新耶路撒冷聖經(New Jerusalem Bible)的特色 The Distinctive Features of the New Jerusalem Bible

新耶路撒冷聖經(New Jerusalem Bible)的特色 The Distinctive Features of the New Jerusalem Bible

11月 03, 2026

● 字源與聖經翻譯學概念

virgin(童貞女)源自拉丁文 virgo,本指「年輕女子」,後來才專指未經性事的女子。maid(少女)來自 maiden,古英文 mægden,指「女孩」。almah 是希伯來文,通常認為與表「年輕男子」的 elem 同源,指適婚年齡的年輕女子,語意上不強調是否為處女;另一個希伯來字 betulah 較常指童貞女。parthenos 是希臘文,意為「少女、處女」,字源不確定。Septuagint(七十士譯本)來自拉丁文 septuaginta(七十),傳說譯者有七十位。evangelist(福音書作者)源自希臘文 euangelion,由 eu-(好)加 angelos(使者)構成,原意是「好消息」。

《以賽亞書》7 章的背景是:亞哈斯(Ahaz)是公元前八世紀的猶大王,當時猶大受到亞蘭王與北國以色列王聯軍的威脅,國王驚恐不安。先知以賽亞向他宣告一個「徵兆」:一位 almah 將生子,名叫以馬內利,而在孩子懂事之前,兩個敵國的土地將被棄置(7:16)。也就是說,這個徵兆在原本脈絡中,指向亞哈斯在位期間不久之後的事。《馬太福音》1:23 則借這節經文來解釋耶穌的誕生,所以說福音書作者把它理解為「指向亞哈斯時代之外」。(亞哈斯在位的確切年代,學者推算略有差異,故只寫「約公元前八世紀」。)

在翻譯史上,《以賽亞書》7:14 是最有名的爭議經文。1952 年的 RSV 與 2011 年修訂的《新美國聖經》(NAB)都改譯為「年輕女子」,許多保守派基督徒曾視此為信仰立場的試金石,而 NJB 屬於採取同一處理方式的天主教譯本。三大特色如下:

**Scholarly Catholic Translation(學術性的天主教譯本):**NJB 屬天主教譯本,承襲法國耶路撒冷多明我會聖經學院(École Biblique)的《耶路撒冷聖經》傳統,以詳細的導論與註釋著稱。(此項依據我的背景知識,版本年份與修訂細節,如 1985 年版與 2019 年修訂版,請另行核對。)

**Hebrew and Greek Read on Their Own Terms(依希伯來與希臘原文各自解讀):**舊約按希伯來文處理,almah 譯為「年輕女子」;新約按希臘文處理,parthenos 譯為「童貞女」。兩處用字不同,正是這個原則的結果。

**Divine Name Yahweh(神名 Yahweh 的處理):**據我所知,JB 與 NJB 都以 Yahweh 音譯神名,這是與許多傳統譯本(多譯為 the Lord)的明顯差異。此點請以原書核對。

同源與核心詞彙:

almah(希伯來文:年輕女子)

parthenos(希臘文:處女、少女)

Septuagint(七十士譯本)

textual criticism(經文批判學)

● 全新例句(90 字長句)

Whereas the translators of the New Jerusalem Bible, a Catholic translation drawing on the French Bible de Jérusalem, rendered the Hebrew almah in Isaiah 7:14 as the young woman, they kept the virgin in Matthew 1:23, where the Greek parthenos quotes that verse, allowing readers to see how the evangelist, reading Isaiah through the Septuagint, understood the sign as pointing beyond Ahaz's day, a difference that reflects not so much theological timidity as a determination to separate what each text itself says from what later tradition has found in it.

● 排列為比較容易閱讀的方式

Whereas the translators of the New Jerusalem Bible,

　a Catholic translation

　　drawing on the French Bible de Jérusalem,

rendered the Hebrew almah in Isaiah 7:14

　as the young woman,

they kept the virgin in Matthew 1:23,

　where the Greek parthenos quotes that verse,

　allowing readers to see

　　how the evangelist,

　　　reading Isaiah through the Septuagint,

　　understood the sign

　　　as pointing beyond Ahaz's day,

　a difference

　　that reflects

　　　not so much theological timidity

　　　as a determination

　　　　to separate what each text itself says

　　　　from what later tradition has found in it.

● 分解為原初的短小句

The translators rendered the Hebrew almah in Isaiah 7:14 as the young woman.

(Whereas 子句的主幹;render A as B 表「把 A 譯為 B」。)

The New Jerusalem Bible is a Catholic translation.

(a Catholic translation 為前面名詞的同位語。)

The translation draws on the French Bible de Jérusalem.

(drawing on 後置現在分詞的還原;draw on 表「依據、汲取」。)

The translators kept the virgin in Matthew 1:23.

(主句;keep 表「保留」。)

In Matthew 1:23 the Greek parthenos quotes Isaiah 7:14.

(where 子句的還原;quote 表「引用」。)

This allows readers to see something.

(allowing 結果分詞構句的還原;allow + 受詞 + to 不定詞。)

The evangelist read Isaiah through the Septuagint.

(插入分詞 reading 的還原;through 表「透過」。)

The evangelist understood the sign as pointing beyond Ahaz's day.

(Ahaz 是以賽亞宣告徵兆時的猶大王;Ahaz's day 即「亞哈斯在位的時代」,beyond 表「超出」,意指超出該徵兆原本的歷史處境。)

The two renderings differ.

(a difference 的還原:指兩處譯法不同。)

The difference reflects a determination.

(that reflects 關係子句的還原。)

The difference reflects not so much theological timidity.

(not so much A as B 的前半:否定較次要的解釋。)

Translators determine to separate one thing from another.

(a determination to separate A from B 的還原;separate A from B 表「把 A 與 B 區分開」。)

Each text itself says something.

(第一個 what 子句的還原;itself 強調「本身」。)

Later tradition has found something in each text.

(第二個 what 子句的還原;現在完成式表「至今已找到」,it 指 each text。)

● 全新文法解析

Whereas 對比讓步子句(置於句首)

Whereas the translators ... rendered ... as the young woman, they kept the virgin ...

句型:Whereas + 子句A, 子句B

作用:Whereas 表「雖然(A)……但(B)……」,比 while 更正式,是學術與法律文體常見的對比連接詞。它把兩處譯法並置,讓讀者立刻看到不一致,隨後才解釋原因。

關鍵詞彙:

whereas(然而、反之)

render A as B(把 A 譯為 B)

translator(譯者)

同位語加後置現在分詞(drawing on...)

..., a Catholic translation drawing on the French Bible de Jérusalem, ...

句型:名詞, a + 名詞 + V-ing 片語, + 動詞

作用:a Catholic translation 同位於 the New Jerusalem Bible,補充說明版本性質。drawing on 以後置現在分詞說明依據,等於 that draws on,使句子保持緊湊。夾在主詞與動詞之間,閱讀時先抓 translators ... rendered 這條主幹。

關鍵詞彙:

draw on(依據、汲取)

Catholic translation(天主教譯本)

非限定 where 關係副詞子句(先行詞為經文出處)

... they kept the virgin in Matthew 1:23, where the Greek parthenos quotes that verse, ...

句型:in + 出處, where + 主詞 + 動詞

作用:where 在此不指地點,而是指「在那段經文中」。先行詞是經文位置 Matthew 1:23,子句補充該處的情況。that verse 指前文的 Isaiah 7:14,避免重複。

關鍵詞彙:

quote(引用)

verse(經文節)

allowing + 受詞 + to 不定詞(結果分詞構句)加 how 子句

..., allowing readers to see how the evangelist ... understood the sign ...

句型:, allowing + 受詞 + to + 原形動詞 + how 子句

作用:allowing 以分詞構句說明前述譯法所帶來的結果,邏輯主詞是整個主句的作法。see how 後的子句是名詞子句,主詞 the evangelist 與動詞 understood 之間被長插入語隔開,必須回頭銜接。

關鍵詞彙:

allow A to B(使 A 能夠 B)

evangelist(福音書作者)

插入現在分詞片語加 understand A as B

... the evangelist, reading Isaiah through the Septuagint, understood the sign as pointing beyond Ahaz's day ...

句型:主詞, V-ing 片語, + understand + 受詞 + as + V-ing

作用:reading 說明福音書作者的方式:他不是直接讀希伯來文,而是透過七十士譯本。understand A as B 的 B 這裡由現在分詞 pointing beyond 充當,表「理解為指向……之外」,beyond Ahaz's day 即超出亞哈斯時代的原歷史脈絡。

關鍵詞彙:

Septuagint(七十士譯本)

sign(徵兆)

Ahaz(亞哈斯,公元前八世紀的猶大王)

in one's day(在某人的時代,如 in Ahaz's day)

beyond(超出、在……之外)

句末同位語加 not so much A as B,與 separate A from B

..., a difference that reflects not so much theological timidity as a determination to separate what each text itself says from what later tradition has found in it.

句型:, a + 名詞 + that + 動詞 + not so much A as B;separate + what 子句A + from + what 子句B

作用:a difference 同位於前面整個子句,把兩處譯法的差異概括為一個名詞,再評價其原因。not so much A as B 表「與其說是 A,不如說是 B」,A 是被降級的解釋,B 才是作者主張。後面兩個 what 名詞子句分別作 separate 與 from 的受詞,形成「文本原意」與「後世傳統」的對照。

關鍵詞彙:

not so much A as B(與其說是 A,不如說是 B)

timidity(膽怯)

determination(決心)

tradition(傳統)

● 參考翻譯

雖然《新耶路撒冷聖經》(一部參考法文《耶路撒冷聖經》的天主教譯本)的譯者把《以賽亞書》7:14 的希伯來文 almah 譯為「那位年輕女子」,卻在《馬太福音》1:23(該處的希臘文 parthenos 正是引用這節經文)保留了「童貞女」一詞,讓讀者看出福音書作者如何透過七十士譯本閱讀《以賽亞書》,並把那個徵兆(原是先知對公元前八世紀猶大王亞哈斯所說)理解為指向亞哈斯時代之外。這種差異,與其說反映神學上的膽怯,不如說反映一種決心:要把每段經文本身所說的,與後世傳統在其中所看見的,區分開來。

● 逆向工程(請嘗試不看原文,還原長句)

請根據提示句還原 90 字長句:

The translators rendered the Hebrew almah in Isaiah 7:14 as the young woman.

The New Jerusalem Bible is a Catholic translation.

The translation draws on the French Bible de Jérusalem.

The translators kept the virgin in Matthew 1:23.

In Matthew 1:23 the Greek parthenos quotes Isaiah 7:14.

This allows readers to see something.

The evangelist read Isaiah through the Septuagint.

The evangelist understood the sign as pointing beyond Ahaz's day.

The two renderings differ.

The difference reflects a determination.

The difference reflects not so much theological timidity.

Translators determine to separate one thing from another.

Each text itself says something.

Later tradition has found something in each text.

對照完整句子:

Whereas the translators of the New Jerusalem Bible, a Catholic translation drawing on the French Bible de Jérusalem, rendered the Hebrew almah in Isaiah 7:14 as the young woman, they kept the virgin in Matthew 1:23, where the Greek parthenos quotes that verse, allowing readers to see how the evangelist, reading Isaiah through the Septuagint, understood the sign as pointing beyond Ahaz's day, a difference that reflects not so much theological timidity as a determination to separate what each text itself says from what later tradition has found in it.

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