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ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﺴﻴﻨﻮﺑﻴﺘﻴﺔ ﻭ ﻓﻀﺢ ﺍﻟﻮﺣﻲ ﺍﻹﳒﻴﻠﻲ ﺗﺄﻟﻴﻒ ﺍﻟﻌﺒﺪ ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﷲ : ﺷـــــﺎﻋﺮ ﺍﻟﺮﺳـــــﻮﻝ
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ﺇﻓﺘﺘﺎﺣﻴﺔ : ﺍﳊﻤﺪ ﷲ ﳓﻤﺪﻩ ,ﻭﻧﺴﺘﻌﲔ ﺑﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ,ﻭﻧﻌﻮﺫ ﺑﺎﷲ ﺗﻌﺎﱃ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭﻣﻦ ﺳﻴﺌﺎﺕ ﺃﻋﻤﺎﻟﻨﺎ ,ﻣﻦ ﻳﻬﺪﻩ ﺍﷲ ﻓﻼ ﻣﻀِﻞ ﻟﻪ ,ﻭﻣﻦ ﻳﻀﻠﻞ ﻓﻠﻦ ﲡﺪ ﻟﻪ ﻭﻟﻴﺎﹰ ﻣﺮﺷﺪﺍﹰ ,ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ,ﻭﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﺍﹰ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ,ﻭﺻﻔﻴﻪ ﻣﻦ ﺧﻠﻘﻪ ﻭﺧﻠﻴﻠﻪ ,ﺑﻠﱠﻎ ﺍﻟﺮﺳﺎﻟﺔ ,ﻭﺃﺩﻯ ﺍﻷﻣﺎﻧﺔ ,ﻭﻧﺼﺢ
ﺍﻷﻣﺔ ,ﻓﻜﺸﻒ ﺍﷲ ﺑﻪ ﺍﻟﻐﻤﺔ ,ﻭﳏﻰ ﺍﻟﻈﻠﻤﺔ,ﻭﺟﺎﻫﺪ ﰲ ﺍﷲ ﺣﻖ ﺟﻬﺎﺩﻩ ﺣﱴ ﺁﺗﺎﻩ ﺍﻟﻴﻘﲔ ,ﻭﺃﺷﻬﺪ ﺃﻥ ﻋﻴﺴﻰ ﺍﺑﻦ ﻣﺮﱘ ﻋﺒﺪ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ,ﻭﻛﻠﻤﺘﻪ ﺃﻟﻘﺎﻫﺎ ﺇﱃ ﻣﺮﱘ ﻭﺭﻭﺡ ﻣﻨﻪ.
ﻣﻘﺪﻣﺔ :
ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﺣﻤــﻦ ﺍﻟﺮﺣﻴﻢ
ﺑﻌﺪ ﺍﻟﺒﺴﻤﻠﺔ ﺃﺣﺐ ﺃﻥ ﺃﺣﻲ ﻛﻞ ﻣﻦ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﻦ ﺍﻹﺧﻮﺓ ﻭ ﺍﻷﺧﻮﺍﺕ ﺍﳌﺴﻠﻤﺎﺕ..ﻭﻛﺬﻟﻚ ﺍﻷﺻﺪﻗﺎﺀ ﺍﳌﺴﻴﺤﻴﲔ ﺍﶈﺘﺮﻣﲔ..
ﻋﺪﺕ ﻣﺮﺓ ﺃﺧﺮﻯ ﻟﻜﻲ ﺃﻗﺪﻡ ﻟﻜﻢ ﻣﺎ ﺗﻴﺴﺮ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﻟﱵ ﺃﺭﺟﻮﺍ ﻣﻦ ﺍﷲ ﺃﻥ ﺗﻔﻴﺪﻧﺎ – ﳓﻦ ﻛﻤﺴﻠﻤﲔ – ﻭ ﺗﻔﻴﺪ ﺍﻟﻨﺼﺎﺭﻯ ﳌﻌﺮﻓﺔ ﺍﻟﻄﺮﻳﻖ... ﻧﻌﻢ ..ﺍﳍﺪﻑ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻫﻲ ﻣﻌﺮﻓﺔ ﺍﳊﻖ..ﻭﺍﳋﻼﺹ..ﻭﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ.. ﻭ ﻟﻜﻦ ﳚﺐ ﻋﻠﻰ ﺍﳌﺴﻴﺤﻴﲔ ﺃﻥ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﺤﻮﺙ ﻭ ﲝﻮﺙ ﺍﻹﺧﻮﺓ
ﻟﻴﺲ ﻓﻘﻂ ﺻﻔﺤﺎﺕ ﻳﻘﺮﺅﻭﺎ..ﻛﻨﻮﻉ ﻣﻦ ﺍﻟﺜﺮﻑ ﺍﻟﻔﻜﺮﻱ..ﻫﺬﻩ ﺍﻷﲝﺎﺙ ﻣﺎ ﻫﻲ ﺇﻻ ﻣﺼﺒﺎﺡ ﻣﻦ ﺍﳌﺼﺎﺑﻴﺢ ﺍﻟﱵ ﺗﻨﲑ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ.....ﺃﺭﺟﻮﺍ ﺃﻥ ﺗﺴﺘﻔﻴﺪﻭﺍ ﻣﻨﻬﺎ.
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ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﻧﺸﺎﺀ ﺍﷲ ﺳﻮﻑ ﻧﺘﻜﻠﻢ ﻓﻴﻪ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺣﻲ ﺍﻹﳒﻴﻠﻲ ﰲ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﺴﻴﻨﻮﺑﻴﺘﻴﺔ ) ﺳﻨﻌﺮﻑ ﻣﺎ ﻫﻲ ( ﻭ ﰲ ﺿﻴﺤﺔ ﺍﻟﻮﺣﻲ ﰲ ﺍﻷﻧﺎﺟﻴﻞ..ﻭﻟﻜﻦ ﻗﺒﻞ
ﻫﺬﺍ ﳚﺐ ﺃﻥ ﻧﻔﻨﺪ ﺍﻟﻨﺼﻮﺹ ﺍﳌﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﻗﻀﻴﺔ ﻭﺣﻲ ﺍﻷﻧﺎﺟﻴﻞ..ﻭﻫﺬﺍ ﻛﻠﻪ
ﺳﻮﻑ ﻧﺘﻜﻠﻢ ﻋﻠﻴﻪ ﻭ ﻧﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﺴﺮﺣﻴﺔ ﺍﻟﱵ ﺳﻨﻀﺤﻚ ﺎ ﻋﻠﻰ ﺍﻟﻮﺣﻲ ﰲ ﺍﻷﻧﺎﺟﻴﻞ..ﻃﺒﻌﺎ ﺑﺎﳌﺮﺍﺟﻊ ﺍﳌﺴﻴﺤﻴﺔ .. ﻟﻦ ﺃﻃﻴﻞ ﻋﻠﻴﻜﻢ ﰲ ﻫﺬﻩ ﺍﳌﻘﺪﻣﺔ .ﺃﺗﺮﻛﻜﻢ ﺗﺴﺘﻤﺘﻌﻮﻥ ﺑﺎﻟﺒﺤﺚ .ﺃﺭﺟﻮﺍ ﺃﻥ ﻳﻨﺎﻝ ﺇﻋﺠﺎﺑﻜﻢ..ﻭ ﺃﺳﺄﻝ ﺍﷲ ﻋﺰ ﻭ ﺟﻞ ﺃﻥ ﳚﻌﻠﻪ ﰲ ﻣﻴﺰﺍﻥ ﺣﺴﻨﺎﺗﻨﺎ ﲨﻴﻌﺎ. ﻭ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭ ﺭﲪﺔ ﺍﷲ
ﺗﻮﻗﻴﻊ :ﺷـــﺎﻋﺮ ﺍﻟﺮﺳـــﻮﻝ
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ﺳﻨﺒﺪﺃ ﲝﻤﺪ ﺍﷲ ﻣﻊ ﺃﻭﻝ ﺟﺰﺋﻴﺔ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻭ ﻫﻲ ﻧﺴﻒ ﺍﻷﺩﻟﺔ ﺍﻟﱵ ﻳﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍﳌﺴﻴﺤﻴﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ – ﺧﺎﺻﺔ ﺍﻷﻧﺎﺟﻴﻞ – ﻛﻼﻡ ﻣﻮﺣﻰ ﺑﻪ. -1ﻓﻀﻴﺤﺔ ﺍﻟﻮﺣﻲ ﺍﻹﳒﻴﻠﻲ :ﺍﻟﺘﺰﻭﻳﺮ ﰲ ﺍﻟﻨﺼﻮﺹﰲ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺳﻮﻑ ﻧﺘﻄﺮﻕ ﺇﱃ ﻧﺼﲔ ﻣﻬﻤﲔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ .ﻳﺴﺘﺪﻝ ﻤﺎ
ﺍﳌﺴﻴﺤﻴﻮﻥ ﻟﻴﻘﻮﻟﻮﺍ :ﺍﻧﻈﺮﻭﺍ ﻳﺎ ﻣﺴﻠﻤﲔ ﺍﻟﻜﺘﺒﺔ ﻛﺘﺒﻮﺍ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭ ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ.. ﻭﻛﻤﺎ ﺃﻇﻦ ﻓﻬﺬﻳﻦ ﺍﻟﻨﺼﲔ ﳘﺎ ﺍﻻﻛﺜﺮ ﺍﺳﺘﻌﻤﺎﻻ ﰲ ﺇﺛﺒﺎﺕ ﺍﻟﻮﺣﻲ ﺍﻟﻜﺘﺎﰊ ﻭ ﺳﻮﻑ ﻧﺘﻄﺮﻕ ﻟﻠﻜﻞ ﻧﺺ ﻋﻠﻰ ﺣﺪﻯ..ﻭﻧﺒﺪﺃ ﺑﺄﻭﻝ ﻧﺺ .. -1ﻷﻧﻪ ﱂ ﺗﺄﺕ ﻧﺒﻮﺓ ﻗﻂ ﲟﺸﻴﺌﺔ ﺇﻧﺴﺎﻥ ﺑﻞ ﺗﻜﻠﻢ ﺃﻧﺎﺱ ﺍﷲ ﺍﻟﻘﺪﻳﺴﻮﻥ ﻣﺴﻮﻗﲔ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ) 2ﺑﻄﺮﺱ (21: 1
ﺍﻟﻨﺺ ﻣﻦ ﺭﺳﺎﻟﺔ ﺑﻄﺮﺱ ﺍﻟﺜﺎﻧﻴﺔ .ﺍﻹﺻﺤﺎﺡ ﺍﻷﻭﻝ .ﺍﻟﻌﺪﺩ ﺍﻟﻮﺍﺣﺪ ﻭ ﺍﻟﻌﺸﺮﻳﻦ ﻭ ﺍﻟﻨﺺ ﻳﻘﻮﻝ :
" ﻷﻧﻪ ﱂ ﺗﺄﺕ ﻧﺒﻮﺓ ﻗﻂ ﲟﺸﻴﺌﺔ ﺇﻧﺴﺎﻥ ﺑﻞ ﺗﻜﻠﻢ ﺃﻧﺎﺱ ﺍﷲ ﺍﻟﻘﺪﻳﺴﻮﻥ ﻣﺴﻮﻗﲔ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ "
ﻻﺣﻈﺘﻢ ﺃﱐ ﻭ ﺿﻌﺖ ﻛﻠﻤﺘﲔ ﺑﺎﻟﻠﻮﻥ ﺍﻷﲪﺮ ﳘﺎ :ﻧﺒﻮﺓ – ﺗﻜﻠﻢ ﳌﺎﺫﺍ ؟ ﻷﻥ ﻫﺬﻳﻦ ﺍﻟﻜﻠﻤﺘﲔ ﳘﺎ ﺍﻟﻠﺘﲔ ﺗﺸﺮﺡ ﻟﻨﺎ ﺍﻟﻨﺺ ﻭ ﻗﺒﻞ ﺃﻥ ﻧﺘﻜﻠﻢ ﻭ ﻧﺸﺮﺡ ﺳﻮﻑ ﺃﻭﻻ ﻧﻠﻘﻲ ﻧﻈﺮﺓ ﻋﻠﻰ ﻫﺘﲔ ﺍﻟﻜﻠﻤﺘﲔ ﰲ 2ﻣﻦ ﺃﻗﺪﻡ ﺍﳌﺨﻄﻮﻃﺎﺕ :ﺍﻟﺴﻴﻨﺎﺋﻴﺔ ﻭ ﺍﻟﻔﺎﺗﻴﻜﺎﻧﻴﺔ .ﰒ ﻧﻌﻮﺩ ﻟﻠﻨﻨﺎﻗﺶ ﺍﻟﻨﺺ..
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Codex Sinaiticus: GA01_122a
Codex Vaticanus: GA03_103a
ﺍﻵﻥ ﺳﻮﻑ ﻧﺮﻯ ﻫﺎﺗﲔ ﺍﻟﻜﻠﻤﺘﲔ ﻣﻦ.ﺍﳊﻤﺪ ﷲ ﺍﻟﻨﺺ ﻣﻮﺟﻮﺩ ﻭ ﻟﻴﺲ ﺑﻪ ﺷﻴﺊ ..ﻗﺎﻣﻮﺱ ﺳﺘﺮﻭﻧﻎ
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= Προφητείαﺑﺮوﻓﯿﺘﺎﯾﺎ 4394 propheteia prof-ay-ti'-ah from 4396 ("prophecy"); prediction (scriptural or other):--prophecy, prophesying. ﺍﻟﺘﻨﺒﺆ ) ﺩﻳﲏ ﺃﻭ ﻏﲑﻩ( : --ﺍﻟﻨﺒﻮﺀﺓ ،ﻳﺘﻨﺒﺄﻭﻥ. = λαλέω = ἐλάλησανﻻ ﻟﯿﻮ 2980 laleo lal-eh'-o a prolonged form of an otherwise obsolete verb; to talk, i.e. utter words:--preach, say, speak (after), talk, tell, utter. ﺍﳊﺪﻳﺚ ،ﺃﻱ ﺑﻌﺒﺎﺭﺓ ﻳﻨﻄﻖ : --ﺍﻟﻮﻋﻆ ،ﻭﻳﻘﻮﻝ ،ﻳﺘﻜﻠﻢ( ﺑﻌﺪ)، ﻭﺍﳊﺪﻳﺚ ،ﺃﻗﻮﻝ ،ﻳﻨﻄﻖ ﳌﺎﺫﺍ ﺭﻛﺰﺕ ﻋﻠﻰ ﻫﺘﲔ ﺍﻟﻜﻠﻤﺘﲔ ﺑﺬﺍﺕ ؟؟ ﻷﺎ ﺗﺒﻴﻨﺎﻥ ﻣﺎﺫﺍ ﻗﺼﺪ ﺑﻄﺮﺱ ﻣﻦ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ..ﻫﻞ ﻗﺼﺪ ﺑﻄﺮﺱ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻭ ﲟﺎ ﻓﻴﻪ ﺍﻷﻧﺎﺟﻴﻞ ﻣﻜﺘﻮﺑﺔ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ؟ﻅ..ﻫﺬﺍ ﻫﻮ ﺍﻟﺘﻔﺴﲑ ﺍﻟﺬﻱ ﺣﺎﻭﻝ ﺍﳌﺴﻴﺤﻴﲔ ﻭﺿﻌﻪ ﻟﻠﻨﺺ .ﻭﻟﻜﻦ ﺍﻟﺴﻴﺎﻕ ﻭ ﺍﻟﻜﻠﻤﺎﺕ ﺗﻘﻮﻝ ﻏﲑ ﻫﺬﺍ ﻭ ﻏﲑ ﻫﺬﺍ ﺍﻟﺘﻔﺴﲑ..
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ﺃﻭﻻ ﻟﻨﺮﻯ ﻣﺎﺫﺍ ﻳﻘﻮﻝ ﺍﻟﺴﻴﺎﻕ : 2ﺑﻂ : 20-1-ﻋﺎﳌﲔ ﻫﺬﺍ ﺃﻭﻻ :ﺃﻥ ﻛﻞ ﻧﺒﻮﺓ ﺍﻟﻜﺘﺎﺏ ﻟﻴﺴﺖ ﻣﻦ ﺗﻔﺴﲑ ﺧﺎﺹ، 2ﺑﻂ : 21-1-ﻷﻧﻪ ﱂ ﺗﺄﺕ ﻧﺒﻮﺓ ﻗﻂ ﲟﺸﻴﺌﺔ ﺇﻧﺴﺎﻥ ،ﺑﻞ ﺗﻜﻠﻢ ﺃﻧﺎﺱ ﺍﷲ ﺍﻟﻘﺪﻳﺴﻮﻥ ﻣﺴﻮﻗﲔ ﻣﻦ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ. ﻻﺣﻈﻮﺍ ﻣﺎﺫﺍ ﻗﺎﻝ ﰲ ﺍﻟﻌﺪﺩ >> 21ﻛﻞ ﻧﺒﻮﺓ ﺍﻟﻜﺘﺎﺏ << ..ﺇﺫﺍ ﻫﻨﺎﻙ ﻧﺒﻮﺓ ﻭ ﻫﻨﺎﻙ ﻛﺘﺎﺏ..ﻫﻞ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺍﻟﻨﺒﻮﺓ ؟؟ ﻃﺒﻌﺎ ﻻ ﻟﻜﻦ ﺍﻟﻜﺘﺎﺏ ﳛﺘﻮﻱ ﻋﻠﻰ
ﺍﻟﻨﺒﻮﺍﺕ..ﳓﻦ ﺍﳌﺴﻠﻤﻮﻥ ﻧﺆﻣﻦ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﺣﺮﻑ ﻟﻜﻦ ﻻﺯﺍﻝ ﻓﻴﻪ ﺑﻌﺾ ﻣﻦ ﺍﳊﻖ ..ﻫﻞ ﺇﺫﺍ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻧﺒﻮﺍﺕ ﺻﺤﻴﺤﺔ ﻫﺬﺍ ﻳﻐﲑ ﻧﻈﺮﺓ ﺍﻟﺘﺤﺮﻳﻒ ﻟﻠﻜﺘﺎﺏ
؟؟.ﻃﺒﻌﺎ ﻻ..ﺯﺍﺋﺪ ﺑﻄﺮﺱ ﻳﻘﻮﻝ ﺃﻧﻪ ﱂ ﺗﺄﰐ ﻧﺒﻮﺓ ..ﻧﺒﻮﺓ ..ﻧﺒﻮﺓ..ﻭﱂ ﻳﻘﻞ ﺍﳒﻴﻞ ﺃﻭ ﺳﻔﺮ ﺑﻞ ﻗﺎﻝ ﻧﺒﻮﺓ ﻭ ﻛﺎﻥ ﻳﻘﺼﺪ ﻧﺒﻮﺍﺕ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ..ﰒ ﻗﺎﻝ ﺑﻞ
ﺗﻜﻠﻢ..ﺗﻜﻠﻢ..ﺗﻜﻠﻢ..ﱂ ﻳﻘﻞ ﻛﺘﺐ ﺑﻞ ﻗﺎﻝ ﺗﻜﻠﻢ..ﻭﻫﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﻛﺘﺎﺑﺔ ﺍﻟﻨﺺ ﻭ ﻗﻮﻟﻪ..ﻭﺧﲑ ﺩﻟﻴﻞ ﻫﻮ ﺃﻥ ﻳﻮﺣﻨﺎ ﺍﳌﻌﻤﺪﺍﻥ ﺗﻨﺒﺄ ﻋﻠﻰ ﺃﻧﻪ ﺳﻴﺄﰐ ﻣﻦ ﻫﻮ ﺃﻓﻀﻞ ﻣﻨﻪ ...ﺇﱁ.ﻓﻬﻞ ﻛﺘﺐ ﻫﺬﻩ ﺍﻟﻨﺒﻮﺓ ﰲ ﻛﺘﺎﺏ ؟؟ ﻭ ﺣﱴ ﻳﺴﻮﻉ ﻧﻔﺴﻪ ﺗﻨﺒﺎ ﻋﻦ ﺭﻭﺡ ﺍﳊﻖ ﻓﻬﻞ ﻛﺘﺒﻪ ﰲ ﻛﺘﺎﺏ ؟؟ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻛﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻫﻮ ﺃﻥ ﻧﻌﻠﻢ ﺃﻥ ﺑﻄﺮﺱ ﻛﺎﻥ ﻳﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻌﻬﺪ
ﺍﻟﻘﺪﱘ ﻭ ﺧﺎﺻﺔ ﺍﻟﻨﺒﻮﺍﺕ..ﻭﱂ ﻳﺘﻜﻠﻢ ﻋﻠﻰ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﻣﻜﺘﻮﺏ ﺑﺎﻟﺮﻭﺡ
ﺍﻟﻘﺪﺱ ..ﺳﻮﺍﺀ ﺍﻻﻧﺎﺟﻴﻞ ﺍﻭ ﻏﲑﻫﺎ .ﺍﻟﺮﺟﻞ ﻛﺎﻥ ﻳﺘﻜﻠﻢ ﺣﻮﻝ ﻣﻮﺿﻮﻉ ﺍﻟﻨﺒﻮﺍﺕ ﻭ ﻟﻴﺲ ﻟﻪ ﺃﻱ ﺩﺍﻋﻲ ﺑﻜﺘﺎﺑﺔ ﺍﻟﻜﺘﺎﺏ ﻫﻞ ﻛﺎﻥ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭ ﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ ﺃﻭ ﻏﲑ ﺫﺍﻙ.
ﺃﻇﻦ ﺃﻥ ﺍﳌﻌﲎ ﻭﺍﺿﺢ ﻭ ﻻ ﺣﺎﺟﺔ ﻟﺘﻌﻘﻴﺪ ﺍﻻﻣﻮﺭ ﻭ ﲢﻤﻴﻞ ﺍﻟﻨﺺ ﻣﺎ ﻻ ﳛﺘﻤﻞ..ﻓﻬﺬﺍ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻫﻴﺔ ..ﻭﺍﻫﻴﺔ ..ﻭﺍﻫﻴﺔ.
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-2ﻛﻞ ﺍﻟﻜﺘﺎﺏ ﻣﻮﺣﻰ ﺑﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ) ﺗﻴﻤﻮﺛﺎﻭﺱ ﺍﻟﺜﺎﱐ (16 :3
ﻫﺬﺍ ﻃﺒﻌﺎ ﺃﻗﻮﻯ ﻭ ﺃﺷﻬﺮ ﻧﺺ ﻳﺴﺘﺪﻝ ﺑﻪ ﺍﻟﻨﺼﺎﺭﻯ ﻋﻠﻰ ﺃﻥ ﻛﻞ ﺍﻟﻜﺘﺎﺏ – ﻭﲟﺎ
ﻓﻴﻬﻢ ﺍﻷﻧﺎﺟﻴﻞ – ﻫﻲ ﻣﻮﺣﻰ ﺎ ﻣﻦ ﻋﻨﺪ ﺍﷲ..ﻭﲝﻤﺪ ﺍﷲ ﺳﻮﻑ ﻧﻘﻮﻡ ﺑﺘﻔﻨﻴﺪ
ﺍﻟﻨﺺ ﺗﻔﻨﻴﺪﺍ ﻛﺎﻣﻼ.ﻭﻧﺒﺪﺃ ﺃﻭﻻ ﺑﺎﳌﺨﻄﻮﻃﺎﺕ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﻭﻧﺮﻯ ﻓﻴﻬﺎ ﺣﺎﻝ ﺍﻟﻨﺺ ﻭ ﻣﺪﻯ ﺻﺤﺔ ﺍﻟﻘﺮﺍﺀﺓ :
Codex Sinaiticus : GA01_097b
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Codex Alexandrinus : GA02_125a
ﻭﺍﳌﺨﻄﻮﻃﺘﺎﻥ ﺗﻘﻮﻝ..ﻫﺬﺍ ﻛﺎﻥ ﺍﻟﻨﺺ ﻣﻦ ﳐﻄﻮﻃﺘﲔ ﳘﺎ ﺍﻟﺴﻴﻨﺎﺋﻴﺔ ﻭ ﺍﻟﺴﻜﻨﺪﺭﻳﺔ ﺑﺪﻭﻥ ﺃﺩﺍﺓ... ﻛﻞ ﻛﺘﺎﺏ: ﻭﺍﻟﱵ ﺗﺮﲨﺘﻬﺎPasa Graphe :
: ﻭﻟﻨﺮﻯ ﻗﺎﻣﻮﺱ ﺳﺘﺮﻭﻧﻎ ﻣﺎﺫﺍ ﻳﻘﻮﻝ..ﺗﻌﺮﻳﻒ
=ﻛﻞG3956
pas pas Including all the forms of declension; apparently a primary word; all, any, every, the whole: - all (manner of, means) alway (-s), any (one), X daily, + ever, every (one, way), as many as, + no (thing), X throughly, whatsoever, whole, whosoever
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= G1124ﻛﺘﺎﺏ ̄graphe 'graf-ay a document, that is, holy Writ (or its contents or a statement in it): - scripture ﻣﻦ ﻫﺬﺍ ﻳﺘﺒﲔ ﻟﻨﺎ ﺃﻥ ﺍﳉﻤﻠﺔ ﺍﳊﻘﻴﻘﻴﺔ ﰲ ﺃﻗﺪﻡ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻭ ﺃﺻﺤﻬﺎ ﻫﻲ : ﻛﻞ ﻛﺘﺎﺏ ﻫﻮ ﻣﻮﺣﻰ ﺑﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ.ﻗﺎﻝ ﱄ...ﻭﻫﺬﺍ ﻃﺒﻌﺎ ﻓﻜﺮﺍ ﻳﻘﺒﻠﻪ ﻛﻞ ﻋﺎﻗﻞ ﺃﻥ ﺃﻱ ﻛﺘﺎﺏ ﻣﻮﺣﻰ ﺑﻪ ﻣﻦ ﺍﷲ ﻓﻬﻮ ﺃﻛﻴﺪ ﺻﺎﱀ ﻟﻠﺘﻌﻠﻴﻢ..ﻭﻫﺬﺍ ﲤﺎﻣﺎ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻨﺺ.
ﻗﺪ ﻳﺪﻋﻲ ﺃﺣﺪﻫﻢ ﻭ ﻳﻘﻮﻝ ﺃﻥ ﻛﻠﻤﺔ ﻛﺘﺎﺏ ﻫﻨﺎ ﺗﻌﲏ ﺍﻟﻌﻬﺪﻳﻦ ﺍﻟﻘﺪﱘ ﻭ ﺍﳉﺪﻳﺪ –
ﻃﺒﻌﺎ ﲟﺎ ﻓﻴﻬﻢ ﺍﻷﻧﺎﺟﻴﻞ . -ﻭﻟﻜﻦ ﻧﺮﺩ ﻋﻠﻴﻪ ﺑﺒﺴﺎﻃﺔ ﻣﻦ ﻋﻠﻤﺎﺀ ﻣﺴﻴﺤﻴﲔ :
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ﻛﺘﺎﺏ ﻫﻞ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻭﺣﺪﻩ ﻳﻜﻔﻲ؟ ﻣﺮﺍﺟﻌﺔ ﻭﺗﻘﺪﱘ ﺍﻷﻧﺒﺎ ﺭﺍﻓﺎﺋﻴﻞ ﺍﻷﺳﻘﻒ ﺍﻟﻌﺎﻡ ﺻﻔﺤﺔ 54
ﻛﻤﺎ ﺗﻘﺮﺅﻭﻥ ﰲ ﺍﻟﻔﻘﺔ ﺍﻷﻭﱃ ﺍﳌﻠﻮﻧﺔ ﺑﺎﻷﺻﻔﺮ ﺃﻥ ﺑﻮﻟﺲ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻳﻜﻠﻢ
ﺗﻴﻤﻮﺛﺎﻭﺱ ﻛﺎﻥ ﻳﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻭ ﱂ ﻳﻘﺺ ﻣﻄﻠﻘﺎ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ.ﻭﻳﻌﻠﻖ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﳌﻠﻮﻧﺔ ﺑﺎﻷﺧﻀﺮ ﺃﻧﺎ ﺇﺫﺍ ﺇﻋﺘﻤﺪﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻟﺘﺤﺪﻳﺪ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﻮﺣﻰ ﺎ ﻓﺈﻧﻨﺎ – ﻭﻛﻤﺎ ﻫﻮ ﻣﻠﻮﻥ ﺑﺎﻷﺯﺭﻕ – ﻟﻦ ﻧﺴﺘﺒﻌﺪ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﻜﻨﺴﻲ
ﻭﺣﺪﻩ ﺑﻞ ﺳﻨﺴﺘﺒﻌﺪ ﻛﺬﻟﻚ – ﻛﻤﺎ ﻫﻮ ﻣﻠﻮﻥ ﺑﺎﻟﻠﻮﻥ ﺍﻷﺻﻔﺮ – ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ
ﻛﻠﻪ..ﻛﻠﻪ..ﻛﻠﻪ. ﻳﻌﲏ ﺇﺫﺍ ﺗﺮﻳﺪ ﺍﻹﺳﺘﻨﺎﺩ ﳍﺬﺍ ﺍﻟﻨﺺ ﻓﺴﻮﻑ ﺗﺆﻣﻦ ﺑﺎﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻭﺣﺪﻩ ﻭ ﺗﺘﺮﻙ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﻜﻨﺴﻲ ﻭ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻛﻠﻪ ﲟﺎ ﻓﻴﻪ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻷﺭﺑﻌﺔ !!
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ﺍﳋﻠﻔﻴﺔ ﺍﳊﻀﺎﺭﻳﺔ ﻟﻠﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ,ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ .ﻛﺮﻳﺞ ﺱ.ﻛﻴﻨﺮ .ﺻﻔﺤﺔ 81
ﺇﺫﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻮﺣﻰ ﺑﻪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻨﺴﺒﺔ ﺗﻴﻤﻮﺛﺎﻭﺱ ﰲ ﺫﺍﻙ ﺍﻟﻮﻗﺖ ﻫﻮ ﺍﻟﻌﻬﺪ
ﺍﻟﻘﺪﱘ ﻓﻘﻂ.
ﻭ ﺃﺿﻴﻒ ﺭﺩ ﻛﺬﻟﻚ ﻋﻠﻰ ﻣﻦ ﻗﺎﻝ ﺃﻥ ﺍﻟﻜﺘﺎﺏ ﺗﻌﲏ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻛﻠﻪ ﻣﻦ ﻧﻔﺲ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ :
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ﺃﻇﻦ ﺃﻥ ﺍﻷﻣﺮ ﻗﺪ ﺇﺗﻀﺢ..ﺑﻮﻟﺲ ﱂ ﻳﻘﺼﺪ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﺑﻞ ﻗﺼﺪ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ.. ﻭﻣﻊ ﺃﻥ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﻛﺎﻓﻴﺔ ﻭ ﻟﻜﻦ ﻟﻨﻘﺮﺃ ﺃﻳﻀﺎ ﻣﻦ ﺍﳌﺮﺍﺟﻊ ﺍﻷﺟﻨﺒﻴﺔ:
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Toward Rediscovering the Old Testament by Walter C. Kaiser – p:27
ﺍﻟﺘﺮﲨﺔ:ﻣﻮﺿﻮﻉ ﻫﺬﺍ ﺍﻟﻨﺺ ﻫﻮ >> ﺍﻟﻜﺘﺎﺏ << .ﺟﺮﺍﻓﺎ .ﻟﻜﻦ ﳝﻜﻦ ﻓﻬﻤﻪ ﺑﻄﺮﻕ ﳐﺘﻠﻔﺔ (1) :ﻓﻘﺮﺓ ﻣﻌﻴﻨﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺏ (2) .ﺍﻟﻜﺘﺎﺏ " ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ " ﻛﻜﻞ.ﺃﻭ ) (3ﺑﺎﳉﻤﻊ ﻛﻞ ﺃﺟﺰﺍﺀ ﺍﻟﻜﺘﺎﺏ .ﻣﻨﺬ ﺃﻥ ﺃﻛﻤﻞ ﺑﻮﻟﺲ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﻜﺘﺐ
ﺍﳌﻘﺪﺳﺔ .ﻳﺒﺪﻭﺍ ﻭﺍﺿﺤﺎ ﺃﻥ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻛﺎﻥ ﰲ ﻋﻘﻠﻪ.ﻫﻨﺎ – ﻳﻌﲏ ﻛﺎﻥ ﻳﻘﺼﺪ ﻉ.ﺍﻟﻘﺪﱘ – ﻣﻌﺎ ﻫﺬﺍ.ﻓﻘﺪ ﻏﲑ ﺇﺳﻢ ﺍﳉﻤﻊ >> ﺟﺮﺍﻣﺎﺗﺎ << ﺇﱃ ﺍﳌﻔﺮﺩ >> ﺟﺮﺍﻓﺎ << ﺇﺫﺍ .ﻣﻌﻨﺎﻩ ﺃﻥ ﻛﻞ ﺍﻟﻜﺘﺎﺏ ) ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ( ﻛﻜﻞ ﻫﻮ ﻣﻮﺣﻰ
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ﺑﻪ ﻣﻦ ﺍﷲ .ﻭ ﺃﻳﻀﺎ ﻛﻞ ﻓﻘﺮﺓ ) ﳑﺎ ﻳﻌﲏ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻛﻜﻞ ( ﻫﻮ ﻣﻮﺣﻰ ﺑﻪ ﻣﻦ ﺍﷲ.
ﺃﻛﺘﻔﻲ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﲟﺎ ﻗﺪ ﺃﻭﺭﺩﺕ.ﻭﺃﻇﻦ ﺍﻟﻨﺼﻮﺹ ﰎ ﺍﻟﺮﺩ ﻋﻠﻴﻬﺎ ..ﻭﺍﺳﺘﺨﻠﺼﻨﺎ ﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻛﺘﺎﰊ ﻋﻠﻰ ﺃﻥ ﺍﻷﻧﺎﺟﻴﻞ ﻛﺘﺒﺖ ﺑﺎﻟﻮﺣﻲ ﺍﻹﳍﻲ..ﺑﻞ ﺍﻟﻌﻜﺲ ﺍﻷﻧﺎﺟﻴﻞ ﺗﺸﻬﺪ ﻋﻠﻰ ﺃﺎ ﻟﻴﺴﺖ ﻣﻮﺣﻰ ﺎ ﻭ ﺧﲑ ﺩﻟﻴﻞ ﻣﺎ ﺟﺎﺀ ﰲ ﺃﻭﻝ ﺇﳒﻴﻞ ﻟﻮﻗﺎ: 1 :1ﺍﺫ ﻛﺎﻥ ﻛﺜﲑﻭﻥ ﻗﺪ ﺍﺧﺬﻭﺍ ﺑﺘﺎﻟﻴﻒ ﻗﺼﺔ ﰲ ﺍﻻﻣﻮﺭ ﺍﳌﺘﻴﻘﻨﺔ ﻋﻨﺪﻧﺎ 2 :1ﻛﻤﺎ ﺳﻠﻤﻬﺎ ﺍﻟﻴﻨﺎ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻨﺬ ﺍﻟﺒﺪﺀ ﻣﻌﺎﻳﻨﲔ ﻭ ﺧﺪﺍﻣﺎ ﻟﻠﻜﻠﻤﺔ 3 :1ﺭﺍﻳﺖ ﺍﻧﺎ ﺍﻳﻀﺎ ﺍﺫ ﻗﺪ ﺗﺘﺒﻌﺖ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻻﻭﻝ ﺑﺘﺪﻗﻴﻖ ﺍﻥ ﺍﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ﺍﻟﻴﻚ ﺍﻳﻬﺎ ﺍﻟﻌﺰﻳﺰ ﺛﺎﻭﻓﻴﻠﺲ ﻣﺎ ﻗﺎﻟﻪ ﻛﺎﺗﺐ ﺇﳒﻴﻞ ﻟﻮﻗﺎ ﳍﻮ ﺃﻣﺮ ﻣﻬﻢ ﻭﺧﻄﲑ ﻳﺜﺒﺖ ﻟﻨﺎ ﺃﻥ ﻫﻨﺎﻙ ﻛﺜﲑﻳﻦ ﻛﺘﺒﻮﺍ
ﻋﻦ ﺍﳌﺴﻴﺢ .ﻭﺃﻥ ﻟﻮﻗﺎ ﻧﻔﺴﻪ ﺭﺃﻯ ﺃﻥ ﻳﻜﺘﺐ ﻫﻮ ﺃﻳﻀﺎ ﻫﺬﻩ ﺍﻟﻘﺼﺔ ﺣﺴﺐ ﻣﺎ ﲰﻌﻪ ﻷﻧﻪ ﱂ ﻳﺮﻯ ﺍﳌﺴﻴﺢ ﻗﻂ..ﻛﻞ ﻣﺎ ﻛﺘﺒﻪ ﰲ ﺭﺳﺎﺋﻠﻪ – ﻭﺍﻗﻮﻝ ﺭﺳﺎﺋﻠﻪ ﻷﻧﻪ
ﻗﺎﻝ" ﺭﺍﻳﺖ ﺍﻧﺎ ﺍﻳﻀﺎ ﺍﺫ ﻗﺪ ﺗﺘﺒﻌﺖ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﻻﻭﻝ ﺑﺘﺪﻗﻴﻖ ﺍﻥ ﺍﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ﺍﻟﻴﻚ ﺍﻳﻬﺎ ﺍﻟﻌﺰﻳﺰ ﺛﺎﻭﻓﻴﻠﺲ" ﺃﻛﺘﺐ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ﻏﻠﻴﻪ..ﺃﻱ ﺃﻥ ﻣﺎ ﻛﺘﺒﻪ
ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﺭﺳﺎﺋﻞ ﺇﱃ ﺃﺣﺪ ﻳﺴﻤﻰ ﺛﺎﻭﻓﻴﻠﺲ – ﻛﺎﻧﺖ ﲰﺎﻋﻴﺎ ﻟﻴﺲ ﻧﻈﺮﺍ..ﺍﻭ
ﻛﻤﺎ ﰲ ﺍﻟﻠﻬﺠﺔ ﺍﳌﺼﺮﻳﺔ )ﻗﺎﻟﻮﺍ ﻟﻮﺍ ( J ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻻﻧﺎﺟﻴﻞ ﻟﻴﺴﺖ ﻭ ﺣﻴﺎ ﺇﻻﻫﻲ .ﻭﺳﻨﺒﲔ ﺍﳌﺴﺮﺣﻴﺔ ﺍﻟﻜﻮﻣﻴﺪﻳﺔ ﰲ
ﺍﻟﻮﺣﻲ ﺍﻹﳒﻴﻠﻲ.ﰲ ﺍﳉﺰﺀ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﺒﺤﺚ.
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-2ﻓﻀﻴﺤﺔ ﺍﻟﻮﺣﻲ ﺍﻹﳒﻴﻠﻲ :ﻣﺴﺮﺣﻴﺔ ﻣﺼﺎﺩﺭ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﺴﻴﻨﻮﺑﻴﺘﻴﺔﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﺒﺤﺚ ﻫﻮ ﺍﻷﻫﻢ.ﻋﻠﻰ ﺍﻟﻜﻞ ﺃﻥ ﻳﺘﺎﺑﻌﻪ.ﻛﻞ ﻣﺎ ﻛﺘﺒﻨﺎﻩ ﻗﺒﻞ ﻫﺬﺍ
ﺍﳉﺰﺀ ﻓﻬﻮ ﻟﻴﺲ ﻣﻬﻢ.ﺍﳌﻬﻢ ﻫﻮ ﻫﺬﻩ ﺍﳉﺰﺋﻴﺔ ﻣﻦ ﺍﻟﺒﺤﺚ ﺃﻭ ﻛﻤﺎ ﲰﻴﺘﻬﺎ – ﻣﺴﺮﺣﻴﺔ ﻣﺼﺎﺩﺭ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﺴﻴﻨﻮﺑﻴﺘﻴﺔ .- ﺃﻭﻻ ﳚﺐ ﺃﻥ ﻧﻌﺮﻑ ﻣﺎ ﻫﻲ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﺴﻴﻨﻮﺑﻴﺘﻴﺔ ؟
Synoptic Gospelsﺃﻭ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻟﺴﻴﻨﻮﺑﻴﺘﻴﺔ ﻫﻲ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻹﺯﺍﺋﻴﺔ
).ﻣﱴ – ﻣﺮﻗﺲ – ﻟﻮﻗﺎ (.
ﺃﻭﻝ ﻣﻦ ﺍﺳﺘﻌﻤﻞ ﺗﻌﺒﲑ Synopticﻛﺎﻥ ﻫﻮ Griesbachﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ.ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ ﺍﻟﺬﻱ ﻳﻌﲏ " رؤﯾﺔ اﻟﻜﻞ ﻣﻌًﺎ ﺑﻨﻈﺮة ﺗﻜﺎﻣﻠﻲّ " ﻫﻮ
ﺃﺻﻼ ﻣﺸﺘﻖ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ .Syn optikosﻭﲰﻴﺖ ﻫﺬﻩ ﺍﻷﻧﺎﺟﻴﻞ ) ﻣﱴ – ﻣﺮﻗﺲ – ﻟﻮﻗﺎ ( ﺑﺎﻟﺴﻴﻨﻮﺑﻴﺘﻴﺔ ﺃﻭ ﺍﻹﺯﺍﺋﻴﺔ ..ﻷﻥ ﻋﻨﺪ ﺩﺭﺍﺳﺘﻬﺎ ﺗﺒﲔ ﺃﻧﺎ ﻫﻨﺎﻙ ﺗﺸﺎﺑﻪ ﻛﺒﲑ ﺑﲔ ﻫﺬﻩ ﺍﻷﻧﺎﺟﻴﻞ. ﻫﺬﻩ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻹﺯﺍﺋﻴﺔ ﻗﺪ ﻳﻜﻮﻥ ﺣﺎﳍﺎ ﻛﺎﻟﺘﺎﱄ :
• ﻣﱴ ﻳﺸﺒﻪ ﻣﺮﻗﺲ ﻳﺸﺒﻪ ﻟﻮﻗﺎ :ﻓﻴﺴﻤﻰ ﻫﺬﺍ
ﺍﻟﺘﺸﺎﺑﻪ ﺏ:
- three traditionsﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳌﺜﻠﻮﺙ.
• ﺇﳒﻴﻠﲔ ﻳﺘﺸﺎﲔ ﺩﻭﻥ ﺍﻟﺜﺎﻟﺚ :ﻓﻴﺴﻤﻰ ﻫﺬﺍ ﺍﻟﺘﺸﺎﺑﻪ ﺏ: – twofold traditionsﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﳌﺜﻨﺎﺓ.
• ﺇﳒﻴﻞ ﻣﻦ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻹﺯﺍﺋﻴﺔ ﺍﺧﺘﺺ ﺑﻌﺒﺎﺭﺍﺕ ﱂ ﺗﺮﺩ ﰲ ﺍﻹﺯﺍﺋﻴﲔ ﺍﻵﺧﺮﻳﲔ :ﻓﻴﺴﻰ ﺏ - unique traditions :ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﻔﺮﻳﺪﺓ.
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• ﻋﺒﺎﺭﺍﺕ ﺗﻜﺮﺭﺕ ﰲ ﻧﻔﺲ ﺍﻹﳒﻴﻞ :ﻓﺘﺴﻤﻰ ﺏ :
–doubletsﻣﺰﺩﻭﺟﺎﺕ. ﻭﻟﻨﻌﺮﻑ ﻣﺎ ﻣﺪﻯ ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻷﺯﺍﺋﻴﺔ ﻟﻨﻘﺮﺃ ﻣﺎ ﻛﺘﺒﻪ ﺍﻷﺏ ﺑﻮﻟﺲ
ﺍﻟﻔﻐﺎﱄ :
ﺃﻭﻻﹰ :ﻨﻅﺭﺓ ﻋﺎﻤﺔ ﺇﻟﻰ ﺍﻟﻤﻭﺍﺩ ﺍﻹﺯﺍﺌﻴﺔ
ﻭﺼل ﺍﻹﺤﺼﺎﺌﻴﻭﻥ ﺇﻟﻰ ﻨﺘﺎﺌﺞ ﺘﻜﺎﺩ ﺘﻜﻭﻥ ﻤﻤﺎﺜﻠﺔ .ﺜﻡ ﺇﻥ ﺘﻘﺩﻴﺭ ﺩﺭﺠﺔ ﺍﻟﻘﺭﺍﺒﺔ ﺒﻴﻥ ﺸﺎﻫﺩﻴﻥ ﻴﻤﻜﻨﻬﺎ ﺃﻥ ﺘﺨﺘﻠﻑ .ﻤﺜﻼﹰ ﺍﻟﻨﺴﺏ ﻓﻲ ﻤﺘﹼﻰ ) (7 -1 :1ﻭﻓﻲ ﻟﻭﻗﺎ ) (38 -23 :3ﻫﻭ ﺘﻘﻠﻴﺩ ﻤﺸﺘﺭﻙ ﻭﻜﺫﺍ ﻨﻘﻭل ﻋﻥ ﺘﺠﺎﺭﺏ ﻴﺴﻭﻉ ﻋﻨﺩ ﻤﺭﻗﺱ ) ،(13 -12 :1ﻭﻋﻨﺩ ﻤﺘﹼﻰ
) ،(11 -1 :4ﻭﻋﻨﺩ ﻟﻭﻗﺎ ) .(13 -1 :4ﻭﻫﻨﺎﻙ ﻓﻭﺍﺭﻕ ﺯﺍﺩﻫﺎ ﻫﺫﺍ ﺍﻹﻨﺠﻴﻠﻲ ﺃﻭ ﺫﺍﻙ .ﻭﺇﻥ ﺍﻹﺤﺼﺎﺌﻴﺎﺕ ﺘﺨﺘﻠﻑ ﺇﺫﺍ ﺍﻨﻁﻠﻘﻨﺎ ﻤﻥ ﺍﻵﻴﺎﺕ ﺃﻭ ﻤﻥ ﺍﻟﺠﻤل ﺃﻭ ﻤﻥ ﺍﻟﻜﻠﻤﺎﺕ .
ﻓﺎﻟﺘﻘﻠﻴﺩ ﺍﻟﻤﺜﻠﹼﺙ ﻴﻐﻁﹼﻲ ﻨﺼﻑ ﺁﻴﺎﺕ ﻤﺭﻗﺱ ) 330ﻤﻥ ﺃﺼل 661 ﺁﻴﺔ( ﻭﺜﻠﺙ ﺁﻴﺎﺕ ﻤﺘﹼﻰ ) 330ﻤﻥ ﺃﺼل 1068ﺁﻴﺔ( ﻭﺜﻠﺙ ﺁﻴﺎﺕ
ﻟﻭﻗﺎ ) 330ﻤﻥ ﺃﺼل .(1150ﻭﻴﻐﻁﹼﻲ ﺘﺴﻌﺔ ﺃﻋﺸﺎﺭ ﻜﻠﻤﺎﺕ ﻤﺭﻗﺱ ) 10045ﻜﻠﻤﺔ ﻤﻥ ﺃﺼل (11078ﻭﻨﺼﻑ ﻜﻸﺕ ﻤﺘﹼﻰ )8751 ﻜﻠﻤﺔ ﻤﻥ ﺃﺼل (18298ﻭﺜﻠﺙ ﻜﻠﻤﺎﺕ ﻟﻭﻗﺎ ) 6761ﻤﻥ ﺃﺼل
19430ﻜﻠﻤﺔ( .ﺜﻡ ﺇﻥ ﻤﺭﻗﺱ ﻻ ﻴﻤﻠﻙ ﺇﻻﹼ ﺨﻤﺴﻴﻥ ﺁﻴﺔ ﺨﺎﺼﺔ ﺒﻪ:
ﻤﺜل ﺼﺒﺭ ﺍﻟﺯﺍﺭﻉ )ﻤﺭ ،(29 -26 :4ﺤﺎﺩﺙ ﺃﻗﺭﺒﺎﺀ ﻴﺴﻭﻉ )ﻤﺭ
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،(21 -19 :3ﺸﻔﺎﺀ ﺍﻷﺨﺭﺱ ﺍﻷﺼﻡ) ﻤﺭ ،(37 -31 :7ﺃﻋﻤﻰ ﺒﻴﺕ ﺼﻴﺩﺍ )ﻤﺭ (26 -22 :8ﻭﺒﻌﺽ ﺍﻷﻗﻭﺍل ﺍﻟﻤﺘﻔﺭﻗﺔ .ﺃﻤﺎ ﻤﺎ
ﺘﺒﻘﹼﻰ ﻤﻥ ﻤﺭﻗﺱ ﻓﻨﺠﺩﻩ ﻋﻨﺩ ﻤﺘﻰ ﻭﻟﻭﻗﺎ .ﻓﻜﺄﻨﹼﻲ ﺒﻤﺭﻗﺱ ﻴﻤﺜﹼل
ﺍﻟﻘﺎﺴﻡ ﺍﻟﻤﺸﺘﺭﻙ ﻓﻲ ﺍﻟﺘﻘﻠﻴﺩ ﺍﻹﺯﺍﺌﻲ .ﻭﻟﻜﻥ ﻤﺭﻗﺱ ﻴﻘﺩﻡ ﺘﻘﺎﻟﻴﺩ
ﻴﺠﻬﻠﻬﺎ ﻤﺘﹼﻰ ﺃﻭ ﻟﻭﻗﺎ ﻜﻤﺎ ﺃﻨﹼﻪ ﻴﺠﻬل ﺘﻘﺎﻟﻴﺩ ﻋﺩﻴﺩﺓﹰ ﺃﻭﺭﺩﻫﺎ ﻤﺘﹼﻰ ﺃﻭ
ﻟﻭﻗﺎ.
ﺃﻤﺎ ﺍﻟﺘﻘﻠﻴﺩ ﺍﻟﻤﺜﻨﹼﻰ ﻓﻴﻐﻁﹼﻲ ﺨِﻤﺱ ﺁﻴﺎﺕ ﻤﺘﹼﻰ ﻭﻟﻭﻗﺎ ﺃﻱ 3951ﻜﻠﻤﺔ ﻋﻨﺩ ﻤﺘﹼﻰ ﻭ 3782ﻜﻠﻤﺔ ﻋﻨﺩ ﻟﻭﻗﺎ .ﺜﻡ ﺇﻥ ﻤﺘﹼﻰ ﻴﻤﻠﻙ 315ﺁﻴﺔ )ﺃﻭ
5596ﻜﻠﻤﺔ( ﺨﺎﺼﺔ ﺒﻪ :ﺨﺒﺭ ﺍﻟﻁﻔﻭﻟﺔ )ﻑ ،(2 -1ﺜﻤﺎﻨﻴﺔ ﺃﻤﺜﺎل، ﺒﻌﺽ ﺍﻷﺨﺒﺎﺭ ﻭﺃﻗﻭﺍل ﻋﺩﻴﺩﺓ .ﻭﻴﻤﻠﻙ ﻟﻭﻗﺎ 500ﺁﻴﺔ )ﺃﻭ 8887
ﻜﻠﻤﺔ( ﺨﺎﺼﺔ ﺒﻪ .ﺇﺫﹰﺍ ﻴﺒﺩﻭ ﺃﻥ ﻫﻨﺎﻙ ﻴﻨﺒﻭﻋﺎ ﻤﺸﺘﺭﻜﹰﺎ ﻴﺴﺘﻘﻲ ﻤﻨﻪ ﻤﺘﹼﻰ ﻭﻟﻭﻗﺎ ،ﻭﻴﺯﺍﺩ ﻋﻠﻴﻪ ﺘﻘﺎﻟﻴﺩ ﺨﺎﺼﺔ ﻴﻌﺭﻓﻬﺎ ﺍﻟﻭﺍﺤﺩ ﻭﻴﺠﻬﻠﻬﺎ ﺍﻵﺨﺭ.
ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺱ ﺝ 4ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﺍﻷﻧﺎﺟﻴﻞ ﺍﻹﺯﺍﺋﻴﺔ ﺃﻱ ﻣﺘﻰ ﻭﻣﺮﻗﺲ ﻭﻟﻮﻗﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻣﻦ
ﻋﺸﺮ :ﺍﳌﺴﺄﻟﺔ ﺍﻹﺯﺍﺋﻴﺔ
ﳑﺎ ﺳﺒﻖ ﻳﺘﺒﲔ ﻟﻨﺎ ﻣﺪﻯ ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﻜﺒﲑ ﺑﲔ ﻫﺬﻩ ﺍﻷﻧﺎﺟﻴﻞ.ﻫﺬﺍ ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﻜﺒﲑ ﻓﺘﺢ
ﺑﺎﺑﺎ ﻟﻌﺪﺩ ﻣﻦ ﺍﻟﻨﻈﺮﻳﺎﺕ ..ﻣﻨﻬﺎ ﻧﻈﺮﻳﺔ ﺗﻔﺴﺮ ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﻜﺒﲑ ﺑﲔ ﻫﺬﻩ ﺍﻷﻧﺎﺟﻴﻞ ) ﻣﱴ ﻭ ﻣﺮﻗﺲ ﻭ ﻟﻮﻗﺎ ( ﻋﻠﻰ ﺃﻥ : ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﻣﱴ ﻭ ﻣﺮﻗﺲ ﻭ ﻟﻮﻗﺎ ﻋﺎﺋﺪ ﺇﱃ ﺃﻥ ﻛﻼ ﻣﻦ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﻧﻘﻠﻮﺍ ﻣﻦ ﺍﳒﻴﻞ ﻣﺮﻗﺲ ﲟﺎ ﺃﻧﻪ ﺃﻭﻝ ﺇﳒﻴﻞ ﻛﺘﺐ.
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ﺍﻟﺘﺸﺎﺑﻪ ﺑﲔ ﻣﱴ ﻭ ﻟﻮﻗﺎ )ﻓﻘﻂ( ﻋﺎﺋﺪﺍ ﺇﱃ ﺃﻥ ﻛﻼ ﻣﻨﻬﻤﺎ ﺍﻗﺘﺒﺲ ﻣﻦ ﻧﻔﺲ ﺍﳌﺼﺪﺭ ﻭ ﲰﻮﻩ ﺑﺎﻟﻮﺛﻴﻘﺔ " " Q
ﻛﻼﻡ ﻣﻮﺟﻮﺩ ﰲ ﻣﱴ )ﻓﻘﻂ( ﻭ ﻏﲑ ﻣﻮﺟﻮﺩ ﰲ ﺍﻹﺛﻨﲔ ﺍﻟﺒﺎﻗﻴﲔ .ﻭﻫﺬﺍ ﻋﺎﺋﺪ ﺇﱃ ﺃﻥ ﻣﱴ ﺍﻗﺘﺒﺲ ﻣﻦ ﻣﺼﺪﺭ ﱂ ﻳﻌﺮﻓﻪ ﻟﻮﻗﺎ ﻭ ﲰﻮﻩ ﺑﺎﻟﻮﺛﻴﻘﺔ ""M
ﻛﻼﻡ ﻣﻮﺟﻮﺩ ﰲ ﻟﻮﻗﺎ )ﻓﻘﻂ( ﻭﻏﲑ ﻣﻮﺟﻮﺩ ﰲ ﺍﻹﺛﻨﲔ ﺍﻟﺒﺎﻗﻴﲔ .ﻭﻫﺬﺍ ﻋﺎﺋﺪ ﺇﱃ
ﺍﻥ ﻟﻮﻗﺎ ﺍﻗﺘﺒﺲ ﻣﻦ ﻣﺼﺪﺭ ﱂ ﻳﻌﺮﻓﻪ ﻣﱴ ﻭ ﲰﻮﻩ ﺑﺎﻟﻮﺛﻴﻘﺔ ""L ﺇﺫﺍ ﳝﻜﻨﻨﺎ ﺗﻠﺨﻴﺺ ﻧﻈﺮﻳﺔ ﺍﳌﺼﺎﺩﺭ ﰲ ﺍﻵﰐ : ﻣﺮﻗﺲ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﻣﺼﺪﺭﻳﻦ ﻣﻬﻤﲔ ﳘﺎ :ﺑﻄﺮﺱ ﻭ ﺍﻟﻮﺛﻴﻘﺔ Q ﻣﱴ ﺍﺳﺘﺨﺪﻡ 3ﻣﺼﺎﺩﺭ :ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﻭ ﺍﻟﻮﺛﻴﻘﺔ Qﻭ ﺍﻟﻮﺛﻴﻘﺔM ﻟﻮﻗﺎ ﺍﺳﺘﺨﺪﻡ 3ﻣﺼﺎﺩﺭ :ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﻭ ﺍﻟﻮﺛﻴﻘﺔ Qﻭ ﺍﻟﻮﺛﻴﻘﺔL ﻭ ﺳﻮﻑ ﻧﺄﰐ ﺑﺎﻷﺩﻟﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻣﻦ ﺍﳌﺮﺍﺟﻊ ﺍﳌﺴﻴﺤﻴﺔ : ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﺍﳌﻘﺘﺲ ﻣﻨﻪ.
ﻗﺒﻞ ﺃﻥ ﻧﺄﰐ ﺑﺎﻷﺩﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻹﳒﻴﻠﻴﲔ ) ﻣﱴ ﻭ ﻟﻮﻗﺎ ( ﺍﻗﺘﺒﺴﻮﺍ ﻣﻦ ﻫﺬﺍ ﺍﻹﳒﻴﻞ
.ﳚﺐ ﺍﻥ ﻧﺴﺄﻝ ﻣﻦ ﻫﻮ ﺃﺻﻼ ﻛﺎﺗﺐ ﻫﺬﺍ ﺍﻹﳒﻴﻞ ؟ ﻭﺍﳉﻮﺍﺏ ﻃﺒﻌﺎ ﻣﻌﺮﻭﻑ :
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The Gospel of Mark by Timothy R. Carmody-P:1
: ﺍﻟﺘﺮﲨﺔ.ﻛﺎﺗﺐ ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﳎﻬﻮﻝ
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New Collegeville Bible Commentary: New Testament by Daniel DurkenP:91
: ﺍﻟﺘﺮﲨﺔ-
ﻏﲑ، ﻣﺜﻞ ﲨﻴﻊ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻷﺧﺮﻯ،ﺍﳌﺆﻟﻒ ﺍﻟﻔﻌﻠﻲ ﻹﳒﻴﻞ ﻣﺮﻗﺲ .ﻣﻌﺮﻭﻑ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ
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ﺑﻌﺪ ﺃﻥ ﻋﺮﻓﻨﺎ ﺃﻥ ﻛﺎﺗﺐ ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﺍﻟﺬﻱ ﺍﻗﺘﺒﺲ ﻣﻨﻪ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﳎﻬﻮﻝ !! ﻧﺄﰐ ﺇﱃ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ .
ﻛﺘﺎﺏ :ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ – ﻓﻬﻴﻢ ﻋﺰﻳﺰ – ﺹ173:
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The veil is torn: A.D. 30 to 70, from Pentecost to the fall of Jerusalem by Christian History Project-P:195
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: ﺍﻟﺘﺮﲨﺔﻫﺎﺅﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻳﺮﻭﻥ ﺃﻥ ﺍﻹﺛﻨﲔ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻰ ﻣﺰﻳﺞ ﻣﻦ ﻣﺮﻗﺲ . ﻟﻜﺘﺎﺑﺔ ﺃﻧﺎﺟﻴﻠﻬﻢ- ﻕ-ﻭ
Matthew 1-7 by William David Davies,Dale C. Allison-P:97
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ﺍﻟﺘﺮﲨﺔ:ﺣﺴﺐ ﺍﻷﻏﻠﺒﻴﺔ .ﻣﺮﻗﺺ ﻛﺎﻥ ﻣﺼﺪﺭﺍ ﻟﻜﻞ ﻣﻦ ﻣﱴ ﻭ ﻟﻮﻗﺎ. ﺛﺎﻧﻴﺎ :ﻣﺮﺍﺟﻊ ﻣﺘﻰ ﻭﻋﻼﻗﺘﻪ ﲟﺮﻗﺲ ﻭﻟﻮﻗﺎ
ﺇﺫﺍ ﻗﺎﺑﻠﻨﺎ ﻣﺘﻰ ﻣﻊ ﺍﻹﺯﺍﺋﻴﲔ ﺍﻵﺧﺮﻳﻦ ،ﻭﺟﺪﻧﺎ ﺃﻧﻪ ﻗﺮﻳﺐ ﻣﻦ ﻣﺮﻗﺲ ﻓﻴﻤﺎ ﳜﺺ ﺍﻷﺧﺒﺎﺭ ،ﻭﻗﺮﻳﺐ ﻣﻦ ﻟﻮﻗﺎ ﻓﻴﻤﺎ ﳜﺺ ﻛﻠﻤﺎﺕ ﺍﳌﺴﻴﺢ :ﻫﻨﺎﻙ 600ﺁﻳﺔ )ﻣﻦ ﺃﺻﻞ 1068ﺁﻳﺔ( ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﻣﺘﻰ ﻭﻣﺮﻗﺲ .ﻟﻜﻦ ﻣﺘﻰ ﳋﱠﺺ ﻣﺮﻗﺲ ،ﻭﺍﻓﺘﺮﻕ ﻋﻦ ﺗﺮﺗﻴﺐ ﻣﺮﻗﺲ ﰲ ،58 :13 -17 :4ﻭﺍﻗﺘﺮﺏ ﻣﻨﻪ ﺑﻌﺪ ﻑ .14ﻭﻫﻨﺎﻙ 240ﺁﻳﺔ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﻣﺘﻰ ﻭﻟﻮﻗﺎ .ﻭﻫﻜﺬﺍ ﻳﺒﻘﻰ ﳌﺘﻰ 330ﺁﻳﺔ ﺧﺎﺻﺔ ﺑﻪ. ﺣﻴﻨﺬﺍﻙ ﻗﺪﻡ ﺑﻌﺾ ﺍﻟﺸﺮﺍﺡ ﺍﻓﺘﺮﺍﺿﺎ ﻳﻘﻮﻝ ﺇﻥﹼ ﻣﺘﻰ ﻫﻮ ﻧﺴﺨﺔ ﻣﻮﺳﻌﺔ ﻭﳏﻮﺭﺓ ﳌﺮﻗﺲ .ﻭﻣﺎ ﺯﺍﺩﻩ ﻣﺘﻰ ﺃﺧﺬﻩ ﻫﻮ ﻭﻟﻮﻗﺎ ﻣﻦ ﻣﻌﲔ ﺧﺎﺹ .ﻭﻫﻜﺬﺍ ﻧﻜﻮﻥ ﺃﻣﺎﻡ .ﻣﺮﺟﻌﲔ ﻹﳒﻴﻞ ﻣﱴ :ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﻭﺍﳌﻌﲔ ﺍﳌﺸﺘﺮﻙ ﺑﲔ ﻣﺘﻰ ﻭﻟﻮﻗﺎ ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺱ ﺝ 4ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﺍﻷﻧﺎﺟﻴﻞ ﺍﻹﺯﺍﺋﻴﺔ ﺃﻱ ﻣﺘﻰ ﻭﻣﺮﻗﺲ ﻭﻟﻮﻗﺎ ﺍﻟﻔﺼﻞ ﺍﳋﺎﻣﺲ ﻋﺸﺮ :ﺍﻹﳒﻴﻞ ﲝﺴﺐ ﻣﺘﻰ )ﺍﻷﺏ ﺑﻮﻟﺲ ﺍﻟﻔﻐﺎﱄ (
ﺃﻭﻻﹰ :ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﱵ ﺍﺳﺘﻌﻤﻠﻬﺎ ﻟﻮﻗﺎ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻜﺘﺸﻒ ﺗﺮﺗﻴﺐ ﺍﻟﻌﺮﺽ ﻋﻨﺪ ﻟﻮﻗﺎ ،ﻓﻤﻦ ﺍﳌﺴﺘﺤﺴﻦ ﺃﻥ ﻧﻨﻄﻠﻖ ﻣﻦ ﺍﻟﻮﺛﺎﺋﻖ ﺍﻟﱵ ﻋﺎﺩ ﺇﻟﻴﻬﺎ ﻭﻫﻲ ﺍﺛﻨﺘﺎﻥ :ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﻭﻣﺮﺟﻊ ﺧﺎﺹ ﻋﺮﻓﻪ ﻛﻞﹼ ﻣﻦ ﻣﺘﻰ ﻭﻟﻮﻗﺎ
ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺱ ﺝ 4ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ :ﺍﻷﻧﺎﺟﻴﻞ ﺍﻹﺯﺍﺋﻴﺔ ﺃﻱ ﻣﺘﻰ ﻭﻣﺮﻗﺲ ﻭﻟﻮﻗﺎ ﺍﻟﻔﺼﻞ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ :ﺍﻹﳒﻴﻞ ﲝﺴﺐ ﻟﻮﻗﺎ )ﺍﻷﺏ ﺑﻮﻟﺲ ﺍﻟﻔﻐﺎﱄ (
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the Synoptic problem is only one aspect of the source issue; for if Mark and Q are judged to be sources of Matt and Luke The New Jerome biblical commentary- Raymond Edward Brown, Joseph A. Fitzmyer, Roland Edmund Murphy-p:587
: ﺍﻟﺘﺮﲨﺔ ﻷﻧﺎ ﻣﺮﻗﺲ ﻭ.ﺍﳌﺸﻜﻠﺔ ﺍﻟﺴﻴﻨﻮﺑﻴﺘﻴﺔ )ﺍﻹﺯﺍﺋﻴﺔ( ﻟﻴﺴﺖ ﺇﻻ ﻣﻈﻬﺮﺍ ﳌﺸﻜﻠﺔ ﺍﳌﺼﺪﺭ .ﻢ ﻛﺎﻧﻮﺍ ﻣﺼﺎﺩﺭ ﻣﱴ ﻭ ﻟﻮﻗﺎ– ﻛﺎﻑ – ﻳﻌﺘﱪﻭﻥ ﺃ
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The Gospel of Luke by Luke Timothy Johnson,Daniel J. Harringtonp:6
: ﺍﻟﺘﺮﲨﺔ-
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ﻟﻘﺪ.( ﻣﻦ ﺃﺟﻞ ﺍﻹﳒﻴﻞ1-1ﻟﻮﻗﺎ ﺍﺳﺘﻌﻤﻞ ﻛﺬﻟﻚ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻜﺘﻮﺑﺔ )ﻟﻮﻗﺎ
.ﺇﺳﺘﻌﻤﻞ ﻣﺮﻗﺲ
The encyclopedia of Christianity, Volume 5 by Erwin Fahlbusch-p:277
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ﺍﻟﺘﺮﲨﺔ:ﺃﻓﻀﻞ ﺗﻔﺴﲑ ﳍﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﻫﻲ ﺃﻥ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﻛﻞ ﻣﻨﻬﻤﺎ ﺍﺳﺘﻌﻤﻞ ﻣﺮﻗﺲ. ﺇﺫﺍ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﻭ ﻣﻦ ﺍﳌﺮﺍﺟﻊ ﺍﳌﺴﻴﺤﻴﺔ ﻓﺈﻥ ﻛﻼ ﻣﻦ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﺍﻗﺘﺒﺴﻮﺍ ﻭ
ﺍﺳﺘﻌﻤﻠﻮﺍ ﻭ ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻰ ﺍﳒﻴﻞ ﻣﺮﻗﺲ.ﻭﻫﺬﻩ ﻣﺼﻴﺒﺔ ﻣﻦ ﺃﻛﱪ ﺍﳌﺼﺎﺋﺐ ﺳﻮﻑ ﻧﺒﻴﻨﻬﺎ ﰲ ﺍﻵﺧﺮ.ﻟﻜﻦ ﺍﻵﻥ ﻧﻨﺘﻘﻞ ﻟﻠﻤﺼﺪﺭ ﺍﻟﺜﺎﱐ. ﻣﺼﺎﺩﺭ ﺇﳒﻴﻞ ﻣﺮﻗﺲ : ﻋﺮﻓﻨﺎ ﺃﻥ ﻛﻼ ﻣﻦ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﺍﻗﺘﺒﺴﻰ ﻣﻦ ﺇﳒﻴﻞ ﻣﺮﻗﺲ..ﻟﻜﻦ ﺍﻟﺴﺆﺍﻝ ﻫﻞ ﻫﻨﺎﻙ ﻣﺼﺎﺩﺭ ﻹﳒﻴﻞ ﻣﺮﻗﺲ ؟
ﺍﳉﻮﺍﺏ ﻧﻌﻢ ﻭ ﺳﺄﺫﻛﺮ ﺃﻫﻢ ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﻭ ﻫﻲ :ﺑﻄﺮﺱ ﻭ ﺍﻟﻮﺛﻴﻘﺔ Q ﺑﻄﺮﺱ :ﻣﻦ ﺍﳌﺼﺎﺩﺭ ﺍﻟﱵ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﻣﺮﻗﺲ ﰲ ﺍﳒﻴﻠﻪ ﻛﺎﻥ ﺍﳊﻮﺍﺭﻱ ﺑﻄﺮﺱ..
ﻓﻘﺪ ﻛﺎﻥ ﻟﻺﳒﻴﻠﻲ ﻣﺮﻗﺲ ﻋﻼﻗﺔ ﻣﻊ ﺑﺮﻧﺎﺑﺎ ﻭ ﺑﻮﻟﺲ ﻭ ﻛﺬﻟﻚ ﺑﻄﺮﺱ.
ﻭ ﺭﺃﻱ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻴﺤﻴﺔ ﻋﻠﻰ ﺃﻥ ﻣﺮﻗﺲ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﻣﺎﺭﻭﺍﻩ ﻋﻠﻴﻪ ﺑﻄﺮﺱ. ﻭﺳﺠﻞ ﻣﺬﻛﺮﺍﺗﻪ..ﻭﻧﻘﺮﺃ:
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218 : ﺍﻟﻘﺲ ﻓﻬﻴﻢ ﻋﺰﻳﺰ – ﺹ. ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ – ﺩ: ﻛﺘﺎﺏ
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ﺇﺫﺍ ﻣﺮﻗﺲ ﻛﺎﻥ ﺗﺮﲨﺎﻧﺎ ﻟﺒﻄﺮﺱ ﻭ ﻛﺘﺐ ﻛﻞ ﻣﺎ ﺗﻌﻠﻤﻪ ﻋﻦ ﺑﻄﺮﺱ.ﻭﻛﻤﺎ ﻋﻠﻖ ﺍﻟﻘﺲ ﺍﻟﺪﻛﺘﻮﺭ ﻓﻬﻴﻢ ﻋﺰﻳﺰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻗﺒﻞ ﻛﻞ ﺍﻟﻌﻠﻤﺎﺀ ﺗﻘﺮﻳﺒﺎ. ﻟﻘﺪ ﻭﺻﻠﻨﺎ ﺧﱪ ﺳﺠﻠﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﻨﺴﻴﲔ ﺍﻟﻘﺪﻣﺎﺀ ﻣﻔﺎﺩﻩ ﺃﻥ ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﺻﺪﻯ ﻟﻜﺮﺍﺯﺓ ﺑﻄﺮﺱ ،ﺃﻱ ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﻫﻮ "ﻣﺬﻛﺮﺍﺕ ﺑﻄﺮﺱ ﺍﻟﺮﺳﻮﻝ" ﺣﺴﺐ ﺗﻌﺒﲑ ﺍﻟﻜﺎﺗﺐ ﻳﻮﺳﺘﻴﻨﻮﺱ( ﺍﳊﻮﺍﺭ ،(3 :106ﻭﻛﻞ ﻣﺎ ﺟﺎﺀ ﻣﻦ
ﻣﻌﻠﻮﻣﺎﺕ ﻻﺣﻘﺔ ﻳﺴﺘﻨﺪ ﺇﱃ ﺷﻬﺎﺩﺓ ﺑﺎﺑﻴﺎﺱ Papiasﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ
ﻭﺍﻟﱵ ﻭﺭﺩﺕ ﻋﻨﺪ ﺍﳌﺆﺭﺥ ﺇﻓﺴﺎﺑﻴﻮﺱ }ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﻨﺴﻲ ){(15 ،39 ،3 ﺗﻘﻮﻝ" :ﻣﺮﻗﺲ ﻣﻔﺴﺮ ﻟﺒﻄﺮﺱ ﺩﻭﻥ ﺑﺪﻗﹼﺔ ﻛﻞ ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺮﺳﻮﻝ ،ﺃﻭﺭﺩ ﺃﻗﻮﺍﻝ ﺍﻟﺮﺏ ﻭﺃﻋﻤﺎﻟﻪ ﻟﻜﻦ ﺑﺪﻭﻥ ﺗﺮﺗﻴﺐ ﺯﻣﲏ ﻷﻧﻪ ﱂ ﻳﺴﻤﻊ ﺍﻟﺮﺏ ﺷﺨﺼﻴﺎﹰ ﻭﻻ ﺗﺒﻌﻪ
ﺑﻞ ،ﺗﺒﻌﺎﹰ ﻟﺒﻄﺮﺱ ﺍﻟﺮﺳﻮﻝ ،ﺟﺎﺀﺕ ﺗﻌﺎﻟﻴﻤﻪ ﻭﻓﻘﺎﹰ ﻟﻠﺤﺎﺟﺔ ﻓﺈﻧﻪ ﱂ ﻳﺆﻟﻒ ﺃﻗﻮﺍﻟﻪ
ﺍﻟﺮﺋﻴﺴﻴﺔ ﺗﺄﻟﻴﻔﺎﹰ ﲝﻴﺚ ﱂ ﳜﻄﺊ ﻣﺮﻗﺲ ﰲ ﺃﻱ ﺷﻲﺀ ﺑﻞ ﻛﺘﺐ ﻛﻞ ﻣﺎ ﺗﺬﻛﹼﺮﻩ ،ﻭﻛﺎﻥ ﳘﹼﻪ ﺍﻟﻮﺣﻴﺪ ﻋﺪﻡ ﺇﳘﺎﻝ ﻭﻻ ﲢﺮﻳﻒ ﻣﺎ ﺟﺎﺀ ﰲ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ" .ﻭﻛﺬﻟﻚ ﺍﻟﻜﺎﺗﺐ ﺗﺮﺗﻠﻴﺎﻧﻮﺱ ﻳﺼﻒ ﻣﺮﻗﺲ ﺑﺄﻧﻪ ﻣﻔﺴﺮ ﻟﺒﻄﺮﺱ.
ﻛﺘﺎﺏ :ﺇﳒﻴﻞ ﻣﺮﻗﺲ -ﻗﺮﺍﺀﺓ ﻭ ﺗﻌﻠﻴﻖ -ﺗﺄﻟﻴﻒ ﺩ .ﻳﻮﺣﻨﺎ ﻛﺮﺍﻓﻴﺬﻭﺑﻮﻟﻮﺱ – ﺍﳌﻘﺪﻣﺔ – ﺷﻬﺎﺩﺓ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﻜﻨﺴﻲ ﺍﻟﻘﺪﱘ
ﺗﻌﺒﲑ ﲨﻴﻞ ﺍﺳﺘﻌﻤﻠﻪ ﺩ.ﻳﻮﺣﻨﺎ ﻭ ﻫﻮ ﺗﻌﺒﲑ >> ﻟﻘﺪ ﻭﺻﻠﻨﺎ ﺧﱪ ﺳﺠﻠﻪ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﻨﺴﻴﲔ ﺍﻟﻘﺪﻣﺎﺀ ﻣﻔﺎﺩﻩ ﺃﻥ ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﺻﺪﻯ ﻟﻜﺮﺍﺯﺓ ﺑﻄﺮﺱ، ﺃﻱ ﺑﻌﺒﺎﺭﺓ ﺃﺧﺮﻯ ﻫﻮ "ﻣﺬﻛﺮﺍﺕ ﺑﻄﺮﺱ ﺍﻟﺮﺳﻮﻝ <<
ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺘﻌﺒﲑ ﻇﺎﻫﺮ ﻻ ﳛﺘﺎﺝ ﻣﲏ ﻋﻠﻰ ﺗﻌﻠﻴﻖ ﺃﻭ ﺗﻔﺴﲑ..
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ﻭ ﺃﻧﻘﻞ ﻟﻜﻢ ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﻘﺲ ﻣﻨﻴﺲ ﻋﺒﺪ ﺍﻟﻨﻮﺭ ﰲ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﲑ > ﺷﺒﻬﺎﺕ ﻭ ﳘﻴﺔ ﺣﻮﻝ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ < ﻭﰲ ﻓﺼﻞ " ﺷﺒﻬﺎﺕ ﻭﳘﻴﺔ ﺣﻮﻝ ﺇﳒﻴﻞ ﻣﺮﻗﺲ"
ﻓﻴﻘﻮﻝ :
ﺃﲨﻌﺖ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺼﺤﻴﺤﺔ ﻋﻠﻰ ﺃﻥ ﻣﺮﻗﺲ ﺍﻟﺒﺸﲑ ﻛﺎﻥ ﺗﻠﻤﻴﺬ ﺑﻄﺮﺱ ﻭﻛﺎﺗﺐ ﺳﲑﺗﻪ ،ﻭﻳﻘﻮﻝ ﺍﻹﳒﻴﻞ ﺇﻧﻪ ﻛﺎﻧﺖ ﺗﻮﺟﺪ ﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ ﺑﲔ ﺍﻟﺮﺳﻮﻝ ﺑﻄﺮﺱ ﻭﺑﲔ
ﻋﺎﺋﻠﺔ ﺍﻟﺒﺸﲑ ﻣﺮﻗﺲ ،ﺣﱴ ﺃﻧﻪ ﳌﺎ ﺃﻃﻠﻖ ﻣﻼﻙ ﺍﷲ ﺑﻄﺮﺱ ﻣﻦ ﺍﻟﺴﺠﻦ ﺗﻮﺟﻪ ﺇﱃ ﺑﻴﺖ ﻣﺮﱘ ﺃﻡ ﻣﺮﻗﺲ ،ﺣﻴﺚ ﻛﺎﻥ ﺍﻟﺮﺳﻞ ﳎﺘﻤﻌﲔ ﰲ ﺑﻴﺘﻬﺎ ﻳﺮﻓﻌﻮﻥ ﺍﻟﺼﻠﻮﺍﺕ ﷲ )ﺃﻋﻤﺎﻝ .(12:12ﻗﺎﻝ ﺑﺎﺑﻴﺎﺱ» :ﻛﺘﺐ ﻣﺮﻗﺲ ﺍﻟﺒﺸﲑ ﺳﲑﺓ ﺑﻄﺮﺱ ﺍﻟﺮﺳﻮﻝ،ﻭﺳﺠﻞ ﻣﺎ ﲰﻌﻪ ﻣﻨﻪ ﻋﻨﺪ ﺇﻟﻘﺎﺀ ﻋﻈﺎﺗﻪ ،ﺑﺪﻭﻥ ﻣﺮﺍﻋﺎﺓ ﺯﻣﻦ ﺣﺼﻮﻝ
ﺍﳊﻮﺍﺩﺙ ﰲ ﺗﺎﺭﻳﺦ ﺍﳌﺴﻴﺢ .ﻭﻟﻜﻨﻪ ﺃﺧﺬ ﻋﻦ ﺑﻄﺮﺱ ﺍﻷﻗﻮﺍﻝ ﺍﻟﱵ ﻳﻠﻘﻴﻬﺎ ﺣﺴﺐ ﻣﻘﺘﻀﻴﺎﺕ ﺍﻷﺣﻮﺍﻝ «.ﻭﺫﻛﺮ ﻳﻮﺳﺎﺑﻴﻮﺱ ﰲ ﺗﺎﺭﳜﻪ ﺍﻟﻜﻨﺴﻲ ﺷﻬﺎﺩﺓ ﺇﻳﺮﻳﻨﺎﻭﺱ ﺬﺍ ﺍﻟﺼﺪﺩ،ﻭﻛﺬﻟﻚ ﺷﻬﺎﺩﺓ ﺃﻛﻠﻴﻤﻨﺪﺱ ﺃﺳﻘﻒ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻭﺷﻬﺎﺩﺓ
ﺃﻭﺭﳚﺎﻧﻮﺱ .ﻭﻳﻮﺟﺪ ﻏﲑ ﻫﺬﺍ ﺷﻬﺎﺩﺍﺕ ﺗﺮﺗﻠﻴﺎﻥ ﻭﺇﻳﺮﻭﻧﻴﻤﻮﺱ )ﺟﲑﻭﻡ). ....ﻭﻗﺪ ﺃﲨﻊ ﺍﳌﺆﺭﺧﻮﻥ ﺍﻟﻘﺪﻣﺎﺀ ﺃﻥ ﻣﺮﻗﺲ ﻛﺘﺐ ﺇﳒﻴﻠﻪ ﰲ ﺭﻭﻣﺎ ﺑﲔ ﺳﻨﺔ 56
ﻭ65ﻡ ،ﻭﺃﻧﻪ ﻛﺘﺐ ﺳﲑﺓ ﺑﻄﺮﺱ ﺍﻟﺮﺳﻮﻝ ﻭﻧﻘﻞ ﺃﻗﻮﺍﻟﻪ ،ﻭﺃﻥ ﺑﻄﺮﺱ ﺃﻣﻼﻩ ﻋﻠﻴﻪ ﻛﺘﺎﺏ :ﺷﺒﻬﺎﺕ ﻭﳘﻴﺔ ﺣﻮﻝ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ – ﺩ.ﻣﻨﻴﺲ ﻋﺒﺪ ﺍﻟﻨﻮﺭ – ﺷﺒﻬﺎﺕ ﻭﳘﻴﺔ ﺣﻮﻝ ﺇﳒﻴﻞ ﻣﺮﻗﺲ: http://www.answering-islam.org/Arabic/Books/Claims/mar.html
ﺑﺴﺮﺍﺣﺔ ﺃﺣﺴﻦ ﻣﺎ ﻗﺮﺍﺗﻪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻫﻮ ﻣﺎ ﻛﺘﺒﻪ ﺩ.ﻣﻨﻴﺲ ﻋﺒﺪ ﺍﻟﻨﻮﺭ ﻷﻧﻪ ﻳﻮﺿﺢ ﺍﻟﺼﻮﺭﺓ ﺑﺸﻜﻞ ﺗﺎﻡ..
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. ﻣﺮﻗﺲ ﺍﻟﺮﺳﻮﱄ- ﻗﺎﻣﻮﺱ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ –ﻡ: ﻛﺘﺎﺏ http://st-takla.org/Full-Free-Coptic-Books/FreeCopticBooks-002Holy-Arabic-Bible-Dictionary/24_M/M_119.html
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ﻛﺘﺎﺏ :ﺍﶈﻴﻂ ﺍﳉﺎﻣﻊ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻭ ﺍﻟﺸﺮﻕ ﺍﻟﻘﺪﱘ – ﺗﺄﻟﻴﻒ ﺍﻷﺏ ﺑﻮﻟﺲ ﺍﻟﻔﻐﺎﱄ – ﺇ – ﺍﻷﻧﺎﺟﻴﻞ ﺍﻷﺭﺑﻌﺔ ﺍﻟﻘﺎﻧﻮﻧﻴﺔ.
ﻭﻧﺴﺮﺩ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﺍﻵﺑﺎﺀ : ﺃ -ﺑﺎﻳﻴﺎﺱ :ﰱ ﺃﺳﻴﺎ ﺍﻟﺼﻐﺮﻯ ﰱ ﺣﻮﺍﱃ 125ﻡ – )ﻛﻤﺎ ﻳﻘﺘﺒﺲ ﺫﻟﻚ ﻳﻮﺳﺎﻳﻴﻮﺱ(" :ﻭﻫﺬﺍ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﺃﻳﻀﺎﹰ :ﺇﺫ ﺃﺻﺒﺢ ﻣﺮﻗﺲ ﻣﺘﺮﲨﺎﹰ ﻟﺒﻄﺮﺱ ،ﻛﺘﺐ ﺑﺘﺪﻗﻴﻖ ﻛﻞ ﻣﺎ ﺗﺬﻛﺮﻩ ﻋﻦ ﻣﺎ ﻗﺎﻟﻪ ﺃﻭ ﻣﺎ ﻋﻤﻠﻪ ﺍﳌﺴﻴﺢ، ﻭﻟﻜﻦ ﺑﻐﲑ ﺗﺮﺗﻴﺐ ،ﻷﻧﻪ ﱂ ﻳﺴﻤﻊ ﺍﻟﺮﺏ ﻗﻂ ،ﻭﱂ ﻳﺮﺍﻓﻘﻪ ،ﻭﻟﻜﻨﻪ ﺍﻟﺘﺼﻖ ﻓﻴﻤﺎ ﺑﻌﺪ – ﻛﻤﺎ ﻗﻠﺖ -ﺑﺒﻄﺮﺱ ﺍﻟﺬﻯ ﺍﻋﺘﺎﺩ ﺃﻥ ﻳﺼﻮﻍ ﺗﻌﻠﻴﻤﻪ ﺣﺴﺐ ﺍﳊﺎﺟﺔ )ﺣﺎﺟﺔ ﺳﺎﻣﻌﻴﻪ( ،ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﻦ ﻗﺒﻴﻞ ﻭﺿﻊ ﺭﻭﺍﻳﺔ ﻣﺮﺗﺒﺔ ﻷﺣﺎﺩﻳﺚ ﺍﻟﺮﺏ ،ﻭﻟﺬﻟﻚ ﻓﺄﻥ ﻣﺮﻗﺲ ﱂ ﳜﻄﺊ ﰱ ﻛﺘﺎﺑﺘﻪ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻛﻤﺎ ﺗﺬﻛﺮﻫﺎ ،ﻷﻧﻪ ﺍﻫﺘﻢ ﺑﺄﻣﺮ ﻭﺍﺣﺪ ﻭﻫﻮ ﺃﻻ ﳛﺬﻑ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱴ ﲰﻌﻬﺎ ﻭﺃﻻ ﻳﺰﻳﻒ ﺷﻴﺌﺎﹰ ﻓﻴﻬﺎ". ﺏ -ﻳﻮﺳﺘﻴﻨﻮﺱ ﺍﻟﺸﻬﻴﺪ :ﰱ ﻓﻠﺴﻄﲔ ﻭﺍﻟﻐﺮﺏ ﰱ ﺣﻮﺍﱃ 150ﻡ( -ﰱ ﺣﻮﺍﺭﻩ ﻣﻊ ﺗﺮﻳﻔﻮ ﺍﻟﻴﻬﻮﺩﻯ " ): ﻭﻋﻨﺪﻣﺎ ﻳﻘﺎﻝ ﺃﻧﻪ )ﺍﳌﺴﻴﺢ( ﻗﺪ ﺃﻃﻠﻖ ﻋﻠﻰ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﺮﺳﻞ ﺍﺳﻢ ﺑﻄﺮﺱ ،ﻭﻋﻨﺪﻣﺎ ﻳﺴﺠﻞ ﻫﺬﺍ ﰱ "ﺫﻛﺮﻳﺎﺗﻪ" ﻣﻊ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻷﺧﺮﻯ ،ﻭﻫﻰ ﺃﻧﻪ ﻗﺪ ﺃﻃﻠﻖ ﻋﻠﻰ ﺍﺑﲎ ﺯﺑﺪﻯ ﻟﻘﺐ "ﺑﻮﺃﻧﺮﺟﺲ" ﺃﻯ ﺃﺑﲎ ﺍﻟﺮﻋﺪ…ﺇﱁ" ﺕ -ﺇﻳﺮﻳﻨﺎﺱ :ﰱ ﺃﺳﻴﺎ ﺍﻟﺼﻐﺮﻯ ﻭﺑﻼﺩ ﺍﻟﻐﺎﻝ ﺃﻯ ﻓﺮﻧﺴﺎ )ﺣﻮﺍﱃ 175ﻡ – ﻛﻤﺎ ﻳﻘﺘﺒﺴﻪ ﻳﻮﺳﺎﺑﻴﻮﺱ(" :ﺑﻌﺪ ﺃﻥ ﺃﻟﺒﺲ ﺍﻟﺮﺳﻞ ﻗﻮﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ،ﻭﺃﻋﺪﻭﺍ ﲤﺎﻣﺎﹰ ﳋﺪﻣﺔ ﺍﻟﻜﺮﺍﺯﺓ ﻟﻜﻞ ﺍﻟﻌﺎﱂ ،ﺃﻧﻄﻠﻘﻮﺍ ﺇﱃ ﺃﻗﺎﺻﻰ ﺍﻷﺭﺽ ﻳﺒﺸﺮﻭﻥ ﺑﺎﻹﳒﻴﻞ ،ﻓﺬﻫﺐ ﻣﱴ ﺷﺮﻗﺎ ﺇﱃ ﻣﻦ ﻫﻢ ﻣﻦ ﺃﺻﻞ ﻋﱪﺃﱏ ﻭﺑﺸﺮﻫﻢ ﺑﻨﻔﺲ ﻟﻐﺘﻬﻢ ،ﺍﻟﻠﻐﺔ
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ﺍﻟﱴ ﻛﺎﻥ ﻗﺪ ﻛﺘﺐ ﺎ ﺇﳒﻴﻠﻪ ،ﺑﻴﻨﻤﺎ ﺫﻫﺐ ﺑﻄﺮﺱ ﻭﺑﻮﻟﺲ ﻏﺮﺑﺎ ﻭﻛﺮﺯﺍ ﻭﺃﺳﺴﺎ ﺍﻟﻜﻨﻴﺴﺔ ﰱ ﺭﻭﻣﻴﺔ ، ﻭﻟﻜﻦ ﺑﻌﺪ ﺭﺣﻴﻞ ﻫﺆﻻﺀ ﺳﻠﱠﻢ ﻟﻨﺎ ﻣﺮﻗﺲ ﺗﻠﻤﻴﺬ ﺑﻄﺮﺱ ﻭﺗﺮﲨﻪ ،ﺍﻷﻣﻮﺭ ﺍﻟﱴ ﻛﺮﺯ ﺎ ﺑﻄﺮﺱ ،ﻣﻜﺘﻮﺑﺔ" ﺙ -ﺍﻟﻘﺪﻳﺲ ﺃﻛﻠﻴﻤﻨﺪﺱ ﺍﻹﺳﻜﻨﺪﺭﻯ ) :ﺣﻮﺍﱃ 200ﻡ( " :ﻛﺎﻧﺖ ﺍﳌﻨﺎﺳﺒﺔ ﺍﻟﱴ ﻛﺘﺐ ﻓﻴﻬﺎ ﺇﳒﻴﻞ ﻣﺮﻗﺲ ﻛﻤﺎ ﻳﻠﻰ :ﺑﻌﺪ ﺃﻥ ﻛﺮﺯ ﺑﻄﺮﺱ ﻋﻠﻨﺎﹰ ﺑﺎﻟﻜﻠﻤﺔ ﰱ ﺭﻭﻣﺎ ،ﻭﻧﺎﺩﻯ ﺑﺎﻹﳒﻴﻞ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ،ﺗﻮﺳﻞ ﻛﺜﲑﻭﻥ ﻣﻦ ﺍﳊﺎﺿﺮﻳﻦ ﳌﺮﻗﺲ ﻛﻮﺍﺣﺪ ﻣﻦ ﺍﻟﺬﻳﻦ ﺗﺒﻌﻮﺍ ﺑﻄﺮﺱ ﺯﻣﻨﺎﹰ ﻃﻮﻳﻼﹰ ﻭﻳﺬﻛﺮ ﻛﻞ ﻣﺎ ﻗﺎﻟﻪ ،ﺃﻥ ﻳﺪﻭﻥ ﳍﻢ ﻣﺎ ﺗﻜﻠﻢ ﺑﻪ ﺑﻄﺮﺱ .ﻭﺑﻌﺪ ﺃﻥ ﻛﺘﺐ ﻣﺮﻗﺲ ﺍﻹﳒﻴﻞ ﻗﺪﻣﻪ ﻟﻠﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻗﺪ ﺗﻮﺳﻠﻮﺍ ﺇﻟﻴﻪ .ﻭﻋﻨﺪﻣﺎ ﳕﺎ ﺫﻟﻚ ﺍﱃ ﻋﻠﻢ ﺑﻄﺮﺱ ﱂ ﻳﻌﺘﺮﺽ ﻋﻠﻴﻪ ﻭﱂ ﻳﺸﺠﺒﻪ" ﺝ -ﻭﺍﻳﻀﺎﹰ" :ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺮﻭﻣﺎﻧﻴﻮﻥ ﻣﻔﺘﻮﻧﲔ ﺑﺎﻟﻨﻮﺭ ﺍﻟﺬﻯ ﺳﻄﻊ ﻋﻠﻰ ﻋﻘﻮﳍﻢ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺑﻄﺮﺱ ،ﱂ ﻳﻘﻨﻌﻮﺍ ﲟﺠﺮﺩ ﺍﻟﺴﻤﻊ ﻭﺇﻋﻼﻥ ﺍﳊﻖ ﺍﳊﻰ ،ﺑﻞ ﺃﺳﺮﻋﻮﺍ ﻳﻠﺘﻤﺴﻮﻥ ﺑﺈﳊﺎﺡ ﻣﻦ ﻣﺮﻗﺲ -ﺍﻟﺬﻯ ﺇﳒﻴﻠﻪ ﺑﲔ ﺃﻳﺪﻳﻨﺎ، ﻭﻛﺎﻥ ﻣﻦ ﺃﺗﺒﺎﻉ ﺑﻄﺮﺱ -ﺃﻥ ﻳﺴﺠﻞ ﳍﻢ ﻛﺘﺎﺑﺔ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺬﻯ ﻗﺒﻠﻮﻩ ﻣﺸﺎﻓﻬﺔ ،ﻭﱂ ﻳﻜﻔﻮﺍ ﻋﻦ ﺇﳊﺎﺣﻬﻢ، ﺣﱴ ﺃﻗﻨﻌﻮﻩ ﺑﺮﺃﻳﻬﻢ ،ﻭﻫﻜﺬﺍ ﻛﺎﻧﻮﺍ ﺳﺒﺐ ﻛﺘﺎﺑﻪ ﺍﻹﳒﻴﻞ ﺍﳌﺴﻤﻰ "ﺑﺈﳒﻴﻞ ﻣﺮﻗﺲ" ،ﻭﻳﻘﺎﻝ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻋﻠﻢ ﺍﻟﺮﺳﻮﻝ -ﺑﺈﳍﺎﻡ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ -ﲟﺎ ﺣﺪﺙ ،ﺳﺮ ﺑﺎﻫﺘﻤﺎﻡ ﺍﻟﻨﺎﺱ ﺑﺬﻟﻚ ﻭﺃﻣﺮ ﺑﺄﻥ ﻳﻘﺮﺃ ﻣﺎ ﻛﺘﺐ ﰱ ﺍﻟﻜﻨﺎﺋﺲ " ﺡ -ﺍﻟﻌﻼﻣﺔ ﺗﺮﺗﻠﻴﺎﻥ :ﻣﻦ ﴰﺎﱃ ﺃﻓﺮﻳﻘﻴﺎ )ﺣﻮﺍﱃ 207ﻡ( :ﻳﺘﺤﺪﺙ ﻋﻦ ﺳﻠﻄﺎﻥ ﺍﻷﻧﺎﺟﻴﻞ ﺍﻷﺭﺑﻌﺔ ﻓﻴﻘﻮﻝ ﺃﻥ ﺍﺛﻨﲔ ﻣﻨﻬﺎ ﻛﺘﺒﻬﻤﺎ ﺭﺳﻮﻻﻥ ،ﻭﺍﻷﺛﻨﲔ ﺍﻵﺧﺮﻳﻦ ﻛﺘﺒﻬﻤﺎ ﺭﻓﻴﻘﺎﻥ ﻟﻠﺮﺳﻞ" ،ﲟﺎ ﻓﻴﻬﻤﺎ ﻣﺎ ﻧﺸﺮﻩ ﻣﺮﻗﺲ ،ﻷﻧﻪ ﳝﻜﻦ ﺃﻥ ﻳﻌﺰﻯ ﻟﺒﻄﺮﺱ ﺍﻟﺬﻯ ﻛﺎﻥ ﻣﺮﻗﺲ ﻣﺘﺮﲨﺎﹰ ﻟﻪ". ﺥ -ﺃﻭﺭﳚﺄﻧﻮﺱ :ﰱ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻭﺍﻟﺸﺮﻕ )ﺣﻮﺍﱃ 240ﻡ( " :ﻭﺍﻹﳒﻴﻞ ﺍﻟﺜﺎﱐ ﳌﺮﻗﺲ ﺍﻟﺬﻯ ﻛﺘﺒﻪ ﲢﺖ ﺇﺭﺷﺎﺩ ﺑﻄﺮﺱ ﺍﻟﺬﻯ ﻳﻘﻮﻝ ﻋﻨﻪ ﰱ ﺭﺳﺎﻟﺘﻪ ﺍﳉﺎﻣﻌﺔ )ﻣﺮﻗﺲ ﺍﺑﲎ) ﺩ -ﻳﻮﺳﺎﻳﻴﻮﺱ ﺍﻟﻘﻴﺼﺮﻯ :ﻣﻦ ﻗﻴﺼﺮﻳﺔ )ﺣﻮﺍﱃ 325ﻡ(" :ﻭﻣﻊ ﺃﻥ ﺑﻄﺮﺱ ﱂ ﻳﺸﺮﻉ -ﻟﻔﺮﻁ ﺍﻟﺘﻮﺍﺿﻊ – ﰱ ﻛﺘﺎﺑﺔ ﺇﳒﻴﻞ ،ﻓﺄﻧﻪ ﻣﻊ ﻫﺬﺍ ﻗﺪ ﺫﺍﻉ ﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ ﺃﻥ ﻣﺮﻗﺲ -ﺍﻟﺬﻯ ﻛﺎﻥ ﻗﺪ ﺃﺻﺒﺢ ﻣﻦ ﺃﺗﺒﺎﻋﻪ ﺍﳊﻤﻴﻤﲔ ﺍﳌﻼﺯﻣﲔ ﻟﻪ – ﻗﺪ ﺳﺠﻞ ﻣﺬﻛﺮﺍﺕ ﺑﺄﺣﺎﺩﻳﺚ ﺑﻄﺮﺱ ﻋﻦ ﺃﻋﻤﺎﻝ ﻳﺴﻮﻉ" ،ﻭ"ﰱ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺬﻯ ﻳﻜﺘﺐ ﻫﺬﺍ ﻫﻮ ﻣﺮﻗﺲ ،ﻭﻟﻜﻦ ﺑﻄﺮﺱ ﻫﻮ ﺍﻟﺬﻯ ﻳﺸﻬﺪ ،ﻷﻥ ﻛﻞ ﻣﺎ ﰱ ﻣﺮﻗﺲ ﺃﳕﺎ ﻫﻰ ﻣﺬﻛﺮﺍﺕ ﺃﻭ ﺗﺴﺠﻴﻼﺕ ﻷﻗﻮﺍﻝ ﺑﻄﺮﺱ" ﺫ -ﺍﻟﻘﺪﻳﺲ ﺟﲑﻭﻡ :ﰱ ﺍﻟﺸﺮﻕ ﻭﺍﻟﻐﺮﺏ )ﺣﻮﺍﱃ 350ﻡ ( " :ﺃﻥ ﻣﺮﻗﺲ -ﺗﻠﻤﻴﺬ ﺑﻄﺮﺱ ﻭﻣﺘﺮﲨﻪ- ﻛﺘﺐ ﺑﻨﺎﺀ ﻋﻠﻰ ﻃﻠﺐ ﺍﻹﺧﻮﺓ ﰱ ﺭﻭﻣﻴﺔ ﺇﳒﻴﻼﹰ ﳐﺘﺼﺮﺍﹰ ﻃﺒﻘﺎ ﳌﺎ ﻛﺎﻥ ﻗﺪ ﲰﻊ ﺑﻄﺮﺱ ﻳﺮﻭﻳﻪ .ﻭﻋﻨﺪﻣﺎ ﺑﻠﻎ ﺑﻄﺮﺱ ﺫﻟﻚ ،ﻭﺍﻓﻖ ﻋﻠﻴﻪ ﻭﺃﻣﺮ ﺃﻥ ﻳﻘﺮﺃ ﰱ ﺍﻟﻜﻨﺎﺋﺲ" ﺭ -ﻛﻤﺎ ﺫﻛﺮ ﺃﻳﻀﺎﹰ ... " :ﻓﻘﺪ ﻛﺎﻥ ﻋﻨﺪﻩ ﺗﻴﻄﺲ ﻣﺘﺮﲨﺎﹰ ،ﲤﺎﻣﺎﹰ ﻛﻤﺎ ﺃﻥ ﺑﻄﺮﺱ ﺍﳌﺒﺎﺭﻙ ﻛﺎﻥ ﻟﻪ ﻣﺮﻗﺲ ﻣﺘﺮﲨﺎﹰ ،ﻭﺍﻟﺬﻯ ﻛﺘﺐ ﺇﳒﻴﻠﻪ ،ﻓﻘﺪ ﻛﺎﻥ ﺑﻄﺮﺱ ﻳﺮﻭﻯ ﻭﻣﺮﻗﺲ ﻳﺴﺠﻞ" ﻛﺎﻧﺖ ﻫﺬﻩ ﺟﺰﺋﻴﺔ ﻣﻘﺘﺒﺴﺔ ﻣﻦ ﻣﻘﺎﻟﻪ ﻋﻦ ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻜﺘﺎﺑﻴﺔ http://www.burhanukum.com/article529.html
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ﻭﻧﻘﺮﺃ ﺟﺰﺋﻴﺔ ﻣﻦ ﻗﺎﻣﻮﺱ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﺗﺄﻛﺪ ﺃﻥ ﻣﺮﻗﺲ ﱂ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﺑﻄﺮﺱ ﻓﻘﻂ ﺑﻞ ﺑﻮﻟﺲ ﻭ ﻛﻞ ﻣﻦ ﺭﺃﻯ ﺍﳌﺴﻴﺢ ﻣﻦ ﺍﻟﺘﻼﻣﻴﺬ ﺃﻭ ﻏﲑﻫﻢ:
ﻛﺘﺎﺏ :ﻗﺎﻣﻮﺱ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ – ﺇ – ﺇﳒﻴﻞ ﻣﺮﻗﺲ. http://st-takla.org/Full-Free-Coptic-Books/FreeCopticBooks-002Holy-Arabic-Bible-Dictionary/24_M/M_120.html
ﺇﺫﺍ ﻟﻘﺪ ﻋﺮﻓﻨﺎ ﻭ ﺑﺎﳌﺮﺍﺟﻊ ﺍﻟﻌﺮﺑﻴﺔ ﺃﻥ ﻣﺮﻗﺲ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻪ ﻛﻞ ﻣﻦ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﻋﻠﻰ ﺃﻧﻪ ﻣﺮﺟﻊ..ﻫﻮ ﻧﻔﺴﻪ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﻣﺮﺍﺟﻊ ﺃﺧﺮﻯ ﻣﻦ ﺃﳘﻬﺎ ﻛﺎﻥ
ﺑﻄﺮﺱ!!
ﺑﻌﺪ ﺃﻥ ﻋﺮﻓﻨﺎ ﺍﳌﺮﺟﻊ ﺍﻷﻭﻝ ﻟﻨﺮﻯ ﺍﳌﺮﺟﻊ ﺍﻟﺜﺎﱐ ﻭ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻮﺛﻴﻘﺔ ""Q ﺍﻟﻮﺛﻴﻘﺔ ""Q ﻋﻨﺪﻣﺎ ﺳﻨﺘﻜﻠﻢ ﻋﻦ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﺍﳌﻬﻤﺔ ..ﺳﻮﻑ ﻧﺘﻜﻠﻢ ﻋﻨﻬﺎ ﰲ ﺟﺰﺋﲔ..ﺟﺰﺀ ﻋﻦ ﺍﻟﻮﺛﻴﻘﺔ ﻛﻤﺼﺪﺭ ﻹﳒﻴﻞ ﻣﺮﻗﺲ..ﻭﺍﻟﻮﺛﻴﻘﺔ ﻛﻤﺼﺪﺭ ﻹﳒﻴﻠﻲ ﻣﱴ ﻭ
ﻟﻮﻗﺎ..ﻭﻟﻜﻦ ﻗﺒﻞ ﻫﺬﺍ ﳚﺐ ﺃﻥ ﻧﻌﺮﻑ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ؟؟
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ﺍﻟﻮﺛﻴﻘﺔ " "Qﺑﻜﻞ ﺑﺴﺎﻃﺔ .ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﺃﺧﺪ ﺇﲰﻬﺎ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻻﳌﺎﻧﻴﺔ ﻭ ﻣﻦ ﺍﻟﻜﻠﻤﺔ Quelleﻭﺍﻟﱵ ﺗﻌﲏ ﻣﺼﺪﺭ. ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺑﻮﺟﻮﺩﻫﺎ ﻋﻨﺪﻣﺎ ﻻﺣﻈﻮﺍ ﺃﻥ ﻛﻼ ﻣﻦ ﻣﱴ ﺇﺷﺘﺮﻙ ﻣﻊ ﻟﻮﻗﺎ ﰲ ﺃﺷﻴﺎﺀ
ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﰲ ﻣﺮﻗﺲ ﺍﻟﺬﻱ ﻗﻠﻨﺎ ﺃﻤﺎ ﺍﻗﺘﺒﺴﻮﺍ ﻣﻨﻪ..ﻫﺬﻩ ﻛﺎﻧﺖ ﻓﻜﺮﺓ ﻳﺴﲑﺓ
ﻓﻘﻂ..ﺍﳌﻬﻢ ﰲ ﺍﳌﻮﺿﻮﻉ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﻣﺮﻗﺲ ﺍﻗﺘﺒﺲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ )ﳚﺐ ﺍﻹﺷﺎﺭﺓ ﻭ ﻟﻸﻣﺎﻧﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺃﻥ ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﻗﺎﻝ ﺑﺎﻋﺘﻤﺎﺩ ﻣﺮﻗﺲ ﻋﻠﻰ ﺍﻟﻮﺛﻴﻘﺔ – ﻕ -ﻫﻨﺎﻙ ﻣﻦ ﻋﺎﺭﺿﻪ ﻭ ﺭﻓﻀﻪ ﻭ ﻟﻜﻦ ﳓﻦ ﺳﻨﺎﺧﺪ ﺑﺮﺃﻱ ﻣﻦ ﻗﺎﻝ ﺑﻪ (..
ﻛﺘﺎﺏ :ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻜﺘﺎﺑﻴﺔ – ﺇﳒﻴﻞ ﻣﺮﻗﺲ
ﻛﺘﺎﺏ :ﺗﻔﺴﲑ ﻣﱴ ﺍﳌﺴﻜﲔ – ﺇﳒﻴﻞ ﻣﺮﻗﺲ – ﺹ42:
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Jesus, Mark and Q by Michael Labahn,Andreas Schmidt – p:15
ﺍﻟﺘﺮﲨﺔ:...ﺍﻟﺘﺤﻠﻴﻞ ﺍﳌﻘﺎﺭﻥ ﻟﻠﻨﺺ ﻳﺆﻳﺪ ﺍﻹﺳﺘﻨﺘﺎﺝ ﺃﻥ ﻛﻼ ﺍﻟﻨﺼﻴﲔ ﺗﺄﻳﺪ ﺍﻟﺮﺃﻱ ﺍﻟﻘﺎﺋﻞ ﺑﺄﻥ ﻣﺮﻗﺲ ﻋﺮﻑ ﻭ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻮﺛﻴﻘﺔ –ﻕ-
) ﻫﺬﺍ ﺍﻟﺮﺃﻱ ﺿﻌﻴﻒ ..ﻓﻘﻂ ﺫﻛﺮﺗﻪ ﻟﻠﻌﻠﻢ ﻭﻟﻦ ﺘﻢ ﺑﻪ (
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ﺍﻵﻥ ﻧﺄﰐ ﺇﱃ ﺍﻟﻮﺛﻴﻘﺔ Qﻛﻤﺼﺪﺭ ﻹﳒﻴﻞ ﻣﱴ ﻭ ﻟﻮﻗﺎ..
ﻛﺘﺎﺏ :ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ – ﺣﺒﻴﺐ ﺳﻌﻴﺪ – ﺹ216:
ﻛﺘﺎﺏ :ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ – ﺍﻟﻘﺲ ﻓﻬﻴﻢ ﻋﺰﻳﺰ – ﺹ173:
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ﻛﺘﺎﺏ :ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻜﺘﺎﺑﻴﺔ – ﺇﳒﻴﻞ ﻟﻮﻗﺎ.
ﻛﺘﺎﺏ :ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻜﺘﺎﺑﻴﺔ -ﺇﳒﻴﻞ
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The New American Commentary-Luke-V4-P:28
: ﺍﻟﺘﺮﲨﺔ-
ﺍﻟﺬﻱ. ﻣﱴ ﻭ ﻟﻮﻗﺎ ﺃﻳﻀﺎ ﺍﺳﺘﻌﻤﻠﻮﺍ ﻋﻠﻰ ﺍﻷﻗﻞ ﻣﺼﺪﺭﺍ ﺁﺧﺮﺍ.ﺑﺎﻹﺿﺎﻓﺔ ﳌﺮﻗﺲ "Q" ﲰﻲ
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Early narrative Christology: the Lord in the Gospel of Luke Par Christopher Kavin Rowe – p:129
: ﺍﻟﺘﺮﲨﺔQ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﺍﻹﺛﻨﲔ ﺇﺳﺘﻌﻤﻠﻮﺍ
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Speaking parables: a homiletic guide by David Buttrick-p:7
: ﺍﻟﺘﺮﲨﺔﺇﻻ ﺃﻧﻨﺎ ﻧﻌﻠﻢ ﻷﻥ ﺑﻮﺟﻮﺩﻩ ﻷﻥ ﻛﻠﻢ ﻥ ﻣﱴ. Q:ﻣﻊ ﺃﻥ ﻻ ﺃﺣﺪ ﳝﻠﻚ ﻧﺴﺨﺔ ﻝ
.ﻭ ﻟﻮﻗﺎ ﺍﺳﺘﻌﻤﻠﻪ
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A critical and exegetical commentary on the Gospel according to Saint Matthew, Volume 1-P:115
: ﺍﻟﺘﺮﲨﺔQ ﺍﻟﻮﺛﻴﻘﺔ ﺍﳌﺴﻤﻰ ﻋﺎﺩﺗﺎ.ﻣﺼﺪﺭ ﺁﺧﺮ.ﺑﻴﻨﻬﻢ ﺭﺍﺑﻂ.ﻣﱴ ﻭﻟﻮﻗﺎ
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Q is defined as the "common" material found in Matthew and Luke but not in Mark Hypothesized Documents..P:32
: ﺍﻟﺘﺮﲨﺔ ﰎ ﺗﻌﺮﻳﻔﻪ ﻋﻠﻰ ﺃﻧﻪ ﻣﺎﺩﺓ "ﻣﺸﺘﺮﻛﺔ " ﻣﻮﺟﻮﺩﺓ ﰲ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﻟﻜﻦ ﻏﲑQ .ﻣﻮﺟﻮﺩﺓ ﰲ ﻣﺮﻗﺲ
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Antioch and Rome: New Testament cradles of Catholic Christianity by Raymond Edward Brown,John P. Meier – P:52
: ﺍﻟﺘﺮﲨﺔ.ﻟﻜﻦ ﻏﺎﺋﺒﺔ ﰲ ﻣﺮﻗﺲ. ﻣﺎﺩﺓ ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﻣﱴ ﻭ ﻟﻮﻗﺎQ ..ﺬﺍ ﺍﳌﺮﺟﻊ ﻭﳔﺘﻢ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ
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The Bible Knowledge Commentary: New Testament ed by John F. Walvoord,Roy B. Zuck –P:14
ﺍﻟﺘﺮﲨﺔ:ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﻣﻌﺮﻓﺔ ﺑﺎﺳﻢ Qﺻﻮﺭﺓ ﻣﻠﺨﺼﺔ ﻟﻠﻜﻠﻤﺔ ﺍﻷﳌﺎﻧﻴﺔ ﻣﺼﺪﺭQuelle
ﺑﻌﺾ 200ﻋﺪﺩ ﺍﳌﺸﺘﺮﻛﺔ ﺑﲔ ﻣﱴ ﻭ ﻟﻮﻗﺎ.ﺍﻟﻐﲑ ﻣﻮﺟﻮﺩﺓ ﰲ ﻣﺮﻗﺲ .ﻳﺒﺪﻭﺍ ﺃﺎ ﺟﺎﺋﺖ ﻣﻦ . Q ﻧﻠﺨﺺ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﺣﱴ ﺍﻵﻥ:
ﻣﺮﻗﺲ ﺍﻗﺘﺒﺲ ﻣﻦ ﺑﻄﺮﺱ ) ﻭﺣﱴ ﺑﻮﻟﺲ ﻭ ﻏﲑﻫﻢ (..ﻭ ﺣﺴﺐ ﺭﺃﻱ ﺿﻌﻴﻒ ﺃﻧﻪ ﺍﻗﺘﺒﺲ ﻣﻦ ﺍﻟﻮﺛﻴﻘﺔ Q ﻛﻞ ﻣﻦ ﻣﱴ ﻭ ﻟﻮﻗﺎ ﺍﻋﺘﻤﺪﻭﺍ ﻋﻠﻰ ﻣﺼﺪﺭﻳﻦ ﳘﺎ :ﻣﺮﻗﺲ ﻭ ﺍﻟﻮﺛﻴﻘﺔ Q ﺬﻩ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻣﻜﻨﻨﺎ ﺭﺳﻢ ﺍﳋﻄﺎﻃﺔ ﺍﻵﺗﻴﺔ :
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ﺍﻟﻮﺛﻴﻘﺔ : M
ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﻭ ﺣﺴﺐ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻣﱴ ﺍﻋﺘﻤﺪ ﻋﻠﻴﻬﺎ ﰲ ﻛﺘﺎﺑﺔ ﺇﳒﻴﻠﻪ .ﺣﻴﺚ
ﳒﺪ ﺃﺷﻴﺎﺀ ﻣﻮﺟﻮﺩﺓ ﰲ ﻣﱴ ﻏﲑ ﻣﻮﺟﻮﺩﺓ ﻻ ﰲ ﻣﱴ ﻭ ﻻ ﻣﺮﻗﺲ..
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174-173: ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ – ﺍﻟﻘﺲ ﻓﻬﻴﻢ ﻋﺰﻳﺰ –ﺹ:ﻛﺘﺎﺏ
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The encyclopedia of Christianity, Volume 5 by Erwin Fahlbusch – p:277
: ﺍﻟﺘﺮﲨﺔ ﻟﻜﻨﻪ ﻳﻌﺪﻝ ﻭ ﻳﻮﺳﻊ ﺫﻟﻚ ﺇﱃ ﺣﺪ ﻛﺒﲑ.ﻣﱴ ﻳﻀﻢ ﺗﻘﺮﻳﺒﺎ ﻛﻞ ﳏﺘﻮﻳﺎﺕ ﻣﺮﻗﺲ .M ﻭ ﺍﳌﺎﺩﺓQ ﻣﻊ
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The Gospel of Matthew by Daniel J. Harrington-P:5
: ﺍﻟﺘﺮﲨﺔ.(M) ﻭ ﻣﺎﺩﺓ ﺧﺎﺻﺔ ﲟﱴ..
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The Gospel of the Savior: an analysis of P. Oxy. 840 and its place in the Gospel traditions of early Christianity by Michael J. Kruger – P:173
: ﺍﻟﺘﺮﲨﺔ ﻭﻟﻜﻦ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺍﳌﺎﺩﺓ ﺍﻷﺻﻠﻴﺔ ﺍﻟﺬﻱ ﺍﺳﺘﻌﻤﻠﻬﺎ ﻣﱴ ﻟﻜﺘﺎﺑﺔ ﺇﳒﻴﻠﻪ...
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Ancient Christian gospels: their history and development by Helmut Köster –P:319
ﺍﻟﺘﺮﲨﺔ:ﻭﻫﻨﺎﻙ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻮﺍﺩ ﰲ ﺃﻗﻮﺍﻝ ﻣﱴ ﺍﻟﱵ ﻻ ﻳﻮﺍﺯﻳﻬﺎ ﰲ " "Qﻭﺗﺴﺘﻤﺪ ﻣﻦ ﺍﻟﻮﺍﺿﺢ ﻣﻦ ﻣﺼﺪﺭ ﺧﺎﺹ ﻳﺴﺘﺨﺪﻡ ﻓﻘﻂ ﻣﻦ ﻗﺒﻞ ﻣﱴ ﻭﻏﺎﻟﺒﺎ ﻣﺎ ﻳﺴﻤﻰ""M ﻛﻤﺎ ﻳﺘﻀﺢ ﻓﺈﻥ ﻣﱴ ﺍﻹﳒﻴﻠﻲ ﺇﺳﺘﻌﺎﻥ ﻛﺬﻟﻚ ﲟﺮﺟﻊ ﺁﺧﺮ ﻭ ﻫﻲ ﺍﻟﻮﺛﻴﻘﺔ M
ﺍﻵﻥ ﳚﺐ ﺃﻥ ﻧﺮﻯ ﺃﻥ ﻟﻮﻗﺎ ﻛﺬﻟﻚ ﺍﺳﺘﻌﻤﻞ ﻣﺼﺪﺭﺍ ﺁﺧﺮﺧﺎﺻﺎ ﺑﻪ ﻭ ﻫﻮ ﺍﻟﻮﺛﻴﻘﺔ L
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175: ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ – ﻓﻬﻴﻢ ﻋﺰﻳﺰ – ﺹ:ﻛﺘﺎﺏ
ﺇﳒﻴﻞ ﻟﻮﻗﺎ- ﺩﺍﺋﺮﺓ ﺍﳌﻌﺎﺭﻑ ﺍﻟﻜﺘﺎﺑﻴﺔ:ﻛﺘﺎﺏ
and Schlatter, 3 1 If., claim that Matthew used Q while Luke used L. The Gospel of Luke: a commentary on the Greek text by I. Howard Marshall
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: ﺍﻟﺘﺮﲨﺔL ﺑﻴﻨﻤﺎ ﻟﻮﻗﺎ ﺇﺳﺘﻌﻤﻞQ ﻳﺄﻛﺪ ﺃﻥ ﻣﱴ ﺍﺳﺘﻌﻤﻞ-ﻭ – ﺷﻠﻴﺘﺮ
THE NEW AMERICAN COMMENTARY- Luke-V24 – P:28
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: ﺍﻟﺘﺮﲨﺔﻣﱴ ﻭ ﻟﻮﻗﺎ ﻛﺎﻥ ﻋﻨﺪﻫﻢ ﺃﻳﻀﺎ ﻣﺼﺎﺩﺭ ﺃﺧﺮﻯ ﻣﺘﺎﺣﺔ. ﻣﻊ ﻫﺬﻳﻦ ﺍﳌﺼﺪﺭﻳﻦ .. L ﻭﺍﻟﺮﻣﺰ.. M ﳑﺘﻠﺔ ﺑﺎﻟﺮﻣﺰ.ﳍﻢ
The Gospel of Luke by Luke Timothy Johnson,Daniel J. HarringtonP:6
: ﺍﻟﺘﺮﲨﺔ-
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ﻟﻮﻗﺎ ﻫﻮ ﺃﻳﻀﺎ ﺍﺳﺘﻌﻤﻞ ﺍﳌﺼﺎﺩﺭ ﺍﳌﻜﺘﻮﺑﺔ ) ﻟﻮﻗﺎ ( 1:1ﻣﻦ ﺃﺟﻞ ﺍﻹﳒﻴﻞ .ﻟﻘﺪ ﺇﺳﺘﻌﻤﻞ ﻣﺮﻗﺲ .ﻣﺎﺩﺓ ﻟﻠﻤﺼﺪﺭ ﺍﳌﻜﺘﻮﺑﺔ ﺍﺧﺘﺎﺭﻭﺍ ... Qﻭﻣﻮﺍﺩ ﺧﺎﺻﺔ ﺑﺈﳒﻴﻠﻪ ﺍﻟﺬﻱ ﻳﻌﻴﻨﻪ ﺍﻟﻌﻠﻤﺎﺀ ﺏ L
The synoptic problem: a way through the maze by Mark GoodacreP:171
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ﺍﻟﺘﺮﲨﺔ:ﺍﳌﻮﺍﺩ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻟﻮﻗﺎ ﻓﻘﻂ .ﺑﻌﺪ ﺍﻷﺣﻴﺎﻥ (...) Lﻫﻮ ﺍﺳﻢ ﻣﺼﺪﺭ ﺍﳌﺎﺩﺓ
ﺍﻹﻓﺘﺮﺍﺿﻲ ﳍﺬﻩ ﺍﳌﺎﺩﺓ.
ﻛﺘﺎﺏ:ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ – ﺍﻟﻘﺲ ﻓﻬﻴﻢ ﻋﺰﻳﺰ – ﺹ175:
ﻣﺮﻗﺲ ﻛﺎﻧﺖ ﻣﺼﺎﺩﺭﻩ ﺑﻄﺮﺱ ﻭ ﺍﻟﻮﺛﻴﻘﺔ Q
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ﻣﱴ ﻛﺎﻧﺖ ﻣﺼﺎﺩﺭﻩ ﻣﺮﻗﺲ ﻭ Qﻭ M ﻟﻮﻗﺎ ﻛﺎﻧﺖ ﻣﺼﺎﺩﺭﻩ ﻣﺮﻗﺲ ﻭ Qﻭ L ﺍﻵﻥ ﺳﻨﺪﺧﻞ ﻟﻌﺮﺽ ﺍﳌﺴﺮﺣﻴﺔ J
ﺍﳌﺴﺮﺣﻴﺔ ﺑﺴﻴﻄﺔ ﻭ ﺳﻬﻠﺔ ﻭ ﻣﻀﺤﻜﺔ ﻭ ﺳﻨﺒﺪﺃﻫﺎ ﺑﺴﺄﻝ: -ﻣﻦ ﻫﻮ ﺃﻭﻝ ﺇﳒﻴﻞ ﻛﺘﺐ ﰲ ﺍﳌﺴﻴﺤﻴﺔ ؟
ﻛﺘﺎﺏ :ﺍﳌﺪﺧﻞ ﺇﱃ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ – ﻓﻬﻴﻢ ﻋﺰﻳﺰ – ﺹ215:
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The Gospel of Mark by Timothy R. Carmody-P:1
ﺍﻟﺘﺮﲨﺔ:ﻣﻊ ﻇﻬﻮﺭ ﺍﻟﻨﻘﺪ ﺍﻟﺘﺎﺭﳜﻲ .ﺍﻋﺘﺮﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺃﻥ ﻣﺮﻗﺲ ﻫﻮ ﺃﻗﺪﻡ ﺍﻷﻧﺎﺟﻴﻞ.. ﺇﺫﺍ ﻣﺮﻗﺲ ﻫﻮ ﺃﻭﻝ ﺇﳒﻴﻞ ﻛﺘﺐ ..ﳑﺘﺎﺯ..ﻭﺍﻵﻥ ﻧﺴﺄﻝ ﻣﻦ ﻫﻮ ﻣﱴ ؟
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.ﺍﻟﺸﻮﺍﻫﺪ ﻭﺍﻟﺒﻴﻨﺎﺕ ﺍﻟﻮﺍﺿﺤﺔ ﻣﻦ ﺞ ﺍﻟﻜﺘﺎﺑﺔ ﺑﺄﻥ ﺍﳌﺆﻟﻒ ﻳﻬﻮﺩﻱ ﻣﺘﻨﺼﺮ )(2 ﻻ ﻳﻌﻘﻞ ﺃﻥ ﺍﳒﻴﻼﹰ ﺧﻄﲑﺍﹰ ﻛﻬﺬﺍ ﻫﻮ ﰲ ﻣﻘﺪﻣﺔ ﺍﻻﻧﺎﺟﻴﻞ ﻳﻨﺴﺐ ﺇﱃ ﺷﺨﺺ )(3 .ﳎﻬﻮﻝ ﻭﺑﺎﻷﺣﺮﻯ ﻷﻥ ﻳﻨﺴﺐ ﺇﱃ ﺍﺣﺪ ﺗﻼﻣﻴﺬ ﺍﳌﺴﻴﺢ .ﻭﻳﻜﺮ ﺑﺎﺑﻴﺎﺱ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﺍﳌﻴﻼﺩﻱ ﺍﻥ ﻣﱴ ﻗﺪ ﲨﻊ ﺍﻗﻮﺍﻝ ﺍﳌﺴﻴﺢ )(4 ﻛﺘﺎﺏ :ﻗﺎﻣﻮﺱ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ – ﺇﳒﻴﻞ ﻣﱴ
ﺍﻟﻘﺪﻳﺲ ﻣﺘﻰ ﺍﻹﳒﻴﻠﻲ ،ﻫﻮ ﺃﺣﺪ ﺍﻻﺛﲎ ﻋﺸﺮ ﺗﻠﻤﻴﺬﹰﺍ ،ﻛﺎﻥ ﻋﺸﺎﺭﺍ ﺍﲰﻪ ﻻﻭﻱ ﻭﺍﺳﻢ ﺃﺑﻴﻪ ﺣﻠﻔﻰ
ﻛﺘﺎﺏ :ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻟﻠﻘﻤﺺ ﺗﺎﺩﺭﺱ ﻳﻌﻘﻮﺏ ﻣﻠﻄﻲ – ﻣﻘﺪﻣﺔ ﺗﻔﺴﲑ ﺍﳒﻴﻞ ﻣﱴ
ﺃﺣﺪ ﺍﻹﺛﲏ ﻋﺸﺮ ﺗﻠﻤﻴﺬﺍﹰ ﺇﲰﻪ ﺍﻟﺮﻭﻣﺎﱏ "ﻣﱴ" ﻭﻣﻌﻨﺎﻩ )ﻋﻄﻴﺔ ﺍﷲ( ﺑﺎﻟﻌﱪﻳﺔ "
ﻧﺜﻨﺎﺋﻴﻞ" ،ﻭﺑﺎﻟﻴﻮﻧﺎﻧﻴﺔ " ﺛﻴﺆﺩﻭﺭﺱ " ﺍﻟﱵ ﻋﺮﺑﺖ " ﺗﺎﺩﺭﺱ " ،ﻭﻳﻠﻘﺐ ﺑﻼﻭﻱ ﺑﻦ ﺣﻠﻔﻰ ﻭﺍﺳﻢ ﺃﺑﻴﻪ ﺣﻠﻔﻲ )ﻣﺮ،)14:2 ﺩﺭﺍﺳﺔ ﻛﺘﺎﺏ ﻣﻘﺪﺱ :ﻋﻬﺪ ﺟﺪﻳﺪ -ﺍﻟﻘﺲ ﺃﻧﻄﻮﻧﻴﻮﺱ ﻓﻬﻤﻲ ﻣﻘﺪﻣﺔ ﰲ ﺳﻔﺮ ﺍﳒﻴﻞ ﻣﱴ
ﲟﻘﺎﺭﻧﺔ )ﻣﺖ +9:9ﻣﺖ +3:10ﻣﺖ +12-11:9ﻟﻮ (29:5ﻧﻔﻬﻢ ﺃﻥ ﻣﱴ ﻫﻮ ﺃﺣﺪ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻹﺛﲏ ﻋﺸﺮ ﻛﺘﺎﺏ :ﺗﻔﺴﲑ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻟﻠﻘﺲ ﺃﻧﻄﻮﻧﻴﻮﺱ ﻓﻜﺮﻱ – ﻣﻘﺪﻣﺔ ﺗﻔﺴﲑ ﺍﳒﻴﻞ ﻣﱴ
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ﺍﻷﺳﺌﻠﺔ ﺍﻟﻠﱵ ﺗﻄﺮﺡ ﻧﻔﺴﻬﺎ ﻫﻲ : -ﻛﻴﻒ ﻳﻘﺘﺒﺲ ﺗﻠﻤﻴﺬ ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﳌﺴﻴﺢ )ﻣﱴ( ﻣﻦ ﺭﺟﻞ ﱂ ﻳﺮﻯ ﺍﳌﺴﻴﺢ ﰲ
ﺣﻴﺎﺗﻪ )ﻣﺮﻗﺲ( ؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟؟
-ﻛﻴﻒ ﻳﻘﺘﺒﺲ ﻣﱴ ﺍﻟﺘﻠﻤﻴﺬ ﻣﻦ ﻭﺛﺎﺋﻖ ﳎﻬﻮﻟﺔ ﺍﳌﺼﺪﺭ ﻭ ﻫﻲ Qﻭ M؟؟؟؟؟
ﻛﻴﻒ ﻳﺎﺧﺪ ﻣﺮﻗﺲ ﻣﻦ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﺮﻑ ﻣﺪﻯ ﺻﺪﻗﻬﻢ ﻛﻤﺎ ﺫﻛﺮﻧﺎﺳﺎﺑﻘﺎ ؟؟؟؟؟ -ﻛﻴﻒ ﻟﻮﻗﺎ ﻳﻘﺘﺒﺲ ﻣﻦ ﺷﺨﺺ ﱂ ﻳﺮﻯ ﺍﳌﺴﻴﺢ ﻭ ﻣﻦ ﻭﺛﻴﻘﺔ ﳎﻬﻮﻟﺔ ﺍﳌﺼﺪﺭL
؟؟؟
-ﻣﺎ ﻣﻬﻴﺔ ﺍﻟﻮﺛﻴﻘﺔ Qﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ :
ﻛﺘﺎﺏ :ﻣﺪﺧﻞ ﺇﱃ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ – ﺣﺒﻴﺐ ﺳﻌﻴﺪ – ﺹ217:
ﻓﻤﺎ ﻫﻲ ﻫﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ؟ ﻭﻣﻦ ﻛﺎﺗﺒﻬﺎ؟ ﻭ ﻣﱴ ﻛﺘﺒﺖ؟ ﻭﺃﻳﻦ ﻫﻲ ؟ ﻭﻛﺬﻟﻚ ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻮﺛﻴﻘﺘﲔ MﻭL -ﻛﻴﻒ ﻛﺘﺒﺔ ﺍﻟﻮﺣﻲ ﻳﻨﻘﻠﻮﻥ ﻣﻦ ﻣﺼﺎﺩﺭ ﺃﺻﻼ ؟؟
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ﻭ ﺇﻥ ﺳﻠﻤﻨﺎ ﺑﺄﻥ ﻫﺬﻩ ﺍﳌﺼﺎﺩﺭ ﺻﺤﻴﺤﻴﺔ ﻓﻤﺎ ﺍﻟﺬﻱ ﻳﻀﻤﻦ ﻟﻨﺎ ﺃﻥ ﻣﺎ ﻧﻘﻠﻪﺍﻟﻜﺘﺒﺔ ﻛﺎﻥ ﻧﻘﻼ ﺩﻗﻴﻘﺎ ﱂ ﻳﺸﺒﻪ ﺧﻄﺄ ؟؟؟؟
-ﻫﻞ ﺍﻗﺘﺒﺲ ﺍﻟﻜﺘﺒﺔ ﻣﻦ ﻣﺮﺍﺟﻊ ﺍﺧﺮﻯ ﺃﻭ ﻭﺛﺎﺋﻖ ﺃﺧﺮﻯ ﻏﲑ ﻣﻌﺮﻭﻓﺔ ؟؟؟
ﳌﺎﺫﺍ ﻳﻮﺣﻨﺎ ﺃﻳﻀﺎ ﱂ ﻳﻘﺘﺒﺲ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺛﺎﺋﻖ ؟؟ ﺃﱂ ﻳﻌﺮﻑ ﺑﺄﺎ ﻭﺛﻴﻘﺔ ﺻﺤﻴﺤﻴﺔ؟؟ -ﻛﻤﺎ ﻗﺮﺃﻧﺎ ﰲ ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ ..ﳌﺎﺫﺍ ﺍﳌﻌﻠﻤﻮﻥ ﱂ ﳛﺘﻔﻀﻮﺍ ﺬﻩ ﺍﻟﻮﺛﻴﻘﺔ ﺍﻟﱵ
ﲢﻜﻲ ﺣﻴﺎﺓ ﻳﺴﻮﻉ؟؟
ﻫﻞ ﻛﺎﻥ ﻣﱴ ﲝﺎﺟﺔ ﳌﺮﺍﺟﻊ ﲣﱪﻩ ﻋﻦ ﺍﻷﺣﺪﺍﺙ ﻣﻊ ﺃﻧﻪ ﻋﺎﺷﻬﺎ؟؟ ﻫﻞ ﻓﻘﺪﺍﻟﺬﺍﻛﺮﺓ ؟؟ ﺑﻌﺪ ﻛﻞ ﻫﺬﺍ ﺃﻗﻮﻝ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﻣﺴﻴﺤﻲ ﻛﺎﻥ ﺃﻭ ﻣﺴﻠﻢ ﺃﻭ ﺣﱴ ﻳﻬﻮﺩﻱ : ﻫﻞ ﻫﺬﻩ ﺍﻷﻧﺎﺟﻴﻞ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻭﺣﻴﺎ ﺇﳍﻴﺎ ؟؟؟ ﺃﻇﻦ ﺃﻥ ﺍﳉﻮﺍﺏ ﻭﺍﺿﺢ ﻻ ﻳﻨﻜﺮﻩ ﺇﻻ ﻣﻜﺎﺑﺮ..ﺃﺭﺟﻮﺍ ﺃﱐ ﻗﺪ ﺑﻠﻐﺖ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻜﻠﻒ ﺎ ﻭ ﺃﻇﻬﺮﺕ ﻟﻜﻢ ﻣﺎ ﺧﻔﻲ ﻋﻨﻜﻢ ..ﺃﻗﻮﻝ ﻗﻮﱄ ﻫﺬﺍ ﻭ ﺍﺳﺘﻐﻔﺮ ﺍﷲ ﻭ ﻟﻜﻢ ﻭ ﺍﻃﻠﺐ ﺍﳍﺪﺍﻳﺔ ﻟﻜﻞ ﻣﺴﻴﺤﻲ...ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ.
ﺗﻮﻗﻴﻊ :ﺷـــﺎﻋﺮ ﺍﻟﺮﺳـــﻮﻝ
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