UDARNA SNAGA ISTINE - σαββατα
 
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Citati iz 4 poglavlja knjige ''Judging the Sabbath'' od Ron du Preez-a






The issue as to whether the term sabbata is a plural, as derived from the Greek neuter sabbaton, has caused considerable discussion over the years. As far back as 1886, an acknowledged New Testament Greek authority, J. B. Lightfoot began to propose to following: '' The word σαββατα [sabbata] is derived from the Aramaic שבתא [šbt'], and accordingly preserves the Aramaic termination in a. Hence it was naturally declined as a plural noun, σαββατα [sabbata], σαββατων [sabbaton], as seen Collossians 2:16. More than a century late contemporary scholarship confirmed that this noun sabbata is ''an Aramailc loanword taken into Greek by the Jews of Alexandria.''


Pitanje da li je termin sabbata mnozina, kao izvedena od grcke imenice srednjeg roda sabbaton, prouzrokovalo je veliku diskusiju tokom godina. Jos 1886, priznati Grcki strucnjak za Novi Zavet, J. B. Lightfood, poceo je da predlaze sledece: '' Rec sabbbata je izvedena od Aramejske שבתא [šbt'], i prema tome cuva Aramejski zavrsetak na a. Otuda je bila prirodno deklinirana kao mnozina imenice, σαββατα [sabbata], σαββατων [sabbaton], kao sto se vidi u Kolosanima 2:16. Vise od jednog veka kasnije, savremeno naucavanje potvrdilo je da ova imenica sabbata je ''Aramejska posudjenica uzeta u Grcki od strane Aleksandrijskih Jevreja.''


Since in Greek grammer sabbata is the plural of the neuter singular sabbaton this Aramaic term,as W.E. Vine notes: ''was mistaken for a plural.'' In other words, as Earle Hilgert stated: ''sabbaton and sabbata, while apparently the singular and plural of the same words, are in reality each the singular of different words... Thus sabbaton was always, a singular, while sabbata might be either singular or plural, depending upon whether it was used as the derivate of the Aramaic or as the plural of sabbaton.''


Pošto u Grckoj gramatici sabbata je mnozina srednjeg roda jednine sabbaton, ovaj Aramejski termin, kako W.E. Vine napominje, ''bio je pogrešno tumačen kao mnozina.'' Drugim recima, kako Earle Hilgert navodi: ''Sabbaton i sabbata, iako ocigledno jednina i mnozina istih reci, su u stvarnosti jednina razlicitih reci. Tako sabbaton je bio uvek jednina, dok sabbata moze biti ili jednina ili mnozina, u zavisnosti od toga da li je koriscena kao Aramejska izvedenica ili kao mnozina od sabbaton.''

In brief, it appears that the argument for a plural reading of the sabbata of Colossians 2:16, based on this being a supposed derivative of the Greek singular sabbaton, ''rest on a shake foundation.''


Ukratko, izgleda da argument za pluralno objasnjenje sabbata Kolosana 2:16 zasnovan na ovoj sadasnjoj mogucnosti izvorne reci grcke jednine sabbaton, pociva na klimavim temeljima.


It is evident, therefore, that linguistic theological context will be crucial in determining the best meaning and interpretation of sabbata, especially in Colossians. Paul Giem points the way forward, noting that ''it is much more likely that it is singular like εορτης [heortes] and νεομηνιας [neomenias], the other two words in the serias'' in Colossian 2:16.


Evidentno je, medjutim, da ce lingvisticki i teoloski kontekst biti krucijalan u odredjivanju najboljeg znacenja i interpretacije sabbata, posebno u Kolosanima. Paul Giem ukazuje na put, isticuci da je mnogo veca verovatnoca da je jednina kao εορτης [heortes] and νεομηνιας [neomenias], dve druge reci u nizu u Kolosanima 2:16.

As observed above, the translation of sabbata in the Septuagint, its usage in the New Testament, and its definition, in standard Greek lexsicons all indicate that this term is frequently understood as a singular noun, with the only clear use of its plural occuring in Acts 17. Regarding this unique use of sabbata Lightfoot observer: ''In the New testament σαββατα is only ones used distinctly of more than a single day and there plurality of meaning is brought out by the attached numeral; Acts xxii 2 επι σαββατα τρια [epi sabbata tria].''


Kao sto je gore primeceno, prevod sabbata u Septuaginti, njena upotreba u Novom Zavetu, i njena definicija u standardnim Grckim leksikonima sve ukazuje da je ovaj termin cesto shvacen kao singularna imenica, samo sa jasnom upotrebom njenog plurala nastalog u Delima 17. Sto se tice ove jedinstvene upotrebes sabbata, Lightfoot primecuje: ''U Novom Zavetu sabbata je samo jednom jasno upotrebljena da oznaci vise od jednog dana i taj pluralitet znacenja iznesen je u prilozenim broju; Dela xvii 2 επι σαββατα τρια [epi sabbata tria].''

Preveo
Milos Popadic



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