Bismika Alllahuma bismika alllahuma

In the first chapter of Matthew we come across the following text:在第一章的马修，我们遇到下列文字：

“Now all this was done that it might be fulfilled which was spoken of the Lord by the prophet, saying: Behold, a virgin shall be with a child, and shall bring forth a son, and they shall call his name Emmanuel , which being interpreted is, God with us.” (Matthew 1:22-23) “现在，所有这样做，它可能实现，这是发言的主由先知，他说：看哪， 美属维尔京应与儿童，并应携带了一个儿子，他们会请他的名字灵光 ，其中解释是，上帝与我们“ （马太1:22-23 ）

According to the Christian authors, the prophet stating this was Isaiah as in his book he has been quoted as saying:根据基督教的作者，先知，说明这是以赛亚书，因为在他的书中，他一直引述他的话说：

“Thus, the Lord Himself shall give thou a sign: the virgin shall be with a child , and shall bring forth a son, and they shall call his name Emmanuel. “(Isaiah 7:14) “因此，上帝应给予你一个迹象：维尔京应与儿童 ，并应携带了一个儿子， 他们会请他的名字灵光。 ” （以赛亚书7时14分）

The authors of the New Testament have often quoted passages from the Old Testament, claiming such statements to be prophecies fulfilled in the person of Jesus Christ.作者新约圣经常常引述通道，从旧约圣经，声称这样的报表要实现的预言在该人的耶稣基督。 The number of such quoted passages is actually very high.有多少这类引述通道，其实是非常高。 Among the evangelists, Matthew is the one having made this phenomenon characteristic to his Gospel.之间的福音，马修是一个取得这一现象的特点，他的福音。

The prophecy carries a very important place in the Christian theology.预言进行一个非常重要的地方，在基督教神学。 Every Christian knows about the prophecies of the books of Psalms, Isaiah, and Daniel related to the childhood, life, mission, and death of Jesus.每一个基督徒都知道预言书籍的诗篇，以赛亚书，和Daniel相关的童年，生活，任务和死亡的耶稣。 To every Christian, these prophecies are the clear evidence of the truth of Gospels and mission of Jesus in general.每一个基督徒，这些预言是明确的证据显示真相福音的使命，耶稣在一般。

The problem is that according to the Bible, there exists true prophecies as well as false ones.问题是，根据圣经，存在着真正的预言，以及虚假的。 Hence the question arises on the necessary criteria to distinguish a false prophecy from a true one.因此产生的问题是对必要的标准，区分虚假的预言从一个真正的一。

Some of the criteria that we shall use to examine the “prophecy” mentioned above are as follows:一些标准，我们应利用研究“预言” ，上述表列如下：

First Criterion: For a passage to be considered a prophecy, it must have the form of a prophecy. In general, the prophecies have a characteristic introductory part, distinguishing them from any other non-prophetic passage. 第一项准则：一个通道，被视为一个预言， 它必须有形式的预言，在一般，预言有一个特点，在导言部分，区分他们从任何其他非先知通过。 The most frequent forms are as follows: “And it will come to pass that…”; “And when the promise and will of the Lord comes…”; “It won’t get long and…”.最常见的形式是如下： “它会来传递… … ” ; “时的承诺，并会的主来… … ” ; “它不会得到长期的和… … ” 。 If one quotes as being a prophecy fulfilled centuries later in Jesus the words, “Amon was twenty two years when he began to reign and he kept his throne for two years in Jerusalem…” (2 Kings 21:19), his claim would properly be considered ungrounded, simply because of the fact that the quoted passage does not constitute a prophecy, as its form does not lead us to accept it as such.如果一个引号，因为作为一个预言实现了世纪后，在耶稣的话， “阿蒙是22年时，他开始统治和他保持他的宝座，两年在耶路撒冷… … ” （ 2国王21时19分） ，他声称会妥善被视为毫无根据，只是因为这一事实，即引述通过并不构成的预言，因为它的形式不会导致我们接受它作为等。

Second Criterion: If any author quotes a passage from the Old Testament and during its citation he changes the text, thereby alienating its original meaning to adapt it to a prearranged aim, we would then be able to affirm that this author is not divinely-inspired and that the passage quoted by him is not a prophecy foretelling the person or the event claimed by the author. 第二个标准：如果任何作者引述通过从旧约和在其引文，他改变了文本，从而疏远其原来的含义，以适应到一个预先安排的目的， 我们便可以肯定，这作者是不是神的灵感并通过所引述的他是不是一个预言预告的人或事件所声称的作者。

Third Criterion: If the quoted passage is inaccurately extrapolated from the context, gaining a meaning that differs from its original, we would be able to affirm this to be a manipulation accomplished by the author and for this reason the so-called prophecy cannot be true. 第三项标准：如果所引述的通过是不正确推断，从上下文中，获得了不同的意义，从原来的， 我们将能够确认这是一个操纵完成了由作者基于这个原因，那些所谓的预言不能真实。 Related to this matter, the theologian Mike Brown in one of the subjects treated in his work “Interpretation and Exegesis”, says:有关这件事，神学家布朗在的课题之一，在对待他的工作“的解释和注释” ，内容为：

The issue of Biblical interpretation is very important. Sometimes it is very easy to find in the Bible a base to support a special teaching simply by taking a verse out of the context and connecting it with another verse found somewhere else in the Bible, and uniting both these passages one can create a new doctrine having nothing to do with the verses if they were taken in the appropriate contexts. As someone has said, “it is easy to make the Bible say anything we want it to say.问题圣经的解释是非常重要的， 有时是很容易找到在圣经中的基地，以支持一个特殊的教学只是采取了诗出的背景和连接，它与另一首诗发现其他地方在圣经中，和团结这两个通道，一个可以创建一个新的学说无关的事都与诗，如果他们采取了在适当的背景下，作为有人说， “这是很容易使圣经说什么我们希望它说。 ^{1 1}

Now let us examine whether the above-mentioned criteria have been respected in the issue of the Emmanuel prophecy.现在让我们看看是否有上述的准则，已在尊重的问题灵光的预言。

In respect of the first criterion, the text applies it completely.在尊重的第一标准，文本，它完全适用。 Whoever reading the passage of Isaiah 7:14 will agree to be able to see a prophecy in it.谁读通过以赛亚书7时14分都会同意，才能够看到一个预言在它。

But the second criterion has not been respected.但第二个标准，没有得到尊重。 As we shall notice in continuation, the evangelist has changed the text of Isaiah 7:14, adapting it to his personal aims.我们将通知在继续，传播者，改变了文本以赛亚书7时14分，以适应它，以他个人的目的。 The Hebrew word, used in the passage of Isaiah, is ‘almah , meaning “young woman”, while the Greek translation of the Old Testament, known as Septuagint (LXX), offers the erroneous term parthenos , meaning “virgin”.希伯来文的一句话，用在通过以赛亚书，是' almah ，意思是“年轻女子” ，而希腊的翻译旧约圣经，被称为septuagint （ lxx ） ，提供错误的任期parthenos ，意思是“处女” 。 The evangelist, using the Septuagint in his quoting of Isaiah, translates the Hebrew word almah as “virgin”.该传播者，使用septuagint在他引用的以赛亚书，翻译希伯来语字almah为“处女” 。 Thus, he gains a prophecy on Maria’s giving birth to Jesus while being virgin.因此，他的收益一预言对玛丽亚的生下耶稣的同时，正在美属维尔京。 In fact, the word “virgin” in the Hebrew language is bethulah and not almah .事实上，在单词“处女”在希伯来文的语言是bethulah ，而不是almah 。 For this reason, the translation of Septuagint is false.基于这个原因，翻译septuagint是虚假的。

According to tradition Matthew was knowledgeable in Hebrew, however he does not refer to the Hebrew text but instead supports his claim on the Greek text, because the Hebrew does not agree with his pre-conceived intentions.按照传统的认识，马修是在希伯来文，但他并未提及希伯来文的文字，而是支持他的索赔的，希腊文，希伯来文，因为不同意他预先设想的意图。 In fact, the variation of the young woman mentioned in the Hebrew text and that of the virgin mentioned in the Greek text of Septuagint and Mathew have stimulated sharp exegetic debates beginning since the second century between Justin Martyr and the Hebrews of his time, until the debates provoked by the publishing of the biblical translation named RSV in the year 1952, which brought in the passage of Isaiah 7:14 the use of the word “young woman”.事实上，在变化的年轻女子提到，在希伯来文的文字和指出，美属维尔京提到，在希腊文septuagint和马修激发了尖锐的exegetic辩论开始以来的第二个世纪之间的贾斯汀烈士和希伯来他的时间，直到辩论挑起出版圣经翻译命名为呼吸道合胞病毒，在1952年，使在通过以赛亚书7时14分一词的使用“年轻女子” 。 This caused a harsh reaction from the Christian fundamentalists in the United States, where they publicly burned copies of this translation, claiming that this work denied the virgin conception of Jesus.这引起了苛刻的反应从基督教原教旨主义在美国，他们在那里公开烧毁这本翻译，声称这项工作，否认了美属维尔京观耶稣。 ^{2 2}

Hebrews and Christians alike believed that Biblical prophets had foretold and prophesied events of distant future.犹太人和基督徒都相信圣经的先知曾预言和预言的事件，遥远的将来。 Christians especially hade made the idea that the Biblical prophets had foreseen everything about the life of Jesus as an important part of their belief.基督徒，尤其是哈德作出的设想，即圣经中的先知已预见到的一切生命的耶稣的一个重要组成部分，他们的信念。 An example to this is the prophecy of Emmanuel, written almost 700 years before the birth of Jesus.一个例子，这是预言灵光，书面将近700年前耶稣诞生的。 But related to this, the renowned theologian Raymond Brown warns that “this conception of prophecy as prediction of the distant future has disappeared from most serious scholarship today, and it is widely recognized that the NT “fulfillment” of the OT involved much that the OT writers did not foresee at all.但与此相关的，著名的神学家，何锺泰布朗警告说， “这一概念的预言作为预测遥远的未来已经消失了，从最严重的奖学金，今天，人们普遍认识到，新台币的”圆满“的职能治疗所涉及的大部分认为，职能治疗作家没有预见到在所有。 The OT prophets were primarily concerned with addressing God’s challenge to their own times.该酒店是先知，主要是关注与解决上帝的挑战，以自己的时代。 If they spoke about the future, it was in broad terms of what would happen if the challenge was accepted or rejected.如果他们谈到未来，这是在广泛的条款，会发生什么事，如果所面临的挑战是接受或拒绝。 While they sometimes preached a “messianic” deliverance (ie deliverance through one anointed as God’s representative, thus a reigning king or even a priest), there is no evidence they foresaw with precision even a single detail in the life of Jesus of Nazareth.”虽然他们有时鼓吹的“弥赛亚”解脱（即解脱通过一个选定作为上帝的代表，因此，执政的国王，甚至是一名牧师） ，目前并没有证据显示他们预见到精确，甚至一个单一的，详细的生活纳匝肋的耶稣“ 。 ^{3 3}

A large number of Christian and Jewish theologians involved in the study of Semitic languages have affirmed that the exact translation of the text of Isaiah 7:14 is not “virgin”, but “young woman”.大量的基督教和犹太教神学家所涉及的研究闪米特人的语言有肯定，确切的翻译文本以赛亚书7时14分，是不是“处女” ，而是“年轻女子” 。 To prove this, we shall mention some of their statements.为了证明这一点，我们应提出一些对自己的发言。

The well-known theologian Bruce Metzger, in a Biblical commentary prepared by him in co-authorship with E. Murphy, states:著名的神学家布鲁斯梅茨格，在一个圣经评注编写的，他在合作的著作权与e.墨菲，内容为：

Young woman, Hebrew ‘almah , feminine of ‘elem , young man (1 Sam 17:56; 20:22); the word appears in Gen 24:43; Ex 2:8; Ps 68:25, and elsewhere, where is translated “young woman,” “girl,” “maiden”.女青年文，希伯来文' almah ，女性的'元素 ，青年男子（ 1萨姆17时56分; 20时22分） ;一词出现在根24:43 ;特惠2时08分;的PS 68:25 ，和其他地方， 在哪里翻译“年轻女子” ， “女孩” ， “处女作” 。 ^{4 4}

Samuel Davidson writes in one of his works:塞缪尔戴维森写道：在一个他的作品：

Almah is not the proper term for the Virgin Mary, according to the opinion of those who believe in her real and true virginity; because it simply means a young, marriageable woman. Bethulah denotes a virgin properly so called. almah是不正确的，任期为圣母玛利亚，据认为，这些谁相信在她的真实和真实的童贞; ，因为它只是意味着一个年轻，适婚女子。 bethulah指美属维尔京妥善所谓。 Prov.省。 XXX.19 shows that almah refers to others than virgins. xxx.19表明， almah是指别人的多，处女。 There is no reason for restricting it to unmarried woman.是没有理由限制它的未婚女子。 Aquila, Symmachus, and Theodotion, rightly render it neanis. Aquila ） ，马初斯，和theodotion ，正确地使其neanis 。 Had the Messiah’s birth been intended, surely the true term for virgin would have been employed.有弥赛亚的诞生打算，当然真正的任期为美属维尔京将已雇用。 ^{5 5}

Another Biblical commentary on Matthew 1:23 states:另一个圣经的评论马修1时23分国家：

A virgin: Hebrew ‘alma does not normally mean anything more than a young woman.处女： 希伯来语'新华社阿拉木图通常并不意味着任何东西都显得比一名年轻女子。 ^{6 6}

According to a notorious Biblical commentary, Isaiah 7:14 must be translated as follows:根据一项恶名昭彰的圣经评注，以赛亚书7点14分必须翻译如下：

Behold, a [or "the"] young woman shall conceive and [or "has conceived and shall"] bear a son.看哪，一[或“ ， ” ]年轻女子应设想和[或“的构想，并应” ]承担一个儿子。 Young woman, “maiden,” is the only correct translation of the Hebrew ‘almah , as is recognized by Aq., Symm., and Theod., who render it by neanis.年轻女子， “处女” ，这是唯一正确的翻译希伯来文的' almah ，是公认的AQ ， symm ，和theod ，谁使其由neanis 。 Virgin is taken from the Greek word parthenos, found in the LXX [the Greek Old Testament Septuagint], although this corresponds rather to the Hebrew word bethulah.美属维尔京是从希腊字parthenos ，发现在该lxx [希腊旧约septuagint ] ，虽然这对应，而不是向希伯来语字bethulah 。 The quotation in Matthew 1:23 is taken from the LXX, not from the Hebrew, and is one of a number of such quotations used by the author of that Gospel [Matthew] to show that the OT[Old Testament] foreshadowed the life of Jesus Christ.报价在马太1时23分，是采取从lxx ，而不是从希伯来语，是其中一个有多少这类的报价所用的作者认为，福音[马修]表明，该酒店[旧约]所预示的生活耶稣基督。 That he uses these without particular regard to their meaning in their original context is clear from the quotation of Hos.他利用这些没有特别考虑到其意义在其原来的背景是明确的从报价居屋。 11:1 in Matt. 11时01分在马特。 2:15. 2时15分。 This later “messianic interpretation” is derived from the conviction that the messianic hope had been fulfilled in Jesus.这后来“弥赛亚解释”是来自信念，即救世主的希望已经完成，在耶稣。 This conviction we may firmly retain, while recognizing that the NT’s use of Isa.这个信念，我们可以坚定地保留，同时认识到NT的使用的ISA 。 7:14 is based on an inaccurate translation of the Hebrew text, which must not prejudice our interpretation of this verse in its original setting. 7时14分是基于一个不准确的翻译希伯来文的文字，它必须不妨碍我们的解释，这首诗在其原来的设置。 The word ‘almah means “a young woman of a marriageable age”, possibly a virgin (cf. Gen. 24:43; Exod. 2:8; Prov. 30:19); if Isaiah had wished to make clear that he had in mind a miraculous virgin birth, he would have had to use the specific term bethûlah . 字almah的意思是“年轻女子一个适婚年龄” ，可能是美属维尔京（参见将军24:43 ; exod 。 2时08分;省。 30:19 ） ;如果以赛亚书曾希望提出明确表示，他曾在一记神奇的美属维尔京诞生，他将不得不使用特定的任期bethûlah 。 ^{7 7}

Ch.的CH 。 Guignebert, professor of the history of Christianity at the University of Sorbonne, affirms:吉涅贝尔，教授的历史，基督教在大学索邦大学，申明：

Orthodox theologians have made every effort to prove that ha-almah might mean virgin, but without success. 东正教神学家已作出一切努力，以证明公顷- almah可能意味着美属维尔京，但未获成功。 ^{8 8}

Based on the abovementioned statements, we can reach the conclusion that Mathew, in his citation of Isaiah 7:14, has not been loyal to the text in Hebrew, but has transformed the latter to suit to his personal intentions.基于对上述报表，我们可以得出结论认为，马修，他在引用以赛亚书7时14分，没有忠诚的案文在希伯来文，但已改变了后者，以配合他的个人意图。

The exact translation of Isaiah 7:14 is thus the following:确切的翻译以赛亚书7时14分，因此以下内容：

“Thus, the Lord Himself shall give thou a sign: a young woman shall be with a child, and shall bring forth a son, and they shall call his name Emmanuel.” “因此，上帝应给予你一个迹象： 一名年轻女子应与儿童，并应携带了一个儿子，他们会请他的名字灵光” 。 ^{9 9}

As it can be clearly seen, the correctly translated text does not mention any supernatural birth by a virgin, while the Septuagint text seems to lead exactly to such a conclusion.因为它可以清楚地看到，正确的翻译文本并没有提及任何超自然的诞生，由美属维尔京，而septuagint文字，似乎带头，正是这样的结论。 For this reason, the evangelist prefers to follow the Greek translation, skipping the original Hebrew.基于这个原因，传播者喜欢按照希腊翻译，跳原希伯来文。

But various theologians argue that the Septuagint translators, in spite of this erroneous translation, did not aim to prove the virgin birth of Messiah.但不同的神学家认为， septuagint翻译，尽管有此错误的翻译，目的并不是要证明属维尔京诞生弥赛亚。 Among them we may mention Raymond Brown, who argues that the Septuagint translators, by the words “the virgin shall be with a child” understood an actually virgin woman that, in completely natural ways, after the male intervention of her legal husband, will give birth to Emmanuel.其中，我们可提及何布朗，谁认为septuagint翻译，由“美属维尔京应与儿童”的理解，其实美属维尔京一女子，在完全自然的方法后，男性的介入，法律，她的丈夫，会给出生灵光。 These translators, according to Brown, thought that the sign to be given to Ahaz was not related to a woman already pregnant during the articulation of this prophecy, but to a virgin woman that would give birth to Emmanual in a normal way.这些翻译人员，根据布朗，认为签署须考虑亚哈斯无关，一名女子已怀孕期间，阐明这个预言，而是要处女女子将诞生emmanual在一个正常的方式。 Thus, Emmanuel would be her first-born son.因此，灵光将她的第一次出生的儿子。

Brown continues reasoning that for the Hebrew text (Masoretic MT) and for the Septuagint (LXX) alike, the sign given by Isaiah is not concentrated in the way (how) of Emmanuel’s birth, but in the providential timing whereby a child who would be a sign of God’s presence with His people was to be born precisely when that people’s fortunes had reach their nadir.布朗继续推理，为希伯来文（ masoretic吨）和为septuagint （ lxx ）一样，注册所给予的以赛亚书是不是集中在方式（如何） Emmanuel人的出生，但在providential的时间，让孩子谁将是一个迹象，上帝的存在与他的人民是出生时，正是人民的财富已经达到低谷。

The following is an undeniable truth stated by Raymond Brown:以下是一个不可否认的事实说明，由何布朗：

Neither the Hebrew nor the Greek of Isaiah 7:14 referred to the type of virginal conception of which Mathew writes , and his Christian use of the passage has added a great deal to the literal meaning. 既不是希伯来文，也不是希腊的以赛亚书7时14分转介到类型的处女观，其中马修写道 ，和他的基督教使用的通过，增加了大量的字面意思。 ^{10 10}

Thus, Matthew has transformed and interpreted arbitrarily the Hebrew and the Greek text alike.因此，马修已经转型和解释，任意希伯来文和希腊文一样。

This prophecy doesnot fulfill also the third criterion.这个预言doesnot履行，也是第三项准则。 Matthew, as we shall see, has extrapolated from its context the passage of Isaiah 7:14 and in a forced and arbitrary way has wished to apply it to Mary and Jesus.马修，我们将看到，已推断其背景通过以赛亚书7时14分，并在强迫和任意的方式希望将它应用于玛丽和耶稣。

Let us examine the passage in brief.让我们看看通过在简短。 The Aramean King Rezin of Damascus (Syria) and the king Pekah of Izrael (Ephraim: the Northern Kingdom) organized a revolt against the superpower of the time: Assyria.该aramean国王的利汛在大马士革（叙利亚）和国王pekah的izrael （ ephraim ：北部英国）举办了反抗的超级大国的时间：亚述。 The king Ahaz refused to unite with them and for this reason they turned against him, invested Jerusalem and tried to dethrone him and bring a vassal in the throne of Judah.国王亚哈斯拒绝团结与他们基于这个原因，他们把反对他，投资耶路撒冷，并试图击垮他带来的附庸，在犹大的宝座。 To save himself, the King Ahaz decided to ask the support of the King Tiglath-Pileser of Assyria.为了节省自己，国王亚哈斯决定要求支持国王tiglath - pileser的亚述。 At this point, Isaiah forbade him to do this, because he knew quite well that after the Assyrian king’s routing the enemies of Judah, they would also reduce Judah to vassalage.在这一点上，以赛亚书不准他这样做，因为他知道不错后，亚述国王的路由的敌人犹大，他们也将减少犹大，以vassalage 。 The king acted this way, but the danger of being routed by his enemies was still great.国王采取行动，这样，但有可能被改为由他的敌人仍是很大。

All this was happening during the years 735-734 BC, and King Ahaz with his people were very afraid.这一切都发生在公元前735-734年，国王亚哈斯与他的人，很害怕。 God then sent Isaiah to ensure them that these “two kings” would not bring to the end their invasion.上帝，然后发送以赛亚书，以确保他们说，这“两个国王”不会带来到去年底，他们的入侵。 The most interesting part of this account, at least for us, comes when God wishes to give a “sign” to calm the king Ahaz.最有趣的部分是此帐户，至少对我们来说，来时，上帝的意愿，给“签”冷静王亚哈斯。 But Ahaz doesn’t wish to provoke God and thus he refuses to ask for any sign by Him.但亚哈斯不希望挑起上帝，因此他拒绝要求的任何迹象他。 God then insists making Isaiah to say:上帝，然后坚持决策以赛亚书说：

“Thus, the Lord Himself shall give thou a SIGN: a YOUNG WOMAN shall be with a child, and shall bring forth a son, and they shall call his name Emmanuel. “因此，上帝应给予你一个迹象：一名年轻女子应与儿童，并应携带了一个儿子，他们会请他的名字灵光。 He shall eat cream and honey until he learns to reject the evil and to choose the good.他应吃奶油和蜂蜜，直到他学会了拒绝和邪恶的选择好。 But before the child learns to reject the evil and choose the good, the country though fear because of his two kings, shall be abandoned.” (Isaia 7:14-16)但在儿童学会拒绝邪恶，并选择良好，该国虽然担心，因为他的两个国王，应予以摒弃。 “ （ isaia 7:14-16 ）

As we can clearly see, this prophecy has been fulfilled during the life of Ahaz and not centuries later, as Mathew wishes to make us believe, because the given sign aimed to calm the king Ahaz and his people by their fearing of their enemies.正如我们可以清楚地看到，这个预言已完成使用寿命期间，亚哈斯，而不是数百年后，由于马修的意愿，以使我们相信，因为鉴于签署旨在平静国王亚哈斯和他的人民，他们害怕他们的敌人。 After God said to Ahaz to ask for a sign showing that He was with him and his people and after the king’s refusing to provoke God, then God Himself took the initiative and promised to Ahaz the birth of Emmanuel.之后，上帝说要亚哈斯想问一个迹象表明，他是与他和他的人民和后，国王的拒绝挑起的上帝，然后上帝自己采取主动行动，并承诺在亚哈斯的诞生灵光。 Before this child’s reaching his maturity, the kings terrorizing the people of Ahaz would get ruined.在此之前，孩子的深远，他的成熟程度，国王恐吓人民的亚哈斯会得到毁于一旦。 And the kings fearing Ahaz were routed many centuries before the birth of Jesus.和国王不怕亚哈斯被改为许多世纪之前，耶稣诞生的。 The information that this child would be fed with cream and honey until learning to reject the evil and prefer the good, is another element identifying this child with the situation that Judah was actually undergoing; cream and honey instead of the common food of an agricultural population formed the subsistence of the people whose land was waste.资料指出，这个孩子将是美联储与霜和蜂蜜，直到学习拒绝邪恶，宁愿良好，是另一项重要元素，找出与这个孩子的情况，犹大其实是经历;霜和蜂蜜，而是共同的食物，一个农业人口形成了生活的人的土地被浪费。 Such human forms put the child in the period when this prophecy was fulfilled.例如人类形式，把儿童在这段期间，当这个预言被实现。 “Applied to the Messiah, it is superfluous and unsuitable.” “应用到弥赛亚，它是多余的和不适当的” 。 ^{11 11}

This means that the prophecy was fulfilled many times before the birth of Jesus (See 2 Kings 15: 27-29; 16: 1 et passim ; 2 Chronicles 28:1 et passim ).这意味着该预言实现了很多次，前耶稣诞生的（见二国王15 ： 27日至29日; 16 ： 1 等各处 ;二月方志28:1 等各处 ） 。 Thus, there is no place in this prophecy for Jesus and his revered mother.因此，有没有地方在这方面的预言，耶稣和他的崇敬的母亲。

CH.的CH 。 Guignebert in his book affirms:吉涅贝尔在他的书中申明：

The predication has a much more immediate bearing, and it is precisely for the purpose of indicating its speedy fulfillment that the author makes his comparison.预测有一个更为直接的影响，它正是为了表明其迅速实现，就是作者，使他比较。 It is required only the time necessary for a child to be conceived, born, and brought to the beginning of understanding, before Jahveh will crush the enemies of Judah. It is not the birth of the child which is emphasized by the prophet, but the happy issue for which the king is waiting, and of which he may now, relying upon the comparison given him, confidently-estimate the approaching date. The child in question is probably the same one referred to again by Isaiah in VIII.3: “Then I went in unto the prophetess, and she conceived and bare a son.”这是只需要必要的时间，为儿童设想，诞生了，带来的开始了解，前jahveh将粉碎敌人的犹大， 这是不是在子女出生后强调，这是由先知，但高兴的问题，其中国王是等待，和他现在可以依靠的比较给他，满怀信心地估计即将到来的日期。儿童问题的可能是同一个所指的再次以赛亚书在viii.3 ： “然后我去了，在你们prophetess ，她构思和裸露的儿子“ 。 ^{12 12}

Another reality clearly demonstrating that the inhabitants of Israel of the time expected this prophecy to be fulfilled soon, during the period of troubles, is related to the fact that many women of that time named their children Emmanuel.另一个现实清楚地表明，居民对以色列的时间内，预计这个预言要尽快完成，期间的麻烦，是有关事实，即许多妇女，当时命名为他们的子女灵光。 ^{13 13} And of course none of them had given birth to her child in a state of virginity and without any male intervention.而且当然他们都不曾生下她的孩子在一个国家的童贞，没有任何男性的干预。

Samuel Davidson states:塞缪尔戴维森国家：

A prophecy of Christ’s birth seven hundred years afterwards, could have been no sign of the promise made to Ahaz. 1预言基督的诞生七百年之后，可能已经没有任何迹象作出的承诺，以亚哈斯。 That promise was one of encouragement. 这一承诺是一个鼓励。 It announced the speedy deliverance of Judah from her enemies. 它宣布，迅速解脱的犹大从她的敌人。 The confidence of Ahaz and his people depended on the sign or pledge. 信心亚哈斯和他的人民依赖于签署或承诺。 Hence it must have been something immediate, preceding the event or thing signified. Or, if it followed the deliverance or event itself, which formed the subject of the promise, it could not have fulfilled its purpose as a sign, unless it happened not long after, certainly in the time of the person to whom it was given. 因此，必须有被一些即时，前面的事件或物件标志。或者，如果它遵循了解脱或事件本身，形成主题的承诺，但它不能已完成了其目的，作为一个迹象，除非发生不长之后，在一定的时间对的人是鉴于。 The promise of immediate deliverance to Ahaz might thus be confirmed by an appeal to a posterior event, but not to one long posterior as Alexander affirms.的承诺，立即解脱，以亚哈斯可能，从而证实了上诉后一事件，但不是一个长期的后亚历山大申明。 Sign to be verified by future events were given, as we know from Ex.签署核实未来事件给出了，因为我们知道，从前。 Iii.三。 12 and Is. 12日和是。 XXXVII.30; but there is a dissimilarity in them and the present case. xxxvii.30 ;但有一个相异，在他们和目前的情况。 They happened very soon, and so the signs were verified to Moses and Hezekiah respectively -the persons for whom they were intended.他们发生的非常快，所以标志进行了核实，以摩西和hezekiah分别为-人在他们的用意。 But here, the sign was not verified till centuries after Ahaz and his contemporaries.但在这里，注册是无法验证，直至数百年后，亚哈斯和他的同时代人。 It was therefore no sign, in reality, to the person to whom it was given.因此，它没有任何迹象，在现实中，以人的，它是给予。 The remoteness of the sign divests it of its use as such; for it is absurd to say, with Alexander, that it was better in proportion to its distance.偏远的标志剥离它在其使用等;因为这是荒谬的，也就是说，与亚历山大，这是更好地比例的距离。 How could it be good or better to Ahaz, long after he was dead?怎么才能让它好或更好地亚哈斯，不久他死了呢？ The danger from which he feared destruction, was impending, and he needed something to meet it immediately.危险从哪个，他担心破坏，是即将进行，他需要的东西，以满足它立即。 ^{14 14}

Being faced with such impassable difficulties, some Christian theologians have tried to save at any cost this prophecy, conjecturing absurdly and arbitrarily that it has a double fulfillment.面对这样的不可逾越的困难，一些基督教神学家曾试图挽救，不惜任何代价，这预言， conjecturing荒谬和武断地认为它有双重实现。 The first fulfillment occurred within the period of Ahaz, as mentioned above, and the second happened in the time of Jesus, with his miraculous birth.首次实现内发生的时期，亚哈斯，如上所述，和第二次发生在的时候，耶稣，与他的奇迹的诞生。 ^{15 15}

Samuel Davidson, commenting on this hypothesis, says:塞缪尔戴维森，在评论这一假说，内容为：

The hypothesis of a double sense should be very cautiously assumed, if assumed at all. 假说的双重意义上应该是很谨慎的假设，如果假设所有。 It is one that is still sub judice. 它是一个仍在审理中。 The best interpreters are against its admission as unauthorized, or contrary to the true principles of grammatical interpretation. And we are now inclined to agree with them, perceiving the peculiar theory of inspiration out of which it has arisen to be unfounded. 最好的口译是针对其接纳为未经批准的，或者相反，真实的原则，语法的解释。我们现正倾向于同意与他们感知的独特理论的灵感出它已出现是毫无根据的。 One sense alone seems to have been intended by the sacred writers, though their words may admit of many applications.从某种意义上说，单似乎已打算由神圣的作家，虽然他们的话可能会承认的多种应用。 We refuse assent therefore to this interpretation of the verse, because its basis is precarious.我们拒绝赞同，因此这种解释的诗，因为它的基础是岌岌可危。 ^{16 16}

We will not dwell on analyzing such an absurd theory created by desperate apologists, but we will mention the affirmation of a well-known Biblical dictionary, where is stated as follows:我们不会纠缠于分析这种谬论所造成的绝望的辩护士，但我们会提到的肯定，一位著名的圣经字典，如果是说明如下：

In Mt. 1:23, Is.在山的1点23分，是。 7:14 is quoted as a foreshadowing of the virgin birth of Jesus. 7时14分，是引述作为铺垫的美属维尔京耶稣诞生的。 The question has been raised whether this identification of Immanuel with Jesus was in the mind of Isaiah himself, or made by the evangelist either erroneously, or by way of appropriating the words of an ancient oracle as suitable to his purpose, but not with the intention of committing their original author to his interpretation of them. The difficulties in the way of taking it to be the primary intention of Isaiah to foretell the virgin birth of Jesus are inseparable.这个问题已提出，这是否鉴定伊曼纽尔与耶稣是在心中的以赛亚书自己，或所提出的传播者要么错误，或者方式挪用的话，一个古老的甲骨文作为适合他的目的，但不能与意向承担其原作者他的解释他们。 困难，在方式，以它作为主要的意图以赛亚书预言美属维尔京耶稣诞生是分不开的。 The meaning of his phraseology is so palpably fulfilled in the circumstances of his own day that as remote a reference as this to the birth of Jesus seems exegetically impossible. On the other hand, all interpretations, which find in the reference to Immanuel a double sense ie a first intention to speak of a child that might be borne in his own days and secondary one to predict the virgin birth of Jesus, are artificial and arbitrary. 的意思是他的措辞，以便明显履行在这种情况下他自己的天表示，由于偏远的一个参考，因为这是耶稣诞生的exegetically似乎是不可能的。另一方面，所有的解释，找到，在参考伊曼纽尔的双重意义即第一个打算发言，一个孩子可能被传染的，在他自己和天中一至中预测美属维尔京耶稣诞生的，都是人为的和武断的。 They have the appearance of ingenious devices to escape a difficulty rather than natural explanations of the fact of the case.他们的出现，巧妙的装置，以躲避困难，而不是自然的解释，事实上，此案。 ^{17 17}

This may lead to the following question: if the child that would be called Emmanuel was not Jesus, then who was he?这可能导致以下问题：如果孩子那将是所谓的灵光不是耶稣，那么谁是他？ On this issue, the Christian theologians have offered various answers.在这个问题上，基督教神学家已提供了各种答案。 We shall mention some of them here.我们会提出一些他们在这里。

Who, than, was the maiden referred to?谁比，是首次提到的呢？ “The maiden” may be general-“a certain maiden”-but since the sign would have to be one which would come to the attention of Ahaz, either this means that young women will be bearing children and calling them “Immanuel”, or it refers to a young women well known to both king and prophet, the wife of either (perhaps a new wife of Ahaz, since the LXX, Aq., Symm., and Theod. read here “thou shalt call his name”) “处女”可能是一般“某少女” ，但由于注册，便须一会来注意亚哈斯，无论这意味着，年轻妇女将生育，并呼吁他们“伊曼纽尔” ，或它指的是一个年轻妇女所熟知双方国王和先知，妻子一方（也许是一个新的妻子，亚哈斯，自lxx ， AQ法， symm ，和theod 。宣读了在这里“你呼叫他的名字” ） ^{18 18}

An Italian translation of the Biblecontaining many commentaries, the result of a work of more than 90 experts in various Biblical fields, answers this question as follows: 1意大利语翻译的biblecontaining许多评论，结果一个工作的90多个专家在各个领域的圣经，这个问题的答案如下：

A young woman: the Hebrew word translated this way means a woman having reached the age of marriage; most probably the question is related to the young woman of Ahaz , the mother of the future king Hezchia.一名年轻女子： 希伯来文字的翻译，这样的手段一名女子达到结婚年龄的;极有可能，问题是关系到年轻女子的亚哈斯 ，母亲未来的国王hezchia 。 ^{19 19}

This is also affirmed by one of the most famous Catholic Biblical commentaries in the world, that is related to the identity of the woman giving birth to Emmanuel relates in the page 235:这也是肯定的其中一个最有名的天主教圣经的评论，在世界上，即是相关的身份，该名女子生下灵光涉及在网页235 ：

This is best understood as a wife of Ahaz; the child promised will guarantee the dynasty’s future (note again “the house of David” in v 13; cf. v 2) and for this reason can be called Immanuel (”with us is God”). 这是最好的理解，作为一个妻子，亚哈斯;儿童承诺将保证王朝的未来 （注再次“众议院大卫”在V 13人;比照第五节2 ）基于这个原因，可被称为伊曼纽尔（ “与我们是上帝“ ） 。 ^{20 20}

Another renowned Biblical commentary states:另一个著名的圣经评注：

In the contest of the quotation in Isaiah (Is. 7:10-17), it seems that the woman referred to may have been a wife of King Ahaz.在竞赛的报价在以赛亚书（ is. 7:10-17 ） ，似乎该名女子所指的可能已被妻子国王亚哈斯。 Lxx translated the word by the Greek parthenos (‘virgin’) for reasons which are uncertain. There was no expectation of a virgin birth in Israel, and it is clear that for Matthew the fact leads on to the prophecy rather than vice versa. lxx翻译一词由希腊parthenos （ '处女' ）的理由是不明朗的不存在的期望，处女出生在以色列，这是明确表示，为马修事实的线索，以预言，而非反之亦然。 ^{21 21}

We conclude this passage by quoting Raymond Brown, who has summarized the interpretations of modern theologians related to the text of Isaiah in the following points:我们结束本次通过引述何布朗，谁概括的解释，现代神学家有关的案文以赛亚书在以下几点：

1. 1 。 It was to the wicked King Ahaz (ca 735-715 BC) that Isaiah spoke of the oracle as mentioned in 7:14.这是向邪恶的国王亚哈斯（ CA台湾公元前735-715 ）以赛亚书谈到甲骨文中提及的7点14分。 It was intended as a sign to this disbelieving monarch during the Syro-Ephraimite war of 734 and must refer to something that took place during that year or shortly thereafter.它的用意是作为一个标志，这不相信君主在syro - ephraimite战争的734和必须是指一些发生在这一年或此后不久。
2. 2 。 The child to be born was not the Messiah, for messianism had not yet developed to the point of expecting a single future king (footnote 9, §3).孩子的出生是不是弥赛亚，为messianism尚未开发的出发点期待一个单一的未来的国王（注9 ，第3条） 。 Scholars are not agreed on the identity of the child, but at most it may refer to the birth of a Davidic prince who would deliver Judah from its enemies.学者不同意对儿童的身份，但在最可能指的诞生，一davidic王子谁交付犹大从它的敌人。 An ancient Jewish interpretation, known to Justin (Dialogue Lxvii 1) identified the child as Hezekiah, Ahaz’s son and successor, one of the few truly religious monarchs of the House of David.一个古老的犹太解释，众所周知，贾斯汀（对话lxvii 1 ）确定的儿童hezekiah ，亚哈斯的儿子和继任者之一，为数不多的真正的宗教君主的众院大卫。
3. 3 。 The word ‘almâ , used to describe the woman, normally describes a young girl who has reached the age of puberty and it is thus marriageable. 字almâ ，用来形容该名女子，通常是描述一个年轻的女孩谁已达到青春期的年龄和因此，这是适婚。 It puts no stress on her virginity, although de facto , in the light of Israelite ethical and social standards, most girls covered by the range of this term would be virgins.它把没有胁迫对她的贞操，虽然事实上 ，在针对以色列人的道德和社会标准，大多数女孩所涵盖的范围，这一届会是处女。

For similar statements see also CH.类似的报表也见的CH 。 Guignebert, Jesus, University Books, New York, 1956; p.吉涅贝尔，耶稣，大学的书籍，纽约， 1956年;页 123.) ">22 123 。 ） “ > 22
4. 4 。 The presence of the definite article, “the young girl”, makes it likely that Isaiah was referring to someone definite whose identity was known to him and to King Ahaz, perhaps someone whom the king had recently married and brought into the harem.在场的定冠词， “少女” ，使得它有可能以赛亚书是指有人明确其身份被称为向他和国王亚哈斯，也许有人其中国王最近结婚，并带入harem 。 The proposal that the ‘almâ was the Isaiah’s own wife, “the prophetess” mentioned in 8:3, is most unlikely; for the fact that she had already borne Isaiah a son old enough to walk with him (7:3) makes such a designation for her implausible.建议，即' almâ是以赛亚书自己的妻子， “ prophetess ”中提到的8点03分，是最不可能;事实上，她已承担以赛亚书一岁的儿子足够的步行跟他（ 7时03分）使这种指定为她implausible 。
5. 5 。 From the Hebrew participle construction it is not possible to know whether Isaiah meant that the ‘almâ was already pregnant or would become pregnant.从希伯来语participle建设，是不可能知道是否以赛亚书的意思是' almâ已怀孕或将成为孕妇。 The birth, however, was almost certainly future; yet even in that judgment we are hampered by the temporal vagueness of the Hebrew conjugations.的诞生，然而，几乎可以肯定未来;然而，即使在这方面的判断，我们受到阻碍的时间含糊不清，希伯来文conjugations 。

Raymond Brown, concluding his presentation of the abovementioned points, wrote:何布朗，总结他的介绍，上述各点，写道：

The Masoretic Text (MT) of Isa.7:14 does not refer to a virginal conception in 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. 该masoretic文（吨）的isa.7 ： 14并不是指一处女观，在遥远的将来。注册所提供的先知是迫在眉睫的孩子出生，大概davidic ，但自然的构思，谁说明上帝的providential照顾他的人民。 The child would help to preserve the House of Davidic and would thus signify that God was still “with us.儿童将有利于维护众议院davidic ，并会因此意味上帝仍然是“与我们。 ^{23 23}

In conclusion, we can state that the text of Isaiah does not contain any prophecy of a virgin birth to be fulfilled centuries later.总括而言，我们可以说，文以赛亚书不包含任何的预言，美属维尔京一出生必须履行的世纪后。 Matthew, taking arbitrarily and in a forced way the passage of Isaiah out of its true context, has misused it trying to gain a prophecy on Mary’s giving miraculously birth to Jesus.马修，以随意在一个强迫的方式通过以赛亚书出其真实的背景下，误用，它试图争取一个预言对Mary的给奇迹般地生下耶稣。 Our analysis is aimed at showing the dishonest methods used by the evangelist and we believe that we have reached our goal.根据我们的分析，目的是显示不诚实的方法，所用的传播者，我们相信我们已经达到我们的目标。

What forbids then to the Christian theologians and simple professors of Christianity to accept such a reality?什么禁止，然后到基督教神学家和教授简单的基督教接受这样一个现实呢？ What hinders them from accepting such clear truth?是什么阻碍了他们接受这些明确的事实真相？ In normal circumstances, the only factor hindering this is dogmatism .在正常情况下，唯一的因素阻碍，这是教条主义 。 The phenomenon of dogmatism does not allow one to look at the facts clearly, it blinds the eyes and hardens the hearts.这一现象的教条主义不容许一看事实清楚，百叶窗，它的眼睛和变硬的心。 After all what we have shown above, look how ridiculous their claims now sound in a Protestant Biblical commentary:毕竟我们所如上所示，看看如何荒谬，他们的诉求，现在声音在一个新教的圣经评论：

It is clear, however, that in the judgment of most exegetes the translation given in the KJV is inexact, and has been made the basis for views which the Hebrew text cannot support.很明显，不过，在判断最exegetes翻译鉴于在该钦定英文圣经是不精确，并已取得的基础意见，希伯来文的文字中不能支持。 Modern criticism may protest against the use of this verse in support of the doctrine of the Virgin Birth; it may deny that this is a prophecy of the Messiah: but nothing can dissociate it in the minds of devout believers from the birth of our Lord, and the beautiful and beloved name Imanuel is forever the title of Jesus Christ to his disciples.现代的批评，可能会抗议，反对使用这首诗在支持该学说的美属维尔京诞生，它可能会拒绝，这是一个预言的弥赛亚：没有，但可以分解，它在人的头脑中虔诚的信徒从出生到我们的主，和美丽的和心爱的名称imanuel是永远的标题耶稣基督，以他的弟子。 ^{24 24}

And only God knows best!只有上帝知道最好的！

The author is the director of “Erasmus”, Centre for Studies on Comparative Religion, Albania. 作者是主任“伊拉斯谟 ” ，研究中心的比较宗教，阿尔巴尼亚。

1. Mike Brown, in the book Përgjigjet për Dëshmitarët e Jehovait , Korçë 1995, p.布朗，在这本书中përgjigjet për dëshmitarët e jehovait ， korçë 1995年，第 4 [ 4 [ back后面 ]
2. Raymond E. Brown, The Birth of the Messiah , New updated edition, Doubleday Publisher, 1993, pp.何锺泰e.布朗，诞生了弥赛亚 ，新的修订版，道布尔戴出版社， 1993年，页。 145-6 [ 145-6 [ back后面 ]
3. Raymond E. Brown, op.何锺泰e.布朗， 作品。 cit. , p. 同上 ，页 146 [ 146 [ back后面 ]
4. The New Oxford Annotated Bible with Apocrypha : New Revised Standard Version, edited by Bruce M. Metzger and Roland E. Murphy, New York: Oxford University Press, 1994, p. 新牛津注明圣经与apocrypha ：新修订的标准版，编辑布鲁斯米梅茨格和Roland e.墨菲，纽约：牛津大学出版社， 1994年，第 876 [ 876 [ back后面 ]
5. An Introduction to the Old Testament , by Samuel Davidson, Vol. 介绍了旧约 ，由塞缪尔戴维森，第一卷。 III, 1863, p.三， 1863年，页 77-78; see also The New Jerome Biblical Commentary , edited by Raymond E. Brown, Joseph A. Fitzmyer and Roland E. Murphy, Englewood Cliffs, NJ: Prentice Hall, 1990, p. 77-78 ;又见新杰罗姆圣经的评论 ，编辑，何锺泰e.布朗，约瑟夫答：斐迈尔和Roland e.墨菲， Englewood的悬崖，新泽西州：普伦蒂斯霍尔， 1990年，页 235 [ 235 [ back后面 ]
6. The New Bible Commentary Revised , Edited by D. Guthrie, JA Motyer, AM Stibbs, DJ Wiseman, Eerdmans Publishing, Michigan 1970, p. 新修订的圣经评论 ，编辑的D.龙谷史列，司法机构政务长莫提尔教授，上午斯蒂布斯，怀斯曼的DJ ， eerdmans出版，密歇根州， 1970年，第 818 [ 818 [ back后面 ]
7. The Interpreter’s Bible , Vol. 翻译的圣经 ，第二卷。 5, edited by George Arthur Buttrick, Nashville, NT: Abingdon, 1956, p.五，编辑乔治阿瑟巴特里克，纳什维尔，新台币： abingdon ， 1956年，页 218 [ 218 [ back后面 ]
8. CH.的CH 。 Guignebert, Jesus , University Books, New York, 1956, p.吉涅贝尔， 耶稣 ，大学的书籍，纽约， 1956年，页 123; see also “The Text of the Old Testament, Second Edition, by Ernst Wurthwein, translated by Erroll F. Rhodes, Grand Rapids, MI: Eerdmans, 1995, p. 123 ;也见“文旧约圣经，第二版，由恩斯特wurthwein ，翻译erroll楼罗德斯，大急流，宓： eerdmans ， 1995年，页 54 [ 54 [ back后面 ]
9. For this translation, see: La Bibbia:Traduzione Interconfessionale in Lingua Corrente , quoted work, p.这个翻译，请参阅： 香格里拉临时： traduzione interconfessionale在语言corrente ，所引述的工作，第 468; “Holy Bible”, Today English Version , published by The Bible Societies 1982, p. 468 ; “圣经” ，今天在英文版本中 ，所发表的圣经社团， 1982年，第 628; “The Jerusalem Bible” — Readers Edition , Doubleday & Company, Inc., Garden City, New York 1968, p. 981; “La Bible”- Ancien et Nouveau Testament , Alliance Biblique Universelle, Paris 1991, p. 324; “The Bible” , Revised Standard Version 1947 in CD-ROM; “The Interpreter’s Bible” , vol. 5, edited by George Arthur Buttrick, Nashville, TN: Abingdon, 1956, f. 218; SR Driver and Charles A. Briggs, A Hebrew and English Lexicon of the Old Testament , p. 261 etc.) [ back ]
10. Raymond E. Brown, op. cit. , p. 149 [ back ]
11. Samuel Davidson, An Introduction to the Old Testament , Vol. III, 1863, p. 78 [ back ]
12. “Jesus” CH. Guignebert, University Books, New York, 1956, p. 123 [ back ]
13. JD Douglas & Merrill C. Tenney, NIV Compact Dictionary of the Bible , Zondervan Publisher 1989, p. 268 [ back ]
14. An Introduction to the Old Testament , by Samuel Davidson, Vol III, 1863, p. 77; see also The Interpreter’s Bible , Vol. 5, edited by George Arthur Buttrick, Nashville, NT: Abingdon, 1956, p. 218-19 [ back ]
15. See: Tyndale New Testament Commentaries , Matthew RT France, Intervarsity Press 1990, p. 78-80; Arno C. Gaebelein, The Gospel of Matthew , Loizeaux Brtohers, 1982, p. 36; The Mac Arthur New Testament Commentary , Matthew 1-7, 1985, p. 20; The New Bible Commentary Revised , edited by D. Guthrie, JA Motyer, AM Stibbs, DJ Wiseman, Eerdmans Publishing, Michigan 1970, p. 596; La Bibbia di Gerusalemme , Edizioni Dehoniane Bologna, 2002, p. 1566. [ back ]
16. An Introduction to the Old Testament , by Samuel Davidson, Vol. III, 1863, p. 79 [ back ]
17. New Standard Bible Dictionary , Funk and Wagnalls Company, INC, New York 1936. p. 368 [ back ]
18. The Interpreter’s Bible , Vol. 5, edited by George Arthur Buttrick, Nashville, NT: Abingdon, 1956, p. 218-19 [ back ]
19. La Bibbia: Traduzione Interconfessionale in Lingua Corrente , Torino 1986, p. 468 [ back ]
20. The New Jerome Biblical Commentary , edited by Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy, Englewood Cliffs, NJ: Prentice Hall, 1990, p. 235 [ back ]
21. The New Bible Commentary Revised , edited by D. Guthrie, JA Motyer, AM Stibbs, DJ Wiseman, Eerdmans Publishing, Michigan 1970, p. 818; despite the above-mentioned statement, the dogmatism of the authors of this work doesn’t allow them to accept the non-fulfillment of this prophecy. Hereinafter, in a strange way, they seem to affirm the theory of the double sense of this prophecy. For the rejection of this absurd theory, see the quotations no. 16-17. [ back ]
22. Raymond Brown, at this point, has put a footnote stating:

    See Bratcher, “Study”, for an accurate summary of the immense literature on this question. ‘Almâ is used only nine times in the Hebrew OT, and two passages demonstrate how poorly it would underline virginity: In Cant 6:8 it refers to woman of the king’s harem, and in Prov. 30:19 an ‘almâ is a object of a young man’s sexual attention. We have no clear instance in the OT of ‘almâ being applied to a woman already married, so that Martin Luther could still win the bet of 100 florins he was willing to make on that point. However, there is a Ugaritic text (Keret 128, II, 21-22) that puts the cognate word ġlmt in poetic parallelism (and thus rough equivalence) with ’att, wife. The closeness of the two languages raises the possibility that in the Hebrew as well, a young wife might be called an ’almâ . Although it does not have the clinical precision of virgo intacta, the Hebrew word betûla is the normal word for a virgin (Ezek. 23:1-8 and Joel 1:8 are debatable). The reference to a betûla giving birth in the “Hymn to Nikkal” (Ugaritic text 77, line 5) is now generally discounted as an incorrect reading, although line 7 still has the interesting: (“Behold, the ‘alma will give birth to a son”).

    For similar statements see also CH. Guignebert, Jesus , University Books, New York, 1956; p. 123.) [ back ]

23. Raymond E. Brown, op. cit. , pp. 147-8 [ back ]
24. The Interpreter’s Bible , Vol. 5, edited by George Arthur Buttrick, Nashville, NT: Abingdon, 1956, p. 218 [ back ]