Ovdije se ne radi o "pokisloj kokoški" nego o tako jasnom viđenju Boga!
Prema tome navedi argumente da se ovdije radi o nekom idiomu!
Ovdije je itekako sve jasno o čemu se govori.
Idiomi su reci koje se ne mogu prevoditi, odnosno oni gube svoj smisao prilikom prevodjenja. Uzmi neki recnik pa vidi sta su idiomi, za pocetak??
Naravno, ovde se ne radi ni o kakvoj pokisloj kokoski, nisam to ni kazao. Ovde se radi o
פנים אל־פנים koji se prevodi "licem k licu". Kao sto kazu izvori:
Five times one encounters the phrase "to see God's face", probably in the technical sense of visiting the sanctuary for cultic worship: Exo 23:15; Exo 34:20 (KJV, "none shall appear before me"); Deut 31:11; Psa 42:2 (H 3); Isa 1:12. In each of these instances the verb r¹°â "to see, " is pointed as a Niphal, and is translated then "to appear, " the idea of "appearing before" softening
the concept of seeing God's face. In one case (1Sam 1:22) the Niphal is indicated by the consonantal text. The thought of l¢r¹° ôt p¹n¹y, Niphal infinitive construct, "to appear before God" is acceptable, even mandatory, but the possibility of lir° ôt p¹n¹y, Qal infinitive construct, is inconceivable, according to Exo 33:20.
There are some exceptions to this, for example, Jacob (Gen 32:30 [H 31]) and Moses (Exo 33:11). They saw God "face to face" p¹nîm el p¹nîm. (
L. K. Harris, Theological Wordbook of Old Testamentפנים אל־פנים face to face, of seeing (God) Gn 32:31, cf. Ju 6:22, knowing Dt 34:10, judging Ez 20:35, speaking Ex 33:11. (
Brown, Driver and Briggs, Hebrew and English Lexiconפנים אל־פנים face to face (to express the immediate proximity of God to a person). (
Koehler-Baumgartner, Hebrew and Aramaic Lexicon of the Old Testament [HALOT])
The reference to the intimacy of Yahweh’s communion with Moses is almost certainly to be considered a reflection of the traditions represented by the narratives of 33:12–17 and 33:18–34:9. As the second of these narratives makes clear, “face to face” is here to be understood as an
idiom of intimacy, not as a reference to theophany. (
1)
As Augustine noted centuries ago, the
idiom face to face means that God spoke “directly” to the people of Israel while Moses was on the mountain (cited by Buis and Leclerq,
Le Deutéronome [1963] 36). It obviously cannot be taken literally, since 4:12 states explicitly that the people did not see any form of God at that time. A key passage for studying the meaning of this
idiom is Exod 33:7–23, where Yahweh is said to have spoken to Moses “face to face” (Exod 33:11). At the same time, Moses is informed by Yahweh that he “cannot see [God’s] face; for human beings shall not see [God] and live” (Exod 33:20). (
2)
God
would speak to Moses face to face, as a man speaks with his friend (v. 11), that is, clearly and openly. Moses’ speaking ”face to face“ with God does not contradict the fact that he was not allowed to see God’s face (v. 20) as ”face to face“ is a figurative expression suggesting openness and friendship (cf. Num. 12:8; Deut. 34:10; and comments on John 1:18. (
3)
(
1) Durham, John I. (1998).
Word Biblical Commentary, Volume 3: Exodus.
(
2) Christensen, Duane L. (1998).
Word Biblical Commentary, Volume 6A: Deuteronomy 1-11.(
3) Walvoord, John F., and Zuck, Roy B. (1983, 1985).
The Bible Knowledge Commentary.Novozavetni skolari termin "face to face" (na grckom
προσωπον προς προσωπον ili jednostavno
προσωπον) tumace na sledeci nacin:
“Face to face” describes the clear and direct revelation of oneself which believers today possess when they look into the mirror of the Scriptures, God’s completed revelation. (Bibliotheca Sacra) Prema tome, vise je nego jasno da termin "licem k licu" jeste jevrejski idiom, a nama je to tesko razumeti, bas kao sto ne moze prosecan englez razumeti nase idiome tipa "pokisla kokoska", "kisa iz kabla", "macka u dzaku" itd itd.