1. Standard memberscottishinnz
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    16 Mar '07 11:37
    Originally posted by lucifershammer
    [b]So, despite the fact that the bible (or the collection of NT accounts, if you will) has things like grammar (invented a mere 15 centuries after Christ) you try to deny that the bible has been doctored?

    What?! Are you kidding me? 😲

    Every language has a grammar. With vocabulary and semantics, grammar is one of the defining st ...[text shortened]... Since when has the logical validity of an argument depended on who first made it and when?[/b]
    Well, a recent addition to my collection "Eats Shoots and Leaves", as well as a number of other grammar books refer to the inception of grammatical marks, such as commas, semi-colons, and apostrophes.

    You do know what an aberrant apostrophe can do to a sentence, don't you?


    As for "virgin", well it is clearly a mistranslation. Feel free to point out any other recorded instance of virgin birth. Point out any medical instance of it happening? A jury would have trouble with "reasonable doubt", especially with a document of uncertain authorship, editorial interference or other questions over its authenticity.

    Of course, we can always ask visted, if you'd like - I trust him.
  2. Standard memberscottishinnz
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    16 Mar '07 11:38
    Originally posted by lucifershammer
    Since you already know the answer, why don't you tell me?
    Think of it like a pop-quiz.

    How many translations during the 17th C for example?
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    16 Mar '07 11:521 edit
    Originally posted by scottishinnz
    Well, a recent addition to my collection "Eats Shoots and Leaves", as well as a number of other grammar books refer to the inception of grammatical marks, such as commas, semi-colons, and apostrophes.

    You do know what an aberrant apostrophe can do to a sentence, don't you?


    As for "virgin", well it is clearly a mistranslation. Feel free to poin r its authenticity.

    Of course, we can always ask visted, if you'd like - I trust him.
    You're talking about punctuation. Most languages need some form of punctuation (at least the 'full stop' or 'period'😉; but not all languages need them.

    Quite honestly, I don't know what your point is here. Are you saying that the original NT texts (or copies, as far back as we can get them) have punctuation marks that weren't in existence till centuries later? Do you have a concrete example?

    As for "virgin", well it is clearly a mistranslation. Feel free to point out any other recorded instance of virgin birth...

    What kind of an argument is that? How does the premise that there are no other recorded instances of virgin birth lead to the conclusion that the NT mentions are mistranslations? You're confused here -- what you're discussing is evidence for/against the virgin birth actually occurring, not for the correctness of the translation.

    EDIT: Sure, ask vistesd if you want.
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    16 Mar '07 11:52
    Originally posted by scottishinnz
    Think of it like a pop-quiz.

    How many translations during the 17th C for example?
    What does 17th century translations have to do with a historical evaluation of the texts?
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    16 Mar '07 12:20
    Originally posted by lucifershammer
    Until he (or you) demonstrates why the NT corpus must be rejected as having no historiographical value whatsoever I don't see why I should comply with his request.
    I was simply interested as I have never seen such evidence despite many people making such claims. The best I have seen is rather vague and often untrustworthy references to the existence of Christians and their basic beliefs.

    That's a propaganda statement, not an argument. For one thing, what does Divine Inspiration have to do with historical accuracy of an account? And what does it have to do with the method of evaluating a historical source?
    I was merely pointing out that when confronted with the obvious fact that some information would probably not have been available to the gospel writers but was nevertheless recorded, many Christians I know say "divine inspiration".

    Many historians saddled with materialist metaphysical presuppositions will conclude that significant portions of the Gospel "could not" be historically accurate; honest historians who are open to different metaphysical views will find they cannot dismiss at least some of these portions so casually.
    Lots of big words to say "If you already believe its true then it looks true". A similar thing could be said of some of the ancient Greek tales etc.

    The fact remains that if someone like Paul, or someone a bit earlier than him, had invented a Jesus Character in order to promote his ideas, and fit in with his understanding of old testament prophesy etc then the result would be indistinguishable from what we see.
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    16 Mar '07 12:382 edits
    Originally posted by twhitehead
    I was simply interested as I have never seen such evidence despite many people making such claims. The best I have seen is rather vague and often untrustworthy references to the existence of Christians and their basic beliefs.

    [b]That's a propaganda statement, not an argument. For one thing, what does Divine Inspiration have to do with historical accur f old testament prophesy etc then the result would be indistinguishable from what we see.
    [/b]
    I was simply interested as I have never seen such evidence despite many people making such claims. The best I have seen is rather vague and often untrustworthy references to the existence of Christians and their basic beliefs.

    We can certainly discuss them in due time. But first I want to clear up the double standards you and scottishinnz are using when evaluating the historiographical value of the NT corpus.


    I was merely pointing out that when confronted with the obvious fact that some information would probably not have been available to the gospel writers but was nevertheless recorded, many Christians I know say "divine inspiration".

    Please provide a concrete example.


    Lots of big words to say "If you already believe its true then it looks true".

    Precise, informative terminology can sometimes look "big". I don't apologise for that.


    A similar thing could be said of some of the ancient Greek tales etc.

    Really? We can take a look at the primary sources of ancient Greek legends and apply the same evaluative criteria to them, if you wish.


    The fact remains that if someone like Paul, or someone a bit earlier than him, had invented a Jesus Character in order to promote his ideas, and fit in with his understanding of old testament prophesy etc then the result would be indistinguishable from what we see.

    On the contrary, the result would've been very distinguishable. Just so I understand you clearly, is the hypothesis here that "Jesus of Nazareth" was an entirely fictional character or that the Jesus of the Gospels was based on a real person with fictional/mythological accounts added on?
  7. Cape Town
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    16 Mar '07 13:31
    Originally posted by lucifershammer
    Really? We can take a look at the primary sources of ancient Greek legends and apply the same evaluative criteria to them, if you wish.
    Of course not forgetting to be open to different metaphysical views.

    On the contrary, the result would've been very distinguishable. Just so I understand you clearly, is the hypothesis here that "Jesus of Nazareth" was an entirely fictional character or that the Jesus of the Gospels was based on a real person with fictional/mythological accounts added on?
    There are three possibilities:
    1. Jesus is an entirely fictional character.
    2. Jesus was based on a real person with fictional/mythological accounts added on.
    3. Jesus was based on more than one real person with fictional/mythological accounts added on.
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    16 Mar '07 14:04
    Religious debates are about as pointless as Descartes kicking a melon down the road...
  9. Standard memberwittywonka
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    16 Mar '07 18:09
    Originally posted by Agerg
    If you are a theist then I would assume that from your point of view, your religion is the correct choice and that you're very very lucky to have not been raised to follow one of those other *wrong* religions.

    My questions are:

    1) "Why is your religion correct whilst all others are wrong"
    2) "What happens to all those infidels that worship false deitie ...[text shortened]... nd only true deity (or in some cases set and only set of true deities) when they die?
    Some theists, including myself, aren't completely rigid and emphatic that our religion is the only way to an enjoyable afterlife...some of us choose our specific religion but still embrace and respect others...
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    16 Mar '07 19:085 edits
    Originally posted by wittywonka
    Some theists, including myself, aren't completely rigid and emphatic that our religion is the only way to an enjoyable afterlife...some of us choose our specific religion but still embrace and respect others...
    hmm...I don't really have a problem with those who would believe in a deity that is independent of the pretentious and childish definitions one would find bandied about by churches and such (so long as they don't try and peddle this deity on to others)...tis their choice, their own rationale. What really does concern me however is the idea that people accept as truth a certain religion or holy book (even though that book is only true because they were not forced into reading a different book by their family, elders and peers), and then conclude that all other religions or beliefs not predicated on such must either be false or less correct. They often fail to see that this is the precise view held by many of their opponents, and no-one has the means to show concisely, objectively, and fully that one choice really does transcend all others. (evidence prevented by LH and such is wholly inadequate because as Scottishinz rightly points out...excerpts of the Bible are used to justify other excerpts without first actually justifying the Bible...other notions such as Thomas Aquinas's 5 ways are equally suspect)
  11. Standard memberscottishinnz
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    16 Mar '07 21:50
    Originally posted by lucifershammer
    You're talking about punctuation. Most languages need some form of punctuation (at least the 'full stop' or 'period'😉; but not all languages need them.

    Quite honestly, I don't know what your point is here. Are you saying that the original NT texts (or copies, as far back as we can get them) have punctuation marks that weren't in existence till cent ...[text shortened]... , not for the correctness of the translation.

    EDIT: Sure, ask vistesd if you want.
    "modern Bible's actually include a footnote in Matthew pointing out that the virgin birth is probably a mistranslation."

    http://www.vexen.co.uk/religion/christianity_birthnarrative.html

    "And yet their birth is due to a relatively simple mistake in translation. The Old Testament talks about almah 'young woman,' not bethulah 'virgin.' However, the scholars in the 3rd century BC translated the Hebrew almah as parthenos in Greek. Thus the 'young woman' in Hebrew metamorphosed into a 'virgin' in Greek—and she has remained a virgin ever since in translations across the world. The notion of 'virgin birth' was born, thanks to a mistranslation."

    http://www.accurapid.com/journal/18review.htm

    "There are two hebrew words usually translated 'virgin' in English. 'Bethulah' means virgin in the sense that we understand it. It was used, for example, in Isaiah 62:5. 'Almah' (the word used in Isaiah 7:14) simply means a young woman. Although it is sometimes used in the sense of a sexually pure woman, this is not it's exclusive usage. The context will usually point out the correct usage."

    http://www.2think.org/hii/virgin.shtml

    "Aside from this, the Torah does, in fact, have an explicit word for virgin (betulah or bethulah), which is always used where the context requires virginity. (For confirmation, see Genesis 24:16 , Leviticus 21:14 , and Deuteronomy 22:15-19 ). Even Isaiah used it in 62:5 . Its nonuse in the "Immanuel" passage is a rather loud hint that Isaiah spoke only of a young woman, not specifically of a virgin."

    http://www.infidels.org/library/magazines/tsr/1993/2/2virgi93.html

    "Most modern liberal theologians have generally rejected the virgin birth, and classify it as a religious myth that was added to Christian belief in the late first century CE and was triggered by a mistranslation of the book of Isaiah. Its purpose was to make the religion more competitive with contemporary Pagan religions in the Mediterranean region, most of whom featured a virgin birth of their founder."

    http://www.religioustolerance.org/virgin_b.htm

    ""Several distressed correspondents have queried the mistranslation of 'young woman' into 'virgin' in the biblical prophecy, and have demanded a reply from me. Hurting religious sensibilities is a perilous business these days so I had better oblige. Actually, it is a pleasure, for scientists can't often get satisfyingly dusty in the library indulging in a real academic foot-note. The point is in fact well known to biblical scholars, and not disputed by them. The Hebrew word in Isaiah is (almah), which undisputedly means 'young woman', with no implication of virginity. If 'virgin' had been intended (bethulah) could have been used instead (the ambiguous English word 'maiden' illustrates how easy it can be to slide between the two meanings). The 'mutation' occurred when the pre-Christian Greek translation known as the Septuagint rendered almah into .... (parthenos), which really does usually mean virgin. Matthew (not, of course, the Apostle and contemporary of Jesus, but the gospel-maker writing long afterwards), quoted Isaiah in what seems to be a derivative of the Septuagint version (all but two of the fifteen Greek words are identical) when he said 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 child, and shall bring forth a son, and they shall call his name Emmanuel' (Authorised English translation). It is widely accepted among Christian scholars that the story of the virgin birth of Jesus was a late interpolation, put in presumably by Greek-speaking disciples in order that the (mistranslated) prophecy should be seen to be fulfilled. Modern versions such as the New English Bible correctly give 'young woman' in Isaiah. They equally correctly leave 'virgin' in Matthew, since there they are translating from the Greek."

    http://www.atheistfoundation.org.au/virgin.htm


    On Punctuation

    "Another hypothesis about the origin of the question mark proposes that it originated in the 9th century, when it appeared as a point followed by the curvy bit written slanted (similar to the tilde, although the tilde was tilted more upward to the right).[citation needed] Punctuation author Lynne Truss attributes an early form to Alcuin of York. [2] Truss describes the punctus interrotavius of the late 700s as "a lightning flash, striking from right to left." The name "question mark" was coined in the late 1800s. [3]"

    http://en.wikipedia.org/wiki/Question_mark

    "The Italian printer Aldus Manutius the Elder established the modern English practice of using the mark to separate words opposed in meaning, and to mark off interdependent statements.[1] The earliest general use of the semicolon in English was in 1591. Shakespeare's sonnets have semicolons; Ben Jonson was the first notable writer from England to use them systematically."

    http://en.wikipedia.org/wiki/Semicolon

    "The exclamation point was introduced into English printing in the 1400, and was known as the "mark of admiration" until the mid 1600s.[2] The mark was not featured on standard manual typewriters of the 1970s; instead, one typed a full stop, backspaced, and then typed an apostrophe.[3]"

    http://en.wikipedia.org/wiki/Exclamation_mark

    "In early modern English, quote marks were used only to denote pithy comments. They first began to quote direct speech in 1714. By 1749, single quotes or "inverted commas", were commonly used to denote direct speech. Unlike modern usage, a single open quote was placed at the beginning of each line of multi-line quotations.[5]"

    http://en.wikipedia.org/wiki/Quotation_mark#History


    "Not all languages use spaces between words. Spaces were not used to separate words in Latin until roughly 600 AD – 800 AD. Ancient Hebrew and Arabic did use spaces, partly to compensate in clarity for the lack of vowels. Traditionally, all CJK languages have no spaces: modern Chinese and Japanese (except when written with little or no kanji) still do not, but modern Korean uses spaces."

    http://en.wikipedia.org/wiki/Space_%28punctuation%29



    Oh, and for your betterment, 11 different translations of the bible occurred during the 17th C alone - all different.
  12. Standard memberscottishinnz
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    16 Mar '07 22:38
    Originally posted by lucifershammer
    You're talking about punctuation. Most languages need some form of punctuation (at least the 'full stop' or 'period'😉; but not all languages need them.

    Quite honestly, I don't know what your point is here. Are you saying that the original NT texts (or copies, as far back as we can get them) have punctuation marks that weren't in existence till cent ...[text shortened]... , not for the correctness of the translation.

    EDIT: Sure, ask vistesd if you want.
    "Another Christian scholar, Kenneth Cragg, the Anglican Bishop of Jerusalem, says:

    "...Not so the New testament...There is condensation and editing; there is choice reproduction and witness. The Gospels have come through the mind of the church behind the authors. They represent experience and history..."

    "The Call of the Minaret," Kenneth Cragg, p 277 "


    "For example, we read in the Bible the words of the author of "Luke":

    "It seemed good to me (Luke) also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, (Luke 1:3)"

    If you consider the Bible the word of GOD, well, it is quite obvious that Luke decided to write his Gospel because he wanted to please the president or the
    leader at that time Theophilus. This however has several problems: (1) It compromises GOD because there is a biger purpose than GOD to write the Gospel, (2) It shows that Luke wouldn't have written his Gospel if it wasn't for that leader, and (3) Luke was not inpired when he wrote his Gospel because he said that he decided to write it after he had full understanding of it, which means that he wrote it with his own human words and thoughts and not GOD's. "

    http://www.answering-christianity.com/sake.htm

    "It is well known that the primitive Christian Gospel was initially transmitted by word of mouth and that this oral tradition resulted in variant reporting of word and deed. It is equally true that when the Christian record was committed to writing it continued to be the subject of verbal variation. Involuntary and intentional, at the hands of scribes and editors"

    Peake's Commentary on the Bible, p. 633

    "Yet, as a matter of fact, every book of the New Testament with the exception of the four great Epistles of St. Paul is at present more or less the subject of controversy, and interpolations are asserted even in these."

    Encyclopaedia Brittanica, 12th Ed. Vol. 3, p. 643

    Dr. Lobegott Friedrich Konstantin Von Tischendorf, one of the most adamant conservative Christian defenders of the Trinity and one of the Church's foremost scholars of the Bible was himself driven to admit that:

    "[the New Testament had] in many passages undergone such serious modification of meaning as to leave us in painful uncertainty as to what the Apostles had actually written"

    Secrets of Mount Sinai, James Bentley, p. 117

    After listing many examples of contradictory statements in the Bible, Dr. Frederic Kenyon says:

    "Besides the larger discrepancies, such as these, there is scarcely a verse in which there is not some variation of phrase in some copies [of the ancient manuscripts from which the Bible has been collected]. No one can say that these additions or omissions or alterations are matters of mere indifference"

    Our Bible and the Ancient Manuscripts, Dr. Frederic Kenyon, Eyre and Spottiswoode, p. 3

    The Jehovah's Witnesses in their "AWAKE" Magazine dated 8th September 1957 published the following headline: "50,000 Errors in the Bible" wherein they say "..there are probably 50,000 errors in the Bible...errors which have crept into the Bible text...50,000 such serious errors..." After all of this, however, they go on to say: "...as a whole the Bible is accurate." "
  13. Hmmm . . .
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    17 Mar '07 20:30
    There are at least three words in Hebrew bearing on this question:

    (1) b’tulah, which can mean a chaste maiden, a virgin or a bride.

    (2) na’ara, which means girl or maid (apparently younger than almah, below).

    (3) almah, which means maiden, young woman or young marriageable woman. It is this latter term that is used in Isaiah 7:14—

    “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.” (NRSV)

    ________________________________________

    The following result from an English-to-Greek word search in the Perseus Project site, which uses Liddel-Scott-Jones and “Middle Liddel” lexicons (http://www.perseus.tufts.edu/cache/perscoll_PersInfo.html).

    parthenos—a maid, maiden, virgin, girl; as an adjective—maiden, chaste, virgin (there are a number of variations on this word; I did not look them all up). I am wondering now if parthenos would always mean a biological virgin.

    hestia—vestal virgin (Plutarch).

    palla(x)—a girl, maiden, youth below the age of puberty (ephebos).

    pallakis—concubine or mistress.

    athiktos—untouched, chaste, a virgin; untouched because sacred.

    adiakoreutos—undeflowered, virginal

    akeratos—unmixed, uncontaminated, undefiled.

    amiges—unmixed, pure.

    askethes—unhurt, unharmed, unscathed.

    ___________________________________________

    The issue for me is not whether the Gospel writers intended parthenos to mean a biological virgin. That really becomes a question of patristic tradition—how clear that is, and how much weight you give to it. The issue for me is between the Hebrew and the LXX, and the argument from the LXX that almah meant virgin. Given that (1) parthenos, the word used in the LXX translation of Isaiah 7:14, may itself not necessarily mean a biological virgin; and (2) that athiktos, at least, may have been a better translation if the LXX translators wanted to establish such virginity—I find the argument even less compelling.

    __________________________________________

    I have posted many times about how the lack of punctuation and vowels-marks (which were not finally developed until, I think, about 700-800 C.E.) leaves the Hebrew texts open to multiple readings (and how rabbinical tradition has accepted this, and eschews the notion of a one “right” reading). As Talmudic scholar Marc Alain-Ouaknin pointed out, the first act of reading the Torah text is composing it into readable text—which is itself a hermeneutical project.

    Without doing as look-up, my memory is that the earliest mss. of the Gospels are similar: letters written across the page (in either all caps or all lower-case), with no indicated word-separation or punctuation. Greek, however, may be still be clearer than Hebrew in such a form. Of course, I would not assume that the early patristic fathers did not translate/interpret based on their theological biases or understandings, or received tradition—or drew conclusions based on earlier translations, particularly the LXX. Translators into the English versions certainly seem to. I also read in a commentary in one of my “study Bibles” recently that St. Paul translated from the Hebrew, the Septuagint or the Aramaic Targum, depending on which one best supported the argument he wanted to make. So, translation can certainly be theologically driven.

    I’m not a sola scripturist; neither is LH. If one is, the argument from scripture for a biological virgin birth is certainly thin.

    The Gospels have come through the mind of the church behind the authors.

    I agree. Some years ago I met a systematic theologian who thought that the gospels need to be understood as, not just foundational for the early church, but themselves documents of the early church(es). Just based on my own reading, I suspect that’s the scholarly consensus.

    As far as the value of the NT texts for knowledge of the historical Jesus—serious and accomplished scholars debate that. NT scholar/theologian Rudolph Bultmann thought none (his famous statement was “Of the historical Jesus we can nothing know;” on the other hand, there has been a whole new wave of “historical Jesus” study since then). Geza Vermes, author of Jesus the Jew (Vermes is himself Jewish), thinks “some but not a great deal.” Timothy Wright, I think, would say “a great deal.” The difficulty is on sorting out what one considers to be historical layers from midrash, theology, apologetics, allegory...

    Those of us who are not involved in such primary research can only read and form our own conclusions. Personally, I always liked Vermes’s minimalist but not dismissive approach. I was recently reading Burton Mack’s Who Wrote the New Testament? It seemed to me that Mack was often stretching his conclusions; but, to be fair, he warned the reader at the get-go that there was a lot of basic scholarship he was assuming in writing a book for the general public, and suggested works that one might go to for an introduction to this body of scholarship, as well as citing his sources as he went. His basic point, though, was that the texts need to be seen as coming out of particular early groups, and that they ought not to be artificially conflated simply because they were (or, with regard to the non-document Q, and the Gospel of Thomas, were not) “wrapped” into the canon.
    ________________________________

    I don’t know that I’m coming down on anybody’s side with this—just adding my commentary.
  14. Standard memberscottishinnz
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    17 Mar '07 23:48
    Originally posted by vistesd
    There are at least three words in Hebrew bearing on this question:

    (1) b’tulah, which can mean a chaste maiden, a virgin or a bride.

    (2) na’ara, which means girl or maid (apparently younger than almah, below).

    (3) almah, which means maiden, young woman or young marriageable woman. It is this latter term that is used in ...[text shortened]... __

    I don’t know that I’m coming down on anybody’s side with this—just adding my commentary.
    Thanks man. Some people are entirely unwilling to do anything but tow the company line...
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