The Trinity
ιωαννης ταις επτα εκκλησιαις ταις εν τη ασια χαρις υμιν και ειρηνη απο του ο ων και ο ην και ο ερχομενος και απο των επτα πνευματων α εστιν ενωπιον του θρονου αυτου
iwannhs tais epta ekklhsiais tais en th asia caris umin kai eirhnh apo o wn kai o hn kai o ercomenos kai apo twn epta pneumatwn a enwpion tou qronou autou
Rev 1.4 John to the seven assemblies in Asia: Grace to you, and peace, from the One who is, and who was, and who is coming, and from the seven spirits which are before His throne;
εγω ειμι το α και το ω αρχη και τελος λεγει ο κυριος ο ων και ο ην και ο ερχομενος ο παντοκρατωρ
egw eimi to alfa kai to w legei kurios o qeos o wn kai o hn kai o ercomenos o pantokratwr
Rev 1.8 I am the Alpha and the Omega, the Beginning and the Ending, says the Lord, the One who is, and who was, and who is coming, the Almighty.
Compare to 53.6…
ذُو مِرَّةٍ فَاسْتَوَى
Thoo mirratin faistawa
53.6 Lord of one action, so to be equal.
ذُو = “thoo”
“thoo” definition:
Demonstrative pronoun, masculine singular. 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. Something in possession, or the like; not a possessor. Sometimes it is redundant in respect of meaning, though governing as a prefixed noun. With; on; in; of. Used in connection with a complement. The most usual rendering is: possessor of, Lord of, endowed with, having with, on, in, owner.
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. 7A, 193 – 194
A Dictionary and Glossary of the Koran, John Penrice, p. 53
Concordance of the Koran, Gustav Flugel, p. 73
Occurrences of “thoo” in the Koran: 25
Locations: 2.105, 2.251, 2.280, 3.4, 3.74, 3.152, 3.174, 5.95, 6.133, 6.147, 8.29, 14.47, 18.58, 38.12, 40.15, 41.35, 51.58, 53.6, 55.12, 55.27, 57.21, 57.29, 62.4, 65.7, 85.15
Observe the overwhelming usage of “thoo”…
• 2.105… “allah” is Lord
• 2.251… “allah” is Lord
• 2.279/280…“allah” and his messenger
• 3.4…“allah” is Lord
• 3.74…“allah” is Lord
• 3.152…“allah” is Lord
• 3.174…“allah” is Lord
• 5.95…“allah” is Lord
• 6.133…Your Lord
• 6.147…Your Lord
• 8.29…“allah” is Lord
• 14.47…“allah” is Lord
• 18.58…Your Lord
• 40.15…Lord of the Throne
• 51.58…“allah” is Lord
• 55.27…Your Lord
• 57.21…“allah” is Lord
• 57.29…“allah” is Lord
• 62.4…“allah” is Lord
• 85.15…Lord of the Throne
مِرَّةٍ = “mirratin”
“mirratin” definition:
Noun. The act of passing, passing by or beyond, going, going away, passing away. A firm, or strong twisting. Strength: strength of make. As applied to 53.6…applied to the angel Gabriel…gall, understanding. Intellect: or strength of intellect and sound judgment: and firmness. A strand, or single twist of a rope. A time; one time; one action; a single action or act; a bout; an instance; a case; and a single temporary affection or attack; a fit; as for instance of hunger, thirst, disease and the like. Once; one time; turn; occasion. It comes from the root “marra”, which means he, or it, passed; passed by, or beyond; went; went on; proceeded; passed; or went; along, or through, or over; went away; passed away; to pass, move, pass on, pass by, with. The act of passing away. It is said of water, meaning it ran, or flowed. He passed, or went, by him, or it. It (a period of time), passed over him, or it; and it (a calamity) came upon him. One time, turn.
References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2699 - 2702
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 530
A Dictionary and Glossary of the Koran, John Penrice, p. 137
Concordance of the Koran, Gustav Flugel, p. 180
Occurrences of “mirratin”, “marratin”, & “marratan” in the Koran: 14
Locations: 6.94, 6.110, 8.56, 9.13, 9.80, 9.83, 9.126, 17.7, 17.51, 18.48, 20.37, 36.79, 41.21, 53.6
Observe these Koranic usages…
• 6.94 Created, first time
• 6.110…Believe, first time
• 8.56…Every time
• 9.13…First/beginning time
• 9.80…Forgiveness, seventy times, “allah” and his messenger
• 9.83…First/beginning time
• 9.126…Every year, once
• 17.7…First/beginning time
• 17.51…First/beginning time
• 18.28…First/beginning time
• 20.37…Another time
• 36.79…First/beginning time
• 41.21…First/beginning time
ف = “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
اسْتَوَى = “istawa”
“istawa” definition:
Perfect tense, 3rd person, masculine singular. To be equal, to ascend, intend, set one’s self to do a thing; he sought, or desired, what was equal, equable, uniform, even, or the like. It was, or became, equal, equable, uniform, even, level, flat, plane or plain, or equal in respect of elevation or of depression, straight, right, direct, or rightly directed. It stood up or erect; and was, or became, even, or straight. It was made, or became, symmetrical; congruous, or consistent in its several parts; was made, formed, or fashioned, in a suitable manner; was made, or became, adapted to the exigencies, or requirements of its case, or of wisdom; was made, or became, complete; was made, or became, right, or good; became rectified, adjusted, or put into a right or good state. To establish, become firm or firmly settled, turn to a thing, to direct one’s direction to a thing, mount. It comes from the root “sawiya”, which means to be worth, equivalent to. He intended, or proposed to himself. The middle or midst of a thing.
فَاسْتَوَى = “fa” + “istawa” = “faistawa” = As applied to 53.6…and he stood straight, or erect, in his proper form in which God created him; or was endowed by his strength with power over the affair appointed to him: or became firm, or steady: so to be equal
References:
An Arabic-English Lexicon, E.W. Lane, volume four, p. 1476 - 1480
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 280
A Dictionary and Glossary of the Koran, John Penrice, p. 74
Concordance of the Koran, Gustav Flugel, p. 99
Occurrences of “faistawa” in the Koran: 2
Locations: 48.29, 53.6
Observe that 48.29 specifically references the sower’s parable from the New testament of which Jesus spoke…!
Occurrences of “istawa”, “faistawa”, & “waistawa” in the Koran: 12
Locations: 2.29, 7.54, 10.3, 13.2, 20.5, 25.59, 28.14, 32.4, 41.11, 48.29, 53.6, 57.4
Observe these Koranic usages…
• 2.29….equal with the heavens
• 7.54…equal on the throne
• 10.3….equal on the throne
• 13.2…equal on the throne
• 20.5…equal on the throne
• 25.59…equal on the throne
• 32.4…equal on the throne
• 41.11…equal with the heavens
• 57.3….He is the First and the Last…57.4….equal on the throne
Summary of 53.6:
• The opening chapter of Revelation repeatedly tells us of the Triune nature of the One God
• The God revealed in Revelation is Uniplural in nature
• Just as 53.5 describes a singular Lord with plural powers; 53.6 continues to describe this singular Lord via usage of the singular demonstrative pronoun “thoo”
• The overwhelming Koranic usage of “thoo” pertains to “allah”, and is best rendered “Lord of”, as it pertains to something in possession
• 53.6 tells us that the thing in possession is “mirratin”, or, of one action
• This “one action” is juxtaposed to the copulative particle “fa”, which indicates either definite cause and effect, or a natural sequence of events
• The one-action cause (“mirratin”) has the effect of “istawa”, which is singular, in the perfect tense (completed action), and indicates “it was made, or became, symmetrical; congruous, or consistent in its several parts”
• All of this applies to the Lord (i.e. Jesus)
• Further, the only other Koranic location of “faistawa” occurs in 48.29 and specifically refers to Jesus’ Parable of the sower
• Thus, we have further Koranic confirmation that the singular Lord actually consists of a plurality that functions with a singular action
• Recapping ayahs 1 - 6 in sura 53, we have the following parallels to Revelation:
1. John falls at the feet of Jesus
2. John is the Companion of Jesus
3. John did not die
4. John did not err
5. John speaks not by his own will
6. John received divinely inspired Revelation
7. This Revelation was signified via an angel
8. The Revelation is from Jesus Christ
9. Jesus taught John
10. Jesus is the Triune God
11. Lord is Uniplural in nature