The Holy War — Page 111
Proceedings—Debate 27 May 1893 111 اروخامیئ [ἔρχομαι or erkhome ] which means, bheij a -hu’ a. 1 Samuel 12:8 the word is اپسنن ای لو [ἀποστέλλω or apostello ] and the meaning is the same. In Genesis 45:7 and also in Jeremiah 35:13 the word is بادی زی [βάδιζε or vadize ]the meaning of which is, to go. And all these words are very different from the words ھی گی آسے [ἁγιάζει or agiazi ] in the passage under dispute, and these words have nothing to do with the passage in dispute. And what we have said is correct that the words mean, ‘the one sanctified by God and sent’; that is to say, sent from heaven. Third— You ask, ‘Did the Jewish people consider Israel, etc. to be guilty of blasphemy for being given this same title. ’ We have answered this again and again, but it is sad that, for some reason, you did not understand. Look carefully again on our previous dis- cussion to see that the distinction that Christ enjoyed was not in any other venerable personage. Fourth— When people look at the issue, they will be able to assess justly regarding what Mirza [Ghulam Ahmad] sahib says, that we have only made a verbal claim of salvation and have merely employed the word. We ask you, sir, why did you not pay attention to the verses quoted from our Holy Books; why did you not show any defect in them before ignoring them? Fifth— Mirza sahib asks us to show signs according to Mark 16. In reply to this, it should be clear that we do not disagree with the generality of the promise, that anyone who has faith should have these Signs. The only question is whether, with the generality of the promise, is it also meant that anyone and everyone could be the means for showing these Signs? Is it not the case that some disci- ples, because of their weak faith, did not accept the witness of the reliable people, nor the promises of the Lord and the prophecies of the previous Prophets, and they were reprimanded for their doubt?