شبهات الكتاب المقدس عهد جديد رسالة بولس الرسول الأولى إلى تيموثاوس الله ظهر في الجسد ب ب

الله ظهر في الجسد

عظيم هو سر التقوى الله ظهر في الجسد

وَبِالإِجْمَاعِ عَظِيمٌ هُوَ سِرُّ التَّقْوَى

:

اللهُ

ظَهَرَ فِي الْجَسَدِ، تَبَرَّرَ فِي الرُّوحِ، تَرَاءَى لِمَلاَئِكَةٍ، كُرِزَ بِهِ بَيْنَ الأُمَمِ، أُومِنَ بِهِ فِي الْعَالَمِ، رُفِعَ فِي الْمَجْدِ

. (1

تيموثاوس

3: 16)

فهرس

1 الشبهة

2 التراجم المختلفة

عربي

انجليزي ولغات اخري

يوناني

3 المخطوطات المثار حولها الشبهة

4 المخطوطات الموجوده فيها

5 اقوال الاباء

6 تحليل داخلي

7 مفسرين غربيين

8 المعني الروحي

1 الشبهة

يعترض المسلمون على هذه الآية في محاولة تدليسية بأن الأصل اليوناني لا توجد فيه كلمة
اللهُ

θεου

ويعتمدون على أحد النسخ اليونانية

Westcott

–

Hort

New

Testament

1881

και ομολογουμενως μεγα εστιν το της ευσεβειας μυστηριον
οςεφανερωθη εν σαρκι εδικαιωθη εν πνευματι ωφθη αγγελοις εκηρυχθη εν εθνεσιν επιστευθη εν κοσμω ανελημφθη εν δοξη

ثم يستعملون ترجمات أخرى منها انجليزية

Timothy1
3: 16
New International Reader’s Version

There is no doubt that godliness is a great mystery. Jesus appeared in a body

ثم العربية

ولا خلاف أن سر التقوى عظيم. قد أُُظهِرَ في الجسد وأُعلِن بارا في الروح وتراءى للملائكة وبُشِّر به عند الوثنيين وأومن به في العالم، ورُفِعَ في المجد”. (العهد الجديد الطبعة الكاثوليكية)

إنتهى نص الشبهة.

الرد:

2 التراجم المختلفة

اولا العربي

التي ذكرة كلمة الله

الفانديك

16 وَبِالإِجْمَاعِ عَظِيمٌ هُوَ سِرُّ التَّقْوَى: اللهُ ظَهَرَ فِي الْجَسَدِ، تَبَرَّرَ فِي الرُّوحِ، تَرَاءَى لِمَلاَئِكَةٍ، كُرِزَ بِهِ بَيْنَ الأُمَمِ، أُومِنَ بِهِ فِي الْعَالَمِ، رُفِعَ فِي الْمَجْدِ.

الحياة

16 وباعتراف الجميع، أن سر التقوى عظيم: الله ظهر في الجسد، شهد الروح لبره، شاهدته الملائكة، بشر به بين الأمم، أومن به في العالم، ثم رفع في المجد.

التي لم تذكرة الله

الاخبار السارة

16 ولا خلاف أن سر التقوى عظيم ((الذي ظهر في الجسد وتبرر في الروح، شاهدته الملائكة، كان بشارة للأمم، آمن به العالم ورفعه الله في المجد)).

اليسوعية

16 ولا خلاف أن سر التقوى عظيم: ((قد أظهر في الجسد وأعلن بارا في الروح وتراءى للملائكة وبشر به عند الوثنيين وأومن به في العالم ورفع في المجد)).

المشتركة

1تم-3-16: ولا خِلافَ أنَّ سِرَّ التَّقوى عَظيمٌ ((الّذي ظهَرَ في الجَسَدِ وتَبَرَّرَ في الرُّوحِ، شاهدَتْهُ المَلائِكَةُ، كانَ بِشارَةً للأُمَمِ، آمَنَ بِه العالَمُ ورفَعَهُ الله في المَجدِ)).

البولسية

1تم-3-16: وإِنَّهُ لَعظيمٌ، ولا مِراءَ، سِرُّ التَّقْوَى، الذي تجلَّى في الجَسَدِ، وشَهِدَ لهُ الرُّوحُ، وشاهدَتْهُ الملائكةُ، وبُشِّرَ بهِ في الأُممِ، وآمنَ بهِ العالمُ وارتفعَ في مَجْد..

الكاثوليكية

1تم-3-16: ولا خِلافَ أَنَّ سِرَّ التَّقْوى عَظيم: ((قد أُظهِرَ في الجَسَد وأُعلِنَ بارّاً في الرُّوح وتَراءَى لِلمَلائِكَة وبُشِّرَ به عِندَ الوَثَنِيِّين وأُومِنَ بِه في العالَم ورُفِعَ في المَجْد)).

التراجم الانجليزي وبعض اللغات الاخري

التي ذكرت كلمة الله

1Ti
3: 16

(Bishops)
And without doubt, great is that misterie of godlynesse: God was shewed in the flesshe, was iustified in the spirite, was seene among the angels, was preached vnto the gentiles, was beleued on in the worlde, and was receaued vp in glorie.

(Darby)
And confessedly the mystery of piety is great. God has been manifested in flesh, has been justified in

the
Spirit, has appeared to angels, has been preached among

the
nations, has been believed on in

the
world, has been received up in glory
.

(EMTV)
And confessedly, great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, proclaimed among

the
Gentiles, believed on in the world,

and
was received up in glory.

(
Geneva
)
And without controuersie, great is the mysterie of godlinesse, which is, God is manifested in the flesh, iustified in the Spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued vp in glorie.

(GW)
The mystery that gives us our reverence for God is acknowledged to be great: He appeared in his human nature, was approved by the Spirit, was seen by angels, was announced throughout the nations, was believed in the world, and was taken to heaven in glory
.

(KJV)
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

(KJV-1611)
And without controuersie, great is the mysterie of godlinesse: God was manifest in the flesh, iustified in the Spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, receiued vp into glory.

(KJVA)
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

(LITV)
And confessedly, great is the mystery of godliness: God was manifested in flesh, was justified in Spirit, was seen by angels, was proclaimed among nations,

was
believed on in

the
world, was taken up in glory.

(MKJV)
And without controversy great is the mystery of godliness: God was manifested in the flesh, justified in the Spirit, seen by angels, preached among nations, believed on in

the
world, and received up into glory.

(Webster)
And without controversy, great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen by angels, preached to the Gentiles, believed on in the world, received up into glory.

(YLT)
and, confessedly, great is the secret of piety–God was manifested in flesh, declared righteous in spirit, seen by messengers, preached among nations, believed on in the world, taken up in glory!

(FLS)
Et, sans contredit, le mystère de la piété est grand: celui qui a été manifesté en chair, justifié par l’Esprit, vu des anges, prêché aux Gentils, cru dans le monde, élevé dans la gloire.

(GLB)
Und kündlich groß ist das gottselige Geheimnis: Gott ist offenbart im Fleisch, gerechtfertigt im Geist, erschienen den Engeln, gepredigt den Heiden, geglaubt von der Welt, aufgenommen in die Herrlichkeit.

American King James Version

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached to the Gentiles, believed on in the world, received up into glory
.

(HNT)
ובודי גדול סוד החסידות אשר נגלה בבשר נצדק ברוח נראה
למלאכים הגד בגוים נתקבל באמונה בעולם נעלה בכבוד׃

التي ذكرت هو

(ASV)
And without controversy great is the mystery of godliness; He who was manifested in the flesh, Justified in the spirit, Seen of angels, Preached among the nations, Believed on in the world, Received up in glory.

(BBE)
And without argument, great is the secret of religion: He who was seen in the flesh, who was given God’s approval in the spirit, was seen by the angels, of whom the good news was given among the nations, in whom the world had faith, who was taken up in glory.

(CEV)
Here is the great mystery of our religion: Christ came as a human. The Spirit proved that he pleased God, and he was seen by angels. Christ was preached to the nations. People in this world put their faith in him, and he was taken up to glory.

(DRB)
And evidently great is the mystery of godliness, which was manifested in the flesh, was justified in the spirit, appeared unto angels, hath been preached unto the Gentiles, is believed in the world, is taken up in glory.

(ESV)
Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory.

(GNB)
No one can deny how great is the secret of our religion: He appeared in human form, was shown to be right by the Spirit, and was seen by angels. He was preached among the nations, was believed in throughout the world, and was taken up to heaven.

(ISV)
By common confession, the secret of our godly worship is great: In flesh was he revealed to sight, Kept righteous by the Spirit’s might, Adored by angels singing. To nations was he manifest, Believing souls found peace and rest, Our Lord in heaven reigning!

(Murdock)
and truly great, is this mystery of righteousness, which was revealed in the flesh, and justified in the spirit, and seen by angels, and proclaimed among the Gentiles, and believed on in the world, and received up into glory.

(RV)
And without controversy great is the mystery of godliness; He who was manifested in the flesh, justified in the spirit, seen of angels, preached among the nations, believed on in the world, received up in glory.

(WNT)
And, beyond controversy, great is the mystery of our religion– that Christ appeared in human form, and His claims justified by the Spirit, was seen by angels and proclaimed among Gentile nations, was believed on in the world, and received up again into glory.

By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory
.

American Standard Version

And without controversy great is the mystery of godliness; He who was manifested in the flesh, Justified in the spirit, Seen of angels, Preached among the nations, Believed on in the world, Received up in glory
.

النسخ اليوناني
الحديثة

التي ذكرت الله (ثيؤس)

(GNT)
καὶ ο
̔
μολογουμένως μέγα ε
̓
στὶ τὸ τη
͂
ς ευ
̓
σεβείας μυστήριον·
Θεὸςε
̓
φανερώθη ε
̓
ν σαρκί, ε
̓
δικαιώθη ε
̓
ν Πνεύματι,
ὤ
φθη α
̓
γγέλοις, ε
̓
κηρύχθη ε
̓
ν
ἔ
θνεσιν, ε
̓
πιστεύθη ε
̓
ν κόσμω
ͅ
, α
̓
νελήμφθη ε
̓
ν δόξη
ͅ
.

(
GNT
–
TR
)
και ομολογουμενως μεγα εστιν το της ευσεβειας μυστηριον
θεοςεφανερωθη εν σαρκι εδικαιωθη εν πνευματι ωφθη αγγελοις εκηρυχθη εν εθνεσιν επιστευθη εν κοσμω ανεληφθη εν δοξη

(
GNT
–
V
)
και ομολογουμενως μεγα εστιν το της ευσεβειας μυστηριον
^A
ος
^TSB
θεος
εφανερωθη εν σαρκι εδικαιωθη εν πνευματι ωφθη αγγελοις εκηρυχθη εν εθνεσιν επιστευθη εν κοσμω
^A
ανελημφθη
^TSB
ανεληφθη εν δοξη

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α΄ 3: 16 Greek NT: Greek Orthodox Church

κα
ὶ
ὁ
μολογουμένως μέγα
ἐ
στ
ὶ
τ
ὸ
τ
ῆ
ς ε
ὐ
σεβείας μυστήριον·
Θε

ὸ
ς
ἐ
φανερώθη
ἐ
ν σαρκί,
ἐ
δικαιώθη
ἐ
ν Πνεύματι,
ὤ
φθη
ἀ
γγέλοις,
ἐ
κηρύχθη
ἐ
ν
ἔ
θνεσιν,
ἐ
πιστεύθη
ἐ
ν κόσμ
ῳ
,
ἀ
νελήφθη
ἐ
ν δόξ
ῃ
.

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α΄ 3: 16 Greek NT: Stephanus Textus Receptus (1550, with accents)

κα
ὶ
ὁ
μολογουμένως μέγα
ἐ
στ
ὶ
ν τ
ὸ
τ
ῆ
ς ε
ὐ
σεβείας μυστήριον·
Θε

ὸ
ς
ἐ
φανερώθη
ἐ
ν σαρκί
ἐ
δικαιώθη
ἐ
ν πνεύματι
ὤ
φθη
ἀ
γγέλοις
ἐ
κηρύχθη
ἐ
ν
ἔ
θνεσιν
ἐ
πιστεύθη
ἐ
ν κόσμ
ῳ
ἀ
νελήφθη
ἐ
ν δόξ
ῃ

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α΄ 3: 16 Greek NT: Byzantine/Majority Text (2000)

και ομολογουμενως μεγα εστιν το της ευσεβειας μυστηριον
θεοςεφανερωθη εν σαρκι εδικαιωθη εν πνευματι ωφθη αγγελοις εκηρυχθη εν εθνεσιν επιστευθη εν κοσμω ανεληφθη εν δοξη

kai
omologoumen
ō
s
mega
estin
to
t
ē
s
eusebeias
must
ē
rion
theos
ephaner
ō
th
ē
en
sarki
edikai
ō
th
ē
en
pneumati
ō
phth
ē
angelois
ek
ē
ruchth
ē
en
ethnesin
episteuth
ē
en
kosm
ō
anel
ē
phth
ē
en
dox
ē

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α΄ 3: 16 Greek NT: Textus Receptus (1550)

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α΄ 3: 16 Greek NT: Textus Receptus (1894)

kai omologoumenōs mega estin to tēs eusebeias mustērion theos ephanerōthē en sarki edikaiōthē en pneumati ōphthē angelois ekēruchthē en ethnesin episteuthē en kosmō anelēphthē en doxē

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α΄ 3: 16 Greek NT: WH / NA27 / UBS4

κα
ὶ
ὁ
μολογουμένως μέγα
ἐ
στ
ὶ
ν τ
ὸ
τ
ῆ
ς ε
ὐ
σεβείας μυστήριον·
ὃ
ς
ἐ
φανερώθη
ἐ
ν σαρκί,
ἐ
δικαιώθη
ἐ
ν πνεύματι,
ὤ
φθη
ἀ
γγέλοις,
ἐ
κηρύχθη
ἐ
ν
ἔ
θνεσιν,
ἐ
πιστεύθη
ἐ
ν κόσμ
ῳ
,
ἀ
νελήμφθη
ἐ
ν δόξ
ῃ
.

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α΄ 3: 16 Greek NT: Tischendorf 8th Ed

.

kai
omologoumen
ō
s
mega
estin
to
t
ē
s
eusebeias
must
ē
rion
os
ephaner
ō
th
ē
en
sarki
edikai
ō
th
ē
en
pneumati
ō
phth
ē
angelois
ek
ē
ruchth
ē
en
ethnesin
episteuth
ē
en
kosm
ō
anel
ē
mphth
ē
en
dox
ē

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α΄ 3: 16 Greek NT: Westcott/Hort

ΠΡΟΣ ΤΙΜΟΘΕΟΝ Α΄ 3: 16 Greek NT: Westcott/Hort, UBS4 variants

وبهذا يتضح ان الفرق هو بين النسختين الاساسيتين وهم الوست كوت هورت والرسيفد تكست

3 المخطوطات المثار حولها الشبهة

السينائية

وتكبير العدد

وتوضيح الكلمة

وتعليق العلماء علي تعديل السينائية

New Testament text and translation commentary

Philip W. Comfort

א
c

A superscript c or numbers designate corrections made in the manuscript. An asterisk designates the original, pre-correction reading
.

א 4
th c

א 1
designates the corrector who worked on the manuscript before it left the scriptorium
.

وترجمتها ان التصحيح الاول للسينائية تم قبل ان تفارق مكان النسخ

وايضا

NEW TESTAMENT MANUSCRIPTS

by type of manuscript

curatore Richard Wilson

Name	Date	Type	Contents	Comments
א	IV ( א ¹ IV-V; א ² VII; א ³ XII )	A (Gv 1-8 W)( א ³ is B )	Mt-Rev

ونوع التصحيح هنا هو 1 او 2 يدل انه تم بعد النسخ مباشره وفي فترة المراجعه او قد يكون في خلال فتره زمنية بسيطه

والسينائيه تحتوي علي الكثير من الاخطاء التي تم تصحيحها بعد النسخ وخاصه للناسخ

A

الذي كتب معظم العهد الجديد

فهو دليل يؤكد ان كلمة هو كتبت خطا وتم تصحيحها الي الكلمة الصحيحه وهي كلمة الله مباشرة بعد اكتشافها

الاسكندرية

وتكبيرا للعدد

والكلمة هنا ثيؤس

θεος

وليس هوس اي هو

ος

لان هوس لا تحتاج علامة اختصار وهي الشرطه فوق الحرف الاول والاخير من

الكلمة

وايضا الافرايمية ولكنها غير واضحه وايضا

بيزا

4

المخطوطات الموجود بها

كما وضحت فهي موجوده في السينائية والاسكندرية وتعديل الافرايمية وتعديل

بيزا

وايضا

K L P
Ψ

also

075 0150 6 81 (88
ὁ
θε
ὸ
ς) 104 181 263 326 330 424 436 451 459 614 629 630 1241 1319 1573 1739 1852 1877 1881 1912 1962 1984 1985 2200 2492 2495

Also

1(eap). 2(ap). 5. 6. 398. 82. 91. 35. 93. 94. 314/317. 319. 104. 321. 322. 33. 110. 323. 69. 326. 61. 181. 42. 336. 218. 81. 384. 385. 424. 429. 131. 432. 141. 180. 88. 201. 205. 209. 103. 241. 242. 177. 43. 330. 337. 263. 365. 367. 175. 386. 440. 383. 378. 226. 431. 189. 172. 221. 206. 216. 203. 257. 255. 250. 256

وغيرها الكثير جدا

5 اقوال الاباء

القديس اغناطيوس

Ignatius, who is also called Theophorus

Chapter VII.–Beware of false teachers
.

001 anf01

bite secretly, against whom ye must be on your guard, inasmuch as they are men who can scarcely be cured. There is one Physician who is possessed both of flesh and spirit; both made and not made;
God existing in flesh; true life in death; both of Mary and of God; first passible and then impassible,– [534] even Jesus Christ our Lord
.

Volume 1 page 71

القديس هيبوليتوس

Hippolytus (170 – 236 AD)

paraphrases this passage at least three times. For example, “For our God sojourned with us in the flesh.” And again, “Thus, too, they preached the advent of God in the flesh to the world.” And again, “He now, coming forth into the world, WAS MANIFESTED AS GOD IN A BODY.”

http://www.geocities.com/avdefense1611/FalseCitations.html

القديس هيرماس

Similitude Fifth
.

Of True Fasting and Its Reward: Also of Purity of Body
.

Chap. VI
.

He said, “that He is the Lord of the people, having received all authority

from His Father. [279] ] And why the Lord took His Son as councillor,

and the glorious angels, regarding the heirship of the slave, listen.The holy, pre-existent Spirit, that created every creature, God made to dwell in flesh, which He chose. [280] This flesh, accordingly, in which the Holy Spirit dwelt, was nobly subject to that Spirit,

volume 2 page 48

القديس ثاؤفيلوس

Theophilus

Chapter XIII.–The Resurrection Proved by Examples
.

unaware of it. For perhaps you have sometimes fallen sick, and lost flesh, and strength, and beauty; but when you received again from God mercy and healing, you picked up again in flesh and appearance, and recovered also your strength. And as you do not know where your flesh went away and disappeared to, so neither do you know whence it grew, Or whence it came again. But you will say, “From meats and drinks changed into blood.” Quite so; but this, too, is the work of God, who thus operates, and not of any other
.

Volume 2 page 120

القديس يوحنا ذهبي الفم

349 to 407

Homily XI
.

1 Timothy iii. 8–10

“That thou mayest know,” he says, “how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.” Not like that Jewish house. For it is this that maintains the faith and the preaching of the Word. For the truth is the pillar and the ground of the Church.
¹²⁰⁶
i.e. the truth in itself supports the Church, the Church through it supports the world.

.
“
And without controversy great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit.”

Here he speaks of the Dispensation in our behalf
.

Volume 13

وايضا

NPNF1-14. Saint Chrysostom: Homilies on the Gospel of

St. John

and the Epistle to the Hebrews

Now if He be the Image of the Invisible, He must be invisible Himself, for otherwise He would not be an “image.” And wonder not that Paul saith in another place, “
God was manifested in the Flesh”; because the manifestation

⁴⁰²

⁴⁰²
took place by means of the flesh, not according to (His) Essence. Besides, Paul shows that He is invisible, not only to men, but also to the powers above, for after saying, “was manifested in the Flesh,” he adds, “was seen of angels.”

Volume 14

وايضا

.
” Is He then Himself one Light, and is there another in which He dwells? is He then circumscribed by place? Think not of it. By this expression is represented the Incomprehensibleness of the Divine Nature. Thus he speaks of God, in the best way he is able. Observe, how when the tongue would utter something great, it fails in power
.

“Whom no man hath seen nor can see.” As, indeed, no one hath seen the Son, nor can see Him.

¹³¹²

¹³¹²
That is, in His divine nature, considered apart from the human. See on

Philip. ii. 5–11

, Hom. vii. p. 78, and note g, and compare

“To whom be honor and power everlasting. Amen.” Thus properly, and much to the purpose, has he spoken of God.

Volume 13

القديس ثيؤزورس

The Ecclesiastical History of Theodoret

Dialogue
I.
—The Immutable
.

Orthodoxos and Eranistes

.

Orth.

—The divine apostle, writing to Timothy, also says “
without controversy great is the mystery of godliness. God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”

¹⁰⁰⁶

1 Tim. iii.

It is therefore plain that the divine nature is invisible, but the flesh visible, and that through the visible the invisible was seen, by its means working wonders and unveiling its own power, for with the hand He fashioned the sense of seeing and healed him that was blind from birth. Again He gave the power of hearing to the deaf, and loosed the fettered tongue, using his fingers for a tool and applying his spittle like some healing medicine. So again when He walked upon the sea He displayed the almighty power of the Godhead. Fitly, therefore, did the apostle say “
God was manifest in the flesh.”For through it appeared the invisible nature beheld by its means by the angel hosts, for “He was seen,” he says, “of angels.”

The nature then of bodiless beings has shared with us the enjoyment of this boon
.

القديس اغريغوريوس
النيسي

331 to 395

NPNF2-05. Gregory of Nyssa: Dogmatic Treatises, Etc

.

§1.
The second book declares the Incarnation of God the Word, and the faith delivered by the Lord to His disciples, and asserts that the heretics who endeavour to overthrow this faith and devise other additional names are of their father the devil

.

that men might no longer have opinions according to their own notions about the Self-existent, formulating into a doctrine the hints that come to them from vague conjectures, but that we might be convinced t
hat God has truly been manifested in the flesh,and believe that to be the only true “mystery of godliness

²⁴³

²⁴³
1 Tim. iii. 16.
,” which was delivered to us by the very Word and God, Who by Himself spake to His Apostles, and that we might receive the teaching concerning the transcendent nature of the Deity which is given to us, as it were, “through a glass darkly

²⁴⁴

²⁴⁴
1 Cor. xiii. 12.
” from the older Scriptures,—from the Law, and the Prophets, and the Sapiential Books, as an evidence of the truth fully revealed to us, reverently accepting the meaning of the things which have been spoken

volume 5

وايضا

Tell me, was the Word made flesh, or not? You would not, I presume, say that It was not. It was so made, then, and there is none who denies it. How then was it that “
God was manifested in the flesh

⁶¹³

⁶¹³
1 Tim. iii. 16. Here, as elsewhere in Gregory’s writings, it appears that he read θε
ὸ
ς in this passage.
”? “By birth,” of course you will say. But what sort of birth do you speak of? Surely it is clear that you speak of that from the virginity, and that “that which was conceived in her was of the Holy Ghost

Volume 5

وايضا

A remarkable and original reply to these utterances, and a demonstration of the power of the Crucified, and of the fact that this subjection was of the Human Nature, not that which the Only-Begotten has from the Father

.

failing to perceive the fact that, while nothing which moves according to its own nature is looked upon as surprisingly wonderful, all things that overpass the limitations of their own nature become especially the objects of admiration, and to them every ear is turned, every mind is attentive, in wonder at the marvel. And hence it is that all who preach the word point out the wonderful character of the mystery in this respect,—that “
God was manifested in the flesh

⁷¹⁴

⁷¹⁴
1 Tim. iii. 16, where it would appear that Gregory read θε
ό
ς; not
ὅ
ς.
,” that “the Word was made flesh

volume 5

وايضا

He also ingeniously shows from the passage of the Gospel which speaks of “Good Master,” from the parable of the Vineyard, from Isaiah and from Paul, that there is not a dualism in the Godhead of good and evil, as Eunomius’

According to the appearing of Jesus Christ the great God and our Saviour

⁹⁸¹

⁹⁸¹
Cf.

Tit. ii. 13

. The quotation is not verbal; and here the rendering of the A.V. rather obscures the sense which it is necessary for S. Gregory’s argument to bring out.
,” and to Timothy, proclaims in plain terms, “God
was manifest in the flesh, justified in the spirit

⁹⁸²

⁹⁸²
1 Tim. iii. 16 (reading Θε
ό
ς, or, if the citation is to be considered as verbal,
ὁ
Θε
ό
ς).
.” Since then the fact has been demonstrated on every side that the Only-begotten God is God

⁹⁸³

⁹⁸³
, how is it that he who says that goodness belongs to God,

Volume 5

القديس امبريسيوس

Ambrose declares his desire that some angel would fly to him to purify him, as once the Seraph did to Isaiah—nay more, that Christ Himself would come to him, to the Emperor

ضمني

133. But forasmuch as then the Seraph came down in a vision to the Prophet, whilst Thou, O Lord, in revelation of the mystery hast come to us in the flesh,

¹⁸⁸⁴

¹⁸⁸⁴
St. Ambrose contrasts the appearance of the Seraph to Isaiah in a vision with our Lord’s appearance to men in everyday life, in the flesh, see.
do Thou, not by any deputy, nor by any messenger, but Thou Thyself cleanse my conscience from my secret sins, that I too, erstwhile unclean, but now by Thy mercy made clean through faith, may sing in the words of David: “I will make music to Thee upon a harp, O God of Israel, my lips shall rejoice, in all my song to Thee, and so, too, shall my soul, whom Thou hast redeemed

Volume 10

6 تحليل داخلي

ος

اولا افتراض ان هو الكلمة الصحيحة وهي للعاقل ولغير العاقل

G3739

ο
̔
́ς,

hos he
̄
ho

hos,

hay,
ho

Probably a primary word (or perhaps a form of the article ; the relative (sometimes demonstrative) pronoun,
who,
which,
what,
that: – one, (an-, the) other, some, that, what, which, who (-m, -se), etc.

وتعود علي الاسم

ὃ
ς
ἐ
φανερώθη
ἐ
ν σαρκί

تعود علي سر التقوي الذي هو محايد ولكن ظهر في الجسد مذكر فالتركيب
اللغوي خطا ولا يصلح

ولذلك نسخ يوناني الحديثة وضعت هوس ثيؤس لتحل المشكله

والتراجم الانجليزي حلا للاشكال اللغوي وضعت المسيح

واخري وضعت
He who

ولكن

Θε
ὸ
ς

مذكر تتماشي مع الفعل وتصريفه المذكر فهو الاصح لغويا وهذا دليل علي ان كلمة ثيؤس اي الله اصح

وايضا هذا ليس العدد الوحيد الذي به هذا المفهوم ولكن يوجد الكثير من الاعداد مثل

رو 16: 25 وللقادر ان يثبتكم حسب انجيلي والكرازة بيسوع المسيح حسب اعلان السر الذي كان مكتوما في الازمنة الازلية

1كو 2: 7 بل نتكلم بحكمة الله في سرّ.الحكمة المكتومة التي سبق الله فعينها قبل الدهور لمجدنا.

اف 1: 9 اذ عرّفنا بسر مشيئته حسب مسرته التي قصدها في نفسه

اف 3: 3 انه باعلان عرّفني بالسر.كما سبقت فكتبت بالايجاز.

اف 3: 4 الذي بحسبه حينما تقرأونه تقدرون ان تفهموا درايتي بسر المسيح.

اف 3: 5 الذي في اجيال أخر لم يعرف به بنو البشر كما قد أعلن الآن لرسله القديسين وانبيائه بالروح.

اف 3: 6 ان الامم شركاء في الميراث والجسد ونوال موعده في المسيح بالانجيل.

اف 3: 7 الذي صرت انا خادما له حسب موهبة نعمة الله المعطاة لي حسب فعل قوته.

اش 7: 14 ولكن يعطيكم السيد نفسه آية.ها العذراء تحبل وتلد ابنا وتدعو اسمه عمانوئيل.

اش 9: 6 لانه يولد لنا ولد ونعطى ابنا وتكون الرياسة على كتفه ويدعى اسمه عجيبا مشيرا الها قديرا ابا ابديا رئيس السلام.

مي 5: 2 اما انت يا بيت لحم افراتة وانت صغيرة ان تكوني بين الوف يهوذا فمنك يخرج لي الذي يكون متسلطا على اسرائيل ومخارجه منذ القديم منذ ايام الازل.

يو 1: 1 في البدء كان الكلمة والكلمة كان عند الله وكان الكلمة الله.

يو 1: 2 هذا كان في البدء عند الله.

يو 1: 14 والكلمة صار جسدا وحلّ بيننا ورأينا مجده مجدا كما لوحيد من الآب مملوءا نعمة وحقا.

اع 20: 28 احترزوا اذا لانفسكم ولجميع الرعية التي اقامكم الروح القدس فيها اساقفة لترعوا كنيسة الله التي اقتناها بدمه.

رو 9: 5 ولهم الآباء ومنهم المسيح حسب الجسد الكائن على الكل الها مباركا الى الابد آمين

1كو 15: 47 الانسان الاول من الارض ترابي.الانسان الثاني الرب من السماء.

في 2: 6 الذي اذ كان في صورة الله لم يحسب خلسة ان يكون معادلا للّه

في 2: 7 لكنه اخلى نفسه آخذا صورة عبد صائرا في شبه الناس.

في 2: 8 واذ وجد في الهيئة كانسان وضع نفسه واطاع حتى الموت موت الصليب.

كو 1: 16 فانه فيه خلق الكل ما في السموات وما على الارض ما يرى وما لا يرى سواء كان عروشا ام سيادات ام رياسات ام سلاطين.الكل به وله قد خلق.

كو 1: 17 الذي هو قبل كل شيء وفيه يقوم الكل

عب 1: 3 الذي وهو بهاء مجده ورسم جوهره وحامل كل الاشياء بكلمة قدرته بعدما صنع بنفسه تطهيرا لخطايانا جلس في يمين العظمة في الاعالي

1يو 1: 2 فان الحياة أظهرت وقد رأينا ونشهد ونخبركم بالحياة الابدية التي كانت عند الآب وأظهرت لنا.

اع 2: 34 لان داود لم يصعد الى السموات.وهو نفسه يقول قال الرب لربي اجلس عن يميني

رو 1: 4 وتعيّن ابن الله بقوة من جهة روح القداسة بالقيامة من الاموات.يسوع المسيح ربنا

مز 68: 18 صعدت الى العلاء.سبيت سبيا.قبلت عطايا بين الناس وايضا المتمردين للسكن ايها الرب الاله

اف 3: 10 لكي يعرّف الآن عند الرؤساء والسلاطين في السماويات بواسطة الكنيسة بحكمة الله المتنوعة

كو 1: 27 الذين اراد الله ان يعرّفهم ما هو غنى مجد هذا السر في الامم الذي هو المسيح فيكم رجاء المجد

كو 1: 6 الذي قد حضر اليكم كما في كل العالم ايضا وهو مثمر كما فيكم ايضا منذ يوم سمعتم وعرفتم نعمة الله بالحقيقة.

1بط 3: 22 الذي هو في يمين الله اذ قد مضى الى السماء وملائكة وسلاطين وقوات مخضعة له

فمن يقول ان كلمة الله (ثيؤس) قد وضعت لتاليه المسيح هو يؤكد انه لم يقراء الانجيل

8 مفسريين غربيين

Henry

(2.) What is the mystery of godliness? It is Christ; and here are six things concerning Christ, which make up the mystery of godliness. [1.]
God manifest in the flesh:
God was manifest in the flesh.
This proves that he is God, the eternal Word, that was made flesh and was manifest in the flesh. When God was to be manifested to man he was pleased to manifest himself in the incarnation of his own Son:
The Word was made flesh,

Joh_1: 14
. [2.] He is
justified in the Spirit.Whereas he was reproached as a sinner, and put to death as a malefactor, he was raised again by the Spirit, and so was justified from all the calumnies with which he was loaded.

Darby

In the first place it is the ‘house of God’. God dwells in it upon the earth. (Compare

Eph_2: 22
) We understand that it is here viewed as on the earth, because the apostle is speaking of how to behave in it. But this truth is important. It gives a character to the assembly of the highest importance for us with regard to our responsibility. It is not a vague thing, composed of the dead, of the living — a thing which we know not where to find, because one part of it is alive on the earth and another part consists of souls in heaven. It isthe house of God here below, in which we have to behave (whatever other position we may hold) in a manner that becomes the house of God. God dwells in the assembly upon earth. We cannot too earnestly remember this fact. Whatever would bring confusion into the presentation of the truth, through the idea that some are dead and that the whole assembly is not here, comes from the enemy and is in opposition to the word. The assembly viewed as subsisting on earth, is the house of God
.

Clark

To me there is ample reason to believe that the Codex Alexandrinus originally read “Theos”, God, in this place; but the stroke becoming faint by length of time and injudicious handling

8 المعني الرووحي

من
تفسير ابونا انطونيوس فكري

آية

16: – و

بالإجماع عظيم هو سر التقوى الله ظهر في الجسد تبرر في الروح تراءى لملائكة كرز به بين الأمم أؤمن به في العالم رفع في المجد

.

في هذه الآية يظهر الرسول ترتيباً معيناً يبدأ في دائرة صغيرة وهي المسيح ظاهراً في الجسد أمام الناس، ثم دائرة أكبر وهم الملائكة الذين عرفوا حقيقته، ثم انتشار الإيمان به وسط الأمم ثم المسيح في مجده
.

بالإجماع
=
تعني بدون أي خلاف فقد ظهر أن:
–

عظيم هو سر التقوي
.
الله ظهر في الجسد
=
أي أن سر القداسة موجود في الكنيسة لأن سر القداسة هو المسيح والكنيسة جسد المسيح
.
ظن الغنوسيين أن الكنيسة أو أن الحياة المسيحية هي معرفة عقلانية للحق
.
والرسول يشرح هنا أن الحياة المسيحية هي دخول عملي إلي الحق خلال الحياة التقوية التي صارت لنا بالتجسد الإلهي، فسر التقوي هو سر التجسد، اتحادنا مع الله الآب في ابنه هو الذي يعطينا الحياة التقوية، هذا هو الحق الذي تدافع عنه الكنيسة، ولا طريق آخر للحياة التقوية سوي الاتحاد بالمسيح
(
بالمعمودية والتناول والإعتراف أي بالأسرار والأسرار هي الكنيسة
).
لقد أنكر الغنوسيون حقيقة التجسد برفضهم أن المسيح يحمل جسداً حقيقياً، وبهذا ينكرون الحياة التقوية لتي صارت لنا فيه ويحولون الحق إلي معرفة نظرية عقلانية بلا حق ولا حياة، بمعني آخر فالتجسد الإلهي ليس عقيدة فلسفية تعتنقها الكنيسة للمجادلة وإنما سر حياتها التقوية وأمجادها الداخلية وأمجادها المستقبلية
.
صار المسيح حياة لنا باتحاده بنا بالأسرار
.
فهو أعطانا حياته
(
وكان هذا بالتجسد
)
وحياته هي سر التقوى
.
فالمسيحية ليست ديانة تعلم تابعيها الأخلاقيات فقط بل هي تعطى حياة المسيح لكل من يؤمن ويعتمد فيحيا في تقوى
(
غلا
2: 20) + (
في
1: 21) “
ليّ الحياة هي المسيح
“.

تبرر في الروح
=
طالما اتهموا المسيح في حياته بالجسد باتهامات كثيرة، حقاً لقد ظهر بره في أعماله وأقواله ومعجزاته
.
ولكن بره بدا للجميع خاصة بعد موته إذ لم يجد فيه إبليس شيئاً يمسكه عليه
“
رئيس هذا العالم يأتي وليس له فيّ شئ
(
يو
14: 30)
، بل فتح الجحيم وهو في الروح، بل فتح الفردوس لمن أخرجهم من الجحيم
.
ثم قام من الأموات وصعد إلي السماوات، وأعطانا حياته وبره لتحيا بهما الكنيسة، لقد حمل خطايانا لنتبرر نحن فيه
(2
كو
21: 5).
والكنيسة الآن مملوءة من الروح القدس الذي وهبه لنا الله باستحقاقات عمل المسيح والروح القدس هو الذي يدخل بنا إلي الثبوت في المسيح يسوع لا لنغتسل بدمه الكريم من خطايانا فحسب، إنما نحمل بر المسيح فنحسب في عيني الآب أبراراً
(1
كو
6: 11) “
كان روح المسيح الذي فتح الفرودس متحداً بروحه القدس أي لاهوته
“.

تراءى لملائكة
=
الملائكة كانوا يعرفون مجده قبل التجسد، والآن قد أدركوه بمفهوم جديد خلال تجسده في كنيسته، رأوه في كمال حبه الفائق خلال الصليب وعمله الإلهي العجيب في المؤمنين الذين كانوا قبلاً أعداء بسبب خطاياهم
.
وقد تقدسوا فيه وتبرروا وصاروا أبناء أحباء وممجدين فيه
.

كرز به بين الأمم
=
الكل صار ينعم بعطيته حتي الأمم الأشرار
.