The Quran states that the Jews are guilty of the same sin that Christians commit in worshiping a specific human figure as the son of Allah:  

And the Jews say: Uzair (Auzayrun) is the son of Allah; and the Christians say: The Messiah is the son of Allah; these are the words of their mouths; they imitate the saying of those who disbelieved before; may Allah destroy them; how they are turned away! S. 9:30 Shakir

Suffice it to say, the Islamic expositors are all over the place concerning the identity of Uzair, whom the Muslim scripture accuses the Jews of worshiping as the son of Allah in the same way that Christians worship Jesus as God’s unique divine Son.  

Many commentators identify Uzair with the prophet and priest Ezra,

And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they! Pickthall

Even though there have been certain Muslims who weren’t sure whether Uzair was actually a prophet:

42 Model Behavior of the Prophet (Kitab Al-Sunnah)

(1690) Chapter: Making Distinction Between The Prophets

Abu Hurairah reported the Messenger of Allah as saying: I do not know whether Tubba was accursed or not, and ‘Uzair (Azra was a prophet or not).

Grade: Sahih (Al-Albani)

Reference: Sunan Abi Dawud 4674

In-book reference: Book 42, Hadith 79

English translation: Book 41, Hadith 4657 (sunnah.com https://sunnah.com/abudawud:4674)

That the Islamic scripture is slanderously accusing Jews of worshiping Uzair/Ezra as the Christians worship Jesus can be seen from the following narratives:

On the authority of At-Tufail the half brother of Aishah it is reported that he said: “I saw in a dream that I came upon a number of Jews and I said to them: ‘You are indeed a good people were it not that you claim ‘Uzair is the son of Allah.’ They replied: ‘You too are good, were it not that you say: As Allah wills AND as Muhammad wills.’ Then, I came upon a number of Christians and I said to them: ‘You are indeed a good people were it not that you claim the Messiah (Jesus) is the son of Allah.’ They replied: ‘You are also good, were it not that you say: As Allah wills AND as Muhammad wills.’ When I awoke I told someone about this then I went to the Prophet and repeated it to him. He asked me: ‘Have you told anyone about this?’ I said: ‘Yes.’ Then he went to the pulpit and, after praising Allah, he said: ‘At-Tufail had a dream which he has already communicated to some of you. You used to say something which I was prevented from forbidding to you until now. Henceforth do not say: As Allah wills AND as Muhammad wills, but say: What Allah Alone Wills.’” (Ibn Maajah, Albanee mentioned it in as Saheehah # 138, Al Haythamee said in Majma Az-Zawaaid: the men in its chain are reliable according to the conditions of Imam Muslim) (Takhreej of Kitaab at Tawheed, posted by www.SalafiManhaj.com, 2004, Chapter 43: Saying: “As Allah Wills and You Will”, pp. 21-22; capital and italicized emphasis mine)

Narrated Abu Said Al-Khudri:

During the lifetime of the Prophet some people said: O Allah’s Apostle! Shall we see our Lord on the Day of Resurrection?” The Prophet said, “Yes; do you have any difficulty in seeing the sun at midday when it is bright and there is no cloud in the sky?” They replied, “No.” He said, “Do you have any difficulty in seeing the moon on a full moon night when it is bright and there is no cloud in the sky?” They replied, “No.” The Prophet said, “(Similarly) you will have no difficulty in seeing Allah on the Day of Resurrection as you have no difficulty in seeing either of them. On the Day of Resurrection, a call-maker will announce, ‘Let every nation follow that which they used to worship.’ Then none of those who used to worship anything other than Allah like idols and other deities but will fall in Hell (Fire), till there will remain none but those who used to worship Allah, both those who were obedient (i.e. good) and those who were disobedient (i.e. bad) and the remaining party of the people of the Scripture. Then the Jews will be called upon and it will be said to them, ‘Who do you use to worship?’ They will say, ‘We used to worship Ezra, the son of Allah.’ It will be said to them, ‘You are liars, for Allah has never taken anyone as a wife or a son. What do you want now?’ They will say, ‘O our Lord! We are thirsty, so give us something to drink.’ They will be directed and addressed thus, ‘Will you drink,’ whereupon they will be gathered unto Hell (Fire) which will look like a mirage whose different sides will be destroying each other. Then they will fall into the Fire. Afterwards the Christians will be called upon and it will be said to them, ‘Who do you use to worship?’ They will say, ‘We used to worship Jesus, the son of Allah.’ It will be said to them, ‘You are liars, for Allah has never taken anyone as a wife or a son,’ Then it will be said to them, ‘What do you want?’ They will say what the former people have said. Then, when there remain (in the gathering) none but those who used to worship Allah (Alone, the real Lord of the Worlds) whether they were obedient or disobedient. Then (Allah) the Lord of the worlds will come to them in a shape nearest to the picture they had in their minds about Him. It will be said, ‘What are you waiting for?’ Every nation have followed what they used to worship.’ They will reply, ‘We left the people in the world when we were in great need of them and we did not take them as friends. Now we are waiting for our Lord Whom we used to worship.’ Allah will say, ‘I am your Lord.’ They will say twice or thrice, ‘We do not worship any besides Allah.'” (Sahih al-Bukhari, Volume 6, Book 60, Number 105 https://www.searchtruth.com/book_display.php?book=60&translator=1&start=0&number=105)

Here’s another English rendering of the aforementioned hadith:

LXXVII: “Allah does not wrong anyone by so much as the smallest mote.” (4:40)

i.e. the weight of a speck of dust.

4305. It is related from Abu Sa’id al-Khudri that in the time of the Prophet some people said, “Messenger of Allah, will we see our Lord on the Day of Rising?” The Prophet replied, “Yes, do you dispute with one another about seeing the sun at noon when it is light and there are no clouds?” They said, “No.” He said, “Do you dispute with one another about seeing the moon on the night of the full moon when it is light and there are no clouds?” They answered, “No.” He said, “You will not disagree about seeing Allah, the Mighty and Exalted, on the Day of Rising except as you disagree about seeing either of them. On the Day of Rising, an announcer will make a proclamation: ‘Let every community follow what they used to worship.’ None of those who worshipped other than Allah in the form of idols and figures will remain who does not fall into the Fire until there only remains those who worshipped Allah, pious or impious, and the remnants of the People of the Book. The Jews will be summoned and they will be asked, “What were you worshipping?” They will say, ‘We used to worship ‘Uzayr the son of God.’ They will be told, ‘You lied. Allah has not taken consort or son. What are you seeking?’ They will say, ‘We are thirsty, our Lord, so let us drink.’ An indication will be made, ‘Will you not be taken to drink?’ and they will be gathered to the Fire which will be like a mirage whose parts are consuming one another. They will fall into the Fire. Then the Christians will be summoned and will be asked, ‘What were you worshipping?’ They will say, ‘We used to worship the Messiah son of God.’ They will be told, ‘You lied. Allah has not taken consort or son. What are you seeking?’ and it will like the first until none remains but those who worshipped Allah, pious or impious. The Lord of the worlds will come to them in the form nearest to the form in which they thought of Him. It will be said, ‘What are you waiting for? Every community has followed what they used to worship.’ They will say, ‘We parted from people in the world in spite of the greatest need for them and did not accompany them. We are waiting for our Lord whom we used to worship.’ He will say, ‘I am your Lord.’ They will say, ‘We will not associate anything with Allah’ twice or three times.’” (Aisha Bewley, The Sahih Collection of al-Bukhari, Chapter 68. Book of Tafsir)

The problem with this equation is that there isn’t a shred of textual, historical and/or archaeological evidence outside of the Islamic sources that the Jews ever viewed Ezra as God’s unique Son, especially in the manner that Christians view Christ’s relationship with God.  

In light of this dilemma, certain Muslims have proposed that Uzair isn’t Ezra, but is actually the Egyptian god of the dead Osiris!

Here are links to some Muslim Youtubers that argue for this identification:

Who is Uzair in the Quran? Ezra or Osiris? Mufti Abu Layth (https://www.youtube.com/watch?v=GdlCbTkYHgM)

A new Quranic perspective on: The Jews say ” Ezra (Uzair) is the son of God” (https://www.youtube.com/watch?v=iruxBicm59o&t=1215s)

One Of The Biggest Mysteries In The Quran Was Finally Revealed – [Osiris the Son of God] (https://www.youtube.com/watch?v=A4ydRlPDXMo&t=4s)

These Muslims base this association on the fact that Osiris is actually the latinized transliteration of the Greek, whereas the name given to him in hieroglyphics is Asar/Ausar/Ausir/Wesir/Usir/Usire, just as the following references all confirm:

Etymology of the name

Osiris is a Latin transliteration of the Ancient Greek Ὄσιρις IPA: [ó.siː.ris], which in turn is the Greek adaptation of the original name in the Egyptian language. In Egyptian hieroglyphs the name appears as wsjr, which some Egyptologists instead choose to transliterate as ꜣsjr or jsjrj. Since hieroglyphic writing lacks vowels, Egyptologists have vocalized the name in various ways, such as Asar, Ausar, Ausir, Wesir, Usir, or Usire.

Several proposals have been made for the etymology and meaning of the original name; as Egyptologist Mark J. Smith notes, none are fully convincing.^[19] Most take wsjr as the accepted transliteration, following Adolf Erman:

John Gwyn Griffiths (1980), “bearing in mind Erman’s emphasis on the fact that the name must begin with an [sic] w“, proposes a derivation from wsr with an original meaning of “The Mighty One”.^[20]

Kurt Sethe (1930) proposes a compound st–jrt, meaning “seat of the eye”, in a hypothetical earlier form *wst-jrt; this is rejected by Griffiths on phonetic grounds.^[20]

David Lorton (1985) takes up this same compound but explains st-jrt as signifying “product, something made”, Osiris representing the product of the ritual mummification process.^[19]

Wolfhart Westendorf (1987) proposes an etymology from wꜣst–jrt “she who bears the eye”.^[21][22]

Mark J. Smith (2017) makes no definitive proposals but asserts that the second element must be a form of jrj (“to do, make”) (rather than jrt (“eye”)).^[19]

However, recently alternative transliterations have been proposed:

Yoshi Muchiki (1990) reexamines Erman’s evidence that the throne hieroglyph in the word is to be read ws and finds it unconvincing, suggesting instead that the name should be read ꜣsjr on the basis of Aramaic, Phoenician, and Old South Arabian transcriptions, readings of the throne sign in other words, and comparison with ꜣst (“Isis”).^[23]

James P. Allen (2000) reads the word as jsjrt ^[24] but revises the reading (2013) to jsjrj and derives it from js–jrj, meaning “engendering (male) principle”.^[25] (Osiris – Wikipedia; emphasis mine)

And:

Osiris is the Egyptian Lord of the Underworld and Judge of the Dead, brother-husband to Isis, and one of the most important gods of ancient Egypt. The name `Osiris’ is the Latinized form of the Egyptian Usir which is interpreted as ‘powerful’ or ‘mighty’. He is the first-born of the gods Geb (earth) and Nut (sky) shortly after the creation of the world, was murdered by his younger brother Set, and brought back to life by his sister-wife Isis. (Osiris: Ruler of the Afterlife; emphasis mine)

Again:

Osiris, also called Usir, one of the most important gods of ancient Egypt. The origin of Osiris is obscure; he was a local god of Busiris, in Lower Egypt, and may have been a personification of chthonic (underworld) fertility. By about 2400 BCE, however, Osiris clearly played a double role: he was both a god of fertility and the embodiment of the dead and resurrected king. This dual role was in turn combined with the Egyptian concept of divine kingship: the king at death became Osiris, god of the underworld; and the dead king’s son, the living king, was identified with Horus, a god of the sky. Osiris and Horus were thus father and son. The goddess Isis was the mother of the king and was thus the mother of Horus and consort of Osiris. The god Seth was considered the murderer of Osiris and adversary of Horus.

According to the form of the myth reported by the Greek author Plutarch, Osiris was slain or drowned by Seth, who tore the corpse into 14 pieces and flung them over Egypt. Eventually, Isis and her sister Nephthys found and buried all the pieces, except the phallus, thereby giving new life to Osiris, who thenceforth remained in the underworld as ruler and judge. His son Horus successfully fought against Seth, avenging Osiris and becoming the new king of Egypt. (Osiris | Description, Myth, Symbols, & Facts | Britannica; emphasis mine)

As one can see, the most common rendering of Osiris’ Egyptian name is Usir, which corresponds more closely with the Quran’s Uzair than does the name Ezra.

And yet far from solving the Quran’s major blunders and mistakes, this identification actually makes the matter much worse!

Once again, there is no historical, textual, and/or archaeological data that the Jews (especially at Muhammad’s time) ever worshiped a pagan Egyptian god as the son of YHWH, in the same way that the Christians worshiped and continue to worship Jesus as God’s uniquely begotten Son.

Therefore, no matter what angle or interpretation a Muslim may present to make sense out of this particular Quranic text, the problem remains that this is an embarrassing mistake that the one true omniscient God would never inspire a true prophet to ever commit.

FURTHER READING  

Ezra, the Son of God?

Was ‘Uzayr (Ezra) Called The Son Of God?

The Holy Scriptures teach that God’s plan of redeeming mankind by the cross of Christ was something hidden from the rulers of this evil age:

“Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age (ton archonton tou aionos), who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification. None of the rulers of this age (ton archonton tou aionos) understood this; for if they had, they would not have crucified the Lord of glory.” 1 Corinthians 2:6-8

These rulers include Satan and his demonic minions, as the following texts affirm:

“And the devil took him up, and showed him all the kingdoms of the world in a moment of time, and said to him, ‘To you I will give all this authority and their glory; for it has been delivered to me, and I give it to whom I will. If you, then, will worship me, it shall all be yours.’” Luke 4:5-7

“Now is the judgment of this world, now shall the ruler of this world (ho archon tou kosmou) be cast out;” John 12:31

“I will no longer talk much with you, for the ruler of this world (ho tou kosmou archon) is coming. He has no power over me;” John 14:30

“concerning judgment, because the ruler of this world (ho archon tou kosmou) is judged.” John 16:11

“For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places.” Ephesians 6:12  

“We know that we are of God, and the whole world is in the power of the evil one.” 1 John 5:19

The Bible also states that Satan even takes up residence in a specific earthly location to rule from, which at the time of Revelation happened to be Pergamum:

“And to the angel of the church in Per′gamum write: ‘The words of him who has the sharp two-edged sword. I know where you dwell, where Satan’s throne is; you hold fast my name and you did not deny my faith even in the days of An′tipas my witness, my faithful one, who was killed among you, where Satan dwells.’” Revelation 2:12-13

We are further informed that the mysteries of Christ’s incarnation, death, resurrection and ascension were entrusted to the household of God to explain, which is precisely why the heavenly powers now look to Christ’s Church to understand God’s wisdom in using the Cross to destroy the kingdom of darkness:  

“Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret for long ages but is now disclosed and through the prophetic writings is made known to all nations, according to the command of the eternal God, to bring about the obedience of faith—to the only wise God be glory for evermore through Jesus Christ! Amen.” Romans 16:25-27

“For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles—assuming that you have heard of the stewardship of God’s grace that was given to me for you,how the mystery was made known to me by revelation, as I have written briefly.When you read this you can perceive my insight into the mystery of Christ,which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit;that is, how the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.Of this gospel I was made a minister according to the gift of God’s grace which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ,and to make all men see what is the plan of the mystery hidden for ages in God who created all things; that through the church the manifold wisdom of God might now be made known to the principalities and powers in the heavenly places. This was according to the eternal purpose which he has realized in Christ Jesus our Lord, in whom we have boldness and confidence of access through our faith in him. So I ask you not to lose heart over what I am suffering for you, which is your glory.” Ephesians 3:1-13

The foregoing helps us appreciate the shock and horror of the demonic realm upon seeing Jesus in the flesh on earth before the appointed time of his consigning them to everlasting destruction:

“And they went into Caper′na-um; and immediately on the sabbath he entered the synagogue and taught. And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes.And immediately there was in their synagogue a man with an unclean spirit;and he cried out, ‘What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.’But Jesus rebuked him, saying, ‘Be silent, and come out of him!’And the unclean spirit, convulsing him and crying with a loud voice, came out of him.And they were all amazed, so that they questioned among themselves, saying, ‘What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him.’” Mark 1:21-27

“They came to the other side of the sea, to the country of the Ger′asenes. And when he had come out of the boat, there met him out of the tombs a man with an unclean spirit, who lived among the tombs; and no one could bind him any more, even with a chain; for he had often been bound with fetters and chains, but the chains he wrenched apart, and the fetters he broke in pieces; and no one had the strength to subdue him. Night and day among the tombs and on the mountains he was always crying out, and bruising himself with stones. And when he saw Jesus from afar, he ran and worshiped him; and crying out with a loud voice, he said, ‘What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.’ For he had said to him, “Come out of the man, you unclean spirit!’” Mark 5:1-8

“And when he came to the other side, to the country of the Gadarenes, two demoniacs met him, coming out of the tombs, so fierce that no one could pass that way. And behold, they cried out, ‘What have you to do with us, O Son of God? Have you come here to torment us before the time?’” Matthew 8:28-29

“Jesus then asked him, ‘What is your name?’ And he said, ‘Legion’; for many demons had entered him. And they begged him not to command them to depart into the abyss.” Luke 8:30-31

The realm of darkness was unaware of God’s plan in sending his beloved Son to destroy the devil’s rule over men because of their sin, which brought them under the dominion of Satan, by Christ paying their debt through dying the death mankind deserved:

“In him also you were circumcised with a circumcision made without hands, by putting off the body of flesh in the circumcision of Christ;and you were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.And you, who were dead in trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, having canceled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross.He disarmed the principalities and powers and made a public example of them, triumphing over them in him.” Colossians 2:11-15

“But we see Jesus, who for a little while was made lower than the angels, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for every one. For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the pioneer of their salvation perfect through suffering.For he who sanctifies and those who are sanctified have all one origin. That is why he is not ashamed to call them brethren,saying, ‘I will proclaim thy name to my brethren, in the midst of the congregation I will praise thee.’ And again, ‘I will put my trust in him.’ And again, ‘Here am I, and the children God has given me.’ Since therefore the children share in flesh and blood, he himself likewise partook of the same nature, that through death he might destroy him who has the power of death, that is, the devil,and deliver all those who through fear of death were subject to lifelong bondage. For surely it is not with angels that he is concerned but with the descendants of Abraham.Therefore he had to be made like his brethren in every respect, so that he might become a merciful and faithful high priest in the service of God, to make expiation for the sins of the people.For because he himself has suffered and been tempted, he is able to help those who are tempted.” Hebrews 2:9-18

In so doing, Jesus released mankind from the grip of Satan, since the enemy no longer has any legal right over individuals that have placed their trust in Christ seeing that they no longer have any debt that remains. As just previously stated, the devil’s power over human beings lies in the fact of their sinning since, whenever they transgress God’s Law – which is what sin is (Cf. 1 John 3:4) – they authorize the enemy to exercise authority over them as punishment for their rebellion.

Therefore, where there is no sin there is no debt, and where there is no debt Satan no longer has dominion nor can he bring any legal charge against God’s people:

“What then shall we say to this? If God is for us, who is against us?He who did not spare his own Son but gave him up for us all, will he not also give us all things with him?Who shall bring any charge against God’s elect? It is God who justifies;who is to condemn? Is it Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us? Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?As it is written, ‘For thy sake we are being killed all the day long; we are regarded as sheep to be slaughtered.’ No, in all these things we are more than conquerors through him who loved us.For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” Romans 8:31-39   

ADDENDUM

This view of God preventing the rulers of the demonic realm from comprehending the mystery of the Cross is also found and attested throughout early Christian sources and pseudepigraphical works:  

Chapter 19. Three celebrated mysteries

Now the virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three mysteries of renown, which were wrought in silence by God. How, then, was He manifested to the world? A star shone forth in heaven above all the other stars, the light of which was inexpressible, while its novelty struck men with astonishment. And all the rest of the stars, with the sun and moon, formed a chorus to this star, and its light was exceedingly great above them all. And there was agitation felt as to whence this new spectacle came, so unlike to everything else [in the heavens]. Hence every kind of magic was destroyed, and every bond of wickedness disappeared; ignorance was removed, and the old kingdom abolished, God Himself being manifested in human form for the renewal of eternal life. And now that took a beginning which had been prepared by God. Henceforth all things were in a state of tumult, because He meditated the abolition of death. (Ignatius, Epistle to the Ephesians)

Chapter 4 (20).

And when all were in such joy, came Satan the heir of darkness, and said to Hades: O all-devouring and insatiable, hear my words. There is of the race of the Jews one named Jesus, calling himself the Son of God; and being a man, by our working with them the Jews have crucified him: and now when he is dead, be ready that we may secure him here. For I know that he is a man, and I heard him also saying, My soul is exceeding sorrowful, even unto death. Mark 15:34 He has also done me many evils when living with mortals in the upper world. For wherever he found my servants, he persecuted them; and whatever men I made crooked, blind, lame, lepers, or any such thing, by a single word he healed them; and many whom I had got ready to be buried, even these through a single word he brought to life again.

Hades says: And is this man so powerful as to do such things by a single word? Or if he be so, can you withstand him? It seems to me that, if he be so, no one will be able to withstand him. And if you say that you heard him dreading death, he said this mocking you, and laughing, wishing to seize you with the strong hand; and woe, woe to you, to all eternity!

Satan says: O all-devouring and insatiable Hades, are you so afraid at hearing of our common enemy? I was not afraid of him, but worked in the Jews, and they crucified him, and gave him also to drink gall with vinegar. Matthew 27:34 Make ready, then, in order that you may lay fast hold of him when he comes.

Hades answered: Heir of darkness, son of destruction, devil, you have just now told me that many whom you had made ready to be buried, be brought to life again by a single word. And if he has delivered others from the tomb, how and with what power shall he be laid hold of by us? For I not long ago swallowed down one dead, Lazarus by name; and not long after, one of the living by a single word dragged him up by force out of my bowels: and I think that it was he of whom you speak. If, therefore, we receive him here, I am afraid lest perchance we be in danger even about the rest. For, lo, all those that I have swallowed from eternity I perceive to be in commotion, and I am pained in my belly. And the snatching away of Lazarus beforehand seems to me to be no good sign: for not like a dead body, but like an eagle, he flew out of me; for so suddenly did the earth throw him out. Wherefore also I adjure even you, for your benefit and for mine, not to bring him here; for I think that he is coming here to raise all the dead. And this I tell you: by the darkness in which we live, if you bring him here, not one of the dead will be left behind in it to me.

Chapter 5 (21).

While Satan and Hades were thus speaking to each other, there was a great voice like thunder, saying: Lift up your gates, O you rulers; and be lifted up, you everlasting gates; and the King of glory shall come in. When Hades heard, he said to Satan: Go forth, if you are able, and withstand him. Satan therefore went forth to the outside. Then Hades says to his demons: Secure well and strongly the gates of brass and the bars of iron, and attend to my bolts, and stand in order, and see to everything; for if he come in here, woe will seize us.

The forefathers having heard this, began all to revile him, saying: O all-devouring and insatiable! Open, that the King of glory may come in. David the prophet says: Do you not know, O blind, that I when living in the world prophesied this saying: Lift up your gates, O you rulers? Hesaias said: I, foreseeing this by the Holy Spirit, wrote: The dead shall rise up, and those in their tombs shall be raised, and those in the earth shall rejoice. And where, O death, is your sting? Where, O Hades, is your victory? Hosea 13:14

There came, then, again a voice saying: Lift up the gates. Hades, hearing the voice the second time, answered as if forsooth he did not know, and says: Who is this King of glory? The angels of the Lord say: The Lord strong and mighty, the Lord mighty in battle. And immediately with these words the brazen gates were shattered, and the iron bars broken, and all the dead who had been bound came out of the prisons, and we with them. And the King of glory came in in the form of a man, and all the dark places of Hades were lighted up.

Chapter 6 (22).

Immediately Hades cried out: We have been conquered: woe to us! But who are you, that hast such power and might? And what are you, who comest here without sin who art seen to be small and yet of great power, lowly and exalted, the slave and the master, the soldier and the king, who hast power over the dead and the living? You were nailed on the cross, and placed in the tomb; and now you are free, and hast destroyed all our power. Are you then the Jesus about whom the chief satrap Satan told us, that through cross and death you are to inherit the whole world?

Then the King of glory seized the chief satrap Satan by the head, and delivered him to His angels, and said: With iron chains bind his hands and his feet, and his neck, and his mouth. Then He delivered him to Hades, and said: Take him, and keep him secure till my second appearing.

Chapter 7 (23).

And Hades receiving Satan, said to him: Beelzebul, heir of fire and punishment, enemy of the saints, through what necessity did you bring about that the King of glory should be crucified, so that he should come here and deprive us of our power? Turn and see that not one of the dead has been left in me, but all that you have gained through the tree of knowledge, all have you lost through the tree of the cross: and all your joy has been turned into grief; and wishing to put to death the King of glory, you have put yourself to death. For, since I have received you to keep you safe, by experience shall you learn how many evils I shall do unto you. O arch-devil, the beginning of death, root of sin, end of all evil, what evil did you find in Jesus, that you should compass his destruction? How have you dared to do such evil? How have you busied yourself to bring down such a man into this darkness, through whom you have been deprived of all who have died from eternity? (Gospel of Nicodemus, Part II, Greek Form)

Chapter 9

And he led me into the air of the seventh heaven, and moreover I heard a voice saying, “How far is he who dwells among aliens to go up?” And I was afraid and was trembling. 2 And he said to me when I was trembling, “Behold! From there another voice which was sent out has come, and it says, ‘The holy Isaiah is permitted to come up here, for his robe is here.'” 3 And I asked the angel who (was) with me and said, “Who is the one who prevented me, and who is this one (who turned to me that I might go up)?'” 4 And he said to me, “The one who prevented you, this is the one [who (is) in charge of] the praise of the sixth heaven. 5 And the one (who turned to you}, this is your Lord, the Lord, the Lord Christ, who is to be called in the world Jesus, but you cannot hear his name until you have come up from this body. 6 And he took me up into the seventh heaven, and there I saw a wonderful light, and also angels without number. 7 And there I saw all the righteous from the time of Adam onwards. 8 And there I saw the holy Abel and all the righteous. 7 And there I saw Enoch and all who (were) with him, stripped of (their) robes of the flesh; and I saw them in their robes of above, and they were like the angels who stand there in great glory. 10 But they were not sitting on their thrones, nor were their crowns of glory on them. 11 And I asked the angel who (was) with me, “How is it that they have received these robes, but are not on (their) thrones nor in (their) crowns?” 12 And he said to me, “They do not receive the crowns and thrones of glory—nevertheless, they do see and know whose (will be) the thrones and whose the crowns—until the Beloved descends in the form in which you will see him descend. 13 The Lord will indeed descend into the world in the last days, (he) who is to be called Christ after he has descended and become like you in form, and they will think that he is flesh and a man. 14 And the god of that world will stretch out [his hand against the Son], and they will lay their hands upon him and hang him upon a tree, not knowing who he is. 15 And thus his descent, as you will see, will be concealed even from the heavens so that it will not be known who he is. 16 And when he has plundered the angel of death, he will rise on the third day and will remain in that world for five hundred and forty-five days. 17 And then many of the righteous will ascend with him, whose spirits do not receive (their) robes until the Lord Christ ascends and they ascend with him. 18 Then indeed they will receive their robes and their thrones and their crowns, when he has ascended into the seventh heaven.”

19 And I said to him what I had asked him in the third heaven, 20 [“Show me how everything] which is done in that world is known here.” 21 And while I was still speaking to him, behold one of the angels who were standing by, more glorious than that angel who had brought me up from the world, showed me (some) books, {but not like the books of this world}; and he opened them, and the books had writing in them, but not like the books of this world. And they were given to me, and I read them, and behold the deeds of the children of Israel were written there, their deeds which you know, my son Josab. 23 And I said, “Truly, nothing which is done in this world is hidden in the seventh heaven.” 24 And I saw many robes placed there, and many thrones and many crowns, 25 and I said to the angel who led me, “Whose (are) these robes and thrones and crowns?” 26 And he said to me, “As for these robes, there are many from that world who will receive (them) through believing in the words of that one who will be named as I have told you, and they will keep them, and believe in them, and believe in his cross; [for them (are) these] placed (here).” 27 And I saw one standing (there) whose glory surpassed that of all, and his glory was great and wonderful. 28 And when they saw him, all the righteous whom I had seen and the angels came to him. And Adam and Abel and Seth and all the righteous approached first and worshiped him, and they all praised him with one voice, and I also was singing praises with them, and my praise was like theirs. 29 And then all the angels approached, and worshiped, and sang praises. 30 And he was transformed and became like an angel. 31 And then the angel who led me said to me, “Worship this one,” and I worshiped and sang praises. 32 And the angel said to me, “This is the Lord of all the praise which you have seen.” 33 And while I was still speaking, I saw another glorious (person) who was like him, and the righteous approached him, and worshiped, and sang praises, and I also sang praises with them; but his glory was not transformed to accord with their form. 34 And then the angels approached and worshiped him. 35And I saw the Lord and the second angel, and they were standing, 36 and the second one whom I saw (was) on the left of my Lord. And I asked the angel who led me and I said to him, “Who is this one?” And he said to me, “Worship him, for this is the angel of the Holy Spirit who has spoken in you and also in the other righteous.” 37 And I saw the Great Glory while the eyes of my spirit were open, but I could not thereafter see, nor the angel who (was) with me, nor any of the angels whom I had seen worship my Lord. 38 But I saw the righteous as they beheld with great power the glory of that one. 39 And my Lord approached me, and the angel of the Spirit, and said, “See how it has been given to you to see the Lord, and (how) because of you power has been given to the angel who (is) with you.” 40 And I saw how my Lord and the angel of the Holy Spirit worshiped and both together praised the Lord. 41 And then all the righteous approached and worshiped, 42 and the angels approached and worshiped, and all the angels sang praises.

Chapter 10 

And then I heard the voices and the hymns of praise which! had heard in each of the six heavens—which I had heard as I ascended there; 2 and all (the voices and hymns of praise) were directed to that Glorious One whose glory I could not see. 3 And I also heard and saw the praise (which was directed to) him, 4 and the Lord and the angel of the Spirit heard everything and saw everything. 5 And all the praise which was sent (up) from the six heavens was not only heard, but seen. 6 And I heard the angel who led me, and he said to me, “This is the Most High of the high ones, who dwells in the holy world, who rests among the holy ones, who will be called by the Holy Spirit in the mouth of the righteous the Father of the Lord.” 7 And I heard the voice of the Most High, the Father of my Lord, as he said to my Lord Christ, who will be called Jesus, 8 “Go out and descend through all the heavens. You shall descend through the firmament and through that world as far as the angel who (is) in Sheol, but you shall not go as far as Perdition. 9 And you shall make your likeness like that of all who (are) in the five heavens, 10 and you shall take care to make your form like that of the angels of the firmament and also (like that) of the angels who (are) in Sheol. 11 And none of the angels of that world shall know that you (are) Lord with me of the seven heavens and of their angels. And they shall not know that you (are) with me 12 when with the voice of the heavens I summon you, and their angels and their lights, and when I lift up (my voice) to the sixth heaven, that you may judge and destroy the princes and the angels and the gods of that world, and the world which is ruled by them, 13 for they have denied me and said, ‘We alone are, and there is no one besides us.’

14 And afterwards you shall ascend from the gods of death to your place, and you shall not be transformed in each of the heavens, but in glory you shall ascend and sit at my right hand, 15 and then the princes and the powers of that world will worship you.” 16 This command I heard the Great Glory giving to my Lord. 17 And thus I saw when my Lord went out from the seventh heaven into the sixth heaven. 18 And the angel who had led me from this world was with me, and he said to me, “Understand, Isaiah, and look, that you may see the transformation and descent of the Lord.” 19 And I looked, and when the angels who (were) in the sixth heaven saw him, they praised him and glorified him, for he had not been transformed into the form of the angels there; and they praised him, and I also sang praises with them. 20 And I saw when he descended into the fifth heaven, that in the fifth heaven he made his form like that of the angels there, and they did not praise him, for his form was like theirs. 21 And then he descended into the fourth heaven and made his form like that of the angels there, 22 and when they saw him, they did not praise him or glorify him, for his form (was) like their form. 23 And again I saw when he descended into the third heaven, that he made his form like that of the angels who (were) in the third heaven. 24 And those who kept the gate of the (third) heaven demanded the password, and the Low gave (it) to them in order that he should not be recognized; and when they saw him, they did not praise him or glorify him, for his form (was) like their form. 25 And again I saw when he descended into the second heaven, that there again he gave the password, for those who kept the gates demanded (it), and the Lord gave (it). 26 And I saw when he made his form like that of the angels who (were) in the second heaven, that they saw him, but did not praise him, for his form (was) like their form. 27 And again I saw when he descended into the first heaven, that there he gave the password to those who kept the gates. And he made his form like that of the angels who (were) on the left of that throne, and they did not praise him or glorify him, for his form (was) like their form. 28 And as for me, no one questioned me because of the angel who led me. 29 And again he descended into the firmament where the prince of this world dwells, and he gave the password to those who (were) on the left, and his form (was) like theirs, and they did not praise him there; but in envy they were fighting one another, for there is there a power of evil and envying about trifles. 30 And I saw when he descended and made himself like the angels of the air, that he was like one of them. 31 And he did not give the password, for they were plundering and doing violence to one another. (“THE ASCENSION OF ISAIAH”, 9:1-10:31)

Chapter 11

And after this I looked, and the angel who spoke to me and led me said to me, “Understand, Isaiah son of Amoz, because for this purpose I was sent from the Lord.” 2 And I saw a woman of the family of David the prophet whose name (was) Mary, and she (was) a virgin and was betrothed to a man whose name (was) Joseph, a carpenter, and he also (was) of the seed and family of the righteous David of Bethlehem in Judah. 3 And he came into his lot. And when she was betrothed, she was found to be pregnant, and Joseph the carpenter wished to divorce her. 4 But the angel of the Spirit appeared in this world, and after this Joseph did not divorce Mary; but he did not reveal this matter to anyone. 5 And he did not approach Mary, but kept her as a holy virgin, although she was pregnant. 6 And he did not live with her for two months. 7 And after two months of days, while Joseph was in his house, and Mary his wife, but both alone, 8 it came about, when they were alone, that Mary then looked with her eyes and saw a small infant, and she was astounded. 9 And after her astonishment had worn off, her womb was found as (it was) at first, before she had conceived. 10 And when her husband, Joseph, said to her, “What has made you astounded?” his eyes were opened, and he saw the infant and praised the Lord, because the Lord had come in his lot. 11And a voice came to them, “Do not tell this vision to anyone.” 12 But the story about the infant was spread abroad in Bethlehem. 13 Some said, “The virgin Mary has given birth before she has been married two months.” 14 But many said, “She did not give birth; the midwife did not go up (to her), and we did not hear (any) cries of pain.” And they were all blinded concerning him; they all knew about him, but they did not know from where he was. 15 And they took him and went to Nazareth in Galilee. 16 And I saw, O Hezekiah and Josab my son, and say to the other prophets also who are standing by, that it was hidden from all the heavens and all the princes and every god of this world. 17 And I saw (that) in Nazareth he sucked the breast like an infant, as was customary, that he might not be recognized. 18 And when he had grown up, he performed great signs and miracles in the land of Israel and (in) Jerusalem. 19 And after this the adversary envied him and roused the children of Israel, who did not know who he was, against him. And they handed him to the ruler, and crucified him, and he descended to the angel who (is) in Sheol. 20 In Jerusalem, indeed, I saw how they crucified him on a tree, 21 and likewise (how) after the third day he remained (many) days.

22 And the angel who led me said to me, “Understand, Isaiah.” And I saw when he sent out the twelve disciples and ascended. 23And I saw him, and he was in the firmament, but was not transformed into their form. And all the angels of the firmament, and Satan, saw him and worshiped. 24 And there was much sorrow there as they said, “How did our Lord descend upon us, and we did not notice the glory which was upon him, which we (now) see was upon him from the sixth heaven?” 25 And he ascended into the second heaven, and he was not transformed, but all the angels who (were) on the right and on the left, and the throne in the middle, 26 worshiped him, and praised him, and said, “How did our Lord, remain hidden from us as he descended, and we did not notice?” 27 And in the same way he ascended into the third (heaven), and in the same way they praised him and spoke. 28 And in the fourth heaven and also in the fifth they spoke in exactly the same way. 29 But there was one glory, and from it he was not transformed. 30 And I saw when he ascended into the sixth heaven, that they worshiped him and praised him; 31 but in all the heavens the praise grew louder. 32 And I saw how he ascended into the seventh heaven, and all the righteous and all the angels praised him. And then I saw that he sat down at the right hand of that Great Glory, whose glory I told you I could not behold. 33 And also I saw that the angel of the Holy Spirit sat on the left. 34 This angel said to me, “Isaiah, son of Amoz, [it is enough for you], for these (are) great things, for you have observed what no one born of flesh has observed. 35 And you shall return into your robe until your days are complete; then you shall come here.” These things I saw. 36 And Isaiah told (them) to all those who were standing before him, and they sang praises. And he spoke to Hezekiah the king and said, “These things I have spoken. 37 And the end of this world 38 and all this vision will be brought about in the last generation.” 39 And Isaiah made him swear that he would not tell this to the people of Israel, and that he would not allow any man to copy these words. 40 And then they shall read them. But as for you, be in the Holy Spirit that you may receive your robes, and the thrones and crowns of glory, which are placed in the seventh heaven. 41 Because of these visions and prophecies Sammael Satan sawed Isaiah the son of Amoz, the prophet, in half by the hand of Manasseh. 42 And Hezekiah gave all these things to Manasseh in the twenty-sixth year of his reign. 43 But Manasseh did not remember these things, nor place them in his heart, but he became the servant of Satan and was destroyed.

Here ends (the book) of Isaiah the prophet with his ascension. (Ibid., 11:1-43)

In this post I will share some additional evidence from the Quran and sunnah that Jesus did claim to be God Almighty in the flesh.

The Muslim scripture identifies Allah as the master and ruler of the day of judgment, which shall be the day when all mankind will appear before the Islamic deity to face judgement:

In the Name of Allah, the Most Beneficent, the Most Merciful. All the praises and thanks be to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists). The Most Beneficent, the Most Merciful. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection [Maliki yawmi al-ddeeni]) You (Alone) we worship, and You (Alone) we ask for help (for each and everything). Guide us to the Straight Way The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians). S. 1:1-7 Hilali-Khan

Note the various ways the expression malik yawm al-deen has been rendered:

Yusuf Ali: Master of the Day of Judgment. S. 1:4

Palmer : the ruler of the day of judgment!

Rodwell: King on the day of reckoning!

Sale: the king of the day of judgement.

The Quran also teaches that Allah will descend on the last day in the shadow of clouds with his angels to judge mankind:

Do they then wait for anything other than that Allah should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allah return all matters (for decision). S. 2:210 Hilali-Khan

Nay! When the earth is ground to powder, And your Lord comes with the angels in rows, And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him? S. 89:21-23

The Islamic text further attests that Allah is the lord/owner of the glorious and magnificent throne:

If they turn back, say, God is my support: There is no God but he. On him do I trust; and he is the Lord of the magnificent throne (rabbu al-arshi al-atheemi). S. 9:129 Sale

Say, who is the Lord, of the seven heavens, and the Lord of the magnificent throne (rabbu al-arshi al-atheemi)? S. 23:86 Sale

the Lord of the glorious throne (al-arshi al-majeedi); S. 85:15 Palmer

Here is where it gets interesting.

Jesus claimed that he is the Son of Man who will come on the clouds of heaven with his angels to recompense every individual for what s/he has earned:

“But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, ‘Are You the Christ, the Son of the Blessed One?’ And Jesus said, ‘I am; and you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING WITH THE CLOUDS OF HEAVEN.’” Mark 14:61-62

“For the Son of Man is going to come in the glory of His Father with His angels, and WILL THEN REPAY EVERY MAN ACCORDING TO HIS DEEDS. Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom.” Matthew 16:27-28

“‘Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done. I am the Alpha and the Omega, the first and the last, the beginning and the end… I, Jesus, have sent My angel to testify to you these things for the churches. I am the root and the descendant of David, the bright morning star.’… He who testifies to these things says, ‘Yes, I am coming quickly.’ Amen. Come, Lord Jesus. The grace of the Lord Jesus be with all. Amen.” Revelation 22:12-13, 16, 20-21

Pay attention to the fact how Christ in this passage refers to himself as the Alpha and the Omega, the first and the last, the beginning and the end. Both God’s inspired Word and the Quran affirm that these are all divine titles:

“BEHOLD, HE IS COMING WITH THE CLOUDS, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen. ‘I am the Alpha and the Omega,’ says the Lord God, ‘who is and who was and who is to come, the Almighty.’… When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, ‘Do not be afraid; I am the first and the last, and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.’” Revelation 1:7-8, 17-18 – Cf. 2:8

“Who has performed and accomplished it, Calling forth the generations from the beginning? I, the LORD, am the first, and with the last. I am He.” Isaiah 41:4

“Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts: ‘I am the first and I am the last, And there is no God besides Me.’” Isaiah 44:6 – Cf. 48:12

“Then He said to me, ‘It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost. He who overcomes will inherit these things, and I will be his God and he will be My son.’” Revelation 21:6-7

He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing. S. 57:3 Hilali-Khan

Jesus also taught that he will be the One who will resurrect the dead from their graves by the power of his voice in order to judge them:

“For not even the Father judges anyone, but He has given all judgment to the Son, so that all will honor the Son EVEN AS they honor the Father. He who does not honor the Son does not honor the Father who sent Him… Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will live. For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; and He gave Him authority to execute judgment, because He is the Son of Man. Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His [the Son’s] voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.” John 5:22-23, 25-29

“‘All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. For I have come down from heaven, not to do My own will, but the will of Him who sent Me. This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day. For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.’ Therefore the Jews were grumbling about Him, because He said, ‘I am the bread that came down out of heaven.’ They were saying, ‘Is not this Jesus, the son of Joseph, whose father and mother we know? How does He now say, “I have come down out of heaven”?’ Jesus answered and said to them, ‘Do not grumble among yourselves. No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day… He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day.’” John 6:37-44, 54

As if this isn’t remarkable enough, the Lord went so far as to say that he will be coming with his angels to the earth to sit on his glorious throne in order have all the nations stand before him in judgment!

“‘But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; and He will put the sheep on His right, and the goats on the left.

“‘Then the King will say to those on His right, “Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.” Then the righteous will answer Him, “Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? And when did we see You a stranger, and invite You in, or naked, and clothe You? When did we see You sick, or in prison, and come to You?” The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.”

“‘Then He will also say to those on His left, “Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.” Then they themselves also will answer, “Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?” Then He will answer them, “Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.” These will go away into eternal punishment, but the righteous into eternal life.’ When Jesus had finished all these words, He said to His disciples, ‘You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion.’” Matthew 25:31-46; 26:1-2

Note how in the foregoing passage Christ identifies himself as that very Lord and King of the day of judgment, being the Owner of the glorious throne!

It is so plainly obvious that Jesus was basically claiming to be God Almighty in the flesh that Muhammad stole the aforementioned statements of God’s beloved Son and put them in the mouth of his own deity!

On the authority of Abu Hurayrah, who said that the Messenger of Allah said:

Allah (mighty and sublime be He) will say on the Day of Resurrection: O son of Adam, I fell ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink when You are the Lord of the worlds? He will say: My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me.

It was related by Muslim.

Hadith Qudsi 18 (sunnah.com https://sunnah.com/qudsi40/18)

By plagiarizing Jesus’ words and attributing them to Allah, Muhammad was unknowingly bearing witness to the fact that Christ made himself out to be God Almighty since he does what even Islam’s false prophet realized that only the one true God shall do. I.e., Jesus Christ comes to judge mankind on the last day, on the day of resurrection, since he is the Master and Ruler of the day of judgment!

All biblical references taken from the New American Standard Bible 1995 edition (NASB1995).

FURTHER READING

THE QURAN CONFIRMS THAT JESUS SAID HE IS GOD!

The following has been taken from Daniel B. Wallace’s Who is Ezekiel’s Daniel?

In Daniel 1:6 we are introduced to the author of this book: דניאל. An increasing number of scholars have argued that the book of Daniel is pseudepigraphical, written during the Maccabean era (c. 165 BCE). By late-dating Daniel they can speak of vaticinium ex eventu, or prophecy after the fact (i.e., history written as though it were prophecy).  This, of course, is in keeping with the old Chinese proverb: “It is very difficult to prophesy, especially about the future.”  One of the arguments used has to do with the supposition that Daniel is not mentioned by name in any Jewish literature until 140 BCE (in the Sybilline Oracles {3:397-400}). 

As a sidenote, it is interesting to observe that the pseudepigraphical approach wants to have its cake and eat it too. The reason for pseudepigraphy, it is claimed, is to employ some famous person’s name for the sake of one’s own views. But if Daniel is not mentioned in any Jewish literature until 140 BCE, then how famous could he be? There is substantial evidence that Daniel is mentioned prior to this date, however. In Ezekiel 14:14, 20; and 28:3 one “Danel” is found. But the traditional date of Ezekiel is hardly disputed. Could it be that this Danel is the same as Daniel in the book that bears his name?

Until the 1930s the standard view that the Danel of Ezekiel was an ancient mythical hero.¹ But in the early 1930s the Ras Shamra (Ugaritic) texts were published which included, inter alia, a description of a certain Dnil. Several scholars have since found that by a rather ingenious interpretation of the evidence they can claim enough parallels in the Ugaritic Dnil with Ezekiel’s Danel to make a positive identification of the latter with the former. The argument has been persuasive enough that the NIV has a note on Ezek. 14:14, 20, and 28:3 to the effect that “the Hebrew spelling {of Daniel} may suggest a person other than the prophet Daniel.”

More recently, two articles have appeared in Vetus Testamentum, dealing with the identification of Ezekiel’s Danel.  The first article, written by Harold H. P. Dressler and published in 1979,² argues against the identification of Ezekiel’s Daniel with the Ugaritic Daniel³ and at least leans in favor of an identification with Daniel’s Daniel. The second article, written by John Day and published in 1980,⁴ is a rejoinder to Dressler’s article, arguing for the new “traditional” view, that of equating Ezekiel’s Daniel with the Dnil of the Ras Shamra texts.

Our goal in this paper is to survey Dressler’s and Day’s arguments and then to propose some solutions. 

Dressler’s Article

Harold Dressler is well qualified to discuss the Dnil of the Ras Shamra texts since he wrote his doctoral dissertation on that very topic.⁵ He outlines four arguments which “have been advanced for denying that the Daniel of Ezekiel xiv and xxviii is to be identified with the Biblical Daniel” (p. 155).

A. Linguistic Considerations

“Most commentators point out that the spelling of the name Daniel in Ezekiel (daniel) differs consistently from its occurrence in the book of Daniel (daniyyel). Since the Ugaritic Aqht Text has the same spelling as in Ezekiel (dnil), scholars have argued for the probability of a connection. However, it is noteworthy that, in the words of Albright, the ‘name Danilu, Danel is well attested (in different writings and perhaps with different meanings attributed to it) in Old Assyrian, Old Babylonian, Northwest Semitic . . .’ and that ‘Danil is the Babylonian pronunciation of non-Accadkian Semitic Dan’il, “Daniel” . . .’ Gibson suggests that ‘Ezekiel simply uses the traditional spelling of the name without the internal mater lectionis. . .’ No doubt, the Ugaritic dnil could correspond to either Hebrew vocalization” (pp. 155-56).

B. The Middle Position of the Name as an Argument for Antiquity

“ . . . it is generally agreed nowadays that the mention of Daniel between two figures from antiquity must imply that Daniel, too, cannot be a person contemporary with the prophet Ezekiel. Older commentaries present a different point of view and postulate either a climactic order or an order of elevation. However, it must be noted that the Book of Ezekiel does not attach much importance to exact patterns of enumeration. . . . Hence we must assume that the position of the name does not allow any clear-cut deductions.” (p. 156).

C. Non-Israelite Emphasis

“Not only the fact that Job was extra-Israelite and Noah pre-Israelite but also the mention of Daniel in Ez. xxviii 3 in connection with the Prince of Tyre, a Phoenician stronghold, suggested to scholars that a Syro-Phoenician ancient personage was in view. . . . However, one needs no particularly fertile imagination to view an Israelite Daniel flanked by a pre-Israelite and a non-Israelite to arrive at an equally satisfying theological construction.” (pp. 156-57).

D. Chronological Difficulties

“It is generally considered that the identification of the Daniel mentioned by Ezekiel with the hero of the book of Daniel runs into chronological difficulties since Daniel would have been a youth whose reputation, if he had one at the time, was certainly of only a local nature.

“However, several arguments can be advanced for the opposite point of view  . . . . {his fourth argument is as follows:} d) If Ezekiel’s authorship and the unity of the book is maintained, it may be pointed out that, by the time the book was published (app. 570-567 BC according to Howie), approximately thirty-six years had elapsed, enough time to establish the fame of the Daniel of the Babylonian golah” (pp. 157-58).

After a brief discussion of other points ancillary to our discussion, Dressler summarizes his article:

With regard to the Daniel-figure in Ezekiel no compelling reason was found for rejecting the identification of the Daniel mentioned by Ezekiel with the Biblical Daniel. . . . Perhaps most important has been the investigation into the meaning of sedaqah in Ez. xiv where this term is used as an antonym to “unfaithfulness” in the sense of idolatry, i.e. the worship of Baal. Thus, it is especially inappropriate to suggest a Baal-devotee, the Ugaritic Dnil, as an exemplary “righteous” man.  (pp. 160-61)

Day’s Article

(N.B. For sake of ease of discussion, we will organize Day’s comments according to Dressler’s four main points, even though Day has them ordered differently.)

A. Linguistic Considerations

Even though the translators of the NIV cite the linguistic argument as the only evidence necessary to dissuade them from positively identifying Ezekiel’s Daniel with Daniel’s Daniel, Day agrees with Dressler that this argument is invalid. “Dressler, pp. 155-6, however, is right in his observations that there are no linguistic objections to the equation of the Daniel of Ezekiel xiv 14, 20 and the hero of the book of Daniel. Ezekiel simply spells the name without the vowel letter yodh” (p. 181, n. 18).

B. The Middle Position of the Name as an Argument for Antiquity

. . . it is only natural to assume that Daniel is likewise a figure of hoary antiquity. This alone makes it improbable that Ezekiel was referring to a contemporary, the hero of the book of Daniel, but is fully consonant with the Daniel of the Aqhat epic, the extant text of which dates from the 14th century B. C. Surprisingly, on this crucial point, Dressler (p. 156) has no argument at all. Instead, he criticizes a different point, namely the view of some older commentators that the three names are listed in a climactic order or an order of elevation, but this is irrelevant to the point at issue.⁶

C. Non-Israelite Emphasis

. . . the two notables mentioned alongside Daniel, Noah and Job, are both non-Israelites, suggesting that Daniel too is a non-Israelite, and therefore not the hero of the book of Daniel. . . . With disregard to the non-Israelite emphasis of Ezek. xiv 14, 20, Dressler states, “one needs no particularly fertile imagination to view an Israelite Daniel flanked by a pre-Israelite and a non-Israelite to arrive at an equally satisfying theological construction” (p. 157). However, this ignores the fact that Noah is not only a pre-Israelite, but also a non-Israelite, so that this is most naturally the case also with Daniel . . . .⁷

D. Chronological Difficulties

Day really does not argue over this point, but simply asserts that if there were a biblical Daniel, he would be a contemporary of Ezekiel and would not fit the picture painted in Ezekiel 14:14.

Day also presents some positive evidence for the identification of the Ugaritic Dnil with Ezekiel’s Daniel which will be dealt with in the final section of this paper below.

Some Possible Solutions:

A Surrejoinder to Day’s Article

In this final section, our goal is to discuss the four points raised by Dressler and challenged by Day and examine some of their other arguments briefly, suggesting additional considerations for the debate.

A. Consideration of the Four Arguments

1. LINGUISTIC CONSIDERATIONS

Both Day and Dressler agree that the spelling of the name Daniel is insignificant in terms of denying an identification of Ezekiel’s Daniel with the biblical Daniel. Part of the reason that the spelling is different might be that the yodh used in the name in the book of Daniel may indeed by a yodh compaginis, or a mere connective rather than the first person infix. Or, if the yodh was intended by the author to be a personal infix as a constant reminder of his relation to YHWH, then one could easily understand why such would be missing in Ezekiel’s spelling of the name. In other words, Daniel’s spelling reminds him of his own responsibility before God and of his own humility. Ezekiel’s spelling leaves the yodh out, broadening the scope of God as judge.

2. THE MIDDLE POSITION OF THE NAME AS AN ARGUMENT FOR ANTIQUITY

Although Day asserts that Dressler did not answer this argument, suggesting that Dressler’s comments are entirely irrelevant, it should be pointed out that Day partially missed the point. Dressler was simply being honest with the text of Ezekiel, pointing out that any arguments about lists fly in the face of Ezekiel’s tendencies. In other words, when Ezekiel penned “Noah, Daniel, and Job” his intention was to list these three men, though the order of their names probably had to with the order of his recollection.  Dressler did, then, answer the charge–he just did not give the answer Day was expecting. We might add further that it is quite possible that Ezekiel intended to write something of an inferential foreword to the book of Daniel by his threefold reference to his prophetic colleague. There are many indications within the book of Daniel that suggest that he anticipated hesitation on the part of his audience to accept him as a true prophet of YHWH, in particular because of his status in the political machinery of a foreign regime.⁸ In other words, even back then, people had serious doubts about whether “honest” and “politician” could be juxtaposed! Hence, a few casual but well-placed notations to Daniel’s wisdom and righteousness by Ezekiel could well function as a foreword to Daniel, defusing to some degree any possible opposition to the book.

3. NON-ISRAELITE EMPHASIS

Day makes a good point that “Noah is not only a pre-Israelite, but also a non-Israelite. . .”⁹  However, two counter-points can be made. First, if Ezekiel is simply thinking of three righteous men that the nation would know about either from the Scriptures or from their national history, is he necessarily trying to single out non-Israelites?  If he is singling out anything, it may well be that three men who did not live in the promised land nevertheless were faithful to YHWH–and Daniel, of course, fits well with this point (as well as with the focus of Ezekiel). Second, in Day’s statement that Noah, too, was a non-Israelite, he is really making a linguistic-logical equation. A simple relabeling of the categories changes everything. If the categories are (a) pre-distinction man (Noah), (b) post-distinction Gentile (Job), and (c) post-distinction Jew, we can see how none of them could be interchanged with the others. Furthermore, Noah is a pre-Israelite (as Dressler asserted), and not just a non-Israelite, for Abraham was a direct descendant of his. The logical fallacy of Day is that of creating a label, then assuming that that label is the only one that fits. Ezekiel’s language will not easily yield to such manipulation.

4. CHRONOLOGICAL DIFFICULTIES

Day does not deal with Dressler’s arguments, as already noted. Thus, we can allow Dressler’s arguments to stand.

B. Additional Considerations: A Critique of Day’s Positive Evidence

In dealing with the positive evidence of an identification of Ezekiel’s Daniel with the Dnil of the Ugaritic texts, Day has some rather incisive comments to make about Dressler’s views. However, in spite of the positive evidence he has amassed, I believe that there are two Achilles’ heels in his arguments. It is my view that his error in these two points is serious enough to invalidate the identification he is proposing.

1. DANIEL’S WISDOM

First, in dealing with the last mention of Daniel in Ezekiel, Day says that the words of Ezek. xxviii 3, “no secret is hidden from you,” suggest that Daniel’s wisdom is of the type referred to by H. P. Müller as mantic or magical-mantic wisdon, a feature certainly prominent in the hero of the book of Daniel. . . . Although a number of Müller’s attempts to discern magical-mantic wisdom in the Ugaritic Daniel are not particularly convincing, it does seem that certain elements of it are present . . . .”¹⁰

The texts which Day refers to all have to do with incantations.  Now again, Day has tied his logic too closely to his linguistic description. In effect, what he is saying is that A (biblical Daniel’s wisdom) is a subset of B (mantic wisdom) and C (Ugaritic Dnil’s incantation wisdom) is also a subset of B; therefore, A = C! The error of such a logical equation can be seen if we replace our letters other known quantities which also fit the description. For example, if B = bodies of water, A = Winona Lake (a subset of B), and C = the Pacific Ocean (a subset of B), does this imply that A = C (Winona Lake = Pacific Ocean)?! Day seems to recognize the fallacy of this view, for he adds that “It is possible that other Ugaritic or Canaanite texts may have spoken more explicitly of Daniel’s wisdom; alternatively, one might suppose that the tradition of Daniel’s wisdom was gradually extended over the centuries. . . .”¹¹ In other words, he himself recognizes the weakness of his arguments and can only hope that an appeal to silence will salvage his point. As one scholar noted, however, “an ounce of evidence is worth a pound of presumption.”  The silence in this case is deafening.

Now we might add two points to this discussion: (1) the specific type of wisdom Ezekiel speaks of in 28:3 is the same specific type referred to in Daniel, namely, the ability to expose secrets (cf. Dan 2:29-45, etc.), though this specific type of wisdom (if incantations can be called ‘wisdom’) is not mentioned with reference to Dnil in the Ras Shamra text; and (2) Day concedes that “It must be admitted that in the extant Aqhat epic Daniel is not explicitly referred to as a wise man.”¹² His attempt on this point is most ingenious, though it seems to fall short of logical demonstration.

2. DANIEL’S RIGHTEOUSNESS

Second, Day’s least convincing point comes in his discussion of Dressler’s strongest point. Dressler himself felt that perhaps the most important {argument} has been the investigation into the meaning of sedaqah in Ez. xiv where this term is used as an antonym to “unfaithfulness” in the sense of idolatry, i.e. the worship of Baal. Thus, it is especially inappropriate to suggest a Baal-devotee, the Ugaritic Dnil, as an exemplary “righteous” man.¹³

One would expect, in light of this concluding statement, that Day would spend some time attempting to refute this point which Dressler considered so weighty. Day does, indeed, log a bit of time on it, though, in my view, he paints himself in a corner in the process:

That the expression mt. rp’i indicates him to have been the devotee of a particular deity is clear from personal names of the type mt. + divine name. . . . Which particular deity is this? Dressler assumes that Baal is intended. . . . That Baal is denoted by rp’u is, however, specifically excluded by R. S. 24.252, obverse, lines 1-3 where the two deities are clearly distinguished.¹⁴

In response to this, we might first point out that Dressler did not deny that rp’u could be somewhat distinguished from Baal.  In a footnote, he points out that “The word rp’ has been identified . . . with Baal,  i.e. his chthonic counterpart” (italics added).  But Day goes on:

A careful study of the Aqhat text leads to the same conclusion, for there Daniel is specifically called El’s servant. . . . Accordingly, it may be maintained that Daniel was a pious devotee of the god El. This is significant, since the Old Testament identifies El with Yahweh, and did not have the scruples about so doing which it had with regard to Baal.¹⁵

But Day has made a logical fallacy here: he says that rp’u and Baal cannot be the same god (even though Dressler uses the word “counterpart” to describe their relationship) because their names occur in the same text as separate entities, but the text he cites to demonstrate that rp’u is El makes no such identification (“El took his servant, he blessed {Daniel?} man of Rp’u”–CT A 17.1.35-6). In other words, the basis on which Day denies the identity of rp’u with Baal is the same basis on which he affirms his identity with El.  Furthermore, according to his presuppositions, the Old Testament identifies El with YHWH, though he seems to consider them as two distinct gods.  Yet, the Old Testament never treats El and YHWH as different from one another. Although it might be granted that rp’u is not Baal (a point which even Dressler conceded, calling him his earthly counterpart), to suggest that he is El on the same basis is inconsistent at best.

The error of Day’s argument is seen in the following paragraph because he recognizes that even if it were asserted that Dnil of Ugarit were an El-devotee, he was still a polytheist and, therefore, not able to meet the requirements of Ezekiel’s “righteousness” which is ascribed to Daniel in 14:14. So Day brings in an analogy which fails to hold water upon close scrutiny: “It is true that Baal and other deities also figure in the Aqhat text, but this is clearly no insuperable obstacle to Daniel’s having become venerated as a righteous man by the time of Ezekiel. . . .”¹⁶ On this point it should be noted that Day’s euphemistic “also figure in” really means “Dnil worshiped Baal and other deities.” In other words, no matter how the text is sliced, this man from Ugarit was no monotheist.  But Day goes on: “That this is no special pleading is indicated by the example of Noah, mentioned alongside Daniel as a righteous man in Ezekiel xiv 14, 20, whose name, according to some experts, is that of a Mesopotamian deity”¹⁷ (italics added).  The fact that Day assumes the reader might see his case as special pleading at least points to the fact that he was aware of how weak his case appeared. Then, to relate Ugaritic Dnil’s beliefs to the supposed etymology of Noah’s name, is, of course, a non sequitur.  Furthermore, the reason Lamech gives the name Noah to his son (Gen 5:29) has to do with the hope that Noah would somehow remove the curse brought into the world by Adam. It is suggested that if we have to conjecture an etymology for Noah’s name, it should at least take into account the account of Lamech’s statement.

Finally, Day brings in his analogy: “Similarly, one might cite the example of Balaam, whom the dominant strand of Old Testament tradition regards as a true prophet (Num. xxii-xxiv), but who is revealed by a recently discovered Aramaic text from Deir Alla to have been a polytheist.”¹⁸  The fallacies of this analogy are several. First, Day looks at a very thin slice of the Old Testament which deals with Balaam and calls this “the dominant strand of Old Testament tradition.” Such an ambiguous statements seems to imply that, in Day’s opinion at least, Numbers 22-24 (the only text he cites with reference to Balaam) presents Balaam in a good light and that the rest of the Old Testament is errant or secondary in its description of Balaam. In other words, the only part of the Old Testament we should trust with reference to Balaam is Numbers 22-24 and yet we find that such a portion of Scripture is wrong in light of recent findings on Balaam. He is clearly setting up a straw man here.

Second, Balaam is not “revealed by a recently discovered Aramaic text . . . to have been a polytheist {italics added}” for he was already revealed to be such in the Old Testament.

Third, by calling Balaam a “true prophet” Day is attempting to make an implicit connection between this description and “righteous.” But such will not work.  Balaam is a true prophet only in the sense that he could not resist the word which God put in his mouth. When he attempted to curse Israel, he blessed israel.  He clearly recognized that irresistible grace working in his life (on behalf of the nation), though this hardly qualifies him as a true prophet. Furthermore, he is not called a prophet by the author of Numbers, but rather one who seeks omens (Num 24:1), a method clearly condemned (cf. Deut 18:10) for “true prophets.” Thus, even within this “dominant strand of Old Testament tradition” Balaam is not presented as a true prophet. Again, we see that Balaam is other than a true prophet within this dominant strand, for in Numbers 23:10, after Balaam’s first oracle, he cries out, “Let my soul die the death of the upright, and let my end be like his!”  Now, this was a plea in the presence of Balak who was expecting a curse. As J. J. Edwards so aptly put it, with reference to this verse, “Balaam could not curse–he could only envy!”¹⁹ Finally, we again read in Numbers that Balaam was anything by a righteous man. In Numbers 31:8 the author makes a specific point of Balaam’s death when Israel attacked Midian. And in 31:16, the author points further to Moses’ war policies, declaring that the Midianite women were to be killed because “these caused the sons of Israel, through the counsel of Balaam, to trespass against the Lord.” Clearly, Balaam is not a true prophet, nor a righteous man a la the biblical Daniel. Edwards’ opinion of the picture of Balaam of Numbers is certainly more accurate: “His teaching involved the most contemptible action ever conceived in an unregenerate heart. Corrupt a people you cannot curse and God will have to chasten them.”²⁰

In one respect, then, Day is right: there is an analogy between Balaam and the Ugaritic Dnil because both were idolaters and certainly neither was a righteous man! To sum up, especially with reference to this second of Day’s Achilles’ heels, Dressler’s judgment still stands: “Is it conceivable that the same prophet {i.e., Ezekiel} would choose a Phoenician-Canaanite devotee of Baal as his outstanding example of righteousness? Within the context of Ezekiel this seems to be a preposterous suggestion.”²¹

Conclusion

We have looked at four standard arguments used to support the identification of Ezekiel’s Daniel with the Ugaritic Dnil. Of the four, John Day virtually conceded the linguistic consideration and the chronological difficulties. His point about the non-Israelite emphasis was good at first glance, but upon closer scrutiny we saw that his logic was too closely tied to his linguistic formulations. Ezekiel’s logic, however, was not so restricted. Finally, although Day did not bring out the force of this point very forcefully, the middle position of the name as an argument for antiquity seemed to me to be the strongest line of reasoning for the Ugaritic equation. However, not only are Ezekiel’s lists not so neat and tidy as we might have expected them to be, but the possibility that Ezekiel intentionally placed a contemporary righteous man in the middle of the list as a kind of foreword to the book of Daniel is intriguing to say the least. It would certainly catch the reader’s eye as it has ours! Finally, Day’s further evidence about the Ugaritic Dnil’s wisdom and righteousness as an attempt to fit him into Ezekiel’s picture seemed to be a brilliant stoke of eisegesis! That such a connection has eluded most is instructive: they have missed it because the raw data do not naturally present such a connection; only an ingenious interpretation of the data can make the square peg of Dnil fit the round hole of Ezeiel’s wise and righteous Daniel!

We conclude, then, that Ezekiel’s Daniel is Daniel’s Daniel and that on this strand of evidence at least the sixth century date of Daniel still remains intact.

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¹ Cf., e.g., J. A. Montgomery, A Critical and Exegetical Commentary on the Book of Daniel, (in ICC) 2-3.

² H. H. P. Dressler, “The Identification of the Ugaritic DNIL with the Daniel of Ezekiel,” VT 29 (1979) 152-61.

³ We are using “Daniel” rather loosely, so as to accommodate the various arguments and viewpoints without prejudice.

⁴ J. Day, “The Daniel of Ugarit and Ezekiel and the Hero of the Book of Daniel,” VT 30 (1980) 174-84.

⁵ “The Aqht-Text: A New Transcription, Translation, Commentary, and Introduction” (Cambridge, 1976).

⁶ Day, 175.

⁷ Ibid.

⁸ Just two of the indications within Daniel are: (1) the many parallels with Joseph (some of them on a conceptual level, others on even a verbal level), the son of Jacob the patriarch, in chapters 1 and 2, creating a positive, though largely sub-conscious deja vu experience in the minds of the readers, and (2) the interweaving of Daniel’s personal history with prophecy, emphasizing his own piety. In large measure, such a view argues for a sixth century date of the book, for by the second century BCE such a connection would no longer need to be made (since the Jews by this time had accepted Daniel as a true prophet from God).

⁹ Day, 175.

¹⁰ Ibid., 181.

¹¹ Ibid.

¹² Ibid., 180.

¹³ Dressler, 161.

¹⁴ Day, 176-77.

¹⁵ Ibid., 177.

¹⁶ Ibid., 178.

¹⁷ Ibid.

¹⁸ Ibid.

¹⁹ J. J. Edwards, “Balaam,” ZPEB, 1:454.

²⁰ Ibid.

²¹ Dressler, 159.