The Reward
ωδε υπομονη των αγιων εστιν ωδε οι τηρουντες τας εντολας του θεου και την πιστιν ιησου
wde h upomonh twn agiwn estin oi thrountes tas entolas tou qeou kai thn pistin ihsou
Rev 14.12 Here is the patience of the saints; here are the ones keeping the commands of God, and the truth of Jesus.
και ηκουσα φωνης εκ του ουρανου λεγουσης μοι γραψον μακαριοι οι νεκροι οι εν κυριω αποθνησκοντες απαρτι ναι λεγει το πνευμα ινα αναπαυσωνται εκ των κοπων αυτων τα δε εργα αυτων ακολουθει μετ αυτων
kai hkousa fwnhs ek tou ouranou legoushs grayon makarioi oi nekroi oi en kuriw apoqnhskontes ap arti nai legei to pneuma ina anapahsontai ek twn kopwn autwn ta gar erga autwn akolouqei met autwn
Rev 14.13 And I heard a voice out of Heaven saying to me, Write: Blessed are the dead, the ones dying in the Lord from now. Yes, says the Spirit, they shall rest from their labors, and their works follow with them.
και ειδον και ιδου νεφελη λευκη και επι την νεφελην καθημενος ομοιος υιω ανθρωπου εχων επι της κεφαλης αυτου στεφανον χρυσουν και εν τη χειρι αυτου δρεπανον οξυ
kai eidon kai idou nefelh leukh kai epi thn nefelhn kaqhmenon omoion uion anqrwpou ecwn epi ths kefalhs autou stefanon crusoun kai en th ceiri autou drepanon oxu
Rev 14.14 And I saw; and behold, a white cloud and on the cloud One sitting like the Son of Man, having on His head a golden crown, and in His hand a sharp sickle.
και αλλος αγγελος εξηλθεν εκ του ναου κραζων εν μεγαλη φωνη τω καθημενω επι της νεφελης πεμψον το δρεπανον σου και θερισον οτι ηλθεν σοι η ωρα του θερισαι οτι εξηρανθη ο θερισμος της γης
kai allos aggelos exhlqen ek tou naou krazwn en fwnh megalh tw kaqhmenw epi ths nefelhs pemyon to drepanon sou kai qerison oti hlqen h wra qerisai oti exhranqh o qerismos ths ghs
Rev 14.15 And another angel went forth out of the temple, crying in a great voice to the One sitting on the cloud, Send Your sickle and reap, because Your hour to reap came, because the harvest of the earth was dried.
και εβαλεν ο καθημενος επι την νεφελην το δρεπανον αυτου επι την γην και εθερισθη η γη
kai ebalen o kaqhmenos epi ths nefelhs to drepanon autou epi thn ghn kai eqerisqh h gh
Rev 14.16 And the One sitting on the cloud thrust His sickle onto the earth, and the earth was reaped.
και αλλος αγγελος εξηλθεν εκ του ναου του εν τω ουρανω εχων και αυτος δρεπανον οξυ
kai allos aggelos exhlqen ek tou naou tou en tw ouranw ecwn kai autos drepanon oxu
Rev 14.17 And another angel went forth out of the temple in Heaven, he also having a sharp sickle.
και αλλος αγγελος εξηλθεν εκ του θυσιαστηριου εχων εξουσιαν επι του πυρος και εφωνησεν κραυγη μεγαλη τω εχοντι το δρεπανον το οξυ λεγων πεμψον σου το δρεπανον το οξυ και τρυγησον τους βοτρυας της αμπελου της γης οτι ηκμασαν αι σταφυλαι αυτης
kai allos aggelos [exhlqen] ek tou qusiasthriou [o] ecwn exousian epi tou puros kai efwnhsen fwnh megalh tw econti to drepanon to oxu legwn pemyon sou to drepanon to oxu kai trughson tous botruas ths ampelou ths ghs oti hkmasan ai stafulai auths
Rev 14.18 And another angel went forth from the altar having authority over the fire. And he spoke with a great cry to the one having the sharp sickle, saying, Send your sharp sickle and gather the clusters of the vine of the earth, because its grapes are ripened.
και εβαλεν ο αγγελος το δρεπανον αυτου εις την γην και ετρυγησεν την αμπελον της γης και εβαλεν εις την ληνον του θυμου του θεου την μεγαλην
kai ebalen o aggelos to drepanon autou eis thn ghn kai etrughsen thn ampelon ths ghs kai ebalen eis thn lhnon tou qumou tou qeou ton megan
Rev 14.19 And the angel thrust his sickle into the earth and gathered the vine of the earth, and threw into the winepress of the great anger of God.
και επατηθη η ληνος εξω της πολεως και εξηλθεν αιμα εκ της ληνου αχρι των χαλινων των ιππων απο σταδιων χιλιων εξακοσιων
kai epathqh h lhnos exwqen ths polews kai exhlqen aima ek ths lhnou acri twn calinwn twn ippwn apo stadiwn ciliwn exakosiwn
Rev 14.20 And the winepress was trodden outside the city, and blood went out of the winepress as far as the bridles of the horses, from a thousand six hundred stadia.
και εκ του στοματος αυτου εκπορευεται ρομφαια οξεια ινα εν αυτη πατασση τα εθνη και αυτος ποιμανει αυτους εν ραβδω σιδηρα και αυτος πατει την ληνον του οινου του θυμου και της οργης του θεου του παντοκρατορος
kai ek tou stomatos autou ekporeuetai romfaia oxeia ina en auth pataxh ta eqnh kai autos poimanei autous en rabdw sidhra kai autos patei thn lhnon tou oinou tou qumou ths orghs tou qeou tou pantokratoros
Rev 19.15 And out of His mouth goes forth a sharp sword, that with it He might smite the nations. And He will shepherd them with an iron rod. And He treads the winepress of the wine of the anger and of the wrath of God Almighty.
Compare to 103.3…
إِلَّا الَّذِينَ ءامَنُوا وَعَمِلُوا الصَّلِحَتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
Illa allatheena amanoo waAAamiloo alssalihati watawasaw bialhaqqi watawasaw bialssabri
103.3 Except whom they believed and they did the righteous deeds, and bequeathed one another on account of the truth, and bequeathed one another on account of the patience.
إِلَّا = “illa”
“illa” definition:
Regarded as a simple word. If not; unless; except; some; otherwise; less; but; and; also. This word is used to signify the sense of exception. This exception is of two kinds: 1) Exception in which the thing excepted belongs to the same class or species to which the things from which an exception is sought to be made, belongs. 2) Exception in which the excepted thing belongs to a different class or species. It commonly governs the accusative. It also means not even.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 76 - 78
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 27
الَّذِينَ = “allatheena”
“allatheena” definition:
Plural. It comes from the root “alladhi”, which means he (the man) who, (him) whom, (the thing) which; whose.
References:
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 28
A Dictionary and Glossary of the Koran, John Penrice, p. 8
ءامَنُوا = “amanoo”
“amanoo” definition:
Perfect, 3rd person, masculine plural. They believed. It comes from the root “amina”, which means he was, or became, or felt, secure, safe, or in a state of security or safety; originally he was, or became quiet, or tranquil, in heart, or mind; he was, or became, secure, or free from fear; he was, or became, or felt, free from expectation of evil, or of an object of dislike or hatred, in the coming time; originally, he was, or became, easy in mind, and free from fear; to trust, be secure, be in safety, confine in. He was, or became trusted in, or confided in; or he was, or became, trusty, trustworthy, trustful, confidential, faithful; said of a man.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 100 – 103
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 33 - 34
َعَمِلُوا = “amiloo”
“amiloo” definition:
Perfect, 3rd person, masculine, plural. They did. It comes from the root “amila”, which means he worked, or wrought; labored; served, or did service: he did, acted, or performed; to do, make, act, work, operate, perform, construct, manufacture, practice, a handcraft, be active.
وَعَمِلُوا = “wa” + “amiloo” = “waAAamiloo” = and they did
References:
An Arabic-English Lexicon, E.W. Lane, volume five, pp. 2158 - 2160
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 388 - 389
صَّلِحَتِ = “salihati”
“salihati” definition:
Active participle, feminine, plural. Good works; fit and suiting deeds; righteous women; righteous deeds. It comes from the root “salaha”, which is said of thing, and of a man; it, and he, was, or became, good, incorrupt, right, just, righteous, virtuous, or honest; it was, or became, in a good, incorrupt, sound, right, or proper, state, or in a state of order; he, or it, throve; to be right, good, honest, upright, sound, righteous, suit, fit.
الصَّلِحَتِ = “al” + “salihati” = “alssalihati” = the righteous deeds
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp.1714 - 1715
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 318 - 319
َتَوَاصَوْا = “tawasaw”
“tawasaw” definition:
Perfect tense (completed action), masculine plural. To give one another a command, to enjoin or recommend to one another; they enjoined, charged, bade, ordered, or commanded, one another; they enjoined upon each other, bequeathed each other. It comes from the root “wasa”, which means he enjoined him; charged him; bade him; ordered him: he commanded him, to do such a thing; to join to, be joined, be contiguous, to join together; to have dense vegetation.
وَتَوَاصَوْا = “wa” + “tawasaw” = “watawasaw” = and bequeathed one another
References:
An Arabic-English Lexicon, E.W. Lane, volume eight, p. 3055
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 611
A Dictionary and Glossary of the Koran, John Penrice, pp. 159 - 160
Occurrences of “watawasaw” in the Koran: 4
Location: 90.17(2x), 103.3(2x)
الْحَقِّ = “alhaqqi”
“alhaqqi” definition:
The truth; one of the names of “allah”; due share; justice; right claim; what ought to be; duty; incumbent. It comes from the root “haqqa”, which means it was, or became, suitable to the requirements of wisdom, justice, right or rightness, truth, or reality, or fact; or to the exigencies of the case; it was, or became, just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed as truth or fact; and necessitated, obligatory, incumbent or due; it was, or became, a manifest and an indubitable fact or event; it happened, betided, or befell, surely, without doubt or uncertainty. To be right, just or fitting, worthy of, justly due to, proper, genuine, real, a fact, true, necessitated, suitable, necessary, incumbent upon, suited to the requirement of justice, become certain, authentic, deserve.
بِالْحَقِّ = “bi” + “alssabri” = “bialssabri” = on account of the truth
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 605 – 610
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar p. 131
صَّبْرِ = “sabri”
“sabri” definition:
Accusative case, verb, noun. Patience, or endurance: or restraint of oneself, or of one’s soul, from impatience. A white cloud; or white clouds; or white clouds that scarcely ever, or never, give rain: or clouds, or white clouds, that become disposed one above another in a manner of steps: or a dense cloud that is above another cloud: or a stationary portion of a cloud: or a portion of cloud which one sees as though it were detained; clouds remaining stationary a day and a night: as though detained. It comes from the root “sabara”, which means he confined him; held him in custody; detained, retained, restrained, or withheld him, or it; from it. He was, or became patient, or enduring; or he restrained, or withheld himself, or his soul, from impatience: or he restrained, or withheld himself, or his soul, from impatience, and his tongue from complaint, and his members from broil; to bind, be patient or constant, endure patiently, steadily adhere to reason and command, restrain from what reason and law forbid, restrain from manifesting grief, agitation and impatience.
بِالصَّبْرِ = “bi” + “al” = “bialssabri” = on account of the patience
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1643 - 1646
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar pp. 305 - 306
Occurrences of “bialssabri” in the Koran: 4
Location: 2.45, 2.153, 90.17, 103.3
Observe the contextual usages of “bialssabri”…
• 2.45…patience and reading the Book(Holy Bible)
• 2.153…patience and a messenger (i.e. Jesus) from you teaches the Book (Holy Bible), and purifies you
• 90.17….patience and people of the right hand
Summary of 103.3:
• Revelation describes the reward that awaits the ones “tereo”, or keeping, the commands of God, and the “pist is”, or truth, of Jesus
• 103.3 begins with “illa”, which gives exception to the harvest punishment, as described in 103.2
• 103.3 describes the harvest reward
• 103.3 tells us that this reward is for the “amanoo”, or the believers
• The root “amina” further tells us that this faith is “secure, safe, or in a state of security or safety” – same as told by Revelation
• Revelation tells us that these are the ones keeping the “hupomone”, or patience of the “hagios”, or most holy/saints
• Revelation also tells us that these are the ones that shall rest from their labors
• And that their “ergon”, or deeds, follow with them
• Identically, 103.3 informs us of the “alssalihati”, or the righteous deeds, that the believers had done – via the perfect tense (completed action) of “amiloo”
• Observe that it is the Holy Spirit that confirms this “deed-based” rest in Revelation
• Rev 14.12 & 14.13 demonstrate the Triune nature of the One God
• Thus, by copying the Biblical Revelatory material, the authors of the Koran have imputed the Triune nature of the one God into their scriptures
• Also, observe that Islam has taken this Biblical scripture (and others like it) and read into it a “salvation through good deeds” based faith – misconstruing the Biblical mandate of “salvation unto good deeds”
• Two sets of requests are given by the angels in Revelation chapter 14:
1. As directed to the Son of Man (i.e. Jesus), to gather the believers
2. As directed by the 3rd angel to the 2nd angel, to gather the unbelievers
• Likewise, two sets of requests (“tawasaw”) are given in 103.3:
1. On account of the truth, “alhaqqi” (one of the names of “allah”)
2. On account of the patience, “alsabri”
• Observe what has just taken place:
A. The Koranic account twice proclaims the divinity of Jesus by identically mimicking the assertion of the Truth; i.e. “alhaqqi” ( a name of “allah”) as directly compared to the Truth “pist is” of Jesus as proclaimed in Revelation
B. Jesus is the Truth
C. “allah” is the truth
D. The Koranic account again proclaims the divinity of Jesus by identically mimicking the assertion of “alsabri”, or the patience, as directly compared to the “hupomone”, or patience of the “hagios”, or most holy/saints as proclaimed in Revelation
E. Jesus is the patience
F. “allah” is the patience
• Sura 103 details how eternal Salvation is obtained:
C. Belief in Jesus
D. Good deeds FOLLOW you…not PRECEDE you
• The Koran, by copying the Book of Revelation, has confirmed the means of eternal Salvation – of which, this original meaning, has been lost in Islam
• Further, observe that in all Koranic locations of “bialssabri”, it directly refers to Biblical material; Jesus; and the people of the Right Hand
• Further still, when Jesus comes to gather His people, the visual of a “leukos nephele”, or white cloud, is utilized
• Amazingly, 103.3 also has as a definition for “sabri”, the same white cloud, as representing the patience
• Observe these astounding parallels to Revelation chapter fourteen, from the three ayahs of sura 103…
1. The time of the Harvest is known
2. Disbelievers are likened to grapes
3. These grapes are put into the winepress of God
4. The winepress is a sin punishment
5. The reward is for the believers
6. Eternal Salvation for the believers is gained first through the belief in Jesus
7. Deeds follow the believers
8. Deeds do not precede the believers
9. The believers are saved by the Truth of Jesus
10. The believers are saved by the Patience of Jesus
11. Jesus comes on a cloud
12. Jesus mandated as God