4,734
edits
Mary, Sister of Aaron: Difference between revisions
Jump to navigation
Jump to search
→The Palestinian Connection
| [checked revision] | [checked revision] |
No edit summary |
|||
| Line 182: | Line 182: | ||
to the presence of God, she to whom the apostles proclaimed in Zion the praise of Myrrh | to the presence of God, she to whom the apostles proclaimed in Zion the praise of Myrrh | ||
saying: ‘Today the Virgin is being guided from Bethlehem to Zion, and today from earth | saying: ‘Today the Virgin is being guided from Bethlehem to Zion, and today from earth | ||
to heaven’, and all the saints are gathered together around her and wait for the Lord, putting to | to heaven’, and all the saints are gathered together around her and wait for the Lord, putting to flight the enemy who aims to destroy them.”}} | ||
flight the enemy who aims to destroy them.”}} | |||
<br />The use of "sister of Aaron" (here reversed as "the brother of Mary" for Aaron) is being invoked here deliberately by the Georgian author, who always uses "Mary" for the mother of Jesus and "Miriam" for the actual sister of Aaron. The Qur'an is thus not showing its ignorance here; rather the reference to Mary as Aaron's sister is a reference to the celebration of the cult of the virgin Mary in Palestine. It is thus unlikely that an uneducated pagan audience in Mecca or Medina might have understood this verse; there are several explanations for how such a complex reference could have made its way into the Qur'an, and none of them align with the traditional narrative: | <br />The use of "sister of Aaron" (here reversed as "the brother of Mary" for Aaron) is being invoked here deliberately by the Georgian author, who always uses "Mary" for the mother of Jesus and "Miriam" for the actual sister of Aaron. The Qur'an is thus not showing its ignorance here; rather the reference to Mary as Aaron's sister is a reference to the celebration of the cult of the virgin Mary in Palestine. It is thus unlikely that an uneducated pagan audience in Mecca or Medina might have understood this verse; there are several explanations for how such a complex reference could have made its way into the Qur'an, and none of them align with the traditional narrative: | ||