The Lord of the Abyss
και εχουσιν επ αυτων βασιλεα τον αγγελον της αβυσσου ονομα αυτω εβραιστι αβαδδων και εν τη ελληνικη ονομα εχει απολλυων
ecousin ep autwn basilea ton aggelon ths abussou onoma autw ebraisti abaddwn kai en th ellhnikh onoma ecei apolluwn
Rev 9.11 And they have a lord over them, the angel of the abyss. In Hebrew his name was Abaddon, and in Greek he has the name Apollyon.
εξω δε οι κυνες και οι φαρμακοι και οι πορνοι και οι φονεις και οι ειδωλολατραι και πας ο φιλων και ποιων ψευδος
exw oi kunes kai oi farmakoi kai oi pornoi kai oi foneis kai oi eidwlolatrai kai pas filwn kai poiwn yeudos
Rev 22.15 But outside are the dogs and the sorcerers, and the fornicators, and the murderers, and the idolaters, and everyone loving a lie, and making it.
Compare to 81.29…
وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاء اللَّهُ رَبُّ الْعَالَمِينَ
Wama tashaoona illa an yashaa allahu rabbu alAAalameena
81.29 And you will not, except that he wills allah, the Lord of the jinn, or genii, and of mankind
مَا = “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
تَشَاؤُونَ = “tashaoona”
“tashaoona” definition:
Masculine plural. You will. It comes from the root “sha’a”, which means he, and I, willed, wished, or desired it; to will, be willing, wish.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1625 - 1627
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 302
إِلَّا = “illa”
“illa” definition:
Regarded as a simple word. If not; unless; except; some; otherwise; less; but; and; also. This word is used to signify the sense of exception. This exception is of two kinds: 1) Exception in which the thing excepted belongs to the same class or species to which the things from which an exception is sought to be made, belongs. 2) Exception in which the excepted thing belongs to a different class or species. It commonly governs the accusative. It also means not even.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 76 - 78
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 27
أَن = “an”
“an” definition:
Conjunction; that; so that; in order that; lest; that not. Serves to introduce direct quotations.
References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 292
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 34
A Dictionary and Glossary of the Koran, John Penrice, pp. 10 - 11
يَشَاء = “yashaa”
“yashaa” definition:
Masculine singular. He wills. It comes from the root “sha’a”, which means he, and I, willed, wished, or desired it; to will, be willing, wish.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1625 - 1627
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 302
A Dictionary and Glossary of the Koran, John Penrice, p. 80
اللَّهُ = “allahu”
“allahu” 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”, 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
رَبُّ = “rabbu”
“rabbu” definition:
A lord, a possessor, an owner, or a proprietor; a person who has a right, or just title or claim, to the possession of anything; and a lord, master, or chief; or a lord, master, or chief, to whom obedience is paid; and a ruler, governor, regulator, or disposer; an orderer, a rectifier, or a reformer, a rearer, fosterer, bringer-up, feeder, nourisher; and a completer, or an accomplisher. Master; Nourisher to perfection; rewarder, creator. It comes from the root “rabba”, which means he was, or became, its lord, possessor, owner; he possessed or owned it; had possession of it, and command, or authority over it; namely a thing. He reared, fostered, brought up, fed, or nourished him. to a lord and master, collect, possess, rule, increase, complete, perfume, bring up, preserve, last.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 1002 - 1007
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 197 - 199
رَبُّ الْعَالَمِينَ = “rabbu alAAalameena”
“rabbu alAAalameena” definition:
The Lord of the jinn, or genii, and of mankind: the Lord of all created beings. It comes from the root “alama”, which means to mark, sign, and distinguish. He knew it; or he was, or became, acquainted with it; or he knew it truly, or certainly. He knew a thing intuitively and inferentially. He marked it. He, a man, had a fissure in his upper lip; or in one of its two sides. Knowledge.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2138 - 2142
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 383 – 385
Occurrences of “rabbu alAAalameena” in the Koran: 35
Locations: 1.2, 5.28, 6.45, 6.162, 7.54, 7.61, 7.67, 7.104, 10.10, 10.37, 26.16, 26.23, 26.77, 26.98, 26.109, 26.127, 26.145, 26.164, 26.180, 26.192, 27.8, 27.44, 28.30, 32.2, 37.182, 39.75, 40.64, 40.65, 41.9, 43.46, 45.36, 56.80, 59.16, 69.43, 81.29
Observe how “allah” is interchangeable with “lillahi”…
• lillahi rabbi alAAalameena…1.2
• Allaha rabba alAAalameena…5.28
• lillahi rabbi alAAalameena…6.45
• lillahi rabbi alAAalameena…6.162
• Allahu rabbu alAAalameena…7.54
• lillahi rabbi alAAalameena…10.10
• Allahi rabbi alAAalameena…27.8
• lillahi rabbi alAAalameena…27.44
• Allahu rabbu alAAalameena…28.30
• lillahi rabbi alAAalameena…37.182
• lillahi rabbi alAAalameena…39.75
• Allahu rabbu alAAalameena…40.64
• lillahi rabbi alAAalameena…40.65
• Allaha rabba alAAalameena…59.16
• allahu rabbu alAAalameena…81.29
Summary of 81.29:
• The Book of Revelation dictates Koranic Eschatology
• Revelation informs us that in addition to the ones that choose to be righteous, there will also be ones who choose to be (among other things), “eidololatres”, or idolaters
• 81.29 is a continuation of 81.28 via the copulative conjunction “wa”(and), informing us that there will also be ones that will choose to “ma”, or not, take the righteous path as described in 81.28
• The path that these people choose is the path of “allah”
• Observe the revealing definition for “allah”, that is given by Lane...“i.e. the only true god”
• Lane is referencing a very specific example in his definition by his illustrated example (i.e.)
• It is abundantly clear that he is referencing a “god” (lower case) to represent the “allah” of the Koran
• To re-enforce the fact that the “allah” of the Koran is no more than a “god”, and to erase any notion of error, Lane repeats his very same remarks a few lines farther down in his lexical definition for “allah”, by referencing a separate entry – this time from the legendary “Ta’j el-‘Aroos” (TA)
• (TA “a proper name denoting the true god, comprising all the excellent divine names; a unity comprising all the essence of existing things”
• Further, “allah” is derived from the root “ilaha”, which means “he was, or became, confounded, or perplexed, and unable to see his right course”
• This would hardly seem a logical definition for true deity
• “ilaha” also means “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 who takes it as such”…which signifies idolatry as mentioned in Revelation
• “ilaha” also 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
• Revelation also informs us that the demonic locusts (who inflict harm/death on man) have a “basileus”, or lord, over them
• Following suit, 81.28 informs us of the same, “rabbu”, or lord, that is over the jinn, or genii, and mankind
• The Koranic jinn are the demonic locusts as described in the Book of Revelation
• Examining the numerous Koranic locations in which “allah” is interchangeable with “lillahi”, we can see first hand that the god of the Koran is indeed rooted in idolatry
• Revelation calls the lord of the abyss:
1. In Hebrew….Abaddon
2. In Greek……Apollyon
• 3. In Arabic……allah……?
• Could the “allah” of the Koran really be another name for Satan…?
• Amazingly, the authors who penned this sura, entirely from the professed Book of Revelation, did so while being cognizant that they were wrapping their newly formed “god” with the Biblical deity ascribed unto Jesus Christ
• It can be seen that the “allah” of the Koran is no more than an attempt at cloaking Satan with Biblical deity