kwrandolph at gmail.com
Fri Nov 2 11:24:25 EDT 2012
On Thu, Nov 1, 2012 at 8:26 AM, Nir cohen - Prof. Mat. <nir at ccet.ufrn.br>wrote:
> 1. here is the text in job 15 (trans: MM). it refers to "the wicked " [
> rasha( ] in a long string of verbs in THIRD SINGULAR. for some reason you
> are not satisfied with v. 28 (whose translation below looks perfectly
> within context to me) and change the verb there to THIRD PLURAL.
There are two other verbs in verse 28 that are third plural, so within the
context of the verse the first verb also being third plural fits.
> with this, and with the change of $KN to $KK, you are creating an isolated
> verse (28) not related thematically, nor syntactically, to the text before
> or after it (and i still do not see how the noun "cities" and the
> intransitive verb "abate" can be joined in a meaningful way
> in english, or in hebrew).
Think of the action, “abate” is going down and so a city bereft of its
inhabitants goes down into ruin.
> why go into all this trouble?
The question for me: what does the text say? “Trouble” has no meaning here.
I was taught “first year lies” when I studied Hebrew formally that don’t
hold up when I read for meaning. The first place I noticed “first year
lies” was in vocabulary, hence I ended up writing a dictionary, a
dictionary that I keep revising as I learn more. The next place was in
grammar, in the meaning of verbal conjugations—that one for years I simply
said I didn’t know. It is because of these “first year lies” that I now
question everything, even question my own answers. For me that’s not
trouble, but an attempt for understanding.
> i presume that what has bothered you in the first place was lack of
> continuity between v. 27 and 28. but this problem is created not by v. 28,
> which is perfectly within context; it is created by v. 25-27, in which the
> poet makes a mocking digression on the futility of the wicked man's
> rebellion against god.
I don’t see those verses as a mocking digression, rather the context seems
to indicate the wicked are like wearing various pieces of armor, the names
of which were long ago forgotten, the only one widely remembered is the
boss of the shield. Verses 25–7 show the forcefulness of that rebellion
against God, but 28 and following show the end thereof. Yet the wicked
person’s shaking his fist at Got won’t succeed.
I see verse 28 as a picture of failure that awaits the wicked. In other
Out of curiosity, where did you get that translation that you included?
> nir cohen
> Karl W. Randolph.
Ps. from the context, vs. 26 צואר appears to be shoulder to neck
protection, גבי מגיו bosses of his shields. Vs. 27 חלב some sort of face
protection worn in battle, while פימה a cuirass to protect his torso. These
are things used by a warrior in battle.
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