Middle Egyptian Grammar Exercises and Answers Lesson XIII

Lesson XIII of Gardiner's Middle Egyptian Grammar deals with a number of issues of which phrases beginning with "if" and "as to" are also important. In fact, in the exercises, four or five sentences deals with this phrase.

What was cumbersome was the discovery of the meaning of "white" in the first question. The nfr or "beauty" part next to the sign for "white" is something the student has to find for him/herself, Gardiner has not present it on a silver plate for the student.

We are trying to think what went on in the mind of Gardiner as he was writing the grammar.

Whoever is using his grammar to answer his exercises at the end of each lesson, is going to page a lot, forward, backward, etc.

1. If you don't know the sign or cannot find it in the lesson or previous lessons wordlists at the back of each lesson, then go to the concise dictionary at the end of Gardiner.

2. If you know the English but not the sign, go to the very end of the book of Gardiner.

3. In the lesson you will find phrases explained. They may reappear in the exercises but only fragments of it. Do not expect a quick solution for the whole sentence.


The value of this tedious process of translation, is that something happens to the Modern brain: it becomes Egyptianized.

Egyptianization is what the modern brain needs in order to understand properly what went on in the mind of Moses when he wrote Job, Genesis, and the rest of the Pentateuch as well as Psalm 90.

The objections that early scholars like De Wette raised about the socalled late linguistic elements in Job, is definitely outdated. De Wette wrote his books on the Introduction of the Old Testament before the decipherment and discoveries of Egyptian Literature.

In 2009 we are sitting as scholars of the Old Testament with a rich library of Ugaritic, Amarna linguistics, Accadian in all its forms, Hittite libraries, Hurrian libraries, Canaanite texts in all its dialects, Aramaic texts in all its periods, Sumerian texts in many periods, Old Babylonian texts in its periods and places, Proto-Sinaitic linguistics, Proto-Canaanite linguistics, Emarite (work of among others, Akio Tsukimoto of Rikkyo University). All these are keys to unlock the difficult and rare words of the Old Testament.

The days that Arabic, Syriac, Latin, Coptic, Greek, Mishnaic Hebrew and Talmudic Aramaic and Targummic Aramaic are utilized to unlock rare words in the Old Testament, is past. All these sources are post-Byzantine times or 300 CE at the earliest.

Dictionaries that have followed this last method, failed or will fail in their methodology since the principle is to go back to the nearest one can come to the original writing context of a book.

The JEDP theories of Julius Wellhausen, reshaped by Relecturing Scholars since 1980 in the works of the Canonical Hermeneutics of Brevard Childs, cannot achieve anything in this regard, since they deny that the books of Moses were written by him.

Therefore, studying Middle Egyptian and buying a Middle Egyptian classic and academic Grammar like A. Gardiner, will help the student to come closer to the understanding of the Old Testament context of rare words and hapax legomena, and bring understanding to certain formulations in those days mirrored in the Old Testament.

There is no space for any Hermeneutics of Suspicion in any of its forms. here.

K. Noll of Canada indicated that there is only a slight difference between an atheist and a theistic sceptic. A Theistic sceptic is actually atheistic due to secularism but tries to cling still to the notion that the Bible may be the Word of God. Noll of course argues that this idea should be ignored since he himself is seemingly agnostic or atheistic. It is easy to remember Noll's name. Noll is nil and nil is nihilistic.


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