Bibliotheca Polyglotta

ʕMR
▪ eC7 Q iii, 30, 31; lxvi, 12 – Jeffery1938.
ʕImrān, the father of Moses, Aaren, and Miriam – Jeffery1938 ▪ Jeffery1938: »In these passages we have the well-known confusion between Miriam the sister of Moses and Aaron, and Miriam the mother of our Lord, and in spite of the attempts at defence made by Gerock,¹ Sale,² and Weil,³ we have no need to look elsewhere than the [Hbr] ʕamrām of the O.T. for the ultimate source of the name, though the direct borrowing would seem to have been from the Syr ʕamrān.
Sycz, Eigennamen, 60, would take it as a genuine Ar name applied to [Hbr] ʕamrām because the name seems to be a formation from ʕamara, and used in pre-Islamic times. Ibn Durayd, Ištiqāq, 314, tells us of an ʕimrān among the Quḍāʕa, and Ibn Qutayba, Maʕārif, 223, speaks of an ʕImrān bin Maḫzūm at Mecca. D. H. Müller, WZKM, i, 25, says the name was known in SArabia, and evidence for its existence in NArabia is found in a Grk inscription from the Hauran given by Lidzbarski, Ephemeris, ii, 331, which reads Aúθou Salémou kè Emránou Bássou, as well as the Abū ʕImrān mentioned in Al-ʔAʕšà.⁴ Horovitz, KU, 128, also quotes Littmann’s unpublished second volume No. 270 for an occurrence of the name in the Safaite inscriptions (cf. Ryckmans, Noms propres, i, 167).
This, however, hardly affects the Qurʔānic name, for though we may agree that there was an early Arabic name of this form, it is surely clear, as both Lidzbarski and Horovitz note, that the Qurʔānic name came to Muḥammad from his Jewish or Christian sources, though in the form it takes he may have been influenced by the Arabic name (Horovitz, JPN, 159).«

1. Christologie, pp. 22-8, followed by Sayous, Jésus-Christ d’apre Mahomet, Paris, 1880, pp. 35, 36. 2. Koran, p. 46, n. 3. 3. Muhammad der Prophet, 1843, p. 195, n. 4. Dīwān (ed. Geyer), xxvii, 18.

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