The Mystery of God





αλλα εν ταις ημεραις της φωνης του εβδομου αγγελου οταν μελλη σαλπιζειν και τελεσθη το μυστηριον του θεου ως ευηγγελισεν τοις εαυτου δουλοις τοις προφηταις

all en tais hmerais ths fwnhs tou ebdomou aggelou otan mellh salpizein kai etelesqh to musthrion tou qeou ws euhggelisen tous eautou doulous tous profhtas

Rev 10:7 but in the days of the voice of the seventh angel, whenever he is about to trumpet, was even ended the mystery of God, as He preached to His slaves, the prophets.





Compare to 81.24…




وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ

Wama huwa AAala alghaybi bidaneenin

81.24 And he is not against the Mystery on account of its tenaciousness.





هُوَ = “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





عَلَى = “ala”

“ala” definition:

Preposition. On, upon, at, under, against, provided, so that, in respect, before, against, according to, for the sake of, to, above, in spite of, near.

References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2142 - 2148
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 387






غَيْبِ = “ghayba”

“ghayba” definition:

Whatever is absent, or hidden, from one; anything that is absent, or hidden, from the eyes; invisible, unseen, or unapparent; whether it be, or be not, perceived in the heart, or mind; or anything unperceivable; absent from the range, or beyond the reach, of perception by sense, or of mental perception; or undiscoverable unless by means of divine revelation; a mystery, or secret, such as an event of futurity; a thing that has been hidden from men, with which the prophet has acquainted them, of the events of the resurrection and of paradise and of hell, etc.; hidden reality; absent. A place in the ground, that hides, or conceals one: a low, or depressed place in the ground, or a tract of land: or any place such that one knows not what is in it: and a place such that one knows not what is behind it. Also a run in which a horse reserves somewhat of his force for the time of need. As applied to 81.24…that which has been revealed. It comes from the root “ghaba”, which means he, or it, was, or became, absent; or distant, or remote; or hidden, concealed, or unapparent; absent from the range, or beyond the reach, of perception by sense, or of mental perception; to go away, be hidden, be secret, be unseen, slander, backbite.

الْغَيْبِ = “al” + “ghaybi” = “alghaybi” = the mystery

References:
An Arabic-English Lexicon, E.W. Lane, volume six, pp. 2312 - 2314
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 412 - 413

Occurrences of “alghaybi” in the Koran: 27
Locations: 3.44, 3.179, 6.50, 6.73, 7.188, 9.94, 9.105, 10.20, 11.31, 11.49, 12.102, 13.9, 19.78, 23.92, 27.65, 32.6, 34.3, 34.14, 39.46, 52.41, 53.35, 59.22, 62.8, 64.18, 68.47, 72.26, 81.24





بِ = “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





ضَنِينٍ = “daneenin”

“daneenin” definition:

Masculine singular. Niggardly, tenacious, stingy, or avaricious, of a thing, a thing held in high estimation. It comes from the root “dzanna”, which means he was, or became, niggardly, tenacious, stingy, or avaricious, of it. A thing highly esteemed, of which one is tenacious; as though I appropriated him specially to myself, and were tenacious of him because of the place that he held in my estimation; it is like special appropriation of the person to oneself; to be tenacious or grasping, niggardly, grudge. It is used as an epithet applied to a plural number.

بِضَنِينٍ = “bi” + “daneenin” = “bidaneenin” = on account of its tenaciousness

References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 1805 - 1806
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 334

Occurrences of “bidaneenin” in the Koran: 1
Location: 81.24

Occurrences of the root “dzanna”, and its 1 form in the Koran: 1
Location: 81.24






Summary of 81.24:

• The Book of Revelation dictates Koranic Eschatology
• Revelation tells us that when the Seventh angel sounds his trumpet, the “musterion”, or mystery, of God will be ended
• 81.24, which is a continuation of 81.23 via the copulative conjunction “wa”(and), informs us that “huwa”, or he (i.e. John), is “ma”, not against “alghaybi”, or the Mystery that has been proclaimed by the Mighty Angel
• Revelation tells us that the Mystery applies to God, as preached to His slaves the prophets
• Likewise, 81.24 informs that it is “bi”, on account of, “alghayba”, or the Mystery, that it “is undiscoverable unless by means of divine revelation”; that it is “a thing that has been hidden from men, with which the prophet has acquainted them, of the events of the resurrection and of paradise and of hell, etc.” - the exact things that are to be found in the Book of Revelation
• Furthermore, 81.24 holds this Mystery to be very high in estimation via the singular term “daneenin”, which is only used this once in the entire Koran
• In addition, the root “dzanna” informs us that it also represents an epithet applied to a plural number
• Hence, we have both singular and plural being applied to this Mystery
• Revelation tells us that the Mystery of God will be revealed at the Seventh trumpet blast
• In reviewing ayahs 81.1 – 81.24, we discover that the Koranic authors have mentioned the events of five trumpet blasts (of the seven described), when Jesus opens the Seventh Seal:
1. 1st trumpet
2. 2nd Trumpet
3. 3rd trumpet
4. 4th Trumpet
5. 5th trumpet
6. 6th trumpet
7. 7th Trumpet
• Without a doubt, the Book of Revelation is continuing to guide the hands of the Koranic authors as they pen their opus