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NASB | Deuteronomy 1:39 'Moreover, your little ones who you said would become a prey, and your sons, who this day have no knowledge of good or evil, shall enter there, and I will give it to them and they shall possess it. |
AMPLIFIED 2015 | Deuteronomy 1:39 'Moreover, your little ones whom you said would become prey, and your sons, who today have no knowledge of good or evil, shall enter Canaan, and I will give it to them and they shall possess it. |
Subject: Forbidden fruit in Egypt? |
Bible Note: Dear Carlos, You're doing it again. You're seeing allegory when we are not authorized by Scripture itself to do so. That's presuming on the Word itself! Your presupposition that a component must "represent some principal" (sic) -- I think you meant principle -- is fundamentally opposed to the doctrine of sola Scriptura. You cannot -- indeed, must not! (Jeremiah 14:14) -- put words into God's mouth! That should frighten anyone into choosing the doctrines they teach with enormous care (2 Peter 2:1-3). It is erroneous and misleading to suggest that such moralizing, spiritualizing, and allegorizing is "more light." To imply that this is some sort of divine illumination of the Holy Spirit is utterly specious, for it was He who has made clear these doctrines, explicitly to help us to avoid error, flights of fancy, deceit of the human heart, heresy, and apostasy (Ephesians 4:14). Doing otherwise is not accepting "more light," it is choosing darkness. Perhaps there is a Study Quadriga Forum out there somewhere. A place where the forum hosts might encourage such approaches, and where the participants would be tolerant of such a hermeneutic. Meanwhile, son, I'd be remiss not to encourage you to learn what sola Scriptura means. Then you'll know what Lockman expects of you -- and what you promised to help promulgate -- on this forum. "The Medieval exegetes, following Origen, regarded the 'literal' sense of Scripture as unimportant and unedifying. They attributed to each biblical statement three further senses, or levels of meaning, each of which was in a broad sense allegorical: the 'moral' or 'tropological' (from which one learned rules of conduct), the 'allegorical' proper (from which one learned articles of faith), and the 'anagogical' (from which one learned of the invisible realities of heaven). Thus, it was held that the term 'Jerusalem' in Scripture, while denoting 'literally' a city in Palestine, also referred 'morally' to civil society, 'allegorically' to the Church, and 'anagogically' to heaven, every time that it occurred. Only the three allegorical senses, the Medievals held, were worth a theologian's study; the literal record had no value save as a vehicle of figurative meaning. Medieval exegesis was thus exclusively mystical, not historical at all; biblical facts were made simply a jumping-off ground for theological fancies, and thus spiritualized away. Against this the Reformers protested, insisting that the literal, or intended, sense of Scripture was the sole guide to God's meaning. They were at pains to point out, however, that 'literalism' of this sort, so far from precluding the recognition of figures of speech where Scripture employs them, actually demands it. William Tyndale's statement of their position may be quoted as typical: 'Thou shalt understand, therefore, that the scripture hath but one sense, which is but the literal sense. And that literal sense is the root and ground of all, and the anchor that never faileth, whereunto if thou cleave, thou canst never err or go out of the way. And if thou leave the literal sense, thou canst not but go out of the way. Nevertheless, the scripture uses proverbs, similitudes, riddles, or allegories, as all other speeches do; but that which the proverb, similitude, riddle or allegory signifieth, is ever the literal sense, which thou must seek out diligently.'" --James I. Packer In Him, Doc |