Parallels Between the Qur'an and Late Antique Judeo-Christian Literature: Difference between revisions

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 ==Abel's words to Cain==
-On a more concrete connection regarding the Cain and Abel verses, Reyolds remarks, "In Genesis the two brothers do not speak to each other at all [...] The conversation between Cain and Abel is close to that found in the Palestinian Targums, such as ''Targum Neofiti''.<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' pp. 197-198.</ref> He points the reader to Witztum, who notes how early Jewish sources supposed that Cain invited his brother to an open plain, some even speculating on possible arguments they may have had there. Witztum quotes such a developed dialogue found in ''Targum Neofiti'', noting that similar dialogues are preserved in other targums of which we have surviving fragments. Scholars have noticed how Q. 5:27 may reflect Abel's response to Cain in the Targum that his sacrifice was accepted because his deeds were better. Similarites between certain Arabic words in the Quranic version and the Targum have also been noted.<ref>Joseph Witztum, ''Syriac Millieu'' pp. 125-28</ref> Targum Neofiti has received datings ranging from the 2nd century BCE to the 2nd century CE.<ref>Shepherd, Michael B. (2008) [https://digitalcommons.cedarville.edu/cgi/viewcontent.cgi?article=1297&context=biblical_and_ministry_studies_publications Targums, the New Testament, and Biblical Theology of the Messiah] Biblical and Theological Studies Faculty Publications. 294. https://digitalcommons.cedarville.edu/biblical_and_ministry_studies_publications/294</ref>
+On a more concrete connection regarding the Cain and Abel verses, Reyolds remarks, "In Genesis the two brothers do not speak to each other at all [...] The conversation between Cain and Abel is close to that found in the Palestinian Targums, such as ''Targum Neofiti''.<ref>Gabriel Said Reynolds, ''The Qurʾān and Bible'' pp. 197-198.</ref>
+{{Quote|{{Quran-range|5|27|30}}|And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him].
+If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds.
+Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers."
+And his soul permitted to him the murder of his brother, so he killed him and became among the losers.}}
+Reynolds points the reader to Witztum, who notes how early Jewish sources supposed that Cain invited his brother to an open plain, some even speculating on possible arguments they may have had there. Witztum quotes such a developed dialogue found in ''Targum Neofiti'', noting that similar dialogues are preserved in other targums of which we have surviving fragments. Scholars have noticed how Q. 5:27 may reflect Abel's response to Cain in the Targum that his sacrifice was accepted because his deeds were better. Similarites between certain Arabic words in the Quranic version and the Targum have also been noted.<ref>Joseph Witztum, ''Syriac Millieu'' pp. 125-28</ref> Targum Neofiti has received datings ranging from the 2nd century BCE to the 2nd century CE.<ref>Shepherd, Michael B. (2008) [https://digitalcommons.cedarville.edu/cgi/viewcontent.cgi?article=1297&context=biblical_and_ministry_studies_publications Targums, the New Testament, and Biblical Theology of the Messiah] Biblical and Theological Studies Faculty Publications. 294. https://digitalcommons.cedarville.edu/biblical_and_ministry_studies_publications/294</ref>
 However, there are also differences: In the Targum, Cain does not announce his intention to kill his brother (he just kills him after they argue), and it lacks Abel's passivity to the threat.