The New Jerusalem Descends
και ειδον ουρανον καινον και γην καινην ο γαρ πρωτος ουρανος και η πρωτη γη παρηλθεν και η θαλασσα ουκ εστιν ετι
kai eidon ouranon kainon kai ghn kainhn o gar prwtos ouranos kai h prwth gh aphlqan kai h qalassa ouk estin eti
Rev 21.1 And I saw a new heaven and a new earth, for the first heaven and the first earth passed away, and the sea no longer is.
και εγω ιωαννης ειδον την πολιν την αγιαν ιερουσαλημ καινην καταβαινουσαν απο του θεου εκ του ουρανου ητοιμασμενην ως νυμφην κεκοσμημενην τω ανδρι αυτης
kai thn polin thn agian ierousalhm kainhn eidon katabainousan ek tou ouranou apo tou qeou htoimasmenhn ws numfhn kekosmhmenhn tw andri auths
Rev 21.2 And I, John, saw the holy city, New Jerusalem, coming down out of Heaven from God, having been prepared as a bride, having been adorned for her Husband.
και ηκουσα φωνης μεγαλης εκ του ουρανου λεγουσης ιδου η σκηνη του θεου μετα των ανθρωπων και σκηνωσει μετ αυτων και αυτοι λαοι αυτου εσονται και αυτος ο θεος εσται μετ αυτων θεος αυτων
kai hkousa fwnhs megalhs ek tou qronou legoushs idou h skhnh tou qeou meta twn anqrwpwn kai skhnwsei met autwn kai autoi laoi autou esontai kai autos o qeos met autwn estai | | [autwn qeos] |
Rev 21.3 And I heard a great voice out of Heaven, saying, Behold, the tabernacle of God with men! And He will tabernacle with them, and they will be His people, and God Himself will be with them as their God.
και ειπεν ο καθημενος επι του θρονου ιδου καινα παντα ποιω και λεγει μοι γραψον οτι ουτοι οι λογοι αληθινοι και πιστοι εισιν
kai eipen o kaqhmenos epi tw qronw idou kaina poiw panta kai legei grayon oti outoi oi logoi pistoi kai alhqinoi eisin
Rev 21.5 And the One sitting on the throne said, Behold! I make all things new. And He says to me, Write, because these Words are faithful and true.
και ειπεν μοι γεγονεν εγω ειμι το α και το ω η αρχη και το τελος εγω τω διψωντι δωσω εκ της πηγης του υδατος της ζωης δωρεαν
kai eipen moi gegonan egw | | [eimi] | to alfa kai to w h arch kai to telos egw tw diywnti dwsw ek ths phghs tou udatos ths zwhs dwrean
Rev 21.6 And He said to me, It is done! I am the Alpha and the Omega, the Beginning and the Ending. To the one thirsting, I will freely give of the fountain of the water of life.
ο νικων κληρονομησει παντα και εσομαι αυτω θεος και αυτος εσται μοι ο υιος
o nikwn klhronomhsei tauta kai esomai autw qeos kai autos estai moi uios
Rev 21.7 The one overcoming will inherit all things, and I will be God to him, and he will be the son to Me.
και ηλθεν προς με εις των επτα αγγελων των εχοντων τας επτα φιαλας τας γεμουσας των επτα πληγων των εσχατων και ελαλησεν μετ εμου λεγων δευρο δειξω σοι την νυμφην του αρνιου την γυναικα
kai hlqen eis ek twn epta aggelwn twn econtwn tas epta fialas twn gemontwn twn epta plhgwn twn escatwn kai elalhsen met emou legwn deuro deixw soi thn numfhn thn gunaika tou arniou
Rev 21.9 And one of the seven angels came to me, he having the seven bowls being filled with the seven last plagues, and spoke with me, saying, Come, I will show you the bride, the wife of the Lamb.
και απηνεγκεν με εν πνευματι επ ορος μεγα και υψηλον και εδειξεν μοι την πολιν την μεγαλην την αγιαν ιερουσαλημ καταβαινουσαν εκ του ουρανου απο του θεου
kai aphnegken me en pneumati epi oros mega kai uyhlon kai edeixen moi thn polin thn agian ierousalhm katabainousan ek tou ouranou apo tou qeou
Rev 21.10 And he carried me in spirit on to a great and high mountain, and showed me the great city, Holy Jerusalem, coming down out of Heaven from God,
εχουσαν την δοξαν του θεου και ο φωστηρ αυτης ομοιος λιθω τιμιωτατω ως λιθω ιασπιδι κρυσταλλιζοντι
ecousan thn doxan tou qeou o fwsthr auths omoios liqw timiwtatw ws liqw iaspidi krustallizonti
Rev 21.11 having the glory of God. And its light was like a very precious stone, as a jasper stone, being clear as crystal,
και το τειχος της πολεως εχον θεμελιους δωδεκα και εν αυτοις ονοματα των δωδεκα αποστολων του αρνιου
kai to teicos ths polews ecwn qemelious dwdeka kai ep autwn dwdeka onomata twn dwdeka apostolwn tou arniou
Rev 21.14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
και ναον ουκ ειδον εν αυτη ο γαρ κυριος ο θεος ο παντοκρατωρ ναος αυτης εστιν και το αρνιον
kai naon ouk eidon en auth o gar kurios o qeos o pantokratwr naos auths estin kai to arnion
Rev 21.22 And I saw no temple in it, for the Lord God Almighty is its temple, even the Lamb.
και η πολις ου χρειαν εχει του ηλιου ουδε της σεληνης ινα φαινωσιν εν αυτη η γαρ δοξα του θεου εφωτισεν αυτην και ο λυχνος αυτης το αρνιον
kai h polis ou creian ecei tou hliou oude ths selhnhs ina fainwsin auth h gar doxa tou qeou efwtisen authn kai o lucnos auths to arnion
Rev 21.23 And the city had no need of the sun, nor of the moon, that they might shine in it, for the glory of God illuminated it, even its lamp is the Lamb.
Compare to 53.13…
وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى
Walaqad raahu nazlatan okhra
53.13 And certainly he saw Him descend once again.
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
رَآهُ = “raa” + “hu” = “raahu” = he saw Him
Occurrences of “raahu” in the Koran: 4
Locations: 27.40, 53.13, 81.23, 96.7
Observe the usages of “raahu”…
• 27.40…in reference to the Lord
• 81.23…John sees the Mighty Angel
• 96.7…in reference to the Lord
نَزْلَةً = “nazlatan”
“nazlatan” definition:
Noun of unity. Literally, one decent. It denotes the meaning of once. Descent; manifestation. As applied to 53.13…he saw him once again. It comes from the root “nazala”, which means to descend, come down, go down, happen, alight at, settle, in a place, lodge. To cause to descend, send down, especially from Heaven. He alighted, descended and stopped or sojourned or abode or lodged or settled, in the place. It took or occupied the place or became in the position or condition of such a thing. Food prepared for the quest.
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, pp. 3031 - 3032
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 559 - 560
A Dictionary and Glossary of the Koran, John Penrice, pp. 145 - 146
Concordance of the Koran, Gustav Flugel, pp. 192 - 193
Occurrences of “nazlatan” in the Koran: 1
Location: 53.13
أُخْرَى = “okhra”
“okhra” definition:
Feminine noun. Another, other, the last. It comes from the root “akhara”, which means later, the last; he made to go back or backwards, to recede, retreat, retire, or retrograde: he put, or drove back: he put, or placed, behind, or after; back or backward: he made to be behind, or posterior, or last: he made to remain behind, hold back, hang back, or lag behind: he kept or held back: he postponed, put off, procrastinated, deferred, delayed, or retarded: he made backward, or late.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 31 - 32
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 14 – 15
A Dictionary and Glossary of the Koran, John Penrice, p. 3
Concordance of the Koran, Gustav Flugel, pp. 6 - 7
Occurrences of “okhra” & “waokhra” in the Koran: 18
Locations: 3.13, 4.102, 6.19, 6.164, 17.15, 17. 69, 20.18, 20.22, 20.37, 20.55, 35.18, 39.7, 39.68, 48.21, 53.13, 53.38, 61.13, 65.6
Observe the Koranic usages:
• 3.13…another, “allah”
• 4.102…another
• 6.19…other, “allah”
• 6.164…another, sin, “allah”, Lord
• 17.15…another, sin
• 17.69…another
• 20.18…other purposes
• 20.22…another sign
• 20.37…another time
• 20.55…once again
• 35.18…another, sin, allah”
• 39.7…another, sin, “allah”, Lord
• 39.68…another, trumpet, “allah”
• 48.21…another, “allah”
• 53.8…another, sin
• 61.13…another, “allah”
• 65.6…another, “allah”
Summary of 53.13:
• In Revelation chapter twenty-one, John describes “a new heaven and a new earth, for the first heaven and the first earth passed away, and the sea no longer is”
• This new heaven, or “ouranos” (abode of God) is the Holy City, the New Jerusalem, as it descends from God, out of Heaven
• The New Jerusalem occupies the presence of the old heaven & old earth
• The New Jerusalem is the “skene”, or habitation, tent, tabernacle of God
• God’s abode will be with men
• As evidenced all through Revelation, the deity interchangeability between Jesus & God is very evident in the description of the New Jerusalem
• Revelation tells us that the one on the Throne; the one who is making all things new; the one who calls Himself the Alpha & the Omega, is Jesus (i.e. God)
• Further, Jesus tells us in Revelation that for the ones inheriting the New Jerusalem, He (Jesus) will be God to that individual
• Jesus is God
• Observe the description of the New Jerusalem which integrates construction details from the 12 apostles of the Lamb, as well as from the 12 tribes of Israel
• God & Jesus are the Light
• God & Jesus are the Temple
• God & Jesus are One
• 53.13 links to 53.12 via the copulative conjunction “wa”
• Hence, 53.13 continues on to describe the things that John sees
• 53.13 affirms what John sees as completely certain by the usage of “laqad”
• We are told “raahu”, or that he saw Him
• This is referring to John seeing Jesus
• Surveying the other three Koranic usages of “raahu”, we discover that they are all in reference to the Lord; and also from sura 81 – which also describes what John sees in the heavens
• 53.13 explains further that John sees Jesus in a “nazlatan”, or a descent
• Observe that “nazlatan” is a noun of unity, and is used only this once in the entire Koran
• This unity is the quality, or state, of being made one – a totality of related parts
• Further, the root “nazala” reveals to us that it is “to cause to descend, send down, especially from Heaven”
• Further still, the root “nazala” describes to us that “he alighted, descended and stopped or sojourned or abode or lodged or settled, in the place. It took or occupied the place or became in the position or condition of such a thing”
• Since this is not the first descent, 53.13 uses the word “okhra” (another)
• Amazingly, we have just been informed that John sees Jesus descend again – which completely validates not only that Jesus came down to John previously (as demonstrated in the early ayahs of sura 53) – but that He is also coming down once again
• John is seeing Jesus descend twice
• Both times, John sees Jesus descend from Heaven
• This second time that Jesus descends, it is with the New Jerusalem
• 53.13 confirms that an abode has descended and is now occupying and taking the place of another thing, via the root “nazala”
• Just as Revelation tells us that the new heaven and the new earth (i.e. the New Jerusalem, where Jesus (i.e. God) resides) will come down out of heaven and replace the first heaven and the first earth – so does sura 53
• Again, the authors of the Koran are recognizing that Jesus is God Almighty
• Summarizing ayahs 1 - 13 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. The Lord Jesus is Uniplural in nature
12. The Lord Jesus is coming with the clouds
13. Jesus descends from the clouds to John
14. John is in the immediate presence of Jesus
15. Jesus speaks to John
16. John writes down what is revealed
17. John hears & sees the Truth from the Soul (i.e. Spirit)
18. John will see the truth from above
19. John sees Jesus descend once again (confirming that Jesus descended previously)
20. Jesus descends with the New Jerusalem from Heaven