The Accuser is thrown down





και η ουρα αυτου συρει το τριτον των αστερων του ουρανου και εβαλεν αυτους εις την γην και ο δρακων εστηκεν ενωπιον της γυναικος της μελλουσης τεκειν ινα οταν τεκη το τεκνον αυτης καταφαγη

kai h oura autou surei to triton twn asterwn tou ouranou kai ebalen autous eis thn ghn kai o drakwn esthken enwpion ths gunaikos ths melloushs tekein ina otan tekh to teknon auths katafagh

Rev 12:4 and his tail drew the third part of the stars of the heaven, and he throws them to the earth. And the dragon stood before the woman being about to bear, so that when she bears he might devour her child.





και εβληθη ο δρακων ο μεγας ο οφις ο αρχαιος ο καλουμενος διαβολος και ο σατανας ο πλανων την οικουμενην ολην εβληθη εις την γην και οι αγγελοι αυτου μετ αυτου εβληθησαν

kai eblhqh o drakwn o megas o ofis o arcaios o kaloumenos diabolos kai o satanas o planwn thn oikoumenhn olhn eblhqh eis thn ghn kai oi aggeloi autou met autou eblhqhsan

Rev 12:9 And the great dragon was cast out, the old serpent being called devil, and, Satan; he deceiving the whole habitable world was cast out onto the earth, and his angels were cast out with him.





και ηκουσα φωνην μεγαλην λεγουσαν εν τω ουρανω αρτι εγενετο η σωτηρια και η δυναμις και η βασιλεια του θεου ημων και η εξουσια του χριστου αυτου οτι κατεβληθη ο κατηγορος των αδελφων ημων ο κατηγορων αυτων ενωπιον του θεου ημων ημερας και νυκτος

kai hkousa fwnhn megalhn en tw ouranw legousan arti egeneto h swthria kai h dunamis kai h basileia tou qeou hmwn kai h exousia tou cristou autou oti eblhqh o kathgwr twn adelfwn hmwn o kathgorwn autous enwpion tou qeou hmwn hmeras kai nuktos

Rev 12:10 And I heard a great voice saying in Heaven, Now has come the salvation and power and the kingdom of our God, and the authority of His Christ, because the accuser of our brothers is thrown down, the one accusing them before our God day and night.





και αυτοι ενικησαν αυτον δια το αιμα του αρνιου και δια τον λογον της μαρτυριας αυτων και ουκ ηγαπησαν την ψυχην αυτων αχρι θανατου

kai autoi enikhsan auton dia to aima tou arniou kai dia ton logon ths marturias autwn kai ouk hgaphsan thn yuchn autwn acri qanatou

Rev 12:11 And they overcame him because of the blood of the Lamb, and because of the Word of their testimony. And they did not love their soul even until death.





δια τουτο ευφραινεσθε οι ουρανοι και οι εν αυτοις σκηνουντες ουαι τοις κατοικουσιν την γην και την θαλασσαν οτι κατεβη ο διαβολος προς υμας εχων θυμον μεγαν ειδως οτι ολιγον καιρον εχει

dia touto eufrainesqe | | [oi] | ouranoi kai oi en autois skhnountes ouai thn ghn kai thn qalassan oti katebh o diabolos pros umas ecwn qumon megan eidws oti oligon kairon ecei

Rev 12:12 Because of this, be glad, the heavens and those tabernacling in them. Woe to the ones dwelling on the earth, and in the sea, because the devil came down to you having great anger, knowing that he has a little time!



Compare to 81.25…




وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَجِيمٍ

Wama huwa biqawli shaytanin rajeemin

81.25 And he is not on account of the expelled serpent’s saying.





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







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






قَوْلِ = “qawli”

“qawli” definition:

A saying; something said; and speech, or diction. Saying; saying a word; speech, That which is pronounced or indicated; A sentence or a word. It comes from the root “qala”, which means He said, or a word signifying at least one complete proposition; or a word signifying a command or the like; or a word significant of a sound; to speak, say, inspire, profess, grasp, point cut, relate, emit an opinion upon, think, answer, reply, transmit, indicate a condition state or circumstance. It is also used to describe the upshot of events without there being actual speech or dialogue.

بِقَوْلِ = “bi” + “qawli” = “biqawli” = on account of something said

References:
An Arabic-English Lexicon, E.W. Lane, volume eight, pp. 2994 - 2995
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 469 - 471





شَيْطَانٍ = “shaytanin”

“shaytanin” definition:

Singular noun. A word of well known meaning (i.e. a devil; with the definite article “al”, the devil, Satan); any that is excessively, or inordinately, proud or corrupt or unbelieving or rebellious, or that is insolent and audacious in pride and in acts of rebellion, of mankind, and of the jinn, or genii, and of beasts. The serpent; or a certain species of serpents; having a mane, of foul aspect: or as some say, a slender, light, or active, serpent. Any blamable faculty, or power (or propensity) of a man. Probability as being likened to a serpent. The rebellious; leader, noisy, evil, troublesome person. It comes from the root “shatana”, which means he was, or became, distant, or remote from him, or it. He was, or became, remote, or far, from the truth, and from the mercy of God; to be obstinate, perverse.

References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1551- 1552
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 290 - 291

Occurrences of “shaytanin” in the Koran: 4
Locations: 15.17, 22.3, 37.7, 81.25






رَجِيمٍ = “rajeemin”

“rajeemin” definition:

Adjective. Thrown at, or cast at, with stones. Said to be applied to the devil because he is cast at with shooting stars. Stoned. Generally meaning put to death by being stoned. Cursed, or accursed; and in this sense applied to the devil. Reviled, also applied to the devil; and so in the two senses here following: driven away; expelled; put, or placed, at a distance away, or far away; cut off from friendly or loving communion or intercourse; forsaken; or abandoned. One thrown off (with curse), rejected. It comes from the root “rajama”, which means the throwing, or casting, of stones: this is the primary meaning. Stones. The act of slaying in any manner, but generally stoning, i.e. putting to death by stoning. The act of beating, or battering the ground with the feet. The act of cursing. The act of reviling. The act of driving away; expelling; putting; or placing; at a distance, away, or far away. The act of cutting off from friendly, or loving communion or intercourse; or abandoning; to stone, cast stones, stone to death; curse; revile; expel; put a stone (on a tomb), speak conjecturally; guess; surmise.

References:
An Arabic-English Lexicon, E.W. Lane, volume three, pp. 1047 - 1049
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 204

Occurrences of “rajeemin/rajeemun” in the Koran: 4
Locations: 15.17, 15.34, 38.77, 81.25

Occurrences of the root “rajama” and its 10 forms in the Koran: 14
Locations: 3.36, 11.91, 15.17, 15.34, 16.98, 18.20, 18.22, 19.46, 26.116, 36.18, 38.77, 44.20, 67.5, 81.25





Observe the Koranic contextual usage of “rajeemin/rajeemun”:

15.16…And We had made/created in the sky/space constellations, and We decorated/beautified it to the lookers/seers.

15.17…And We protected/guarded it from every expelled devil (rajeemin).

15.18…Except who eavesdropped the hearing, so a clear/evident light from a fire source/a star followed him.




15.32…He said: "You Satan, why (is it) for you (that) you not be with the prostrating?"

15.33…He said: "I was not to prostrate to (a) human You created him from black (foul mud) from dry mud/clay smoothened/rotted.”

15.34…He said: "So get out from it, so that you are expelled." (rajeemun)




38.75…He said: "You Satan, what prevented/prohibited you that you prostrate to what I created with My hands, did you become arrogant, or you were from the high and mighty?"

38.76…He said: "I am better than him, You created me from fire and You created him from mud/clay."

38.77…He said: "So get out/emerge from it, so that you are expelled." (rajeemun)



In all cases, the devil is referred to as being expelled, up to, and including, the stars following him…






Summary of 81.25:

• The Book of Revelation dictates Koranic Eschatology
• Revelation tells us that the “ophis”, or serpent, (i.e. the devil), is “ballo”, or cast to the Earth
• 81.25, which is a continuation of 81.24 via the copulative conjunction “wa”(and), informs us, once again, that “huwa”, or he (i.e. John), is “ma”, not on account of “qawli”, or the saying
• This “qawli”, or saying, in 81.25, emanates from the “shaytanin”, or serpent
• Revelation informs us that it is because the serpent was “kategoros”, or the accuser, that he was cast to Earth
• Likewise, 81.25 informs us that this is the reason that the serpent was “rajeemin”, or expelled
• Revelation informs us that upon the devil’s expulsion from Heaven, his angels also followed after him to the Earth
• Unmistakably, “rajeemin” is “said to be applied to the devil because he is cast at with shooting stars”…which are the stars/angels that follow him as he is thrown to the Earth
• Amazingly, this is confirmed by reviewing the Koranic contextual usages of “rajeemin/rajeemun” in which all instances refer to the devil as being expelled, up to, and including, the stars following him
• Revelation tells us that the devil is overcome by the Blood of the Lamb. The same Lamb that the Koran has mentioned the events of - by opening the seals throughout this entire sura. The Book of Revelation has been required to correct and clarify the otherwise obscure passages of sura 81