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In Matthew 2:14, we are told that Joseph took Mary and在马修2:14，我们被告知了玛丽和约瑟夫 Jesus耶稣 to Egypt:埃及：
“When he arose, he took the young child and his mother by night, and departed into Egypt.” “当他站起身来，夜间带着小孩子和他母亲往埃及去。”
Yet in Luke 2:39, they went to Nazareth after Jesus' birth:然而，在路加福音2:39，他们来到后拿撒勒耶稣的诞生：
“And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.” “当他们完成所有根据法律，主的东西，就回加利利，到自己的城拿撒勒。”
It does not need a rocket scientist to inform us that these verses are contradictory and hence irreconcilable. 它并不需要一个火箭科学家告诉我们，不可调和的矛盾，这些经文是因此。
In their alleged在他们的指控 reply答复 to this irreconcilable error, the missionaries made the claim that:这个不可调和的错误，传教士的说法是：
Joseph and Mary went to 约瑟夫和玛丽去 Jerusalem 耶路撒冷 to present the new born infant in the temple. 到目前，在寺庙的初生婴儿。 From there, they went back to their home in Nazareth. 从那里，他们回到自己的家拿撒勒研究。 A short time later, the holy family decided to return to Joseph's ancestral hometown and Jesus' birthplace, namely Bethlehem in Judea. 不久后，决定返回圣家族的祖先的故乡和耶稣的诞生地，即在犹太伯利恒约瑟夫。 This is where Matthew picks up. 这是马修拿起。 When the Magi found the child Jesus, he was already up to two years old. 当贤士发现孩子耶稣，他已经到两岁。 Being told in a dream about Herod's desire to kill the child, Joseph left his home and took his family to Egypt until the death of Herod. 儿童被告知杀死一个梦想希律王的愿望，约瑟夫离开他的家，并采取了死亡的希律王，直到他的家人到埃及。 Fearing that Herod's son Archelaus would search them out if they returned to Bethlehem, the holy family once again returned to Nazareth and settled there. 由于担心希律王的儿子阿基劳斯将搜索出来，如果他们返回到伯利恒，神圣的家庭再次回到拿撒勒和定居在那里。
We do not accept this explanation, simply because the two narratives in Matthew and Luke are vastly different in a number of details.我们不接受这个解释，因为在这两个叙述马修和卢克有很大的一些细节不同。 As Brown himself notes:由于布朗本人简历：
…the two narratives are not only different – they are contrary to each other in a number of details. ...这两个叙述不仅不同 - 他们是在一些细节违背对方。 According to Luke 1:26 and 2:39 Mary lives in Nazareth , and so the census of Augustus is invoked to explain how the child was born in Bethlehelm, away from home.据卢克1:26和2:39马利亚在拿撒勒的生活，所以人口普查的奥古斯都调用该如何解释孩子出生在Bethlehelm，远离家园。 In Matthew there is no hint of a coming to Bethlehem, for Joseph and Mary are in a house at Bethlehem were seemingly Jesus was born (2:11).在马修没有在一个房子来伯利恒约瑟夫和玛丽，暗示了在伯利恒是耶稣诞生似乎（2:11）。 The only journey that Matthew has to explain is why the family went to Nazareth when they came from Egypt instead of returning to their native Bethlehem (2:22-39); this is irreconcilable with Matthew's implication (2:16) that the child was almost two years old when the family fled from Bethlehem to Egypt and even older when the family came back from Egypt and moved to Nazareth…one must be ruled out, ie, that both accounts are completely historical.唯一的旅程，马修已经解释的是为什么家人来到拿撒勒，而不是当他们从埃及返回家乡来到伯利恒（2:22-39），这是马修的含义（2:16），孩子是不可调和差不多两岁时，家人逃离到埃及和伯利恒更老当家庭从埃及回来，搬到拿撒勒...人们必须排除，也就是说，这两个帐户是完全的历史。 1 一
In other words, only one of these narratives can be accepted as factual, and not both at the same time.换句话说，只有这些说明可以被接受为事实，而不是都在同一时间。 Do note that Jesus' birth in Bethlehem (2:6), the family's flight to Egypt (2:14), Herod's slaughter of the innocent children of Bethlehem (2:18), and the family's decision to relocate in Nazareth (2:23) occur only in Matthew.是否注意到，耶稣出生在伯利恒（2:6），家庭的飞行到埃及（2:14），希律王的屠杀伯利恒（2:18）无辜的儿童，和家庭的决定，在拿撒勒搬迁（2： 23）仅发生在马修。 Therefore, the more important question is if the missionary is bothered to know the fact that Luke, Mark and John do not mention these significant events .因此，更重要的问题是，如果传教士是困扰知道的事实，卢克，马克和约翰没有提到这些重大的事件 。 How could they miss mentioning these if they really did happen?他们怎么能错过提这些，如果它们确实存在？ Since the gospels circulated independently for quite some time, that means that many of the earliest Christians never got the oppurtunity to know of these stories.由于福音分发了一段时间独立，这意味着许多的最早的基督徒从来没有得到奥珀蒂尼蒂知道这些故事。 Those reading Luke, Mark and John, while they were independently circulating, certainly would not know of them.这些阅读卢克，马克和约翰，而他们是独立的循环，当然不会知道他们。
Also, commenting upon the story in Matthew, Brown noted the following:此外，在马修的故事后，评论，布朗指出以下几点：
[t]here is no remembrance in the accounts of the ministry of Jesus of such an extraordinary event in this background [the flight to Egypt and massacre at Bethlehem - ed.] , and a journey to Egypt is quite irreconcilable with Luke's account of an orderly and uneventful return from Bethehem to Nazareth shortly after the birth of the child. [吨]这里是没有背景的纪念不平凡的，例如占该部耶稣的事件在这[伯利恒埃及和屠杀在飞行- ed分。]，以及埃及的旅程，是一个相当不可调和与卢克的帐户有序，顺利返回Bethehem拿撒勒后不久，孩子的出生。 An attempt has been made to detect independent support for an Egyptian sojourn in the Jewish stories of the second century which have Jesus going to Egypt…However, these stories introduce Egypt as a place where Jesus or his mother sought refuge because of the scandalous (adulterous) character of his birth and as a place where he became adept in black magic which he then used to decieve people.尝试已发现一个在第二个世纪的那些耶稣前往埃及的犹太人的故事...但埃及逗留独立的支持，这些故事引入一个地方或耶稣，因为他的母亲寻求庇护埃及的丑闻（通奸）字符作为他的出生和他成为一个地方，他在黑魔法，然后用decieve人擅长。 Most likely this is a Jewish polemic against the Gospel picture of Jesus (including the Matthean infancy narrative) and can scarcely be invoked as independent support for the historicity of that picture.最有可能这是对耶稣的福音图片犹太论战（包括Matthean婴儿叙述）和几乎可以被作为该图片历史性独立支持调用。 2 2
It also needs to be noted that concerning Raymond Brown, his work on the infancy is the single most authoritative book on the subject, and he himself is a believing Christian scholar of immense repute.这还需要指出的是，关于雷蒙德布朗，他在婴儿期的工作是最权威的关于这一主题的书，他相信自己是一个基督教的巨大声望的学者。 Now, if believing Christians cannot agree among themselves if certain passages are contradictory or not, then the missionary should first attempt to convince his own Christian scholars before worrying too much about the Muslims.现在，如果相信基督徒不能同意某些段落之间是否有矛盾或没有，那么传教士应首先尝试说服之前太担心自己的穆斯林大部分基督教学者。 The fact that Christians scholars themself hotly disagree on this matter indicates the problematic nature of the two accounts.事实上，基督徒学者自理激烈反对就这个问题表明了这两个帐户问题的性质。
McDonald and Porter, two believing Christian scholars, also noted the differences in the narratives:麦当劳和波特，两个基督教学者相信，在说明中还指出了差异：
When we compare the birth stories in Matthew and Luke, we see that Matthew focuses on royalty (birth in a house, not a stable: the special gifts of the Magi from the east), while Luke focuses on the lowliness of the birth (the poor shepherds coming to the manger scene to witness the new birth: no room for Jesus in the inn).当我们比较马修和卢克的出生故事，我们看到马修对版税的重点（在房子里出生，没有一个稳定的：在贤士从东方特别的礼物），而卢克对（出生卑微的重点贫穷的牧羊人来的马槽，见证新的诞生：没有耶稣在旅店房间）。 According to Matthew, evidently Joseph and Mary lived in Bethlehem after Jesus' birth, and only after the threat to the life of the newborn child did they consider leaving Bethlehem, going first of all to Egypt and then to Nazareth.据马太，约瑟夫和玛丽显然住在伯利恒的耶稣的诞生，才到了新生儿生命的威胁，他们没有考虑离开伯利恒，将首先向埃及，然后拿撒勒。 Luke tells nothing of the threat to Jesus' life and indicates that Joseph and Mary originally came from Nazareth and returned there only after all that was necessary regarding purification and dedication of the child in the temple had taken place. Why does Matthew have Jesus taken down to Egypt while Luke simply says that Joseph and Mary returned to Nazareth with their child? In Matt 2:22.卢克告诉生活没有什么'的威胁，并指出耶稣约瑟夫和玛丽原本来自拿撒勒和返回后，才一切有必要对净化和寺庙奉献的孩子中已经有了变化。 为什么耶稣马太已拆除埃及而卢克只是说，约瑟夫和玛丽回到拿撒勒与他们的孩子呢？在马特2:22。 Joseph was warned in a dream to go to Nazareth to avoid dealing with Herod Archelaus.约瑟在梦中被警告到拿撒勒，以避免与希律阿基劳斯处理。 Nothing of this kind of threat is found in Luke, Luke says nothing of the massacre of children in Matt 2.对这种威胁是没有发现在卢克，卢克说，在马特2名儿童屠杀什么。 Why are these birth and infancy narratives so different?为什么这些出生和婴儿期的叙述如此不同？ These questions are not easily answered, but it is probable that the construction of each of these accounts was based on a different theological agenda.这些问题不容易回答，但有可能对这些帐户的每个建筑是在不同的神学议程为基础。 Meier says that the point of these widely differing stories is that the church, not Mary or Jesus, wished to make the major theological point that “what Jesus Christ was fully revealed to be at the resurrection (Son of David, Son of God by the Power of the Holy Spirit) he really was from his conception onward.” Because of the considerable differences in these narratives and because they appear to serve early church apologetics.梅尔说，这些不同的故事广为的是教会，而不是玛丽或耶稣，希望使这一“什么耶稣基督完全透露，在复活（大卫的儿子是上帝的主要神学点圣灵的电力），他真的是从他的观念开始。“由于在这些叙事中的相当大的差别，因为他们似乎并为早期教会的辩护。 Many, if not most, critical scholars do not see much historical evidence for the life of Jesus in the birth stories of Matthew and Luke.许多人，如果不是大多数，关键学者看不到耶稣在马太和路加福音生命诞生的故事多的历史证据。 But if the criterion of multiple attestation is taken seriously in light of the fact that the birth stories of Matthew and Luke appear to represent independent traditions, much more credibility should be given to various dimensions of the account.但如果采取多重认证标准是在一个事实，即在出生的马修和卢克的故事似乎代表独立的传统，更严重的信誉光应给予该帐户的各个方面。 There are basic facts, such as the agreement that Jesus was born in Bethlehem and that Jesus' birth took place during the reign of Herod the Great (Matt 2:1; Luke 1:50), who died ca.有基本的事实，如耶稣诞生在伯利恒和耶稣的诞生发生在希律王统治的大（马特2:1;路加福音1:50达成协议，），谁死的CA。 5/4 BC There are also more significant factors-angelic visitations, the special circumstances of conception and visitors attesting to the special qualities of this child that should not be neglected. 5 / 4年也有较重要的因素，天使般的探访，和来访者的概念证明这样，不应该忽视孩子的特质的特殊情况。 These point to the significance of Jesus for both Matthew and Luke.这些指向耶稣的意义都马修和卢克。 3 3
Again we note that Christians scholars have admitted the fact that there are significant and considerable differences in the birth narratives in Matthew and Luke.我们再次注意到，基督徒学者都承认的事实，有重大的，在相当大的马修和卢克出生的叙述差异。 McDonald and Porter argue that the points where Matthew and Luke agree are historical, yet they do not deny that their stories nonetheless have many differences.麦当劳和波特认为，在马修和卢克点是历史上同意，但他们也不否认，他们的故事仍然有很多分歧。 If Matthew and Luke were using independent traditions, and if the reports and stories were true and historical, then how do we explain the presence of significant differences in their story of the birth of Jesus?如果马修和卢克在使用独立的传统，如果报告与故事，真实的历史，那么我们如何解释在他们对耶稣诞生的故事存在显着差异？ As Raymond Brown mentions, Matthew and Luke had their theological agenda and views to sell, and so they coloured/tainted the reports and traditions to “prove” their theology.由于雷蒙德布朗提到，马修和卢克有其神学议程和意见，出售，所以他们彩色/污染的报告和传统，“证明”自己的神学。 Obviously both reports cannot be true, one of them is fiction, or both are fictitious containing an element of historical truth in them.这两份报告显然不能是真实的，其中之一是小说，都是虚构的，或载有这些元素的历史真相。
In light of these evidence, we thus conclude that the birth narratives in Matthew and Luke are undoubtedly contradictory to one another, and this is hence a irreconcilable error.在这些证据，我们由此得出结论，在马修和卢克出生的叙述，无疑是相互矛盾的，这是一个不可调和的，因此错误。 And only God knows best.而且，只有上帝知道最好的。
Addendum: Responding To A Missionary Obfuscation 增编：应对传教士迷惑
Naturally, the missionaries, as per their tradition of welling hatred towards the noble Qur'an, attempt to erect this strawman in order to avoid the embarrassment of the irreconcilable error in the birth narratives of Jesus.当然，传教士，按他们的传统涌往的崇高古兰经，试图树立这一strawman为了避免在耶稣诞生的叙述不可调和的错误尴尬的仇恨。 Our answer to the provocative Christian missionary questioning follows.我们的回答挑衅基督教传教士质疑如下。
- How do you explain that in the Quran the person of Mary's husband Joseph as well as the towns of Nazareth, Bethlehem and the journey to Egypt all disappeared? 你如何解释，在古兰经的人约瑟夫玛利亚的丈夫以及埃及的城镇拿撒勒，伯利恒的旅程和全消失了？
According to the various scholars of the Bible, the above are fictions invented by the anonymous author of the Gospel according to Matthew.根据圣经的各种学者，以上是福音的小说的作者所发明的匿名根据马修。 Therefore there is no point blaming the Qur'an for rightfully excluding these fictions.因此，没有一点指责理所当然地排除这些小说的古兰经。 Therefore, what the Qur'an is “lacking” is fictitious stories concocted by the authors of the Gospels.因此，什么是古兰经“缺乏”是由四福音的作者编造虚构的故事。
So the question that should be asked now is that did the journey ever take place or was it an invention of the anonymous gospel author to “prove” and make his theological point? It is important to note how the author of Matthew made use of the Jewish Bible and molded some of its contents to “prove” his theology.因此，提出的问题应该是，现在没有发生过的旅程，抑或是作家发明的匿名福音“证明”，使他的神学问题？重要的是要注意如何马太的作者提出的利用犹太圣经和塑造其内容的一些“证明”他的神学。 A male child is born to Jewish parents, a tyrant ruler (Herod) learns of this and sets out to destroy him.一个男孩出生犹太父母，一个暴君统治者（希律）本学习，并列出摧毁他。 The child is supernaturally protected from harm and is taken to Egypt.这孩子是超自然的保护不受伤害，并带到埃及。 He then leaves Egypt to pass through the waters (of baptism) and goes into wilderness to be tested for a long time.然后，他离开埃及穿过水域（洗礼），并旷野去是很长一段时间测试。 Later he goes up on a mountain and delivers God's law to those who have been following him.后来他又在高山上，并提供上帝的法律，那些谁一直跟着他。 We see that Matthew shaped the stories pertaining to Jesus(P) to “show” that Jesus'(P) life was a fulfillment of the stories of Moses(P) (cf. Exodus 1-20).我们看到，马修塑造耶稣的故事有关（P）的“显示”，耶稣的（P）的一生，是摩西的故事（规划）（见出埃及记1-20）履行。 Matthew's target market were the Jewish readers.马修的目标市场是犹太人的读者。 No one can ignore these parellels.没有人可以忽略这些parellels。 Herod is made into a Pharoah-like ruler, Jesus' baptism is like Moses crossing the Red Sea, the forty days of temptation are like the forty years the children of Israel wandered in the wilderness, and the sermon on the mount is like the law of Moses delievered on Mount Sinai.希律王是成为Pharoah样的统治者，耶稣的洗礼弄得像摩西过红海是，在四十天的诱惑是像以色列人在旷野流浪四十年，在山上像布道法对摩西在西奈山delievered。 Jesus(P) is therefore portrayed by Matthew as the “new” Moses, come to set his people free from their bondage and give them new law and teachings.耶稣（P）是由马修因此描绘为“新的”摩西，来确定他的人从他们的奴役的自由，给他们新的法律和教义。 In order to present this picture of Jesus(P), the author of Matthew had to colour the traditions he used.以目前的这种耶稣图片（P）的，提交人的马修到彩色的传统，他用。 Therefore not everything within his gospel is historical.因此，不属于他的一切，是历史的福音。
- but has it ever bothered him that the Quran is lacking so much information? 但有否打扰他，古兰经是缺乏如此多的信息？
No, it has never bothered us to know that the Qur'an lacks the fictitious information of the gospels.不，它从来没有打扰我们知道古兰经缺乏虚构的福音信息。 We hope that this answer satisfies the missionary.我们希望这答案满足传教士。
A more important question is if it has ever bothered the missionary that Herod's slaughter of the children of Bethlehem is not mentioned in Luke ?更重要的问题是，如果它有没有困扰的卢克是希律王的传教士的子女屠杀伯利恒是在没有提到 ？ How could something so significant escaped the notice of Luke, who is supposed to be a “reliable” historian, and even Mark?这么重大的事怎么能逃过卢克，谁应该是一个“可靠的”历史学家的注意，甚至马克？ What about the visit of the Magi, why is that only mentioned in Matthew and not in the other gospels?怎么样访问的贤士，为什么只提到马修，而不是在其他福音？ Why did the other gospels fail to mention such an important story in their writings if it did take place?为什么不提其他福音在他们的著作这样一个重要的故事，如果它确实发生？ Matthew even states that the King and all Jerusalem was upset over the birth of the Messiah in Jerusalem!马修连州，国王和耶路撒冷所有的是对弥赛亚在耶路撒冷出生打乱！ If this is historical, then why has it not left any traces in Jewish records and elsewhere in the New Testament?如果这是历史的，那么为什么不留下任何痕迹，在犹太人的记录和其他地区的新约？
- This is all the more striking in this case, since the vast majority of all verses in the Quran speaking about Jesus deal with his miraculous birth. 这更是在这个案件突出，由于大量谈论耶稣处理大部分的古兰经经文都与他的奇迹的诞生。
The verses of the Qur'an dealing with the birth of the Messiah, Jesus(P) are collected here.这里收集的诗句是对与该弥赛亚，耶稣（P）的诞生古兰经处理。 The Qur'an mentions the miraculous birth of Jesus(P), that he was born to a virgin, and mentions that he was not the divine son of God or God, that he asked people to worship God whom he worshipped and accept him as His messenger.古兰经提到耶稣的奇迹般的诞生（规划），他出生于一个处女，并提到他不是神或上帝的神圣的儿子，他请人崇拜的神人，他并接受他的崇拜他的信使。 The Qur'an stays to the point, does not mention the fictions within the gospels, states who Jesus(P) was and rejects the lies attributed to him by the Christians, unlike the gospels whose anonymous authors had to distort traditions to “prove” and “support” their theology.古兰经停留到这一点，并没有提到福音书内，各国谁耶稣（P）是虚构的谎言，拒绝归功于他的基督徒，他们有不同的福音，歪曲传统“证明匿名的作者”和“支持”他们的神学。
- Raymond E. Brown, The Birth Of The Messiah (Macmillan Publishers Ltd., 1997), p.雷蒙德大肠杆菌布朗，1997年出生的弥赛亚 （麦克米伦出版有限公司），第 36 [ 36 [ back背面 ] ]
- ibid. , pp. 同上。页。 225-226 [ 225-226 [ back背面 ] ]
- Lee Martin Mc Donald & Stanley E. Porter, Early李马丁麦克唐纳及赤柱波特， 早期 Christianity 基督教 and Its Sacred Literature (Hendrickson Publishers Inc., 2000), p. 与神圣的文学 （亨德里克森出版社有限公司，2000年），第 122 [ 122 [ back背面 ] ]
