Nefilim: Perbedaan antara revisi

TheLeksikon [[Brown-Driver-Briggs]] Lexiconmemberi givesmakna thekata meaning"Nephilim" ofsebagai Nephilim"''giants''" asatau "[[giantorang-orang (mythology)|giant]]sraksasa".<ref name="Driver Briggs Hebrew Lexicon' p.658">''Brown Driver Briggs Hebrew Lexicon'' p. 658; Strongs H5307</ref> ManyBanyak suggestedtafsiran interpretationssemacam areini baseddidasarkan onpada theanggapan assumptionbahwa that the word is a derivative of Hebrewakar verbalkatanya rootadalah ''n-ph-l'' "falljatuh". [[Robert Baker Girdlestone]] <ref>Girdlestoneberpendapat R.bahwa ''Oldkata Testamentini Synonyms''berasal p.dari 54</ref>asal argued the word comes from thekausatif "''[[Hiphil:en:hiphil|hiphil]]''", [[causative]]yang stem,menyiratkan implyingmakna thatbahwa theNefilim Nephilimadalah are"mereka toyang bemenyebabkan perceivedorang aslain jatuh"those.<ref>Girdlestone thatR. cause''Old othersTestament toSynonyms'' fallp. down"54</ref>. [[Adam Clarke]] tookmenganggapnya it as asebagai "perfect participle", "fallenterjatuh", "apostatestersesat". Ronald Hendel statesmenyatakan thatbahwa itbentuk issebenarnya aadalah passive formpasif "ones whomereka haveyang fallenterjatuh", equivalentsecara grammaticallygramatika tosetara dengan kata "''paqid''", "onemereka whoyang is appointedditunjuk" (i.e.yaitu, overseerpengawas), "''asir''", "oneorang whoyang is boundterbelenggu", (i.e.yaitu, prisonernarapidana) etcdan sebagainya.<ref>Hendel R. ed. Auffarth Christoph; Loren T. Stuckenbruck ''The Fall of the Angels'' Brill (22 Feb 2004) ISBN 978-90-04-12668-8 p. 21, 34</ref><ref>Marks, Herbert "Biblical Naming and Poetic Etymology" ''Journal of Biblical Literature'', Vol. 114, No. 1 (Spring, 1995), pp. 21–42</ref> AccordingMenurut to theLeksikon [[Brown-Driver-Briggs]] Lexicon, theetimologi basicdasar etymology of the wordkata "''Nephilim''" isadalah "dub[ious]" ("meragukan"), anddan variousberbagai suggestedtafsiran interpretations arependapat "all very precarious" ("semuanya tidak berdasar kuat").<ref>''Brown Driver Briggs Hebrew Lexicon'' p. 658</ref>

TheMayoritas majorityversi ofAlkitab ancient biblical versionskuno, includingtermasuk the[[bahasa Yunani]] [[SeptuagintSeptuaginta]], [[Theodotion]], [[bahasa Latin]] Vulgate[[Vulgata]], [[Samaritan Targum]], [[Targum Onkelos]] anddan [[Targum Neofiti]], interpretmenerjemahkan thekata worditu todengan meanarti "giantsorang-orang raksasa".<ref>{{cite book |last=Van Ruiten |first=Jacques |title=Primaeval History Interpreted: The Rewriting of Genesis I-II in the Book of Jubilees |page=189 |publisher=[[Brill Publishers|Brill]] |year=2000 |url=http://books.google.com/books?id=1xxo82l7TeQC&pg=PA189 |ISBN=9789004116580}}</ref><!-- [[Symmachus (translator)|Symmachus]] translates it as "the violent ones"<ref name=Wright80-81>{{cite book |last=Wright |first=Archie T. |title=The Origin of Evil Spirits: The Reception of Genesis 6.1-4 in Early Jewish Literature |pages=80–81 |publisher=Mohr Siebeck |year=2005 |url=http://books.google.com/books?id=wzh7LXv4sZkC&pg=PA81 |ISBN=9783161486562}}</ref><ref>The Greek text reads 'οι βιαιοι; the singular root βιαιος means "violence" or "forcible" ([http://archive.org/stream/greekenglishlex00liddrich#page/282/mode/1up Liddell & Scott. ''Greek-English Lexicon,'' 1883.)]</ref><ref name=Stackhouse>{{cite book |last=Stackhouse |first=Thomas |title=A History of the Holy Bible |page=53 |publisher=Blackie & Son |year=1869 |url=http://books.google.com/books?id=hL0CAAAAQAAJ&pg=PA58}}</ref> and [[Aquila of Sinope|Aquila]]'s translation has been interpreted to mean either "the fallen ones"<ref name=Wright80-81/> or "the ones falling [upon their enemies]".<ref name=Stackhouse/><ref>{{cite conference |last=Salvesen |first=Alison |title=Symmachus Readings in the Pentateuch |booktitle=Origen's Hexapla and Fragments: Papers Presented at the Rich Seminar on the Hexapla, Oxford Centre for Hebrew and Jewish Studies, [July] 25th-3rd August 1994 |page=190 |publisher=Mohr Siebeck |year=1998 |url=http://books.google.com/books?id=9xQDu27_HEIC&pg=PA190 |ISBN=9783161465758 |quote=The rendering "he fell upon, attacked" [in Symmachus, Genesis 6:6] is something of a puzzle...If it has been faithfully recorded, it may be related to the rendering of Aquila for the Nephilim in 6:4, οι επιπιπτοντες.}}</ref>

Istilah "Nefilim" occursmuncul justhanya twicedua inkali thedalam [[HebrewAlkitab BibleIbrani]], both([[Perjanjian inLama|PL]]), thekeduanya dalam [[TorahTaurat]]. TheYang firstpertama isadalah {{bibleref2|Genesispada [[Kejadian 6#Ayat 4|Kejadian 6:1–4|9}}4]], immediatelysebelum before the story ofkisah [[Noah'sair bah (Nuh)|air arkbah]].

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! width=50% style="border-right:solid 1px;"|HebrewBahasa Ibrani ([[Teks Masoret|MT]])

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! width=50%|EnglishBahasa Indonesia (KJV[[Terjemahan Baru|TB]])

|33 AndJuga therekami welihat sawdi sana {{background color|#ffc|theorang-orang giantsraksasa}}, theorang sonsEnak ofyang Anak, ''[which come]''berasal ofdari {{background color|#ffc|theorang-orang giantsraksasa}}:, anddan wekami werelihat indiri ourkami ownseperti sight as grasshoppersbelalang, and sodan wedemikian werejuga inmereka theirterhadap sightkami.

==InterpretationsPenafsiran==

ThereSecara areumum effectivelyada twodua viewspandangan mengenai identitas "nefilim", yang bermula dari pandangan-pandangan mengenai identitas "anak-anak Allah" (''Bənê hāʼĕlōhîm''):<ref>G. Milton Smith ''Knowing God in His Word—Genesis'' 2005 Page 140 "The other view holds that the sons of God were fallen angels who had some sort of union with the women of Noah's"</ref> regarding the identity of the nephilim, which follow on from alternative views about the identity of the [[sons of God]] (''Bənê hāʼĕlōhîm''):

* OffspringKeturunan of Seth[[Set]]: The [[Qumran]] ([[Dead Sea Scrolls|Dead Sea Scroll]]) fragment [[4Q417]] (''4QInstruction'') contains the earliest known reference to the phrase "children of [[Seth]]", stating that God has condemned them for their rebellion. Other early references to the offspring of Seth rebelling from God and mingling with the daughters of Cain, are found in rabbi [[Shimon bar Yochai]], [[Augustine of Hippo]], [[Julius Africanus]], and the [[Clementine literature|Letters attributed to St. Clement]]. It is also the view expressed in the modern canonical [[Amharic]] [[Bible translations (Amharic)|Ethiopian Orthodox Bible]].

* OffspringKeturunan ofpara angelsmalaikat: A number of early sources refer to the "sons of heaven" as angels. The earliest such references<ref>paleographically dated by Milik as c150BC see Michael E. Stone ''Selected studies in pseudepigrapha and apocrypha'' 1991 p. 248</ref> seem to be in the [[Dead Sea Scrolls]], the Greek, and Aramaic [[Book of Enoch|Enochic literature]], and in certain [[Ge'ez]] manuscripts of [[1 Enoch]] (mss A–Q) and [[Jubilees]]<ref>either stolen or purchased from street vendors by the British in the reign of Tewodros</ref> used by western scholars in modern editions of the [[Old Testament Pseudepigrapha]].<ref>compare: [[Robert Charles (scholar)|R. H. Charles]] 1 Enoch 7:2 "And when the angels, (3) the sons of heaven, beheld them, they became enamoured of them, saying to each other,Come, let us select for ourselves wives from the progeny of men, and let us beget children. [[Bible translations (Amharic)|Ethiopian Orthodox Bible]] Henok 2:1–3 "and the Offspring of Seth, who were upon the Holy Mount, saw them and loved them. And they told one another, "Come, let us choose for us daughters from Cain's children; let us bear children for us."</ref> Some Christian apologists, such as [[Tertullian]] and especially [[Lactantius]], shared this opinion. The earliest statement in a secondary commentary explicitly interpreting this to mean that angelic beings mated with humans can be traced to the rabbinical ''[[Targum Pseudo-Jonathan]]'' and it has since become especially commonplace in modern-day Christian commentaries.

===FallenMalaikat-malaikat angelsyang jatuh===