Charles Meadows
New Member
You certainly can disagree with me about the passage's meaning. But your translation of a narrative wayyiqtol verb as a participle (in a subordinate clause no less) is clearly not correct.
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Again this is your opinion. I have documented mine. I could go on and document the several rules of the consecutive Wa:w which which my translation does not violate, but I won't waste everyone's time with this exercise (although I might if you persist in saying I am in error).You certainly can disagree with me about the passage's meaning. But your translation of a narrative wayyiqtol verb as a participle (in a subordinate clause no less) is clearly not correct.
And my point is that your statement is your opinion since QAL or connective Wa:w is not the major point but the several nuances which an imperfect verb can assume when going from Hebrew to English.My point is that you have translated this Qal indicative wayyiqtol verb as a subordinate participle, which is NOT correct.
Please document the rule which says that a Hebrew imperfect verb cannot be translated as a "a subordinate participle" in the English language.In Hebrew thinking an action is regarded as being completed or incompleted. Hebrew therefore , knows of no past, present or future tenses, but has instead a Perfect and an Imperfect which in a context, lends themselves to a variety of shades of meaning.
J.Weingreen, M.A., Ph.D. A Practical Grammar For Classical Hebrew, Page 56.
Yes, I admitted to the minority view.Hebrew will sometimes employ the participle as the main predicate, often with a durative sense. This usage overlaps the prefix conjugation somewhat.
2 issues:
The first is whether or not this should be seen as a pluperfect type imperfect (the so-called epexegetical form). This would have the sense of a background statement - "Now God had done this...."
The majority of commentators argue against this use since as S.R.Driver puts it there is "no reason" to see a change in temporal sense. The main reason to even postulate this use that to translate the verb as a narrative wayyiqtol would seem to violate the creation order given in chapter 1. The Jewish OT as well as the NIV employ this "had formed" translation - and it is obviously not ruled out as such.
True. My answer is that within this context the enduring is shown both as participial and punctiliar (so to speak), the "having formed" ending with the naming.The second is whether or not the English "having formed" is correct. Obviously there are not "rules" that forbid translating Hebrew to English in this or that way. To translate this all as a participial clause is not the optimal translation. Hebrew has both relative pronouns and participles and uses them frequently. The reason should be self-explanatory
Yes, this is also true and I admit to that bias (lines up better) as well.My argument is that you insist on the "had formed" because it lines up better with chapter 1 instead of letting the syntax speak for itself.
And a blessed New Year!That is about all I can say on this one
Merry Christmas all!
Of course there are. But just as cults misjudge who God is, the biggest mistakes Christians make, IMHO, are 1) failure to accept the inerrancy and infallibility of the Word and 2) the tendency to allegorize Scripture when it is meant literally. Often the two go hand in hand.Originally posted by Matt Black:
.... there are times when a non-literal or allegorical meaning must be assigned to Scripture where the context demands ....
We can all be thankful that allegorical interpretation is false. Were it true, you would be dead right now - and so would the rest of us.Originally posted by Matt Black:
Someone asked how I pick and choose that; well, it's quite easy: as I've said, if the literal meaning of a passage conflicts with the revelation of God incarnated in Jesus Christ, then that passage cannot be interpreted literally .... If, however, I interpret those passages (1st Samuel 15) allegorically as a warning that God does not tolerate the slightest bit of sin in my life ....
I don't think so ... the literal destuction would be much more consistent with scripture, IMO. More useful, inspiring, and edifying? Please don't kid yourself, Matt, it breaks my heart. It seems you may have a problem with part of God's nature, and want to make Him out to be more in your image - kinder, gentler, and incapable of ordering the destruction of an entire community, including women, infants, and animals. But the truth is quite the contrary. Saul killed all the men, women, and children except for Agag the king. And he killed most of the animals but spared the best of them for "sacrifice to the Lord", so he said. For not killing them all - God judged Saul's sin as rebellion, divination, iniquity, idolatry, etc., and stripped him from power. Then, God had Samuel the prophet chop Agag into pieces with an axe.Originally posted by Matt Black:
Marcia, in response to your question re the destruction of the Amalekites, I quite simply do not believe that God would have ordered that .... therefore I am unable to take a literal view of this passage but, rather, am bound to interpret it allegorically ....
not only is the allegorical interpretation more consistent with the rest of Scripture .... it is also far more 'useful', 'improving', inspiring and edifying...
Matt, I appreciate your answer but the context of those passages, the passages of related accounts surrounding them, and of the book is clearly a literal narrative with real historical figures (that you agree are historical) in them. God does not put real, named people in allegories or parables.Originally posted by Matt Black:
Marcia, to answer your questions, no, I don't take literally either the command or the rebuke ref the Amalekites.I believe this is a perfectly valid and thoroughgoingly Christocentric (as opposed to Bibliocentric) exegetical conclusion and that in turn produces the vital hermenutic of the call to rid oneself of all that is sinful, and I therefore take them both very seriously ref sin in my life, as I have said.
Are you saying there are 2 different gods?Originally posted by manchester:
Yes, God in Genesis 2 creates the animals to try and find a help meet for Adam. The animals don't work, so he creates Eve. Yahweh (God of Genesis 2) is a personal God who walks with man, while Elohim (God of Genesis 1) is a transcendental God.
Thanks so much for your uninformed advice my friend, but you write as if those of us who are trying to be honest with the text as it is have a problem with salvation. You sermon is not well received.Originally posted by El_Guero:
Dave needs to move out of the big city and live among those that work the ground for awhile ...
Regardless of who reads it or understands it. God's Truth is the only Truth. Regardless of who reads correctly and who does not ... His Word will stand for eternity.
When God's Word consumes you and burns within your bones by day and even hotter by night, then you can expect the Holy Spirit of the Mighty God to "divide the Word" of God.
But, when the Holy Spirit is not there ... The only other way to "divide the Word" is by using "science" to take God's glory ... Then the embers will leave your bones ...
Remember, The study of God was and is the "First Science" ... God is the Creator of Science & linguistics ...
There is only one thing for you to look for in the Holy Scriptures ... That is Salvation of God revealed in His Jesus Christ and paid for by His Blood ...
But how do we know about Jesus and what he said? Only through the Bible. That is how we get the revelation of Christ.Posted by DavidFWhite
The first mistake any Christian can make is that The Bible, not Christ, is God's supreme act of self revelation. One can be a Biblicist and use the Bible to justify all manner of behavior and attitudes that are inconsistent with what God has revealed in Jesus Christ. Jesus Christ is the lens that clarifies all of scripture, and that includes being able to tell when the ancient Hebrews had it right, and when they had it wrong.