The Demonic Locusts
και εχουσιν ουρας ομοιας σκορπιοις και κεντρα ην εν ταις ουραις αυτων και η εξουσια αυτων αδικησαι τους ανθρωπους μηνας πεντε
kai ecousin ouras omoias skorpiois kai kentra kai en tais ourais autwn h exousia autwn adikhsai tous anqrwpous mhnas pente
Rev 9.10 And they have tails like scorpions, and their stings were in their tails; and their authority is to harm men five months.
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 over them a king, the angel of the abyss, name to him in Hebrew, Abaddon, and in the Greek (the) the name he has (is) Apollyon.
η ουαι η μια απηλθεν ιδου ερχονται ετι δυο ουαι μετα ταυτα
h ouai h mia aphlqen idou ercetai eti duo ouai meta tauta
Rev 9.12 The woe one has departed; behold, comes yet two woes after these things.
και ο εκτος αγγελος εσαλπισεν και ηκουσα φωνην μιαν εκ των τεσσαρων κερατων του θυσιαστηριου του χρυσου του ενωπιον του θεου
kai o ektos aggelos esalpisen kai hkousa fwnhn mian ek twn | | [tessarwn] | keratwn tou qusiasthriou tou crusou tou enwpion tou qeou
Rev 9.13 And the sixth angel trumpeted. And I heard a voice one out of the four horns of the altar of gold before God,
λεγουσαν τω εκτω αγγελω ος ειχε την σαλπιγγα λυσον τους τεσσαρας αγγελους τους δεδεμενους επι τω ποταμω τω μεγαλω ευφρατη
legonta tw ektw aggelw o ecwn thn salpigga luson tous tessaras aggelous tous dedemenous epi tw potamw tw megalw eufrath
Rev 9.14 saying to the sixth angel who had the trumpet, Loose the four angels, those having been bound at the river great Euphrates.
και ελυθησαν οι τεσσαρες αγγελοι οι ητοιμασμενοι εις την ωραν και ημεραν και μηνα και ενιαυτον ινα αποκτεινωσιν το τριτον των ανθρωπων
kai eluqhsan oi tessares aggeloi oi htoimasmenoi eis thn wran kai hmeran kai mhna kai eniauton ina apokteinwsin to triton twn anqrwpwn
Rev 9.15 And were loosed the four angels, those having been prepared for the hour and day and month and year, that they should kill the third (part) of men.
και ο αριθμος στρατευματων του ιππικου δυο μυριαδες μυριαδων και ηκουσα τον αριθμον αυτων
kai o ariqmos twn strateumatwn tou ippikou dismuriades muriadwn hkousa ton ariqmon autwn
Rev 9.16 And the number of the armies of the cavalry two myriads of myriads; and I heard the number of them.
και ουτως ειδον τους ιππους εν τη ορασει και τους καθημενους επ αυτων εχοντας θωρακας πυρινους και υακινθινους και θειωδεις και αι κεφαλαι των ιππων ως κεφαλαι λεοντων και εκ των στοματων αυτων εκπορευεται πυρ και καπνος και θειον
kai outws eidon tous ippous en th orasei kai tous kaqhmenous ep autwn econtas qwrakas purinous kai uakinqinous kai qeiwdeis kai ai kefalai twn ippwn ws kefalai leontwn kai ek twn stomatwn autwn ekporeuetai pur kai kapnos kai qeion
Rev 9.17 And thus I saw the horses in the vision, and those sitting on them, having breastplates fire-colored, and dusky red and brimstone-like; and the heads of the horses as heads of lions; and out of the mouths of them proceeds fire and smoke and brimstone.
υπο των τριων τουτων απεκτανθησαν το τριτον των ανθρωπων εκ του πυρος και εκ του καπνου και εκ του θειου του εκπορευομενου εκ των στοματων αυτων
apo twn triwn plhgwn toutwn apektanqhsan to triton twn anqrwpwn ek tou puros kai tou kapnou kai tou qeiou tou ekporeuomenou ek twn stomatwn autwn
Rev 9.18 By these three were killed the third (part) of men, from the fire, and from smoke, and from the brimstone coming out from the mouths of them.
η γαρ εξουσια αυτων εν τω στοματι αυτων εστιν και εν ταις ουραις αυτων αι γαρ ουραι αυτων ομοιαι οφεσιν εχουσαι κεφαλας και εν αυταις αδικουσιν
h gar exousia twn ippwn en tw stomati autwn estin kai en tais ourais autwn ai gar ourai autwn omoiai ofesin ecousai kefalas kai en autais adikousin
Rev 9.19 For their authority is in their mouth, and in their tails; for their tails are like snakes, having heads, and they do harm with them.
και οι λοιποι των ανθρωπων οι ουκ απεκτανθησαν εν ταις πληγαις ταυταις ου μετενοησαν εκ των εργων των χειρων αυτων ινα μη προσκυνησωσιν τα δαιμονια και ειδωλα τα χρυσα και τα αργυρα και τα χαλκα και τα λιθινα και τα ξυλινα α ουτε βλεπειν δυναται ουτε ακουειν ουτε περιπατειν
kai oi loipoi twn anqrwpwn oi ouk apektanqhsan en tais plhgais tautais | ou | oude | metenohsan ek twn ergwn twn ceirwn autwn ina mh proskunhsousin ta daimonia kai ta eidwla ta crusa kai ta argura kai ta calka kai ta liqina kai ta xulina a oute blepein dunantai oute akouein oute peripatein
Rev 9.20 And the rest of men, those not killed by these plagues, did not repent of the works of their hands, that they will not worship demons, and "golden idols, and silver, and bronze, and stone, and wooden idols, which neither are able to see, nor to hear," nor to walk. (Dan. 5:23; Psa. 115:4 -7; 135:15-17)
και ου μετενοησαν εκ των φονων αυτων ουτε εκ των φαρμακειων αυτων ουτε εκ της πορνειας αυτων ουτε εκ των κλεμματων αυτων
kai ou metenohsan ek twn fonwn autwn oute ek twn farmakwn autwn oute ek ths porneias autwn oute ek twn klemmatwn autwn
Rev 9.21 And not they repented of the murders of them, nor of the sorceries of them, nor of the fornications of them, nor of the thefts of them.
Compare to 81.9…
بِأَيِّ ذَنبٍ قُتِلَتْ
Bi-ayyi thanbin qutilat
81.9 On account of which tail she was killed
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
أَيِّ = “ayyi”
“ayyi” definition:
Conjunctive pronoun of common gender. Who?; which?; what?; whosoever; whichever; whatsoever. It is used to denote wonder, interrogation, condition, or perfection.
بِأَيِّ = “bi” + “ayyi” = “bi-ayyi” = on account of which
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 131 - 135
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 39 - 40
A Dictionary and Glossary of the Koran, John Penrice, p. 13
Occurrences of “bi-ayyi” in the Koran: 2
Locations: 31.34, 81.9
ذَنبٍ = “thanbin”
“thanbin” definition:
Singular noun. The tail, in relation to a horse or of any other creature. Anything resembling a tail. The extremity of a whip; and of an unripe date, and of any date, the hinder part; the part next to the base and stalk; the outer extremity of the eye, next the temple; the end; or latter part, of anything; the followers or dependents of a man. The rudder of a ship or boat. Said of the locust, it stuck its tail into the ground to lay its eggs: or said of a lizard, and of the locust, it desired to copulate, or to lay eggs, and therefore stuck its tail into the ground: or said of the lizard, it signifies only it struck with its tail a hunter or serpent desiring to catch it; or said of the lizard, it signifies also it put forth its tail from the nearest part of its hole, having its head within it, as it does in hot weather, or when an attempt was made to catch it: or it put its tail foremost in coming forth from its hole. A sin, a crime, a fault, a misdemeanor, a misdeed, an unlawful deed, an offense, a transgression, or an act of disobedience; either intentional or committed through inadvertence; or a thing that precludes one from the favor of God: or a thing for which he is blamable who does it intentionally; sin; any act having an evil result. It comes from the root “dhanaba”, which means he followed his tail, not quitting his track: and hence, tropically, he followed him (in any case), not quitting his track; to track, make a tail, add appendix, follow closely, become spotted.
References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 979 - 982
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 192
Occurrences of “thanbin” in the Koran: 2
Locations: 26.14, 81.9
Occurrences of the root “dhanaba” and its 18 forms in the Koran: 39
Locations: 3.11, 3.16, 3.31, 3.135(2x), 3.147, 3.193, 5.18, 5.49, 6.6, 7.100, 8.52, 8.54, 9.102, 12.29, 12.97, 14.10, 17.17, 25.58, 26.14, 28.78, 29.40, 33.71, 39.53, 40.3, 40.11, 40.21, 40.55, 46.31, 47.19, 48.2, 51.59(2x), 55.39, 61.12, 67.11, 71.4, 81.9, 91.14
قُتِلَتْ = “qutilat”
“qutilat” definition:
Feminine singular. She was killed. It comes from the root “qatala”, which means he knew the thing; he was, or became acquainted with it; he knew it completely, or thoroughly, or very well, or superlatively well. To kill, put to death, slay, be accused, attempt to kill, render person like to be killed.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 2984
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 442 - 443
Occurrences of “qutilat” in the Koran: 1
Location: 81.9
Summary of 81.9:
• The Book of Revelation dictates Koranic Eschatology
• 81.9 begins with “bi-ayyi”, meaning “it is used to denote the employing a thing as an aid or instrument; denoting a cause; denoting concomitance; a part of the whole, which links the sound described in 81.8, with what follows
• Revelation describes the demonic locusts as having “oura”, a tail, like that of a scorpion, in which is inflicted “adikeo”, or harm, to men
• Similarly, 81.9 links the sound described in 81.8 with “thanbin”, a tail, in which “qutilat”, or she was killed
• Interestingly, “thanbin” is said of the locust regarding its tail
• “Thanbin” is also said of the lizard, signifying it struck with its tail a hunter or serpent desiring to catch it
• Revelation tells us that the power of the demonic locusts is in their mouths and in their tails
• Their tails inflict “adikeo”, or harm, to men; and their mouths “apokteino”, or kill, men
• In reviewing ayahs 81.1 – 81.8, we discover that the Koranic authors have mentioned the events of three 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
• Amazingly, 81.8 & 81.9 are describing the very same events that transpire in Revelation chapter 9; i.e. “she” (Babylon the Great; the city of man) is killed on account of the mouths and tails of the demonic locusts