{"id":30500,"date":"2024-07-15T10:58:54","date_gmt":"2024-07-15T09:58:54","guid":{"rendered":"https:\/\/pluriel.fuce.eu\/videos\/jesus-in-recent-quran-translations-the-jesus-of-the-quran-vs-the-jesus-of-the-new-testament\/"},"modified":"2026-07-24T19:42:07","modified_gmt":"2026-07-24T18:42:07","slug":"jesus-in-recent-quran-translations-the-jesus-of-the-quran-vs-the-jesus-of-the-new-testament","status":"publish","type":"videos","link":"https:\/\/pluriel.fuce.eu\/en\/videos\/jesus-in-recent-quran-translations-the-jesus-of-the-quran-vs-the-jesus-of-the-new-testament\/","title":{"rendered":"Jesus in Recent Qur\u2019an Translations | The Jesus of the Qur’an vs. the Jesus of the New Testament"},"content":{"rendered":"

In this video, Gabriel Said Reynolds discusses the presentation of Jesus in the Qur’an and how it is interpreted and rendered in English by recent translations of the Qur’an. I show that recent translations emphasize the difference between the Qur’anic Jesus and the Jesus of the New Testament and that in fact, the two Scriptures present Jesus very differently. He also discusses the origin and history of the name ‘Isa and much more.<\/p>\n

Summary by Pluriel<\/em><\/strong><\/p>\n

This video focuses on the representation of Jesus in the Qur’an and in recent translations of the Muslim sacred text. The main points discussed are:<\/p>\n

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  1. The Qur’anic name for Jesus, “Isa”, differs from other languages that use derivatives of the Hebrew “Yeshua”. A recent theory suggests that “Isa” might come from an ancient Arabic inscription invoking a deity named “Ein Sinya”.<\/li>\n
  2. The Qur’anic Jesus differs significantly from that of the Gospels. Although some elements are common (virgin birth, miracles), many crucial aspects of the Gospels are absent from the Qur’an (parables, Passion, etc.). The Qur’an presents a distinct Jesus, adapted to its own theological message.<\/li>\n
  3. Three recent Qur’anic translations are examined: those of Muhammad Asad, Hilali-Khan, and Sahih International. Each adopts different approaches to rendering the text, especially concerning Jesus.<\/li>\n
  4. Muhammad Asad, a rationalist, tries to avoid supernatural interpretations. Hilali-Khan incorporate elements of Islamic tradition (hadith) into their translation. Sahih International offers a more literal translation.<\/li>\n
  5. These translations emphasize the specificity of the Qur’anic Jesus compared to the biblical Jesus. For example, they avoid presenting him as the divine “Word”, unlike Christian interpretations.<\/li>\n
  6. The Qur’an seems to associate Jesus with a certain militancy, an aspect absent from the Gospels but consistent with the context of the prophet Muhammad.<\/li>\n<\/ol>\n

    In conclusion, Gabriel Said Reynolds emphasizes that the Qur’an effectively creates a “new Jesus”, adapted to its own prophetic message, just as it reinterprets other biblical figures. Modern Muslim translations reflect this theological distinction, avoiding overly Christianizing readings of the Qur’anic text.<\/p>\n