شرحكتاب: حتريف أقوال يسوع, ل بارت إيرمان... ]1[ رشح كتاب: حتريف أقوال يسوع, ل بارت إيرمان Misquoting Jesus: The Story Behind Who Changed The Bible And Why العبد الفقر إىل اهلل أبو ادنتن صاهني ادلقب ب التاعب اد حارضة ال) 14 (: التحريفات ادقصودة - اجلزء الرابع تكملة ا مللة م تن عوعة لل حتحريف ادقصود [Sometimes scribes changed their text for more patently theological reasons, to make sure that the text could not be used by "heretics" or to ensure that it said what it was already supposed (by the scribes) to mean.] Page 95, 96. يف بعض ا حوان الن ق بل»ادهرضقني«, حظ الت ايل: حساخ ي عرفون النحص شباب هوتوة أوضح بكلر, لكي يتي حكدوا من أ حن النحص لن يستخدم من أو لكي يتي حكدوا من أ ح نا تقول ما يفس )الن حساخ( أ ح نا تعنوه بالفعل هذا النوع من ال حتحريف له عالقة باحلوارات الالهوتوة ال حدائرة بني الفر ق ادسوحوة اد ختلفة لقد مررىا شابقا عذ كالم بارت إيرمان الذي يد ل عذ أ حن اهلراضقة كاىوا يقومون بتحريف الك ت ب اد ق حدشة ولكن ا ن ىتك حلم عن حتريف يتم من أجل الوقاية من اشتخدامات م ع حونة للن ص وص من قب ل اهلراضقة [There are numerous instances of this kind of change, which we will consider at greater length in a later chapter. For now I will simply point out a couple of brief examples.] Page 96. ه ناك حا ت عديدة هلذا النوع من ال حتحريف, شنبحلها بشكل أكلر تفصو ال يف فصل من ال ف صول القادمة أ ما ا ن فسي صر ببساضة إىل بعض ا مللة اد ختنة [In the second century there were Christians who firmly believed that the salvation brought by Christ was a completely new thing, superior to anything the world had ever seen and certainly superior to the religion of Judaism from which
شرحكتاب: حتريف أقوال يسوع, ل بارت إيرمان... ]2[ Christianity had emerged.] Page 96. يف القرن اللاين كان ه ناك مسوحوون ي منون بش حدة بي حن اخلالص الذي أتى به ادسوح كان صوئ ا جديد ا متام ا, أرفع صين ا من أي يشء صهده العامل عذ اإلضالق, وأرفع صين ا بال حطبع من ال عدياىة الوهودية التي كاىت ادسوحوة قد اىبلقت منها [Some Christians went so far as to insist that Judaism, the old religion of the Jews, had been completely circumvented by the appearance of Christ. For some scribes of this persuasion, the parable that Jesus tells of new wine and old wineskins may have seemed problematic.] Page 96. بعض ادسوحوني تط حرفوا أكلر فكريا إىل أن أرصوا أ حن الوهودية, دياىة الوهود القديمة, قد ىس خت متام ا ب ظ هور ادسوح بالنعسبة لبعض الن حساخ الذين اعتنقوا هذه العقودة, كان ادلل الذي حكاه ادسوح عن اخلمر اجلديدة والزقاق العتوقة ي م علل إصكالوة حظ الت ايل: حتى تستطوع أن تقوم بتصنوف هذا ال حتحريف حتت الن وع اخلاص بالوقاية من اهلراضقة, جيب علوك أ حو أن تدرس اهلرضقات اد ختلفة حتى تستطوع أن تربط بني ال حتحريف واهلرضقة التي أراد النحساخ أن يتالفوها [No one places new wine in old wineskins.... But new wine must be placed in new wineskins. And no one who drinks the old wine wishes for the new, for they say, "The old is better." (Luke 5:38,39)] Page 96. وق ة يف ز ق اق ع ت ل و س أ ح د جي ع ل خ را ج د يد ة وق أ ض و ب ي ر يد لل و ق ت اجل د يد, نحه ي ق ول : ال ع ت ب ل جي ع ل ون خ را ج د يد ة يف )لوقا 73-73/5 ( ز ق اق ج د يد ة و ل و س أ ح د إذ ا رش ب ال ع تو ق [How could Jesus indicate that the old is better than the new? Isn't the salvation he brings superior to anything Judaism (or any other religion) had to offer? Scribes who found the saying puzzling simply eliminated the last sentence, so that now Jesus says nothing about the old being better than the new.] Page 96. كوف ي مكن لوسوع أن يشر إىل أ حن العتوق )القديم( أفضل من اجلديد ألوس اخلالص الذي أتى به أعظم من أي يشء ق حدمته الوهودية )أو أي دياىة أخرى( الن حساخ الذين وجدوا يف هذه ادقولة أمر ا مربك ا ختلصوا من ببساضة اجلملة العبارة, وهكذا ا ن, ف حن يسوع يقول أي يشء ب خ صوص تلك العتوقة التي هي أفضل من اجلديدة
م ناقشة هذه اد شكلة النح عص حوة شرحكتاب: حتريف أقوال يسوع, ل بارت إيرمان... ]3[ ا داة النح عصوة يف ال :UBS أقوال بعض ع لامء النحقد النح ع ص: Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press. [144 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.] Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies Greek New Testament (4th rev. ed.) (Page 115). London; New York: United Bible Societies. [The external attestation for the inclusion of the verse is almost overwhelming; its omission from several Western witnesses may be due to the influence of Marcion, who rejected the statement because it seemed to give authority to the Old Testament.] Wieland Willker: A Textual Commentary on the Greek Gospels, Vol. 3, Luke, Bremen, online published 10th edition 2013. TVU 71 - Luke 5:39. [The verse is not in Mt and not in Mk. It has possibly been omitted due to the harmonizing tendency of D in Lk. Another reason for omission might be that the sentence seems to contradict the previous two verses. Overall the sentence is difficult to understand in the context. This can be seen in the commentaries which have difficulties to come up with a sufficient explanation. There is no reason for a secondary addition of the words, but it is easily understandable to delete the words due to its difficulty. Perhaps this is also the reason why the words are missing in Mt and Mk. Why Marcion omitted the sentence is clear, because he thought it validated the authority of the OT.]
ال حشواهد اد قابلة: شرحكتاب: حتريف أقوال يسوع, ل بارت إيرمان... ]4[ 45 ن ش ت ي ت أ جحام م حتى 43-45/3 ( ف ق ال هل م ي س وع : «ه ل ي س ت طوع ب ن و ال ع ر س أ ن ي ن وح وا م ا د ام ال ع ر يس م ع ه م و ل ك 41 وق حن اد ل ء ح ني ي ر ف ع ال ع ر يس ع ن ه م ف ح ون ئذ ي ص وم ون ل و س أ ح د جي ع ل ر ق ع ة من ق ط ع ة ج د يد ة ع ذ ث و ب ع ت ب 43 ئ حال ت ن ش حق ال عزق اق ف اخل م ر ت ن ص يف ز ق اق ع توق ة ل ي ي خ ذ من ال حلو ب ف و ص ر اخل ر ق أ ر د أ و جي ع ل ون خ را ج د يد ة و ال عزق اق ت ت ل ف ب ل جي ع ل ون خ را ج د يد ة يف ز ق اق ج د يد ة ف ت ح ف ظ ج وع ا» ) 43 مرقس 22-43/2 ( ف ق ال هل م ي س وع : «ه ل ي س ت طوع ب ن و ال ع ر س أ ن ي ص وم وا و ال ع ر يس م ع ه م م ا د ام ال ع ر يس م ع ه م تل ك ا جحام 24 22 ل و س ي س ت طوع ون أ ن ي ص وم وا و ل كن ش ت ي ت أ جحام ح ني ي ر ف ع ال ع ر يس ع ن ه م ف حون ئ ذ ي ص وم ون يف أ ح د ي وط ر ق ع ة من قط ع ة ج د يد ة ع ذ ث و ب ع توق و إ ح ف اد ل ء اجل د يد ي ي خ ذ من ال ع توق أ ح د جي ع ل خ را ج د يد ة يف ز ق اق )» يف ز ق اق ج د يد ة خ را ج د يد ة ئ ع توق ة ل حال ت ش حق اخل م ر اجل د يد ة ال عزق اق ف اخل م ر ت ن ص حتريف م تع حمد آخر ف و ص ر اخل ر ق أ ر د أ ب و ال عزق اق ت ت ل ف 22 و ل و س ب ل جي ع ل و ن [Sometimes scribes altered their text to ensure that a favorite doctrine was duly emphasized. We find this, for example, in the account of Jesus's genealogy in Matthew's Gospel, which starts with the father of the Jews, Abraham, and traces Jesus's line from father to son all the way down to "Jacob, who was the father of Joseph, the husband of Mary, from whom was born Jesus, who is called the Christ" (Matt. 1:16).] Page 96. يف بعض ا حوان قام الن حساخ بتحريف الن واف صوص لوتي حكدوا أ حن عقودة مع حونة قد ت حم تعزيزها ىحو ىجد هذا عذ شبول ادلال يف فقرة اخلا حصة بسلسلة ىسب يسوع يف إىجول متى, والتي تبدأ بيب الوهود, إبراهوم, وتتع حقب شلسلة ىسب يسوع من ا ب إىل ا بن عز السلسلة و و ل د يسوع, الذي ي دعى ادسوح«)متى ) 41 : 4 صو إىل:»يعقوب, الذي كان أب ا لووشف, زوج مريم, الذي منه م حتى 41/4 و ي ع ق وب و ل د ي وش ف ر ج ل م ر ي م ن ه ا ي س وع ا حلذ ي ي د ع ى اد س و ح د م ا حلتي و ل )الفاىدايك(
شرحكتاب: حتريف أقوال يسوع, ل بارت إيرمان... ]5[ [As it stands, the genealogy already treats Jesus as an exceptional case in that he is not said to be the "son" of Joseph. For some scribes, however, that was not enough, and so they changed the text to read "Jacob, who was the father of Joseph, to whom being betrothed the virgin Mary gave birth to Jesus, who is called the Christ."] Page 96. كام هو واضح, شلسلة النحسب تتعامل بالفعل مع ادسوح كحالة اشتلنائوة, حوث مل تدع ه»ابنا «لووشف مل يكن هذا كافو ا, مع ذلك, بالنعسبة لبعض الن حساخ, ولذلك قاموا بتحريف النحص لوقول:»يعقوب, الذي كان أبو يوشف, الذي كاىت العذراء مريم خمطوبة له, أنجبت يسوع, الذي ي دعى ادسوح«[Now Joseph is not even called Mary's husband, but only her betrothed, and she is clearly stated to be a virgin an important point for many early scribes!] Page 97. ا ن يوشف يدعى حتى زوج ا دريم, بل خطوبها فحسب, وبوضوح تم التنيح بكو نا عذراء ا مر الذي يملل ىقطة مهمة للكلر من النس اخ ادبكرين! م ناقشة هذه اد شكلة النح عص حوة
أقوال بعض ع لامء النحقد النح ع ص: شرحكتاب: حتريف أقوال يسوع, ل بارت إيرمان... ]6[
شرحكتاب: حتريف أقوال يسوع, ل بارت إيرمان... ]7[ Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies Greek New Testament (4th rev. ed.) (Page 5, 6). London; New York: United Bible Societies. [(1) and Jacob begot Joseph the husband of Mary, of whom Jesus was born, who is called Christ, is supported by a wide representation of textual families in early Greek and versional witnesses. (2) and Jacob begot Joseph, to whom being betrothed the virgin Mary bore Jesus, who is called Christ, is supported by several Greek and Old Latin witnesses. (3) Jacob begot Joseph; Joseph, to whom was betrothed Mary the virgin, begot Jesus who is called the Christ, is attested by the Sinaitic Syriac manuscript.] [The external evidence in support of (1) is extremely good: it is read by all known Greek uncial manuscripts except Θ, and by all other manuscripts and versions except the limited number that support (2) and (3). Transcriptional probabilities suggest that reading (2) arose (perhaps at Caesarea) because the expression the husband of Mary was thought to be misleading in a genealogical context. Lest the hasty reader assume that Jesus was the physical son of Mary and her husband Joseph, the text was altered to bring it into conformity with ver. 18 where the verb μνηστεύεσθαι is used to describe the relationship of Mary to Joseph. On the other hand, if reading (2) be supposed to be original, it is exceedingly difficult to imagine why any scribe would have substituted reading (1) for such a clear and unambiguous declaration of the virginity of Mary.] Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press. [There are three significant variant readings at this point in the text. Some mss and versional witnesses (Θ f13 it) read, Joseph, to whom the virgin Mary, being betrothed, bore Jesus, who is called Christ. This reading makes even more explicit than the feminine pronoun (see sn below) the virginal conception of Jesus and as such seems to be a motivated reading. The Sinaitic Syriac ms alone indicates that Joseph was the father of Jesus ( Joseph, to whom was betrothed Mary the virgin, fathered Jesus who is called the Christ ). Although much discussed, this reading has not been found in any Greek witnesses.]
شرحكتاب: حتريف أقوال يسوع, ل بارت إيرمان... ]8[ Wieland Willker: A Textual Commentary on the Greek Gospels, Vol. 1, Matthew, Bremen, online published, 10th edition 2013, TVU 4 - Matthew 1:16. [This verse is famous for the "heretical" Sy-S reading which indicates Joseph as Jesus father! It is probably a translation/comprehension error, originating from the Q, f13 reading, which is awkward, because the subject of evge,nnhsen is not immediately clear. The Sy-S reading tries to continue the pattern from the previous verses.] تكملة كالم بارت إيرمان يف م شكلة ىصوة جديدة [On occasion scribes modified their texts not because of theology but for liturgical reasons. As the ascetic tradition strengthened in early Christianity, it is not surprising to find this having an impact on scribal changes to the text.] Page 97. يف بعض ا حوان كان الن حساخ يقومون بتعديل ى صوصهم, لوس شباب هوتوة, وإ حىام شباب ضقسوة كل ام أصبحت ال حتقالود النسكوة أقوى يف بدايات ادسوحوة, مل يك ن أمرا غريبا أن ىجد هلا تيثرا عذ النحساخ الذين كاىوا ي عرفون الن ص وص [For example, in Mark 9, when Jesus casts out a demon that his disciples had been unable to budge, he tells them, "This kind comes out only by prayer" (Mark 9:29). Later scribes made the appropriate addition, in view of their own practices, so that now Jesus indicates that "This kind comes out only by prayer and fasting."] Page 97. عذ شبول ادلال, يف مرقس 3, حونام يقوم يسوع بطرد الشوطان الذي عجز تالموذه عن ضرده, ىجده ي زهم:»ه ذ ا» )مرقس 23/3( فوام بعد أدخل الن حساخ اإلضافة اد ناشبة من وجهة ىظر ن أ ن ي ر ج بم ء إ ح بال حصال ة اجل ن س ي م ك ضقوشهم اخلا حصة, وهكذا ا ن أصبح ي شر يسوع إىل أ حن «ه ذ ا اجل ن س ي م كن أ ن ي ر ج بم ء إ ح بال حصال ة و ا ل حصو م«
دراشة اد شكلة النحصوة شرحكتاب: حتريف أقوال يسوع, ل بارت إيرمان... ]9[ ىص مرقس 23/3 يف ال حس جات اد ختلفة: و ال حصو م«ن أ ن ي ر ج بم ء إ ح بال حصال ة )الفاىدايك( ف ق ال هل م :»ه ذ ا اجل ن س ي م ك )احلواة( فيجاب:»هذا النوع يطرد بمء إ بالصالة والصوم!«)اد شسكة( فيجاهبم: ))هذا اجلنس يطرد إ بالصالة(( )الوسوعوة( فقال هلم: ))إن هذا اجلنس يمكن إخراجه إ بالصالة(( )ال ح شيف( فقال هلم: "هذا النوع يرج إ بالصالة " )البولسوة( فقال هلم: "هذا اجلنس يرج إ بالصالة ))والصوم((" أقوال ع لامء النحقد النح ص Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies Greek New Testament (4th rev. ed.) (Page 85). London; New York: United Bible Societies. [In light of the increasing emphasis in the early church on the necessity of fasting, it is understandable that καὶ νηστείᾳ is a gloss that found its way into most witnesses. Among the witnesses that resisted such an accretion are important representatives of the Alexandrian and the Western types of text.] Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press. [tc Most witnesses, even early and excellent ones (P45vid א 2 A C D L W Θ Ψ f1, 13 33 M lat co), have and fasting (καὶ νηστείᾳ, kai nēsteia) after prayer here. But this seems to be a motivated reading, due to the early church s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses *א) B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.]
النحص اد قابل يف إىجول م حتى 24/43 شرحكتاب: حتريف أقوال يسوع, ل بارت إيرمان... ]11[ تعلوقات ع لامء النحقد النح ص: Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies Greek New Testament (4th rev. ed.) (Page 35). London; New York: United Bible Societies. [Since there is no satisfactory reason why the passage, if originally present in Matthew, should have been omitted in a wide variety of witnesses, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk 9.29.] Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press. [tc Many important mss *א) B Θ 0281 33 579 892* pc e ff1 sys,c sa) do not include 17:21 But this kind does not go out except by prayer and fasting. The verse is included in א 2 C D L W f1, 13 M lat, but is almost certainly not original. (...) The present translation follows NA27 in omitting the verse number as well, a procedure also followed by a number of other modern translations.] احلمد هلل الذي بنعمته تتم الصاحلات