A missionary under the Yahoo ! Groups nome de plume of “Patriot Tim” has made an allegation in a discussion group by stating that the Syrian pagan idol Rimmon as mentioned in 2 Kings 5:18 is the same deity as for the Muslims, who sometimes call upon God as ar-Raḥmān (The Most Merciful).
To repeat the missionary’s claim :
The verse in question is II Kings 5:18, and the words were spoken by Naaman the Syrian general who had just been healed of his leprosy by Elisha the prophet[.…] We see Naaman saying that, because of his position of importance to the king of Syria, he would be required to enter and bow to Rimmon in that deity’s temple in Damascus. Thus, we see that Rimmon is found in the Bible.
This article is more or less an improvement from the original response we had offered and is intended to deeply address the issue of Rimmon, insha’Allah.
Is Rimmon really “Raḥmān”?
On the issue of “Raḥmān”, the missionary argues that :
Rahman, as indicated to us in the Qu’ran, Surah 17:110, is another name for Allah. Hence, we see that there is a definite connexion [sic], linguistic and otherwise, between the Rimmon who was worshipped all throughout Syria, Paddan-Aram, Assyria, and the rest of the northern Fertile Crescent, and Rahman, or Allah.
We believe that we have tolerated enough of this shoddy scholarship, and now is the time to blast this missionary to kingdom come. The reality is that one does not need the source(s) that he dutifully parrots from Christian polemicists like Dr. Robert Morey, as The New Strong’s Exhaustive Concordance of the Bible, The Brown-Driver-Briggs Hebrew-English Lexicon and William Gesenius’ Hebrew and English Lexicon are all good enough authorities on the etymology.
As we have earlier stated, the name of this Syrian pagan idol Rimmon appears in 2 Kings 5:18. This verse is as follows :
May the Lord forgive your servant in this matter : when my master enters the house of Rimmon to worship there, supported by my hand, and I have to bow myself down in the house of RIMMON ; when I have to bow myself down thus in the house of Rimmon, may the Lord forgive your servant in this matter.
According to Gesenius, the Hebrew word “rimmon” actually means “pomegranate,” and the Arabic equivalent is “rumman” (رُمَّان), which is quite similar to the Hebrew and shares the same R‑M-N (ر‑م-ن) cognate with related terms in other Semitic languages1. In fact this is used in the Qur’an as well :
fīhimā fākihatun wa nakhluN wa rummān
Translation : In both of them are fruits, palm trees, and pomegranates.2
“Pomegranate” is thus the proper translation of “rimmon” in the Bible (Numbers 20:5 ; Deuteronomy 8:8 ; 1 Samuel 14:12 ; Songs 4:3, 6:7). ‘Rimmon’ is also the name of several places mentioned in the Bible, specifically the Old Testament, named such because of the number of pomegranates that grow there.
As Gesenius states :
The pomegranate tree is still found in Syria, Palestine, and Egypt […] From their abounding in pomegranates, several places received the proper name Rimmon[.]3
Indeed, the name “Rimmon” appears in several biblical passages, including Joshua 15:32, 19:7, Judges 20:47, 1 Chronicles 4:32, and Zechariah 14:10, referring to various geographical locations. These places named “Rimmon” likely held significance in ancient times, though the exact locations and characteristics may vary. In modern times, there are still places with similar names in the region. In Hebrew, the place is referred to as “Rimmon” (רִמּוֹן), pronounced as reysh-mem-vav-nun, and in Arabic, it is known as “Rammwan” or “Rummon” (رمّون), pronounced as raa-meem-waw-nun. These place names have persisted through history and are still present in the region today.
We can see that Rammwān/Rummon is thus the closest Arabic equivalent to the Hebrew “rimmon,” and not “Raḥman” as “Patriot Tim” erroneously asserts.
Referring to Strong’s on Rimmon, the following entry is found :
4. A Syrian god (7417)4
The B‑D-B Lexicon has more information on Rimmon, and on p. 942 we read that :
[Rimmon] n. pr. dei ; as Rammanu, god of wind, rain and storm ; thunder ; storm.5
There are two possible etymological explanations for the Rimmon of Syria. The first is from Gesenius, who says that it is “…perhaps the exalted, from the root RMM.“6 The other possibility is that the spelling is a deliberate Jewish insult, and this is not uncommon in the Bible.
We read that :
“Rimmon” is an epithet of Hadad (Adad in Mesopotamia); the Akkadian form is Ram(m)an. It has been suggested that the Hebrew Rimmon, which is identical to the Hebrew word for “pomegranate,” is a deliberate mispointing of an original Ram(m)an (or something similar) to disparage the deity. This epithet Rimmon/Ramman is best understood as “thunderer” (cf. Akkadian ramanu “to roar,” hence “to thunder”). Accordingly, the name Hadadrimmon means “Hadad is the thunderer.” Hadad, or Rimmon/Ramman, was the chief diety of the Arameans of Syria[.]7
In light of Jewish traditions with disparaging name-games in Hebrew, we favour the possibility that calling the Syrian pagan idol as Rimmon was merely an attempt at insulting this pagan deity, and have no connections with “rimmon” meaning “pomegranate”.
This already provides sufficient grounds to refute the mendacious claims of the Christian missionary. However, let us delve one step further and consult Hans Wehr’s Arabic-English Dictionary to ascertain the meaning of the Arabic term ar-Raḥmān :
ar-Raḥmān : the Merciful (i.e. God)8
The root of ar-Raḥmān is the word “raḥma” (رحمة), and from the very same page, we find that the root means :
pity, compassion ; human understanding, sympathy, kindness ; mercy9
The discernible absence of any etymological correlation between the Hebrew noun “רִמּוֹן” (Rimmōn) and the aforementioned term is unequivocal. It is paramount to exercise caution when attributing linguistic connections based solely on phonetic resemblances, as such associations necessitate rigorous scrutiny through well-established etymological methodologies.
These methodologies encompass a diverse range of criteria, including but not limited to geographical proximity, shared cognates or roots, and relative synonymy.
So what implications does this hold ? It underscores the necessity for languages to adhere to specific criteria to be considered etymologically related. Firstly, they must have originated in close geographic proximity, a criterion satisfied by Hebrew and Arabic due to their shared linguistic branch and geographical origins. Secondly, they must exhibit a shared cognate, a word with similar root or origin. Lastly, they should share identical meanings or demonstrate relative synonymy.
While it is acknowledged that the Hebrew noun “רִמּוֹן” (Rimmōn) aligns with the first criterion of geographic proximity, it does not satisfy the subsequent criteria of shared cognates/roots and relative synonymy. Consequently, it fails to meet the prerequisites for establishing a linguistic connection between “Rimmōn” and the Arabic term “ar-Raḥmān.”
In the words of Ludwig Wittgenstein, one of the greatest philosophers of language and a founding father of the field :
The meaning of a word is its use in the language.10
The equivalent word for ar-Raḥmān in the Hebrew would be “Ha-Rachman” (הרחמן), as found in Rivlin’s Hebrew translation of the Qur’an, 1:1 :
In the name of God, Ha-Rachman, the Merciful11
Apparently this title is not alien to the South Arabian Christians, for Philip K. Hitti informs us the following :
The earlier South Arabian civilization could not have altogether passed away without leaving some trace in its northern successor. The inscription (542−3) of Abrahah dealing wih the break of the Ma’rib Dam begins with the following words : “In the power and grace and mercy of the Merciful [Raḥmān-ān] and His Messiah and of the Holy Spirit”. The word Raḥmān-ān is especially significant because its northern equivalent, al-Raḥmān, became later a prominent attribute of Allah and one of His names in the Koran and in Islamic theology.12
Philip K. Hitti further informs us in a footnote that :
Raḥmānān appears as title of the Christian God in a fifth-century South Arabic inscription.9
So we see that the South Arabic Christians themselves using the appelation Raḥmānān for their God, and hence we begin to see how perjurious the claims of the missionary really is.
The Aramaic word for Raḥaman/Raḥman is raḥamānā (רַחֲמָנָא) and indeed this is found in the Talmud. Consider the Aramaic text of Kiddushin 81b, where it is recommended that those looking to be protected from evil say :
רַחֲמָנָא נִגְעַר בֵּיהּ בְּשָׂטָן
Raḥamānā nighar beih ba-Satan
Translation : May the Most Merciful rebuke Satan.
In the same part of the Talmud, there is a fascinating story about Rabbi Chiyya :
רַבִּי חִיָּא בַּר אָשִׁי הֲוָה רָגִיל כָּל יוֹמָא דַאֲוָה נָפַל לְאַפֵּיהּ, הֲוָה אָמַר : הָרַחֲמָנָא יַצִּילֵנוּ מִיֵּצֶר הָרַע.
Rabbi Ḥiyya bar Ashi hawah raghil kal ēdan dahawah nafal l’apeih hawah amar : ha-Raḥamān yatzileinu miyetser harā’.
Translation : Rabbi Chiyya bar Ashi had a practice where everytime he prostrated he would say “may the Most Merciful save us from evil inclinations”.
So, even the great Talmud sages were doing as the Muslims do to this day, prostrating and giving homage to the Most Merciful, ar-Raḥmān. This passage from the Talmud is still relevant, as there is yet one more point to be made here. Later in the story Rabbi Chiyya is tempted by his wife, who asks him to bring him a pomegranate. She is quoted as saying :
אַיְיתִי נִיהֲלַי לְהָךְ רוּמָּנָא דְּרֵישׁ צוּצִיתָא.
ayyitī nihălay ləhāḵ rūmmānā dərēsh ṣūṣīṯā.
Translation : Bring me that pomegranate on the uppermost branch.
In delving into linguistic nuances across Hebrew, Arabic, and Aramaic, an intriguing observation emerges regarding the word “pomegranate” and its potential connection to divine attributes. The Aramaic term for pomegranate, “rūmānā,” closely resembles the Arabic word “rummān,” both denoting the same fruit. However, it is crucial to note that this lexical similarity does not establish a direct semantic link between the word for “Most Merciful” and “pomegranate.”
Drawing insights from sources such as Kiddushin 81b, which explore linguistic correlations within ancient texts, we discern a clear demarcation between the divine epithet and the botanical reference. Despite their linguistic proximity, the word for “Most Merciful” in Hebrew, Arabic, and Aramaic remains distinct from the term for “pomegranate.”
This is further collaborated when we refer to the root word of ha-raḥmān, which is raḥūm, in Strong’s number 7349 and find the following :
- rachuwm
rakh-oom‘; from 7355 ; compassionate:- full of compassion, merciful.13Thus we see that raḥūm and raḥmah share the same R‑Ḥ-M (ر ح م) cognate, and thus we have established a solid etymological connection between both words. Of course, there is another Hebrew word that is even closer to raḥīm (R‑Ḥ-Y‑M or “ر‑ح-ي‑م”) than raḥūm is, and that is the exact Hebrew equivalent !
Consider the following :
In examining the shared cognates and etymological roots between “raḥūm” and “raḥmah,” alongside the striking similarity of “raḥmān” and “raḥīm” in Hebrew, a compelling linguistic correlation emerges, reinforcing the interconnectedness and depth of meaning within these terms.
Conclusions
Our discussion clarifies key distinctions between the Syrian pagan deity Rimmon and the Islamic appellation ar-Raḥmān. Rimmon, recognized in historical texts as a god of thunder, shares no etymological or conceptual similarity with ar-Raḥmān, a term deeply rooted in Islamic theology to describe God’s compassion and mercy. This discrepancy is evident to anyone familiar with the basics of Islamic teachings, highlighting the unique origins and meanings of these names.
The term “Rimmon” traces back to the Akkadian “Rammanu,” embodying the force of thunder, whereas ar-Raḥmān derives from “raḥma,” signifying mercy and compassion. Any perceived connection to the word for “pomegranate” in Hebrew is a result of linguistic coincidence rather than a shared origin. The exploration of these terms reveals a clear distinction in their roots and applications, debunking any notion of overlap between the pagan deity and the Islamic attribute of God.
Moreover, the usage of ar-Raḥmān among South Arabian Christians and its presence in the Jewish Talmud as Raḥamānā further illustrates its broad religious significance, distinct from the specific cult of Rimmon. The absence of any correlation in authoritative lexicons between Rimmon and ar-Raḥmān or its root “raḥma” underscores the independence of these terms. Both Islamic and Jewish languages maintain separate, unconnected cognates for mercy, further separating the divine conception of ar-Raḥmān from any association with the Syrian deity of storms.
Given the evident deficiency in “Patriot Tim’s” scholarly endeavors, it is recommended that he confines his contributions to fields aligned with his expertise, refraining from the misguided portrayal of himself as an authority on etymology and archaeology. The appropriation of verbatim content from monolingual polemicists such as Robert Morey further underscores the need for discernment and critical scrutiny in scholarly discourse.
And only God knows best.
- William Gesenius, Hebrew and English Lexicon, (Crocker & Brewster, 1865), p. 982 ; c.f. J. M. Cowan (ed.), Hans Wehr’s Arabic-English Dictionary, p. 360[↩]
- Qur’an, 55:68[↩]
- William Gesenius, op. cit., p. 982[↩]
- James Strong, The New Strong’s Exhaustive Concordance of the Bible, under the word “RIMMON”[↩]
- Under “Rimmon”, The Brown-Driver-Briggs Hebrew-English Lexicon, p. 942[↩]
- William Gesenius, op. cit.[↩]
- Frederic W. Bush, “HadadRimmon”, The Anchor Bible Dictionary, (Doubleday 1992), Vol. 3, p. 13[↩]
- J. M. Cowan (ed.), Hans Wehr’s Arabic-English Dictionary, p. 332[↩]
- ibid.[↩][↩]
- Wittgenstein, Philophische Untersuchungen, pt. I, sect. 43[↩]
- Yosef Yo’el Rivlin, Alkur’an /tirgem me-‘Arvit, Devir, Tel Aviv (1936−1945)[↩]
- Philip K. Hitti, History of the Arabs, The Macmillan Press, Ltd (1970), p. 105[↩]
- James Strong, op. cit, under the word raḥūm, p. 131[↩]
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