Community request: Basic lexicons

I'm putting together a handout for a class of English-only students about lexicons they can bootstrap themselves into using Strong's numbers. (Fear not, they'll be getting plenty of caveats about word-study abuse.)

However, I don't own most of these- Vines, NIDOTTE, TWOT, and Mounce's Complete Expository Dictionary.

If possible, could someone generate pdf samples from each of these of the same word, bara' and email them to me? ben[nospace]spackman[at]gmail[dot]com

Many thanks, in advance

Ben

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Juanita

Hi Ben,

Please check your email; I sent all four to you. And I hope they are what you need.

Ben

https://community.logos.com/discussion/comment/328889#Comment_328889

Thanks! I successfully received Mounce, Vine, and NIDOTTE.

Ben

NB.Mick

https://community.logos.com/discussion/comment/328896#Comment_328896

Thanks! I successfully received Mounce, Vine, and NIDOTTE.

Ben

I'll just post TWOT here:

278 בָּרָא (bārāʾ) I, create, make, Creator (Qal); choose, cut down, dispatch, (Piel); be created, be done (Niphal; RSV “yet unborn” in Ps 102:18 [H 19]; “clear ground” in Josh 17:15, 18; RSV and ASV “mark” in Ezk 21:19 [H 24]).

Derivative

278a בְּרִיאָה (bĕrîʾâ) new thing.

The root bārāʾ has the basic meaning “to create.” It differs from yāṣar “to fashion” in that the latter primarily emphasizes the shaping of an object while bārāʾ emphasizes the initiation of the object.

The question of the meaning of the root bārāʾ is complicated by its connotation in the Piel of “cut down” (Josh 17:15, 18; Ezk 23:47). This meaning may also obtain in the use of the word in Ezk 21:19 [H 24] where it need not connote carving a signpost, but simply the act of cutting down a branch or sapling as a marker). If this meaning attests to the concrete form of the Qal, the word may have meant “to form,” “to fashion” in the sense of carving or cutting out. But it is possible that the Piel form may represent an entirely different root. KB (2d ed.) posits a second root used in the Piel meaning “to cut down.” THOT (in loc.) follows KB (3d ed.) that there is one root with the basic meaning “separate,” “divide.” This would explain the usages of the Piel, but, as is often the case, is not decisive for the nuance of the meaning “create” in the Qal. And, since the word is used in such a distinctive sense in the Qal it is best to consider the meaning of the root solely on the basis of usage.

The word is used in the Qal only of God’s activity and is thus a purely theological term. This distinctive use of the word is especially appropriate to the concept of creation by divine fiat.

The root bārāʾ denotes the concept of “initiating something new” in a number of passages. In Isa 41:20 it is used of the changes that will take place in the Restoration when God effects that which is new and different. It is used of the creation of new things (ḥădāšôt) in Isa 48:6–7 and the creation of the new heavens and the new earth (Isa 65:17). Marvels never seen before are described by this word (Ex 34:10), and Jeremiah uses the term of a fundamental change that will take place in the natural order (Jer 31:22). The Psalmist prayed that God would create in him a clean heart (Psa 51:10 [H 12]) and coupled this with the petition that God would put a new spirit within him (See also Num 16:30; Isa 4:5; 65:18).

The word also possesses the meaning of “bringing into existence” in several passages (Isa 43:1; Ezk 21:30 [H 35]; 28:13, 15).

It is not surprising that this word with its distinctive emphases is used most frequently to describe the creation of the universe and the natural phenomena (Gen 1:1, 21, 27; 2:3, etc.). The usages of the term in this sense present a clearly defined theology. The magnitude of God’s power is exemplified in creation. This has implications for the weak (Isa 40:26; cf. vv. 27–31) and for the unfolding of God’s purposes in history (Isa 42:5; 45:12). Creation displays the majesty (Amos 4:13), orderliness (Isa 45:18), and sovereignty (Ps 89:12 [H 13]) of God. Anthropologically, the common creation of man forms a plea for unity in Mal 2:10. And man is seen as created for vanity in Ps 89:47 [H 48].

THOT argues that this word is used only in the P document and other late literature. Of course this view can only be sustained by dividing and post-dating the documents.

The limitation of this word to divine activity indicates that the area of meaning delineated by the root falls outside the sphere of human ability. Since the word never occurs with the object of the material, and since the primary emphasis of the word is on the newness of the created object, the word lends itself well to the concept of creation ex nihilo although that concept is not necessarily inherent within the meaning of the word.

Thomas E. Mccomiskey, "278 בָּרָא", in Theological Wordbook of the Old Testament, ed. R. Laird Harris, Gleason L. Archer, Jr. and Bruce K. Waltke, electronic ed., 127 (Chicago: Moody Press, 1999).

Keep Smiling 4 Jesus :)

I'm putting together a handout for a class of English-only students about lexicons they can bootstrap themselves into using Strong's numbers.

Personally started with Hebrew Bible, right click to open lemma in DBL Hebrew (noticed Roman numerals for homographs), then used right click on Strong's number to open more lexicons.

Went back to Hebrew Bible, then used right click with lemma to open several lexicons that do not have Strong's numbers:

Personally have prioritized my lexicons so those without Strong's number have higher priority than those with Strong's numbers so have quick right click access to nine lexicons since DBL Hebrew appears in both of my right click lists.

(Fear not, they'll be getting plenty of caveats about word-study abuse.)

Greek lexicons tend to have separate lemmas when preposition is attached that shows range of word meaning has been modified by preposition. Hebrew lexicons tend to separate prepositions from root lemma, which facilitates one form of word study abuse.

Keep Smiling [:)]