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Canonization of Sacred Texts - Textus Receptus - Whither Is It Understood - Hebrew; Greek; Latin; or English

Reader comment on item: Study the Koran?
in response to reader comment: M Tovey: Very Brief Introduction to the Canonization of the Qur'an in 1923-1924

Submitted by M Tovey (United States), Sep 7, 2022 at 15:01

In the lifetime (actually, most of the adult experience is constrained in 40 plus years) that this observer began the erstwhile, then the more devoted study of the Biblical resources available to the American Christian community for all those decades, it became painfully (psychologically speaking) obvious that in the English speaking world (the primary language in the King James vernacular of such Biblical studies), not all that searched such things out were given any advantage by seeking which English version of Scriptures that were available (how many English versions - 8?); how does one make the distinction of which to study?
To the point of this post, how many versions of the Qruan (in which Arabic dialect?) were there and why did it take a Persian scholar who understood certain aspects of Arabic in order to refine its meaning when it is apparent not too many understood the original?
In Biblical study, even this late-in-the life student of Biblical philology requires intense review and quiet meditation of each of the thousands of the Biblical precepts (several hundred Messianic references alone): did al-Tabari or his contemporaries and successors experience those intellectual challenges to achieve any modern contribution to canonization?
Once the spiritual establishment of the original inspiration was determined, when the textus receptus was written, it was exposed to the human (mortal fallability) tendencies of many translators and the Sciptures themselves carry the imperative to study for approval in understanding what the Holy Spirit is saying. It is the basis of why the excellent spirit of understanding Scriptures is necessary to be true in obedience.
Canonization is supposed to be validation of that: but it is the individual receiving the message of the Biblical precept that brings the message of witness to bear. Does the Canonization of the Quran do that?


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