L
LongJohnSilver
Guest
I read an article about the Assumption of Mary in which the author stated that two translation errors in Scripture have caused a lot of misunderstanding about Mary. I cannot quote the article since it is not in English, but I will post these two points here. I hope you can explain where the author is right/wrong.
The first error, according to the author, is in Luke 1:28, where Mary is called ‘kecharitomene’. The author states that the Latin translation ‘gratia plena’ is not accurate, so that there is no longer a distinction between ‘full of grace’ (as Jesus is called in John 1:14) and ‘filled with grace’ as it should be translated into. Thus by calling Mary ‘full of grace’ instead of ‘filled with grace’, catholics do not make the right distinction between Jesus and Mary.
Is gratia plena an unaccurate translation of kecharitomene? Does kecharitomene really mean ‘filled with’ instead of ‘full of’, and does this have theological implications?
The second error is made in Genesis 3:15: “I shall put enmity between you and the woman, and between your offspring and hers; it will bruise your head and you will strike its heel.”
The author says that Jerome in his Vulgate wrongfully translated “she will bruise your head”, which lead to a reading of Marial prophecy into the text by Catholic theologians. The image of Mary in which She stands with her foot on the snake’s head is thus caused by a translation error.
Is this true? Does the text says it or she (or even he, as some translations have) and what implications does it have for the Catholic understanding of this verse?
The first error, according to the author, is in Luke 1:28, where Mary is called ‘kecharitomene’. The author states that the Latin translation ‘gratia plena’ is not accurate, so that there is no longer a distinction between ‘full of grace’ (as Jesus is called in John 1:14) and ‘filled with grace’ as it should be translated into. Thus by calling Mary ‘full of grace’ instead of ‘filled with grace’, catholics do not make the right distinction between Jesus and Mary.
Is gratia plena an unaccurate translation of kecharitomene? Does kecharitomene really mean ‘filled with’ instead of ‘full of’, and does this have theological implications?
The second error is made in Genesis 3:15: “I shall put enmity between you and the woman, and between your offspring and hers; it will bruise your head and you will strike its heel.”
The author says that Jerome in his Vulgate wrongfully translated “she will bruise your head”, which lead to a reading of Marial prophecy into the text by Catholic theologians. The image of Mary in which She stands with her foot on the snake’s head is thus caused by a translation error.
Is this true? Does the text says it or she (or even he, as some translations have) and what implications does it have for the Catholic understanding of this verse?
