The Punishment




και αλλος αγγελος ηκολουθησεν λεγων επεσεν επεσεν βαβυλων η πολις η μεγαλη οτι εκ του οινου του θυμου της πορνειας αυτης πεποτικεν παντα εθνη

kai allos | deuteros [aggelos] | aggelos deuteros | hkolouqhsen legwn epesen epesen babulwn h megalh h ek tou oinou tou qumou ths porneias auths pepotiken panta ta eqnh

Rev 14.8 And another angel followed, saying, The great city, Babylon, has fallen, has fallen because of the wine of the anger of her fornication she made all nations to drink.





και τριτος αγγελος ηκολουθησεν αυτοις λεγων εν φωνη μεγαλη ει τις το θηριον προσκυνει και την εικονα αυτου και λαμβανει χαραγμα επι του μετωπου αυτου η επι την χειρα αυτου

kai allos aggelos tritos hkolouqhsen autois legwn en fwnh megalh ei tis proskunei to qhrion kai thn eikona autou kai lambanei caragma epi tou metwpou autou h epi thn ceira autou

Rev 14.9 And a third angel followed them, saying in a great voice, If anyone worships the beast and its image, and receives a mark on his forehead, or in his hand,





και αυτος πιεται εκ του οινου του θυμου του θεου του κεκερασμενου ακρατου εν τω ποτηριω της οργης αυτου και βασανισθησεται εν πυρι και θειω ενωπιον των αγιων αγγελων και ενωπιον του αρνιου

kai autos pietai ek tou oinou tou qumou tou qeou tou kekerasmenou akratou en tw pothriw ths orghs autou kai basanisqhsetai en puri kai qeiw enwpion aggelwn agiwn kai enwpion tou arniou

Rev 14.10 he also shall drink of the wine of the anger of God having been mixed undiluted in the cup of His wrath. And he will be tormented by fire and brimstone before the holy angels and before the Lamb.





και ο καπνος του βασανισμου αυτων αναβαινει εις αιωνας αιωνων και ουκ εχουσιν αναπαυσιν ημερας και νυκτος οι προσκυνουντες το θηριον και την εικονα αυτου και ει τις λαμβανει το χαραγμα του ονοματος αυτου

kai o kapnos tou basanismou autwn eis aiwnas aiwnwn anabainei kai ouk ecousin anapausin hmeras kai nuktos oi proskunountes to qhrion kai thn eikona autou kai ei tis lambanei to caragma tou onomatos autou

Rev 14.11 And the smoke of their torment goes up forever and ever. And those worshiping the beast and its image have no rest night and day, even if anyone receives the mark of its name.



Compare to 103.2…



إِنَّ الْإِنسَنَ لَفِي خُسْرٍ

Inna al-insana lafee khusrin

103.2 Certainly the human is in punishment for sin.




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





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





فِي = “fee”

“fee” definition:

A bilateral and trilateral separable preposition which points to cause, space, or time. A particle governing the genitive case. It relates to a receptacle; and, when used in a wider sense, to that which has some near resemblance thereto; i.e. and also to what is considered as a receptacle: in other words it denotes inclusion or inbeing, either in relation to place or in relation to time; properly and tropically. In, into, amongst, in company with, during, with, of, for, for the sake of, upon, concerning, after, in comparison, about, among, on account of, respecting, by the side of, on, by, against, according to, in respect of. It also denotes concomitance; superiority; expressive of wonder; expressive of regret on account of a thing that is passing away; used for corroboration; or denotes comparison.

References:
An Arabic-English Lexicon, E.W. Lane, volume six, pp. 2466 – 2467
A Grammar of the Arabic Language, W. Wright, Third edition, volume 1, p. 280
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 438
A Dictionary and Glossary of the Koran, John Penrice, p. 113



لَفِي = “la” + “fee” = “lafee” = in





خُسْرٍ = “khusrin”

“khusrin” definition:

Noun. As pertaining to 103.2….punishment for sin. Loss; a loosing concern. It comes from the root “khasira”, which means he lost, or suffered loss or diminution: or he was deceived, cheated, beguiled, or circumvented. He experienced, or saw, that he was a loser; or his having lost became manifest to him: he erred; went astray; deviated from, or lost, or missed, the right way: or became lost; he perished; or he died. He, or it, made him to lose, or suffer loss; to err, or go astray; to become lost, or to perish; to wander from the right path; to be deceived; to suffer loss, suffer damage; go astray.

References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 736 - 738
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 153 - 154


Occurrences of “khusrin” in the Koran: 1
Location: 103.2







Summary of 103.2:

• Revelation, from the same chapter fourteen, describes the fall of Babylon (i.e. the city of man)
• This fall of mankind is due to “the wine of the anger of her fornication she made all nations to drink”
• Revelation also warns against worshiping the beast and its image which will result in “basanizo”, or torment
• 103.2 links to 103.1 via the corroborative particle “inna”, or certainly
• What is certain is in relation to “al-insana”, or mankind, and is equated to the winepress of God (i.e. Jesus), as described in 103.1
• Mankind is used in conjunction with the genitive “fee”
• 103.2 utilizes the word “khusrin”, which is best described as “punishment for sin”, and is the possession of the “fee” of “al-insana”
• This “punishment for sin” is the “torment” as described in the Book of Revelation
• Observe that this punishment involves fire and brimstone, lasts forever, and takes place in the presence of the Lamb(i.e. Jesus)