TIP OF THE DAY 31: EXCURSES: Other Abrahamic religions

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EXCURSES: Other Abrahamic religions

QUESTION: What is Adam called in the Quran?

ANSWER: From Logos/Verbum All search:

In the Quran, Adam is mentioned by name 25 times. He is referred to as "Adam" and is considered one of the prophets mentioned in the Islamic holy book. The Quran does not provide any alternative names or titles for Adam specifically, unlike some other prophets who are given additional designations.[1]

From Perplexity:

Based on the search results, here are the key points about how Adam is referred to in the Quran:

1. Adam (Arabic: آدم, romanized: ʾĀdam) is the name used for the first human being and first prophet in Islamic theology.

2. Adam is mentioned by name 25 times in the Quran.

3. The Quran refers to Adam as:

- The first human being on Earth

- The first prophet of Islam

- The father of humanity

- The first Muslim

- A khalifa (vicegerent/representative) of Allah on Earth

4. Adam is also referred to indirectly in the Quran as:

- The one Allah taught "the names of all things"

- The one to whom the angels were commanded to prostrate

- The one who was placed in Paradise with his wife

5. The Quran does not use titles like "Father Adam" but simply refers to him by name or describes his role and experiences .

6. Adam is often mentioned alongside his wife (Eve), though she is not named directly in the Quran.

7. The Quran also refers to humanity collectively as "Children of Adam" (Bani Adam) in several verses.

So in summary, while Adam is primarily called by his name in the Quran, he is also referred to through descriptions of his unique status and role in human history from an Islamic perspective.[2]

QUESTION: How is the name Adam interpreted in Islam?

ANSWER: from Perplexity:

Based on the search results, here are the key points about how the name Adam is interpreted in Islam:

1. Meaning and significance:

- Adam is regarded as the first human being and the first prophet of Islam.

- The name Adam appears 25 times in the Quran.

- In Arabic, Adam means "one who has tanned skin", though the original meaning is uncertain.

2. Symbolic interpretation:

- Adam represents humanity as a whole, not just a specific individual.

- He symbolizes the archetypal human and father of mankind.

- The story of Adam teaches lessons about human nature, free will, repentance, and God's mercy.

3. Linguistic aspects:

- The Arabic word for Adam (آدم) may be related to words meaning "earth" or "soil".

- Some scholars suggest it could mean "that which has a good scent".

4. Theological significance:

- Adam is seen as the first Muslim and the first to receive revelation from God.

- He represents the ideal human archetype, reflecting God's divine attributes.

- The story of Adam establishes core Islamic concepts about human nature and relationship with God.

5. Broader interpretation:

- "Children of Adam" (Bani Adam) in the Quran refers to all of humanity.

- Adam can be understood as an ongoing allegory about the human condition, not just a historical figure.

6. Cultural importance:

- Adam is a popular name for Muslim boys, associated with positive qualities and religious significance.

In summary, the name Adam in Islam carries deep theological, symbolic, and cultural meanings, representing both the first human and prophet as well as broader concepts about humanity's nature and relationship with God.[3]

QUESTION: What is Adam called in Bahai scripture?

ANSWER: from Perplexity:

Based on the search results, here are the key points about how Adam is referred to in Baha'i scripture:

1. Adam is considered a "Manifestation of God" - a divine messenger and prophet in the Baha'i Faith.

2. He is seen as the first prophet in the cycle of "Progressive Revelation" in Baha'i theology.

3. Abdu'l-Baha describes Adam's station as representing the "embryonic" stage of humanity's spiritual development.

4. Adam is viewed symbolically as representing humanity as a whole, not just a specific individual.

5. The Baha'i writings interpret the story of Adam allegorically, not literally. For example:

   - Adam represents the "spirit" and Eve represents the "soul"

   - The serpent symbolizes attachment to the material world

6. Abdu'l-Baha states that Adam lived about 6,000 years ago (around 4000 BCE).

7. Adam is described as not being born in the usual way - Abdu'l-Baha says he "had no father and no mother."

8. In some interpretations, each Manifestation of God represents a new "Adam" for that religious dispensation.

9. The Baha'i writings encourage looking beyond the literal story to understand the spiritual meanings and lessons in the account of Adam.

So in summary, while Adam is referred to by name, he is primarily interpreted symbolically and allegorically in Baha'i scripture as representing humanity's early spiritual development and the first in the cycle of divine messengers.[4]

QUESTION: What is Adam called in Druze scripture?

ANSWER: from Perplexity:

Based on the search results, here are the key points about how Adam is referred to in Druze scripture and beliefs:

1. Adam is considered one of the seven prophets who appeared in different periods of history in the Druze faith.

2. The Druze regard Adam as the first spokesman (natiq), who helped to transmit the foundational teachings of monotheism (tawhid) intended for a larger audience.

3. In Druze interpretation, the traditional story of Creation is seen as a parable. Adam is not viewed as the first human being, but rather as the first person to believe in one God.

4. Adam is considered an important prophet of God in the Druze faith, along with other figures from the Old Testament such as Noah, Abraham, and Moses.

5. The Druze faith incorporates elements from various traditions, including Christianity and Islam, and their view of Adam likely reflects this syncretic approach.

6. While Adam is an important figure, the Druze faith focuses more on the concept of divine unity (tawhid) rather than on individual prophets or historical figures.

It's important to note that the Druze faith is known for its esoteric nature, and many of its deeper teachings are not openly shared. The exact terminology used for Adam in their scripture might not be publicly available due to the secretive nature of their religious texts.[5]

QUESTION: What is Adam called in Mandean scripture?

ANSWER: from Perplexity:

Based on the search results, in Mandaean scripture Adam is referred to by several names and titles:

1. Adam Kasia (ࡀࡃࡀࡌ ࡊࡀࡎࡉࡀ) - meaning "the hidden Adam" in Mandaic. This represents the soul of the first man and the soul of every human.

2. Adakas - a portmanteau form of Adam Kasia.

3. Adam Qadmaiia (ࡀࡃࡀࡌ ࡒࡀࡃࡌࡀࡉࡉࡀ) - meaning "The First Adam".

4. Adam Gabra Qadmaiia - meaning "Adam the First Man", used in prayers like the Asut Malkia.

5. Adam-S'haq ('Adam-was-bright'), Adam-S'haq-Ziwa, or Adam-S'haq-Rba - used in the text "The Thousand and Twelve Questions".

6. Adam Pagria - referring to the earthly Adam, as distinct from Adam Kasia.

Additionally, Adam is identified with or closely related to:

- Shishlam, the primordial priest

- The "inner (hidden) Adam" (adam kasya, adakas, adam rba "great Adam")

These various names and titles reflect different aspects of Adam's role and significance in Mandaean theology, representing both the primordial human and the divine spark or soul within all humans.

QUESTION: With respect to the interpretation of names, how do the Samaritans and Karaites differ from rabbinic Judaism?

ANSWER: from Perplexity:

The Samaritans and Karaites differ from rabbinic Judaism in their approach to interpreting names and divine titles in several key ways:

1. Literal vs. Allegorical Interpretation:

Karaites believe in strict literal interpretation of scripture, rejecting rabbinical interpretations and the oral law. They focus solely on the written Torah for religious law and theology. This likely extends to how they interpret names as well, taking a more literal approach.

Samaritans also tend to interpret names and titles more literally, focusing on the direct meanings in the Torah.

In contrast, rabbinic Judaism often employs allegorical and mystical interpretations of names, seeing deeper meanings beyond the literal.

2. Pronunciation of the Divine Name:

Samaritans have preserved their own tradition for pronouncing the divine name YHVH, using "Yoot-Eay-Baa-Eey" or the nickname "Shema". They are more open to pronouncing divine names than rabbinic Jews.

Rabbinic Judaism generally avoids pronouncing the divine name YHVH, using substitutes like "Adonai" instead.

3. Number and Nature of Divine Names:

Samaritans recognize 76 names and titles for God from the Torah. They are careful to distinguish between references to God and humans in pronunciation.

Rabbinic Judaism recognizes many more divine names and titles, with some sources citing over 70 in the Bible and 90 more in rabbinic literature.

4. Interpretation of Place Names:

Samaritans interpret Mount Gerizim as the chosen place for God's name to dwell, based on their version of Deuteronomy.

Rabbinic Judaism identifies Jerusalem and the Temple Mount as the chosen place, interpreting relevant passages differently.

5. Approach to Mystical Interpretations:

Karaites generally reject mystical or Kabbalistic interpretations of divine names that are common in rabbinic Judaism.

Rabbinic Judaism has a rich tradition of finding mystical meanings in the letters and numerical values of divine names.

In summary, both Samaritans and Karaites tend to take a more literal, text-focused approach to interpreting names compared to the broader allegorical and mystical interpretations found in rabbinic Judaism. They also differ in which specific interpretations they accept as authoritative, particularly regarding place names and divine titles.[7]

QUESTION: With respect to the interpretation of names, how do the Christian gnostics differ from the orthodox early church fathers?

ANSWER: from Perplexity

The Christian Gnostics and orthodox Early Church Fathers differed significantly in their approach to interpreting names, particularly divine names and titles:

1. Allegorical vs. Literal Interpretation:

Christian Gnostics tended to employ highly allegorical and esoteric interpretations of names, seeing them as keys to hidden spiritual truths. They often interpreted names as representing cosmic principles or spiritual entities.

Orthodox Church Fathers, while also using allegory, generally maintained a stronger connection to the literal and historical meaning of names in scripture. They saw allegory as complementing, not replacing, the literal sense.

2. Cosmological Significance:

Gnostics attributed great cosmological significance to names, particularly divine names. They saw names as having power over spiritual entities and as keys to understanding the structure of the spiritual realm.

Church Fathers, while recognizing the importance of divine names, did not generally attribute the same level of cosmic significance to them.

3. Secret Knowledge:

Gnostics often claimed that the true meanings of names were part of a secret, esoteric knowledge (gnosis) passed down through initiates. They believed that understanding these hidden meanings was crucial for salvation.

Orthodox Fathers rejected the idea of secret traditions, emphasizing instead the public teaching of the Church accessible to all believers.

4. Multiplicity of Divine Names:

Gnostic systems often featured a complex hierarchy of divine beings, each with its own name and significance. For example, some Gnostic texts mention archons with names like Ialdabaoth, Iao, and Sabaoth.

Church Fathers generally maintained a more unified concept of God, focusing on the names and titles found in scripture without elaborating extensive hierarchies of named divine beings.

5. Interpretation of Biblical Names:

Gnostics often reinterpreted biblical names and characters in ways that diverged significantly from traditional Jewish and Christian understandings. They might see Old Testament figures as representations of cosmic principles rather than historical individuals.

Church Fathers, while also finding deeper meanings in biblical names, generally maintained a stronger connection to the historical and traditional interpretations of these names.

6. Purpose of Interpretation:

For Gnostics, interpreting names was often about uncovering hidden truths about the nature of reality and the path to spiritual liberation.

For orthodox Fathers, name interpretation was more often aimed at understanding scripture, defending doctrine, and edifying believers within the framework of established Church teaching.

These differences reflect the broader theological and philosophical divergences between Gnostic and orthodox Christian thought in the early centuries of Christianity.

TRIVIA QUESTION: What is the name of the traditional commentary of the Ethiopian Orthodox Tewahido Church?

SOFTWARE: use the Logos/Verbum all search with the query “Andemta commentary”.

ANSWER: the Synopsis from Logos/Verbum

The andemta commentary is a unique biblical interpretation tradition developed by the Ethiopian Orthodox Tewahido Church (EOTC) over nearly two millennia[1]. This commentary tradition exemplifies the dynamic relationship between tradition and context in biblical interpretation. The andemta commentary, which means "Another says...", implies a diversity of interpretation and a search for deeper textual meaning. It incorporates various sources from both internal and external traditions, developed over centuries in the Ethiopian context, particularly through traditional Ethiopian education. The commentary interprets biblical passages in light of others, often using figures like Abel, Enoch, Noah, and Abraham as foils for Jesus or Mary. It also provides interpretations for non-biblical texts, such as the Book of Jubilees. The andemta commentary has influenced Ethiopian liturgy and continues to affect biblical interpretation within the EOTC. This living tradition offers a fascinating case of contextual biblical interpretation, representing the EOTC's approach to understanding sacred texts.[9]

Bibliography:

• Alehegne, Mersha. The Ethiopian Commentary on the Book of Genesis: Critical Edition and Translation (Aethiopistische Forschungen). :  Wiesbaden :Otto Harrassowitz. 2011
• An, Keon-Sang, William A. Dyrness, and Joel B. Green. An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian Orthodox Tewahido Church. Eugene, Oregon: Pickwick Publications, 2015.
• Marsh, Richard, ed. Prayers from the East: Traditions of Eastern Christianity. Minneapolis, MN: Fortress Press, 2004.

[end post 31]

[1] Brannon Wheeler, “The Minor Prophets in Islam,” in The Oxford Handbook of the Minor Prophets, ed. Julia M. O’Brien, Oxford Handbooks (New York: Oxford University Press, 2021), 253. and Phil Parshall, Muslim Evangelism: Contemporary Approaches to Contextualization, Revised Edition (Downers Grove, IL: Biblica Books from InterVarsity Press, 2003), 154–155.

[2] https://en.wikipedia.org/wiki/Adam_in_Islam and https://myislam.org/quran-verses/prophet-adam/ and https://www.getquranic.com/people-in-the-quran-the-story-of-adam-and-eve-in-the-quran/ and https://www.zakat.org/choose-muslim-baby-name and  https://islam4u.pro/blog/adam-in-quran/

[3]https://www.getquranic.com/people-in-the-quran-the-story-of-adam-and-eve-in-the-quran/ and https://hawramani.com/adam-name/ and https://hamariweb.com/names/muslim/arabic/boy/adam-meaning_3414/ and https://lampofislam.wordpress.com/2018/11/07/meaning-of-children-of-adam/ and https://en.wikipedia.org/wiki/Adam_in_Islam

[4] https://bahaiteachings.org/prophet-adam-original-sin/ and https://bahai9.com/wiki/Adam and https://bahaiforums.com/t/adam-eve-and-the-garden-of-eden.7824/

[5] https://en.wikipedia.org/wiki/Druze and https://en.wikipedia.org/wiki/Adam_(Bible) and https://www.jewishvirtuallibrary.org/history-and-overview-of-the-israeli-druze and https://en.wikipedia.org/wiki/Christianity_and_Druze

https://iranicaonline.org/articles/mandaeans-2-religion and https://en.wikipedia.org/wiki/Adam_Kasia

[7] https://www.jewishvirtuallibrary.org/karaites and https://shomron0.tripod.com/articles/pronouncethenameofgod.pdf and https://www.jewishvirtuallibrary.org/the-name-of-god and https://www.truthunity.net/mbd/samaritan and https://www.jtsa.edu/torah/behind-gods-names/ and https://www.jewishencyclopedia.com/articles/9211-karaites-and-karaism and https://www.israelite-samaritans.com/religion/

https://en.wikipedia.org/wiki/Church_Fathers and https://en.wikipedia.org/wiki/Gnostic and https://en.wikipedia.org/wiki/List_of_Gnostic_texts and http://gnosis.org/library/valentinus/Name_Naming.htm and https://www.copticchurch.net/patrology/schoolofalex/I-Intro/chapter3.html and https://www.crossroadsinitiative.com/media/articles/early-church-fathers-overview-snapshot-of-the-fathers-of-the-church/

[9] Keon-Sang An, William A. Dyrness, and Joel B. Green, An Ethiopian Reading of the Bible: Biblical Interpretation of the Ethiopian Orthodox Tewahido Church (Eugene, Oregon: Pickwick Publications, 2015). and Daniel Assefa, “Ethiopic,” in The Eerdmans Dictionary of Early Judaism, ed. John J. Collins and Daniel C. Harlow (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2010), 611.and James C. VanderKam, Jubilees: A Commentary on the Book of Jubilees, Chapters 1–50, ed. Sidnie White Crawford, vol. 1 & 2, Hermeneia—A Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2018), 119. and Pierluigi Piovanelli, “The Story of Melchizedek with the Melchizedek Legend from the Chronicon Paschale: A New Translation and Introduction,” in Old Testament Pseudepigrapha: More Noncanonical Scriptures, ed. Richard Bauckham, James R. Davila, and Alexander Panayotov, vol. One (Grand Rapids, MI;Cambridge, U.K.: William B. Eerdmans Publishing Company, 2013), 74.