The body of Jewish mystical teachings.
Greek - strategic time.
Russian for Caesar.
"The Mahsor, or Prayer Book for the Day of Atonement contains the Musaf Prayer. It was written by Rabbi Eliezer Kalir around the seventh century A.D. Part of the prayer reads as follows: 'Messiah our righteousness is departed from us: horror hath seized us, and we have none to justify us. He hath borne the yoke of our iniquities, and our transgression, and is wounded because of our transgression. He beareth our sins on his shoulder, that he may find pardon for our iniquities. We shall be healed by his wound, at the time that the Eternal will create him (the Messiah) as a new creature. O bring him up from the circle of the earth. Raise him up from Seir, to assemble us the second time on Mount Lebanon, by the hand of Yinnon." Ref-0011, p. 125.
"He spent much of his time polemicizing against and beating back a powerful eruption of schismatics known as Karaites, people of the Scriptures, that came into being at the start of the eighth century. These Jews--many of them scholars, theologians, and grammarians from Persia and Jerusalem--recognized only Scriptures as the source of religious law and regarded rabbinical oral law as without foundation. In essence they denied the validity of a thousand years of Jewish creativity, and were bitterly attacked by Saadia and other geonim." Ref-0150, p. 318.
Peter, Hebrew.
When Jesus emptied Himself, what does this describe? The phrases in the remainder of Php. 2:7-8 explain it as his voluntary servanthood, incarnation, humility, and obedience unto death. His emptying relates to taking on the limitations of humanity.
"The third division is called the Ketubim ('writings'): it comprises eleven books. First come the Psalms, Proverbs and Job; then a group of five called the Megillot or 'scrolls' (Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther); finally Daniel, Ezra-Nehemiah (reckoned as one book), Chronicles. This is the arrangement regularly followed in printed editions of the Hebrew Bible. These twenty-four books are identical with the thirty-nine of the Protestant Old Testament; the difference in reckoning arises from counting the twelve ('minor') prophets separately and dividing Samuel, Kings, Chronicles, and Ezra-Nehemiah into two each." Ref-0073, p. 29.
Peter was given the keys to the kingdom and present when each of the 3 person groups (Jews, Gentiles, and Samaritans) first received the Holy Spirit. Ref-0100. Although Paul is commissioned as the apostle to the Gentiles in Acts 9, it is Peter who first takes the gospel to the Gentiles in Acts 10. Why? Because it is Peter who has the keys to the kingdom. Ref-0100, Tape 10:B.
Cathay
"These nations were to be utterly destroyed (Deu. 20:16-18). If this course of action seems unduly harsh, its justification may be found in the unspeakably degraded practices which are described in horrible detail in the 18th chapter of Leviticus [Lev. 18], a chapter to be read and pondered by those who are troubled with the alleged 'moral' problem in relation to the character of God. There was indeed a moral problem in the land of Palestine, and it seemed to require what might be called a 'surgical operation' on the human race for the sake of its own preservation. And if the nation of Israel was made the divinely chosen instrument in the operation, it should not be forgotten that the same nation was thus preserved from fatal contamination in order to fulfil her destiny as the channel of divine salvaion on behalf of all nations. ... The early so-called 'wars' of Israel, in taking over the promised land, were not wars at all in the ordinary sense of that term. Rather they were divinely ordered executions in which the armies of Israel served only as an instrument. The real leader in all these expeditions would be Jehovah Himself (Ex. 23:20,23,27,31; Deu. 7:23-24.)" Ref-0183, pp. 70-71.
I.N.R.I. - The initials of the Latin superscription on the cross of Jesus, standing for IESUS NAZARENUS, REX IUDAEORUM, "Jesus of Nazareth, King of the Jews." Ref-0134, s.v. I.N.R.I.
"It is difficult to conceive how the idea of the identity of the Kingdom of God with the Church could have originated." Ref-0021, p. 1:269. "The identification of the Kingdom with the Church has led historically to ecclesiastical policies and programs which, even when not positively evil, have been far removed from the original simplicity of the New Testament ekklesia. It is easy to claim that in the 'present kingdom of grace' the rule of the saints is wholly 'spiritual,' exerted only through moral principles and influence. But practically, once the Church becomes the Kingdom in any realistic theological sense, it is impossible to draw any clear line between principles and their implementation through political and social devices. For the logical implications of a present ecclesiastical kingdom are unmistakable, and historically have always led in only one direction, i.e., political control of the state by the Church. The distances down this road travelled by various religious movements, and the forms of control which were developed, have been widely different. The difference is very great between the Roman Catholic system and modern Protestant efforts to control the state; also between the ecclesiastical rule of Calvin in Geneva and the fanaticism of Munster and the English 'fifth-monarchy.' But the basic assumption is always the same: The Church in some sense is the Kingdom, and therefore has a divine right to rule; or it is the business of the Church to 'establish' fully the Kingdom of God among men. Thus the Church loses its 'pilgrim' character and the sharp edge of its divinely commissioned 'witness' is blunted. It becomes and ekklesia which is not only in the world, but also of the world. It forgets that just as in the regeneration of the individual soul only God can effect the miracle, even so the 'regeneration' of the world can only be wrought by the intrusion of regal power from on high (Mat. 19:28)." Ref-0183, pp. 438-439. "Here are five thoughts: (1) the Church is not the Kingdom; (2) the Kingdom of God incorporates the Church; (3) the Church witnesses to the Kingdom of God; (4) the Church is the instrument of the Kingdom, and (5) the Church is the custodian of the Kingdom during this time." Jim Bryant, "The Church Is Not Israel," Ref-0055, Vol. 6 No. 19 (December 2002) : p. 343.
"It is again the well-known prophecy of Isaiah, a passage quoted only upon the occasion of certain great adverse crises in the history of Israel. The first crisis came in the ministry of Isaiah when the rebellion of the nation was leading inexorably to the judgment of captivity and dispersion in which the Theocratic Kingdom on earth would end (Isa. 6:9-10). The second crisis came during the ministry of Christ when the attitude of Israel had made clear that He would be rejected by the nation (Mat. 13:13-15). The third crisis came when, following the offical offer of the King in His triumphal entry, the nation's leaders prepared to kill Him (John 12:37-41). The fourth crisis came when the unyielding opposition of the nation toward a renewed offer of her Messianic King, now risen from the dead, had run its bitter course from Jerusalem to Rome [Acts 28:25-27]. History was again repeating itself." Ref-0183, p. 422.
"But strangely enough, some of the very men who are so scornful of the alleged 'materialism' of a millennial kingdom, are the most insistent that the Church today must make effective in soceity what they call the social and moral ideals of the present kingdom of God. Thus, it is our duty to vote the right ticket politically, give to the Red Cross, help the Boy Scouts, support the United Nations, endow hospitals, etc. But if a 'spiritual' kingdom can and should produce such effects at the present time thorugh the very imperfect agency of sinful men, why cannot the same thing be true in larger measure in the coming age when the rule of God will be mediated more perfectly and powerfully through the Eternal Son personally present among men as the Mediatorial King? ... The reasoning of such men at times seems very curious. If physicians conquer disease, if scientists eliminate certain physical hazards, if by legislation governments improve the quality of human existence, if wise statesmen succeed in preventing a war, etc.,--these things are often cited as evidence of the progress of a present Kingdom of God. But if the Lord Jesus Christ Himself returns to earth in person to accomplish these same things, more perfectly and universally, then we are told that such a kingdom would be 'carnal.'" Ref-0183, pp. 520-521.
Questionable: Acts 14:22 (?);
Not the gospel of personal salvation, but of the kingdom. "The absence of any formal definition of the Kingdom in its initial announcement indicates that the Jewish hearers were expected to know exactly what Kingdom was meant." Ref-0183, p. 276. "When Nicodemus is perplexed about the way of entrance into the Kingdom, the reply of Jesus is not a definition but a rebuke... (John 3:10). This rebuke makes no sense at all apart from the assumption that the Kingdom announced by our Lord was in all respects the Kingdom of Old Testament prophecy..." Ref-0183, p. 277.
"... it should be held axiomatic that any conception of the Kingdom of God which rests in large part upon a certain interpretation of a single text or passage of the Bible must be regarded with deep suspicion. In this category are the systems built around such passages as, 'The kingdom of God is within you (Luke 17:21), or 'I will give unto thee the keys of the kingdom of heaven' (Mat. 16:19), or the parable of the leaven (Mat. 13:33), or the ethical precepts of the Sermon on the Mount (Mat. 5; 6; 7), or the 20th chapter of the Book of Revelation. The doctrine of the Kingdom should be determined by an inductive examination of all the Biblical material on the subject, and it should not have to stand or fall by the inclusion or exclusion of isolated passages where interpretation may be in serious dispute." Ref-0183, p. 16.
"The progression of the 'kingdom of God' is gradually revealed. What is this kingdom in principle if it is not the sphere where God reigns? In the Scriptures we can trace for it seven distinct steps: a. Paradise...(Gen. 1:31) b. The theocracy of Israel... c. The kingdom announced by the prophets... (1S. 7:8; Isa. 11) d. The kingdom offered and rejected in the gospels... (Mat. 4:17; Luke 17:21; 10:9-11) e. The kingdom hidden in the heart... (John 3:3-5; Col. 1:13) f. The thousand year reign... (Rev. 20:1-10) g. The eternal kingdom in heaven... (2Ti. 4:18; 2Pe. 1:10-11)." Ref-0060, p. 106.
"Thus, read in the light of its evident Old Testament context, the phrase 'kingdom of heaven' does not refer to a kingdom located in heaven as opposed to the earth, but rather to the coming to earth of a kingdom which is heavenly as to its origin and character." Ref-0183, p. 280.
Matthew avoids using God's name when writing to Jews Ref-0009, p. 381. "In Mark 4:30-32 in the parable of the mustard seed, the Gospel writer uses the term kingdom of God in the same exact way and place wherein Matthew refers to the kingdom of heaven [Mat. 13:31]...Jesus' words about the difficulty of the rich man entering the kingdom of heaven (Mat. 19:23) are followed in the next breath by the same idea, however using the term kingdom of God instead (Mat. 19:24)." Mike Stallard, Hermeneutics and Matthew 13, Ref-0055, August 2001, p. 143.
"If our Lord ministered only to Jews up to Matthew 12, then why is the episode of his conversation with the Roman centurion (non-Jew) placed in Mat. 8:5-13? Even our Lord's encounter with the Samaritan woman in John 4:39-43 fits chronologically in this time-frame of the early Judean ministry of our Lord." Walter C. Kaiser, Jr., "Kingdom Promises as Spiritual and National," Ref-0199, p. 305.
"We have here a key to one of the most puzzling problems of New Testament eschatology in relation to the Kingdom: How oculd the Kingdom be 'at hand,' and yet not near at hand? (Mark 1:15 WITH lUKE 19:11). The true answer is to be found in the word 'contingency.' The very first announcement of the Kingdom as 'at hand' had called upon the nation of Israel to make a decision (Mark 1:15), a genuine decision, a moral and spiritual decision; and they made it, tragically, the wrong way... Those who fail to see this can make nothing out of certain portions of our Lord's prophetic teaching. There still remains the philosophical problem of course, but this is nothing new; it being only an aspect of the wider problem of Divine Sovereignty and Moral Responsibility. And for this there is no completely rational solution which does not end by affirming one and denying the other. But the Word of God teaches the reality of both." Ref-0183, p. 320.
"the words of Christ regarding Judas raise the theological problem of divine sovereignty versus human responsibility in relation to the Kingdom ... [Luke 22:22]. The rejection of the regal 'Son of man' and His Kingdom was no chance incident in the history of the world, for this matter was part of the counsels of the Eternal One. On the other hand, what Judas did in conspiracy with the leaders of Israel was something which morally the conspirators ought not to hae done, and for which therefore they will be held personally responsible before the bar of God. Our Lord's terrible words ... [Mark 14:21], underline this responsibility. But if the moral responsibility for rejecting the Messiah and His Kingdom was genuine, then so also the divine offer must have been genuine." Ref-0183, p. 373.
"John has in mind the eschatological, earthly kingdom as anticipated by the Old Testament prophets. This is event for several reasons. First, the simple fact that John and Christ made no explanation of the kingdom is a clear indication of this fact. If the concept had been a different one, John and the Lord would have pointed it out. But neither John, Jesus, nor the twelve disciples make any such explanation when they preach the nearness of the kingdom. A second cogent reason is seen in the restriction of the message to the Jewish nation (Matthew 10:5-6). If the message involved a spiritual kingdom only, why limit it to Israel? This message was preached to the Jews exclusively because the coming of the kingdom prophesied in the Old Testament was contingent upon the reception of it by the nation of Israel. A third reason for believing John refers to the Millennial Kingdom is found in the disciples' anticipation of a literal kingdom (Matthew 20:20-21; Acts 1:6). The request of Matthew 20:20-21 could be explained as a mistaken notion if it were made early in the disciples' career. However, this request is made after they had heard the doctrine of the kingdom as taught by the Lord for many months... A fourth reason is based on simple logic. The kingdom in view cannot refer to the church since the church was not yet revealed. It cannot be God's universal kingdom because it is an eternal kingdom always present. Some contend that the kingdom in view is a spiritual one in which God rules in men's hearts. McClain presents a very forcible argument in opposition of this view. [We may also add that if the Kingdom, announced as 'at hand' by the Lord, had been exclusively a 'spiritual kingdom,'... such an announcement would have had no special significance whatever to Israel, for such a rule of God had always been recognized among the people of God. Compare the psalmist's affirmation concerning the righteous, The law of his God is in his heart (Ps. 37:31). (McClain, The Greatness of the Kingdom, p. 303)] The only conclusion at which one can arrive is that the proclamation of John refers to a literal, earthly kingdom in fulfillment o fthe Old Testament promises and prophecies." Ref-0143, pp. 61-61 "their final question on the subject [Acts 1:6-7] should not be dismissed lightly as evidence of an 'unspiritual' and 'carnal' viewpoint, as some writers assume to do. Such treatment imputes not only inferior intelligence to the apostles but also, worse than that, incompetence to their Teacher." Ref-0183, p. 393.
In Mat. 12:28, 'has come' is efqasen, 'to come to, come upon' rather than eggizw which means 'to come near.'
"We can have no quarrel with the dictum of writers who insist that the Kingdom is a 'spiritual' matter, unless they insist upon a definition which is exclusively Platonic, or if they are so foolish as to deny that a spiritual kingdom can function tangibly in a world of sense experience. As a matter of fact, it would be wrong to say that the Kingdom of Old Testament prophecy is basically 'spiritual,' yet a Kingdom producing tangible effects in every area of human life." Ref-0183, p. 221.
"There is... an ambiguity in the Luke passage which has caused... much difficulty. It invovles the adverbe ento"". While same say it means within, others say it is to be translated among. Of the two, among is by far the better. Major, Manson, and Wright give three reasons why this is so. First, the kingdom of God could not in any way be said to be within His foes, the Pharisees, whom He was then addressing. Second, the kingdom under discussion was not a spiritual one, but the earthly, Jewish, eschatological one. Finally, Jesus always speaks of men entering the kingdom and never of the kingdom entering into men. ... The kingdom of the heavens had drawn near; its nearness was proven by the evidence of signs; and whether it should come or not was in the control of Israel. Ref-0143, pp. 163-164. "The King James rendering of 'within,' cannot be true; for surely in no sense could the Kingdom of God have been 'within' the hearts of the Pharisees to whom our Lord was speaking, and who had charged blasphemously that His miracles were being accomplished through the power of the devil (Mat. 12:24). But in the Person of its divinely appointed King, visibly present in incarnate form on earth where He must eventually reign, the Kingdom was in that sense already 'in the midst of' men regardless of their attitude, whether for or against Him." Ref-0183, p. 272. For this sense, see Luke 10:9-11; 11:20; Mat. 12:28; Mark 1:15. "The phrase 'within you' is susceptible of an easy and consistent solution: (Theocratic Kingdom, vol. 2, Proposition 110, Observation 2, p. 41). The kingdom is covenanted to the Jewish nation; it is an elect nation; the kingdom belonged so exclusively to them that the public ministry of John the Baptist, Jesus and the disciples, was confined to that nation. The kingdom was tendered to the Jewish nation; on its refusal (through its representative men) to repent, the kingdom is postponed, and those who are to receive it as an inheritance with Christ are grafted into that elect nation. These considerations show at once how this kingdom was 'within' them. It was truly 'within' the nation, it being the elect nation." (Peters, Theocratic Kingdom, vol. 2, pp. 41-42).
"An examination of what Christ had to say about the kingdom should make it plain that in some instances He spoke concerning the general government and authority of God over the universe. In other cases, He dealt with the reign of God in the heart, or a spiritual kingdom. On yet other occasions He spoke specifically of the kingdom promise to David." Ref-0104, p. 134. "... Jesus taught that His Kingdom is something new and distinctive (Mark 1:15); that it is moral and spiritual, and not political (Mat. 5:3-12; Luke 6:20-23; John 18:36); that it is invisible and internal (Luke 17:20-21); that it is silent, mysterious, and progressive (Mark 4:26-29); that it is universal in its design and scope (Mat. 21:31,43); that it is social (Mat. 20:25-28); that by it we enter into a relation, not only to God, but also to men; that it can be entered only by regeneration (John 3:3,5; Mat. 18:3-4); and that it is both present and future (Mat. 12:28; Mark 9:1; Luke 13:29; Luke 17:21)." Ref-0117, p. 565.
Hebrew, "city of," Jos. 21:11
The first supposed "Pope" did not allow other men to kneel before him.
"Both Moody and Spurgeon lacked formal Bible training, yet both men had such a high value for biblical training that they both founded schools to train men for ministry." Ron J. Bigalke, Jr., "Experiential Training vs. Seminary Training: Who is Right?," Ref-0055, Vol. 6 No. 19, December 2002, p. 317.
Holy, Hebrew.
The sacred text of Islam, considered by Moslems to contain the revelations of God to Mohammed. Also called Alcoran. [Arabic qur��n, reading, recitation, Koran, from qara�a, to read, recite.] All items relating to the Koran and Islam are filed primarily under 'Koran' below. See also Islam and Muslim.
"The Encyclopedia of Islam, states the following on abrogation: 'Rather than attempting to explain away the inconsistencies in passages giving regulations for the Muslim community, Kuran scholars and jurists came to acknowledge the differences, while arguing that the latest verse on any subject 'abrogated' all earlier verses that contradicted it. A classic example involves the Kuranic teaching or regulation on drinking wine, where [Sura 5:90], which has a strong statement against the practice, came to be interpreted as a prohibition, abrogating [Sura 2:219] and [Sura 4:43] which appear to allow it.'" Kripalani, Raj, "The Doctrine of Jesus and Jihad Behind the Veil of Islam," Ref-0055 vol. 6 no. 17, March 2002, p. 37.
"A somewhat unusual feature of the Qur'an is that its suras are not placed in any chronological or logical order." Ref-0161, p. 92.
"many Islamic scholars consider that [Sura 2:256] has been abrogated by the passage found in [Sura 9:5]. The verse in chapter 2 was spoke about 7-8 years earlier than the one spoken in chapter 9." Kripalani, Raj, "The Doctrine of Jesus and Jihad Behind the Veil of Islam," Ref-0055 vol. 6 no. 17, March 2002, p. 37. "The Qur'anic shcolar, Arthur Jeffery explains... 'The Qur'an is unique among sacred scriptures in teaching a doctrine of abrogation according to which later pronouncements of the Prophet abrogate, i.e., declare null and void, his earlier pronouncements.'" Ref-0161, p. 96.
"Sir Norman Anderson explains the Qur'anic motivation for this denial:...If Messiah 'Isa had been allowed to die in this cruel and shameful way, then God himself must have failed--which was an impossible thought.'" Ref-0161, p. 67.
"According to Islamic tradition different fragments of the Qur'an were revealed to Muhammed verbatim by the angel Gabriel over a period of twenty-three years. After each such occasion the prophet woudl recite the words of revelation to those present (thus the word 'Qur'an,' which means reading or reciting)." Ref-0161, p. 90
"Kateregga writes...'Islam teaches that the first phase of life on earth did not begin in sin and rebellion against Allah. Although Adam disobeyed Allah, he repented and was forgiven and even given guidance for mankind. Man is not born a sinner and the doctrine of the sinfulness of man has no basis in Islam.'... Faruqi, notes that 'in the Islamic view, human beings are no more 'fallen' than they are 'saved.' Because they are not 'fallen,' they have no need of a savior. But because they are not 'saved' either, they need to do good works--and do them ethically--which alone will earn them the desired 'salvation.''" Ref-0161, pp. 42-43.
"no Muslim should be killed for killing an infidel"Jahaifa, Abu, Hadith, Vol. 4, Book 52, No. 283 cited by Kripalani, Raj, "The Doctrine of Jesus and Jihad Behind the Veil of Islam," Ref-0055 vol. 6 no. 17, March 2002, p. 31. "Allah's apostle was asked, 'What is the best deed?' He replied, 'To believe in Allah and his Apostle.' The questioner then asked, 'What is the next (in goodness)?' He replied, 'To participate in Jihad in Allah's cause'" Al Bukhari, Hadith, vol. 1, no. 25, cited by Ref-0160, p. 184.
Jerusalem, mentioned over 800 times in the Bible, is never once explicitly mentioned in the Koran. "It has never been the capital for any Moslem or Arab nation, ever, even though they controlled the city of Jerusalem for 12 centuries." Ref-0160, p. 237.
"...the Islamic Koran was compiled by an individual, Zaid ibn Thabit, under the guidance of Mohammed's father-in-law, Abu-Bekr. Additionally, in A.D. 650 a group of Arab scholars produced a unified version and destroyed all variant copies to preserve the unity of the Koran." Ref-0024, p. 155.
"According to Al-Ghazzali, one of Islam's greatest spiritual teachers, 'The believer in Paradise will marry 500 houris (companions), 4,000 virgins, and 8,000 divorced women.'" Ref-0160, p. 189.
"Muhammad received a revelation from God that a man should have no more than four wives at one time, yet he had many more. A Muslim defender of Muhammad, writing in The Prophet of Islam as the Ideal Husband, admitted that he had fifteen wives!" Ref-0161, p. 171.
"Koranic commentators explain that 'thy qiblah' [direction of prayer for Moslems] is clearly the Ka'bah of Mecca, while 'their qiblah' [direction of prayer for Jews] refers to the Temple Mount in Jerusalem." Palazzi, Abdul Hadi, cited by Ref-0160, p. 95.
"This overpowering picture of God in the Qur'an has created its own tension in Islamic theology regarding God's absolute sovereignty and man's free will. 'Orthodox Islam teaches the absolute predestination of both good and evil, that all our thoughts, words and deeds, whether good or evil, were foreseen, foreordained, determined and decreed from all eternity, and that everything that happens takes place according to what has been written for it. There was a great discussion among the early Muslim theologians as to free will and predestination, but the free-will parties (al-qadariyya) were ultimately defeated.'" Ref-0161, p. 28.
"Remember Moses said to his people: 'O my People! Call in remembrance the favour Of Allah unto you, when He Produced prophets among you, Made you kings, [722] and gave You what He had not given To any other among the peoples. O my people! enter The holy land which Allah hath assigned unto you, And turn not back Ignominously, for then Will ye be overthrown, To your own ruin.'" Footnote 722 - "From the slavery of Egypt the Children of Israel were made free and independent, and thus each man became as it were a king, if only he had obeyed Allah and followed the lead of Moses." Ref-0136, Sura 5:20-21, p. 253. "That generation was not to see the Holy Land. All those that were twenty years old and upward were to die in the wilderness: 'your carcasses shall fall in this wilderness.' (Num. 14:29). Only those who were then children would reach the promised land. And so it happened... Forty years afterwards they crossed the Jordon opposite what is now Jericho..." Ref-0136, note 729 on Sura 5:26, p. 255.
"Faruqi insists that 'grat as it may be in the eyes of Islam for any person to make the decision to enter the faith, the entry constitutes no guarantee of personal justification in the eyes of God...there is nothing the new initiate can do which would assure him or her of salvation.'" Ref-0161, p. 126.
"There is a good deal of Islamic controversy regarding the identity of Satan. Some Qur'anic evidence seems to point to Satan as an angelic being. However, we are also told in the Qur'an that angels cannot disobey God and yet Satan obviously did. Therefore, many Muslim theologians have held the opinion that Satan belonged to the species of jinn." Ref-0161, p. 37.
"The earliest biographers of the prophet mention an interesting incident that occurred during this mid-Meccan period. It is related that in one of his sermons in front of the leaders of the Meccan antagonists, Muhammad, in order to win the support of his opponents, proclaimed that the favorite deities al-Lat, al-Uzza, and Manat could be considered divine beings whose intercession was effectual with God. But soon the prophet believed these words to be interpolations of Satan and substituted the words that we now have in [Sura 53:19-23] (see also [Sura 22:51]). These have become known as the 'Satanic verses.'" Ref-0161, p. 72. One source lists the original verses as: "Did you consider al-hat and al-Uzza And al-Manat, the third, the other? Those are the swans exalted; Their intercession is expected; Their likes are not neglected." cited in Ref-0161, p. 193.
"After being taken to escape crucifixion, Jesus will appear at the end of time as a sign that it is the Last hour. He will descend by resting his hands on the wings of two angels. He will descend onto a white minaret set in the eastern part of Damascus. He will invite the whole world to become Muslim including Christians and Jews, He will kill the anti-Christ, He will break the cross, kill all the swine, end all wars, and will become a judge. He will marry, have children, perform the pilgrimage to Mecca, die after 40 years and be buried beside Muhammed in Medina. His time on earth will mark a period of abundance on the earth and all religions will end except Islam." Ref-0055, vol. 6 no. 17, March 2002 citing Sahih Muslim regarding Hadith No. 7000. [answering-islam.org/Mna/frag1.1.html] See also Ref-0160, p. 310. See also Ref-0161, pp. 65, 114. Questionable: Sura 43:61 (?);
"It is due to this uncompromising emphasis on God's absolute unity that in Islam the greatest of all sins is the sin of shirk, or assigning partners to God." Ref-0161, p. 18.
a) Khalifa: "We have bestowed upon you (O Messenger) a great victory. Whereby God forgives your past sins, as well as future sins, and perfects His blessings upon you, and guides you in a straight path." b) The Noble Qur'an: "Verily, We have given you (O Muhammad SAW) a manifest victory. That Allah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path."
Muslims confuse the Trinity as being made up of God the Father, Jesus the Son, and Mary the Mother.
See Koran - deity of Jesus denied
"It is questionable whether Muhammed was actually illiterate. As one authority notes, the Arabic words al umni, translated 'the unlettered' prophet in the Qur'an (Sura 7:157), 'may be [rendered] heathen rather than illiterate.' Pfander agrees, affirming that the Arabic phrase does not mean 'the Unlettered Prophet' but 'the Gentile Prophet'...and does not imply illiteracy. Indeed, this is how the term is rendered in Sura 62:2, as do several other suras (Sura 2:72; 3:19,69; 7:156)." Ref-0161, p. 190.