Bibliotheca Polyglotta

▪ Jeffery1938: »We also find al-quddūs an epithet for God, lix, 23; lxii, 1; qaddasa ‘to bless, sanctify’, ii, 28; muqaddas and muqaddasaẗ ‘holy’, ‘sacred’, v, 24; xx, 12; lxxix, 16. / The root is common Sem and would seem to have meant primitively ‘to withdraw, separate’,¹ and some of the philologers would derive the meaning of the Qurʔānic words from this sense (cf. Bayḍ. on ii, 28). It has long been recognized, however, that as a technical religious term, this sense is a NSem development, and occurs only as a borrowed sense of the root in SSem.² Thus Eth [Gz] qaddasa in the sense of ‘holy’ (i.e. qəddus) is a borrowing from Aram, as Nöldeke, Neue Beiträge, 35, shows, and there can be little doubt that Fraenkel, Vocab, 20; Fremdw, 57, is correct in tracing the Ar word to a similar source. Hirschfeld, Beiträge, 39 ff., thinks the Ar use developed under Jewish influence, but the Qurʔānic use is more satisfactorily explained from Christian Aram,³ particularly the rūḥ al-qudus from Syr rūḥā d-qūdšā; while the form quddūs may have come from the Eth [Gz] qəddus (Horovitz, JPN, 218).⁴ «

1. Baudissin, Studien, ii, 19 ff., and Robertson Smith, Religion of the Semites, 150. 2. Which is fatal to Grimme’s theory of SAr origin, ZA, xxvi, 166. 3. Fraenkel, Vocab, 24; Pautz, Offenbarung, 36; Mingana, Syr Influence, 85, 86. 4. The qādûš ‘the Holy One’ of the incantation texts, however, should be noted. Cf. Montgomery, Aramaic Incantation Texts, Glossary, p. 300.

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