effect is the outcome of this war
• “Fa� is connected to the masculine singular verb “mahhili�, which is rendered as “so respite�
• To respite someone is to give them a period of time, or delay, a postponement, a short interval of relief, a reprieve, a temporary suspension, before commencing with another event, such as a punishment
• “Mahhili� comes from the root “mahala�, and means “He granted him some delay, or respite; let him alone, or left him, for a while;�
• Thus, the root follows in the theme that a singular individual is in charge of the length of delay granted to another
• Sharing this same root is the word “amhilhum�, which also resides in this ayah
• “Amhilhum�, just like “mahhili� which preceded it, is a masculine singular verb, and is rendered as “respite them gently�
• These verbs, in keeping with the whole of sura 86, extend the idea of a singular Male that is in control
Who is given Respite?
• Observing the five root derivatives of “mahala� that exist outside of sura 86 (18.29, 27.49, 44.45, 70.8, 73.11):
18.29
• This ayah gives affirmation to Jesus Christ (i.e. ‘The Truth’) as imposing His will upon who should believe and who should not believe
• Further, the disbelievers (referred to in the feminine) will be subjected to a burning fire, with rising smoke, and destruction likened to “kaalmuhli� - which is a noun representing the smelting of metals, fused brass, molten lead, etc.
• The disbelievers will also partake in his evil drink for their mis-direction
• Observe that a plurality in deity has been established via the mixed usage of “He willed�, and “we have prepared�, thus establishing ‘The Truth’ (Jesus Christ) as uniplural deity
44.45
• The context of this ayah also relates to the Judgment Day
• This ordained day represents the time that all of the disbelievers shall be gathered together
• In the previous example (18.29) the “will� to separate believers from non-believers was given to ‘The Truth’ (Jesus Christ). In this example, it is repeated that His will is imparted to the ones in which He has mercy and love
• The context states that for the disbelievers, the sinful person, no help will be given and their demise will be likened to “kaalmuhli�, or a smelting process, just as indicated in the previous example
• Punctuated in the middle of these ayahs is the mentioning of “allah�. Immediately after this, is the mentioning of deadly food’s stock (or people), for the sinner – thus connecting the god “allah� to his people (i.e. the disbelievers) in a negative way
• Further, following the material set forth in Revelation, and demonstrating that Jesus is the one casting Satan (i.e. “allah�) into Hell, we have the terms “khuthoohu� (You take him) and “faiAAtiloohu� (so He dragged him) – referring to the casting of the Devil (“allah�) into the fire of Hell
70.8
• Just as in the previous two examples, this ayah also likens Judgment Day for the disbelievers to the same smelting term “kaalmuhli�
• Here, the disbelievers see the event taking place (the destruction of Babylon) from afar. A time when she is like a cloud of smoke; and the mountains shall be no more
27.49
• The context of this ayah demonstrates that numerous peoples will act corruptly in the earth. These same people swear in the name of “allah� and attack the truthful ones
• “Mahlika� is used to describe the time or place of this destruction imposed by the disbelievers
• Here, the disbelievers plot a plan which leads to their own utter destruction
• Again, these ayahs show the defeat of the god “allah�, (i.e. the serpent, i.e. the devil, i.e. Satan), as both he and his deceived followers’ plan of war is futile and they are destroyed
73.11
• The context of this final ayah is also fully embedded in Biblical Apocalyptic material
• Here, the narrative is from the first-person singular, and tells us that the rich liars are given a little bit of time. Their punishment is fire in His presence
• Again, we have the mentioning of food, in the throat, as painful punishment – just as described in Revelation from the ones eating their tongues in pain
• Further, these ayahs describe a pouring-out, an earthquake, and the mountains being collected – also the same as described in Revelation, from the angel’s bowl of God’s wrath
• The respite spoken of in 86.17 is directed towards “alkafireena� (the disbelievers)
• These are the ones that are misled and deceived by Satan (i.e. “allah�)
• These are the ones that do not take Jesus Christ as their Lord and Savior
• “Alkafireena� comes from the root “kafara� and means “to reject, disbelieve, be ungrateful, negligent, to deny – the Grace or existence of God, to be ungrateful, impious or an unbeliever�
• Hence, the disbelievers are the ones denying that Jesus Christ is God
• The final word in this ayah is “ruwaydan�
• “Ruwaydan� is used to tell us that the period of respite is a short one, and is rendered “for a little while�
The Koranic Punishment for failing to repent to Jesus
• Jesus (i.e. the Morning Star) singularly gives people time to repent to Him
• The ones not repenting are the disbelievers
• The disbelievers will be punished
• The punishment is poured out to the disbelievers
• Their punishment is fire in His presence
• The disbelievers will eat bad food
• The disbelievers will consume bad drink
• The disbelievers will see the smoke of her burning (Babylon), from afar
• This burning is likened to the smelting of metals
• Mountains will move
• The earth will quake
• Jesus casts Satan (i.e. “allah�) into the fire of Hell
• Jesus is victorious over evil
