The Bible as Literature
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A Sign and a Proof
The word “آية” (āyah) in Arabic refers to a “verse” in Scripture. It can also mean a “sign” or “miracle.” Its root in Semitic is ء-ي-ي (hamza-ya-ya) or ء-ي-ن (hamza-ya-nun), depending on the classical derivation one follows. The equivalent of “آية” (āyah) in biblical Hebrew is אוֹת (’ot), which means “sign,” "proof," or “mark.” “And He said, ‘Certainly I will be with you, and this shall be the sign אוֹת (’ot) to you that it is I who have sent you: when you have brought the people out of Egypt, you shall worship God at this mountain.’” (Exodus 3:12)In Exodus, God himself spoke to Moses. The fact that God spoke is itself the sign, and Moses, in turn, is his sign—living proof of God's promise: “Certainly I will be with you, and you shall worship me.” “If they will not believe you or heed the witness of the first sign (’ot), they may believe the witness of the last sign (’ot).” (Exodus 4:8)“But I will harden Pharaoh’s heart that I may multiply my signs (’otot) and my wonders in the land of Egypt.” (Exodus 7:3)In Exodus, Moses is living, functional proof that God himself has spoken. Moses is the ’ot elohim, the “آية الله” (āyat allāh), the “sign of God,” the ”proof of God” to Pharaoh. But as Moses confirms in Deuteronomy, the signs in Exodus are not the miracles and wonders themselves, but rather, the verses that carry them, the āyāt that record what God has spoken. These verses serve as the true “signs,” the otot that carry God’s will and instruction to the people. In turn, all those who proclaim these verses—for example, Jesus in Luke’s Gospel—are judged by those who shun God. Yet, in fulfillment of God’s command, even Jesus would not judge them before the time. His only purpose was to give God’s signs as proof in anticipation of the one Judge whose Kingdom rules over all. This week, I discuss Luke 6:37.Show Notes The word “āyāt” in Arabic is written as آيات. It is the plural form of “āyah” (آية), which means “verse” or “sign” and is commonly used to refer to the verses of the Abrahamic texts. “They have sold the proofs' of God at a cheap price and turned away from? His path; evil is what they did.” (Surah Al-Tawbah 9:9) ש-פ-ט (shin-fe-ṭet)To judge, to rule or govern, a judgment, to administer justice. Related to the function ש-ל-מ (mem-sheen-lamed), mashal—can signify a parable but also signifies ruling, judging, and making comparisons. It can also mean “to rule” or “to have dominion.” In Arabic م-ث-ل (mīm-thāʾ-lām) is “to resemble” or “to compare” مثل (mathal).ר-ש-ע (resh-shin-‘ayin) / ر-س-ع (rā-sīn-‘ayn)To be wicked, to act wickedly. A wicked person. In Arabic, رَسَعَ can mean looseness or slackness of limbs. From the Hadith of Ibn Amr ibn al-As: “بَكَى حَتَّى رَسَعَتْ عينُهُ” (baka hatta rasa‘at ‘aynu) “He cried until his eye changed, became damaged, or its eyelids stuck together.” The word رَسَعَتْ (rasa‘at) here means: 1. Changed or became altered, 2. Became damaged or corrupted, 3. The eyelids stuck together due to excessive crying. Ibn al-Athir al-Jazari. al-Nihāya fī Gharīb al-Hadīth wa-l-Athar. d. 1210, Arabic Lexicon. ★ Support this podcast on Patreon ★
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