The Tree of Life
ο εχων ους ακουσατω τι το πνευμα λεγει ταις εκκλησιαις τω νικωντι δωσω αυτω φαγειν εκ του ξυλου της ζωης ο εστιν εν μεσω του παραδεισου του θεου
o ecwn ous akousatw ti to pneuma legei tais ekklhsiais tw nikwnti dwsw autw fagein ek tou xulou ths zwhs o estin en tw paradeisw tou qeou
Rev 2.7 The one who has an ear, hear what the Spirit says to the assemblies. To the one overcoming, I will give to him to eat of the Tree of Life which is in the midst of the Paradise of God.
και εδειξεν μοι καθαρον ποταμον υδατος ζωης λαμπρον ως κρυσταλλον εκπορευομενον εκ του θρονου του θεου και του αρνιου
kai edeixen moi potamon udatos zwhs lampron ws krustallon ekporeuomenon ek tou qronou tou qeou kai tou arniou
Rev 22.1 And he showed me a pure river of water of life, bright as crystal, coming forth out of the throne of God and of the Lamb.
εν μεσω της πλατειας αυτης και του ποταμου εντευθεν και εντευθεν ξυλον ζωης ποιουν καρπους δωδεκα κατα μηνα ενα εκαστον αποδιδουν τον
καρπον αυτου και τα φυλλα του ξυλου εις θεραπειαν των εθνων
en mesw ths plateias auths kai tou potamou enteuqen kai ekeiqen xulon zwhs poioun karpous dwdeka kata mhna ekaston apodidoun ton karpon autou kai ta fulla tou xulou eis qerapeian twn eqnwn
Rev 22.2 In the midst of its street and of the river, from here and from there, was a tree of life producing twelve fruits: according to one month each yielding its fruit. And the leaves of the tree were for healing of the nations.
και παν καταναθεμα ουκ εσται ετι και ο θρονος του θεου και του αρνιου εν αυτη εσται και οι δουλοι αυτου λατρευσουσιν αυτω
kai pan kataqema ouk estai eti kai o qronos tou qeou kai tou arniou en auth estai kai oi douloi autou latreusousin autw
Rev 22.3 And every curse will no longer be. And the throne of God and the Lamb will be in it; and His slaves will serve Him.
μακαριοι οι ποιουντες τας εντολας αυτου ινα εσται η εξουσια αυτων επι το ξυλον της ζωης και τοις πυλωσιν εισελθωσιν εις την πολιν
makarioi oi plunontes tas stolas autwn ina estai h exousia autwn epi to xulon ths zwhs kai tois pulwsin eiselqwsin eis thn polin
Rev 22.14 Blessed are the ones doing His commands, that their authority will be over the Tree of Life, and by the gates they may enter into the city.
Compare to 53.14…
عِندَ سِدْرَةِ الْمُنْتَهَى
AAinda sidrati almuntaha
53.14 In the presence of lote-tree, the final destination.
عِندَ = “inda”
“inda” definition:
A particle used as a preposition to denote time and place. It is used to denote nearness as used in 53.14…nigh to the lote-tree of the ultimate point of access. The vicinage, or the quarter, tract, region, or place, of a person or thing. Used in the manner pf a preposition, though properly a prefixed noun signifying a place (or anything local); of time when prefixed to a noun signifying a time: denoting presence, i.e. perceptible presence, and also ideal presence, or rather the place of presence; and nearness, or the place of nearness; or the utmost nearness, and therefore it has no dim.; i.e. it is primarily used in relation to that which is present with a person (or thing), in any adjacent part or quarter with respect to that person (or thing); or in relation to that which is near to a person (or thing); thus is signifies: at, near, nigh, by, near by, or close by, a place, or thing; with, present with, or in the presence of, a person or persons, or a thing or things; at the abode of a person; at the place of , or in the region of, a thing; or among , or amongst, persons or things: and at, near, nigh, or about, a time; and at, or on, or upon, denoting the occasion of an event or an action; here; with; by; at the point of; about; from; in the presence of. The word denotes the idea of nearness, it also denotes a sense of rank or dignity or opinion, time and place.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2170 - 2172
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 391
سِدْرَةِ = “sidrati”
“sidrati” definition:
Noun of unity. A single lote tree. Applied to 53.14…the lote tree, beyond which no creature can pass….the lote-tree of the seventh heaven; beyond which neither angel nor prophet passes, and which shades the water and Paradise: in the sixth heaven. It comes from the root “sadira”, which means he became dazzled by a thing at which he looked, so that he turned away his face from it: or became confounded, or perplexed, and unable to see his right course: and he (a camel) became dazzled by a thing at which he looked, so that he turned away his face from it, by reason of intense heat: he, or she, let down, let fall, or made a thing to hang down, his, or her hair: and in like manner, a curtain, or veil, and a garment; to let down the hair; rend (a garment), lose (one’s hair), be dazzled by the heat, be dazzled by a thing at which one looked. The species of lote-tree called by Linnaeus, rhamnus spina Christi (Christ thorn); the tree, or trees which bear fruit.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1331 – 1332
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 253 - 254
A Dictionary and Glossary of the Koran, John Penrice, pp. 67 - 68
Concordance of the Koran, Gustav Flugel, p. 92
Occurrences of “sidrati” in the Koran: 1
Location: 53.14
Occurrences of the root “sadira” and its 3 forms in the Koran: 4
Locations: 34.16, 53.14, 53.16, 56.28
Observe the usages…
• 34.16…Lote trees in two treed gardens
• 56.28…The abundant leaves and fruit of lote trees of Paradise, that are removed from the tree…and, by definition, also referring to maladies
From 56.28…
مَّخْضُودٍ = “makhdoodin”
“makhdoodin” definition:
Passive participle, adjective. Applied to wood, or a branch, or twig, whether moist or dry, broken so that its parts are not separated. A tree, or lote-tree, having its thorns cut off, or pulled off, or removed; having its branches bent by reason of the abundance of the fruit. A certain kind of tree, soft, or flaccid, and without thorns: or the kinds of trees the leaves of which have edges which are pulled with the hand. Deprived of thorns; thorn-less and bent down with fruits. Feebleness and weakness in a plant. A malady in a man affecting the limbs, not amounting to a fracture; languor and pain of the body, with laziness. Whatever is cut off from wood, or a branch, or twig, that is moist, or soft, or supple: or what beaks in pieces, or broken pieces, of trees; or what is cut off, and removed from trees: and broken pieces heaped up, of the papyrus, and any pieces of wood, or of branches, or twigs, that are moist, or soft, or supple: and broken pieces of cucumbers. A certain plant: or a certain soft, or flaccid, kind of tree, without thorns. It comes from the root “khadzada”, which means he broke wood, or a branch, or twig, whether moist or dry, or a soft thing, so that its parts did not separate. It (carriage) broke in pieces fruit. He bent without breaking, wood, or a branch, or twig; to bend, break wood, cut off thorns from a tree, crack; cut a thing. He cut, or cut off, anything moist, or soft, or supple. He (a man) are vehemently; he ate something moist, or soft, or supple; as a cucumber, and a carrot, and the like. It (fruit) became shrunk and shriveled.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, p. 754
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 156
A Dictionary and Glossary of the Koran, John Penrice, p. 42
Occurrences of “makhdoodin” in the Koran: 1
Location: 56.28
Observe that the Koranic concept of “two treed” gardens emanates from the Biblical description of the Tree of Life being on either side of the River of Life.
Further, the Koran specifically mentions the leaves and fruit, as described in the Book of Revelation.
مُنْتَهَى = “muntaha”
“muntaha” definition:
Noun. A place to which a person or thing comes at last; a journey’s end; a goal; a destination, or place or state to which a person or thing is appointed to come; and end; an ultimate object; farthest end, farthest limit, terminus, boundary. The utmost possible point, or degree: and the ultimate point, or element, to which a thing can be reduced or resolved: its utmost point or particular. As applied to 53.14…the lote-tree beyond which there is no passing. It comes from the root “naha”, which means to prevent, forbid, chide away, prohibit, make one to stop from, restrain, interdict, hinder, desist, refrain.
الْمُنْتَهَى = “al” + “muntaha” = “almuntaha” = the final destination
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3039
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 580 - 581
A Dictionary and Glossary of the Koran, John Penrice, p. 151
Concordance of the Koran, Gustav Flugel, p. 200
Occurrences of “almuntaha” in the Koran: 2
Locations: 53.14, 53.42
Observe this revealing Koranic passage…
وَمَا أَدْرَاكَ مَا عِلِّيُّونَ
83.19 Wama adraka ma AAilliyyoona
عِلِّيُّونَ = “AAilliyyoona”
“AAilliyyoona” definition:
Plural. Persons alighting or abiding, in the high parts of a country; persons having opulence, and eminence, or nobility. A place of the seventh heaven, to which ascend the souls of the believers; or the highest of the places; or a certain thing above another thing; (a word) of which the singular is not known, nor the feminine; or loftiness above loftiness; or the seventh heaven (altogether); or the register or place of reckoning of the guardian angels, to which are brought up the reports of the deeds of the righteous; or Paradise. The lote-tree called سِدْرَةِ الْمُنْتَهَى (as found in 53.14). The highest of the places; register of those enjoying the most exalted ranks. It comes from the root “ala”, which means it (a thing), was, or became high, elevated, or lofty. He ascended the place, or upon the place; to be high, elevated, lofty, exalted, ascend, overcome, be proud, be upon, be over, go up, rise in rank or dignity, raise, take up, mount, overtop. A high or elevated, state of the base, or foundation, of a building; the higher, or highest part of a house, or an abode, or of a thing.
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2142 - 2148
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 385 - 387
Further details of Lote trees in Lane’s Lexicon:
Fruit of the Lote tree…volume 1, p. 268; volume 3, p. 937; volume 3, p. 1231; volume 4, p. 1719; volume 5, pp. 1931 – 1932; volume 5, p. 1967; volume 5, p. 1991; volume 5, p. 2126; volume 6 p. 2262; volume 6, p. 2319; volume 6, p. 2644; volume 8, p. 3027
Lote trees that grow on river banks... volume 5, p. 1938; volume 5, p. 2155
Summary of 53.14:
• Revelation tells us that John is shown a “xulon” (tree), in the midst of the “paradeisos” (paradise), of God
• Revelation also informs us that the Throne of God and of the Lamb reside in it, via the preposition “en” (in), which denotes a fixed position in place, time, or state
• This tree is called the Tree of Life
• The Tree of Life resides “enteuthen” (on each side) of the River, of which flows the Water of Life
• The Tree of Life yields fruit
• The leaves of the Tree of Life are for the “therapeia” (healing) of the nations
• Revelation tells us that the River of the Water of Life, emanating from the singular Throne of God and the Lamb (i.e. Jesus), flows through the Tree of Life
• The Tree of Life is on the banks of the river of the Water of Life
• Observe that the Tree of Life is mentioned three separate times in the Book of Revelation
• 53.14 begins with the particle “inda”, which is used as a preposition to denote time and place – just as observed in Revelation
• “Inda” is primarily used in relation to that which is present with a person (or thing)
• Further, “inda” means “at the abode of a person”
• Thus, 53.14 begins to describe the habitat that Jesus is present in, as John sees it in the descent of the New Jerusalem, as relayed in 53.13
• Jesus is described as being in the presence of a “sidrati”, or lote tree
• “Sidrati”, which is noun of unity, is used only this once in the Koran
• The root “sadira” informs us that this is a tree that bears fruit
• Observing all Koranic usages of the root forms reveals that the lote tree is abundant with leaves and fruit, and resides in Paradise
• Further, these leaves & fruit are removed from the tree
• Further still, by definition of the adjective “makhdoodin”, as juxtaposed to “sidrin”, in example 56.28, this can apply to “a malady in a man affecting the limbs, not amounting to a fracture; languor and pain of the body, with laziness.”
• In another Koranic example, it mentions that lote trees exist in two treed gardens
• Observe that the Koranic concept of “two treed” gardens emanates from the Biblical description of the Tree of Life being on either side of the River of Life
• Observe that Lane’s Lexicon gives numerous instances of where the lote trees not only bear fruit, but grow along river banks
• Look at these parallels to Revelation:
1) Tree(s) exist in Paradise
2) They grow on river banks
3) Emphasis is on the leaves & fruit of the tree
4) The leaves are used for healing
5) The fruit is for ones in Paradise
• The lote tree mentioned in the Koran is none other than the Tree of Life, as mentioned in the Holy Bible
• 53.14 ends by telling us of “almuntaha”, or destination
• This destination is defined as “a place to which a person or thing comes at last; a journey’s end; a goal; a destination, or place or state to which a person or thing is appointed to come”
• Thus, there can be no doubt that this ayah is describing the ultimate destination as being with Jesus, in the presence of the Tree of Life, in Paradise – the exact same as described to us in the book of Revelation
• Summarizing ayahs 1 - 14 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
21. Jesus is in the presence of the Tree of Life
22. Jesus is the final destination