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الرسالة: [QUOTE="apostle.paul, post: 3027386, member: 85886"] [b]رد: هل آمن بولس بأن المسيح هو الخالق ؟.ردا على سلفى مدلس وسحقه تحت موطئ قدمى المسيحين[/b] [COLOR="Black"][FONT="Arial Black"][SIZE="5"][COLOR=Black][FONT=Arial Black][SIZE=5][COLOR=Blue][B]يسوع المسيح هو الوهيم اله اسرائيل القدير[/B][/COLOR][/SIZE][/FONT][/COLOR] [COLOR=Black][FONT=Arial Black][SIZE=5][COLOR=Blue][B] سفر العبرانين الاصحاح الاول يقول الرسول بولس عن شخص الابن انه هو نفسه شخص الله(الوهيم) [/B][/COLOR][FONT=Century Gothic][COLOR=DarkRed][SIZE=5][B]8 وَأَمَّا عَنْ الابْنِ: «كُرْسِيُّكَ يَا أَللهُ إِلَى دَهْرِ الدُّهُورِ. قَضِيبُ اسْتِقَامَةٍ قَضِيبُ مُلْكِكَ.[/B] [B]9 أَحْبَبْتَ الْبِرَّ وَأَبْغَضْتَ الإِثْمَ. مِنْ أَجْلِ ذلِكَ مَسَحَكَ اللهُ إِلهُكَ بِزَيْتِ الابْتِهَاجِ أَكْثَرَ مِنْ شُرَكَائِكَ[/B][/SIZE][/COLOR][/FONT] [B]النص من نسخة ubs اشهر النسخ النقدية للعهد الجديد بالشواهد النصية عليه للتاكيد على ثبات العدد فى كل مصادر العهد الجديد [/B] [LEFT][B][FONT=Book Antiqua]8[FONT=Gentium] πρὸς δὲ τὸν υἱόν,[/FONT][/FONT][/B] [B][FONT=Book Antiqua] [FONT=Gentium]Ὁ θρόνος σου [U][COLOR=DarkRed]ὁ θεὸς[/COLOR][/U] εἰς τὸν αἰῶνα τοῦ αἰῶνος,[/FONT][/FONT][/B] [B][FONT=Book Antiqua] [FONT=Gentium]καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας σου[/FONT][URL="http://www.arabchurch.com/forums/#_ftn1"]2[/URL][FONT=Gentium].[/FONT][/FONT][/B] [B][FONT=Book Antiqua][URL="http://www.arabchurch.com/forums/#_ftn2"]9[/URL] [FONT=Gentium]ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν·[/FONT][/FONT][/B] [B][FONT=Book Antiqua] [FONT=Gentium]διὰ τοῦτο ἔχρισέν σε[/FONT][I][URL="http://www.arabchurch.com/forums/#_ftn3"]c[/URL][/I][FONT=Gentium]ὁ θεὸς[/FONT][I][URL="http://www.arabchurch.com/forums/#_ftn4"]d[/URL][/I][FONT=Gentium]ὁ θεός σου[/FONT][I][URL="http://www.arabchurch.com/forums/#_ftn5"]e[/URL][/I][/FONT][/B] [B][FONT=Book Antiqua] [FONT=Gentium]ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.[/FONT][/FONT][/B] [B][FONT=Book Antiqua][URL="http://www.arabchurch.com/forums/#_ftnref1"]2̠[/URL]2 8 [COLOR=#008000]{B}[/COLOR] [I][FONT=Gentium]σου[/FONT][/I][COLOR=#008000]([/COLOR][I]see [/I]Ps 45.7[COLOR=#008000])[/COLOR] [COLOR=#008000]A[/COLOR] [COLOR=#008000]D[/COLOR] [COLOR=#008000]Ψ[/COLOR] [COLOR=#008000]075[/COLOR] [COLOR=#008000]0150[/COLOR] [COLOR=#008000]0243[/COLOR] [COLOR=#008000]6[/COLOR] [COLOR=#008000]33[/COLOR] [COLOR=#008000]81[/COLOR] [COLOR=#008000]104[/COLOR] [COLOR=#008000]256[/COLOR] [COLOR=#008000]263[/COLOR] [COLOR=#008000]365[/COLOR] [COLOR=#008000]424[/COLOR] [COLOR=#008000]436[/COLOR] [COLOR=#008000]459[/COLOR] [COLOR=#008000]1175[/COLOR] [COLOR=#008000]1241[/COLOR] [COLOR=#008000]1319[/COLOR] [COLOR=#008000]1739[/COLOR] [COLOR=#008000]1852[/COLOR] [COLOR=#008000]1881[/COLOR] [COLOR=#008000]1912[/COLOR] [COLOR=#008000]1962[/COLOR] [COLOR=#008000]2127[/COLOR] [COLOR=#008000]2200[/COLOR] [COLOR=#008000]2464[/COLOR] [I][COLOR=#008000]Byz[/COLOR][/I] [COLOR=#008000][K[/COLOR] [COLOR=#008000]L[/COLOR] [COLOR=#008000]P][/COLOR] [I][COLOR=#008000]Lect[/COLOR][/I] [COLOR=#008000]it[/COLOR][COLOR=#008000]ar[/COLOR], [COLOR=#008000]b[/COLOR], [COLOR=#008000]comp[/COLOR], [COLOR=#008000]d[/COLOR], [COLOR=#008000]t[/COLOR], [COLOR=#008000]v[/COLOR] [COLOR=#008000]vg[/COLOR] [COLOR=#008000]syr[/COLOR][COLOR=#008000]p[/COLOR], [COLOR=#008000]h[/COLOR], [COLOR=#008000]pal[/COLOR][COLOR=#008000]ms[/COLOR] cop[COLOR=#008000]sa[/COLOR], [COLOR=#008000]bo[/COLOR], [COLOR=#008000]fay[/COLOR] [COLOR=#008000]arm[/COLOR] [COLOR=#008000]eth[/COLOR] [COLOR=#008000]geo[/COLOR] [COLOR=#008000]slav[/COLOR] [COLOR=#008000]Gregory-Nyssa[/COLOR] [COLOR=#008000]Chrysostom[/COLOR] [COLOR=#008000]Cyril[/COLOR] [COLOR=#008000]Theodoret[/COLOR]; [COLOR=#008000]Jerome[/COLOR] // [I][FONT=Gentium]αὐτοῦ[/FONT][/I][COLOR=#008000][FONT=LibronixApparatusFont]P[/FONT][/COLOR][COLOR=#008000]46[/COLOR] [COLOR=#008000]א[/COLOR] [COLOR=#008000]B[/COLOR] // [I]omit[/I] [COLOR=#008000]1573[/COLOR] [COLOR=#008000]syr[/COLOR][COLOR=#008000]pal[/COLOR][COLOR=#008000]ms[/COLOR][/FONT][/B] [B][FONT=Book Antiqua][URL="http://www.arabchurch.com/forums/#_ftnref2"]9̠[/URL]8-9 [I][FONT=Gentium]Ὁ θρόνος … μετόχους σου[/FONT][/I]Ps 45.6-7[/FONT][/B] [B][FONT=Book Antiqua][URL="http://www.arabchurch.com/forums/#_ftnref3"][I]c̠[/I][/URL]c 9 [COLOR=#008000]C:[/COLOR] [COLOR=#008000]AD[/COLOR] [COLOR=#008000]M[/COLOR] [COLOR=#008000]Seg[/COLOR] [COLOR=#008000]Lu[/COLOR] [COLOR=#008000]TOB[/COLOR] [COLOR=#008000]REB[/COLOR] [I][FONT=Gentium]‖[/FONT][/I][/FONT][/B] [B][FONT=Book Antiqua][URL="http://www.arabchurch.com/forums/#_ftnref4"][I]d̠[/I][/URL]d [COLOR=#008000]C:[/COLOR] [COLOR=#008000]TR[/COLOR] [COLOR=#008000]WH[/COLOR] [COLOR=#008000]AD[/COLOR] [COLOR=#008000]M[/COLOR] [COLOR=#008000]RSV[/COLOR] [COLOR=#008000]TEV[/COLOR] [COLOR=#008000]Seg[/COLOR] [COLOR=#008000]FC[/COLOR] [COLOR=#008000]NIV[/COLOR] [COLOR=#008000]VP[/COLOR] [COLOR=#008000]Lu[/COLOR] [COLOR=#008000]NJB[/COLOR] [COLOR=#008000]TOB[/COLOR] [COLOR=#008000]REB[/COLOR] [COLOR=#008000]REB[/COLOR][COLOR=#008000]mg[/COLOR] [COLOR=#008000]NRSV[/COLOR] [I][FONT=Gentium]‖[/FONT][/I][/FONT][/B] [B][FONT=Book Antiqua][URL="http://www.arabchurch.com/forums/#_ftnref5"][I]e̠[/I][/URL]e [COLOR=#008000]C:[/COLOR] [COLOR=#008000]TR[/COLOR] [COLOR=#008000]WH[/COLOR] [COLOR=#008000]RSV[/COLOR] [COLOR=#008000]TEV[/COLOR] [COLOR=#008000]FC[/COLOR] [COLOR=#008000]NIV[/COLOR] [COLOR=#008000]VP[/COLOR] [COLOR=#008000]NJB[/COLOR] [COLOR=#008000]REB[/COLOR][COLOR=#008000]mg[/COLOR] [COLOR=#008000]NRSV[/COLOR][/FONT][/B] [B][FONT=Book Antiqua]Aland, K., Black, M., Martini, C. M., Metzger, B. M., Wikgren, A., Aland, B., & Karavidopoulos, J. (2000; 2009). [I]The Greek New Testament, Fourth Revised Edition (with apparatus); The Greek New Testament, 4th Revised Edition (with apparatus)[/I] (Heb 1:8-9). Deutsche Bibelgesellschaft; Stuttgart[/FONT][/B]. [/LEFT] [B]ورجوعا للنص العبرى لسفر المزامير نجد ان المزمور هنا يخاطب الممسوح بانه الوهيم[/B] [B][FONT=Century Gothic]כִּסְאֲךָ [U][COLOR=DarkRed]אֱלֹהִים[/COLOR][/U] עֹולָם וָעֶד שֵׁבֶט מִישֹׁר שֵׁבֶט מַלְכוּתֶךָ׃[/FONT][/B] [/SIZE][/FONT][/COLOR][CENTER][COLOR=Black][FONT=Arial Black][SIZE=5] [B]بعض صور المخطوطات[/B][/SIZE][/FONT][/COLOR] [COLOR=Black][FONT=Arial Black][SIZE=5][B] السينائية[/B][/SIZE][/FONT][/COLOR] [IMG]http://files.arabchurch.com/upload/images2011/1363333805.png[/IMG] [B][FONT=Book Antiqua][SIZE=5]الفاتيكانية[/SIZE][/FONT][/B] [IMG]http://files.arabchurch.com/upload/images2011/770893209.png[/IMG] [B][FONT=Book Antiqua][SIZE=5]المخطوطة السكندرية[/SIZE][/FONT][/B] [IMG]http://files.arabchurch.com/upload/images2011/327284511.png[/IMG] [FONT=Century Gothic][SIZE=5][B]اقدم بردية لرسالة العبرانين بترجع لاواخر القرن الاول حسب احدث الدراسات الباليوغرافية بردية 46 [/B][/SIZE][/FONT][COLOR=Black][FONT=Arial Black][SIZE=5] [CENTER][IMG]http://img135.imageshack.us/img135/6337/76217336.png[/IMG] [/CENTER] [IMG]http://files.arabchurch.com/upload/images2011/726549188.png[/IMG] [CENTER] [/CENTER] [/SIZE][/FONT][/COLOR] [COLOR=Black][FONT=Arial Black][SIZE=5][B] صورة العدد من المخطوطة [IMG]http://files.arabchurch.com/upload/images2011/1103009666.png[/IMG] [/B][/SIZE][/FONT][/COLOR][/CENTER] [COLOR=Black][FONT=Arial Black][SIZE=5] [B]اقوال الاباء [COLOR=Blue]يوحنا الدمشقى[/COLOR][/B] [LEFT][B][FONT=Century Gothic]It is when the Word was made flesh that we say he received the name of Christ Jesus. Since he was anointed with the oil of gladness[URL="http://www.arabchurch.com/forums/#_ftn1"]37[/URL]—that is to say, anointed with the Spirit by God the Father—he is called Christ, or Anointed. That the anointing was of the humanity no right-minded person would doubt. And the renowned Athanasius says to this effect, somewhere in his discourse, on the saving coming of Christ, “God (the Word), as existing before coming to dwell in the flesh, was not man but God with God, being invisible and impassible. But when he became man, he took the name Christ, because the passion and death are consequent upon this name.”[URL="http://www.arabchurch.com/forums/#_ftn2"]38[/URL][/FONT][/B] [B][FONT=Century Gothic][U][COLOR=DarkRed]Now, even though sacred ******ure does say, “Therefore God, your God, has anointed you with the oil of gladness,”[/COLOR][/U] one must know that sacred ******ure frequently uses the past tense for the future. [It says,] for example, “Afterwards, he appeared upon earth and lived among men,”[URL="http://www.arabchurch.com/forums/#_ftn3"]39[/URL] for God had not yet been seen by humanity nor had conversed with them when this was said. And again, “By the waters of Babylon, there we sat down and wept,”[URL="http://www.arabchurch.com/forums/#_ftn4"]40[/URL] for these things had not yet taken place. Orthodox Faith 4.6.[URL="http://www.arabchurch.com/forums/#_ftn5"]41[/URL][/FONT][/B] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref1"]37 [/URL]See Ps 45:7 (44:8 lxx).[/FONT][/B] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref2"]38 [/URL]Athanasius [I]Against Apollinaris[/I] 2.1–2.[/FONT][/B] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref3"]39 [/URL]Bar 3:37 (3:38 lxx). rsv uses “she,” meaning Wisdom.[/FONT][/B] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref4"]40 [/URL]Ps 137:1 (136:1 lxx).[/FONT][/B] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref5"]41 [/URL]FC 37:340–41*.[/FONT][/B] [B][FONT=Century Gothic]Heen, E. M., & Krey, P. D. W. (2005). [I]Hebrews[/I]. Ancient Christian Commentary on ******ure NT 10 (25). Downers Grove, IL: InterVarsity Press[/FONT][/B]. [/LEFT] [COLOR=Blue][B]يوسابيوس القيصرى[/B][/COLOR] [LEFT][B][FONT=Century Gothic]It was not only those that were honored with the high priesthood and anointed for the sake of the symbol with prepared oil who were given tribute among the Hebrews with the name Christ. The kings too, at the bidding of God, were made Christs in a certain symbolism by the prophets who anointed them, inasmuch as they also bore in themselves the types of the royal and sovereign power of the only true Christ, the divine Logos who reigns over all. We have also received the tradition that some of the prophets themselves had by anointing already become Christs in type, seeing that they all refer to the true Christ—the divine and heavenly Logos, of the world the only high priest, of all creation the only king, of the prophets the only archprophet of the Father. The proof of this is that no one of those symbolically anointed of old, whether priests or kings or prophets, obtained such power of the divine virtue as our Savior and Lord, Jesus, the only real Christ, has exhibited. None indeed of them, though renowned in rank and honor for so many generations among their own people, ever gave the name of Christian to their subjects from the symbolic application to themselves of the name of Christ. The honor of worship was not paid to any of them by their subjects, nor did they hold them in such affection after their death as to be ready to die for him whom they honored.[/FONT][/B] [B][FONT=Century Gothic]For none of the men of those days was there such disturbance of all the nations throughout all the world, since the power of the symbol was incapable of producing such an effect among them as the presence of the reality manifested by our Savior; for he received from none the symbol and types of the high priesthood. Nor did he trace his physical descent from the race of priests; nor was he promoted to a kingdom by the armed force of men; nor did he become a prophet in the same way as those of old; nor did he hold any rank at all or precedence among the Jews. Yet with all these he had been adorned, not in symbols, but in actual reality by the Father. Though he did not obtain the honors of which we have spoken before, he is called Christ more than any of them, and inasmuch as he is himself the only true Christ of God, he filled the whole world with Christians—his truly revered and sacred name. He no longer gave to his initiates types or images but the uncovered virtues themselves and the heavenly life in the actual doctrines of truth, and he has received the chrism—not that which is prepared materially, but the divine anointing itself with the spirit of God, by sharing in the unbegotten divinity of the Father. Again, Isaiah teaches this very point, for in one place he exclaims as if from Christ himself, “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor, to proclaim release to the captives, and recovering of sight to the blind.”[URL="http://www.arabchurch.com/forums/#_ftn1"]42[/URL][/FONT][/B] [B][FONT=Century Gothic][U][COLOR=DarkRed]And not only Isaiah but also David speaks with reference to him and says, “Your divine throne endures for ever and ever.[/COLOR][/U] Your royal scepter is a scepter of equity; you love righteousness and hate wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows.”[URL="http://www.arabchurch.com/forums/#_ftn2"]43[/URL] In this the text calls him God in the first verse, and in the second honors him with the royal scepter, and then goes on, after royal and divine power, to present him in the third place as having become Christ, anointed not with oil made of material substances but with the divine “oil of gladness.”[/FONT][/B] [B][FONT=Century Gothic]And in addition to this he indicates his peculiar distinction and superiority to those who in the past had been more materially anointed as types. And in another place too the same David explains his position as follows: “The Lord says to my Lord, ‘Sit at my right hand, till I make your enemies your footstool.’ ”[URL="http://www.arabchurch.com/forums/#_ftn3"]44[/URL] And “before the day-star I begot you from the womb. The Lord swore and will not repent, You are a priest forever according to the order of Melchizedek.”[URL="http://www.arabchurch.com/forums/#_ftn4"]45[/URL] Now this Melchizedek is introduced in the sacred books as priest of the most high God, without having been so marked out by any material unction, or even as belonging by racial descent to the priesthood of the Hebrews. For this reason our Savior has been called Christ and priest, on the authority of an oath, according to this order and not according to that of the others who received symbols and types. For this reason too the narrative does not relate that he was anointed physically by the Jews or even that he was of the tribe of those who hold the priesthood, but that he received his being from God himself before the day-star, that is to say, before the construction of the world, and holds his priesthood to boundless eternity, ageless and immortal. A weighty and clear proof of the immaterial and divine anointing effected on him is that he alone, out of all who have ever yet been until now, is called Christ among all men throughout the whole world. Under this title he is confessed and borne witness to by all and is mentioned thus by Jews, Greeks, and barbarians. Until this present day he is honored by his worshipers throughout the world as king, wondered at more than a prophet, and glorified as the true and only high priest of God, and above all, as the Logos of God, preexistent, having his being before all ages and having received the right of reverence from the Father, and he is worshiped as God. Strangest of all, we, who have been consecrated to him, honor him not only with our voices and with the sound of words but with the whole disposition of our soul, so as to value testimony to him more than our very life itself. Ecclesiastical History 1.3.[URL="http://www.arabchurch.com/forums/#_ftn5"]46[/URL][/FONT][/B] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref1"]42 [/URL]Lk 4:18; cf. Is 61:1.[/FONT][/B] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref2"]43 [/URL]Ps 45:6–7 (44:7–8 lxx).[/FONT][/B] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref3"]44 [/URL]Ps 110:1 (109:1 lxx).[/FONT][/B] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref4"]45 [/URL]Ps 110:3–4 (109:3–4 lxx); cf. Heb 5:5–6.[/FONT][/B] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref5"]46 [/URL]LCL 153:31–35.[/FONT][/B] [B][FONT=Century Gothic]Heen, E. M., & Krey, P. D. W. (2005). [I]Hebrews[/I]. Ancient Christian Commentary on ******ure NT 10 (25). Downers Grove, IL: InterVarsity Press [/FONT][/B]. [/LEFT] [COLOR=Blue][B]اقوال العلماء[/B][/COLOR] [B][FONT=Comic Sans MS][COLOR=#000080][FONT=Arial]1:8[/FONT][/COLOR] O God: Jesus Christ is accorded the rank of full deity. The Son has an eternal throne, which means He possesses an eternal kingdom. [/FONT][/B] [LEFT] [B][FONT=Comic Sans MS]Radmacher, E. D., Allen, R. B., & House, H. W. (1999). [I]Nelson's new illustrated Bible commentary[/I] (Heb 1:8). Nashville: T. Nelson Publishers[/FONT][/B]. [/LEFT] [B][FONT=Century Gothic]8–9. [U][COLOR=DarkRed]The author continues to quote from the Psalms ([/COLOR][/U][U][COLOR=DarkRed]45:6–7[/COLOR][/U][U][COLOR=DarkRed]) to reveal the superior nature of the Son. He is declared to be God Himself[/COLOR][/U], [/FONT][/B] [LEFT] [B][FONT=Century Gothic][I]KJV Bible commentary[/I]. 1997, c1994 (2536). Nashville: Thomas Nelson[/FONT][/B]. [/LEFT] [B][FONT=Century Gothic]1:8 Now follows a galaxy of glories in which the Son is seen to be incomparable. [U][COLOR=DarkRed]First He is addressed by God as [/COLOR][/U][U][COLOR=DarkRed]God. In Psalm 45:6 God the Father hails the Messiah with the words, “Your throne, O God, is forever and ever.”[/COLOR][/U][U][COLOR=DarkRed] Here again the deity of Christ is unmistakable, and the argument comes from the traditional Hebrew text. [/COLOR][/U](There is at least one quotation from the [URL="http://www.arabchurch.com/forums/#_ftn1"]OT[/URL] in every chapter of Hebrews.) [/FONT][/B] [LEFT] [B][FONT=Century Gothic][URL="http://www.arabchurch.com/forums/#_ftnref1"]OT [/URL]Old Testament[/FONT][/B] [B][FONT=Century Gothic]MacDonald, W., & Farstad, A. (1997, c1995). [I]Believer's Bible Commentary : Old and New Testaments[/I] (Heb 1:8). Nashville: Thomas Nelson[/FONT][/B]. [/LEFT] [COLOR=Blue][B]وللتاكيد ان هذا المزمور مزمور مسيانى ينطبق على المسيا ابن العلى[/B][/COLOR] [LEFT][B][FONT=Book Antiqua]Verse 8. Thy throne, O God, is for ever and ever] If this be said of the Son of God, i.e. Jesus Christ, t[U][COLOR=DarkRed]hen Jesus Christ must be God; and indeed the design of the apostle is to prove this.[/COLOR][/U] The words here quoted are taken from Ps 45:6, 7, [U][COLOR=DarkRed]which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, [/COLOR][/U][U][COLOR=DarkRed][I]Thou art fairer than the children of men[/I], the [I]Targum[/I] says: "Thy beauty, [FONT=SBL Hebrew]מלכא משיצא[/FONT] [I]malca Meshicha[/I], O King Messiah, is greater than the children of men." [I]Aben Ezra[/I] says: "This Psalm speaks of David, or rather of his son, the [I]Messiah[/I], for this is his name," Eze 34:24: [I]And David my servant shall be a Prince over them for ever[/I][/COLOR][/U][U][COLOR=DarkRed]. Other rabbins confirm this opinion[/COLOR][/U].[/FONT][/B] [/LEFT] [B][COLOR=Blue]وردا على ترجمة شهود يهوه المدلسين اللى ترجموها الله عرشك[/COLOR][/B] [LEFT][B][FONT=Book Antiqua]This verse is very properly considered a proof, and indeed a strong one, of the Divinity of Christ; but some late versions of the New Testament have endeavoured to avoid the evidence of this proof by translating the words thus: [I]God is thy throne for ever and ever[/I]; and if this version be correct, it is certain the text can be no proof of the doctrine. [U][COLOR=DarkRed]Mr. Wakefield vindicates this translation at large in his [/COLOR][/U][U][COLOR=DarkRed][I]History of Opinions[/I]; and [FONT=Gentium]ο θεος[/FONT], being the [I]nominative[/I] case, is supposed to be a sufficient justification of this version. In answer to this it may be stated that the [I]nominative[/I] case is often used for the [I]vocative[/I], particularly by the Attics; and the whole scope of the place requires it should be so used here; and, with due deference to all of a contrary opinion, the original Hebrew cannot be consistently translated any other way, [FONT=SBL Hebrew]כאֹך אלהים עולם ועד[/FONT] [I]kisaca Elohim olam vaed, Thy throne, O God, is for ever, and to eternity[/I]. It is in both worlds; and extends over all time; and will exist through all endless duration. To this our Lord seems to refer, Mt 28:18: [I]All power is given unto me, both in[/I] heaven [I]and[/I] earth. My [I]throne[/I], i.e. my [I]dominion[/I], extends from the creation to the consummation of all things. These I have made, and these I uphold; and from the end of the world, throughout eternity, I shall have the same glory-sovereign, unlimited power and authority, which I had with the Father before the world began; Joh 17:5. I may add that none of the ancient versions has understood it in the way contended for by those who deny the Godhead of Christ, either in the Psalm from which it is taken, or in this place where it is quoted. Aquila translates [FONT=SBL Hebrew]אלהים[/FONT] [I]Elohim[/I], by [FONT=Gentium]θεε[/FONT], [I]O God[/I], in the vocative case; and the Arabic adds the sign of the vocative [Arabic] [I]ya[/I], reading the place thus: [Arabic] [I]korsee yallaho ila abadilabada[/I], the same as in our version. And even allowing that [FONT=Gentium]ο θεος[/FONT] here is to be used as the [I]nominative[/I] case, it will not make the sense contended for, without adding [FONT=Gentium]εστι[/FONT] to it, a reading which is not countenanced by any [I]version[/I], nor by any MS.[/COLOR][/U][/FONT][/B][U][COLOR=DarkRed] [/COLOR][/U] [B][FONT=Book Antiqua]Clarke, A. (1999). [I]Clarke's Commentary: Hebrews[/I] (electronic ed.). Logos Library System; Clarke's Commentaries (Heb 1:8). Albany, OR: Ages Software[/FONT][/B]. [/LEFT] [COLOR=Blue][B]وايضا[/B][/COLOR] [B][FONT=Book Antiqua]8. [FONT=Gentium]πρὸς δέ ...[/FONT]] [I]in reference to[/I] … The words in the Psalm are not addressed directly to the Son, though they point to Him.[/FONT][/B] [B][FONT=Book Antiqua][FONT=Gentium]ὁ θρόνος σου ὁ θεός ... διὰ τοῦτο ... ὁ θεός, ὁ θεός σου ...[/FONT]] It is not necessary to discuss here in detail the construction of the original words of the Psalm. The LXX. admits of two renderings: [FONT=Gentium]ὁ θεός[/FONT] can be taken as a vocative in both cases ([I]Thy throne, O God, … therefore, O God, Thy God[/I] …) or it can be taken as the subject (or the predicate) in the first case ([I]God is Thy throne[/I], or [I]Thy throne is God[/I] …), and in apposition to [FONT=Gentium]ὁ θεός σου[/FONT] in the second case ([I]Therefore God, even Thy God …[/I]). The only important variation noted in the other Greek versions is that of Aquila, who gave the vocative [FONT=Gentium]θεέ[/FONT] in the first clause (Hieron. Ep. 65. [I]ad Princ.[/I] § 13) and, as it appears, also in the second (Field, [I]Hexapla ad loc.[/I]). It is scarcely possible that [FONT=SBL Hebrew]אלוהים[/FONT] in the original can be addressed to the king. The presumption therefore is against the belief that [FONT=Gentium]ὁ θεός[/FONT] is a vocative in the LXX. Thus on the whole it seems best to adopt in the first clause the rendering: [I]God is Thy throne[/I] (or, [I]Thy throne is God[/I]), that is ‘Thy kingdom is founded upon God, the immovable Rock’; and to take [FONT=Gentium]ὁ θεός[/FONT] as in apposition in the second clause.[/FONT][/B] [B][FONT=Book Antiqua]The phrase ‘God is Thy throne’ is not indeed found elsewhere, but it is in no way more strange than Ps. 71:3 [[I]Lord[/I]] [I]be Thou to me a rock of habitation … Thou art my rock and my fortress[/I]. Is. 26:4 (R.V.) [I]In the[/I] Lord Jehovah [I]is an everlasting rock[/I]. Ps. 90:1 [I]Lord, Thou hast been our dwelling-place[/I]. Ps. 91:1 [I]He that dwelleth in the secret place of the Most High … v.[/I] 2 [I]I will say of the Lord, He is my refuge and my fortress, v.[/I] 9; Deut. 33:27 [I]The eternal God is thy dwelling-place[/I]. Comp. Is. 22:23.[/FONT][/B] [B][FONT=Book Antiqua]For the general thought compare Zech. 12:8. This interpretation is required if we adopt the reading [FONT=Gentium]αὐτοῦ[/FONT] for [FONT=Gentium]σου[/FONT].[/FONT][/B] [B][FONT=Book Antiqua][U][COLOR=DarkRed]It is commonly supposed that the force of the quotation lies in the divine title ([FONT=Gentium]ὁ θεός[/FONT][/COLOR][/U][U][COLOR=DarkRed]) which, as it is held, is applied to the Son.[/COLOR][/U] It seems however from the whole form of the argument to lie rather in the de******ion which is given of the Son’s office and endowment. The angels are subject to constant change, He has a dominion for ever and ever; they work through material powers, He—the Incarnate Son—fulfils a moral sovereignty and is crowned with unique joy. Nor could the reader forget the later teaching of the Psalm on the Royal Bride and the Royal Race. In whatever way then [FONT=Gentium]ὁ θεός[/FONT] be taken, the quotation establishes the conclusion which the writer wishes to draw as to the essential difference of the Son and the angels. Indeed it might appear to many that the direct application of the divine Name to the Son would obscure the thought.[/FONT][/B] [B][FONT=Book Antiqua][I]The Epistle to the Hebrews the Greek text with notes and essays[/I]. 1920 [c1903. "Third [edition] 1903; reprinted 1906, 1909, 1914, 1920." (B. F. Westcott, Ed.) (3d ed.) (25). London: Macmillan[/FONT][/B]. [B][COLOR=Blue]وفى هذا النص اثبتنا ان الرسول بولس اقتبس من سفر المزامير بان المسيا الممسوح من الله الاب هو نفسه الوهيم اله اسرائيل المسيح هو الوهيم وللعلم هذة الرسالة كتبت فى زمن متقدم جدا فى ستينات القرن الاول وحتى قبل كتابة بعض الاناجيل ليؤكد لنا ان الكنيسة الاولى ترسخت فى مفهومها بان يسوع المسيح هو اله العهد القديم تفسير رسالة العبرانين الدكتور موريس تاوضروس [/COLOR][/B][/SIZE][/FONT][/COLOR][CENTER][IMG]http://files.arabchurch.com/upload/images2011/709108212.png[/IMG] [/CENTER] [COLOR=Black][FONT=Arial Black][SIZE=5][B][COLOR=Blue] [/COLOR][/B][/SIZE][/FONT][/COLOR][/SIZE][/FONT][/COLOR] [/QUOTE]

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