what is kafir ?
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Salam,
Let?s look at how the word kafir is used in the Quran
A few notes first The same verses are used multiple times to make different points.
And as always translations are used to give the reader an idea of the meaning of the verse. They are not a substitute for the original Arabic, nor are they entirely accurate.
This is the first part of a two part post since the list is so long.Kaffir in God and His Revelations and Messengers
Kafir in God
227
The ones who break their pledge to God after making its covenant, and they sever what God had ordered to be delivered. And they make corruption on Earth; these are the losers.
228
How can you kafir Allahwhen you were dead and He brought you to life? Then He makes you die, then He brings you to life, then to Him you return.
Kafir what Allah revealed
290
Miserable indeed is what they purchase with their souls, that they disbelieve in what God has sent down as a resentment that God would send down from His grace to whom He pleases of His servants; thus they have incurred wrath upon wrath. And the rejecters will have a humiliating retribution.
2253
We have made some of these messengers to excel the others among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Marium, and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if Allah had pleased they would not have fought one with another, but Allah brings about what He intends.
34
Surely they who disbelieve in the communications of Allah they shall have a severe chastisement; and Allah is Mighty, the Lord of retribution.
319
Surely the (true) religion with Allah is Islam, and those to whom the Book had been given did not show opposition but after knowledge had come to them, out of envy among themselves; and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning.
321
Surely (as for) those who disbelieve in the communications of Allah and slay the prophets unjustly and slay those among men who enjoin justice, announce to them a painful chastisement.
Deny previous scripture
291
And when it is said to them, Believe in what Allah has revealed, they say We believe in that which was revealed to us; and they deny what is besides that, while it is the truth verifying that which they have. Say Why then did you kill Allah's Prophets before if you were indeed believers?
Kafiir in Prophets
289
And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allah's curse is on the unbelievers.
Prophets and Their Experiences with Al Kafiroon
Mose's People Kafir Words of Allah
261
And when you said O Musa! we cannot bear with one food, therefore pray Lord on our behalf to bring forth for us out of what the earth grows, of its herbs and its cucumbers and its garlic and its lentils and its onions. He said Will you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were brought down upon them, and they became deserving of Allah's wrath; this was so because they disbelieved in the communications of Allah and killed the prophets unjustly; this was so because they disobeyed and exceeded the limits.
Isa Percieved that Some People Were Kafir
352
But when Isa perceived unbelief on their part, he said Who will be my helpers in Allah's way? The disciples said We are helpers (in the way) of Allah We believe in Allah and bear witness that we are submitting ones.
2102
And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this.
We are Warned Not to be Al Kafiroon
2102
And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this.
2152
Therefore remember Me, I will remember you, and be thankful to Me, and do not be Al-Kafiroon.
Characteristics of Kafir
They Mock Al-Muminoon
2212
This worldly life has been made pleasing to the disbelievers, and they mock those who believe. And those who are righteous will be above them on the Day of Resurrection; God provides for whoever He wishes without a price.
Do not understand are deaf dumb and blind
2171
The example of such disbelievers is that of parrots who repeat what they hear of sounds and calls, without understanding. Deaf, dumb, and blind; they cannot understand.
2258
Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom? When Ibrahim said My Lord is He who gives life and causes to die, he said I give life and cause death. Ibrahim said So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and Allah does not guide aright the unjust people.
Kafiirs Ask About Allah's Parables
226
Surely Allah is not ashamed to set forth any parable-- (that of) a gnat or any thing above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say What is it that Allah means by this parable He causes many to err by it and many He leads aright by it! but He does not cause to err by it (any) except the transgressors
Punishment of Al Kafiroon
Deserving of Wrath Upon Wrath
290
Miserable indeed is what they purchase with their souls, that they disbelieve in what God has sent down as a resentment that God would send down from His grace to whom He pleases of His servants; thus they have incurred wrath upon wrath.And the rejecters will have a humiliating retribution.
321
Surely (as for) those who disbelieve in the communications of Allah and slay the prophets unjustly and slay those among men who enjoin justice, announce to them a painful chastisement.
Are Inmates of the Fire
239
And (as to) those who disbelieve in and reject My communications, they are the inmates of the fire, in it they shall abide.
2257
Allah is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.
310
(As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against Allah, and these it is who are the fuel of the fire.
312
Say to those who disbelieve You shall be vanquished, and driven together to hell; and evil is the resting-place.
Allah has cursed them due to their disbeliefLove of the Calf as Punishment for Al Kafiiroon
293
And when We made a covenant with you and raised the mountain over you Take hold of what We have given you with firmness and be obedient. They said We hear and disobey. And they were made to imbibe (the love of) the calf into their hearts on account of their unbelief Say Evil is that which your belief bids you if you are believers.
Receive Enjoyment For A While then Cast into Fire
2126
And when Ibrahim said My Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. He said And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire; and it is an evil destination.
If One Dies as Kafir They Recieve Curse of Allah, Angels an Al Nas
2161
Surely those who disbelieve and die while they are disbelievers, these it is on whom is the curse of Allah and the angels and men all;
severe chastisement in this world and hereafter
356
Then as to those who disbelieve, I will chastise them with severe chastisement in this world and the hereafter, and they shall have no helpers.
And They Shall Have No Helpers
356
Then as to those who disbelieve, I will chastise them with severe chastisement in this world and the hereafter, and they shall have no helpers.
This World's Life is Loved More to the Kafiir
2212
This worldly life has been made pleasing to the disbelievers, and they mock those who believe. And those who are righteous will be above them on the Day of Resurrection; God provides for whoever He wishes without a price.
Love of amuwl and walid will not avail them
310
(As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against Allah, and these it is who are the fuel of the fire.
Those Who Follow Isa Above Al Kafiroon
355
And when Allah said O Isa, I am going to terminate the period of your stay (on earth) and cause you to ascend unto Me and purify you of those who disbelieve and make those who follow you above those who disbelieve to the day of resurrection; then to Me shall be your return, so l will decide between you concerning that in which you differed.
What is said about those who are kafir
Those Who are Al Kafiroon Have Lost the Right Path
2108
Rather you wish to put questions to your Messenger, as Musa was questioned before; and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way.
Al Kafiroon are of the Losers
2121
Those to whom We have given the Book read it as it ought to be read. These believe in it; and whoever disbelieves in it, these it is that are the losers.
Their Guardians are Shaitans who Take Them out of Light into Darkness
2257
Allah is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.
Continued.....
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Salam,
Here is the second part of the same post
Warn Them or Warn Them Not, They Will Not Believe
26
Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe.
27Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them.
They Do Not Want Any Good Sent Down To You from Allah
2105
Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace.
Who are Al Kafiroon?
Al Kafiroon are the Transgressors
299
And certainly We have revealed to you clear communications and none disbelieve in them except the transgressors.
Shaitans are Al Kafiroon
2102
And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this.
Some Al Kafiroon and are Followers of the Book
2105
Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace.
319
Surely the (true) religion with Allah is Islam, and those to whom the Book had been given did not show opposition but after knowledge had come to them, out of envy among themselves; and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning.
Muminoon in part of the Book and kafir another
285
Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you, as captives you would ransom them-- while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the re ward of such among you as do this but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do.
319
Surely the (true) religion with Allah is Islam, and those to whom the Book had been given did not show opposition but after knowledge had come to them, out of envy among themselves; and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning.
Fighting in the Sacred Months
2217
They ask you concerning the sacred month about fighting in it. Say Fighting in it is kafiir, and hindering (men) from Allah's way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while an unbeliever-- these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide.
Kaffir used in a Different Sense
Kafiir in Those Exceeding Bounds
2256
There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in those exceeding bounds and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.
Concerning Charity
2271
If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do.
some pray for victory against those who kafir
289
And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allah's curse is on the unbelievers.
Salam,
Arnab -
Peace,
A tiller of soil?
Godbless,
AnwarYes, this is a Classical Arabic meaning, and usage can be found in The Quran itself.
5720 KNOW that the life of this world is but a play and a passing delight, and a beautiful show, and your boastful vying with one another, and greed for more and more riches and children. Its parable is that of rain the herbage which it causes to grow delights the tillers of the soil; but then it withers, and thou canst see it turn yellow; and in the end it crumbles into dust. But in the life to come suffering severe, or God?s forgiveness and His goodly acceptance for the life of this world is nothing but an enjoyment of self-delusion.
This is the sole instance in the Qur?an where the participial noun kafir (in its plural form kuffar) has its original meaning of "tiller of the soil". For the etymology of this meaning, see note 4 on 74 10, where the term kafir (in the sense of "denier of the truth" appears for the first time in the sequence of Quranic revelation.(Quran Ref 5720 )
Since this is the earliest Qur'anic occurrence of the expression kafir (the above surah having been preceded only by the first five verses of surah 96), its use here - and, by implication, in the whole of the Qur?an - is obviously determined by the meaning which it had in the speech of the Arabs before the advent of the Prophet Muhammad in other words, the term kafir cannot be simply equated, as many Muslim theologians of post-classical times and practically all Western translators of the Qur?an have done, with "unbeliever" or "infidel" in the specific, restricted sense of one who rejects the system of doctrine and law promulgated in the Qur?an and amplified by the teachings of the Prophet - but must have a wider, more general meaning. This meaning is easily grasped when we bear in mind that the root verb of the participial noun kafir (and of the infinitive noun kufr) is kafara, "he covered " thus, in 5720 the tiller of the soil is called (without any pejorative implication) kafir, "one who covers", i.e., the sown seed with earth, just as the night is spoken of as having "covered" (kafara) the earth with darkness. In their abstract sense, both the verb and the nouns derived from it have a connotation of "concealing" something that exists or "denying" something that is true. Hence, in the usage of the Qur?an - with the exception of the one instance ((in 5720) where this participial noun signifies a "tiller of the soil" - a kafir is "one who denies the truth" in the widest, spiritual sense of this latter term that is, irrespective of whether it relates to a cognition of the supreme truth - namely, the existence of God - or to a doctrine or ordinance enunciated in the divine writ, or to a self-evident moral proposition, or to an acknowledgment of, and therefore gratitude for, favours received. (Regarding the expression alladhinakafaru, implying conscious intent, see surah 2, note 6.)(Quran Ref 7410 )
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Salam,
Here is the Semitic History of the Word Kafir. The definition found in Hebrew and Aramaic is in agreement with the quote from M. Asad stating the Arabic definition posted by Wakas.
From Gesenius Hebrew and Chaldee Lexicon (summarized)
Hebrew
- properly to cover over
- to cover over, to overspread with anything, as with pitch
- covered with hair, to be hairy, shaggy
- to cover sins, ie pardon
- to obtain forgiveness (from covering over of sins)
Aramaic
- smear over, to abolish
From Strong's Hebrew and Greek Dictionary and Brown-Driver-Briggs' Hebrew Definitions
Strong's H3722
kaphar
kaw-far'
A primitive root; to cover (specifically with bitumen); figuratively to expiate or condone, to placate or cancel - appease, make (an) atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, to pitch, purge (away), put off, (make) reconcile (-liation).BDB Definition
- to cover, purge, make an atonement, make reconciliation, cover over with pitch
1a) (Qal) to coat or cover with pitch
1b) (Piel)
1b1) to cover over, pacify, propitiate
1b2) to cover over, atone for sin, make atonement for
1b3) to cover over, atone for sin and persons by legal rites
1c) (Pual)
1c1) to be covered over
1c2) to make atonement for
1d) (Hithpael) to be covered
Part of Speech verb
A Related Word by BDB/Strong?s Number a primitive root
Same Word by TWOT Number 1023, 1024, 1025, 1026
Strong's H3723
kaphar
kaw-fawr'
From H3722; a village (as protected by walls) - village. Compare H3715.BDB Definition
- village
Part of Speech noun masculine
A Related Word by BDB/Strong?s Number from H3722
Same Word by TWOT Number 1025c
Strong's H3724
kopher
ko'-fer
From H3722; properly a cover, that is, (literally) a village (as covered in); (specifically) bitumen (as used for coating), and the henna plant (as used for dyeing); figuratively a redemption price - bribe, camphire, pitch, ransom, satisfaction, sum of money, village.BDB Definition
- price of a life, ransom, bribe
- asphalt, pitch (as a covering)
- the henna plant, name of a plant (henna?)
- village
Part of Speech noun masculine
A Related Word by BDB/Strong?s Number from H3722
Same Word by TWOT Number 1025b
Strong's H3725
kippur
kip-poor'
From H3722; expiation (only in plural) - atonement.BDB Definition
- atonement
Part of Speech noun masculine plural
A Related Word by BDB/Strong?s Number from H3722
From The Theological Word Book of the Old Testament
1023 - kapar
Hebrew Word kapar
Strong's Cross Reference 3722
Definition I, make an atonement, make reconciliation, purge. (Denominative verb.) This root should probably be day of atonement. place of atonement; KJV, mercy seat.The root kapar is used some 150 times. It has been much discussed. There is an equivalent Arabic root meaning "cover," or "conceal." On the strength of this connection it has been supposed that the Hebrew word means "to cover over sin" and thus pacify the deity, making an atonement (so BDB). It has been suggested that the OT ritual symbolized a covering over of sin until it was dealt with in fact by the atonement of Christ. There is, however, very little evidence for this view. The connection of the Arabic word is weak and the Hebrew root is not used to mean "cover." The Hebrew verb is never used in the simple or Qal stem, but only in the derived intensive stems. These intensive stems often indicate not emphasis, but merely that the verb is derived from a noun whose meaning is more basic to the root idea.
koper. Ransom. Every Israelite was to give to the service of the sanctuary the "ransom" money of half a shekel (Exo_3012). Egypt, in God's sight, was given as a "ransom" for the restoration of Israel (Isa_433). This word "ransom" is parallel to the word "redeem" (pdda, which see) in Psa_497. There is a warning that a man guilty of murder must be killed-no "ransom" can be given in exchange for his life (Num_3531). The word is also used in a bad sense as a "bribe" which wrongly purchases favor (1Sa_123).
From the meaning of koper "ransom," the meaning of kapar can be better understood. It means "to atone by offering a substitute." The great majority of the usages concern the priestly ritual of sprinkling of the sacrificial blood thus "making an atonement" for the worshipper. There are forty-nine instances of this usage in Leviticus alone and no other meaning is there witnessed. The verb is always used in connection with the removal of sin or defilement, except for Gen_3220; Pro_1614; and Isa_2818 where the related meaning of "appease by a gift" may be observed, It seems clear that this word aptly illustrates the theology of reconciliation in the OT. The life of the sacrificial animal specifically symbolized by its blood was required in exchange for the life of the worshipper. Sacrifice of animals in OT theology was not merely an expression of thanks to the deity by a cattle raising people. It was the symbolic expression of innocent life given for guilty life. This symbolism is further clarified by the action of the worshipper in placing his hands on the head of the sacrifice and confessing hi s sins over the animal (cf. Lev_1621; Lev_14; Lev_44, etc.) which was then killed or sent out as a scapegoat.
kippur. Atonement. kapporet. Mercy seat. These two nouns are derived from the verb as used in the intensive stem The first is used today in the name of the Jewish holiday yom kippur "day of atonement" (used only in the plural in the OT) which was the tenth day of the seventh month, Tishri. This solemn day was the only day of fasting prescribed for Israel. It was celebrated by a special sin offering for the whole nation. On that day only would the high priest enter within the inner veil bearing the blood of the sin offering (cf. Heb_97). A second goat was released as an escape goat to symbolize the total removal of sin (see 'aza'zel "scapegoat".
kappboret. Mercy seat. This noun is used twenty-seven times and always refers to the golden cover of the sacred chest in the inner shrine of the tabernacle or temple. It was from above the mercy seat that God promised to meet with men (Num_789). The word, however, is not related to mercy and of course was not a seat. The word is derived from the root "to atone." The Greek equivalent in the LXX is usually hilasterion, "place or object of propitiation," a word which is applied to Christ in Rom_325. The translation "mercy seat" does not sufficiently express the fact that the lid of the ark was the place where the blood was sprinkled on the day of atonement. "Place of atonement" would perhaps be more expressive. R.L.H.
1024 - kapar
Hebrew Word kapar
Strong's Cross Reference 3722
Definition II, cover over with pitch. This denominative verb is used only in Gen_614 in the waterproofing of the ark. The cognate word is used in the Babylonian flood story.Derivative TWOT Number 1024a
Derivative Transliteration koper
Derivative Strong's Cross Reference None
Derivative Definition pitch. A noun, from which the above verb was doubtless derived. Pitch, bitumen, asphalt was used in early antiquity as an adhesive to hold inlays into statues. It was a logical material for caulking he ark as specified both in the Bible and the Babylonian flood story. R.L.H.From Vine's Expository Dictionary of Old Testament Words
Atone
A. Verb.
kapar (H3722), "to cover over, atone, propitiate, pacify." This root is found in the Hebrew language at all periods of its history, and perhaps is best known from the term Yom Kippur, "Day of Atonement." Its verbal forms occur approximately 100 times in the Hebrew Bible. Kapar is first found in Gen_614, where it is used in its primary sense of "to cover over." Here God gives Noah instructions concerning the ark, including, "Cover it inside and out with pitch" (RSV). (The KJV translates, "Pitch it within and without with pitch."
Most uses of the word, however, involve the theological meaning of "covering over," often with the blood of a sacrifice, in order to atone for some sin. It is not clear whether this means that the "covering over" hides the sin from God's sight or implies that the sin is wiped away in this process.As might be expected, this word occurs more frequently in the Book of Leviticus than in any other book, since Leviticus deals with the ritual sacrifices that were made to atone for sin. For example, Lev_413-21 gives instructions for bringing a young bull to the tent of meeting for a sin offering. After the elders laid their hands on the bull (to transfer the people's sin to the bull), the bull was killed. The priest then brought some of the blood of the bull into the tent of meeting and sprinkled it seven times before the veil. Some of the blood was put on the horns of the altar and the rest of the blood was poured at the base of the altar of burnt offering. The fat of the bull was then burned on the altar. The bull itself was to be burned outside the camp. By means of this ritual, "the priest shall make an atonement for them, and it shall be forgiven them" (Lev_420).
The term "atonement" is found at least 16 times in Leviticus 16, the great chapter concerning the Day of Atonement. Before anything else, the high priest had to "make atonement" for himself and his house by offering a bull as a sin offering. After lots were cast upon the two goats, one was sent away into the wilderness as an atonement (Lev_1610), while the other was sacrificed and its blood sprinkled on the mercy seat as an atonement for the people (Lev_1615-20). The Day of Atonement was celebrated only once a year. Only on this day could the high priest enter the holy of holies of the tabernacle or temple on behalf of the people of Israel and make atonement for them.
Sometimes atonement for sin was made apart from or without blood offerings. During his vision-call experience, Isaiah's lips were touched with a coal of fire taken from the altar by one of the seraphim. With that, he was told, "Thy sin is purged " (Isa_67). The English versions translate the word variously as "purged" (KJV, JB); "forgiven" (RSV, NASB, TEV); and "wiped away" (NEB). In another passage, Scripture says that the guilt or iniquity of Israel would be "purged" (KJV, NEB) by the destruction of the implements of idolatrous worship (Isa_279). In this case, the RSV renders kapar as "expiated," while the NASB and TEV translate it as "forgiven."
B. Noun.
kapporet (H3727), "mercy seat; throne of mercy." This noun form of kapar has been variously interpreted by the English versions as "mercy seat" (KJV, RSV); "cover" (NEB); "lid" (TEV); "throne of mercy" (JB); and "throne" (Knox). It refers to a slab of gold that rested on top of the ark of the covenant. Images of two cherubims stood on this slab, facing each other. This slab of gold represented the throne of God and symbolized His real presence in the worship shrine. On the Day of Atonement, the high priest sprinkled the blood of the sin offering on it, apparently symbolizing the blood's reception by God. Thus the kapporet was the central point at which Israel, through its high priest, could come into the presence of God.
This is further seen in the fact that the temple proper was distinguished from its porches and other accompanying structures by the name "place of the mercy seat (kapporet)" (1Ch_2811). The Septuagint refers to the mercy seat as a "propitiary" (hilasteirion).
Salam,
Arnab -
Salam arnab. Please reconsider your analysis of the root word.
The issue is, is the medial letter in kufr, KFR... the hebrew pey P, or the hebrew vaw V. Note the V... vaw.. evolved into the modern english F... I believe, i may be mistaken, that it was pronounced faw originally. You use the hebrew P.. pey.. pronounced p or ph.... instead of the hebrew V .. vaw.. pronounced f.
The result of using P instead of V is that the word comes across as cover. I tried reciting Quran using cover, and the verses lose their understandeability. Maybe you could show us how the verse is readable using the term cover or its equivalent.
Please examine this issue and inform us as to what you find. I am aware that you are very knowledgeable on the issue of the Aramaic-Hebrew-Arabic connections.
Here is a second issue. You may have observed that the hebrew M which is represented by a pictogram of water, became an S in arabic, despite the arabic word for water being ma'a. Note also the the hebrew N became a M in arabic. This raises an interesting study of how the scribes transcribed the recitation of Torah and Quran. Allah makes no mistakes, man makes mistakes.
Allah raises man by stages.
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Salam arnab. Please reconsider your analysis of the root word.
The issue is, is the medial letter in kufr, KFR... the hebrew pey P, or the hebrew vaw V. Note the V... vaw.. evolved into the modern english F... I believe, i may be mistaken, that it was pronounced faw originally. You use the hebrew P.. pey.. pronounced p or ph.... instead of the hebrew V .. vaw.. pronounced f.
The peh and fa are exclusively interchangable between the semitic languages. The vav and fa are not.
Pe is the seventeenth letter in many Semitic abjads, including Phoenician, Aramaic, Hebrew Pei , Persian alphabet Pe and Arabic alphabet f (in abjadi order).
The original sound value is a voiceless bilabial plosive /p/; it retains this value in most Semitic languages except for Arabic, which having lost /p/ now uses it to render a voiceless labiodental fricative /f/.
In the process of developing from Proto-Semitic, Proto-Semitic /p/ became Arabic /f/, and this is reflected in the use of the letter representing /p/ in other Semitic languages for /f/ in Arabic.
The result of using P instead of V is that the word comes across as cover. I tried reciting Quran using cover, and the verses lose their understandeability. Maybe you could show us how the verse is readable using the term cover or its equivalent.
Let's consider the many ways that cover is used in English and the many definitions that it includes
source http//www.merriam-webster.com/dictionary/cover
Main Entry
1cov?er
Pronunciation
\k-vr
Function
verb
Inflected Form(s)
cov?ered; cov?er?ing Listen to the pronunciation of covering \kv-ri, k-v-
Etymology
Middle English, from Anglo-French coverir, covrir, from Latin cooperire, from co- + operire to close, cover
Date
13th centurytransitive verb
1 a to guard from attack
b (1) to have within the range of one's guns command
(2) to hold within range of an aimed firearm
c (1) to afford protection or security to insure
(2) to afford protection against or compensation for <a policy covering loss by fire>
d (1) to guard (an opponent) in order to obstruct a play <a linebacker assigned to cover the tight end>
(2) to be in position to receive a throw to (a base in baseball) <the shortstop was covering second> e
(1) to make provision for (a demand or charge) by means of a reserve or deposit <your balance is insufficient to cover the check>
(2) to maintain a check on especially by patrolling
(3) to protect by contrivance or expedient2 a to hide from sight or knowledge conceal <cover up a scandal>
b to lie over envelop <a blanket covering her legs>3 to lay or spread something over overlay <cover the seed bed with straw>
4 a to spread over <snow covered the hills> b to appear here and there on the surface of <a region covered with lakes>
5 to place or set a cover or covering over <cover the pot>
6 a to copulate with (a female animal) <a horse covers a mare>
b to sit on and incubate (eggs)7 to invest with a large or excessive amount of something <covered herself with glory>
8 to play a higher-ranking card on (a previously played card)
9 to have sufficient scope to include or take into account <an examination covering a full year's work>
10 to deal with treat <material covered in the first chapter>
11 a to have as one's territory or field of activity <one sales rep covers the whole state>
b to report news about <reporters covering the campaign>12 to pass over traverse <the hikers covered 12 miles that day>
13 to defray the cost of <cover expenses>
14 to place one's stake in equal jeopardy with in a bet
15 to buy securities or commodities for delivery against (an earlier short sale)
16 to record or perform a cover of (a song)
intransitive verb
1 to conceal something illicit, blameworthy, or embarrassing from notice ?usually used with up
2 to act as a substitute or replacement during an absence
Main Entry
2cover
Function
noun
Usage
often attributive
Date
14th century1 something that protects, shelters, or guards as
a natural shelter for an animal; also the factors that provide such shelter
b (1) a position or situation affording protection from enemy fire
(2) the protection offered by airplanes in tactical support of a military operation
c British coverage 1a, b, 2a2 something that is placed over or about another thing
a lid, top
b a binding or case for a book or the analogous part of a magazine; also the front or back of such a binding
c an overlay or outer layer especially for protection <a mattress cover>
d a tablecloth and the other table accessories
e cover charge
f roof
g a cloth used on a bed for warmth or for decoration ?usually used in plural <lying under the covers>
h something (as vegetation or snow) that covers the ground
i the extent to which clouds obscure the sky3 a something that conceals or obscures <under cover of darkness>
b a masking device pretext <the project was a cover for intelligence operations>4 an envelope or wrapper for mail
5 one who substitutes for another during an absence
6 a recording or performance of a song previously recorded by another performer
We can see many of the same definitions that we find in Arabic and many that are not.
The point is not to compare the two languages in definitions but to point out the range of use that the word has in both languages.
We can not pin it down to just one direct definition in English no more than we can in Arabic.
I would say that a flexible understanding of the word is important to understanding its usage.
Here is a second issue. You may have observed that the hebrew M which is represented by a pictogram of water, became an S in arabic, despite the arabic word for water being ma'a.
The meem in Hebrew is compatable with the meem in Arabic.
If you are referring to the shape of the shiin being similiar to the ancient pictograph of a meem, I can see where you could come to that conclusion. But this is a mistake.
The ancient pictograph of a shiin is more compatible with the current shiin/siin we have in Arabic visually.
The ancient pictograph some say represent two front teeth or the suns rays (there are different theories).The words that begin with meem in Hebrew and Aramaic are transliterated into the same words using Arabic letters.
There are no instances when a word beginning with meem in Hebrew is transliterated into a word beginning with siin/shiin in Arabic.
(Just a note to readers Often times the word transliterate is confused with translate....
transliteration is the practice of transcribing a word or text written in one writing system into another writing system
and translation is the action of interpretating the meaning of a text from one language into another.)Note also the the hebrew N became a M in arabic.
This is also incorrect. The Hebrew words that begin with nun are transliterated into words that begin with nun in the Arabic language.
Salam,
Arnab -
I agree, except for the rejection of one or all verses. I mean there are verses you do not understand, or verses you do not think of all the time, or others that you do not apply because they are not relevant to your case. Does it mean believing in the existance of those verses?
Ones might not follow one of God commands due to weakness or desire; but do they realize that they are committing Sin or not is what defines Kaffer. If they realize, then thay are Siners and not Kaffer, but if they do not think that they are Siners, then they are rejecting the Command (The Verse)--Kaffer.
If Believing is not to believe in the existence of God, why would believing in the existence of a verse or another becomes more important?
Believing in God existance is important but not enough. Saten Believes in God Existance, does that makes him a believer?
Also (related to the above), where are the other gospels in their original language? I do not think this is different from believing in the quraan and applying it, and that's sufficient.
God copied all we need from the other scriptures into the qur'aan and made the rest forgotten by making them (or their language), forgotten, and replaced them with better ones and adding them to the quraan
I agree that Umaht Mohamed are ordered to Judge by the Quran; but we still have to believe in the other books as they are the words of God.
IMO, kaffir is not someone who does not believe in the existence of God (nowhere in the quraan does God command us to believe in His existence).
yes there are, here is one of them
(
Hast thou not turned thy thought to one who disputed with Abraham about his Lord because Allah had granted him power? Abraham said "My Lord is He Who giveth life and death." He said "I give life and death." Said Abraham "But it is Allah that causeth the sun to rise from the East do thou then cause him to rise from the West?" Thus was he confounded who rejected faith (Kaffer). Nor doth Allah give guidance to a people unjust. (2-25What if one's way of thinking lead them to not believe in the existence of a god?
Please refre to the above verse (2-285)
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Ones might not follow one of God commands due to weakness or desire; but do they realize that they are committing Sin or not is what defines Kaffer. If they realize, then thay are Siners and not Kaffer, but if they do not think that they are Siners, then they are rejecting the Command (The Verse)--Kaffer.
I did not mean verses of commandments. I meant verses even a good believer may forget their existence or even does not know they exist.
Believing in God existance is important but not enough. Saten Believes in God Existance, does that makes him a believer?
That's not what I was arguing.
I agree that Umaht Mohamed are ordered to Judge by the Quran; but we still have to believe in the other books as they are the words of God.
I am not arguing that we should believe in the other books. What I sy is that God selleted the verses from the other books which we should apply and copied them in the qur'aan (not a verse that We copy...). The others that ae not to be applied anymore were replaced by better ones (na'ti .bi....ahsana minha)
yes there are, here is one of them
(
Hast thou not turned thy thought to one who disputed with Abraham about his Lord because Allah had granted him power? Abraham said "My Lord is He Who giveth life and death." He said "I give life and death." Said Abraham "But it is Allah that causeth the sun to rise from the East do thou then cause him to rise from the West?" Thus was he confounded who rejected faith (Kaffer). Nor doth Allah give guidance to a people unjust. (2-25This is an example. I am talking of a command to believe in the existance of God..
Please refre to the above verse (2-285)
Again verse 2-285 is not the answer to my question. This tyrant did not follow the command of God to reflect and ended up not believing that there is God.
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Peace,
Thanks Wakas. I don't remember having seen that before. Definitely makes sense. (although not all meanings have to be in line with a common idea all of the time, this one is.) As far as Asad's analysis based on the science of Quranic revelation at certain times (meccan, medina etc.) I'm not interested in that. I believe the Quran was given to the prophet at once and he revealed it to the people in stages. But thanks again, you pleasantly caught me off guard with that particular meaning
Arnab, As for the Hebrew meaning, interesting, as far a the similarity of Semitic languages are concerned. But Hebrew is of no concern to me here, nor do I believe it factors into the study of Classical Arabic and the compilation of the Quran in anyway (the sole exception being the word Torah). Thanks anyway though.
Godbless,
Anwar -
Peace,
(although not all meanings have to be in line with a common idea all of the time, this one is.) As far as Asad's analysis based on the science of Quranic revelation at certain times (meccan, medina etc.) I'm not interested in that.
Godbless,
AnwarSalaa Anwar
Yes, I totally agree neither am I. -
For the record, I am not interested in the traditional revelation order either. I included this info as it was part of Asad's notes on the referenced sign/ayat.
Asad was where I first came across this usage, hence quoting him for due credit. I consider Asad's translation as one of the best English translations available.
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http//www.studytoanswer.net/islam/purearabic.html
This site talks about the foreign words in the Quran. Here are a few
kaahin (5229, 6942) - from khn', Syraic "priest", in the sense of a pagan soothsayer or diviner
masiih. (345, etc.) - from mshyh.', Syraic "the Christ", analogous to the Hebrew Mashioch
qissiis (585) - from qshysh', Syraic "Christian priest"
furqaaan (250) - from pwrqn', Syraic "salvation"
rabbaanii (373, 548, 56 - from rbn', Syraic "perceptor, doctor"
qiyaama (285, 2113, numerous times) - from qymt', Syraic "resurrection"
ruuh. al-qudus (16102) - from rwh. qwdsh', Syraic "Holy Spirit"I should add I don't speak arabic or syriac, but am trying to learn aramaic to read the New Testament. Thanks to Arnab.
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Arnab, As for the Hebrew meaning, interesting, as far a the similarity of Semitic languages are concerned. But Hebrew is of no concern to me here, nor do I believe it factors into the study of Classical Arabic and the compilation of the Quran in anyway (the sole exception being the word Torah). Thanks anyway though.
Salam,
It is a mistake not to consider the Hebrew and Aramaic origins of an Arabic word. Most words in Arabic are identical in definition and usage to their predecessors. And by exploring their meaning and usage in the semitic languages we can understand how the words are used in scripture.
Those such as Wilhelm Gesenius (Gesenius Hebrew and Chaldee Lexicon) , James Strong (Strong's Hebrew and Greek Dictionaries), W.E. Vine (Vine's Expository Dictionary of Old and New Testament Words), R. Laird Harris (Theological Word Book of the Old Testament), Edward Lane (Lane's Lexicon) and others referrence all the semitic languages through out there lexicons or dictionaries.
It is of utmost importance to study all the semitic languages when studying Arabic.
Salam,
Arnab -
I did not mean verses of commandments. I meant verses even a good believer may forget their existence or even does not know they exist.
Intention is what counts (God knows if we forget or do not know)
That's not what I was arguing.I am not arguing that we should believe in the other books. What I sy is that God selleted the verses from the other books which we should apply and copied them in the qur'aan (not a verse that We copy...). The others that ae not to be applied anymore were replaced by better ones (na'ti .bi....ahsana minha)This is an example.
Ok
I am talking of a command to believe in the existance of God..Again verse 2-285 is not the answer to my question. This tyrant did not follow the command of God to reflect and ended up not believing that there is God.
( ( (
"I found her and her people worshipping the sun instead of All?h, and Shait?n has made their deeds fair-seeming to them, and has barred them from (All?h's) Way, so they have no guidance," (24) so they do not worship All?h, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. 25) All?h, L? il?ha illa Huwa , the Lord of the Supreme Throne! (27-26) -
Quote from pvb on Today at 044141 PM
http//www.studytoanswer.net/islam/purearabic.htmlThis site talks about the foreign words in the Quran. Here are a few
kaahin (5229, 6942) - from khn', Syraic "priest", in the sense of a pagan soothsayer or diviner
masiih. (345, etc.) - from mshyh.', Syraic "the Christ", analogous to the Hebrew Mashioch
qissiis (585) - from qshysh', Syraic "Christian priest"
furqaaan (250) - from pwrqn', Syraic "salvation"
rabbaanii (373, 548, 56 - from rbn', Syraic "perceptor, doctor"
qiyaama (285, 2113, numerous times) - from qymt', Syraic "resurrection"
ruuh. al-qudus (16102) - from rwh. qwdsh', Syraic "Holy Spirit"Salam,
Some are under the FALSE impression that Hebrew Aramaic and Arabic are all independant languages that are unrelated to each other.
So they come to the un-educated conclusion that the Quran contains many Syriac/Aramaic words. And, those words seem out of place to those people.The FACT is that ALL the Semitic languages contain these words.
They retain the same meaning and are used in the same way.
Common example (just using a one word definition to make a point. But the ACTUAL definitions are more complex and shared by all the languages)
Kahen=priest....in Hebrew, Aramaic, and ArabicMessiah=annointed.....in Hebrew, Aramaic and Arabic
Why do they stop at Syriac? Why don't they admit that the words have deep roots in Hebrew and BEFORE? Don't they understand that those words are NOT foreign to Arabic at all?
IF I had to guess I would say that they have several hidden agendas.
To say that they are Syriac words in an Arabic book is a joke.
Its like saying kitab is an Arabic word when it is found in a Hebrew book.
The words do not belong exclusively to any one of the languages and not the others.I should add I don't speak arabic or syriac, but am trying to learn aramaic to read the New Testament. Thanks to Arnab.
Well done pvb.
And you rightfully chose Aramaic above Syriac.
Paul Younan when he translated the Peshitta often used Modern Syriac. This is a mistake.
Syriac speakers, as a general statement, seem to be under the FALSE assumption that their language is not related to the rest of the Semitic Language Family. They will acknowledge it in word (meaning if you ask them they will willingly say "yes it is related to the semitic family". But they do not observe this in deed when they translate the Peshitta or other words.
Many of the words in the Peshitta are mistranslated because they use Modern Syriac definitions which bear no resemblence to the Aramaic used in the time of Isa.
In fact many times they translate a word in a way that bears no resemblance to the Hebrew that was before it or the Arabic that came after it even though the Hebrew and Arabic definition is identical and the syriac definition is out of place.
Here is an example
The root word that is usually translated as baptize, baptism or submerge (or similiar word) is ayin-meem-dalet.
This word is used extensively in the Hebrew Old Testament and the Arabic Quran with the definition of stand, remain, endure, etc., standing place, pillar, column and the like.
This is from the Theological Word Book of the Old Testament
1637 - 'amad
Hebrew Word 'amad
Strong's Cross Reference 5975
Definition stand, remain, endure, etc.Derivative TWOT Number 1637a
Derivative Transliteration 'omed
Derivative Strong's Cross Reference 5977
Derivative Definition standing place.Derivative TWOT Number 1637b
Derivative Transliteration 'emda
Derivative Strong's Cross Reference 5979
Derivative Definition standing ground (Mic_111).Derivative TWOT Number 1637c
Derivative Transliteration 'ammud, 'amm?d
Derivative Strong's Cross Reference 5982
Derivative Definition pillar, column.Derivative TWOT Number 1637d
Derivative Transliteration ma'amad
Derivative Strong's Cross Reference 4612
Derivative Definition attendance.Derivative TWOT Number 1637e
Derivative Transliteration mo'omad
Derivative Strong's Cross Reference 4613
Derivative Definition standing ground, foothold (Psa_693).This basic term for "stand, " cognate to Akkadian emedu "to lean against, stand, place, " and Arabic 'amada "to prop up, support, " is very common in the Hebrew OT (used over five hundred times). Synonyms include yasab, Hithpael, "to take one's stand"; kun, Niphal, "to stand firm, fast"; nasab, Niphal "to stand, stand firm;" and qum, "to stand up, get up."
The verb 'amad is used so extensively in the OT of the physical act of standing as to preclude a complete analysis in this work, but the reader is referred to the full categorizations in BDB and KB. Attention should be given to certain key passages, particularly those with significant theological import, one such expression is "to stand before Yahweh, " used, for example, of Abraham in Gen_1822 (cf. Gen_1927) and Moses in Deu_410 (cf. Jer_151, of Moses and Samuel). "To stand before Yahweh" (construed with lipne ) in these instances is a posture of prayer and intercession. That men have felt a need for Yahweh's help is not surprising. But the fact that men may "stand" before the Creator of eternity and make intercession is utterly remarkable. It is important to add, however, the observation of E. Jacob that such intercession is not at all magical, nor is there an automatic answer from God to the petitioner. He writes, "Whether intercession is useless because of the greatness of the sin or pardon is impossible because of the absence of intercession (Eze_2230; Isa_5916), it is important to notice that it depends on the divine liberty and that no human device can bring about God's pardon"(jtot, p. 296).
Another nuance to the expression, "to stand before Yahweh, " is afforded by a passage such as Deu_1917. In this context litigants "shall stand before Yahweh, before the priests and the judges who will be in office in those days" (cf, Jer_710). Such presentation was for judgment. Standing before Yahweh and his ministers in the sanctuary portends the ascertaining of truth and justice, At times the nation as a whole was called to come to the central sanctuary and "stand before Yahweh" in solemn assemblies for sacrificial acts (e.g. Lev_95). Servants of Yahweh "stand before him" as an expression of dedication, allegiance, and servitude. This terminology is used of priests (e.g. Eze_4415), and particularly of genuine believers during the period of Israel's decline and apostasy (Elijah, 1Ki_171; 1Ki_1815; Elisha, 2Ki_314; and Gehazi , 2Ki_516).
As Joseph stood before Pharaoh (Gen_4146), David before Saul (1Sa_1621), Abishag and Bathsheba before David (1Ki_12, 1Ki_12, and Nebuzaradan before Nebuchadnezzar (Jer_5212); so the believer stands before Yahweh in a position of obedience, respect, and readiness to serve. Such a position is noble in proportion to the majesty of the one served, When a person stands before Yahweh for service, there is no higher honor to which he may aspire.
A crucial use of the verb 'amad, the subject of perennial debate, is in the controverted "long day" of Jos_1012-13; a day unlike any other, .. when Yahweh listened to the voice of a man, for Yahweh fought for Israel" (Jos_1014). R. D. Wilson explained long ago that the use of 'amad (coupled to dom) in vv. 12-13 refers not to a prolongation of the day, but to a cessation from the heat and light of the sun; that is, an eclipse coupled to a storm. The defeat of the enemy was completed not in the midst of a very long, hot day, but in the darkness of a storm. On this point, see H. J. Blair in NBC, rev. ed., p. 244, and J. Rae in WBC, p. 218. D. Patten, following a lead from 1. Velikovsky, associates the phenomenon with a close fly-by of a heavenly body.
'omed. Place, standing place, stood upright. (ASV, RSV similar.) A masculine noun found with a governing proposition and pronominal suffix in late OT Wrkings (nine times in Dan, Neh, and 2Chr.).
'emda. Standing. (ASV "stay, " RSV "standingplace, " NASB "SUPPORT." A feminine noun found only in Mic_111.
'ammud, 'ammud. Pillar (ASV, RSV, "pillar, column, post". A very common noun (110 times in the OT), used of pillars supporting buildings (e.g. Jdg_1625), the bronze pillars of the temple (1Ki_715), and the pillar of cloud and fire in Yahweh's theophany (e.g. Exo_1424).
The masculine noun 'ammud "pillar, column, " is used of structural, supporting pillars; bronze (monumental) upright columns; vaporous columns of smoke, fire, and cloud; and in figurative expressions of the "supports" of earth and heaven (see Psa_753 ; Job_96). Pillars for thestructural support of the roofs of great buildings were used from an early period in the ancient near east. The familiar story of Samson's final victory over the Philistines in the palace at Gaza describes how he destroyed the building, killing thousands and himself, by knocking out of place the supporting pillars (Jdg_1626-30). J. B. Job notes that the archeological evidence from Philistine sites suggests these pillars were of wood, set on stone bases (see "pillar, " NBD, p. 99. Solomon' palace was noted for the four rows of cedar pillars with corresponding cedar beams (1Ki_72-36). Earlier, the tabernacle had pillars made of acacia (KJV, "shittim"; Exo_2632, Exo_2637; cf. Exo_2710ff). Pillars are mentioned in the description of Ezekiel's temple (Eze_426) and the palace of Ahasuerus (made of marble, Est_16).
The temple of Solomon is remarkable in the description of two free-standing pillars made of bronze, named "Jachin" ("he shall establish" and "Boaz" ("in it is strength, " 1Ki_713-22). These products of Hiram of Tyre (Huram-abi in 2Ch_213) must have been majestic in strength (27 feet high, plus the capitals which were 7.5 feet high), and lovely in beauty (see the description of the capitals in 1Ki_717). In 2Ch_315 the word for the height of the pillars differs from that in 1Ki_717 and may refer to the combined length of the two pillars (see 'ulam "porch". It may be noted that the text does not specifically say that these pillars were free standing. It may be that they stood at the front corners of the porch. Or, if the porch had closed sides somewhat like a vestibule, they could have ornamented the entryway, dividing it into three openings. This is the way such pillars were used in the government buildings of Megiddo (David Ussishkin, "King Solomon's Palaces, " BA 36.78-105, especially 85,87,9.
Some scholars have suggested that these twin pillars may have contained the sacred fire of the temple with the smoke symbolizing the presence of the Lord (see J. Gray, 1-H Kings, p. 175). In any event, the pillars with their strength, beauty, and symbolic names likely represented the presence of the Lord and the permanence of the Davidic house.
The word 'ammud is also noteworthy in the phrases 'ammud 'anan and 'ammud 'esh, "the pillar of smoke" and "the pillar of fire" (Exo_1321; cf. Exo_1424 'ammud'esh we anan, "pillar of fire and smoke"; see the articles on 'esh and 'anan). These visual tokens of the presence of Yahweh in leading, directing, and protecting his people were designed for the comfort of Israel and the consternation of her enemies (see Num_1413-14). It was in the mysterious pillar of cloud that Yahweh would manifest himself before Moses (Num_125; Deu_3115), and this mysterious manifestation in cloud, smoke, and fire was never forgotten by Israel (e.g. Neh_912).
ma'amad. Attendance, office, place, state. (ASV, RSV similar; for RSV add "duty, seating." A masculine noun which prefixed mem of location; hence, the term speaks of a "place of standing" in the sense of "office" (Isa_2219) and "service, attendance" (1Ki_105).
mo'omad. Standing. (So ASV; RSV, NASB, "foothold, " Only in Psa_692 , in a figure of distress.
Bibliography AP-Thomas, D. R., "Notes on Some Terms Relating to Prayer, " VT 622541. Patten, Donald W., Hatch, Ronald R., and Steinhauer, Loren C., The Long Day of Joshua and Six Other Catastrophies, Pacific Meridian, 1974. Wilson, Robert Dick, "Understanding 'The Sun Stood Still, ' " Princeton Theological Review 1646-54; reprinted in W. Kaiser, ed., Classical Evangelical Essays in Old Testament Interpretation, Baker, 1970, pp. 61-65. TDNT, VII, pp. 641-46. THAT, II, pp. 328-31. R.B.A.
This is from PRL
Ayn-Miim-Dal = to intend, support, place columns or pillars, place lofty structure, prop up, resolve, aim, direct, propose, commit (a sin intentionally), lofty structure, tent, pole, base, chief.
muta'ammidan (ap-der. acc. vb. V) on purpose, intentionally.
'imaad (n.) tall lofty structure, lofty colums.
'amadun (n. pl.) columns.imad n. com. (pl. amad) 132, 3110, 897, 1049
ta'ammada vb. (5)
perf. act. 335
pcple. act. 493, 595Lane's Lexicon, Volume 5, pages 436, 437, 438
The meaning is identical in meaning and usage in Hebrew and Arabic. Yet the Translator of the Peshitta claims that it has the independant Christian meaning of "baptize."
This is not to say that John and Isa were not using water as a means of cleansing the people. We find many times in the OT where cleansing rituals with water are indentified and detailed as we do in the NT and the Quran.
When you understand that 'amad does not mean "baptise" (a Christian term), the difficulty in understanding some of the verses of the Gospels are clearly understood.
To state it plainly The Peshitta needs to be understood in its ORIGINAL Aramaic and not understood using Modern Syriac.
Its just like Modern Arabic speakers trying to read the Quran and not understanding the Ancient Arabic in which it is written.
Salam,
Arnab -
Neither Hebrew or Aramaic are proven predecessors to Arabic. If anything there are two camps among linguists. The judeo-christian ones who believe that Hebrew and Armaic are predecessors because they have an older existence in known scripts. And those who believe that the conservative features of Classical Arabic show it to be for the most part older than Hebrew and Aramaic. (although it wasn't as famous or well-known in those times, and maybe not an exact carbon copy of the Classical Arabic made famous by the Quran and preserved in pre-islamic poems or even on the scarce 3rd century Arabic carvings written in Aramaic scripts etc.) Which do I believe? I don't know nor does it matter too much to me. As studying latin may help me familiarize myself with romanice languages, cognates in two related languages can and often do have significantly different meanings, AND different meanings than their ancestral latin words. And that goes for all related languages and their supposed ancestor languages. They are similar but NOT the same, and they cannot be mixed. I could give you a number of examples between portuguese and spanish and their ancestral latin. So even though hebrew and aramaic being older or ancestral languages to Arabic is a THEORY it still does not justify trying to use the grammar or meaning of one to explain the other.
Godbless,
AnwarAlso Classical Arabic, Hebrew, Aramaic (all dialects), Gee'z, Amharic, Mehric, Akkadian and other languages are in the same family and share a source language in common (the proto-semtic proposed by all serious semetic linguists). So just because Arabic words resemble words in its sister languages doesn't mean that these words were borrowed. As a matter of fact it's impossible to prove unless the word doesn't have an Arabic root or Arabic form. All the ones that pvb mention do. I don't like Judeo-centric linguistics. It's very dishonest and untruthful, and serves a biased agenda.
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Neither Hebrew or Aramaic are proven predecessors to Arabic.
You are wrong.
The only reason it is debated is because of hadith and those who WANT to say that Arabic fell out of the sky one day and was given to Muhammad. Which is nonsense.If anything there are two camps among linguists. The judeo-christian ones who believe that Hebrew and Armaic are predecessors because they have an older existence in known scripts. And those who believe that the conservative features of Classical Arabic show it to be for the most part older than Hebrew and Aramaic. (although it wasn't as famous or well-known in those times, and maybe not an exact carbon copy of the Classical Arabic made famous by the Quran and preserved in pre-islamic poems or even on the scarce 3rd century Arabic carvings written in Aramaic scripts etc.)
Either you just made that up, or you are seriously misinformed.
Arabic ( al-arabiyyah or just arabī, in terms of the number of speakers, is the largest living member of the Semitic language family. Classified as Central Semitic, it is closely related to Hebrew and Aramaic and has its roots in a Proto-Semitic common ancestor.
source http//en.wikipedia.org/wiki/Arabic_language
Which do I believe? I don't know nor does it matter too much to me.As studying latin may help me familiarize myself with romanice languages, cognates in two related languages can and often do have significantly different meanings, AND different meanings than their ancestral latin words.
You cannot compare two different language families and expect to get the same result when studying them. You are discussing Apples and Oranges.
http//en.wikipedia.org/wiki/Language_families_and_languages
And that goes for all related languages and their supposed ancestor languages. They are similar but NOT the same, and they cannot be mixed. I could give you a number of examples between portuguese and spanish and their ancestral latin. So even though hebrew and aramaic being older or ancestral languages to Arabic is a THEORY it still does not justify trying to use the grammar or meaning of one to explain the other.
Different language families have different structures. You cannot effectively compare studying one to studying the other.
MOST not some, not a few, but MOST...of the words in all three of the scriptural semitic languages have EXACTLY THE SAME MEANING.
The few differences are due to cultural differences creeping in to the definitions (ie modern interpretations), or limited information on the specific word. When a difference DOES occur one can trace the root meaning by comparing usage in scripture, definitions etc
Also Classical Arabic, Hebrew, Aramaic (all dialects), Gee'z, Amharic, Mehric, Akkadian and other languages are in the same family and share a source language in common (the proto-semtic proposed by all serious semetic linguists).
So now you ARE acknowledging that they are related? yes
So just because Arabic words resemble words in its sister languages doesn't mean that these words were borrowed.
Of course they weren't borrowed. That was my point previously.
I don't like Judeo-centric linguistics. It's very dishonest and untruthful, and serves a biased agenda.
There is no such thing as Judeo-centric linguistics. I'm going to assume that you were being sarcastic.
If you lose YOUR Biases you might actually learn something.
Salam,
Arnab -
Neither Hebrew or Aramaic are proven predecessors to Arabic. If anything there are two camps among linguists. The judeo-christian ones who believe that Hebrew and Armaic are predecessors because they have an older existence in known scripts. And those who believe that the conservative features of Classical Arabic show it to be for the most part older than Hebrew and Aramaic. (although it wasn't as famous or well-known in those times, and maybe not an exact carbon copy of the Classical Arabic made famous by the Quran and preserved in pre-islamic poems or even on the scarce 3rd century Arabic carvings written in Aramaic scripts etc.) Which do I believe? I don't know nor does it matter too much to me. As studying latin may help me familiarize myself with romanice languages, cognates in two related languages can and often do have significantly different meanings, AND different meanings than their ancestral latin words. And that goes for all related languages and their supposed ancestor languages. They are similar but NOT the same, and they cannot be mixed. I could give you a number of examples between portuguese and spanish and their ancestral latin. So even though hebrew and aramaic being older or ancestral languages to Arabic is a THEORY it still does not justify trying to use the grammar or meaning of one to explain the other.
Godbless,
AnwarAlso Classical Arabic, Hebrew, Aramaic (all dialects), Gee'z, Amharic, Mehric, Akkadian and other languages are in the same family and share a source language in common (the proto-semtic proposed by all serious semetic linguists). So just because Arabic words resemble words in its sister languages doesn't mean that these words were borrowed. As a matter of fact it's impossible to prove unless the word doesn't have an Arabic root or Arabic form. All the ones that pvb mention do. I don't like Judeo-centric linguistics. It's very dishonest and untruthful, and serves a biased agenda.
I think so too.
