Genesis one

[JLG]

- My answer :

- Not at all !

- Of course, Yah.weh didn’t give the land of Canaan to Abraham when he was there !

- Why do I always have to go back to Ancient Hebrew grammar to explain the basic ?

- And it is the same with Ancient greek grammar !

Genesis 13:15 :

For
כִּ֧י (kî)
Conjunction
Strong's 3588: A relative conjunction

all
כָּל־ (kāl-)
Noun - masculine singular construct
Strong's 3605: The whole, all, any, every

the land
הָאָ֛רֶץ (hā·’ā·reṣ)
Article | Noun - feminine singular
Strong's 776: Earth, land

that
אֲשֶׁר־ (’ă·šer-)
Pronoun - relative
Strong's 834: Who, which, what, that, when, where, how, because, in order that

you
אַתָּ֥ה (’at·tāh)
Pronoun - second person masculine singular
Strong's 859: Thou and thee, ye and you

see,
רֹאֶ֖ה (rō·’eh)
Verb - Qal - Participle - masculine singular
Strong's 7200: To see

I will give
אֶתְּנֶ֑נָּה (’et·tə·nen·nāh)
Verb - Qal - Imperfect - first person common singular | third person feminine singular
Strong's 5414: To give, put, set

to you
לְךָ֣ (lə·ḵā)
Preposition | second person masculine singular
Strong's Hebrew

and your offspring
וּֽלְזַרְעֲךָ֖ (ū·lə·zar·‘ă·ḵā)
Conjunctive waw, Preposition-l | Noun - masculine singular construct | second person masculine singular
Strong's 2233: Seed, fruit, plant, sowing-time, posterity

forever.
עַד־ (‘aḏ-)
Preposition
Strong's 5704: As far as, even to, up to, until, while

https://uhg.readthedocs.io/en/latest/verb_imperfect.html
Verb Imperfect

Summary

An Imperfect verb is used generally to indicate an action that is not COMPLETE, or an action that either OCCURS in the PRESENT or WILL OCCUR IN THE FUTURE. However, an Imperfect verb can also be used to describe other kinds of actions.

Article

In Biblical Hebrew the Imperfect conjugation is used generally to describe actions that are not completed or actions that occur in the present or future. However, the Imperfect conjugation is also used to describe several other kinds of actions as determined by the context. These include frequentive or durative actions, negative commands, indirect commands, potential actions, and actions of greater or lesser desirability (similar to Jussive verbs and Cohortative verbs).

The normal Imperfect conjugation with the conjunction waw (וְ “and”) as a prefix is different from the Sequential Imperfect, which utilizes a specialized form of the conjunction and contains a different meaning. Sometimes a verb with Imperfect conjugation occurs within a clause after another finite verb (as in Gen 49:27 below, supplying the linking verb to be). In these cases, the context must determine whether the Imperfect verb is functioning as a non-finite verb to complement the preceding main verb, or whether it is functioning as a second main verb.




- AND ONCE AGAIN I HAVE TO REPEAT THAT EVERYTHING IS CONNECTED TO GOD’S NAME WHICH IS YAH.WEH MEANING THE GOD OF THE PROMISE OR OF THE PROMISES !

- Yah.weh made the promise to Abraham that he would give the land of Canaan to his offspring !

- But there was a covenant to respect from Yah.weh and the israelites !

- Then you get what you get according to your actions !

- Yah.weh made the promise to Abraham to give him a son but Abraham and Sarah were old !

- It took time but it finally happened !

- Faithful servants of Yah.weh must show their faith in him !

- You can say Abraham didn’t offer his son to Yah.weh but he was to do it !

- That’s why he was called Yah.weh’s friend !

- Yah.weh gave him his son Isaac and he told him he would become a great nation through him !

- And Abraham had faith in Yah.weh !

- The Israelites lost the promised land because of their opposition and their lack of faith !

- It was only their children who finally inherited the promised land !

- But they finally lost everything !

- That’s the same for us today !

- Nothing has changed !

- That’s the same history !

- The difference this time is that it is the whole mankind !

- Do I have to remember you how it used to be to get married !

- Do you remember Joseph and Mary !

- They were to get married !

- But there is a big difference with today !

- When you were promised in marriage, you were married !

- That’s why Joseph wanted to divorce secretly from Mary !

- IF YOU SEE WITH MAN’S EYES, YOU WILL NEVER UNDERSTAND THE BIBLE !

THAT’S WHY IT IS NECESSARY TO STUDY THE BIBLE AGAIN AND AGAIN !

- THEN WE SHOW THAT WE CARE FOR YAH.WEH !

 

[RALEIGH1_W_W]

Actually, there was a black blob that was void of light until GOD called for the Light to shine into that dark blob. And don't forget, 'GOD is LIGHT' (1JOHN1:5), so light was, even before GOD created the heaven and earth.

 

[JLG]

• In the Bible we are usually told about men!
• When we are told about women, it is as wives and mothers!
• In Genesis it is so with Eve, Sarah, Rebekah, Leah and Rachel!
• Then we get the case of Miriam the prophetess!

https://www.gotquestions.org/Miriam-in-the-Bible.html

Miriam in the Bible is Moses’ older sister. She is called “Miriam the prophetess” in Exodus 15:20. She plays an important role in several episodes of Moses’ life and in the exodus of Israel from Egypt.

Miriam is the sister who watches over her baby brother Moses among the bulrushes on the banks of the Nile. Their mother had hidden Moses in a basket on the river bank to protect him from Pharaoh’s decree to throw all Hebrew baby boys into the river (Exodus 1:22—2:4). As Miriam watches, Pharaoh’s daughter discovers and pities Moses, and Miriam quickly intervenes to ask if the Egyptian princess would like a Hebrew woman to nurse the child for her. The princess agrees, and Miriam quickly gets their mother. Pharaoh’s daughter commands Moses’ biological mother to nurse him and bring him back to her when he is older. By the grace of God, Miriam helps save the infant Moses (Exodus 2:5–10).

Miriam had another brother, Aaron. Their parents, Amram and Jochebed (Exodus 6:20), were both from the Levite tribe of Israel (Exodus 2:1). Together, God uses Moses, Miriam, and Aaron to lead the people of Israel from slavery in Egypt to the Promised Land in Canaan (Micah 6:4). After miraculously crossing the Red Sea on dry ground and seeing the Egyptian army overthrown in the sea, Miriam leads the women with a tambourine in worshiping God with song and dance (Exodus 15:20–22). The words to Miriam’s song are recorded in verse 21: “Sing to the Lord, / for he is highly exalted. / Both horse and driver / he has hurled into the sea.” In this same passage, she is given the title “prophetess,” the first of only a handful of women in Scripture identified that way. Others called a “prophetess” are Deborah (Judges 4:4), Huldah (2 Kings 22:14), Isaiah’s wife (Isaiah 8:3), Anna (Luke 2:36), and Philip’s four daughters (Acts 21:9).

Unfortunately, Miriam later falls into a spirit of complaining. Both Miriam and Aaron criticize Moses for marrying a Cushite or Ethiopian woman, but Miriam is listed first (Numbers 12:1) so it is likely she instigated the complaint. While the complaint was ostensibly against Moses’ wife, the discontent ran deeper: “‘Has the Lord spoken only through Moses?’ they asked. ‘Hasn’t he also spoken through us?’” (Numbers 12:2). In her criticism, Miriam was questioning the Lord’s wisdom in choosing Moses as the leader.

God was angry that Miriam and Aaron were so willing to speak against the servant He had chosen. The Lord struck Miriam with leprosy. Aaron, realizing the foolishness of their words, repented of his sin, and Moses, ever the intercessor, prayed on behalf of his sister: “Moses cried out to the Lord, ‘Please, God, heal her!’” (Numbers 12:13). After a week-long quarantine, Miriam was healed and rejoined the camp. As Miriam’s leprosy convicted Aaron of the foolish words they had spoken against God’s chosen servant, it should also remind us not to judge those around us or live in jealousy when God has given a specific call to someone else (see Titus 3:1–15; James 1:26; 4:11–12; Ephesians 4:31; Philippians 4:8). Miriam had an opportunity to show the people of Israel what it meant to live in love as a servant of God without complaining, and, for most of her life, she did; but she failed in the matter of Moses’ wife. We, too, have opportunities to show the grumblers and complainers around us what it is to be a servant of Jesus Christ. Let us draw them to Jesus through our love and servanthood and not be drawn away from Him ourselves.

Our next encounter with Miriam is at the end of the 40-year desert wandering. Because of their grumbling and lack of faith in God, the first generation of Israelites to leave captivity was not allowed to enter the Promised Land. This included the prophetess Miriam. Most of the older generation had already died in the wilderness when Israel comes back to Kadesh, where they had started their wanderings. It’s here that Miriam dies and is buried (Numbers 20:1). Hers was a life of responsibility and service, of God’s calling and providence, yet it also reminds us that no one is too important to receive God’s discipline for personal sin (see 1 Corinthians 10:12).

 

[JLG]

Deborah

According to the Book of Judges, Deborah (Hebrew: דְּבוֹרָה, Dəḇōrā, "bee") was a prophetess of the God of the Israelites, the fourth Judge of pre-monarchic Israel and the only female judge mentioned in the Hebrew Bible.

The only female judge, the only one to be called a prophet, and the only one described as performing a judicial function, Deborah is a decisive figure in the defeat of the Canaanites. This is a victory told in two accounts, a prose narrative in Judges 4 and a poem, known as the Song of Deborah, in Judges 5.

Deborah was a worshiping warrior. She found encouragement and strength in worship to be obedient to everything the Lord was asking her to do. If Deborah had played small in her life, she would not have had all the experiences that led to her being used by the Lord to deliver Israel from bondage.

Deborah’s distinct characteristics
Apart from the various roles she played, Deborah had also several special qualities.
She was:

• Strong. She was a well-known military leader when the entire nation was in despair.
• Brave. She was called by God to lead at a terrible time. Deborah stepped forward with heroism in obedience to God to lead the Israelites in a period of challenge and persecution.
• Wise. She served God and His people with wisdom and knowledge. She listened to everyone coming to her for a piece of advice and then replied to them with a God-fearing attitude and wisdom.
• Supportive. She supported the people God had called her to lead.
• Motherly. She was called a mother of Israel.
• Obedient. God trusted her with His Word and directions. Whatever God told her to do or say, she did.
• Respected. She stood tall amid adversity, not thinking of herself but keeping the best and the future of the nation in front of her. Her obedience to God and her wise answers earned her the respect of the people.
• Impeccable. She didn’t fail in any task during the full 40 years of judging Israel (Judges 5:31) until her death in 1067 BC.
• Truthful. She only said what God told her, and nothing else. She shared God’s message and not her own agenda.
• Confident. She was confident in God and never wavered to fulfill God’s commands because of what people may think. She knew God was with her and would protect her.
• Stable. She was stable and of robust character. Adversity nor prosperity could disturb her spirituality, power, and inner peace.
• Humble. She put God’s will above her own will, humbling herself to God’s leading. When it was time to receive the honor of her victory, she rather gave honor to God.

 

[JLG]

https://www.gotquestions.org/life-Deborah.html

Deborah was one of the judges of Israel during a time of oppression. She is called a prophetess and the wife of Lappidoth. The Lord spoke through her as she held court under a tree called “the Palm of Deborah” in Ephraim. The Lord also used her to set her people free and defeat the king of Canaan. Deborah’s story is found in Judges, chapters 4 and 5.

Deborah was Israel’s only female judge. Some scholars have suggested that her position as judge was itself a judgment on the weak-willed men of Israel. Because Israel’s men were unfit to judge, God chose a woman for the job, partly to shame the men who should have taken the leadership. Other commentators believe that Deborah’s role as judge was a sign of God’s comforting presence in the midst of His oppressed and downtrodden people.

When Deborah became judge, the Israelites had been subjugated for 20 years by Jabin, king of Canaan. The commander of Jabin’s army was named Sisera, and he had 900 iron chariots – formidable weapons against Israel’s foot soldiers (Judges 4:3). The Israelites were treated very cruelly by Sisera and his army, and Israel’s spirits were very low. Deborah describes the hardship of living under Jabin and Sisera this way: “The highways were abandoned, and travelers kept to the byways. The villagers ceased in Israel; they ceased to be” (Judges 5:6-7). In other words, people feared to leave their homes; traveling was very dangerous.

God’s word comes through Deborah to a man of Naphtali named Barak. The message is that he will lead the revolt against Sisera. Barak’s response is, “I’ll only go if Deborah goes with me” (Judges 4:8). Everyone was afraid of Sisera, including Barak. Deborah agrees to accompany Barak, but she also prophesies that the honor for the victory would belong to a woman, not to Barak (Judges 4:9).

When the time came for battle, God again spoke through Deborah, who prompted Barak to marshal his forces. The Israelites came against the army of Sisera, and God granted the victory. The mighty Sisera himself was brought down by the hand of a woman, just as Deborah had said. As the commander rested after the battle, a woman named Jael drove a tent peg through his head.

Who was Deborah in the Bible? We can see that God’s power is what matters, regardless of the instrument He chooses to use. Man or woman, strong or weak, confident or hesitant – all are strong when they are moved by God’s Spirit and filled with His strength. We can also see in Deborah a picture of God’s tender care for His people. As a mother cares for her children, so Deborah led and nurtured Israel (Judges 5:7).

 

[JLG]

https://www.gotquestions.org/life-Ruth.html

Ruth was “of the women of Moab” but was genetically linked to Israel through Lot, the nephew of Abraham (Ruth 1:4; Genesis 11:31; 19:37). Ruth lived in the time of the judges. She had married the son of an Israelite family while they were living in Moab, but at some point her father-in-law, her husband, and her husband’s only brother died. So Ruth had to make a decision whether to stay in Moab, her home, or to go with her mother-in-law, Naomi, to a land she had never known—Judah.

Ruth loved her mother-in-law and had great compassion for her, seeing that she had lost not only her husband but both of her sons. Ruth’s sister-in-law, Orpah, made the choice to stay with her people in Moab, but Ruth could not bear to part from Naomi or from the God of Israel that she had come to know. Together, Ruth and Naomi made the journey back to Judah to the city of Bethlehem, where they decided to settle. Ruth’s testimony spread, and Boaz, the owner of a nearby field, heard of her faithfulness, as recorded in Ruth 2:11–12: “Boaz replied, ‘I’ve been told all about what you have done for your mother-in-law since the death of your husband—how you left your father and mother and your homeland and came to live with a people you did not know before. May the LORD repay you for what you have done. May you be richly rewarded by the LORD, the God of Israel, under whose wings you have come to take refuge.’”

The custom of Israel was that a man was to take his deceased brother’s wife in order to continue the family line. Since Ruth’s husband’s only brother had also died, she and Naomi would have to take care of themselves. Ruth went out every day to glean fields to provide food for herself and Naomi. She found work in Boaz’s field, not knowing that he was a relative of Naomi’s. When Boaz returned home, he noticed Ruth and asked the man in charge of the reapers about her. The servant told Boaz about Ruth’s faithfulness to Naomi and her hard work in the fields. Boaz personally told Ruth to remain in his fields and stay close to the other women, also telling her that he’d warned the young men not to touch her and inviting her to drink freely of the water the men had drawn anytime she was thirsty (Ruth 2:8–9). Ruth responded in humility and appreciation, asking why he would show such favor to her, a foreigner, at which point Boaz told her he’d heard of her sacrifice for her mother-in-law (Ruth 2:10–13). Boaz continued to show her every courtesy, providing a meal to her and instructing his reapers to purposefully leave some grain behind for her to glean (Ruth 2:14–16).

When Ruth told Naomi where she had gleaned, Naomi was happy and told Ruth that Boaz was a close relative, a kinsman of Elimelech, Naomi’s husband; therefore, Boaz was qualified to become Ruth’s kinsman-redeemer. It was of the utmost importance in Israel to perpetuate the name of every family of Israel, so this gave Ruth the right to appeal to Boaz to fill that role. Naomi encouraged Ruth to continue gleaning in Boaz’s fields, which she did through the barley and wheat harvests (Ruth 2:18–23).

At the barley harvest, Naomi suggested that Ruth go to Boaz while he winnowed barley and essentially ask him to be her kinsman-redeemer. Ruth had an open mind and a teachable spirit, so she listened to her mother-in-law and did as she had requested (Ruth 3:2–5). Ruth followed Naomi’s instructions to the letter. Boaz responded favorably, but he knew of an even closer male relative who would be first in line to redeem Ruth and her family’s property. That man had to be consulted before Boaz could take Ruth as a wife. The very next day, Boaz met with the other relative, who legally relinquished all his rights to Ruth and Naomi’s property.

Ruth and Boaz soon married and had a son named Obed. The women of the land rejoiced, seeing the faithfulness of God and saying to Naomi, "Praise be to the Lord, who this day has not left you without a guardian-redeemer. May he become famous throughout Israel! He will renew your life and sustain you in your old age. For your daughter-in-law, who loves you and who is better to you than seven sons, has given him birth" (Ruth 4:14–15).

Ruth trusted the Lord, and He rewarded her faithfulness by giving her not only a husband but a son (Obed), a grandson (Jesse), and a great-grandson named David, the king of Israel (Ruth 4:17). Besides these gifts (Psalm 127:3), God gave Ruth the blessing of being listed in the lineage of Jesus (Matthew 1:5).

Ruth is an example of how God can change a life and take it in a direction He has foreordained. We see Him working out His perfect plan in Ruth’s life, just as He does with all His children (Romans 8:28). Although Ruth came from a pagan background in Moab, once she met the God of Israel, she became a living testimonial to Him by faith. Even though she lived in humble circumstances before marrying Boaz, she believed that God was faithful to care for His people. Also, Ruth is an example to us of hard work and faithfulness. We know that God rewards faithfulness: “And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him” (Hebrews 11:6).

 

[JLG]

- Someone says :



Why are you "Looking"? It's in the front of your Bible.

 

[JLG]

- My answer :



- I would cite 1 Timothy 2:4

who
ὃς (hos)
Personal / Relative Pronoun - Nominative Masculine Singular
Strong's 3739: Who, which, what, that.

desires
θέλει (thelei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 2309: To will, wish, desire, be willing, intend, design.

all
πάντας (pantas)
Adjective - Accusative Masculine Plural
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

men
ἀνθρώπους (anthrōpous)
Noun - Accusative Masculine Plural
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

to be saved
σωθῆναι (sōthēnai)
Verb - Aorist Infinitive Passive
Strong's 4982: To save, heal, preserve, rescue. From a primary sos; to save, i.e. Deliver or protect.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

to come
ἐλθεῖν (elthein)
Verb - Aorist Infinitive Active
Strong's 2064: To come, go.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

[the] knowledge
ἐπίγνωσιν (epignōsin)
Noun - Accusative Feminine Singular
Strong's 1922: From epiginosko; recognition, i.e. full discernment, acknowledgement.

of [the] truth.
ἀληθείας (alētheias)
Noun - Genitive Feminine Singular
Strong's 225: From alethes; truth.

- come to the knowledge of the truth!
- and to come to this knowledge it is necessary to look for it!
- And it is hard work!
- It is not for amateurs!
- it is for people who are ready to strive to get it!

 

[JLG]

Someone says : no

 

[JLG]

- My answer :



- Or maybe you prefer John 17:3

Now
δέ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

this
αὕτη (hautē)
Demonstrative Pronoun - Nominative Feminine Singular
Strong's 3778: This; he, she, it.

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

eternal
αἰώνιος (aiōnios)
Adjective - Nominative Feminine Singular
Strong's 166: From aion; perpetual.

life,
ζωὴ (zōē)
Noun - Nominative Feminine Singular
Strong's 2222: Life, both of physical (present) and of spiritual (particularly future) existence. From zao; life.

that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

they may know
γινώσκωσιν (ginōskōsin)
Verb - Present Subjunctive Active - 3rd Person Plural
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

You,
σὲ (se)
Personal / Possessive Pronoun - Accusative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

only
μόνον (monon)
Adjective - Accusative Masculine Singular
Strong's 3441: Only, solitary, desolate. Probably from meno; remaining, i.e. Sole or single; by implication, mere.

TRUE
ἀληθινὸν (alēthinon)
Adjective - Accusative Masculine Singular
Strong's 228: True (lit: made of truth), real, genuine. From alethes; truthful.

God,
Θεὸν (Theon)
Noun - Accusative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Jesus
Ἰησοῦν (Iēsoun)
Noun - Accusative Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

Christ,
Χριστόν (Christon)
Noun - Accusative Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

whom
ὃν (hon)
Personal / Relative Pronoun - Accusative Masculine Singular
Strong's 3739: Who, which, what, that.

You have sent.
ἀπέστειλας (apesteilas)
Verb - Aorist Indicative Active - 2nd Person Singular
Strong's 649: From apo and stello; set apart, i.e. to send out literally or figuratively.

 

[JLG]

- My answer :



The subjunctive mood is used in place of the indicative to express wishes, and exhortations. The subjunctive is also used in dependent clauses such as purpose clauses and fear clauses and also in certain types of conditional sentences.

 

[JLG]

- My answer :

ginṓskō

Thayer's

2. to learn to know, come to know, get a knowledge of perceive, feel
   
   2. to become known
      
4. to know, understand, perceive, have knowledge of
   
   2. to understand
      
   3. to know
      
6. Jewish idiom for sexual intercourse between a man and a woman
   
7. to become acquainted with, to know

 

[JLG]

- Someone says :



Heh! So are you attempting it to read "And this is life in heaven, that they know Us the only true Gods."

 

[JLG]

- My answer :



- And the best for the end:


Ginosko – Knowledge that Goes Beyond Information


Doing Your Own Word Studies


You can study the Bible without knowing Greek. That’s how most Christians do it. Even a great Christian scholar like Saint Augustine disliked Greek, and worked in Latin when he was writing theology. But Greek offers advantages. It’s like switching from black and white TV to high definition color screens. You can see what’s happening either way, but it’s more satisfying to watch the upgraded medium.





You can learn to use proven techniques to study Greek words for yourself. Just go to the Ezra Project Web site and take a look at the new Word Study Course that will be available in its completed form by the end of January.


Ginōskō – Knowledge that Goes Beyond Information


We live in the Big Information Age. A 10-year-old with a smart phone has access to more data than you can find in the Library of Congress. One source estimates that Google, Amazon, Facebook and Microsoft collectively store enough bytes to play 2.2 billion years of music.


We know so much, but I wonder how much we really know.


Social media gives the illusion of intimacy. You can be “friends” with thousands of people, sharing the details of what you ate for breakfast but having no actual contact with them.


We know so many, but I wonder how many people we really know.


Long before the Internet existed, the Bible dealt with a similar predicament: knowing God without really knowing God.


No question is more important, and we can throw light on the answer by considering the Greek words for “knowing.”


The New Testament employs two Greek verbs for “know” most of the time.

• Oida (about 318 times)
  
• Ginōskō (about 225 times)

Both words are translated as “know,” covering a broad range of possible ideas. With blockbuster words like these, a full investigation would flow into multiple chapters, so we will track one important line of thought.


The two words overlap quite a bit, and they often seem to be used interchangeably. But there are some differences in flavor.


Consider two kinds of knowledge:

2. Knowledge of facts

You know that 2+2=4. This is a raw fact. It’s easy to learn, and once you master it, you know all there is to know about it.

2. Knowledge of people

You know a friend in a different way. You know facts about them, of course, but that’s not all. You know a person because you have spent time talking and doing things together, building a relationship. It is knowledge gained by experience.





This kind of knowledge takes time and it is never complete. Even people celebrating their 50th anniversary can still discover surprises about their spouse!


The Greek word oida can describe either kind of knowledge, but it leans a little toward the knowledge of facts. It is related to the word for “see,” and it often describes the kind of knowledge that results from observation. You have seen the reality and know it to be true. In some cases, you know the truth because God has revealed it.


The word ginōskō, on the other hand, often describes the kind of knowledge involved in building an intimate relationship with a person.

• In fact, ginōskō is tied so tightly to relationships that it is used to describe the sexual relations between a husband and wife (Matthew 1:25; Luke 1:34).
  
• At the day of judgment, Jesus declared, many would claim to be His followers, but He would say “I never knew you” (Matthew 7:23). Of course, He knew the facts about them, but He had no personal relationship with them.

The apostle John loves to use ginōskō to describe this deeper, person-to-person knowledge that characterizes God. Jesus chose ginōskō to describe the intimacy between the Father and the Son, as well as the connection between Himself and His sheep.


I am the good shepherd: and I know My own, and My own know Me, even as the Father knows Me and I know the Father (John 10:14-15).


More than mere acquisition of facts, this knowledge leads to love (1 John 4:7-8) and obedience (John 10:27).


Knowledge about God is important. We need to raise the level of biblical literacy in our day. But actually knowing God in a personal relationship is even more vital. How well do you know God?


Study Hint:


When you study the big words of the New Testament, you may be in danger of drowning in information overload. There’s not time to look at several hundred verses, so you’ll trust what you find in reliable sources.


Words like these overlap in meaning, and the distinctions I’ve drawn here are only general tendencies. They don’t apply to every use of the words. However, you can gain useful insights by viewing verses with them in mind. 2 Corinthians 5:21, for instance, says that Jesus “knew no sin” (ginōskō). Clearly, He knew all about sin, but He didn’t have any personal experience with it.

 

[JLG]

- My answer :

Or if I just put the essential:

2. Knowledge of people

You know a friend in a different way. You know facts about them, of course, but that’s not all. You know a person because you have spent time talking and doing things together, building a relationship. It is knowledge gained by experience.

This kind of knowledge takes time and it is never complete. Even people celebrating their 50th anniversary can still discover surprises about their spouse!

The word ginōskō, on the other hand, often describes the kind of knowledge involved in building an intimate relationship with a person.

• At the day of judgment, Jesus declared, many would claim to be His followers, but He would say “I never knew you” (Matthew 7:23). Of course, He knew the facts about them, but He had no personal relationship with them.

The apostle John loves to use ginōskō to describe this deeper, person-to-person knowledge that characterizes God. Jesus chose ginōskō to describe the intimacy between the Father and the Son, as well as the connection between Himself and His sheep.

Knowledge about God is important. We need to raise the level of biblical literacy in our day. But actually knowing God in a personal relationship is even more vital. How well do you know God?

 

[JLG]

- Somebody says :



Trying to say all Bibles have it wrong is shameful.

 

[JLG]

- Somebody says :



Very Well- I have his pneuma!

 

[JLG]

- My answer :



- We must be careful with translations which are only translations !



- Especially because of the nature of Ancient Hebrew and Ancient Greek !

- Maybe this will help you !

Remember:

Biblical Hebrew has a very small number of words, about 8,000, and around 1,700 of those words are hapax legomena (being said once) in the Hebrew Bible. Modern Hebrew has about 100,000 words. For comparison modern English has over 450,000 words, and Spanish has just over 175,000 words. Standard English dictionaries typically have about 200,000 words, whereas Spanish dictionaries have about 80,000 words.

This means words often have multiple meanings determined by context.

Although yom is commonly rendered as day in English translations, the word yom can be used in different ways to refer to different time spans:

• Point of time (a specific day)
  
• time period of a whole or half a day:
  
  • Period of light (as contrasted with the period of darkness),
    
  • Sunrise to sunset
    
  • Sunset to next sunset
    
• General term for time ( as in 'days of our lives')
  
• A year "lived a lot of days"
  
• Time period of unspecified length. "days and days"

 

[JLG]

- My answer :

The Greek language is ranked as the richest in the world with 5 million words and 70 million word types. According to Dr. MacDonald, only 600,000 Greek words are used today, making the Greek vocabulary the largest in the world and 3.5 times bigger than the English vocabulary.

Though there are 138,607 words in the Greek New Testament, only 5,394 are unique.

 

[JLG]

- My answer :




ANCIENT GREEKS DID NOT USE TO INDICATE PUNCTUATION IN THEIR TEXTS, APART FROM VERY EXCEPTIONAL CASES; NOR DID THEY USE TO SEPARATE WORDS WITH SPACES, AS WE DO.