2011-9-12 01:40
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(1) 正方：耶稣不是被造的。
约 1:14 道成了肉身，... （和合本）约 1:14 The Word became flesh ... （NIV 1984）约 1:14 Καὶ ὁ λόγος σὰρξ ἐγένετο（成为） ... （Westcott / Hort, UBS4）腓 2:7 ... 取了奴仆的形像，成为人的样式； （和合本）腓 2:7 ... taking the very nature of a servant, being made in human likeness. （NIV 1984）腓 2:7 ... μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος （Westcott / Hort, UBS4）腓 2:7 ... 形状 奴仆-的 取-分词，在 在-形象 人-的 成为-分词。 和 在-样式 被-发现 如 人 （Westcott / Hort, UBS4）腓 2:8 既有人的样子，...腓 2:8 And being found in appearance as a man, ... （NIV 1984）腓 2:8 ἐταπείνωσεν ἑαυτὸν ... （Westcott / Hort, UBS4）
(2) 反方：耶稣是被造的。
罗 1:3 论到他儿子─我主耶稣基督。按肉体说，是从大卫後裔生的；(和合本)罗 1:3 regarding his Son, who as to his human nature was a descendant of David, (NIV)罗 1:3 περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου（成为-异态分词） ἐκ σπέρματος Δαυὶδ κατὰ σάρκα, (Greek NT: Westcott / Hort, UBS4 Variants)罗 1:3 de Filio suo qui factus（被造-被动分词） est ex semine David secundum carnem (Latin: Biblia Sacra Vulgata)来 10:5 所以基督到世上来的時候，就说： 神啊，... 你曾给我预备了身体。来 10:5 Therefore, when Christ came into the world, he said: "... but a body you prepared for me;来 10:5 Διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει, ... σῶμα δὲ κατηρτίσω μοι·
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- Big
- 箴言8:22 的“有了我”，英文译本多做“possessed” （有），除了少数，如2007 New Living Translation， Bible in Basic English。拉丁文译本也做“possessed” （有）。
有问题的是七十士译本，做“created”（造）。七十士译本是新约时代通行的希腊文译本，耶稣和使徒多次引用里面的经文。神学上承认翻译无误，否则大家都要回头学习希伯来文、希腊文。但是七十士译本和希伯来文圣经有些出入，除了包括次经外，创世记第11章的家谱也加上一百岁。
彩虹炫 | 编辑 删除Big - * http://en.wikipedia.org/wiki/Quotations_from_the_Hebrew_Bible_in_the_New_Testament
“Sometimes the quotations do not agree literally either with the LXX or the Hebrew text. In about ninety instances, the LXX is literally quoted. However, in around eighty further instances, the quote is corrected or altered in some way.”
“Other quotations are sometimes made directly from the Hebrew text (Matthew 4:15–16; John 19:37; 1 Corinthians 15:54). Besides the quotations made directly, there are found numberless allusions, more or less distinct, showing that the minds of the New Testament writers were filled with the expressions and ideas as well as historical facts recorded in the Old Testament.
There are in all two hundred and eighty-three direct quotations from the Old Testament in the New Testament, and some quotations from other books.”
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- * http://en.wikipedia.org/wiki/Septuagint
“It is referred to in critical works by the abbreviation [1] or G. It was originally the designation for the Koine Greek translation of the Pentateuch, but came in time to refer to the Greek translation of the Old Testament adopted by Christians, incorporating the translations of all the books of the Hebrew Bible and books later considered apocryphal or deutero-canonical, some composed in Greek and some translations.”
* http://zh.wikipedia.org/wiki/七十士譯本
*http://zh.wikipedia.org/wiki/%E4%B8%83%E5%8D%81%E5%A3%AB%E8%AD%AF%E6%9C%AC
““七十士譯本”的成書年份應該在公元前三世紀左右，事關一些公元前二世紀的文獻已經有利未記和申命記的希臘文殘本；到公元前一世紀，已經有齊摩西五經和部份小先知書。”
* http://occr.christiantimes.org.hk/art_0101.htm
“《七十士譯本》（ Septuagint ）是舊約聖經最早的希臘文譯本，簡稱 LXX，約公元前三至一世紀譯成，... 這個譯本為散居外地的猶太人（他們不再說希伯來語）所採用，根據譯文的語言，最早五卷完成於公元前285-247年間，其餘部分約到公元前150年完成。譯本除了希伯來聖經正典外，也收錄了一些被稱為次經的書卷。新約聖經不少引用舊約的經文均出自此譯本，後來再譯成多種文字。《七十士譯本》原書已失傳，現存的是公元四至五世紀的抄本。”
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- * http://inst.isgreat.org/POOL3/03005.htm
“许多细节观察表明，摩西五经并不是一部统一的译作。可以肯定地说，五经是由不同的译者完成的，因为其中的希腊语风格不一，忠于原著的程度不同，在各卷中显现出来的译者的神学倾向也不同。”
“学术界认为不能再笼统地说七十士译本，而是认为要根据翻译所用的底本和翻译方式对不同的经卷分别对待。”
“七十士译本从最初译本开始，经历了一系列的修订，由此产生了众多的不同版本，而各种修订反映了古代晚期犹太教、尤其是早期基督教在不同阶段的神学发展。”
“这说明，不论是犹太教方面还是基督教方面关于“圣经”在历史上只字不改、 死海古卷证明“圣经”传承的可靠的宣称，不仅不可信，而且也不符合事实。 ”
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- * http://218.188.3.99/Archive/periodical/ct/CT091/CT091L.htm
“其實LXX並不是一部完美的譯本，因經過很多譯手，各書譯文的價值參差不齊，以忠於原文來說，梅瑟五書最好，依撒意亞，十二小先知，及聖詠最差。至於申命記一書不是直譯，而是發揮。此外，有不少希伯來詞彙予以合乎希腊文化的意譯，因此LXX不僅是一部譯文，也是舊約聖經的第一部詮釋。”
* http://www.360doc.com/content/11/0610/08/1317564_122827602.shtml
“「七十士译本」的原稿于主前280年只译了摩西五经，其它经卷是后来学者、文士陆续翻译的，于主前150年左右全部完成。”
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- * 旧约经文在新约中的运用
http://delve.bodani.cn/Topics/77Study/77HT11.htm
大约在一百五十年以前，贺尔恩（Horne）将新约中的旧约引文分为十一类：
1．与希伯来文完全一致。
2．与希伯来文大致相同。
3．与希伯来文的意义相同，但用字不同。
4．与希伯来文的意义大致相同，但内容有所增删。
5．由多处经文合并而成。
6．有别于希伯来文，但与七十士译本一致。
7．一字不差地引用七十土译本或改变人数。
8．与七十士译本略有分别。
9；与七十士译本的意义相同，但用字不同。
10．有别于七十士译本，但与希伯来文完全或大致上相同。
11．有别于七十士译本及希伯来文，可能是引自其它译本或意译。7
http://www.tms.edu/tmsj/tmsj13d.pdf
http://www.kalvesmaki.com/LXX/NTChart.htm
http://www.bible-researcher.com/nicole.html
http://www.esvstudybible.org/sb/objects/chart-ot-nt-passages.html
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- Chart of ot in nt
http://catholic-resources.org/Bible/Quotations-NT-OT.htm
http://catholic-resources.org/Bible/Quotations-OT-NT.htm
http://www.kalvesmaki.com/LXX/NTChart.htm
http://www.esvstudybible.org/sb/objects/chart-ot-nt-passages.html
http://mysite.verizon.net/rgjones3/Septuagint/spexecsum.htm
http://mysite.verizon.net/rgjones3/Septuagint/sptableNT.html
http://mysite.verizon.net/rgjones3/Septuagint/splistOld.htm
http://www.blueletterbible.org/study/misc/quotes01.cfm
http://www.blueletterbible.org/study/misc/quotes02.cfm
http://www.blueletterbible.org/study/misc/quotes03.cfm
http://www.blueletterbible.org/study/misc/quotes04.cfm
http://www.blueletterbible.org/study/misc/quotes05.cfm
http://julianspriggs.com/NTquotes.aspx
http://julianspriggs.com/OTquote.aspx
http://www.bible-researcher.com/quote01.html
http://www.bible-researcher.com/quote02.html
http://www.scripturecatholic.com/septuagint.html
“Of the approximately 300 Old Testament quotes in the New Testament, approximately 2/3 of them came from the Septuagint (the Greek translation of the Old Testament) which included the deuterocanonical books that the Protestants later removed. This is additional evidence that Jesus and the apostles viewed the deuterocanonical books as part of canon of the Old Testament.”
http://catholic-resources.org/Bible/Quotations-NT-OT.htm
http://catholic-resources.org/Bible/Quotations-OT-NT.htm
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- http://the7ones.com/2010/02/15/origin-of-the-septuagint-what-do-we-really-know/
“Current scholarship is confident that the Septuagint originated in the third century B.C. The Greek that is used and the included Egyptian words seem to attest to this being the case. Another fact that seems to be accepted widely is that the translation was created in Alexandria. The Pentateuch being the initial target of the work is also generally accepted as fact, as well as the idea that the translation group was smaller than seventy.”
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- http://www.allabouttruth.org/septuagint-2.htm
“Comparisons of the Dead Sea Scrolls to the Masoretic Text and the Septuagint show that where there are differences between the Masoretic Text and the Septuagint, approximately 95% of those differences are shared between the Dead Sea Scrolls and the Masoretic text, while only 5% of those differences are shared between the Dead Sea Scrolls and the Septuagint. ”
“ The majority of the Septuagint, Masoretic Text and the Dead Sea Scrolls are remarkably similar and have dispelled unfounded theories that the Biblical text has been corrupted by time and conspiracy. ”
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- * http://en.wikipedia.org/wiki/Septuagint#Dead_Sea_Scrolls
Manuscripts
Main article: Septuagint manuscripts
The oldest manuscripts of the LXX include 2nd century BCE fragments of Leviticus and Deuteronomy (Rahlfs nos. 801, 819, and 957), and 1st century BCE fragments of Genesis, Exodus, Leviticus, Numbers, Deuteronomy, and the Minor Prophets (Alfred Rahlfs nos. 802, 803, 805, 848, 942, and 943). Relatively complete manuscripts of the LXX postdate the Hexaplar rescension and include the Codex Vaticanus and the Codex Sinaiticus of the 4th century and the Codex Alexandrinus of the 5th century. These are indeed the oldest surviving nearly complete manuscripts of the Old Testament in any language; the oldest extant complete Hebrew texts date some 600 years later, from the first half of the 10th century.[6][17] While there are differences between these three codices, scholarly consensus today holds that one LXX — that is, the original pre-Christian translation — underlies all three. The various Jewish and later Christian revisions and recensions are largely responsible for the divergence of the codices.[5]
Peter Flint, [20] cites Emanuel Tov, the chief editor of the scrolls, [21] who identifies five broad variation categories of DSS texts: [22]
Proto-Masoretic: This consists of a stable text and numerous and distinctive agreements with the Masoretic Text. About 60% of the Biblical scrolls fall into this category (e.g. 1QIsa-b)
Pre-Septuagint: These are the manuscripts which have distinctive affinities with the Greek Bible. These number only about 5% of the Biblical scrolls, for example, 4QDeut-q, 4QSam-a, and 4QJer-b, 4QJer-d. In addition to these manuscripts, several others share distinctive individual readings with the Septuagint, although they do not fall in this category.
The Qumran "Living Bible": These are the manuscripts which, according to Tov, were copied in accordance with the "Qumran practice" (i.e. with distinctive long orthography and morphology, frequent errors and corrections, and a free approach to the text. Such scrolls comprise about 20% of the Biblical corpus, including the Great Isaiah Scroll (1QIsa-a):
Pre-Samaritan: These are DSS manuscripts which reflect the textual form found in the Samaritan Pentateuch, although the Samaritan Bible itself is later and contains information not found in these earlier scrolls, (e.g. God's holy mountain at Shechem rather than Jerusalem). The Qumran witnesses – which are characterized by orthographic corrections and harmonizations with parallel texts elsewhere in the Pentateuch – comprise about 5% of the Biblical scrolls. (e.g. 4QpaleoExod-m)
Non-Aligned: This is a category which shows no consistent alignment with any of the other four text-types. These number approximately 10% of the Biblical scrolls, and include 4QDeut-b, 4QDeut-c, 4QDeut-h, 4QIsa-c, and 4QDan-a. [22][23][24]
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