From: John Reece (firstname.lastname@example.org)
Date: Tue Dec 02 1997 - 01:15:24 EST
I would certainly like to be included in the "off list" discussion of
Simeon's spirit. I was sorry to see the sentiment expressed that this
subject is not appropriate for continuance on the list. Please give your
thoughts about 2 Corinthians 3:17-18; i.e., "hO DE KURIOS TO PNEUMA
John Reece email@example.com
Rolf Furuli wrote:
> Martin Arhelger wrote:
> <Dear Rolf and others!
> <Iām afraid that our discussion on the H(h?)oly S(s?)pirit is out of place in
> <B-GREEK and is no help to the original inquire with regard to Luk 2:25.
> I agree and will send you some comments off-list (if anybody wants to join
> in this discussion, please let me know). Just some short, general thoughts.
> When we try to understand and translate the Greek text of the NT, several
> subjective factors are at work beside our "objective" use of lexicons and
> grammars, most important is our personal theology, including our view of
> the text of the Bible. All of us are coloured by what we believe, and this
> results in different evaluations of the same evidence. It is very important
> that we always remind ourselves of this, so we can see what we are doing in
> particular situations.
> I once studied applied linguistics (translation), and when I look at the
> Bible translations from this point of view, it is my sincere opinion that
> the interests of the readers who want to work with the text on their own,
> often are not taken care of in a good. It really matters for our
> understanding of the Greek words about P h. whether we believe in "God The
> Holy spirit" or not, and that was the reason why I in the first place
> directed the attention toward all the anarthrous occurrences of P h.. This
> problem is seldom or never brought to the attention of the readers of the
> Allow me one comment on what you wrote: "So Pharao was no person?" "Those
> angels were no persons?". The point with the Semitic idiom of
> "representation" was that we cannot draw the conclusion that P h. is God
> because one line says that Ananias and Saffira lied to P h. and the other
> that they lied to God, any more than we can say that Farao or the angels
> were God. The other point, which must not be confused with the first, was
> whether something impersonal can represent God, and acting toward this
> representation is the same as acting toward God. One example is the altar
> and the temple (Matt 23:18-22).
> Rolf Furuli
> University of Oslo
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