تم تعطيل الجافا سكربت. للحصول على تجربة أفضل، الرجاء تمكين الجافا سكربت في المتصفح الخاص بك قبل المتابعة.

الرد على الموضوع

الرسالة: [QUOTE="apostle.paul, post: 3514616, member: 85886"] [COLOR="Black"][FONT="Arial Black"][SIZE="5"][FONT=Book Antiqua][B]المهم صاحبنا قعد يدور بقاله شهرين ونص اقول ايه اقول ايه لغاية ما الفتك لاقى لاقيه وجاب من على موقع على النت ان اشيرا مذكورة فى سفر التثنية فى النص المشار اليه على حسب برضة تعديل فى كلمات فى النص نفسه وليس فى النص الكتابى المعروف المهم قال ايه [/B][/FONT] [FONT=Century Gothic][B]والحنا طفلنا العزيز لهذا [URL="http://biblehooker.com/2011/03/"]اللينك[/URL][/B][/FONT] [FONT=Century Gothic][B]افتح يا ابنى منك له اللينك واقرا معايا [FONT=Book Antiqua]هذا التافه احالنا لمدونة ل " الان هوكر " بيرد فيه على كلام قالته المدعوة [/FONT][/B][/FONT][FONT=Book Antiqua][B][URL="http://humanities.exeter.ac.uk/theology/staff/stavrakopoulou"]Francesca Stavrakopoulou[/URL] فى برنامج تلفيزونى اسمه اسرار الكتاب المدفونة وبيرد على كلام هذة البتاعة يعنى اللينك اللى هو كتبه بنفسه ضده وفيه رد على كلامها رد هذا المدون على كلامها بعدة ملاحظات هى كالاتى [/B][/FONT][LEFT][B][FONT=Comic Sans MS]Firstly, if למו is to be read as ‘his’ instead of ‘for him’, the ‘asherah becomes an object, since names with possessive suffixes are rarely attested in Hebrew. As with the inscriptions at Kuntillet ‘Ajrud and Khirbet el-Qom, [U][COLOR=Red]the language of ‘his asherah’ would indicate a cultic object rather than a goddess who was worshipped (especially since the Khirbet el-Qom inscription invokes ‘Yahweh and his asherah’ but ascribes the effective outcome of the invocation to Yahweh alone[/COLOR][/U] Secondly, [U][COLOR=Red]a brief nod to the goddess Asherah here would serve no immediate function. The context of Deut. 32-33 concerns Yahweh’s dealings with Israel. Deut. 32.12 highlights the primacy of Yahweh for Israel and this is carried through in Deut. 33, in which Yahweh’s giving of a law (torah, v. 4) and covenant is central[/COLOR][/U]. Indeed, Deut. 33.3 mentions the words of Yahweh received by Israel, and vv. 4, 10 speak of Yahweh’s law and judgements. [/FONT][/B] [B][FONT=Comic Sans MS]Given the immediate context (Deut. 33.3-4) which deals with law, it has been proposed that we should read אשדת as אש דת (separating the words without altering the written text, which would have originally been written without spaces). The meaning of אש דת is ‘[a] fire of decree’ (rendered in modern translations as ‘a fiery law’). Indeed, this is the reading which the Masoretic text proposes in its qere (‘spoken’) reading; that is, although it is written אשדת, it is to be read as אש דת.[/FONT][/B] [B][FONT=Comic Sans MS]Noting Moses’ statement begins with Sinai (Deut. 33.2a), where Yahweh originally gave his decrees, and the vocabulary of ‘command’ (צוה) and ‘law’ (תורה) in Deut. 33.4a, the translation ‘from his right hand [went] his fiery law’ (or, a fiery law for him) is far more probable[/FONT][/B].[/LEFT] [FONT=Book Antiqua][B] البصمجى جايب كلام واحدة بتقول كلام فى برنامج تلفزيونى ومدون على النت اسمه " الان هوكر " كتب ملاحظات على كلامها بعدم منطقيته استنونى متمشوش احنا لسه بنسخن [/B][/FONT][/SIZE][/FONT][/COLOR] [/QUOTE]

التحقق