G******e
发帖数: 9567 | 1 【 以下文字转载自 Belief 讨论区 】
发信人: GetThere (学了也无术), 信区: Belief
标 题: 以撒亚7:14并非预言处女生子？
发信站: BBS 未名空间站 (Fri Jun 11 13:11:17 2010, 美东)
以撒亚7:14并非预言处女生子，而是翻译错误？
注：翻译错误是指从希伯来文翻成希腊文的过程中产生的错误
Isaiah 7:14
（1）New Living Translation : All right then, the Lord himself will give you the sign. Look! The virgin （见脚注 f） will conceive a child! She will give birth to a son and will call him Immanuel (which means ‘God is with us ’).
脚注 f 7:14 Or young woman.
（2）Contemporary English Version: But the LORD will still give you proof. A virgin [见脚注 a] is pregnant; she will have a son and will name him Immanuel.
脚注 a. Isaiah 7:14 virgin: Or "young woman." In this context the difficult Hebrew word did not imply a virgin birth. However, in the Greek translation made about 200 (B.C. )and used by the early Christians, the word parthenos had a double meaning. While the translator took it to mean "young woman," Matthew understood it to mean "virgin" and quoted the passage (Matthew 1.23) because it was the appropriate description of Mary, the mother of Jesus.
（3）Net Bible: For this reason the sovereign master himself will give you a confirming sign.24 Look, this25 young woman26 is about to conceive27 and will give birth to a son. You, young woman, will name him28 Immanuel.29
脚注 26tn Traditionally, “virgin.” Because this verse from Isaiah is
quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ’almah) can sometimes
refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (’elem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not
sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century b.c., however, rendered the Hebrew term by the more specific Greek word παρθένος (parqenos), which does mean “virgin” in a technical sense. This is the Greek term that also appears in the citation of Isa 7:14 in Matt 1:23. Therefore, regardless of the meaning of the term in the OT context, in the NT Matthew’s usage of the Greek term παρθένος clearly indicates that from his perspective a virgin birth has taken place.
脚注 27tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5,
7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).
（4）Revised Standard Version：Therefore the Lord himself will give you a sign. Behold, a young woman shall conceive and bear a son, and shall call his name Imman'u-el.
（5）Jewish Bible: Therefore, the Lord, of His own, shall give you a sign; behold, the young woman is with child, and she shall bear a son, and she shall call his name Immanuel. （竟然还是现在时态 IS）
（6）Warren Carter
Matthew and the Margins: A Socio-Political Religious Reading
Journal for the Study of the New Testament Series 204
Sheffield: Sheffield Academic Press, 2000 pg. 71
PhD in New Testament from Princeton Theological Seminary
The quotation is from Isa 7:14 (essentially following the LXX). It was
originally addressed to King Ahaz of Judah (see 1:9), who was threatened by the greater northern powers of Syria and Israel (Isa 7:1-2; cf. 2 Kgs 16). Isaiah assures Ahaz that their imperial plans to conquer Judah will fail because of God's faithlessness. God offers Ahaz and the people a sign, the birth of a child named Immanuel, which signifies that the king's Davidic line will continue, that the Syro-Ephraimite imperialism is doomed, and that God is present with the people. God promises a stunning reversal - that during the baby's life, the lands of Israel and Syria will be laid waste (Isa 7:1-17). God's sign invites the king to trust God but he does not do so. Judgment follows. Isaiah announces that Assyria will punish the people.
Many have debated the identity of the pregnant young woman. In the Isaian context it is not Mary. The Hebrew text refers to "a young woman," uses a noun that indicates her age (almah) not her sexual status (bethulah would mean "virgin"), and indicates that she is pregnant without any hint of anything unusual. Most likely, the mother was Ahaz's wife and the baby was Hezekiah.
（7）Maarten J.J. Menken
Matthew's Bible: The Old Testament Text of the Evangelist
Bibliotheca Ephemeridum Theologicarum Lovaniensium 173
Leuven: Leuven University Press, 2004， pp. 124, 126
Professor of New Testament Exegesis at Utrecht in The Netherlands
In both the LXX and Matthew's quotation, העלמה
has been translated as ἡ παρθένος. The Hebrew word עלמה means "marriageable girl", "young woman"; virginity is not a semantic component of the word although an על
מה can of course be a virgin...
...especially the word παρθένος points towards Matthew's use
of a Greek biblical text. We have seen that this translation is not a
necessary or obvious one of עלמה. If Matthew himself had translated the Hebrew text, the chances that he would have chosen precisely this Greek word are not very good...
（8）Raymond E. Brown
The Birth of the Messiah: A Commentary on the Infancy Narratives in the
Gospels of Matthew and Luke
New Updated Version
The Anchor Bible Reference Library
General Editor: David Noel Freedman
New York: Doubleday, 1993
PhD from the John Hopkins University and was the Auburn Distinguished
Professor of Biblical Studies at Union Theological Seminary
In summary, the MT of Isa 7:14 does not refer to a virginal conception in the distant future. The sign offered by the prophet was the imminent birth of a child, probably Davidic, but naturally conceived, who would illustrate God's providential care for his people. The child would help to preserve the House of David and would thus signifty that God was still "with us."
（9）LZZ: 因此主自己必给你们一个兆头∶看吧，必有少妇要怀孕，生个儿子（或译∶有个少妇怀着孕，必生个儿子）；她必给他起名叫『以马内利（即∶上帝与我们同在）。
（10） New Reverse: Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel. | G******e
发帖数: 9567 | 2 看看blackdragon提供的wiki链接：
http://en.wikipedia.org/wiki/Almah
Isaiah 7:14 controversy
Main article: Isaiah 7:14
From the earliest days of Christianity, Jewish critics have argued that
Christians were mistaken in their reading of almah in Isaiah 7:14.[13]
Because the author of Matthew 1:23, believed that Jesus was born of a virgin
, he quoted Isaiah: "Behold, a virgin shall be with child, and shall bring
forth a son" as a proof-text for the divine origin of Jesus. Jewish scholars
[who?] declare that Matthew is in error, that the word almah means young
woman (just as the male equivalent elem means young man). It does not denote
a virgin or sexual purity but age. Because a different Hebrew word,
bethulah ("בתולה"), is most commonly used for
virgin even in modern Hebrew, the prophet could not have meant virgin in
Isaiah 7:14.[citation needed]
Additionally, Jews have traditionally insisted that reading the entire
passage of Isaiah makes clear that the passage does not refer to a virgin
and does not refer to a messianic prophecy. In context, the seventh chapter
in the Book of Isaiah begins by describing the military crisis that was
confronting King Ahaz of the Kingdom of Judah. Around the year 732 BCE, the
House of David was facing imminent destruction at the hands of two warring
kingdoms: the Northern Kingdom of Israel, led by King Peqah, and the Kingdom
of Syria (Aram), led by King Retsin. These two armies had besieged
Jerusalem. Isaiah records that the House of David and King Ahaz were gripped
with fear. G-d sent the prophet Isaiah to reassure King Ahaz that divine
protection was at hand – G-d would protect him and his kingdom and that
their deliverance was assured, and these two hostile armies would fail in
their attempt to subjugate Jerusalem.
It is clear from the narrative in this chapter, that Isaiah’s declaration (
Is 7:14-16) was a prophecy about the unsuccessful siege of Jerusalem by the
two armies from the north. The verses Isaiah 7:15-16 state that, by the time
this child (whose imminent birth was foretold in Isaiah 7:14) reaches the
age of maturity (“… he knows to reject bad and choose good …”), the
kings of the two enemy nations will be gone, in fact, they will be killed.
Two Biblical passages, 2 Kings 15:29-30 and 2 Kings 16:9, confirm that this
prophecy was contemporaneously fulfilled when these two kings were
assassinated. With an understanding of the context of Isaiah 7:14 alone, it
is evident that the name of the child in Isaiah 7:14, Immanu'el, is a sign
which points to the divine protection that King Ahaz and his people would
enjoy from their otherwise certain demise at the hands of these two enemies.
Clearly, Isaiah 7:14 is a near-term prophecy that is part of an historic
narrative, and which was fulfilled in the immediate time frame, not some
seven-and-a-half centuries in the future.
Isaiah appears to be addressing a woman in the room. 7:14) Heb “the young
woman.” The Hebrew article has been rendered as a demonstrative pronoun (“
this”) in the translation to bring out its force. It is very likely that
Isaiah pointed to a woman who was present at the scene of the prophet’s
interview with Ahaz. Isaiah’s address to the “house of David” and his use
of second plural forms suggests other people were present, and his use of
the second feminine singular verb form (“you will name”) later in the
verse is best explained if addressed to a woman who is present.
Finally, many ask how would one know that a woman is a virgin? Although
pagan stories are rife with pregnant women claiming to have been visited by
a god but not yet knowing a man, there would be no way to verify that she
was a woman. However, in the absence of an OB/GYN, to predict that a woman
in the room would give birth, that it would be a boy, and that she would
name in Immanuel, and that the 2 foreign armies threatening the kingdom
would be vanquished before her unborn child is old enough to know right from
wrong are all things that one would be unlikely to guess and which could be
verified.
Many Christian apologists allege that throughout the Old Testament, in every
other instance where a girl is described as almah, she is a girl who has
never known a man carnally or had intercourse. Jewish commentators note that
the use in Proverbs refers to a woman who has been with a man. Further, in
describing Rebecca, she is described as both an Almah and as a Betulah. If
Almah means virgin as well as young woman, this would make the additional
use of "betulah" extraneous. Moreover, the word bethulah is used to describe
a woman who is arguably not a virgin (Joel 1.8 and in at least two other
instances of use it is used with (Genesis 24: 16 and Judges 21: 12), an
additional phrase in the text explains that that the bethulah has "not known
a man." Thus, they argue, almah refers to virgins more consistently than
does bethulah. Most importantly, the Jewish scholars who translated and
compiled the Hebrew Torah into a Greek version of the Old Testament,
translated almah in Isaiah 7:14 as parthenos, which does not necessarily
imply "virgin"[14]. It should be noted that the Jewish translated Septuagint
contained only the Five Books of Moses. Furthermore, most scholars agree
that the Jewish authored version was lost and replaced with a Christian
version.
Some Christian scholars contend that debates over the precise meaning of
bethulah and almah are misguided because no Hebrew word encapsulates the
idea of certain virginity.[15] Martin Luther also argued that the debate was
irrelevant, not because the words do not clearly mean virgin, but because
almah and bethulah were functional synonyms.[16]
It has also been noted that in the Septuagint (the Greek translation of the
Old Testament), in Genesis 34:2–4 the Greek word parthenos refers to Dinah
after she was raped.[17][18] Therefore, that same Greek word as used in
Matthew does not always necessarily mean “virgin”, but it can also mean “
young woman”. | G******e
发帖数: 9567 | 3 debate between Christians and Jews | s***u
发帖数: 1911 | 4 对性问题如此看重，把处女生子放在信经里，足见基督教的无聊与低俗
这里有几个基督徒认为处女身的玛丽亚是那么重要的信条？
you
us
【在 G******e 的大作中提到】
: debate between Christians and Jews
| l*****a
发帖数: 38403 | | G******e
发帖数: 9567 | 6 活人祭的时候也要强调一下处女身份，可见处女情结普世通用。
【在 s***u 的大作中提到】
: 对性问题如此看重，把处女生子放在信经里，足见基督教的无聊与低俗
: 这里有几个基督徒认为处女身的玛丽亚是那么重要的信条？
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: you
: us
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