The Mighty angel



και ειδον αλλον αγγελον ισχυρον καταβαινοντα εκ του ουρανου περιβεβλημενον νεφελην και ιρις επι της κεφαλης και το προσωπον αυτου ως ο ηλιος και οι ποδες αυτου ως στυλοι πυρος

kai eidon allon aggelon iscuron katabainonta ek tou ouranou peribeblhmenon nefelhn kai h iris epi | thn kefalhn | ths kefalhs | autou kai to proswpon autou ws o hlios kai oi podes autou ws stuloi puros

Rev 10:1 And I saw another mighty angel coming down out of the heaven, having been clothed with a cloud, and a rainbow on the head; and his face as the sun, and his feet as pillars of fire.





και ειχεν εν τη χειρι αυτου βιβλαριδιον ανεωγμενον και εθηκεν τον ποδα αυτου τον δεξιον επι την θαλασσαν τον δε ευωνυμον επι την γην

kai ecwn en th ceiri autou biblaridion hnewgmenon kai eqhken ton poda autou ton dexion epi ths qalasshs ton de euwnumon epi ths ghs

Rev 10:2 And he had in his hand a little book having been opened. And he placed his right foot on the sea, and the left on the land,





και εκραξεν φωνη μεγαλη ωσπερ λεων μυκαται και οτε εκραξεν ελαλησαν αι επτα βρονται τας εαυτων φωνας

kai ekraxen fwnh megalh wsper lewn mukatai kai ote ekraxen elalhsan ai epta brontai tas eautwn fwnas

Rev 10:3 and cried with a great voice, as a lion roars. And when he cried, the seven thunders spoke their sounds.





και οτε ελαλησαν αι επτα βρονται τας φωνας εαυτων εμελλον γραφειν και ηκουσα φωνην εκ του ουρανου λεγουσαν μοι σφραγισον α ελαλησαν αι επτα βρονται και μη ταυτα γραψης

kai ote elalhsan ai epta brontai hmellon grafein kai hkousa fwnhn ek tou ouranou legousan sfragison a elalhsan ai epta brontai kai mh auta grayhs

Rev 10:4 And when the seven thunders spoke their sounds, I was about to write. And I heard a voice out of Heaven saying to me, Seal what things the seven thunders spoke, and do not write these things.





και ο αγγελος ον ειδον εστωτα επι της θαλασσης και επι της γης ηρεν την χειρα αυτου εις τον ουρανον

kai o aggelos on eidon estwta epi ths qalasshs kai epi ths ghs hren thn ceira autou thn dexian eis ton ouranon

Rev 10:5 And the angel whom I saw standing on the sea and on the land lifted his hand to Heaven,





και ωμοσεν εν τω ζωντι εις τους αιωνας των αιωνων ος εκτισεν τον ουρανον και τα εν αυτω και την γην και τα εν αυτη και την θαλασσαν και τα εν αυτη οτι χρονος ουκ εσται ετι

kai wmosen en tw zwnti eis tous aiwnas twn aiwnwn os ektisen ton ouranon kai ta en autw kai thn ghn kai ta en auth | [kai | kai | thn qalassan kai ta en | auth] | auth | oti cronos ouketi estai

Rev 10:6 and swore by Him living to the ages of the ages, "who created the heaven" and the things in it, "and the earth" and the things in it, "and the sea and the things in it," that time shall no longer be; (Ex. 20:11)




Compare to 81.23…




وَلَقَدْ رَءاهُ بِالْأُفُقِ الْمُبِينِ

Walaqad raahu bialofuqi almubeeni

81.23 And certainly he saw him on account of the heavens, the perspicuous






لَ = “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






قَدْ = “qad”

“qad” definition:

A particle frequently prefixed to the preterite to give it a past signification; where among several verbs in the preterite one has “qad” prefixed, such a verb is to be taken in the pluperfect tense; so also among several pluperfects the one which follows “qad” will have a signification anterior to the others; in all of the above cases it may generally be rendered, already, and may frequently be understood to imply that the matter in question, although past, is of recent date, or that it was not unexpected; denotes expectation. Another use of “qad” is to add energy to an affirmation, and it may then be rendered, truly, of a certainty, or verily; denotes the affirmation of truth, or certainty. It may sometimes be rendered as frequently; denotes frequency. Denotes negation. Corroborative particle added to a verb.

References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2490 - 2491
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 444
A Dictionary and Glossary of the Koran, John Penrice, p. 115


وَلَقَدْ = “wa” + “la” + “qad” = “walaqad” = and certainly




رَءا = “raa”

“raa” definition:

Masculine singular. He saw. It comes from the root “ra’a”, which means he saw (a person or a thing) with the eye; to see, look, think, hold, in opinion of, perceive, judge, consider, know.

References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 998 - 1002
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 196 - 197
A Dictionary and Glossary of the Koran, John Penrice, p. 54




هُ = “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


رَءاهُ = “raa” + “hu” = “raahu” = he saw him

Occurrences of “raahu” in the Koran: 4
Locations: 27.40, 53.13, 81.23, 96.7




Observe the parallel statements contained in sura 53 regarding what the companion (i.e. John) sees.




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




أُفُقِ = “ofuqi”

“ofuqi” definition:

Singular noun. The main or middle part of a road; the face, or surface, thereof; the flanks, or ilia: or, as some say, skins: or skin. A side; meaning a lateral, or an outward or adjacent part or portion; or a part, region, quarter, or tract, considered with respect to its collocation or juxtaposition or direction, or considered as belonging to a whole; or a remote side; and a border, or an extremity; of a land, or of the earth; and of the sky or heavens: or the horizon, or part next to the horizon, of the sky and of the earth; or what appears of the sides of the celestial sphere, and of the borders, or extremities of the earth; or the place whence blows the south wind, and the north wind, and the west wind, and the east wind. The side, or lateral part of a tent, or the part between the two anterior pieces. The skin, or hide, that is not completely tanned, so that it is unsubstantial, not firm, or strong, or tough: when its tanning is complete, and it becomes red. It comes from the root “afaqa”, which means he went his own way, at random, or heedlessly, and went away in the regions of the land: or he went away in, or into, the land, or country: and he took his way into the regions of the land; to go in country, horizon. He attained the utmost degree, as though he reached the horizon, or furthest point of view, in generosity: or in knowledge, or science; or in chasteness of speech, or eloquence, and in the combination of excellent qualities. He overcame or surpassed. To dress leather.

بِالْأُفُقِ = “bi” + “al” + “ofuqi” = “bialofuqi” = on account of the heavens

References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 68 - 69
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 24
A Dictionary and Glossary of the Koran, John Penrice, pp. 6 – 7

Occurrences of “bialofuqi” in the Koran: 2
Locations: 53.7, 81.23

Occurrences of the root “afaqa” and its 2 forms in the Koran: 3
Locations: 41.53, 53.7, 81.23


Again, observe the parallel statements contained in sura 53 regarding what the companion (i.e. John) sees.







مُبِينٍ = “mubeenini”

“mubeenini” definition:

Distinct, as though separate from others; and thus, apparent, manifest, evident, clear, plain, or perspicuous. Explaining clearly; clear; beyond doubt; obvious; parting; cutting. A man, or thing, bearing evidence of a quality etc. that he, or it, possesses. A man perspicuous, or clear, or distinct, in speech or language; or chaste therein; or eloquent; fluent, elegant, and elevated in speech, and having little hesitation therein. As pertaining to 12.1…the clear, plain, or perspicuous book or writing or scripture; or as some say, this means the book, etc that makes manifest all that is required (to be known”); or of which the goodness and the blessing are made manifest; or that makes manifest the truth as distinguished from falsity, and what is lawful as distinguished from what is unlawful. It comes from the root “bana”, which means to be distinct and separate, far away, remote from, divorced (women), clear, obvious , appear, explain. It, a thing, or an affair, or a case, was, or became distinct as though separate from others, and thus apparent, manifest, evident, clear, plain, or perspicuous; and it was, or became known.

الْمُبِينِ = “al” + “mubeenini” = “almubeeni” = the perspicuous

References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 285 - 289
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 70 – 71


Occurrences of “almubeeni” in the Koran: 7
Locations: 12.1, 26.2, 27.79, 28.2, 43.2, 44.2, 81.23




Observe the Koranic usage of “almubeeni”:

• A L R those (are) verses/evidences (of) The Revelation (alkitabi), the clear/evident “almubeeni” …12.1
• Those are The Revelation's (alkitabi), the clear/evident verses/evidences “almubeeni” …26.2
• And (there) is not from a hidden/invisible in the sky/space and the Earth except (it is) in a clear/evident Revelation “mubeenin” ….27.75; So rely/depend on allah, that you are on the truth, the clear/evident “almubeeni”…27.79
• Those are the Revelation's (alkitabi), verses/evidences, the clear/evident “almubeeni”…28.2
• And The Revelation (alkitabi), the clear/evident “almubeeni”…43.2
• And The Revelation (alkitabi), the clear/evident “almubeeni”…44.2



Observe that in every single case, “almubeeni” is either juxtaposed to “alkitabi” (the Revelation) and/or in direct context to the Revelation.


The Koran uses the word “kitabi”.

Let’s review the classic definition for this word…


كِتَابِ = “kitabi”

“kitabi” definition:

Singular. A thing in which, or on which, one writes; (a book); a written piece of paper or (a record or register; and a written mandate) of skin; a writing, or writ, or thing written. Applied also to the Revelation from above; and to a letter, or epistle, which a person writes and sends. A revealed scripture. Written Revelation. Book; decree; ordinance, law; write; prescribed; prescribed period; record; letter; term; scripture; teachings; knowledge reverted to a prophet; recorder. Divine prescript, appointment, or ordinance; judgment or sentence; fatal decree, or predestination. It comes from the root “kataba”, which means to write, note, record, prescribe, ordain, destine, decree, transcribe, command, inscribe.

References:
An Arabic-English Lexicon, E.W. Lane, volume seven, pp. 2589 - 2591
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 478 - 479


Adding the definite article…

الْكِتَابِ = “al” + “kitabi” = “alkitabi” = The Revelation







Summary of 81.23:

• The Book of Revelation dictates Koranic Eschatology
• Revelation Informs us that John “eido”, or saw with his eyes, the mighty angel coming down out of the “ouranos”, or heaven
• 81.23, which is a continuation of 81.22 via the copulative conjunction “wa”(and), informs us of what “raa”, or, he saw – as referring to John
• 81.23 informs us that His (i.e. the Lamb’s) companion (i.e. John) saw “hu”, or him (i.e. the Mighty Angel)
• He saw him
• Parallel statements exist in sura 53 regarding what the companion (i.e. John) sees
• 81.23 identifies this sighting as “bi”, on account of “alofuqi”, or the heavens - just as stated in Revelation
• 81.23 ends with the proclamation of “almubeeni” which means “distinct, as though separate from others; and thus, apparent, manifest, evident, clear, plain, or perspicuous”
• Amazingly, every single Koranic occurrence of “almubeeni” is in direct reference to “kitabi”
• “Kitabi is defined as “the written Revelation from above”
• The significance of this cannot be overlooked as the author’s of the Koran are telling us of the utmost importance of the written and revealed scripture(s) that existed before the Koran was even penned – and, of which, was the archetype of the Koranic opus itself