[sword-devel] serious problem w/sword -r2691

Peter von Kaehne refdoc at gmx.net
Wed Mar 21 00:41:46 MST 2012

On Wed, 2012-03-21 at 07:21 +0000, Peter von Kaehne wrote:

> Could you post the osis of your and the "official" NET - verse Gen 1:1? 

Here is the OSIS of Gen 1:1, extracted via mod2imp.

$$$Genesis 1:1
<title subtype="x-preverse" type="section">The Creation of the
World</title>In the beginning<note osisRef="Gen.1.1" n="1"><hi
type="bold">tn</hi> The translation assumes that the form translated
"beginning" is in the absolute state rather than the construct ("in the
beginning of," or "when God created"). In other words, the clause in v.
1 is a main clause, v. 2 has three clauses that are descriptive and
supply background information, and v. 3 begins the narrative sequence
proper. The referent of the word "beginning" has to be defined from the
context since there is no beginning or ending with God. <l /><hi
type="bold">sn</hi> <hi type="italic">In the beginning</hi>. The verse
refers to the beginning of the world as we know it; it affirms that it
is entirely the product of the creation of God. But there are two ways
that this verse can be interpreted: (1) It may be taken to refer to the
original act of creation with the rest of the events on the days of
creation completing it. This would mean that the disjunctive clauses of
v. 2 break the sequence of the creative work of the first day. (2) It
may be taken as a summary statement of what the chapter will record,
that is, vv. 3-31 are about God's creating the world as we know it. If
the first view is adopted, then we have a reference here to original
creation; if the second view is taken, then Genesis itself does not
account for the original creation of matter. To follow this view does
not deny that the Bible teaches that God created everything out of
nothing (cf. John 1:3) - it simply says that Genesis is not making that
affirmation. This second view presupposes the existence of pre-existent
matter, when God said, "Let there be light." The first view includes the
description of the primordial state as part of the events of day one.
The following narrative strongly favors the second view, for the
"heavens/sky" did not exist prior to the second day of creation (see v.
8) and "earth/dry land" did not exist, at least as we know it, prior to
the third day of creation (see v. 10). </note> God<note
osisRef="Gen.1.1" n="2"><hi type="bold">sn</hi> <hi
type="italic">God</hi>. This frequently used Hebrew name for God
(אֱלֹהִים,'elohim ) is a plural form. When it refers to the one true
God, the singular verb is normally used, as here. The plural form
indicates majesty; the name stresses God's sovereignty and
incomparability - he is the "God of gods." </note> created<note
osisRef="Gen.1.1" n="3"><hi type="bold">tn</hi> The English verb
"create" captures well the meaning of the Hebrew term in this context.
The verb בָּרָא (bara') always describes the divine activity of
fashioning something new, fresh, and perfect. The verb does not
necessarily describe creation out of nothing (see, for example, v. 27,
where it refers to the creation of man); it often stresses forming anew,
reforming, renewing (see Ps 51:10; Isa 43:15, 65:17). </note> the
heavens and the earth. <note osisRef="Gen.1.1" n="4"><hi
type="bold">tn</hi> Or "the entire universe"; or "the sky and the dry
land." This phrase is often interpreted as a merism, referring to the
entire ordered universe, including the heavens and the earth and
everything in them. The "heavens and the earth" were completed in seven
days (see Gen 2:1) and are characterized by fixed laws (see Jer 33:25).
"Heavens" refers specifically to the sky, created on the second day (see
v. 8), while "earth" refers specifically to the dry land, created on the
third day (see v. 10). Both are distinct from the sea/seas (see v. 10
and Exod 20:11). </note> <milestone type="line" /><milestone
type="line" />

More information about the sword-devel mailing list