Quran and Bible debateKoran confirms Jesus Crucifixion...Greetings Apple Pie However, a man being crucified did not stand up. He was nailed to the crossbar while lying on the ground and then afterwards he was hoisted into a vertical position.
You asked for my sources for the following: Jeremiah 1:11,12 - almond / watching Jeremiah 19:7-10 - jar / ruin Ezekiel 37 - Spirit / wind / breath Amos 8:2 - summer fruit / end Luke 9:60 - unregenerate / corpse John 1:5 - overcome / understand I learned about most of them from the footnotes in my ESV translation of the Bible. However, after further thought, I think these examples do not accurately mirror your method of translating alttariqi. Those Biblical examples are puns where identical/similar words recur in the same sentence. But that is different from interpreting the single occurrence of alttariqi in the title of Sura 86 as a triple entendre. The one possible exception in my list is John 1:5. I cannot find any scholar who says that John 1:5 is definitely a double entendre. They say it is only a possibility, but not a certainty. Therefore, I think it is invalid to insist that ttariqi in the title of Sura 86 definitely bears all possible nuances that it can ever be used to express. Google illegitimate totality transfer to see that what you are doing is regarded as an exegetical fallacy. I think you are committing another exegetical fallacy by attempting to translate from Arabic into English by translating each word individually. For example, the KJV translates Job 36:33 in a literal word-for-word way as follows: "The noise thereof showeth concerning it, the cattle also concerning the vapor" which is both incomprehensible and misleading. But the NIV takes other things into consideration to bring out the original author's intended meaning: "His thunder announces the coming storm; even the cattle make known its approach". Why does al imply that ttariqi in this particular context means the whole range of its possible meanings? When ttariqi means Morning Star, then al in front of ttariqi would change the meaning to 'every Morning Star' or 'the brightest Morning Star'. When ttariqi means night visitor, then al in front of ttariqi would change the meaning to 'every night visitor' or 'the most important night visitor'. Even if alttariqi in the title of Sura 86 does mean 'morning star' AND 'night visitor' AND 'one who knocks', I think the connection with Jesus Christ is flimsy. The Biblical expression “like a thief in the night” is not an analogy of Jesus himself but an analogy of his parousia, describing the unexpectedness of it, without stipulating whether it will occur in the day or the night. To refer to Jesus as the one who knocks is as obscure as referring to him as the one who winnows (Matthew 3:12) or the one who spits (Revelation 3:16) or the one who treads grapes (Revelation 19:15). All these activities are ascribed to Jesus in the Bible exactly once and are therefore very obscure. I find it hard to believe that the Qur’an’s original readers were familiar enough with the Bible to have linked the 'one who knocks' with the prophet Isa (especially since the book of Revelation did not get included in the canon until relatively late and continues to be regarded with suspicion by some quarters of the church in the Middle East.) I think the most likely connection between ttariqi and Jesus Christ is Revelation 22:16 – the only place in the Bible where Jesus is called the Morning Star. But even that is not obvious, because in Revelation 2:28 Morning Star refers to something other than Jesus. OK, Apple Pie, I am looking forward to hearing your responses to my doubts, and I shall be highly impressed if you can answer everything satisfactorily. All power to your elbow! With good wishes from Phiz |
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