It's the responsibility of the translator to properly convey the meaning of each word.
For instance:
Here's the word for grandson in Italian
NIPOTE
Here's the word for nephew in Italian
NIPOTE
If I'm writing a letter to you...it's MY responsibility to either write GRANDSON or NEPHEW,,,,depending on who I'm speaking of.
If in Koine greek there's only one word for both brother and cousin....it's up to the translator to translate it to either brother or cousin.
The reason this wasn't done...IMHO...is because the writers were not sure themselves OR they really did mean brother.
You're conflating two separate roles when you give your scenario in which you are writing a letter to me in Italian. Those two roles are that of author and translator. The original author (you) is going to be writing in a way that will be understood, hopefully, within the context and culture around you, with the understanding that the audience (myself) is in a similar context and culture. The translator comes along later, sometimes much later, and has to not only provide approximate definitions in a different language of the words that you used, but must also make the translation for a whole new audience who might not be steeped in the same context and culture.
The New Testament was written in Koine Greek, and there are multiple words in this language that can be used to refer to a cousin, such as
"ἀνεψιός" (anepsios),
"συγγενίς" (syngenis),
"συγγενής" (syngenēs),
"ἀδελφός" (sing. adelphos, pl. ἀδελφοὶ;adelphoi), and
" ἀδελφή" (sing. adelphē; pl. αδελφαι;adelphai). All of these words have the
direct definition "cousin," except
"ἀδελφός" and
"αδελφαι" which have the broad-ranging familial definition "kinsman/kinswoman, or relative", and thus can be used to refer to various types of family members, including cousins,
indirectly. The Koine Greek words used in Matt. 13:55-56 and Mk. 6:3-4 were
"ἀδελφοὶ" (adelphoi) and
"αδελφαι" (adelphai), and there's evidence to show that Joseph, Simon, James, and Judas (Jude/Thaddeus) were the sons of Jesus's uncle, and that the unnamed women were His aunt and the wives of His cousins, and thus their application is apt.
In the ancient Hebrew language, there was no word for "cousin." That's why in the Old Testament you'll find the ancient Hebrew words
"אחים" ('âchiem) and
"אָח" ('âch) used to refer to cousins, and other various types of family members.
In the Septuagint—the earliest extant Greek translation of the Old Testament from the original Hebrew—the translators, for example, substituted the Hebrew words
"אחים" ('âchiem) in Gen. 13:8 with the Greek equivalent
"ἀδελφοὶ" (adelphoi), and
"אָח" ('âch) in Gen 14:14 with the Greek equivalent
"ἀδελφός" (adelphos) to show the
kinship between Abraham and Lot, which
lineage shows were that of
uncle and
nephew: (I) "εἶπεν δὲ Αβραμ τῷ Λωτ Μὴ ἔστω μάχη ἀνὰ μέσον ἐμοῦ καὶ σοῦ καὶ ἀνὰ μέσον τῶν ποιμένων μου καὶ ἀνὰ μέσον τῶν ποιμένων σου. ὅτι ἄνθρωποι
ἀδελφοὶ ἡμεῖς ἐσμεν" (Gen. 13:8), and (II) "ἀκούσας δὲ Αβραμ ὅτι ᾐχμαλώτευται Λωτ ὁ
ἀδελφὸς αὐτοῦ, ἠρίθμησεν τοὺς ἰδίους οἰκογενεῖς αὐτοῦ, τριακοσίους δέκα καὶ ὀκτώ, καὶ κατεδίωξεν ὀπίσω αὐτῶν ἕως Δαν". (Gen. 14:14)
The Septuagint translators substituted the Hebrew word
"אָח" ('âch) in Gen. 29:15 with the Greek equivalent
"ἀδελφός" (adelphos) to show
kinship between Jacob and Laban, which
lineage shows were that of
uncle and
nephew: "Εἶπε δὲ Λάβαν τῷ ᾿Ιακώβ· ὅτι γὰρ
ἀδελφός μου εἶ, οὐ δουλεύσεις μοι δωρεάν· ἀπάγγειλόν μοι, τίς ὁ μισθός σου ἐστί;"
The Septuagint translators substituted the Hebrew word
"אחים" ('âchiem) in 1 Chr. 23:21-22 with the Greek equivalent
"ἀδελφοὶ" (adelphoi) to show it was
kin the daughters of Eleazar married, which
lineage shows was their
cousins: "καὶ ἀπέθανεν Ελεαζαρ, καὶ οὐκ ἦσαν αὐτῷ υἱοὶ ἀλλ᾽ ἢ θυγατέρες, καὶ ἔλαβον αὐτὰς υἱοὶ Κις
ἀδελφοὶ αὐτῶν".
I hope you now understand the reasons for why whenever the word
"ἀδελφός" (sing. adelphos, pl. ἀδελφοὶ;adelphoi), or
"brother(s)" in English, is used in any given verse where its familial definition applies, that people shouldn't just automatically assume that it refers to siblings, or any type of family member, based on the word itself.
The ECFs do not collectively show Jesus' brothers as either a real brother/sibling OR a cousin.
How do the scriptural verses and early Christian Church father testimonies shown in post #4 not collectively show that Jesus's brothers (kinsmen/relatives) Joseph, Simon, James, and Jude (Jude/Thaddeus) were the sons of Jesus's uncle Alphaeus, and his wife, Mary?
OS is in the seed of the man...not of the woman.
The original sin was disobedience, and both Eve and Adam disobeyed God, and because of them sin, suffering, and death of the body and spirit, entered this world. Therefore, it doesn't make sense to only blame Adam and not also Eve. To do so is based on a misinterpretation of certain scriptural verses.
The Apostles were not sleeping....they were hiding.
Jesus was referring to the apostles who fell asleep in the garden of Gethsemane (Matt. 26:36-46, Mk. 14:32-42).
He dragged Peter with him? Where?
Jesus was referring to when John and Peter followed Him to the High Priest after His arrest (Jn. 18:12-27).
You didn't reply to an important question of mine.
I asked WHY it's so important for the CC to believe Jesus had no brothers.
I did reply to it. Again, we believe it because it's the truth. Catholics have reasons for why we have dogmas. Teachings or beliefs that are dogmas, such as the Marian dogmas, are truths passed down orally and traditionally from Jesus, His Mother, the apostles, and their successors. In modern times, Jesus, on February 13th, 1949, reconfirmed the perpetual Virginity of His Mother to His spokesperson Maria Valtorta saying, "Can it be admitted that She who was preordained to be the divine form for the Second Person to become flesh could accept the seed of a man in Her womb, which had been divinised by God taking form in it, and have a human son conceived in original sin through inheritance from Adam? How could the Immaculate have generated an impure son from Her womb? How could the eternal Virgin accept human intercourse after having known the embrace of God? She Who from eternity we thought of as "our dwelling" could only be of God. Only God Incarnate could be formed and born from the Most Holy Mary". (
The Little Notebooks)
I think God can give us personal revelation...but I DO BELIEVE it should remain personal.
She shared hers....OK....but we shouldn't take it as doctrine or definitely not dogma.
I don't know of a saint that has clarified anything but only repeats what we already know.
I don't know Maria Valtorta. I tend to not pay too much attention to the saints that have messages directly from God.
I believe Jesus was the last revelation and if we're going to give heed to them...then maybe Muhammad was right too??
And John Smith?? You get the point...I think this is very dangerous.
Nowhere in Scripture does it say that revelations ended after Jesus's Ascension to Heaven. In fact, Jesus warned us about there being true and false spokespersons (Matt. 24:24), but do not fear because He also showed us how to discern between the two, and He will always make known who His true and false spokespersons are, just as He's always done.
Jesus dictated to Maria Valtorta about many various topics, some of which we've heard Him talk about before, but more in-depth. Other topics that we haven't. And, not all of what He said was directed specifically at her but rather mostly at everyone. I, and others, take what was said by Him as His holy Word and the truth. He's also given His reasons for why He revealed all that He did to Maria Valtorta as well. See the first four links in my signature for proof that Maria Valtorta was Jesus's spokesperson.