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==Bible verses claimed as foretelling Muhammad==
==Bible verses claimed as foretelling Muhammad==


Muslim scholars relied heavily on converts published works. Converts reported the reasons why they converted and mentioned the Bible verses that helped them make up their final decisions.
Muslim scholars relied heavily on converts' published works regarding identifying the verses foretelling Muhammad.. Converts reported the reasons why they converted and mentioned the Bible verses that helped them make up their decisions.
Most prolific among those converts was 12th Century Baghdadian [[Samau'al al-Maghribi]] whose book “Convincing the Jews" revealed to the Muslim audiance masterpieces of very eloquent verses namely Deutronomy 18:18 and Deutronomy 33:2. Samaw’al was a young brilliant Mathematics scholar ahead of his time by ages. He reports in his book that his conversion to Islam only two leads Deutronomy 18:18 and Deutronomy 33:2.<ref>{{cite book |last=Maghrebi |first=Samau'al |others= Perlmann Moshe |title=Ifham al-Yahud "Convincing the Jews" |url=|year=1964 |publisher=New York Academy for Jewish Research|pages=43-48}}</ref>(magribi p 43 47, torah falsified 54, conversion 75,81-82)
Most prolific among those converts was 12th Century Baghdadian [[Samau'al al-Maghribi]] whose book “Convincing the Jews" revealed to the Muslim audiance masterpieces of very eloquent verses namely Deutronomy 18:18 and Deutronomy 33:2. Samaw’al was a young brilliant Mathematics scholar ahead of his time by ages. He reported in his book that his conversion to Islam only needed two leads Deutronomy 18:18 and Deutronomy 33:2.<ref>{{cite book |last=Maghrebi |first=Samau'al |others= Perlmann Moshe |title=Ifham al-Yahud "Convincing the Jews" |url=|year=1964 |publisher=New York Academy for Jewish Research|pages=43-48}}</ref>(magribi p 43 47, torah falsified 54, conversion 75,81-82)
⚫
There were messianic expectations among the Jews in the first millenium B.C. after Moses, reflected in the Septuagint translation of the Bible dated 250 B.C. especially that the Jews were still speaking the language of the Bible and have regular contact with prophets and Levites. Examples of messianic expectation associated with prophecy of Balaam Numbers chapters 23 and 24.
Ibn Raban al-Tabari a 10th century Great Christian Professor who converted at late age and authored the Quran Commentary by Tabari. He reported many Bible verses that are now extant (or hidden as apocrypha)<ref>Apocryphal verses mention Muhammaed by name [http://nosra.islammemo.cc/onenew.aspx?newid=2016 ]</ref>
⚫
, and Genesis' Jacob prophecies of Jacob about Judah and others. John 4:25, Gospels of John and Mathew regarding the questions to John the Baptist if he was the Messiah or the Prophet to come or Elijah. The jews at time of Jesus considered there are three more different prophets still did not come yet and they were still expecting. LXX (the Septuaginst Greek translation of the Old Testament) and the whole apocryphal literature are eloquent testimony to the existence of messianic beliefs in a very early time in Palestine<ref>{{cite book |last= Gaster |first= Moses |title= The Asatir, the Samaritan book of the "Secrets of Moses" |url= http://archive.org/details/MN40245ucmf_0 |year= 1927 |page=262 |publisher=THE ROYAL ASIATIC SOCIETY |location=London |oclc=470669789 |page=262}}</ref>. the Testimonia leaflets found with the Dead Sea Scrolls is a strong example of messianic beliefs before the time of Jesus on the turn of the era. The testimonia was leaflet composed of 4 verses of text proof testimonia starting with Deut 18:18! "A Prophet like Unto Moses" and then a verse from pseudoepigrapha Book of Joshua about a curse on the two brothers who will rebuild Jerico at the end of time, and then finally the two verses about the Priestly (Levite) Messiah. The Testimonia leaflets according to Geza Vermes Professor Emiratus at Cambridge University, were telling the people that the Prophet of Deut 18:18 his time is not now, and Herod and his brother who rebuilt Jerico could not be that Prophet, what is left is that it is time for the Priestly Messiah<ref>{{cite book|last=Vermes|first=Geza Vermes, with the collaboration of Pamela|title=The Dead Sea scrolls : Qumran in perspective|year=1978|publisher=Collins World|location=Cleveland|isbn=0529054914}}</ref><ref>{{cite book|last=VanderKam|first=James C.|title=The Dead Sea scrolls today|year=1994|publisher=Eerdmans|location=Grand Rapids, Mich. [u.a.]|isbn=0802807364|pages=71,176}}</ref>


⚫
19th century [[David Benjamin Keldani]] after studying in the Vatican for two years, He converted to Islam and made a book"Muhammad in the Bible". His most elaborate study was about the Paraclete of Gospel of John, he set out to prove that it was Periclyte (ie Ahmad or Muhammad in Hebrew and Aramaic and Arabic).<ref>{{cite book|last=Dawud|first=ʻAbdul-ʻAhad|title=Muhammad in the Bible|year=2003|publisher=Wise Publications|location=New Delhi, India|isbn=8188406015|edition=2nd ed.}}</ref> and several letters that became the backbone to all who came after him like Ahmad Deedat and others.<ref>{{cite book|last=Dawud|first=ʻAbdul-ʻAhad|title=Muhammad in the Bible|year=2003|publisher=Wise Publications|location=New Delhi, India|isbn=8188406015|edition=2nd ed.}}</ref><ref>{{cite book|title=Muḥammad in world scriptures.|year=2006|publisher=Islamic Book Trust|location=Kuala Lumpur|isbn=9839154699}}</ref>Here are examples of other books that boorowed from his work<ref>{{cite book|title=Muḥammad in world scriptures.|year=2006|publisher=Islamic Book Trust|location=Kuala Lumpur|isbn=9789839154696}}</ref><ref>Muhammad In World Scriptures [http://www.aaiil.org/text/books/others/abdulhaqvidyarthi/miws/muhammadworldscriptures1usa/muhammadworldscriptures1usa.pdf]</ref><ref>{{cite book|last=ur-Rahim|first=Muhammad ʻAta|title=Jesus : a prophet of Islam|year=1983|publisher=MWH London Publishers|location=London|isbn=0906194083|edition=3rd ed.}}</ref>
⚫
There was messianic expectations among the Jews in the first millenium after Moses especially that they were still speaking the language of the Bible and have regular contact with prophets. There were messianic expectation associated with prophecy of Balaam and LXX.
⚫
John 4 25 NUMbers chapters 23 and 24 of Balaam, and Genesis' Jacob prophecies about David and others John and Mathew regarding the questions to John the Baptist if he was the Messiah or the Prophet to come or Elija, giving the jews considered there are three more different prophets still did not come yet. LXX and the whole apocryphal literature and John 4 25 and John is an eloquent testimony to the existence of messianic beliefs in avery early time in Palestine<ref>{{cite book |last= Gaster |first= Moses |title= The Asatir, the Samaritan book of the "Secrets of Moses" |url= http://archive.org/details/MN40245ucmf_0 |year= 1927 |page=262 |publisher=THE ROYAL ASIATIC SOCIETY |location=London |oclc=}}</ref>. the Testimonia leaflets of the Dead Sea Scrolls community is a strong example of messianic beliefs before the time of Jesus on the turn of the era. The testimonia was a 4 verses text proof testimonia starting with Deut 18:18! "A Prophet like Unto Moses" and then a verse from pseudoepigrapha from Joshua about a curse on the two brothers who will rebuild Jerico at the end of time, and then finally the two verses about the Priestly (Levite) Messiah. The Testimonia leaflets were telling the people that the Prophet of Deut 18:18 his time is not now, and Herod and his brother who rebuilt Jerico could not be that Prophet, what is left is that it is time for the Priestly Messiah<ref>{{cite book|last=Vermes|first=Geza Vermes, with the collaboration of Pamela|title=The Dead Sea scrolls : Qumran in perspective|year=1978|publisher=Collins World|location=Cleveland|isbn=0529054914}}</ref><ref>{{cite book|last=VanderKam|first=James C.|title=The Dead Sea scrolls today|year=1994|publisher=Eerdmans|location=Grand Rapids, Mich. [u.a.]|isbn=0802807364|pages=71,176}}</ref>

⚫
19th century [[David Benjamin Keldani]] after studying in the Vatican for two years and reading very classified materials in the basement library, He later converted to Islam and made a book<ref>{{cite book|last=Dawud|first=ʻAbdul-ʻAhad|title=Muhammad in the Bible|year=2003|publisher=Wise Publications|location=New Delhi, India|isbn=8188406015|edition=2nd ed.}}</ref> and several letters that became the backbone to all who came after him like Ahmad Deedat and others.<ref>{{cite book|title=Muḥammad in world scriptures.|year=2006|publisher=Islamic Book Trust|location=Kuala Lumpur|isbn=9839154699}}</ref><ref>{{cite book|title=Muḥammad in world scriptures.|year=2006|publisher=Islamic Book Trust|location=Kuala Lumpur|isbn=9789839154696}}</ref><ref>{{cite book|last=Dawud|first=ʻAbdul-ʻAhad|title=Muhammad in the Bible|year=2003|publisher=Wise Publications|location=New Delhi, India|isbn=8188406015|edition=2nd ed.}}</ref><ref>Muhammad In World Scriptures [http://www.aaiil.org/text/books/others/abdulhaqvidyarthi/miws/muhammadworldscriptures1usa/muhammadworldscriptures1usa.pdf]</ref><ref>{{cite book|last=ur-Rahim|first=Muhammad ʻAta|title=Jesus : a prophet of Islam|year=1983|publisher=MWH London Publishers|location=London|isbn=0906194083|edition=3rd ed.}}</ref>
His most elaborate studies was about the Paraclete of Gospel of John, for it is accompanied by another (another paraklete) however the another is written in greek as allon (used only for male) also he found that Paraklete could only had been written in the gospels without vowel letters since the greek language died as a spoken language 200 years before writing the gospel and ever since it was written without vowel letters as administrative language in correspendance and posts and signs. So as it is found in the earliest copies without vowels (PRKLTS) it could have been Paraklete (advocate) or Periclyte (blessed) and there was previous use4 of translating Hamad to PRKLT in LXX-joshua hamd who did hasana he have good paraclete

===Gen 49:10===
===Gen 49:10===


Genesis 49:10 LXX translation: "A ruler shall not fail from Juda, nor a prince from his loins, until there come the things stored up for him; and he is the expectation of nations. 11 Binding his foal to the vine, and the foal of his ass to the branch [of it], he shall wash his robe in wine, and his garment in the blood of the grape."<ref>Genesis 49:10 LXX translation circa 250 B.C. Shiloh is the expectation of the nations and wears red garment and have a donkey[http://www.ellopos.net/elpenor/physis/septuagint-genesis/49.asp ]</ref>
Genesis 49:10 LXX translation: "A ruler shall not fail from Judah, nor a prince from his loins, until there come the things stored up for him; and he is the expectation of nations. 11 Binding his foal to the vine, and the foal of his ass to the branch [of it], he shall wash his robe in wine, and his garment in the blood of the grape."<ref>Genesis 49:10 LXX translation circa 250 B.C. Shiloh is the expectation of the nations and wears red garment and have a donkey[http://www.ellopos.net/elpenor/physis/septuagint-genesis/49.asp ]</ref>
the Hebrew word "(A)d" interpreted as "until" have the meaning of pass, pass over, without and Besides. in Arabic it also means except.<ref>"untill" word used has another meaning "except" [http://translate.google.com/#ar/en/%D8%B9%D8%AF%D8%A7 ]</ref>
the Hebrew word "(A)d" interpreted as "until" have the meaning of pass, pass over, without and Besides. in Arabic it also means except.<ref>"untill" word used has another meaning "except" [http://translate.google.com/#ar/en/%D8%B9%D8%AF%D8%A7 ]</ref>


Revision as of 21:14, 1 May 2013

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Bible verses claimed as foretelling Muhammad

Muslim scholars relied heavily on converts' published works regarding identifying the verses foretelling Muhammad.. Converts reported the reasons why they converted and mentioned the Bible verses that helped them make up their decisions. Most prolific among those converts was 12th Century Baghdadian Samau'al al-Maghribi whose book “Convincing the Jews" revealed to the Muslim audiance masterpieces of very eloquent verses namely Deutronomy 18:18 and Deutronomy 33:2. Samaw’al was a young brilliant Mathematics scholar ahead of his time by ages. He reported in his book that his conversion to Islam only needed two leads Deutronomy 18:18 and Deutronomy 33:2.[1](magribi p 43 47, torah falsified 54, conversion 75,81-82) There were messianic expectations among the Jews in the first millenium B.C. after Moses, reflected in the Septuagint translation of the Bible dated 250 B.C. especially that the Jews were still speaking the language of the Bible and have regular contact with prophets and Levites. Examples of messianic expectation associated with prophecy of Balaam Numbers chapters 23 and 24. , and Genesis' Jacob prophecies of Jacob about Judah and others. John 4:25, Gospels of John and Mathew regarding the questions to John the Baptist if he was the Messiah or the Prophet to come or Elijah. The jews at time of Jesus considered there are three more different prophets still did not come yet and they were still expecting. LXX (the Septuaginst Greek translation of the Old Testament) and the whole apocryphal literature are eloquent testimony to the existence of messianic beliefs in a very early time in Palestine[2]. the Testimonia leaflets found with the Dead Sea Scrolls is a strong example of messianic beliefs before the time of Jesus on the turn of the era. The testimonia was leaflet composed of 4 verses of text proof testimonia starting with Deut 18:18! "A Prophet like Unto Moses" and then a verse from pseudoepigrapha Book of Joshua about a curse on the two brothers who will rebuild Jerico at the end of time, and then finally the two verses about the Priestly (Levite) Messiah. The Testimonia leaflets according to Geza Vermes Professor Emiratus at Cambridge University, were telling the people that the Prophet of Deut 18:18 his time is not now, and Herod and his brother who rebuilt Jerico could not be that Prophet, what is left is that it is time for the Priestly Messiah[3][4]

19th century David Benjamin Keldani after studying in the Vatican for two years, He converted to Islam and made a book"Muhammad in the Bible". His most elaborate study was about the Paraclete of Gospel of John, he set out to prove that it was Periclyte (ie Ahmad or Muhammad in Hebrew and Aramaic and Arabic).[5] and several letters that became the backbone to all who came after him like Ahmad Deedat and others.[6][7]Here are examples of other books that boorowed from his work[8][9][10]

Gen 49:10

Genesis 49:10 LXX translation: "A ruler shall not fail from Judah, nor a prince from his loins, until there come the things stored up for him; and he is the expectation of nations. 11 Binding his foal to the vine, and the foal of his ass to the branch [of it], he shall wash his robe in wine, and his garment in the blood of the grape."[11] the Hebrew word "(A)d" interpreted as "until" have the meaning of pass, pass over, without and Besides. in Arabic it also means except.[12]

Deu 18:18

Deutronomy 18:18 Lxx “I will raise up to them a prophet of their brethren, like thee; and I will put my words in his mouth, and he shall speak to them as I shall command him. 19 And whatever man shall not hearken to whatsoever words that prophet shall speak in my name"[13]ref>Biblical Hebrew Lexicon entry for verb qrb [17]


Deu 32:2

LXX Deut 33:1--"And this is the blessing with which Moses the man of God blessed the children of Israel before his death. 2 And he said, The Lord is come from Sinai, and has appeared from Seir to us, and has hasted out of the mount of Pharan, with the ten thousands of Cades; on his right hand [were] his angels with him. 3 And he spared his people, and all his sanctified ones [are] under thy hands; and they are under thee; and he received of his words 4 the law which Moses charged us, an inheritance to the assemblies of Jacob. 5 And he shall be prince with the beloved one, when the princes of the people are gathered together with the tribes of Israel" [14] James Faussett Commentary on Deut 33:2 "...ten thousands of saints-rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah kadesh" [Ewald commentary]."[15]


Habakkuk 3:3

HAB 3:3 LXX = "God shall come (future tense) from Thaeman, and the Holy One from the dark shady mount Pharan. Pause. His excellence covered the heavens, and the earth was full of His praise."[16]

Barnes' Notes on the Bible for Hab 3:3 "From Teman - "God shall come," as He came of old, clothed with majesty and power. The center of the whole picture is, as Micah and Isaiah had prophesied that it was to be, a new revelation Isaiah 2:3. Isaiah 44:5, "I will give Thee for a covenant to the people, for a light of the Gentiles." So now, speaking of the new work in store, Habakkuk renews the imagery in the Song of Moses Deuteronomy 33:2. Habakkuk speaks of that coming as yet to be, and omits the express mention of Mount Sinai, which was the emblem of Moses' law . And so he directs us to another Lawgiver, whom God should raise up like unto Moses Deuteronomy 18:1518, yet with a law of life."[17]


Isaiah 42:1

Isaiah was the initial reference from early converts to Islam. In Isaiah chapter 42 there is reference to Kedar.

Paran of Exodus is Hijaz:

Paul the Prophet of Christianity and a long time pharaisee says Sinai in Arabia in Galatians 4:25. "For this Hagar is mount Sinai in Arabia" (KJV). Add to the Apostle Paul, his contemporary Josephus placed Jethro’s home town and Mt. Sinai in the region of Madian in northwest Arabia, and further identified the region south of Idumea as “Egypt,” not “Arabia.” Both of these details exclude the “Sinai” peninsula.[18][19]

and so there is a new trend to place all exodus inside of Saudi Arabia.[20][21]The description of Paran given by Eusibius and Jerome is pharan is a town over against arabia southward three days journey from aila eastward.[22]


Sebeos, a 7th century high priest and historian of Armenia said of the Arab Islamic invasion "Then they all gathered in unison, and they went from the desert of Paran". From a time shortly after the Dialogue of the Patriarch John I, we have an Armenian history which deals quite extensively with Muhammad and the Arab conquests.[23][24][25]

Desert of Paran is associated with Ishmaelites (Genesis 21:21) confirmed by Yaqut who writes faran an arabized hebrew word one of the names of mecca in torah[26]

Desert of Paran is transliated as Hijaz in the Aramaeic Samaritan Bible.[27]

The desert of Pharan according to the old Arabian sources, neglected by Biblical research, is in the mountainous area of Hedjaz. The abode of the Midianites is to be looked for near the place where the city of Medina is today. This name Medina may likely be a remnant of the habitation of the Midianites there. The identification of Midian and Medina may be further substantiated by the name of the Midianite priest, Jethro. The old Arabian name of Medina is Yathrib.[28]http://www.pdfarchive.info/pdf/V/Ve/Velikovsky_Immanuel_-_Collected_Essays.pdf[29][http://www.pdfarchive.info/pdf/V/Ve/Velikovsky_Immanuel_-_Collected_Essays.pdf

Kadesh (Deut 32:2, Hab 3:3) of Paran is Mecca:

Dr. Michael Sanders in his lectures[30] website: biblemysteries.com identified “ Kadesh Barnea as Mecca and this reference seems to confirm that: Genesis 16:14 "She called the well Be'er Lachai Roi It is between Kadesh and Bered." http://bible.cc/genesis/16-14.htm Ibn Ezra identifies this well with Zimum ( Zimzum), "where the Arabs hold an annual festival. [31]efHalper's 'Post-Biblical Hebrew literaturs'Author:Alexander MarxPublisher:Philadelphia : 1924]172997009 jqr<rThis is Zemzem near Mecca.

"In “The Desert of Wandering” Kadesh Barnea is identified with Mecca"[32]


According to The Samaritan Book of Moses Nabat son of Ishmael built the town of Baka which became Mecca "Asatir verse 3: And for thirty years after Ishmael death from the river of Egypt to the river Euphrates; and they built Mecca" Mecca Already known to Ptolemy as Makoraba. Pitron has preservad the original neading (ibid)Which they read Baka and took it to mean a local name. Hence Mecca into which it was afterwards changed. Also, the same book says “The children of Ishmael inhabited all the country from Euphrates to the Red Sea, and called it Nabatene," (Antiquities. 1.12.4.221). This geographical interpretation by Josephus of Gen.XXV, 18 agrees in almost every detail with Asatir (VIII, 23) and shows the prominence given to the Nebatim, after whom, according to Josephus, the whole country was called Nabaoth. while the Palestinian Targum explained Genesis 25:18 :"And they dwelled from Hindikia(IndianOcean)to Palusa(Pelusiumt which is before Egypt as thou goest to Atur(Assyria).In Kebra Ch.83: many countries are enumerated over which Ishmael ruled-- gen 25: 18 " from havila to shur", while Genesis 16:12 states: Ishmael dwelt EAST of his brothers” (not in Sinai)[33][34] Hidjaz early cities Mecca and Jatrib (later called Medina) Ptolemy (Geographia ed Nobbe § 6.7 31v) calls them under the name Jathrippa and Macoraba as longstanding places[35] Ibn Taymiyah(circa 1300 AD) exclaims "Who, then, is the prophet that would had come from Paran with a fiery law? if it was not Muhammad?" [36]

Mount Paran (Deut 32:2, Hab 3:3)on the outskirts of Mecca:

Paran desert is associated with Ishmaelite peoples (Gen: 21 21), confirmed by yaqut al-Hamwi in his book Mujam al-Buldan who writes faran an arabized hebrew word one of the names of mecca in torah. In a Pre-Islamic Poem about a Mount Paran on the outskirts of Mecca, in a compilation of eloquent poems from Pre-Islamic Arabic Yemen, it is reported that a place called Tal Paran (mound of Paran) was of interest to the Jews of Yemen in the centuries before Islam and they used to make pilgrimmage to it on the outscirts of Mecca. In the Poem an etymology was given to that mountain that it was named as such because when the Yemenite tribe Gurhum saw Hagar and her son beyond that mountain they thought of them as two runaways hence it was named the Mound of the two runaways (Tal Paran)[37][38] The book of Genesis draw a distinction between Mount Seir and Mount Paran and Mount Sinai. http://bible.cc/numbers/10-12.htm (Numbers,10:12, genesis,14:6)and at deut 2:1)


Teman of Hab 3:3 is Medina:

Lxx does not distinguish between the place-name Teman from Tema . Biblical Commentary call "The land of Tema "teiman"[39] Archaeology Scientists use the term Tema and Teman alternatively for Tema (Saudi Arabia)[40] The Dead Sea Scroll biblical material 4Q242 “Prayer of Nabonidus” (discovered in 1947, dated 150 B.C.) calls Nabonidus residence Teman while it is known he was residing in his castle in Tema[41][42][43][44] [45].According to Nabonidus Royal Chronicle Tema was the capital of the Qedarites kingdom which included several other nearby towns including Yathrib!(later known as al-Madina). Nabonidus boosts in his Stelaes and chronicles that he killed the kedarite king in tema and appointed another one. A new Stelae found in Tayma in 1980 and in 2000 inscribed as Babylonian King Nabonidus residing in Tema (Teman) and repeating the same thanks to ALHA found in the Dead Sea Scrolls fragment 4Q242 which is part of Book of Daniel.[46][47]

"The story in Daniel Chapter 4, has parallels in Nabonidus absence in Têmâ as reported in Nabonidus Royal Chronicles. 25 and in Nabonidus leprosy in Teman(Tema) as told in 4Q Prayer of Dead Sea Scrolls discovered 1948 but carbon-dated to 150 B.C."

Kedar of Isaiah 42

[48]"Kedar: Known to the Hebrews as the Qedar, and the Assyrians as the Qidri, his descendants became the great tribe of Arabs who settled in the northwest Arabian peninsula.he settled where Ishmael dwelt". Inscriptions of Sennacherib and Ashurbanipal had the king of kedar named alternatively as king of the Arabs and king of the Ishmaelites [49] Ishmael name found inscribes in the inscriptions of Assyrian kings Sennacherib and Ashurbanipal as the king of kedar was alternately was called king of Ishmaelite and also king of Arabs.[50]

Summary

A Hebrew word מחמד (MHMD, read as mahammed) appears once in the Hebrew Bible, at Song of Solomon 5:16, where it is translated into English as "desirable" or "lovely". Claims put forth by some Muslim scholars treat this chapter as a prophecy of the coming of Muhammed.[51]: 139 

References in the Quran to the foretelling of Muhammed are often interpreted as referring to Deuteronomy 18:18, in which a "prophet like Moses" is mentioned.[51]: 138 

According to Albert Hourani, initial interactions between Christian and Muslim peoples was characterized by hostility on the part of the Europeans because they interpreted Muhammad in a Biblical context as being the Antichrist.[52]

Muslims including Muhammad Abu Zahra claim that changes were made to the present-day canon of the Bible, and claim that similar assertions about the last prophet occur in other old books such as the Gospel of Barnabas.[53][failed verification]

Muslims often regard Isaiah 42 and Isaiah 60 as a direct foretelling of Muhammad, with the the passage describing the people of Kedar, (seen as ancestors of Muhammad).[54][55]

References

  1. ^ Maghrebi, Samau'al (1964). Ifham al-Yahud "Convincing the Jews". Perlmann Moshe. New York Academy for Jewish Research. pp. 43–48.
  2. ^ Gaster, Moses (1927). The Asatir, the Samaritan book of the "Secrets of Moses". London: THE ROYAL ASIATIC SOCIETY. p. 262. OCLC 470669789.
  3. ^ Vermes, Geza Vermes, with the collaboration of Pamela (1978). The Dead Sea scrolls : Qumran in perspective. Cleveland: Collins World. ISBN 0529054914.{{cite book}}: CS1 maint: multiple names: authors list (link)
  4. ^ VanderKam, James C. (1994). The Dead Sea scrolls today. Grand Rapids, Mich. [u.a.]: Eerdmans. pp. 71, 176. ISBN 0802807364.
  5. ^ Dawud, ʻAbdul-ʻAhad (2003). Muhammad in the Bible (2nd ed. ed.). New Delhi, India: Wise Publications. ISBN 8188406015. {{cite book}}: |edition= has extra text (help)
  6. ^ Dawud, ʻAbdul-ʻAhad (2003). Muhammad in the Bible (2nd ed. ed.). New Delhi, India: Wise Publications. ISBN 8188406015. {{cite book}}: |edition= has extra text (help)
  7. ^ Muḥammad in world scriptures. Kuala Lumpur: Islamic Book Trust. 2006. ISBN 9839154699.
  8. ^ Muḥammad in world scriptures. Kuala Lumpur: Islamic Book Trust. 2006. ISBN 9789839154696.
  9. ^ Muhammad In World Scriptures [1]
  10. ^ ur-Rahim, Muhammad ʻAta (1983). Jesus : a prophet of Islam (3rd ed. ed.). London: MWH London Publishers. ISBN 0906194083. {{cite book}}: |edition= has extra text (help)
  11. ^ Genesis 49:10 LXX translation circa 250 B.C. Shiloh is the expectation of the nations and wears red garment and have a donkey[2]
  12. ^ "untill" word used has another meaning "except" [3]
  13. ^ LXX Bible Deutronomy 18:18[4]
  14. ^ LXX Deutronomy 33:2-4 use future tense [5]
  15. ^ Deutronomy 33:2 NLT and Darby translations and James Fausseett Commentary[6][ http://nlt.scripturetext.com/deuteronomy/33.htm]
  16. ^ Habakkuk 3:3 LXX version (c. 250 B.C.) use future tense[ http://www.ellopos.net/elpenor/greek-texts/septuagint/chapter.asp?book=38&page=3 ]
  17. ^ Habakkuk 3:3 Darby translation and Barne's commentary [7]
  18. ^ kirkeslager, Allen (1998). Pilgrimage and Holy Space in Late Antique Egypt. london: David Frankfurter.
  19. ^ Base Institute [8]
  20. ^ Salibi, Kamal (1985). The Bible came from Arabia. London: Frankfurter. OCLC 14241765.
  21. ^ Williams, Larry (1990). The Mountain of Moses. Wynwood Press. OCLC 21406134.
  22. ^ Encyclopaedia Biblica: A Critical Dictionary of the Literary,Volume 3.
  23. ^ Marx, edited by Angelika Neuwirth, Nicolai Sinai, Michael (2010). The Qur'an in context historical and literary investigations into the Qur'anic milieu (PDF). Leiden: Brill. ISBN 9789047430322. {{cite book}}: |first= has generic name (help)CS1 maint: multiple names: authors list (link)
  24. ^ Sebeos (1999). "30". The Armenian History of Sebeosi. liverpool: liverpool university press. pp. 95–97. OCLC 44228890.
  25. ^ Hoyland, Robert G. (1997). Seeing Islam as others saw it : a survey and evaluation of Christian, Jewish and Zoroastrian writings on early Islam (2. pr. ed.). Princeton, NJ: Darwin Press. ISBN 0878501258.
  26. ^ Firestone, Reuven. Journeys in Holylands: the evolution of Abraham-Ishmael legends in Islamic exegesis. Albany NY. ISBN 0585076294.
  27. ^ khan, sayyid (1870). A series of essays on the life of Mohammad. London: Trubner. p. 75. OCLC 438478.
  28. ^ Immanuel Velikovsky archive[9]
  29. ^ Quran Commentary of ibn kathir mention of Abraham and Ishmael as a boy in the "land of faran"[10]
  30. ^ Dr Michael Sanders website[11]
  31. ^ Katz, volume editor Steven T. (2006). The Cambridge history of Judaism (Versch. Aufl., z.T. Nachdr. ed.). Cambridge: Cambridge Univ. Press. ISBN 0521772486. {{cite book}}: |first= has generic name (help)
  32. ^ the Immanuel Velikovsky archive [www.varchive.org/cor/various/780110samros.htm ]
  33. ^ Gaster, Moses (1927). The Asatir, the Samaritan book of the "Secrets of Moses". London: THE ROYAL ASIATIC SOCIETY. p. 262.
  34. ^ Ptolemy. Geographia. lipsiae. OCLC 84951035.
  35. ^ [12] Hijaz (Paran) cities Mecca and Medina
  36. ^ Ibn Taymia on paran[13]
  37. ^ Firestone, Reuven. Journeys in Holylands: the evolution of Abraham-Ishmael legends in Islamic exegesis. Albany NY. ISBN 0585076294.
  38. ^ Krenkow, Fritz (1928). The Two Oldest Books on Arabic Folklore. hyderabad: government central press. p. 207. OCLC 603801371.
  39. ^ Clarke, Adam (1829). "22". The Holy Bible, Containing the Old and New Testaments. p. 751. OCLC 7818026.
  40. ^ Stèle néo-babylonienne de Tayma (Teiman).2008 In: B. André-Salvini ed., Babylone. Paris: 187.
  41. ^ [14] Cross’ Reconstruction of Dead Sea Scroll fragment# 4Q24 A Prayer of Nabonidus of Book of Daniel
  42. ^ King Nabonidus Stelae about his residence in Teiman and Yathrib (Jatrippu)jatripa and tema of the kedar
  43. ^ VanderKam, James (1994). The Dead Sea Scrolls Today. Mich.: Eerdman. OCLC 29876936.
  44. ^ Stone, Michael (1999). Jewish Literature of the Second Temple Period. ISBN 0800606035. OCLC 11030895.
  45. ^ [15]
  46. ^ VanderKam, James (1994). The Dead Sea Scrolls Today. Michigan: Eerdman. OCLC 29876936.
  47. ^ [16]
  48. ^ Cooper, Bill (1995). After the Flood. New Wine Press. ISBN 187436740x. {{cite book}}: Check |isbn= value: invalid character (help)
  49. ^ Hamilton, Victor P. (1990). The book of Genesis ([Nachdr.]. ed.). Grand Rapids, Mich.: William B. Eerdmans. ISBN 0802823092.
  50. ^ Eph'l, Israel. Ancient Arabs:Nomads on the Borders of the Fertile Crescent, 9Th-5Th century B.C. p. 166.
  51. ^ a b Richard S. Hess; Gordon J. Wenham (1998). Make the Old Testament Live: From Curriculum to Classroom. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-4427-9. Retrieved 4 April 2013.
  52. ^ Hourani, Albert (1967). "Islam and the philosophers of history". Middle Eastern Studies. 3 (3): 206. doi:10.1080/00263206708700074.
  53. ^ Leirvik, Oddbjørn (2002). "History as a Literary Weapon: The Gospel of Barnabas in Muslim-Christian Polemics". Studia Theologica - Nordic Journal of Theology. 56: 4. doi:10.1080/003933802760115417.
  54. ^ Badawai, Dr. Jamal A. (2005). Muhammad in the Bible. Cairo: Al-Falah Foundation. p. 40.
  55. ^ Coogan, Michael D. (ed.) (2007). The New Oxford Annotated Bible. Oxford: Oxford University Press. pp. 1033–4
  • Quran 2-146 [18]
  • Quran 7-157 [19]
  • Tafseer al-Qurtubi [20]
  • Tafseer Ibn Kathir [21]
  • David Benjamin: Muhammad in der Bibel. München 1992. ISBN 3-926575-00-X, - 2., neubearb. Aufl, SKD Bavaria, München 2002, ISBN 3-926575-90-5
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