Го разгледав линкот и ми падна в очи дека зборот
עַלְמָה намерно го изоставиле, кадешто се споменува во недвосмислена форма. Баш се чудам, зошто?
Песна над песните 6:8
There are threescore queens, and fourscore concubines, And
virgins without number.
שִׁשִּׁים הֵמָּה מְּלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים
וַעֲלָמוֹת אֵין מִסְפָּר׃
VIRGIN
almah(
עַלְמָה , 5959), “virgin; maiden.” This noun has an Ugaritic cognate, although
the masculine form also appears in Aramaic, Syriac, and Arabic. The feminine form of
the root appears 9 times; the only 2 appearances of the masculine form (
elem) are in First
Samuel. This suggests that this word was used rarely, perhaps because other words bore a
similar meaning.
That
almah can mean “virgin” is quite clear in Song of Sol. 6:8: “There are
threescore queens, and fourscore concubines, and virgins [NASB, “maidens”] without
number.” Thus all the women in the court are described. The word
almah represents
those who are eligible for marriage but are neither wives (queens) nor concubines. These
“virgins” all loved the king and longed to be chosen to be with him (to be his bride), even
as did the Shulamite who became his bride (1:3-4). In Gen. 24:43 the word describes
Rebekah, of whom it is said in Gen. 24:16 that she was a “maiden” with whom no man
had had relations. Solomon wrote that the process of wooing a woman was mysterious to
him (Prov. 30:19). Certainly in that day a man ordinarily wooed one whom he considered
to be a “virgin.” There are several contexts, therefore, in which a young girl’s virginity is
expressly in view.
Thus
almah appears to be used more of the concept “virgin” than that of “maiden,”
yet always of a woman who had not borne a child. This makes it the ideal word to be
used in Isa. 7:14, since the word
betulah emphasizes virility more than virginity
(although it is used with both emphases, too). The reader of Isa. 7:14 in the days
preceding the birth of Jesus would read that a “virgin who is a maiden” would conceive a
child. This was a possible, but irregular, use of the word since the word can refer merely
to the unmarried status of the one so described. The child immediately in view was the
son of the prophet and his wife (cf. Isa. 8:3) who served as a sign to Ahaz that his
enemies would be defeated by God. On the other hand, the reader of that day must have
been extremely uncomfortable with this use of the word, since its primary connotation is
“virgin” rather than “maiden.” Thus the clear translation of the Greek in Matt. 1:23
whereby this word is rendered “virgin” satisfies its fullest implication. Therefore, there
was no embarrassment to Isaiah when his wife conceived a son by him, since the word
almah
allowed for this. Neither is there any embarrassment in Matthew’s understanding
of the word.
Види стр. 432 од линков:
http://www.shamar.org/books/vines-dictionary-hebrew-words.pdf
