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Sefer Davar be-ito (2 Vols) (Hebrew Edition) [Rabbi Avraham Tsadok ben Menahem Nahum Bogin] on *FREE* shipping on qualifying offers. BIBLIA MESIANICA SEFER DAVAR. 38 likes. Book. Find great deals for Sefer Davar Escrituras Mesianicas by Berit Shalom Int’l ( , Paperback). Shop with confidence on eBay!.

Biblia Sefer Davar En Pdf. Si en verdad leyeran estos libros se darian cuenta de la ignorancia en la que se encuentran! Por favor no sigan despreciando estos libros. Con este libro de Jaser sabemos quienes son los 4 jinetes del apocalipsis, y sabemos entonces que Cam se hizo DIOS a si mismo o Rey a si mismo.

It’s really great that you are able to help with this project! If it’s not too much trouble it would be nice if you could post the source text you used for translation, or if that doesn’t apply othe misc information. Also if this is your own translation, or a revision of a pre-existing translation. Thanks, — Jdavid I’ve added the last 19 or so verses to the Genesis 1 text, and I don’t know where I should post my source information. My source is the traditional Masoretic text, and for translating I relied on four English public domain translations for help: Where should I acknowledge those sources?

I found it interesting to note that the Hebrew words “baalim” and “adonim” similarly use the “royal we. Well, I think we should re-translate Genesis 1: Also, I re-translated Genesis 1: God created the skies, and the land.

The Hebrew phrase translated here as “universe” literally means, “face of the deep” and is taken by some to refer to the oceans of the world. According to Strong’s Concordance, the Hebrew word translated here as “floating” means literally “brooding,” as a hen does over its eggs. Could we adopt another way to do footnotes in WikiProject Bible? I understand that those who put in footnotes have generally used the letter a, b, c, and so on with the Fn tags.

However, as the Fn system is very inflexible when adding extra footnotes, and, at least in Genesis, notes are starting to pile up and not link right.

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I’ve had no success trying to make them work. If no one objects by Monday, I’m going to change the notes in Genesis to work with the simpler ref tags. Is cattle in 1: I don’t know Hebrew, but somebody told me it was, so I decided I’d check: I was asked to put my sources in here. I used the Blue Letter Bible [1] online site. The translation was my own original translation for contribution to the site.

Do not hesitate to edit any part of my work as you see fit. I am trying to translate directly from the Hebrew, but am clearly very influenced by existing translations, especially JPSand by Rashi. However, I am avoiding “thou” and other archaisms.

According to the Newsweek article on us see here ” Old Testament scholar Richard Friedman says he’s already found errors in Wiki’s Genesis translation. Friedman asking if he could point them out so we could correct them and this is what he responded:. I don’t yet know anything about Hebrew yet, what do people think?

I am not convinced that tense-matching is essential, I changed some phrases’ tense around a little for flow and for clarity. The important thing is that the verses meaning is unchanged. As for reconciling religion with science, the genesis creation story is the least significant part of the Bible, it is even the least significant part of genesis, you could throw it out without changing anything else.

God the creator is not particularly important to religion, which is why religion doesn’t usually care about big-bang nucleosynthesis. This book is mostly concerned with what particular sins some hypothetical ancestor of this or that tribe must have committed to explain why they are all so pathetic, and why the descendents of more worthy hypothetical ancestors are justified in occupying their land and slaughtering them.

It also is concerned with what manner of action lead to riches and numerous descendents, and these actions are those that God engenders, thereby defining God by a series of examples.

The creation of the world is the dippiest part of the book. I thought this needed to be addressed. I know we don’t have an agreement yet on how to translate the tetragrammaton YHWHbut shouldn’t we at least leave it as set by the translators till we get some sort of consensus? I do agree that it should be changed back, though. Didn’t God Himself say at Exodus 3: This is My name forever; this is how I am to be remembered in every generation. I tried to rewrite the first chapter into a more literal translation using as many short Germanic words as possible, to convey the folky flavor of the Hebrew.

I was wondering how people here feel about this sort of thing.

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I’m fluent in English and dabar Hebrew, but I have no particular expertise in ancient Hebrew. I had some trouble translating “remesh” I didn’t like the King James solution. My major complaint with King James is that een bulks up the Hebrew too much, probably out of reverence. Two word constructions in hebrew become multisyllabic multiple-word overlong constructions in the English, making the Bible seem less accessible than it actually is to a Hebrew speaker.

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The solution is to use shorter words, which this site does. But I had many complaints about the previous version: I didn’t like the first sentence, which was not a direct translation, but an IMO incorrect interpretation.

I changed the wording slightly so as to keep the prepositional structure of the sentence, which I think gives it a rhythm that matches the Hebrew. I didn’t feel the noun neologism “strech out” is acceptable for “rakiya”, which in context, should be a solid dome-like object.

I also dislike using “heavens” for “shamaiim”, which just means “sky” it was used in the rakiya verse. I also tried to keep important parallelisms like when god says “yehi or” and then “yehi or”, it’s an important parallelism. It’s hard to keep in English because the tense must change, but I tried as best I could. The “dominion” is a little too long a word for the Hebrew original “ourdou”, which means something like “go down on”, which I thought just means “look down on”, or “oversee”.

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If people here are OK with the general spirit of these edits, I’ll get an account, but for now I’m an anon, sorry. I didn’t like the interpolations and additions that were added into the text. They provide some form of commentary, which I am sure is well intentioned, but I think it is best to stick closely to the original. I am using original Hebrew textand nowhere does it say that all the water of Ethiopia was provided by the river, for example.

Nowhere does it say that the helpmate should be “suitable”, etc. I was confused by verse 3, the last clause, where I could not sort out the syntax in a way that makes sense.

The sentence seems to say that the creation created god to create it, or that God created other Gods to make creation, or aefer else nonsensical. The King James is not helpful, because it just disregards the strange syntax.

The word “toldot” in verse 4 usually means “tales” or “narratives”, not “generations”, although the root of the word is the word for generating offspring. There is an issue with “Mot tamuth”, the threat that if you eat from the tree of knowledge you will “die a death”.

This is a Hebrew emphasis stylistic device, but it doesn’t work at all in English. The King James solution is to say that you will “surely die”, but that is not satisfactory, because it doesn’t capture an essential Hebrew play on words: To capture the ambiguity, I tried to use the phrase “You will die a certain death”, which is similarly ambiguous in English, depending on whether certain means “type of” or “assured”.

If you read it as “You will die an assured death”, it is a lie by God to Adam, but if you read it as “You will die a type of death”, it describes the loss of innocence, so that God isn’t really lying to Adam, just being ambiguous. In regard to point the monotheism of the old testament is that there is one all-powerful god that rules all the other lesser gods, not that there is only one god in toto. Otherwise, the first commandment “you will put no seefer gods in front of me” would make no sense.

I don’t know theology, favar I hope that this translation can avoid changing the text to make theological points. This is crap she literally says “I bought a man of Yahweh”, because “Cain”, which I think is better spelled “Kain” to emphasize the guttaral “K” sound dxvar in modern English and Hebrew there is no guttaral K, the K has a better connotation of it. The reason is the root of “buy” or “purchase” is Kn, which is Kain’s name.

To read all that into a single word bjblia sort of means “And then” is the source of the verbosity in biblical translations. It is important to stick close to the Hebrew here, especially “fruit of the earth”, which is much bilia poetic than the less lovely “crops”. This is not great: It’s one word, but it occurs several times in the bible, and it is known to mean “fat”, not “fat sheep”.

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It is incorrect Hebrew to translate it as “fat ones”. It was their actual fat which was the offering.

I think it is better to say that he was “keen” on Abel’s but not particularly hot on Kain’s, without implying disrespect. I think that embittered is a better translation of Kain’s feelings. Kain is embittered, not angry. No real wrong has been done to him.

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This is surely the correct interpretation of the words, and eloquently written, but the actual text is different and terser, and in particular, does not have the final “but”.

Also, there is a mismatched conjugation in the interpretation of “desire” as applying to the word sin although I agree this is the right interpretation, it’s a typo in the original, or an edit from singular to plural which wasn’t made consistently. I’ll try to render thy syntax problem accurately. First, rendez-vous is French, and does not belong. You can seter “arranged to meet”. But all of this is interpolating from the single Hebrew word “amar”.

What the Hebrew actually says is “Kain said to Able, and when they were in the fields, killed him”. The first part is not grammatical, and looks like an error, or an editing omission. The easiest interpretation is to interpret it as “Kain said this to Abel”, meaning the previous text that Yahweh gave to Kain.

The source cannot be davat to insert wholecloth an interpretation which is inconsistent with the Hebrew original. If you want to say “Kain spoke to Abel”, you would use “Diber” not “amar”. The second is only used to indicate dialogue, not arranging rendez-vous.

I think this is another typo, but whatever. I rendered it as accurately as possible, with the weird grammar.

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