The Brief Manual in The Greek Readings Of The New Testament

‫ﺍﻟﺩﻟﻴل ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻟﻠﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ‬

The Brief Manual in The Greek Readings Of The New Testament

lll athenagoras lll :‫ﺇﻋﺩﺍﺩ‬

١
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫)‪ (١‬ﺍﻨﺠﻴل ﻤﺘﻰ‬

‫ﻤﺘﻰ ‪ ٨-٧ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﺴﺎ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﺴﺎﻑ"‪.‬‬
‫ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺒﺭﻴﺔ ﻨﺠﺩ ﺍﻥ ﺍﺴﻡ "ﺍﺴﺎ" ﻴﺒﺩﺃ ﻭ ﻴﻨﺘﻬﻲ ﺒﺤﺭﻑ ﺍﻟﻑ ﺍﻟﻌﺒﺭﻱ ﻭ ﻫﻭ ﺤﺭﻑ ﺘﻭﻗﻑ ﺤﻠﻘﻲ ﺴـﺎﻜﻥ ﻭﻓـﻲ‬
‫ﺍﻟﻠﻐﺎﺕ ﺍﻻﺨﺭﻯ ﺒﻤﺎ ﻓﻴﻬﺎ ﺍﻟﻠﻐﺔ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﺍﻟﺘﻲ ﻟﻴﺱ ﺒﻬﺎ ﺤﺭﻭﻑ ﺘﻭﻗﻑ ﺤﻠﻘﻴﺔ ﻓﺘﺴﺘﻌﻴﺽ ﻋﻨﻬﺎ ﺒﺤﺭﻭﻑ ﺴﺎﻜﻨﺔ‪.١‬‬

‫ﺍﻥ ﺍﻟﺩﻟﻴل ﺍﻟﻭﺜﺎﺌﻘﻲ ﻴﺩﻋﻡ ﺒﻘﻭﺓ ﺍﻟﻘﺭﺍﺀﺓ "ﺍﺴﺎﻑ" ﻭﻴﺒﺩﻭ ﺍﻥ ﺍﻟﻘﺩﻴﺱ ﻤﺘﻰ ﻗﺩ ﺘﺘﺒﻊ ﺴﺠل ﺍﻨﺴﺎﺏ ﺒﺨﻼﻑ ﺍﻟﻤﻭﺠﻭﺩ ﻓـﻲ‬
‫ﻨﺴﺦ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻟﺴﺒﻌﻴﻨﻴﺔ ﺍﻟﺘﻲ ﺘﻘﺭﺃ "ﺍﺴﺎ"‪ .‬ﻭ ﻗﺩ ﻏﻴﺭ ﺍﻟﻨﺴﺎﺥ ﻻﺤﻘﺎ "ﺍﺴﺎﻑ" ﺍﻟﻰ "ﺍﺴﺎ" ﻟﻜـﻰ ﻻ ﻴﻌﺘﻘـﺩ ﺍﻟﻘـﺎﺭﺉ ﺍﻥ‬
‫‪٢‬‬
‫ﺍﻟﻤﻠﻙ ﻫﻭ "ﺍﺴﺎﻑ" ﺍﻟﻤﺭﺘل"‪.‬‬

‫ﻤﺘﻰ ‪ ١٠ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻤﻭﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻤﻭﺹ"‪.‬‬

‫ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺼﺤﻴﺤﺔ ﻫﻲ "ﺍﻤﻭﻥ" ﻤﻠﻙ ﻴﻬﻭﺫﺍ ﻭ ﺫﻟﻙ ﺤﺴﺏ ]‪ ١‬ﺍﺨﺒﺎﺭ ﺍﻴﺎﻡ ‪ .[١٤ :٣‬ﺍﻻ ﺍﻥ ﺍﻟﻌﺩﻴﺩ ﻤـﻥ ﺍﻟـﺸﻭﺍﻫﺩ‬
‫ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﺘﻘﺭﺃ "ﺍﻤﻭﺹ" ﻜﻤﺎ ﻓﻲ ]‪ ٢‬ﻤﻠﻭﻙ ‪ ٢ ،٢٥-١٨ :٢١‬ﺍﺨﺒﺎﺭ ﺍﻴﺎﻡ ‪ .[٢٥-٢٠ :٣٣‬ﻭ ﺒﺴﺒﺏ ﺘﻔـﻭﻕ ﺍﻟـﺩﻟﻴل‬
‫‪٣‬‬
‫ﺍﻟﺨﺎﺭﺠﻲ ﻟﺫﻟﻙ ﺘﻌﺘﺒﺭ "ﺍﻤﻭﺹ" ﻫﻲ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﺼﻠﻴﺔ‪.‬‬

‫ﻤﺘﻰ ‪ ٢٢ :٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺒﺩﻭﻥ ﺴﺒﺏ" ]ﺒﺎﻁﻼ[ ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ "ﺒﺎﻁﻼ" ﻤﻥ ﺍﻟﻤﺅﻜﺩ ﺍﻨﻬﺎ ﻭﺠﺩﺕ ﻓﻲ ﻨﺹ ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ ﺭﺒﻤﺎ ﻤﻥ ﺒﺩﺍﻴﺔ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻟﺙ ﺤﻴﺙ ﻋﻠﻕ ﻋﻠﻴﻬـﺎ‬
‫ﺍﻭﺭﻴﺠﺎﻨﻭﺱ ﻭ ﺠﻴﺭﻭﻡ ﻭ ﺍﻏﺴﻁﻴﻨﻭﺱ‪.‬‬

‫ﻭ ﻤﻥ ﺍﻟﻭﺍﻀﺢ ﺍﻥ ﻫﺫﻩ ﺍﻻﻀﺎﻓﺔ ﻜﺎﻨﺕ ﻤﺤﺎﻭﻟﺔ ﻟﺘﻠﻁﻴﻑ ﻭﺼﻴﺔ ﺍﻟﺭﺏ ﻴﺴﻭﻉ ﻭﺒﻬﺫﻩ ﺍﻟﻁﺭﻴﻘﺔ ﺘﺒﺭﺭ ﺍﻟﻐـﻀﺏ ﻤـﻥ‬
‫‪٤‬‬
‫ﺍﺠل ﺴﺒﺏ ﺼﺎﻟﺢ‪.‬‬

‫ﻤﺘﻰ ‪ ١٣ :٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻻﻥ ﻟﻙ ﺍﻟﻤﻠﻙ ﻭﺍﻟﻘﻭﺓ ﻭﺍﻟﻤﺠﺩ ﺍﻟﻰ ﺍﻻﺒﺩ ﺍﻤﻴﻥ" ﺒﻴﻨﻤـﺎ‬
‫ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻥ ﺍﻟﻨﻬﺎﻴﺔ ﺍﻟﻤﺄﻟﻭﻓﺔ ﻟﻠﺼﻼﺓ ﺍﻟﺭﺒﺎﻨﻴﺔ ﻤﻔﻘﻭﺩﺓ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻟﻠﻨﺹ ﺍﻟﻘﺩﻴﻡ‪ .‬ﻜﻤﺎ ﺍﻨﻬﺎ ﻤﻭﺠﻭﺩﺓ ﻓـﻲ ﺼـﻴﻎ‬
‫ﻋﺩﻴﺩﺓ ﻭ ﻴﺒﺩﻭ ﺍﻨﻬﺎ ﺍﺘﺕ ﻤﻥ ﺼﻼﺓ ﺩﺍﻭﺩ ﻓﻲ ]‪ ١‬ﺍﺨﺒﺎﺭ ﺍﻴﺎﻡ ‪ [١٣-١١ :٢٩‬ﻭﺫﻟﻙ ﻤﻥ ﺍﺠـل ﺍﻥ ﺘـﻼﺀﻡ ﺍﻟـﺼﻼﺓ‬
‫‪٥‬‬
‫ﻟﻼﺴﺘﺨﺩﺍﻡ ﺍﻟﻠﻴﺘﻭﺭﺠﻲ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻤﺒﻜﺭﺓ‪.‬‬

‫‪١‬‬ ‫‪David R. Palmer, The Gospel Of Matthew p.٣ "In Hebrew, the name Asa begins‬‬
‫‪and ends with the letter (Aleph), which is a consonant, a glottal stop.‬‬
‫‪Other languages including Greek which do not have a letter for a glottal‬‬
‫"‪stop, substituted other consonants for it.‬‬
‫‪٢‬‬ ‫‪Philip W. Comfort, New Testament Text and Translation Commentary P.٢‬‬
‫‪"Apparently, Matthew wrote 'Asaph', following a spelling he copied from a‬‬
‫‪genealogical record other than that found in most copies of the Septuagint‬‬
‫‪(which read Asa). Later, scribes changed it to 'Asa," probably because they‬‬
‫"‪did not want readers to think this king was the psalmist 'Asaph‬‬
‫‪٣ Ibid p.٢‬‬
‫‪٤‬‬ ‫‪Philip W. Comfort, New Testament Text and Translation Commentary‬‬
‫‪P.١١"Clearly, this addition was an attempt to soften Jesus' bold assertion‬‬
‫"‪and to thereby justify anger if it is for a good reason.‬‬

‫‪٢‬‬
The Brief Manual in The Greek Readings Of The New Testament

.‫( ﻴﺤﺫﻑ‬CT) ‫( ﻴﻀﻴﻑ "ﺍﻟﻰ ﺍﻟﺘﻭﺒﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬١٣ :٩ ‫ﻤﺘﻰ‬
‫[ ﺍﻭ ﻨﺎﺘﺞ ﻋﻥ ﻤـلﺀ‬٣٢ :٥ ‫( ﻤﻊ ]ﻟﻭﻗﺎ‬harmonization) ‫ﺍﻟﺘﻤﺩﻴﺩ ﻓﻲ ﻗﺭﺍﺀﺓ "ﺍﻟﻰ ﺍﻟﺘﻭﺒﺔ" ﻨﺎﺘﺞ ﻋﻥ ﺍﻟﺘﻨﺎﻏﻡ‬
prepositional ) "‫ﺍﻟﻔﺭﺍﻍ ﺍﻟﺸﻔﻭﻱ ﻨﻅﺭﺍ ﻟﺘﻭﻗﻊ ﺍﻻﺫﻥ ﻟﺴﻤﺎﻉ ﺘﺭﻜﻴﺏ ﻟﻐـﻭﻱ ﻤﻜﻤـل "ﺍﻟـﻰ ﺍﻟﺘﻭﺒـﺔ‬
٦
.‫( ﻟﻜﻲ ﺘﺩﻟل ﺍﻟﻰ ﻤﺎﺫﺍ ﺘﻜﻭﻥ ﻫﺫﻩ ﺍﻟﺩﻋﻭﺓ‬infinitive) "‫( ﻟﺼﻴﻐﺔ ﺍﻟﻤﺼﺩﺭ "ﺍﺩﻋﻭ‬phrase

‫ ﺒـﻴﻥ‬٤٧ ‫( ﻴﻀﻊ ﺍﻟﻌﺩﺩ‬CT) ‫ ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬٤٧ ‫( ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٤٧ :١٢ ‫ﻤﺘﻰ‬
.‫ﻗﻭﺴﻴﻥ‬
‫ ﻴﻨﺘﻬﻴﺎﻥ ﺒﻨﻔﺱ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻓﺎﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﻴﻘﻔﺯ ﺍﻟﻨﺎﺴﺦ ﺒﻌﻴﻨﻪ ﻤﻥ ﺍﺤﺩﻫﻤﺎ ﺍﻟـﻰ‬٤٧ ‫ ﻭ‬٤٦ ‫ﺒﻤﺎ ﺍﻥ ﺍﻟﻌﺩﺩ‬
‫ ﻤﻥ ﺍﻟﻨﺹ ﻭﺨﺎﺼﺔ ﺍﻨﻬﺎ ﻻ ﺘﺘﻀﻤﻥ ﺍﻟﺘﻐﻴﻴﺭ ﺍﻟﻤﺘﻭﻗﻊ ﻓﻲ ﺤﺎﻟﺔ ﺍﺫﺍ ﻜﺎﻨـﺕ‬٤٧ ‫ﺍﻻﺨﺭﻯ ﻤﻤﺎ ﻴﺅﺩﻱ ﺍﻟﻰ ﺍﺴﻘﺎﻁ ﺍﻟﻌﺩﺩ‬
.٧‫ﻤﻀﺎﻓﺔ ﻤﻥ ﻗﺒل ﺍﻟﻨﺎﺴﺦ‬

‫ﺍﻻ ﺍﻨﻪ ﺒﺴﺒﺏ ﺘﺎﺭﻴﺦ ﻭ ﻭﺯﻥ ﺍﻟﻨﺼﻭﺹ ﺍﻟﻤﺘﻨﻭﻋﺔ ﺍﻟﺘﻲ ﺘﺤﺫﻑ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻓﻘﺩ ﻭﻀﻌﺕ ﺍﻟﻜﻠﻤﺎﺕ ﺒﻴﻥ ﻗﻭﺴـﻴﻥ ﻤـﻥ‬
.٨‫ﺍﺠل ﺍﻻﺸﺎﺭﺓ ﺍﻟﻰ ﻤﻘﺩﺍﺭ ﺍﻟﺸﻙ ﺒﺨﺼﻭﺹ ﻫﺫﺍ ﺍﻟﻨﺹ‬

‫( ﻴﻨﻘـل‬CT) ‫( ﻭﺍﻟﻨﻘـﺩﻱ‬TR) ‫( ﻴﻘﺭﺃ "ﻓﻼ ﻴﻜﺭﻡ ﺍﺒﺎﻩ ﺍﻭﺍﻤﻪ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٦-٥ :١٥ ‫ﻤﺘﻰ‬
."‫( ﻴﺤﺫﻑ "ﺍﻭ ﺍﻤﻪ‬CT) ‫ ﻭﺍﻟﻨﻘﺩﻱ‬٦ ‫ﺍﻟﻤﻘﻁﻊ ﺍﻟﻰ ﺒﺩﺍﻴﺔ ﺍﻟﻌﺩﺩ‬
‫ﻤﻥ ﺠﺎﻨﺏ ﻨﺠﺩ ﺍﻥ ﺍﻟﻤﻘﻁﻊ "ﺍﻭ ﺍﻤﻪ" ﻴﺒﺩﻭ ﻀﺭﻭﺭﻴﺎ ﻤﻥ ﺠﻬﺔ ﺍﻟﻨﺴﺎﺥ ﻟﻠﺭﺠﻭﻉ ﺍﻟﻰ ﺍﻻﺏ ﻭ ﺍﻻﻡ ﻤﻌﺎ ﻜﻤﺎ ﻓﻲ "ﻤـﻥ‬
‫ﻗﺎل ﻻﺒﻴﻪ ﺍﻭ ﺍﻤﻪ ﻗﺭﺒﺎﻥ" ﻭ ﻤﻥ ﺍﻟﺠﺎﻨﺏ ﺍﻻﺨﺭ ﻓﺎﻥ ﻏﻴﺎﺏ "ﺍﻭ ﺍﻤﻪ" ﻴﻔﺴﺭ ﻋﻠﻰ ﺍﻨﻪ ﺍﻤﺎ ﻜﺤـﺫﻑ ﻋﺭﻀـﻲ ﺒـﺴﺒﺏ‬
.٩‫ﺍﻟﺘﺸﺎﺒﻪ ﻤﻊ ﺍﻟﻤﻘﻁﻊ ﺍﻟﺴﺎﺒﻕ ﺍﻭ ﺍﺯﺍﻟﺔ ﺍﺩﺒﻴﺔ ﻤﺘﻌﻤﺩﺓ ﺒﺴﺒﺏ ﺍﻟﻤﻘﺎﻁﻊ ﺍﻟﻤﺘﻜﺭﺭﺓ‬

٥Bruce Terry, A Student's Guide to New Testament Textual Variants Mat. ٦:١٣
"The familiar ending to the Lord's Prayer is absent from old manuscripts of
several types of ancient text. It is found in several forms, the best known
of which seems to have come from ١ Chronicles ٢٩:١١-١٣."
٦ Philip W. Comfort, New Testament Text and Translation Commentary P.٢٦ "
The expansion in the variant reading is the result of harmonization to Luke
٥:٣٢ or the result of oral gap filling inasmuch as the ear expects the
infinitive "to call" to be followed by a prepositional phrase indicating to
what one is called. "
٧ Bruce Terry, A Student's Guide to New Testament Textual Variants Mat. ١٢:٤٧

"However, since both verse ٤٦ and verse ٤٧ end with the same word in Greek,
it is probable that the eye of copyists jumped from one to the other and
skipped verse ٤٧, especially since it does not contain the variations that
would be expected if it had been added later by copyists"
٨ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٢٦-٢٧
"In view, however, of the age and weight of the diverse text-types that omit
the words, the Committee enclosed the words within square brackets in order
to indicate a certain amount of doubt concerning their right to stand in the
text"
٩ Ibid, p.٣١ "On the one hand, it can be argued that the addition of the
phrase “or his mother” doubtless seemed necessary to scribes who observed
the references to both father and mother in the preceding verses. On the
other hand, the absence of "his mother" may be accounted for either as
accidental omission (owing to similarity with the preceding "his father" or
as deliberate stylistic suppression of one element in a frequently repeated
phrase"

٣
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻤﺘﻰ ‪ ٣-٢ :١٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ٣ ،٢‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴـﻀﻊ "ﺍﺫﺍ ﻜـﺎﻥ‬
‫ﺍﻟﻤﺴﺎﺀ ﻗﻠﺘﻡ ﺼﺤﻭ ﻻﻥ ﺍﻟﺴﻤﺎﺀ ﻤﺤﻤﺭﺓ" ﺒﻴﻥ ﻗﻭﺴﻴﻥ‪.‬‬
‫ﺍﻥ ﺍﻟﺩﻟﻴل ﺍﻟﺨﺎﺭﺠﻲ ﻟﻐﻴﺎﺏ ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ ﻤﻠﻔﺕ ﻟﻠﻨﻅﺭ‪ .‬ﻤﻌﻅﻡ ﺍﻟﺒﺎﺤﺜﻴﻥ ﻴﻌﺘﺒﺭﻭﻥ ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ ﺍﻀﺎﻓﺔ ﻤـﻥ ﻤـﺼﺩﺭ‬
‫ﻤﺸﺎﺒﻪ ﻟﻪ ﻓﻲ ﺍﻨﺠﻴل ]ﻟﻭﻗﺎ ‪ [٥٦-٥٤ :١٢‬ﻤﻊ ﺒﻌﺽ ﺍﻟﺘﻌﺩﻴﻼﺕ ﺒﺨﺼﻭﺹ ﺍﻟﻤﻨﺎﺥ‪.‬‬

‫ﻭﻤﻥ ﺍﻟﺠﺎﻨﺏ ﺍﻻﺨﺭ ﻓﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻗﺩ ﺤﺫﻓﺕ ﺒﻭﺍﺴﻁﺔ ﺍﻟﻨﺴﺎﺥ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻤﻨﺎﺥ ﻤﺜل ﻤﺼﺭ‬
‫ﺤﻴﺙ ﺍﻥ ﺍﻟﺴﻤﺎﺀ ﺍﻟﻤﺤﻤﺭﺓ ﺼﺒﺎﺤﺎ ﻻ ﺘﻌﻨﻲ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺍﻨﻬﺎ ﺴﺘﻤﻁﺭ‪.‬‬

‫ﻭ ﻨﻅﺭﺍ ﻟﻠﺘﻭﺍﺯﻥ ﺒﻴﻥ ﻫﺫﻩ ﺍﻻﻋﺘﺒﺎﺭﺍﺕ ﻓﻘﺩ ﻭﻀﻌﺕ ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﺒﻴﻥ ﻗﻭﺴﻴﻥ‪.١٠‬‬

‫ﻤﺘﻰ ‪ ٢١ :١٧‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ٢١‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﺫﺍ ﻜﺎﻥ ﺍﻟﻌﺩﺩ ‪ ٢١‬ﺍﺼﻠﻲ ﻓﻼ ﻴﻭﺠﺩ ﺴﺒﺏ ﻭﺍﻀﺢ ﻤﻥ ﺍﺠل ﺤﺫﻓﻪ‪ .‬ﻭ ﻴﺒﺩﻭ ﺍﻨﻪ ﻗﺩ ﺍﻗﺘـﺒﺱ ﻤـﻥ ]ﻤـﺭﻗﺱ ‪[٢٩ :٩‬‬
‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ ﻏﻴﺭ ﻤﺘﻁﺎﺒﻕ‪.‬‬

‫ﻭﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻨﺠﺩ ﺍﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﺘﻲ ﺘﺤﺘﻭﻱ ﻋﻠﻰ ﺍﻟﻌﺩﺩ ]ﻤﺭﻗﺱ ‪ [٢٩ :٩‬ﻜﺎﻤﻼ ﻫﻲ ﻨﻔﺴﻬﺎ ﺘﺘﻀﻤﻥ ﺍﻟﻌﺩﺩ ]ﻤﺘﻰ‬
‫‪.١١[٢١ :١٧‬‬

‫ﻤﺘﻰ ‪ ١١ :١٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ١١‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻥ ﻏﻴﺎﺏ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻤﻥ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻬﺎﻤﺔ ﻭ ﺍﻟﻤﺘﻨﻭﻋﺔ ﺘﺅﻜﺩ ﺍﻨﻪ ﻟﻡ ﻴﻜﻥ ﻤﻥ ﺍﻟﻨﺹ ﺍﻻﺼﻠﻲ ﻻﻨﺠﻴل ﻤﺘﻰ‬
‫ﻟﻜﻨﻪ ﺍﻗﺘﺒﺱ ﻤﻥ ]ﻟﻭﻗﺎ ‪ [١٠ :١٩‬ﻓﻲ ﻏﻴﺭ ﺘﻤﺎﺜل ﻜﺎﻤل‪.‬‬
‫ﻭ ﻤﻥ ﺍﻟﻤﺭﺠﺢ ﺍﻥ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻗﺩ ﺍﺩﺨل ﻓﻲ ﻤﺘﻰ ‪ ١٨‬ﻟﻜﻲ ﻴﻌﻁﻲ ﺠﺴﺭﺍ ﺒﻴﻥ ﺍﻟﻌﺩﺩﻴﻥ ‪.١٢ ،١٠‬‬

‫ﻭ ﺒﻜﻠﻤﺎﺕ ﺍﺨﺭﻯ ﻓﺎﻥ ﺍﻟﻨﺎﺴﺦ ﻗﺩ ﻻﺤﻅ ﺍﻥ ﻫﻨﺎﻙ ﻓﺭﺍﻍ ﻟﻔﻅﻲ ﺒﻴﻥ ﺍﻟﻌﺩﺩﻴﻥ‪.١٢‬‬

‫‪١٠‬‬ ‫‪Ibid, p.٣٣ " Most scholars regard the passage as a later insertion from a‬‬
‫‪source similar to Lk ١٢٫٥٤-٥٦, or from the Lukan passage itself, with an‬‬
‫‪adjustment concerning the particular signs of the weather. On the other‬‬
‫‪hand, it can be argued (as Scrivener and Lagrange do) that the words were‬‬
‫‪omitted by copyists in climates (e.g. Egypt) where red sky in the morning‬‬
‫"‪does not announce rain.‬‬
‫‪١١ Philip W. Comfort, New Testament Text and Translation Commentary p.٥١ " In‬‬

‫‪fact, the same manuscripts that have the long form in Mark ٩:٢٩ have the‬‬
‫"‪additional verse here‬‬
‫‪١٢ Ibid, p.٥٣ "The absence of this verse in several important and diverse‬‬
‫‪witnesses attests to the fact that it was not part of the original text of‬‬
‫‪Matthew. It was borrowed from Luke ١٩:١٠, a passage not at all parallel to‬‬
‫‪this one …………. In other words, a scribe perceived there was a semantic gap‬‬
‫"‪that needed filling‬‬

‫‪٤‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻤﺘﻰ ‪ ٩ :١٩‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﺍﻟﺫﻱ ﻴﺘﺯﻭﺝ ﺒﻤﻁﻠﻘﺔ ﻴﺯﻨﻲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻀﺎﻑ ﺒﻌﺽ ﺍﻟﻨﺴﺎﺥ ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﺒﺎﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺘﻐﻴﺭﺍﺕ ﺍﻟﻨﺤﻭﻴﺔ ﻤﻥ ]ﻤﺘﻰ ‪.١٣[٣٢ :٥‬‬
‫ﻭ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺫﻟﻙ ﻓﺎﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﺘﻜﻭﻥ ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﻗﺩ ﺤـﺫﻓﺕ ﻋﺭﻀـﻴﺔ ﻨﺘﻴﺠـﺔ ﺍﻟﻨﻬﺎﻴـﺎﺕ ﺍﻟﻤﺘـﺸﺎﺒﻬﺔ‬
‫)‪.١٤(homoeoteleuton‬‬

‫ﻤﺘﻰ ‪ ١٧ :١٩‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻟﻤﺎﺫﺍ ﺘﺩﻋﻭﻨﻲ ﺼﺎﻟﺤﺎ ﻟﻴﺱ ﺍﺤﺩ ﺼﺎﻟﺤﺎ ﺍﻻ ﻭﺍﺤﺩ ﻭﻫﻭ‬
‫ﺍﷲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻟﻤﺎﺫﺍ ﺘﺴﺄﻟﻨﻲ ﻋﻤﺎ ﻫﻭ ﺼﺎﻟﺢ ﻟﻴﺱ ﺍﺤﺩ ﺼﺎﻟﺤﺎ ﺍﻻ ﻭﺍﺤﺩ"‪.‬‬
‫‪١٥‬‬
‫ﻴﺒﺩﻭ ﺍﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻗﺩ ﺍﺨﺫﺕ ﻤﻥ ﺍﻟﻔﻘﺭﺍﺕ ﺍﻟﻤﻭﺍﺯﻴﺔ ﻓﻲ ]ﻤﺭﻗﺱ ‪ ،١٨ :١٠‬ﻟﻭﻗﺎ ‪. [١٩ :١٨‬‬

‫ﻤﺘﻰ ‪ ١٦ :٢٠‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻻﻥ ﻜﺜﻴﺭﻴﻥ ﻴﺩﻋﻭﻥ ﻭﻗﻠﻴﻠﻴﻥ ﻴﻨﺘﺨﺒﻭﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬
‫)‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ ﻗﺩ ﺍﺴﻘﻁ ﻋﺭﻀﻴﺎ ﻤﻥ ﺍﻟﻨﺹ ﺒﺴﺒﺏ ﺍﻟﻨﻬﺎﻴﺎﺕ ﺍﻟﻤﺘﺸﺎﺒﻬﺔ )‪(homoeoteleuton‬‬
‫ﺍﻻ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻴﻀﺎ ﺍﻥ ﻨﺎﺴﺨﺎ ﻗﺩ ﺍﻀﺎﻓﻪ ﻤﻥ ]ﻤﺘﻰ ‪.١٦[١٤ :٢٢‬‬

‫ﻤﺘﻰ ‪ ٢٣-٢٢ :٢٠‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺍﺸﺭﺒﻬﺎ ﺍﻨﺎ ﺍﻭ ﺘﺼﻁﺒﻐﺎ ﺒﺎﻟﺼﺒﻐﺔ ﺍﻟﺘﻲ ﺍﺼﻁﺒﻎ ﺒﻬﺎ ﺍﻨـﺎ" ﺒﻴﻨﻤـﺎ‬
‫ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ"ﺍﺸﺭﺒﻬﺎ ﺍﻨﺎ ﻭﺍﻥ ﺘﺼﻁﺒﻐﺎ ﺒﺎﻟﺼﺒﻐﺔ ﺍﻟﺘﻲ ﺍﺼﻁﺒﻎ ﺒﻬﺎ ﺍﻨﺎ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﺸﺭﺒﻬﺎ ﺍﻨﺎ"‪.‬‬
‫ﺍﻥ ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ ﺍﻟﺫﻱ ﻴﻐﻴﺏ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻘﺩﻴﻤﺔ ﺍﻟﻬﺎﻤﺔ ﻗﺩ ﺍﻀﻴﻑ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻤﻥ ﺍﺠل ﺠﻌﻠﻪ ﻤﺘﺸﺎﺒﻪ ﻤﻊ ﺍﻟﻔﻘﺭﺓ‬
‫ﺍﻟﻤﻭﺍﺯﻴﺔ ﻟﻪ ﻤﻥ ]ﻤﺭﻗﺱ ‪.١٧[٣٨ :١٠‬‬

‫ﻤﺘﻰ ‪ ٤٤ :٢١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ٤٤‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻀﻊ ﺍﻟﻌﺩﺩ ‪ ٤٤‬ﺒـﻴﻥ‬
‫ﻗﻭﺴﻴﻥ‪.‬‬
‫ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺍﻟﺠﺩﺩ ﻴﻌﺘﺒﺭﻭﻥ ﺍﻟﻌﺩﺩ ‪ ٤٤‬ﺍﻀﺎﻓﺔ ﻤﺒﻜﺭﺓ ﻤﻥ ]ﻟﻭﻗﺎ ‪ [١٨ :٢٠‬ﻋﻠﻰ ﻤﻌﻅﻡ ﻤﺨﻁﻭﻁﺎﺕ ﺍﻨﺠﻴـل‬
‫ﻤﺘﻰ ﺍﻻ ﺍﻥ ﻜﻠﻤﺎﺕ ﺍﻟﻌﺩﺩ ﻟﻴﺴﺕ ﻨﻔﺴﻬﺎ ﻭﺍﻥ ﺍﻟﻤﻜﺎﻥ ﺍﻻﻓﻀل ﻟﻼﻀﺎﻓﺔ ﻴﻜﻭﻥ ﺒﻌﺩ ﺍﻟﻌﺩﺩ ‪.٤٢‬‬

‫‪١٣‬‬ ‫‪Bruce Terry, A Student's Guide to New Testament Textual Variants Matt.‬‬
‫‪١٩:٩ " Some copyists added this clause with several variations of grammar‬‬
‫"‪from Matthew ٥:٣٢‬‬
‫‪١٤ Bruce M. Metzger, A Textual Commentary On The Greek New Testament‬‬ ‫" ‪p.٣٨‬‬
‫)‪Although it could be argued that homoeoteleuton (moica/tai … moica/tai‬‬
‫" ‪accounts for its accidental omission‬‬
‫‪١٥ Bruce Terry, A Student's Guide to New Testament Textual Variants Matt.‬‬

‫‪١٩:١٧ " The reading in the notes seems to have been taken from the parallel‬‬
‫" ‪passages in Mark ١٠:١٨ and Luke ١٨:١٩‬‬
‫" ‪١٦ Philip W. Comfort, New Testament Text and Translation Commentary p.٦٠‬‬
‫‪Although it could be aigued that this sentence was accidentally dropped from‬‬
‫‪the text due to homoeoteleuton, it is far more likely that scribes added it‬‬
‫"‪from ٢٢:١٤‬‬
‫‪١٧ Ibid, p.٦٠‬‬

‫‪٥‬‬
The Brief Manual in The Greek Readings Of The New Testament

‫ ﺍﻟﻰ ﻜﻠﻤﺔ‬٤٣ ‫( ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﻌﺩﺩ‬αυτης) ‫ﻓﺭﺒﻤﺎ ﻴﻜﻭﻥ ﺍﻟﻌﺩﺩ ﻗﺩ ﺤﺫﻑ ﻓﻲ ﺤﺎﻟﺔ ﺍﻥ ﻋﻴﻥ ﺍﻟﻨﺎﺴﺦ ﻗﺩ ﺘﻘﻔﺯ ﻤﻥ ﻜﻠﻤﺔ‬
‫ ﺍﻻ ﺍﻨﻪ ﺒﺴﺒﺏ ﻗﺩﻡ ﻭﺍﻫﻤﻴﺔ ﺍﻟﻘﺭﺍﺀﺓ ﻓﻲ ﺍﻟﺘﻘﻠﻴﺩ ﺍﻟﻨﺼﻲ ﻓﻘﺩ ﺘﻘﺭﺭ ﺍﻻﺤﺘﻔﺎﻅ ﺒﺎﻟﻨﺹ‬.٤٤ ‫( ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﻌﺩﺩ‬αυτον)
.١٨‫ﺒﻴﻥ ﻗﻭﺴﻴﻥ‬

١٤ ‫ ﺒﻌﺩ ﺍﻟﻌﺩﺩ‬١٣ ‫( ﻴﻨﻘل ﺍﻟﻌﺩﺩ‬TR) ‫ ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ‬١٤ ،١٣ ‫( ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬١٤-١٣ :٢٣ ‫ﻤﺘﻰ‬
.١٣ ‫ ﺭﻗﻡ‬١٤ ‫ ﻭﻴﻌﻁﻲ ﺍﻟﻌﺩﺩ‬١٣ ‫( ﻴﺤﺫﻑ ﺍﻟﻌﺩﺩ‬CT) ‫ﻭﺍﻟﻨﻘﺩﻱ‬
‫[ ﻭﻴﺘﻀﺢ ﺫﻟﻙ ﻤﻥ ﻏﻴﺎﺒﻪ ﻤـﻥ‬٤٧ :٢٠ ‫ ﻟﻭﻗﺎ‬،٤٠ :١٢ ‫ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﺍﻀﺎﻓﺔ ﺍﺩﺨﻠﺕ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ ﻓﻲ ]ﻤﺭﻗﺱ‬
‫ﺍﻗﺩﻡ ﻭ ﺍﻓﻀل ﺸﻭﺍﻫﺩ ﺍﻟﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ ﻜﻤﺎ ﺍﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﺘﻲ ﺘﺘﻀﻤﻥ ﺍﻟﻌﺩﺩ ﺘـﻀﻌﻪ ﻓـﻲ ﻤﻭﺍﻀـﻊ‬
.١٩‫ ﺍﻭ ﻗﺒﻠﻪ‬١٣ ‫ﻤﺨﺘﻠﻔﺔ ﺍﻤﺎ ﺒﻌﺩ ﺍﻟﻌﺩﺩ‬

.[‫( ﻴﻘﺭﺍ"ﺍﻨﻐﻤﺎﺱ" ]ﺩﻋﺎﺭﺓ‬CT) ‫( ﻭﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻴﻘﺭﺃ "ﻅﻠﻡ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٢٥ :٢٣ ‫ﻤﺘﻰ‬
‫( ﻭ ﺍﻟﺘـﻲ ﺘﻌﻨـﻲ "ﺍﻨﻐﻤـﺎﺱ‬ακρασιας) ‫ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﺒﺭﻫﺎﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﻨﺠﺩ ﺍﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻻﺨﻴﺭﺓ ﺒﺎﻟﻌـﺩﺩ‬
"‫( ﺍﻭ "ﻨﺠﺎﺴـﺔ‬unrighteousness) "‫( ﻗﺩ ﺘﻐﻴﺭﺕ ﺍﻟﻰ ﺍﻤﺎ "ﺍﺜﻡ‬self-indulgence) "‫ﺒﺎﻟﻤﻠﺫﺍﺕ‬
‫ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺒﺩﺍﺌل ﻨﺴﺨﻴﺔ ﻟﻠﻜﻠﻤﺔ ﺍﻟﻐﻴﺭ ﻤﺄﻟﻭﻓﺔ ﺍﻟﺘـﻲ ﻭﺭﺩﺕ ﻤـﺭﺓ‬.(greed) "‫( ﺍﻭ "ﺠﺸﻊ‬impurity)
.٢٠‫[ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ‬٥ :٧ ‫ ﻜﻭﺭﻨﺜﻭﺱ‬١] ‫ﻭﺍﺤﺩﺓ ﻓﻘﻁ‬

‫( ﻴﻘﺭﺃ "ﻤﻼﺌﻜﺔ‬CT) ‫( ﻴﻘﺭﺃ "ﻤﻼﺌﻜﺔ ﺍﻟﺴﻤﺎﻭﺍﺕ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٣٦ :٢٤ ‫ﻤﺘﻰ‬
."‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻻ ﺍﻻﺒﻥ‬
‫ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ "ﻭﻻ ﺍﻻﺒﻥ" ﻗﺩ ﺍﻀﻴﻔﺕ ﺒﻭﺍﺴﻁﺔ ﺍﻟﻨﺴﺎﺥ ﻟﻜﻲ ﺘﺠﻌل ﺍﻟﻨﺹ ﻤﻘﺭﻭﺀ ﻜﻤﺎ ﻓـﻲ ﺍﻟـﻨﺹ‬
‫[ ﻭ ﻤﻥ ﺍﻟﺠﺎﻨﺏ ﺍﻻﺨﺭ ﻓﺎﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻗﺩ ﺤﺫﻓﺕ ﻟﺘﺠﻨﺏ ﺍﻟﻤـﺸﻜﻠﺔ‬٣٢ :١٣ ‫ﺍﻟﻤﻭﺍﺯﻱ ]ﻤﺭﻗﺱ‬
.٢١‫ﺍﻟﻼﻫﻭﺘﻴﺔ ﺒﺎﻥ ﺍﺒﻥ ﺍﷲ ﻻ ﻴﻌﺭﻑ ﻤﻭﻋﺩ ﺍﻟﻤﺠﺊ ﺍﻟﺜﺎﻨﻲ‬

‫ﺍﻥ ﺤﺫﻑ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺒﺴﺒﺏ ﺍﻟﺼﻌﻭﺒﺔ ﺍﻟﻼﻫﻭﺘﻴﺔ ﺘﻌﻁﻲ ﺍﺤﺘﻤﺎل ﺍﻜﺒﺭ ﻤﻥ ﺍﻀﺎﻓﺔ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺒﺴﺒﺏ ﺍﻟﺘﻭﻓﻴﻕ ﻤـﻊ‬
.٢٢‫ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ ﻓﻲ ﺍﻨﺠﻴل ﻤﺭﻗﺱ‬

١٨ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٤٧ "
Many modern scholars regard the verse as an early interpolation (from Lk
٢٠٫١٨) into most manuscripts of Matthew. On the other hand, however, the
words are not the same, and a more appropriate place for its insertion would
have been after ver. ٤٢. Its omission can perhaps be accounted for when the
eye of the copyist passed from αυτον (ver. ٤٣) to αυτον "
١٩ Ibid, p.٥٠ " That ver. ١٤ is an interpolation derived from the parallel in

Mk ١٢٫٤٠ or Lk ٢٠٫٤٧ is clear (a) from its absence in the earliest and best
authorities of the Alexandrian and the Western types of text, and (b) from
the fact that the witnesses that include the passage have it in different
places, either after ver. ١٣ or before ver. ١٣"
٢٠ Philip W. Comfort, New Testament Text and Translation Commentary p.٧١ "The
variants are scribal alternatives to this unusual word, which appears only
here and in ١ Cor ٧:٥ in the NT"
٢١ Bruce Terry, A Student's Guide to New Testament Textual Variants Matt.

٢٤:٣٦ " It is possible that the words were added here by copyists to make the
text read like the parallel passage in Mark ١٣:٣٢. On the other hand, it is
possible that they were omitted to avoid the theological problem of the Son
of God not knowing something "

٦
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻤﺘﻰ ‪ ١٣ :٢٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻟﺘﻲ ﻴﺎﺘﻲ ﻓﻴﻬﺎ ﺍﺒﻥ ﺍﻻﻨﺴﺎﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﻫﻲ ﺍﻀﺎﻓﺔ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﺤﺴﻥ ﺍﻟﻨﻴﺔ ﺍﻟﺫﻱ ﺘﺫﻜﺭ ﺍﻟﻤﻘﻁﻊ ﺍﻟﻤﺸﺎﺒﻪ ﻓﻲ ]ﻤﺘﻰ ‪.٢٣[٤٤ :٢٤‬‬

‫ﺍﻥ ﻫﺫﺍ ﺍﻟﺘﺼﺭﻴﺢ " ﻓﺎﺴﻬﺭﻭﺍ ﺍﺫﺍ ﻻﻨﻜﻡ ﻻ ﺘﻌﺭﻓﻭﻥ ﺍﻟﻴﻭﻡ ﻭﻻ ﺍﻟﺴﺎﻋﺔ" ﺒﺩﻭﻥ ﺍﻻﻀﺎﻓﺔ ﻴﻌﺘﺒﺭ ﺨﺘﺎﻡ ﻓﻌﺎل ﻟﻠﻔﻘﺭﺓ ]ﻤﺘﻰ‬
‫‪.٢٤[١٣-١ :٢٥‬‬

‫ﻤﺘﻰ ‪ ٢٨ :٢٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻟﺠﺩﻴﺩ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﻴﺒﺩﻭ ﺍﻥ ﻜﻠﻤﺔ "ﺍﻟﺠﺩﻴﺩ" ﻗﺩ ﺍﻀﻴﻔﺕ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻤﻥ ﺍﻟﻔﻘﺭﺓ ﺍﻟﻤﻭﺍﺯﻴﺔ ﻓﻲ ]ﻟﻭﻗﺎ ‪ [٢٠ :٢٢‬ﺤﻴﺙ ﺍﺫﺍ ﻜﺎﻨﺕ ﺍﺼـﻠﻴﺔ‬
‫ﻓﻼ ﻴﻭﺠﺩ ﺴﺒﺏ ﻭﺠﻴﻪ ﻴﻔﺴﺭ ﻟﻤﺎﺫﺍ ﺤﺫﻓﺕ‪.٢٥‬‬

‫ﻤﺘﻰ ‪ ٦٠ :٢٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺸﺎﻫﺩﺍ ﺯﻭﺭ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﺜﻨﻴﻥ" ﻜﻤﺎ ﻴﻨﻘل‬
‫ﺍﻟﻤﻘﻁﻊ ﺒﻨﻬﺎﻴﺔ ﺍﻟﻌﺩﺩ ‪.٦٠‬‬
‫ﺒﻌﺽ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺘﻀﻴﻑ "ﺸﺎﻫﺩﺍ ﺯﻭﺭ" )‪ (ψευδομαρτυρες‬ﺒﻨﻬﺎﻴﺔ ﺍﻟﻌﺩﺩ ‪ ٦٠‬ﻤﻥ ﺍﻟﺠـﺯﺀ ﺍﻻﻭل ﻤـﻥ‬
‫ﺍﻟﻌﺩﺩ ﻭﺫﻟﻙ ﻟﻜﻲ ﺘﺯﻭﺩ ﺍﻟﻔﻘﺭﺓ ﺒﺈﺴﻡ )‪ (noun‬ﺒﻌﺩ ﺍﻟﺭﻗﻡ "ﺍﺜﻨﻴﻥ" )‪.٢٦(δυο‬‬

‫ﻤﺘﻰ ‪ ٣٤ :٢٧‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺨل" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺨﻤﺭ"‪.‬‬

‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺨﻤﺭ" ﻟﻬﺎ ﺸﻬﺎﺩﺓ ﻭﺜﺎﺌﻘﻴﺔ ﻤﻤﺘﺎﺯﺓ‪ .‬ﺍﻤﺎ ﻗﺭﺍﺀﺓ "ﺨل" ﻓﻬﻰ ﻨﺘﻴﺠﺔ ﺍﻟﺘﻁﺎﺒﻕ ﺍﻟﻨﺴﺨﻲ ﻤﻊ ﺍﻻﻨﺎﺠﻴـل ﺍﻻﺨـﺭﻯ‬
‫]ﻤﺭﻗﺱ ‪ ،٣٦ :١٥‬ﻟﻭﻗﺎ ‪ ،٣٦ :٢٣‬ﻴﻭﺤﻨﺎ ‪ [٢٩ :١٩‬ﺍﻭ ﻤﻊ ]ﻤﺯﻤﻭﺭ ‪ ٢٢ :٦٩ = [٢٢ :٦٨‬ﺒﺎﻟﺴﺒﻌﻴﻨﻴﺔ‪.٢٧‬‬

‫ﻤﺘﻰ ‪ ٣٥ :٢٧‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻤﻘﺘﺭﻋﻴﻥ ﻋﻠﻴﻬﺎ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻤﻘﺘﺭﻋﻴﻥ‬
‫ﻋﻠﻴﻬﺎ ﻟﻜﻲ ﻴﺘﻡ ﻤﺎ ﻗﻴل ﺒﺎﻟﻨﺒﻲ ﺍﻗﺘﺴﻤﻭﺍ ﺜﻴﺎﺒﻲ ﺒﻴﻨﻬﻡ ﻭﻋﻠﻰ ﻟﺒﺎﺴﻲ ﺍﻟﻘﻭﺍ ﻗﺭﻋﺔ" ]ﻤﺯﻤﻭﺭ ‪.[١٨ :٢٢‬‬
‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺍﻟﻔﻘﺭﺓ ﺍﻟﻤﻀﺎﻓﺔ ﺭﺒﻤﺎ ﻗﺩ ﺤﺫﻓﺕ ﻋﺭﻀﻴﺎ ﻨﺘﻴﺠﺔ ﺨﻁﺄ ﺒﺼﺭﻱ ﺤﻴﺙ ﻴﺘﺨﻁﻰ ﺍﻟﻜﻠﻤﺎﺕ ﺒـﻴﻥ "ﻗﺭﻋـﺔ"‬
‫)‪ (κληρον‬ﺒﻤﻨﺘﺼﻑ ﺍﻟﻌﺩﺩ ‪ ٣٥‬ﻭ "ﻗﺭﻋﺔ" )‪ (κληρον‬ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﻌﺩﺩ ‪ .٣٥‬ﺍﻭ ﺍﻥ ﺍﻻﻗﺘﺒﺎﺱ ﻤﻥ ]ﻤﺯﻤـﻭﺭ‬

‫‪٢٢‬‬ ‫" ‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٥٢‬‬
‫‪The omission of the words because of the doctrinal difficulty they present‬‬
‫" ‪is more probable than their addition by assimilation to Mk ١٣٫٣٢‬‬
‫‪٢٣ Ibid, p.٥٣‬‬
‫‪٢٤‬‬ ‫‪Philip W. Comfort, New Testament Text and Translation Commentary p.٧٥‬‬
‫‪"The addition is a natural scribal expansion borrowed from ٢٤:٤٤. The‬‬
‫‪proclamation without the addition is a potent conclusion to the pericope‬‬
‫")‪(٢٥:١ -١٣‬‬

‫‪٢٥ Bruce M. Metzger, A Textual Commentary On The Greek New Testament‬‬ ‫‪p.٥٤‬‬
‫‪"The word kainh/j has apparently come from the parallel passage in Luke‬‬
‫‪(٢٢٫٢٠); if it had been present originally, there is no good reason why‬‬
‫"‪anyone would have deleted it.‬‬

‫‪٢٦ Philip W. Comfort, New Testament Text and Translation Commentary p.٨٠‬‬
‫‪"Several manuscripts add "false witnesses" at the end of the verse to‬‬
‫""‪provide a noun after "two‬‬
‫‪٢٧ Ibid, p.٨٤‬‬

‫‪٧‬‬
The Brief Manual in The Greek Readings Of The New Testament

‫[ ﻤـﻊ ﻨﻤـﻁ‬٢٤ :١٩ ‫[ ﻴﺒﺩﻭ ﺍﻨﻪ ﻗﺩ ﺍﻀﻴﻑ ﺒﻭﺍﺴﻁﺔ ﻨﺴﺎﺥ ﻤﺘﺄﺨﺭﻴﻥ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻤﻭﺯﺍﻱ ﻓﻲ ]ﻴﻭﺤﻨـﺎ‬١٨ :٢٢
.٢٨‫ﺼﻴﺎﻏﺔ ﺍﻟﻘﺩﻴﺱ ﻤﺘﻰ ﺍﻟﻤﺴﺘﺨﺩﻡ ﻓﻲ ﺘﻘﺩﻴﻡ ﺍﻻﻗﺘﺒﺎﺱ‬

‫( ﻴﻀﻴﻑ "ﻓﻴﻤﺎ ﻫﻤﺎ ﻤﻨﻁﻠﻘﺘﺎﻥ ﻟﺘﺨﺒﺭﺍ ﺘﻼﻤﻴﺫﻩ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٩ :٢٨ ‫ﻤﺘﻰ‬
.‫( ﻴﺤﺫﻑ‬CT)
‫( ﺤﻴـﺙ ﺍﻥ‬homoeoteleuton) ‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺴﻘﻁﺕ ﻤﻥ ﺍﻟﻨﺹ ﻨﺘﻴﺠﺔ ﺍﻟﻨﻬﺎﻴـﺎﺕ ﺍﻟﻤﺘـﺸﺎﺒﻬﺔ‬
‫ ﻴﻀﻤﺎﻥ ﺍﺭﺒﻌﺔ ﻜﻠﻤﺎﺕ ﻤﺘﺸﺎﺒﻬﺔ "ﻟﺘﺨﺒﺭﺍ ﺘﻼﻤﻴﺫﻩ" ﺍﻻ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﻗﺼﺭ ﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﻭﺜﺎﺌﻕ ﺍﻻﻓﻀل ﺤﻴﺙ‬٩ ،٨ ‫ﺍﻟﻌﺩﺩ‬
‫ﺍﻨﻬﺎ ﻏﺎﺌﺒﺔ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻻﻗﺩﻡ ﻭ ﺍﻻﻓﻀل ﻓﻲ ﻜل ﻤﻥ ﺍﻟﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ ﻜﻤﺎ ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﻁﻭل ﻜﺎﻨﺕ‬
.٢٩‫ﻤﺤﺎﻭﻟﺔ ﻟﻤلﺀ ﺍﻟﻔﺭﺍﻍ ﻤﻤﺎ ﺍﺩﻯ ﺍﻟﻰ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻜﺘﻤﺩﻴﺩ ﻁﺒﻴﻌﻲ ﻨﺸﺄ ﻤﻥ ﺍﺩﺭﺍﻙ ﺍﻟﻌﺩﺩ ﺍﻟﺴﺎﺒﻕ‬

‫( ﺍﻨﺠﻴل ﻤﺭﻗﺱ‬٢)

‫( ﻴـﻀﻊ ﺍﻟﻤﻘﻁـﻊ ﺒـﻴﻥ‬CT) ‫( ﻴﻘﺭﺃ "ﺍﺒﻥ ﺍﷲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬١ :١ ‫ﻤﺭﻗﺱ‬
.‫ﻗﻭﺴﻴﻥ‬
‫ﺍﻥ ﻏﻴﺎﺏ ﺍﻟﻤﻘﻁﻊ "ﺍﺒﻥ ﺍﷲ" ﻴﺭﺠﻊ ﺍﻟﻰ ﺍﻏﻔﺎل ﺒﺼﺭﻱ ﺍﺜﻨﺎﺀ ﻋﻤﻠﻴﺔ ﺍﻟﻨﺴﺦ ﻭ ﻴﺤﺩﺙ ﻨﺘﻴﺠﺔ ﺘﺸﺎﺒﻪ ﻨﻬﺎﻴﺎﺕ ﺍﻟﻜﻠﻤـﺎﺕ‬
‫( ﻭ ﺍﻟﺠﺎﻨﺏ ﺍﻻﺨﺭ ﻓﺎﻨﻪ ﻴﻭﺠﺩ ﻤﻴل ﻟﻠﻨﺴﺎﺥ ﻤـﻥ ﺍﺠـل ﺘﻤﺩﻴـﺩ ﺍﻻﻓﺘﺘﺎﺤﻴـﺎﺕ‬nomina sacra) ‫ﺍﻟﻤﺨﺘﺼﺭﺓ‬
.‫ﻭﻋﻨﺎﻭﻴﻥ ﺍﻟﻜﺘﺏ‬

‫ﻭ ﻻﻥ ﺩﻋﻡ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺅﻴﺩ ﻟﻠﻘﺭﺍﺀﺓ ﻗﻭﻱ ﻓﺎﻨﻪ ﻻ ﻴﺴﺘﺤﺏ ﺤﺫﻑ ﺍﻟﻜﻠﻤﺎﺕ ﺒﺎﻟﻜﻠﻴﺔ ﻭ ﻟﻜﻥ ﺒﺴﺒﺏ ﻗـﺩﻡ ﺍﻟﻘـﺭﺍﺀﺓ‬
.٣٠‫ﺍﻟﻘﺼﻴﺭﺓ ﻭ ﺍﻟﺘﻤﺩﻴﺩ ﺍﻟﻨﺴﺨﻲ ﻓﻘﺩ ﺘﻘﺭﺭ ﻭﻀﻊ ﺍﻟﻜﻠﻤﺎﺕ ﺒﻴﻥ ﻗﻭﺴﻴﻥ‬

."‫( ﻴﻘﺭﺃ "ﺒﺎﺸﻌﻴﺎﺀ ﺍﻟﻨﺒﻲ‬CT) ‫( ﻴﻘﺭﺃ "ﺒﺎﻻﻨﺒﻴﺎﺀ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٣-٢ :١ ‫ﻤﺭﻗﺱ‬

٢٨ Bruce Terry, A Student's Guide to New Testament Textual Variants Matt.

٢٧:٣٥ " Although it is possible that the additional material may have
accidently been omitted due to a mistake of the eye (skipping from "lots" to
"lots"), the quote from Psalm ٢٢:١٨ seems to have been added by later
copyists from the parallel in John ١٩:٢٤ with Matthew's type of wording used
to introduce the quote"
٢٩ Philip W. Comfort, New Testament Text and Translation Commentary p.٨٩ "It
is possible that the shorter text is the result of homoeoteleuton—the
previous verse ends with exactly the same last four words 'to tell his
disciples". Or it could be that the shorter text is the result of scribes
excising a redundant statement (see ٢٨:٨) "
٣٠ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٦٢ "
The absence may be due to an oversight in copying, occasioned by the
similarity of the endings of the nomina sacra. On the other hand, however,
there was always a temptation to which copyists often succumbed to expand
titles and quasi-titles of books. Since the combination of B D W al is
extremely strong, it was not thought advisable to omit the words altogether,
yet because of the antiquity of the shorter reading and the possibility of
scribal expansion, it was decided to enclose the words within square
brackets "

٨
The Brief Manual in The Greek Readings Of The New Testament

‫[ ﻭ ﺍﻟﺜـﺎﻨﻲ ﻤـﻥ‬١ :٣ ‫ ﻤﻥ ﻤﺼﺩﺭﻴﻥ ﻓﻲ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ ﺍﻟﺠﺯﺀ ﺍﻻﻭل ﻤﻥ ]ﻤﻼﺨﻲ‬٣ ،٢‫ﺍﻥ ﺍﻻﻗﺘﺒﺎﺱ ﻓﻲ ﺍﻟﻌﺩﺩ‬
‫ ﻭ ﺍﻱ ﻜﺎﻥ ﺍﻟﻤـﺼﺩﺭ ﻓـﺎﻥ‬.٣١‫[ ﻟﺫﻟﻙ ﻓﻤﻥ ﺍﻟﻤﺭﺠﺢ ﺍﻥ ﺍﻟﻨﺎﺴﺦ ﻏﻴﺭ ﺍﻻﺴﻨﺎﺩ ﻟﺠﻌﻠﻪ ﺍﻜﺜﺭ ﻋﻤﻭﻤﻴﺔ‬٣ :٤٠ ‫]ﺍﺸﻌﻴﺎﺀ‬
.‫ﺍﻟﻘﺩﻴﺱ ﻤﺭﻗﺱ ﻨﺴﺏ ﺍﻟﻨﺹ ﻻﺸﻌﻴﺎﺀ ﻓﻘﻁ‬

‫ﺭﺒﻤﺎ ﻻﻨﻪ ﻜﺎﻥ ﺍﻜﺜﺭ ﺃﻟﻔﺔ ﻤﻊ ﺍﺸﻌﻴﺎﺀ ﺍﻭ ﺍﻨﻪ ﺍﻋﺘﻘﺩ ﺍﻥ ﺍﺴﻡ ﺍﺸﻌﻴﺎﺀ ﻫﻭ ﺍﻻﻜﺜﺭ ﺍﺭﺘﺒﺎﻁ ﺒﺎﻟﻘﺎﺭﺉ ﻤـﻊ ﺍﻟﻨﺒـﻭﺓ ﻋـﻥ‬
.٣٢‫ﺍﻟﻤﺴﻴﺢ‬

.‫( ﻴﺤﺫﻑ‬CT) ‫( ﻴﻀﻴﻑ "ﺍﻟﻰ ﺍﻟﺘﻭﺒﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬١٧ :٢ ‫ﻤﺭﻗﺱ‬
.٣٣‫ﺍﻥ ﺍﻟﻨﺹ ﺍﻻﻁﻭل ﻴﺒﺩﻭ ﻜﺄﻨﻪ ﻤلﺀ ﻓﺭﺍﻍ ﻨﺴﺨﻲ ﺤﻴﺙ ﺍﻨﻬﺎ ﺘﻜﻤل ﻓﻜﺭ ﺍﻟﻨﺎﺴﺦ ﺒﺎﻥ ﺍﻟﺩﻋﻭﺓ ﻟﺘﻭﺒﺔ ﺍﻟﺨﻁﺎﺓ‬

‫ ﺴﺘﻜﻭﻥ ﻻﺭﺽ ﺴﺩﻭﻡ ﻭﻋﻤـﻭﺭﺓ‬:‫( ﻴﻀﻴﻑ "ﺍﻟﺤﻕ ﺍﻗﻭل ﻟﻜﻡ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬١١ :٦ ‫ﻤﺭﻗﺱ‬
.‫( ﻴﺤﺫﻑ‬CT) ‫ﻴﻭﻡ ﺍﻟﺩﻴﻥ ﺤﺎﻟﺔ ﺍﻜﺜﺭ ﺍﺤﺘﻤﺎﻻ ﻤﻤﺎ ﻟﺘﻠﻙ ﺍﻟﻤﺩﻴﻨﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬
٣٤
. [١٥ :١٠ ‫ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻤﻤﺘﺩﺓ ﻻﺸﻙ ﺍﻨﻬﺎ ﺍﺩﺨﺎل ﻨﺴﺨﻲ ﻤﺄﺨﻭﺫ ﻤﻥ ﺍﻟﻔﻘﺭﺓ ﺍﻟﻤﻭﺍﺯﻴﺔ ﻓﻲ ]ﻤﺘﻰ‬

‫( ﻴﻀﻴﻑ "ﻏﺴل ﺍﻻﺒﺎﺭﻴﻕ ﻭﺍﻟﻜﺅﻭﺱ ﻭﺍﻤﻭﺭﺍ ﺍﺨﺭ ﻜﺜﻴﺭﺓ ﻤﺜـل‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٨ :٧ ‫ﻤﺭﻗﺱ‬
.‫( ﻴﺤﺫﻑ‬CT) ‫ﻫﺫﻩ ﺘﻔﻌﻠﻭﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬
٣٥
. [١٣ :٧ ،٤ :٧ ‫ﺍﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻨﺎﺘﺠﺔ ﻤﻥ ﺘﻤﺩﻴﺩ ﻨﺴﺨﻲ ﻤﺴﺘﻌﺎﺭ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻤﺒﺎﺸﺭ ﻓﻲ ]ﻤﺭﻗﺱ‬

.‫( ﻴﺤﺫﻑ‬CT) ‫ ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬١٦ ‫( ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬١٦ :٧ ‫ﻤﺭﻗﺱ‬

‫[ ﻤﻥ ﺍﺠـل ﺍﻟﺘـﺯﻭﺩ‬٩ :٤ ‫ ﺍﻭ‬٢٣ :٤ ‫ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﺍﻟﺯﺍﺌﺩ ﺍﻀﻴﻑ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻭ ﻗﺩ ﺍﺴﺘﻌﺎﺭﻩ ﻤﺒﺎﺸﺭﺓ ﻤﻥ ]ﻤﺭﻗﺱ‬
.٣٦[١٥-١٤ :٧ ‫ﺒﻨﻬﺎﻴﺔ ﻟﻠﻔﻘﺭﺓ ﺍﻟﻘﺼﻴﺭﺓ ]ﻤﺭﻗﺱ‬

٣١ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٦٢

"The quotation in verses ٢ and ٣ is composite, the first part being from Mal
٣٫١ and the second part from Is ٤٠٫٣. It is easy to see, therefore, why
copyists would have altered the words “in Isaiah the prophet” (a reading
found in the earliest representative witnesses of the Alexandrian and the
Western types of text) to the more comprehensive introductory formula “in
the prophets.”"

٣٢ Philip W. Comfort, New Testament Text and Translation Commentary p.٩٣

"Whatever his source, Mark attributed the text to Isaiah only. It may be
that he was more familiar with Isaiah, or that he thought Isaiah's name was
the one which his readers most often associated with prophecies about the
Messiah "
٣٣ Ibid, p.١٠١ " The longer text demonstrates scribal gap-filling inasmuch as
it fills out what certain scribes thought—namely, that sinners had been
called to repent "
٣٤ Ibid, p.١١٤
٣٥ Ibid, p.١٢٠ " The variant is the result of scribal expansion, borrowing

from the immediate context first ٧:٤, then ٧:١٣ "

٣٦ Ibid, p.١٢١

٩
The Brief Manual in The Greek Readings Of The New Testament

.‫( ﻴﺤﺫﻑ‬CT) ‫( ﻴﻀﻴﻑ "ﻭﻫﻭ ﻟﻴﺱ ﻴﺘﺒﻌﻨﺎ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٣٨ :٩ ‫ﻤﺭﻗﺱ‬
‫ "ﻓﻤﻨﻌﻨـﺎﻩ ﻻﻨـﻪ ﻟـﻴﺱ‬٣٨ ‫ﺍﻥ ﺍﻟﻤﻘﻁﻊ "ﻭ ﻫﻭ ﻟﻴﺱ ﻴﺘﺒﻌﻨﺎ" ﻴﺒﺩﻭ ﺍﻨﻪ ﻗﺩ ﺍﻀﻴﻑ ﻤﻥ ﺍﻟﺠﺯﺀ ﺍﻻﺨﻴﺭ ﻓﻲ ﺍﻟﻌـﺩﺩ‬
.٣٧"‫ﻴﺘﺒﻌﻨﺎ‬

.‫( ﻴﺤﺫﻑ‬CT) ‫ ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬٤٤ ‫( ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٤٦ ،٤٤ :٩ ‫ﻤﺭﻗﺱ‬
.٣٨٤٨ ‫ ﻗﺩ ﺍﻀﻴﻔﺎ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻤﻥ ﺍﻟﻌﺩﺩ‬٤٦ ،٤٤ ‫ﺍﻟﻌﺩﺩ‬

(CT) ‫( ﻴﻀﻴﻑ "ﻭﻜل ﺫﺒﻴﺤﺔ ﺘﻤﻠﺢ ﺒﻤﻠـﺢ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٤٩ :٩ ‫ﻤﺭﻗﺱ‬
.‫ﻴﺤﺫﻑ‬
‫( ﻓﺎﻨـﻪ ﻤـﻥ‬αλισθησεται) "‫( ﻭ ﺍﻻﺨﻴﺭﺓ "ﻴﻤﻠـﺢ‬πας) "‫ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻴﻭﻨﺎﻨﻲ ﻨﺠﺩ ﺍﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻻﻭﻟﻰ "ﻜل‬
‫ﺍﻟﻤﺤﺘﻤل ﺍﺤﺩﻫﻤﺎ ﻗﺩ ﺤﺫﻑ ﻨﺘﻴﺠﺔ ﺨﻁﺄ ﺒﺼﺭﻱ ﺍﻭ ﺍﻥ ﺍﻟﻤﻘﻁﻊ ﺍﻟﺜﺎﻨﻲ " ﻭﻜل ﺫﺒﻴﺤﺔ ﺘﻤﻠﺢ ﺒﻤﻠﺢ" ﻗـﺩ ﺍﻀـﻴﻑ ﻤـﻥ‬
‫[ ﻜﺘﻔﺴﻴﺭ ﻟﻠﻤﻘﻁﻊ ﺍﻻﻭل " ﻻﻥ ﻜل ﻭﺍﺤﺩ ﻴﻤﻠﹼﺢ ﺒﻨﺎﺭ" ﻭ ﺭﺒﻤﺎ ﻜﺎﻥ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ﺍﻭﻻ ﺜﻡ ﺍﺴﺘﺒﺩل ﺒـﻪ‬١٣ :٢ ‫]ﻻﻭﻴﻴﻥ‬
.٣٩‫ﺍﻭ ﺍﻀﻴﻑ ﺍﻟﻴﻪ‬

‫( ﻴﻀﻊ ﺍﻟﻤﻘﻁﻊ‬CT) ‫( ﻴﻘﺭﺃ "ﻭﻴﻠﺘﺼﻕ ﺒﺎﻤﺭﺍﺘﻪ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٧ :١٠ ‫ﻤﺭﻗﺱ‬
.‫ﺒﻴﻥ ﻗﻭﺴﻴﻥ‬
:١٩ ‫ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ ﻗﺩ ﺍﻀﻴﻑ ﻓﻲ ﻤﻌﻅﻡ ﺍﻟﻨﺴﺦ ﻤﻥ ﺍﺠل ﺘﻭﻓﻴﻕ ﺍﻻﻗﺘﺒﺎﺱ ﺍﻟﻰ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻜﺎﻤﻠﺔ ﺍﻟﻤﻭﺠﻭﺩﺓ ﻓﻲ ]ﻤﺘـﻰ‬
(kai) "‫[ ﺍﻭ ﺍﻨﻪ ﻗﺩ ﺤﺫﻑ ﻋﺭﻀﻴﺎ ﺍﺜﻨﺎﺀ ﻨﺴﺨﻪ ﻋﻨﺩﻤﺎ ﻴﻘﻔﺯ ﺍﻟﻨﺎﺴﺦ ﺒﻌﻴﻨﻪ ﻤﻥ ﺤﺭﻑ ﺍﻟﻌﻁﻑ "ﻭ‬٢٤ :٢ ‫ ﺘﻜﻭﻴﻥ‬،٥
.(kai) ‫ﺍﻟﻰ ﺤﺭﻑ ﺍﻟﻌﻁﻑ ﺍﻻﺨﺭ‬

٤٠
‫ﺤﻴﺙ ﺍﻨﻪ ﻀـﺭﻭﺭﻱ ﻻﺩﺭﺍﻙ‬ ‫ﻭ ﻤﻥ ﺍﺠل ﺘﻘﺩﻴﻡ ﺘﻭﺍﺯﻥ ﺘﺎﻡ ﺒﻴﻥ ﺍﻻﺤﺘﻤﺎﻻﺕ ﻓﻘﺩ ﺘﻘﺭﺭ ﻭﻀﻊ ﺍﻟﻤﻘﻁﻊ ﺒﻴﻥ ﻗﻭﺴﻴﻥ‬
!! "‫ﺍﻟﻨﺹ ﻭ ﺍﻻ ﺴﺘﺭﺠﻊ ﻜﻠﻤﺔ "ﺍﻻﺜﻨﺎﻥ" ﻓﻲ ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻤﻥ ﺍﻟﻰ "ﺍﻟﻭﺍﻟﺩﻴﻥ‬

.‫( ﻴﺤﺫﻑ‬CT) ‫ ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬٢٦ ‫( ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٢٦ :١١ ‫ﻤﺭﻗﺱ‬

٣٧ Bruce Terry, A Student's Guide to New Testament Textual Variants Mk ٩: ٣٨

"The phrase "who does not follow us" seems to have been added from the last
part of the verse: "because he was not following us"
٣٨ Ibid, Mk ٩: ٤٤, ٤٦
٣٩ Ibid, Mk ٩:٤٩ " In Greek the clauses in question begin with "every" and end
with "salted." While it is possible that one or the other of them was
accidently omitted through a mistake of the eye, it is more likely that the
second clause was added from Leviticus ٢:١٣ as an explanation of the first,
perhaps at first in the margin, and from there was either substituted for
the first, or added to the text"
٤٠ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٨٨-٨٩
" Have the words been added in most copies in order to assimilate the
quotation to the fuller form of text found in Mt ١٩٫٥ (and Gn ٢٫٢٤), or were
they inadvertently omitted in transcription In order to represent the very
close balance of probabilities, a majority of the Committee decided to
include the clause in the text, but to enclose it within square brackets"

١٠
The Brief Manual in The Greek Readings Of The New Testament

‫( ﺍﻻ‬homoeoteleuton) ‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺍﻟﻌﺩﺩ ﻴﻌﺘﻘﺩ ﺍﻨﻪ ﺭﺒﻤﺎ ﺤﺫﻑ ﻋﺭﻀﻴﺎ ﺒﺴﺒﺏ ﺍﻟﻨﻬﺎﻴﺎﺕ ﺍﻟﻤﺘـﺸﺎﺒﻬﺔ‬
‫ﺍﻥ ﻏﻴﺎﺒﻪ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻤﺒﻜﺭﺓ ﺍﻟﺘﻲ ﺘﻤﺜل ﺠﻤﻴﻊ ﺍﻨﻭﺍﻉ ﺍﻟﻨﺼﻭﺹ ﻴﺠﻌل ﻤﻥ ﺍﻻﻜﺜﺭ ﺍﺤﺘﻤﺎﻟﻴﺔ ﺍﻥ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻗـﺩ‬
.٤١[١٥ :٦ ‫ﺍﺩﺨﻠﺕ ﺒﻭﺍﺴﻁﺔ ﺍﻟﻨﺴﺎﺥ ﻓﻲ ﻤﺤﺎﻜﺎﺓ ﻟﻠﻌﺩﺩ ]ﻤﺘﻰ‬

(CT) ‫( ﻴﻀﻴﻑ "ﺍﻟﺘﻲ ﻗﺎل ﻋﻨﻬﺎ ﺩﺍﻨﻴﺎل ﺍﻟﻨﺒﻲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬١٤ :١٣ ‫ﻤﺭﻗﺱ‬
.‫ﻴﺤﺫﻑ‬
٤٢
. [١٥ :٢٤ ‫ﺍﻟﺘﻤﺩﻴﺩ ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻋﺒﺎﺭﺓ ﻋﻥ ﺘﻭﻓﻴﻕ ﺤﺭﻓﻲ ﻤﻥ ]ﻤﺘﻰ‬

.‫( ﻴﺤﺫﻑ‬CT) ‫( ﻴﻀﻴﻑ "ﺍﻟﺠﺩﻴﺩ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٢٤ :١٤ ‫ﻤﺭﻗﺱ‬
"‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﻜﻠﻤﺔ "ﺍﻟﺠﺩﻴﺩ" ﻗﺩ ﺴﻘﻁﺕ ﻨﺘﻴﺠﺔ ﺨﻁﺄ ﺒﺼﺭﻱ ﺤﻴﺙ ﺍﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ "ﺍﻟﺠﺩﻴـﺩ‬
‫( ﺘﻨﺘﻬﻲ ﺒﻨﻔﺱ ﺍﻟﺤﺭﻓﻴﻥ ﺍﻻ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺃﻜﺜﺭ ﺍﻨﻬـﺎ ﻗـﺩ ﺍﻀـﻴﻔﺕ‬διαθηκης) "‫( ﻭ "ﺍﻟﻌﻬﺩ‬καινης)
.٤٣[٢٥ :١١ ‫[ ﺍﻭ ]ﻜﻭﺭﻨﺜﻭﺱ ﺍﻭﻟﻰ‬٢٠ :٢٢ ‫ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻤﻥ ﻨﺹ ﻤﻭﺍﺯﻱ ﻤﻥ ]ﻟﻭﻗﺎ‬

‫ ﻭ ﻫﻲ ﻟﻴﺴﺕ ﺍﺼﻠﻴﺔ ﻓﻲ ﻤﺘﻰ ﺍﻭ ﻤﺭﻗﺱ ﻟﻜﻨﻬﺎ ﺍﺩﺨﻠﺕ ﻤﻥ ]ﻟﻭﻗـﺎ‬.‫ﺭﺒﻤﺎ ﻗﺩ ﺍﺩﺨﻠﺕ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻻﺴﺒﺎﺏ ﻟﻴﺘﻭﺭﺠﻴﺔ‬
.٤٤[٢٥ :١١ ‫ ﻜﻭﺭﻨﺜﻭﺱ‬١ ‫ ﺍﻭ‬٢٠ :٢٢

.‫( ﻴﺤﺫﻑ‬CT) ‫( ﻴﻀﻴﻑ "ﻓﻲ ﻓﻲ ﻫﺫﻩ ﺍﻟﻠﻴﻠﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٢٧ :١٤ ‫ﻤﺭﻗﺱ‬
.٤٥‫[ ﺤﻴﺙ ﻻ ﻴﻭﺠﺩ ﺴﺒﺏ ﻟﻠﺤﺫﻑ‬٣١ :٢٦ ‫ﺭﺒﻤﺎ ﺍﻀﻴﻔﺕ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻜﺘﻭﻓﻴﻕ ﻤﻊ ]ﻤﺘﻰ‬

.‫( ﻴﺤﺫﻑ‬CT) ‫ ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬٢٨ ‫( ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٢٨ :١٥ ‫ﻤﺭﻗﺱ‬
‫ ﺍﻟـﻰ‬٢٨ ‫( ﻓﻲ ﺒﺩﺍﻴﺔ ﺍﻟﻌﺩﺩ‬kai) "‫ ﺭﺒﻤﺎ ﻗﺩ ﺴﻘﻁ ﻋﻨﺩﻤﺎ ﻗﻔﺯ ﻨﺎﺴﺦ ﺒﻌﻴﻨﻪ ﻤﻥ ﺤﺭﻑ "ﻭ‬٢٨ ‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺍﻟﻌﺩﺩ‬
‫ ﺍﻻ ﺍﻥ ﻋﺩﺩ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺒﻜﺭﺓ ﺍﻟﺘﻲ ﺘﺤﺫﻓﻬﺎ ﺘﺸﻴﺭ ﺍﻟﻰ ﺍﻨﻬﺎ ﻗﺩ ﺍﻀـﻴﻔﺕ ﺒﻭﺍﺴـﻁﺔ‬٢٩ ‫( ﻓﻲ ﺒﺩﺍﻴﺔ ﺍﻟﻌﺩﺩ‬kai)
‫[ ﻭ ﺭﺒﻤﺎ ﻗﺩ ﻜﺘﺒـﺕ ﺍﻭﻻ ﻓـﻲ ﻫـﺎﻤﺵ ﺍﻟﻤﺨﻁﻭﻁـﺎﺕ‬١٢ :٥٣ ‫ ﺍﺸﻌﻴﺎﺀ‬،٣٧ :٢٢ ‫ﻨﺎﺴﺦ ﺍﻟﺫﻱ ﺘﺫﻜﺭﻫﺎ ﻤﻥ ]ﻟﻭﻗﺎ‬
.٤٦‫ﺍﻟﻤﺒﻜﺭﺓ‬

٤١ Ibid, p.٩٣

٤٢ Philip W. Comfort, New Testament Text and Translation Commentary p.١٤٧ "
The expansion in the variant is a verbatim harmonization to Matt ٢٤:١٥"
٤٣ Bruce Terry, A Student's Guide to New Testament Textual Variants Mk ١٤:٢٤
" Although it is possible that the word "new" was accidently omitted due to
a mistake of the eye (the Greek words for "the," "new," and "covenant" all
end in the same two letters), it is much more likely that it was added here
by copyists from the parallel accounts in Luke ٢٢:٢٠ and I Corinthians ١١:٢٥."
٤٤ Wieland Willker, An Online Textual Commentary on the Greek Gospels Fifth

edition TVU ٢٤٢ "The term has probably been inserted for liturgical reasons.
It is not original in Mt and Mk, but comes from Lk or ١.Co."
٤٥ Ibid, TVU ٢٤٤ "Probably a harmonization to Mt (so Weiss). There is no
reason for an omission "
٤٦ Bruce Terry, A Student's Guide to New Testament Textual Variants Mk ١٥:٢٨
"Although the verse might have been accidently omitted when copyists' eyes
jumped from the "And" at the beginning of verse ٢٨ to the "And" at the
beginning of verse ٢٩, the number of early manuscripts that omit it would

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻤﺭﻗﺱ ‪ ٢٠-٩ :١٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﺘﻀﻤﻥ ﺍﻟﻔﻘﺭﺓ ]ﺍﻟﻨﻬﺎﻴﺔ ﺍﻟﻁﻭﻴﻠﺔ[ ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪(CT‬‬
‫ﻴﻀﻊ ﺍﻟﻔﻘﺭﺓ ﺒﻴﻥ ﻗﻭﺴﻴﻥ ﻤﺯﺩﻭﺠﻴﻥ‪.‬‬
‫ﺤﺴﺏ ﻤﺎ ﻗﺭﺭﺘﻪ ﺍﻟﻠﺠﻨﺔ )‪ (UBS‬ﻨﺠﺩ ﺍﻥ ﺍﻻﻋﺩﺍﺩ ﻤﻥ ‪ ٩‬ﺍﻟﻰ ‪ ٢٠‬ﺘﻘﻊ ﺒﻴﻥ ﺍﻗﻭﺍﺱ ﻤﺯﺩﻭﺠﺔ ﻤﻤﺎ ﻴﻌﻨﻲ ﺍﻨﻬﺎ ﺭﺒﻤﺎ ﻟﻡ‬
‫ﺘﻜﺘﺏ ﺒﻴﺩ ﺍﻟﻘﺩﻴﺱ ﻤﺭﻗﺱ‪ .‬ﻭ ﻴﻌﺘﻘﺩ ﺍﻥ ﺍﻻﻋﺩﺍﺩ ‪ ٢٠-٩‬ﻗﺩ ﺍﻀﻴﻔﺕ ﺍﻟﻰ ﺍﻨﺠﻴل ﻤﺭﻗﺱ ﻟﺘﻌﻁﻲ ﻨﻬﺎﻴﺔ ﻻﻨﻪ ﻴﻌﺘﻘﺩ ﺍﻨﻬﺎ‬
‫ﻜﺘﺒﺕ ﺒﺎﺴﻠﻭﺏ ﻴﺨﺘﻠﻑ ﻋﻥ ﺒﺎﻗﻲ ﺍﻨﺠﻴل ﻤﺭﻗﺱ‪.٤٧‬‬

‫ﺍﻥ ﺍﻟﻨﻬﺎﻴﺔ ﺍﻟﻁﻭﻴﻠﺔ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﻟﻬﺎ ﺩﻋﻡ ﻤﺘﻨﻭﻉ ﻗﺩﻴﻡ ﺍﻻ ﺍﻨﻬﺎ ﺘﻌﺘﺒﺭ ﺜﺎﻨﻭﻴﺔ ﻤﻥ ﺤﻴﺙ ﺍﻟـﺩﻟﻴل ﺍﻟـﺩﺍﺨﻠﻲ ﻭ ﺫﻟـﻙ‬
‫ﺒﺴﺒﺏ ﺍﻥ ﺍﻟﻤﻔﺭﺩﺍﺕ ﺍﻟﻠﻐﻭﻴﺔ ﻭ ﺍﻻﺴﻠﻭﺏ ﺍﻻﺩﺒﻲ ﻓﻲ ]ﻤﺭﻗﺱ ‪ [٢٠-٩ :١٦‬ﻴﺤﺘﻭﻱ ﻋﻠﻰ ﻜﻠﻤﺎﺕ ﻟﻴﺴﺕ ﻤﻥ ﺍﺴﻠﻭﺏ‬
‫ﺍﻟﻘﺩﻴﺱ ﻤﺭﻗﺱ ﻭ ﻻ ﺘﻭﺠﺩ ﻓﻲ ﺍﻱ ﻤﻭﻀﻊ ﺍﺨﺭ ﺒﺎﻨﺠﻴل ﻤﺭﻗﺱ‪.٤٨‬‬

‫ﺍﻴﻀﺎ ﺍﻟﻨﻬﺎﻴﺔ ﺍﻟﻁﻭﻴﻠﺔ ﺘﻌﺘﺒﺭ ﺜﺎﻨﻭﻴﺔ ﻜﻤﺎ ﺍﺸﺎﺭ ﻴﻭﺴﺎﺒﻴﻭﺱ ﺍﻨﻬﺎ ﻤﻔﻘﻭﺩﺓ ﻓﻲ ﻤﻌﻅﻡ ﺍﻟﻨﺴﺦ ﻓﻲ ﻋﺼﺭﻩ‪.‬‬

‫ﺍﻻ ﺍﻨﻪ ﻴﻭﺠﺩ ﻓﻲ ﻤﺨﻁﻭﻁﺔ ﺍﺭﻤﻴﻨﻴﺔ ﺘﻌﻭﺩ ﻟﻠﻘﺭﻥ ﺍﻟﻌﺎﺸﺭ )‪(٩٨٩‬ﻡ ﻤﻜﺘﻭﺏ ﺒﻬﺎ "ﺒﻭﺍﺴﻁﺔ ﺍﺭﺴﺘﻭﻥ" ) ‪ARISTON‬‬
‫‪ (ERITZU‬ﺒﺎﻟﺨﻁ ﺍﻻﺤﻤﺭ ﺒﻴﻥ ﺍﻟﺴﻁﻭﺭ ﻗﺒل ﺍﻟﻌﺩﺩ‪.٤٩٩‬‬

‫ﻜﻤﺎ ﻴﻀﻴﻑ ﺍﻟﻨﻘﺩﻱ )‪] (CT‬ﻨﻬﺎﻴﺔ ﻗﺼﻴﺭﺓ[ ﺒﻴﻥ ﻗﻭﺴﻴﻥ ]ﻭﺴﺭﻴﻌﺎ ﺍﺨﺒﺭﻭﺍ ﺒﻜل ﻤﺎ ﺘﺴﻠﻤﻪ ﺒﻁﺭﺱ ﻭﻤـﻥ ﻤﻌـﻪ‬
‫ﻭﻴﺴﻭﻉ ﺍﻴﻀﺎ ﻨﻔﺴﻪ ﺍﺭﺘﻔﻊ ﻓﻲ ﻭﺴﻁﻬﻡ ﻤﻥ ﻤﺸﺭﻕ ﺍﻟﺸﻤﺱ ﻭﺒﻘﺩﺭ ﺍﺒﺘﻌﺎﺩ ﺍﻟﻤﻐﺭﺏ ﻫﻜﺫﺍ ﺍﻋﻼﻥ ﺍﻟﺨﻼﺹ ﺍﻻﺒﺩﻱ‬
‫ﺍﻟﻤﻘﺩﺱ ﺍﻟﺨﺎﻟﺩ ﺍﻤﻴﻥ[‪.‬‬
‫ﻤﺎ ﻴﻌﺭﻑ ﺒﺎﻟﻨﻬﺎﻴﺔ ﺍﻟﻘﺼﻴﺭﺓ ﻫﻰ ﻏﻴﺭ ﺍﺼﻠﻴﺔ‪ .‬ﺭﺒﻤﺎ ﻜﺘﺒﺕ ﻟﺘﻨﻬﻲ ﻤﺨﻁﻭﻁﺔ ﻜﺎﻨﺕ ﺘﻔﺘﻘﺩ ﻟﻼﻋﺩﺍﺩ ‪.٢٠-٩‬‬

‫ﺍﻥ ﺍﻟﺩﻟﻴل ﺍﻟﺩﺍﺨﻠﻲ ﻟﻠﻨﻬﺎﻴﺔ ﺍﻟﻘﺼﻴﺭﺓ ﻻﺸﻙ ﻀﺩ ﺍﺼﺎﻟﺘﻬﺎ‪ .‬ﺒﺠﺎﻨﺏ ﺍﺤﺘﻭﺍﺌﻬﺎ ﻋﻠﻰ ﻨﺴﺒﺔ ﻜﺒﻴﺭﺓ ﻤﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺘـﻲ ﻻ‬
‫ﺘﻨﺘﻤﻲ ﻻﺴﻠﻭﺏ ﺍﻟﻘﺩﻴﺱ ﻤﺭﻗﺱ )‪ ،(non-Markan‬ﻭﺍﻻﻨﺴﺠﺎﻡ ﺍﻟﺒﻼﻏﻲ ﻴﺨﺘﻠﻑ ﺒﺎﻟﻜﻠﻴﺔ ﻋﻥ ﺍﺴـﻠﻭﺏ ﺍﻟﻘـﺩﻴﺱ‬
‫ﻤﺭﻗﺱ ﻓﻲ ﺍﻨﺠﻴﻠﻪ‪.٥٠‬‬
‫‪٥١‬‬
‫ﻭ ﻴﻨﺒﻐﻲ ﺍﻥ ﻴﻼﺤﻅ ﺍﻥ ﺒﺩﺍﻴﺔ ﺍﻟﻨﻬﺎﻴﺔ ﺍﻟﻘﺼﻴﺭﺓ ﻓﻲ ﺘﻌﺎﺭﺽ ﻤﻊ ﻨﻬﺎﻴﺔ ﺍﻟﻌﺩﺩ ‪.٨‬‬

‫‪indicate that it was more likely added by copyists who remembered Luke ٢٢:٣٧‬‬
‫‪and Isaiah ٥٣:١٢. Perhaps it was first written in the margin of early‬‬
‫"‪manuscripts‬‬
‫‪٤٧ Ibid, Mk ١٦:٨‬‬
‫‪٤٨ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.١٠٤‬‬
‫‪٤٩ Wieland Willker, An Online Textual Commentary on the Greek Gospels Fifth‬‬
‫‪edition The various endings of Mk‬‬
‫‪٥٠ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.١٠٥‬‬
‫‪٥١ Wieland Willker, An Online Textual Commentary on the Greek Gospels Fifth‬‬
‫‪edition The various endings of Mk‬‬

‫‪١٢‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫)‪ (٣‬ﺍﻨﺠﻴل ﻟﻭﻗﺎ‬

‫ﻟﻭﻗﺎ ‪ ٢٨ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻤﺒﺎﺭﻜﺔ ﺍﻨﺕ ﻓﻲ ﺍﻟﻨﺴﺎﺀ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻴﺒﺩﻭ ﺍﻥ ﻜﻠﻤﺎﺕ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻗﺩ ﺍﻀﻴﻔﺕ ﻤﻥ ﺍﻟﻌﺩﺩ ‪ .٤٢‬ﺤﻴﺙ ﻻ ﻴﻭﺠﺩ ﺴﺒﺏ ﻭﺠﻴﻪ ﻟﺤﺫﻓﻬﺎ ﻤﻥ ﺍﻟﻨﺹ ﺍﻻﺼﻠﻲ‪.٥٢‬‬

‫ﻟﻭﻗﺎ ‪ ٣٣ :٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻴﻭﺴﻑ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﺒﻭﻩ"‪.‬‬

‫ﻤﻥ ﺍﻟﻭﺍﻀﺢ ﺍﻥ ﺘﻐﻴﻴﺭ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻰ "ﻴﻭﺴﻑ" ﻫﻲ ﺜﺎﻨﻭﻴﺔ ﻟﺘﺠﻨﺏ ﺘﺴﻤﻴﺘﻪ ﺍﺒﻭ ﻴﺴﻭﻉ ﻭ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻴـﻀﺎ ﺍﻨـﻪ ﻻ‬
‫ﻴﻭﺠﺩ ﺍﺴﺒﺎﺏ ﻻﻫﻭﺘﻴﺔ ﻭﺭﺍﺀ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻟﻜﻥ ﺍﺴﺒﺎﺏ ﺍﺩﺒﻴﺔ‪.٥٣‬‬

‫ﻟﻭﻗﺎ ‪ ٤ :٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺒل ﺒﻜل ﻜﻠﻤﺔ ﻤﻥ ﺍﷲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﻗﺼﺭ ﺍﻟﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﺸﻭﺍﻫﺩ ﺍﻻﻓﻀل ﻭ ﺍﻻﻗﺩﻡ ﻫﻲ ﺍﻻﺼﻠﻴﺔ ﺍﻤﺎ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﻁﻭل ﻓﻘﺩ ﻭﻓﻘﺕ ﻤﻥ ﺍﻟـﻨﺹ‬
‫ﺍﻟﻤﻭﺍﺯﻱ ﻓﻲ ]ﻤﺘﻰ ‪ ٤ :٤‬ﺍﻭ ﺘﺜﻨﻴﺔ ‪ ٣ :٨‬ﺒﺎﻟﺴﺒﻌﻴﻨﻴﺔ[ ﺍﻤﺎ ﺤﺭﻓﺎ ﺍﻭ ﺤﺴﺏ ﺍﻻﺩﺭﺍﻙ ﺍﻟﻌﺎﻡ‪.‬‬

‫ﻟﻭﻗﺎ ‪ ٨ :٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﺫﻫﺏ ﻴﺎ ﺸﻴﻁﺎﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫‪٥٤‬‬
‫ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻨﺘﺠﺕ ﻋﻥ ﺍﻨﺴﺠﺎﻡ ﻨﺴﺨﻲ ﻓﻲ ﺍﻟﻔﻘﺭﺓ ﺍﻟﻤﻭﺍﺯﻴﺔ ﻤﻥ ]ﻤﺘﻰ ‪ [١٠ :٤‬ﻭ ﺍﻟﻤﻤﺘﺩﺓ ﻓﻲ ]ﻤﺘﻰ ‪. [٢٣ :١٦‬‬

‫ﻟﻭﻗﺎ ‪ ٤٥ :٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﺘﻘﻭل ﻤﻥ ﺍﻟﺫﻱ ﻟﻤﺴﻨﻲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻟﺘﻤﺩﻴﺩ ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻴﺒﺩﻭ ﺍﻨﻪ ﻴﻌﻜﺱ ﺍﻨﺴﺠﺎﻡ ﻨﺴﺨﻲ ﻤﻥ ]ﻤﺭﻗﺱ ‪.٥٥[٣١ :٥‬‬

‫ﻟﻭﻗﺎ ‪ ٤٨ :٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺜﻘﻲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺘﻘﺘﺒﺱ ﻤﻥ ]ﻤﺘﻰ ‪ [٢٢ :٩‬ﻭ ﺘﻀﻴﻑ "ﺜﻘﻲ" ﺍﻟﻰ ﻗﻭل ﺍﻟﺭﺏ ﻴﺴﻭﻉ ﻟﻠﻤﺭﺃﺓ ﻨﺎﺯﻓﺔ ﺍﻟﺩﻡ‪.٥٦‬‬

‫ﻟﻭﻗﺎ ‪ ٥٦-٥٥ :٩‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﻗﺎل ﻟﺴﺘﻤﺎ ﺘﻌﻠﻤﺎﻥ ﻤﻥ ﺍﻱ ﺭﻭﺡ ﺍﻨﺘﻤﺎﻻﻥ ﺍﺒﻥ‬
‫ﺍﻻﻨﺴﺎﻥ ﻟﻡ ﻴﺎﺕ ﻟﻴﻬﻠﻙ ﺍﻨﻔﺱ ﺍﻟﻨﺎﺱ ﺒل ﻟﻴﺨﻠﺹ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻤﻀﺎﻓﺔ ﻤﻔﻘﻭﺩﺓ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ‪ .‬ﻭ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻪ ﺍﺤﺘﻤﺎل ﺍﻨﻬﺎ ﻗﺩ ﺤﺫﻓﺕ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻗﻔـﺯ‬
‫ﺒﻌﻴﻨﻪ ﻤﻥ "ﻭ" ﺒﻌﺩ )‪ (αυτοις‬ﺍﻟﻰ "ﻭ" ﻗﺒل )‪ .(επορευθησαν‬ﺍﻻ ﺍﻨﻪ ﻴﺒﺩﻭ ﺍﻨﻬﺎ ﺠﺎﺀﺕ ﻤﻥ ]ﻟﻭﻗـﺎ ‪:١٩‬‬
‫‪ [١٠‬ﺍﻭ ﻜﺎﻨﺕ ﻓﻲ ﺍﻟﻬﺎﻤﺵ ﺜﻡ ﺍﻀﻴﻔﺕ ﺍﻟﻰ ﺍﻟﻨﺹ ﺒﻭﺍﺴﻁﺔ ﺒﻌﺽ ﺍﻟﻨﺴﺎﺥ‪.٥٧‬‬

‫" ‪٥٢ Bruce Terry, A Student's Guide to New Testament Textual Variants Lk ١:٢٨‬‬
‫‪The words "Blessed are you among women!" seem to have been added here from‬‬
‫‪verse ٤٢. There is no good reason why they should have been omitted if they‬‬
‫"‪were original‬‬
‫‪٥٣ Wieland Willker, An Online Textual Commentary on the Greek Gospels Fifth‬‬

‫‪edition TVU Luke TVU ٢٠ " The change to Joseph is clearly secondary to avoid‬‬
‫‪naming him the father of Jesus It could be argued that there were no‬‬
‫"‪doctrinal reasons involved, but stylistical ones‬‬
‫" ‪٥٤ Philip W. Comfort, New Testament Text and Translation Commentary p.١٧٨‬‬

‫‪The variant reading is the result of scribal conformity to Matt ٤:١٠ (the‬‬
‫"‪parallel passage), expanded further by Matt ١٦:٢٣‬‬
‫‪٥٥ Ibid, p.١٩٢‬‬
‫‪٥٦‬‬ ‫‪Ibid, p.١٩٢ " Borrowing from Matt ٩:٢٢, several manuscripts add‬‬ ‫‪"be‬‬
‫"‪encouraged" to Jesus' address to the woman‬‬

‫‪١٣‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻟﻭﻗﺎ ‪ ٢ :١١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﺒﺎﻨﺎ ﺍﻟﺫﻱ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ )‪ (CT‬ﻴﻘـﺭﺃ‬
‫"ﺍﻻﺏ" ﻜﻤﺎ ﻴﻀﻴﻑ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪" (TR‬ﻟﺘﻜﻥ ﻤﺸﻴﺌﺘﻙ ﻜﻤﺎ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﻜﺫﻟﻙ ﻋﻠﻰ ﺍﻻﺭﺽ" ﺒﻴﻨﻤﺎ‬
‫ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻏﺎﻟﺒﻴﺔ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﻗﺩ ﻏﻴﺭﺕ ﺍﻟﺼﻼﺓ ﺍﻟﺭﺒﺎﻨﻴﺔ ﻟﻜﻲ ﺘﺘﻭﺍﻓﻕ ﺍﻜﺜﺭ ﻤﻊ ]ﻤﺘﻰ ‪.٥٨[١٣-٩ :٦‬‬

‫ﻟﻭﻗﺎ ‪ ٤ :١١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻟﻜﻥ ﻨﺠﻨﺎ ﻤﻥ ﺍﻟﺸﺭﻴﺭ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻴﺘﻀﺢ ﺒﺠﻼﺀ ﺍﻥ ﻨﺴﺨﺔ ﺍﻟﻘﺩﻴﺱ ﻤﺘﻰ ﻟﻠﺼﻼﺓ ﺍﻟﺭﺒﺎﻨﻴﺔ ﻜﺎﻨﺕ ﺸﺎﺌﻌﺔ ﻓﻲ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻟﺘﻲ ﺒﺸﺭﻫﺎ ﺒﻴﻨﻤﺎ ﻨﺴﺨﺔ ﺍﻟﻘـﺩﻴﺱ‬
‫ﻟﻭﻗﺎ ﺘﻭﺍﺘﺭﺕ ﻓﻲ ﻜﻨﺎﺌﺴﻪ‪.‬‬

‫ﻜﻼﻫﻤﺎ ﺴﺠل ﺍﻟﺼﻼﺓ ﺍﻟﺭﺒﺎﻨﻴﺔ ﺒﺘﻌﺒﻴﺭﺍﺕ ﻤﺨﺘﻠﻔﺔ‪ .‬ﻟﻜﻥ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻨﺴﺎﺥ )ﻓﻴﻤﺎ ﻴﺒﺩﻭ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﻭ ﻤﺎ ﺒﻌـﺩ(‬
‫ﻭﻓﻘﻭﺍ ﻨﺴﺨﺔ ﺍﻟﻘﺩﻴﺱ ﻟﻭﻗﺎ ﻟﻜﻲ ﺘﺘﻔﻕ ﻤﻊ ﻨﺴﺨﺔ ﺍﻟﻘﺩﻴﺱ ﻤﺘﻰ‪.‬‬

‫ﻭ ﻤﻥ ﺍﻟﻤﻠﻔﺕ ﻟﻠﻨﻅﺭ ﺍﻨﻪ ﻟﻡ ﻴﺤﺩﺙ ﺍﻟﻌﻜﺱ ﻭ ﺍﻟﺴﺒﺏ ﻴﺭﺠﻊ ﺍﻟﻰ ﺍﻥ ﻨﺹ ﻤﺘﻰ ﻜﺎﻥ ﺍﻻﻜﺜﺭ ﺸﻴﻭﻋﺎ‪ .‬ﺤﻴﺙ ﺍﻨﻪ ﻓـﻲ‬
‫ﻜل ﻤﻥ ﺍﻟﻌﻅﺔ ﻋﻠﻰ ﺍﻟﺠﺒل ﻭ ﺍﻟﺼﻼﺓ ﺍﻟﺭﺒﺎﻨﻴﺔ ﻨﺠﺩ ﺍﻟﻨﺴﺎﺥ ﻴﻭﻓﻘﻭﻥ ﻟﻭﻗﺎ ﺤﺴﺏ ﻤﺘﻰ‪.٥٩‬‬

‫ﻟﻭﻗﺎ ‪ ١١ :١١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺨﺒﺯﺍ ﺍﻓﻴﻌﻁﻴﻪ ﺤﺠـﺭﺍ ﺃﻭ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫‪٦٠‬‬
‫ﻋﻠﻰ ﺍﻻﺭﺠﺢ ﺍﻥ ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ ﻗﺩ ﺍﻀﻴﻑ ﺒﻭﺍﺴﻁﺔ ﻨﺴﺎﺥ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ ﻓﻲ ]ﻤﺘﻰ ‪. [٩ :٧‬‬

‫ﻟﻭﻗﺎ ‪ ٤٤ :١١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻴﻬﺎ ﺍﻟﻜﺘﺒﺔ ﻭﺍﻟﻔﺭﻴﺴﻴﻭﻥ ﺍﻟﻤﺭﺍﺅﻭﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ‬
‫)‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻗﺭﺍﺀﺓ ﺍﻟﺤﺫﻑ ﺫﺍﺕ ﺒﺭﻫﺎﻥ ﻓﺎﺌﻕ‪ .‬ﺍﻤﺎ ﻗﺭﺍﺀﺓ ﺍﻟﺘﻤﺩﻴﺩ ﻓﻬﻲ ﻨﺘﻴﺠﺔ ﺘﻭﻓﻴﻕ ﻨﺴﺨﻲ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ ﻓﻲ ]ﻤﺘـﻰ ‪:٢٣‬‬
‫‪.٦١[٢٧‬‬

‫‪٥٧ Bruce Terry, A Student's Guide to New Testament Textual Variants Lk ٩:٥٥-٥٦‬‬

‫‪" That material seems to have come from Luke ١٩:١٠. It is likely that all the‬‬
‫"‪material was a marginal gloss that was added to the text by some copyists‬‬
‫‪٥٨ Ibid, Lk ١١:٢‬‬
‫‪٥٩ Philip W. Comfort, New Testament Text and Translation Commentary p.٢٠٣‬‬
‫‪"Interestingly, the harmonization did not go the other way—from Luke to‬‬
‫‪Matthew—because Matthew was the more popular text. For both the Sermon on‬‬
‫"‪the Mount and Lord's Prayer,scribes conformed Luke to Matthew‬‬
‫‪٦٠ Bruce Terry, A Student's Guide to New Testament Textual Variants Lk ١١:١١‬‬
‫‪" It is likely that the bread and stone saying was added by copyists from‬‬
‫"‪the parallel in Matthew ٧:٩‬‬
‫" ‪٦١ Philip W. Comfort, New Testament Text and Translation Commentary p.٢٠٧‬‬

‫‪The expanded reading is the result of scribal harmonization to Matt ٢٣:٢٧, a‬‬
‫"‪parallel passage‬‬

‫‪١٤‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻟﻭﻗﺎ ‪ ٣٩ :١٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻟﺴﻬﺭ ﻭ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻨﺠﺩ ﺍﻥ ﺍﻟﻜﻠﻤﺘﺎﻥ "ﻴﺄﺘﻲ" )‪ (ερχεται‬ﻭ "ﻭ" )‪ (και‬ﺘﻨﺘﻬﻴﺎﻥ ﺒﻨﻔﺱ ﺍﻟﺤﺭﻭﻑ ﻓﻤﻥ ﺍﻟﻤﺤﺘﻤـل‬
‫ﺍﻥ ﺘﺴﻘﻁ ﺍﻟﻘﺭﺍﺀﺓ "ﻟﺴﻬﺭ ﻭ" ﻋﺭﻀﻴﺄ ﻋﻨﺩﻤﺎ ﻴﻘﻔﺯ ﺍﻟﻨﺎﺴﺦ ﺒﻌﻴﻨﻪ ﻤﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻻﻭﻟﻰ "ﻴﺄﺘﻲ" ﺍﻟﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻨﻴـﺔ "ﻭ" ﺍﻻ‬
‫ﺍﻨﻪ ﺭﺒﻤﺎ ﻗﺩ ﺍﻀﻴﻔﺕ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ ﻓﻲ ]ﻤﺘﻰ ‪.٦٢[٤٣ :٢٤‬‬

‫ﻟﻭﻗﺎ ‪ ٩ :١٧‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻻ ﺍﻅﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﻴﻌﺘﻘﺩ ﺍﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻜﺎﻨﺕ ﻤﻠﺤﻭﻅﺔ ﻤﻜﺘﻭﺒﺔ ﺒﺎﻟﻬﺎﻤﺵ ﺜﻡ ﺩﺨﻠﺕ ﻋﻠﻰ ﺍﻟﻨﺹ ﻻﺤﻘﺎ‪ .‬ﻭ ﻗﺩ ﺍﻀﻴﻔﺕ ﻟﺘﻌﻁﻲ ﺍﺠﺎﺒـﺔ‬
‫ﻋﻠﻰ ﺍﻟﺘﺴﺎﺅل ﺒﺎﻟﻌﺩﺩ ‪.٦٣٩‬‬

‫ﻟﻭﻗﺎ ‪ ٣٦ :١٧‬ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ٣٦‬ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﻴﻜﻭﻥ ﺤﺫﻑ ﺍﻟﻌﺩﺩ ‪ ٣٦‬ﻨﺘﻴﺠﺔ ﺍﻟﻨﻬﺎﻴﺎﺕ ﺍﻟﻤﺘـﺸﺎﺒﻬﺔ )‪ (homoeoteleuton‬ﺒـﻴﻥ ﻜﻠﻤﺘـﻲ‬
‫"ﻴﺘﺭﻙ" )‪ (αφεθησεται‬ﺒﻨﻬﺎﻴﺔ ﺍﻟﻌﺩﺩ ‪ ٣٥‬ﻭ "ﻴﺘﺭﻙ" ﺒﻨﻬﺎﻴﺔ ﺍﻟﻌﺩﺩ ‪ .٣٦‬ﻟﻜﻥ ﺍﻟﺩﻟﻴل ﺍﻻﻏﻠﺏ ﻀﺩ ﺍﺼﺎﻟﺔ ﻫـﺫﺍ‬
‫ﺍﻟﻌﺩﺩ ﺍﻟﺫﻱ ﺭﺒﻤﺎ ﺍﻗﺘﺒﺱ ﻤﻥ ]ﻤﺘﻰ ‪.٦٤[٤٠ :٢٤‬‬

‫ﻟﻭﻗﺎ ‪ ٢٣ :٢٠‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻟﻤﺎﺫﺍ ﺘﺠﺭﺒﻭﻨﻨﻲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻟﻘﺭﺍﺀﺓ ﺫﺍﺕ ﺍﻟﺩﻋﻡ ﺍﻟﻨﺼﻲ ﺍﻟﻤﺘﻨﻭﻉ ﻭ ﺍﻻﻗﺩﻡ ﻫﻲ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﻗﺼﺭ ﻭ ﻋﻠﻰ ﺍﻻﺭﺠﺢ ﻫﻲ ﺍﻻﺼﻠﻴﺔ‪ .‬ﺍﻻﻀﺎﻓﺔ ﻓﻲ ﻫﺫﻩ‬
‫ﺍﻟﻘﺭﺍﺀﺓ ﻨﺎﺘﺠﺔ ﻋﻥ ﺘﻭﻓﻴﻕ ﻨﺴﺨﻲ ﻤﻊ ]ﻤﺘﻰ ‪ ،١٨ :٢٢‬ﻤﺭﻗﺱ ‪ [١٥ :١٢‬ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ‪.٦٥‬‬

‫ﻟﻭﻗﺎ ‪ ٣٠ :٢٠‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ"ﻓﺎﺨﺫ ﺍﻟﺜﺎﻨﻲ ﺍﻟﻤﺭﺍﺓ ﻭﻤﺎﺕ ﺒﻐﻴﺭ ﻭﻟﺩ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ‬
‫)‪ (CT‬ﻴﻘﺭﺍ "ﺜﻡ ﺍﻟﺜﺎﻨﻲ"‪.‬‬
‫ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻤﻁﻭﻟﺔ ﻫﻲ ﺘﻌﺩﻴل ﻨﺴﺨﻲ ﺍﻋﺩ ﻤﻥ ﺍﺠل ﻤلﺀ ﺍﻟﻨﺹ ﻜﻤﺎ ﻓﻲ ]ﻤﺘﻰ ‪ ،٢٦ :٢٢‬ﻤﺭﻗﺱ ‪ [٢١ :١٢‬ﺍﻭ ﻤـﻥ‬
‫ﺍﺠل ﺘﺠﻨﺏ ﺍﻟﻤﺸﻜﻠﺔ ﺍﻟﻨﺤﻭﻴﺔ ﺍﻟﻨﺎﺘﺠﺔ ﻤﻥ ﺘﻌﺎﻗﺏ ﻓﻌل ﻤﻔـﺭﺩ )‪ (ελαβεν‬ﺒﻔﺎﻋـل ﺠﻤـﻊ )ﺍﻟـﺯﻭﺝ ﺍﻟﺜـﺎﻨﻲ ﻭ‬
‫ﺍﻟﺜﺎﻟﺙ(‪.٦٦‬‬

‫ﺍﻭ ﺍﻥ ﺍﻟﺘﻤﺩﻴﺩ ﻜﺎﻥ ﻤﻥ ﺍﺠل ﺍﻟﺘﻨﺎﻏﻡ ﻤﻊ ﺍﻟﻨﺹ ﺍﻟﻤﺒﺎﺸﺭ ﻓﻲ ﺍﻟﻌﺩﺩ ‪ ٣١ ،٢٩‬ﻭ ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ ﻓﻲ ﻤﺘﻰ ﻭ ﻤـﺭﻗﺱ‬
‫ﻟﺘﻤﺩﻴﺩ ﺍﻻﺴﻠﻭﺏ ﺍﻟﻤﻭﺠﺯ‪ .‬ﻻ ﻴﻭﺠﺩ ﺴﺒﺏ ﻟﻠﺤﺫﻑ ﺍﻻ ﻤﻥ ﺍﺠل ﺘﻘﺼﻴﺭ ﺍﻻﺴﻠﻭﺏ ﺍﻟﺘﻜﺭﺍﺭﻱ‪.٦٧‬‬

‫‪٦٢‬‬ ‫‪Bruce Terry, A Student's Guide to New Testament Textual Variants Lk ١٢: ٣٩‬‬
‫‪" Although it is possible that "he would have watched and" was accidently‬‬
‫‪omitted when copyists' eyes jumped from "coming" to "and," it is more likely‬‬
‫‪that the words were added here by copyists from the parallel in Matthew ٢٤:٤٣‬‬
‫"‬
‫‪٦٣ Wieland Willker, An Online Textual Commentary on the Greek Gospels Fifth‬‬

‫‪edition Lk TVU ٢٢٨ "Metzger suggests that the "I think not" might be a‬‬
‫‪marginal note that found its way into the text. It is possible that the‬‬
‫" ‪words have been added to give an answer to the question‬‬
‫‪٦٤ Ibid, Lk TVU ٢٣٧‬‬
‫‪٦٥ Philip W. Comfort, New Testament Text and Translation Commentary‬‬ ‫‪p.٢٢٧‬‬
‫‪"The WH NU reading, which has early and diverse textual support, is the‬‬
‫‪shorter reading and very likely original. The addition in the variant is the‬‬
‫‪result of scribal harmonization to Matt ٢٢:١٨ and Mark ١٢:١٥, parallel verses‬‬
‫"‬
‫‪٦٦ Ibid, p.٢٢٧‬‬

‫‪١٥‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻟﻭﻗﺎ ‪ ٤٤-٤٣ :٢٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ٤٤ ،٤٣‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻀﻊ ﺍﻟﻌﺩﺩﻴﻥ‬
‫ﺒﻴﻥ ﻗﻭﺴﻴﻥ ﻤﺯﺩﻭﺠﻴﻥ‪.‬‬
‫ﺍﻥ ﺍﻟﻌﺩﺩ ‪ ٤٤ ،٤٣‬ﻴﻭﻀﻊ ﺒﻴﻥ ﻗﻭﺴﻴﻥ ﻤﺯﺩﻭﺠﻴﻥ ﻤﻤﺎ ﻴﻌﻨﻲ ﺍﻥ ﺍﻟﻠﺠﻨﺔ )‪ (UBS‬ﻗﺩ ﺍﺩﺭﻜﺕ ﺍﻥ ﺍﻟﻨﺹ ﻟـﻴﺱ ﺒﻴـﺩ‬
‫ﺍﻟﻘﺩﻴﺱ ﻟﻭﻗﺎ‪ .‬ﻭﺤﻘﻴﻘﺔ ﺍﻥ ﺍﻟﻨﺹ ﻤﻘﺘﺒﺱ ﻤﻥ ﺍﺒﺎﺀ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻨﻲ ﺍﻟﻤﻴﻼﺩﻱ ﻤﺜل ﻴﻭﺴﺘﻴﻨﻭﺱ ﺍﻟﺸﻬﻴﺩ ﻭ ﺍﻴﺭﻴﻨﻴﺅﺱ ﻭ ﻓﻲ‬
‫ﺍﻟﺩﻴﺎﺘﺴﺭﻭﻥ ﻫﻭ ﺒﺭﻫﺎﻥ ﻗﺩﻡ ﺍﻟﻘﺭﺍﺀﺓ‪.‬‬

‫ﻭ ﺒﻴﻨﻤﺎ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﺍﻟﻨﺹ ﻗﺩ ﺤﺫﻑ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻟﻡ ﻴﺴﺘﺤﺴﻥ ﻅﻬﻭﺭ ﺍﻟﻀﻌﻑ ﺍﻟﺒﺸﺭﻱ ﻟﻠﺭﺏ ﻴﺴﻭﻉ ﺤﻴـﺙ‬
‫ﻴﻐﻴﺏ ﻤﻥ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺒﻜﺭﺓ ﻴﺸﻴﺭ ﺍﻟﻰ ﺍﻨﻪ ﻟﻡ ﻴﻜﻥ ﻤﻭﺠﻭﺩ ﺍﺼﻼ‪.٦٨‬‬

‫ﻋﻠﻰ ﺍﻥ ﻫﺫﻴﻥ ﺍﻟﻌﺩﺩﻴﻥ ﺭﺒﻤﺎ ﺍﻀﻴﻔﺎ ﻤﻥ ﻤﺼﺩﺭ ﻤﺒﻜﺭ ﺸﻔﻭﻱ ﺍﻭ ﻤﻜﺘﻭﺏ ﺍﻭ ﻤﻥ ﺘﻘﻠﻴﺩ ﺨﺎﺭﺝ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﻜﻨﺴﻲ ﻴﺘﻌﻠﻕ‬
‫ﺒﺤﻴﺎﺓ ﻭ ﺍﻻﻡ ﺍﻟﺭﺏ ﻴﺴﻭﻉ‪.٦٩‬‬

‫ﻟﻭﻗﺎ ‪ ٦٤ :٢٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻜﺎﻨﻭﺍ ﻴﻀﺭﺒﻭﻥ ﻭﺠﻬﻪ ﻭ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺼﻴﺭﺓ ﻟﻬﺎ ﺒﺭﻫﺎﻥ ﻤﺘﻔﻭﻕ ﺍﻤﺎ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻁﻭﻴﻠﺔ ﻓﻬﻲ ﻨﺘﻴﺠﺔ ﺍﻟﺘﻨﺎﻏﻡ ﺒﻴﻥ ﺍﻟﻔﻘﺭﺍﺕ ﺍﻟﻤﺘﻭﺍﺯﻴﺔ ﻓﻲ ]ﻤﺘﻰ ‪:٢٦‬‬
‫‪ ،٦٧‬ﻤﺭﻗﺱ ‪.٧٠[٦٥ :١٤‬‬

‫ﻟﻭﻗﺎ ‪ ١٧ :٢٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ١٧‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺒﺎﻟﺭﻏﻡ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻗﺩ ﺴﻘﻁ ﻋﺭﻀﻴﺎ ﻤﻥ ﺨﻼل ﺨﻁﺄ ﺒﺼﺭﻱ ﺤﻴﺙ ﺍﻥ ﺍﻟﻌﺩﺩ ‪ ١٧‬ﻭﺍﻟﻌـﺩﺩ ‪١٨‬‬
‫ﻴﺒﺩﺃﻥ ﺒﻨﻔﺱ ﺍﻟﺤﺭﻭﻑ ﺍﻟﺜﻼﺜﺔ‪.‬‬

‫ﺍﻻ ﺍﻥ ﺍﻟﺤﺫﻑ ﻤﻥ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺒﻜﺭﺓ ﻭ ﺍﺨﺘﻼﻑ ﺘﺭﺘﻴﺏ ﺍﻟﻜﻠﻤﺎﺕ ﻴﺩﻟل ﺍﻥ ﺍﻟﻌﺩﺩ ﻗﺩ ﺍﻀﻴﻑ ﺒﻭﺍﺴﻁﺔ‬
‫ﻨﺎﺴﺦ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ ﻓﻲ ]ﻤﺘﻰ ‪ ،١٥ :٢٧‬ﻤﺭﻗﺱ ‪.٧١[٦ :١٥‬‬

‫‪٦٧‬‬ ‫‪Wieland Willker, An Online Textual Commentary on the Greek Gospels Fifth‬‬
‫‪edition Lk TVU ٢٦٣ "The Byzantine expansion is probably a harmonization to‬‬
‫‪immediate context, verse ٢٩ and ٣١, and to the parallel in Mt/Mk to expand‬‬
‫‪the condensed style. There is no reason for an omission, except possibly to‬‬
‫" ‪shorten the repetitive style‬‬
‫‪٦٨ Bruce Terry, A Student's Guide to New Testament Textual Variants Lk ٢٢:٣٤-‬‬

‫‪٤٤‬‬
‫‪٦٩ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p. ١٥١‬‬
‫‪٧٠ Philip W. Comfort, New Testament Text and Translation Commentary‬‬ ‫‪p.٢٣٦‬‬
‫‪"The WH NU reading, which has superior attestation, is followed by all‬‬
‫‪modern English versions. The first variant, is the result of harmonization‬‬
‫" ‪to parallel passages in Matt ٢٦:٦٧ and Mark ١٤:٦٥.‬‬
‫‪٧١ Bruce Terry, A Student's Guide to New Testament Textual Variants Lk ٢٣:١٧‬‬

‫‪١٦‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻟﻭﻗﺎ ‪ ٣٤ :٢٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻓﻘﺎل ﻴﺴﻭﻉ ﻴﺎ ﺍﺒﺘﺎﻩ ﺍﻏﻔﺭ ﻟﻬﻡ ﻻﻨﻬﻡ ﻻ ﻴﻌﻠﻤﻭﻥ ﻤـﺎﺫﺍ‬
‫ﻴﻔﻌﻠﻭﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻀﻊ ﺍﻟﻔﻘﺭﺓ ﺒﻴﻥ ﻗﻭﺴﻴﻥ ﻤﺯﺩﻭﺠﻴﻥ‪.‬‬
‫ﺍﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺘﻭﻀﻊ ﺒﻴﻥ ﻗﻭﺴﻴﻥ ﻤﺯﺩﻭﺠﻴﻥ ﻤﻤﺎ ﻴﻌﻨﻲ ﺍﻥ ﺍﻟﻠﺠﻨﺔ )‪ (UBS‬ﻗﺩ ﺍﺩﺭﻜﺕ ﺍﻥ ﺍﻟﻨﺹ ﻟﻴﺱ ﺒﻴﺩ ﺍﻟﻘﺩﻴﺱ‬
‫ﻟﻭﻗﺎ‪ .‬ﻭﺤﻘﻴﻘﺔ ﺍﻥ ﺍﻟﻨﺹ ﻤﻘﺘﺒﺱ ﻤﻥ ﺍﺒﺎﺀ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻨﻲ ﺍﻟﻤﻴﻼﺩﻱ ﻤﺜل ﻴﻭﺴـﺘﻴﻨﻭﺱ ﺍﻟـﺸﻬﻴﺩ ﻭ ﺍﻴﺭﻴﻨﻴـﺅﺱ ﻭ ﻓـﻲ‬
‫ﺍﻟﺩﻴﺎﺘﺴﺭﻭﻥ ﻴﻌﻨﻲ ﺒﺭﻫﺎﻥ ﻗﺩﻡ ﺍﻟﻘﺭﺍﺀﺓ‪.‬‬

‫ﻭ ﺭﺒﻤﺎ ﺤﺫﻓﺕ ﺍﻟﻘﺭﺍﺀﺓ ﻨﺘﻴﺠﺔ ﺍﻋﺘﻘﺎﺩ ﻨﺎﺴﺦ ﺍﻥ ﺘﺩﻤﻴﺭ ﻤﺩﻴﻨﺔ ﺍﻭﺭﺸﻠﻴﻡ ﻴﻌﻨﻲ ﺍﻥ ﺼﻼﺓ ﺍﻟﺭﺏ ﻴﺴﻭﻉ ﻟﻡ ﺘﺴﺘﺠﺎﺏ ﻟﻜﻥ‬
‫ﺤﻘﻴﻘﺔ ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﻤﻔﻘﻭﺩﺓ ﻓﻲ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺒﻜﺭﺓ ﻴﺩﻟل ﺍﻨﻬﺎ ﻟﻡ ﺘﻜﻥ ﺍﺼﻠﻴﺔ ﺍﻤﺎ ﻋﻤﺭ ﺍﻟﻘـﺭﺍﺀﺓ ﻴـﺩﻟل‬
‫ﻋﻠﻰ ﺍﻨﻬﺎ ﺍﻋﺘﺒﺭﺕ ﻨﺹ ﺤﻘﻴﻘﻲ ﻤﻥ ﻤﺼﺩﺭ ﻤﺒﻜﺭ ﺸﻔﻭﻱ ﺍﻭ ﻤﻜﺘﻭﺏ ﺍﻭ ﻤﻥ ﺘﻘﻠﻴﺩ ﻴﺘﻌﻠﻕ ﺒﺤﻴﺎﺓ ﻭ ﺍﻻﻡ ﺍﻟﺭﺏ ﻴﺴﻭﻉ‬
‫ﻭﺠﺩ ﻤﻜﺎﻨﻪ ﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ‪.٧٢‬‬

‫ﻟﻭﻗﺎ ‪ ٤٢ :٢٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﺸﻴﺌﺎ ﻤﻥ ﺸﻬﺩ ﻋﺴل" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﺘﻜﻭﻥ ﺍﻟﻜﻠﻤﺎﺕ "ﻭﺸﻴﺌﺄ ﻤﻥ ﺸﻬﺩ ﻋﺴل" ﻗﺩ ﺴﻘﻁﺕ ﻋﺭﻀﻴﺎ ﻋﻨﺩﻤﺎ ﻴﻘﻔﺯ ﻨﺎﺴﺦ ﺒﻌﻴﻨﻪ‬
‫ﻤﻥ ﺤﺭﻑ ﺍﻟﻌﻁﻑ "ﻭ" ﺒﻌﺩ )‪ (μερος‬ﺍﻟﻰ "ﻭ" ﻗﺒل )‪ (λαβων‬ﺍﻻ ﺍﻥ ﻏﻴﺎﺏ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻤـﻥ ﺍﻟﻤﺨﻁﻭﻁـﺎﺕ‬
‫ﺍﻟﻤﺒﻜﺭﺓ ﻴﺠﻌل ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﺘﻜﻭﻥ ﺍﺼﻠﻴﺔ‪.٧٣‬‬

‫ﻭ ﺤﻴﺙ ﺍﻥ ﻤﻨﺎﻁﻕ ﻤﻥ ﺍﻟﻜﻨﺎﺌﺱ ﺍﻟﻘﺩﻴﻤﺔ ﻜﺎﻨﺕ ﺘﺴﺘﺨﺩﻡ ﺍﻟﻌﺴل ﻓﻲ ﺍﻻﺤﺘﻔﺎل ﺒﻁﻘﺱ ﻟﻴﺘﻭﺭﺠﻴﺔ ﺍﻟﻘﺩﺍﺱ ﻭ ﺍﻟﻤﻌﻤﻭﺩﻴﺔ‬
‫ﻓﺎﻨﻪ ﺭﺒﻤﺎ ﻨﺎﺴﺦ ﺍﻀﺎﻑ ﻫﺫﻩ ﺍﻻﺸﺎﺭﺓ ﻫﻨﺎ ﻤﻥ ﺍﺠل ﺍﻻﺤﺎﻁﺔ ﺒﺘﺼﺩﻴﻕ ﻜﺘﺎﺒﻲ ﻟﻬﺫﺍ ﺍﻟﻁﻘﺱ ﺍﻟﻠﻴﺘﻭﺭﺠﻲ‪.٧٤‬‬

‫ﻫﺫﺍ ﺍﻟﻁﻌﺎﻡ ﺍﻟﺩﺍﺌﻡ ﺒﻐﻴﺭ ﻓﺴﺎﺩ ﺭﺒﻤﺎ ﻜﺎﻥ ﺍﺸﺎﺭﺓ ﺍﻟﻰ ﺍﻟﻘﻴﺎﻤﺔ ﻤﻤﺎ ﻴﺩﻟل ﻋﻠﻰ ﺍﺼﺎﻟﺘﻪ ﺍﻻ ﺍﻨﻪ ﺍﻴﻀﺎ ﻗﺩ ﻴﻜـﻭﻥ ﺴـﺒﺏ‬
‫ﻟﻼﻀﺎﻓﺔ ﺒﺎﻟﺘﺴﺎﻭﻱ ﻤﻥ ﺍﻟﻨﺎﺤﻴﺘﻴﻥ‪.٧٥‬‬

‫ﻟﻭﻗﺎ ‪ ٤٦ :٢٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﻫﻜﺫﺍ ﻜﺎﻥ ﻴﻨﺒﻐﻲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺘﻌﺘﺒﺭ ﺘﻤﺩﻴﺩ ﻨﺴﺨﻲ ﻴﺯﻭﺩ ﺼﻴﻎ ﺍﻟﻤﺼﺩﺭ ﺒﺎﻟﻔﻌل )‪ (εδει‬ﻤﻤﺎ ﻴﺠﻌل ﺍﻟﻨﺹ ﻓﻲ ﺘﻨﺎﻏﻡ ﻤﻊ ]ﻟﻭﻗﺎ ‪:٢٤‬‬
‫‪.٧٦[٢٦‬‬

‫‪٧٢‬‬ ‫‪Ibid, Lk ٢٣:٣٤‬‬

‫‪٧٣‬‬ ‫‪Ibid, Lk ٢٤:٤٢‬‬
‫‪٧٤ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p. ١٦١‬‬
‫‪٧٥ Wieland Willker, An Online Textual Commentary on the Greek Gospels Fifth‬‬

‫‪edition‬‬ ‫‪Lk TVU ٣٣٣ "This food of immortality may be connected with the‬‬
‫‪resurrection. For Kilpatrick this is an argument for originality, but it is‬‬
‫"‪none. It could equally well be the reason for a secondary addition‬‬
‫‪٧٦ Philip W. Comfort, New Testament Text and Translation Commentary‬‬ ‫‪p. ٢٤٨‬‬

‫‪١٧‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫)‪ (٤‬ﺍﻨﺠﻴل ﻴﻭﺤﻨﺎ‬

‫ﻴﻭﺤﻨﺎ ‪ ١٨ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻻﺒﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﷲ"‪.‬‬

‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﻻﺒﻥ" ﺍﺴﺘﺒﺩﻟﺕ ﺒﺎﻟﻘﺭﺍﺀﺓ "ﺍﷲ" ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻤﺒﻜﺭ ﺤﻴﺙ ﺍﻻﺨـﺘﻼﻑ ﻓـﻲ‬
‫ﺤﺭﻑ ﻭﺍﺤﺩ ﻓﻲ ﺍﻟﺼﻴﻐﺔ ﺍﻟﻤﺨﺘﺼﺭﺓ ﺍﻻ ﺍﻨﻪ ﻋﻠﻰ ﺍﻻﺭﺠﺢ ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ "ﺍﷲ" ﺍﺴﺘﺒﺩﻟﺕ ﺒﺎﻟﻘﺭﺍﺀﺓ "ﺍﻻﺒﻥ" ﻟﻜـﻲ ﺘﻤﺎﺜـل‬
‫]ﻴﻭﺤﻨﺎ ‪ ١ ،١٨ ،١٦ :٣‬ﻴﻭﺤﻨﺎ ‪.٧٧[٩ :٤‬‬

‫ﻴﻭﺤﻨﺎ ‪ ١٣ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻟﺫﻱ ﻫﻭ ﻓﻲ ﺍﻟﺴﻤﺎﺀ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﺫﺍ ﻜﺎﻥ ﺍﻟﺭﺏ ﻴﺴﻭﻉ ﻫﻭ ﺍﻟﻤﺘﺤﺩﺙ ﻓﺴﺘﻜﻭﻥ ﻫﻨﺎﻙ ﺼﻌﻭﺒﺔ ﻓﻲ ﺍﻻﻀﺎﻓﺔ ﺍﻤﺎ ﺍﺫﺍ ﻜﺎﻥ ﺍﻟﻤﺘﺤﺩﺙ "ﻨﺤـﻥ" ﻜﻤـﺎ ﻓـﻲ‬
‫]ﻴﻭﺤﻨﺎ ‪ [١١ :٣‬ﻓﺴﺘﻜﻭﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﻁﻭل ﻤﻘﺒﻭﻟﺔ ﻭ ﻻ ﺘﻭﺠﺩ ﻤﺸﻜﻠﺔ ﻋﻠﻰ ﺍﻻﻁﻼﻕ‪.‬‬

‫ﻓﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﻨﺎﺴﺦ ﺤﺫﻑ ﺍﻟﻘﺭﺍﺀﺓ ﺒﺴﺒﺏ ﺼﻌﻭﺒﺘﻬﺎ ﺍﻻ ﺍﻨﻪ ﻤﺤﺘﻤل ﺍﻴﻀﺎ ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻀـﻴﻔﺕ‬
‫ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﺍﺭﺍﺩ ﺍﻅﻬﺎﺭ ﻻﻫﻭﺕ ﺍﻟﻤﺴﻴﺢ‪.‬‬

‫ﻭﺒﺴﺒﺏ ﻁﺒﻴﻌﺔ ﺍﻟﺒﺭﻫﺎﻥ ﺍﻟﺨﺎﺭﺠﻲ ﺍﻟﺩﺍﻋﻡ ﻟﻠﻘﺭﺍﺀﺓ ﺍﻻﻗﺼﺭ ﺍﻋﺘﺒﺭﺕ ﺍﻟﻜﻠﻤﺎﺕ "ﺍﻟﺫﻱ ﻫـﻭ ﻓـﻲ ﺍﻟـﺴﻤﺎﺀ" ﻜﺄﻀـﺎﻓﺔ‬
‫ﺘﻔﺴﻴﺭﻴﺔ ﺘﻌﻜﺱ ﻻﻫﻭﺕ ﺍﻟﻤﺴﻴﺢ‪.٧٨‬‬

‫ﻴﻭﺤﻨﺎ ‪ ٣ :٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻴﺘﻭﻗﻌﻭﻥ ﺘﺤﺭﻴﻙ ﺍﻟﻤﺎﺀ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ ﻟﻡ ﻴﻜﺘﺏ ﺒﻴﺩ ﺍﻟﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﻻﻨﻪ ﻏﻴﺭ ﻤﻭﺠﻭﺩ ﻓﻲ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻻﻗﺩﻡ ﻟﻜﻨﻪ ﺍﻀﺎﻓﺔ ﻻﺤﻘﺔ ﺭﺒﻤـﺎ ﺒﻌـﺩ‬
‫ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﺍﻟﻤﻴﻼﺩﻱ‪.٧٩‬‬

‫ﻓﺎﻻﻀﺎﻓﺔ ﻫﻨﺎ ﻴﺒﺩﻭ ﺍﻨﻬﺎ ﺘﻔﺴﻴﺭ ﺍﻀﻴﻑ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻤﻥ ﺍﺠل ﺘﻭﻀﻴﺢ ﺴﺒﺏ ﺤﺭﻜﺔ ﺍﻟﻤﺎﺀ ﻓﻲ ﺍﻟﻌﺩﺩ‪.٨٠٧‬‬

‫ﻴﻭﺤﻨﺎ ‪ ٤ :٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ٤‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻟﻌﺩﺩ‪ ٤‬ﻏﺎﺌﺏ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻻﻗﺩﻡ ﻭ ﺍﻻﻓﻀل ﻜﻤﺎ ﻴﺘﻀﻤﻥ ﺍﻟﻌﺩﺩ ﻋﻠﻰ ﻜﻠﻤﺎﺕ ﻟﻴﺴﺕ ﻤﻥ ﺍﺴﻠﻭﺏ ﺍﻟﻘـﺩﻴﺱ ﻴﻭﺤﻨـﺎ‬
‫)‪ (non-Johannine‬ﻭ ﻻ ﺘﻭﺠﺩ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ ﺍﻻ ﻫﻨﺎ ﻓﻘﻁ‪ .‬ﺒﺎﻻﻀﺎﻓﺔ ﺍﻟﻰ ﺘﻨﻭﻉ ﺼﻴﻎ ﺍﻟﻘـﺭﺍﺀﺓ ﺍﻟﺘـﻰ‬
‫ﺍﻨﺘﻘل ﻋﻨﻬﺎ ﻨﺹ ﺍﻟﻌﺩﺩ‪.٨١‬‬

‫‪٧٧‬‬ ‫‪Bruce Terry, A Student's Guide to New Testament Textual Variants Jn ١:١٨‬‬
‫‪"Although it is possible that "Son" was replaced by "God" by an early‬‬
‫‪Alexandrian, it is more likely that "God" was here replaced by "Son" to make‬‬
‫"‪this verse read like John ٣:١٦, ١٨; and I John ٤:٩‬‬
‫‪٧٨ Wieland Willker, An Online Textual Commentary on the Greek Gospels Fifth‬‬

‫‪edition, Jn TVU٢٨‬‬
‫" ‪٧٩ Philip W. Comfort, New Testament Text and Translation Commentary p. ٢٧٣‬‬
‫‪This scribal gloss is characteristic of the expansions that occurred in‬‬
‫"‪gospel texts after the fourth century‬‬
‫‪٨٠ Bruce Terry, A Student's Guide to New Testament Textual Variants Jn ٥: ٣‬‬
‫‪"The additional material seems to be a gloss added by copyists to explain‬‬
‫"‪the troubling of the water in verse ٧‬‬
‫‪٨١ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.١٧٩‬‬

‫‪١٨‬‬
The Brief Manual in The Greek Readings Of The New Testament

.‫( ﻴﺤﺫﻑ‬CT) ‫( ﻴﻀﻴﻑ "ﻭﻴﻁﻠﺒﻭﻥ ﺍﻥ ﻴﻘﺘﻠﻭﻩ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬١٦ :٥ ‫ﻴﻭﺤﻨﺎ‬
‫( ﻭ‬μαλλον) "‫ ﻴﻘﺭﺃ "ﺍﻜﺜـﺭ‬١٨‫ ﻓﻨﺠﺩ ﺍﻥ ﺍﻟﻌﺩﺩ‬."‫ﻻ ﻴﻭﺠﺩ ﺴﺒﺏ ﻭﺍﻀﺢ ﻟﺤﺫﻑ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ "ﻭﻴﻁﻠﺒﻭﻥ ﺍﻥ ﻴﻘﺘﻠﻭﻩ‬
‫ﻴﺒﺩﻭ ﺍﻨﻪ ﻴﺤﺘﺎﺝ ﺍﻟﻰ ﺍﺸﺎﺭﺓ ﺴﺎﺒﻘﺔ ﻭ ﺤﻴﺙ ﺍﻨﻬﺎ ﻏﻴﺭ ﻤﻭﺠﻭﺩﺓ ﻓﺎﻥ ﺒﻌﺽ ﺍﻟﻨﺴﺎﺥ ﻗﺩ ﺍﺩﺨﻠﻭﺍ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ "ﻭﻴﻁﻠﺒﻭﻥ‬
.٨٢١٨‫( ﻤﻥ ﺍﻟﻌﺩﺩ‬μαλλον) "‫ ﺍﻭ ﺤﺫﻑ "ﺍﻜﺜﺭ‬١٦‫ﺍﻥ ﻴﻘﺘﻠﻭﻩ" ﺒﺎﻟﻌﺩﺩ‬

.‫( ﻴﺤﺫﻑ‬CT) ‫( ﻴﻀﻴﻑ "ﺒﻲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٤٧ :٦ ‫ﻴﻭﺤﻨﺎ‬

.٨٣[٣٥ :٦‫ﺍﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻘﺭﺍﺀﺓ ﺍﺼﻠﻴﺔ ﻓﻼ ﻴﻭﺠﺩ ﺴﺒﺏ ﻟﺤﺫﻓﻬﺎ ﻭ ﻴﻌﺘﻘﺩ ﺍﻨﻬﺎ ﺠﺎﺀﺕ ﻤﻥ ]ﻴﻭﺤﻨﺎ‬

‫( ﻴﻘـﺭﺃ‬CT) ‫( ﻴﻘﺭﺃ "ﺍﻟﻤﺴﻴﺢ ﺍﺒﻥ ﺍﷲ ﺍﻟﺤﻲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٦٩ :٦ ‫ﻴﻭﺤﻨﺎ‬
."‫"ﻗﺩﻭﺱ ﺍﷲ‬
،٤٩ :١ ‫ ﻴﻭﺤﻨـﺎ‬،١٦ :١٦ ‫ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻤﺘﺩﺕ ﺒﻁﺭﻕ ﻤﺘﻨﻭﻋﺔ ﺒﻭﺍﺴﻁﺔ ﺍﻟﻨﺴﺎﺥ ﺭﺒﻤﺎ ﻤﺤﺎﻜﺎﺓ ﻟﻼﺴﻠﻭﺏ ﻓﻲ ]ﻤﺘﻰ‬
.٨٤[٢٧ :١١

."‫( ﻴﻘﺭﺃ "ﻟﺴﺕ ﺍﺼﻌﺩ‬CT) ‫( ﻴﻘﺭﺃ "ﻟﺴﺕ ﺍﺼﻌﺩ ﺒﻌﺩ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٨ :٧ ‫ﻴﻭﺤﻨﺎ‬
.٨٥‫ﺍﺫﺍ ﻜﺎﻨﺕ "ﻟﺴﺕ ﺍﺼﻌﺩ ﺒﻌﺩ" ﺍﺼﻠﻴﺔ ﻓﻼ ﻴﻭﺠﺩ ﺴﺒﺏ ﻟﺘﻐﻴﺭﻫﺎ ﻓﻲ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ‬
‫ﺍﻴﻀﺎ ﻻ ﻴﺠﻭﺯ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻨﻪ ﻴﻭﺠﺩ ﺘﻌﺎﺭﺽ ﻓﻲ ﺍﻟﻨﺹ ﻻﻥ "ﻟﺴﺕ ﺍﺼﻌﺩ" ﻗﺩ ﺘﻌﻨﻲ "ﻟﺴﺕ ﺍﺼﻌﺩ )ﺒﺎﻟﺼﻭﺭﺓ ﺍﻟﺘـﻲ‬
."(‫[ ﺍﻭ "ﻟﺴﺕ ﺍﺼﻌﺩ ﺍﻟﻰ ﺍﻟﻌﻴﺩ )ﺤﺘﻰ ﻴﺨﺒﺭﻨﻲ ﺍﻻﺏ ﺍﻥ ﺍﻓﻌل‬١٠ :٧ ‫ﺘﺭﻴﺩﻭﻨﻨﻲ ﺍﻥ ﺍﻅﻬﺭ ﺒﻬﺎ(" ﻗﺎﺭﻥ ]ﻴﻭﺤﻨﺎ‬

‫ﻭ ﻫﺫﺍ ﻤﻌﺭﻭﻑ ﻀﻤﻨﻴﺎ ﻓﻲ "ﻻﻥ ﻭﻗﺘﻲ ﻟﻡ ﻴﻜﻤل ﺒﻌﺩ" ﻜﻤﺎ ﺍﻨﻪ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻟﻡ ﻴﺼﻌﺩ ﺍﻟﺭﺏ ﻴﺴﻭﻉ ﺒﺎﻟﻔﻌل ﻓﻲ ﺍﻻﻴـﺎﻡ‬
.٨٦[١٤ ،١١ :٧ ‫ﺍﻻﻭﻟﻰ ﻤﻥ ﺍﻟﻌﻴﺩ ﺭﺍﺠﻊ ]ﻴﻭﺤﻨﺎ‬

٨٢ Wieland Willker, An Online Textual Commentary on the Greek Gospels Fifth

edition Jn TVU٥٩ "Reading verse ١٨ with (μαλλον) seems to require a previous
mentioning of the words. Since this was not present, some scribes inserted
the required words in verse ١٦ and others omitted (μαλλον) in verse ١٨. "
٨٣ Ibid, Jn TVU٨٤
٨٤ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.١٨٤
٨٥ Bruce Terry, A Student's Guide to New Testament Textual Variants Jn ٧:٨ "
If "not yet" was original, there would have been no reason for it to have
been changed to "not" in so many manuscripts"
٨٦ Philip W. Comfort, New Testament Text and Translation Commentary p.٢٨١
"However, it should be noted that the NU reading does not necessarily
present a contradiction, because the wording "I am not going up to the
festival" could mean"(١):I am not going up to the festival the way you want me
to go" (i.e., in open manifestation, proclaiming himself to be the Christ—
see ٧:١٠ or (٢) "I am not going up to the festival until the Father tells me
to do so"—which is implicit in the next statement "because for me the right
time has not yet come "In fact, Jesus could not be found during the first few
days of the festival (see ٧:١١ and ١٤) "

١٩
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻴﻭﺤﻨﺎ ‪ ١١ :٨-٥٣ :٧‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻻﻋﺩﺍﺩ ﻴﻭﺤﻨﺎ ‪ ١١ :٨-٥٣ :٧‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬
‫)‪ (CT‬ﻴﻀﻊ ﺍﻟﻔﻘﺭﺓ ﺒﻴﻥ ﻗﻭﺴﻴﻥ ﻤﺯﺩﻭﺠﻴﻥ‪.‬‬
‫ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﻤﻭﻀﻭﻋﺔ ﺒﻴﻥ ﻗﻭﺴﻴﻥ ﻤﺯﺩﻭﺠﻴﻥ ﻤﻤﺎ ﻴﻌﻨﻲ ﺍﻨﻬﺎ ﻟﻴﺴﺕ ﺒﻴﺩ ﺍﻟﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﻟﻜﻨﻬﺎ ﻗﺩﻴﻤﺔ ﻭ ﺘﺎﺭﻴﺨﻴﺔ ﺒﻤـﺎ‬
‫ﻓﻴﻪ ﺍﻟﻜﻔﺎﻴﺔ ﻻﻋﺘﺒﺎﺭﻫﺎ ﻜﺘﺎﺒﻴﺔ‪ .‬ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﻤﻌﺭﻭﻓﺔ ﻻﺒﺎﺀ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻟﺙ ﻭ ﺍﻟﺭﺍﺒﻊ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻬﺎ ﻟﻴﺴﺕ ﻤﻭﺠﻭﺩﺓ ﻓﻲ‬
‫ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺤﺘﻰ ﺍﻟﻘﺭﻥ ﺍﻟﺨﺎﻤﺱ ﺍﻭ ﺍﻟﺴﺎﺩﺱ ﺍﻟﻤﻴﻼﺩﻱ‪.‬‬

‫ﻓﺭﺒﻤﺎ ﻗﺩ ﺍﻨﺘﺸﺭﺕ ﻓﻲ ﺼﻴﻐﺔ ﺸﻔﻭﻴﺔ ﺍﻭﻻ ﺜﻡ ﻜﺘﺒﺕ ﻭ ﺍﻀﻴﻔﺕ ﺍﻟﻰ ﻨﺹ ﺍﻨﺠﻴل ﺍﻟﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺍﻭ ﻟﻭﻗﺎ‪.٨٧‬‬

‫ﻴﻭﺤﻨﺎ ‪ ٩ :٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﻜﺎﻨﺕ ﻀﻤﺎﺌﺭﻫﻡ ﺘﺒﻜﺘﻬﻡ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻴﺒﺩﻭ ﺍﻨﻬﺎ ﺍﻀﺎﻓﺔ ﻻﺤﻘﺔ‪.٨٨‬‬

‫ﻴﻭﺤﻨﺎ ‪ ٥٩ :٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻤﺠﺘﺎﺯﺍ ﻓﻲ ﻭﺴﻁﻬﻡ ﻭﻤﻀﻰ ﻫﻜﺫﺍ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ‬
‫)‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻴﺒﺩﻭ ﺍﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻗﺩ ﺍﻀﻴﻔﺕ ﻤﻥ ]ﻟﻭﻗﺎ ‪ [٣٠ :٤‬ﻤﻨﺩﻤﺠﺔ ﻤﻊ ﺍﻟﺠﺯﺀ ﺍﻻﻭل ﻤﻥ ]ﻴﻭﺤﻨﺎ ‪ [١ :٩‬ﻭ ﻫﻲ ﻤﻔﻘﻭﺩﺓ ﻓﻲ‬
‫ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺒﻜﺭﺓ‪.٨٩‬‬

‫ﻴﻭﺤﻨﺎ ‪ ٤١ :١١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺤﻴﺙ ﻜﺎﻥ ﺍﻟﻤﻴﺕ ﻤﻭﻀﻭﻋﺎ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫ﻟﻘﺩ ﺫﻜﺭ ﺍﻟﺤﺠﺭ ﻭ ﺍﻟﻘﺒﺭ ﺴﺎﺒﻘﺎ ﻓﻲ ﺍﻟﻌﺩﺩ‪ ٣٨‬ﻟﺫﻟﻙ ﻻ ﻴﻭﺠﺩ ﺤﺎﺠﺔ ﻟﺫﻜﺭ ﻤﻜﺎﻥ ﺍﻟﺤﺠﺭ ﺭﺒﻤﺎ ﺍﻀﻴﻔﺕ ﺍﻟﻘﺭﺍﺀﺓ ﻻﺴﺒﺎﺏ‬
‫ﺍﺩﺒﻴﺔ‪.٩٠‬‬

‫ﻴﻭﺤﻨﺎ ‪ ١٦ :١٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻻﻨﻲ ﺫﺍﻫﺏ ﺍﻟﻰ ﺍﻻﺏ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻀﺭﻭﺭﻴﺔ ﻟﺘﻔﺴﻴﺭ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻲ ﻤﻥ ﺴﺅﺍل ﺒﻌﺽ ﺍﻟﺘﻼﻤﻴﺫ ﻓﻲ ]ﻴﻭﺤﻨـﺎ ‪ ... [١٧ :١٦‬ﻟـﺫﻟﻙ ﻓـﺎﻥ‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﻀﻴﻔﺕ ﻤﻥ ﺍﻟﻌﺩﺩ‪ ١٧‬ﻜﻭﻨﻬﺎ ﺤﺘﻤﻴﺔ ﻻ ﺒﺩﻴل ﻋﻨﻬﺎ ﻫﻨﺎ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﻜﻭﻨﻬﺎ ﻅﺎﻫﺭﺓ ﻀﻤﻨﻴﺎ ﺒﺎﻟﻌﺩﺩ‪.٩١١٠‬‬

‫ﻴﻭﺤﻨﺎ ‪ ١٥ :٢١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻴﻭﻨﺎ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻴﻭﺤﻨﺎ" ]ﻭﻓﻲ ﺍﻟﻌﺩﺩﻴﻥ‬
‫ﺍﻟﺘﺎﻟﻴﻴﻥ[‪.‬‬

‫‪٨٧‬‬ ‫‪Bruce Terry, A Student's Guide to New Testament Textual Variants Jn ٧:٥٣-‬‬
‫‪٨:١١ " It possibly circulated at first in oral form and was later written‬‬
‫" ‪down and added to the text of John or Luke.‬‬
‫‪٨٨ Ibid, Jn ٨:٩‬‬
‫‪٨٩ Ibid, Jn ٨:٥٩ "It seems more likely that the additional material was added‬‬

‫‪from Luke ٤:٣٠ combined with the first part of John ٩:١. It is missing from‬‬
‫" ‪early manuscripts of several types of ancient text.‬‬
‫‪٩٠ Wieland Willker, An Online Textual Commentary on the Greek Gospels Fifth‬‬

‫‪edition Jn TVU١٦٢‬‬
‫‪٩١ Ibid, Jn TVU٢١٤‬‬ ‫‪"according to Weiss the words have been added (from verse‬‬
‫"‪17) as being indispensable here‬‬

‫‪٢٠‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻴﺒﺩﻭ ﺍﻥ ﻗﺭﺍﺀﺓ "ﻴﻭﻨﺎ" ﻗﺩ ﺍﺨﺫﺕ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻤﻥ ]ﻤﺘﻰ ‪ [١٧ :١٦‬ﺍﻤﺎ ﻗﺭﺍﺀﺓ "ﻴﻭﺤﻨﺎ" ﻓﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻟﻤﺨﻁﻭﻁـﺎﺕ‬
‫ﺍﻟﻘﺩﻴﻤﺔ ﻤﻥ ﺍﻟﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ‪.٩٢‬‬

‫)‪ (٥‬ﺃﻋﻤﺎل ﺍﻟﺭﺴل‬

‫ﺍﻋﻤﺎل ‪ ٣٠ :٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻴﻘﻴﻡ ﺍﻟﻤﺴﻴﺢ ﺤﺴﺏ ﺍﻟﺠﺴﺩ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻫﻲ ﺘﻤﺩﻴﺩ ﻤﺴﺘﻤﺩ ﻤﻥ ]‪ ٢‬ﺼﻤﻭﺌﻴل ‪ ،١٣-١٢ :٧‬ﺭﻭﻤﻴﺔ ‪ [٤-٣ :١‬ﺯﻭﺩﺕ ﻫﻨـﺎ ﻟﻜـﻲ ﺘﻭﻀـﺢ ﺍﻥ‬
‫ﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ ﻤﻥ ﻨﺴل ﺩﺍﻭﺩ‪.٩٣‬‬

‫ﺍﻋﻤﺎل ‪ ٢٥ :٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺒﻔﻡ ﺩﺍﻭﺩ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻤﻥ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‬
‫ﺒﻔﻡ ﺩﺍﻭﺩ"‪.‬‬
‫ﻟﻘﺩ ﺘﻡ ﺍﺩﺭﺍﻙ ﺍﻥ "ﻓﻡ ﺩﺍﻭﺩ" ﻤﻌﻠﻥ ﻜﻔﻡ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻭ ﻴﻤﻜﻥ ﺘﻘﺭﻴﺭ ﺫﻟﻙ ﻤﻥ ﺨﻼل ﺍﻟﻠﻐﺔ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﺤﻴـﺙ ﺍﻥ "ﻓـﻡ‬
‫ﺩﺍﻭﺩ" ﻓﻲ )ﺤﺎﻟﺔ ﺍﺒﺩﺍل( ﻤﻊ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻭ ﻫﺫﺍ ﻴﺩﻟل ﻋﻠﻰ ﺍﻥ ﺍﻟﻘﻭل ﺍﻟﻨﺒﻭﻱ ﻟﺩﺍﻭﺩ ﻜﻤﺎ ﻓﻲ ]ﻤﺯﻤﻭﺭ ‪ [٢-١ :٢‬ﻫﻭ‬
‫ﻋﻴﻨﻪ ﻗﻭل ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‪.٩٤‬‬

‫ﺍﻋﻤﺎل ‪ ٣٧ :٨‬ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ٣٧‬ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﺫﺍ ﻜﺎﻥ ﻫﺫﺍ ﺍﻟﻌﺩﺩ‪ ٣٧‬ﺍﺼﻠﻲ ﻓﻲ ﺍﻟﻨﺹ ﻓﺎﻨﻪ ﻻ ﻴﻭﺠﺩ ﺴﺒﺏ ﻴﻔﺴﺭ ﻟﻤﺎﺫﺍ ﺤﺫﻑ ﻤـﻥ ﺍﻟﻌﺩﻴـﺩ ﻤـﻥ ﺍﻟﻤﺨﻁﻭﻁـﺎﺕ‬
‫ﻭﺍﻟﺘﺭﺠﻤﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ‪.‬‬
‫ﺍﻻ ﺍﻥ ﻫﺫﺍ ﺍﻟﻌﺩﺩ‪ ٣٧‬ﻴﻌﺩ ﻤﺜﺎﻻ ﺘﻘﻠﻴﺩﻴﺎ ﻟﻤلﺀ ﺍﻟﻔﺭﺍﻍ ﺍﻟﻨﺴﺨﻲ )‪ (scribal gap-filling‬ﺤﻴﺙ ﺘﺠﻴـﺏ‬
‫ﻋﻠﻰ ﺍﻟﺘﺴﺎﺅل ﻏﻴﺭ ﺍﻟﻤﺠﺎﺏ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻌﺩﺩ ﺍﻟﺴﺎﺒﻕ "ﻤﺎﺫﺍ ﻴﻤﻨﻊ ﺍﻥ ﺍﻋﺘﻤﺩ " ]ﺍﻋﻤﺎل ‪ .[٣٦ :٨‬ﻫﺫﻩ ﺍﻻﻀﺎﻓﺔ ﺘﻀﻊ‬
‫ﺍﺠﺎﺒﺔ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻘﺩﻴﺱ ﻓﻴﻠﺒﺱ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﻁﻘﺱ ﺍﻟﻤﻌﻤﻭﺩﻴﺔ ﺍﻟﻤﺴﻴﺤﻲ ﺍﻟﻘﺩﻴﻡ‪.‬‬

‫ﻻ ﻴﻭﺠﺩ ﺨﻁﺄ ﻻﻫﻭﺘﻲ ﻓﻲ ﻫﺫﻩ ﺍﻻﻀﺎﻓﺔ ﻓﻬﻰ ﺘﺅﻜﺩ ﺍﻻﻋﺘﻘﺎﺩ ﺒﺎﻟﻘﻠﺏ ﺤﺴﺏ ]ﺭﻭﻤﻴﺔ ‪ [١٠-٩ :١٠‬ﻭ ﺘﻅﻬﺭ ﺍﻻﻴﻤﺎﻥ‬
‫ﺒﺎﻟﺭﺏ ﻴﺴﻭﻉ ﻜﺎﺒﻥ ﺍﷲ ﻟﻠﻌﻴﺎﻥ ﺤﺴﺏ ]ﻴﻭﺤﻨﺎ ‪.٩٥[٣١ :٢٠‬‬

‫‪٩٢‬‬ ‫‪Bruce Terry, A Student's Guide to New Testament Textual Variants Jn ٢١:‬‬
‫‪١٥ " The reading "Jona" was apparently taken by copyists from Matthew ١٦:١٧.‬‬
‫‪The reading "John" is found in early manuscripts of both the Alexandrian and‬‬
‫" ‪Western types of ancient text‬‬
‫‪٩٣ Philip W. Comfort, New Testament Text and Translation Commentary‬‬ ‫" ‪P.٣٣٣‬‬
‫‪The variant is an expansion most likely derived from ٢ Sam ٧:١٢-١٣ and Rom ١:٣-‬‬
‫‪٤; it serves to make it clear that Jesus Christ was the earthly descendant‬‬
‫" ‪of David‬‬
‫‪٩٤ Ibid, p. ٣٤٤-٣٤٥‬‬
‫‪٩٥ Ibid, p. ٣٦٣‬‬

‫‪٢١‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﺍﻋﻤﺎل ‪ ٦-٥ :٩‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻗﻡ ﻭﺍﺩﺨل ﺍﻟﻤﺩﻴﻨﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺼﻌﺏ‬
‫ﻋﻠﻴﻙ ﺍﻥ ﺘﺭﻓﺱ ﻤﻨﺎﺨﺱ ﻓﺴﺎل ﻭﻫﻭﻤﺭﺘﻌﺩ ﻭﻤﺘﺤﻴﺭ ﻴﺎ ﺭﺏ ﻤﺎﺫﺍ ﺘﺭﻴﺩ ﺍﻥ ﺍﻓﻌل ﻓﻘﺎل ﻟﻪ ﺍﻟﺭﺏ ﻗﻡ ﻭﺍﺩﺨل ﺍﻟﻤﺩﻴﻨﺔ"‪.‬‬
‫ﻻ ﺸﺎﻫﺩ ﻴﻭﻨﺎﻨﻲ ﻴﻘﺭﺃ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻊ ﺭﺒﻤﺎ ﺍﺨﺫﺕ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻤﻥ ]ﺍﻋﻤـﺎل ‪[١٤ :٢٦ ،١٠ :٢٢‬‬
‫ﻭﻫﻲ ﻤﻭﺠﻭﺩﺓ ﻓﻲ ﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻟﻼﺘﻴﻨﻴﺔ ﺍﻟﻔﻭﻟﺠﺎﺘﺎ ﻭ ﻤﻨﻬﺎ ﺩﺨﻠﺕ ﺍﻟﻰ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ‪.٩٦‬‬

‫ﺍﻋﻤﺎل ‪ ٦ :١٠‬ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻫﻭ ﻴﻘﻭل ﻟﻙ ﻤﺎﺫﺍ ﻴﻨﺒﻐﻲ ﺍﻥ ﺘﻔﻌل" ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘـﺩﻱ‬
‫)‪ (CT‬ﻴﺤﺫﻑ‬
‫ﺒﻨﻬﺎﻴﺔ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺘﺄﺨﺭﺓ ﺘﻀﻴﻑ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺒﺘﻭﻓﻴﻕ ﻤﻊ ]ﺍﻋﻤـﺎل ‪ [١٤ :١١‬ﺤﻴـﺙ ﻴـﺴﺭﺩ‬
‫ﺍﻟﻘﺩﻴﺱ ﺒﻁﺭﺱ ﻗﺼﺔ ﺍﻴﻤﺎﻥ ﻜﻴﺭﻨﻴﻠﻴﻭﺱ‪.٩٧‬‬

‫ﺍﻋﻤﺎل ‪ ٣٢ :١٠‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻓﻬﻭ ﻤﺘﻰ ﺠﺎﺀ ﻴﻜﻠﻤـﻙ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫‪ (scribal‬ﺤﻴﺙ ﻴﺒﺩﻭ ﺍﻥ ﺒﻌﺽ ﺍﻟﻨﺴﺎﺥ‬ ‫ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻁﻭﻴﻠﺔ ﻨﺘﻴﺠﺔ ﻤلﺀ ﺍﻟﻔﺭﺍﻍ ﺍﻟﻨﺴﺨﻲ )‪gap-filling‬‬
‫‪٩٨‬‬
‫ﻅﻥ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﻬﻡ ﺍﻥ ﻴﻘﺎل ﻟﻜﻴﺭﻨﻴﻠﻴﻭﺱ ﺍﻥ ﺒﻁﺭﺱ ﺴﻴﻜﻠﻤﻪ ﻋﻥ ﻁﺭﻴﻕ ﻤﻼﻙ ‪.‬‬

‫ﺍﻋﻤﺎل ‪ ٢٣ :١٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺠﻠﺏ ﻻﺴﺭﺍﺌﻴل ﺍﻟﺨﻼﺹ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻗﺎﻡ ﻻﺴـﺭﺍﺌﻴل‬
‫ﻤﺨﻠﺹ ﻴﺴﻭﻉ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺠﻠﺏ ﻻﺴﺭﺍﺌﻴل ﻤﺨﻠﺹ ﻴﺴﻭﻉ"‪.‬‬
‫‪ (palaeographical‬ﺤﻴﺙ ﺍﺨﺘﻠﻑ ﺘﺭﺘﻴﺏ‬ ‫ﻨﺸﺄ ﺍﻟﺨﻁﺄ ﻫﻨﺎ ﻨﺘﻴﺠﺔ ﺍﻏﻔﺎل ﺒﺎﻟﻴﻭﺠﺭﺍﻓﻲ )‪oversight‬‬
‫‪ (σωτηρα‬ﻤﻤـﺎ ﺍﺩﻯ ﺍﻟـﻰ ﻅﻬـﻭﺭ ﺍﻟﻘـﺭﺍﺀﺍﺕ‬ ‫ﺒﻌﺽ ﺍﻟﺤﺭﻭﻑ ﻓﻲ ﻋﺒﺎﺭﺓ "ﻤﺨﻠﺹ ﻴﺴﻭﻉ" )‪ιησουν‬‬
‫ﺍﻻﺨﺭﻯ‪.٩٩‬‬

‫ﺍﻋﻤﺎل ‪ ١٨ :١٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻤﻌﻠﻭﻤﺔ ﻋﻨﺩ ﺍﻟﺭﺏ ﻤﻨﺫ ﺍﻻﺯل ﺠﻤﻴﻊ ﺍﻋﻤﺎﻟﻪ" ﺒﻴﻨﻤـﺎ‬
‫ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻤﻌﻠﻭﻤﺔ ﻤﻨﺫ ﺍﻻﺯل"‪.‬‬
‫ﻻﻥ ﺍﻻﻗﺘﺒﺎﺱ ﻤﻥ ]ﻋﺎﻤﻭﺱ ‪ [١٢ :٩‬ﻴﻨﺘﻬﻲ ﺒﻜﻠﻤﺔ )‪ (ταυτα‬ﻓﻲ ﺍﻟﻌﺩﺩ‪ ١٧‬ﻟﺫﻟﻙ ﻓﺘﻜﻭﻥ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﺨﺘﺎﻤﻴﺔ ﻫـﻰ‬
‫ﻤﻥ ﺘﻌﻠﻴﻕ ﺍﻟﻘﺩﻴﺱ ﻴﻌﻘﻭﺏ‪ .‬ﺍﻤﺎ ﺍﻟﻘﺭﺍﺀﺓ ﺒﺎﻟﻌﺩﺩ‪ (γνωστα απ αιωνος) ١٨‬ﺍﺩﺕ ﺍﻟﻰ ﺍﻥ ﺍﻟﻨـﺴﺎﺥ ﻗـﺎﻤﻭﺍ‬
‫ﺒﻤﺤﺎﻭﻻﺕ ﺒﺎﻋﺎﺩﺓ ﺼﻴﺎﻏﺔ ﺍﻟﺘﻌﺒﻴﺭ ﻟﻜﻲ ﺘﺼﻴﺭ ﺠﻤﻠﺔ ﻤﺴﺘﻘﻠﺔ‪.١٠٠‬‬

‫‪٩٦‬‬ ‫‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament p. ٣١٨‬‬
‫‪" no Greek witness reads these words at this place; they have been taken‬‬
‫" ‪from ٢٦٫١٤ and ٢٢٫١٠, and are found here in codices of the Vulgate‬‬
‫‪٩٧ Philip W. Comfort, New Testament Text and Translation Commentary‬‬ ‫" ‪p. ٣٦٩‬‬
‫‪The second variant is clearly a case of harmonizing this verse with ١١:١٤,‬‬
‫" ‪where Peter recounts the story of Cornelius's conversion‬‬
‫‪٩٨ Ibid, p.٣٧٢‬‬
‫‪٩٩ Bruce M. Metzger, A Textual Commentary On The Greek New Testament‬‬ ‫" ‪p.٣٥٩‬‬
‫‪The error arose, as Tischendorf observes, through a palaeographical‬‬
‫" ‪oversight‬‬
‫‪١٠٠‬‬ ‫‪Ibid, p.٣٧٩ " Since the quotation from Am ٩٫١٢ ends with (ταυτα), the‬‬
‫‪concluding words are James’s comment. The reading (γνωστα απ αιωνος),‬‬
‫‪however, is so elliptical an expression that copyists made various attempts‬‬
‫" ‪to recast the phrase, rounding it out as an independent sentence‬‬

‫‪٢٢‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﺍﻋﻤﺎل ‪ ٢٤ :١٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻗﺎﺌﻠﻴﻥ ﺍﻥ ﺘﺨﺘﺘﻨﻭﺍ ﻭﺘﺤﻔﻅﻭﺍ ﺍﻟﻨـﺎﻤﻭﺱ" ﺒﻴﻨﻤـﺎ‬

‫ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻤﻤﺘﺩﺓ ﻫﻲ ﺘﻭﻓﻴﻕ ﻤﻊ ]ﺍﻋﻤﺎل ‪ [٥ :١٥‬ﺤﻴﺙ ﺘﺯﻭﺩ ﺍﻟﻘﺎﺭﺉ ﻟﺴﻔﺭ ﺍﻻﻋﻤﺎل ﻤﻥ ﺍﻻﺠﻴﺎل ﺍﻟﻼﺤﻘـﺔ ﻋـﻥ‬
‫ﺴﺒﺏ ﻗﻠﻕ ﺸﻌﻭﺏ ﺍﻻﻤﻡ‪ .‬ﻟﻜﻥ ﺍﻟﻘﺎﺭﺌﻴﻥ ﻤﻥ ﺍﻻﻤﻡ ﻟﻠﺭﺴﺎﻟﺔ ﻴﻌﺭﻓﻭﻥ ﻤﺎ ﺴﺒﺏ ﺍﻟﻘﻠﻕ ﻟﺫﻟﻙ ﻓﻬﻲ ﻤﺜـﺎل ﺍﺨـﺭ ﻟﻤـلﺀ‬
‫ﺍﻟﻔﺭﺍﻍ ﺍﻟﻨﺴﺨﻲ‪.١٠١‬‬

‫ﺍﻋﻤﺎل ‪ ٣٤ :١٥‬ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ٣٤‬ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﻓﻲ ﺍﻟﻌﺩﺩ‪ ٤٠‬ﻨﺠﺩ ﺍﻥ ﺴﻴﻼﺱ ﻓﻲ ﺍﻨﻁﺎﻜﻴﺔ ﺒﻌﺩ ﺭﺤﻴﻠﻪ ﺍﻟﻰ ﺍﻭﺭﺸﻠﻴﻡ ﻓﻲ ﺍﻟﻌﺩﺩ‪ .٣٣‬ﻟﺘﻔﺴﻴﺭ ﻫـﺫﺍ ﺍﻀـﺎﻑ ﺒﻌـﺽ‬
‫ﺍﻟﻨﺴﺎﺥ ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ "ﻟﻜﻥ ﺴﻴﻼ ﺭﺃﻯ ﺍﻥ ﻴﻠﺒﺙ ﻫﻨﺎﻙ"‪.‬‬

‫ﻟﻘﺩ ﺩﺨل ﻫﺫﺍ ﺍﻟﻌﺩﺩ‪ ٣٤‬ﺒﻭﺍﺴﻁﺔ ﺍﻴﺭﺍﺯﻤﻭﺱ ﺍﻟﻰ ﻨﺼﻪ ﺍﻟﻴﻭﻨﺎﻨﻲ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﻭﺠﻭﺩ ﺍﻟﻌﺩﺩ ﻓﻲ ﻫﺎﻤﺵ ﺍﻟﻤﺨﻁﻭﻁـﺎﺕ‬
‫ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﺍﻟﺘﻲ ﺍﺴﺘﺨﺩﻤﻬﺎ ﻤﻌﺘﻘﺩﺍ ﺍﻨﻪ ﻗﺩ ﺴﻘﻁ ﺒﻁﺭﻴﻕ ﺍﻟﺨﻁﺄ‪.١٠٢‬‬

‫ﺍﻋﻤﺎل ‪ ٢٢ :٢١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻻ ﺒﺩ ﻋﻠﻰ ﻜل ﺤﺎل ﺍﻥ ﻴﺠﺘﻤـﻊ ﺍﻟﺠﻤﻬـﻭﺭ ﻻﻨﻬـﻡ‬
‫ﺴﻴﺴﻤﻌﻭﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻻﺒﺩ ﺍﻨﻬﻡ ﺴﻴﺴﻤﻌﻭﻥ"‪.‬‬
‫ﻻ ﻴﻤﻜﻥ ﺼﺭﻑ ﺍﻟﻨﻅﺭ ﻋﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺒﺴﺒﺏ ﺩﻋﻤﻬﺎ ﺍﻟﻨﺹ ﺍﻟﻘﻭﻱ ﻭ ﻏﻤﻭﻀﻬﺎ ﺍﻟﻀﻤﻨﻲ ﺍﻟﺫﻱ ﻴﻌﻁﻲ ﺍﻟﻔﺭﺼـﺔ‬
‫ﻟﺤﺫﻓﻬﺎ‪ .‬ﻓﺒﺎﻟﺭﻏﻡ ﻤﻥ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻤﻀﺎﻓﺔ ﺭﺒﻤﺎ ﻗﺩ ﺤﺫﻓﺕ ﻻﺯﺍﻟﺔ ﻤﺎ ﻴﺒﺩﻭ ﺍﻨﻪ ﺠﻤﻬﻭﺭ ﻤﻥ ﺍﻟﻤﺴﻴﺤﻴﻴﻥ ﺍﻻ ﺍﻨﻪ ﻤﻥ‬
‫ﺍﻟﻤﺤﺘﻤل ﺍﻜﺜﺭ ﺍﻥ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺘﻤﺩﻴﺩ ﺍﺩﺨل ﺒﻭﺍﺴﻁﺔ ﻨﺴﺎﺥ‪.١٠٣‬‬

‫ﺍﻋﻤﺎل ‪ ٢٥ :٢١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺤﻜﻤﻨﺎ ﺍﻥ ﻻ ﻴﺤﻔﻅﻭﺍ ﺸﻴﺌﺎ ﻤﺜل ﺫﻟﻙ ﺴﻭﻯ" ﺒﻴﻨﻤـﺎ‬
‫ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺤﻜﻤﻨﺎ ﺍﻥ"‪.‬‬
‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻪ ﺭﺒﻤﺎ ﺤﺫﻓﺕ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺒﺴﺒﺏ ﻋﺩﻡ ﻭﺠﻭﺩ ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﻓﻲ ﺍﻟﻘﺭﺍﺭ ﺍﻟﺭﺴﻭﻟﻲ ﻓﻲ ]ﺍﻋﻤﺎل ‪[٢٨ :١٥‬‬
‫ﺍﻻ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻜﺜﺭ ﺍﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻫﻲ ﺍﻋﺎﺩﺓ ﺼﻴﺎﻏﺔ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻐﺭﺒﻲ ﻟﻬﺫﺍ ﺍﻟﻘﺭﺍﺭ‪.١٠٤‬‬

‫‪١٠١‬‬ ‫" ‪Philip W. Comfort, New Testament Text and Translation Commentary p.٣٩٢‬‬
‫‪The expanded reading, assimilating ١٥:٥, provides an explanation for the‬‬
‫‪readers of Acts (in later generations) as to why the Gentiles were‬‬
‫‪unsettled. But the Gentile readers of the letter would have already known‬‬
‫‪why they were unsettled. Thus, this is but another example of unnecessary‬‬
‫" ‪gap-filling, which found its way into TR and KJV‬‬
‫‪١٠٢ Ibid, p.٣٩٤‬‬
‫‪١٠٣ Bruce Terry, A Student's Guide to New Testament Textual Variants‬‬ ‫‪Acts‬‬
‫‪٢١:٢٢ " Although it is possible that the extra words were deliberately‬‬
‫‪omitted to remove what might appear to be a mob of Christians, it is more‬‬
‫" ‪likely that the words are an expansion introduced by copyists‬‬
‫‪١٠٤ Bruce M. Metzger, A Textual Commentary On The Greek New Testament‬‬ ‫‪p.٤٢٩‬‬
‫‪" Although it can be argued that the words were deleted because no such‬‬
‫‪clause is found in the Apostolic Decree (١٥٫٢٨), it is more likely that the‬‬
‫" ‪reading is a Western paraphrase of the intent of the Decree‬‬

‫‪٢٣‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﺍﻋﻤﺎل ‪ ٩ :٢٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻥ ﻜﺎﻥ ﺭﻭﺡ ﺍﻭﻤﻼﻙ ﻗﺩ ﻜﻠﻤﻪ ﻓﻼ ﻨﺤﺎﺭﺒﻥ ﺍﷲ" ﺒﻴﻨﻤﺎ‬
‫ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻟﻜﻥ ﻟﻌل ﻜﻠﻤﻪ ﺭﻭﺡ ﺍﻭﻤﻼﻙ"‪.‬‬
‫ﺭﺒﻤﺎ ﺍﻀﻴﻔﺕ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻁﻭﻴﻠﺔ "ﻓﻼ ﻨﺤﺎﺭﺒﻥ ﺍﷲ" ﻤﻥ ]ﺍﻋﻤﺎل ‪.١٠٥[٣٩ :٥‬‬

‫ﺍﻋﻤﺎل ‪ ٨-٦ :٢٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺸﺭﻉ ﺍﻥ ﻴﻨﺠﺱ ﺍﻟﻬﻴﻜل ﺍﻴـﻀﺎ ﺍﻤـﺴﻜﻨﺎﻩ ﻭﻤﻨـﻪ‬
‫ﻴﻤﻜﻨﻙ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺸﺭﻉ ﺍﻥ ﻴﻨﺠﺱ ﺍﻟﻬﻴﻜل ﺍﻴﻀﺎ ﺍﻤﺴﻜﻨﺎﻩ ﻭﺍﺭﺩﻨﺎ ﺍﻥ ﻨﺤﻜﻡ ﻋﻠﻴﻪ ﺤﺴﺏ ﻨﺎﻤﻭﺴﻨﺎ‬
‫ﻓﺎﻗﺒل ﻟﻴﺴﻴﺎﺱ ﺍﻻﻤﻴﺭ ﺒﻌﻨﻑ ﺸﺩﻴﺩ ﻭﺍﺨﺫﻩ ﻤﻥ ﺒﻴﻥ ﺍﻴﺩﻴﻨﺎ ﻭﺍﻤﺭ ﺍﻟﻤﺸﺘﻜﻴﻥ ﻋﻠﻴﻪ ﺍﻥ ﻴﺎﺘﻭﺍ ﺍﻟﻴﻙ‪ .‬ﻭﻤﻨﻪ ﻴﻤﻜﻨﻙ"‪.‬‬
‫ﻴﺒﺩﻭ ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻁﻭﻴﻠﺔ ﻫﻨﺎ ﻫﻲ ﺍﻀﺎﻓﺔ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻐﺭﺒﻲ ﺍﻟﺘﻲ ﻭﺠﺩﺕ ﻁﺭﻴﻘﻬﺎ ﺍﻟﻰ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﺒﻴﺯﻨﻁﻴـﺔ‪ .‬ﻻ‬
‫ﻴﻭﺠﺩ ﺴﺒﺏ ﻭﺠﻴﻪ ﻴﻔﺴﺭ ﻟﻤﺎﺫﺍ ﺤﺫﻓﺕ ﺍﺫﺍ ﻜﺎﻨﺕ ﺍﺼﻠﻴﺔ‪.١٠٦‬‬

‫ﺍﻋﻤﺎل ‪ ١٦ :٢٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺴﻠﻡ ﻗﺎﺌﺩ ﺍﻟﻤﺌﺔ ﺍﻻﺴﺭﻯ ﺍﻟﻰ ﺭﺌﻴﺱ ﺍﻟﻤﻌﺴﻜﺭ ﺍﻤﺎ"‬
‫ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻻﻀﺎﻓﺔ ﻫﻨﺎ ﻫﻲ ﺘﻤﺩﻴﺩ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻐﺭﺒﻲ ﻭﺠﺩ ﻁﺭﻴﻘﻪ ﺍﻟﻰ ﺍﻟﻨﺹ ﺍﻟﺒﻴﺯﻨﻁـﻲ ﺍﻟـﺫﻱ ﻴﻘـﻑ ﺨﻠـﻑ ﺍﻟﺘﺭﺠﻤـﺔ‬
‫ﺍﻻﻨﺠﻠﻴﺯﻴﺔ‪.١٠٧‬‬

‫ﺍﻋﻤﺎل ‪ ٢٩ :٢٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ٢٩‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﻫﺫﺍ ﺍﻟﻌﺩﺩ‪ ٢٩‬ﻴﻌﺘﺒﺭ ﺘﻤﺩﻴﺩ ﻏﺭﺒﻲ ﺍﺘﺨﺫﻩ ﺍﻟﻨﺹ ﺍﻟﺒﻴﺯﻨﻁﻲ ﺍﻟﺫﻱ ﻴﻘﻑ ﻭﺭﺍﺀ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ "ﻭﻟﻤـﺎ ﻗـﺎل ﻫـﺫﺍ‬
‫ﻤﻀﻰ ﺍﻟﻴﻬﻭﺩ ﻭﻟﻬﻡ ﻤﺒﺎﺤﺜﺔ ﻜﺜﻴﺭﺓ ﻓﻴﻤﺎ ﺒﻴﻨﻬﻡ"‪ .‬ﺭﺒﻤﺎ ﻫﺫﻩ ﺍﻻﻀﺎﻓﺔ ﻨﺘﺠﺕ ﺒﺴﺒﺏ ﺍﻟﺘﺤﻭل ﺍﻟﻤﻔﺎﺠﺊ ﻤﻥ ﺍﻟﻌﺩﺩ‪ ٢٨‬ﺍﻟﻰ‬
‫ﺍﻟﻌﺩﺩ‪.١٠٨٣٠‬‬

‫)‪ (٦‬ﺭﺴﺎﻟﺔ ﺭﻭﻤﻴﺔ‬

‫ﺭﻭﻤﻴﺔ ‪ ١٦ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ"ﺍﻨﺠﻴل ﺍﻟﻤﺴﻴﺢ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻻﻨﺠﻴل"‪.‬‬

‫ﻗﺭﺍﺀﺓ "ﺍﻨﺠﻴل ﺍﻟﻤﺴﻴﺢ" ﻫﻲ ﺘﻤﺩﻴﺩ ﻨﺴﺨﻲ ﻁﺒﻴﻌﻲ ﻤﺘﺄﺜﺭ ﺒﻨﺹ ]ﺭﻭﻤﻴﺔ ‪ [١٩ :١٥ ،١٦ :٢‬ﺍﻟﺫﻱ ﻭﺠﺩ ﻁﺭﻴﻘﻪ ﻓـﻲ‬
‫ﻤﻌﻅﻡ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺘﺄﺨﺭﺓ ﺜﻡ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻭ ﻤﻨﻪ ﺍﻟﻰ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ‪.١٠٩‬‬

‫‪١٠٥‬‬ ‫‪Ibid, p.٤٣٢‬‬

‫‪١٠٦‬‬ ‫‪Bruce Terry, A Student's Guide to New Testament Textual Variants Acts ٢٤:‬‬
‫‪٦-٨‬‬
‫‪١٠٧‬‬ ‫‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٤٤٣‬‬
‫‪١٠٨‬‬ ‫‪Ibid, p.٤٤٤‬‬
‫‪١٠٩ Philip W. Comfort, New Testament Text and Translation Commentary p.٤٣٦‬‬
‫‪"The variant reading is a natural scribal expansion (perhaps influenced by‬‬
‫‪٢:١٦ and ١٥:١٩) that found its way into the majority of late manuscripts, then‬‬
‫"‪into TR, followed by the KJV and NKJV‬‬

‫‪٢٤‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﺭﻭﻤﻴﺔ ‪ ١ :٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻟﺴﺎﻟﻜﻴﻥ ﻟﻴﺱ ﺤﺴﺏ ﺍﻟﺠﺴﺩ ﺒل ﺤﺴﺏ ﺍﻟﺭﻭﺡ" ﺒﻴﻨﻤﺎ‬
‫ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺒﻨﻬﺎﻴﺔ ﺍﻟﻌﺩﺩ‪ ١‬ﺘﺩﺨل ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺘﺄﺨﺭﺓ ﺍﻀﺎﻓﺔ ﻤﻥ ]ﺭﻭﻤﻴﺔ ‪ .[٤ :٨‬ﺍﻤﺎ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘـﺼﻴﺭﺓ ﻓﻬـﻰ ﻤﺩﻋﻭﻤـﺔ‬
‫ﺒﺎﻟﺸﻭﺍﻫﺩ ﺍﻟﻤﺒﻜﺭﺓ ﻤﻥ ﺍﻟﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ‪.١١٠‬‬

‫ﺭﻭﻤﻴﺔ ‪ ١٥ :١٠‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺒﺎﻟﺴﻼﻡ ﺍﻟﻤﺒﺸﺭﻴﻥ ﺒﺎﻟﺨﻴﺭﺍﺕ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫‪των‬‬ ‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺼﻴﺭﺓ ﻅﻬﺭﺕ ﺒـﺴﺒﺏ ﻤـﺭﻭﺭ ﻋـﻴﻥ ﺍﻟﻨﺎﺴـﺦ ﻤـﻥ ﻜﻠﻤـﺔ "ﺍﻟﻤﺒـﺸﺭﻴﻥ" )‬
‫‪ (ευαγγελιζομενων‬ﺍﻻﻭﻟﻰ ﺍﻟﻰ ﺍﻟﺜﺎﻨﻴﺔ‪ .‬ﺍﻻ ﺍﻨﻪ ﻴﻌﺘﻘﺩ ﺒﺎﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻀﻴﻔﺕ ﻤﻥ ﺍﺠل ﺠﻌل ﺍﻻﻗﺘﺒﺎﺱ‬
‫ﻤﺘﻨﺎﻏﻡ ﻤﻊ ﺍﻟﻨﺹ ﺍﻟﻴﻭﻨﺎﻨﻲ ﺒﺎﻟﺴﺒﻌﻴﻨﻴﺔ ﺍﻟﻜﺎﻤل ﻓﻲ ]ﺍﺸﻌﻴﺎﺀ ‪ ،٧ :٥٢‬ﻨﺎﺤﻭﻡ ‪ ١ :٢=١٥ :١‬ﺒﺎﻟﺴﺒﻌﻴﻨﻴﺔ[‪.١١١‬‬

‫ﺭﻭﻤﻴﺔ ‪ ٦ :١١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻥ ﻜﺎﻥ ﺒﺎﻻﻋﻤﺎل ﻓﻠﻴﺱ ﺒﻌﺩ ﻨﻌﻤﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ‬
‫)‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻥ ﺍﻟﺩﻟﻴل ﺍﻟﻨﺼﻲ ﻟﻠﻘﺭﺍﺀﺓ ﺍﻟﻘﺼﻴﺭﺓ ﻤﻠﻔﺕ ﻟﻨﻅﺭ ﺤﻴﺙ ﻻ ﻴﻭﺠﺩ ﺴﺒﺏ ﻭﺠﻴﻪ ﻟﻠﺤﺫﻑ ﺍﺫﺍ ﻜﺎﻨﺕ ﺒﺎﻟﻔﻌل ﺍﺼﻠﻴﺔ‪.‬‬
‫ﻟﺫﻟﻙ ﻓﺎﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺭﺒﻤﺎ ﻜﺎﻨﺕ ﺍﺩﺨﺎل ﻨﺘﺞ ﻓﻲ ﺤﻭﺍﻟﻲ ﺍﻟﻘﺭﻥ ﺍﻟﺭﺍﺒﻊ ﺍﻟﻤﻴﻼﺩﻱ‪.١١٢‬‬

‫ﺭﻭﻤﻴﺔ ‪ ٦ :١٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﺍﻟﺫﻱ ﻻ ﻴﻬﺘﻡ ﺒﺎﻟﻴﻭﻡ ﻓﻠﻠﺭﺏ ﻻ ﻴﻬﺘﻡ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬
‫)‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺒﻜﺭﺓ ﺘﺅﻜﺩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﻗﺼﺭ‪ .‬ﻭ ﻻﺠل ﺍﻟﺘﻭﺍﺯﻥ ﺒﻴﻥ ﺍﻟﻨﺼﻑ ﺍﻟﺜﺎﻨﻲ ﻟﻠﻌﺩﺩ‪ ٦‬ﻓﺎﻥ ﻨﺴﺎﺥ ﺍﻀـﺎﻓﻭﺍ‬
‫ﺠﻤﻠﺔ ﻤﻘﺎﺒﻠﺔ‪.١١٣‬‬

‫ﺭﻭﻤﻴﺔ ‪ ٢١ :١٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻭﻴﻌﺜﺭ ﺍﻭﻴﻀﻌﻑ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻪ ﺍﺤﺘﻤﺎل ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ "ﺍﻭ ﻴﻌﺜﺭ ﺍﻭ ﻴﻀﻌﻑ" ﻟﻜﻲ ﻴﺘﻨﺎﻏﻡ ﺍﻟﻌﺩﺩ‪ ٢١‬ﻤﻊ ﺍﻟﻌﺩﺩ‪ .٢٠‬ﺍﻻ ﺍﻨﻪ ﻤـﻥ ﺍﻻﻜﺜـﺭ‬
‫ﺍﺤﺘﻤﺎل ﺍﻥ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻀﻴﻔﺕ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﺍﺴﺘﺩﻋﻰ ]‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪.١١٤[١٣-١١ :٨‬‬

‫‪١١٠‬‬ ‫‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament p. ٤٥٥-‬‬
‫‪٤٥٦‬‬
‫‪١١١‬‬ ‫‪Ibid, p.٤٦٣ "were inserted in order to make the citation correspond more‬‬
‫"‪fully to the Septuagint (Is ٥٢٫٧; Na ١٫١٥ [=LXX ٢:١]).‬‬
‫‪١١٢‬‬ ‫‪Philip W. Comfort, New Testament Text and Translation Commentary p.‬‬
‫‪٤٦١"The textual evidence in favor of the shorter reading is impressive.‬‬
‫‪Furthermore, there is no good reason to account for the omission of the‬‬
‫‪second sentence (in the variant) had it been originally in the epistle.‬‬
‫‪Thus, the variant is likely an interpolation created perhaps as early as the‬‬
‫" ‪fourth century.‬‬
‫‪١١٣ Ibid, p.٤٦٧‬‬
‫‪١١٤ Bruce Terry, A Student's Guide to New Testament Textual Variants Rom ١٤:‬‬

‫‪٢١ "Although it is possible that "is ensnared or is weakened" were omitted‬‬

‫‪to make this verse end with "stumbles" and thus parallel with verse ٢٠, it‬‬
‫‪is more likely that these words were added by copyists who recalled I‬‬
‫"‪Corinthians ٨:١١-١٣.‬‬

‫‪٢٥‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﺭﻭﻤﻴﺔ ‪ ٢٤ :١٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺍ ﺍﻟﻌﺩﺩ ‪ ٢٤‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻻﻗﺩﻡ ﺘﺤﺫﻑ ﺍﻟﻌﺩﺩ‪ .٢٤‬ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻤﻨﺴﻭﺥ ﻤﻥ ]ﺭﻭﻤﻴﺔ ‪ [٢٠ :١٦‬ﺒﻭﺍﺴﻁﺔ ﺒﻌﺽ ﺍﻟﻨﺴﺎﺥ ﺍﻟـﺫﻴﻥ‬
‫ﺍﻋﺘﻘﺩﻭﺍ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﻨﺎﺴﺏ ﺘﺘﺒﻊ ﺍﻟﻨﺹ ﺍﻟﺴﺎﺒﻕ‪.١١٥‬‬

‫)‪ (٧‬ﺭﺴﺎﻟﺔ ﻜﻭﺭﻨﺜﻭﺱ ﺍﻻﻭﻟﻰ‬

‫‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ٤ :٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻻﻨﺴﺎﻨﻴﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻀﺎﻓﺔ "ﺍﻻﻨﺴﺎﻨﻴﺔ" )‪ (ανθρωπινης‬ﻫﻨﺎ ﻫﻭ ﻨﺘﻴﺠﺔ ﺘﻨﺎﻏﻡ ﻤـﻊ ]‪١‬ﻜﻭﺭﻨﺜـﻭﺱ ‪ [١٣ :٢‬ﺍﺫﺍﻙ ﻓﻬـﻰ ﻟﻴـﺴﺕ‬
‫ﺍﺼﻠﻴﺔ‪.١١٦‬‬

‫‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ٢٠ :٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﻓﻲ ﺍﺭﻭﺍﺤﻜﻡ ﺍﻟﺘﻲ ﻫﻲ ﷲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ‬
‫)‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻫﻲ ﺍﻀﺎﻓﺔ ﺒﺴﺒﺏ ﺍﻟﺒﺭﻫﺎﻥ ﺍﻟﺤﺎﺴﻡ ﻟﻠﺸﻭﺍﻫﺩ ﺍﻻﻗﺩﻡ ﻭ ﺍﻻﻓﻀل ﺍﻟﺩﺍﻋﻤﺔ ﻟﻠﻘـﺭﺍﺀﺓ ﺍﻻﻗـﺼﺭ ﻭ ﺒـﺴﺒﺏ‬
‫ﻁﺒﻴﻌﺔ ﺍﻻﻀﺎﻓﺔ ﻨﻔﺴﻬﺎ‪ .‬ﻟﻘﺩ ﺍﻀﻴﻔﺕ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺒﺭﻏﺒﺔ ﻤﻥ ﺍﺠل ﺘﺨﻔﻴﻑ ﺍﻟﻤﻔﺎﺠﺌﺔ ﻭ ﺘﻤﺩﻴﺩ ﻤﺠﺎل ﺍﻟﻭﺼﻴﺔ‪.١١٧‬‬

‫‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ٢٨ :١٠‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻻﻥ ﻟﻠﺭﺏ ﺍﻻﺭﺽ ﻭﻤﻼﻫﺎ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ‬
‫)‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻤﻥ ﺍﻟﻭﺍﻀﺢ ﺍﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻫﻲ ﺍﻀﺎﻓﺔ ﻤﻥ ]‪١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ [٢٦ :١٠‬ﺒﺴﺒﺏ ﺍﻟﺩﻟﻴل ﺍﻟﺤﺎﺴﻡ ﺍﻟﺫﻱ ﻴـﺩﻋﻡ ﺍﻟﻘـﺭﺍﺀﺓ‬
‫ﺍﻻﻗﺼﺭ ﻭ ﺒﺴﺒﺏ ﻋﺩﻡ ﻭﺠﻭﺩ ﺴﺒﺏ ﻭﺠﻴﻪ ﻴﻔﺴﺭ ﻟﻤﺎﺫﺍ ﺤﺫﻓﺕ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺍﺫﺍ ﻜﺎﻨﺕ ﺍﺼﻠﻴﺔ‪.١١٨‬‬

‫‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ٢٤ :١١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺨﺫﻭﺍ ﻜﻠﻭﺍ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ ﻜﻤﺎ‬
‫ﻴﻀﻴﻑ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪" (TR‬ﺍﻟﻤﻜﺴﻭﺭ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻨﻬﺎ ﺍﻀﺎﻓﺔ ﻤﻥ ]ﻤﺘﻰ ‪ .[٢٦ :٢٦‬ﺍﺫﺍ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ "ﺨﺫﻭﺍ ﻜﻠﻭﺍ" ﺍﺼﻠﻴﺔ ﻓﻲ ﻨﺹ ﺒﻭﻟﺱ ﻓﺎﻨﻪ ﻻ ﻴﻭﺠﺩ ﺴـﺒﺏ‬
‫ﻴﻔﺴﺭ ﻟﻤﺎﺫﺍ ﻏﺎﺒﺕ ﻤﻥ ﺒﻌﺽ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻘﺩﻴﻤﺔ‪.١١٩‬‬

‫ﺍﻴﻀﺎ ﺍﻟﺘﻌﺒﻴﺭ ﺍﻟﻤﺨﺘﺼﺭ ﻓﻲ "ﻻﺠﻠﻜﻡ" )‪ (το υπερ υμων‬ﺩﻓﻊ ﻤﺤﺎﻭﻻﺕ ﻤﻥ ﺍﺠل ﺘﻔـﺴﻴﺭ ﻤﻌﻨـﻰ ﺍﻟـﻨﺹ‬
‫ﺒﺎﻀﺎﻓﺔ "ﺍﻟﻤﻜﺴﻭﺭ" )‪ (κλωμενον‬ﺍﻟﻤﺴﺘﻤﺩﺓ ﻤﻥ ]ﻟﻭﻗﺎ ‪.١٢٠[١٩ :٢٢‬‬

‫‪١١٥‬‬ ‫‪Philip W. Comfort, New Testament Text and Translation Commentary p.٤٧٧‬‬
‫‪١١٦‬‬ ‫‪Ibid, p.٤٨٦ "The insertion of "human" is very likely the result of‬‬
‫"‪scribal assimilation to ٢:١٣, so the first variant is not original‬‬
‫" ‪١١٧ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٤٨٨‬‬
‫‪The words were inserted apparently with a desire to soften Paul’s‬‬
‫"‪abruptness, and to extend the range of his exhortation‬‬
‫‪١١٨ Ibid, p. ٤٩٥ " That this is a gloss derived from ver. ٢٦ is clear from‬‬
‫‪(a) the decisive evidence supporting the shorter text, and (b) the lack of‬‬
‫‪any good reason to account for deletion of the words, had they been in the‬‬
‫"‪text originally.‬‬
‫‪١١٩ Ibid, p.٤٩٦‬‬
‫‪١٢٠ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٤٩٦‬‬

‫‪٢٦‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ٢٩ :١١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺒﺩﻭﻥ ﺍﺴﺘﺤﻘﺎﻕ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬

‫ﻴﺤﺫﻑ ﻜﻤﺎ ﻴﻘﺭﺃ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪" (TR‬ﺠﺴﺩ ﺍﻟﺭﺏ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻟﺠﺴﺩ"‪.‬‬
‫ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﻁﻭل ﺘﻀﻴﻑ "ﺒﺩﻭﻥ ﺍﺴﺘﺤﻘﺎﻕ" )‪ (αναξιως‬ﺒﻌﺩ "ﻴﺸﺭﺏ" )‪ (πινων‬ﻜﻤﺎ ﺘﻀﻴﻑ "ﺍﻟـﺭﺏ" )‪του‬‬
‫‪ (κυριου‬ﺒﻌﺩ "ﺠﺴﺩ" )‪ (σωμα‬ﺍﻟﻤﺴﺘﻤﺩﺓ ﻤﻥ ]‪١‬ﻜﻭﺭﻨﺜﻭﺱ ‪.١٢١[٢٧ :١١‬‬

‫‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ٥٥ :١٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻴﻥ ﻴﺎ ﻤﻭﺕ ﺸﻭﻜﺘﻙ ﺍﻴﻥ ﻴﺎ ﻫﺎﻭﻴﺔ ﻏﻠﺒﺘـﻙ"‬
‫ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻴﻥ ﻴﺎ ﻤﻭﺕ ﻏﻠﺒﺘﻙ ﺍﻴﻥ ﻴﺎ ﻤﻭﺕ ﺸﻭﻜﺘﻙ"‪.‬‬
‫ﺍﻥ ﺍﻨﺘﻘﺎل ﻜﻠﻤﺔ "ﻏﻠﺒﺔ" ﻤﻜﺎﻥ "ﺸﻭﻜﺔ" ﻭ ﺍﺴﺘﺒﺩﺍل "ﻫﺎﻭﻴﺔ" ﻤﻜﺎﻥ "ﻤﻭﺕ" ﻓﻲ ﺍﻟﻤﻘﻁﻊ ﺍﻟﺜﺎﻨﻲ ﺘﻌﻜﺱ ﺍﻨﺴﺠﺎﻡ ﻨﺴﺨﻲ ﻤﻥ‬
‫]ﻫﻭﺸﻊ ‪ [١٤ :١٣‬ﺒﺎﻟﺴﺒﻌﻴﻨﻴﺔ‪.‬‬

‫ﺍﻥ ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ ﺠﻌل ﺍﻟﻬﺎﻭﻴﺔ ﻤﻜﺎﻓﺌﺔ ﻟﻠﻤﻭﺕ ﻭ ﺒﻬﺫﻩ ﺍﻟﻁﺭﻴﻘﺔ ﻫﺯﺃ ﻤﻥ ﺍﻟﻤﻭﺕ ﺒﻬﺯﻴﻤﺔ ﻤﻀﺎﻋﻔﺔ‪.١٢٢‬‬

‫‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ٢٤ :١٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﻴﺴﻭﻉ ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻴﺴﻭﻉ ﺍﻤﻴﻥ ﺍﻟﻰ ﺍﻫل‬
‫ﻜﻭﺭﻨﺜﻭﺱ ﺍﻻﻭﻟﻰ ﻜﺘﺒﺕ ﻤﻥ ﻓﻴﻠﺒﻲ ﺒﺎﺴﻁﻔﺎﻨﺎﺱ ﻭﻓﻭﺭﺘﻨﺎﺘﺱ ﺍﺨﻴﺎﻜﻭﺱ ﻭﺘﻴﻤﻭﺜﺎﻭﺱ" ﻭﺍﻟﻨﻘـﺩﻱ )‪ (CT‬ﻴﻘـﺭﺃ‬
‫"ﻴﺴﻭﻉ"‪.‬‬
‫‪١٢٣‬‬
‫‪.‬‬ ‫ﻤﻥ ﺍﻟﺸﺎﺌﻊ ﺍﻥ ﻴﻀﻴﻑ ﺍﻟﻨﺎﺴﺦ ﻜﻠﻤﺔ "ﺍﻤﻴﻥ" ﺒﻨﻬﺎﻴﺔ ﺍﻟﺭﺴﺎﺌل‬

‫ﻜﻤﺎ ﻴﻀﻴﻑ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﺨﺘﺎﻡ "ﺍﻟﻰ ﺍﻫل ﻜﻭﺭﻨﺜﻭﺱ ﺍﻻﻭﻟﻰ ﻜﺘﺒـﺕ ﻤـﻥ ﻓﻴﻠﺒـﻲ ﺒﺎﺴـﻁﻔﺎﻨﺎﺱ ﻭﻓﻭﺭﺘﻨـﺎﺘﺱ‬
‫ﺍﺨﻴﺎﻜﻭﺱ ﻭﺘﻴﻤﻭﺜﺎﻭﺱ "‪.‬‬

‫)‪ (٨‬ﺭﺴﺎﻟﺔ ﻜﻭﺭﻨﺜﻭﺱ ﺍﻟﺜﺎﻨﻴﺔ‬

‫‪ ٢‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ٧ :٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪" (TR‬ﻤﺤﺒﺘﻜﻡ ﻟﻨﺎ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻤﺤﺒﺘﻨﺎ ﻟﻜﻡ"‪.‬‬
‫ﻓﻲ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﺍﻟﻤﺘﺄﺨﺭﺓ ﻀﻤﻴﺭ ﺍﻟﻤﻠﻜﻴﺔ "ﻨﺎ" ﻭ "ﻜﻡ" ﻭ ﺍﻟﻀﻤﻴﺭ ﺍﻟﺸﺨﺼﻲ "ﺍﻨﺘﻡ" ﻭ"ﻨﺤﻥ" ﻴﺘﻬﺠﺄ ﺒﺎﻟﻁﺭﻴﻘﺔ ﻨﻔﺴﻬﺎ‪.١٢٤‬‬

‫‪١٢١‬‬ ‫‪Ibid, p.٤٩٦ " The meaning of the shorter text, which is preserved in the‬‬
‫‪best witnesses, was clarified by adding (αναξιως) from ver. ٢٧ and (του‬‬
‫‪κυριου). In each instance there appears to be no good reason to account for‬‬
‫" ‪the omission if the word(s) had been present originally.‬‬
‫‪١٢٢ Philip W. Comfort, New Testament Text and Translation Commentary p. ٥٢٦‬‬
‫‪١٢٣ Bruce Terry, A Student's Guide to New Testament Textual Variants ١Co ١٦:٢٤‬‬
‫" ‪" It was common for copyists to add "Amen" to the end of a letter‬‬
‫‪١٢٤ Ibid, ٢Co ٨:٧ " In later Greek the words "our" and "plyour," as well as‬‬
‫" ‪"plyou" and "us," were pronounced alike‬‬

‫‪٢٧‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻭ ﺍﻋﺘﻤﺎﺩﺍ ﻋﻠﻰ ﺸﻬﺎﺩﺓ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺼﺎﺩﺭ ﺍﻟﻤﺒﻜﺭﺓ ﻓﻘﺩ ﻓﻀﻠﺕ ﺍﻟﻘﺭﺍﺀﺓ "ﻤﺤﺒﺘﻨﺎ ﻟﻜﻡ" ﻻﻨﻬﺎ ﺍﻻﻜﺜﺭ ﺼﻌﻭﺒﺔ ﻭ ﻓـﻲ‬
‫ﻨﻔﺱ ﺍﻟﻭﻗﺕ ﻴﻨﺒﻐﻲ ﺍﻥ ﻨﺴﻠﻡ ﺒﺎﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺴﺎﺌﺩﺓ ﻅﺎﻫﺭﻴﺎ ﻟﻬﺎ ﺍﻨﺘﺸﺎﺭ ﻭﺍﺴﻊ ﻓﻲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻤﺒﻜﺭﺓ‪.١٢٥‬‬

‫‪ ٢‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ١٤-١٢ :١٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ١٤ ،١٣ ،١٢‬ﺒﺎﻟﺘﺭﺘﻴﺏ ﺒﻴﻨﻤـﺎ‬

‫ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻀﻡ ﺍﻟﻌﺩﺩ ‪ ١٣‬ﺍﻟﻰ ﺍﻟﻌﺩﺩ ‪ ١٢‬ﻭﻴﻌﻁﻲ ﺍﻟﻌﺩﺩ ‪ ١٤‬ﺭﻗﻡ ‪.١٣‬‬
‫ﺘﻘﺭﺃ ﺒﺭﻜﺔ ﺍﻟﺜﺎﻟﻭﺙ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻨﻘﺩﻱ "ﻨﻌﻤﺔ ﺍﻟﺭﺏ ﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ ﻭ ﻤﺤﺒﺔ ﺍﷲ ﻭﺸﺭﻜﺔ ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻓﻠﺘﻜﻥ ﻤﻊ‬
‫ﺠﻤﻴﻌﻜﻡ"‪.‬‬

‫‪ ٢‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ١٤ :١٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺠﻤﻴﻌﻜﻡ ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺠﻤﻴﻌﻜﻡ ﺍﻤﻴﻥ ﺍﻟـﻰ‬
‫ﺍﻫل ﻜﻭﺭﻨﺜﻭﺱ ﺍﻟﺜﺎﻨﻴﺔ ﻜﺘﺒﺕ ﻤﻥ ﻓﻴﻠﺒﻲ ﺒﻤﻘﺩﻭﻨﻴﺔ ﺒﺘﻴﻁﺱ ﻭﻟﻭﻗﺎ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺠﻤﻴﻌﻜﻡ"‪.‬‬
‫ﺩﺭﺍﺴﺔ ﺍﻻﻋﺩﺍﺩ ﺍﻟﺨﺘﺎﻤﻴﺔ ﻟﺭﺴﺎﺌل ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ ﻜﺸﻔﺕ ﺍﻥ ﻜل ﻤﺜﺎل ﺘﻘﺭﻴﺒﺎ ﻟﻜﻠﻤﺔ "ﺍﻤﻴﻥ" ﻴﻌﺘﺒﺭ ﺍﻀﺎﻓﺔ ﻨﺴﺨﻴﺔ ﻤﺎﻋﺩﺍ‬
‫ﺜﻼﺜﺔ ﺭﺴﺎﺌل )ﺭﻭﻤﻴﺔ‪ ،‬ﻏﻼﻁﻴﺔ‪ ،‬ﻴﻬﻭﺫﺍ( ﻴﺒﺩﻭ ﺍﻥ ﻜﻠﻤﺔ "ﺍﻤﻴﻥ" ﺍﺼﻠﻴﺔ ﻫﻨﺎﻙ‪.‬‬

‫ﻓﻲ ﺤﻴﻥ ﺍﻥ ﺍﻟﻨﺴﺎﺥ ﻴﻀﻴﻔﻭﻥ ﻋﻨﺎﻭﻴﻥ )‪ (Inscriptions‬ﻟﻼﻨﺎﺠﻴل ﻭ ﺍﻋﻤﺎل ﺍﻟﺭﺴل ﻭﺍﻟﺭﺅﻴـﺎ ﺍﻻ ﺍﻨﻬـﻡ ﻻ‬
‫ﻴﻔﻌﻠﻭﻥ ﺫﻟﻙ ﻤﻊ ﺍﻟﺭﺴﺎﺌل ﻭ ﺒﺩﻻ ﻤﻥ ﺫﻟﻙ ﻴﻀﻌﻭﻥ ﻨﻬﺎﻴﺎﺕ )‪ (Subscriptions‬ﺘﻤﺩ ﺒﻤﻌﻠﻭﻤﺎﺕ ﻋﻥ ﻜﺎﺘﺏ‬
‫ﺍﻟﺭﺴﺎﻟﺔ ﻭ ﻤﻜﺎﻥ ﺍﻟﻜﺘﺎﺒﺔ ﻭﺍﻟﻤﺭﺴل ﻭﺍﻟﻤﺭﺴل ﺍﻟﻴﻪ ﺍﻟﺭﺴﺎﻟﺔ ﻭ ﻫﻲ ﻟﻴﺴﺕ ﺒﻴﺩ ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ )‪.(author‬‬

‫)‪ (٩‬ﺭﺴﺎﻟﺔ ﻏﻼﻁﻴﺔ‬

‫ﻏﻼﻁﻴﺔ ‪ ١ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺤﺘﻰ ﻻ ﺘﺫﻋﻨﻭﺍ ﻟﻠﺤﻕ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻻﻀﺎﻓﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺘﻲ ﻭﺠﺩﺕ ﻁﺭﻴﻘﻬﺎ ﻟﻐﺎﻟﺒﻴﺔ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻗﺘﺒﺴﺕ ﻤﻥ ]ﻏﻼﻁﻴﺔ ‪ [٧ :٥‬ﻭ ﺍﻟﺘـﻲ ﺘﺤﻤـل‬
‫ﺘﻭﺒﻴﺦ ﻤﻤﺎﺜل‪.١٢٦‬‬

‫ﻏﻼﻁﻴﺔ ‪ ١٨ :٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ ﺍﻟـﻰ ﺍﻫـل‬
‫ﻏﻼﻁﻴﺔ ﻜﺘﺒﺕ ﻤﻥ ﺭﻭﻤﺎ"‪.‬‬
‫ﻴﻀﻊ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻨﻬﺎﻴﺎﺕ )‪ (Subscriptions‬ﺘﻤﺩ ﺒﻤﻌﻠﻭﻤﺎﺕ ﻤﻜﺎﻥ ﺍﻟﻜﺘﺎﺒﺔ ﻭﺍﻟﻤﺭﺴل ﺍﻟﻴﻪ ﺍﻟﺭﺴـﺎﻟﺔ ﻭ‬
‫ﻫﻲ ﻟﻴﺴﺕ ﺒﻴﺩ ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ )‪.(author‬‬

‫‪١٢٥‬‬ ‫‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament p. ٥١٢-‬‬
‫‪٥١٣‬‬
‫‪١٢٦‬‬‫‪Philip W. Comfort, New Testament Text and Translation Commentary p.٥٦٤‬‬
‫‪"The addition in the variant which found its way into the majority of‬‬
‫"‪manuscripts, was borrowed from ٥:٧, which presents a similar rebuke‬‬

‫‪٢٨‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫)‪ (١٠‬ﺭﺴﺎﻟﺔ ﺍﻓﺴﺱ‬

‫ﺍﻓﺴﺱ ‪ ١٨ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻗﻠﻭﺒﻜﻡ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﺫﻫﺎﻨﻜﻡ"‪.‬‬

‫ﻗﺭﺍﺀﺓ "ﺍﺫﻫﺎﻨﻜﻡ" ﺫﺍﺕ ﺩﻋﻡ ﺒﺴﻴﻁ ﻓﻲ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﻭ ﺘﻌﺘﺒﺭ ﺍﻀﺎﻓﺔ ﻤﻥ ﻨﺎﺴﺦ ﺍﻟﺫﻱ ﺍﺭﺍﺩ ﺍﻥ ﻴﻭﻀﺢ ﺍﻥ ﺍﻻﺴـﺘﻨﺎﺭﺓ‬
‫ﺍﻟﺭﻭﺤﻴﺔ ﺘﺤﺩﺙ ﻓﻲ ﺍﻟﻌﻘل‪.‬‬

‫ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ "ﺍﺫﻫﺎﻨﻜﻡ" ﻻ ﺘﻭﺠﺩ ﻓﻲ ﻏﺎﻟﺒﻴﺔ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﻭﺠﺩﺕ ﻁﺭﻴﻘﻬﺎ ﺍﻟﻰ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻭ ﻤﻨﻪ ﺍﻟﻰ ﺍﻟﺘﺭﺠﻤـﺔ‬
‫ﺍﻻﻨﺠﻠﻴﺯﻴﺔ‪.١٢٧‬‬

‫ﺍﻓﺴﺱ ‪ ٩ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺘﺩﺒﻴﺭ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺸﺭﻜﺔ" ﻜﻤﺎ ﻴـﻀﻴﻑ‬
‫ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪" (TR‬ﺒﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻗﺭﺍﺀﺓ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﺫﺍﺕ ﺩﻋﻡ ﻭﺜﺎﺌﻘﻲ ﻫﺯﻴل ﺒﺴﺒﺏ ﺨﻁﺄ ﻨﺴﺨﻲ ﻨﺎﺘﺞ ﻋﻥ ﻋﻴﺏ ﺒﺼﺭﻱ ﺒﻴﻥ ﺍﻟﻜﻠﻤﺘـﻴﻥ "ﺘـﺩﺒﻴﺭ"‬
‫)‪" ،(οικονομια‬ﺸﺭﻜﺔ" )‪.(κοινωνια‬‬

‫ﺍﻴﻀﺎ ﺍﻟﺩﻟﻴل ﺍﻟﻨﺼﻲ ﻴﺩﻋﻡ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺼﻴﺭﺓ "ﺍﷲ ﺨﺎﻟﻕ ﺍﻟﺠﻤﻴﻊ" ﻭﺤﻴﺙ ﺍﻨﻪ ﻻ ﻴﻭﺠﺩ ﺴﺒﺏ ﻭﺠﻴﻪ ﻴﻔﺴﺭ ﻟﻤﺎﺫﺍ ﺤـﺫﻑ‬
‫ﺍﻟﻤﻘﻁﻊ "ﺒﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ" ﺍﺫﺍ ﻜﺎﻨﺕ ﺒﺎﻟﻔﻌل ﺍﺼﻠﻴﺔ ﻓﺎﻨﻪ ﺘﺤﺴﺏ ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﺍﻅﻬﺎﺭ ﻟﺩﻭﺭ ﺍﻟﻤﺴﻴﺢ ﻓﻲ ﺍﻟﺨﻠـﻕ ﺍﻟﺘـﻲ‬
‫ﺘﺘﻔﻕ ﻤﻊ ﻓﻜﺭ ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ ﻓﻲ ]‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ،٦ :٨‬ﻜﻭﻟﻭﺴﻲ ‪ [١٦ :١‬ﻭ ﻫﻲ ﺍﻴﻀﺎ ﺘﺤﻤل ﻨﻔﺱ ﺍﻻﻓﻜـﺎﺭ ﻓـﻲ‬
‫]ﺍﻓﺴﺱ ‪.١٢٨[١٠-٩ :٣‬‬

‫ﺍﻓﺴﺱ ‪ ١٤ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺭﺒﻨﺎ ﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻟﺩﻟﻴل ﺍﻟﻭﺜﺎﺌﻘﻲ ﻴﺩﻋﻡ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺼﻴﺭﺓ ﺍﻜﺜﺭ ﻤﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻁﻭﻴﻠﺔ‪ .‬ﺤﻴﺙ ﺍﻨﻪ ﻴﻤﻴل ﺍﻟﻨﺎﺴـﺦ ﺍﻟـﻰ ﺘﻤﺩﻴـﺩ ﺍﻻﻟﻘـﺎﺏ‬
‫ﺍﻟﻼﻫﻭﺘﻴﺔ ﺨﺎﺼﺔ ﻓﻲ ﺘﻌﺭﻴﻑ ﺍﻻﺏ ﻜﻭﻨﻪ )ﺍﺒﻭ ﺍﻟﺭﺏ ﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ( ﻗﺎﺭﻥ ﻤﻊ ]ﺍﻓﺴﺱ ‪.١٢٩[٣ :١‬‬

‫ﺍﻓﺴﺱ ‪ ٣٠ :٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻤﻥ ﻟﺤﻤﻪ ﻭﻤﻥ ﻋﻅﺎﻤـﻪ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻪ ﺭﺒﻤﺎ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺼﻴﺭﺓ ﺍﻟﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﺸﻭﺍﻫﺩ ﺍﻻﻗﺩﻡ ﻭ ﺍﻻﻓﻀل ﻅﻬﺭﺕ ﻨﺘﻴﺠﺔ ﺤﺫﻑ ﻋﺭﻀـﻲ ﻨـﺘﺞ‬
‫ﺒﺴﺒﺏ ﺍﻟﻨﻬﺎﻴﺎﺕ ﺍﻟﻤﺘﺸﺎﺒﻬﺔ ﺤﻴﺙ ﻴﻘﻔﺯ ﺍﻟﻨﺎﺴﺦ ﺒﻌﻴﻨﻪ ﻤﻥ )‪ (αυτου‬ﺒﻌﺩ )‪ (σωματος‬ﺍﻟﻰ )‪ (αυτου‬ﺒﻨﻬﺎﻴﺔ‬
‫ﺍﻟﻌﺩﺩ‪.٣٠‬‬

‫" ‪١٢٧ Philip W. Comfort, New Testament Text and Translation Commentary p. ٥٨٢‬‬
‫‪By contrast, the second variant, which has little manuscript support, is the‬‬
‫‪invention of someone who wanted to make it clear that spiritual‬‬
‫"‪enlightenment takes place in one's mind.‬‬
‫‪١٢٨ Ibid, p. ٥٨٦-٥٨٧‬‬
‫‪١٢٩ Ibid, p.٥٨٧ "The documentary support for the shorter reading far exceeds‬‬
‫‪that for the longer reading. It was typical for scribes to expand divine‬‬
‫‪titles, especially in identifying the Father as being the Father "of the‬‬
‫")‪Lord Christ Jesus" (or some such expression—see ١:٣‬‬

‫‪٢٩‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﺍﻻ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻜﺜﺭ ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻁﻭﻴﻠﺔ ﺘﻌﻜﺱ ﺍﻟﺘﻌﺒﻴﺭﺍﺕ ﻨﺴﺨﻴﺔ ﻤﺘﻨﻭﻋﺔ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ]ﺘﻜـﻭﻴﻥ ‪ [٢٣ :٢‬ﻭ‬
‫ﺫﻟﻙ ﺘﻭﻗﻌﺎ ﻟﻼﻗﺘﺒﺎﺱ ]ﺘﻜﻭﻴﻥ ‪ [٢٤ :٢‬ﻓﻲ ﺍﻟﻌﺩﺩ‪.١٣٠٣١‬‬

‫ﺍﻓﺴﺱ ‪ ٢٤ :٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﻋﺩﻡ ﻓﺴﺎﺩ ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻋﺩﻡ ﻓﺴﺎﺩ ﺍﻟﻰ ﺍﻫل ﺍﻓﺴﺱ‬
‫ﻜﺘﺒﺕ ﻤﻥ ﺭﻭﻤﺎ ﺒﺘﻴﺨﻴﻜﻭﺱ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻋﺩﻡ ﻓﺴﺎﺩ"‪.‬‬
‫ﻴﻭﺠﺩ ﺜﻼﺜﺔ ﺭﺴﺎﺌل ﻓﻘﻁ )ﺭﻭﻤﻴﺔ‪ ،‬ﻏﻼﻁﻴﺔ‪ ،‬ﻴﻬﻭﺫﺍ( ﺘﻨﺘﻬﻲ ﺒﻜﻠﻤﺔ "ﺍﻤﻴﻥ" ﺍﺼﻠﻴﺔ ﺍﻤﺎ ﻓﻲ ﺒﺎﻗﻲ ﺍﻟﺭﺴﺎﺌل ﻓﻘﺩ ﺍﻀـﻴﻔﺕ‬
‫"ﺍﻤﻴﻥ" ﻤﻥ ﺍﺠل ﺍﻏﺭﺍﺽ ﻟﻴﺘﻭﺭﺠﻴﺔ‪.‬‬

‫ﻴﻀﻊ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻨﻬﺎﻴﺎﺕ )‪ (Subscriptions‬ﺘﻤﺩ ﺒﻤﻌﻠﻭﻤﺎﺕ ﻋﻥ ﻜﺎﺘﺏ ﺍﻟﺭﺴـﺎﻟﺔ ﻭﻤﻜـﺎﻥ ﺍﻟﻜﺘﺎﺒـﺔ‬
‫ﻭﺍﻟﻤﺭﺴل ﺍﻟﻴﻪ ﺍﻟﺭﺴﺎﻟﺔ ﻭ ﻫﻲ ﻟﻴﺴﺕ ﺒﻴﺩ ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ )‪.(author‬‬

‫)‪ (١١‬ﺭﺴﺎﻟﺔ ﻓﻴﻠﺒﻲ‬

‫ﻓﻴﻠﺒﻲ ‪ ١٧-١٦ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ ﺍﻟﻌﺩﺩ ‪ ١٦‬ﺜﻡ ﺍﻟﻌﺩﺩ ‪ ١٧‬ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻨﻘل‬
‫ﺍﻟﻌﺩﺩ ‪ ١٦‬ﺒﻌﺩ ﺍﻟﻌﺩﺩ ‪.١٧‬‬
‫ﻴﺒﺩﻭ ﺍﻥ ﻨﺎﺴﺦ ﻤﺘﺄﺨﺭ ﻋﻜﺱ ﺘﺭﺘﻴﺏ ﺍﻟﻌﺩﺩ‪ ١٧ ،١٦‬ﻤﻥ ﺍﺠل ﻋﺭﺽ ﻨﻔﺱ ﺍﻟﺘﺭﺘﻴﺏ ﺍﻟﻤﻭﺠﻭﺩ ﻓﻲ ﺍﻟﻌﺩﺩ‪ .١٥‬ﻭﻤـﻊ‬
‫ﺫﻟﻙ ﻻ ﻴﺘﺄﺜﺭ ﺍﺩﺭﺍﻙ ﺍﻟﻨﺹ‪.١٣١‬‬

‫ﻓﻴﻠﺒﻲ ‪ ١٦ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﻨﻔﺘﻜﺭ ﺫﻟﻙ ﻋﻴﻨﻪ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺒﺴﺒﺏ ﺍﻻﺴﻠﻭﺏ ﺍﻟﻤﻭﺠﺯ ﺍﻀﺎﻑ ﺍﻟﻨﺴﺎﺥ ﻜﻠﻤﺎﺕ ﻭ ﺘﻌﺒﻴﺭﺍﺕ ﺘﻔﺴﻴﺭﻴﺔ ﻤﺘﻨﻭﻋﺔ "ﻭ ﻨﻔﺘﻜﺭ ﺫﻟﻙ ﻋﻴﻨﻪ"‪.١٣٢‬‬

‫ﻓﻴﻠﺒﻲ ‪ ٢٣ :٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﻤﻊ ﺠﻤﻴﻌﻜﻡ ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻤﻊ ﺠﻤﻴﻌﻜﻡ ﺍﻤﻴﻥ ﺍﻟﻰ ﺍﻫل‬
‫ﻓﻴﻠﺒﻲ ﻜﺘﺒﻬﺎ ﺒﻭﻟﺱ ﺒﺄﻓﺭﻭﺩﺘﺱ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻤﻊ ﺭﻭﺤﻜﻡ"‪.‬‬
‫ﺒﺭﻏﻡ ﺍﻓﺘﺭﺍﺽ ﺍﻟﺒﻌﺽ ﺍﻥ ﻗﺭﺍﺀﺓ "ﻤﻊ ﺭﻭﺤﻜﻡ" ﻨﺘﺠﺕ ﺒﻭﺍﺴﻁﺔ ﻨﺴﺎﺥ ﻤﻥ ]ﻏﻼﻁﻴﺔ ‪ ،١٨ :٦‬ﻓﻴﻠﻤـﻭﻥ ‪ [٢٥‬ﺍﻻ ﺍﻥ‬
‫ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻤﺘﻔﻭﻗﺔ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺘﺅﻜﺩﻫﺎ‪.‬‬

‫ﻜﻤﺎ ﺘﻔﺴﺭ ﻗﺭﺍﺀﺓ "ﺠﻤﻴﻌﻜﻡ" ﻋﻠﻰ ﺍﻨﻬﺎ ﺍﺴﺘﺒﺩﺍل ﻨﺴﺨﻲ ﻤﻥ ﺍﻟﻨﻬﺎﻴﺔ ﺍﻟﻤﺎﻟﻭﻓﺔ ﻟﻠﺒﺭﻜﺔ ﻓﻲ ]‪ ١‬ﻜﻭﺭﻨﺜـﻭﺱ ‪٢ ،٢٤ :١٦‬‬
‫ﻜﻭﺭﻨﺜﻭﺱ ‪ ٢ ،١٣ :١٣‬ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ‪ ،١٨ :٣‬ﺘﻴﻁﺱ ‪.١٣٣[١٥ :٣‬‬

‫‪١٣٠‬‬ ‫‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament p. ٥٤١‬‬
‫‪" Although it is possible that the shorter text, which is supported by early‬‬
‫‪and good witnesses, may have arisen by accidental omission occasioned by‬‬
‫‪homoeoteleuton, it is more probable that the longer readings reflect various‬‬
‫‪scribal expansions derived from Gn ٢٫٢٣, anticipatory to the quotation of Gn‬‬
‫"‪٢٫٢٤ in ver. ٣١.‬‬
‫‪١٣١ Bruce Terry, A Student's Guide to New Testament Textual Variants Php ١:‬‬

‫‪١٦-١٧ " Apparently later copyists reversed the order of verses ١٦ and ١٧ to‬‬
‫"‪show the same order as that found in verse ١٥. The sense is not affected.‬‬
‫‪١٣٢ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p. ٥٤٨‬‬

‫‪٣٠‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﺍﻤﺎ ﻜﻠﻤﺔ "ﺍﻤﻴﻥ" ﻓﻴﺒﺩﻭ ﺍﻨﻬﺎ ﺍﻀﻴﻔﺕ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻟﻜﻲ ﺘﺘﻨﺎﻏﻡ ﻤﻊ ﺍﻟﻁﻘﺱ ﺍﻟﻠﻴﺘﻭﺭﺠﻲ ﻓﺎﻥ ﻜﺎﻨﺕ ﺍﺼﻠﻴﺔ ﻓـﺴﺘﻭﺠﺩ‬
‫ﺼﻌﻭﺒﺔ ﻓﻲ ﺘﻔﺴﻴﺭ ﻟﻤﺎﺫﺍ ﺤﺫﻓﺕ ﻤﻥ ﺒﻌﺽ ﺍﻟﺸﻭﺍﻫﺩ‪.‬‬

‫ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻴﻀﻴﻑ ﺍﻟﻨﻬﺎﻴﺔ )‪" (subscription‬ﺍﻟﻰ ﺍﻫل ﻓﻴﻠﺒﻲ ﻜﺘﺒﻬﺎ ﺒﻭﻟﺱ ﺒﻭﺍﺴﻁﺔ ﺃﻓﺭﻭﺩﺘﺱ" ﻓـﻲ‬
‫ﺍﻟﻌﺩﺩ‪.١٣٤٢٣‬‬

‫)‪ (١٢‬ﺭﺴﺎﻟﺔ ﻜﻭﻟﻭﺴﻲ‬

‫ﻜﻭﻟﻭﺴﻲ ‪ ٢ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﺍﻟﺭﺏ ﻴﺴﻭﻉ ﺍﻟﻤـﺴﻴﺢ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫ﻫﺫﻩ ﺍﻻﻀﺎﻓﺔ "ﻭﺍﻟﺭﺏ ﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ" ﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺒﺩﺍﻴﺔ ﻤﻌﻅﻡ ﺭﺴﺎﺌل ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ ﺍﻻﺨﺭﻯ‪ .‬ﻓﻴﺒﺩﻭ ﺍﻥ ﻨﺎﺴـﺨﺎ‬
‫ﺍﻀﺎﻓﻬﺎ ﻫﻨﺎ ﻟﻜﻲ ﻴﺠﻌل ﺍﻟﺭﺴﺎﻟﺔ ﺘﺒﺩﺃ ﺒﻨﻔﺱ ﺍﻟﻁﺭﻴﻘﺔ‪.١٣٥‬‬

‫ﻜﻭﻟﻭﺴﻲ ‪ ١٤ :١‬ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺒﺩﻤﻪ" ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫‪١٣٦‬‬
‫ﻴﺒﺩﻭ ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ "ﺒﺩﻤﻪ" ﻗﺩ ﺍﻗﺘﺒﺴﺕ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ ﻓﻲ ]ﺍﻓﺴﺱ ‪.[٧ :١‬‬

‫ﻜﻭﻟﻭﺴﻲ ‪ ٢ :٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺴﺭ ﺍﷲ ﺍﻻﺏ ﻭﺍﻟﻤﺴﻴﺢ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘـﺭﺃ‬
‫"ﺴﺭ ﺍﷲ ﺍﻟﻤﺴﻴﺢ"‪.‬‬
‫ﻫﻨﺎﻙ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻘﺭﺍﺀﺍﺕ ﻟﻬﺫﺍ ﺍﻟﻨﺹ ﺍﻻ ﺍﻥ ﻗﺭﺍﺀﺓ "ﺴﺭ ﺍﷲ ﺍﻟﻤﺴﻴﺢ" ﻫﻲ ﺍﻟﻤﻔﻀﻠﺔ ﺒﺴﺒﺏ ﺍﻟـﺸﻭﺍﻫﺩ ﺍﻟﺨﺎﺭﺠﻴـﺔ‬
‫ﺍﻟﻘﻭﻴﺔ ﻭ ﻻﻨﻬﺎ ﺘﻔﺴﺭ ﺴﺒﺏ ﻅﻬﻭﺭ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻻﺨﺭﻯ ﻜﻤﺤﺎﻭﻻﺕ ﻨﺴﺨﻴﺔ ﻤﻥ ﺍﺠل ﺘﺤﺴﻴﻥ ﺍﻟﻐﻤﻭﺽ ﺍﻟﻨﺤﻭﻱ ﻓـﻲ‬
‫ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ‪.١٣٧‬‬

‫ﻜﻭﻟﻭﺴﻲ ‪ ١٨ :٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻤﺎ ﻟﻡ ﻴﻨﻅﺭﻩ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻤﺎ ﻴﻨﻅﺭﻩ"‪.‬‬
‫ﻴﺒﺩﻭ ﺍﻥ ﺤﺭﻑ ﺍﻟﻨﻔﻲ )‪ (α‬ﻗﺩ ﺍﻀﻴﻑ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﺍﻟﺫﻱ ﺍﻤﺎ ﻟﻡ ﻴﻔﻬﻡ ﺍﺩﺭﺍﻙ ﻜﻠﻤـﺔ )‪ (εμβατευων‬ﺍﻭ ﺍﻨـﻪ‬
‫ﺭﻏﺏ ﺯﻴﺎﺩﺓ ﺍﻟﻔﺎﺭﻕ ﺍﻟﻤﺴﺘﻤﺭ ﻓﻲ ﺍﻟﻤﻘﻁﻊ ﺍﻟﺘﺎﻟﻲ "ﻤﻨﺘﻔﺦ ﺒﺎﻁﻼ" )‪.١٣٨(εικη φυσιουμενος‬‬

‫‪١٣٣‬‬ ‫‪Ibid, p. ٥٥٠-٥٥١‬‬

‫‪١٣٤‬‬ ‫‪Ibid, p. ٥٥١‬‬
‫" ‪١٣٥ Bruce Terry, A Student's Guide to New Testament Textual Variants Col ١:٢‬‬
‫‪The additional words "and the Lord Jesus Christ" are found at the beginning‬‬
‫‪of most of Paul's other letters. It is likely that copyists added them here‬‬
‫" ‪to make this letter begin in this way also.‬‬
‫‪١٣٦ Ibid, Col ١: ١٤ " The phrase "through his blood" was apparently borrowed‬‬

‫"‪by some copyists from the parallel passage in Ephesians ١:٧.‬‬

‫" ‪١٣٧ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٥٥٥‬‬
‫‪the one adopted for the text is plainly to be preferred (a) because of‬‬
‫‪strong external testimony (î٤٦ B Hilary Pelagius Ps-Jerome) and (b) because‬‬
‫‪it alone provides an adequate explanation of the other readings as various‬‬
‫"‪scribal attempts to ameliorate the syntactical ambiguity‬‬

‫‪٣١‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻜﻭﻟﻭﺴﻲ ‪ ٨ :٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻟﻴﻌﺭﻑ ﺍﺤﻭﺍﻟﻜﻡ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻟﺘﻌﺭﻓﻭﺍ‬
‫ﺍﺤﻭﺍﻟﻨﺎ"‪.‬‬
‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﻟﺘﻌﺭﻓﻭﺍ ﺍﺤﻭﺍﻟﻨﺎ" )‪ (γνωτε τα περι ημων‬ﺍﻟﻤﺩﻋﻭﻤﺔ ﺒﺎﻟـﺸﻭﺍﻫﺩ ﺍﻻﻓـﻀل ﻤـﻥ ﺍﻟـﻨﺹ‬
‫ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭﺍﻟﻐﺭﺒﻲ ﻭ ﺍﻟﺸﺭﻗﻲ ﺘﻔﺴﺭ ﺍﺼل ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻻﺨﺭﻯ‪.‬‬

‫ﻓﻤﻥ ﺨﻼل ﺍﻏﻔﺎل ﺍﻟﻨﺎﺴﺦ ﻨﺘﺠﺕ ﻗﺭﺍﺀﺍﺕ ﻻ ﻗﻴﻤﺔ ﻟﻬﺎ ﺍﻤﺎ ﺒﺎﺴﺘﺒﺩﺍل "ﻜﻡ" )‪ (υ‬ﻟﺘﺤل ﻤﻜـﺎﻥ "ﻨـﺎ" )‪ (η‬ﺍﻭ ﻋﺭﻀـﻴﺎ‬
‫ﺒﺎﺴﻘﺎﻁ )‪ (τε‬ﻓﻲ ﻜﻠﻤﺔ )‪.(γνωτε‬‬

‫ﺍﻥ ﻗﺭﺍﺀﺓ " ﻟﺘﻌﺭﻓﻭﺍ ﺍﺤﻭﺍﻟﻨﺎ " )‪ (γνωτε τα περι ημων‬ﺘﺘﻁﺎﺒﻕ ﻤﻊ ﻨـﺹ ﺍﻟﻜﺎﺘـﺏ ﺍﻟـﺫﻱ ﺍﻋﻠﻨـﻪ‬
‫‪١٣٩‬‬
‫ﺒﺨﺼﻭﺹ ﺯﻴﺎﺭﺓ ﺘﺨﻴﻜﻭﺱ ﻓﻲ ﺍﻟﻌﺩﺩ‪.٩ ،٧‬‬

‫ﻜﻭﻟﻭﺴﻲ ‪ ١٨ :٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪" (TR‬ﺍﻤﻴﻥ ﺍﻟﻰ ﺍﻫل ﻜﻭﻟﻭﺴﻲ ﻜﺘﺒﻬﺎ ﺒﻭﻟﺱ ﺒﻴﺩ‬
‫ﺘﻴﺨﻴﻜﻭﺱ ﻭﺍﻨﺴﻴﻤﻭﺱ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻥ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻭ ﺍﻟﺒﻴﺯﻨﻁﻲ ﻴﻀﻴﻑ ﻜﻠﻤﺔ "ﺍﻤﻴﻥ" ﺍﻟﻠﻴﺘﻭﺭﺠﻴﺔ‪ .‬ﺍﺫﺍ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺔ ﺍﺼﻠﻴﺔ ﻓﺎﻨﻪ ﻴﺘﻌـﺫﺭ ﺘﻔـﺴﻴﺭ‬
‫ﺴﺒﺏ ﺤﺫﻓﻬﺎ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺒﻜﺭﺓ ﻭ ﺍﻟﻤﺘﻨﻭﻋﺔ‪.١٤٠‬‬

‫ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻴﻀﻴﻑ ﺍﻟﻨﻬﺎﻴﺔ )‪" (subscription‬ﺍﻟﻰ ﺍﻫل ﻜﻭﻟﻭﺴﻲ ﻜﺘﺒﻬـﺎ ﺒـﻭﻟﺱ ﺒﻴـﺩ ﺘﻴﺨﻴﻜـﻭﺱ‬
‫ﻭﺍﻨﺴﻴﻤﻭﺱ" ﺍﻟﺘﻲ ﺘﻤﺩ ﺒﻤﻌﻠﻭﻤﺎﺕ ﻋﻥ ﻜﺎﺘﺏ ﻭﺍﻟﻤﺭﺴل ﺍﻟﻴـﻪ ﺍﻟﺭﺴـﺎﻟﺔ ﻭ ﻫـﻲ ﻟﻴـﺴﺕ ﺒﻴـﺩ ﺍﻟﻘـﺩﻴﺱ ﺒـﻭﻟﺱ‬
‫)‪.(author‬‬

‫)‪ (١٣‬ﺭﺴﺎﻟﺔ ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ﺍﻻﻭﻟﻰ‬

‫‪ ١‬ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ‪ ١ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻤﻥ ﺍﷲ ﺍﺒﺎﻨﺎ ﻭﺍﻟﺭﺏ ﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ" ﺒﻴﻨﻤـﺎ‬
‫ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﺫﺍ ﻜﺎﻥ ﺍﻟﻤﻘﻁﻊ "ﻤﻥ ﺍﷲ ﺍﺒﺎﻨﺎ ﻭ ﺍﻟﺭﺏ ﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ" ﺍﺼﻠﻲ ﻓﻲ ﺍﻟﻨﺹ ﻓﻼ ﻴﻭﺠﺩ ﺴﺒﺏ ﻭﺠﻴﻪ ﻴﻭﻀﺢ ﻟﻤﺎﺫﺍ ﺤﺫﻓﻪ‬
‫ﺍﻟﻨﺴﺎﺥ ﺒﻴﻨﻤﺎ ﻤﻥ ﺍﻟﺴﻬل ﺘﻔﻬﻡ ﻟﻤﺎﺫﺍ ﺍﻀﻴﻑ‪.‬‬

‫‪١٣٨‬‬ ‫‪Ibid, p.٥٥٦ " Apparently the negative was added by copyists who either‬‬
‫‪misunderstood the sense of εμβατευων or wished to enhance the polemical‬‬
‫" ‪nuance that is carried on by the following εικη φυσιουμενος.‬‬
‫‪١٣٩ Ibid, p. ٥٥٩ " The reading adopted for the text is congruent with the‬‬

‫")‪writer’s declared purpose of Tychicus’s visit (verses ٧ and ٩‬‬

‫‪١٤٠‬‬ ‫‪Ibid, p.٥٦٠ " If the word were present originally, however, it is‬‬
‫‪impossible to account for its deletion from such early and varied witnesses‬‬
‫"‬

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻓﻲ ﻤﻘﺩﻤﺔ ﻜل ﺭﺴﺎﺌﻠﻪ ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ ﻴﻌﻁﻲ ﺍﻟﺒﺭﻜﺔ ﻭ ﺍﻟﺴﻼﻡ ﻤﻥ ﺍﷲ ﺍﻻﺏ ﻭ ﺍﻟﺭﺏ ﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ ﻜﻤﺎ ﻓﻲ ]ﺭﻭﻤﻴﺔ‬
‫‪ ١ ،٧ :١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ٢ ،٣ :١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ ،٢ :١‬ﻏﻼﻁﻴﺔ ‪ ،٣ :١‬ﺍﻓﺴﺱ ‪ ،٢ :١‬ﻓﻴﻠﺒﻲ ‪ ٢ ،٢ :١‬ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ‪:١‬‬
‫‪ ١ ،٢‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ٢ ،٢ :١‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ،٢ :١‬ﻓﻠﻴﻤﻭﻥ ‪.[٣‬‬

‫ﻟﺫﻟﻙ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻌﺘﺎﺩ ﻟﻠﻨﺴﺎﺥ ﺍﻻ ﺘﻜﻭﻥ ﺒﺎﻟﻤﺜل ﻫﻨﺎ ﺍﻴﻀﺎ ﻭ ﺒﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻙ ﻨﺠﺩ ﺍﻥ ﺍﻟﻌﺩﺩ ﻗﺩ ﻁﺒﻕ ﻜﺄﺴﻠﻭﺏ ﺍﻟﻘﺩﻴﺱ‬
‫ﺒﻭﻟﺱ‪.١٤١‬‬

‫‪ ١‬ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ‪ ٢ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺨﺎﺩﻡ ﺍﷲ ﻭﺍﻟﻌﺎﻤل ﻤﻌﻨﺎ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ‬
‫"ﺍﻟﻌﺎﻤل ﻤﻊ ﺍﷲ"‪.‬‬
‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﻟﻌﺎﻤل ﻤﻊ ﺍﷲ" ﻫﻲ ﺍﻟﺘﻲ ﺘﻔﺴﺭ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻻﺨﺭﻯ‪ .‬ﻓﺎﻟﻨﺴﺎﺥ ﺍﻟﺫﻴﻥ ﺭﻓﻀﻭﺍ ﺘﻌﺎﺩل ﺍﻟﻌﻤل ﻤـﻊ ﺍﷲ ﺍﻤـﺎ‬
‫ﺤﺫﻓﻭﺍ "ﺍﷲ" ﺍﻭ ﻏﻴﺭﻭﺍ "ﺍﻟﻌﺎﻤل" ﺍﻟﻰ "ﺍﻟﺨﺎﺩﻡ"‪.‬‬

‫ﺍﻤﺎ ﻗﺭﺍﺀﺓ "ﺨﺎﺩﻡ ﺍﷲ ﻭ ﺍﻟﻌﺎﻤل" ﻓﻬﻰ ﺩﻤﺞ ﻟﻠﻘﺭﺍﺀﺘﻴﻥ‪.١٤٢‬‬

‫‪ ١‬ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ‪ ٢٨ :٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ ﺍﻟﻰ ﺍﻫـل ﺘـﺴﺎﻟﻭﻨﻴﻜﻲ‬
‫ﺍﻻﻭﻟﻰ ﻜﺘﺒﺕ ﻤﻥ ﺍﺜﻴﻨﺎ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺒﺴﺒﺏ ﺘﺎﺜﻴﺭ ﺍﻻﺴﺘﺨﺩﺍﻡ ﺍﻟﻠﻴﺘﻭﺭﺠﻲ ﻨﺠﺩ ﺍﻥ ﻤﻌﻅﻡ ﺍﻟﺸﻭﺍﻫﺩ ﺘﻀﻴﻑ "ﺍﻤﻴﻥ" ﻤﻊ ﺍﻟﻌﻠﻡ ﺍﻨﻬﺎ ﻏﺎﺌﺒﺔ ﻤﻥ ﺍﻻﺩﻟﺔ ﺍﻻﻓـﻀل‬
‫ﻟﻠﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ‪.‬‬

‫ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻴﻀﻴﻑ ﺍﻟﻨﻬﺎﻴﺔ )‪ " (subscription‬ﺍﻟﻰ ﺍﻫل ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ﺍﻻﻭﻟﻰ ﻜﺘﺒﺕ ﻤﻥ ﺍﺜﻴﻨﺎ " ﺍﻟﺘﻲ ﺘﻤﺩ‬
‫ﺒﻤﻌﻠﻭﻤﺎﺕ ﻋﻥ ﺍﻟﻤﺭﺴل ﺍﻟﻴﻪ ﺍﻟﺭﺴﺎﻟﺔ ﻭﻤﺎﻜﻥ ﺍﻜﺘﺎﺒﺔ ﺍﻟﺭﺴﺎﻟﺔ ﻭ ﻫﻲ ﻟﻴﺴﺕ ﺒﻴﺩ ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ )‪.(author‬‬

‫)‪ (١٤‬ﺭﺴﺎﻟﺔ ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ﺍﻟﺜﺎﻨﻴﺔ‬

‫‪ ٢‬ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ‪ ٣ :٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻟﺨﻁﻴﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻟﻤﺨﺎﻟﻔﺔ"‪.‬‬

‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻪ ﺍﺤﺘﻤﺎل ﺍﻥ ﻨﺴﺎﺥ ﺍﺴﺘﻌﺎﺭﻭﺍ "ﺍﻟﻤﺨﺎﻟﻔﺔ" ﻤﻥ ﺍﻟﻌﺩﺩ‪.٧‬‬

‫‪١٤١‬‬ ‫‪Philip W. Comfort, New Testament Text and Translation Commentary p.٦٤١‬‬
‫‪"Had the phrase "from God our Father and the Lord Jesus Christ" originally‬‬
‫‪been in the text, there is no good reason to explain why scribes would‬‬
‫‪delete it. Rather, it is easier to understand why it was added. In the‬‬
‫‪introduction to nearly all of his epistles, Paul gave the blessing of grace‬‬
‫‪and peace as coming from God the Father and the Lord Jesus Christ (see Rom‬‬
‫‪١:٧; ١ Cor ١:٣; ٢ Cor ١:٢; Gal l:٣;Eph l:٢;Phil l:٢;٢Thess ١:٢; ITim l:٢;٢Tim‬‬
‫‪١:٢; Phlm٣).Thus, it would seem very unusual to some scribes for it not to be‬‬
‫"‪the same here; consequently, the verse was conformed to Pauline style.‬‬
‫‪١٤٢ Bruce Terry, A Student's Guide to New Testament Textual Variants ١Th ٣: ٢‬‬
‫‪" The reading that best explains the origin of the others is "God's fellow-‬‬
‫‪worker." Copyists who objected to this equality with God either omitted‬‬
‫‪"God's" or changed "fellow-worker" to "servant." The reading "God's servant‬‬
‫"‪and our fellow-worker" is a combination of two readings‬‬

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﺍﻻ ﺍﻨﻪ ﻤﻥ ﺍﻻﻜﺜﺭ ﺍﺤﺘﻤﺎل ﺍﻨﻬﺎ ﺘﻐﻴﺭﺕ ﻤﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻻﻗل ﺘﻜﺭﺍﺭ "ﺍﻟﻤﺨﺎﻟﻔﺔ" ﺍﻟﻰ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺸﺎﺌﻌﺔ "ﺍﻟﺨﻁﻴﺔ"‪.١٤٣‬‬

‫‪ ٢‬ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ‪ ٤ :٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻜﺈﻟﻪ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻥ ﺍﻻﻀﺎﻓﺔ ﺍﻟﺘﻔﺴﻴﺭﻴﺔ "ﻜﺈﻟﻪ" ﺍﺩﺨﻠﺕ ﻗﺒل "ﻴﺠﻠﺱ" )‪ (καθισαι‬ﻓﻲ ﻋﺩﺩ ﻜﺒﻴﺭ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻤﺘﺄﺨﺭﺓ ﻭ ﻤﺘﺒﻭﻋﺔ‬
‫ﺒﺎﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ‪.‬‬

‫ﺍﻤﺎ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﻗﺼﺭ ﻓﻬﻲ ﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﺸﻭﺍﻫﺩ ﺍﻻﻗﺩﻡ ﻭﺍﻟﻤﺘﻨﻭﻋﺔ‪.١٤٤‬‬

‫‪ ٢‬ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ‪ ١٣ :٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻤﻥ ﺍﻟﺒﺩﺀ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻜﺒﺎﻜﻭﺭﺓ"‪.‬‬
‫ﻴﻭﺠﺩ ﺤﺭﻑ ﻭﺍﺤﺩ ﻤﺨﺘﻠﻑ ﺒﻴﻥ "ﺒﺎﻜﻭﺭﺓ" ﻭ "ﻤﻥ ﺍﻟﺒﺩﺀ"‪.‬‬
‫ﻭ ﺘﻔﻀل "ﺒﺎﻜﻭﺭﺓ" ﻻﻥ ﺘﻌﺒﻴﺭ ﺍﻟﺠﺭ ﻭ ﺍﻟﻤﺠﺭﻭﺭ "ﻤﻥ ﺍﻟﺒﺩﺀ" ﻟﻡ ﻴﺴﺘﺨﺩﻡ ﻓﻲ ﺍﻱ ﻤﻭﻀﻊ ﺍﺨﺭ ﻓـﻲ ﺍﻟﺒـﻭﻟﺱ ﺒﻴﻨﻤـﺎ‬
‫ﻴﺴﺘﺨﺩﻡ ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ "ﺒﺎﻜﻭﺭﺓ" ﺴﺘﺔ ﻤﺭﺍﺕ ﻭ ﻓﻲ ﺍﺜﻨﻴﻥ ﻤﻨﻬﺎ ﻏﻴﺭ ﺍﻟﻨﺴﺎﺥ "ﺒﺎﻜﻭﺭﺓ" ﺍﻟﻰ "ﻤﻥ ﺍﻟﺒﺩﺀ"‪.١٤٥‬‬

‫‪ ٢‬ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ‪ ١٨ :٣‬ﺍﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ ﺍﻟﻰ ﺍﻫل ﺘـﺴﺎﻟﻭﻨﻴﻜﻲ‬
‫ﺍﻟﺜﺎﻨﻴﺔ ﻜﺘﺒﺕ ﻤﻥ ﺍﺜﻴﻨﺎ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫‪١٤٦‬‬
‫‪.‬‬ ‫ﺒﺴﺒﺏ ﺘﺎﺜﻴﺭ ﺍﻻﺴﺘﺨﺩﺍﻡ ﺍﻟﻠﻴﺘﻭﺭﺠﻲ ﻨﺠﺩ ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﻤﻴﻥ" ﺩﺨﻠﺕ ﺒﻭﺍﺴﻁﺔ ﻨﺴﺎﺥ ﺍﻟﻰ ﻤﻌﻅﻡ ﺍﻟﺸﻭﺍﻫﺩ‬

‫ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻴﻘﺭﺃ "ﺍﻟﻰ ﺍﻫل ﺘﺴﺎﻟﻭﻨﻴﻜﻲ ﺍﻟﺜﺎﻨﻴﺔ ﻜﺘﺒﺕ ﻤﻥ ﺍﺜﻴﻨﺎ"‪.‬‬

‫)‪ (١٥‬ﺭﺴﺎﻟﺔ ﺘﻴﻤﻭﺜﺎﻭﺱ ﺍﻻﻭﻟﻰ‬

‫‪ ١‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ٤ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻤﺒﺎﺤﺜﺎﺕ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺘﻀﺎﺭﺒﺎﺕ"‬

‫ﻜﻤﺎ ﻴﻘﺭﺃ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪" (CT‬ﺘﺩﺒﻴﺭ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺒﻨﻴﺎﻥ"‪.‬‬
‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺘﻀﺎﺭﺒﺎﺕ" ﻭﺭﺩﺕ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ ﻫﻨﺎ ﻓﻘﻁ ﻭ ﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ‪.‬‬

‫‪١٤٣ Ibid, ٢ Th ٢:٣ " Although it is possible that some Alexandrian copyists‬‬

‫‪borrowed "lawlessness" from verse ٧, it is also possible that other copyists‬‬

‫" "‪changed the rare word "lawlessness" into the common word "sin.‬‬
‫‪١٤٤ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٥٦٧-‬‬

‫‪٥٦٨‬‬
‫‪١٤٥ Bruce Terry, A Student's Guide to New Testament Textual Variants ٢ Th ٢:‬‬

‫‪١٣ " There is only one letter's difference between "as firstfruits" and‬‬
‫"‪"from the beginning." The UBS Textual Committee preferred "firstfruits‬‬
‫‪because the prepositional phrase "from the beginning" is not used elsewhere‬‬
‫‪by Paul while he uses the word "firstfruits" six other times, and in two of‬‬
‫‪those places some copyists have changed "firstfruits" to "from the‬‬
‫"‪beginning.‬‬
‫‪١٤٦ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٥٧٠‬‬
‫"‪"The liturgical αμην has been introduced by copyists into most witnesses‬‬

‫‪٣٤‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﻗﺭﺍﺀﺓ "ﻤﺒﺎﺤﺜﺎﺕ" ﺩﺨﻠﺕ ﺘﺤﺕ ﺘﺄﺜﻴﺭ ﺍﻋﺩﺍﺩ ﺍﺨﺭﻯ ﻤﻥ ﺍﻟﺭﺴﺎﺌل ﺍﻟﺒﻭﻟﺱ ﻤﻨﻬـﺎ ]‪ ١‬ﺘﻴﻤﻭﺜـﺎﻭﺱ ‪:٦‬‬
‫‪ ٢ ،٤‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ،٢٣ :٢‬ﺘﻴﻁﺱ ‪.١٤٧[٩ :٣‬‬

‫ﺍﻟﺩﻟﻴل ﺍﻟﻭﺜﺎﺌﻘﻲ ﻴﺩﻋﻡ ﺒﻘﻭﺓ ﻗﺭﺍﺀﺓ "ﺘﺩﺒﻴﺭ"‪ .‬ﺍﻤﺎ ﻗﺭﺍﺀﺓ "ﺒﻨﻴﺎﻥ" ﻓﻘﺩ ﺩﺨﻠﺕ ﺍﻤﺎ ﺒﺴﺒﺏ ﺨﻁـﺎ ﻨـﺴﺨﻲ ﻨﻅـﺭﺍ ﻟﺘـﺸﺎﺒﻪ‬
‫ﺍﻟﺤﺭﻭﻑ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﺍﻭ ﺒﺴﺒﺏ ﻤﺤﺎﻟﺔ ﺍﻟﻨﺎﺴﺦ ﻟﺘﻔﺎﺩﻱ ﺼﻌﻭﺒﺔ ﺍﻟﻤﻔﻬﻭﻡ‪.١٤٨‬‬

‫‪ ١‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ٣ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﻻ ﻁﺎﻤﻊ ﺒﺎﻟﺭﺒﺢ ﺍﻟﻘﺒﻴﺢ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ "ﻭﻻ ﻁﺎﻤﻊ ﺒﺎﻟﺭﺒﺢ ﺍﻟﻘﺒﻴﺢ" ﻏﻴﺭ ﻤﻭﺠﻭﺩﺓ ﻓﻲ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺒﻜﺭﺓ ﻭ ﻫﻲ ﺍﺩﺨﺎل ﻤﺘﺄﺨﺭ ﻤﺄﺨﻭﺫ ﻤـﻥ‬
‫ﺍﻟﻨﺹ ﺍﻟﻤﻭﺍﺯﻱ ﻓﻲ ]ﺘﻴﻁﺱ ‪.١٤٩[٧ :١‬‬
‫ﺍﻥ ﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻥ ﺍﻟﻔﻘﺭﺍﺕ ﺍﻟﻤﺘﻭﺍﺯﻴﺔ ﻫﻭ ﻅﺎﻫﺭﺓ ﻤﺘﺯﺍﻴﺩﺓ ﻋﺒﺭ ﺘﺎﺭﻴﺦ ﺍﻨﺘﻘﺎل ﻨﺹ ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ‪.‬‬

‫‪ ١‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ١٦ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﷲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻟﺫﻱ"‪.‬‬

‫ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺘﻲ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻻﺩﻟﺔ ﺍﻟﺨﺎﺭﺠﻴﺔ ﻭ ﺍﻻﺤﺘﻤﺎﻻﺕ ﺍﻟﻨﺴﺨﻴﺔ ﻭ ﺘﻔﺴﺭ ﻅﻬﻭﺭ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻻﺨﺭﻯ ﻫﻲ "ﺍﻟﺫﻱ"‬
‫)‪ .(ος‬ﻓﻘﺭﺍﺀﺓ "ﺍﻟﺫﻱ" )‪] (ος‬ﻀﻤﻴﺭ ﻤﻭﺼﻭل ﻤﻔﺭﺩ ﻤﺫﻜﺭ[ ﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻻﻗﺩﻡ ﻭ ﺍﻻﻓﻀل‪.‬‬

‫ﻭ ﻋﻼﻭﺓ ﻋﻠﻰ ﺫﻟﻙ ﻓﺈﻥ ﺍﻟﻀﻤﻴﺭ ﺍﻟﻤﻭﺼﻭل ﺍﻟﻤﺤﺎﻴﺩ )‪ (ο‬ﻅﻬﺭ ﻜﺘﺼﺤﻴﺢ ﻨﺴﺨﻲ ﻟﻠـﻀﻤﻴﺭ ﺍﻟﻤﻭﺼـﻭل ﻟﻠﻤـﺫﻜﺭ‬
‫)‪ (ος‬ﻟﺠﻌﻠﻪ ﻴﻨﺴﺠﻡ ﻤﻊ "ﺴﺭ" )‪] (μυστηριον‬ﺍﺴﻡ ﻤﻔﺭﺩ ﻤﺤﺎﻴﺩ[ ﻭ ﻫﻭ ﻴﺴﺘﻠﺯﻡ ﺍﻥ ﺘﻜﻭﻥ ﻗﺭﺍﺀﺓ )‪ (ος‬ﻫـﻰ‬
‫ﺍﻻﻗﺩﻡ‪.١٥٠‬‬

‫ﺍﻥ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻴﻘﺭﺃ "ﺍﷲ" )‪ (θεος‬ﻓﻲ ﺍﻟﻤﺨﻁﻭﻁﺔ ﺍﻟﺴﻴﻨﺎﺌﻴﺔ ﺒﺘﺼﺤﻴﺢ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻨﻲ ﻋﺸﺭ ﻭ ﺍﻟﻤﺨﻁﻭﻁـﺔ‬
‫ﺍﻻﺴﻜﻨﺩﺭﻴﺔ ﺒﺘﺼﺤﻴﺢ ﺜﺎﻨﻲ ﻭ ﺍﻻﻓﺭﺍﻴﻤﻴﺔ ﺒﺘﺼﺤﻴﺢ ﺜﺎﻨﻲ ﻭﺍﻟﻤﺨﻁﻭﻁﺔ ﺍﻟﺒﻴﺯﻴﺔ ﺒﺘـﺼﺤﻴﺢ ﺜـﺎﻨﻲ‪ .‬ﻟـﺫﻟﻙ ﻻ ﺘﻭﺠـﺩ‬
‫ﻤﺨﻁﻭﻁﺔ ﺒﺎﻟﺨﻁ ﺍﻟﻜﺒﻴﺭ ﺒﻴﺩ ﻨﺎﺴﺨﻬﺎ ﺍﻗﺩﻡ ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻤﻥ ﺍﻭ ﺍﻟﺘﺎﺴﻊ ﺘﺩﻋﻡ ﻗﺭﺍﺀﺓ "ﺍﷲ" )‪.(θεος‬‬

‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﷲ" )‪ (θεος‬ﻅﻬﺭﺕ ﺍﻤﺎ ﻋﺭﻀﻴﺎ ﻤﻥ ﺨﻼل ﺨﻁﺄ ﻗﺭﺍﺀﺓ )‪ (ος‬ﺍﻭ ﺒﻘﺼﺩ ﻤﻥ ﺍﺠـل ﺘﺯﻭﻴـﺩ ﺍﻟـﻨﺹ‬
‫ﺒﻔﺎﻋل ﻟﻠﺴﺘﺔ ﺍﻓﻌﺎل ﺍﻟﺘﺎﻟﻴﺔ ﺍﻭ ﺒﻘﺼﺩ ﻻﻫﻭﺘﻲ ﻭ ﻟﻜﻥ ﺒﺎﺤﺘﻤﺎل ﺍﻗل‪.١٥١‬‬

‫‪١٤٧‬‬ ‫‪Philip W. Comfort, New Testament Text and Translation Commentary p.٦٥٩‬‬
‫‪"probably under the influence of other verses in the‬‬
‫"‪Pastoral Epistles (١ Tim ٦:٤; ٢ Tim ٢:٢٣;Titus ٣:٩‬‬
‫‪١٤٨ Ibid, p. ٦٥٩-٦٦٠ " The variant reading arose either as a transcriptional‬‬
‫‪mistake or a scribal attempt to avert a difficult concept—i.e., the notion‬‬
‫" ‪of promoting God's economy.‬‬
‫‪١٤٩ Ibid, p. ٦٦٢ " Not found in any of the earliest manuscripts, the variant‬‬

‫"‪is a late interpolation, taken from Titus ١:٧, a parallel verse‬‬

‫‪١٥٠ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٥٧٣-‬‬

‫‪٥٧٤ " Furthermore, since the neuter relative pronoun ο must have arisen as‬‬
‫‪a scribal correction of‬‬ ‫‪ος‬‬ ‫‪to bring the relative into concord with‬‬
‫" )‪(μυστηριον‬‬
‫‪١٥١ Ibid, p. ٥٧٤ "The reading θεος arose either (a) accidentally, through the‬‬
‫‪misreading of oc or (b) deliberately, either to supply a substantive for the‬‬
‫‪following six verbs, or, with less probability, to provide greater dogmatic‬‬
‫" ‪precision.‬‬

‫‪٣٥‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫‪ ١‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ١٠ :٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻨﻌﻴﺭ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻨﺠﺎﻫﺩ"‪.‬‬

‫ﻜﻼ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻴﻤﻜﻥ ﺘﻔﺴﻴﺭﻫﻤﺎ ﻤﻥ ﺨﻼل ﺍﻟﺩﻟﻴل ﺍﻟﺩﺍﺨﻠﻲ‪ .‬ﻓﺎﺫﺍ ﻜﺎﻨﺕ "ﻨﺠﺎﻫﺩ" ﺍﺼﻠﻴﺔ ﻓﺎﻥ ﺒﻌﺽ ﺍﻟﻨﺴﺎﺥ ﺘﺭﻯ ﺍﻨـﻪ‬
‫ﻨﻭﻉ ﻤﻥ ﺍﻻﺴﻬﺎﺏ ﺒﻌﺩ ﻜﻠﻤﺔ "ﻨﺘﻌﺏ" ﻓﺭﺒﻤﺎ ﺘﻐﻴﺭﺕ ﺍﻟﻰ "ﻨﻌﻴﺭ" ﻤﺘﺄﺜﺭﺓ ﺒﺎﻻﻓﻜﺎﺭ ﻓﻲ ]‪ ٢‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪:٢ ،١٢ ،٨ :١‬‬
‫‪.[١٠-٩‬‬

‫ﺍﻤﺎ ﺍﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻘﺭﺍﺀﺓ "ﻨﻌﻴﺭ" ﻫﻲ ﺍﻻﺼﻠﻴﺔ ﻓﺎﻥ ﻨﺴﺎﺥ ﺘﺭﻯ ﺍﻨﻪ ﺍﻟﻐﺭﻴﺏ ﻋﻠﻰ ﺍﻟﻨﺹ ﺍﻟﺫﻱ ﻴﺅﻜـﺩ ﻋﻠـﻰ ﺍﻟﺘـﺩﺭﻴﺏ‬
‫ﺍﻟﺭﻭﺤﻲ ﻭ ﻟﺫﻟﻙ ﺘﻐﻴﺭﺕ ﺍﻟﻰ "ﻨﺠﺎﻫﺩ"‪ .١٥٢‬ﺍﻻ ﺍﻥ ﻗﺭﺍﺀﺓ "ﻨﺠﺎﻫﺩ" ﻟﻬﺎ ﺍﻓﻀﻠﻴﺔ ﺒﺴﻴﻁﺔ ﻤﻥ ﻨﺎﺤﻴﺔ ﺍﻟﺩﻟﻴل ﺍﻟﻨﺼﻲ‪.١٥٣‬‬

‫‪ ١‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ٥ :٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺘﺠﻨﺏ ﻤﺜل ﻫـﺅﻻﺀ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﻗﺩﻴﻤﺔ ﻜﻤﺎ ﻴﺒﺩﻭ ﻤﻥ ﺸﻬﺎﺩﺓ ﺍﻻﺒﺎﺀ ﺍﻻ ﺍﻨﻬﺎ ﻤﺭﻓﻭﻀﺔ ﻻﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻤﻥ ﺍﻟـﻨﺹ‬
‫ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ ﺘﺩﻋﻡ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻻﻗﺼﺭ ﻜﻤﺎ ﺍﻨﻬﺎ ﻟﻭ ﻜﺎﻨﺕ ﺍﺼﻠﻴﺔ ﻓﻼ ﻴﻭﺠﺩ ﺴﺒﺏ ﻭﺠﻴﻪ ﻴﻔﺴﺭ ﺤـﺫﻓﻬﺎ ﻤـﻥ‬
‫ﺍﻟﻨﺹ‪.١٥٤‬‬

‫‪ ١‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ١٩ :٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪" (TR‬ﺍﻻﺒﺩﻴﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻟﺤﻘﻴﻘﻴﺔ"‪.‬‬

‫ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻴﻘﺭﺃ "ﺍﻻﺒﺩﻴﺔ" )‪ (αιωνιου‬ﻭ ﻫﻲ ﺘﺼﺤﻴﺢ ﻅﺎﻫﺭ ﻟﻠﻘﺭﺍﺀﺓ ﺍﻻﻗل ﺸﻴﻭﻋﺎ "ﺍﻟﺤﻘﻴﻘﻴﺔ" )‪.(οντως‬‬
‫ﺍﻤﺎ ﻗﺭﺍﺀﺓ "ﺍﻟﺤﻘﻴﻘﻴﺔ" ﻤﺩﻋﻭﻤﺔ ﻤﻥ ﺸﻭﺍﻫﺩ ﺍﻟﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ‪.‬‬

‫ﻭﺸﻭﺍﻫﺩ ﻗﻠﻴﻠﺔ ﺘﻘﺩﻡ ﻗﺭﺍﺀﺓ ﺩﻤﺞ "ﺍﻻﺒﺩﻴﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ" )‪ (αιωνιου οντως‬ﺍﻭ "ﺍﻟﺤﻘﻴﻘﻴﺔ ﺍﻻﺒﺩﻴـﺔ" ) ‪οντως‬‬
‫‪.١٥٥(αιωνιου‬‬

‫‪ ١‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ٢١ :٦‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ ﺍﻟﻰ ﺘﻴﻤﻭﺜﺎﻭﺱ ﺍﻻﻭﻟﻰ‬
‫ﻜﺘﺒﺕ ﻤﻥ ﻻﻭﺩﻜﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻌﺎﺼﻤﺔ ﻟﻔﻴﺭﻴﺠﻴﺔ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﻤﻴﻥ" ﺍﻟﻠﻴﺘﻭﺭﺠﻴﺔ ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺎﻟﺒﺭﻜﺔ ﻓﻲ ﻤﻌﻅﻡ ﺍﻟﺸﻭﺍﻫﺩ ﻟﻴﺴﺕ ﺍﺼﻠﻴﺔ ﻤﻥ ﻨﺹ ﺍﻟﺭﺴﺎﻟﺔ ﻜﻭﻨﻬـﺎ ﻏﺎﺌﺒـﺔ‬
‫ﻤﻥ ﺍﻗﺩﻡ ﺍﺩﻟﺔ ﺍﻟﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ‪.١٥٦‬‬

‫‪١٥٢‬‬ ‫‪Philip W. Comfort, New Testament Text and Translation Commentary P. ٦٦٣‬‬
‫‪١٥٣‬‬ ‫‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament P.٥٧٤ "A‬‬
‫‪majority of the Committee preferred the latter, partly because it has‬‬
‫‪slightly better attestation and partly because it seems better suited to the‬‬
‫"‪context‬‬
‫‪١٥٤ Ibid, p.٥٧٥-٥٧٦‬‬ ‫‪"because (a) the best manuscripts of both the Alexandrian‬‬
‫‪and the Western types of text support the shorter reading, and (b) if it‬‬
‫"‪were present originally, no good reason can be assigned for its omission.‬‬
‫‪١٥٥ Ibid, p.٥٧٧ "The Textus Receptus, reads αιωνιου, a manifest correction‬‬
‫‪for the less usual οντως, which is supported by the better witnesses of both‬‬
‫‪the Alexandrian and the Western types of text. A few witnesses present the‬‬
‫"‪conflated reading αιωνιου οντως or οντως αιωνιου.‬‬
‫‪١٥٦‬‬ ‫‪Ibid, p. ٥٧٧ " The liturgical αμην, which has been attached to the‬‬
‫‪benediction in most witnesses, is not an original part of the letter, being‬‬

‫‪٣٦‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻴﻘﺭﺃ " ﺍﻟﻰ ﺘﻴﻤﻭﺜﺎﻭﺱ ﺍﻻﻭﻟﻰ ﻜﺘﺒﺕ ﻤﻥ ﻻﻭﺩﻜﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻌﺎﺼﻤﺔ ﻟﻔﻴﺭﻴﺠﻴﺔ "‬

‫)‪ (١٦‬ﺭﺴﺎﻟﺔ ﺘﻴﻤﻭﺜﺎﻭﺱ ﺍﻟﺜﺎﻨﻴﺔ‬

‫‪ ٢‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ ٢٢ :٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ ﺍﻟﻰ ﺘﻴﻤﻭﺜﺎﻭﺱ ﺍﻟﺜﺎﻨﻴﺔ‬
‫ﻜﺘﺒﺕ ﻤﻥ ﺭﻭﻤﺎ ﻋﻨﺩﻤﺎ ﺍﺤﻀﺭ ﺒﻭﻟﺱ ﺜﺎﻨﻴﺔ ﺍﻤﺎﻡ ﻨﻴﺭﻭﻥ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻟﺩﻟﻴل ﺍﻟﻭﺜﺎﺌﻘﻲ ﻓﺎﺌﻕ ﻟﺤﺫﻑ ﻗﺭﺍﺀﺓ "ﺍﻤﻴﻥ"‪ .‬ﺍﻥ ﻜﻠﻤﺔ "ﺍﻤﻴﻥ" ﺍﻀﻴﻔﺕ ﻤﻥ ﺍﺠل ﺍﻏﺭﺍﺽ ﻟﻴﺘﻭﺭﺠﻴـﺔ‪ .‬ﻴﻭﺠـﺩ ﺜﻼﺜـﺔ‬
‫ﺭﺴﺎﺌل ﻓﻘﻁ )ﺭﻭﻤﻴﺔ‪ ،‬ﻏﻼﻁﻴﺔ‪ ،‬ﻴﻬﻭﺫﺍ( ﺘﻨﺘﻬﻲ ﺒﻜﻠﻤﺔ "ﺍﻤﻴﻥ" ﺍﺼﻠﻴﺔ ﺘﺎﺒﻌﺔ ﻟﻠﺒﺭﻜﺔ ﺍﻟﻨﻬﺎﺌﻴﺔ‪.‬‬

‫ﻴﺒﺩﻭ ﺍﻨﻪ ﻻ ﻴﻭﺠﺩ ﺴﻔﺭ ﻤﻥ ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ ﻟﻪ ﻤﻘﺩﻤﺔ )‪ (inscription‬ﺍﻭ ﺨﺎﺘﻤﺔ )‪.(subscription‬‬
‫ﻭ ﻫﺫﺍ ﺤﻘﻴﻘﻲ ﺨﺎﺼﺔ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺭﺴﺎﺌل ﻻﻥ ﻏﺭﻀﻬﺎ ﺍﻻﺼﻠﻲ ﺍﻥ ﺘﻜﻭﻥ ﺭﺴﺎﺌل ﺭﺴﻭﻟﻴﺔ ﻭ ﻟﻴﺴﺕ ﺍﻋﻤـﺎل ﺍﺩﺒﻴـﺔ‪.‬‬
‫ﻟﺫﻟﻙ ﻓﺎﻥ ﻜل ﺍﻟﻤﻘﺩﻤﺎﺕ ﻭﺍﻟﺨﺎﺘﻤﺎﺕ ﺘﻌﺘﺒﺭ ﺍﻀﺎﻓﺎﺕ ﻨﺴﺨﻴﺔ‪.‬‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺩﺩ‪ ٢٢‬ﻴﻭﺠﺩ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺘﺄﺨﺭﺓ ﻻ ﺘﺘﻀﻤﻥ ﻫﺫﻩ ﺍﻟﺨﺎﺘﻤﺔ " ﺍﻟﻰ ﺘﻴﻤﻭﺜﺎﻭﺱ ﺍﻟﺜﺎﻨﻴﺔ ﻜﺘﺒﺕ‬
‫ﻤﻥ ﺭﻭﻤﺎ ﻋﻨﺩﻤﺎ ﺍﺤﻀﺭ ﺒﻭﻟﺱ ﺜﺎﻨﻴﺔ ﺍﻤﺎﻡ ﻨﻴﺭﻭﻥ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ "‪ .‬ﻭﺍﻟﺨﺎﺘﻤﺔ ﺍﻻﺒﺴﻁ ﻫﻨﺎ ﻫﻰ "ﺍﻟﻰ ﺘﻴﻤﻭﺜـﺎﻭﺱ"‬
‫ﺘﻅﻬﺭ ﻓﻲ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ‪.١٥٧‬‬

‫ﻭ ﻴﺒﺩﻭ ﺍﻥ ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ ﻜﺎﻥ ﻓﻲ ﺭﻭﻤﺎ ﻋﻨﺩ ﻜﺘﺎﺒﺔ ﻫﺫﻩ ﺍﻟﺭﺴﺎﻟﺔ ﻻﻨﻬﺎ ﻜﺘﺒﺕ ﺴﺎﺒﻘﺔ ﻻﺴﺘـﺸﻬﺎﺩ ﺍﻟﻘـﺩﻴﺱ ﺒـﻭﻟﺱ‬
‫ﻤﺒﺎﺸﺭﺓ ﻓﻲ ﻓﺘﺭﺓ ﺤﻜﻡ ﺍﻻﻤﺒﺭﺍﻁﻭﺭ ﻨﻴﺭﻭﻥ ﺭﺍﺠﻊ ]ﻴﻭﺴﺎﺒﻴﻭﺱ‪ ،‬ﺘﺎﺭﻴﺦ ﺍﻟﻜﻨﻴﺴﺔ ‪.١٥٨[٢٢ .٢‬‬

‫)‪ (١٧‬ﺭﺴﺎﻟﺔ ﺘﻴﻁﺱ‬

‫ﺘﻴﻁﺱ ‪ ١٥ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ ﺍﻟﻰ ﺘﻴﻁﺱ ﺍﻟﻤﺨﺘﺎﺭ ﺍﻻﺴـﻘﻑ‬
‫ﺍﻻﻭل ﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺭﻴﺘﻴﻴﻥ ﻜﺘﺒﺕ ﻤﻥ ﻨﻴﻜﻭﺒﻭﻟﻴﺱ ﻤﻘﺩﻭﻨﻴﺔ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻟﺩﻟﻴل ﺍﻟﻭﺜﺎﺌﻘﻲ ﻓﺎﺌﻕ ﻟﺤﺫﻑ ﻗﺭﺍﺀﺓ "ﺍﻤﻴﻥ"‪ .‬ﺍﻥ ﻜﻠﻤﺔ "ﺍﻤﻴﻥ" ﺍﻀﻴﻔﺕ ﻤﻥ ﺍﺠل ﺍﻏﺭﺍﺽ ﻟﻴﺘﻭﺭﺠﻴـﺔ‪ .‬ﻴﻭﺠـﺩ ﺜﻼﺜـﺔ‬
‫ﺭﺴﺎﺌل ﻓﻘﻁ )ﺭﻭﻤﻴﺔ‪ ،‬ﻏﻼﻁﻴﺔ‪ ،‬ﻴﻬﻭﺫﺍ( ﺘﻨﺘﻬﻲ ﺒﻜﻠﻤﺔ "ﺍﻤﻴﻥ" ﺍﺼﻠﻴﺔ ﺘﺎﺒﻌﺔ ﻟﻠﺒﺭﻜﺔ ﺍﻟﺨﺘﺎﻤﻴﺔ‪.‬‬

‫‪absent from the earliest representatives of both the Alexandrian and Western‬‬
‫" ‪types of text‬‬
‫" ‪١٥٧ Philip W. Comfort, New Testament Text and Translation Commentary ٦٧٩-٦٨٠‬‬
‫‪In this case, several late minuscules do not include any subscription (which‬‬
‫‪reflects the original. The simplest form of the subscription, , appears in‬‬
‫")‪some ancientwitnesses ( C ٣٣‬‬
‫‪١٥٨ Eusebius, Hist. eccl. ٢٫٢ " About five years had elapsed between Paul's‬‬

‫‪first imprisonment in A.D. ٦٣ and his martyrdom in A.D. ٦٨, the last year of‬‬
‫" ‪Nero's reign‬‬

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺩﺩ‪ ١٥‬ﻴﻭﺠﺩ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺘﺄﺨﺭﺓ ﻭ ﺘﻌﻜﺱ ﺍﻟﻨﺹ ﺍﻻﺼﻠﻲ ﻭﻻ ﺘﺘﻀﻤﻥ ﻫـﺫﻩ ﺍﻟﺨﺎﺘﻤـﺔ "‬
‫ﺘﻴﻁﺱ ﺍﻟﻤﺨﺘﺎﺭ ﺍﻻﺴﻘﻑ ﺍﻻﻭل ﻟﻜﻨﻴﺴﺔ ﺍﻟﻜﺭﻴﺘﻴﻴﻥ ﻜﺘﺒﺕ ﻤﻥ ﻨﻴﻜﻭﺒﻭﻟﻴﺱ ﻤﻘﺩﻭﻨﻴﺔ "‪ .‬ﺍﻟﺨﺎﺘﻤﺔ ﺍﻻﺒﺴﻁ ﻫﻨﺎ ﻫﻰ "ﺍﻟﻰ‬
‫ﺘﻴﻁﺱ" ﺘﻅﻬﺭ ﻓﻲ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺒﻜﺭﺓ‪.‬‬

‫ﺍﻟﺨﺎﺘﻤﺔ ﺍﻤﺘﺩﺕ ﻻﺤﻘﺎ ﻟﻜﻲ ﺘﺘﻀﻤﻥ ﻤﻜﺎﻥ ﺍﻟﻜﺘﺎﺒﺔ ﻓﻲ "ﻨﻴﻜﻭﺒﻭﻟﻴﺱ" )‪.(Nicopolis‬‬

‫ﺍﺭﺴل ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ ﺘﻴﻁﺱ ﺍﻟﺫﻱ ﻜﺎﻥ ﻓﻲ ﻜﺭﻴﺕ ﺭﺍﺠﻊ ]ﺘﻴﻁﺱ ‪ [٥ :١‬ﻓﻲ ﺨﺩﻤﺔ ﺭﺴﻭﻟﻴﺔ ﺭﺍﺌﺩﺓ ﻤﻥ ﺍﺠل ﺍﻨﺘﺨﺎﺏ‬
‫ﺍﻟﺸﻴﻭﺥ ﻭ ﺘﻌﻠﻴﻡ ﺍﻟﺤﻕ ]ﺘﻴﻁﺱ ‪ [٩ :٢-٥ :١‬ﻭ ﻜﺎﻥ ﺒﻭﻟﺱ ﻴﻜﺘﺏ ﻤﻥ ﻨﻴﻜﻭﺒﻭﻟﻴﺱ ﻓﻲ ]ﺘﻴﻁﺱ ‪.١٥٩[١٢ :٣‬‬

‫)‪ (١٨‬ﺭﺴﺎﻟﺔ ﻓﻠﻴﻤﻭﻥ‬

‫ﻓﻠﻴﻤﻭﻥ ‪ ٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻟﻤﺤﺒﻭﺒﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻻﺨﺕ"‪.‬‬

‫ﺍﻥ ﺩﻟﻴل ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﺴﺎﺤﻕ ﻴﺩﻋﻡ ﻗﺭﺍﺀﺓ "ﺍﻻﺨﺕ"‪ .‬ﺍﻤﺎ ﻗﺭﺍﺀﺓ "ﺍﻟﻤﺤﺒﻭﺒﺔ" ﻓﻘﺩ ﻅﻬﺭﺕ ﻜﻤﺤﺎﻭﻟﺔ ﻟﺠﻌـل ﺠﻁـﺎﺏ‬
‫ﺍﻟﻘﺩﻴﺱ ﺒﻭﻟﺱ ﻻﺒﻔﻴﺔ ﻴﺘﻭﺍﺯﻯ ﻤﻊ ﺨﻁﺎﺏ ﻓﻠﻴﻤﻭﻥ ﺍﻟﺫﻱ ﺩﻋﺎﻩ "ﺍﻟﻤﺤﺒﻭﺏ" ﻓﻲ ﺍﻟﻌﺩﺩ‪ .١‬ﻜﻤﺎ ﻴﻭﺠﺩ‬

‫ﻫﻨﺎﻙ ﻗﺭﺍﺀﺓ ﺍﺨﺭﻯ "ﺍﻻﺨﺕ ﺍﻟﻤﺤﺒﻭﺒﺔ" ﻭ ﻫﻲ ﺩﻤﺞ ﻟﻠﻘﺭﺍﺀﺘﻴﻥ ﺍﻟﺴﺎﺒﻘﺘﻴﻥ‪.١٦٠‬‬

‫ﻓﻠﻴﻤﻭﻥ ‪ ٢٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻤﻴﻥ ﺍﻟﻰ ﻓﻠﻴﻤﻭﻥ ﻜﺘﺒﻬﺎ ﺒﻭﻟﺱ ﻤﻥ ﺭﻭﻤﺎ‬
‫ﺒﺎﻨﺴﻴﻤﻭﺱ ﺍﻟﺨﺎﺩﻡ" ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﺜﻨﻴﻥ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ )ﺍﻟﺴﻴﻨﺎﺌﻴﺔ ﻭ ﺍﻻﻓﺭﺍﻴﻤﻴﺔ( ﺍﻟﻠﺘﺎﻥ ﺘﺤﺘﻭﻴﺎﻥ ﻋﻠﻰ ﺭﺴﺎﻟﺔ ﻓﻠﻴﻤﻭﻥ ﺘﻨﺘﻬﻲ ﺒﻜﻠﻤﺔ "ﺍﻤـﻴﻥ"‬
‫ﺒﻴﻨﻤﺎ ﺍﻟﺒﺭﺩﻴﺔ ‪) ٨٧‬ﻤﻥ ﺍﻟﻘﺭﻥ ﺍﻟﺜﺎﻨﻲ( ﺘﻌﺘﺒﺭ ﺍﻟﺩﻟﻴل ﺍﻻﻗﺩﻡ ﻋﻠﻰ ﻏﻴﺎﺏ "ﺍﻤﻴﻥ"‪.‬‬

‫ﻟﺫﻟﻙ ﻨﺴﺘﻁﻴﻊ ﺍﻥ ﻨﺴﺘﻨﺘﺞ ﺍﻥ ﺍﻟﻨﺴﺎﺥ ﺍﻟﻤﻐﺭﻤﻴﻥ ﺒﺎﻀﺎﻓﺔ "ﺍﻤﻴﻥ" ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﺭﺴﺎﺌل ﻓﻌﻠﻭﺍ ﻫﻜﺫﺍ ﺍﻴـﻀﺎ ﻫﻨـﺎ‪ .‬ﻭﻤـﻥ‬
‫ﺍﻟﻤﺅﻜﺩ ﺍﻥ ﺭﺴﺎﻟﺔ ﻓﻠﻴﻤﻭﻥ ﻟﻡ ﻴﻜﻥ ﺒﻬﺎ ﺨﺎﺘﻤﺔ )‪ (subscription‬ﻻﻨﻬﺎ ﺭﺴﺎﻟﺔ ﺸﺨﺼﻴﺔ ﻓﻲ ﺍﻻﺼل ﻭ ﻟﻴﺴﺕ‬
‫ﻋﻤل ﺍﺩﺒﻲ‪ .‬ﻟﺫﻟﻙ ﻜل ﺍﻟﻤﻘﺩﻤﺎﺕ ﻭ ﺍﻟﺨﺎﺘﻤﺎﺕ ﻫﻲ ﺍﻀﺎﻓﺎﺕ ﻨﺴﺨﻴﺔ‪ .‬ﺍﻥ ﺍﻟﺒﺭﺩﻴﺔ ‪ (P٨٧) ٨٧‬ﻻ ﺘﺤﺘﻭﻱ ﻋﻠﻰ ﺨﺎﺘﻤﺔ‪.‬‬

‫ﺍﻤﺎ ﺍﺒﺴﻁ ﺼﻴﻐﺔ ﺘﻘﺭﺃ "ﺍﻟﻰ ﻓﻠﻴﻤﻭﻥ" ﻓﻲ )ﺍﻟﺴﻴﻨﺎﺌﻴﺔ‪ ،‬ﺍﻻﻓﺭﺍﻴﻤﻴﺔ(‪.١٦١‬‬

‫‪١٥٩‬‬‫‪Philip W. Comfort, New Testament Text and Translation Commentary p.٦٨٦‬‬

‫‪١٦٠‬‬ ‫‪Ibid, p. ٦٨٧ "The manuscript evidence overwhelmingly supports the wording‬‬
‫‪in WH NU. The first variant arose as an attempt to make Paul's address to‬‬
‫‪Apphia parallel to his address to Philemon, who is called "beloved" in v. ١.‬‬
‫" ‪The second variant is a conflation of the other two readings‬‬
‫‪١٦١ Ibid, p. ٦٩٢‬‬

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫)‪ (١٩‬ﺍﻟﻌﺒﺭﺍﻨﻴﻴﻥ‬

‫ﻋﺒﺭﺍﻨﻴﻴﻥ ‪ ٣ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺒﻨﻔﺴﻪ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﻗﺭﺍﺀﺓ "ﺒﻨﻔﺴﻪ" ﺘﺒﺩﻭ ﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﺒﺭﺩﻴﺔ )‪ (P٤٦‬ﺍﻻ ﺍﻨﻬﺎ ﺘﻌﺘﺒﺭ ﻀﻌﻴﻔﺔ ﺍﺫﺍ ﺍﺨﺫ ﻓﻲ ﺍﻻﻋﺘﺒـﺎﺭ ﻗـﺭﺍﺀﺓ‬
‫ﺍﻟﺩﻤﺞ ﻓﻲ ﺍﻟﻤﺨﻁﻭﻁﺔ )*‪.(Dgr‬‬

‫ﻭ ﻓﻲ ﺍﻟﻤﺠﻤل ﻓﺎﻨﻪ ﻴﻌﺘﻘﺩ ﺍﻥ )‪ (δι εαυτου‬ﺍﻀﺎﻓﺔ ﻤﻥ ﺍﺠل ﺘﻌﺯﻴﺯ ﻗﻭﺓ ﺼﻴﻐﺔ ﺍﻟﻤﺒﻨﻲ ﻟﻠﻤﺘﻭﺴﻁ ﻓﻲ "ﺼـﻨﻊ"‬
‫)‪ (ποιησαμενος‬ﺍﻜﺜﺭ ﻤﻥ ﺍﻥ ﻴﻜﻭﻥ ﺍﻟﺘﻌﺒﻴﺭ ﺍﺼﻠﻲ ﺜﻡ ﺤﺫﻑ ﻓﻲ ﺸﻭﺍﻫﺩ ﺍﻟﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ‪.١٦٢‬‬

‫ﻋﺒﺭﺍﻨﻴﻴﻥ ‪ ٧ :٢‬ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻭﺍﻗﻤﺘﻪ ﻋﻠﻰ ﺍﻋﻤﺎل ﻴﺩﻴﻙ" ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‬
‫ﺒﻴﻨﻤﺎ ﺍﻟﺩﻟﻴل ﺍﻟﺨﺎﺭﺠﻲ ﻴﻔﻀل ﻗﺭﺍﺀﺓ " ﻭﺍﻗﻤﺘﻪ ﻋﻠﻰ ﺍﻋﻤﺎل ﻴﺩﻴﻙ" ﺍﻻ ﺍﻨﻪ ﺒﺴﺒﺏ ﺍﺤﺘﻤﺎل ﺍﻥ ﻫﺫﻩ ﺍﻟﻘـﺭﺍﺀﺓ ﺍﻟﻁﻭﻴﻠـﺔ‬
‫ﺭﺒﻤﺎ ﻨﺘﺠﺕ ﻤﻥ ﺘﻤﺩﻴﺩ ﻨﺴﺨﻲ ﻟﻼﻗﺘﺒﺎﺱ ]ﻤﺯﻤﻭﺭ ‪ [٧ :٨‬ﻟﺫﻟﻙ ﺘﻔـﻀل ﺍﻟﻘـﺭﺍﺀﺓ ﺍﻟﻘـﺼﻴﺭﺓ ﻭ ﺍﻟﻤﺩﻋﻭﻤـﺔ ﺍﻴـﻀﺎ‬
‫ﺒﺎﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ‪.١٦٣‬‬

‫ﻋﺒﺭﺍﻨﻴﻴﻥ ‪ ٦ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺜﺎﺒﺘﺔ ﺍﻟﻰ ﺍﻟﻨﻬﺎﻴﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﻗﺭﺍﺀﺓ "ﺜﺎﺒﺘﺔ ﺍﻟﻰ ﺍﻟﻨﻬﺎﻴﺔ" ﻓﻲ ﻤﻌﻅﻡ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻻ ﺍﻨﻪ ﻴﺒﺩﻭ ﺍﻨﻬﺎ ﺍﻗﺘﺒﺴﺕ ﺒﻭﺍﺴـﻁﺔ ﻨﺎﺴـﺦ ﻤـﻥ‬
‫ﺍﻟﻌﺩﺩ‪ ١٤‬ﺨﺎﺼﺔ ﺍﻥ "ﺜﺎﺒﺘﺔ" )‪ (βεβαιαν‬ﻓﻲ ﻨﻭﻉ ﺍﻟﻤﺅﻨﺙ ﻜﻤﺎ ﻓﻲ ﺍﻟﻌﺩﺩ‪ ١٤‬ﺍﻴﻀﺎ‪.١٦٤‬‬

‫ﻋﺒﺭﺍﻨﻴﻴﻥ ‪ ٢١ :٧‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻋﻠﻰ ﺭﺘﺒﺔ ﻤﻠﻜﻲ ﺼﺎﺩﻕ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ )‪(CT‬‬
‫ﻴﺤﺫﻑ‪.‬‬
‫ﻤﻥ ﺠﺎﻨـﺏ ﻨﺠـﺩ ﺍﻥ ﺤـﺫﻑ ﺍﻟﻤﻘﻁـﻊ "ﻋﻠـﻰ ﺤـﺴﺏ ﻁﻘـﺱ ﻤﻠﻜﻴـﺼﺎﺩﻕ" ) ‪κατα την ταξιν‬‬
‫‪ (μελχισεδεκ‬ﻴﻤﻜﻥ ﺘﻔﺴﻴﺭﻫﺎ ﻋﻠﻰ ﺍﻨﻬﺎ ﺨﻁﺄ ﺒﺼﺭﻱ ﺍﺫﺍ ﻗﺩ ﻴﻨﺘﻘل ﻨﺎﺴﺦ ﺒﺒـﺼﺭﻩ ﻤـﻥ ﻜﻠﻤـﺔ "ﺤـﺴﺏ"‬
‫‪ (την‬ﺍﻟﻰ )‪ (κατα‬ﻓﻲ ﺒﺩﺍﻴﺔ ﺍﻟﻌﺩﺩ‪ ٢٢‬ﻤﻤﺎ ﻴﺅﺩﻱ ﺍﻟﻰ ﺍﺴﻘﺎﻁ ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ‬ ‫)‪ (κατα‬ﻗﺒل "ﻁﻘﺱ" )‪ταξιν‬‬
‫ﺒﻜﺎﻤﻠﻪ‪.‬‬

‫" ‪١٦٢ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٥٩٢‬‬
‫‪On the whole the Committee thought it more likely that δι εαυτου was added‬‬
‫‪in order to enhance the force of the middle voice of ποιησαμενος, than that‬‬
‫‪the phrase was present originally and then omitted in good representatives‬‬
‫" ‪of the Alexandrian text as well as in Western witnesses.‬‬
‫‪١٦٣ Ibid, p. ٥٩٤ " the Committee was impressed by the probability that the‬‬
‫‪longer reading may be the result of scribal enlargement of the quotation (Ps‬‬
‫"‪٨٫٧), and therefore preferred the shorter reading‬‬
‫" ‪١٦٤ Bruce Terry, A Student's Guide to New Testament Textual Variants Heb ٣:٦‬‬
‫‪In spite of the fact that "firm until the end" is in most manuscripts here,‬‬
‫‪it seems likely that it was borrowed by copyists from verse ١٤, especially‬‬
‫‪since "firm" is in the feminine gender, as in verse ١٤, but it seems to‬‬
‫" ‪refer to "boast" which is neuter gender‬‬

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The Brief Manual in The Greek Readings Of The New Testament

‫ ﻭ ﻴﻌﺘﻘﺩ ﺍﻥ ﺍﻻﺤﺘﻤﺎل ﺍﻟﺜﺎﻨﻲ‬١٧‫ﻭ ﻤﻥ ﺍﻟﺠﺎﻨﺏ ﺍﻻﺨﺭ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻨﺴﺎﺥ ﻗﺩ ﻴﺤﺎﻭﻟﻭﻥ ﺍﻀﺎﻓﺔ ﺍﻟﻤﻘﻁﻊ ﻫﻨﺎ ﻤﻥ ﺍﻟﻌﺩﺩ‬
.١٦٥‫ﻫﻭ ﺍﻻﻗﻭﻯ‬

‫( ﻴﻘـﺭﺃ "ﻻ‬CT) ‫( ﻭﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻴﻘﺭﺃ "ﻻ ﺘﻘﺩﺭ" ]ﺍﻟﺫﺒﺎﺌﺢ[ ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬١ :١٠ ‫ﻋﺒﺭﺍﻨﻴﻴﻥ‬
.[‫ﻴﻘﺩﺭ" ]ﺍﻟﻨﺎﻤﻭﺱ‬
.(δυνανται) "‫( ﻭ "ﻻ ﺘﻘﺩﺭ‬δυναται) "‫ﻴﻭﺠﺩ ﻓﺎﺭﻕ ﻨﺼﻲ ﻭﺍﻀﺢ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ "ﻻ ﻴﻘﺩﺭ‬

‫( ]ﻟﻠﻤﻔـﺭﺩ‬δυναται) "‫( ﻫﻭ ﺍﻟﺫﻱ "ﻻ ﻴﻘـﺩﺭ‬νομος) "‫ﺤﺴﺏ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻤﺘﻨﻭﻋﺔ ﺍﻻﻓﻀل ﻨﺠﺩ ﺍﻥ "ﺍﻟﻨﺎﻤﻭﺱ‬
‫( ﻫـﻰ ﺍﻟﺘـﻲ "ﻻ‬θυσιαις) "‫ ﻭﺒﻌﺽ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺘﺸﻴﺭ ﺍﻟﻰ ﺍﻥ "ﺍﻟﺫﺒﺎﺌﺢ‬.‫ﺍﻟﻐﺎﺌﺏ[ ﺍﻥ ﻴﻜﻤل ﺍﻟﺫﻴﻥ ﻴﺘﻘﺩﻤﻭﻥ‬
.١٦٦‫( ]ﻟﻠﺠﻤﻊ ﺍﻟﻐﺎﺌﺏ[ ﺍﻥ ﺘﻜﻤل ﺍﻟﺫﻴﻥ ﻴﺘﻘﺩﻤﻭﻥ‬δυνανται) "‫ﺘﻘﺩﺭ‬

.١٦٧‫ﻭ ﺘﻔﻀل ﻗﺭﺍﺀﺓ "ﻻ ﻴﻘﺩﺭ" ]ﺍﻟﻨﺎﻤﻭﺱ[ ﻻﻨﻬﺎ ﺍﻟﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻻﻗﺩﻡ‬

‫( ﻴﻘﺭﺃ "ﻤﻊ ﺠﻤﻴﻌﻜﻡ ﺍﻤـﻴﻥ‬TR) ‫( ﻴﻘﺭﺃ "ﻤﻊ ﺠﻤﻴﻌﻜﻡ ﺍﻤﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٢٥ :١٣ ‫ﻋﺒﺭﺍﻨﻴﻴﻥ‬
."‫( ﻴﻘﺭﺃ "ﻤﻊ ﺠﻤﻴﻌﻜﻡ‬CT) ‫ﻜﺘﺒﺕ ﺍﻟﻰ ﺍﻟﻌﺒﺭﺍﻨﻴﻴﻥ ﻤﻥ ﺍﻴﻁﺎﻟﻴﺎ ﺒﺘﻴﻤﻭﺜﺎﻭﺱ" ﻭﺍﻟﻨﻘﺩﻱ‬
(η χαρις μετα παντων υμων) "‫ﺍﻥ ﺍﻻﺴﺘﺨﺩﺍﻡ ﺍﻟﻤﺘﺄﺨﺭ ﻟﻠﻜﻠﻤﺎﺕ ﺍﻟﺨﺘﺎﻤﻴﺔ "ﺍﻟﻨﻌﻤﺔ ﻤﻊ ﺠﻤـﻴﻌﻜﻡ‬
‫ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﺍﻟﻬﺎﻤﺔ ﻗﺎﻭﻤـﺕ ﻫـﺫﻩ‬.‫ﺠﻌﻠﺕ ﻤﻥ ﺍﻟﺼﻌﺏ ﻋﻠﻰ ﺍﻟﻨﺴﺎﺥ ﺍﻻ ﻴﻀﻴﻑ "ﺍﻤﻴﻥ" ﻋﻨﺩ ﻨﺴﺦ ﺍﻟﺭﺴﺎﻟﺔ‬
.١٦٨‫ﺍﻻﻀﺎﻓﺔ‬

" ‫ ﻴﻭﺠﺩ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺘﺄﺨﺭﺓ ﻭ ﺘﻌﻜﺱ ﺍﻟﻨﺹ ﺍﻻﺼﻠﻲ ﻭﻻ ﺘﺘﻀﻤﻥ ﻫـﺫﻩ ﺍﻟﺨﺎﺘﻤـﺔ‬٢٥‫ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺩﺩ‬
‫ ﺍﻟﺨﺎﺘﻤﺔ ﺍﻻﺒﺴﻁ ﻫﻨﺎ ﻫﻰ "ﺍﻟﻰ ﺍﻟﻌﺒﺭﺍﻨﻴﻴﻥ" ﺘﻅﻬﺭ ﻓﻲ ﺍﻟﻌﺩﻴﺩ ﻤـﻥ‬." ‫ﻜﺘﺒﺕ ﺍﻟﻰ ﺍﻟﻌﺒﺭﺍﻨﻴﻴﻥ ﻤﻥ ﺍﻴﻁﺎﻟﻴﺎ ﺒﺘﻴﻤﻭﺜﺎﻭﺱ‬
.١٦٩‫ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺒﻜﺭﺓ‬

١٦٥ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٥٩٧
١٦٦ Philip W. Comfort, New Testament Text and Translation Commentary p. ٧٠٥ "
According to good, diverse testimony, it is "the law" that is not able
(third person singular) to perfect the priests"
١٦٧ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٦٠٠
١٦٨ Ibid, p. ٦٠٧ " The later liturgical use of the concluding words “Grace be
with all of you” must have made it difficult for scribes not to add avmh,n
when copying the epistle. Several important witnesses, however, have
resisted the intrusion"
١٦٩ Philip W. Comfort, New Testament Text and Translation Commentary p.٧٢١-٧٢٢
" It is quite certain that no book of the NT originally had an inscription
or a subscription. This is especially true for the Epistles because their
original purpose was to be apostolic letters, not literary works per se.
Thus, all inscriptions and subscriptions are scribal addenda.The simplest
form,"To the Hebrews", appears in the earliest witnesses "

٤٠
The Brief Manual in The Greek Readings Of The New Testament

‫( ﺭﺴﺎﻟﺔ ﻴﻌﻘﻭﺏ‬٢٠)

."‫( ﻴﻘﺭﺃ "ﺍﻟﺯﻭﺍﻨﻲ‬CT) ‫( ﻴﻘﺭﺃ "ﺍﻟﺯﻨﺎﺓ ﻭﺍﻟﺯﻭﺍﻨﻲ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٤ :٤ ‫ﻴﻌﻘﻭﺏ‬
‫ﺍﻥ ﺍﻟﺼﻭﺭﺓ ﺍﻟﻜﺘﺎﺒﻴﺔ "ﻟﻠﺯﻭﺍﻨﻲ" ﻤﺴﺘﺨﺩﻤﺔ ﺘﺼﻭﻴﺭﻴﺎ ﻟﺸﻌﺏ ﺍﺴﺭﺍﺌﻴل ﻜﻌﺭﻭﺱ ﻏﻴﺭ ﻤﺨﻠﺼﺔ ﷲ ﻜﻤﺎ ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﻘﺩﻴﻡ‬
‫[ ﺒﺎﻟﻤﺜل ﻓﻲ ﺍﻟﻌﻬﺩ ﺍﻟﺠﺩﻴـﺩ‬١ :٩ ‫ ﻫﻭﺸﻊ‬،٢٣ ،١٦ ‫ ﺤﺯﻗﻴﺎل‬،٢٠ :٣ ‫ ﺍﺭﻤﻴﺎ‬،٥ :٥٤ ‫ ﺍﺸﻌﻴﺎﺀ‬،٢٦ :٧٣ ‫]ﻤﺯﻤﻭﺭ‬
.[٣٨ :٨ ‫ ﻤﺭﻗﺱ‬،٤ :١٦ ،٣٩ :١٢ ‫]ﻤﺘﻰ‬

‫ﻟﺫﻟﻙ ﻋﻨﺩﻤﺎ ﻴﻔﻬﻡ ﺍﻟﻨﺴﺎﺥ ﺍﻟﻜﻠﻤﺔ ﺍﺩﺒﻴﺎ ﻜﻤﺎ ﺴﺒﻕ ﻓﺎﻨﻬﻡ ﻴﺤﺘﺎﺭﻭﻥ ﻟﻤﺎﺫﺍ ﺍﻟﻨﺴﺎﺀ ﻓﻘﻁ ﺍﻟﻤﺸﺎﺭ ﺍﻟﻴﻬﻥ ﻭ ﺒﺎﻟﺘﺎﻟﻲ ﻴﻌﺘﻘـﺩﻭﻥ‬
.‫ﺍﻨﻪ ﻤﻥ ﺍﻟﺼﻭﺍﺏ ﺍﻀﺎﻓﺔ ﺍﺸﺎﺭﺓ ﺍﻟﻰ ﺍﻟﺭﺠﺎل ﺍﻴﻀﺎ‬

.١٧٠‫ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺼﻴﺭﺓ ﻤﺩﻋﻭﻤﺔ ﺒﻘﻭﺓ ﻓﻲ ﺸﻭﺍﻫﺩ ﺍﻟﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ‬

."‫( ﻴﻘﺭﺃ "ﻫﻭ ﺴﺒﺏ ﺍﻥ ﻴﺤل‬CT) ‫( ﻴﻘﺭﺃ "ﺤل" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٥ :٤ ‫ﻴﻌﻘﻭﺏ‬
.‫ﻴﻭﺠﺩ ﺤﺭﻑ ﻭﺍﺤﺩ ﻓﻘﻁ ﺍﺨﺘﻼﻑ ﺒﻴﻥ ﻫﺠﺎﺀ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻭ ﺘﻨﻁﻘﺎﻥ ﺒﺎﻟﻁﺭﻴﻘﺔ ﻨﻔﺴﻬﺎ‬

‫( ﺍﺴﺘﺒﺩل ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﺒﺎﻟﺼﻴﻐﺔ ﺍﻻﻜﺜـﺭ ﺸـﻴﻭﻋﺎ‬κατωκισεν) "‫ﻭﻋﻠﻰ ﺍﻻﺭﺠﺢ ﺍﻥ ﺍﻟﻔﻌل ﺍﻟﻨﺎﺩﺭ "ﺍﻟﺫﻱ ﺤل‬
.١٧١(κατωκησεν)

‫( ﺭﺴﺎﻟﺔ ﺒﻁﺭﺱ ﺍﻻﻭﻟﻰ‬٢١)

.‫( ﻴﺤﺫﻑ‬CT) ‫( ﻴﻀﻴﻑ "ﺒﺎﻟﺭﻭﺡ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ‬TR) ‫( ﻭﺍﻟﻤﺴﺘﻠﻡ‬BYZ) ‫ ﺍﻟﺒﻴﺯﻨﻁﻲ‬٢٢ :١ ‫ ﺒﻁﺭﺱ‬١

‫ﻤﻥ ﺍﻟﻤﺸﻜﻭﻙ ﻓﻴﻪ ﻟﻠﻐﺎﻴﺔ ﺍﻥ ﻗﺭﺍﺀﺓ "ﺒﺎﻟﺭﻭﺡ" ﻴﻤﻜﻥ ﺍﻥ ﺘﺴﻘﻁ ﻤﻥ ﺍﻟﻨﺹ ﻋﺭﻀﻴﺎ ﺨﺎﺼﺔ ﻓﻲ ﺍﻟﻌﺩﻴﺩ ﻤـﻥ ﺍﻟـﺸﻭﺍﻫﺩ‬
.‫ﺍﻟﻘﺩﻴﻤﺔ‬

‫ﺒل ﺒﺎﻻﺤﺭﻯ ﺍﻨﻪ ﻤﻥ ﺍﻟﻤﺭﺠﺢ ﺍﻨﻬﺎ ﺍﻀﺎﻓﺔ ﻤﺘﺄﺨﺭﺓ ﺒﻭﺍﺴﻁﺔ ﺒﻌﺽ ﺍﻟﻨﺴﺎﺥ ﺍﻟﺫﻴﻥ ﺍﺭﺍﺩﻭﺍ ﺍﻅﻬﺎﺭ ﻋﻤل ﺍﻟـﺭﻭﺡ ﻓـﻲ‬
.١٧٢[٥ :٣ ‫ ﺘﻴﻁﺱ‬،١٣ :٢ ‫ ﺘﺴﺎﻟﻭﻨﻴﻜﻲ‬٢ ،٢ :١ ‫ ﺒﻁﺭﺱ‬١] ‫ﺘﻘﺩﻴﺱ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺭﺍﺠﻊ‬

١٧٠ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٦١٢ "
When copyists, however, understood the word here in its literal sense, they
were puzzled why only women were mentioned and therefore considered it right
to add a reference to men as well. The shorter reading is strongly testified
by both Alexandrian and Western witnesses "
١٧١ Bruce Terry, A Student's Guide to New Testament Textual Variants James ٤:

٥ " There is only one letter difference between the two readings in spelling
and the two words were pronounced alike. It is likely that the rare
causative verb "made to dwell" was replaced by copyists with the more common
simple form "dwell.""
١٧٢ Philip W. Comfort, New Testament Text and Translation Commentary p.٧٣٨ "
Rather, it is far more likely that this is a later addition made by some
scribe(s) wanting to emphasize the Spirits work in the believers'
sanctification (see ١:٢; also ٢ Thess ٢:١٣; Titus ٣:٥)"

٤١
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻭﺠﺩﺕ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻁﺭﻴﻘﻬﺎ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻭ ﻤﻨﻪ ﺍﻟﻰ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ )‪.(KJV‬‬

‫‪ ١‬ﺒﻁﺭﺱ ‪ ٢٣ :١‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻟﻰ ﺍﻻﺒﺩ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻤﻤﺘﺩﺓ ﺍﻟﻤﻭﺠﻭﺩﺓ ﻓﻲ ﻏﺎﻟﺒﻴﺔ ﺍﻟﻤﺨﻁﻭﻁـﺎﺕ "ﻜﻠﻤـﺔ ﺍﷲ ﺍﻟﺤﻴـﺔ ﺍﻟﺒﺎﻗﻴـﺔ ﺍﻟـﻰ ﺍﻻﺒـﺩ" ﺘﻌﺘﺒـﺭ ﺘﻤﺜﻴـل‬
‫)‪ (assimilation‬ﻟﻠﻨﺹ ﺍﻟﻤﻭﺠﻭﺩ ﻓﻲ ]‪١‬ﺒﻁﺭﺱ ‪" [٢٥ :١‬ﺃﻤﺎ ﻜﻠﻤﺔ ﺍﻟﺭﺏ ﻓﺘﺜﺒـﺕ ﺍﻟـﻰ ﺍﻻﺒـﺩ" ) ‪το‬‬
‫‪.١٧٣(ρημα το ευαγγελισθεν εις υμας‬‬

‫‪ ١‬ﺒﻁﺭﺱ ‪ ١٥ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻟﺭﺏ ﺍﻻﻟﻪ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘـﺩﻱ )‪ (CT‬ﻴﻘـﺭﺃ "ﺍﻟـﺭﺏ‬
‫ﺍﻟﻤﺴﻴﺢ"‪.‬‬
‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﻟﻤﺴﻴﺢ" ﻤﺩﻋﻭﻤﺔ ﺒﻘﻭﺓ ﺒﺎﻟﺸﻭﺍﻫﺩ ﺍﻻﻗﺩﻡ ﺍﻟﻤﺘﻨﻭﻋﺔ ﻭﺍﻴﻀﺎ ﺒﺎﻻﺤﺘﻤﺎﻻﺕ ﺍﻟﻨﺴﺨﻴﺔ ﺤﻴـﺙ ﻴﺤـل ﺍﻟﺘﻌﺒﻴـﺭ‬
‫ﺍﻟﺸﺎﺌﻊ "ﺍﻟﺭﺏ ﺍﻻﻟﻪ" ﻤﻜﺎﻥ ﺍﻟﺘﻌﺒﻴﺭ ﺍﻟﻐﻴﺭ ﻤﻌﺘﺎﺩ "ﺍﻟﺭﺏ ﺍﻟﻤﺴﻴﺢ"‪.١٧٤‬‬

‫‪ ١‬ﺒﻁﺭﺱ ‪ ١٤ :٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻤﺎ ﻤﻥ ﺠﻬﺘﻬﻡ ﻓﻴﺠﺩﻑ ﻋﻠﻴﻪ ﻭﺍﻤﺎ ﻤﻥ ﺠﻬﺘﻜﻡ‬
‫ﻓﻴﻤﺠﺩ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻥ ﺍﻟﻨﺹ ﺍﻻﻁﻭل ﻗﺩ ﺤﺫﻑ ﻋﺭﻀﻴﺎ ﺒﺴﺒﺏ ﺍﻟﻨﻬﺎﻴﺎﺕ ﺍﻟﻤﺘﺸﺎﺒﻬﺔ )‪ (homoeoteleuton‬ﻓـﻲ‬
‫ﻜﻠﻤﺔ "ﻴﺤل" )‪ (αναπαυεται‬ﻭﻜﻠﻤﺔ "ﻴﻤﺠﺩ" )‪ (δοξαζεται‬ﺒﻨﻬﺎﻴﺔ ﺍﻟﻌﺩﺩ‪ ١٤‬ﺤﻴـﺙ ﺘﻨﺘﻬﻴـﺎﻥ ﺒـﻨﻔﺱ‬
‫ﺍﻻﺭﺒﻌﺔ ﺤﺭﻭﻑ‪.‬‬

‫ﻭ ﻻﻨﻪ ﻻ ﺘﻭﺠﺩ ﻤﺨﻁﻭﻁﺔ ﻭﺍﺤﺩﺓ ﺒﺎﻗﻴﺔ ﻋﻠﻰ ﺍﻻﻗل ﺘﺤﻔﻅ ﺍﻟﻨﺹ ﺍﻟﻁﻭﻴل " ﺍﻤﺎ ﻤﻥ ﺠﻬﺘﻬﻡ ﻓﻴﺠﺩﻑ ﻋﻠﻴﻪ ﻭﺍﻤﺎ ﻤـﻥ‬
‫‪١٧٥‬‬
‫ﺠﻬﺘﻜﻡ ﻓﻴﻤﺠﺩ " ﻓﻴﻜﻭﻥ ﺴﺒﺏ ﺍﻟﻨﺹ ﺍﻟﻁﻭﻴل ﻫﻨﺎ ﻫﻭ ﺯﻴﺎﺩﺓ ﻨﺴﺨﻴﺔ ﻋﻠﻰ ﺍﻟﻌﺩﺩ‪.١٤‬‬

‫‪ ١‬ﺒﻁﺭﺱ ‪ ٢ :٥‬ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻀﻴﻑ "ﺤﺴﺏ ]ﻤﺸﻴﺌﺔ[ ﺍﷲ" ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﺤﺫﻑ‪.‬‬
‫ﻻﻥ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻬﺎﻤﺔ ﺘﺘﻀﻤﻥ ﺍﻟﻘﺭﺍﺀﺓ "ﺤﺴﺏ ﺍﷲ" )‪ (κατα θεον‬ﺒﻌﺩ "ﺒﺎﻻﺨﺘﻴﺎﺭ" ﻭ ﻻﻨﻪ ﻤـﻥ‬
‫ﺍﻟﺴﻬل ﺘﻔﺴﻴﺭ ﻟﻤﺎﺫﺍ ﺤﺫﻓﺕ ﺍﻟﻘﺭﺍﺀﺓ ﺒﻭﺍﺴﻁﺔ ﻨﺴﺎﺥ ﻴﻌﺘﻘﺩﻭﻥ ﺒﺎﻨﻬﺎ ﻏﻴﺭ ﻀﺭﻭﺭﻴﺔ ﺜﻡ ﺍﻀـﺎﻓﺘﻬﺎ ﻻﺤﻘـﺎ ﻓﺎﻨـﻪ ﻤـﻥ‬
‫ﺍﻟﻤﺤﺘﻤل ﺠﺩﺍ ﺍﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ ﻜﺎﻨﺕ ﻀﻤﻥ ﺍﻟﻨﺹ ﺍﻻﺼﻠﻲ‪.١٧٦‬‬

‫‪١٧٣‬‬ ‫‪Ibid, p.٧٣٩‬‬

‫‪١٧٤‬‬ ‫‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٦٢١-‬‬
‫‪٦٢٢ " The reading χριστον, however, is strongly supported by early and‬‬
‫‪diversified external evidence, as well as by transcriptional probability,‬‬
‫‪the more familiar expression (κυριον δε τον θεον) replacing the less usual‬‬
‫" ‪expression (κυριον δε τον χριστον).‬‬
‫" ‪١٧٥ Philip W. Comfort, New Testament Text and Translation Commentary p.٧٥٠‬‬
‫‪But if this were so, one would think that at least one early Greek‬‬
‫‪manuscript would have escaped this corruption and preserved the longer text.‬‬
‫‪Since this is not the case, it stands to reason that the longer text is a‬‬
‫" ‪scribal gloss on verse ١٤‬‬
‫‪١٧٦‬‬ ‫‪Ibid, p.٧٥٢ " Since many important manuscripts include the words κατα‬‬
‫‪θεον "according to God" and since it is easier to explain why scribes would‬‬
‫‪delete the words (being deemed unnecessary or unclear) than add them, it is‬‬
‫" ‪very likely that the first reading contains the original text‬‬

‫‪٤٢‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫)‪ (٢٢‬ﺭﺴﺎﻟﺔ ﺒﻁﺭﺱ ﺍﻟﺜﺎﻨﻴﺔ‬

‫‪ ٢‬ﺒﻁﺭﺱ ‪ ١٠ :٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺴﺘﺤﺘﺭﻕ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺴﺘﻜﺸﻑ"‪.‬‬

‫ﺍﻥ ﺼﻌﻭﺒﺔ ﻭﻀﺒﺎﺒﻴﺔ ﺍﻟﻔﻌل "ﺴﺘﻜﺸﻑ" )‪ (ευρεθησεται‬ﻴﻤﻜﻥ ﺍﻥ ﺘﺯﻭل ﺍﺫﺍ ﺘﻡ ﻓﻬﻤﻪ ﻋﻠﻰ ﺍﻨﻪ ﻓﻌل ﺒﺼﻴﻐﺔ‬
‫ﻤﺒﻨﻲ ﻟﻠﻤﺠﻬﻭل ]ﺍﷲ[‪ .‬ﺤﻴﺙ ﻴﺘﺤﺩﺙ ﺍﻟﻌﺩﺩ ﻋﻠﻰ ﺍﻟﻘﻀﺎﺀ ﺍﻻﻟﻬﻲ ﻗﺎﺭﻥ ﻤﻊ ]ﺍﻴﻭﺏ ‪.[٢٧ :٢٠‬‬

‫ﻋﻨﺩﻤﺎ ﻴﻨﺤل ﻜل ﺍﻟﻜﻭﻥ ﻓﻲ ﻴﻭﻡ ﺍﻟﺩﻴﻨﻭﻨﺔ ﺍﻻﺨﻴﺭ ﺭﺍﺠﻊ ]ﺭﺅﻴﺎ ‪ [١١ :٢٠‬ﻜل ﺸﺊ ﻋﻤل ﻋﻠـﻰ ﺍﻻﺭﺽ ﺴـﻴﻌﺭﺽ‬
‫ﻟﺩﻴﻨﻭﻨﺔ ﺍﷲ ﻓﻜل ﺸﺊ ﺴﻴﻜﺸﻑ ﻜﻘﺩﺭﻩ ﻗﺎﺭﻥ ﻤﻊ ]‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ .[١٥-١٠ :٣‬ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﻴﻭﺍﻓﻕ ﺍﻟـﻨﺹ ﺍﻟـﺫﻱ‬
‫ﻴﺘﺤﺩﺙ ﻋﻤﺎ ﺴﻴﺘﻡ ﻓﻲ ﻴﻭﻡ ﺍﻟﺩﻴﻨﻭﻨﺔ ﺍﻻﺨﻴﺭ ﺭﺍﺠﻊ ]‪ ٢‬ﺒﻁﺭﺱ ‪.[٧ :٣‬‬

‫ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ "ﺴﺘﻜﺸﻑ" )‪ (ευρεθησεται‬ﺤﻔﻅﺕ ﻓﻲ ﻋﺩﺩ ﻤﻥ ﺍﻟﺸﻭﺍﻫﺩ ﻜﻤﺎ ﻭﺜﻘﺕ ﺒﻁﺭﻴﻘـﺔ ﻏﻴـﺭ‬
‫ﻤﺒﺎﺸﺭﺓ ﻓﻲ ﺍﻟﺒﺭﺩﻴﺔ ‪.١٧٧(P٧٢) ٧٢‬‬

‫)‪ (٢٣‬ﺭﺴﺎﻟﺔ ﻴﻭﺤﻨﺎ ﺍﻻﻭﻟﻰ‬

‫‪ ١‬ﻴﻭﺤﻨﺎ ‪ ٢٠ :٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻜل ﺸﺊ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻜﻠﻜﻡ"‪.‬‬
‫ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺘﻴﻥ ﻴﻭﺠﺩ ﻓﻲ ﺤﺭﻑ ﻭﺍﺤﺩ ﻓﻘﻁ ﻤﻥ ﺤﺭﻓﻴﻥ‪ .‬ﻭ ﺒﺴﺒﺏ ﻓﻬﻡ ﺍﻟﻔﻘﺭﺓ ﻜﻭﻨﻪ ﻤﻭﺠﻪ ﻀﺩ ﺩﻋﻭﻯ ﺍﻤﺘﻼﻙ‬
‫ﺍﻟﻤﻌﺭﻓﺔ ﻟﻔﺌﺔ ﻤﺤﺩﻭﺩﺓ ﻓﻘﺩ ﺍﺘﺨﺫﺕ ﺍﻟﻘﺭﺍﺀﺓ "ﻜﻠﻜﻡ" )‪.(παντες‬‬

‫ﺍﻤﺎ ﺍﻟﻘﺭﺍﺀﺓ "ﻜل ﺸﺊ" )‪ (παντα‬ﻓﻘﺩ ﺍﻋﺘﺒﺭﺕ ﺘﻌﺩﻴل ﺍﺩﺨل ﺒﻭﺍﺴﻁﺔ ﻨﺴﺎﺥ ﺸﻌﺭﻭﺍ ﺒﺎﻟﺤﺎﺠﺔ ﻟﻭﺠﻭﺩ ]ﻤﻔﻌﻭل ﺒـﻪ[‬
‫ﺒﻌﺩ "ﺘﻌﻠﻤﻭﻥ" )‪.١٧٨(οιδατε‬‬

‫‪ ١‬ﻴﻭﺤﻨﺎ ‪ ٢٣ :٢‬ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻟﻪ ﺍﻻﺏ ﻤﻥ ﻴﻌﺘﺭﻑ ﺒﺎﻻﺒﻥ ﺍﻴـﻀﺎ" ﺒﻴﻨﻤـﺎ ﺍﻟﺒﻴﺯﻨﻁـﻲ‬
‫)‪ (BYZ‬ﻴﺤﺫﻑ‪.‬‬
‫ﺒﺴﺒﺏ ﺍﻟﻨﻬﺎﻴﺎﺕ ﺍﻟﻤﺘﺸﺎﺒﻬﺔ )‪ (homoeoteleuton‬ﻨﺠﺩ ﺍﻥ ﺍﻟﻤﻘﻁﻊ " ﻟﻪ ﺍﻻﺏ ﻤﻥ ﻴﻌﺘﺭﻑ ﺒـﺎﻻﺒﻥ ﺍﻴـﻀﺎ"‬
‫)‪ (τον πατερα εχει ο ομολογων τον υιον και‬ﻓﻲ ﺍﻟﻤﺨﻁﻭﻁـﺎﺕ ﺍﻟﻤﺘـﺄﺨﺭﺓ ﻭ‬
‫ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﻗﺩ ﺍﺴﻘﻁ ﻋﺭﻀﻴﺎ ﻤﻥ ﺍﻟﻌﺩﺩ‪.‬‬

‫‪١٧٧‬‬ ‫‪Ibid, p.٧٦٨ "The awkwardness and opaqueness of the verb ευρεθησεται can‬‬
‫‪be removed if it is understood as a divine passive: "will be found out by‬‬
‫"‪God.‬‬
‫‪١٧٨‬‬ ‫‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٦٤١‬‬
‫‪“The reading παντα, was regarded as a correction introduced by copyists who‬‬
‫”‪felt the need of an object after οιδατε‬‬

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺘﻨﺘﻤﻲ ﻟﻠﻨﺹ ﺍﻻﺼﻠﻲ ﻭ ﻤﺩﻋﻭﻤﺔ ﺒﻘﻭﺓ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻜﺎﻟﺴﻴﻨﺎﺌﻴﺔ ﻭﺍﻻﺴﻜﻨﺩﺭﻴﺔ ﻭﺍﻟﻔﺎﺘﻴﻜﺎﻨﻴﺔ‬
‫ﻭﺍﻻﻓﺭﺍﻴﻤﻴﺔ ﻭﻏﻴﺭﻫﺎ‪.١٧٩‬‬

‫‪ ١‬ﻴﻭﺤﻨﺎ ‪ ١ :٣‬ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻀﻴﻑ "ﻜﻤﺎ ﻨﺤﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﺤﺫﻑ‪.‬‬

‫‪ (και‬ﻴﻤﻜﻥ ﺍﻋﺘﺒﺎﺭﻫﺎ ﺍﻀﺎﻓﺔ ﺘﻔـﺴﻴﺭﻴﺔ‬ ‫ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻨﻪ ﻴﻤﻜﻥ ﺍﻟﺠﺩﺍل ﺤﻭل ﺍﻥ ﺍﻟﻜﻠﻤﺎﺕ "ﻜﻤﺎ ﻨﺤﻥ" )‪εσμεν‬‬
‫ﺍﺩﺨﻠﺕ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﻤﻥ ﺍﺠل ﺘﺎﻜﻴﺩ ﺤﻘﻴﻘﺔ ﺍﻻﻋﻼﻥ ﺍﻟﺴﺎﺒﻕ ﺸﺭﺤﻪ‪.‬‬

‫ﺍﻻ ﺍﻨﻪ ﻤﻥ ﺍﻻﻜﺜﺭ ﺍﺤﺘﻤﺎﻟﻴﺔ ﺍﻨﻬﺎ ﺍﺼﻠﻴﺔ ﻜﻭﻨﻬﺎ ﻤﺩﻋﻭﻤﺔ ﺒﺸﻭﺍﻫﺩ ﻤﻥ ﺍﻟﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭﺍﻟﻐﺭﺒﻲ‪.‬‬

‫ﺍﻥ ﻏﻴﺎﺏ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ ﻓﻲ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟـﺸﻭﺍﻫﺩ ﺍﻟﻤﺘـﺄﺨﺭﺓ ﺒﻤـﺎ ﻓـﻲ ﺫﻟـﻙ ﺍﻟـﻨﺹ ﺍﻟﻤـﺴﺘﻠﻡ ) ‪Textus‬‬
‫‪ (Receptus‬ﻴﺭﺠﻊ ﺍﻟﻰ ﺍﻏﻔﺎل ﻨﺴﺨﻲ ﺭﺒﻤﺎ ﺤﺩﺙ ﺒﺴﺒﺏ ﺘﺸﺎﺒﻪ ﺍﻟﺤﺭﻭﻑ ﻤﻊ ﺍﻟﻜﻠﻤﺔ ﺍﻟـﺴﺎﺒﻘﺔ ﻟﻬـﺎ "ﻨـﺩﻋﻰ"‬
‫)‪ (κληθωμεν‬ﺍﻭ ﻨﺘﻴﺠﺔ ﺘﻬﺫﻴﺏ ﻤﻘﺼﻭﺩ ﻟﻠﻤﻘﻁﻊ ﺍﻻﻋﺘﺭﺍﻀﻲ‪.١٨٠‬‬

‫‪ ١‬ﻴﻭﺤﻨﺎ ‪ ٣ :٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻟﻤﺴﻴﺢ ﺍﻨﻪ ﻗﺩ ﺠﺎﺀ ﻓﻲ ﺍﻟﺠﺴﺩ" ﺒﻴﻨﻤـﺎ ﺍﻟﻨﻘـﺩﻱ‬
‫)‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺼﻴﺭﺓ ﺍﻟﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﺸﻭﺍﻫﺩ ﺍﻻﻓﻀل ﻤﻥ ﺍﻟﻨﺹ ﺍﻻﺴﻜﻨﺩﺭﻱ ﻭ ﺍﻟﻐﺭﺒﻲ ﻗﺩ ﺍﻤﺘـﺩﺕ ﺒﻭﺍﺴـﻁﺔ ﻨـﺴﺎﺥ‬
‫ﺒﺎﻀﺎﻓﺔ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺍﻟﻌﺩﺩ‪ ٢‬ﺍﻟﺴﺎﺒﻕ " ﻜل ﺭﻭﺡ ﻴﻌﺘﺭﻑ ﺒﻴﺴﻭﻉ ﺍﻟﻤﺴﻴﺢ ﺍﻨﻪ ﻗﺩ ﺠﺎﺀ ﻓﻲ ﺍﻟﺠﺴﺩ ﻓﻬﻭ ﻤﻥ ﺍﷲ "‪.١٨١‬‬

‫‪ ١‬ﻴﻭﺤﻨﺎ ‪ ٨-٧ :٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻓﺎﻥ ﺍﻟﺫﻴﻥ ﻴﺸﻬﺩﻭﻥ ﻫﻡ ﺜﻼﺜﺔ ﺍﻟﺭﻭﺡ ﻭﺍﻟﻤﺎﺀ ﻭﺍﻟﺩﻡ‬
‫ﻭﻫﺅﻻﺀ ﺍﻟﺜﻼﺜﺔ ﻫﻡ ﻓﻲ ﺍﻟﻭﺍﺤﺩ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻓﺎﻥ ﺍﻟﺫﻴﻥ ﻴﺸﻬﺩﻭﻥ ﻓﻲ ﺍﻟـﺴﻤﺎﺀ ﻫـﻡ ﺜﻼﺜـﺔ ﺍﻻﺏ‬
‫ﻭﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ ﻭﻫﺅﻻﺀ ﺍﻟﺜﻼﺜﺔ ﻫﻡ ﻭﺍﺤﺩ ﻭﺍﻟﺫﻴﻥ ﻴﺸﻬﺩﻭﻥ ﻓﻲ ﺍﻻﺭﺽ ﻫﻡ ﺜﻼﺜﺔ ﺍﻟﺭﻭﺡ ﻭﺍﻟﻤﺎﺀ ﻭﺍﻟﺩﻡ‬
‫ﻭﺍﻟﺜﻼﺜﺔ ﻫﻡ ﻓﻲ ﺍﻟﻭﺍﺤﺩ"‪.‬‬
‫ﺍﻥ ﺍﻟﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﻟﻡ ﻴﻜﺘﺏ ﻫﺫﻩ ﺍﻟﻜﻠﻤﺎﺕ "ﻓﺎﻥ ﺍﻟﺫﻴﻥ ﻴﺸﻬﺩﻭﻥ ﻓﻲ ﺍﻟﺴﻤﺎﺀ ﻫﻡ ﺜﻼﺜﺔ ﺍﻻﺏ ﻭﺍﻟﻜﻠﻤﺔ ﻭﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ‬
‫ﻭﻫﺅﻻﺀ ﺍﻟﺜﻼﺜﺔ ﻫﻡ ﻭﺍﺤﺩ ﻭﺍﻟﺫﻴﻥ ﻴﺸﻬﺩﻭﻥ ﻓﻲ ﺍﻻﺭﺽ ﻫﻡ ﺜﻼﺜﺔ ﺍﻟﺭﻭﺡ ﻭﺍﻟﻤﺎﺀ ﻭﺍﻟﺩﻡ ﻭﺍﻟﺜﻼﺜﺔ ﻫﻡ ﻓﻲ ﺍﻟﻭﺍﺤـﺩ"‬
‫‪ [Comma‬ﺍﻟﺘـﻲ‬ ‫ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ ﺍﻟﺸﻬﻴﺭ ﻴﺴﻤﻰ "ﺍﻟﺸﻬﻭﺩ ﺍﻟﺴﻤﺎﺌﻴﻴﻥ" ﺍﻭ "ﺍﻟﻔﺎﺼﻠﺔ ﺍﻟﻴﻭﺤﻨﺎﻭﻴـﺔ" ]‪Johanneum‬‬
‫ﻨﺘﺠﺕ ﻜﺘﻔﺴﻴﺭ ﻟﻠﻌﺩﺩ ]‪ ١‬ﻴﻭﺤﻨﺎ ‪ [٨ :٥‬ﻭﻫﻰ ﺘﺸﺭﺡ ﺍﻟﺜﻼﺜﺔ ﻋﻨﺎﺼﺭ )ﺍﻟﺭﻭﺡ‪ ،‬ﺍﻟﺩﻡ‪ ،‬ﺍﻟﻤﺎﺀ( ﺤﻴﺙ ﺘﺭﻤـﺯ ﻟﻠﺜـﺎﻟﻭﺙ‬
‫)ﺍﻻﺏ‪ ،‬ﺍﻻﺒﻥ‪ ،‬ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ(‪.١٨٢‬‬

‫‪١٧٩‬‬ ‫‪Ibid, p.٦٤١ “Because of homoeoteleuton, K L and most minuscules, followed‬‬

‫‪by the Textus Receptus, have accidentally omitted the second part of the‬‬
‫”‪verse‬‬
‫‪١٨٠‬‬ ‫‪Ibid, p.٦٤٢ “The absence of the words in several of the later witnesses,‬‬
‫‪followed by the Textus Receptus, is due either to scribal oversight, perhaps‬‬
‫‪occasioned by graphical similarity with the preceding word (κληθωμεν), or to‬‬
‫”‪deliberate editorial pruning of an awkward parenthetical clause‬‬
‫‪١٨١ Ibid, p.٦٤٥‬‬
‫‪١٨٢ Philip W. Comfort, New Testament Text and Translation Commentary p.٧٨٥‬‬
‫‪“This famous passage, called "the heavenly witness" or Comma Johanneum, came‬‬
‫‪from a gloss on ٥:٨ which explained that the three elements (water, blood,‬‬
‫‪and Spirit) symbolize the Trinity (the Father, the Word (Son) and the‬‬
‫”)‪Spirit‬‬

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫‪Liber‬‬ ‫ﻫﺫﻩ ﺍﻻﻀﺎﻓﺔ ﻤﻥ ﺍﺼل ﻻﺘﻴﻨﻲ‪ .‬ﻭﺍﻭل ﻤﺭﺓ ﻴﻅﻬﺭ ﻫـﺫﺍ ﺍﻟﻤﻘﻁـﻊ ﺍﻟﻤﻁـﻭل ﻜـﺎﻥ ﻓـﻲ ﺭﺴـﺎﻟﺔ )‬
‫‪ (Apologeticus‬ﺍﻟﻤﻜﺘﻭﺒﺔ ﺒﻭﺍﺴﻁﺔ ﺍﻻﺴﺒﺎﻨﻲ ﺒﺭﻴﺴﻴﻠﻴﺎﻥ )‪ (Priscillian‬ﺍﻭ ﺘﻠﻤﻴﺫﻩ ﺍﻨـﺴﺘﺎﻨﺘﻴﻭﺱ‬
‫)‪.(Instantius‬‬

‫ﻴﺒﺩﻭ ﺍﻥ ﻫﺫﺍ ﺍﻟﺘﻌﻠﻴﻕ ﻨﺸﺄ ﺤﻴﻥ ﺘﻡ ﺍﺩﺭﺍﻙ ﺍﻟﻤﻘﻁﻊ ﺍﻻﺼﻠﻲ ﻜﺭﻤﺯ ﻟﻠﺜﺎﻟﻭﺙ ﻤﻥ ﺨﻼل ﺫﻜﺭ ﺍﻟﺜﻼﺜﺔ ﺸـﻬﻭﺩ "ﺍﻟـﺭﻭﺡ‬
‫ﻭﺍﻟﻤﺎﺀ ﻭﺍﻟﺩﻡ"‪ .‬ﻫﺫﺍ ﺍﻟﺘﻔﺴﻴﺭ ﺭﺒﻤﺎ ﻜﺘﺏ ﻜﻤﻠﺤﻭﻅﺔ ﻫﺎﻤﺸﻴﺔ ﺍﻟﺘﻲ ﻭﺠﺩﺕ ﻁﺭﻴﻘﻬﺎ ﻓﻲ ﺍﻟﻨﺹ‪.١٨٣‬‬

‫ﻫﺫﺍ ﺍﻟﺘﻌﻠﻴﻕ ﻅﻬﺭ ﺍﻴﻀﺎ ﻓﻲ ﻜﺘﺎﺒﺎﺕ ﺍﻻﺒﺎﺀ ﺍﻟﻼﺘﻴﻥ ﻓﻲ ﺸﻤﺎل ﺍﻓﺭﻴﻘﻴﺎ ﻭﺍﻴﻁﺎﻟﻴﺎ ﻜﺠﺯﺀ ﻤﻥ ﻨﺹ ﺍﻟﺭﺴﺎﻟﺔ ﻤﻥ ﺍﻟﻘـﺭﻥ‬
‫ﺍﻟﺨﺎﻤﺱ ﻭ ﻤﺎ ﺒﻌﺩ ﻭ ﻭﺠﺩﺕ ﻁﺭﻴﻘﻬﺎ ﻓﻲ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﻨﺴﺦ ﺍﻟﺘﺭﺠﻤﺎﺕ ﺍﻟﻼﺘﻴﻨﻴﺔ ﺍﻟﻔﻭﻟﺠﺎﺘﺎ )ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺍﻥ ﺍﻟﺘﺭﺠﻤـﺔ‬
‫ﺍﻻﺼﻠﻴﺔ ﻟﺠﻴﺭﻭﻡ ﻻ ﺘﺘﻀﻤﻨﻬﺎ(‪.١٨٤‬‬

‫)‪ (٢٤‬ﺭﺴﺎﻟﺔ ﻴﻭﺤﻨﺎ ﺍﻟﺜﺎﻨﻴﺔ‬

‫‪ ٢‬ﻴﻭﺤﻨﺎ ‪ ٩‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺘﻌﺩﻯ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﺒﺘﻌﺩ"‪.‬‬

‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﺒﺘﻌﺩ" )‪ (προαγων‬ﺘﺸﻴﺭ ﺍﻟﻰ ﺍﻟﻐﻨﻭﺴﻴﻴﻥ ﺍﻟﺫﻴﻥ ﻴﻌﺘﻘﺩﻭﻥ ﺍﻨﻬﻡ "ﺍﻟﻌﺎﺭﻓﻭﻥ ﺒﺎﷲ" ﻭﺒﺎﻟﺜﻭﺍﺒﺕ ﺍﻟﺭﻭﺤﻴـﺔ‬
‫ﻭﺤﺩﻫﻡ‪ .‬ﻭ ﻟﻜﻥ ﻫﺫﻩ ﺍﻟﻤﻌﺭﻓﺔ ﺍﺒﻌﺩﺘﻬﻡ ﺍﻟﻰ ﻤﺎ ﻭﺭﺍﺀ ﺍﻟﺤﻕ ﺍﻟﻤﺴﻴﺤﻲ ﺍﻻﻭﺭﺜﻭﺩﻭﻜﺴﻲ ﻟﺩﺭﺠﺔ ﺍﻨﻬﻡ ﻟﻡ ﻴﺜﺒﺘﻭﺍ ﻓﻲ ﺘﻌﻠﻴﻡ‬
‫ﺍﻟﻤﺴﻴﺢ )ﺘﻌﻠﻴﻡ ﺍﻟﺭﺴل ﺍﻟﻤﺴﺘﻠﻤﺔ ﻤﻥ ﺍﻟﻤﺴﻴﺢ(‪.‬‬

‫ﺍﻟﻨﻘﺩ ﻀﺩ ﺍﻟﻐﻨﻭﺴﻴﺔ ﻤﻔﻘﻭﺩ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﺜﺎﻨﻴﺔ "ﺘﻌﺩﻱ" ﺍﻟﺘﻲ ﺘﺸﻴﺭ ﺒﺒﺴﺎﻁﺔ ﺍﻟﻰ ﺍﻟﺸﺨﺹ ﺍﻟﺫﻱ ﻴـﻀل ﻋـﻥ ﺘﻌﻠـﻴﻡ‬
‫ﺍﻟﻤﺴﻴﺢ ﻜﻤﺘﺠﺎﻭﺯ‪.‬‬

‫ﺒﻌﺽ ﺍﻟﻨﺴﺎﺥ ﻟﻡ ﻴﻔﻬﻤﻭﺍ ﺍﺸﺎﺭﺓ ﺍﻟﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺍﻟﻰ ﺍﻟﻐﻨﻭﺴﻴﻴﻥ ﺍﻟﻤـﺩﻋﻴﻴﻥ ﻟﻠﻤﻌﺭﻓـﺔ ﻭﻏﻴـﺭﻭﺍ ﺍﻟﻘـﺭﺍﺀﺓ "ﺍﺒﺘﻌـﺩ"‬
‫)‪ (προαγων‬ﺍﻟﻰ ﺍﻟﻘﺭﺍﺀﺓ "ﺘﻌﺩﻯ" )‪.١٨٥(παραβαινων‬‬

‫‪١٨٣‬‬ ‫‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٦٤٨‬‬
‫‪“apparently the gloss arose when the original passage was understood to‬‬
‫‪symbolize the Trinity (through the mention of the three witnesses: the‬‬
‫‪Spirit, the water, and the blood), an interpretation which may have been‬‬
‫‪written first as a marginal note that afterwards found its way into the‬‬
‫”‪text‬‬
‫‪١٨٤ Philip W. Comfort, New Testament Text and Translation Commentary p.٧٨٥‬‬
‫‪“The gloss showed up in the writings of Latin fathers in North Africa and‬‬
‫‪Italy (as part of the text of the Epistle) from the fifth century onward,‬‬
‫”‪and it found its way into more and more copies of the Latin Vulgate‬‬
‫‪١٨٥ Ibid, p.٧٩٣ “Some scribes must not have understood John's reference to‬‬
‫‪gnostics claiming advanced knowledge and therefore changed προαγων to‬‬
‫”‪παραβαινων‬‬

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫)‪ (٢٥‬ﺭﺴﺎﻟﺔ ﻴﻭﺤﻨﺎ ﺍﻟﺜﺎﻟﺜﺔ‬

‫‪ ٣‬ﻴﻭﺤﻨﺎ ‪ ١٤‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺴﻼﻡ ﻟﻙ ﻴﺴﻠﻡ ﻋﻠﻴﻙ ﺍﻻﺤﺒـﺎﺀ ﺴـﻠﻡ ﻋﻠـﻰ ﺍﻻﺤﺒـﺎﺀ‬
‫ﺒﺎﺴﻤﺎﺌﻬﻡ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻨﻘل ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ ﺍﻟﻰ ﺍﻟﻌﺩﺩ ‪.١٥‬‬
‫ﻴﻨﻘل ﺍﻟﻨﺹ ﺍﻟﻨﻘﺩﻱ ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ " ﺴﻼﻡ ﻟﻙ ﻴﺴﻠﻡ ﻋﻠﻴﻙ ﺍﻻﺤﺒﺎﺀ ﺴﻠﻡ ﻋﻠﻰ ﺍﻻﺤﺒﺎﺀ ﺒﺎﺴﻤﺎﺌﻬﻡ " ﺍﻟﻰ ﺍﻟﻌﺩﺩ‪.١٥‬‬

‫)‪ (٢٦‬ﺭﺴﺎﻟﺔ ﻴﻬﻭﺫﺍ‬

‫ﻴﻬﻭﺫﺍ ‪ ١‬ﺍﻟﻨﺹ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻟﻤﻘﺩﺴـﻴﻥ" ﺒﻴﻨﻤـﺎ ﺍﻟـﻨﺹ ﺍﻟﻨﻘـﺩﻱ )‪ (CT‬ﻴﻘـﺭﺃ‬
‫"ﺍﻟﻤﺤﺒﻭﺒﻴﻥ"‪.‬‬
‫ﺒﺩﻻ ﻤﻥ ﻗﺭﺍﺀﺓ "ﺍﻟﻤﺤﺒﻭﺒﻴﻥ" )‪ (ηγαπημενοις‬ﺍﻟﻤﺩﻋﻭﻤﺔ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻴﻘـﺭﺃ ﺍﻟـﻨﺹ ﺍﻟﻤـﺴﺘﻠﻡ‬
‫"ﺍﻟﻤﻘﺩﺴﻴﻥ" )‪.(ηγαπημενοις‬‬

‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﻟﻤﻘﺩﺴﻴﻥ" )‪ (ηγαπημενοις‬ﺍﻟﺘﻲ ﺍﻋﺘﻤﺩﺕ ﻋﻠﻰ ]‪ ١‬ﻜﻭﺭﻨﺜﻭﺱ ‪ [٢ :١‬ﻗﺩ ﺍﺩﺨﻠﺕ ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ‬
‫ﻤﻥ ﺍﺠـل ﺘﺠﻨـﺏ ﺼـﻌﻭﺒﺔ ﺍﻟـﺩﻤﺞ ﻏﻴـﺭ ﺍﻟﻤﻌﺘـﺎﺩ ﻓـﻲ ""ﺍﻟﻤﺤﺒـﻭﺒﻴﻥ ﻓـﻲ ﺍﷲ" ) ‪εν θεω πατρι‬‬
‫‪.١٨٦(ηγαπημενοις‬‬

‫ﻴﻬﻭﺫﺍ ‪ ٢٣‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺨﻠﺼﻭﺍ ﺒﺎﻟﺨﻭﻑ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺨﻠﺼﻭﺍ" ﻜﻤﺎ‬
‫ﻴﻘﺭﺃ ﺍﻟﻨﻘﺩﻱ )‪" (CT‬ﺍﺭﺤﻤﻭﺍ ﺒﺎﻟﺨﻭﻑ"‪.‬‬
‫‪ (εν‬ﻤﻥ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻟﺙ ﻓﻲ ﺍﻟﻌﺩﺩ‪ ٢٣‬ﺍﻟﻰ ﻤﺎ ﻗﺒـل "ﺨﻠـﺼﻭﺍ"‬ ‫ﺒﻌﺽ ﺍﻟﺸﻭﺍﻫﺩ ﺘﻨﻘل ﺍﻟﻤﻘﻁﻊ "ﺒﺎﻟﺨﻭﻑ" )‪φοβω‬‬
‫)‪ (σωζετε‬ﺍﻻ ﺍﻨﻪ ﻴﻨﺘﻤﻲ ﺒﻘﻭﺓ ﺍﻟﻰ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻟﺙ ﻤﻥ ﺍﻟﻌﺩﺩ‪.٢٣‬‬

‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﺭﺤﻤﻭﺍ ﻓﻲ ﺨـﻭﻑ" )‪ (ους δε ελεατε εν φοβω‬ﻫـﻰ ﺍﻟﻤﺘﻔﻭﻗـﺔ ﻋﻠـﻰ ﺍﻟﻘـﺭﺍﺀﺍﺕ‬
‫‪١٨٧‬‬
‫ﺍﻻﺨﺭﻯ‪.‬‬

‫ﻴﻬﻭﺫﺍ ‪ ٢٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻟﺤﻜﻴﻡ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ ﻴﺤﺫﻑ‪ .‬ﻜﻤﺎ ﻴﻘﺭﺃ ﺍﻟﻨﻘﺩﻱ )‪" (CT‬‬
‫ﻗﺒل ﻜل ﺍﻻﺯﻤﺎﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﺤﺫﻑ‪.‬‬
‫‪١٨٨‬‬
‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﻟﺤﻜﻴﻡ" )‪ (σοφω‬ﻫﻲ ﺍﻀﺎﻓﺔ ﺘﻤﺠﻴﺩﻴﺔ )‪ (doxology‬ﻤﻥ ]ﺭﺅﻴﺎ ‪.[٢٧ :١٦‬‬

‫‪١٨٦‬‬‫‪Bruce M. Metzger, A Textual Commentary On The Greek New Testament p.٦٥٦‬‬

‫‪“The latter reading, which is modeled upon ١ Cor ١: ٢, was introduced by‬‬
‫‪copyists in order to avoid the difficult and unusual combination εν θεω‬‬
‫”‪πατρι ηγαπημενοις‬‬
‫‪١٨٧ Ibid, P. ٦٦١ "In accord with the decisions made on the preceding sets‬‬

‫‪of variant readings in verses ٢٢ and ٢٣, the reading οὓς δὲ ἐλεᾶτε ἐν φόβῳ,‬‬
‫‪which is strongly supported by a variety of early types of text appears to‬‬
‫"‪be superior to any of the other readings‬‬
‫‪١٨٨ Ibid, p. ٦٦١ “many minuscules, followed by the Textus Receptus, add σοφω,‬‬

‫”‪thus assimilating the doxology to Ro ١٦: ٢٧‬‬

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﻜﻤﺎ ﺍﻥ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻤﺘﺄﺨﺭﺓ ﺘﺤﺫﻑ "ﻗﺒل ﻜل ﺍﻻﺯﻤـﺎﻥ" )‪(προ παντος του αιωνος‬‬
‫ﺭﺒﻤﺎ ﺒﺴﺒﺏ ﺍﻥ ﻫﺫﺍ ﺍﻟﺘﻌﺒﻴﺭ ﻴﺒﺩﻭ ﺍﻨﻪ ﻏﻴﺭ ﻤﻨﺎﺴﺏ ﻓﻲ ﺍﻟﺘﻤﺠﻴﺩ )‪ .(doxology‬ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ "ﻗﺒل ﻜل ﺍﻻﺯﻤـﺎﻥ"‬
‫ﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ‪.١٨٩‬‬

‫)‪ (٢٧‬ﺴﻔﺭ ﺭﺅﻴﺎ ﻴﻭﺤﻨﺎ‬

‫ﺭﺅﻴﺎ ‪ ٨ :١‬ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻟﺒﺩﺍﻴﺔ ﻭﺍﻟﻨﻬﺎﻴﺔ" ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺒﻌﺩ "ﺍﻭﻤﻴﺠﺎ" )‪] (ω‬ﺍﺨﺭ ﺤﺭﻑ ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ[ ﻴﻀﻴﻑ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ "ﺍﻟﺒﺩﺍﻴـﺔ ﻭﺍﻟﻨﻬﺎﻴـﺔ" ) ‪αρχη και‬‬
‫‪.(τελος‬‬

‫ﺍﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻁﻭﻴﻠﺔ ﺍﺼﻠﻴﺔ ﻓﻼ ﻴﻭﺠﺩ ﺴﺒﺏ ﻭﺠﻴﻪ ﻴﻔﺴﺭ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺼﻴﺭﺓ ﻭﺤﻴﺙ ﺍﻥ ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻁﻭﻴﻠﺔ ﻤﻘﺭﻭﺀ‬
‫ﻓﻲ ]ﺭﺅﻴﺎ ‪ [٦ :٢١‬ﻤﻤﺎ ﺩﻓﻊ ﺒﻌﺽ ﺍﻟﻨﺴﺎﺥ ﻟﺘﻤﺩﻴﺩ ﺍﻟﻨﺹ ﻫﻨﺎ‪.١٩٠‬‬

‫ﺭﺅﻴﺎ ‪ ٥ :٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ"ﺴﺭﻴﻌﺎ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻥ ﺩﻟﻴل ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﻴﺩﻋﻡ ﻗﺭﺍﺀﺓ ﺍﻟﺤﺫﻑ‪.١٩١‬‬

‫ﺭﺅﻴﺎ ‪ ٨-٥ :٧‬ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﻤﺨﺘﻭﻡ" ﺤﺘﻰ ﺍﻟﻌﺩﺩ ‪ ٨‬ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫‪ (minuscule‬ﻭ ﺫﻟﻙ ﺤﺴﺏ ﺘﺭﻴﺠﻴﻠﻴﺱ ﻭﺍﻟﻔﻭﺭﺩ ﺒﺎﻀﺎﻓﺔ ﺍﻟﻜﻠﻤـﺎﺕ‬ ‫ﺍﻴﺭﺍﺯﻤﻭﺱ ﺘﺘﺒﻊ ﺍﻟﻤﺨﻁﻭﻁﺔ ﺍﻻﺩﻨﻰ )‪١‬‬
‫"ﻤﺨﺘﻭﻡ" )‪ (εσφραγισμενοι‬ﺒﻌﺩ ﻜل ﺍﺴﻡ ﻓﻲ ﻗﺎﺌﻤﺔ ﺍﺴﻤﺎﺀ ﺍﻻﺴﺒﺎﻁ ﺍﻻﺜﻨﻰ ﻋﺸﺭ‪.١٩٢‬‬

‫ﺭﺅﻴﺎ ‪ ٧ :٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻀﻴﻑ"ﻓﺎﺤﺘﺭﻕ ﺜﻠﺙ ﺍﻻﺸﺠﺎﺭ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻥ ﺤﺫﻑ ﻫﺫﺍ ﺍﻟﻤﻘﻁﻊ ﻜﺎﻥ ﻋﺭﻀﻴﺎ ﻭﻨﺎﺘﺞ ﻋﻥ ﺍﻨﺘﻬﺎﺀ ﺜﻼﺜﺔ ﻤﻘﺎﻁﻊ ﺒﻨﻔﺱ ﺍﻟﻜﻠﻤﺔ "ﺍﺤﺘـﺭﻕ" )‪ (κατεκαη‬ﺍﻤـﺎ‬
‫ﺍﻟﻘﺭﺍﺀﺓ ﺍﻟﻘﺼﻴﺭﺓ ﻓﻘﺩ ﻁﺒﻌﺕ ﻓﻲ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻭﺍﺴﺘﻤﺭﺕ ﻓﻲ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻻﻨﺠﻠﻴﺯﻴﺔ )‪.١٩٣(KJV‬‬

‫‪١٨٩‬‬ ‫‪Ibid, p. ٦٦١ “perhaps because the expression did not seem to be‬‬
‫”‪appropriate in a doxology‬‬
‫‪١٩٠ Ibid, p.٦٦٣ “If the longer text were original no good reason can be found‬‬
‫‪to account for the shorter text, whereas the presence of the longer‬‬
‫‪expression in ٢١: ٦ obviously prompted some copyists to expand the text‬‬
‫”‪here.‬‬
‫‪١٩١‬‬ ‫‪Philip W. Comfort, New Testament Text and Translation Commentary p.٨١٥‬‬
‫‪“The manuscript evidence (with the support of X A C) decidedly favors the WH‬‬
‫”‪NU reading.‬‬
‫‪١٩٢ Ibid, p.٨٢٩‬‬ ‫‪“Erasmus followed an inferior codex (minuscule ١), according‬‬
‫‪toTregelles and Alford, in adding the word εσφραγισμενοι "were sealed" after‬‬
‫”‪each name in the list of the twelve tribes.‬‬
‫‪١٩٣ Ibid, p.٨٣٠-٨٣١ “The omission of the clause was very likely accidental the‬‬
‫”"‪result of three clauses ending with the same word, κατεκαη "was burned up‬‬

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫ﺭﺅﻴﺎ ‪ ١٣ :٨‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻨﺴﺭ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻤﻼﻙ"‪.‬‬

‫ﺒﺩﻻ ﻤﻥ ﻗﺭﺍﺀﺓ "ﻨﺴﺭ" )‪ (αετου‬ﺍﻟﻤﺩﻋﻭﻤﺔ ﺒﺎﻟﻤﺨﻁﻭﻁﺎﺕ ﺍﻟﻘﺩﻴﻤﺔ ﻨﺠـﺩ ﺍﻥ ﺍﻟـﻨﺹ ﺍﻟﻤـﺴﺘﻠﻡ ﻴﻘـﺭﺃ "ﻤـﻼﻙ"‬
‫)‪.(αγγελου‬‬

‫ﻫﺫﺍ ﺍﻻﺴﺘﺒﺩﺍل ﻟﻠﻘﺭﺍﺀﺘﻴﻥ ﺭﺒﻤﺎ ﺤﺩﺙ ﻋﺭﻀﻴﺎ ﺒﺴﺒﺏ ﺨﻁﺄ ﻗﺭﺍﺀﺓ ﺍﻟﻨﺎﺴﺦ ﺒﻴﻥ ﺍﻟﻜﻠﻤﺘﻴﻥ ﺍﻟﻤﺘﺸﺎﺒﻬﺘﻴﻥ ﻓﻲ ﻨﻬﺎﻴﺘﻬﻤﺎ ﻟﻜﻥ‬
‫ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺍﻜﺜﺭ ﺍﻨﻬﺎ ﺘﻤﺕ ﺒﻘﺼﺩ ﺒﺴﺒﺏ ﺍﻥ ﺍﻟﻨﺹ ﻴﺒﺩﻭ ﺍﻨﻪ ﻴﻘﺎﺭﺏ ﻟﻠﻨﺴﺭ ﻋﻥ ﺍﻟﻤﻼﻙ ﻗﺎﺭﻥ ﻤﻊ ]ﺭﺅﻴﺎ ‪.[٦ :١٤‬‬

‫ﻭﺠﺩﺕ ﻗﺭﺍﺀﺓ ﻤﺩﺝ ﻟﻠﻘﺭﺍﺀﺘﻴﻥ "ﻤﻼﻙ ﻤﺜل ﻨﺴﺭ" )‪ (αγγελου ως αετου‬ﻓﻲ ﺒﻌﺽ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ‪.١٩٤‬‬

‫ﺭﺅﻴﺎ ‪ ٣ :١٥‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻟﺸﻌﻭﺏ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﺍﻟﻘﺩﻴﺴﻴﻥ"‪.‬‬

‫ﻭﺯﻥ ﺍﻟﺩﻟﻴل ﺍﻟﺨﺎﺭﺠﻲ ﺍﻟﺩﺍﻋﻡ ﻟﻘﺭﺍﺀﺓ "ﺍﻟﺸﻌﻭﺏ" )‪ (εθνων‬ﺍﻟﻤﺩﻋﻭﻡ ﺒﺎﻟﺴﻴﻨﺎﺌﻴﺔ ﺘﺼﺤﻴﺢ ﺍﻭل ﻭ ﺍﻻﺴـﻜﻨﺩﺭﻴﺔ )‪(A‬‬
‫ﻴﻌﺎﺩل ﺘﻘﺭﻴﺒﺎ ﻗﺭﺍﺀﺓ "ﺍﻟﺩﻫﻭﺭ" )‪ (αιωνων‬ﺍﻟﻤﺩﻋﻭﻡ ﺒﺎﻟﺒﺭﺩﻴﺔ )‪ (P٤٧‬ﻭ ﺍﻟﺴﻴﻨﺎﺌﻴﺔ ﺒﻴﺩ ﺍﻟﻨﺎﺴﺦ ﻭﺘﺼﺤﻴﺢ ﺜﺎﻟﺙ‪.‬‬

‫ﺒﺎﻟﻨﺴﺒﺔ ﻟﻘﺭﺍﺀﺓ "ﺍﻟﺸﻌﻭﺏ" )‪ (εθνων‬ﻓﻬﻰ ﺍﻟﻤﻔﻀﻠﺔ ﻋﻠﻰ ﺍﺴﺎﺱ ﺍﻥ ﻗـﺭﺍﺀﺓ "ﺍﻟـﺩﻫﻭﺭ" )‪ (αιωνων‬ﺍﺩﺨﻠـﺕ‬
‫ﺒﻭﺍﺴﻁﺔ ﻨﺎﺴﺦ ﺍﻟﺫﻱ ﺘﺫﻜﺭ ]‪ ١‬ﺘﻴﻤﻭﺜﺎﻭﺱ ‪ [١٧ :١‬ﻗﺎﺭﻥ ﻤﻊ ]ﺴﻔﺭ ﺍﺨﻨﻭﺥ ‪ ،٤ :٩‬ﻁﻭﺒﻴﺎ ‪ [٤ :١٣‬ﻜﻤﺎ ﺍﻥ ﻗـﺭﺍﺀﺓ‬
‫"ﺍﻟﺸﻌﻭﺏ" )‪ (εθνων‬ﺍﻜﺜﺭ ﺍﻨﺴﺠﺎﻡ ﻤﻊ ﺍﻟﻨﺹ ﻜﻤﺎ ﻓﻲ ﺍﻟﻌﺩﺩ‪.٤‬‬

‫ﺍﻤﺎ ﻗﺭﺍﺀﺓ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ "ﺍﻟﻘﺩﻴﺴﻴﻥ" )‪ (αγιων‬ﻤﺩﻋﻭﻤﺔ ﺒﺸﺎﻫﺩ ﻴﻭﻨﺎﻨﻲ ﻫﺯﻴل ]ﻟﻡ ﻴﻜﻥ ﻤﺘﺎﺡ ﻋﻨﺩ ﺍﺼﺩﺍﺭ ﺍﻟـﻨﺹ‬
‫ﺍﻟﻤﺴﺘﻠﻡ[ ﻭﻴﺒﺩﻭ ﺍﻨﻪ ﻨﺸﺄ ﻨﺘﻴﺠﺔ ﺍﻟﺨﻠﻁ ﺒﻴﻥ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻼﺘﻴﻨﻴﺔ‪.١٩٥‬‬

‫ﺭﺅﻴﺎ ‪ ٢ :٢٠‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻴﻀﻴﻑ"ﺍﻟﺫﻱ ﻴﻘﻭﺩ ﻀﻼﻟﺔ ﺍﻻﺭﺽ ﺍﻟﻤﺴﻜﻭﻨﺔ ﻜﻠﻬـﺎ" ﺒﻴﻨﻤـﺎ ﺍﻟﻤـﺴﺘﻠﻡ )‪(TR‬‬
‫ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬
‫ﻴﺒﺩﻭ ﺍﻥ ﻫﺫﻩ ﺍﻟﻘﺭﺍﺀﺓ " ﺍﻟﺫﻱ ﻴﻘﻭﺩ ﻀﻼﻟﺔ ﺍﻻﺭﺽ ﺍﻟﻤﺴﻜﻭﻨﺔ ﻜﻠﻬﺎ " ﺍﺩﺨﻠﺕ ﻜﺘﻨﺎﻏﻡ ﻤﻊ ]ﺭﺅﻴـﺎ ‪ [٩ :١٢‬ﺒﺘﻔـﺼﻴل‬
‫ﺨﻤﺎﺴﻲ ﺍﻟﺘﻨﻴﻥ ﺍﻟﻌﻅﻴﻡ‪ ،‬ﺍﻟﺤﻴﺔ ﺍﻟﻘﺩﻴﻤﺔ‪ ،‬ﺍﺒﻠﻴﺱ‪ ،‬ﺍﻟﺸﻴﻁﺎﻥ‪ ،‬ﻤﻀل ﻜل ﺴﻜﺎﻥ ﺍﻻﺭﺽ‪.١٩٦‬‬

‫ﺭﺅﻴﺎ ‪ ١٤ :٢٠‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﺍﻟﻤﻭﺕ ﺍﻟﺜﺎﻨﻲ ﺒﺤﻴﺭﺓ ﺍﻟﻨﺎﺭ" ﺒﻴﻨﻤﺎ ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ‬
‫"ﺍﻟﻤﻭﺕ ﺍﻟﺜﺎﻨﻲ"‪.‬‬
‫ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺎﺕ ﺘﺤﺫﻑ "ﺍﻟﻤﻭﺕ ﺍﻟﺜﺎﻨﻲ ﺒﺤﻴﺭﺓ ﺍﻟﻨﺎﺭ" ) ‪ο θανατος εστιν ο δευτερος‬‬
‫‪ .(εστιν η λιμνη του πυρος‬ﻫﺫﺍ ﺍﻟﺤﺫﻑ ﺭﺒﻤﺎ ﻨﺘﺞ ﻋﺭﻀـﻴﺎ ﺒـﺴﺒﺏ ﺍﻟﻨﻬﺎﻴـﺎﺕ ﺍﻟﻤﺘـﺸﺎﺒﻬﺔ‬

‫‪١٩٤ Bruce M. Metzger, A Textual Commentary On The Greek New Testament p. ٦٦٩‬‬
‫‪“The substitution may have been accidental (a scribe misread αετου as‬‬
‫‪αγγελου), but more likely it was deliberate, since the function ascribed to‬‬
‫”)‪the eagle seems more appropriate to an angel (cf. ١٤: ٦‬‬
‫‪١٩٥ Ibid, p. ٦٧٩-٦٨٠‬‬
‫‪١٩٦ Philip W. Comfort, New Testament Text and Translation Commentary p.٨٦٤‬‬
‫‪“This interpolation brings this description of the evil one into harmony‬‬
‫‪with that found in ١٢:٩, which has a fivefold description: great dragon,‬‬
‫‪ancient serpent, the devil, Satan, the one deceiving the whole inhabited‬‬
‫”‪earth‬‬

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‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫)‪ .(homoeoteleuton‬ﺤﻴﺙ ﻴﻨﺘﻬﻲ ﺍﻟﻤﻘﻁﻊ ﺍﻟﺴﺎﺒﻕ ﻟﻪ ﺒﻨﻔﺱ ﻜﻠﻤﺎﺕ ﺍﻻﺨﻴﺭﺓ "ﺒﺤﻴﺭﺓ ﺍﻟﻨـﺎﺭ" ) ‪λιμνη‬‬
‫‪.١٩٧(του πυρος‬‬

‫ﺭﺅﻴﺎ ‪ ٢٤ :٢١‬ﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻀﻴﻑ "ﺍﻟﻤﺨﻠﺼﻴﻥ" ﺒﻴﻨﻤﺎ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﺤﺫﻑ‪.‬‬

‫ﺍﻥ ﻗﺭﺍﺀﺓ "ﺍﻟﻤﺨﻠﺼﻴﻥ" )‪ (σωζομενων‬ﺍﺘﺕ ﻤﻥ ﺍﻟﻤﺨﻁﻭﻁﺔ ‪ ١‬ﻭﺫﻟﻙ ﺤﺴﺏ ﺘـﺭﻴﺠﻴﻠﻴﺱ ﻭ ﺍﻟﻔـﻭﺭﺩ ﺤﻴـﺙ‬
‫ﺍﺴﺘﺨﺩﻤﻬﺎ ﺍﻴﺭﺍﺯﻤﻭﺱ ﻓﻲ ﺍﺼﺩﺍﺭ ﻨﺼﻪ ﺍﻟﻴﻭﻨﺎﻨﻲ‪ .‬ﺍﺨﻴﺭﺍ ﺼﺎﺭﺕ ﺠﺯﺀ ﻤﻥ ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ ﺜﻡ ﺍﻟﺘﺭﺠﻤﺔ ﺍﻻﻨﺠﻠﻴﺯﻴـﺔ‬
‫)‪.١٩٨(KJV‬‬

‫ﺭﺅﻴﺎ ‪ ١٤ :٢٢‬ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ (BYZ‬ﻭﺍﻟﻤﺴﺘﻠﻡ )‪ (TR‬ﻴﻘﺭﺃ "ﻴﺼﻨﻌﻭﻥ ﻭﺼﺎﻴﺎﻩ" ﺒﻴﻨﻤﺎ ﺍﻟﻨﻘﺩﻱ )‪ (CT‬ﻴﻘﺭﺃ "ﻏﺴﻠﻭﺍ‬
‫ﺜﻴﺎﺒﻬﻡ"‪.‬‬
‫ﺒﺩﻻ ﻤﻥ ﻗﺭﺍﺀﺓ "ﻏﺴﻠﻭﺍ ﺜﻴـﺎﺒﻬﻡ" )‪ (πλυνοντες τας στολας αυτων‬ﺍﻟﻤﺩﻋﻭﻤـﺔ ﺒﺎﻟﻤﺨﻁﻭﻁـﺔ‬
‫ﺍﻟﺴﻴﻨﺎﺌﻴﺔ ﻭﺍﻻﺴﻜﻨﺩﺭﻴﺔ ﻭﺨﻤﺴﺔ ﻋﺸﺭ ﻤﺨﻁﻭﻁﺔ ﺍﺨـﺭﻯ ﻓـﺎﻥ ﺍﻟـﻨﺹ ﺍﻟﻤـﺴﺘﻠﻡ ﻴﻘـﺭﺃ "ﻴـﺼﻨﻌﻭﻥ ﻭﺼـﺎﻴﺎﻩ"‬
‫)‪ (ποιουντες τας εντολας αυτου‬ﻭﺍﻟﺘﻲ ﺘﺘﺸﺎﺒﻪ ﻓﻲ ﺭﻨﺔ ﺍﺼﻭﺍﺕ ﺍﻟﻜﻠﻤﺎﺕ‪.‬‬

‫ﻭﻴﺒﺩﻭ ﺍﻥ ﻗﺭﺍﺀﺓ "ﻴﺼﻨﻌﻭﻥ ﻭﺼﺎﻴﺎﻩ" )‪ (ποιουντες τας εντολας αυτου‬ﻫﻲ ﺘﻨﻘـﻴﺢ ﻨـﺴﺨﻲ‬
‫ﺤﻴﺙ ﻴﺴﺘﺨﺩﻡ ﺍﻟﻘﺩﻴﺱ ﻴﻭﺤﻨﺎ ﺍﻟﺘﻌﺒﻴﺭ "ﻴﺤﻔﻅﻭﻥ ﻭﺼﺎﻴﺎ ﺍﷲ" )‪ (τηρουντων τας εντολας‬ﻓﻲ ]ﺭﺅﻴﺎ‬
‫‪ [١٧ :١٢‬ﻭ)‪ (τηρουντες τας εντολας‬ﻓﻲ ]ﺭﺅﻴﺎ ‪.١٩٩[١٢ :١٤‬‬

‫‪--------------------‬‬

‫‪١٩٧‬‬ ‫‪Ibid,‬‬ ‫‪p.٨٦٥ “The omission may have been accidental, due to‬‬
‫‪homoeoteleuton. The previous clause ends with exactly the same last three‬‬
‫”"‪words: λιμνη του πυρος) TOU Trupog "lake of fire‬‬
‫‪١٩٨ Ibid, p. ٨٦٨‬‬
‫”‪١٩٩ Ibid, p.٦٩٠ “reads the somewhat similar sounding words‬‬

‫‪٤٩‬‬
‫‪The Brief Manual in The Greek Readings Of The New Testament‬‬

‫‪----------‬‬
‫ﺍﻟﻁﺒﻌﺎﺕ ﺍﻟﻤﺴﺘﺨﺩﻤﺔ‪:‬‬

‫ﺍﻟﻨﺹ ﺍﻟﻨﻘﺩﻱ )‪ = (CT‬ﻁﺒﻌﺔ ﻨﺴﻠﺔ ﺍﻻﻨﺩ‪ /‬ﻁﺒﻌﺔ ﻟﺠﻨﺔ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﻘﺩﺱ )‪(NU‬‬
‫ﺍﻟﻨﺹ ﺍﻟﻤﺴﺘﻠﻡ )‪ = (TR‬ﻁﺒﻌﺔ ﺴﻜﺭﻴﻔﻴﻨﺭ )‪(Scrivener‬‬
‫ﺍﻟﻨﺹ ﺍﻟﺒﻴﺯﻨﻁﻲ )‪ = (BYZ‬ﻁﺒﻌﺔ ﺭﻭﺒﻨﺴﻭﻥ ﺒﻴﻴﺭﺒﻭﻨﺕ )‪(RP‬‬

‫ﺍﺼﺩﺍﺭﺍﺘﻲ‪:‬‬
‫‪ .١‬ﺍﻟﻤﺭﺸﺩ ﺍﻟﻌﺭﺒﻲ ﻓﻲ ﺍﻟﻨﻘﺩ ﺍﻟﻨﺼﻲ ﻟﻠﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ‬
‫‪ .٢‬ﺍﻟﺩﻟﻴل ﺍﻟﻭﺠﻴﺯ ﻓﻲ ﺍﻟﻘﺭﺍﺀﺍﺕ ﺍﻟﻴﻭﻨﺎﻨﻴﺔ ﻟﻠﻌﻬﺩ ﺍﻟﺠﺩﻴﺩ‬

‫ﺍﻏﻔﺭﻭﺍ ﻟﻰ ﺍﻟﺨﻁﺄ ﺃﻭ ﺍﻟﺴﻬﻭ ﺃﻭﺍﻟﻨﺴﻴﺎﻥ‬

‫ﺇﻟﻰ ﻫﻨﺎ ﺃﻋﺎﻨﻨﻲ ﺍﻟﺭﺏ‬

‫‪ ٣١‬ﻤﺎﻴﻭ ‪٢٠١٢‬‬

‫‪٥٠‬‬