الردود على الشبهات
ما قيل بارميا النبى ؟ ام بزكريا النبى ؟
ما قيل بارميا النبى؟ ام بزكريا النبى ؟
انجيل متى هذا الكتاب الفريد الذى قدم يسوع المسيا المنتظر من قبل اليهود بتمام نبواته التى تمت عنه فى العهد العتيق فكانت السمة السائدة لذاك الانجيلى هو تطبيق ما تفوه بيه انبياء العهد القديم عن المسيا على يسوع الناصرى مسيح التاريخ والنبوات
من ضمن هذة النبوات النبوة التى اقتبسها الرسول متى من سفر زكريا عن تسليم يسوع بثلاثين من الفضة
9 حينئذ تم ما قيل بارميا النبي القائل وأخذوا الثلاثين من الفضة ثمن المثمن الذي ثمنوه من بني اسرائيل
10 واعطوها عن حقل الفخاري كما امرني الرب [1]
وموضوعنا منصب على ” ما قيل بارميا النبى ” والاعتراض يقول اذا راجعنا هذة النبوة فى كتب الانبياء سنجدها فى سفر زكريا وليس فى ارميا
فكيف ينسب الرسول متى هذة النبوة لكتاب ارميا؟؟؟؟؟؟؟؟
الاجابة بسيطة ان قديما كان فى ترتيب الانبياء ياتى سفر ارميا فى البداية فكان يطلق على قسم الانبياء ككل اسم ” ارميا ” فلما اقتبس اليهودى متى نبوة من كتب الانبياء نسبها لاسم القسم ككل ” ارميا ”
ولتدليل على ذلك من كتب العلماء
اولا يشرح العالم روبيرت جاميسون فى كتابه شرح العالم لايت فوت عن هذة القضية قائلا
the question is one more of critical interest than real importance. Perhaps the true explanation is the following, from Lightfoot: “Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in Mt 16:14; because he stood first in the volume of the prophets [as he proves from the learned David Kimchi] therefore he is first named. When, therefore, Matthew produceth a text of Zechariah under the name of JEREMY, he only cites the words of the volume of the prophets under his name who stood first in the volume of the prophets[2]
وهذا ما اكده ايضا تعليقات نيو كنج جيمس
It may also be that in the days of Christ, the Book of Jeremiah headed the books of the prophets. The quotation is then identified with the name of the first book in the section and not the name of the specific book within the group.[3]
وهذا الامر مثبت ولا جدال فيه
الامر الثانى ان بعض العلماء قالوا ان كلمات متى مقتبسة من كلا مصدرين من زكريا ومن ارميا فلما كتب متى النبوة مجمعة نسبها للنبى الاكبر ” ارميا ” كمثال الحال فى نبوة القديس مرقس فى بداية انجيله اقتبس من ملاخى واشعياء ونسبها للنبى اشعياء
من قال ذلك
العالم توم كونستبل
This difficult fulfillment seems to be a quotation from Zechariah 11:12–13, but Matthew attributed it to Jeremiah. Probably Matthew was referring to Jeremiah 19:1–13, which he condensed using mainly the phraseology of Zechariah 11:12-13 because of its similarity to Judas’ situation.1042
“Joining two quotations from two Old Testament books and assigning them to one (in this case, Jeremiah) was also done in Mark 1:2–3, in which Isaiah 40:3 and Malachi 3:1 are quoted but are assigned to Isaiah. This follows the custom of mentioning the more notable prophet first.
للكتاب المقدس esv وذكر ايضا دراسة
While drawing on a combination of words from Jeremiah (Jer. 19:1–13) and Zechariah (Zech. 11:11–13), Matthew attributes the prophecy to Jeremiah as the more prominent prophet. In the same way, Mark combines quotations from Isaiah and Malachi but cites only Isaiah as the more prominent prophet (see Mark 1:2; cf. Isa. 40:3; Mal. 3:1).
وهذا ايضا ما قاله روبرت مونس
Matthew understands this as a fulfillment of a prophecy by Jeremiah, although it is primarily taken from Zechariah 11:12–13. Assigning a composite quotation to the more prominent individual appears to have been a regular practice (cf. Mark 1:2 where a quotation from Malachi and Isaiah is said to come from “Isaiah the prophet”). In Jeremiah 18:2–3 the prophet is told to go down to the potter’s house, and in 32:8 he is told to buy a field at Anathoth. In Zechariah 11 the prophet is paid thirty pieces of silver, which he throws into the house of the Lord to the potter[6]
وايضا قاله باركلاى
Actually this is a free quotation from Z[echariah] 11.12–13 combined with the idea of the purchase of a field, an idea suggested by J[eremiah] 32.6–15. This, plus the fact that Jeremiah speaks of potters (18.2f) who lived in the Hakeldama District (19.1f), explains how the whole text could by approximation be attributed to Jeremiah.[7]
ويذكر ويكلف فى تفسيره كلا الرائيين ويذكر تاييد التلمود فى باباه بيثرا لحقيقة وضع ارميا فى بداية كتب الانبياء قديما
وايضا ان الاقتباس مدمج من كلا السفرين ارميا وزكريا فنسب للنبى الاكبر ارميا
Jeremiah the prophet. This reference by Matthew to a prophecy seemingly spoken by Zechariah (11:12, 13) has evoked an array of explanations. Some hold that here Jeremiah, the name of the first book in the OT Prophets, is taken to stand for the whole section containing Zechariah (just as the name “Psalms” is applied to the whole section of the Writings because it is the first book; Lk 24:44). A passage in the Talmud (Baba Bathra 14b) supports this order of Jeremiah as the first book, but it must be recognized that Isaiah is usually placed first. Another possibility is that Matthew amalgamated Zech 11:12, 13 with Jer 18:2-12 and 19:1-15, and merely cited one of the sources[8]
لا يوجد سؤال من اى معاند لا نقدم عليه اجابة ليظل ايمانا بيسوع المسيح الحق المطلق وحده القادر ان يخلص الهالكين
[1] Arabic Bible (Smith & Van Dyke); Bible. Arabic. Logos Research Systems, Inc., 1865; 2003, S. Mt 27:9-10
[2]Jamieson, Robert ; Fausset, A. R. ; Fausset, A. R. ; Brown, David ; Brown, David: A Commentary, Critical and Explanatory, on the Old and New Testaments. Oak Harbor, WA : Logos Research Systems, Inc., 1997, S. Mt 27:9
[3] The NKJV Study Bible. Nashville, TN : Thomas Nelson, 2007, S. Mt 27:9-10
1042 1042. See Douglas J. Moo, “The Use of the Old Testament in the Passion Texts of the Gospels,” (Ph.D. dissertation, University of St. Andrews, 1979), pp. 191–210; or Gundry, The Use . . ., pp. 122–27. See Mark 1:2–3 and 2 Chronicles 36:21 for other examples of this type of fulfillment involving the fusing of sources.
[4]Tom Constable: Tom Constable’s Expository Notes on the Bible. Galaxie Software, 2003; 2003, S. Mt 27:9
[5]Crossway Bibles: The ESV Study Bible. Wheaton, IL : Crossway Bibles, 2008, S. 1884
[6]Mounce, Robert H.: New International Biblical Commentary: Matthew. Peabody, MA : Hendrickson Publishers, 1991, S. 253
[7]Newman, Barclay Moon ; Stine, Philip C.: A Handbook on the Gospel of Matthew. New York : United Bible Societies, 1992 (UBS Helps for Translators; UBS Handbook Series), S. 842
[8]Pfeiffer, Charles F. ; Harrison, Everett Falconer: The Wycliffe Bible Commentary : New Testament. Chicago : Moody Press, 1962, S. Mt 27:9
