Repent




και εδωκα αυτη χρονον ινα μετανοηση εκ της πορνειας αυτης και ου μετενοησεν

kai edwka auth cronon ina metanohsh kai ou qelei metanohsai ek ths porneias auths

Rev 2.21 And I gave time to her that she might repent of her fornication. And she did not repent.





ιδου εγω βαλλω αυτην εις κλινην και τους μοιχευοντας μετ αυτης εις θλιψιν μεγαλην εαν μη μετανοησωσιν εκ των εργων αυτων

idou ballw authn eis klinhn kai tous moiceuontas met auths eis qliyin megalhn ean mh | metanohsousin | metanohswsin | ek twn ergwn auths

Rev 2.22 Behold, I am throwing her into a bed, and into great affliction those committing adultery with her, unless they repent of their works.





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 they did not repent of their murders, nor of their sorceries, nor of their fornications, nor of their thefts.





και εκαυματισθησαν οι ανθρωποι καυμα μεγα και εβλασφημησαν το ονομα του θεου του εχοντος εξουσιαν επι τας πληγας ταυτας και ου μετενοησαν δουναι αυτω δοξαν

kai ekaumatisqhsan oi anqrwpoi kauma mega kai eblasfhmhsan to onoma tou qeou tou econtos thn exousian epi tas plhgas tautas kai ou metenohsan dounai autw doxan

Rev 16.9 And men were burned with great heat. And they blasphemed the name of God, the One having authority over these plagues and they did not repent to give Him glory.





και ο πεμπτος αγγελος εξεχεεν την φιαλην αυτου επι τον θρονον του θηριου και εγενετο η βασιλεια αυτου εσκοτωμενη και εμασσωντο τας γλωσσας αυτων εκ του πονου

kai o pemptos execeen thn fialhn autou epi ton qronon tou qhriou kai egeneto h basileia autou eskotwmenh kai emaswnto tas glwssas autwn ek tou ponou

Rev 16.10 And the fifth angel poured out his bowl onto the throne of the beast. And its kingdom became darkened; and they gnawed their tongues from the pain.




και εβλασφημησαν τον θεον του ουρανου εκ των πονων αυτων και εκ των ελκων αυτων και ου μετενοησαν εκ των εργων αυτων

kai eblasfhmhsan ton qeon tou ouranou ek twn ponwn autwn kai ek twn elkwn autwn kai ou metenohsan ek twn ergwn autwn

Rev 16.11 And they blasphemed the God of Heaven, from their pains and from their sores. And they did not repent of their works.



Compare to 100.6…



إِنَّ الْإِنسَنَ لِرَبِّهِ لَكَنُودٌ

Inna al-insana lirabbihi lakanoodun

100.6 Certainly the human is ungrateful to his Lord.





إِنَّ = “inna”

“inna” definition:

One of the particles which annul the quality of the inchoative: it is a corroborative particle, corroborating the predicate; governing the subject in the accusative case and the predicate in the nominative case; and may generally be rendered by verily, or certainly, or the like; exactly agreeing with the Greek “hoti”, as used in Luke 7.16 and in many other passages in the New Testament; though it often seems to be nothing more than a sign of inception, which can hardly be rendered at all in English; unless in pronunciation, by laying stress upon the predicate, or upon the copula. It must be used when it occurs inceptively, having nothing before it upon which is syntactically dependent, with respect to the wording or meaning.

References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 103 - 111
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 35




إِنسَنَ = “insana”

“insana” definition:

Collective noun. Mankind; human being. Sociable-ness; companionable-ness; conversable-ness; inclination to company or converse; friendliness. A chosen, select, particular, or special friend or companion. A numerous company of men; many men. A tribe staying, residing, swelling, or abiding; the people of a place of alighting or abode. It comes from the root “anisa”, which means he was, or became, sociable, companionable, conversable, inclined to company or converse, friendly, amicable , or familiar, with him, or by means of him, and to him; to be familiar, polite, kind, social, have an intimate connection.

الْإِنسَنَ = “al” + “insana” = “al-insana” = the human

References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 113 - 115
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 35 - 36

Occurrences of “al-insana” in the Koran: 27
Locations: 10.12, 11.9, 14.34, 15.26, 16.4, 22.66, 23.12, 29.8, 31.14, 39.8, 39.49, 42.48(2x), 43.15, 46.15, 50.16, 55.3, 55.14, 70.19, 76.1, 90.4, 95.4, 96.2, 96.5, 96.6, 100.6, 103.2







لِ = “li”

“li” definition:

Particle. Denotes purpose, result, consequence, end. The purpose for which, or the reason why, a thing is done. To, for, on account of. When preceding the article “al”, it causes the latter to drop its “alif”.

References:
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, pp. 278-129; 291
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 504 - 505
A Dictionary and Glossary of the Koran, John Penrice, p. 129





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





هِ = “hi”

“hi” 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




لِرَبِّهِ = “li” + “rabbu” + “hi” = “lirabbihi” = to his Lord






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





كَنُودٌ = “kanoodun”

“kanoodun” definition:

Noun, verb, elative, common gender. As applied to 100.6…Ungrateful; who dis-acknowledges benefits, or a denier; applied also to a woman; an unbeliever: a blamer of his Lord, who takes account of evil accidents and forgets benefits: rebellious or disobedient, niggardly; tenacious; avaricious; very ungrateful. A woman ungrateful for friendship, and for loving communion, commerce, or intercourse. One who cuts, or severs. It comes from the root “kanada”, which means he was ungrateful, dis-acknowledge benefits.

لَكَنُودٌ = “la” + “kanoodun” = “lakanoodun” = ungrateful

References:
An Arabic-English Lexicon, E.W. Lane, volume seven, p. 2632
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 497


Occurrences of “kanoodun” in the Koran: 1
Location: 100.6

Occurrences of the root “kanada” and its 1 form in the Koran: 1
Locations: 100.6





Summary of 100.6:

• Revelation tells us that mankind is unwilling to repent of their works even when faced with great affliction
• Observe that the first time that this repentance is mentioned in Revelation, Jesus relates this unto Himself
• Revelation also makes it clear that repentance is to be to “Theos”, or God
• Thus, it is demonstrated that Jesus and God have interchangeable deity
• Revelation also tells us that mankind “blasphemeo”, or blasphemes the name of God
• 100.6 begins with “inna”, or certainly, which marks a sign of inception
• This inception has to do with “al-insana”, or mankind
• Observe that 100.6 departs from the detailed description of the Demonic locusts, as detailed to us in all previous ayahs in this sura, and begins to describe what happens to mankind (i.e. the riders of Demonic Locusts)
• 100.6 informs us that mankind is “lakanoodun”, or most certainly ungrateful
• Further, “lakanoodun” details for us that this ungratefulness of mankind is likened to “a blamer of his Lord, who takes account of evil accidents and forgets benefits”
• These “evil accidents” are referencing the events described in Revelation
• Interestingly, “lakanoodun” is also applicable to a woman – same as is applied in the book of Revelation
• 100.6 states that the ungratefulness of mankind is in relation to “lirabbihi”, or to his Lord, just as stated in Revelation