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John 16:13 - searching for the "subtle interplay" that supposedly muddies the grammar

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  • John 16:13 - searching for the "subtle interplay" that supposedly muddies the grammar

    Searching for the "subtle interplay" that paralyzes Barry Hofstetter's grammar analysis

    Originally posted by Steven Avery View Post
    Once again, you make a feint and then cut and run..
    This is from the post, on the topic where Barry Hofstetter tries hard to avoid actually writing any substance.


    Typical Barry Hofstetter.
    Another bogus claim.

    Originally posted by Barry Hofstetter View Post
    The relationship of the pronouns to the main referent in John 16 is more subtle interplay than either "side" properly explores.
    Barry can not even say whether the masculine refers to the Comforter of verse 7 or to the subordinate, parenthetical phrase with the Holy Spirit (Spirit of truth.)

    John 16:7
    Nevertheless I tell you the truth;
    It is expedient for you that I go away:
    for if I go not away,
    the Comforter will not come unto you;
    but if I depart,
    I will send him unto you.

    John 16:13
    Howbeit when he, the Spirit of truth, is come,
    he will guide you into all truth:
    for he shall not speak of himself;
    but whatsoever he shall hear,
    that shall he speak:
    and he will shew you things to come.

    Educated into ignorance.

    This is not complicated. One or the other takes the masculine grammar.

    Naselli and Gons showed that your favored Henry Barclay Swete got this wrong. So you are once again upset to be shown to be wrong. Plus the scholars like Swete build an edifice of errors around their errors here.

    Constructio ad sensum became a loosey-goosey catch-all, even to your absurd claim of a metaphoric CAS in 1 Timothy 3:16.

  • #2
    The consistent testimony of Scripture is that the Holy Spirit is a person, but John’s use of ἐκεῖνος in John 14:26, 15:26, and 16:13–14 has absolutely no bearing on the subject. A careful analysis of the texts in their contexts with sound principles of grammatical gender firmly in place demonstrates unequivocally that the antecedent of ἐκεῖνος is the masculine παράκλητος. The gender of the nouns and pronouns in these chapters neither supports nor challenges the doctrine of the Spirit’s personality. It is time to put this erroneous argument to rest once and for all.

    Did John Use Bad Grammar to Teach the Holy Spirit’s Personality?
    Yet Barry Hofsteader thinks there is some "subtle interplay" that was missed by Naselli and Gons. He thinks they are wrong in the quote above.

    Yet he skips and runs and hides when it comes time to explain the "subtle interplay."

    Note that Naselli and Gons agree with Barry on the interpretative idea of the Holy Spirit as a "person". However, that is irrelevant to their grammatical studies.