Names of Mohammad and ‘Ali (SBUT) in the bible

Part 14

Let us now continue with Dr. McElwain’s lecture 9 in regard to the exact word ‘Ali علی being used as a proper name in the bible:

First, he introduces biblical passages such as 1 Samuel 25:35, Isaiah 21:2, and … containing the word cali (‘ali) in which, according to him, the word should not be translated as a preposition, rather it must be translated as the imperative singular of the verb “to go up”.

Next, he also introduces other biblical passages- such as Nehemiah 8:15 in which the word has other meanings such as “leaves of” and …- in order to present all existing options in regard to the meaning of the word cali.

Then he looks at a very special passage:

“The first text that requires reevaluation is Exodus 8:(5)9: And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only?”

In the Hebrew Massoretic text of this Exodus statement in place of “over me” of the English translation, the exact word caly or cali (‘ali) is stated; this is what Thomas McElwain says in regard to this biblical passage:

“It is not likely that anyone would pretend that the phrase “glory over me” makes any sense at all. The assumption of the translator is that the word [‘ali] here is the preposition with the pronominal suffix …”

Then Thomas McElwain illustrates the sources for different alternatives found in the more commonly known English translations of bible in regard to this passage:

“There seems to be no questioning of the preposition and suffix themselves, while the hesitancy about how to understand the verb placed with the preposition and suffix is of longstanding debate, going back to the Septuagint (LXX) underlying the Vulgata expression constitue mihi, appoint me (a time). Reference to the Masoretic text has led most translators to reject the Septuagint and Vulgata alternative for something presumably based on the Hebrew text, whether or not it makes sense.

“Those translators requiring meaning in their translation have tended to read an unwarranted expression into the Hebrew in the sense of “do me the honor to...” an interpretation that goes back at least to Luther. Wavering between sense and nonsense is illustrated by the Webster original, which was “Glory over me” and the revised Webster which is “Command me,” apparently accepting the LXX over the Masoretic text. In sum, three alternatives are to be found in the more commonly known translations.

“The first follows the LXX-Vulgata tradition. The second tries to make sense of the Hebrew Massoretic text by attributing unattested meanings to the preceding verb. The third translates the Massoretic verb correctly, producing nonsense in the word cali by insisting that it is a preposition with suffix.”

But since all three existing alternatives make no sense, the biblical language specialist, Dr. McElwain, introduces another linguistic alternative:

“An alternative is to accept the Massoretic verb as it stands and attribute a non-prepositional meaning to the word cly [caly, cali, ‘ali]. The choices are one of the verb forms “to rise,” or one of the proper or common noun meanings. The position requires the latter, rather than the imperative verb. The choices are thus basically “glorify my leaf,” “glorify a pestle or pistil” or “glorify cAli.” The common nouns do not make sense, and the second meaning is not even attested in Scriptural Hebrew.”

So the most logical alternative is obviously “glorify cAli (‘Ali)”.

If this was an Islamic text, ‘Ali would either refer to God, for in Islamic and Qur’anic terminology one of Allah’s names is al-‘Ali, or it would refer to some one named ‘Ali. But this text is Hebrew and not Arabic.

As we, previously in part 8 of this writing, discussed the name of God used in Hebrew- from the same root as ‘Ali- is ‘Eliyon علیون, a term which does not exist as such in Islamic terminology as a name of God. Similarly it is quite logical to conclude that the term ‘ali as a name or epithet of God may not exist in Hebrew and biblical terminology.

Let us also look at these statements from Thomas McElwain:

“An Arab will immediately suggest a reference to the Deity, as “exalted [cAli].” This word, however, in the Hebrew text, would consist in an Arabicism. We are thus left with the enigmatic “glorify cAli,” in reference to an unknown named figure, or reference to God under the term, something that appears to be more or less without precedent in Biblical Hebrew.”

“… the expanded word from the same root as Ali, celyon [علیون]. This form of the word Ali is the one generally used in Hebrew in reference to God.”

Therefore, “glorify ‘Ali” seems to be in reference to some one named ‘Ali.

Thus Exodus 8:9 is saying that Moses said unto Pharaoh, Glorify ‘Ali: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only?

When Hadrat Musa- Moses- (SBUH)  came before Pher’awn (Pharaoh) to tell him that he was a Messenger from the Lord of the worlds, Pher’awn was sitting in his court with his ministers and chiefs around him relying upon their superior worldly power aided by magic. Confronting them stood two men, Moosa and his brother Haaroon- Aaron- (SBUT), who was his Wazir (lieutenant, minister, …) with their Mission from Allah; please note the instructive parallelism between "Moosa and Haaroon" (SBUT) and "Muhammad and ‘Ali" (SBUT): "Position of ‘Ali is to me as the position of Haaroon was to Moosa save that Prophethood terminated with me", said the Holy Prophet (SAWA). Please see the E-book “Ghadir: Declaration of the Truth, from creation to eternity”  in this site: kindfather.com

"I am a Messenger from the Lord of the worlds", Moosa (SBUH) introduced himself to Pher’awn and said “(I am) worthy of not saying anything about Allah except the truth: I have come to you indeed with clear Proof from your Lord, therefore send with me the children of Israel". Pher’awn asked Musa to display the Proof and Sign. Musa threw down his Rod and it became a live serpent. He also drew forth his hand from his garment, it was shining bright and white. (Qur’an 7:103-108). Also mentioned in bible, exodus, chapter 4.

Although they were impressed by the Signs but they thought that Musa was a knowledgeable sorcerer, so, on the advice of his courtiers, Pher’awn summoned the best magicians of Egypt promising them great rewards. They cast their spell first. “So when they cast, they deceived the people's eyes and frightened them, and they produced a mighty enchantment.” The ropes they threw on the floor seemed like swirling snakes to people’s eyes. Their trickery made a great impression on the people. “And We revealed to Musa, saying: Cast your rod; then lo! it devoured the lies they faked.” The falsehood of magic was exposed and the truth was confirmed. Vanquished and humiliated the magicians fell down prostrate in adoration and said, "We believe in the Lord of the worlds, the Lord of Moosa and Haaroon." Pher’awn was furious. He threatened them with severe punishment. They answered "Surely to our Lord shall we go back …” then Hadrat Moosa (SBUH) said to the children of Israel: “It may be that your Lord will destroy your enemy and make you rulers in the land, then He will see how you act.” (Qur’an 7:109-129)

Allah afflicted the people of Pher’awn “And certainly We overtook Pher’awn's people with droughts and diminution of fruits that they may be mindful.” But they did not believe “Therefore We sent upon them widespread death, and the locusts and the lice and the frogs and the blood, clear Signs; but they behaved haughtily and they were a guilty people.” (Qur’an 7:130-133) Also mentioned in bible, exodus, chapters 7, 8 …

As confirmed by the Majestic Qur’an 7:133 one of their afflictions was the issue of frogs … So in Exodus 8:9 Hadrat Moosa (SBUH) told Pher’awn to glorify Hadrat ‘Ali (SBUH) whom they obviously knew very well, so that the afflictions may be lifted from them. Dr. McElwain states in this regard: “Moses (as) invoked the name of ‘Ali (as) in speaking to the Pharaoh.”

We also cordially invite readers to the article: “Wilayat of Mohammad and the AhlulBayt (SBUT), from creation to eternity” in this site: kindfather.com, in which authentic Hadiths are presented in regard to the fact that the Prophet Moosa (SBUH) performed miracles by imploring Allah in the Names of the Prophet Mohammad and his AhlulBayt (SBUT), and asked the children of Israel to glorify them too (SBUT) …

So Exodus 8:9 is indeed a biblical remnant (after and in the midst of distortions, omissions, concealments …) of an undeniable and glorious fact; the everlasting fact that Prophets of Allah (SBUT), their followers and even their enemies were quite aware of the Allah-Bestowed lofty status of Hadrat ‘Ali (SBUH); they knew that Hadrat ‘Ali’s (SBUH) glorification has always been and will be, from creation to eternity, the celestial key for Inshaa’Allah opening all doors …

To be continued …