قانونية الرسالة الى العبرانيين – فادي عاطف
رسالة العبرانيين لم يذكر كاتبها اسمه ولهذا كان هناك خلافا حول كاتبها وكما أعدتنا من المسلمون انهم دائما ينقلون النقد الموجه للكتاب المقدس دون فهم أو وعى أو ادراك أو حتى أدنى محاولة للتأكد من اى حرف ينقلوه وفي بحثنا هذا بعون الله سنثبت بالادلة القاطعة التى لا تختمل اى تأويل أن كاتب هذه الرسالة هو العظيم بولس رسول وعبد يسوع المسيح.
نفتتح دراستنا بما قاله ابانا القمص تادرس يعقوب ملطى في مقدمة تفسيره لرسالة العبرانيين كاملا وليس كما يقتطعه المسلمون دائما:
” إذ لم يكتب واضع الرسالة اسمه في صلبها اختلف الدارسون في نسبتها منذ عصر مبكر، ففي الغرب نسب العلامة ترتليان، من رجال القرن الثاني، الرسالة إلى برناباس. لكن بمقارنتها برسالة برناباس نجد الفارق شاسعًا، ونتأكد أنه لا يمكن أن يكون كاتبهما شخصًا واحدًا. وقد ساد الغرب اتجاه بأن الكاتب هو القديس إكليمنضس الروماني، أما بعد القرن الرابع فصار اتفاق عام أنها للرسول بولس.
أما بالنسبة للشرق فمنذ البداية كان هناك شبه اتفاق عام على أنها من رسائل معلمنا بولس الرسول. هذا ما قبلته الكنيسة الشرقية بوجه عام، ومدرسة الإسكندرية بوجه خاص. جاء في يوسابيوس أن للقديس إكليمنضس السكندري عملاً مفقودًا، ورد فيه أن معلمه بنتينوس الفيلسوف يتحدث عن الرسالة بكونها للقديس بولس.
ويمكننا أن نلخص نظرة الدارسين للرسالة في الآتي:
(أ) أن الكاتب هو الرسول بولس: ساد هذا الفكر في الكنيسة الشرقية منذ بداية انطلاقها واستقر فيما بعد في الكنيسة الغربية، من بين الذين ذكروا هذا الرأي القديس بنتينوس، والقديس يوحنا الذهبي الفم، والقديس أغسطينوس، ولا يزال يعتبر هو الرأي السائد بين الغالبية العظمى للدارسين المحدثين.
(ب) الكاتب هو برناباس: العلامة ترتليان وWeisler, Ulmann .
(ج) لوقا البشير: ذكر العلامة أوريجانوس هذا الرأي، وقبله Ebrabd, Calvin.
(د) أكليمندس الروماني: اتجاه غربي مبكر، اختفي تمامًا إلاَّ قلة قبلته مثل Reithmuier, Erasmus.
(ه) سيلا: Rohme, Mynster.
(و) أبُلس: Luthea, Semler.
ودائما يقتبس المسلمون هذا الجزأ فقط ويقولون بأن كاتب الرسالة غير معروف رغم ان هذا الكلام لا وجود له في مقدمة أبينا فما عرضه ابينا هو اختلاف حول من هو كاتب الرسالة وكاتب الرسالة بحسب هذه المقدمة بعد بولس لا يخرج عن هؤلاء ” برنابا, لوقا, أكليمندس الروماني, سيلا وأبلس ” وحال كون كاتب هذه الرسالة ليس القديس بولس وكاتبها هو احد هؤلاء الخمسة يكون كاتب الرسالة غير معروف؟
لو كان برنابا كاتب هذه الرسالة فنقول ان برنابا كان احد رسل المسيح السبعين ” (اع 4:36)، ” ويوسف الذي دعي من الرسل برنابا الذي يترجم ابن الوعظ وهو لأوي قبرصي الجنس “، وهو الذي أوصل القديس العظيم بولس الى الرسل بعد ان ظهر له الرب ” (اع 9:27)، ” فأخذه برنابا واحضره الى الرسل ” وكان برنابا هو رفيق بولس الرسول في رحلاته دائما (انظر أع 11:30, أع13:2, اع14:20, أع15:25, غل1:2).
وبرنابا الرسول هو خال القديس مرقس كاتب البشارة الثانية (كو4:10). ولو كان القديس لوقا البشير هو كاتب الرسالة فلا تتأثر قانونية الرسالة بشىء فالقديس لوقا هو كاتب البشارة الثالثة وهو تلميذ القديس بولس ويسميه الرسول بولس ” لوقا الطبيب الحبيب ” (كو4:14)، وفي إحدى رحلاته بقى لوقا وحده مع القديس بولس ” لوقا وحده معي ” (2تي4:11)، ولا يوجد إنسان يستطيع أن ينفي قانونية الرسالة لو كان كاتبها هو لوقا. ولو قلنا أن كاتبها هو القديس اكليمندس الرومانى فنقول أن ابانا القمص وضح هذا انه اتجاه غربى مبكر واختفي تماما عدا قلة قليلة قبلته وكذلك سيلا وأبلس.
نكمل الآن ما لا يضعه المسلمون من تفسير ابانا القمص تادرس يعقوب ملطى:
لماذا لم يذكر الرسول اسمه؟
اعتاد الرسول بولس أن يذكر اسمه في رسائله، فلماذا لم يفعل هكذا في هذه الرسالة؟ عُرف الرسول بولس في الكنيسة الأولى كرسول الأمم، بينما الرسل بطرس ويوحنا ويعقوب وغيرهم كرسل لليهود، لهذا كان الرسول بولس أكثر تحررًا منهم في شأن الارتباط ببعض الطقوس اليهودية، مما جعل الكثير من المسيحيين الذين من أصلٍ عبراني ينفرون منه، وقد قيل له: ” أخبروا عنك أنك تعلم جميع اليهود الذين بين الأمم الارتداد عن موسى ” (أع 21: 21). ولما كانت هذه الرسالة موجهة إلى هذه الفئة، المسيحيين العبرانيين، لهذا كان لائقًا ألاَّ يذكر اسمه حتى لا يحجموا عن قراءتها.
وتأكيدا لما قاله ابانا القمص في تفسيره يقول القديس بولس في رسالته الأولى إلى أهل كورنثوس: ” فاني إذ كنت حرا من الجميع استعبدت نفسي للجميع لاربح الأكثرين. فصرت لليهود كيهودي لاربح اليهود. وللذين تحت الناموس كاني تحت الناموس لاربح الذين تحت الناموس. وللذين بلا ناموس كاني بلا ناموس. مع أني لست بلا ناموس الله بل تحت ناموس للمسيح. لأربح الذين بلا ناموس. صرت للضعفاء كضعيف لاربح الضعفاء. صرت للكل كل شيء لاخلّص على كل حال قوما ” (1كو9:19-22).
فالقديس بولس كان حرا في كتاباته مع غير اليهود ذلك لأن غير اليهود لم يكونوا يؤمنون بالناموس قبلا وهو بنفسه يقول انه استعبد نفسه وصار لليهود كيهودي ليربح اليهود اى يتكلم بنفس لغة اليهود ليربح اليهود ويتكلم بما يؤمنون ليربحهم وهذا هو الطابع الغالب على الرسالة انها تلقى الضوء بشدة على ناموس العهد القديم ومسيح العهد الجديد ولكى لا يبتعدون عن قراءة الرسالة وفهم محتواها جيدا بعيدا عن هوية الكاتب وشخصيته لم يذكر اسمه.
وتأكيدا لهذا ننقل ما قاله ابانا القمص تادرس يعقوب عن غاية الرسالة لنرى ان الرسالة تتكلم بشكل واضح عن ناموس العهد القديم ومسيح العهد الجديد:-
1- دُعي الرسول بولس لخدمة الأمم، لكنه لم يُحرم من خدمة بني جنسه خاصة الذين كانوا يقطنون بين الأمم، إذ كان يود أن يكون محرومًا من أجلهم (رو9: 3). الله لم يمنعه من خدمتهم وإن كان قد أرسله بصفة رئيسية للأمم، وذلك كقوله أن السيد المسيح لم يرسله ليعمد (1 كو 1: 17)، لكن هذا لا يعني منعه من ممارسة العماد. حبه للجميع دفعه للاهتمام بكل الفئات، فلم يبخل في كتابته لهذه الفئة عندما أدرك حاجتهم إلى هذا العمل، خاصة وأنه كان أقدر من غيره على الكتابة إليهم بكونه دارسًا دقيقًا للناموس الموسوي والطقوس اليهودية.
2- يمكننا أن ندرك غاية هذه الرسالة إن تفهمنا الصورة الحقيقية للكنيسة الأولى، فقد كان الرسل مع أعداد كبيرة من اليهود الذين آمنوا بالسيد المسيح يشتركون مع إخوتهم وبني جنسهم في عبادة الهيكل ويراعون الناموس، ويقرنون أنفسهم بالأمة اليهودية وبرجائها، ولكن بفكرٍ روحيٍ جديدٍ في المسيح يسوع. حقًا كان الكثير منهم غير قادرين على الانفصال عن هذه الأمة، غير مدركين تمامًا مفهوم الكنيسة كجسد المسيح الواحد، يدخل في عضويته اليهودي مع الأممي بلا تمييز، السيد مع العبد على السواء، والرجل مع المرأة بلا أفضلية.
لهذا إذ حدث اضطهاد ضد الكنيسة المسيحية وحكم السنهدرين على المسيحيين العبرانيين بالطرد من المقادس ومعاملتهم كمتعدين على الناموس، وأنهم نجسون ومرتدون، جُرح هؤلاء الأتقياء في أعماق قلوبهم. لقد شعروا أنهم من أجل المسيا عُزلوا عن شعب المسيا، بمعنى أدق عن الشعب الله القديم المنتظر لمجيء المسيا، فكان ذلك بالنسبة لهم جرحًا داميًا وتجربة قاسية. طُردوا من نسبهم كأهل البيت، بل ومن الدار الخارجية للهيكل، وقُطعوا من رعوية إسرائيل؛ فكتب إليهم الرسول ليؤكد لهم أنهم نالوا أكثر مما فقدوه.
لهذا كثيرًا ما تكررت الكلمة “لنا”. لقد اقتنوا الهيكل السماوي الحقيقي عوض الهيكل الرمزي، وصار لهم رئيس الكهنة السماوي بخدمته العلوية في السماويات عوض الكهنوت اللاوي، وانتسبوا لكنيسة الأبكار، محفل الملائكة عوض الرعوية اليهودية، وانفتحت لهم المدينة الباقية عوض أورشليم الأرضية. كأن غاية هذه الرسالة هو تأكيد أن المسيحية ليست حرمانًا وإنما هي اقتناء السماويات وتمتع بالأبديات. حقًا هي طرد إلى خارج المحلة مع المسيح المصلوب خارج أورشليم، لكنها تمتع بمدينته، مدينة الأبكار العلوية.
المحلة هي المكان المحبوب لدى اليهود، لكن السيد المسيح ارتفع على الصليب خارجها، لكي تقدر أن تخرج إليه كنيسته مطرودة من الجماعة اليهودية صاحبة الفكر الحرفي، تشاركه آلامه وعاره.
وهكذا نفهم أن طابع الرسالة يجب ان يكون في قالب مقبول لدى المسيحيين الذين من أصل يهودى كى لا يعثرهم بشخصه فيكون شخص بولس نفسه هو العثرة امام هؤلاء المسيحيين الذين من أصل يهودى لقراءة الرسالة.
ويقول أبانا القس انطونيوس فكرى في مقدمته لرسالة العبرانيين:
استشهادات أباء الكنيسة برسالة العبرانيين
الإصحاح الأول:
(1) اَللهُ، بَعْدَ مَا كَلَّمَ الآبَاءَ بِالأَنْبِيَاءِ قَدِيماً، بِأَنْوَاعٍ وَطُرُقٍ كَثِيرَةٍ،
Clement of Alexandria Stromata Book I
With reason, therefore, the apostle has called the wisdom of God” manifold,” and which has manifested its power “in many departments and in many modes”[51]
Clement of Alexandria Stromata Book I
-by art, by knowledge, by faith, by prophecy-for our benefit. “For all wisdom is from the Lord, and is with Him for ever,” as says the wisdom of Jesus.[52]
Clement of Alexandria Stromata Book V
The golden lamp conveys another enigma as a symbol of Christ, not in respect of form alone, but in his casting light, “at sundry times and divers manners,”[82]
Clement of Alexandria Stromata Book VI
This is He who is the Teacher of all created beings, the Fellow-counsellor of God, who foreknew all things; and He from above, from the first foundation of the world, “in many ways and many times,”[106]
Clement of Alexandria Stromata Book VI
“For, having spoken at sundry times and in divers manners,”[140]
Clement of Alexandria Stromata Book VII
For we have, as the source of teaching, the Lord, both by the prophets, the Gospel, and the blessed apostles, “in divers manners and at sundry times,”[164]
Fragments of Clement from the Latin Translation of Cassiodorus
that is, “as good stewards of the manifold grace of God.” Similarly also Paul says, “Variously, and in many ways, God of old spake to our fathers.”[34]
A Letter from Origen to Africanus
You seem to me to pay too little heed to the words, “At sundry times, and in divers manners, God spake in time past unto the fathers by the prophets.”[20]
Methodius Discourse III. Thaleia
But since there are of arguments myriads of currents and ways, God inspiring us “at sundry times and in divers manners,”[60]
(2) ” كَلَّمَنَا فِي هَذِهِ الأَيَّامِ الأَخِيرَةِ فِي ابْنِهِ – الَّذِي جَعَلَهُ وَارِثاً لِكُلِّ شَيْءٍ، الَّذِي بِهِ أَيْضاً عَمِلَ الْعَالَمِينَ “.
Lactantius Divine Institutes Book IV
For God had determined, as the last time drew near,[9]
(3) ” الَّذِي، وَهُوَ بَهَاءُ مَجْدِهِ، وَرَسْمُ جَوْهَرِهِ، وَحَامِلٌ كُلَّ الأَشْيَاءِ بِكَلِمَةِ قُدْرَتِهِ، بَعْدَ مَا صَنَعَ بِنَفْسِهِ تَطْهِيراً لِخَطَايَانَا، جَلَسَ فِي يَمِينِ الْعَظَمَةِ فِي الأَعَالِي “.
1 Clement
“who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”[155]
Irenaeus Against Heresies Book II
of all things, then He is discovered to be the one only God who created all things, who alone is Omnipotent, and who is the only Father rounding and forming all things, visible and invisible, such as may be perceived by our senses and such as cannot, heavenly and earthly, “by the word of His power; “[272]
Shepherd of Hermas Similitude Fifth
” “Because,” he answered, “God planted the vineyard, that is to say, He created the people, and gave them to His Son; and the Son appointed His angels over them to keep them; and He Himself purged away their sins, having suffered many trials and undergone many labours, for no one is able to dig without labour and toil. He Himself, then, having purged away the sins of the people, showed them the paths of life[16]
Shepherd of Hermas Similitude Ninth
” “Listen,” he said: “the name of the Son of God is great, and cannot be contained, and supports the whole world.[22]
Clement of Alexandria Stromata Book VII
) of the glory of the Father”[87]
Tertullian An Answer to the Jews
For God the Father none ever saw, and lived.[170]
Five Books in Reply to Marcion
An Image,[341]
Origen de Principiis Book I
And when writing to the Hebrews, he says of Him that He is “the brightness of His glory, and the express image of His person.”[36]
Origen de Principiis Book I
But since we quoted the language of Paul regarding Christ, where He says of Him that He is “the brightness of the glory of God, and the express figure of His person,”[42]
Origen de Principiis Book IV
and Paul also declares that the Son is the splendour of everlasting light.[20]
Origen de Principiis Book IV
As light, accordingly, could never exist without splendour, so neither can the Son be understood to exist without the Father; for He is called the “express image of His person,”[21]
Origen Against Celsus Book VIII
So entirely are they one, that he who has seen the Son, “who is the brightness of God’s glory, and the express image of His person,”[28]
Hippolytus Dogmatical and Historical Fragments
and yet confers liberty on the world;[405]
A Treatise of Novatian Concerning the Trinity
And thus the weakness and imperfection of the human destiny is nourished, led up, and educated by Him; so that, being accustomed to look upon the Son, it may one day be able to see God the Father Himself also as He is, that it may not be stricken by His sudden and intolerable brightness, and be hindered from being able to see God the Father, whom it has always desired.[137]
Pseudo-Gregory Thaumaturgus Fourth Homily
Thou who art the brightness of the Father’s glory;[11]
Alexander Epistles on the Arian Heresy
and, “From the womb, before the morning have I begotten Thee? “[52]
Methodius Oration Concerning Simeon and Anna
of the most beautiful flower; the mother of the Creator; the nurse of the Nourisher; the circumference of Him who embraces all things; the upholder of Him[86]
Lactantius Divine Institutes Book IV
as a stream flowing forth from it: the former as the sun, the latter as it were a ray[395]
1 Clement
“who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”[196]
5-) ” لأَنَّهُ لِمَنْ مِنَ الْمَلاَئِكَةِ قَالَ قَطُّ: «أَنْتَ ابْنِي أَنَا الْيَوْمَ وَلَدْتُكَ»؟ وَأَيْضاً: «أَنَا أَكُونُ لَهُ أَباً وَهُوَ يَكُونُ لِيَ ابْناً؟ “.
1 Clement
Ask of Me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”[158]
Tertullian Against Marcion Book IV
This voice the Father was going Himself to recommend. For, says he,[876]
1 Clement
Ask of me, and I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.”[199]
Origen Commentary on John Book I
None of these testimonies, however, sets forth distinctly the Saviour’s exalted birth; but when the words are addressed to Him, “Thou art My Son, this day have I begotten Thee,”[147]
6-) وَأَيْضاً مَتَى أَدْخَلَ الْبِكْرَ إِلَى الْعَالَمِ يَقُولُ: «وَلْتَسْجُدْ لَهُ كُلُّ مَلاَئِكَةِ اللهِ».
The Divine Liturgy of James
XVII. The Priest, bringing in the holy gifts,[15]
7-) وَعَنِ الْمَلاَئِكَةِ يَقُولُ: «الصَّانِعُ مَلاَئِكَتَهُ رِيَاحاً وَخُدَّامَهُ لَهِيبَ نَارٍ».
1 Clement
For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.”[156]
Origen de Principiis Book II
Respecting the substance of the angels also it speaks as follows: “Who maketh His angels spirits, and His ministers a burning fire; “[135]
Lactantius Divine Institutes Book IV
of God, and also that the other angels are spirits[49]
1 Clement
For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.”[197]
13-) ثُمَّ لِمَنْ مِنَ الْمَلاَئِكَةِ قَالَ قَطُّ: «اِجْلِسْ عَنْ يَمِينِي حَتَّى أَضَعَ أَعْدَاءَكَ مَوْطِئاً لِقَدَمَيْكَ؟»
1 Clement
And again He saith to Him, “Sit Thou at My right hand, until I make Thine enemies Thy footstool.”[159]
1 Clement
And again He saith to Him, “Sit Thou at my right hand, until I make Thine enemies Thy footstool.”[200]
14-) أَلَيْسَ جَمِيعُهُمْ أَرْوَاحاً خَادِمَةً مُرْسَلَةً لِلْخِدْمَةِ لأَجْلِ الْعَتِيدِينَ أَنْ يَرِثُوا الْخَلاَصَ!
Athenagoras A Plea for the Christians
and who declare both their power in union and their distinction in order, called atheists? Nor is our teaching in what relates to the divine nature confined to these points; but we recognise also a multitude of angels and ministers,[34]
Tertullian Against Marcion Book II
But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers,[134]
A Strain of Sodom
Were ministering spirits,[6]
Origen de Principiis Book I
There are certain holy angels of God whom Paul terms “ministering spirits, sent forth to minister for them who shall be heirs of salvation.”[90]
Origen de Principiis Book III
On which account our heart must be kept with all carefulness both by day and night, and no place be given to the devil; but every effort must be used that the ministers of God-those spirits, viz., who were sent to minister to them who are called to be heirs of salvation[347]
Origen Against Celsus Book V
For we indeed acknowledge that angels are “ministering spirits,” and we say that “they are sent forth to minister for them who shall be heirs of salvation; “[8]
Origen Against Celsus Book VIII
hese, regarding all as their relations and friends who imitate their piety towards God, and in prayer call upon Him with sincerity, work along with them for their salvation, appear unto them, deem it their office and duty to attend to them, and as if by common agreement they visit with all manner of kindness and deliverance those who pray to God, to whom they themselves also pray: “For they are all ministering spirits, sent forth to minister for those who shall be heirs of salvation.”[71]
Origen Commentary on Matthew Book XII
Let, then, the principalities and powers with which our wrestling is, be called gates of Hades, but the “ministering spirits”[97]
الاصحاح الثانى:-
2-) لأَنَّهُ إِنْ كَانَتِ الْكَلِمَةُ الَّتِي تَكَلَّمَ بِهَا مَلاَئِكَةٌ قَدْ صَارَتْ ثَابِتَةً، وَكُلُّ تَعَدٍّ وَمَعْصِيَةٍ نَالَ مُجَازَاةً عَادِلَةً،
Tertullian Against Marcion Book IV
and is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the resurrection of all men with the “full recompense of their reward.”[1364]
3-) فَكَيْفَ نَنْجُو نَحْنُ إِنْ أَهْمَلْنَا خَلاَصاً هَذَا مِقْدَارُهُ، قَدِ ابْتَدَأَ الرَّبُّ بِالتَّكَلُّمِ بِهِ، ثُمَّ تَثَبَّتَ لَنَا مِنَ الَّذِينَ سَمِعُوا،
Pseudo-Gregory Thaumaturgus A Sectional Confession of Faith
Moreover, in the Epistle to the Hebrews he writes again thus: “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost? “[93]
5-) فَإِنَّهُ لِمَلاَئِكَةٍ لَمْ يُخْضِعِ «الْعَالَمَ الْعَتِيدَ» الَّذِي نَتَكَلَّمُ عَنْهُ
Tertullian An Answer to the Jews
and “made a little lower” by Him “than angels,”[323]
Cyprian Epistle LXVI
and ought to collect and cherish all the sheep which Christ by His blood and passion sought for; nor ought we to suffer our suppliant and mourning brethren to be cruelly despised and trodden down by the haughty presumption of some, since it is written, “But the man that is proud and boastful shall bring nothing at all to perfection, who has enlarged his soul as hell.”[10]
10-) لأَنَّهُ لاَقَ بِذَاكَ الَّذِي مِنْ أَجْلِهِ الْكُلُّ وَبِهِ الْكُلُّ، وَهُوَ آتٍ بِأَبْنَاءٍ كَثِيرِينَ إِلَى الْمَجْدِ أَنْ يُكَمِّلَ رَئِيسَ خَلاَصِهِمْ بِالآلاَمِ.
http://ccel.org/fathers2/ANF-04/anf04-15.htm#P1043_263276
Of course the houses of none but married men fare well! The families of celibates, the estates of eunuchs, the fortunes of military men, or of such as travel without wives, have gone to rack and ruin! For are not we, too, soldiers? Soldiers, indeed, subject to all the stricter discipline, that we are subject to so great a General?[63]
2 Clement
the Father of truth, who sent forth to us the Saviour and Prince of incorruption,[155]
11-) لأَنَّ الْمُقَدِّسَ وَالْمُقَدَّسِينَ جَمِيعَهُمْ مِنْ وَاحِدٍ، فَلِهَذَا السَّبَبِ لاَ يَسْتَحِي أَنْ يَدْعُوَهُمْ إِخْوَةً،
Clement of Alexandria Exhortation to the Heathen
since Thou “weft not ashamed of me as Thy brother.”[161]
Pseudo-Cyprian On the Glory of Martyrdom
is drawn away with the rent portions of the flesh; still he stands immoveable, the stronger for his sufferings, revolving only this in his mind, that in that brutality of the executioners Christ Himself is suffering[4]
Origen Commentary on John Book I
Now, in respect of wisdom and power, we have both forms of the statement, the relative and the absolute; but in respect of sanctification and redemption, this is not the case. Consider, therefore, since[174]
12-) قَائِلاً: «أُخَبِّرُ بِاسْمِكَ إِخْوَتِي، وَفِي وَسَطِ الْكَنِيسَةِ أُسَبِّحُكَ».
Epistle of Barnabas
of my brethren; and I will praise thee in the midst of the assembly of the saints.”[80]
14-) فَإِذْ قَدْ تَشَارَكَ الأولاَدُ فِي اللَّحْمِ وَالدَّمِ اشْتَرَكَ هُوَ أَيْضاً كَذَلِكَ فِيهِمَا، لِكَيْ يُبِيدَ بِالْمَوْتِ ذَاكَ الَّذِي لَهُ سُلْطَانُ الْمَوْتِ، أَيْ إِبْلِيسَ،
Clement of Alexandria The Instructor Book III
Perish, then, the savage beasts whose food is blood! For it is unlawful for men, whose body is nothing but flesh elaborated of blood, to touch blood. For human blood has become a partaker of the Word:[42]
Origen Commentary on Matthew Book XIII
p into the hands of men, He was not delivered up by men into the hands of men, but by powers to whom the Farther delivered up His Son for us all, and in the very act of His being delivered up, and coming under the power of those to whom He was delivered up, destroying him that has the power of death; for “through death He brought to nought him that hath the power of death, that is, the devil, and delivered all them who through fear of death were all their lifetime subject to bondage.”[70]
Origen Commentary on Matthew Book XIII
giving heed to the fact that He was about to be delivered up into the hands of men, and that He would be killed, as matters gloomy and calling for sorrow, but not attending to the fact that He would rise on the third day, as He needed no longer time “to bring to nought through death him that had the power of death.”[81]
16-) لأَنَّهُ حَقّاً لَيْسَ يُمْسِكُ الْمَلاَئِكَةَ، بَلْ يُمْسِكُ نَسْلَ إِبْرَاهِيمَ.
Methodius Oration Concerning Simeon and Anna
That Lord, I say, who in His simple and immaterial Deity, entered our nature, and of the virgin’s womb became ineffably incarnate; that Lord, who was partaker of nothing else save the lump of Adam, who was by the serpent tripped up. For the Lord laid not hold of the seed of angels[114]
الاصحاح الثالث:-
2-) حَالَ كَوْنِهِ أَمِيناً لِلَّذِي أَقَامَهُ، كَمَا كَانَ مُوسَى أَيْضاً فِي كُلِّ بَيْتِهِ
1 Clement
Moses was called faithful in all God’s house;[75]
1 Clement
Moses was called faithful in all God’s house;[86]
5-) وَمُوسَى كَانَ أَمِيناً فِي كُلِّ بَيْتِهِ كَخَادِمٍ، شَهَادَةً لِلْعَتِيدِ أَنْ يُتَكَلَّمَ بِهِ
1 Clement
And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, “a faithful servant in all his house,”[185]
Epistle of Barnabas
have received it. Moses, as a servant,[203]
Irenaeus Against Heresies Book III
but he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit as “Moses, the faithful minister and servant of God,”[50]
Archelaus Acts of the Disputation with the Heresiarch Manes the one was the prophet and the other was the beloved Son,[457]
1 Clement
And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, “a faithful servant in all his house,”[232]
14-) لأَنَّنَا قَدْ صِرْنَا شُرَكَاءَ الْمَسِيحِ، إِنْ تَمَسَّكْنَا بِبَدَاءَةِ الثِّقَةِ ثَابِتَةً إِلَى النِّهَايَةِ،
A Letter from Origen to Gregory
May you also be a partaker, and be ever increasing your inheritance, that you may say not only, “We are become partakers of Christ,”[7]
Letter of Origen to Gregory
May you partake in these; may you have an always increasing share of them, so that you may be able to say not only, “We are partakers of Christ,”[7]
الاصحاح الرابع:-
لأَنَّهُ لَوْ كَانَ يَشُوعُ قَدْ أَرَاحَهُمْ لَمَا تَكَلَّمَ بَعْدَ ذَلِكَ عَنْ يَوْمٍ آخَرَ
Dialogue of Justin
“I shall give you another testimony, my friends,” said I, “from the Scriptures, that God begat before all creatures a Beginning,[220]
Clement of Alexandria Stromata Book II
is laid up for us.”[262]
Lactantius Divine Institutes Book IV
“And the Lord God showed me Jesus[153]
12-) لأَنَّ كَلِمَةَ اللهِ حَيَّةٌ وَفَعَّالَةٌ وَأَمْضَى مِنْ كُلِّ سَيْفٍ ذِي حَدَّيْنِ، وَخَارِقَةٌ إِلَى مَفْرَقِ النَّفْسِ وَالرُّوحِ وَالْمَفَاصِلِ وَالْمِخَاخِ، وَمُمَيِّزَةٌ أَفْكَارَ الْقَلْبِ وَنِيَّاتِهِ.
Clement of Alexandria Stromata Book VII
But we say that the fire sanctifies[54]
Origen Commentary on John Book I
that His mouth had been set by His Father as a sharp sword, and that He was hidden under the shadow of His hand, made like to a chosen shaft and kept close in the Father’s quiver, called His servant by the God of all things, and Israel, and Light of the Gentiles. The mouth of the Son of God is a sharp sword, for[161]
13-) وَلَيْسَتْ خَلِيقَةٌ غَيْرَ ظَاهِرَةٍ قُدَّامَهُ، بَلْ كُلُّ شَيْءٍ عُرْيَانٌ وَمَكْشُوفٌ لِعَيْنَيْ ذَلِكَ الَّذِي مَعَهُ أَمْرُنَا
Tertullian An Answer to the Jews
-God’s everywhere-flying precepts (arrows) threatening the exposure[158]
Melito the Philosopher
-the Divine inspection: because He sees all things. Like that in the apostle: For all things are naked and open in His eyes.”[96]
14-) فَإِذْ لَنَا رَئِيسُ كَهَنَةٍ عَظِيمٌ قَدِ اجْتَازَ السَّمَأواتِ، يَسُوعُ ابْنُ اللهِ، فَلْنَتَمَسَّكْ بِالإِقْرَارِ.
Origen Against Celsus Book VIII
And to Him to whom we offer first-fruits we also send up our prayers, “having a great high priest, that is passed into the heavens, Jesus the Son of God,” and “we hold fast this profession”[69]
Methodius Discourse IX. Tusiane
For I also, taking my journey, and going forth from the Egypt of this life, came first to the resurrection, which is the true Feast of the Tabernacles, and there having set up my tabernacle, adorned with the fruits of virtue, on the first day of the resurrection, which is the day of judgment, celebrate with Christ the millennium of rest, which is called the seventh day, even the true Sabbath. Then again from thence I, a follower of Jesus, “who hath entered into the heavens,”[23]
Origen Commentary on John Book I
Here some one may object that it is somewhat too bold to apply the name of high-priests to men, when Jesus Himself is spoken of in many a prophetic passage as the one great priest, as[7]
Origen Commentary on John Book I
” It is added that He is also sanctification and redemption: “He was made to us of God,” he says, “wisdom and righteousness and sanctification and redemption.” But he also teaches us, writing to the Hebrews, that Christ is a High-Priest:[110]
15-) لأَنْ لَيْسَ لَنَا رَئِيسُ كَهَنَةٍ غَيْرُ قَادِرٍ أَنْ يَرْثِيَ لِضَعَفَاتِنَا، بَلْ مُجَرَّبٌ فِي كُلِّ شَيْءٍ مِثْلُنَا، بِلاَ خَطِيَّةٍ.
Tertullian The Prescription Against Heretics
For to the Son of God alone was it reserved to persevere to the last without sin.[15]
Origen de Principiis Book II
and that “He was tempted in all things like as we are, without sin.”[90]
Archelaus Acts of the Disputation with the Heresiarch Manes
relieving us by what He Himself endured, and not permitting us to have to suffer any pain to no purpose.[479]
الاصحاح الخامس:-
4-) وَلاَ يَأْخُذُ أَحَدٌ هَذِهِ الْوَظِيفَةَ بِنَفْسِهِ، بَلِ الْمَدْعُّوُ مِنَ اللهِ، كَمَا هَارُونُ أَيْضاً.
Constitutions of the Holy Apostles Book III
Neither do we permit the laity to perform any of the offices belonging to the priesthood; as, for instance, neither the sacrifice, nor baptism, nor the laying on of hands, nor the blessing, whether the smaller or the greater: for “no one taketh this honour to himself, but he that is called of God.”[36]
5-) كَذَلِكَ الْمَسِيحُ أَيْضاً لَمْ يُمَجِّدْ نَفْسَهُ لِيَصِيرَ رَئِيسَ كَهَنَةٍ، بَلِ الَّذِي قَالَ لَهُ: «أَنْتَ ابْنِي أَنَا الْيَوْمَ وَلَدْتُكَ».
Tertullian An Answer to the Jews
and named the Priest of God the Father unto eternity.[341]
Constitutions of the Holy Apostles Book II
who was not a priest, and yet would exercise the functions of the priests, was smitten with leprosy for his transgression; so every lay person shall not be unpunished who despises God, and is so mad as to affront His priests, and unjustly to snatch that honour to himself: not imitating Christ, “who glorified not Himself to be made an high priest; “[150]
7-) الَّذِي، فِي أَيَّامِ جَسَدِهِ، إِذْ قَدَّمَ بِصُرَاخٍ شَدِيدٍ وَدُمُوعٍ طِلْبَاتٍ وَتَضَرُّعَاتٍ لِلْقَادِرِ أَنْ يُخَلِّصَهُ مِنَ الْمَوْتِ، وَسُمِعَ لَهُ مِنْ أَجْلِ تَقْوَاهُ،
Tertullian On Repentance
to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain,-not for the stomach’s sake, to wit, but the soul’s; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries[89]
A Treatise of Novatian Concerning the Trinity
Thus the Mediator of God and men, Christ Jesus, having the power of every creature subjected to Him by His own Father, inasmuch as He is God; with every creature subdued to Him, found at one with His Father God, has, by abiding in that condition that He moreover “was heard,”[287]
مَعَ كَوْنِهِ ابْناً تَعَلَّمَ الطَّاعَةَ مِمَّا تَأَلَّمَ بِهِ.
Tertullian Of Patience
of growing up; and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being” Lord” He becomes” Master,” teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience.[16]
10-) مَدْعُّواً مِنَ اللهِ رَئِيسَ كَهَنَةٍ عَلَى رُتْبَةِ مَلْكِي صَادِقَ.
Tertullian An Answer to the Jews
if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named “priest of the most high God,”[25]
11-) اَلَّذِي مِنْ جِهَتِهِ الْكَلاَمُ كَثِيرٌ عِنْدَنَا، وَعَسِرُ التَّفْسِيرِ لِنَنْطِقَ بِهِ، إِذْ قَدْ صِرْتُمْ مُتَبَاطِئِي الْمَسَامِعِ.
Tertullian On Monogamy
What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, “with milk,” not yet with the “solid food”[90]
12-) لأَنَّكُمْ إِذْ كَانَ يَنْبَغِي أَنْ تَكُونُوا مُعَلِّمِينَ لِسَبَبِ طُولِ الزَّمَانِ، تَحْتَاجُونَ أَنْ يُعَلِّمَكُمْ أَحَدٌ مَا هِيَ أَرْكَانُ بَدَاءَةِ أَقْوَالِ اللهِ، وَصِرْتُمْ مُحْتَاجِينَ إِلَى اللَّبَنِ لاَ إِلَى طَعَامٍ قَوِيٍّ.
Clement of Alexandria Stromata Book V
But solid food belongs to those who are of full age, who by reason of use have their senses exercised so as to distinguish between good and evil. Wherefore, leaving the first principles of the doctrine of Christ, let us go on to perfection.”[118]
Clement of Alexandria Stromata Book VI
Wherefore also, writing to the Hebrews, who were declining again from faith to the law, he says,” Have ye not need again of one to teach you which are the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat? “[114]
Origen Against Celsus Book III
But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.”[165]
Origen Commentary on John Book I
There is also an arche in a matter of learning, as when we say that the letters are the arche of grammar. The Apostle accordingly says:[81]
13-) لأَنَّ كُلَّ مَنْ يَتَنَأولُ اللَّبَنَ هُوَ عَدِيمُ الْخِبْرَةِ فِي كَلاَمِ الْبِرِّ لأَنَّهُ طِفْلٌ،
Clement of Alexandria Stromata Book I
“For every one that useth milk is unskilful in the word of righteousness; for he is a babe,”[138]
14-) وَأَمَّا الطَّعَامُ الْقَوِيُّ فَلِلْبَالِغِينَ، الَّذِينَ بِسَبَبِ التَّمَرُّنِ قَدْ صَارَتْ لَهُمُ الْحَوَاسُّ مُدَرَّبَةً عَلَى التَّمْيِيزِ بَيْنَ الْخَيْرِ وَالشَّرِّ.
Shepherd of Hermas Commandment Twelfth
If you serve good desire, and be subject to it, you will gain the mastery over evil desire, and make it subject to you even as you wish.”[6]
Clement of Alexandria Stromata Book I
But it is not such as to be unattainable without it; but it is attainable only when they have learned, and have had their senses exercised.[77]
Clement of Alexandria Stromata Book I
“But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.”[137]
Clement of Alexandria Stromata Book VII
ciple, and Beginning of existence”-the Son-from whom we are to learn the remoter Cause, the Father, of the universe, the most ancient and the most beneficent of all; not capable of expression by the voice, but to be reverenced with reverence, and silence, and holy wonder, and supremely venerated; declared by the Lord, as far as those who learned were capable of comprehending, and understood by those chosen by the Lord to acknowledge; “whose senses,” says the apostle, “were exercised.”[2]
Origen Against Celsus Book VI
even those who by reason of use have their senses exercised to discern both good and evil.”[67]
Lactantius Divine Institutes Book VII
For a mystery ought to be most faithfully concealed and covered, especially by us, who bear the name of faith.[156]
Origen Commentary on John Book VI
” Now to find out all the particulars of these and to state in its relation to them that sacrifice of the spiritual law which took place in Jesus Christ (a truth greater than human nature can comprehend)-to do this belongs to no other than the perfect man,[150]
الاصحاح السادس:-
2-) تَعْلِيمَ الْمَعْمُودِيَّاتِ، وَوَضْعَ الأَيَادِي، قِيَامَةَ الأَمْوَاتِ، وَالدَّيْنُونَةَ الأَبَدِيَّةَ
Theophilus to Autolycus Book I
house is beautiful and serviceable when it has not been anointed? And what man, when he enters into this life or into the gymnasium, is not anointed with oil? And what work has either ornament or beauty unless it be anointed and burnished? Then the air and all that is under heaven is in a certain sort anointed by light and spirit; and are you unwilling to be anointed with the oil of God? Wherefore we are called Christians on this account, because we are anointed with the oil of God.[18]
Cyprian Epistle LXXII
Nor will heretics refuse to be baptized among us with the lawful and true baptism of the Church, when they shall have learnt from us that they also were baptized by Paul, who already had been baptized with the baptism of John,[36]
Cyprian Treatise XII Three Books of Testimonies Against the Jews
Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you.”[415]
4-) لأَنَّ الَّذِينَ اسْتُنِيرُوا مَرَّةً، وَذَاقُوا الْمَوْهِبَةَ السَّمَأويَّةَ وَصَارُوا شُرَكَاءَ الرُّوحِ الْقُدُسِ،
Shepherd of Hermas Similitude Sixth
These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal,[7]
Theognostus of Alexandria From His Seven Books of Hypotyposes
unes with the perfected, and yet we could never say on that account that the teaching of the Spirit is superior to the teaching of the Son, but only that the Son condescends to the imperfect, while the Spirit is the seal of the perfected; even so it is not on account of the superiority of the Spirit over the Son that the blasphemy against the Spirit is a sin excluding impunity and pardon, but because for the imperfect there is pardon, while for those who have tasted the heavenly gift,[13]
6-) وَسَقَطُوا، لاَ يُمْكِنُ تَجْدِيدُهُمْ أَيْضاً لِلتَّوْبَةِ، إِذْ هُمْ يَصْلِبُونَ لأَنْفُسِهِمُِ ابْنَ اللهِ ثَانِيَةً وَيُشَهِّرُونَهُ
Shepherd of Hermas Vision Third
Those then who are to repent, if they do repent, will be strong in faith, if they now repent while the tower is building. For if the building be finished, there will not be more room for any one, but he will be rejected.[22]
Tertullian On Modesty
Therefore the apostate withal will recover his former “garment,” the robe of the Holy Spirit; and a renewal of the “ring,” the sign and seal of baptism; and Christ will again be “slaughtered; “[104]
7-) لأَنَّ أَرْضاً قَدْ شَرِبَتِ الْمَطَرَ الآتِيَ عَلَيْهَا مِرَاراً كَثِيرَةً، وَأَنْتَجَتْ عُشْباً صَالِحاً لِلَّذِينَ فُلِحَتْ مِنْ أَجْلِهِمْ، تَنَالُ بَرَكَةً مِنَ اللهِ
Origen de Principiis Book III
To show more clearly, however, what we mean, let us take the illustration employed by the Apostle Paul in the Epistle to the Hebrews, where he says, “For the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, will receive blessing from God; but that which beareth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned.”[92]
Origen de Principiis Book III
“The earth,” he says, “which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them for whom it is dressed, receiveth blessing from God; but that which beareth thorns and briers is rejected, and is nigh to cursing, whose end is to be burned.”[99]
وَلَكِنْ إِنْ أَخْرَجَتْ شَوْكاً وَحَسَكاً، فَهِيَ مَرْفُوضَةٌ وَقَرِيبَةٌ مِنَ اللَّعْنَةِ، الَّتِي نِهَايَتُهَا لِلْحَرِيقِ.
Shepherd of Hermas Vision Third
Thinking, then, that they could find a better, they wander and become wretched, and enter upon pathless places. But those which fell into the fire and were burned[27]
Archelaus Acts of the Disputation with the Heresiarch Manes
For these men refer the beginning and the end and the paternity of these ills to God Himself,-“whose end is near a curse.”[20]
11-) وَلَكِنَّنَا نَشْتَهِي أَنَّ كُلَّ وَاحِدٍ مِنْكُمْ يُظْهِرُ هَذَا الاِجْتِهَادَ عَيْنَهُ لِيَقِينِ الرَّجَاءِ إِلَى النِّهَايَةِ،
Clement of Alexandria Stromata Book II
And we desire that every one of you show the same diligence to the full assurance of hope,” down to “made an high priest for ever, after the order of Melchizedek.”[266]
18-) حَتَّى بِأَمْرَيْنِ عَدِيمَيِ التَّغَيُّرِ، لاَ يُمْكِنُ أَنَّ اللهَ يَكْذِبُ فِيهِمَا، تَكُونُ لَنَا تَعْزِيَةٌ قَوِيَّةٌ، نَحْنُ الَّذِينَ الْتَجَأْنَا لِنُمْسِكَ بِالرَّجَاءِ الْمَوْضُوعِ أَمَامَنَا،
1 Clement
He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie.[108]
1 Clement
He who has commanded us not to lie, shall much more Himself not lie; for nothing is impossible with God, except to lie.[130]
الاصحاح السابع:-
2-) الَّذِي قَسَمَ لَهُ إِبْرَاهِيمُ عُشْراً مِنْ كُلِّ شَيْءٍ. الْمُتَرْجَمَ أولاً «مَلِكَ الْبِرِّ» ثُمَّ أَيْضاً «مَلِكَ سَالِيمَ» أَيْ مَلِكَ السَّلاَمِ
Clement of Alexandria Stromata Book II
He is Melchizedek, “King of peace,”[46]
3-) بِلاَ أَبٍ بِلاَ أُمٍّ بِلاَ نَسَبٍ. لاَ بَدَاءَةَ أَيَّامٍ لَهُ وَلاَ نِهَايَةَ حَيَاةٍ. بَلْ هُوَ مُشَبَّهٌ بِابْنِ اللهِ. هَذَا يَبْقَى كَاهِناً إِلَى الأَبَدِ.
Lactantius Divine Institutes Book IV
Nevertheless it was His pleasure that He should be born as a man, that in all things He might be like His supreme Father· For God the Father Himself, who is the origin and source of all things, inasmuch as He is without parents, is most truly named by Trismegistus “fatherless” and “motherless,”[125]
14-) فَإِنَّهُ وَاضِحٌ أَنَّ رَبَّنَا قَدْ طَلَعَ مِنْ سِبْطِ يَهُوذَا، الَّذِي لَمْ يَتَكَلَّمْ عَنْهُ مُوسَى شَيْئاً مِنْ جِهَةِ الْكَهَنُوتِ.
Julius Africanus The Epistle to Aristides
And they ought not indeed to have been ignorant that both orders of the ancestors enumerated are the generation of David, the royal tribe of Juda.[5]
19-) إِذِ النَّامُوسُ لَمْ يُكَمِّلْ شَيْئاً. وَلَكِنْ يَصِيرُ إِدْخَالُ رَجَاءٍ أَفْضَلَ بِهِ نَقْتَرِبُ إِلَى اللهِ.
Five Books in Reply to Marcion
By the arrival of the “perfect things.”[260]
21-) لأَنَّ أولَئِكَ بِدُونِ قَسَمٍ قَدْ صَارُوا كَهَنَةً، وَأَمَّا هَذَا فَبِقَسَمٍ مِنَ الْقَائِلِ لَهُ: «أَقْسَمَ الرَّبُّ وَلَنْ يَنْدَمَ، أَنْتَ كَاهِنٌ إِلَى الأَبَدِ عَلَى رُتْبَةِ مَلْكِي صَادِقَ».
Hippolytus Refutation of All Heresies Book V
For also our Father, on beholding the Good One, and on being initiated with Him, preserved the mysteries respecting which silence is enjoined, and sware, as it has been written, “The Lord sware, and will not repent.”[247]
Hippolytus Refutation of All Heresies Book V
And this oath, (Justinus) says, our Father Elohim sware when He was beside the Good One, and having sworn He did not repent (of the oath), respecting which, he says, it has been written, “The Lord sware, and will not repent.”[282]
26-) لأَنَّهُ كَانَ يَلِيقُ بِنَا رَئِيسُ كَهَنَةٍ مِثْلُ هَذَا، قُدُّوسٌ بِلاَ شَرٍّ وَلاَ دَنَسٍ، قَدِ انْفَصَلَ عَنِ الْخُطَاةِ وَصَارَ أَعْلَى مِنَ السَّمَأواتِ
Tertullian On Modesty
and in all respects holy,[292]
الاصحاح الثامن:-
2-) خَادِماً لِلأَقْدَاسِ وَالْمَسْكَنِ الْحَقِيقِيِّ الَّذِي نَصَبَهُ الرَّبُّ لاَ إِنْسَانٌ
Lactantius Divine Institutes Book IV
For since there was no righteousness on earth, He sent a teacher, as it were a living law, to found a new name and temple,[334]
5-) الَّذِينَ يَخْدِمُونَ شِبْهَ السَّمَأويَّاتِ وَظِلَّهَا، كَمَا أوحِيَ إِلَى مُوسَى وَهُوَ مُزْمِعٌ أَنْ يَصْنَعَ الْمَسْكَنَ. لأَنَّهُ قَالَ: «انْظُرْ أَنْ تَصْنَعَ كُلَّ شَيْءٍ حَسَبَ الْمِثَالِ الَّذِي أُظْهِرَ لَكَ فِي الْجَبَلِ»
Origen de Principiis Book II
And the apostle says with reference to the law, that they who have circumcision in the flesh, “serve for the similitude and shadow of heavenly things.”[102]
Origen de Principiis Book III
In which land I believe there exist the true and living forms of that worship which Moses handed down under the shadow of the law; of which it is said, that “they serve unto the example and shadow of heavenly things”[424]
Origen de Principiis Book IV
rged with ten plagues, to allow the people of God to depart, or the account of what was done with the people in the wilderness, or of the building of the tabernacle by means of contributions from all the people, or of the wearing of the priestly robes, or of the vessels of the public service, because, as it is written, they truly contain within them the “shadow and form of heavenly things.” For Paul openly says of them, that “they serve unto the example and shadow of heavenly things.”[2]
Origen Commentary on John Book VI
Now that the principle of the sacrifice must be apprehended with reference to certain heavenly mysteries, appears from the words of the Apostle, who somewhere[149]
لأَنَّهُ يَقُولُ لَهُمْ لاَئِماً: «هُوَذَا أَيَّامٌ تَأْتِي يَقُولُ الرَّبُّ، حِينَ أُكَمِّلُ مَعَ بَيْتِ إِسْرَائِيلَ وَمَعَ بَيْتِ يَهُوذَا عَهْداً جَدِيداً.
Clement of Alexandria Stromata Book VI
” For we find in the Scriptures, as the Lord says: “Behold, I make with you a new covenant, not as I made with your fathers in Mount Horeb.”[67]
Tertullian An Answer to the Jews
a new testament; not such as I once gave their fathers in the day wherein I led them out from the land of Egypt.”[47]
10-) لأَنَّ هَذَا هُوَ الْعَهْدُ الَّذِي أَعْهَدُهُ مَعَ بَيْتِ إِسْرَائِيلَ بَعْدَ تِلْكَ الأَيَّامِ يَقُولُ الرَّبُّ: أَجْعَلُ نَوَامِيسِي فِي أَذْهَانِهِمْ، وَأَكْتُبُهَا عَلَى قُلُوبِهِمْ، وَأَنَا أَكُونُ لَهُمْ إِلَهاً وَهُمْ يَكُونُونَ لِي شَعْباً.
Clement of Alexandria Exhortation to the Heathen
What laws does He inscribe? “That all shall know God, from small to great; “and, “I will be merciful to them,” says God, “and will not remember their sins.”[164]
11-) وَلاَ يُعَلِّمُونَ كُلُّ وَاحِدٍ قَرِيبَهُ وَكُلُّ وَاحِدٍ أَخَاهُ قَائِلاً: اعْرِفِ الرَّبَّ، لأَنَّ الْجَمِيعَ سَيَعْرِفُونَنِي مِنْ صَغِيرِهِمْ إِلَى كَبِيرِهِمْ.
Tertullian On Repentance
Let no one, then, flatter himself on the ground of being assigned to the “recruit-classes” of learners, as if on that account he have a licence even now to sin. As soon as you “know the Lord,[55]
Tertullian On the Apparel of Women Book I
If there dwelt upon earth a faith as great as is the reward of faith which is expected in the heavens, no one of you at all, best beloved sisters, from the time that she had first “known the Lord,”[1]
12-) لأَنِّي أَكُونُ صَفُوحاً عَنْ آثَامِهِمْ، وَلاَ أَذْكُرُ خَطَايَاهُمْ وَتَعَدِّيَاتِهِمْ فِي مَا بَعْدُ».
Shepherd of Hermas Similitude Ninth
And when the Lord saw that their repentance was good and pure, and that they were able to remain in it, He ordered their former sins to be blotted out.[56]
13-) فَإِذْ قَالَ «جَدِيداً» عَتَّقَ الأولَ. وَأَمَّا مَا عَتَقَ وَشَاخَ فَهُوَ قَرِيبٌ مِنَ الاِضْمِحْلاَلِ.
Archelaus Acts of the Disputation with the Heresiarch Manes
from day to day, while the other grows old and infirm, and passes almost into utter destruction.[112]
Lactantius Divine Institutes Book IV
a new testament to the house of Judah, shows that the old testament which was given by Moses was not perfect;[300]
الاصحاح التاسع:-
4-) فِيهِ مِبْخَرَةٌ مِنْ ذَهَبٍ، وَتَابُوتُ الْعَهْدِ مُغَشًّى مِنْ كُلِّ جِهَةٍ بِالذَّهَبِ، الَّذِي فِيهِ قِسْطٌ مِنْ ذَهَبٍ فِيهِ الْمَنُّ، وَعَصَا هَارُونَ الَّتِي أَفْرَخَتْ، وَلَوْحَا الْعَهْدِ.
Methodius Oration Concerning Simeon and Anna
the pledge and earnest of a perpetual priesthood, furnished no contemptible symbol of thy supernatural child-bearing.[78]
Methodius Oration Concerning Simeon and Anna
On thy account, and the undefiled Incarnation of God, the Word, which by thee had place for the sake of that flesh which immutably and indivisibly remains with Him for ever.[80]
مُعْلِناً الرُّوحُ الْقُدُسُ بِهَذَا أَنَّ طَرِيقَ الأَقْدَاسِ لَمْ يُظْهَرْ بَعْدُ، مَا دَامَ الْمَسْكَنُ الأولُ لَهُ إِقَامَةٌ،
Tertullian Against Marcion Book II
” Inserting thus the particle of present time, “And now,” He shows that He had made for a time, and at present, a prolongation of man’s life. Therefore He did not actually[341]
11-) وَأَمَّا الْمَسِيحُ، وَهُوَ قَدْ جَاءَ رَئِيسَ كَهَنَةٍ لِلْخَيْرَاتِ الْعَتِيدَةِ، فَبِالْمَسْكَنِ الأَعْظَمِ وَالأَكْمَلِ، غَيْرِ الْمَصْنُوعِ بِيَدٍ، أَيِ الَّذِي لَيْسَ مِنْ هَذِهِ الْخَلِيقَةِ.
Tertullian On Modesty
At those times, however, in which He lived on earth we lay this down definitively, that it is no prejudgment against us if pardon used to be conferred on sinners-even Jewish ones. For Christian discipline dates from the renewing of the Testament,[121]
13-) لأَنَّهُ إِنْ كَانَ دَمُ ثِيرَانٍ وَتُيُوسٍ وَرَمَادُ عِجْلَةٍ مَرْشُوشٌ عَلَى الْمُنَجَّسِينَ يُقَدِّسُ إِلَى طَهَارَةِ الْجَسَدِ،
Five Books in Reply to Marcion
Semblance devoid of virtue:[223]
14-) فَكَمْ بِالْحَرِيِّ يَكُونُ دَمُ الْمَسِيحِ، الَّذِي بِرُوحٍ أَزَلِيٍّ قَدَّمَ نَفْسَهُ لِلَّهِ بِلاَ عَيْبٍ، يُطَهِّرُ ضَمَائِرَكُمْ مِنْ أَعْمَالٍ مَيِّتَةٍ لِتَخْدِمُوا اللهَ الْحَيَّ!
Clement of Alexandria Stromata Book III
ab omni cupidirate, et”emundare conscientiam a mortuis operibus, ad serviendum Deo viventi.”[96]
Tertullian Against Marcion Book IV
of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father,[671]
19-) لأَنَّ مُوسَى بَعْدَمَا كَلَّمَ جَمِيعَ الشَّعْبِ بِكُلِّ وَصِيَّةٍ بِحَسَبِ النَّامُوسِ، أَخَذَ دَمَ الْعُجُولِ وَالتُّيُوسِ، مَعَ مَاءٍ وَصُوفاً قِرْمِزِيّاً وَزُوفَا، وَرَشَّ الْكِتَابَ نَفْسَهُ وَجَمِيعَ الشَّعْبِ،
Tertullian Against Marcion Book III
with scarlet,[111]
Five Books in Reply to Marcion
http://ccel.org/fathers2/ANF-04/anf04-30.htm#P4647_752686
With water mixt the seer[222]
Five Books in Reply to Marcion
Hearing, sight, step inert, He cleansed; and, for a “book,”[226]
24-) لأَنَّ الْمَسِيحَ لَمْ يَدْخُلْ إِلَى أَقْدَاسٍ مَصْنُوعَةٍ بِيَدٍ أَشْبَاهِ الْحَقِيقِيَّةِ، بَلْ إِلَى السَّمَاءِ عَيْنِهَا، لِيَظْهَرَ الآنَ أَمَامَ وَجْهِ اللهِ لأَجْلِنَا.
2 Clement
in the Holy Spirit: for this flesh is the copy of the spirit. No one then who corrupts the copy, shall partake of the original.[110]
26-) فَإِذْ ذَاكَ كَانَ يَجِبُ أَنْ يَتَأَلَّمَ مِرَاراً كَثِيرَةً مُنْذُ تَأْسِيسِ الْعَالَمِ، وَلَكِنَّهُ الآنَ قَدْ أُظْهِرَ مَرَّةً عِنْدَ انْقِضَاءِ الدُّهُورِ لِيُبْطِلَ الْخَطِيَّةَ بِذَبِيحَةِ نَفْسِهِ.
Tertullian To His Wife Book I
Therefore, by means of the wide licence of those days, materials for subsequent emendations were furnished beforehand, of which materials the Lord by His Gospel, and then the apostle in the last days of the (Jewish) age,[21]
Origen de Principiis Book II
He says, “But now once in the consummation of ages, He was manifested to take away sin by the sacrifice of Himself.”[16]
27-) وَكَمَا وُضِعَ لِلنَّاسِ أَنْ يَمُوتُوا مَرَّةً ثُمَّ بَعْدَ ذَلِكَ الدَّيْنُونَةُ،
Dubious Hippolytus Fragments
His first advent had John the Baptist as its forerun-her; and His second, in which He is to come in glory, will exhibit Enoch, and Elias, and John the Divine.[66]
الاصحاح العاشر:-
9-) ثُمَّ قَالَ: «هَئَنَذَا أَجِيءُ لأَفْعَلَ مَشِيئَتَكَ يَا أَللهُ». يَنْزِعُ الأولَ لِكَيْ يُثَبِّتَ الثَّانِيَ.
Irenaeus Against Heresies Book IV
David also says: “Sacrifice and oblation Thou didst not desire, but mine ears hast Thou perfected;[211]
12-) وَأَمَّا هَذَا فَبَعْدَمَا قَدَّمَ عَنِ الْخَطَايَا ذَبِيحَةً وَاحِدَةً، جَلَسَ إِلَى الأَبَدِ عَنْ يَمِينِ اللهِ،
Epistle of Ignatius to the Trallians
He also rose again in three days, the Father raising Him up; and after spending forty days with the apostles, He was received up to the Father, and “sat down at His right hand, expecting till His enemies are placed under His feet.”[66]
17-) وَ: «لَنْ أَذْكُرَ خَطَايَاهُمْ وَتَعَدِّيَاتِهِمْ فِي مَا بَعْدُ».
Shepherd of Hermas Similitude Ninth
And when the Lord saw that their repentance was good and pure, and that they were able to remain in it, He ordered their former sins to be blotted out.[56]
22-) لِنَتَقَدَّمْ بِقَلْبٍ صَادِقٍ فِي يَقِينِ الإِيمَانِ، مَرْشُوشَةً قُلُوبُنَا مِنْ ضَمِيرٍ شِرِّيرٍ، وَمُغْتَسِلَةً أَجْسَادُنَا بِمَاءٍ نَقِيٍّ.
Tertullian The Apology
These things I cannot ask from any but the God from whom I know I shall obtain them, both because He alone bestows them and because I have claims upon Him for their gift, as being a servant of His, rendering homage to Him alone, persecuted for His doctrine, offering to Him, at His own requirement, that costly and noble sacrifice of prayer[41]
24-) وَلْنُلاَحِظْ بَعْضُنَا بَعْضاً لِلتَّحْرِيضِ عَلَى الْمَحَبَّةِ وَالأَعْمَالِ الْحَسَنَةِ،
Tertullian On Prayer
unto which things, as unto exemplars, we are now provoked;[28]
25-) غَيْرَ تَارِكِينَ اجْتِمَاعَنَا كَمَا لِقَوْمٍ عَادَةٌ، بَلْ وَاعِظِينَ بَعْضُنَا بَعْضاً، وَبِالأَكْثَرِ عَلَى قَدْرِ مَا تَرَوْنَ الْيَوْمَ يَقْرُبُ،
Shepherd of Hermas Vision Third
Those which are rough are those who have known the truth and not remained in it, nor have they been joined to the saints.[23]
26-) فَإِنَّهُ إِنْ أَخْطَأْنَا بِاخْتِيَارِنَا بَعْدَمَا أَخَذْنَا مَعْرِفَةَ الْحَقِّ، لاَ تَبْقَى بَعْدُ ذَبِيحَةٌ عَنِ الْخَطَايَا،
Shepherd of Hermas Commandment Fourth
And therefore I say to you, that if any one is tempted by the devil, and sins after that great and holy calling. in which the Lord has called His people to everlasting life,[13]
Shepherd of Hermas Similitude Sixth
These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal,[7]
Clement of Alexandria Stromata Book II
“For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shah devour the adversaries.”[126]
Tertullian On Baptism
But the world returned unto sin; in which point baptism would ill be compared to the deluge. And so it is destined to fire; just as the man too is, who after baptism renews his sins:[75]
29-) فَكَمْ عِقَاباً أَشَرَّ تَظُنُّونَ أَنَّهُ يُحْسَبُ مُسْتَحِقّاً مَنْ دَاسَ ابْنَ اللهِ، وَحَسِبَ دَمَ الْعَهْدِ الَّذِي قُدِّسَ بِهِ دَنِساً، وَازْدَرَى بِرُوحِ النِّعْمَةِ؟
Epistle of Ignatius to the Smyrnaeans
For if he that rises up against kings is justly held worthy of punishment, inasmuch as he dissolves public order, of how much sorer punishment, suppose ye, shall he be thought worthy,[65]
Origen Against Celsus Book VIII
and also, “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? “[19]
30-) فَإِنَّنَا نَعْرِفُ الَّذِي قَالَ: «لِيَ الاِنْتِقَامُ، أَنَا أُجَازِي، يَقُولُ الرَّبُّ». وَأَيْضاً: «الرَّبُّ يَدِينُ شَعْبَهُ».
Tertullian Against Marcion Book IV
He who counselled that an injury should be forgotten, was still more likely to counsel the patient endurance of it. But then, when He said, “Vengeance is mine, and I will repay,”[566]
Tertullian Of Patience
to me, and I will avenge; “[108]
A Treatise Against the Heretic Novatian by an Anonymous Bishop
, when Scripture says, “Vengeance is mine; and I will repay, saith the Lord.”[23]
Dionysius Extant Fragments Part II
ons any of them knew individually as neighbours, after these they hurried and bore them with them, and robbed and plundered them, setting aside the more valuable portions of their property for themselves, and scattering about the commoner articles, and such as were made of wood, and burning them on the roads, so that they made these parts present the spectacle of a city taken by the enemy. The brethren, however, simply gave way and withdrew, and, like those to whom Paul bears witness,[14]
Lactantius Divine Institutes Book VI
Moreover, he must also diligently take care, lest by any fault of his he should at any time make an enemy; and if any one should be so shameless as to inflict injury on a good and just man, he must bear it with calmness and moderation, and not take upon himself his revenge, but reserve it for the judgment of God.[134]
32-) وَلَكِنْ تَذَكَّرُوا الأَيَّامَ السَّالِفَةَ الَّتِي فِيهَا بَعْدَمَا أُنِرْتُمْ صَبِرْتُمْ عَلَى مُجَاهَدَةِ آلاَمٍ كَثِيرَةٍ.
Clement of Alexandria Stromata Book IV
But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul.”[148]
Methodius Discourse III. Thaleia
is the Spirit of truth, the Paraclete, of whom the illuminated[26]
33-) مِنْ جِهَةٍ مَشْهُورِينَ بِتَعْيِيرَاتٍ وَضِيقَاتٍ، وَمِنْ جِهَةٍ صَائِرِينَ شُرَكَاءَ الَّذِينَ تُصُرِّفَ فِيهِمْ هَكَذَا.
The Teaching of the Apostles
For there were some of them against whom death by the sword was ordered; and there were some of them from whom they took away whatsoever they possessed, and let them go.[56]
37-) لأَنَّهُ بَعْدَ قَلِيلٍ جِدّاً «سَيَأْتِي الآتِي وَلاَ يُبْطِئُ.
1 Clement
Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, “Speedily will He come, and will not tarry; “[99]
1 Clement
Of a truth, soon and suddenly shall His will be accomplished, as the Scripture also bears witness, saying, “Speedily will He come, and will not tarry;[115]
38-) أَمَّا الْبَارُّ فَبِالإِيمَانِ يَحْيَا، وَإِنِ ارْتَدَّ لاَ تُسَرَُّ بِهِ نَفْسِي».
Tertullian On Exhortation to Chastity
But where three are, a church is, albeit they be laics. For each individual lives by his own faith,[38]
39-) وَأَمَّا نَحْنُ فَلَسْنَا مِنَ الاِرْتِدَادِ لِلْهَلاَكِ، بَلْ مِنَ الإِيمَانِ لاِقْتِنَاءِ النَّفْسِ.
Shepherd of Hermas Similitude Eighth
And you see that not a single one of them repented, although they heard the words which I spake to them, which I enjoined upon you. From such life departed.[23]
الاصحاح الحادى عشر:-
3-) بِالإِيمَانِ نَفْهَمُ أَنَّ الْعَالَمِينَ أُتْقِنَتْ بِكَلِمَةِ اللهِ، حَتَّى لَمْ يَتَكَوَّنْ مَا يُرَى مِمَّا هُوَ ظَاهِرٌ.
Shepherd of Hermas Vision Third
and much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins. And on this account will they be transferred, because they have partaken of the righteous Word.[30]
Clement of Alexandria Stromata Book II
“By faith Abel offered to God a fuller sacrifice than Cain, by which he received testimony that he was righteous, God giving testimony to him respecting his gifts; and by it he, being dead, yet speaketh,” and so forth, down to “than enjoy the pleasures of sin for a season.”[27]
4-) بِالإِيمَانِ قَدَّمَ هَابِيلُ لِلَّهِ ذَبِيحَةً أَفْضَلَ مِنْ قَايِينَ، فَبِهِ شُهِدَ لَهُ أَنَّهُ بَارٌّ، إِذْ شَهِدَ اللهُ لِقَرَابِينِهِ. وَبِهِ، وَإِنْ مَاتَ، يَتَكَلَّمْ بَعْدُ!
Tertullian An Answer to the Jews
what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering.[29]
5-) بِالإِيمَانِ نُقِلَ أَخْنُوخُ لِكَيْ لاَ يَرَى الْمَوْتَ، وَلَمْ يُوجَدْ لأَنَّ اللهَ نَقَلَهُ – إِذْ قَبْلَ نَقْلِهِ شُهِدَ لَهُ بِأَنَّهُ قَدْ أَرْضَى اللهَ.
1 Clement
Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him.[43]
Tertullian An Answer to the Jews
For Enoch, too, most righteous man, uncircumcised and in-observant of the Sabbath, He translated from this world;[31]
Tertullian A Treatise on the Soul
Such power was not accorded to the great Medea herself-over a human being at any rate, if allowed her over a silly sheep. Enoch no doubt was translated,[296]
1 Clement
Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him.[52]
7-) بِالإِيمَانِ نُوحٌ لَمَّا أوحِيَ إِلَيْهِ عَنْ أُمُورٍ لَمْ تُرَ بَعْدُ خَافَ، فَبَنَى فُلْكاً لِخَلاَصِ بَيْتِهِ، فَبِهِ دَانَ الْعَالَمَ، وَصَارَ وَارِثاً لِلْبِرِّ الَّذِي حَسَبَ الإِيمَانِ.
Tertullian An Answer to the Jews
written in stone-tables, I contend that there was a law unwritten, which was habitually understood naturally, and by the fathers was habitually kept. For whence was Noah “found righteous,”[23]
10-) لأَنَّهُ كَانَ يَنْتَظِرُ الْمَدِينَةَ الَّتِي لَهَا الأَسَاسَاتُ، الَّتِي صَانِعُهَا وَبَارِئُهَا اللهُ.
Alexander Epistles on the Arian Heresy
Who hath induced them to say, that for our sakes He was made; although Paul says, “for whom are all things, and by whom are all things? “[58]
Methodius Discourse V. Thallousa
And the Jews declared that the shadow of the image (of the heavenly things which was afforded to them), was the third from the reality; but we clearly behold the image of the heavenly order; for the truth will be accurately made manifest after the resurrection, when we shall see the heavenly tabernacle (the city in heaven “whose builder and maker is God”[24]
13-) فِي الإِيمَانِ مَاتَ هَؤُلاَءِ أَجْمَعُونَ، وَهُمْ لَمْ يَنَالُوا الْمَوَاعِيدَ، بَلْ مِنْ بَعِيدٍ نَظَرُوهَا وَصَدَّقُوهَا وَحَيُّوهَا، وَأَقَرُّوا بِأَنَّهُمْ غُرَبَاءُ وَنُزَلاَءُ عَلَى الأَرْضِ
Irenaeus Against Heresies Book V
and [yet] he did not receive an inheritance in it, not even a footstep, but was always a stranger and a pilgrim therein.[276]
Tertullian On Exhortation to Chastity
Are not we, too, travellers in this world?[64]
16-) وَلَكِنِ الآنَ يَبْتَغُونَ وَطَناً أَفْضَلَ، أَيْ سَمَأويّاً. لِذَلِكَ لاَ يَسْتَحِي بِهِمِ اللهُ أَنْ يُدْعَى إِلَهَهُمْ، لأَنَّهُ أَعَدَّ لَهُمْ مَدِينَةً
Origen Commentary on John Book II
For it was a great gift to the Patriarchs that God in place of His own name should add their name to His own designation as God, as Paul says,[48]
17-) بِالإِيمَانِ قَدَّمَ إِبْرَاهِيمُ إِسْحَاقَ وَهُوَ مُجَرَّبٌ – قَدَّمَ الَّذِي قَبِلَ الْمَوَاعِيدَ، وَحِيدَهُ
1 Clement
On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.[48]
1 Clement
On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.[57]
23-) بِالإِيمَانِ مُوسَى، بَعْدَمَا وُلِدَ، أَخْفَاهُ أَبَوَاهُ ثَلاَثَةَ أَشْهُرٍ، لأَنَّهُمَا رَأَيَا الصَّبِيَّ جَمِيلاً، وَلَمْ يَخْشَيَا أَمْرَ الْمَلِكِ.
Methodius Discourse VII. Procilla
For consider what confidence Seth had towards God, and Abel, and Enos, and Enoch, and Methuselah, and Noah, the first lovers of righteousness, and the first of the first-born children who are written in heaven,[17]
25-) مُفَضِّلاً بِالأَحْرَى أَنْ يُذَلَّ مَعَ شَعْبِ اللهِ عَلَى أَنْ يَكُونَ لَهُ تَمَتُّعٌ وَقْتِيٌّ بِالْخَطِيَّةِ،
Shepherd of Hermas Similitude Sixth
For luxury and deceit have no memories, on account of the folly with which they are clothed; but when punishment and torture cleave to a man for one day, he is punished and tortured for a year; for punishment and torture have powerful memories. While tortured and punished, therefore, for a whole year, he remembers at last[15]
26-) حَاسِباً عَارَ الْمَسِيحِ غِنًى أَعْظَمَ مِنْ خَزَائِنِ مِصْرَ، لأَنَّهُ كَانَ يَنْظُرُ إِلَى الْمُجَازَاةِ.
Clement of Alexandria Stromata Book IV
By faith he forsook Egypt, not fearing the wrath of the king: for he endured as seeing Him who is invisible.”[151]
32-) وَمَاذَا أَقُولُ أَيْضاً؟ لأَنَّهُ يُعْوِزُنِي الْوَقْتُ إِنْ أَخْبَرْتُ عَنْ جِدْعُونَ، وَبَارَاقَ، وَشَمْشُونَ، وَيَفْتَاحَ، وَدَأودَ، وَصَمُوئِيلَ، وَالأَنْبِيَاءِ،
Clement of Alexandria Stromata Book II
Why then should I review and adduce any further testimonies of faith from the history in our hands? “For the time would fail me were I to tell of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the prophets,” and what follows.[28]
Tertullian An Answer to the Jews
-a fact which they cannot deny.[299]
Peter of Alexandria Canonical Epistle
For they sought not what was profitable for them, but that which was profitable for the many, that they might be saved, and that they might be enabled to say unto them many things conducing to this, that they might act suitably to the Word of God, “unless,” as says the apostle, “the time should fail me in speaking.”[34]
35-) أَخَذَتْ نِسَاءٌ أَمْوَاتَهُنَّ بِقِيَامَةٍ. وَآخَرُونَ عُذِّبُوا وَلَمْ يَقْبَلُوا النَّجَاةَ لِكَيْ يَنَالُوا قِيَامَةً أَفْضَلَ.
Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus
But he, trusting in his martyrdom, and promising to himself from the retribution of God the reward of resurrection, exclaimed and said, “Thou indeed impotently destroyest us out of this present life; but the King of the world will raise us up, who die for His laws, unto the eternal resurrection of life.”[95]
36-) وَآخَرُونَ تَجَرَّبُوا فِي هُزُءٍ وَجَلْدٍ، ثُمَّ فِي قُيُودٍ أَيْضاً وَحَبْسٍ.
Clement of Alexandria Stromata Book IV
Wherefore also, having encompassing us such a cloud,” holy and transparent, “of witnesses, laying aside every weight, and the sin which doth so easily beset us, let us run with patience the race set before us, looking unto Jesus, the author and finisher of our faith.”[149]
Cyprian Epistle VIII
But if before the day of your contest, of the mercy of God, peace shall supervene, let there still remain to you the sound will and the glorious conscience.[10]
37-) رُجِمُوا، نُشِرُوا، جُرِّبُوا، مَاتُوا قَتْلاً بِالسَّيْفِ، طَافُوا فِي جُلُودِ غَنَمٍ وَجُلُودِ مِعْزَى، مُعْتَازِينَ مَكْرُوبِينَ مُذَلِّينَ،
1 Clement
Let us be imitators also of those who in goat-skins and sheep-skins[71]
A Letter from Origen to Africanus
For the author of the Epistle to the Hebrews, in speaking of the prophets, and what they suffered, says, “They were stoned, they were sawn asunder, they were slain with the sword”[13]
Origen Against Celsus Book VII
It was therefore for their firm adherence to truth, and their faithfulness in the reproof of the wicked, that “they were stoned; they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; they wandered in deserts and in mountains, and in dens and caves of the earth, of whom the world was not worthy: “[6]
Origen Against Celsus Book VII
Indeed, the prophets themselves, who for the purity of their lives received the Divine Spirit, “wandered about in sheepskins and goatskins; being destitute, afflicted, tormented: they wandered in deserts, and in mountains, and in dens and caves of the earth.”[23]
Lactantius Divine Institutes Book IV
His temple, He was unwilling to send him with heavenly power and glory, that the people who had been ungrateful towards God might be led into the greatest error, and suffer punishment for their crimes, since they had not received their Lord and God, as the prophets had before foretold that it would thus happen. For Isaiah whom the Jews most cruelly slew, cutting him asunder with a saw,[97]
Constitutions of the Holy Apostles Book V
-one with stones, another with the sword; one they sawed asunder,[141]
Revelation of Paul
While he was yet speaking, there came other three, and saluted me, saying: Welcome, Paul, beloved of God, the boast of the churches, and model of angels. And I asked: Who are you? And the first said: I am Isaiah, whom Manasseh sawed with a wood saw.[31]
1 Clement
Let us be imitators also of those who in goat-skins and sheep-skins[82]
Origen Commentary on Matthew Book X
let him believe what is written thus in the Epistle to the Hebrews, “They were stoned, they were sawn asunder, they were tempted; “[119]
Origen Commentary on Matthew Book X
And they, too, were dishonoured in their own country among the Jews who went about “in sheep-skins, in goat-skins, being destitute, afflicted,” and so on;[121]
40-) إِذْ سَبَقَ اللهُ فَنَظَرَ لَنَا شَيْئاً أَفْضَلَ، لِكَيْ لاَ يُكْمَلُوا بِدُونِنَا.
Tertullian On the Veiling of Virgins
What, then, is the Paraclete’s administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the “better things? “[5]
الاصحاح الثانى عشر:-
5-) وَقَدْ نَسِيتُمُ الْوَعْظَ الَّذِي يُخَاطِبُكُمْ كَبَنِينَ: «يَا ابْنِي لاَ تَحْتَقِرْ تَأْدِيبَ الرَّبِّ، وَلاَ تَخُرْ إِذَا وَبَّخَكَ.
Clement of Alexandria Stromata Book I
It has therefore been well said, “My son, despise not thou the correction of God; nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”[72]
Tertullian Of Patience
us to give thanks and rejoice, over and above, at being thought worthy of divine chastisement. “Whom I love,” saith He, “I chasten.”[112]
6-) لأَنَّ الَّذِي يُحِبُّهُ الرَّبُّ يُؤَدِّبُهُ، وَيَجْلِدُ كُلَّ ابْنٍ يَقْبَلُهُ».
1 Clement
“For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”[249]
Origen de Principiis Book III
God accordingly abandons and neglects those whom He has judged undeserving of chastisement: “For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”[118]
Cyprian Epistle VII
For know, beloved brethren, that I was not long ago reproached with this also in a vision, that we were sleepy in our prayers, and did not pray with watchfulness; and undoubtedly God, who “rebukes whom He loves,[14]
1 Clement
“For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.”[304]
15-) مُلاَحِظِينَ لِئَلاَّ يَخِيبَ أَحَدٌ مِنْ نِعْمَةِ اللهِ. لِئَلاَّ يَطْلُعَ أَصْلُ مَرَارَةٍ وَيَصْنَعَ انْزِعَاجاً، فَيَتَنَجَّسَ بِهِ كَثِيرُونَ.
Shepherd of Hermas Similitude Sixth
These have been perverted from the truth: among them there is the hope of repentance, by which it is possible to live. Corruption, then, has a hope of a kind of renewal,[7]
Methodius From the Discourse on the Resurrection
For the present we restrain its sprouts, such as evil imaginations, “test any root of bitterness springing up trouble”[11]
16-) لِئَلاَّ يَكُونَ أَحَدٌ زَانِياً أو مُسْتَبِيحاً كَعِيسُو، الَّذِي لأَجْلِ أَكْلَةٍ وَاحِدَةٍ بَاعَ بَكُورِيَّتَهُ.
Shepherd of Hermas Commandment Fourth
And therefore I say to you, that if any one is tempted by the devil, and sins after that great and holy calling. in which the Lord has called His people to everlasting life,[13]
21-) وَكَانَ الْمَنْظَرُ هَكَذَا مُخِيفاً حَتَّى قَالَ مُوسَى: «أَنَا مُرْتَعِبٌ وَمُرْتَعِدٌ!».
Clement of Alexandria Exhortation to the Heathen
O surpassing love for man! Not as a teacher speaking to his pupils, not as a master to his domestics, nor as God to men, but as a father, does the Lord gently admonish his children. Thus Moses confesses that “he was filled with quaking and terror”[103]
22-) بَلْ قَدْ أَتَيْتُمْ إِلَى جَبَلِ صِهْيَوْنَ، وَإِلَى مَدِينَةِ اللهِ الْحَيِّ: أورُشَلِيمَ السَّمَأويَّةِ، وَإِلَى رَبَوَاتٍ هُمْ مَحْفِلُ مَلاَئِكَةٍ،
Origen Against Celsus Book VII
“Ye are come,” says he, “unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels.”[59]
Origen Against Celsus Book VIII
But indeed they do in a sense separate themselves and stand aloof from those who are aliens from the commonwealth of God and strangers to His covenants, in order that they may live as citizens of heaven, “coming to the living God, and to the city of God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the first-born, which are written in heaven.”[14]
Origen Commentary on Matthew Book XII
but made clear by the Spirit of the living God, and might be killed in the Jerusalem below, and having risen from the dead might reign in Mount Zion, and the city of the living God-the heavenly Jerusalem.[139]
24-) وَإِلَى وَسِيطِ الْعَهْدِ الْجَدِيدِ: يَسُوعَ، وَإِلَى دَمِ رَشٍّ يَتَكَلَّمُ أَفْضَلَ مِنْ هَابِيلَ.
Tertullian On the Veiling of Virgins
What, then, is the Paraclete’s administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the “better things? “[5]
26-) الَّذِي صَوْتُهُ زَعْزَعَ الأَرْضَ حِينَئِذٍ، وَأَمَّا الآنَ فَقَدْ وَعَدَ قَائِلاً: «إِنِّي مَرَّةً أَيْضاً أُزَلْزِلُ لاَ الأَرْضَ فَقَطْ بَلِ السَّمَاءَ أَيْضاً».
Tertullian On Monogamy
will fall far more heavily and bitterly in the “universal shaking”[111]
29-) لأَنَّ إِلَهَنَا نَارٌ آكِلَةٌ.
Origen Against Celsus Book VI
Nor is the Spirit, in our opinion, a “body,” any more than fire is a “body,” which God is said to be in the passage, “Our God is a consuming fire.”[362]
Hippolytus Refutation of All Heresies Book VI
Now he is of the appearance of fire. Moses also, he says, expresses himself thus: “The Lord thy God is a burning and consuming fire.”[81]
A Treatise of Novatian Concerning the Trinity
But these things are rather used as figures than as being so in fact. For as, in the Old Testament,[38]
الاصحاح الثالث عشر:-
4-) لِيَكُنِ الزِّوَاجُ مُكَرَّماً عِنْدَ كُلِّ وَاحِدٍ، وَالْمَضْجَعُ غَيْرَ نَجِسٍ. وَأَمَّا الْعَاهِرُونَ وَالزُّنَاةُ فَسَيَدِينُهُمُ اللهُ.
Clement of Alexandria Stromata Book IV
And then, as putting the finishing stroke to the question about marriage, he adds: “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.”[191]
Constitutions of the Holy Apostles Book VI
Wherefore “marriage is honourable”[169]
The First Epistle of Clement Concerning Virginity
those who have passed a wedded life in sanctity, and whose “bed has not been defiled.”[32]
5-) لِتَكُنْ سِيرَتُكُمْ خَالِيَةً مِنْ مَحَبَّةِ الْمَالِ. كُونُوا مُكْتَفِينَ بِمَا عِنْدَكُمْ، لأَنَّهُ قَالَ: «لاَ أُهْمِلُكَ وَلاَ أَتْرُكُكَ»
Clement of Alexandria Stromata Book II
For God’s greatest gift is self-restraint. For He Himself has said, “I will neyer leave thee, nor forsake thee,”[256]
7-) اُذْكُرُوا مُرْشِدِيكُمُ الَّذِينَ كَلَّمُوكُمْ بِكَلِمَةِ اللهِ. انْظُرُوا إِلَى نِهَايَةِ سِيرَتِهِمْ فَتَمَثَّلُوا بِإِيمَانِهِمْ.
Didache
My child, him that speaketh to thee the word of God remember night and day; and thou shalt honour him as the Lord;[42]
The First Epistle of Clement Concerning Virginity
For the Scripture has said, “The elders who are among you, honour; and, seeing their manner of life and conduct, imitate their faith.”[55]
يَسُوعُ الْمَسِيحُ هُوَ هُوَ أَمْساً وَالْيَوْمَ وَإِلَى الأَبَدِ.
Alexander Epistles on the Arian Heresy
For even though one saying may refer to the Father Himself, yet it would now be more aptly spoken of the Word, because when He became man, He changed not; but, as says the apostle, “Jesus Christ, the same yesterday, today, and for ever.”[57]
10-) لَنَا «مَذْبَحٌ» لاَ سُلْطَانَ لِلَّذِينَ يَخْدِمُونَ الْمَسْكَنَ أَنْ يَأْكُلُوا مِنْهُ.
Tertullian An Answer to the Jews
But the one of them, begirt with scarlet, amid cursing and universal spitting, and tearing, and piercing, was cast away by the People outside the city into perdition, marked with manifest tokens of Christ’s passion; who, after being begirt with scarlet garment, and subjected to universal spitting, and afflicted with all contumelies, was crucified outside the city.[343]
Tertullian On Prayer
the chief is, that we go not up unto God’s altar[68]
Cyprian Treatise XII Three Books of Testimonies Against the Jews
Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar.”[384]
12-) لِذَلِكَ يَسُوعُ أَيْضاً، لِكَيْ يُقَدِّسَ الشَّعْبَ بِدَمِ نَفْسِهِ، تَأَلَّمَ خَارِجَ الْبَابِ
Five Books in Reply to Marcion
By His own death redeemed), without the camp[229]
14-) لأَنْ لَيْسَ لَنَا هُنَا مَدِينَةٌ بَاقِيَةٌ، لَكِنَّنَا نَطْلُبُ الْعَتِيدَةَ.
Shepherd of Hermas Similitude First
He says to me, “You know that you who are the servants of God dwell in a strange land; for your city is far away from this one.[2]
Clement of Alexandria Stromata Book IV
But rather, he says, “Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently, lest there be any fornicator or profane person, as Esau, who for one morsel surrendered his birth-right; and lest any root of bitterness springing up trouble you, and thereby many be defiled.”[190]
15-) فَلْنُقَدِّمْ بِهِ فِي كُلِّ حِينٍ لِلَّهِ ذَبِيحَةَ التَّسْبِيحِ، أَيْ ثَمَرَ شِفَاهٍ مُعْتَرِفَةٍ بِاسْمِهِ.
Fragments from the Lost Writings of Irenaeus
And again, “Let us offer the sacrifice of praise, that is, the fruit of the lips.”[76]
Didache
that your sacrifice may be pure.[125]
17-) أَطِيعُوا مُرْشِدِيكُمْ وَاخْضَعُوا، لأَنَّهُمْ يَسْهَرُونَ لأَجْلِ نُفُوسِكُمْ كَأَنَّهُمْ سَوْفَ يُعْطُونَ حِسَاباً، لِكَيْ يَفْعَلُوا ذَلِكَ بِفَرَحٍ، لاَ آنِّينَ، لأَنَّ هَذَا غَيْرُ نَافِعٍ لَكُمْ.
1 Clement
Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us;[90]
Epistle of Ignatius to the Trallians
Be ye subject to the bishop as to the Lord, for “he watches for your souls, as one that shall give account to God.”[9]
Shepherd of Hermas Vision Third
I also, standing joyful before your Father, may give an account of you all to your Lord.”[42]
1 Clement
whose blood was given for us; let us esteem those who have the rule over us;[104]
و من هنا نرى كيف كان اجماع اباء الكنيسة على قانونية الرسالة الى أهل العبرانيين من القرن الأول وان كاتبها هو القديس بولس الرسول واقتباساتهم كثيرة جدا من الرسالة مما يبين لنا ايمان الكنيسة الجامعة الرسولية الواحدة بقانونية الرسالة من القرن الأول ليستد كل فم يتجرأ على كتاب الله المقدس!
“لأنى انا ساهر على كلمتى لأجريها” (ار1:12)
