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7 يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ
Transliteration 7: Yakhruju min bayni alssulbi waalttaraibi
Yusuf Ali 7: Proceeding from between the backbone and the ribs:
Shakir 7: Coming from between the back and the ribs.
Pickthal 7: That issued from between the loins and ribs.
M. Khan 7: Proceeding from between the back-bone and the ribs,
French 7: sortie d'entre les lombes et les còtes.
Spanish 7: que sale de entre los riñones y las costillas.
Indonesian 7: yang keluar dari antara tulang sulbi dan tulang dada.
Melayu 7: Yang keluar dari "tulang sulbi" lelaki dan "tulang dada" perempuan.
German 7: die zwischen den Lenden und den Rippen hervorkommt.
Russian 7: которая выходит между чреслами и грудными костями.
Bosnian 7: koja između kičme i grudi izlazi,
Urdu 7: جو پیٹھ اور سینے کی ہڈیوں کے درمیان سے نکلتا ہے
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Jesus’ Crucifixion and Resurrection
In the Gospel according to John, we are told the geographic location in which Jesus was crucified…
και βασταζων εαυτω τον σταυρον εξηλθεν εις τον λεγομενον κρανιου τοπον ο λεγεται εβραιστι γολγοθα οπου αυτον εσταυρωσαν και μετ αυτου αλλους δυο εντευθεν και εντευθεν μεσον δε τον ιησουν
kai bastazo heautou ho stauros exerchomai eis ho lego kranion topos hos lego hebraisti golgotha hopou autos stauroo kai meta autos allos duo enteuthen kai enteuthen mesos de ho Iesous
And He went out bearing His cross, to the place called Skull (Calvary) which is called in Hebrew, Golgotha, where they crucified Him, and two others with Him, on this side and on that side, and Jesus in the middle. (John 19.17 – 18 )
Defining a key term…
γολγοθα = “golgotha”
“golgotha” definition:
Strong’s #G1115. Noun proper locative. Transliterated from the Aramaic “gulgulta”, skull,
a knoll near Jerusalem; or of Chaldee origin (compare H1538). The name of the place where Jesus was crucified, synonymous with Cavalry (kranion #G2898), it was the place where criminals were commonly executed.
#H1538 By reduplication from H1556; a skull (as round); by implication a head (in enumeration of persons): - head, every man, poll, skull.
#H1556 A primitive root; to roll (literally or figuratively): - commit, remove, roll (away, down, together), run down, seek occasion, trust, wallow.
#353 TWOT. “Galal” means to roll some object on, upon, away, in, against, from, together, unto, or down.
In the OT used in reference to rolling great stones, rocks.
References:
Theological Dictionary of the New Testament (TDNT), Gerhard Kittel, Gerhard Friedrich, & Geoffrey W. Bromiley, volume three, pp.
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, pp.
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 380
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 61
Theological Wordbook of the Old Testament (TWOT) #353, Harris, Archer, Waltke, volume 1, pp. 162 – 165
The knoll, near Jerusalem, where Jesus was crucified upon the cross (stauros), is described as being a rocky place where large stones have been rolled…
John relays his eyewitness account as to the physical location in which Jesus’ body was pierced while upon the Cross…
ηλθον ουν οι στρατιωται και του μεν πρωτου κατεαξαν τα σκελη και του αλλου του συσταυρωθεντος αυτω επι δε τον ιησουν ελθοντες ως ειδον ηδη αυτον τεθνηκοτα ου κατεαξαν αυτου τα σκελη αλλ εις των στρατιωτων λογχη αυτου την πλευραν ενυξεν και εξηλθεν ευθυς αιμα και υδωρ
erchomai oun ho stratiotes kai ho men protos katagnumi ho skelos kai ho allos ho sustauroo autos epi de ho Iesous erchomai hos eido ede autos thnesko ou katagnumi autos ho skelos alla heis ho stratiotes logche autos ho pleura nusso kai exerchomai eutheos haima kai hudor
Then the soldiers came and broke the legs of the first, and of the other crucified with Him. But on coming to Jesus, when they saw He was dead already, they did not break His legs. But one of the soldiers spear pierced His side, and at once blood and water came out. (John 19.32 – 34)
John records that a soldier’s spear pierced (nusso) Jesus’ side (pleura).
Defining the key term…
πλευραν = “pleura”
“pleura” definition:
Strong’s #G4125. Accusative, singular, feminine noun of uncertain affinity;
a rib, that is, (by extension) side: - side. The side of the body. Side, mostly of the human body.
References:
A Greek-English Lexicon of the New Testament and other early Christian Literature, 3rd edition (BDAG), Frederick William Danker, p. 824
The Complete Wordstudy Dictionary of the New Testament, Warren Baker, Warren Baker, based on the lexicons of Edward Robinson & John Parkhurst, p. 1173
The New Strong’s expanded exhaustive concordance of the Bible (red-letter edition), James Strong, LL.D., S.T.D., p. 203
Thus, as confirmation that Jesus died upon the cross, we are told that Jesus was pierced, on His side, through the rib.
John further confirms Jesus death with the following…
και το σουδαριον ο ην επι της κεφαλης αυτου ου μετα των οθονιων κειμενον αλλα χωρις εντετυλιγμενον εις ενα τοπον τοτε ουν εισηλθεν και ο αλλος μαθητης ο ελθων πρωτος εις το μνημειον και ειδεν και επιστευσεν ουδεπω γαρ ηδεισαν την γραφην οτι δει αυτον εκ νεκρων αναστηναι
kai ho soudarian hos en epi ho kephale autos ou meta ho othonion keimai alla choris entulisso eis heis topos tote oun eiserchomai kai ho allos mathetes ho erchomai protos eis ho mnemeion kai eido kai pisteuo oudepo gar eido ho praphe hoti dei autos ek nekros anistemi
And the grave cloth which was on His head was not lying with the linens, but was wrapped up in one place by itself. Therefore, then, and the other disciple he entered, he first to the grave, and saw and believed. For they did not yet know the Scripture, that it was necessary for Him to rise from the dead. (John 20.7 – 9)
John records that Jesus was wrapped in grave clothes and was placed in a grave. John also details to us that Jesus’ grave was later found to be empty, and that scripture had forecast His Resurrection.
Compare to 86.7…
يخرج من بين الصلب والترائب
Yakhruju min bayni alssulbi waalttara-ibi
86.7 He emerges from amidst the Cross and the grave.
Or…
86.7 He emerges from between the backbone and the ribs.
86.7 initiates with the following masculine, singular term…
يخرج = “yakhruju”
“yakhruju” definition:
Imperfect tense, 3rd person masculine singular.
He comes out. Appears,
emerges, brings out.
It comes from the root “kharaja”, which means to go out, go forth, come forth, deport, attack, rebel against.
He, or it, went, came, passed, or got, out or forth; issued,
emanated, proceeded, went, or departed. A name of the day of resurrection. The quality of being of two colors, white and black. A poll tax.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 718 - 720
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 150
A Dictionary and Glossary of the Koran, John Penrice, p. 41
Concordance of the Koran, Gustav Flugel, pp. 59 - 60
Occurrences of “yakhruju” & “wayakhruju” in the Koran: 20
Locations: 2.61, 4.100, 6.95, 7.58 (2x), 10.31 (2x), 16.69, 24.43, 27.25, 30.19 (2x), 30.48, 34.2, 39.21, 47.29, 47.37, 55.22, 57.4, 86.7
The usage of the terms “yakhruju” & “wayakhruju”, outside of sura 86, apply almost exclusively
to action by Koranic deity.
Observe the following two usages…
34.2
يعلم ما يلج في الأرض وما يخرج منها وما ينزل من السماء وما
يعرج فيها وهو الرحيم الغفور
YaAAlamu ma yaliju fee al-ardi wama yakhruju minha wama yanzilu mina alssama-i wama yaAAruju feeha wahuwa alrraheemu alghafooru
34.2 He knows what will enter in the earth, and that He emerges from it, and which descends from the cloud, and which ascends in it, and He, the Ever Merciful, the Most Protecting One.
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57.4
هو الأول والاءخر والظهر والباطن وهو بكل شيء عليم هو الذي خلق السموت والأرض في ستة أيام ثم استوى على
العرش يعلم ما يلج في الأرض وما يخرج منها وما ينزل من
السماء وما يعرج فيها وهو معكم أين ما كنتم والله بما تعملون
بصير
Huwa al-awwalu waal-akhiru waalththahiru waalbatinu wahuwa bikulli shay-in AAaleemun huwa allathee khalaqa alssamawati waal-arda fee sittati ayyamin thumma istawa AAala alAAarshi yaAAlamu ma yaliju fee al-ardi wama yakhruju minha wama yanzilu mina alssama-i wama yaAAruju feeha wahuwa maAAakum ayna ma kuntum waAllahu bima taAAmaloona baseerun
He, the first and the last, and the visible, and the hidden, and He, on account of every thing, knowledgeable. He, whom He created the heavens and the earth in six days, then He established on the throne, He knows what will enter in the earth, and that He emerges from it, and which descends from the cloud, and which ascends in it, and He is with you wherever you were, and “allah” on account of what you do, beholder. (57.3 – 4)
Interestingly, these ayahs demonstrate the entering into the earth (death & burial), and the subsequent emerging from it (masculine singular representing Jesus’ Resurrection), and then the ascending and descending in a cloud. This can only be referring to Jesus Christ.
As can be seen, these ayahs borrow heavily from Old Testament material as well as New Testament material.
These ayahs have also provided for us numerous attributes that apply to Jesus:
• The First & the Last
• The Ever Merciful
• The Most Protecting One
• Entering the earth
• Emerging from the earth
• Ascension in a Cloud
• Descending in a Cloud
Juxtaposed to this emergence is “min” followed by the following particle…
بين = “bayni”
“bayni” definition:
Particle.
Denotes intervention in the interval between two things, or the middle, or midst, of two things, or the middle of a collective number; thus it signifies between, and amidst, and among. A man, or thing bearing evidence of a quality that he, or it, possesses. Per 86.7…
Coming forth from between, or amidst, the spine and the breast bones. A man perspicuous, or clear, or distinct, in speech or language; or chaste therein; or eloquent; fluent, elegant, and elevated; speech, and having little hesitation, therein. It has two contrasting significations: separation and disunion, and also union.
It comes from the root “bana”, which means to be distinct and separate, far away, remote from, divorced,
clear, obvious, explain. It, a thing became separated, severed, disunited, or cut off from the thing. It, a thing, or an affair, or a case, was, or became, distinct as though separate from others; and thus apparent,
manifest, evident, clear, plain, or perspicuous; and was, or became known.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 285 - 289
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 70 - 71
Coupling the genitive noun…
صلب = “sulbi”
“sulbi” definition:
Genitive case, singular masculine noun. Hard, firm, rigid, stiff, tough, strong, robust, sturdy, or hardy.
A rugged, stony place: a rugged, extending place of earth or ground; a hard part of the earth or ground: a tract of rugged depressed land stretching alone between two hills: or acclivities of hills.
The backbone; i.e. the bone extending from the base of the neck to the rump bone; the bone upon which the neck is set, extending to the root of the tail (in a beast), and in a man to the coccygis: or a portion of the back: and any portion of the back containing vertebrae: and particular the lumbar portion; the loins: and the back (absolutely). Loins; spine. The middle of a page. Rank or quality, and power or strength.
In prayer means the placing the hands upon the flanks, in standing, and separating the arms from the body;
a posture forbidden by the prophet because resembling that of a man when he is crucified, the arms of the man in this case being extended upon the timber.
A hard stone, the hardest of stones, and whetstones.
A spear-head sharpened; or a thing polished and sharpened with whetstones:
or a spear-head sharpened upon the whetstone.
To cause to be crucified. Signifies also ichor, or watery humor, mixed with blood, that flows from the dead. A cross; a certain thing pertaining to Christians, which they take as an object to which to direct the face in prayer. The figure of
a cross upon a garment. A banner or standard; properly,
in the form of a cross.
الصلب = “al” + “sulbi” = “alssulbi” =
The Cross
It comes from the root “salaba” (sad-lam-ba), which means
he crucified him; to put to death by crucification; to put to death in a certain well known manner; extract marrow from bones.
To crucify. Said of a thing, (and of a man), it (and he) was, or became, hard, firm, rigid, stiff, tough, strong, robust, sturdy, or hardy.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1711 - 1713
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 318
A Dictionary and Glossary of the Koran, John Penrice, p. 85
Concordance of the Koran, Gustav Flugel, p. 109
Occurrences of “alssulbi” in the Koran: 1
Location: 86.7
Occurrences of the root “salaba”, and its 7 derivations, in the Koran: 8
Locations: 4.23, 4.157, 5.33, 7.124, 12.41, 20.71, 26.49, 86.7
Observing the seven Koranic usages of these root derivatives outside of sura 86…
4.23
حرمت عليكم أمهتكم وبناتكم وأخوتكم وعمتكم وخلتكم وبنات
الأخ وبنات الأخت وأمهتكم التي أرضعنكم وأخوتكم من الرضعة
وأمهت نسائكم وربئبكم التي في حجوركم من نسائكم التي دخلتم
بهن فإن لم تكونوا دخلتم بهن فلا جناح عليكم وحلئل أبنائكم الذين
من أصلبكم وأن تجمعوا بين الأختين إلا ما قد سلف إن الله كان
غفورا رحيما
Hurrimat AAalaykum ommahatukum wabanatukum waakhawatukum waAAammatukum wakhalatukum wabanatu al-akhi wabanatu al-okhti waommahatukumu allatee ardaAAnakum waakhawatukum mina alrradaAAati waommahatu nisa-ikum waraba-ibukumu allatee fee hujoorikum min nisa-ikumu allatee dakhaltum bihinna fa-in lam takoonoo dakhaltum bihinna fala junaha AAalaykum wahala-ilu abna-ikumu allatheena min
aslabikum waan tajmaAAoo bayna al-okhtayni illa ma qad salafa inna Allaha kana ghafooran raheeman
4.23 Is forbidden on you, your mothers and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and the brothers' daughters, and the sisters' daughters, and your mothers who breast fed you, and your sisters from the breast feeding, and your women's mothers, and your step - daughters who in your custody from your women whom you entered with them, are forbidden on you, so if you were not entered with them, so no offense on you, and your sons' permitted women whom from your loins and that you combine between the two sisters, except what had preceded, certainly “allah” was forgiving, merciful.
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4.157
وقولهم إنا قتلنا المسيح عيسى ابن مريم رسول
الله وما قتلوه وما صلبوه ولكن شبه لهم وإن
الذين اختلفوا فيه لفي شك منه ما لهم به من علم
إلا اتباع الظن وما قتلوه يقينا
Waqawlihim inna qatalna almaseeha AAeesa ibna maryama rasoola Allahi wama qataloohu wama
salaboohu walakin shubbiha lahum wa-inna allatheena ikhtalafoo feehi lafee shakkin minhu ma lahum bihi min AAilmin illa ittibaAAa alththanni wama qataloohu yaqeenan
4.157 And their saying: "Certainly we killed The Messiah, Jesus, Mary's son, “allah's” messenger”, and that they killed Him, and that they crucified Him, and certainly they alike, and certainly whom they followed in Him, certainly they (are) not in doubt from Him, on account of Him, from knowledge, except to follow the belief, and that they surely killed him.
This is the quintessential Islamic ayah used by Muslims in an attempt to thwart Jesus’ crucifixion, until death, upon the Cross.
This ayah has been misinterpreted and promoted as a crucifixion denial, when, in fact, it is a Biblical confirmation that Jesus’ crucifixion, and death, upon the Cross, actually did take place.
Rendering 4.157 as a crucifixion denial, forces the Koran into contradiction with itself.
4.157 contains a plethora of positive affirmations, including “wama”, and leaves
no doubt in the mind of the reader that Jesus was killed upon the Cross.
Observe this most revealing term, from 4.157, used in reference to Jesus Christ…
اختلفوا = “ikhtalafoo”
“ikhtalafoo” definition:
Masculine plural.
They followed, or succeeded one another; whenever one went, another coming after him. The going, or moving repeatedly to and fro; so coming and going; or reciprocating. The returning, or repairing, time after time, or repeatedly, or frequently to a person or place; because it implies coming and going; and sometimes it means simply the returning; because this cannot be without a previous going. They disagreed in a thing or an affair or a case; every one of them took to, or held a way, or opinion, different from or contrary to that of another; both signify the same.
It comes from the root “khahafa”, which means
he came after, followed, succeeded, or remained after another or another that had perished or died. He, a man, retired, withdrew, or went away or apart. He fled. He ascended a mountain; to succeed,
take the place of, be the agent, substitute of. A substitute; a thing given, or received, or put, or done, instead of, in place of, or in exchange for, another thing. Difference of any kind.
References:
An Arabic-English Lexicon, E.W. Lane, volume two, pp. 792 - 799
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 162 - 163
Here we have a solid-gold confirmation that Jesus indeed died on the Cross, as the root confirms that His followers remained after
He died on the Cross!
Further, the root also confirms to us that Jesus was the sin substitution for mankind!
Further still, we have a clause (flanked by “ma”), which can be rendered as a negative adverb confirming that there is “no doubt” about the crucifixion of Jesus Christ…
شك = “shakkin”
“shakkin” definition:
Doubt; a wavering or vacillation in opinion between two things, whether they be equal in probability or such that one of them outweighs therein the other; or uncertainty; or a wavering or vacillation in opinion between two inconsistent things without making either of them to outweigh the other in the estimation of him who conceives the doubt; a pausing or hesitation between two extremes that are equal in probability without the mind’s inclining to either of them. Alternation or confusedness of two inconsistent things, in the judgment of a man, and their being equal. A state of commotion or disturbance of the heart and mind. A small crack in a bone. A seam, or line of sewing, of a garment. Arsenic. A covering that is put upon the backs of the two curved extremities of the bow.
It comes from the root “shakka”, which means the thing, or case, or affair, was, or became, dubious, or confused. He doubted, wavered or vacillated in opinion, or was uncertain respecting it. Said of a camel, he limped or halted; or had a slight lameness of his hind leg: or his arm stuck to his side, and he had a slight lameness in consequence thereof. The cleaving or sticking of a thing to another thing.
I pierced, or transpierced him, or it, with a spear, and with the arrow. He was made, or asserted to be connected with the lineage of another.
References:
An Arabic-English Lexicon, E.W. Lane, volume four, pp. 1582 - 1583
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, p. 297
Amazing as it is, the root of this word gives us further insight that Jesus was pierced in the side – same as declared in the Holy Bible.
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5.33
إنما جزؤا الذين يحاربون الله ورسوله ويسعون في الأرض فسادا
أن يقتلوا أو يصلبوا أو تقطع أيديهم وأرجلهم من خلف أو ينفوا من
الأرض ذلك لهم خزي في الدنيا ولهم في الاءخرة عذاب عظيم
Innama jazao allatheena yuhariboona Allaha warasoolahu wayasAAawna fee al-ardi fasadan an yuqattaloo aw
yusallaboo aw tuqattaAAa aydeehim waarjuluhum min khilafin aw yunfaw mina al-ardi thalika lahum khizyun fee alddunya walahum fee al-akhirati AAathabun AAatheemun
5.33 Only reward those whom fight “allah” and his messenger, and they strive hard in the earth corruption, that they be killed or they will be crucified till death, or their hands and their feet be cut off from opposites, or they be exiled from the earth, that for them shame in the present world, and for them in the end a great torture.
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7.124
لأقطعن أيديكم وأرجلكم من خلف ثم لأصلبنكم أجمعين
LaoqatiAAanna aydiyakum waarjulakum min khilafin thumma
laosallibannakum ajmaAAeena
7.124 "I will cut off your hands and your feet from in opposite direction, then I will surely crucify you till death all together.”
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12.41
يصحبي السجن أما أحدكما فيسقي ربه خمرا وأما الاءخر فيصلب فتأكل
الطير من رأسه قضي الأمر الذي فيه تستفتيان
Ya sahibayi alssijni amma ahadukuma fayasqee rabbahu khamran waamma al-akharu
fayuslabu fata/kulu alttayru min ra/sihi qudiya al-amru allathee feehi tastaftiyani
12.41 "You my two fellows (of) the prison, but, one of you so he gives drink an intoxicant (to) his lord, and but the other, so will be crucified till death, so she eats the head, the affair whom in him you two are asking about the legal order."
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20.71
قال ءامنتم له قبل أن ءاذن لكم إنه لكبيركم الذي علمكم السحر فلأقطعن
أيديكم وأرجلكم من خلف ولأصلبنكم في جذوع النخل ولتعلمن أينا أشد
عذابا وأبقى
Qala amantum lahu qabla an athana lakum innahu lakabeerukumu allathee AAallamakumu alssihra falaoqattiAAanna aydiyakum waarjulakum min khilafin
walaosallibannakum fee juthooAAi alnnakhli walataAAlamunna ayyuna ashaddu AAathaban waabqa
20.71 Said: "You certainly believed him before that I give permission to you, certainly his, truly your chief whom he taught you the sorcery, so they cut off your hands and your feet from in opposite direction, and I will surely crucify you till death in company with the sacrifice, and you shall with certainty come to know which of us is stronger punishment and most lasting one."
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26.49
قال ءامنتم له قبل أن ءاذن لكم إنه لكبيركم الذي علمكم السحر فلسوف
تعلمون لأقطعن أيديكم وأرجلكم من خلف ولأصلبنكم أجمعين
Qala amantum lahu qabla an athana lakum innahu lakabeerukumu allathee AAallamakumu alssihra falasawfa taAAlamoona laoqattiAAanna aydiyakum waarjulakum min khilafin
walaosallibannakum ajmaAAeena
26.49 Said: "You certainly believed him before that I give permission to you, certainly his, truly your chief whom he taught you the sorcery, so you shall with certainty come to know I will cut off your hands and your feet from in opposite direction, and I will surely crucify you till death all together."
Summarizing the seven derivatives of the root “salaba” that exist outside of sura 86, we have the following…
• 4.23…your loins… أصلبكم
• 4.157…They crucified Him… صلبوه
• 5.33…they will be crucified till death… يصلبوا
• 7.124…I will surely crucify you till death… لأصلبنكم
• 12.41…so will be crucified till death… فيصلب
• 20.71…and I will surely crucify you till death… ولأصلبنكم
• 26.49…and I will surely crucify you till death… ولأصلبنكم
Observe the
positive affirmation of a crucifixion event till death that has occurred in six of these seven ayahs.
Observe also the seventh ayah refers to a physical location upon the human body.
And the final noun that is held in possession by “alssulbi”…
ترائب = “tara-ibi”
“tara-ibi” definition:
Plural noun. The part of the breast which is the place of the collar, or necklace: so by the common consent of the lexicologists: or the bones of the breast” or the bones of the breast that are between the collar-bone and the pap: or the part of the breast, or chest; that is next to the two collar bones: or the part that is between the two breasts and the collar bones:
or four ribs of the right side of the chest and four of the left thereof: or the two arms and two legs and two eyes: relates to males and females in common.
Breast bone; Upper part of girl’s chest;
the rib bones.
The part of a camel in which it is stabbed, or stuck.
One born at the same time with thee; a contemporary in birth; an equal in age; an equal; a match; a fellow; a peer; applied to a male and a female. A cemetery,
burial place, or place of graves or of
a grave.
A man’s grave.
والترائب = “wa” + “al” + “tara-ibi” = “waalttara-ibi” =
and the grave
It comes from the root “tariba” (ta-ra-ba), which means it (a thing) became dusted, or dusty; dust lighted upon it; it (a place) had much dust or earth; abounded with dust or earth. He (a man) had dust, or earth, in his hand; he clave to the dust or earth; or he clave to the dust or earth, by reason of poverty; he became so poor that he clave to the dust, or earth; and he suffered loss and became poor so that he clave to the dust, or earth; to have much earth, be full of earth, have dust in his hands, be destitute.
References:
An Arabic-English Lexicon, E.W. Lane, volume one, pp. 300 - 301
The Dictionary of the Holy Qur’an, 1st edition, Abdul Mannan Omar, pp. 74
The Koran, Complete Dictionary & Literal Translation, Mohamed Ahmed, p. 55
A Dictionary and Glossary of the Koran, John Penrice, p. 22
Concordance of the Koran, Gustav Flugel, p. 38
Occurrences of “waalttara-ibi” in the Koran: 1
Location: 86.7
Occurrences of the root “tariba”, and its 8 derivations, in the Koran: 22
Locations: 2.264, 3.59, 13.5, 16.59, 18.37, 22.5, 23.35, 23.82, 26.67, 30.20, 35.11, 37.16, 37.53, 38.52, 40.67, 50.3, 56.37, 56.47, 78.33, 78.40, 86.7, 90.16
Reading each Koranic derivative occurrence, in context, demonstrates the overwhelming usage in direct reference to a resurrection and salvation event.
Additionally, four of these ayahs have already been identified as pertaining to the fluid-based creation passages (i.e. water/blood and water) as covered in the 86.6 exegesis (i.e. 18.37, 22.5, 35.11, & 40.67).
Honorable mention goes to 3.59 which also shares a root derivative which directly involves Jesus Christ…
إن مثل عيسى عند الله كمثل ءادم خلقه من
تراب ثم قال له كن فيكون
Inna mathala AAeesa AAinda Allahi kamathali adama khalaqahu min
turabin thumma qala lahu kun fayakoonu
3.59 Certainly Jesus' similitude with“allah”, as/like Adam, He created him out of dust then said to him: "Be thou." so (he) is.
The implications of 3.59…
• Two comparisons are made “mathala” & “kamathali”
• The first (former) comparison is between Jesus and “allah”
• Jesus is shown to be co-equal “mathala” with “allah”
• Jesus is shown to have always existed “inna” with “inda” “allah”
• Jesus was not created
• The second (latter) comparison is redundant to the former
• The second comparison describes the creation “khalaqahu” of Adam
• It is referring to man…not to Jesus
• It is singular
• It refers to the act of measuring; or determining the measure, proportion, or the like, of a thing; and the making a thing by measure, or according to the measure of another thing; or proportioning a thing to another thing
• The originating or producing a thing after a pattern or model which one has devised, not after the similitude of anything pre-existing.
• As meaning the bringing into existence from a state of no-existence. As an act of God, signifies the creating out of nothing
• We are told that Adam was created, i.e. he had a beginning (out of nothing), in the likeness of his creator
• Adam is made from dust “turabin”
• The creation of man in this ayah is rooted in sura 86…which shares the same root as “turabin”, and is applied to Jesus crucifixion in 86.7
• The Word of “allah” brings forth Adam
• The Word (i.e. Jesus) is co-equal with “allah”
• Man is created through Jesus
• Jesus is God
It becomes quite clear that the second comparison of this ayah is simply re-enforcing the Biblical stance that Jesus (the Word) is what brought Adam into existence out of nothing.
The authors of the Koran, once again, attempt to ride the coat tails of the Biblical Jesus Christ by having “allah” associated with Jesus deity.
Summary of 86.7:
• In the Gospel according to John, we are told the geographic location in which Jesus was crucified
• The knoll, near Jerusalem, where Jesus was crucified upon the cross (stauros), is described as being a rocky place where large stones have been rolled
• John relays his eyewitness account as to the physical location in which Jesus’ body was pierced while upon the Cross
• John records that a soldier’s spear pierced (nusso) Jesus’ side (pleura)
• As confirmation that Jesus died upon the cross, we are told that the soldiers spear pierced Jesus, on His side, through the rib
• John also records that Jesus was wrapped in grave clothes and was placed in a grave, further confirming His death upon the Cross
• John also details to us that Jesus’ grave was later found to be empty, and that scripture had forecast His Resurrection
• We are told in the Gospel according to John:
• That Jesus was crucified upon the Cross until dead
• The geographical location where Jesus was crucified
• That Jesus was pierced with a spear
• The physical location on Jesus’ body in which He was pierced (i.e. the ribs, the side)
• That blood and water poured from His side after He was confirmed dead
• That Jesus was Resurrected
• Following on the heals of 86.6, which informs us that Jesus Christ (i.e. the Morning Star) was crucified until death upon the Cross, and that the inner man was created from this crucifixion event; 86.7 continues with the masculine, singular, imperfect tense “yakhruju”, meaning “He emerges”
• Surveying all twenty Koranic locations of “yakhruju” & “wayakhruju” demonstrates that this term is overwhelmingly used in reference to, and describes an action by, Koranic deity
• Most notable of its contextual usage is the fact that it references the entering into the earth (death & burial), and the subsequent emerging from it (masculine singular representing Jesus’ Resurrection), and then the ascending and descending in a cloud – identical to the Biblical Jesus Christ
• The repeated contextual usage of “yakhruju”, relating to ascension/descending in a cloud, further solidifies
The Second Coming of Jesus theme of sura 86, as evidenced all the way through the sura
• These ayahs have also provided for us numerous attributes that apply to Jesus, such as:
• The First & the Last
• The Ever Merciful
• The Most Protecting One
• The root “kharaja” gives us greater insight by informing us that, “He departed” signifying that He was in the grave but no longer is
• Further, this root is also stated to be
a name for the day of Resurrection
• “
Yakhruju” is referring to Jesus’ singular Resurrection from the grave, and imputes deity to Him
• The next term is “min”, and, just as in 86.6, “min” is a preposition signifying origin, composition, explanation, commencement, and has been rendered “from”
• Thus, we are about to be informed from where He (Jesus), emerges from
• The juxtaposed term, “bayni”, tells us that the emerging is from between two things, per the classic definition:
Denotes intervention in the interval between two things, or the middle, or midst, of two things, or the middle of a collective number; thus it signifies between, and amidst, and among. A man, or thing bearing evidence of a quality that he, or it, possesses.
• It is interesting that the classic definition also states that it applies to a man bearing evidence of a quality that he possesses
• The root “bana” also indicates something that is made apparent, evident, or clear
• “Sulbi” is the next very revealing term, as it is a genitive case, singular, masculine noun – which means that it is in possession of another adjacent noun
• “Sulbi” carries with it the following definition:
A rugged, stony place: a rugged, extending place of earth or ground; a hard part of the earth or ground
• Comparing to the Gospel of John, this correlates to the Hebrew term “Golgotha”, and refers to the geographical location in which Jesus Christ was crucified
• “Sulbi” gives us a physical location on the human body (i.e. the backbone)
• “Sulbi” also gives us a weapon (i.e. a sharpened spear)
• “Alssulbi” is rendered as
‘The Cross’, and carries with it the following classic definitions:
“To cause to be crucified. Signifies also ichor, or watery humor, mixed with blood, that flows from the dead. A cross; a certain thing pertaining to Christians, which they take as an object to which to direct the face in prayer. A posture forbidden by the prophet because resembling that of a man when he is crucified, the arms of the man in this case being extended upon the timber.”
• “Alssulbi” is therefore referencing a very specific thing:
• A CRUCIFIXION
• Further, “alssulbi’s” root “salaba” carries with it the meaning
“to crucify; he crucified him; to put to death by crucification”
• Outside of sura 86, the root derivatives of “salaba” occur only seven times (4.23, 4.157, 5.33, 7.124, 12.41, 20.71, 26.49)
•
In six of these seven occurrences, it directly references the complete certainty of death through crucifixion
• The seventh ayah refers to a physical location upon the human body
• Honorable mention goes out to ayah 4.157
• 4.157 is the quintessential Islamic ayah used by Muslims in an attempt to thwart Jesus’ crucifixion, until death, upon the Cross
• This ayah has been misinterpreted and promoted as a crucifixion denial, when, in fact, it is a Biblical confirmation that Jesus’ crucifixion, and death, upon the Cross, actually did take place
• Rendering 4.157 as a crucifixion denial, forces the Koran into contradiction with itself
• 4.157 contains a plethora of positive affirmations, including “wama”, and leaves
no doubt in the mind of the reader that Jesus was killed upon the Cross
• Further, the root “khahafa” gives us deeper insight via the classic meaning “
he came after, followed, succeeded, or remained after another or another that had perished or died.” And…take the place of, be the agent, substitute of. A substitute
• Here we have a confirmation that Jesus indeed died on the Cross, as the root confirms that His followers remained after
He died on the Cross
• Further, the root also confirms to us that Jesus was the sin substitution for mankind
• Additionally, the root “shakka”, imparts the meaning
“I pierced, or transpierced him, or it, with a spear.”
• Confirming that Jesus was pierced in the side – same as declared in the Holy Bible.
• We are told an enormous amount of information from “alssulbi”, its root, its derivatives, and its Koranic context
• The final noun in this ayah is “waalttara-ibi”
• “Waalttara-ibi” means
“rib bones or four ribs of the right side of the chest and four of the left thereof”
• This word also refers to the part of a camel in which it is stabbed, or stuck
• Further, this word also refers to
“a man’s grave”
• Reading each Koranic root derivative of “tariba”, in context, demonstrates the overwhelming usage in direct reference to a resurrection and salvation event.
• Additionally, four of these ayahs have already been identified as pertaining to the fluid-based creation passages (i.e. water/blood and water) as covered in the 86.6 exegesis (i.e. 18.37, 22.5, 35.11, & 40.67)
• Honorable mention goes to ayah 3.59 which also shares a root derivative which directly involves Jesus Christ and mandates that the physical man is created through Jesus Christ
• Since “alssulbi” is genitive, this means that it holds “waalttara-ibi” in possession…i.e.
the Cross has possession over the grave
• By Koranic context alone, the evidence is overwhelming in favor of 86.7 directly referencing a crucifixion event that resulted in certain death, by referencing a physical location on the human body (i.e. Jesus’ body…i.e. the Morning Star)
• We are told point blank in 86.7:
• That Jesus was crucified upon the Cross until dead
• The geographical location where Jesus was crucified
• That Jesus was pierced with a spear
• The physical location on Jesus’ body in which He was pierced (i.e. between the backbone and the ribs)
• That blood and water poured from His side after He was confirmed dead
• That Jesus was Resurrected
• Observe that two equally valid alternate renderings can be gleaned from 86.7:
1)
86.7 He emerges from amidst the Cross and the grave
Or
2)
86.7 He emerges from between the backbone and the rib
• Both renderings can only be referring to Jesus Christ
• The first rendering signifying Jesus’ singular Resurrection from death upon the Cross
• The second rendering signifying the physical location upon Jesus’ body in which the blood and water flowed forth confirming His death upon the Cross
• Either rendering has Jesus Christ (i.e. the Morning Star; the title of this sura) as the singular One overcoming
(((Matthew 12:39-40))) 
