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‫اﻟﺟزء اﻟﺛﺎﻧﻲ )ﻣز ‪ – ٥١‬ﻣز ‪(٧٢‬‬
‫اﻟﺟزء اﻟﺛﺎﻟث )ﻣز‪ -٧٣‬ﻣز ‪( ٨٩‬‬
‫ﻣن اﻟﺟـزء اﻟراﺑﻊ )ﻣز‪ –٩٠‬ﻣز‪(١٠٠‬‬

‫‪١‬‬
 ‫ﻣزﻣور ‪٥١‬‬

‫ﻣزﻣور اﻟﺗوﺑﺔ ﻟداود اﻟﻧﺑﻲ‬

‫)‪ (١‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ ‬أھﻣﯾﺔ اﻟﻣزﻣور ﻛﻧﺳﯾﺎ ‪-:‬‬
‫‪ .١‬ﺗﺿﻊ اﻟﻛﻧﯾﺳﺔ ھ ذا اﻟﻣزﻣ ور ﺑﻌ د اﻟﺻ ﻼة اﻟرﺑﺎﻧﯾ ﺔ وﺻ ﻼة اﻟﺷ ﻛر ﻓ ﻲ ﺻ ﻠواﺗﮭﺎ ﺳ واء‬
‫اﻟﺳواﻋﻲ أي ﺻﻠوات اﻷﺟﺑﯾ ﺔ أو ﺻ ﻠواﺗﮭﺎ اﻟﻠﯾﺗروﺟﯾ ﺔ ﺳ واء أﺳ رار أو ﺧ دﻣﺎت ﻣﺛ ل‬
‫اﻟﺻﻼة ﻋﻠﻰ اﻟﻣوﺗﻰ أو ﺻﻼة اﻟﺣﻣﯾم أو اﻟﺛﺎﻟث أو ﺣل اﻟزﻧﺎر ﻟﻠﻣﻌﻣدﯾن‪.‬‬
‫‪ .٢‬ھ دف اﻟﻛﻧﯾﺳ ﺔ ﻣ ن وﺿ ﻊ ھ ذا اﻟﻣزﻣ ور ﻓ ﻲ ﻛ ل ﺻ ﻠواﺗﮭﺎ ھ و ﺗﻘ دﯾم اﻟﺗوﺑ ﺔ اﻟﻣﺳ ﺗﻣر‬
‫واﻟﺣذر ﻣن اﻟﺳﻘوط ﺣﺗﻰ أن اﻟﻘدﯾﺳﯾن ﻣﺛل داود وﻣﺛل ﺑطرس ﺳ ﻘطوا‪ ،‬وأﯾﺿ ﺎ ﻟﺗﮭ ب‬
‫اﻟﻣﺻﻠﻲ روح اﻻﺗﺿﺎع ﻛﻣﺎ أﯾﺿﺎ روح اﻟﺗﺳﺑﯾﺢ ﻋﻠﻰ ﻣﻐﻔرة ﷲ ﻟﺧطﺎﯾﺎﻧﺎ‪.‬‬
‫)‪ (٢‬ﺳﻣﺎت اﻟﻣزﻣور ‪-:‬‬
‫‪ .١‬اﻟﺿﯾق ھو ﻣﺷرط ﷲ اﻟذي ﯾرﺑطﻧﺎ ﺑﮫ ﻟﺋﻼ ﻧﺳﻘط ﻓﻠﮭذا ﻛﺎن داود ﻣﻠﺗﺻ ق ﺑ ﺎ ﻋﻧ دﻣﺎ‬
‫ﻛﺎن ﺷﺎول ﯾطﺎرده ﻟﻛﻧﮫ ﺳﻘط ﺣﯾﻧﻣﺎ ﻛﺎن ﻓﻲ اﻟﻘﺻر!!‬
‫‪ .٢‬إذا ﻛﺎن اﻟﺑﺷر ﻻ ﯾرون ﺧطﺎﯾﺎﻧﺎ ﻓﻌﯾﻧﻲ ﷲ ھﻲ اﻟﺗﻲ ﺗرى ﻛل ﺷﻲء ﺟﻠﯾﺎ ﻓﻠﮭ ذا اﻋﺗ رف‬
‫داود أﻣﺎم ﻧﺎﺛﺎن اﻟﻧﺑﻲ وﻟم ﯾﺧﺟل‪.‬‬
‫‪ .٣‬اﻟﺗوﺑﺔ اﻟﺣﻘﯾﻘﯾﺔ ھﻲ ﻧدم وﺣزن ﻟﻛن ﺑرﺟﺎء اﻟﻣﻐﻔرة ﻟﮭذا ﻧﺟ د ﻓ ﻲ اﻟﻣزﻣ ور اﻻﻧﺳ ﺣﺎق‬
‫واﻟﺣزن ﻋﻠﻰ اﻟﺧطﯾﺔ واﻟﺗﺳﺑﯾﺢ ﻷﺟل ﻣﻐﻔرة اﻟﺧطﯾﺔ ﺧﺻوﺻﺎ أن اﻟﻣزﻣ ور ﻛﺗﺑ ﮫ داود‬
‫ﺑﻌد اﻋﺗراﻓﮫ أﻣﺎم ﻧﺎﺛﺎن اﻟﻧﺑﻲ‪.‬‬
‫‪ .٤‬ﻛﺷ ف اﻟﻣزﻣ ور أن اﻟﺧطﯾ ﺔ ﺗﻣ رد وﻋﺻ ﯾﺎن ﻋﻠ ﻰ ﷲ أوﻻ ﻗﺑ ل إﺳ ﺎءﺗﮭﺎ ﻟﻠﺑﺷ ر ﻟﮭ ذا‬
‫ﯾﻘول " ﻟك وﺣدك أﺧطﺄت ‪."...‬‬
‫‪ .٥‬ﻛﺷف اﻟﻣزﻣور ﻋن ﻋﻣل اﻟروح اﻟﻘدس ﻓ ﻲ اﻟﺗوﺑ ﺔ إذ اﻣﺗﻧ ﻊ أن ﯾﻛ ون ﻣ ﻊ داود ﻷﺟ ل‬
‫ﺧطﯾﺗﮫ ﻟﻛﻧﮫ رﺟﻊ ﯾﻌﻣ ل ﻣﻌ ﮫ ﻷﺟ ل ﺗوﺑﺗ ﮫ واﻋﺗراﻓ ﮫ‪ ،‬وأﯾﺿ ﺎ ﻓ ﻲ ﻋﻣ ل اﻟ روح اﻟﻘ دس‬
‫وﻛﺄﻧﮫ اﻟزوﻓﺎ اﻟﺗﻲ ﺗﻐﺳل ﺧطﺎﯾﺎه‪.‬‬
‫‪ .٦‬اﻟﺗﺳﺑﺣﺔ اﻟﺣﻘﯾﻘﯾﺔ ﻟﯾﺳت دﻣوﯾﺔ وإﻻ ﻛﺎن ﯾﻘدم داود ذﺑﺎﺋﺢ ﻛﺛﯾرة ﻋن ﺧطﯾﺗﮫ وھﻲ ﻗﺗ ل‬
‫أورﯾﺎ اﻟﺣﺛﻲ واﻟزﻧﻲ ﻣﻊ ﺑﺗﺷﺑﻊ ﻟﻛﻧﮭﺎ ھﻲ ذﺑﯾﺣﺔ روح ﻣﻧﺳﺣق وذﺑﯾﺣﺔ اﻻﺗﺿﺎع‪.‬‬
‫‪ .٧‬اﻟﻘﯾﺎﻣﺔ ﺣﯾث ﻓﻲ اﻟﻘﯾﺎﻣﺔ ﺗﺑﺗﮭﺞ ﻋظﺎﻣﻧﺎ اﻟﻣﻧﺳﺣﻘﺔ )ﺣﺳ ب ﺗﻔﺳ ﯾر اﻟﻘ دﯾس أﺛﻧﺎﺳ ﯾوس‬
‫اﻟرﺳوﻟﻲ ﻟﻠﻣزﻣور(‪.‬‬
‫‪ .٨‬ﻧﺑوة اﻟﻣزﻣور ﻋن اﻟﻣﻌﻣودﯾ ﺔ اﻟﺗ ﻲ ﻟﺧ ﻼص اﻟﻣ ؤﻣﻧﯾن ﻣ ن اﻟﺧطﯾ ﺔ اﻟﺟدﯾ ﺔ اﻟﻣوروﺛ ﺔ‬
‫ﻣ ن آدم وأﯾﺿ ﺎ اﻟﺧ ﻼص ﻣﻧﮭ ﺎ ﺑ ﺎﻻﻋﺗراف ﺑﺎﻟﺧطﯾ ﺔ )ﻋ ن ﺗﻔﺳ ﯾر اﻟﻘ دﯾس أﻧﺛﯾﻣ وس‬
‫اﻟرﺳوﻟﻲ ﻟﻠﻣزﻣور(‪.‬‬
‫‪٢‬‬
 ‫)‪ (٣‬ﻋﻧوان اﻟﻣزﻣور ‪-:‬‬
‫‪ " ‬ﻹﻣﺎم اﻟﻣﻐﻧﯾن‪ ،‬ﻣزﻣور ﻟداود ﻋﻧدﻣﺎ ﺟﺎء إﻟﯾﮫ ﻧﺎﺛﺎن اﻟﻧﺑﻲ ﺑﻌدﻣﺎ دﺧل إﻟﻰ ﺑﺗﺷﺑﻊ"‪-:‬‬
‫‪ ‬وﻛﺄن اﻟﻌﻧوان ھو ﻟطف ﷲ ﻧﺎﺣﯾﺔ داود إذ أﺗﺎه ﻣن ﯾﻌﺗرف أﻣﺎﻣﮫ ﺑﺧطﯾﺗﮫ‪.‬‬
‫‪ ‬ﻣﺟ ﻲء ﻧﺎﺛ ﺎن اﻟﻧﺑ ﻲ ھ و إﺷ راق وإﺷ ﻔﺎق ﷲ ﻋﻠ ﻰ داود اﻟﺻ ﺎرخ إﻟﯾ ﮫ‪ ،‬ھ و ﻣﺟ ﻲء‬
‫اﻟرﺟﺎء وإﺷﻌﺎع اﻟﻘﯾﺎﻣﺔ ﻓﻲ ﻧﻔس داود وﻧﻔوس اﻟذﯾن ﯾﺻﻠون ﺑﮭذا اﻟﻣزﻣور‪.‬‬
‫‪ ‬ﻣﺟﻲء ﻧﺎﺛﺎن اﻟﻧﺑﻲ ھ و اﻟﻠﯾ ل اﻟ ذي ﻓﯾ ﮫ اﻟﺑﻛ ﺎء واﻟ ذي ﯾﻠﯾ ﮫ اﻟﺻ ﺑﺎح ھ و اﻟﺧطﯾ ﺔ اﻟﺗ ﻲ‬
‫ﯾﻠﯾﮭﺎ اﻟﺗوﺑﺔ‪ ،‬وھو اﻟﺻﻠب اﻟذي ﯾﻠﯾﮫ اﻟﻘﯾﺎﻣﺔ‪.‬‬
‫‪ ‬اﺗﺿ ﻊ داود اﻟﻣﻠ ك أﻣ ﺎم اﻟﻧﺑ ﻲ ﻓﮭﻛ ذا إذا ﻛﺎﻧ ت ﻧﻔ وس ﺗﮭ ﺎب ﷲ ﺳ ﺗﮭﺎب ﻣﻣﺛﻠﯾ ﮫ ﻣ ن‬
‫اﻟﻛﮭﻧﺔ واﻷﺳﺎﻗﻔﺔ وﻏﯾرھم ﻣن اﻟﺧدام‪.‬‬
‫)‪ (٤‬ﻣﻘدﻣﺔ اﻟﻣزﻣور ‪-:‬‬
‫‪ " ‬اِرْ ﺣَ ﻣْ ﻧِﻲ َﯾ ﺎ َﷲ ُ ﺣَ ﺳَ بَ رَ ﺣْ َﻣﺗِ َك‪ .‬ﺣَ ﺳَ بَ ﻛَﺛْ رَ ِة رَ ْﻓَأ ﺗِ َك اﻣْ ُﺢ ﻣَﻌَﺎﺻِ ﻲﱠ ‪ .‬اﻏْ ﺳِ ﻠْ ﻧِﻲ‬
‫ﻛَ ﺛِﯾرً ا ﻣِنْ إ ِﺛْ ﻣِﻲ‪َ ،‬وﻣِنْ ﺧَ طِ ﱠﯾﺗِﻲ َطﮭﱢرْ ﻧِﻲ"‪-:‬‬
‫‪ ‬داود ﯾﻘرر أﻧﮫ أﺧطﺄ وﺧطﺄه ﻛﺑﯾر ﻓﻲ ﺧطﯾﺗ ﯾن ﻛﺑ ﺎر ھﻣ ﺎ اﻟﻘﺗ ل واﻟزﻧ ﻲ ﻟﻛﻧ ﮫ ﯾطﻠ ب أن‬
‫ﯾﻐﺳل ﻣﻧﮭﻣﺎ ﻏﺳﻼ ﺟﯾدا وﻏﺳﻼ ﻛﺛﯾ را ﻟﺛﻘﻠﮭﻣ ﺎ ﻋﻠﯾ ﮫ ﻓﮭ و ﯾطﻠ ب ﻛﺛ رة رﺣﻣ ﺔ وﯾطﻠ ب‬
‫ﻛﺛرة رأﻓﺔ ﻷﻧﮫ ﻋﺎرف أن ﷲ ﻟدﯾﮫ ھذا وطﻠب أن ﯾﻐﺳﻠﮫ ﻛﺛﯾرا ﺣﺗﻰ ﯾﺗطﮭر ﻣن إﺛﻣﮫ‪.‬‬
‫‪ ‬ﻛﺛﯾ رون ﯾﻘوﻟ ون أﺧطﺄﻧ ﺎ ﻟﻛ ن ﻗﻠﯾﻠ ﯾن ھ م اﻟ ذﯾن ﯾﻧ ﺎﻟوا ﻣﻐﻔ رة ﻷﻧﮭ م ﯾطﻠﺑ ون اﻟﺗوﺑ ﺔ‬
‫اﻟﺣﻘﯾﻘﯾﺔ ﻣن ﻗﻠوﺑﮭم‪.‬‬
‫‪ ‬واﻟﻐﺳل ھﻧﺎ ﻓﯾﮫ ﻧﺑوة ﻋن اﻟﻣﻌﻣودﯾﺔ اﻟﺗﻲ ﯾﻧﺎﻟﮭﺎ اﻟﻣؤﻣﻧون ﻓ ﻲ اﻟﻌﮭ د اﻟﺟدﯾ د إذ ﻛﺛ رة‬
‫اﻟرﺣﻣﺔ واﻟرأﻓ ﺔ ھ ﻲ ﺑﺗﺟﺳ د اﻟﻛﻠﻣ ﺔ وﺻ ﻠﺑﮫ وﻣﻧﮭﻣ ﺎ ﺻ ﺎرت ﻟﻧ ﺎ اﻟﻣﻌﻣودﯾ ﺔ اﻟﺗ ﻲ ﻣ ن‬
‫ﺧﻼل اﻟﺻﻠﯾب ودم رﺑﻧﺎ ﯾﺳوع ﺗﻐﺳﻠﻧﺎ ﻣن آﺛﺎﻣﻧﺎ أي ﻣن اﻟﺧطﯾﺔ اﻟﺟدﯾﺔ واﻟﺧطﺎﯾﺎ اﻟﺗﻲ‬
‫ﻗﺑل اﻟﻣﻌﻣودﯾﺔ ﻛﻣﺎ ﻗﺎل اﻟﻘدﯾس ﻛﯾرﻟس اﻟﻛﺑﯾر‪ ،‬واﻟﻣﻌﻣودﯾﺔ ﺗﻐﺳ ل اﻟ روح وﻟ ﯾس ﻣﺛ ل‬
‫ذﺑﺎﺋﺢ اﻟﻌﮭد اﻟﻘ دﯾم اﻟﺗ ﻲ ﺗطﮭ ر اﻟﺟﺳ د ﻓﻘ ط ﻛﻣ ﺎ ﻗ ﺎل ﻣﻌﻠﻣﻧ ﺎ ﺑ وﻟس اﻟرﺳ ول )ﻋ ب‪:٩‬‬
‫‪.(١٤‬‬
‫)‪ (٥‬اﻻﻋﺗراف ﺑﺎﻹﺛم ‪-:‬‬
‫ﻋَﺎرفٌ ﺑ ِ ﻣَﻌَﺎﺻِ ﻲﱠ ‪َ ،‬وﺧَ طِ ﱠﯾﺗِﻲ أ َ ﻣَﺎﻣِﻲ دَاﺋِﻣًﺎ"‪-:‬‬
‫‪" ‬ﻷ َ ﻧﱢﻲ ِ‬
‫‪ ‬اﻻﻋﺗراف ﺑﺎﻹﺛم ﯾﻌﻧﻲ ‪-:‬‬
‫‪ .١‬أن أﺟﻌل اﻹﺛم اﻟذي وراء ظﮭ ري وﻛ ﺄن آﺧ ر ھ و اﻟ ذي ﻓﻌﻠ ﮫ ﺑ ﺄن أﺿ ﻌﮫ أﻣ ﺎﻣﻲ داﺋﻣ ﺎ‬
‫ﻷﺗذﻛر ﺧطﺎﯾﺎي‪.‬‬

‫‪٣‬‬
‫‪ .٢‬ﺑﺄن أﺗﻘﯾﺄ اﻹﺛم ﻓﻌﻧدﻣﺎ ﺗﻛون اﻟﻣﻌدة ﺑﮭﺎ طﻌﺎم ﻏﯾر ﻣﮭﺿوم ﺗﺗﻘﯾﺄه ﻓﯾرﺗﺎح اﻹﻧﺳﺎن ھﻛذا‬
‫اﻻﻋﺗراف ﺑﺎﻹﺛم‪.‬‬
‫‪ o‬ﺟﺎء ﻧﺎﺛﺎن اﻟﻧﺑﻲ وﻛﺎن إﺛم داود وراء ظﮭ ره رﻏ م أﻧ ﮫ ﻛ ﺎن ﻣ ر ﻋﻠ ﻰ ھ ذه اﻟﺣﺎدﺛ ﺔ ﻣ ﺎ‬
‫ﯾﻘ رب ﻣ ن ﺳ ﻧﺔ وﻧﺻ ف ﻓﻘ ﺎل ﻟ ﮫ ﻣﺛ ل اﻟﻐﻧ ﻲ وﻧﻌﺟ ﺔ اﻟﻔﻘﯾ ر )‪٢‬ﺻ م ‪ (١٢‬ﻓﺣﻛ م ﻋﻠ ﻰ‬
‫ﻧﻔﺳﮫ ﺑﺎﻟﻣوت وﻗﺎل ﻟﮫ ﻧﺎﺛ ﺎن اﻟﻧﺑ ﻲ اﻟرﺟ ل )اﻟﻐﻧ ﻲ( ھ و أﻧ ت‪ ،‬ﻓ ﺎﻋﺗرف أﻧ ﮫ أﺧط ﺄ إﻟ ﻰ‬
‫اﻟرب ھﻛذا ﻧﺎل اﻟﻣﻐﻔرة وﻗﺎل ﻟﮫ ﻧﺎﺛﺎن واﻟرب ﻧﻘل ﻋﻧك ﺧطﯾﺗك ﻻ ﺗﻣوت‪.‬‬
‫‪ o‬ﻓﻘﺑ ل أن ﯾﺧ رج اﻹﻧﺳ ﺎن اﻟﻘ ذي ﻣ ن ﻋﯾﻧ ﻲ اﻵﺧ رﯾن وﯾﺿ ﻊ ﺧطﺎﯾ ﺎه وراء ظﮭ ره ﻓ ﻼ‬
‫ﯾﺗذﻛرھﺎ ﯾﺟب أن ﯾﺿﻌﮭﺎ أﻣﺎﻣﮫ وﯾﻧزع ﻣن ﻋﯾﻧﮫ اﻟﺧﺷﺑﺔ اﻟﺗﻲ ﺑﮭﺎ‪.‬‬
‫‪ o‬ﻓﺎﻟﺗوﺑﺔ طرﯾﻘﮭﺎ اﻟﺧﺟل ﻣن اﻟﺧطﯾﺔ وإداﻧﺔ اﻟﻧﻔس‪.‬‬
‫‪ o‬ﻓﺎﻟﻔﻛر اﻟﺧﺎطﺊ ﻣﺛل اﻟﺛﻌﺑﺎن اﻟذي ﯾوﺟد أﺳﻔل ﺟﺣر‪ ،‬ﻓﻛﺷف اﻟﻔﻛ ر ﻷب اﻻﻋﺗ راف ﻣﺛ ل‬
‫رﻓﻊ اﻟﺣﺟر ﻣن ﻋﻠﻰ اﻟﺛﻌﺑﺎن ﻓﯾﺧﺎف وﯾﮭ رب‪ ،‬ھﻛ ذا ﻛﺷ ف اﻷﻓﻛ ﺎر أﻣ ﺎم أب اﻻﻋﺗ راف‬
‫ﺗﺟﻌل اﻟﺧطﯾﺔ ﺿﻌﯾﻔﺔ‪.‬‬
‫َﻗْواﻟِ كَ‪،‬‬ ‫‪" ‬إ ِﻟ َ ْﯾ َك َوﺣْ َد أَك َﺧْ َط ﺄ ْتُ ‪َ ،‬واﻟ ﱠ‬
‫ﺷ رﱠ ﻗ ُ دﱠامَ ﻋَ ْﯾ َﻧ ْﯾ َك ﺻَ ﻧَﻌْ تُ ‪ ،‬ﻟِﻛَ ﻲْ َﺗ َﺗ َﺑ رﱠ رَ ﻓِ ﻲ أ َ‬
‫َوﺗَزْ ﻛ َُو ﻓِﻲ ﻗَﺿَﺎﺋِ َك" ‪-:‬‬
‫‪ ‬ﻟك وﺣدك أﺧطﺄت ‪ :‬ﺗﻌﻧﻲ ﻋدة ﻣﻌﺎﻧﻲ ‪-:‬‬
‫‪ .١‬أﻧك ﺗرى اﻟﺧطﺎﯾﺎ اﻟﺗﻲ ﻻ ﯾراھﺎ اﻵﺧرﯾن ﻓﻠﮭذا أﻧﺎ ﻣﺧط ﺊ إﻟﯾ ك ﻷﻧ ك ﺗ رى اﻟﺧﻔﯾ ﺎت‬
‫اﻟﺗﻲ ﻻ ﯾراھﺎ اﻵﺧرﯾن‪.‬‬
‫‪ .٢‬أﻧت ﯾﺎ ﷲ ﺟﺎزﯾﺗﻧﻲ ﺧﯾرا إذ رﻓﻌﺗﻧﻲ ﻣن رﻋﺎﯾﺔ اﻟﻐﻧم إﻟ ﻰ اﻟﻣُﻠ ك وأﻧ ﺎ ﺟﺎزﯾﺗ ك ﺷ را‬
‫ﺑﺧطﺎﯾﺎي ھذه‪.‬‬
‫‪ .٣‬أﻧﺎ أﺧطﺄت إﻟﻰ ﺻورﺗك وﻣﺛﺎﻟك وھﻣﺎ أورﯾﺎ اﻟﺣﺛﻲ اﻟﻣُﺧﻠص وﺑﺗﺷﺑﻊ وﺑﮭذا أﺧطﺄت‬
‫إﻟﯾك‪.‬‬
‫‪ .٤‬داﺋﻣﺎ داود ﻣﺗﻌﻠق ﺑﺎ ﺳواء ﻛﺎن ﻓﻲ ﺣﺎﻟﺔ اﻟﺑر أو اﻟﺧطﯾﺔ وﻟﮫ ﺛﻘﺔ ﻓﯾﮫ داﺋﻣﺎ وﻓ ﻲ‬
‫ﺣﺎﻟﺔ اﻟﺧطﯾﺔ اﻟﺛﻘﺔ ﺑﻘﺑول اﻟﺗوﺑﺔ‪.‬‬
‫‪ ‬واﻟﺷر ﻗداﻣك ﺻﻧﻌت ‪ :‬ﻗداﻣك ﺗﻌﻧﻲ أن اﻟذي ﯾﻌرﻓ ك أو ﯾﻌ رف أﻛﺛ ر ﯾطﺎﻟ ب أﻛﺛ ر ﻟﻛﻧ ﮫ‬
‫أﯾﺿﺎ ﯾﺳرع إﻟﯾك أﺳرع ﻷﻧﮫ ﯾﻌرف أﻧﮫ أﺧطﺄ أﻣﺎم ﻋﯾﻧﯾك‪.‬‬
‫‪ ‬ﻟﻛﻲ ﺗﺗﺑرر ﻓﻲ أﻗواﻟ ك ‪ :‬أي أﻧ ت ﯾ ﺎ ﷲ اﻟﺑ ﺎر اﻟﻘ دوس وأﻧ ﺎ أﺧط ﺄت إﻟﯾ ك وأﺳ ﺄت إﻟ ﻰ‬
‫إﺣﺳﺎﻧك ﻟﻲ وداﺋﻣﺎ أﻧت ﯾﺎ ﷲ ﻣﻧﺗﺻر وﻋﺎﻟﻲ وﺳﺎﻣﻲ ﻓﻲ ﻗﺿﺎﺋك ﻋن ﺑﻧﻲ اﻟﺑﺷر ﻓﻔ ﻲ‬
‫ھذه داﺋﻣﺎ أﻧت ﻏﺎﻟب وﻓﻲ ﻛ ل ﺷ ﻲء أﻧ ت ﻏﺎﻟ ب‪ ،‬وإن ﻛ ﺎن ﷲ ﯾُﻐﻠ ب ﻓﻘ ط ﻣ ن ﻣﺣﺑﺗ ﮫ‬
‫وھذا ﺑﺳﻣﺎح ﻣﻧﮫ‪.‬‬

‫‪٤‬‬
 ‫ھﺎأﻧذا ِﺎﻹ ِﺛْ ِم ﺻ ﱢُورْ تُ ‪َ ،‬وﺑ ِﺎﻟْﺧَ طِ ﱠﯾ ِﺔ ﺣَ ﺑ ِﻠ َتْﺑ ِﻲ أ ُﻣﱢﻲ" ‪-:‬‬
‫ﺑ‬ ‫‪"‬‬
‫‪ ‬رﻏم أن أﺑﺎ داود وأﻣﮫ ﻛﺎﻧﺎ ﺑﺎرﯾن )‪١‬ﺻم‪ (١٨ :١٦‬إﻻ أﻧﮫ ﯾﺗﻛﻠم أن طﺑﯾﻌﺔ اﻟﻔﺳﺎد ھ ﻲ‬
‫ﻣﻧ ذ وﻻدﺗ ﮫ أي طﺑﻌ ﺎ ﻟ ﯾس واﻟدﯾ ﮫ ﻟﻛ ن ھ ﻲ ﻣوروﺛ ﺔ ﻣ ن آدم وﺣ واء ﻣﺑﺎﺷ رة ﻓﮭ ذه‬
‫اﻟطﺑﯾﻌﺔ اﻟﺑﺷرﯾﺔ ﺧﻼﻟﮭﺎ ورﺛﻧﺎ اﻟﺧطﯾﺔ واﻟﻔﺳﺎد )رو‪.(١٢ :٥‬‬
‫‪ ‬ﻓﺈﻧ ﮫ وإن ﻛ ﺎن ﻣﻠوﻣ ﺎ وﻣﺧطﺋ ﺎ ﻟﻛﻧ ﮫ ﯾ داﻓﻊ ﻋ ن ﻧﻔﺳ ﮫ أن طﺑﯾﻌﺗ ﮫ اﻟﺑﺷ رﯾﺔ ﺿ ﻌﯾﻔﺔ‬
‫وﺧﺎطﺋﺔ‪.‬‬
‫‪ ‬ﻟذا ھﻧﺎ ﯾﻌطﻲ ﺳﺑﺑﺎ واﺿﺣﺎ ﻟﻣﺎذا ﺗﺳرع اﻷﻣﮭﺎت إﻟﻰ اﻟﻛﻧﯾﺳﺔ ﺑﺄوﻻدھن ﻛﺄﻧﮭم ﻣرﺿ ﻰ‬
‫ﺣﺗﻰ ﯾﺗﻌﻣدوا ﺣﺗﻰ ﯾﺗﺧﻠﺻوا ﻣ ن اﻟﺧطﯾ ﺔ اﻟﻣوروﺛ ﺔ ﻣ ن آدم وإن ﻛ ﺎن اﻹﻧﺳ ﺎن ﻣ درﻛﺎ‬
‫ﻟﺧطﺎﯾ ﺎه ﺗﻐﺳ ﻠﻧﺎ اﻟﻣﻌﻣودﯾ ﺔ ﻣ ن ﺧطﺎﯾﺎﻧ ﺎ اﻟﻣوروﺛ ﺔ ﻣ ن آدم واﻟﺧطﺎﯾ ﺎ ﻗﺑ ل اﻟﻣﻌﻣودﯾ ﺔ‬
‫)أع‪.(٣٨ :٢‬‬
‫)‪ (٦‬ﺑﮭﺟﺔ ﺑﺎﻟﻐﻔران ‪-:‬‬
‫اﻟﺳﱠرﯾرَ ِة ﺗُﻌَرﱢ ﻓ ُ ﻧِﻲ ﺣِﻛْ ﻣ ًَﺔ" ‪-:‬‬
‫‪ " ‬ھَﺎ ﻗَدْ ﺳ ُِررْ تَ ﺑ ِﺎﻟْﺣَ قﱢ ﻓِﻲ اﻟْ ﺑَﺎطِ ِن‪ ،‬ﻓَ ﻔِﻲ ِ‬
‫اﻟﺣق ھو رﺑﻧﺎ ﯾﺳوع اﻟذي ﯾوﺿ ﺢ ﻏ واﻣض ﺣﻛﻣ ﺔ ﷲ ورﺑﻧ ﺎ ﯾﺳ وع ھ و اﻟﺣ ق وھ و‬
‫ﺳ ر أن ﯾﺟﻌ ل داود ﯾﺗطﮭ ر ﺑواﺳ طﺔ اﻟﺣ ق واﻟﺣﻛﻣ ﺔ وھﻣ ﺎ رﺑﻧ ﺎ‬ ‫اﻟﺣﻛﻣ ﺔ ﻓ ﺎ اﻵب ُ‬
‫ﯾﺳوع ﻟﯾس ﺣﺳب اﻟﻧﺎﻣوس اﻟذي ﯾطﮭر ﻣن اﻟﺧﺎرج ﻛﻘول ﻣﻌﻠﻣﻧﺎ ﺑ وﻟس ﻓ ﻲ )ﻋ ب‪:٩‬‬
‫‪ (١٤‬ﺑل ﯾطﮭر اﻟداﺧل وھذه ھ ﻲ ﻏ واﻣض اﻟﺣﻛﻣ ﺔ ھ ﻲ اﻟﺗطﮭﯾ ر ﺧ ﻼل ﻋﻣ ل ﷲ اﻵب‬
‫ﺑﺎﻟروح اﻟﻘدس‪.‬‬
‫اﻟﺛﱠﻠْﺞ" ‪-:‬‬
‫‪َ " ‬طﮭﱢرْ ﻧِﻲ ﺑ ِﺎﻟزﱡ وﻓَﺎ ﻓَﺄ َْطﮭُرَ ‪ .‬اﻏْ ﺳِ ﻠْ ﻧِﻲ ﻓَﺄ َ ْﺑﯾَضﱠ أ َﻛْ ﺛَرَ ﻣِنَ ِ‬
‫‪ ‬اﻟزوﻓﺎ ھﻲ ﻋﺷب أﺧﺿر ﻣﺗﻔﺎوت اﻻرﺗﻔﺎع ﺿﻌﯾف ﻟﻛﻧﮫ ﯾﺳﺗﺧدم ﻟﻠﺗطﮭﯾر ‪.‬‬
‫‪ ‬اﺳﺗﺧدﻣﮫ ﻣوﺳﻰ اﻟﻧﺑ ﻲ ﻋﻧ دﻣﺎ أﻣ ر ﷲ أن ﯾﺄﺧ ذ ﺑﻧ ﻲ إﺳ راﺋﯾل ﻣ ن دم ﺧ روف اﻟﻔﺻ ﺢ‬
‫وﯾدھﻧوا ﺑﮫ اﻟﻘﺎﺋﻣﺗﯾن واﻟﻌﺗﺑﺔ اﻟﻌﻠﯾﺎ وﻛﺎن ھذا ﻛﻠﮫ رﻣز ﻟﻠﺻ ﻠﯾب ودم اﻟﺣﻣ ل اﻟ ذي ﺑ ﻼ‬
‫ﻋﯾب رﺑﻧﺎ ﯾﺳوع اﻟذي ﻗدﻣﮫ ﻋن ﺣﯾﺎة اﻟﻌﺎﻟم وﻟﮭذا ﻧﺟﺎ ﺷﻌب ﷲ ﻣن اﻟﻣﻼك اﻟﻣﮭﻠك‪.‬‬
‫‪ ‬أﻣﺎ اﻟﺗطﮭﯾر ﺑﺎﻟزوﻓﺎ وأن ﯾﺻﯾر اﻹﻧﺳﺎن أﻛﺛ ر ﻧﻘ ﺎوة ﻣ ن اﻟ ﺛﻠﺞ ذﻟ ك ﺧ ﻼل اﻟﻣﻌﻣودﯾ ﺔ‬
‫اﻟﺗﻲ ﺗطﮭر ﻣن اﻟﺧطﺎﯾﺎ اﻟﺧﻔﯾﺔ واﻟظﺎھرة ﻗﺑل اﻟﻣﻌﻣودﯾ ﺔ واﻟﺧطﯾ ﺔ اﻟﺟدﯾ ﺔ‪ ،‬أﻣ ﺎ أﻛﺛ ر‬
‫ﻣن اﻟﺛﻠﺞ ﻓﮭذا ظﮭر ﻓﻲ ﺗﺟﻠﻲ رﺑﻧﺎ ﯾﺳوع ﻋﻠﻰ طور ﺗﺎﺑور إذ اﺑﯾﺿت ﺛﯾﺎﺑﮫ ﻣﺛل اﻟﺛﻠﺞ‬
‫وﺛﯾﺎﺑ ﮫ ھ ﻲ ﻧﺣ ن ﻛﻧﯾﺳ ﺗﮫ‪ ،‬ھﻛ ذا ﺑﺎﻟﻣﻌﻣودﯾ ﺔ واﻟﺗﺻ ﺎﻗﻧﺎ ﺑ ﺎﻟرأس رﺑﻧ ﺎ ﯾﺳ وع ﻧﺑ ﯾض‬
‫أﻛﺛر ﻣن اﻟﺛﻠﺞ )إش‪ ،١٨ :١‬ﻣت‪.(٢ :١٧‬‬
‫‪" ‬أ َﺳْ ِﻣ ﻌْ ﻧِﻲ ﺳُرُورً ا َوﻓَرَ ﺣً ﺎ‪ ،‬ﻓَ َﺗ ْﺑﺗَﮭِﺞَ ﻋ َِظﺎمٌ ﺳَﺣَ ﻘْ َﺗﮭَﺎ" ‪-:‬‬

‫‪٥‬‬
‫ھﻧ ﺎك ﻋظ ﺎم اﻧﺳ ﺣﻘت أي اﻟ ﻧﻔس اﻟداﺧﻠﯾ ﺔ اﻧﺳ ﺣﻘت ﺑﺎﻟﺗوﺑ ﺔ ﺑﺎﺗﮭ ﺎم اﻹﻧﺳ ﺎن ﻟﻧﻔﺳ ﮫ‬
‫وإداﻧ ﺔ ﺧطﺎﯾ ﺎه ﺑ دل اﻟ دﻓﺎع ﻋﻧﮭ ﺎ ﻓﺗﻧﺳ ﺣق ﻧﻔﺳ ﮫ اﻟداﺧﻠﯾ ﺔ أي ﻋظﺎﻣ ﮫ اﻟداﺧﻠﯾ ﺔ ﻟﻛﻧ ﮫ‬
‫ﺑﻧﻌﻣ ﺔ ﷲ ﯾﻌﺑ ر إﻟ ﻰ ﺣﯾ ﺎة اﻟﺳ رور واﻟﻔ رح ﺑﺎﺧﺗﺑ ﺎر ﺣﯾ ﺎة اﻟﻘﯾﺎﻣ ﺔ ﻓﺗﻘ وم اﻟ ﻧﻔس‬
‫اﻟﻣﻧﺳﺣﻘﺔ واﻟﻣﺗواﺿﻌﺔ ﻟﺗﺣﯾﺎ ﻣﻊ رﺑﻧﺎ ﯾﺳوع ﻓﻲ ﻓرح اﻟﻘﯾﺎﻣﺔ واﻟﻣﻐﻔرة ﻟﺧطﯾﺗﮭﺎ‪.‬‬
‫‪ " ‬اﺳْ ﺗُرْ َوﺟْ َﮭ َك ﻋَنْ ﺧَ َطﺎﯾَﺎيَ ‪َ ،‬واﻣْ ُﺢ ﻛُل ﱠ آﺛﺎﻣِﻲ" ‪-:‬‬
‫‪ -‬ﯾطﻠب داود اﻟﻧﺑﻲ ﻣ ن ﷲ أن ﯾﺳ ﺗر ﷲ وﺟﮭ ﮫ ﻋ ن ﺧطﺎﯾ ﺎه ﻟﻛ ن ﯾظ ل وﺟﮭ ﮫ ﻣ ﻊ داود‬
‫اﻟﻧﺑ ﻲ ﻟﮭ ذا ﯾطﻠ ب ﻓ ﻲ )ﻣ ز‪ (١ :٣٧‬أن ﻻ ﯾﺳ ﺗر وﺟﮭ ﮫ ﻋﻧ ﮫ ﻓﺳ ﺗر اﻟوﺟ ﮫ ھ و ﻋ ن‬
‫اﻟﺧطﯾﺔ اﻟﺗﻲ ﻟداود‪.‬‬
‫‪ -‬وﺳﺗر اﻟﺧطﯾﺔ أو ﺗﻐطﯾﺗﮭﺎ ﯾﻛ ون ﺑﺎﻟ دم إذ ﺑ دون ﺳ ﻔك دم ﻻ ﺗﺣﺻ ل ﻣﻐﻔ رة ﻓﻠﮭ ذا ﻛ ﺎن‬
‫ﯾﻧﺿﺢ ﻋﻠﻰ ﻏطﺎء ﺗﺎﺑوت اﻟﻌﮭد اﻟدم ﻓ ﻲ ﯾ وم اﻟﻛﻔ ﺎرة ﺣﺗ ﻰ ﯾﺳ ﺗر اﻟ دم اﻟﺧطﯾ ﺔ وھﻛ ذا‬
‫ﺳﺗر دم رﺑﻧﺎ ﯾﺳوع ﻛل ﺧطﺎﯾﺎ اﻟﺑﺷر ﺑﺷروط اﺳﺗﺣﻘﺎﻗﺎت اﻟدم )ﺗوﺑﺔ واﻋﺗراف وإﯾﻣﺎن‬
‫ﻋﺎﻣل وﻣﻌﻣودﯾﺔ وﺗﻧﺎول(‪.‬‬
‫‪ -‬اﻟذي ﯾﻣﺣﻲ اﻟﺧطﯾﺔ اﻟوﺣﯾد ھو ﷲ ﻷﻧﮫ ھ و اﻟ ذي ﺳﯾﺣﺎﺳ ب ﻋﻠﯾﮭ ﺎ وﯾ دﯾﻧﮭﺎ ﻟﮭ ذا ﻗ ﺎل‬
‫ﻓﻲ )إش‪ (٢٥ :٤٣‬أﻧﺎ ھو اﻟﻣﺎﺣﻲ ذﻧوﺑك وأن ﷲ ﻟﯾس ﻣﺧﻠص ﻏﯾره‪.‬‬
‫‪ -‬إن أراد اﻹﻧﺳﺎن أن ﺗﻣﺣﻰ ذﻧوﺑﮫ ﻋﻠﯾﮫ أن ﯾﺗذﻛرھﺎ داﺋﻣﺎ وﻻ ﯾﺿﻌﮭﺎ ﺧﻠف ظﮭره‪ ،‬وﻗ د‬
‫ﺳﻠك اﻟﻘدﯾس اﻷﻧﺑﺎ ﻣوﺳﻰ اﻷﺳود ﺑﻧﻔس ھذا اﻟﻔﻛر ﻋﻧدﻣﺎ دﻋوه ﻟﻣﺣﺎﻛﻣ ﺔ أخ إذ ﺣﻣ ل‬
‫ﻛ ﯾس ﻣﺛﻘ وب ودﺧ ل إﻟ ﻰ اﻟﻣﺣﺎﻛﻣ ﺔ ﻓﻠﻣ ﺎ ﺳ ﺄﻟوه ﻣ ﺎ ھ ذا ﯾ ﺎ أﺑﺎﻧ ﺎ ؟ ﻗ ﺎل ھ ﻲ ﺧطﺎﯾ ﺎي‬
‫ﺗرﻛﺗﮭﺎ ﺧﻠف ظﮭري ﻷﺣﺎﻛم اﻵﺧرﯾن‪.‬‬
‫)‪ (٧‬روﺣﺎ ﻣﺳﺗﻘﯾﻣﺎ ﺟدد ﻓﻲ أﺣﺷﺎﺋﻲ ‪-:‬‬
‫‪ " ‬ﻗَﻠْ ﺑًﺎ َﻧﻘِ ّﯾًﺎ اﺧْ ﻠ ُقْ ﻓِﻲﱠ ﯾَﺎ َﷲ ُ‪َ ،‬ورُوﺣً ﺎ ﻣُﺳْ َﺗﻘِﯾﻣًﺎ ﺟَ دﱢدْ ﻓِﻲ دَا ِﺧﻠِﻲ" ‪-:‬‬
‫‪ -‬اﻟﻘﻠب ھو ﻣرﻛز اﻟﻔﻛر وﻣﻌﮫ اﻟﺿﻣﯾر ﺧﻠﻘﮫ ﷲ ﻧﻘﯾﺎ ﻟﻛ ن اﻹﻧﺳ ﺎن دﻧﺳ ﮫ ﺑﺄﺧطﺎﺋ ﮫ ھﻛ ذا‬
‫ﯾطﻠب داود اﻟﻧﺑﻲ أن ﯾرﺟﻊ ﻗﻠﺑﮫ ﻣﺛﻠﻣﺎ ﻛﺎن أو ﻛﻣﺎ ﺧُ ﻠق ﻧﻘﯾﺎ وأن ﯾﺟﻌل ﻓﻛره ﺛﺎﺑ ت ﻓ ﻲ‬
‫اﻟروح وﺛﺑﺎت اﻟﻔﻛر ﻓﻲ اﻟروﺣﯾﺎت ھو ﺛﺑﺎت ﻓﻲ ﷲ‪.‬‬
‫‪ -‬ھﻛذا ﯾطﻠب ﻓﻛر ﺧﺎﻟﻲ ﻣن اﻟﮭواﺟس اﻟردﯾﺋﺔ وﺿﻣﯾر ﻏﯾر ﻣﻠوم ﻷﻧﮫ ﻻ ﯾﻌرف اﻹﻧﺳﺎن‬
‫إﻻ روح اﻹﻧﺳﺎن اﻟﺳﺎﻛن ﻓﯾﮫ‪.‬‬
‫‪ -‬ﻟﮭذا ﻗﺎل ﺣزﻗﯾﺎل اﻟﻧﺑﻲ ﻋن رش اﻟﻣﺎء وھو ﻋﻣل اﻟروح اﻟﻘدس أﻧ ﮫ ﯾﺟﻌ ل اﻟﻘﻠ ب ﻧﻘﯾ ﺎ‬
‫ﺟدﯾدا )ﺣز‪.(٢٦ :٣٦‬‬

‫‪٦‬‬
‫‪ -‬وھ ذا ﻣ ﺎ ﻧ ﺎدى ﺑ ﮫ رﺑﻧ ﺎ ﯾﺳ وع ﺑ ﺄن ﯾﺟﻌﻠ وا ﺧﻣ را ﺟدﯾ دا ﻓ ﻲ زﻗ ﺎق ﺟدﯾ د وﻻ ﯾﺟﻌﻠ وا‬
‫ﺧﻣرا ﺟدﯾدا ﻓﻲ زﻗﺎق ﻗدﯾم ﻟﺋﻼ ﯾﺗﻠف اﻟزﻗﺎق وﺗﻧﺻب اﻟﺧﻣر‪ ،‬وﻻ ﯾﺟﻌﻠوا رﻗﻌ ﺔ ﺟدﯾ دة‬
‫ﻋﻠﻰ ﺛﯾﺎب ﻗدﯾﻣﺔ ﻓﺗﺷق اﻟﺛوب اﻟﻘدﯾم ﺑل ﯾﺟﻌﻠوا اﻟﺛوب ﻛﻠﮫ ﺟدﯾدا‪.‬‬
‫‪ " ‬ﻻ َ ﺗ َْطرَ ﺣْ ﻧِﻲ ﻣِنْ ﻗ ُ د ِﱠام َوﺟْ ﮭِ كَ‪َ ،‬ورُوﺣَ َك اﻟْﻘ ُ دﱡوسَ ﻻ َ ﺗ َِﻧْزﻋْ ُﮫ ِﻣﻧﱢﻲ" ‪-:‬‬
‫‪ ‬اﻟطرح ﻣن ﻗدام اﻟوﺟﮫ ھو ﺷﻲء ﻣؤﻟم ﻟﻼﺑ ن ﻋﻧ دﻣﺎ ﻻ ﯾرﯾ د أﺑ وه أن ﯾ راه ﻓﮭ ذا ﯾﻌﻧ ﻲ‬
‫ﻋ دم اﻟرﺿ ﺎ واﻟﻣذﻟ ﺔ‪ ،‬واﻟﻌﺑ د اﻟ ذي ﯾطرﺣ ﮫ ﺳ ﯾده ﻣ ن أﻣﺎﻣ ﮫ ﯾﻌﺗﺑ ر ذﻟ ك ﻋ ﺎر ﻋظ ﯾم‪،‬‬
‫واﻟﺟﻧدي اﻟذي ﯾطرﺣﮫ رﺋﯾﺳﮫ ﻣن أﻣﺎم وﺟﮭﮫ ﯾﻌﺗﺑر ذﻟك ھﻼﻛﺎ ﻟﮫ ﻓﻠﮭذا طﻠ ب داود أن‬
‫ﻻ ﯾﻛون ﻣﺻﯾره اﻟﮭﻼك أو ﻋدم رﺿﺎ ﷲ ﻋﻠﯾﮫ أو ﺷﻲء ﻣﺛل ذﻟك‪.‬‬
‫‪ ‬ﺛﺎﻧﯾﺎ طﻠب ﻋدم ﻧزع اﻟروح اﻟﻘدس اﻟﻧﺑوي ﻣﻧﮫ اﻟذي ﻛ ﺎن ﯾﻌﻣ ل وﻗﺗﯾ ﺎ ﻣﻌ ﮫ ﺣ ﯾن ﯾﺗﻧﺑ ﺄ‬
‫ﺑﺎﻟﻣزاﻣﯾر وﻛوﻧﮫ ﻣﺳﯾﺢ اﻟرب ﻟﯾﺣﻛم ﺷﻌﺑﮫ‪ ،‬ھذا اﻟروح اﻟذي ﻣﻧﺣ ﮫ ﷲ ﻟﻣوﺳ ﻰ اﻟﻧﺑ ﻲ‬
‫واﻟــ ‪ ٧٠‬ﺷﯾﺧﺎ‪ ،‬وﻛﺎن ﯾﻣﻧﺢ ﺑﻣﺳﺢ اﻟزﯾت ﻋﻠﻰ رأس اﻟﻣﻠوك واﻟﻛﮭﻧﺔ واﻷﻧﺑﯾﺎء وﯾﻌﻣل‬
‫وﻗﺗﯾﺎ وﻟﯾس ﺑﺎﻟﺳﻛﻧﻲ ﻣﺛل اﻟﻌﮭد اﻟﺟدﯾد‪.‬‬
‫ِرُوح ﻣُﻧْ َﺗ ِد َﺑ ٍﺔ اﻋْ ﺿُدْ ﻧِﻲ" ‪-:‬‬‫‪ " ‬رُ ﱠد ﻟِﻲ َﺑﮭْﺟَ َﺔ ﺧَ ﻼ َﺻِ كَ‪َ ،‬وﺑ ٍ‬
‫‪ ‬رد ﻟﻲ ﻣﺎ ﻛﻧت ﻋﻠﯾﮫ ﺳﺎﺑﻘﺎ ﻣن روﺣﯾﺎت‪.‬‬
‫‪ ‬وأﻣﺎ اﻟﺧﻼص ﻓﮭو ﺑرﺑﻧﺎ ﯾﺳ وع اﻟ ذي أﺗ ﻲ وﺗﺟﺳ د ﻟﯾﺻ ﻠب وﯾﺧﻠﺻ ﻧﺎ وأﻣ ﺎ ﻓ ﻲ اﻟﻌﮭ د‬
‫اﻟﻘدﯾم ﻛﺎن ﻣن ﺧﻼل رﻣوز ﻟﻠذﺑﯾﺣﺔ اﻟﺣﻘﯾﻘﯾﺔ رﺑﻧﺎ ﯾﺳوع ﺑﺎﻟذﺑﺎﺋﺢ اﻟﺧﻣﺳﺔ )اﻟﻣﺣرﻗﺔ ‪-‬‬
‫اﻹﺛ م ‪ -‬اﻟﺧطﯾ ﺔ ‪ -‬اﻟﺳ ﻼﻣﺔ ‪ -‬اﻟﺗﻘ دﻣﺎت( ﻓﺈﻧﮭ ﺎ ﻛﺎﻧ ت ﺗطﮭ ر اﻟﺟﺳ د ﺧﺎرﺟﯾ ﺎ ﻛﻣ ﺎ ﻗ ﺎل‬
‫ﻣﻌﻠﻣﻧﺎ ﺑوﻟس ﻓﻲ )ﻋب‪.(١٤ :٩‬‬
‫‪ ‬أﻣﺎ "ﺑروح رﺋﺎﺳﺔ" ﯾﺗرﺟﻣﮭﺎ اﻟﺑﻌض ﻣﺛل اﻟﻘدﯾس أﺛﻧﺎﺳﯾوس ﺑروح ﻗوي أي أﻋ د ﻟ ﻲ‬
‫ﻣ ﺎ ﻛ ﺎن ﻟ ﻲ ﻣ ن ﻣواھ ب اﻟ روح اﻟﻘ دس اﻟ ذي ﻛ ﺎن ﯾﻌﻣ ل ﺑ ﻲ ﻛﻧﺑ ﻲ وﻛﻣﻠ ك ﺑﻘ وة ﻷﻧ ﮫ‬
‫ﻋﻧدﻣﺎ ﻧزع ﻣﻧﮫ ﻛﺎن ﺣزﯾﻧﺎ ﻟﮭذا ﯾطﻠب ﻋودﺗﮫ إﻟﯾﮫ اﻟﻣﺻﺎﺣﺑﺔ ﻟﻠﺧﻼص وﻟﻌودة اﻟ روح‬
‫اﻟﻘدس اﻟذي ﯾﻌﻣل ﻓﯾﮫ ﻛﻧﺑﻲ وﻛﻣﻠك‪.‬‬
‫)‪ (٨‬ﺗﻌﻠﯾم اﻟﺧطﺎة وﺑﮭﺟﺔ اﻟﺧﻼص ‪-:‬‬
‫اﻟْﺧُطﺎة ُ إ ِﻟ َ ْﯾ َك ﯾَرْ ﺟِ ﻌُونَ " ‪-:‬‬
‫‪ " ‬ﻓَﺄ ُﻋَﻠ ﱢمَ اﻷ َﺛَ ﻣ ََﺔ طُ رُﻗَ كَ‪َ ،‬و َ‬
‫‪ ‬ﻟم ﯾﻛﺗﻔﻲ ﻣﻌﻠﻣﻧﺎ داود اﻟﻧﺑﻲ ﺑﺄن ﯾﻘ دم ﺗوﺑ ﺔ ﺑ ل ﯾﻘ دم ﺗوﺑ ﺔ ﻟﺣﺳ ﺎب اﻟﺟﻣﺎﻋ ﺔ اﻟﻣﻘدﺳ ﺔ‬
‫اﻟﻛﻧﯾﺳﺔ ﺣﺗﻰ ﯾﺻﺑﺢ ﻗدوة ﻟﻠﺗوﺑﺔ وﯾﻌﻠم اﻷﺛﻣﺔ طرق ﷲ واﻟﻣﻧﺎﻓﻘون ﯾﺟﻌﻠﮭ م ﯾرﺟﻌ ون‬
‫إﻟﻰ ﷲ ﺗﺎﺋﺑﯾن‪.‬‬
‫‪ ‬ھﻛ ذا ﺻ ﺎر ﻣوﺳ ﻰ اﻷﺳ ود ﺣﺗ ﻰ ﺻ ﺎر اﻟﻘ دﯾس اﻷﻧﺑ ﺎ ﻣوﺳ ﻰ اﻷﺳ ود ﯾﻘ ود ﺟﻣﺎﻋ ﺔ‬
‫رھﺑﺎﻧﯾﺔ ﻣﻛوﻧﺔ ﻣن ‪ ٧٠‬راھﺑﺎ ﺣﺗﻰ اﺳﺗﺷﮭد ﻷﻧﮫ ﻛﺎن ﯾﻧﺗظر ذﻟك اﻟﯾوم‪.‬‬
‫‪٧‬‬
 ‫)‪ (٩‬ذﺑﯾﺣﺔ اﻟﺗﺳﺑﯾﺢ أﻓﺿل ذﺑﺎﺋﺢ اﻟﻌﮭد اﻟﻘدﯾم )ﻣز‪-: (١٧ -١٥ :٥١‬‬
‫‪ o‬ﯾطﻠب ﻣﻌﻠﻣﻧﺎ داود أوﻻ أن ﯾطﮭ ره ﷲ ﻣ ن اﻟ دﻣﺎء اﻟﺗ ﻲ ﺳ ﻔﻛﮭﺎ ظﻠﻣ ﺎ وھ ﻲ ﻗﺗ ل أورﯾ ﺎ‬
‫اﻟﺣﺛ ﻲ إذ أﻣ ر ﺑﺟﻌﻠ ﮫ ﻓ ﻲ اﻟﺻ ﻔوف اﻷوﻟ ﻰ ﻓ ﻲ اﻟﺣ رب ﻣ دﺑرا ﻣوﺗ ﮫ وﻣ ن ﺧطﯾﺗ ﮫ ﻣ ﻊ‬
‫ﺑﺗﺷﺑﻊ‪.‬‬
‫‪ o‬وأن ﯾﺗطﮭر ﻣن اﻟدﻣﺎء ﻓﺈﻧﮫ ﯾﻧطق ﺑﺎﻟﺗﺳﺑﯾﺢ ﻋﻠﻰ ﻋدﻟﮫ اﻟﻣﻠﻲء ﺑﺎﻟرﺣﻣﺔ‪.‬‬
‫‪ o‬ﻓﻲ ذﻟك اﻟوﻗت ﯾﻧطق داود ﺑواﺳطﺔ ﷲ إذ ﯾﻔﺗﺢ ﷲ ﻓم داود ﻟﺗﺳﺑﯾﺣﮫ‪.‬‬
‫‪ o‬ﻓﺈن ﷲ ﻻ ﯾﺳر ﺑذﺑﺎﺋﺢ ﺣﯾواﻧﯾﺔ ﻛﻣﺎ اﻟﺗﻲ أﻣر ﺑﮭﺎ ﻓﻲ اﻟﻌﮭ د اﻟﻘ دﯾم إذ أﻧﮭ ﺎ ﻛﺎﻧ ت رﻣ زا‬
‫ﻟذﺑﯾﺣﺔ اﻟﺻﻠﯾب وأﻧﮭﺎ ﻻ ﺗﺑرر اﻟﻔﺎﺟر أو اﻟﻘﺎﺗل ﻋﻣدا اﻟذي ﯾﻘدﻣﮭﺎ ﺑﻘﻠب ﻏﯾر ﺗﺎﺋب‪.‬‬
‫‪ o‬ﻟﻛن داود ﻗ د ﻛﺳ ر ﻗﻠﺑ ﮫ ﻓ ﺈن ﷲ ﯾرﯾ د اﻧﻛﺳ ﺎر وﺗواﺿ ﻊ اﻟﻘﻠ ب ﻻ ذﺑ ﺎﺋﺢ ﻷن ھ ذه ھ ﻲ‬
‫اﻟذﺑﯾﺣﺔ اﻟﻣﻘﺑوﻟﺔ ھﻲ اﻟ روح اﻟﻣﻧﺳ ﺣﻘﺔ واﻟﻧﺎدﻣ ﺔ ﻋﻠ ﻰ ﺧطﺎﯾﺎھ ﺎ وﻟﮭ ذا ﻧ زل ﻛﻠﻣ ﺔ ﷲ‬
‫وﺗﻧﺎزل ﻋن ﻣﺟده ﻟﯾﺗﺟﺳد وﯾﻘدم ﻧﻔﺳﮫ ذﺑﯾﺣﺔ ﺑﺗواﺿﻌﮫ ﻋﻠﻰ اﻟﺻﻠﯾب‪.‬‬
‫‪ o‬ﻓﻣﻣﻘ وت ھ و ﻣﻘ دم اﻟ ذﺑﺎﺋﺢ ﺑﻛﺑرﯾ ﺎء وﻣﺣﺑ وب ھ و اﻟ ذي ﯾﻘ دم ذﺑ ﺎﺋﺢ ﺑﺎﻻﺗﺿ ﺎع ﻷﻧ ﮫ‬
‫ﺑﺎﻻﺗﺿﺎع ﯾﻘدم ذاﺗﮫ ذﺑﯾﺣﺔ أﻓﺿل ﻣن ﻛل ذﺑﺎﺋﺢ ﺑﻼ ﻧداﻣﺔ أو ﺗوﺑﺔ‪.‬‬
‫)‪ (١٠‬ﻣﺳرﺗك ﻋﻠﻰ ﺻﮭﯾون وﺑﻧﺎء أﺳوار أورﺷﻠﯾم ‪-:‬‬
‫‪ " ‬أﺣﺳن ﺑرﺿﺎك إﻟﻰ ﺻﮭﯾون" وﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ " أﻧﻌ م ﯾ ﺎرب ﺑﻣﺳ رﺗك ﻋﻠ ﻰ‬
‫ﺻﮭﯾون" ‪-:‬‬
‫‪ ‬ﻣﺳرﺗﮫ ھﻲ ﻓﻲ ﺗﻘدﯾم ذاﺗﮫ ذﺑﯾﺣﺔ أي ﺑﺗﺟﺳده‪ ،‬وﺻﮭﯾون ھﻲ اﻟﻛﻧﯾﺳ ﺔ وأﺳ وارھﺎ ھ ﻲ‬
‫ﻛﮭﻧﺗﮭﺎ وذﺑﺎﺋﺢ اﻟﺑر ھﻲ ﺳر اﻹﻓﺧﺎرﺳﺗﯾﺎ اﻟﺗﻲ ﻓﯾﮭﺎ اﻟﻌدل واﻟرﺣﻣﺔ‪.‬‬
‫‪ ‬أﻣﺎ اﻟﺗﻘدﻣﺎت إﺷﺎرة ﻟﺗﻘدﯾم اﻟﻣﺗزوﺟﯾن أﻧﻔﺳﮭم ذﺑﯾﺣﺔ ‪.‬‬
‫‪ ‬واﻟﻣﺣرﻗﺎت إﺷﺎرة ﻟﺗﻘدﯾم اﻟﺑﺗوﻟﯾﯾن أﻧﻔﺳﮭم ‪.‬‬
‫‪ ‬واﻟﻌﺟول إﺷﺎرة ﻟﺗﻘدﯾم اﻟﺷﮭداء أﻧﻔﺳﮭم ﻣﺛﻠﻣﺎ ﻓﺗﺢ اﻟﺧﺗم اﻟﺧﺎﻣس ﻓ ﻲ ﺳ ﻔر اﻟرؤﯾ ﺎ‬
‫ورأى ﯾوﺣﻧﺎ ﻧﻔوس اﻟذﯾن ﺗﺣت اﻟﻣذﺑﺢ ﻣطﺎﻟﺑﯾن ﷲ أن ﯾﺣﻘق ﻋدﻟﮫ ﻣ ن اﻟ ذﯾن ﺳ ﻔﻛوا‬
‫دﻣ ﺎءھم ﻋﻠ ﻰ اﻷرض ﻓﻘ ﺎل ﻟﮭ م أن ﯾﺳ ﺗرﯾﺣوا ﻗﻠ ﯾﻼ ﺣﺗ ﻰ ﯾﻛﻣ ل اﻟﻌﺑﯾ د رﻓﻘ ﺎؤھم‬
‫اﻟﻣ زﻣﻌﯾن أن ﯾُﻘﺗﻠ وا ﻣ ﺛﻠﮭم ﻋﻠ ﻰ اﻷرض )رؤ‪ (٩ :٦‬ھ ذا ﺣﺳ ب ﺗﻔﺳ ﯾر اﻟﻘ دﯾس‬
‫أﺛﻧﺎﺳﯾوس اﻟرﺳوﻟﻲ واﻟﻘدﯾس أﻧﺛﯾﻣوس أﺳﻘف أورﺷﻠﯾم‪.‬‬
‫‪‬‬

‫‪٨‬‬
 ‫ﻣزﻣور ‪٥٢‬‬
‫ﻣﺻﯾر اﻟواﺷﯾن واﻟﻛﺎذﺑﯾن‬
‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ ‬ﻣﻧﺎﺳﺑﺔ اﻟﻣزﻣور ‪ :‬ﻗﯾل ﺑواﺳطﺔ داود ﻋﻧدﻣﺎ ﺟ ﺎء أﺑﯾﺎﺛ ﺎر اﻟﻛ ﺎھن ﺑ ن أﺧﯾﻣﺎﻟ ك اﻟﻛ ﺎھن‬
‫وأﺧﺑر داود ﺑﻣﺎ ﻋﻣﻠﮫ دواغ اﻷدوﻣﻲ ﺑﺄﻣر ﻣن ﺷﺎول اﻟﻣﻠك‪.‬‬
‫‪ o‬إذ أﻣر ﺑﻘﺗل اﻟــ ‪ ٨٥‬ﻛﺎھﻧﺎ اﻟﻼﺑﺳﯾن أﻓود ﻓﻲ ﻣدﯾﻧﺔ ﻧ وب ﻷن دواغ ﺷ ﺎھد داود ﻋﻧ دﻣﺎ‬
‫ھرب ﻣن وﺟﮫ ﺷﺎول وأﺧذ ﻣن أﺧﯾﻣﺎﻟك ﺳﯾف ﺟﻠﯾﺎت اﻟذي ﻛﺎن أودﻋ ﮫ داود ﻓ ﻲ ﺑﯾ ت‬
‫اﻟرب )اﻟﺧﯾﻣﺔ( ﺷﺎھدا ﻋﻠﻰ ﻋﻣل اﻟرب ﻣﻌﮫ وأﻋط ﺎه أﺧﯾﻣﺎﻟ ك ﺧﺑ ز اﻟﺗﻘدﻣ ﺔ )اﻟوﺟ وه(‬
‫ﻟﺟوﻋﮫ ھو وﻣن ﻣﻌﮫ‪.‬‬
‫‪ o‬ﻟﻛن دواغ ﻣﺣب اﻟﻘﺗل ﻗﺗل ‪ ٣٨٥ - ٣٠٥‬ﻣ ن أھ ل اﻟﻣدﯾﻧ ﺔ ﺣﺗ ﻰ اﻟﺑﮭ ﺎﺋم ﻟ م ﺗﺳ ﻠم ﻣ ن‬
‫ﻗﺗﻠﮫ‪.‬‬
‫‪ o‬اﻟﻣزﻣور ﯾﻘﺎرن ﺑﯾن ﻧﺗﯾﺟﺔ ﺷر اﻷﺷرار وﺑﯾن أﺑﻧﺎء ﷲ اﻟﻣﻐروﺳﯾن ﻓﻲ ﺑﯾت اﻟرب ﻣﺛل‬
‫زﯾﺗوﻧﺔ ﺧﺿراء ﻣﺛﻣرة ﻓﻲ ﺑﯾﺗﮫ‪.‬‬
‫‪ ‬اﻟﻌﻧوان ‪ " :‬ﻹﻣ ﺎم اﻟﻣﻐﻧ ﯾن‪ .‬ﻗﺻ ﯾدة ﻟ داود ﻋﻧ دﻣﺎ ﺟ ﺎء دواغ اﻷدوﻣ ﻲ وأﺧﺑ ر ﺷ ﺎول‬
‫وﻗﺎل ﻟﮫ ﺟﺎء داود إﻟﻰ ﺑﯾت أﺧﯾﻣﺎﻟك"‪-:‬‬
‫‪ o‬دواغ ھ ﻲ ﻛﻠﻣ ﺔ أدوﻣﯾ ﺔ ﺑﻣﻌﻧ ﻰ ﻗﻠ ق أو اﺿ طراب‪ ،‬اﻷدوﻣ ﻲ أي ﻣ ن أدوم اﻟﺗ ﻲ ﺗﻌﻧ ﻲ‬
‫ﻋﯾﺳو وھ و أدوم اﻟﺗ ﻲ ﺗﻌﻧ ﻲ دﻣ وي أو ﺗراﺑ ﻲ ﻣ ن آدم اﻷرﺿ ﻲ وھ و ﻧﻔ س اﻟﺷ ﺧص‬
‫اﻟذي ﻛﺎن ﻣﻊ ﺷ ﺎول ﻋﻧ دﻣﺎ ﺿ ﺎﻋت أﺗ ن أﺑﯾ ﮫ )‪١‬ﺻ م‪ ،(٣ :٩‬وھ و رﺋ ﯾس رﻋ ﺎة ﻏ ﻧم‬
‫ﺷ ﺎول وﻛﺎﻧ ت اﻷﻏﻧ ﺎم ﻓ ﻲ ذﻟ ك اﻟﻌﺻ ر اﻟﺑ داﺋﻲ ﻟﻣﻣﻠﻛ ﺔ ﺷ ﺎول ھ ﻲ اﻟ زاد اﻟرﺋﯾﺳ ﻲ‬
‫ﻟﻠﻣﻣﻠﻛﺔ )‪١‬ﺻم‪.(٧ :٢١‬‬
‫‪ o‬وﯾﻘول اﻟﻘدﯾس أﻧﺛﯾﻣوس أﺳﻘف أورﺷﻠﯾم أن دواغ اﻷدوﻣ ﻲ ﯾﺷ ﯾر إﻟ ﻰ رﺑﺷ ﺎﻗﻲ اﻟ ذي‬
‫ﻛﺎن ﯾﮭودﯾﺎ وﻋﺑد اﻷﺻﻧﺎم وﻛﺎن رﺋﯾس ﺟﯾش ﺳﻧﺣﺎرﯾب واﻟذي ﺣﺎﺻر أورﺷﻠﯾم وﺗﻛﻠم‬
‫رﺑﺷ ﺎﻗﻲ ﺑﺎﻟﻠﻐ ﺔ اﻟﻌﺑرﯾ ﺔ اﻟﻔﺻ ﺣﻰ ﻣﺗﻔ ﺎﺧرا ﻋﻠ ﻰ ﷲ ﻓﺟ ﺎء ﻣ ﻼك اﻟ رب وأھﻠ ك‬
‫‪ ١٨٥٫٠٠٠‬ﻣن ﺟﯾش ﺳﻧﺣﺎرﯾب وﻗ ُﺗل ﺳﻧﺣﺎرﯾب ﺑواﺳطﺔ اﺑﻧﯾﮫ ﻓﻲ دار آﻟﮭﺗﮭم‪.‬‬
‫‪ o‬ﻛﻣﺎ ﯾﺷﯾر دواغ إﻟ ﻰ ﯾﮭ وذا اﻹﺳ ﺧرﯾوطﻲ اﻟ ذي ﺑواﺳ طﺗﮫ ذُ ﺑ ﺢ رﺋ ﯾس اﻟﻛﮭﻧ ﺔ اﻷﻋظ م‬
‫رﺑﻧﺎ ﯾﺳوع ﻋﻠﻰ اﻟﺻﻠﯾب‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﻳر ‪-:‬‬
‫‪ " ‬ﻟِﻣ ََﺎذا ﺗَﻔْ َﺗﺧِرُ ﺑ ِﺎﻟﺷﱠرﱢ أ َ ﱡﯾﮭَﺎ اﻟْﺟَ ﺑﱠﺎرُ ؟ رَ ﺣْ ﻣ َُﺔ ﷲِ ھِﻲَ ﻛُل ﱠ ﯾ َْو ٍم !" ‪-:‬‬
‫‪٩‬‬
 ‫اﻟﻣزاﻣﯾر ﻣن ‪ ٥٥ - ٥٢‬ھﻲ ﺗﺗﻛﻠم ﻋن ﺿد اﻟﻣﺳﯾﺢ ﻋﺎﻣﺔ‪.‬‬ ‫‪-‬‬
‫ﯾﻘﺻد ھﻧﺎ ﺑﺎﻟذي ﯾﻔﺗﺧر ﺑﺎﻟﺷر ھو دواغ اﻷدوﻣﻲ‪ ،‬ﯾﻔﺗﺧر ﺑﺄﻧﮫ ﻟﮫ اﻟﺳﯾف وذﺑﺢ اﻷﻏﻧﺎم‬ ‫‪-‬‬
‫اﻟﻧﺎطﻘﺔ اﻟﻛﮭﻧﺔ اﻟﻌزل اﻟذﯾن ﺑﻼ ﺳﻼح وھو ﻣﻌﮫ ﺳﯾﻔﮫ‪.‬‬
‫أﻣﺎ ھم ﯾﻔﺗﺧرون ﺑﺎ ﺑﺎﻟﻌﺑﺎدة وﺑﻣﺣﺑﺗﮫ وﺗﻛرﯾس ﺣﯾﺎﺗﮭم ﻟﮫ‪.‬‬ ‫‪-‬‬
‫إن ﻛﺎن ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ )اﻟﯾ وم( وﻟ ﯾس )رﺣﻣ ﺔ ﷲ اﻟﯾ وم ﻛﻠ ﮫ( أي أن اﻟﺷ رﯾر‬ ‫‪-‬‬
‫ﯾﺳﺗﻣر ﻓﻲ اﻟﺷر اﻟﺣﯾﺎة ﻛﻠﮭﺎ ﻟﻛن اﻷﺑرار ﺗدرﻛﮭم ﻣراﺣم ﷲ‪.‬‬
‫ﺷ رﱠ أ َﻛْ ﺛَ رَ‬
‫‪ " ‬ﻟِﺳَﺎ ُﻧ َك ﯾَﺧْ ﺗ َِرعُ ﻣَﻔَﺎﺳِ َد‪ .‬ﻛَ ﻣُوﺳَ ﻰ ﻣَﺳْ ﻧُو َﻧ ٍﺔ ﯾَﻌْ َﻣ ل ُ ﺑ ِ ﺎﻟْ ﻐِشﱢ ‪.‬أ َﺣْ َﺑ ْﺑ تَ اﻟ ﱠ‬
‫ﻣِنَ اﻟْﺧَ ﯾ ِْر‪ ،‬اﻟْﻛَ ذِبَ أ َﻛْ ﺛَرَ ﻣِنَ اﻟﺗﱠﻛَﻠ ِﱡم ﺑ ِﺎﻟﺻﱢدْ ِق‪ .‬ﺳِ ﻼ َ ْه" ‪-:‬‬
‫ﻟﺳﺎن دواغ اﺧﺗرع ﺷر ﻋﻠﻰ داود ﻟم ﯾﻘل اﻟﺣﻘﯾﻘ ﺔ أﻧ ﮫ ﻟﺟ ﺄ إﻟ ﻰ أﺧﯾﻣﺎﻟ ك ﻷﻧ ﮫ ﺟوﻋ ﺎن‬ ‫‪‬‬
‫وﻟﯾس ﻣﻌﮫ ﺳﻼح ﯾداﻓﻊ ﺑﮫ ﻋن ﻧﻔﺳﮫ ﻓﺄﺧذ ﺳﯾف ﺟﻠﯾﺎت‪ ،‬ﺑ ل ﺗﻛﻠ م أن أﺧﯾﻣﺎﻟ ك ﯾ ؤازر‬
‫داود اﻟذي ھ و ﻋ دو اﻟﻣﻠ ك اﻷول ﻓﺻ ﺎر ﻛﺎﻟﻣوﺳ ﻰ اﻟ ذي ﯾﺣﻠ ق اﻟﺷ ﻌر إذ ﺣﺻ د دواغ‬
‫أﻧﻔس ‪ ٨٥‬ﻛﺎھﻧﺎ ﻻﺑﺳﯾن أﻓود‪.‬‬
‫إذ ﻛ ﺎن دواغ أدوﻣ ﻲ ﻏﯾ ر ﻣ ؤﻣن دﺧ ل إﻟ ﻰ اﻟﯾﮭودﯾ ﺔ ﺧﻠﺳ ﺔ ﻛ دﺧﯾل ﻟﻛ ن ﺣ ﯾن ﺣﺎﻧ ت‬ ‫‪‬‬
‫اﻟﻔرﺻﺔ أظﮭر ﻋدم إﯾﻣﺎﻧﮫ ﺑﻣﺣﺑﺗﮫ ﻟﻠﺷ ر أﻛﺛ ر ﻣ ن اﻟﺧﯾ ر ﺳ واء ﻓ ﻲ ﻛﻼﻣ ﮫ ﺑﺎﻟﻛ ذب أو‬
‫ﻓﻲ ﻗﺗﻠﮫ ﻟﻠﻛﮭﻧﺔ‪.‬‬
‫اﻟﺷﻌر ھو اﻟﺣﺎﺟﺔ اﻟزاﺋدة ﻋن اﻹﻧﺳﺎن ﻓﮭذا ﻣﺎ ﯾﻘدر أن ﯾﺻﻧﻌﮫ اﻟﻌدو ھ و ﻗﺗ ل اﻟﺟﺳ د‬ ‫‪‬‬
‫رﺑﻣﺎ ﻛﺎن أﻛﺛر رﺣﻣﺔ ﻣن ﺗواﺟد اﻟﻛﮭﻧﺔ ﻓﻲ ﻋﺻر ﺷﺎول ﻣﻠك إﺳراﺋﯾل !!‬
‫وأﯾﺿﺎ ﯾﮭوذا اﻹﺳﺧرﯾوطﻲ ﻛﺎن ﯾطﻠ ب ﻓرﺻ ﺔ ط وال ﯾ وم اﻷرﺑﻌ ﺎء ﻟﯾﺳ ﻠم ﻓﯾﮭ ﺎ اﻟﺳ ﯾد‬ ‫‪‬‬
‫ﻓطﻠب ﻣن رؤﺳﺎء اﻟﻛﮭﻧﺔ ﻛم ﯾﻌطوه ﻓﺄﻋطوه ‪ ٣٠‬ﻣن اﻟﻔﺿﺔ أﺟرة أو ﺛﻣن ﻋﺑد ﻓﻘﺑض‬
‫ﻋﻠﻰ رﺑﻧﺎ ﯾﺳوع ﻓﻲ اﻟﺑﺳﺗﺎن ﯾوم اﻟﺧﻣﯾس ﻟﯾﻼ ﺑدﻻ ﻣﺎ ﯾﻛون ﻟﺳﺎﻧﮫ ﯾﻛ رز ﺑﻣﻠﻛ وت ﷲ‬
‫أﺻﺑﺢ ﯾﺧرج ﻛذﺑﺎ ﻟﻛﻲ ﯾذﺑﺢ رﺑﻧﺎ ﯾﺳوع ﻣﺻﻠوﺑﺎ ھذا اﻟﻘدوس اﻟﺑﺎر ﻓﻛﺎن ﻟﺳﺎﻧﮫ ﻛ ﺎذب‬
‫وﻣوﺳﻲ ﻟﻛن ھﯾﮭﺎت ﻓﻘد ﻗﺎم رﺑﻧﺎ ﯾﺳ وع وﻟﺻ ﻘت ﺧطﯾ ﺔ اﻟﻛ ذب واﻟﻛ ره ﺑﯾﮭ وذا وأدت‬
‫إﻟﻰ ﺧﻧق ﻧﻔﺳﮫ‪.‬‬
‫ِﺳَﺎن ِﻏشﱟ " ‪-:‬‬
‫‪" ‬أ َﺣْ َﺑﺑْتَ ﻛُل ﱠ ﻛَﻼ ٍَم ُﻣ ْﮭﻠِكٍ ‪َ ،‬وﻟ ِ‬
‫‪ ‬ھﻧﺎ ﺳﻌﻰ اﻟﺷرﯾر إﻟﻰ ﺟﻣﺎﻋﺔ اﻷﺷرار اﻟذﯾن ﻛﻼﻣﮭم ﻟﯾس ﻛذب ﻓﻘط ﻟﻛن ﻣﮭﻠك ﻟﻠ ﻧﻔس‬
‫ﺳواء ﻟﻧﻔس اﻟﺷرﯾر أو اﻷﺑرار ﻷن ﻛﻼﻣﮫ ﻛذب‪.‬‬
‫‪ ‬وھﻧﺎ ﺳﻣﺗﺎن ﻹﺑﻠﯾس ھﻣﺎ اﻟﮭ ﻼك أو اﻟﻘﺗ ل واﻟﻛ ذب واﻟﻐ ش ھﻛ ذا ﺗﻛﻠ م رﺑﻧ ﺎ ﯾﺳ وع أن‬
‫إﺑﻠﯾس ﻛذاب أﺑو ﻛل ﻛذاب ﻷﻧﮫ ﻣن اﻟﺑدء ﻛﺎن ﻗﺗﺎل ﻟﻠﻧﺎس )ﯾو‪.(٤٤ :٨‬‬

‫‪١٠‬‬
 ‫أﯾﺿ ْﺎﮭ ِد ُﻣ َك ﷲ ُ إ ِﻟ َ ﻰ اﻷ َ َﺑ ِد‪.‬ﯾَﺧْ َطﻔ ُ َك َوﯾَﻘْﻠ َ ُﻌ َك ِﻣ نْ ﻣَﺳْ ﻛَ ﻧِكَ‪َ ،‬وﯾَﺳْ ﺗَﺄ ْﺻِ ﻠ ُ َك ِﻣ نْ‬
‫‪َ " ‬ﯾ‬
‫ض اﻷ َﺣْ ﯾَﺎءِ ‪ .‬ﺳِ ﻼ َ ْه" ‪-:‬‬ ‫أ َرْ ِ‬
‫‪ ‬ھﻧﺎ ﯾﺗﻛﻠم ﻋن ﺛﻼﺛﺔ ھم ‪-:‬‬
‫‪ .١‬دواغ اﻷدوﻣﻲ ‪ :‬اﻟ ذي ﻛ ﺎن ﻣ ن أدوم ودﺧ ل إﻟ ﻰ اﻟﯾﮭودﯾ ﺔ ﺑﻐ ش وﻗﺗ ل ﻛﮭﻧ ﺔ ﻧ وب‬
‫وﺗﻛﻠم ﻋﻠﻰ داود ﺑﺎﻟﻛذب ﻓ ﺈن ﷲ ﺳ ﯾﻌﺎﻗﺑﮫ ﺑ ﺄن ﯾﻧﻘﻠ ﮫ ﺑﻌ د ھدﻣ ﮫ وﯾﻘﻠﻌ ﮫ ﻣ ن أرض‬
‫اﻷﺣﯾﺎء إﻟﻰ اﻟﻣوت اﻷﺑدي‪.‬‬
‫‪ .٢‬ﯾﮭ وذا اﻹﺳ ﺧرﯾوطﻲ ‪ :‬إذ ﺗﻛﻠ م ﺑﺎﻟﻛ ذب واﻟﺧﯾﺎﻧ ﺔ ﻟرﺑﻧ ﺎ ﯾﺳ وع وﺗ ﺂﻣر ﻣ ﻊ اﻟﯾﮭ ود‬
‫ﻟﺻﻠﺑﮫ اﻗﺗﻠﻊ ﻧﻔﺳﮫ ﻣن أرض اﻷﺣﯾﺎء ﺑﺄﻧﮫ ﺷﻧق ﻧﻔﺳﮫ‪.‬‬
‫‪ .٣‬اﻟﯾﮭ ود اﻟ ذﯾن ﺻ ﻠﺑوا رﺑﻧ ﺎ ﯾﺳ وع ‪ :‬ﻓﻘ د أﺣ ﺎط ﺑﮭ م ﺗ ﯾطس اﻟروﻣ ﺎﻧﻲ ﺳ ﻧﺔ ‪ ٣٧‬م‬
‫وآﺑﺎدھم وأﻣﺎﺗﮭم وﻧﻘل ﻣﻧﮭم ﻣﺎ ﻧﻘل إﻟﻰ روﻣﺎ ﻛﻌﺑﯾد…‬
‫‪ " ‬ﻓَ ﯾَرَ ى اﻟﺻﱢ ﱢدﯾﻘ ُونَ َوﯾَﺧَ ﺎﻓ ُونَ ‪َ ،‬وﻋَﻠ َ ْﯾ ِﮫ ﯾَﺿْ ﺣَ ﻛُونَ ‪ :‬ھ َُو َذا اﻹ ِﻧْﺳَﺎنُ اﻟ ﱠذِي ﻟ َمْ ﯾَﺟْ ﻌَ لِ‬
‫ﷲ َ ﺣِﺻْ َﻧﮫُ‪ ،‬ﺑَلِ اﺗﱠﻛَل َ ﻋَﻠ َﻰ ﻛَﺛْ رَ ِة ِﻏﻧَﺎه ُ َواﻋْ ﺗَزﱠ ﺑ ِﻔَﺳَﺎ ِد ِه" ‪-:‬‬
‫‪ ‬ﯾﺗﻌﻠم اﻟﺻدﯾﻘون ﻣﻣﺎ ﯾﻘﻊ ﻣن ﻋﻘوﺑﺔ ﻋﻠﻰ اﻷﺷرار ﻓﯾﻛون ﻟﮭم درس وﻣﺧﺎﻓﺔ ﻟﻠذﯾن ﻟ م‬
‫ﯾﺟﻌﻠ وا اﺗﻛ ﺎﻟﮭم ﻋﻠ ﻰ اﻟ رب ﺑ ل ﻋﻠ ﻰ ﻏﻧ ﺎھم اﻟﻣ ﺎدي وﻋﻠ ﻰ ﺳ ﻠطﺎﻧﮭم اﻟ ذي ﺟﻌﻠﮭ م‬
‫ﯾﻔﺗرون وﯾﺳﻘطون ﻣﺛل ﯾﮭوذا اﻹﺳﺧرﯾوطﻲ اﺗﻛل ﻋﻠﻰ اﻟﻔﺿﺔ وأﺣﺑﮭﺎ ﺣﺗﻰ أﺳ ﻠم رﺑﻧ ﺎ‬
‫ﯾﺳوع وﻋﻠﻰ اﻟﺳﻠطﺎت اﻟﯾﮭودﯾﺔ ﻣن رؤﺳﺎء اﻟﻛﮭﻧﺔ ﻓﺗﻣم ﺧطﺗﮫ ﻷﻧﮫ أﺣب اﻟﻣﺎل واﺗﻛل‬
‫ﻋﻠﯾﮫ ﻓﺄﺻﺑﺢ ﯾﮭوذا ﻣﺛﺎﻻ ﻟﻠرﺳل ﺣﺗﻰ ﯾﺧﺎﻓوا ﻣن ﻋدم اﺗﻛﺎﻟﮭم ﻋﻠﻰ اﻟرب‪.‬‬
‫‪ ‬ﯾﻘ ول اﻟﻘ دﯾس أوﻏﺳ طﯾﻧوس أن اﻟ ذﯾن ﯾﻣﺷ ون ﻓ ﻲ اﻟﻌ ﺎﻟم وﯾﺳ ﻠﻛون ھ م أﺷ ﺑﮫ‬
‫ﺑﺎﻟﺳﺎﺋرﯾن ﻓﻲ ﻣواﺿﻊ ﻣﺛﻠﻣﺎ ﻓﻲ ﻟﯾل اﻟﻌﺎﻟم وﻣﻌﮭم ﻣﺻﺎﺑﯾﺢ اﻟﻧﺑ وات ﻓﮭ م ﯾﻣﺷ ون ﻓ ﻲ‬
‫ﺣذر ﻟﺋﻼ ﯾﺳﻘطون ھﻛذا ﺗﻣﺷﻲ اﻟﻧﻔس ﻣﺗﻛﻠﺔ ﻋﻠﻰ وﺻﺎﯾﺎ ﷲ وﻋﻠﻰ ذاﺗﮫ ﺣﺗ ﻰ ﯾ دﺧﻠوا‬
‫اﻷﺑدﯾﺔ )‪٢‬ﺑط‪.(١٩ :١‬‬
‫ت ﷲِ‪.‬ﺗ ََوﻛﱠﻠْتُ ﻋَﻠ َﻰ رَ ﺣْ َﻣ ِﺔ ﷲِ إ ِﻟ َﻰ اﻟ دﱠھْ ِر‬
‫‪" ‬أ َ ﻣﱠﺎ أ َ ﻧَﺎ ﻓَ ﻣِﺛْل ُ زَ ْﯾﺗُو َﻧ ٍﺔ ﺧَ ﺿْ رَ اءَ ﻓِﻲ َﺑ ْﯾ ِ‬
‫َواﻷ َ َﺑ ِد"‪:‬‬
‫‪ ‬اﻟزﯾﺗوﻧﺔ اﻟﺧﺿراء واﻟﻣﺛﻣ رة ھ م اﻵﺑ ﺎء إﺑ راھﯾم وإﺳ ﺣق وﯾﻌﻘ وب وھ م اﻷﻧﺑﯾ ﺎء ﻣﺛ ل‬
‫ﻣوﺳﻰ وﻏﯾ رھم وھ ﻲ رﺑﻧ ﺎ ﯾﺳ وع اﻟ ذي أﺧ ذ اﻷﻣ م ﻋﺎﺑ دي اﻷوﺛ ﺎن اﻟ ذﯾن ﻛ ﺎﻧوا ﻣﺛ ل‬
‫زﯾﺗوﻧﺔ ﺑرﯾﺔ ﺑﻼ ﺛﻣر وﻧﻘﻠﮭم وطﻌﻣﮭم ﻓﻲ اﻟزﯾﺗوﻧﺔ اﻟﺧﺿراء ﻓﺄﺛﻣروا ﻛﻣﺎ ﺗﻛﻠ م ﻣﻌﻠﻣﻧ ﺎ‬
‫ﺑوﻟس ﻓﻲ )رو‪ (٢٠ :١١‬واﺳﺗﻣر ﺛﻣرھم ‪.‬‬
‫‪ ‬وھ ﻲ ﻓﺿ ﺎﺋل اﻟﻘدﯾﺳ ﯾن وﺧﺻوﺻ ﺎ اﻟﻣﺣﺑ ﯾن اﻟﺗ ﻲ ﺟﻌﻠ ت زﯾ ت اﻟﻌ ذارى اﻟﺣﻛﯾﻣ ﺎت‬
‫ﯾﺿﻲء وﯾﺳﺗﻣر ﻓﻲ إﺿﺎءﺗﮫ ﺣﺗﻰ ﺟﺎء اﻟﻌرﯾس ودﺧﻠن اﻟﻌرس ﻣﻌﮫ‪.‬‬
‫‪١١‬‬
‫‪ ‬ھ ذا اﻟﻣزﻣ ور ھ و ﻣزﻣ ور إﻧﺟﯾ ل ‪ ٢‬ﺗ وت اﻟ ذي ﯾﻧﺎﺳ ب اﺳﺗﺷ ﮭﺎد اﻟﻘ دﯾس ﯾوﺣﻧ ﺎ‬
‫اﻟﻣﻌﻣ دان وأﯾﺿ ﺎ ﻓ ﻲ اﻹﻧﺟﯾ ل اﻟـ ـ ‪ ١٢‬أﻣ ﺎم أﯾﻘوﻧ ﺔ ﯾوﺣﻧ ﺎ اﻟﻣﻌﻣ دان ﻓ ﻲ دورة أﺣ د‬
‫اﻟﺷﻌﺎﻧﯾن ﯾﻛون ھذا اﻟﻣزﻣور ھو اﻟﻣﻘدﻣ ﺔ ﻟ ﮫ ﺣﯾ ث دﺧ ل رﺑﻧ ﺎ ﯾﺳ وع ﻓ ﻲ طرﯾ ق ﺟﺑ ل‬
‫اﻟزﯾﺗ ون ﻟﯾﻘ دم ﻧﻔﺳ ﮫ زﯾﺗوﻧ ﺔ ﺧﺿ راء ﻋﻠ ﻰ ھ ذا اﻟﺟﺑ ل ﺣﺗ ﻰ ﯾﻧﻐ رس ﻓﯾﮭ ﺎ اﻟزﯾﺗ ون‬
‫اﻟﺑري وھم ﻛﻧﯾﺳﺔ اﻷﻣم ﻟﺗﺛﻣر ‪ ٣٠‬و‪ ٦٠‬و‪. ١٠٠‬‬
‫‪ ‬رﺣﻣ ﺔ ﷲ ھ و رﺑﻧ ﺎ ﯾﺳ وع اﻟ ذي ﻣ ن ﻗﺑ ل رﺣﻣﺗ ﮫ ﺧﻠﺻ ﻧﺎ ﺑﻐﺳ ل اﻟﻣ ﯾﻼد اﻟﺛ ﺎﻧﻲ‬
‫)ﺗﻲ‪.(٥:٣‬‬
‫‪ ‬أ"َﺣْ َﻣ ُد َك إ ِﻟ َﻰ اﻟدﱠھْ ِر ﻷ َ ﱠﻧ َك ﻓَﻌَﻠْتَ ‪َ ،‬وأ َﻧْ ﺗَظِ رُ اﺳْ َﻣ َك ﻓَﺈ ِ ﱠﻧ ُﮫﺻَﺎﻟِ ٌﺢ ﻗ ُ دﱠامَ أ َﺗْ ﻘِﯾَﺎﺋِ َك" ‪-:‬‬
‫اﻋﺗرف داود اﻟﻧﺑﻲ وﺣﻣد ﷲ إذ اﻧﺗظر ﻋﻣﻠﮫ ﻓﺈن دواغ ﯾﻧﺗظ ره ﺷ را ﻋﻠ ﻰ أﻋﻣﺎﻟ ﮫ أﻣ ﺎ‬
‫داود ﻓﺈﻧﮫ ﯾﺗرﺟﻲ ﺧﯾ را‪ ،‬ﻷﻧ ﮫ اﺗﻛ ل ﻋﻠ ﻰ ﷲ واﻧﺗظ ر اﺳ م ﷲ أي ﺷﺧﺻ ﮫ ﻷﻧ ﮫ أي ﷲ‬
‫ﺻﺎﻟﺢ ﻣﻛرم اﺳﻣﮫ ﻓﻲ ﻋﯾﻧﻲ اﻟﻘدﯾﺳ ﯾن ﻟﻛﻧ ﮫ ﻏﯾ ر ذﻟ ك ﻓ ﻲ ﻋﯾﻧ ﻲ اﻟﺷ رﯾر ﻓﺎﻟﺷ رﯾر ﻻ‬
‫ﯾﻌرف ﷲ أﻣﺎ اﻟﻘدﯾس ﻓﯾﺗﻛل ﻋﻠﯾﮫ‪.‬‬
‫‪‬‬
‫ﻣزﻣور ‪٥٣‬‬

‫ﻗﺎل اﻟﺟﺎھل ﻓﻲ ﻗﻠﺑﮫ ﻟﯾس إﻟﮫ‬

‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ ‬ﺳﻣﺔ اﻟﻣزﻣور ‪ :‬ھو اﻟﻼأﺧﻼﻗﯾﺎت ھﻲ ﺳﺑب اﻹﻟﺣﺎد وھﻲ ﻧﺗﯾﺟﺔ ﻟﮫ أﯾﺿﺎ‪.‬‬
‫)‪ (١‬ﻣﻘﺎرﻧﺔ ﺑﯾن اﻟﻣزﻣورﯾن ‪ ٥٣ ،١٤‬ﻟﺗطﺎﺑﻘﮭﻣﺎ ‪-:‬‬
‫‪ .١‬ﻓﻲ ﻣزﻣور ‪ ١٤‬ﺗﻛرر ﻛﻣﺎ ﻓﻲ ﻣزﻣور ‪ ٥٣‬اﺳم ﷲ ‪ ٧‬ﻣرات ﻟﻛن ‪ :‬ﻓ ﻲ ﻣزﻣ ور ‪١٤‬‬
‫ﺗﻛرر اﺳم ﯾﮭوه )اﻟذي ﯾرﺑط ﷲ ﺑﺷﻌﺑﮫ( ‪ ٤‬ﻣرات وﺗﻛ رر اﺳ م أﻟ وھﯾم )اﻟ ذي ﯾ رﺑط‬
‫ﷲ ﺑﺧﻠﯾﻘﺗﮫ ﻛﺧﺎﻟق( ‪ ٣‬ﻣرات ﺑﯾﻧﻣﺎ ﻓﻲ ﻣزﻣور ‪ ٥٣‬ﺗﻛرر اﺳم أﻟوھﯾم ‪ ٧‬ﻣرات‪.‬‬
‫‪ .٢‬ﻓﻲ ﻣزﻣور ‪ ١ :١٤‬ﻛﻠﻣﺔ أﻋﻣﺎل دﻧﺳﺔ ﺑﯾﻧﻣﺎ ﻓﻲ ﻣزﻣور ‪ ٥٣‬ﺟﺎءت آﺛﺎم ‪.‬‬
‫‪ .٣‬ﻓﻲ ﻣزﻣور ‪ ٢ :١٤‬ﻛﻠﻣﺔ ﺣﺎدوا ﯾﻘﺎﺑﻠﮭﺎ ﻓﻲ ﻣزﻣور ‪ ٥٣‬ﺳﻘطوا ﺑﻌﯾدا‪ ،‬زاﻏوا‪.‬‬
‫‪ .٤‬اﻵﯾﺎت ‪ ٦ ،٥ :١٤‬اﺧﺗﺻروا ﻓﻲ اﻟﻣزﻣور ‪ ٥٣‬ﻓﻲ ﻋﺑﺎرة واﺣدة‪.‬‬
‫)‪ (٢‬ھدف اﻟﺗﻛرار ﻟﻣزﻣورﯾن ﻣﺗطﺎﺑﻘﯾن ‪-:‬‬
‫‪ .١‬ﻣزﻣ ور ‪ ١٤‬ﻓ ﻲ ﻣﺟﻣ وع اﻟﻣزاﻣﯾ ر ﻣ ن ‪ ٤٢ - ١‬اﻟﺗ ﻲ ﺗ ﺗﻛﻠم ﻋ ن ﺧ ﻼص اﻹﻧﺳ ﺎن‬
‫ﻛﻔرد ﺑﯾﻧﻣﺎ اﻟﻣزاﻣﯾر ‪ ٧٢ - ٤٣‬ﺗﺗﻛﻠم ﻋن ﺧﻼص اﻟﺟﻣﺎﻋﺔ ﻛﻠﮭﺎ‪.‬‬

‫‪١٢‬‬
‫‪ .٢‬ﺟﺎء ﻣزﻣور‪ ١٤‬وﺳط ﻣزﻣورﯾن اﻟــ ‪ ١٣‬ﯾﺗﻛﻠم ﻋن ﻟﻣﺎذا ﯾﻧﺳﻰ ﷲ اﻹﻧﺳﺎن ؟ ﻓ ﺎﻟرد‬
‫ﻓﻲ ﻣزﻣور‪ ١٤‬ﺑﺳﺑب ﻓﺳﺎد طﺑﯾﻌﺗﮫ ﺛم اﻟﻣزﻣور ‪ ١٥‬أن اﻟ ذي ﯾﺳ ﻛن ﻓ ﻲ ﺑﯾ ت اﻟ رب‬
‫ھو اﻹﻧﺳﺎن اﻟﻧﻘﻲ اﻟذي ﺑﻼ ﻋﯾب أﻣﺎ ﻣزﻣور ‪ ٥٣‬ﺟﺎء ﺑﻌد ﻣزﻣور ‪ ٥٢‬اﻟذي ﻓﯾﮫ أﻣﺎ‬
‫أﻧ ﺎ ﻓزﯾﺗوﻧ ﺔ ﺧﺿ راء ﻓ ﻲ ﺑﯾ ت اﻟ رب أي اﻟﻣﻐ روس ﻓ ﻲ ﺑﯾ ت اﻟ رب وﺳ ط اﻟﺟﻣﺎﻋ ﺔ‬
‫اﻟﻣﻘدﺳﺔ ﻟﻛن ﻣزﻣور ‪ ٥٣‬ﯾوﺿﺢ ﻓﺳﺎد اﻟﺟﻣﺎﻋﺔ وﺣﺎﺟﺗﮭﺎ ﻟﻠﺧﻼص اﻟﺟﻣﺎﻋﻲ‪.‬‬
‫‪ .٣‬ھذا ﯾؤﻛ د ﻋ دم ﺗﺣرﯾ ف اﻟﻛﺗ ﺎب اﻟﻣﻘ دس وإﻻ ﻛ ﺎن ﯾﺣ ذف اﻟﻣزﻣ ور ‪ ٥٣‬ﻷﻧ ﮫ ﺗﻛ رار‬
‫ﻟﻣزﻣور ‪. ١٤‬‬
‫‪ .٤‬ﻛل ﻣن اﻟﻣزﻣور ‪ ٥٣ ،١٤‬ﻗﯾل ﻓﻲ ﻣﻧﺎﺳﺑﺎت ﻣﺧﺗﻠﻔﺔ‪.‬‬
‫‪ ‬ﻋﻧوان اﻟﻣزﻣور ‪ " :‬ﻹﻣﺎم اﻟﻣﻐﻧﯾن ﻋﻠﻰ اﻟﻌود ﻗﺻﯾدة ﻟداود ﻓﻲ اﻟﻧﺟ ﺎز )اﻟﻧﮭﺎﯾ ﺔ("‬
‫وﻋن ﻣﺎﻻت )ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ( ‪-:‬‬
‫‪ ‬ﻣﺎﻻت ‪ mahalath‬ﺗﻌﻧﻲ ﻋدة ﻣﻌﺎﻧﻲ ‪-:‬‬
‫‪ .١‬ﻧﻐﻣﺔ اﻟﻠﺣن ‪.‬‬
‫‪ .٢‬اﻵﻟﺔ اﻟﻣوﺳﯾﻘﯾﺔ اﻟﺗﻲ اﺳﺗﺧدﻣت ﻓﻲ ﺗﻠﺣﯾن اﻟﻠﺣن‪.‬‬
‫‪ .٣‬ﻗﺎﺋد أو رﺋﯾس اﻟﻔرﻗﺔ اﻟﻣوﺳﯾﻘﯾﺔ‪.‬‬
‫‪ .٤‬اﻟﺣزن أو اﻟﺿﻌف وﻗت اﻟﺿﯾق أو ﺳﺧرﯾﺔ اﻷﻋداء ﺑﮭم أو ﺑﺳﺑب اﻟﺧطﯾﺔ‪.‬‬
‫‪ .٥‬أﻟم ﺧﺎص ﻣﺛل آﻻم اﻟﻣﺧﺎض‪.‬‬
‫‪ .٦‬أﻟم اﻟرأس واﻷﻋﺿﺎء أﺳﻔل أي اﻟﻣﺳﯾﺢ واﻟﻛﻧﯾﺳﺔ‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﻳر ‪-:‬‬
‫‪ " ‬ﻗَﺎل َ اﻟْﺟَ ﺎھِل ُ ﻓِﻲ ﻗَﻠْﺑ ِ ِﮫ‪:‬ﻟ َ ﯾْسَ إ ِﻟ ٌﮫ " ‪-:‬‬
‫‪ ‬اﻟﺟﺎھل ‪ :‬ﺗﻌﻧﻲ ﻋدة ﻣﻌﺎﻧﻲ ‪-:‬‬
‫‪ .١‬اﻷﺣﻣق ﻣﺛﻠﻣﺎ ﻗﯾل ﻋن ﻧﺎﺑﺎل زوج أﺑﯾﺟﺎﯾل وﻣزﻣور )‪.(٢٢ :٧٤‬‬
‫‪ .٢‬اﻟﻠﺋﯾم أو اﻟﻣﺎﻛر )إش‪.(٦ ،٥ :٣٢‬‬
‫‪ .٣‬اﻟﺷﺧص اﻟﺗﺎﻓﮫ ذو اﻟﻌﻘل اﻟﻣﻠﻲء ﺑﺎﻟدﻧس‪.‬‬
‫‪ .٤‬اﻟﻣﻠﺣد ﻛﻣﺎ ﻓﻲ ھذا اﻟﻣزﻣور ھو ﻣﻠﺣد ﻣن اﻟﻧﺎﺣﯾﺔ اﻟﻌﻣﻠﯾﺔ إذ ﯾﻧﻛر ﻋﻧﺎﯾﺔ ﷲ ﺑﺎﻟﺑﺷر‬
‫وﻏﯾره‪.‬‬
‫‪ ‬ﻟﯾس إﻟﮫ ‪ :‬ﻻ ﯾﻌﻧﻲ اﻟﻣﻌﻧﻰ اﻟﺣرﻓﻲ ‪.‬‬
‫‪ ‬ﺗﻌﻧﻲ إﻧﻛﺎر وﺟود ﷲ ﺑﻌﻣل اﻟﺧطﯾﺔ واﻟﺳﻠوك ﻓﻲ اﻟﻣﻠذات‪.‬‬
‫‪ ‬ﺗﻌﻧﻲ ﻣﻘﺎرﻧﺔ ﷲ ﺑﺂﻟﮭ ﺔ اﻷﻣ م ﻛﻣ ﺎ ﻓﻌ ل رﺑﺷ ﺎﻗﻲ ﺣ ﯾن ﺣﺎﺻ ر ﺳ ﻧﺣﺎرﯾب أورﺷ ﻠﯾم ﻓ ﻲ‬
‫أﯾﺎم ﺣزﻗﯾﺎ ﻣﻠك ﯾﮭوذا )‪١‬ﻣل‪.(١٨‬‬
‫‪١٣‬‬
 ‫ھو اﻋﺗراف اﻟﺑﻌض ﺑوﺟود ﷲ وإﻧﻛﺎر ﻻھوت رﺑﻧﺎ ﯾﺳوع‪.‬‬ ‫‪‬‬
‫ھ و إﯾﻣ ﺎن ﺑ دون أﻋﻣ ﺎل إذ اﻹﯾﻣ ﺎن ﯾﻠزﻣ ﮫ ﻋﻣ ل ﻣﺛ ل اﻟﺳ ﻠوك ﺑطﮭ ﺎرة اﻟﺳ ﯾرة ﻣﺛ ل‬ ‫‪‬‬
‫ﻛرﻧﯾﻠﯾوس )أع ‪.(١٠‬‬
‫ھو ﻋدم طﮭﺎرة اﻟﻔﻛر أو اﻟﻔﻛر اﻟﻐﯾر ﺳﻠﯾم واﻟﻐﯾر ﺳﻠﯾم ﻋﻘﯾدﯾﺎ أو إﯾﻣﺎﻧﯾﺎ‪.‬‬ ‫‪‬‬
‫ﻓﺳﺎد اﻹﯾﻣﺎن ﺑﺎﻷﻋﻣﺎل اﻟﺷرﯾرة )ﺗك‪.(١٢ :٦‬‬ ‫‪‬‬
‫ﺎﺳَﺔ‪.‬ﻟ َ ﯾْسَ ﻣَنْ ﯾَﻌْ ﻣَل ُ ﺻَﻼ َﺣً ﺎ"‪-:‬‬ ‫‪ " ‬ﻓَﺳَ دُوا َورَ ﺟِ ﺳُوا رَ ﺟَ ً‬
‫‪ ‬ﷲ ﯾﺗطﻠﻊ إﻟﻰ اﻟﺣﻛﯾم واﻟﻔﮭﯾم ﻟﯾﺗﻧﺎزل وﯾﻌﻣل ﻣﻌﮫ‪.‬‬
‫‪ ‬أﻣﺎ اﻹﻧﺳﺎن واﻟﺑﺷر ﯾﺗﻔﻘوا ﻣﻌﺎ ﻋﻠﻰ اﻻرﺗداد ﻋن ﷲ‪.‬‬
‫‪ ‬وھﻧ ﺎ إﺷ ﺎرة ﻟﻛ ل اﻟﺑﺷ رﯾﺔ ﺑﺄﻧ ﮫ ﻟ ﯾس ﻣ ن ﯾﻌﻣ ل ﺻ ﻼﺣﺎ وﻻ واﺣ د‪ ،‬اﻟﺟﻣﯾ ﻊ زاﻏ وا‬
‫وﻓﺳدوا وأﻋوزھم ﻣﺟد ﷲ‪.‬‬
‫ب ﷲ ِ ؟"‬‫‪َ " ‬ﷲ ُ ﻣِنَ اﻟﺳﱠ ﻣَﺎءِ أ َﺷْرَ فَ ﻋَﻠ َﻰ َﺑﻧِﻲ اﻟْ َﺑﺷ َِر ﻟِﯾَﻧْظُ رَ ‪َ :‬ھ ل ْ ﻣِنْ ﻓَﺎھ ٍِم َطﺎﻟِ ِ‬
‫‪-:‬‬
‫ﷲ ﻋﻧدﻣﺎ ﯾﻛﺛر اﻟﺷر داﺋﻣﺎ ﯾﮭﺗم وإن ﻛﺎن اﻹﻧﺟﯾل ﯾﻌﺑ ر ﻋ ن ﷲ ﺑﺗﻌﺑﯾ رات ﺑﺷ رﯾﺔ ﻛﻣ ﺎ‬ ‫‪‬‬
‫ﻗﺎل اﻟﻘدﯾس أوﻏﺳطﯾﻧوس‪.‬‬
‫ﻓﻔﻲ ﺑﻧﺎء ﺑرج ﺑﺎﺑل ﻟﻣﺎ ﺑﻧوه ﻟﯾﻧﻌزﻟوا ﻋن ﷲ ﻧزل ﷲ ﻟﯾ ري )ﺗ ك‪ ،(٥ :١١‬وھﻛ ذا ﻓ ﻲ‬ ‫‪‬‬
‫ﺷر ﺳدوم وﻋﻣورة )ﺗك‪.(٢١ :١٨‬‬
‫ھل ﯾوﺟد واﺣد ﻓﺎھم ﯾﻌرف ﷲ‪ ،‬ﷲ ﯾرﯾد أﻗل اﻟﻘﻠﯾل ﯾﻌرﻓوﻧﮫ ﻛﻣﺎ ﻓ ﻲ ﺳ دوم وﻋﻣ ورة‬ ‫‪‬‬
‫اﻟﺗﻲ ﺗﺷﻔﻊ ﻓﯾﮭﺎ إﺑراھﯾم إن وﺟد ‪ ٥٠‬ﺑ ﺎر ﺛ م ﺗ درج ﺣﺗ ﻰ ‪ ١٠‬ﻓﻠ م ﯾﺟ د ﺣﺗ ﻰ ﻻ ﯾﺣ رق‬
‫اﻟﻣدﯾﻧﺔ‪.‬‬
‫ھﻲ ﺗﻌﺗﺑر ﻧﺑوة ﻋن اﻟﺗﺟﺳد إذ ﻻ ﻋﻼج ﻟﻠﺧطﯾﺔ ﺑواﺳطﺔ اﻟﻧﺎﻣوس أو اﻟذﺑﺎﺋﺢ ﻓﻧزل ﷲ‬ ‫‪‬‬
‫ﺑﯾن اﻟﺑﺷر وﻟم ﯾﺗرك اﻟﺳﻣﺎء ﺣﺗﻰ ﯾرﻓﻊ اﻟﺑﺷر إﻟﯾﮫ ﺣﺗﻰ ﯾﻛوﻧوا أﺑﻧﺎءه‪.‬‬
‫‪ " ‬ﻛُﻠ ﱡﮭُمْ ﻗَ ِد ارْ َﺗدﱡوا ﻣَﻌً ﺎ‪ ،‬ﻓَﺳَ دُوا‪ .‬ﻟ َ ﯾْسَ ﻣَنْ ﯾَﻌْ ﻣَل ُ ﺻَﻼ َﺣً ﺎ‪ ،‬ﻟ َ ﯾْسَ َوﻻ َ َوا ِﺣ ٌد" ‪-:‬‬
‫‪ ‬ﺗﺷﯾر ﻛﻠﻣﺔ ﻛﻠﮭم إﻟﻰ ﻛل اﻟﺑﺷر‪.‬‬
‫‪ ‬أﻣﺎ اﻻرﺗداد ﻓﯾﻌﻧﻲ اﻟرﺟوع إﻟﻰ اﻟوراء ﻓﻲ ﻋدم اﺳﺗﻘﺎﻣﺔ إذ ﺧﻠ ق ﷲ اﻹﻧﺳ ﺎن ﻣﺳ ﺗﻘﯾم‬
‫ﯾﻣﺷﻲ إﻟﻰ أﻣﺎم أﻣﺎ ﻋﻧ دﻣﺎ ﯾرﺟ ﻊ إﻟ ﻰ اﻟ وراء ﻓﯾﻛ ون ﻋﻛ س ﺧﻠﻘﺗ ﮫ ﻓ ﻲ ﻋ دم اﺳ ﺗﻘﺎﻣﺔ‬
‫ﻣﻠﺗوي‪.‬‬
‫‪ ‬اﻟﺧطﯾﺔ أﻓﺳدت اﻹﻧﺳﺎن وﻛﻣﺎ ﯾﻘول اﻟﻘدﯾس أﺛﻧﺎﺳﯾوس اﻟرﺳوﻟﻲ أﺻﺑﺢ اﻹﻧﺳﺎن ﻣﺎﺋ ل‬
‫إﻟﻰ اﻟزوال وإﻟﻰ ﻋدم اﻟوﺟود‪ ،‬ﻟم ﯾوﺟد أﺣد ﯾﻌﻣل ﺻﻼﺣﺎ ھذا ﻛ ﺎن ﺣ ﺎل اﻟﺑﺷ رﯾﺔ ﻗﺑ ل‬
‫ﺗﺟﺳد رﺑﻧﺎ ﯾﺳوع‪ ،‬اﻟﺷﯾطﺎن رﻣﻰ ﺑﺎﻟﻌ ﺎﻟم إﻟ ﻰ ﻗﻣ ﺔ اﻟﻔﺳ ﺎد ﺑﺎﻟﺧطﯾ ﺔ واﻟظ ﻼم ﻓﺻ ﺎرت‬
‫‪١٤‬‬
‫اﻟوﺣدة ﻓﻲ اﻟﺷر ﺑﻘﯾﺎدة إﺑﻠﯾس ﻟﻛن ﻟﻣﺎ ﺗﺟﺳد رﺑﻧ ﺎ ﯾﺳ وع وﺣ د اﻟﻌ ﺎﻟم ﻓ ﻲ اﻟﺧﯾ ر وﻟ مﱠ‬
‫ﺷﻣل اﻹﻧﺳﺎن اﻟﻣﺷﺗت‪.‬‬
‫ونَ ﺷَﻌْ ﺑ ِﻲ ﻛَ ﻣَﺎ ﯾَﺄ ْ ﻛُﻠ ُونَ اﻟْﺧُﺑْزَ ‪َ ،‬وﷲ َ ﻟ َمْ‬
‫‪ ‬أ" َﻟ َمْ ﯾَﻌْ ﻠ َمْ ﻓَﺎﻋِ ﻠ ُو اﻹ ِﺛْ ِم‪ ،‬اﻟ ﱠذِﯾنَ ﯾَﺄ ْﻛُﻠ ُ‬
‫ﯾَدْ ﻋُوا ؟" ‪-:‬‬
‫‪ ‬اﻷﺷرار ﯾﺄﻛﻠوا ﺷﻌب ﷲ اﻟﻔﻘراء ﻟﻛن اﻟﻔﻘراء ﻣن اﻟﺷﻌب ﯾﻧﺎﻟوا ﺷرف وﺑرﻛﺔ دﻋوﺗﮭم‬
‫أﻧﮭم أﺑﻧﺎء ﷲ )إر‪ ،٢٥ :١٠‬ﺣب‪ ،١٤ :٣‬ﻣﻲ‪.(٣ :٣‬‬
‫‪ ‬وإذا ﻛﺎن اﻷﺷرار ﻛﺎﻟذﺋﺎب ﯾﺄﻛﻠوا ﺷﻌب ﷲ اﻟﺣﻣﻼن ﻓﺗﺗﺣول اﻟذﺋﺎب إﻟﻰ ﺣﻣﻼن‪.‬‬
‫‪ ‬اﻷﺷرار ﻻ ﯾﺻﻠون إﻟﻰ ﷲ أو ﻗد ﯾﺻﻠون ﻟﺗﺣﻘﯾق ﺷﮭواﺗﮭم ﻓﻘط‪.‬‬
‫‪ُ " ‬ھﻧَﺎ َك ﺧَ ﺎﻓُوا ﺧَ ْوﻓًﺎ‪َ ،‬وﻟ َمْ َﯾﻛُنْ ﺧَ ْوفٌ ‪ ،‬ﻷ َنﱠ ﷲ َ ﻗَدْ َﺑ ﱠددَ ِﻋ َظﺎمَ ﻣُﺣَ ﺎﺻِ ِر َك‪.‬‬
‫ﷲ ﻗَدْ رَ ﻓَﺿَ ﮭُمْ " ‪-:‬‬
‫أ َﺧْ زَ ْﯾ َﺗﮭُمْ ﻷ َنﱠ َ‬
‫‪ ‬اﻟ ذي ﻻ ﯾ رﺗﺑط ﺑ ﺎ ﯾﺧ ﺎف ﻣ ن أﺷ ﯾﺎء ﻻ ﺗُﺧﯾ ف إذ ﯾﺑ دد ﷲ داﺧﻠ ﮫ وﯾﺣﺎﺻ ر ﻧﻔﺳ ﮫ‪،‬‬
‫وﯾﺧزى ﻷن ﷲ ﯾرﻓض اﻹﻧﺳﺎن إذ ﯾرﻓض اﻹﻧﺳﺎن ﷲ وﯾﺻر ﻋﻠﻰ ذﻟك‪.‬‬
‫‪ ‬اﻟﻣﻌﻧ ﻰ ھﻧ ﺎ ﯾﻘﺻ د ﺑ ﮫ ﺧ وف ﺟ ﯾش ﺳ ﻧﺣﺎرﯾب رﻏ م ﻋ دم وﺟ ود ﺷ ﻲء ﯾﺧﯾ ف رﻏ م‬
‫ﻋ ددھم اﻟﺿ ﺧم ﻟﻛ ن ﷲ ﺑواﺳ طﺔ اﻟﻣ ﻼك ﺑ دد ﻋظ ﺎم ﺟﯾﺷ ﮫ اﻟﻣﺣﺎﺻ ر أورﺷ ﻠﯾم‬
‫واﻟﻣﺗﻌﺟرف ﻋﻠﻰ ﷲ ﻟﮭذا رد ﷲ ﺑواﺳطﺔ إﺷﻌﯾﺎء ‪ :‬ﻋﻠﻰ ﻣ ن ﻋﻠﯾ ت ﺻ وﺗك؟ وأن ﷲ‬
‫ﻋﺎرف ھﯾﺟﺎن ﺳﻧﺣﺎرﯾب ﻋﻠﻰ ﷲ‪ ،‬وﻗد ﻗﺗل اﻟﻣﻼك ‪ ١٨٥٫٠٠٠‬وﺑدد ﻋظﺎﻣﮭم ﻷن ﷲ‬
‫رﻓﺿﮭم إذ ھم ﯾﺗﺣدون ﷲ‪.‬‬
‫‪ ‬ﻷن ﷲ ﯾﺑدد ﻋظﺎم اﻟذﯾن ﯾرﺿون اﻟﻧﺎس ‪-:‬‬
‫‪ ‬اﻟذي ﯾﺑﺗﻐﻲ ﻣﺟد اﻟﻧﺎس أي اﻟﻣﺟد اﻟﺑﺎطل ﺣﺗﻰ ﻟو ﻋﻣل ﺣﺳﻧﺎ أو ﺧﯾرا ﻟﻛن اﻟﮭدف ھ و‬
‫ﻣدح اﻟﻧﺎس ﻓﺈن ھ ؤﻻء ﯾﺑ ددھم ﷲ إذ ﯾﺑ دد ﻓﻛ ر اﻟﻣﺗﻛﺑ رﯾن إذ ﻻ ﯾﻌط وا اﻟﻣﺟ د ﻟﻠواﺣ د‬
‫اﻟوﺣﯾد ﷲ )ﯾو‪.(٤٤ :٤‬‬
‫‪ ‬ﻓﺎﻟﻌﻘوﺑﺔ ﻟﻣن ﯾﺑﺗﻐ وا ﻣ دح اﻟﻧ ﺎس ھ و ﺗﺑدﯾ د ﻋظ ﺎﻣﮭم أي ﯾﺷ ﺗﺗﮭم وﻻ ﯾﺟﻌﻠﮭ م ﯾﻧ ﺎﻟون‬
‫أھداﻓﮭم وﯾﻔﻘدوا اﻟﺣﯾﺎة ﻣﻊ ﷲ وﺣﺗﻰ ﻣﻊ اﻟﻧﺎس‪.‬‬
‫ﷲ ﺳَ ﺑْﻲَ ﺷَﻌْ ﺑ ِ ﮫِ‪َ ،‬ﯾ ْﮭﺗِفُ ﯾَﻌْﻘ ُوبُ ‪،‬‬
‫‪ " ‬ﻟ َ ﯾْتَ ﻣِنْ ﺻِ ْﮭ َﯾ ْونَ ﺧَ ﻼ َصَ إﺳراﺋﯾل‪ .‬ﻋِ ﻧْ َد رَ دﱢ ِ‬
‫َوﯾَﻔْرَ ُح إﺳراﺋﯾل" ‪-:‬‬
‫اﻟﺧﻼص ھﻧﺎ اﻟذي ﯾﺗﻛﻠم ﻋﻠﯾﮫ ﻣﻌﻠﻣﻧﺎ داود ھو ﺧﻼص ﻣن اﻟﺧطﯾﺔ واﻟﺳﺑﻲ وھو ﺳ ﺑﻲ‬
‫اﻟﺧطﯾ ﺔ ﺣﯾ ث اﻟﺧطﯾ ﺔ ﺗُﻔﻘ د اﻹﻧﺳ ﺎن ﻛراﻣﺗ ﮫ وﻋﻼﻗﺗ ﮫ ﺑ ﺎ ﻟﻛ ن ﷲ ﻻ ﯾﻌط ﻲ ﺧ ﻼص‬
‫ﻟﻠﻣﺳﺗﻠﻘﯾن ﻋﻠﻰ ظﮭورھم ﻟﻛن ﻟﻠﻣﺟﺎھدﯾن إذ إﺳراﺋﯾل ﺗﻌﻧﻲ اﻷﻣﯾر اﻟﻣﺟﺎھ د ﻛﻣ ﺎ ﺟﺎھ د‬

‫‪١٥‬‬
‫ﯾﻌﻘوب ﻣ ﻊ ﷲ ﻛﻣﺣ ﺎرب ﻓ ﻲ ﻓﻧوﺋﯾ ل أي وﺟ ﮫ ﷲ ﻓﻠﮭ ذا ﯾﮭﺗ ف ﯾﻌﻘ وب أي ﻛ ل إﻧﺳ ﺎن‬
‫ﯾﺟﺎھد ﻣﻊ ﷲ إذ ﯾﻌطﯾﮫ ﻧﻌﻣﺔ رد ﺳﺑﯾﮫ أي رده ﻣن ﺣﺎل اﻟﺧطﯾﺔ إﻟﻰ اﻟﺧﯾر واﻟﺑر‪.‬‬
‫‪‬‬
‫ﻣزﻣور ‪٥٤‬‬
‫اﻟﻠﮭم ﺑﺎﺳﻣك ﺧﻠﺻﻧـﻲ‬
‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ .١‬ﻣﻧﺎﺳﺑﺔ اﻟﻣزﻣور ‪ :‬ﻗﺎل ھذا اﻟﻣزﻣ ور ﻣﻌﻠﻣﻧ ﺎ داود اﻟﻧﺑ ﻲ ﻋﻧ دﻣﺎ ھ رب إﻟ ﻰ ﺑرﯾ ﺔ زﯾ ف‬
‫ﻓﻲ ﺟﻧوب ﺷرق ﯾﮭوذا ﻟﻛ ن اﻟ زﯾﻔﯾﯾن ﺧ ﺎﻓوا ﻣ ن ﺷ ﺎول وﺑ دﻻ ﻣ ﺎ ﯾﺟﻌﻠ وا داود ﯾ ذھب‬
‫ﻣن ﻋﻧدھم أﺑﻠﻐوا ﺷﺎول ﺑﺄن داود ﻋﻧدھم ﺧﺎﺋﻧﯾن ﻟداود‪.‬‬
‫‪ .٢‬ﻣﺷﺎرﻛﺔ اﻟﺻﻠﯾب ﻋﺑر اﻟزﻣﺎن ‪ :‬ﯾﻘﺎل ھذا اﻟﻣزﻣ ور ﻓ ﻲ اﻟﺳ ﺎﻋﺔ اﻟﺳﺎدﺳ ﺔ ﻣ ن ﻣزاﻣﯾ ر‬
‫اﻷﺟﺑﯾﺔ واﻟﺳﺎﻋﺔ اﻟﺳﺎدﺳﺔ ﻓﯾﮭﺎ ﻋُﻠق رﺑﻧﺎ ﯾﺳ وع ﻋﻠ ﻰ اﻟﺻ ﻠﯾب وداود ﻟﺟ ﺄ إﻟ ﻰ زﯾ ف‬
‫ﻟﻛن ﺧﺎﻧﮫ أھﻠﮭﺎ ﻓﺻﻠﻰ إﻟﻰ ﷲ ﻓﺧﻠﺻﮫ وﻛﺄﻧﮫ ﯾﺣﻣل ﺻﻠﯾب ﺧﯾﺎﻧﺔ أھل زﯾ ف ﻣﺛ ل رﺑﻧ ﺎ‬
‫ﯾﺳوع ﻋﻧدﻣﺎ ﺧﺎﻧﮫ ﯾﮭوذا اﻹﺳﺧرﯾوطﻲ وﺣ رض رؤﺳ ﺎء اﻟﻛﮭﻧ ﺔ اﻟﺷ ﻌب ﺑ ﺄن ﯾط ﺎﻟﺑوا‬
‫ﺑﺻﻠﺑﮫ‪.‬‬
‫‪ ‬ﻋﻧوان اﻟﻣزﻣور ‪ " :‬ﻹﻣ ﺎم اﻟﻣﻐﻧ ﯾن ﻋﻠ ﻰ ذوات اﻷوﺗ ﺎر‪ .‬ﻗﺻ ﯾدة ﻟ داود ﻋﻧ دﻣﺎ أﺗ ﻰ‬
‫اﻟزﯾﻔﯾون وﻗﺎﻟوا ﻟﺷﺎول أﻟﯾس داود ﻣﺧﺗﺑﺋﺎ ﻋﻧدﻧﺎ؟"‪-:‬‬
‫‪ ‬ﺧ ﻼص داود ‪ :‬ﻋﻧ دﻣﺎ أﻋﻠ م اﻟزﯾﻔﯾ ون ﺷ ﺎول ﺑ ﺄن داود ﻣوﺟ ود ﻓ ﻲ ﻋ ﯾن ﺟ دي ذھ ب‬
‫ﻣﻘﺎﺑﻠﮫ ﻋﻠﻰ ﺗل ﻣﻘﺎﺑل داود وﻛل ﻣﻧﮭﻣﺎ ﯾرى اﻵﺧر ﻓﺄرﺳل ﺷﺎول ﻓرﻗﺗﯾن ﻛل ﻣن ﻧﺎﺣﯾﺔ‬
‫ﺣﺗ ﻰ ﻻ ﯾﮭ رب ﻣﻧ ﮫ داود ﻟﻛ ن ﺟ ﺎء رﺳ ول ﯾﻘ ول ﻟ ﮫ أن اﻟﻔﻠﺳ طﯾﻧﯾﯾن اﺣﺗﻠ وا اﻷرض‬
‫ﻓراح ﻛل ﻋﻣل ﺷﺎول واﻟزﯾﻔﯾﯾن ھﺑﺎء وﺧﻠص اﻟرب داود ﻓﻛﺗب ھذا اﻟﻣزﻣور‪.‬‬
‫‪ ‬اﻟزﯾﻔﯾ ون ‪ :‬ﯾﻌﻧ ﻲ ﻣ ن اﺳ ﻣﮭم اﻟﻣزﯾﻔﯾ ون ھ م ﻣﺛ ل اﻟﻌﺷ ب اﻟ ذي ﯾزدھ ر إﻟ ﻰ ﺣ ﯾن ﺛ م‬
‫ﯾﻣوت‪ ،‬ازدھروا أﻣﺎم ﺷﺎول وﺧطط ﺷﺎول وھﻣ وا ﻟﻠﻘﺿ ﺎء ﻋﻠ ﻰ داود إذ ﻗ ﺎﻟوا ﻟﺷ ﺎول‬
‫ﺗﻌﺎل ھﻧﺎك وﻧﺣن ﻧﻣﺳﻛﮫ ﻟك ﻟﻛن ﷲ ﺧﻠﺻﮫ ﺑﺧطﺔ ﻟم ﺗﺧطر ﻋﻠﻰ ﺑﺎل أﺣد )‪١‬ﺻ م‪:٢٣‬‬
‫‪.(٢٩ ،٢١ -١٩‬‬
‫‪ ‬اﻟﺗﻔﺳﻳر ‪-:‬‬
‫‪ ‬ا" َﻟﻠ ﱠﮭُمﱠ‪ ،‬ﺑ ِﺎﺳْ ِﻣ َك ﺧَ ﻠ ﱢﺻْ ﻧِﻲ‪َ ،‬وﺑ ِﻘ ﱠُوﺗِ َك اﺣْ ﻛُمْ ﻟِﻲ" ‪-:‬‬
‫‪ ‬اﺳم اﻟرب ﯾﻌﻧﻲ ﺷﺧﺻﮫ أو ﺣﺿرﺗﮫ اﻹﻟﮭﯾﺔ ‪.‬‬
‫‪ ‬ﻓﻘد ﺣﺎرب داود ﺟﻠﯾﺎت واﻧﺗﺻر ﻋﻠﯾﮫ ﺑﺎﺳم اﻟرب )‪١‬ﺻم‪.(٣٧ :١٧‬‬
‫‪١٦‬‬
 ‫‪ ‬اﺗﻛل داود ﻋﻠﻰ اﻟرب واﺳﻣﮫ )ﻣز‪.(٢١ :٣٣‬‬
‫‪ ‬اﺳم اﻟرب ﺻﺎر ﻋﺟﺑﺎ ﻋﻠﻰ اﻷرض ﻛﻠﮭﺎ )ﻣز‪.(١ :١٨‬‬
‫‪ ‬ﺑﺎﺳم اﻟرب ﻧدوس ﻋﻠﻰ اﻟﻘﺎﺋﻣﯾن ﻋﻠﯾﻧﺎ )ﻣز‪.(٥ :٤٤‬‬
‫‪ ‬ﺑﺎﺳم اﻟرب ﯾﻛون ﺷﺑﻊ ﻟﻠﻧﻔس )ﻣز‪.(٤ :٦٦‬‬
‫‪ ‬ﺑﺎﺳم اﻟرب ﻧﺟد اﻟﺧﻼص وﻏﻔران اﻟﺧطﺎﯾﺎ )ﻣز‪.(٩ :٧٩‬‬
‫‪ ‬ﺑﺎﺳم اﻟرب ﺗﻛون اﻟﺑﮭﺟﺔ )ﻣز‪.(١٦ :٨٩‬‬
‫‪ ‬داود ﯾﻣﺛل رﺑﻧﺎ ﯾﺳوع اﻟذي اﺿطﮭده اﻟﯾﮭود ﻟﻛﻧﮫ ﺧﻠص اﻟﻌﺎﻟم ﻛﻠﮫ‪.‬‬
‫‪ ‬وﯾﻣﺛل اﻟﻛﻧﯾﺳﺔ اﻟﻣﺿطﮭدة اﻟﺗﻲ ﺗﺳﻛن ﺑﯾن اﻟﻌﺎﻟم ذا اﻟﻣﺣﺑﺔ اﻟﻣزﯾﻔﺔ ﻟﻛن ﺧﻼﺻﮭﺎ ھ و‬
‫ﺑﻔﺎدﯾﮭﺎ رﺑﻧﺎ ﯾﺳوع اﻟﻣﺳﯾﺢ‪.‬‬
‫‪ ‬أﻣ ﺎ ﻗ وة اﻟ رب ھ ﻲ ﻓ ﻲ ﻣﺟﯾﺋ ﮫ اﻟﺛ ﺎﻧﻲ إذ ﯾ دﯾن اﻟﻣﺳ ﻛوﻧﺔ ﻟﮭ ذا ﻗ ﺎل "اﺣﻛ م ﻟ ﻲ" ﻓﻔ ﻲ‬
‫اﻟﻣﺟﺊ اﻟﺛﺎﻧﻲ ﺳﯾدﯾن اﻟﻣﺳﻛوﻧﺔ ﻛﺣﺎﻛم ﻋﺎدل )ﯾو‪.(٢٢ :٥‬‬
‫‪ ‬واﺳم رﺑﻧﺎ ﯾﺳ وع ھ و اﺳ م اﻟﺧ ﻼص ﻟ ذﻟك ﺗ دور ﻛ ل إﺑﺻ ﺎﻟﯾﺎت اﻷﯾ ﺎم ﻟﺗﺳ ﺑﺣﺔ ﻧﺻ ف‬
‫اﻟﻠﯾل اﻟﺳﻧوﯾﺔ ﺣول اﺳم اﻟﺧﻼص اﻟذي ﻟﻧﺎ وﺣﺗﻰ ﻓﻲ اﻟﻔن اﻟﻘﺑطﻲ اﺗﺧذ ﻣن أول ﺣرف‬
‫ﻣ ن اﺳ م رﺑﻧ ﺎ ﯾﺳ وع ﺣ رف اﻟﯾوﺗ ﺎ ‪ Icouc‬ﻣﺟ ﺎل ﻟﻠزﺧ ﺎرف اﻟﻘﺑطﯾ ﺔ وھ و ﻣ ﺎ ﯾﺳ ﻣﻰ‬
‫‪.Iotology‬‬
‫‪ " ‬اﺳْ ﻣَﻊْ َﯾ ﺎ َﷲ ُ ﺻَ ﻼ َﺗِﻲ‪.‬اﺻْ ﻎَ إ ِﻟ َ ﻰ ﻛَ ﻼ َِم ﻓَ ِﻣ ﻲ‪ .‬ﻷ َنﱠ ﻏُرَ َﺑ ﺎءَ ﻗَ دْ ﻗَ ﺎﻣُوا ﻋَﻠ َ ﻲﱠ ‪،‬‬
‫َو ُﻋﺗَﺎةً َطﻠ َ ﺑُوا ﻧَﻔْﺳِ ﻲ‪ .‬ﻟ َمْ ﯾَﺟْ ﻌَﻠ اُوﷲ َ أ َ ﻣَﺎ َﻣﮭُمْ " ‪-:‬‬
‫ﯾطﻠب داود اﻟﻧﺑﻲ ﻣن ﷲ أن ﯾﺳﻣﻊ ﺻﻼﺗﮫ وأن ﯾﺻﻐﻲ إﻟﻰ ﻛﻼم ﻓﻣﮫ‪.‬‬ ‫‪‬‬
‫ﻟﻛن ﺳﻣﺎع اﻟﺻﻼة ﻏﯾر اﻹﺻﻐﺎء إﻟﻰ ﻛﻼم اﻟﻔم‪.‬‬ ‫‪‬‬
‫اﻻﺳﺗﻣﺎع ھو ﺻﻼة ﻣﻘدﻣﺔ ﺳواء ﺑﺎﻟﻘﻠب أو ﺑﺻوت ﻏﯾر ﻣﺳ ﻣوع وﻗ د ﯾﻛ ون اﻟﺻ وت‬ ‫‪‬‬
‫اﻟﻐﯾر ﻣﺳﻣوع ﻣن اﻟﻘﻠب ﻟدرﺟﺔ اﻟﺻراخ ﻣﺛﻠﻣﺎ ﺻرخ ﻣوﺳﻰ إﻟﻰ اﻟرب إذ ﻛﺎن ﻓرﻋون‬
‫ﺧﻠﻔﮫ ﺑــ ‪ ٦٠٠‬ﻋرﺑﺔ واﻟﺑﺣر أﻣﺎﻣﮫ )ﺧر‪.(١٥ :١٤‬‬
‫أﻣﺎ اﻹﺻﻐﺎء ھو أن ﯾﺗﻛﻠم اﻹﻧﺳ ﺎن ﺑ ﺎﻟﻔم ﻓ ﻲ اﻟﺻ ﻼة وﷲ ﯾﺳ ﻣﻊ ﺑﺎھﺗﻣ ﺎم وﻟﮭﻔ ﺔ ﻟﻣ ن‬ ‫‪‬‬
‫ﯾﺻﻠﻲ إﻟﯾﮫ ‪.‬‬
‫ﺳ ر اﺳ ﺗﺟﺎﺑﺔ ﷲ ﻟ داود ھ و اﺗﻛ ﺎل داود ﻋﻠ ﻰ ﷲ ﻣ ن ﻛ ل ﻗﻠﺑ ﮫ ﻛﻣ ﺎ ﯾﻘ ول اﻟﻘ دﯾس‬ ‫‪‬‬
‫أوﻏﺳطﯾﻧوس‪.‬‬
‫طﻠب اﻟﻧﺑﻲ داود ﻣن ﷲ أن ﯾﻧﺟﻲ ﻧﻔﺳﮫ ﻣن ‪-:‬‬ ‫‪‬‬
‫‪ -٣‬اﻟذﯾن ﻟم ﯾﺟﻌﻠوا ﷲ أﻣﺎﻣﮭم‪.‬‬ ‫‪ -٢‬اﻟﻌﺗﺎة‪.‬‬ ‫‪ -١‬اﻟﻐرﺑﺎء‪.‬‬

‫‪١٧‬‬
‫‪ .١‬اﻟﻐرﺑﺎء ‪ :‬ھم اﻟﻣﺗﻐرﺑون ﻋن ﷲ وﻗد ﯾﻛوﻧوا أﻗرب اﻟﻧﺎس ﻟﻧﺎ ﺑﺎﻟﺟﺳ د ﻣﺛﻠﻣ ﺎ ﺗﻛﻠ م أھ ل‬
‫زﯾف ﻋﻠﻰ داود ﻓﻲ أذن ﺷﺎول رﻏم أن اﻟزﯾﻔﯾﯾن ھم ﻣن ﺳﺑط ﯾﮭوذا ﺳﺑط داود‪.‬‬
‫‪ .٢‬اﻟﻌﺗﺎة ‪ :‬ھم اﻷﻗوﯾﺎء اﻟذﯾن ﯾﺗﻛﻠون ﻋﻠﻰ ﻗوﺗﮭم اﻟﺟﺳدﯾﺔ أو ﻣﻛﺎﻧﺗﮭم أو ﺳﻠطﺎﻧﮭم‪.‬‬
‫‪ .٣‬اﻟ ذﯾن ﻟ م ﯾﺟﻌﻠ وا ﷲ أﻣ ﺎﻣﮭم ‪ :‬أي اﻟ ذﯾن ﯾﺟﻌﻠ ون اﻟﻌ ﺎﻟم وﻣﻠذاﺗ ﮫ أﻣ ﺎﻣﮭم وﺳ ﻠطﺎﻧﮭم‬
‫ﯾﺳﺗﺧدﻣوﻧﮫ ﻓﻲ أذﯾﺔ اﻵﺧرﯾن‪.‬‬
‫‪ " ‬ھ َُو َذا ﷲ ُ ُﻣﻌِﯾنٌ ﻟِﻲ‪ .‬اﻟرﱠ بﱡ َﺑﯾْنَ ﻋَﺎﺿِ دِي ﻧَﻔْﺳِ ﻲ" ‪-:‬‬
‫‪ ‬ﯾﻧظ ر ﻣﻌﻠﻣﻧ ﺎ داود اﻟﻧﺑ ﻲ ﻋ ن ﺛﻘ ﺔ أن ﷲ ﻣﻌ ﯾن ﻟ ﮫ ﺿ د ﺷ ﺎول اﻟﻣﺧﺗ ل اﻟ ذي ﯾﺗﻘ وي‬
‫ﺑ دواغ اﻷدوﻣ ﻲ اﻟﻘﺎﺗ ل اﻟ ذي ﻗﺗ ل ﻛﮭﻧ ﺔ ﻧ وب ﺑﻣﺟﯾﺋ ﮫ ﯾﺣ ﺎرب داود ﻓﻘ د ﻋﻣ ل ﷲ ﺿ د‬
‫ﺷﺎول اﻟذي ﻓﺎرﻗﮫ روح اﻟرب وﺑﺎﻏﺗﮫ روح رديء‪ ،‬ﻓﻣﺎذا ﻋﻣل ﻟﮫ داود ؟ ﻻ ﺷﻲء‪..‬‬
‫‪ ‬ﻓﺛﻘﺔ واﺗﻛﺎل داود ﻋﻠﻰ ﷲ ﻛﺑﯾرة ﺟدا ﻓﮭ و اﺗﻛﺎﻟ ﮫ ﻟ ﯾس ﻋﻠ ﻰ ﻗدرﺗ ﮫ اﻟﺣرﺑﯾ ﺔ وﻻ ﻋﻠ ﻰ‬
‫رﺟﺎﻟﮫ اﻟذﯾن ﻣﻌﮫ اﻟذﯾن ﻛﺎﻧوا ‪ ٤٠٠‬ﺛم أﺻﺑﺣوا ‪ ٦٠٠‬ﻟﻛن ﻋﻠﻰ ﷲ ﻷﻧﮫ ﯾﻌﻣل ﺑﺎﻟﺣق‪.‬‬
‫‪ ‬ھﻧﺎ ﻧﺑوة ﻋن ﷲ اﻟﻣﺗﺟﺳد اﻟﻣﺻ ﻠوب أﻧ ﮫ ﻣُﻌ ﺎن ﻣ ن اﻵب رﻏ م ﻗدرﺗ ﮫ اﻟﻼھوﺗﯾ ﺔ ﻟﻛ ن‬
‫ﻓﻲ اﺗﺿﺎع اﻟﺗﺟﺳد وإﺧﻼﺋ ﮫ ﻟذاﺗ ﮫ ﻋﻣ ل ﷲ اﻵب ﻣﻌ ﮫ وھ و ﻣﺻ ﻠوب‪ ،‬ﻓ ﺈن ﻛ ﺎن اﻵب‬
‫ﺗرﻛﮫ ﻟﻶﻻم ﻟﻛﻧﮫ ﻻھوﺗﯾﺎ ﻣﻌﮫ ﻓﻲ ﻧﻔس اﻟذات اﻹﻟﮭﯾﺔ‪.‬‬
‫‪" ‬ﯾَرْ ﺟﻊُ اﻟﺷﱠرﱡ ﻋَﻠ َﻰ أ َﻋْ دَاﺋِﻲ‪ .‬ﺑ ِﺣَ ﻘﱢ َك أ َﻓْ ﻧِﮭِمْ " ‪-:‬‬
‫‪ ‬ﯾﺗﻛﻠم ﻣﻌﻠﻣﻧﺎ داود أن اﻟﺷر داﺋﻣﺎ ﯾرﺟﻊ ﻓﻲ ﺣﺿ ن ﻣﺛﯾ ره أي ﺻ ﺎﺣﺑﮫ ﻓ ﺈن ﻛ ﺎن ﺷ ﺎول‬
‫ورﺟﺎﻟﮫ ﺛﺎروا ﺿده ﻓﺈن ﷲ ﯾرد ﻟﮭم ﺷرھم ﻋﻠﯾﮭم وﯾﻔﻧﯾﮭم وﺣدث ذﻟك أن ﻓﻧ ﻰ ﺷ ﺎول‬
‫وﻋﺎﺋﻠﺗﮫ إﻻ أﻗل اﻟﻘﻠﯾل ﻣﻧﮭﺎ‪.‬‬
‫‪ ‬ھﻧﺎ أﯾﺿﺎ ﻧﺑوة ﻋ ن اﻷﻋ داء وھ م اﻟﺷ ﯾﺎطﯾن اﻟ ذﯾن ﺛ ﺎروا ﻋﻠ ﻰ رﺑﻧ ﺎ ﯾﺳ وع وﺣرﺿ وا‬
‫ﻋﻠﻰ ﺻﻠﺑﮫ ﻏﯾر ﻋﺎرﻓﯾن رﻏم ﺷﻛل اﻟﺗﺣرﯾض اﻟﻛﺑﯾر اﻟذي ﻋﻣﻠ ﮫ أن ذﻟ ك )ﺻ ﻠب رﺑﻧ ﺎ‬
‫ﯾﺳوع( ھو ﻧﺻرة ﻋﻠﻰ إﺑﻠﯾس وھزﯾﻣﺔ ﻟﮫ ﺣﺗﻰ ﯾﺗم إﻓﻧﺎﺋﮫ ﺑوﺿﻌﮫ ﻓﻲ اﻟﺑﺣﯾرة اﻟﻣﺗﻘدة‬
‫ﻧﺎر وﻛﺑرﯾت وﻓﻲ اﻟﺟﺣﯾم إﻟﻰ اﻷﺑد اﻵﺑﺎد وھﻼﻛﮫ ھو وﺟﻧوده‪.‬‬
‫‪ " ‬أ َْذ َﺑ ُﺢ ﻟ َ َك ﻣُﻧْ َﺗ ِدﺑًﺎ )طوﻋﺎ(‪ .‬أ َﺣْ َﻣ ُد اﺳْ َﻣ َك ﯾَﺎ رَ بﱡ ﻷ َ ﱠﻧ ُﮫ ﺻَﺎﻟِ ٌﺢ‪.‬ﻷ َ ﱠﻧ ُﮫ ﻣِنْ ﻛُل ﱢ ﺿِ ﯾْق‬
‫ﻧَﺟﱠ ﺎﻧِﻲ‪َ ،‬وﺑ ِﺄ َﻋْ دَاﺋِﻲ رَ أ َتْ ﻋَ ْﯾﻧِﻲ"‪-:‬‬
‫‪ ‬ﯾﻘدم داود اﻟﻧﺑﻲ ذﺑﯾﺣﺔ اﻟﺗﺳﺑﯾﺢ واﻟﺣﻣد ﻋن طﯾب ﺧﺎطر ﻏﯾر ﻧﺎظر اﻟﻣﻛﺎﻓﺄة ﺑل ﺣﺑ ﺎ‬
‫ﻓﻘط ﻷﺟل اﺳﻣﮫ أو ﺷﺧﺻﮫ اﻟﻣﺣﺑوب ﻟدﯾﮫ ﺟدا ﻓﮭو ﺻ ﺎﻟﺢ أو ﻛﻠ ﻲ اﻟﺻ ﻼح ‪agaqoc‬‬
‫وﻛﺄﻧﮫ ﯾﻘدم ذﺑﯾﺣﺔ ﺳﻼﻣﺔ اﺧﺗﯾﺎرﯾﺔ ﻷﺟل ﷲ‪.‬‬
‫‪ ‬ذﻟك ﻷﺟل ﺧﻼﺻﮫ ﻟداود ﻣن ﺷﺎول ورﺟﺎﻟﮫ وﻛﯾف رﺟﻊ اﻟﺷر ﻋﻠﯾﮭم أﻣﺎم ﻋﯾﻧﻲ داود‪.‬‬
‫‪‬‬
‫‪١٨‬‬
 ‫ﻣزﻣور ‪٥٥‬‬

‫ﻟﯾت ﻟﻲ ﺟﻧﺎﺣﯾن ﻛﺎﻟﺣﻣﺎﻣﺔ ﻓﺄطﯾر وأﺳﺗرﯾﺢ‬

‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ ‬ﻣﻧﺎﺳﺑﺔ اﻟﻣزﻣور ‪ :‬ﻗﺎل اﻟﻣزﻣور داود اﻟﻧﺑﻲ ﻋﻧ دﻣﺎ ﺧﺎﻧ ﮫ أﺧﯾﺗوﻓ ل ﻣﺷ ﯾره وﺧط ط ﻣ ﻊ‬
‫أﺑﺷ ﺎﻟوم ﻟﻼﻧﻘ ﻼب ﻋﻠ ﻰ داود وﻗﺗﻠ ﮫ ﻟﯾﺄﺧ ذ أﺑﺷ ﺎﻟوم اﻟﺣﻛ م ﻟﻛ ن ﷲ أﺑط ل ﻣﺷ ورة‬
‫أﺧﯾﺗوﻓ ل ﺑﺣوﺷ ﺎي اﻷرﻛ ﻲ وأﻧﻘ ذ داود ﺧﺻوﺻ ﺎ أن داود ھ رب ﺷ رق اﻷردن أﻣ ﺎ‬
‫أﺑﺷ ﺎﻟوم ﻓﻛ ﺎن ﺷ رق اﻷردن ﻓ ﻲ ﻏﺎﺑ ﺎت اﻟ وﻋر ﻓﺗﻌﻠ ق ﻣ ن ﺷ ﻌره ﺑﺄﺣ د أﻓ رع اﻟﺷ ﺟر‬
‫ھﻧﺎك ﻓﺿرﺑﮫ ﯾوآب ﺑن ﺻروﯾﺔ رﺋﯾس ﺟﯾش داود ﻓﻲ ﻗﻠﺑﮫ ﻓﻣﺎت وارﺗد ﻋﻣل أﺧﯾﺗوﻓ ل‬
‫ﻋﻠﯾﮫ‪.‬‬
‫‪ o‬اﻟﻣزﻣ ور ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﻌﺑرﯾ ﺔ ھ و ﻣرﺛ ﺎة ﻟﻛ ن ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ﺗﺳ ﺑﯾﺢ وﻓ ﻲ‬
‫اﻟﺣﻘﯾﻘﺔ ھو اﻻﺛﻧﺎن ﻷﻧﮫ ﻓﻲ ﺑداﯾ ﺔ اﻟﻣزﻣ ور ﺻ راخ إﻟ ﻰ ﷲ وﻓ ﻲ ﻧﮭﺎﯾﺗ ﮫ ﺗﺳ ﺑﯾﺢ ﻋﻠ ﻰ‬
‫ﻋﻣل ﷲ ﻣﻊ داود‪.‬‬
‫‪ o‬ﺑﻌض اﻵراء ﺗﻘول أن إرﻣﯾﺎ ھو اﻟذي ﻛﺗب ھذا اﻟﻣزﻣور ﻷن إرﻣﯾﺎ ﻛﺎن ﯾ ود أن ﯾﮭ رب‬
‫ﻣ ن اﻟﺷ ﻌب وﯾﺑﯾ ت ﻓ ﻲ اﻟﺑرﯾ ﺔ ﺑﺳ ﺑب اﺿ طﮭﺎد ﺷ ﻌﺑﮫ ﻟ ﮫ وﺣﺑﺳ ﮫ ﻓ ﻲ ﻣﻘط رة وﺟ ب‬
‫)إر‪ ،(٢ :٩‬ﻟﻛن ﺗﻌﺑﯾر ﺟﻧﺎﺣﻲ اﻟﺣﻣﺎﻣﺔ اﻟذي اﺳﺗﺧدﻣﮫ داود ﻟم ﯾﺗﺣدث ﺑﮫ إرﻣﯾﺎ‪.‬‬
‫‪ ‬اﻟﻌﻧــوان ‪ :‬ﻓ ﻲ اﻟﻌﺑرﯾ ﺔ ‪ " :‬ﻹﻣ ﺎم اﻟﻣﻐﻧ ﯾن ﻋﻠ ﻰ ذوات اﻷوﺗ ﺎر ﻗﺻ ﯾدة ﻟ داود" وﻓ ﻲ‬
‫اﻟﺳﺑﻌﯾﻧﯾﺔ‪ " :‬ﻓﮭﻣﺎ ﻟداود ﻓﻲ اﻵﺧرة وﻓﻲ اﻟﺗﺳﺑﯾﺢ" ‪-:‬‬
‫‪ ‬ﻓﮭﻣﺎ ‪ :‬أي ﯾﻌط ﻲ داود ﻓﮭﻣ ﺎ ﻟﻣ ﺎذا ﺟرﺑ ﮫ ﷲ ﻓ ﻲ اﺑﻧ ﮫ ﺣﺗ ﻰ ﻋﻧ دﻣﺎ ﯾﺧﻠﺻ ﮫ ﯾﺳ ﺑﺢ ﷲ‬
‫داﺋﻣﺎ‪.‬‬
‫‪ ‬ﻓﻲ اﻵﺧرة ‪ :‬أي ﻧﮭﺎﯾﺔ اﻷﻣر‪ ،‬ﻓﺎﻟﻣﮭم ھو ﻧﮭﺎﯾﺔ ﻛل ﺷﻲء ﺗﻧﺗﮭﻲ إﻟﻰ ﷲ‪.‬‬
‫‪ ‬اﻟﺗﺳﺑﯾﺢ ‪ :‬ﻧﮭﺎﯾﺔ ﻛل اﻷﻣور ھﻲ ﻟﻣﺟد ﷲ ﻓﻧﺳﺑﺣﮫ ﻋﻠﻰ ﺧﻼﺻﮫ‪.‬‬
‫‪ ‬ﻧﺑوة ‪ :‬اﻟﻣزﻣور ﯾﺣﻣل ﻓﻲ أﺣداﺛﮫ ﻧﺑوة ﻋﻣﺎ ﺳﯾﺣدث ﻓﻲ اﻟﻌﮭد اﻟﺟدﯾد ﻣن ﺧﯾﺎﻧﺔ ﯾﮭوذا‬
‫ﻟرﺑﻧﺎ ﯾﺳوع وﻛﯾف ﻛﺎن اﻟﺧﻼص ﻟﻠﺑﺷرﯾﺔ اﻟﺗﻲ ﺗﺳﺑﺣﮫ‪ ،‬وﻛﯾف أن ﻛل أﻣ ر ﯾﻧﺗﮭ ﻲ إﻟ ﻰ‬
‫رﺑﻧﺎ ﯾﺳوع ﻓﻧﺳﺑﺣﮫ ﻷﺟل ﺧﻼﺻﻧﺎ‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﻳر ‪-:‬‬
‫‪ ‬ا"ِﺻْ ﻎَ ﯾَﺎ َﷲ ُ إ ِﻟ َﻰ ﺻَﻼ َﺗِﻲ‪َ ،‬وﻻ َ َﺗﺗَﻐَ ﺎضَ ﻋَنْ ﺗَﺿَرﱡ ﻋِﻲ" ‪-:‬‬
‫ﯾطﻠب داود اﻟﻧﺑﻲ أن ﷲ ﯾﻠﺗﻔت ﻟﺻﻼﺗﮫ ﻟﯾس ﻷﺟل ﺷﻲء ﺳوى ﺗﺟرﺑﺗﮫ وﻣ رارة ﻧﻔﺳ ﮫ‬
‫وﺿﯾﻘﺗﮫ ﻓﮭو ﯾﻧﺎدي أﺑواب ﻣراﺣم ﷲ وﻻ ﯾﻌﺗﻣد ﻋﻠﻰ آﺧر ﺳواه ﻓ ﺈن ﷲ ﻗ ﺎل "ادﻋﻧ ﻲ‬

‫‪١٩‬‬
‫ﻓﻲ وﻗت اﻟﺿﯾق أﻧﻘذك ﻓﺗﻣﺟدﻧﻲ"‪ ،‬وأﯾﺿﺎ ﷲ ﯾطﻠب ﺳ ؤاﻟﻧﺎ ﺣﺗ ﻰ ﯾﺗﺄﻛ د ﻣ ن اﻋﺗﻣﺎدﻧ ﺎ‬
‫ﻋﻠﯾﮫ وﻟﯾس ﺳواه‪.‬‬
‫‪ " ‬اﺳْ َﺗﻣِﻊْ ﻟِﻲ َواﺳْ ﺗَﺟِبْ ﻟِﻲ‪.‬أ َ ﺗَﺣَ ﱠﯾرُ ﻓِﻲ ﻛُرْ َﺑﺗِﻲ َوأ َﺿْ َط ِربُ " ‪-:‬‬
‫‪ o‬ﯾطﻠ ب ﻣﻌﻠﻣﻧ ﺎ داود اﻟﻧﺑ ﻲ أن ﯾﺳ ﺗﻣﻊ ﷲ ﻟ ﮫ وﻟ ﯾس ﻓﻘ ط ﯾﺳ ﺗﻣﻊ ﺑ ل ﯾﺗﺻ رف ﺑ ل‬
‫وﯾﺳﺗﺟﯾب ﻟﺻﻼﺗﮫ وﺗﺿرﻋﮫ‪.‬‬
‫‪ o‬ﻓﺈﻧﮫ ﻓﻲ ﺣﺎﻟﺔ ﺣﯾرة وﻛرب واﺿطراب إذ ھو ﻣﺣﺻور ﺑﯾن ﻣﺣﺑﺗﮫ ﻻﺑﻧﮫ أﺑﺷﺎﻟوم وﺑ ﯾن‬
‫اﻧﻘﻼﺑﮫ ﻋﻠﯾﮫ واﺳﺗﻐﻼﻟﮫ طﯾﺑﺗﮫ ﻟﮭﻼﻛﮫ‪ ،‬ﻓﺈﻧﮫ ﻣﺛ ل اﻟﺟﻣ ﺎل اﻟﺗ ﻲ ﻋﻧ دﻣﺎ ﺗﺿ طرب ﺗﺟ ول‬
‫ھﻧ ﺎ وھﻧ ﺎك ﻓ ﻲ ﺣﺎﻟ ﺔ ھﯾ ﺎج‪ ،‬ﻓﺎﻟﻣرﺗ ل ﯾﺣﺗ ﺎج ﻟﻣﻌوﻧ ﺔ ﷲ ﻓﻘ د ﻛ ﺎن داود ﺣﺎﻓﯾ ﺎ ﯾﺻ ﻠﻲ‬
‫ﺑدﻣوع‪.‬‬
‫ب‬
‫ت اﻟْﻌَ د ﱢُو‪ ،‬ﻣِنْ ﻗِﺑَلِ ظُ ِﻠْم اﻟﺷﱢرﱢ ِﯾرﻷ‪ َ .‬ﱠﻧ ُﮭ مْ ُﯾﺣِﯾﻠ ُ ونَ ﻋَﻠ َ ﻲﱠ إ ِﺛْ ًﻣ ﺎ‪َ ،‬وﺑ ِﻐَ ﺿَ ٍ‬
‫‪ " ‬ﻣِنْ ﺻَ ْو ِ‬
‫ﯾَﺿْ َطﮭِ دُو َﻧﻧِﻲ" ‪-:‬‬
‫‪ o‬واﺿﺢ ﻣﺎ ﻛﺎن ﯾﻔﻌﻠﮫ أﺑﺷ ﺎﻟوم ﻣ ﻊ أﺧﯾﺗوﻓ ل ﺗﺣ ول ﻣ ن ﻣ ؤاﻣرة إﻟ ﻰ ﺗﺣ زب إﻟ ﻰ ﺣ رب‬
‫وﺻوﺗﮭم ﻛﺻوت اﻷﻋداء‪.‬‬
‫‪ o‬ﻛﻼﻣﮭ م ﻛﻠ ﮫ ظﻠ م واﻟظﻠ م ﺷ ر ﻷﻧ ﮫ ﻣ ن اﻟظﻠﻣ ﺔ وﯾﺿ ﻌون ﻋﻠ ﻰ داود إﺛﻣ ﺎ وﯾﮭ ددون‬
‫ﺑﻐﺿب ﺣﺗﻰ ﺗﺣوﻟوا إﻟﻰ ﺣرب ﺿد داود وﻗﺎﻟوا أن داود ﻓﺎﻋل ﺷر‪ ،‬ﻣﺎذا ﻓﻌل داود ﻣن‬
‫ﺷر ﺿد أﺑﺷﺎﻟوم ؟ ﺣﺗﻰ رؤﺳ ﺎء ﺟﯾﺷ ﮫ ﻗ ﺎل ﻟﮭ م ﺗرﻓﻘ وا ﺑ ﺎﻟﻔﺗﻰ أﺑﺷ ﺎﻟوم وﺑﻛ ﻰ ﻋﻠﯾ ﮫ‬
‫ﺑﻛﺎء ﻣرا ﻋﻧدﻣﺎ ﻋرف ﺧﺑر ﻣوﺗﮫ‪.‬‬
‫ﻘَطتْ ﻋَﻠ َﻲﱠ " ‪-:‬‬
‫ت ﺳَ َ‬‫‪" ‬ﯾَﻣْﺧَ ضُ ﻗَﻠْﺑ ِﻲ ﻓِﻲ دَا ِﺧﻠِﻲ‪َ ،‬وأ َھْ َوال ُ اﻟْ ﻣ َْو ِ‬
‫‪ o‬ھﻧﺎ ﻗﻠب داود أﺻﺑﺢ ﻛﺎﻣرأة ﺗﻠد ﻟﻛن اﻟﻣ رأة ﺗﺗرﺟ ﻲ ﻣوﻟ ود ﺗﻔ رح ﻋﻧ دﻣﺎ ﺗ راه وﺗﻧﺳ ﻰ‬
‫ﻛل ﺗﻌب ﻣﺧﺎﺿﮭﺎ ﻛﻣﺎ ﻗﺎل رﺑﻧﺎ ﯾﺳوع ﻓﻲ )ﯾو‪ (٢١ :١٦‬ﻟﻛ ن داود ﯾﺗوﻗ ﻊ ﻣﻌرﻛ ﺔ ﻷﻧ ﮫ‬
‫ھﻛ ذا ﺻ ﺎر ﺣ زب ﺗ ﺎﺑﻊ ﻷﺑﺷ ﺎﻟوم ﺑﺧﯾﺎﻧ ﺔ أﺧﯾﺗوﻓ ل ﻣ ﻊ ﺟﻧ ود واﻟﺑ ﺎﻗﯾن ﺗ ﺎﺑﻌﯾن ﻟ داود‪،‬‬
‫ﺗوﻗﻊ داود اﻟﻣوت ﻓﻲ أي ﻟﺣظﺔ ﯾﺳﻘط ﻋﻠﯾﮫ‪.‬‬
‫‪ o‬ﻟﻛن ھﻧﺎ ﻓﻲ ھذه اﻵﯾﺔ ﻧﺑوة ﻗوﯾﺔ ﻋ ن ﻣﻌﺎﻧ ﺎة رﺑﻧ ﺎ ﯾﺳ وع ﻓ ﻲ ﺑﺳ ﺗﺎن ﺟﺛﺳ ﯾﻣﺎﻧﻲ ﻷﻧ ﮫ‬
‫ﻛﺎن وﺿﻊ ﻋﻠﯾﮫ ﻛل آﺛﺎم اﻟﻌﺎﻟم ﻓﺻﺎر ﻋرﻗﮫ ﻛﺎﻟدم وﻛﺄﻧﮫ ﯾﺗﻣﺧض وﺳﻘط اﻟﻣ وت ﻋﻠﯾ ﮫ‬
‫ﻷﻧﮫ ﺣﻣل ﺧطﺎﯾﺎ اﻟﻌﺎﻟم ﻛﻠﮫ وﻧﺗﯾﺟﺔ اﻟﺧطﯾﺔ ھﻲ اﻟﻣوت ﻓﺳﻘط ﻋﻠﯾﮫ اﻟﻣوت ﻛﻠﮫ‪.‬‬
‫‪ " ‬ﺧَ ْوفٌ َورَﻋْ دَة ٌ أ َ َﺗﯾَﺎ ﻋَﻠ َﻲﱠ ‪َ ،‬وﻏَ ﺷِ َﯾﻧِﻲ رُﻋْ بٌ " ‪-:‬‬
‫‪ o‬أﺣﺎط ﺑداود ﺧوف ﻟﯾس ﻋﻠﻰ ﻧﻔﺳﮫ ﻓﻘط ﻟﻛن ﻋﻠ ﻰ اﺑﻧ ﮫ وﻋﻠ ﻰ ﻣﺳ ﺗﻘﺑل ﻣﻣﻠﻛﺗ ﮫ وﻋﻠ ﻰ‬
‫ﻏرﺑﺗﮫ وھروﺑﮫ ﺧﺎرج ﻗﺻره وﺧﺎرج ﻣدﯾﻧﺔ ﷲ أورﺷﻠﯾم اﻟﺗﻲ ﻗدﺳﮭﺎ ﻟﻛﻲ ﯾﺳ ﻛن ﻓﯾﮭ ﺎ‬

‫‪٢٠‬‬
‫ﷲ ﻣﺎذا ﺳﺗﺻﯾر‪ ،‬ﻓﺎرﺗﻌب داود ﻣن آﻻم اﻟﺧﯾﺎﻧ ﺔ ﺧﺻوﺻ ﺎ أﻧﮭ ﺎ ﺟ ﺎءت ﻣ ن اﺑﻧ ﮫ وﻣ ن‬
‫ﻣﺷﯾرﯾﮫ اﻟﻣﺣﺑوﺑﯾن ﻟﮫ‪.‬‬
‫‪ o‬أﺗﻰ ﻋﻠﻰ رﺑﻧﺎ ﯾﺳوع ﻣن ﻧﺎﺣﯾ ﺔ اﻟﻧﺎﺳ وت ﺧ وف ورﻋ دة رﻏ م أﻧ ﮫ ﻟ م ﯾﺧ ﺎف إذ ﺧ رج‬
‫ﻻﺳﺗﻘﺑﺎل اﻟذﯾن ﺳﯾﻘﺑﺿون ﻋﻠﯾﮫ ﻓﻲ ﺑﺳﺗﺎن ﺟﺛﺳﯾﻣﺎﻧﻲ وﻋﻧدﻣﺎ ﻗﺎل ﻟﮭم أﻧﺎ ھو ﺳﻘطوا‬
‫ﻋﻠﻰ اﻷرض ﻓﻛرر اﻹﺟﺎﺑﺔ‪ ،‬وﻣن وﺿﻊ اﻟﻘوة أﻣرھم أن ﯾﺗرﻛ وا ﺗﻼﻣﯾ ذه وﯾﺄﺧ ذوه ھ و‬
‫ﻷﻧﮭ م أرادوا ذﻟ ك ﻟﻛ ن ﻗﯾ دوه ﻛﻣﺟ رم ﻗﺑ ل ﻣﺣﺎﻛﻣﺗ ﮫ وھ ذا ﻣﺧ ﺎﻟف‪ ،‬وﺣ ﺎﻛﻣوه ﻟ ﯾﻼ‬
‫ﻣﺧﺎﻟﻔﯾن ﻛل ﻗواﻧﯾن اﻟﻣﺣﺎﻛﻣﺎت ﻓﻲ ﻛل اﻟﻌﺻور‪ ،‬اﺗﮭﻣﮫ ﺣﻧﺎن ﺑﺎﻟﺗﻌﻠﯾم اﻟﺳ ري ﻓﺄﻓﺣﻣ ﮫ‬
‫رﺑﻧ ﺎ ﯾﺳ وع ﺑﺄﻧ ﮫ ﻛ ﺎن ﯾﻌﻠ م ﻓ ﻲ اﻟﮭﯾﻛ ل واﻟ ذﯾن ﺣ ول رﺋ ﯾس اﻟﻛﮭﻧ ﺔ ﻛ ﺎﻧوا ﻣ ن ﺿ ﻣن‬
‫ﺳ ﺎﻣﻌﯾﮫ‪ ،‬ﺛ م ﺣ وﻛم أﻣ ﺎم ﻗﯾﺎﻓ ﺎ ﻓﺎﺗﮭﻣ ﮫ ﺑﺎﻟﺗﺟ دﯾف وﺷ ق ﺛﯾ ﺎب اﻟﻛﮭﻧ وت اﻟﺗ ﻲ ﻻ ﺗﺷ ق‬
‫ﺣﺳب اﻟﺷرﯾﻌﺔ ﻓﺷق ﻋﻧﮭم ﻛل ﻛﮭﻧوت اﻟﻌﮭد اﻟﻘدﯾم إذ اﻧﺗﮭﻰ ﻋﺻ ره‪ ،‬وﺷ ﮭود اﻟ زور‬
‫اﻟذﯾن ﻟم ﯾﺗﻔﻘوا وﻟطم ﻋﺑد رﺋﯾس اﻟﻛﮭﻧﺔ ﺣﻧﺎن ﻟﮫ وإﻛﻠﯾل اﻟﺷوك واﻟﺟﻠد وإﺧ راج ﻗﺎﺗ ل‬
‫ﻓﻲ اﻟﻌﯾد ھو ﺑﺎراﺑ ﺎس ﻟﯾﺻ ﻠﺑوا رﺑﻧ ﺎ ﯾﺳ وع واﻟﻣﺳ ﺎﻣﯾر ﻓ ﻲ ﯾدﯾ ﮫ ورﺟﻠﯾ ﮫ ﺛ م اﻟﺣرﺑ ﺔ‬
‫ﺣﺗﻰ ﺑﻌد ﻣوﺗﮫ ﺑﺎﻟﺟﺳد واﻟﺗﻌﯾﯾر وﺗﺣرﯾك اﻟرأس وﻏﯾره‪ ،‬وإذ ﻛﺎن ﺟﺳده ﺿ ﻌﯾف وﻗ ﻊ‬
‫‪ ٣‬ﻣرات ﻓﻲ طرﯾق اﻟﺻﻠب ﻟﻛﻧﮫ ﻛﺎن ﻗوﯾ ﺎ ﻓ ﻲ داﺧﻠ ﮫ إذ ﻗ ﺎل ﻟﺑﻧ ﺎت أورﺷ ﻠﯾم ﻻ ﺗﺑﻛ ﯾن‬
‫ﻋﻠ ﻲ ﺑ ل ﻋﻠ ﻰ أﻧﻔﺳ ﻛن وﻋﻠ ﻰ أوﻻدﻛ ن ﻷن اﻟﯾﮭ ود ﻗ ﺎﻟوا ﻟﺑ ﯾﻼطس دﻣ ﮫ ﻋﻠﯾﻧ ﺎ وﻋﻠ ﻰ‬
‫أوﻻدﻧﺎ ھﻛذا ﺻﺎر ﻟﮭم ھذا اﻟﻌﺎر إﻟﻰ اﻟﯾوم‪.‬‬
‫‪ " ‬ﻓَﻘ ُﻠْ تُ ‪ :‬ﻟ َ ﯾْتَ ﻟِﻲ ﺟَ ﻧَﺎﺣً ﺎ ﻛَﺎﻟْﺣَ ﻣَﺎ َﻣﺔِ‪ ،‬ﻓَﺄ َطِ ﯾرَ َوأ َﺳْ ﺗ َِرﯾﺢَ ! " ‪-:‬‬
‫‪ ‬ﻟﻣﺎذا ﺟﻧﺎﺣﻲ ﺣﻣﺎﻣﺔ وﻟﯾس طﺎﺋر آﺧر؟‬
‫‪ .١‬اﻟﺣﻣﺎﻣﺔ رﻣز اﻟروح اﻟﻘدس ﻷﻧ ﮫ ﺣ ل ﻋﻠ ﻰ رﺑﻧ ﺎ ﯾﺳ وع ﻓ ﻲ اﻟﻣﻌﻣودﯾ ﺔ ﻋﻠ ﻰ ھﯾﺋ ﺔ‬
‫ﺣﻣﺎﻣﺔ‪.‬‬
‫‪ .٢‬اﻟﺣﻣﺎﻣ ﺔ رﻣ ز ﻟﻠﺳ ﻼم ﻷن ﻣ ن طﺑﯾﻌ ﺔ اﻟﺣﻣ ﺎم ﺣﺗ ﻰ ﻋﻧ دﻣﺎ ﯾﺧﺗﻠ ف ﻣ ﻊ اﻵﺧ رﯾن‬
‫وﯾﻧﻘروا ﺑﻌﺿﮭم ﯾﻌودوا ﺳرﯾﻌﺎ ﻟﯾﺄﻛﻠوا ﻣﻌﺎ وﯾطﯾروا ﻣﻌﺎ ﻓﻲ وﺣدة‪.‬‬
‫‪ .٣‬اﻟﺣﻣ ﺎم ط ﺎھر ﻻ ﯾﻔ ﺗش ﺑ ﯾن اﻟﺟﯾ ف ﻟﯾﺄﺧ ذ طﻌﺎﻣ ﺎ وﻻ ﯾﺑﻘ ﻰ ﺑ ﯾن اﻟﻘ ﺎذورات ﻓﻠﮭ ذا‬
‫ﻋﻧدﻣﺎ أرﺳﻠﮫ ﻧوح ﻋﺎد ﺳرﯾﻌﺎ ﻣﻊ ورﻗﺔ زﯾﺗون‪.‬‬
‫‪ .٤‬اﻟﺣﻣﺎم رﻣز ﻟﻠﺣﯾﺎة اﻟﺑﺳﯾطﺔ اﻟﻐﯾر ﻣﺗﻛﻠﻔﺔ أي اﻟواﺿﺣﺔ ﻟ ﯾس ﻟ دﯾﮭﺎ ﺧﺑ ث ﻟﮭ ذا ﻗ ﺎل‬
‫رﺑﻧﺎ ﯾﺳوع أن ﻧﻛون ﺑﺳطﺎء ﻛﺎﻟﺣﻣﺎم وﺣﻛﻣﺎء ﻛﺎﻟﺣﯾﺎت‪.‬‬
‫‪ o‬أﻣ ﺎ اﻟطﯾ ران ﻓﮭ و رﻣ ز اﻧﺟ ذاب اﻟ روح إﻟ ﻰ اﻟﺳ ﻣﺎء ﻓﯾوﺟ د ﻣ ن ﯾﻧﺟ ذب ﻷﺳ ﻔل ﺣﯾ ث‬
‫اﻟﻌ ﺎﻟم أﻣ ﺎ ﻣ ن ﯾﻧﺟ ذب ﻷﻋﻠ ﻰ ﻓﮭ و ﯾطﯾ ر ﺑروﺣ ﮫ ﻓ ﻲ أﻣ ﺎن ﺑ ل وﯾﺣ س أن ﻛ ل ﻣ ﺎ ھ و‬
‫أﺳﻔل ھو ﻻ ﺷﻲء إذ ﯾراه ﺻﻐﯾرا وھو اﻟﻌﺎﻟم‪.‬‬
‫‪ o‬اﻟطﯾران رﻣز ﻟﻠﻧﻣو اﻟروﺣﻲ ﺑﺎﺳﺗﻣرار واﻟﻌﻠو اﻟﺷﺎھق ﻟﻠﻔﺿﺎﺋل اﻟﺳﺎﻣﯾﺔ ‪.‬‬
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‫‪ o‬اﻟطﯾران ﻷﻋﻠﻰ رﻣز ﻟﻠﺻﻼة ﺑرﻓﻊ اﻟﯾدﯾن ﻛﻣﺎ رﻓﻊ ﻣوﺳﻰ ﯾدﯾﮫ ﻓ ﻲ ﺣرﺑ ﮫ ﻣ ﻊ ﻋﻣ ﺎﻟﯾق‬
‫ﻓﺎﻧﺗﺻر )ﺧر‪.(١٢ :١٧‬‬
‫‪ o‬اﻟراﺣﺔ ھﻲ اﻟراﺣﺔ ﻣ ن ﻣﺗﺎﻋ ب اﻟﻌ ﺎﻟم وﺑ ﺎﻷﺧص اﻟﺧطﯾ ﺔ اﻟﺗ ﻲ ﺗﺣ ﯾط ﺑﻧ ﺎ اﻟﺗ ﻲ ﻧﺟﺎھ د‬
‫ﻷﺟل ﻧﺻرﺗﻧﺎ ﻋﻠﯾﮭﺎ إذ ﻟﻧﺎ ﺳﺣﺎﺑﺔ ﻣن اﻟﺷﮭود ﺗﺣﯾط ﺑﻧﺎ ﻓﻧطرح ﻋﻧ ﺎ ﻛ ل ﺛﻘ ل واﻟﺧطﯾ ﺔ‬
‫اﻟﻣﺣﯾطﺔ ﺑﻧﺎ ﺑﺳﮭوﻟﺔ )ﻋب‪.(١ :١٢‬‬
‫‪" ‬ھﺄ َ ﻧ ََذا ﻛُﻧْتُ أ َ ْﺑ ُﻌ ُد ھ َِﺎرﺑًﺎ‪َ ،‬وأ َﺑ ِﯾتُ ﻓِﻲ اﻟْ ﺑَرﱢ ﱠﯾ ِﺔ" ‪-:‬‬
‫‪ o‬اﻟﺑرﯾﺔ ‪ :‬ﻓﻲ اﻟﻛﺗﺎب اﻟﻣﻘدس ھﻲ ﻣﻛﺎن ﺳﻛﻧﻰ اﻟوﺣ وش وﻋﻧ د اﻟﯾﮭ ود ھ ﻲ أﺣ د أﻣ ﺎﻛن‬
‫ﺳ ﻛﻧﻰ اﻟﺷ ﯾﺎطﯾن‪ ،‬وﻗ د ھ رب داود إﻟ ﻰ ﺑرﯾ ﺔ ﺷ رق اﻷردن ﻣ ن ﺟ راء أﺑﺷ ﺎﻟوم‬
‫وأﺧﯾﺗوﻓل‪.‬‬
‫‪ o‬ﻟﻛن اﻟﺑرﯾﺔ ﺟﻣﯾﻠﺔ ﻟﻠﻧﻔوس اﻟﻣﺗﻌﺑﺔ ﻣن اﻟﻌﺎﻟم واﻟﺑﺷر ﻟﮭ ذا طﻠ ب ﻛﺛﯾ رون اﻟﺑرﯾ ﺔ ﺣﺗ ﻰ‬
‫ﯾﺗﺧﻠﺻوا ﻣن ﺿﻐط اﻟﻌﺎﻟم واﻟﻧﺎس ﻟﻛن آﺧ رﯾن طﻠﺑ وا اﻟﺑرﯾ ﺔ ﻟﻣﺣﺑ ﺗﮭم ﻓ ﻲ ﷲ ﺣﺗ ﻰ ﻻ‬
‫ﯾﻧﺷﻐﻠوا ﺑﺎﻟﻌﺎﻟم وھم اﻟرھﺑﺎن‪.‬‬
‫‪ o‬اﻟﺑرﯾﺔ ﻓﯾﮭﺎ ﻟﻘﺎء ﻓﻲ ﺻﻔﺎء ﻣﻊ ﷲ واﻟﻧظر إﻟﯾﮭﺎ ﯾﻣﯾت ﺷﮭوات اﻹﻧﺳﺎن‪.‬‬
‫‪ o‬اﻟﺑرﯾ ﺔ ھ ﻲ ﺣﯾ ﺎة اﻟﺑﺳ ﺎطﺔ وﺳ د اﺣﺗﯾﺎﺟ ﺎت اﻟﺟﺳ د اﻟﺿ رورﯾﺔ وھ ﻲ ﺗﻌﻠ م اﻟ ﻧﻔس‬
‫اﻟﺗواﺿﻊ ﻷن اﻟﻧﺎس ﯾﺛﯾروا اﻵﺧرﯾن ﺑﺎﻟﻣدح أي اﻟﻛﺑرﯾﺎء‪.‬‬
‫‪ o‬اﻟﺑرﯾﺔ ﻛﺎﻧت ﻣدرﺳﺔ ﺑﻧﻲ إﺳراﺋﯾل ﺣﺗﻰ ﯾﻧﺳوا اﻷوﺛﺎن ﻟﯾﻌطﯾﮭم ﷲ ﻛل ﺷ ﻲء إذ ﯾﻌﺗﻣ د‬
‫اﻹﻧﺳﺎن ﻋﻠﻰ ﷲ ﺑﻛل ﻗﻠﺑﮫ ﻓﺄﻋطﻲ ﷲ ﺑﻧﻲ إﺳراﺋﯾل اﻟﻣن واﻟﺳﻠوى ﻛطﻌﺎم واﻟﻣ ﺎء ﻣ ن‬
‫اﻟﺻ ﺧرة ﻛﺷ راب‪ ،‬وﻟ م ﯾﺣﺗ ﺎﺟوا ﻷي ﺷ ﻲء إذ ﻛﺎﻧ ت أﺣ ذﯾﺗﮭم ﻟ م ﺗﺗﮭ رأ وﺛﯾ ﺎﺑﮭم ﻟ م‬
‫ﺗﺗﻣزق ﺑل ﻛﻣﺎ ﯾﻘول ﺗﻘﻠﯾد اﻟﯾﮭود أﻧﮭﺎ ﻛﺎﻧت ﺗﻛﺑر ﻣﻊ ﻧﻣوھم ﻓ ﻲ اﻟﺳ ن‪ ،‬ﺑ ل أﯾﺿ ﺎ ﻛ ﺎن‬
‫ﻟﮭم ﻋﻣود اﻟﻐﻣﺎم ﻓﻲ اﻟﻧﮭﺎر ﻟﯾﺣﻣﯾﮭم ﻣن اﻟﺷﻣس وﯾﺗﺣول ﻟﻌﻣود ﻧﺎر ﻟﯾﻼ ﻟﯾﺿﺊ ﻟﯾﻠﮭم‬
‫ﻓﻲ اﻟﻣﺳﯾرة ﻓﻲ اﻟﺑرﯾﺔ‪.‬‬
‫ﯾﺢ اﻟْ ﻌَﺎﺻِ ﻔَ ﺔِ‪َ ،‬وﻣِنَ اﻟﻧ ْﱠوءِ " ‪-:‬‬ ‫‪ " ‬ﻛُﻧْتُ أ ُﺳْ ِرعُ ﻓِﻲ ﻧَﺟَ ﺎﺗِﻲ ﻣِنَ اﻟرﱢ ِ‬
‫اﻟ رﯾﺢ اﻟﻌﺎﺻ ﻔﺔ واﻟﻧ وء ‪ :‬ھﻣ ﺎ اﻟﺗ ﻲ أﺛﺎرھﻣ ﺎ أﺑﺷ ﺎﻟوم وأﺧﯾﺗوﻓ ل أﻣ ﺎ اﻟﺳ رﻋﺔ ﻓ ﻲ‬
‫اﻟطﯾران ﻛﺣﻣ ﺎم ھﻣ ﺎ ﻟ داود اﻟﻣرﺗ ل اﻟ ذي ﻋ ﻼ ﻓ ﻲ ﻓﺿ ﺎﺋﻠﮫ وﺳ رﻋﺗﮫ ﻋﻠ ﻰ ﻛ ل ﻣ ﺎ ھ و‬
‫أﺳﻔل وﻛل ﻣﺎ ھو ﯾُﺣﺎك ﻓﻲ اﻟظﻠﻣﺔ وﻣؤاﻣرات أﺑﺷﺎﻟوم وﺣﻘده وﺧﺑث أﺧﯾﺗوﻓل‪.‬‬
‫‪" ‬أ َھْ ﻠِكْ ﯾَﺎ رَ بﱡ ‪ ،‬ﻓَرﱢ قْ أ َﻟْﺳِ َﻧ َﺗﮭُمْ‪ ،‬ﻷ َ ﻧﱢﻲ ﻗَدْ رَ أ َ ﯾْتُ ظُ ﻠْ ﻣًﺎ َوﺧِﺻَﺎﻣًﺎ ﻓِﻲ اﻟْ َﻣدِﯾ َﻧ ِﺔ"‪-:‬‬
‫‪ o‬أھﻠك ﯾﺎ رب ‪ :‬ﺟﺎءت ﺑﻣﻌﻧﻰ اﺑﺗﻠﻊ‪.‬‬

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‫ﻟﻘد ﺣﺎول أﺑﺷﺎﻟوم ﺑﻌﻼﻗﺗﮫ وﻛﻼﻣﮫ اﻟﻣﻌﺳول ﻟﻠﺷﻌب أن ﯾﺳرق ﻛرﺳ ﻲ اﻟﻣﻠ ك ﻣ ن أﺑﯾ ﮫ‬ ‫‪o‬‬
‫وأﯾﺿﺎ أﺧﯾﺗوﻓل ﺻدﯾق داود ﺧﺎﻧﮫ ﻓ ﺄﺧطﺋوا ﻓ ﻲ ﺣ ق اﻷﺑ وة واﻟﺻ داﻗﺔ وأرادوا اﺑ ﺗﻼع‬
‫داود ﻟﻛن ﻋﺎد اﻟﺷر ﻋﻠﯾﮭم ﻟﯾﺑﺗﻠﻌﮭم ھم‪.‬‬
‫ﻓرق أﻟﺳﻧﺗﮭم ‪ :‬إذ ﻛﺎﻧت اﻟﺧطﯾﺔ ھﻲ ﻟﺳﺎن أﺑﺷﺎﻟوم اﻟﻣﻌﺳول وﻟﺳﺎن أﺧﯾﺗوﻓل اﻟﻣﻣﻠوء‬ ‫‪o‬‬
‫ﺧﯾﺎﻧ ﺔ ﻓ ﺄراد داود ﻣ ن ﷲ أن ﯾﻔ رق أو ﯾﺑﻠﺑ ل أﻟﺳ ﻧﺗﮭم ﻷﻧﮭ ﺎ ظﺎﻟﻣ ﺔ ﻣﺛﻠﻣ ﺎ ﺑﻠﺑ ل أﻟﺳ ﻧﺔ‬
‫أھل ﺑﺎﺑل اﻟذﯾن ﺑﻧوا اﻟﺑرج إﻟﻰ اﻟﺳﻣﺎء ﻓﻲ )ﺗك‪.(٩ -١ :١١‬‬
‫ظﻠﻣﺎ وﺧﺻﺎﻣﺎ ﻓﻲ اﻟﻣدﯾﻧﺔ ‪ :‬أﺻﺑﺣت ﻣدﯾﻧﺔ اﻟﻌدل ظﺎﻟﻣﺔ ﻛﻣﺎ ﻗﺎل إﺷﻌﯾﺎء اﻟﻧﺑﻲ‪.‬‬ ‫‪o‬‬
‫ظﻠم أﺑﺷﺎﻟوم أﺑﺎه وأﯾﺿﺎ أﺧﯾﺗوﻓل إذ ﻟم ﯾﻔﻌل ﻣﻌﮭﻣﺎ ﺷرا‪.‬‬ ‫‪o‬‬
‫ﻟﻛ ن أﺑﺷ ﺎﻟوم وأﺧﯾﺗوﻓ ل ﻋﻣﻠ وا ﺧﺻ ﺎﻣﺎ ﻓ ﻲ اﻟﻣدﯾﻧ ﺔ إذ ﯾﺗﺣﯾ ز اﻟ ﺑﻌض ﻣﻌﮭ م وﻟﻛ ن‬ ‫‪o‬‬
‫اﻵﺧرﯾن ﻣﻊ داود ﻋﺎرﻓﯾن ﺑﻘﻠﺑ ﮫ وﻋﻣﻠ ﮫ أﻧ ﮫ ﻣﻠﻛﮭ م اﻟﺷ رﻋﻲ واﻟروﺣ ﻲ اﻟﻣﺣ ب ﻟ ﯾس‬
‫ﺑﺎﻟﻛﻼم ﻟﻛن ﺑﺎﻟﻌﻣل‪.‬‬
‫‪َ " ‬ﻧﮭَﺎرً ا َوﻟ َ ﯾْﻼ ً ُﯾﺣِﯾطُونَ ﺑ ِ ﮭَﺎ ﻋَﻠ َﻰ أ َﺳْ َو ِارھَﺎ‪َ ،‬وإ ِﺛْ مٌ َو َﻣﺷ ٌَﻘﱠﺔ ﻓِﻲ َوﺳَطِ ﮭَﺎ" ‪-:‬‬
‫‪ o‬أﺻﺑﺢ اﻟرؤﺳﺎء اﻟذﯾن اﻧﺣﺎزوا ﻷﺑﺷﺎﻟوم ﯾﺣﯾطون ﺑﺄﺳوار اﻟﻣدﯾﻧﺔ ﻧﮭ ﺎرا وﻟ ﯾﻼ ﺣﺗ ﻰ ﻻ‬
‫ﺗﻔﻠت اﻟﻣ ؤاﻣرة ﻣ ن ﺑ ﯾن أﯾ دﯾﮭم ﺑ دل ﻣ ﺎ ﻛ ﺎن ﯾﺣ ﯾط ﺑﮭ ﺎ ﷲ ﺑﺳ ور ﻣ ن ﻧ ﺎر أﺣ ﺎط ﺑﮭ ﺎ‬
‫اﻷﺷرار واﻟﻣﺗﻣردون ﻋﻠﻰ داود واﻟﺧﺎﺋﻧون ﻟﮫ‪.‬‬
‫‪ o‬أﺻﺑﺣت ﻓﻲ وﺳطﮭﺎ وﻛﺄﻧﮭﺎ إﻧﺳﺎن ﯾﺣﻣل ﻓ ﻲ ﻗﻠﺑ ﮫ إﺛ م وﻏ ش إذ ﺣﻣ ل أﺑﺷ ﺎﻟوم ﻟﺳ ﺎن‬
‫ﻏﺎش وﻗﻠب ﻋﻧﯾف ﻛﻣﺎ أﺧﯾﺗوﻓل‪.‬‬
‫‪ " ‬ﻣَﻔَﺎﺳِ ُد ﻓِﻲ َوﺳَطِ ﮭَﺎ‪َ ،‬وﻻ َ َﯾﺑْرَ ُح ﻣِنْ ﺳَﺎﺣَ ﺗِﮭَﺎ ظُ ﻠْمٌ َو ِﻏشﱞ " ‪-:‬‬
‫إذ أﺻ ﺑﺢ ﻓ ﻲ وﺳ طﮭﺎ أي اﻟﻘ ﺎدة ﻓﺎﺳ دﯾن اﻧﻘﻠﺑ وا ﻋﻠ ﻰ ﻣﻠﻛﮭ م وﺗﺑﻌ وا اﻟﺷ ر وأﺻ ﺑﺢ‬
‫اﻟظﻠم واﻟﻐش ﻓﻲ ﺳﺎﺣﺗﮭﺎ أي ﻋﻠﻧﻲ واﺿ ﺢ وﻟ ﯾس ﻣﻛﺗ وم ﺑ ل ﻣﺳ ﺗﻌﻠن ﺣﺗ ﻰ ﯾﻧ ﺗﻘم ﷲ‬
‫ﺑﻌدﻟﮫ ﻣﻧﮭم ﻷﻧﮭم ﺗﺣدوا ﻣﺳﯾﺢ اﻟرب ﻓوﯾل ﻟﮭم‪.‬‬
‫َﻌَظمَ ﻋَﻠ َ ﻲﱠ ﻓَ ﺄ َﺧْ ﺗَﺑ ِﺊَ ﻣِﻧْ ُﮫ‪َ .‬ﺑ ل ْ‬
‫‪" ‬ﻷ َ ﱠﻧ ُﮫ ﻟ َ ﯾْسَ ﻋَ د ﱞُو ﯾُﻌَ ﯾﱢرُ ﻧِﻲ ﻓَﺄ َﺣْ َﺗﻣِل َ‪.‬ﻟ َ ﯾْسَ ُﻣ ْﺑﻐِﺿِ ﻲ ﺗ ﱠ‬
‫أ َﻧْتَ إ ِﻧْﺳَ ﺎنٌ ﻋَ دِﯾﻠِﻲ‪ ،‬إ ِﻟْ ﻔِ ﻲ َوﺻَ دِﯾﻘِﻲ‪،‬اﻟ ﱠ ذِي ﻣَﻌَ ُﮫ ﻛَﺎ َﻧ تْ ﺗَﺣْ ﻠ ُ و ﻟ َ َﻧ ﺎ اﻟْ ﻌِﺷْ رَ ة ُ ‪.‬إ ِﻟ َ ﻰ‬
‫ُور" ‪-:‬‬‫ت ﷲِ ُﻛﻧﱠﺎ ﻧ َْذھَبُ ﻓِﻲ اﻟْﺟُﻣْ ﮭ ِ‬‫َﺑ ْﯾ ِ‬
‫‪ o‬ھﻧﺎ ﯾﺗﺟﮫ ﻛﻼم ﻣﻌﻠﻣﻧﺎ داود اﻟﻧﺑﻲ إﻟﻰ ﻧﺎﺣﯾﺗﯾن اﻷوﻟﻰ إﻟﻰ أﺧﯾﺗوﻓل واﻷﺧرى ﻧﺑ وة ﻋ ن‬
‫ﯾﮭوذا اﻹﺳﺧرﯾوطﻲ‪.‬‬
‫‪ o‬ﻓﺈﻧﮫ ﻟو ﻛﺎن أﺧﯾﺗوﻓل ﻋدوا واﺿﺣﺎ ﻣﺛﻠﻣﺎ ﻛﺎن ﺷﺎول اﻟﻣﻠك ﻟﻛﺎن ﯾﺣﺗﻣﻠ ﮫ ﻣﺛﻠﻣ ﺎ اﺣﺗﻣ ل‬
‫ﺷ ﺎول وﻛ ل ﻣراوﻏﺎﺗ ﮫ وراء داود اﻟ ذي ﻛ ﺎن ﻣﺑﻐﺿ ﺎ ﻟ ﮫ وﻛ ﺎن داود ﯾﺧﺗﺑ ﺊ ﻣﻧ ﮫ ﻓ ﻲ‬
‫ﻣﻐﺎرة ﻋدﻻم وﺣﺗﻰ ﻓﻲ ﺟت ﻋﻧ د اﻟﻔﻠﺳ طﯾﻧﯾﯾن وﻣ رﺗﯾن ﻓ ﻲ زﯾ ف‪ ،‬ﻟﻛﻧ ﮫ إﻧﺳ ﺎن أﻗﺎﻣ ﮫ‬
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‫داود ﻣﺛﻠﮫ ﻣﺷﯾرا ﻟ ﮫ وﻗﺎﺋ دا )‪١‬أي‪ (٣٣ :٢٧‬وﻛ ﺎن ﯾﺄﻛ ل ﻣ ﻊ داود ﻋﻠ ﻰ ﻣﺎﺋ دة واﺣ دة‬
‫وﻛﺎﻧﺎ ﯾﺗﺑﺎدﻻ اﻟﺣدﯾث ﻣﻌﺎ‪.‬‬
‫ﻛ ﺎن ﺣﺗ ﻰ ﻋﻧ دﻣﺎ ﯾ ذھب داود إﻟ ﻰ ﺑﯾ ت اﻟ رب ﻓ ﻲ اﻷﻋﯾ ﺎد اﻟﺛﻼﺛ ﺔ اﻟﻔﺻ ﺢ واﻟﺣﺻ ﺎد‬ ‫‪o‬‬
‫واﻟﻣظﺎل ﻛﺎن ﻣﻌﮫ وﻛﺎﻧت ﺗﺣﻠو اﻟﻌﺷرة ﻣﻌﮫ ﻓﻲ ﺻ داﻗﺔ ذاھﺑ ﯾن إﻟ ﻰ ﺑﯾ ت اﻟ رب وﺳ ط‬
‫اﻟﺟﻣﺎﻋﺔ اﻟﻣﻘدﺳﺔ واﻟﺟﻣﮭور اﻵﺗﻲ إﻟﻰ ﺻﮭﯾون ﻣن ﻛل ﺻوب‪.‬‬
‫أﻣﺎ ﻋن ﯾﮭوذا ﻓﻛﺎن وﺳط اﻟﺗﻼﻣﯾذ ﻛ ﺎن ﺗﻠﻣﯾ ذا وﺳ ط اﻻﺛﻧ ﻲ ﻋﺷ ر‪ ،‬ﻛ ﺎن ﺻ دﯾﻘﺎ ﻟرﺑﻧ ﺎ‬ ‫‪o‬‬
‫ﯾﺳ وع ﺣﺗ ﻰ أﻧ ﮫ ﺳ ﻠﻣﮫ اﻟﺻ ﻧدوق وﻛ ﺎن رﺑﻧ ﺎ ﯾﺳ وع ﯾ ذھب ﻣﻌ ﮫ وﻣ ﻊ اﻟﺗﻼﻣﯾ ذ إﻟ ﻰ‬
‫اﻷﻋﯾﺎد ﻛﻣﺎ ﻓﻲ )ﯾو‪ ،٢‬ﯾو‪ ،٤‬ﯾو‪ ،٥‬ﯾو‪ (١١‬وﺳط ﺟﻣﮭور اﻟﺻ ﺎﻋدﯾن إﻟ ﻰ ﻋﯾ د اﻟﻔﺻ ﺢ‬
‫واﻟﺣﺻﺎد واﻟﻣظﺎل‪.‬‬
‫أﻟم ﯾﻛن وﺳط ﺗﻼﻣﯾ ذه ﻋﻧ دﻣﺎ ﻛ ﺎن ذاھﺑ ﺎ إﻟ ﻰ أورﺷ ﻠﯾم وﺗﻛﻠ م رﺑﻧ ﺎ ﯾﺳ وع ﻋ ن ﺗﺳ ﻠﯾم‬ ‫‪o‬‬
‫اﻟﻛﺗﺑﺔ واﻟﻔرﯾﺳﯾﯾن ﻟﮫ اﻟذﯾن ھ م أﻋ داء ﻟ ﮫ ظ ﺎھرﯾن ﻓ ﺎﺣﺗﻣﻠﮭم ووﺑﺧﮭ م ﻓ ﻲ )ﻣ ت‪(٢٣‬‬
‫ﺑﺎﻟوﯾﻼت‪ ،‬وﻗد ﺗﻛﻠم ﻋن ﺗﺳﻠﯾﻣﮫ ‪ ٣‬ﻣرات ﻓﻲ )ﻣر‪ ،٣١ :٨‬ﻣر‪ ،٣٢ :٩‬ﻣر‪.(٣٣ :١٠‬‬
‫أﻟ م ﯾﻛ ن ﯾﮭ وذا وﺳ ط اﻟﻣﺣﺗﻔﻠ ﯾن واﻻﺛﻧ ﻲ ﻋﺷ ر ﻋﻧ دﻣﺎ دﺧ ل رﺑﻧ ﺎ ﯾﺳ وع ﻓ ﻲ اﻟﻣ رة‬ ‫‪o‬‬
‫اﻷﺧﯾرة ﯾوم أﺣد اﻟﺷﻌﺎﻧﯾن وﻛﺎﻧت ﺟﻣوع اﻟﺟﻣﺎھﯾر ﺗﻘول ﻟﮫ ﻓﻲ ﺻﻔﯾن أﻣ ﺎﻣﻲ وﺧﻠﻔ ﻲ‬
‫أوﺻﻧﺎ ﻓﻲ اﻷﻋﺎﻟﻲ أوﺻﻧﺎ ﻻﺑن داود ﻣﺑﺎرك اﻵﺗﻲ ﺑﺎﺳم اﻟرب‪.‬‬
‫ﻟﻛن إن ﻛﺎن ﺑﺎﻋﮫ ﻣﺑﻐﺿوه ﻣن رؤﺳﺎء اﻟﻛﮭﻧﺔ واﻟﻛﺗﺑﺔ واﻟﻔرﯾﺳﯾﯾن ﻓﮭم ﻣﺑﻐﺿ وه ﻣﻧ ذ‬ ‫‪o‬‬
‫اﻟﺑدء‪ ،‬ﻗ ﺎﻟوا ﻋﻧ ﮫ ﺑﻌﻠزﺑ ول ﻓﺎﺣﺗﻣ ل وأﻓﺣﻣﮭ م‪ ،‬ﻗ ﺎﻟوا ﻋﻧ ﮫ إﻧﺳ ﺎن أﻛ ول وﺷ رﯾب ﺧﻣ ر‬
‫ﻓﻘﺎل ﻟﮭم ﻋن ﻟﻌب أوﻻد اﻟﯾﮭود ﻓﻲ ﻓرﯾﻘﯾن واﺣد ﯾرﻗص وﯾزﻣر واﻵﺧر ﯾﺣزن وﯾﺑﻛ ﻲ‬
‫وھذا ﯾﻧﺎدي ذاك وﯾﻘول زﻣرﻧﺎ ﻟﻛم ﻓﻠم ﺗرﻗﺻوا واﻵﺧ ر ﯾﻘ ول ﻧﺣﻧ ﺎ ﻟﻛ م ﻓﻠ م ﺗﺑﻛ وا أﻣ ﺎ‬
‫ﯾﮭوذا ﻛﺎن ﻋﻠﻰ ﻣﺎﺋدة اﻟﻌﻠﯾﺔ ﻟﻼﺣﺗﻔﺎل ﺑﺎﻟﻔﺻ ﺢ وﻛ ﺎن ﻗ د اﺗﻔ ق ﻋﻠ ﻰ ﺑﯾ ﻊ اﻟﺳ ﯾد ﺑ ﺛﻣن‬
‫ﻋﺑد ﺑــ ‪ ٣٠‬ﻣن اﻟﻔﺿﺔ وﺑﻛل ﺧﯾﺎﻧﺔ ﺳﻠﻣﮫ ﻓﻲ ﺑﺳﺗﺎن ﺟﺛﺳﯾﻣﺎﻧﻲ ‪.‬‬
‫َﺎو َﯾ ِﺔ أ َﺣْ َﯾ ﺎءً‪ ،‬ﻷ َنﱠ ﻓِ ﻲ ﻣَﺳَ ﺎ ِﻛﻧِﮭِمْ‪ ،‬ﻓِ ﻲ‬
‫‪ " ‬ﻟِ َﯾﺑْﻐَ ﺗْ ﮭُمُ اﻟْ َﻣ ْوتُ ﻟِ‪.‬ﯾَﻧْﺣَ دِرُوا إ ِﻟ َ ﻰ اﻟْ ﮭ ِ‬
‫َوﺳْ طِ ﮭِمْ ﺷُرُورً ا" ‪-:‬‬
‫‪ o‬ھﻧﺎ اﻟﻣﻌﻧﻰ ﻋن طرﯾﻘﺔ ﻣوت أﺑﺷﺎﻟوم وﻧﺑوة ﻋن ﻣوت ﯾﮭوذا اﻹﺳﺧرﯾوطﻲ‪.‬‬
‫‪ o‬ﻓﺄﺑﺷﺎﻟوم ﻛﺎن راﻛﺑﺎ ﻋﻠﻰ ﺑﻐﻠﺗﮫ وﺳط ﻏﺎﺑ ﺎت ﺷ رق اﻷردن ﻓﺗﻌﻠ ق ﻣ ن ﺷ ﻌره وﻋﺑ رت‬
‫اﻟﺑﻐﻠﺔ ﻣن ﺗﺣﺗﮫ وﺿرﺑﮫ ﯾوآب ﺑــ ‪ ٣‬ﺳﮭﺎم ﻓﻲ ﻗﻠﺑﮫ‪ ،‬أﻣﺎ ﯾﮭ وذا اﻹﺳ ﺧرﯾوطﻲ ﻓﻘ د ﻧ دم‬
‫وﺳﻠم اﻟﻔﺿﺔ ﻟرؤﺳ ﺎء اﻟﻛﮭﻧ ﺔ اﻟ ذﯾن اﺷ ﺗروا ﺑﮭ ﺎ ﺣﻘ ل ﻣﻘﺑ رة ﻟﻠﻐرﺑ ﺎء أﻣ ﺎ ھ و ﻓﺷ ﻧق‬
‫ﻧﻔﺳﮫ ﻋﻠﻰ ﺷﺟرة ﻣن اﻷﺷﺟﺎر ﻓﺎﻧدﻟﻘت أﺣﺷﺎؤه وﻣﺎت‪.‬‬

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‫‪ o‬ھﻛذا ﻧزل أﺑﺷﺎﻟوم أو ﯾﮭ وذا اﻹﺳ ﺧرﯾوطﻲ إﻟ ﻰ اﻟﺟﺣ ﯾم ﻷﺟ ل ﺷ رورھم وﻛ ﺄن اﻷرض‬
‫اﺑﺗﻠﻌﺗﮭم ﻣﺛﻠﻣ ﺎ اﺑﺗﻠﻌ ت ﻗ ورح وداﺛ ﺎن وأﺑﯾ رام و‪ ٢٥٠‬ﻣﻌﮭ م )ﻋ د ‪ ،(١٦‬وﻷﻧﮭ م ﻛ ﺎﻧوا‬
‫ارﺗﻛﺑوا ﺷرورا ﺑﺎﻟﺧﯾﺎﻧﺔ وﻗﺑل اﻟﺧﯾﺎﻧﺔ وأﯾﺿﺎ ﯾﮭوذا ﺷﻧق ﻧﻔﺳﮫ ﻓﺎﺳﺗﻘﺑﻠﮭم اﻟﺟﺣﯾم‪.‬‬
‫ﺻﻧِﻲ" ‪-:‬‬ ‫‪‬أ َ"ﻣﱠﺎ أ َ ﻧَﺎ ﻓَﺈ ِﻟ َﻰ ﷲِ أ َﺻْ رُخُ‪َ ،‬واﻟرﱠ بﱡ ﯾُﺧَ ﻠ ﱢ ُ‬
‫إذا ﻛ ﺎن أﺑﺷ ﺎﻟوم ﻣﺗﺳ ﻠﺢ ﺑﺧﺑ ث أﺧﯾﺗوﻓ ل وﻛ ﺎن ﯾﮭ وذا ﻣﺗﺳ ﻠﺢ ﺑﺧﺑ ث رؤﺳ ﺎء اﻟﻛﮭﻧ ﺔ‬
‫واﻟﻔرﯾﺳ ﯾﯾن واﻟﺟﻧ د وﻋﺑﯾ د رؤﺳ ﺎء اﻟﻛﮭﻧ ﺔ اﻟ ذﯾن أﺗ وا ﻟﻠﻘ ﺑض ﻋﻠ ﻰ ﻣﺧﻠﺻ ﻧﺎ ﻓ ﻲ‬
‫اﻟﺑﺳﺗﺎن ﻟﻛن ﷲ أﻋﺎن داود ﻣن أﺑﺷﺎﻟوم وأﺧﯾﺗوﻓ ل وﺧﻠﺻ ﮫ إذ ﺻ رخ إﻟﯾ ﮫ داود‪ ،‬ﻛﻣ ﺎ‬
‫أوﻗﻊ رﺑﻧﺎ ﯾﺳوع ﯾﮭوذا وﻣن ﻣﻌﮫ ﻣن ﺟﻧد اﻟﮭﯾﻛل وﻋﺑﯾد رؤﺳﺎء اﻟﻛﮭﻧ ﺔ ﻋﻠ ﻰ اﻷرض‬
‫ﻟﻛ ن رﺑﻧ ﺎ ﯾﺳ وع ﺧﻠ ص ﺑواﺳ طﺔ اﻟﺻ ﻠﯾب ﻛ ل اﻟﺑﺷ ر ﻣ ن ﺳ ﻠطﺎن إﺑﻠ ﯾس‪ ،‬ھﻛ ذا ﻛ ﺎن‬
‫ﯾﺻرخ ﺑدﻣوع ﻓﻲ ﺑﺳﺗﺎن ﺟﺛﺳﯾﻣﺎﻧﻲ )ﻋب‪ (٧ :٥‬ﻓﺗﻔوق ﻋﻠﻰ إﺑﻠﯾس وﺟﻧ وده وﻗﯾ دھم‬
‫ﺑﺎﻟﺻ ﻠﯾب وﺣﻣ ل اﻟﻘدﯾﺳ ﯾن اﻟ ذﯾن آﻣﻧ وا ﺑرﺑﻧ ﺎ ﯾﺳ وع إﻟ ﻰ اﻟﻔ ردوس ﻣﺛ ل آدم وﺣ واء‬
‫واﻟﻠص اﻟﯾﻣﯾن‪.‬‬
‫ﺻَوﺗِﻲ" ‪-:‬‬ ‫‪ " ‬ﻣَﺳَﺎءً َوﺻَ ﺑَﺎﺣً ﺎ َوظُ ﮭْرً ا أ َﺷْ ﻛُو َوأ َ ﻧُوحُ‪ ،‬ﻓَ ﯾَﺳْ ﻣَﻊُ ْ‬
‫‪ o‬ھﻧ ﺎ ﯾوﺿ ﺢ أن ﻣﻌﻠﻣﻧ ﺎ داود اﻟﻧﺑ ﻲ ﯾﺻ ﻠﻲ ﻓ ﻲ ﺳ ﺎﻋﺎت ﻣﺣ دودة ﻓ ﻲ اﻟﻣﺳ ﺎء واﻟظﮭ ر‬
‫واﻟﺻﺑﺎح ‪ ٣‬ﻣرات ﻛﻣﺎ ﻛﺎن ﯾﻔﻌل داﻧﯾﺎل )دا ‪.(١ :٦‬‬
‫‪ o‬ﺑﺎﻹﺿﺎﻓﺔ أﻧﮫ ﻣﺳﺗﻣر ﻓﻲ اﻟﺻﻼة اﻟداﺋﻣ ﺔ ﺑﺎﺳ ﺗﻣرار ﻟﮭ ذا ﯾﻘ ول " ﺳ ﺑﻊ ﻣ رات ﺳ ﺑﺣﺗك‬
‫ﻋﻠﻰ أﺣﻛﺎم ﻋدﻟك" )ﻣز‪.(١٦٤ :١١٩‬‬
‫‪ o‬ﻧﺑوة ﻋن وﻗت اﻟﻣﺳﺎء ﻋن اﻟﺻﻠب‪ ،‬ووﻗت اﻟظﮭﯾرة ﻋن ﺗﻌﻠﯾق رﺑﻧﺎ ﯾﺳوع ﻋﻠ ﻰ ﻋ ود‬
‫اﻟﺻﻠﯾب ﻓﻲ اﻟﺳﺎﻋﺔ اﻟﺳﺎدﺳﺔ وﺻﺑﺎﺣﺎ ﻋن ﻗﯾﺎﻣﺗﮫ ﻣن اﻷﻣوات ‪.‬‬
‫‪ o‬وﻧﺿ ﯾف إﻟﯾﮭ ﺎ اﻟﺳ ﺎﻋﺔ اﻟﺛﺎﻟﺛ ﺔ ﻋﻧ دﻣﺎ ﺣ ل اﻟ روح اﻟﻘ دس ﻋﻠ ﻰ اﻟﺗﻼﻣﯾ ذ )أع‪،(١٥ :٢‬‬
‫واﻟﺳ ﺎﻋﺔ اﻟﺗﺎﺳ ﻌﺔ ﻋﻧ دﻣﺎ ﻣ ﺎت رﺑﻧ ﺎ ﯾﺳ وع ﺟﺳ دﯾﺎ وھ ﻲ اﻟﺳ ﺎﻋﺔ اﻟﺗ ﻲ ﻛ ﺎن ﺑط رس‬
‫وﯾوﺣﻧﺎ ذاھﺑﯾن إﻟﻰ اﻟﮭﯾﻛل وأﻗﺎﻣﺎ ﻣﻘﻌد ﺑﺎب اﻟﺟﻣﯾل )أع‪.(١ :٣‬‬
‫‪ o‬واﻟﻐروب ﻋﻧدﻣﺎ أﻧزﻟوا رﺑﻧﺎ ﯾﺳوع ﻣن ﻋﻠﻰ اﻟﺻﻠﯾب )ﻣر‪.(٤٣ ،٤٢ :١٥‬‬
‫‪ o‬وﺻﻠوات ‪ ٣‬ﺧدﻣﺎت ﻧﺻف اﻟﻠﯾ ل ﻋﻧ دﻣﺎ ﺻ ﻠﻰ رﺑﻧ ﺎ ﯾﺳ وع ‪ ٣‬ﻣ رات اﻵب أن ﯾﻌﺑ ر‬
‫ﻋﻧﮫ ھذه اﻟﻛﺄس )ﻣر‪.(٤١ -٣٥ :١٤‬‬
‫‪" ‬ﻓَ َدى ﺑ ِﺳَﻼ ٍَم ﻧَﻔْﺳِ ﻲ ﻣِنْ ﻗِﺗَﺎل ﻋَﻠ َﻲﱠ ‪ ،‬ﻷ َ ﱠﻧﮭُمْ ﺑ ِﻛَﺛْ رَ ٍة ﻛَﺎﻧُوا ﺣَ ْوﻟِﻲ" ‪-:‬‬
‫‪ o‬ﻓدى ﻧﻔﺳﮫ أي ﺧﻠص اﻟرب ﻧﻔﺳﮫ ﻣن ﻗﺗﺎل ﻛﺑﯾر ﻣ ن ﺟ ﯾش أﺑﺷ ﺎﻟوم اﻟ ذي وﻗ ف ﺿ ده‬
‫رﻏم أﻧﮭم ﻛﺎﻧوا ﺳﺎﺑﻘﺎ ﻛﺛﯾرون ﺣوﻟﮫ‪.‬‬

‫‪٢٥‬‬
‫‪ o‬إذ اﻟﻘﺎﺋ د ﯾﻛ ون ﺣوﻟ ﮫ ﻛﺛﯾ رون وﯾظ ﻧﮭم ﺣﻧط ﺔ ﺟﯾ دة ﻣﺧﻠﺻ ﯾن ﻟﻛ ﻧﮭم ﻻ ﯾﺛﺑﺗ ون إﻟ ﻰ‬
‫اﻟﻧﮭﺎﯾﺔ إذ ﯾﺗﺑﯾن أﻧﮭ م زوان أو ﺗ ﺑن رﻏ م أن اﻟﺣﻧط ﺔ واﻟﺗ ﺑن ﯾﻧﻣﯾ ﺎن ﻣﻌ ﺎ ﺑﻣط ر واﺣ د‬
‫وﯾﺣﺻدان ﻣﻌﺎ وﯾدرﺳﺎن ﻣﻌﺎ ﻟﻛن ﻓﻲ اﻟﻣﺧﺎزن ﺗﺧزن اﻟﺣﻧطﺔ ﻓﻘط‪.‬‬
‫‪ " ‬ﯾَﺳْ ﻣَﻊُ ﷲ ُ ﻓَ ُﯾذِﻟ ﱡﮭُمْ‪َ ،‬واﻟْﺟَ ﺎﻟِسُ ﻣُﻧْذُ اﻟْ ﻘِ د َِم‪.‬اﻟ ﱠ ذِﯾنَ ﻟ َ ﯾْسَ ﻟ َ ُﮭ مْ ﺗَﻐَ ﱡﯾ رٌ‪َ ،‬وﻻ َ ﯾَﺧَ ﺎﻓ ُونَ‬
‫ﷲ َ "‪:‬‬
‫ﻋﻧدﻣﺎ ﯾﺳﺗﻣﻊ ﷲ ﺻﻼة داود وھو اﻟﺟﺎﻟس ﻣﻧ ذ اﻷزل ﻋﻠ ﻰ ﻋ رش ﻣﺟ ده ﻓ ﻲ اﻷﻋ ﺎﻟﻲ‬
‫)إش ‪ (٦‬ﻓﺈن ﷲ ﯾذﻟﮭم ﻷﻧﮭم ﻟم ﯾﺗﻐﯾروا ﺑﺎﻟﺗوﺑﺔ وﻟم ﯾﺧﺎﻓوا ﷲ اﻟﻛﻠﻲ اﻟﻘدرة‪.‬‬
‫‪ " ‬أ َﻟْﻘَﻰ َﯾ َد ْﯾ ِﮫ ﻋَﻠ َﻰ ﻣُﺳَﺎﻟِﻣِﯾ ِﮫ‪ .‬ﻧَﻘَضَ ﻋَ ْﮭ َده ُ " ‪-:‬‬
‫أﻟﻘﻰ اﻟ رب ﯾ ده ﻋﻠ ﻰ اﻟ ذﯾن ﻛ ﺎﻧوا ﯾظﮭ رون ﻣﺳ ﺎﻟﻣﯾن وﻣ ﻊ ﷲ ﻣﺛ ل أﺧﯾﺗوﻓ ل وﯾﮭ وذا‬
‫اﻹﺳ ﺧرﯾوطﻲ واﻟﯾﮭ ود اﻟ ذﯾن ﻧﻘﺿ وا ﻋﮭ دھم ﻣ ﻊ ﻣﺳ ﺎﻟﻣﯾﮭم )داود‪ ،‬رﺑﻧ ﺎ ﯾﺳ وع (‬
‫ﻓﻧﻘض ﷲ ﻋﮭده ﻣﻌﮭم وأﺳﻠﻣﮭم ﻟﻠﻌﻘﺎب ﻷﻧﮭم ﻟم ﯾﺛﺑﺗوا ﻓﻲ اﻟﻌﮭد ﻣﻊ اﻵﺧرﯾن‪.‬‬
‫ﺳ ﯾُوفٌ‬
‫ت ﻛَ ﻠِﻣَﺎ ُﺗ ﮫُ‪َ ،‬و ِھ ﻲَ ُ‬
‫‪ " ‬أ َﻧْﻌَ مُ ِﻣ نَ اﻟزﱡ ْﺑ َد ِة ﻓَ ُﻣ ﮫُ‪َ ،‬وﻗَﻠْ ُﺑ ُﮫ ﻗِ َﺗ ﺎل ٌ‪ ،‬أ َﻟْ ﯾَنُ ِﻣ نَ اﻟزﱠ ْﯾ ِ‬
‫ﻣَﺳْ ﻠ ُوﻟ ٌَﺔ"‪:‬‬
‫‪ o‬ھذه اﻵﯾﺔ ﺗﺳﺗﺧدم ﺑﺎﻟﻠﺣن اﻟﺷﺎﻣﻲ ﻓﻲ اﻟﺳﺎﻋﺔ اﻟﺛﺎﻟﺛﺔ ﻣن ﻟﯾﻠﺔ اﻟﺧﻣﯾس اﻟﻛﺑﯾر‬
‫‪) o‬ﺧﻣﯾس اﻟﻌﮭد( وﺑﺎﻛر ﺧﻣﯾس اﻟﻌﮭد وھو ﻟﺣن ‪ Ausnon‬وﺑﺎﻟﻠﻐﺔ اﻟﻘﺑطﯾﺔ ‪:‬‬
‫‪- Ausnon `nje nefcaji `e\ote oune\ > ouo\ `nqwou \ancoqnef ne .‬‬
‫‪ o‬وھذا اﻟﻠﺣن اﻟﺷﺎﻣﻲ ھو ﻣن ﺟﺑل اﻟﺷﺎﻣﺔ ﺣﯾث اﻷدﯾرة اﻟﻘدﯾﻣﺔ ھﻧﺎك ﻣن اﻟﻘ رن اﻟراﺑ ﻊ‬
‫ﺣﯾث ﯾوﺟد ‪ ١١‬دﯾر و ‪ ١٠‬ﻛﻧﺎﺋس ﻓﻲ اﻷﻗﺻر أﺧذ ﻣﻧﮭم اﻷﻧﺑﺎ ﺑطرس أﺳ ﻘف اﻟﺑﮭﻧﺳ ﺎ‬
‫اﻟﻠﺣن اﻟﺷﺎﻣﻲ ﺣﯾث ﻧظم ﻛﺎطﺎﻣﺎرس اﻟﺑﺻﺧﺔ ﺑﺣﯾث ﺗﻛون ﻛل اﻟﺳ واﻋﻲ ﻣﺗﺳ ﺎوﯾﺔ ﻓ ﻲ‬
‫اﻟﻧﺑوات واﻷﻧﺎﺟﯾل‪.‬‬
‫‪ o‬إذ ﻛﺎن ﯾﺗﻛﻠم أﺧﯾﺗوﻓل ﺑﻛﻼم ﻧﺎﻋم أﻛﺛر ﻣن اﻟدھن ﻣﻊ داود ﻟﻛﻧ ﮫ ﻟﻣ ﺎ ﺗﺑ ﯾن ﻣ ﺎ ﻓ ﻲ ﻗﻠﺑ ﮫ‬
‫ﻣن ﺧﯾﺎﻧﺔ وﻛره أﺻﺑﺢ ﻣﺛل اﻟﺳﮭﺎم إﻟﻰ ﻗﻠب داود واﻟﺗﻲ ﺗﺗ رﺟم ﻧﺻ ﺎل ﺟﻣ ﻊ ﻧﺻ ل أي‬
‫ﺳﮭم‪.‬‬
‫‪ o‬ھﻲ ﻧﺑوة ﺗﺳﺗﺧدﻣﮭﺎ اﻟﻛﻧﯾﺳﺔ اﻟﻘﺑطﯾﺔ ﺑﺣذق ﻋن ﯾﮭوذا اﻹﺳﺧرﯾوطﻲ ﻓ ﻲ اﻟﺑﺻ ﺧﺔ ﻓ ﻲ‬
‫اﻟﺳﺎﻋﺔ اﻟﺛﺎﻟﺛ ﺔ ﻣ ن ﻟﯾﻠ ﺔ اﻟﺧﻣ ﯾس اﻟﻛﺑﯾ ر وﺑ ﺎﻛر ﺧﻣ ﯾس اﻟﻌﮭ د ﻷن ﯾﮭ وذا ﻛ ﺎن ﺗﻠﻣﯾ ذا‬
‫ﻟرﺑﻧﺎ ﯾﺳوع وﺳﻠﻣﮫ ﺑﻘﺑﻠﺔ ﻛﺎﻧت أﻛﺛر ﻣن اﻟﺳﮭﺎم ﻋﻠﻰ وﺟﻧﺔ رﺑﻧﺎ ﯾﺳوع‪.‬‬
‫َﻟْق ﻋَﻠ َﻰ اﻟرﱠ بﱢ َھ ﱠﻣ َك ﻓَ ﮭ َُو َﯾﻌُوﻟ ُ َك‪ .‬ﻻ َ َﯾدَعُ اﻟﺻﱢ ﱢدﯾقَ َﯾﺗَزَ ﻋْ زَ عُ إ ِﻟ َﻰ اﻷ َ َﺑ ِد" ‪-:‬‬
‫‪" ‬أ ِ‬
‫‪ o‬ﻋﻧدﻣﺎ ﯾﻛون أب اﻷﺳرة ﻣوﺟود ھ و ﯾﻌ ول اﻷﺳ رة ھﻛ ذا ﻧﺣ ن ﺑﺎﻟﻧﺳ ﺑﺔ ﻓ ﺈن إﯾﻣﺎﻧﻧ ﺎ‬
‫أﻧﮫ ﻣوﺟود ﻛﺄب ﻟﻧﺎ ﻓﮭ و ﯾﻌوﻟﻧ ﺎ ﻓﻌﻠﯾﻧ ﺎ أن ﻧﺣﺗﻣ ل ﺣرﻣﺎﻧﻧ ﺎ ﻣ ن اﻷﺷ ﯾﺎء اﻟﻣﺎدﯾ ﺔ ﻷﻧﮭ ﺎ‬
‫‪٢٦‬‬
‫ﺗ ذھب وﺗﺟ ﺊ وﻧﻘ ول ﻣ ﻊ أﯾ وب اﻟﺻ دﯾق "اﻟ رب أﻋط ﻰ اﻟ رب أﺧ ذ ﻟ ﯾﻛن اﺳ م اﻟ رب‬
‫ﻣﺑﺎرﻛﺎ"‪.‬‬
‫‪ o‬ﻓﻔﻲ اﻟﺿﯾق ﻟﯾس ﻟﻧﺎ ﺳوى ﷲ ﯾﻌوﻟﻧﺎ ﺟﺳدﯾﺎ وروﺣﯾﺎ وإن ﻛﻧﺎ ﻣ ن اﻟﺻ دﯾﻘﯾن ﻓﻧﺟ رب‬
‫إﻟﻰ ﺣﯾن وﺑﻌد ھذا ﯾﺷﺑﻌﻧﺎ ﷲ روﺣﯾﺎ وﺟﺳدﯾﺎ‪.‬‬
‫ﺻ ﻔ ُونَ‬
‫‪"َ ‬وأ َﻧْ تَ َﯾ ﺎ َﷲ ُ ﺗُﺣَ دﱢرُ ھُمْ إ ِﻟ َ ﻰ ﺟُ بﱢ اﻟْ َﮭ ﻼ َكِ ‪ِ .‬رﺟَ ﺎل ُ اﻟ ﱢدﻣَﺎءِ َواﻟْ ِﻐ شﱢ ﻻ َ ﯾَﻧْ ُ‬
‫أ َ ﯾﱠﺎ َﻣﮭُمْ ‪.‬أﺎ َ ﱠأﻣ َ ﻧَﺎ ﻓَﺄ َ ﱠﺗﻛِل ُ ﻋَﻠ َ ْﯾ َك" ‪-:‬‬
‫طﺎﻟﻣﺎ وﺟد رﺟﺎل ﻣﺛل أﺑﺷﺎﻟوم وأﺧﯾﺗوﻓل ﯾﻘﺗﻠون ﻟﺗﺣﻘﯾق أھداﻓﮭم وﯾﺣﻣﻠوا ﺳﻼﺣﺎ ﺿد‬
‫ﻣ ن ﯾﺣ ﺑﮭم ﻓﺳ ﯾﻧﺣدرون إﻟ ﻰ اﻟﮭ ﻼك ﻷﻧﮭ م ﻏﺎﺷ ﯾن وﯾﻔﻘ دوا ﺣﯾ ﺎﺗﮭم اﻷرﺿ ﯾﺔ ﻓ ﻲ‬
‫ﻣﻧﺗﺻف ﻋﻣرھم واﻷﺑدﯾﺔ ﺑﺎﻟﮭﻼك أﻣﺎ داود ﻓﯾﺗﻛل ﻋﻠ ﻰ ﷲ ﻓ ﻲ ﻛ ل ﺷ ﻲء‪ ،‬ھﻛ ذا أﯾﺿ ﺎ‬
‫اﻧﺣدر ﯾﮭوذا اﻹﺳﺧرﯾوطﻲ إﻟ ﻰ اﻟﺟﺣ ﯾم ﻋﻧ دﻣﺎ ﺷ ﻧق ﻧﻔﺳ ﮫ وأﺧُ ذ ﻓ ﻲ ﻣﻧﺗﺻ ف ﺣﯾﺎﺗ ﮫ‬
‫اﻟﺗﻌﯾﺳﺔ ﻷﻧﮫ ﺳﺎﻋد ﻓﻲ اﻟﻘﺑض واﻟﺣﻛم ﻋﻠﻰ اﻟﺑﺎر اﻟﻘدوس اﻟذي ﺑﻼ ﺧطﯾﺔ ظﻠﻣﺎ‪.‬‬
‫‪‬‬
‫ﻣزﻣور ‪٥٦‬‬

‫ﺗﺳﺑﺣﺔ اﻟﺣﻣﺎﻣﺔ اﻟﺑﻛﻣﺎء ﺑﯾن اﻟﻐرﺑﺎء‬

‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ ‬اﻟﻌﻧوان وﻣﻧﺎﺳﺑﺔ اﻟﻣزﻣور ‪-:‬‬
‫‪ ‬ﯾوﺿﺢ اﻟﻣزﻣور أﻧﮫ ﻋﻧدﻣﺎ ذھب داود ﻓﻲ اﻟﻐﺎﻟب ﻷول ﻣرة ھرﺑ ﺎ ﻣ ن ﺷ ﺎول إﻟ ﻰ ﺟ ت‬
‫وﺗظﺎھر ﺑﺎﻟﺟﻧون وﺷﺑﮫ ﻧﻔﺳﮫ ﺑﺎﻟﺣﻣﺎﻣﺔ اﻟﺑﻛﻣﺎء إذ ﺗظﺎھر ﺑﺎﻟﺟﻧون ﻟ م ﯾﺳ ﺗطﯾﻊ اﻟﻛ ﻼم‬
‫وإذ ﻓﻲ ﻋﻧوان اﻟﻣزﻣ ور ﺑ ﯾن اﻟﻐرﺑ ﺎء أو اﻟﻔﻠﺳ طﯾﻧﯾﯾن ﺧﺻوﺻ ﺎ أن اﻟﺗرﺟﻣ ﺔ اﻟﻘﺑطﯾ ﺔ‬
‫ﻣ ن اﻟﺳ ﺑﻌﯾﻧﯾﺔ ﺗﺗرﺟﻣﮭ ﺎ ‪ niallovuloc‬أي اﻟﻐرﺑ ﺎء‪ ،‬ﻟﻛ ن اﻟﻣ رة اﻟﺛﺎﻧﯾ ﺔ ﻓ ﻲ ذھ ﺎب‬
‫داود ﻛﺎن ﻣﻌ ﮫ ‪ ٦٠٠‬ﻣﻘﺎﺗ ل وطﻠ ب اﻟوﺟ ود ﻋﻧ د اﻟﻔﻠﺳ طﯾﻧﯾﯾن ﻣ ن ﻣوﻗ ف ﻗ وة وﻗﺎﺗ ل‬
‫ﻗﺑﺎﺋ ل اﻟﻌﻣﺎﻟﻘ ﺔ ﻓ ﻲ اﻟﺟﻧ وب وھ م أﻋ داء إﺳ راﺋﯾل وﻛ ﺎن ﯾﺗﻌﺎﻣ ل ﺑﺣرﯾ ﺔ‪ ،‬وھ و ﯾﻣﺛ ل‬
‫اﻟﻧﻔس اﻟﺗﻲ ﻓﻲ ﺿﯾق ﺗﺻرخ ﺑﺄﻧﺎت ﻻ ﯾﻔﮭﻣﮭﺎ ﺳوى ﷲ ﻓﯾﺳﺗﺟﯾب ﻟﮭﺎ‪.‬‬
‫‪ ‬ﻋﻧ د اﻟﻧﮭﺎﯾ ﺔ ‪ :‬أي ﻧﮭﺎﯾ ﺔ اﻟﻌﮭ د اﻟﻘ دﯾم وإﺷ راق ﻛوﻛ ب اﻟﺻ ﺑﺢ اﻟﻣﻧﯾ ر رﺑﻧ ﺎ ﯾﺳ وع‬
‫اﻟﻣﺳﯾﺢ‪.‬‬
‫‪ ‬ﺟت ‪ :‬ﺣﺳب ﺗرﺟﻣﺗﮭ ﺎ ﻣ ن اﻟﻌﺑرﯾ ﺔ أي ﻣﻌﺻ رة وھ ﻲ إﺷ ﺎرة ﻟﻠﻛﻧﯾﺳ ﺔ ﻛﻛرﻣ ﺔ ﺣﻘﯾﻘﯾ ﺔ‬
‫ﻧﻘدم ﻓﯾﮭﺎ ﻋﺻﯾر اﻟﻌﻧب وﯾﺗﺣول ﻓﯾﮭﺎ ﺑﻌﻣل اﻟروح اﻟﻘدس إﻟﻰ دم رﺑﻧﺎ ﯾﺳوع‪.‬‬

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‫‪ ‬وﻛﺄن اﻟﻣزﻣور ﺗﺳﺑﯾﺢ ﻟﻠﺧﻼص اﻟﻣﻔرح ﻟﻠﻌﮭد اﻟﺟدﯾد ﺑدم رﺑﻧﺎ ﯾﺳوع ﻓﻲ ﻛﻧﯾﺳ ﺔ اﻷﻣ م‬
‫اﻟﻐرﺑﺎء ﻋن رﻋوﯾﺔ إﺳراﺋﯾل‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﻳر ‪-:‬‬
‫‪" ‬اِرْ ﺣَ ﻣْ ﻧِﻲ ﯾَﺎ َﷲ ُ ﻷ َنﱠ اﻹ ِﻧْﺳَﺎنَ َﯾ َﺗ َﮭ ﱠﻣ ُﻣﻧِﻲ‪َ ،‬واﻟْ ﯾ َْومَ ﻛُﻠ ﱠ ُﮫ ﻣُﺣَ ِﺎرﺑًﺎ ﯾُﺿَﺎﯾ ِﻘ ُ ﻧِﻲ" ‪-:‬‬
‫‪ ‬طﻠب داود اﻟﻌون واﻟرﺣﻣﺔ ﻣن ﷲ ﻷن ﷲ ھو ﻣﺻدر ﻛل ﻋون ورﺣﻣﺔ ‪.‬‬
‫‪ ‬اﻹﻧﺳﺎن ‪ :‬ھ و اﻟﻣﻘﺻ ود ﺑ ﮫ ﺷ ﺎول اﻟﻣﻠ ك ﻟﻛ ن رﻏ م ﻛوﻧ ﮫ ﻣﻠ ك ﻟﻛﻧ ﮫ ﻓﺳ د ﻣﺛ ل اﻟﻣﻠ ﺢ‬
‫ﻓﻠﮭذا ﯾداس ﻣن اﻟﻧﺎس ﻟﯾﺻﺑﺢ ﻣُداﺳﺎ ﻛﺈﻧﺳﺎن ﻋﺎدي‪.‬‬
‫‪ ‬اﻟﯾوم ﻛﻠﮫ ‪ :‬أي ﻛل اﻟوﻗت أو زﻣﺎن طوﯾل‪.‬‬
‫‪ ‬ﻣﺣﺎرﺑﺎ ﯾﺿﺎﯾﻘﻧﻲ ‪ :‬أي ﯾﺟﺎھد ﺑﺣرب ﻛﻣﻠك ﻣﻊ ﻗواﺗﮫ ﺿد داود وھذا ﯾﺷﯾر إﻟ ﻰ إﺑﻠ ﯾس‬
‫اﻟذي ﯾﺣﺎرب اﻹﻧﺳﺎن طﯾﻠﺔ ﺣﯾﺎة اﻹﻧﺳﺎن ﻋﻠﻰ اﻷرض‪.‬‬
‫‪ ‬ﯾﺗﮭﻣﻧ ﻲ ‪ :‬ﺟ ﺎءت ﺑﻣﻌﻧ ﻰ ﯾ دوس ﻋﻠ ﻰ أو ﯾط ﺄ ﻋﻠ ﻰ وﻛ ﺄن إﺑﻠ ﯾس ھدﻓ ﮫ ﺗﺣط ﯾم اﻟﺑﺷ ر‬
‫ﻛﺄﻋداء ﻟﮫ ﻟﻛن اﻟذي ﯾرﺑطﮫ ھو اﻷﻗوى رﺑﻧﺎ ﯾﺳوع‪.‬‬
‫ُﻘَﺎوﻣُو َﻧﻧِﻲ ﺑ ِ ِﻛﺑ ِْرﯾَﺎءَ " ‪-:‬‬
‫‪َ " ‬ﺗ َﮭ ﱠﻣ َﻣﻧِﻲ أ َﻋْ دَاﺋِﻲ اﻟْ ﯾ َْومَ ﻛُﻠ ﱠﮫُ‪ ،‬ﻷ َنﱠ ﻛَ ﺛ ِِﯾرﯾنَ ﯾ ِ‬
‫‪ ‬ﺷﺎول اﻟﻣﻠك وﻛل ﺟﯾﺷﮫ ﻣﻊ ﺳﺑط ﯾﮭوذا ﯾﺗﮭﻣون داود ﺑﺎﻟﺷر وﺑﺎﻟﺧﯾﺎﻧﺔ ﻷﻧﮫ ذھب إﻟ ﻰ‬
‫أﻋداء إﺳراﺋﯾل وﻛﺄن ﻋﻣل إﺑﻠﯾس ھو ﺗﺣرﯾ ك اﻟﻧ ﺎس ﺿ د اﻹﻧﺳ ﺎن اﻟ ذي ﯾﻌ رف اﻟ رب‬
‫ﺑﺎﻻﺗﮭﺎﻣ ﺎت ﻛ ل ﺣﯾﺎﺗ ﮫ إذ إﺑﻠ ﯾس ﻋ دو ﻣﺛ ل أﺳ د زاﺋ ر ﻻ ﯾﻛ ف ﻋ ن اﻻﺗﮭﺎﻣ ﺎت ﺿ د‬
‫اﻹﻧﺳﺎن طوال ﺣﯾﺎﺗﮫ ﻋﻠﻰ اﻷرض‪.‬‬
‫‪ ‬ﻣﻘﺎوﻣﺔ أﺑﻧﺎء ﷲ ھﻲ ﻣن ﻗِﺑل اﻟﻣﻘﺎوم ﻟﮭذا دﻋﻲ اﻟﺷ ﯾطﺎن إﺑﻠ ﯾس أي اﻟﻣﻘ ﺎوم ﻟﻛ ل ﺑ ر‬
‫)أع‪.(١٠ :١٤‬‬
‫‪" ‬ﻓِﻲ ﯾ َْو ِم ﺧَ ْوﻓِﻲ‪ ،‬أ َ ﻧَﺎ ﻋَﻠ َ ْﯾ َك أ َ ﱠﺗﻛِل ُ" ‪-:‬‬
‫‪ ‬ﻓﻲ ﯾوم ‪ :‬أي ﻓﻲ وﻗت اﻟﺧوف وإن ﻛﺎن اﻟﻘ دﯾس أﻧﺛﯾﻣ وس ﯾﻘ ول ﻣ ن ﻋﻠ و دﻟﯾ ل ﻋﻠ ﻰ‬
‫ﻗوة ﻣﺣﺎرﺑﺔ إﺑﻠﯾس‪.‬‬
‫‪ ‬ﻛﻠﻣﺔ ﯾوم ﺗﻌﻧﻲ أﯾﺿﺎ ﻧﮭﺎر أي ﻓﻲ ﻗوة اﻹﯾﻣﺎن ﺣﺗﻰ ﻟو وﺟد اﻟﺧوف‪.‬‬
‫‪ ‬ﺧوﻓﻲ ‪ :‬ھذا ﯾدل أن ﻣﻌﻠﻣﻧﺎ داود ﺷﻌر ﺑﺧوف أﺛﻧﺎء ﻣﺟﺎزﻓﺗﮫ ﻟﻠﮭرب ﻟﺟت ﻟﻛﻧﮫ اﻧﺗﺻ ر‬
‫ﻋﻠﻰ ھذا اﻟﺧوف ﺑﺎﻻﺗﻛﺎل ﻋﻠﻰ ﷲ‪.‬‬
‫‪ ‬أﻧﺎ ﻋﻠﯾ ك اﺗﻛ ل ‪ :‬ﺻ ﺣﯾﺢ أن ﻋ دوه ﻣ ﺎھر وﻣﺧﺿ رم وھ و إﺑﻠ ﯾس اﻟ ذي ﯾﺳ وق اﻟﻧ ﺎس‬
‫ﺿده وﺧﺻوﺻﺎ أن داود ﻗﺗل ﺟﻠﯾﺎت )‪١‬ﺻم‪ (٢١‬وﻛﺎن ﺳﺑب ﻓﻲ ﺗرﻣل ﻛﺛﯾر ﻣن ﺷﻌب‬
‫ﺟت وﻓﻠﺳطﯾن ﻓﺷ ﻌر ﺑ ﺎﻟﺧوف وﺗظ ﺎھر ﺑ ﺎﻟﺟﻧون ﻟﻛﻧ ﮫ اﺗﻛ ل ﻋﻠ ﻰ ﷲ اﻟ ذي ﯾ ؤﻣن ﺑ ﮫ‬
‫واﻟذي ﯾﺣﺑﮫ ﻟﮭذا ﻛﺎﻧت اﻟﻧﺻرة‪.‬‬
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 ‫‪"َ ‬ﷲ ُ أ َﻓْ َﺗﺧِرُ ﺑ ِﻛَﻼ َ ِﻣ ِﮫ‪ .‬ﻋَﻠ َﻰ ﷲِ ﺗ ََوﻛﱠﻠْتُ ﻓَﻼ َ أ َﺧَ ﺎفُ ‪ .‬ﻣ ََﺎذا ﯾَﺻْ َﻧ ُﻌ ُﮫ ﺑ ِﻲ اﻟْ َﺑﺷَرُ ؟" ‪-:‬‬
‫‪ ‬ﯾﻔﺗﺧر ﻣﻌﻠﻣﻧﺎ داود اﻟﻧﺑﻲ ﻟﯾس ﺑﻧﻔﺳﮫ ﺑل ﺑﺎ واﻻﺗﻛﺎل ﻋﻠﻰ ﻛﻼﻣﮫ ووﺻﺎﯾﺎه وﻋﻠﻰ ﷲ‬
‫ﻧﻔﺳﮫ وﻣن ﺧﻼل ﺻﻠواﺗﮫ ﯾﻌرف ﻛل أﺣد أن ﷲ ﻣﻌﮫ ﯾﺣﯾﺎ ﻣﻌﮫ وﯾﺣﯾﺎ ﻓﯾﮫ‪.‬‬
‫‪ ‬ﻓﻼ ﯾﺧﺎف ﻣن ﺑﺷر أي ﻣن ﻟﺣم ودم أي اﻟﺟﺳداﻧﯾﯾن اﻟذﯾن ﻻ ﯾﻌرﻓ ون ﷲ وﯾﻘﺻ د ﺑﮭ م‬
‫اﻟﻐرﺑﺎء اﻟﻔﻠﺳطﯾﻧﯾﯾن اﻟذﯾن ﻟﯾس ﻟﮭم إﻟ ﮫ ﺣﻘﯾﻘ ﻲ ﻣﺛ ل ﷲ ﻓﻠﮭ ذا ﻻ ﯾﺧ ﺎف ﻣﻣ ﺎ ﯾﺻ ﻧﻌﮫ‬
‫اﻟﺟﺳداﻧﯾون أي اﻟﺑﺷر ﻷن أﻓﻌﺎﻟﮭم ﻣن ذواﺗﮭم وﻟﯾﺳت ﻣﻌﻣوﻟﺔ ﺑﺎ اﻟ ذي ﯾﻌرﻓ ﮫ داود‬
‫وﯾﺗﻛل ﻋﻠﯾﮫ ﻓﻠﮭذا ﯾﺛق ﺑﻧﺻرﺗﮫ ﻟﮫ‪.‬‬
‫َﻓْﻛَﺎرھِمْ ﺑ ِﺎﻟﺷﱠرﱢ " ‪-:‬‬
‫‪ " ‬اﻟْ ﯾ َْومَ ﻛُﻠ ﱠ ُﮫ ﯾُﺣَ رﱢ ﻓ ُونَ ﻛَﻼ َﻣِﻲ‪.‬ﻋَﻠ َﻲﱠ ﻛُل ﱡ أ ِ‬
‫‪ ‬ﯾﺑ ﯾن داود اﻟﻧﺑ ﻲ اﻧﺷ ﻐﺎل ﺷ ﺎول وﻣ ن ﻣﻌ ﮫ ﺑﺎﻟﺷ ر ﻧﺎﺣﯾﺗ ﮫ ط وال اﻟوﻗ ت )اﻟﯾ وم ﻛﻠ ﮫ(‬
‫ﺑﺎﻟﻛﻼم واﻷﻓﻛﺎر‪.‬‬
‫‪ ‬وھﻧ ﺎ ﻧﺑ وة ﻋ ن ﻋﻣ ل اﻟﯾﮭ ود ﻋﻠ ﻰ رﺑﻧ ﺎ ﯾﺳ وع ﺣ ﯾن ﺗﺟﺳ د ﻗ ﺎﻟوا ﻋﻧ ﮫ ھ ﺎدم اﻟﮭﯾﻛ ل‬
‫وﺑﺎﻧﯾﮫ ﻓﻲ ‪ ٣‬أﯾﺎم ﻣﻊ أﻧﮫ ﻗﺎل اھدﻣوا )أﻧﺗم( ھذا اﻟﮭﯾﻛل وأﻧﺎ اﺑﻧﯾﮫ ﻓﻲ ‪ ٣‬أﯾﺎم وﻗﺎل ھذا‬
‫ﻋن ھﯾﻛل ﺟﺳده‪ ،‬وﻗﺎﻟوا ﻋﻧﮫ ﺑﺑﻌﻠزﺑول رﺋﯾس اﻟﺷ ﯾﺎطﯾن ﯾﺧ رج اﻟﺷ ﯾﺎطﯾن واﻋﺗﺑ روه‬
‫ﻣﺟدف إذ اﻋﺗﺑروا أﻧﮫ وھو إﻧﺳﺎن ﯾﺳﺎوي ﻧﻔﺳﮫ ﺑﺎ )ﯾو ‪.(٥‬‬
‫‪ ‬ﺧط ط رؤﺳ ﺎء اﻟﻛﮭﻧ ﺔ ﻻﺗﮭ ﺎم رﺑﻧ ﺎ ﯾﺳ وع ﺑﻛﯾ ل ﻣ ن اﻻﺗﮭﺎﻣ ﺎت ﻓ ﻲ ﻣﺣﺎﻛﻣﺗ ﮫ ﻓ ﺎﺗﮭﻣوه‬
‫ﺑﺎﻵﺗﻲ ‪-:‬‬
‫‪ .١‬ﯾﻌﻠم ﺗﻌﺎﻟﯾم ﺳرﯾﺔ )ﺣﻧﺎن(‪.‬‬
‫‪ .٢‬ﯾﮭدم اﻟﮭﯾﻛل ﻓﻲ ‪ ٣‬أﯾﺎم وﯾﺑﻧﯾﮫ‪.‬‬
‫‪ .٣‬أﻧﮫ ﻣﻠك‪.‬‬
‫‪ .٤‬أﻧﮫ ﺳﺎوى ﻧﻔﺳﮫ ﺑﺎ )اﺑن اﻟﻣﺑﺎرك ﻛﻘول ﻗﯾﺎﻓﺎ(‪.‬‬
‫‪ ‬ﻓﺈن ﻛﺎﻧوا ﻓﻌﻠوا ھذا ﻣﻊ رﺑﻧﺎ ﯾﺳوع ﻓﻘد ﻓﻌﻠوا ھذا أﯾﺿﺎ ﺑﺎﻟﻛﻧﯾﺳﺔ واﻟرﺳل إذ اﺗﮭﻣوھم‬
‫ﺑﺎﻵﺗﻲ ‪-:‬‬
‫‪ .١‬أﻧﮭم ﯾﺟﻠﺑوا دم رﺑﻧﺎ ﯾﺳوع ﻋﻠﯾﮭم‪.‬‬
‫‪ .٢‬أﻧﮭم أﺗﺑﺎع ذﻟك اﻟﻣﺿل ‪.‬‬
‫‪ .٣‬اﻟﻣﺳﯾﺣﯾﺔ ﺑدﻋﺔ وﺿﻼل‪.‬‬
‫‪ .٤‬ﻗﺗﻠوا ﻣﻌظم اﻟرﺳل اﻟــ ‪.١٢‬‬
‫‪ " ‬ﯾَﺟْ َﺗ ِﻣﻌُونَ ‪ ،‬ﯾَﺧْ ﺗَﻔ ُونَ ‪ ،‬ﯾُﻼ َﺣِظُونَ ﺧُطُواﺗِﻲ ِﻋﻧْ َدﻣَﺎ ﺗَرَ ﺻﱠ دُوا ﻧَﻔْﺳِ ﻲ" ‪-:‬‬

‫‪٢٩‬‬
‫أﺻﺑﺣت اﻟﻌداوة ﺗؤدي إﻟﻰ ﻋﻣل اﺟﺗﻣﺎﻋﺎت ﺳرﯾﺔ ﺣﺗﻰ ﯾﺗﺗﺑﻌوا أﺛﺎر داود أو ھﻲ داﺋﻣ ﺎ‬
‫ﺗﻌﻣل ﻣن اﻷﺷرار ﻟﺗﺗﺑﻊ أﺛﺎر اﻟﺻدﯾﻘﯾن ﻓﺈﻧﮭم ﻟﮭم ھ دف واﺣ د ھ و اﺻ طﯾﺎد اﻟﺻ دﯾﻘﯾن‬
‫وﻣوﺗﮭم واﻟﺧﻼص ﻣﻧﮭم إﻟﻰ اﻷﺑد‪.‬‬
‫ﺷﻌُوبَ ﯾَﺎ َﷲ ُ" ‪-:‬‬
‫ب أ َﺧْ ﺿِ ِﻊ اﻟ ﱡ‬
‫‪ " ‬ﻋَﻠ َﻰ إ ِﺛْ ﻣِﮭِمْ ﺟَ ِﺎزھِمْ ‪.‬ﺑ ِﻐَ ﺿَ ٍ‬
‫‪ ‬ﯾظ ن اﻷﺷ رار أن اﻟﺷ ر ﻗ وة ﻓ ﻼ ﯾﮭ ﺎﺑون أﺣ د وﻻ ﺣﺗ ﻰ اﻟﻣ وت وﯾﻘوﻟ ون أﻧﮭ م ﻋﻘ دوا‬
‫ﺗﻌﺎھد ﻣﻊ اﻟﻣوت )إش‪.(١٥ :٢٨‬‬
‫‪ ‬ﻟﻛﻧﮭم ﻻ ﯾﺣﺗﻣﻠون ﻏﺿب ﷲ ﻓﻣن ﯾﺳﺗطﯾﻊ أن ﯾﻘف أﻣﺎم ﷲ اﻟدﯾﺎن اﻟﻌﺎدل؟!‬
‫‪ ‬ﻓﻼ ﯾﻛون اﻷﺷرار ﻓﻲ ﺳﻼم إذ ھم ﻓﻲ ﺛورة داﺋﻣﺔ ﻻ ﯾﻌرﻓون اﻟراﺣﺔ وﻻ ھدوء اﻟﻘﻠب‪.‬‬
‫‪َ " ‬ﺗ َﯾﮭَﺎﻧِﻲ رَ اﻗَ ﺑْتَ ‪ .‬اﺟْ ﻌَل ْ أ َﻧْتَ ُدﻣُوﻋِﻲ ﻓِﻲ ِزﻗﱢ َك‪ .‬أ َ ﻣَﺎ ھِﻲَ ﻓِﻲ ﺳِ ِﻔْر َك ؟" ‪-:‬‬
‫‪ ‬ﯾﺑﺣث اﻷﺷرار ﻋن اﻟﺑﺎر ﻟﯾﺧﻠﺻوا ﻣﻧﮫ ﺑﯾﻧﻣﺎ ﯾﮭﺗم ﺑ ﮫ ﷲ ﻷﺟ ل ﺧﻼﺻ ﮫ ﻓﯾ رى دﻣوﻋ ﮫ‬
‫ﻓﺗﻛون رﺻﯾد ﻟﻠﺑﺎر ﻓﻲ اﻷﺑدﯾﺔ‪.‬‬
‫‪ ‬ﻛﺎﻧت ھﻧﺎك ﻋﺎدة ﻗدﯾﻣﺔ ﺑﺄن ﯾﺣﺗﻔظ اﻹﻧﺳﺎن ﺑﻘوارﯾر ﺣﺟﻣﮭﺎ ﻣن ‪ ٦ - ٣‬ﺑوﺻﺔ ﯾﺣ ﺗﻔظ‬
‫ﺑﮭﺎ ﺑدﻣوﻋﮫ وﺗدﻓن ﻣﻌﮫ ﺣﺗﻰ ﯾﺗذﻛره ﷲ ﻋن ﺣزﻧﮫ ﻓﻲ اﻟﻌﺎﻟم وﺑﺎﻟﺗﺎﻟﻲ ﺗﻛون ﺷﻔﯾﻊ ﻟﮫ‬
‫ﻋﻧ د ﻣوﺗ ﮫ ﻓ ﻲ دﯾﻧوﻧﺗ ﮫ ھﻛ ذا ﻛ ﺎن داود ﯾﻘ ول "اﺟﻌ ل دﻣ وﻋﻲ ﻓ ﻲ زق ﻋﻧ دك"‬
‫)ﻣز‪.(٨ :٥٦‬‬
‫ھذا ﻗَدْ ﻋَ ﻠِﻣْ ُﺗ ُﮫ ﻷ َنﱠ ﷲ َ ﻟِﻲ" ‪-:‬‬ ‫‪ " ‬ﻓِﻲ ﯾ َْو ٍم أ َدْ ﻋُو َك ﻓِﯾ ِﮫ‪َ .‬‬
‫أي ﻓﻲ ﯾوم اﻟﺷر ﯾوم ھﯾﺟﺎن اﻷﻋ داء ﻋﻠ ﻰ اﻹﻧﺳ ﺎن اﻟ ذي ﯾﺣ ب ﷲ ﻻ ﯾﺟ د ﺳ وى ﷲ‬
‫ﻣﻠﺟﺄ وﺣﺻن ﻟﮫ ﯾﺗﻌﻠم أن ﷲ ﻟﮫ ﻓﻘط أي ھو ﻣﺧﻠﺻﮫ وﻣﻠﺟﺄه‪.‬‬
‫‪"َ ‬ﷲ ُ أ َﻓْ َﺗﺧِرُ ﺑ ِﻛَﻼ َ ِﻣ ِﮫ‪.‬اﻟرﱠ بﱡ أ َﻓْ َﺗﺧِرُ ﺑ ِﻛَﻼ َ ِﻣ ِﮫ" ‪-:‬‬
‫‪ ‬ﯾﻔﺗﺧ ر اﻷﺷ رار ﺑﺷ رھم وﺧﺑ ﺛﮭم وﺣﻛﻣ ﺗﮭم اﻟﺑﺷ رﯾﺔ أﻣ ﺎ اﻟﺻ دﯾق ﯾﻔﺗﺧ ر ﺑﻛ ﻼم ﷲ‬
‫ووﺻﺎﯾﺎه أي ﯾﻔﺗﺧر ﺑﺎ ﻧﻔﺳﮫ وﺑﻣﺣﺑﺗﮫ واﻟﺗﺻﺎﻗﮫ ﺑﮫ‪.‬‬
‫‪ ‬اﺳﺗﺧدم ﻧﻔس اﻷﻟﻔﺎظ ﻣ رﺗﯾن ﻟﻛ ن اﻷول )أﻟ وھﯾم( أي ﻗ درة ﷲ واﻟﺛ ﺎﻧﻲ اﻟ رب )ﯾﮭ وه(‬
‫أي ﺳﻛﻧﻰ ﷲ وﺳ ط ﺷ ﻌﺑﮫ ﻓ ﺎ ﻋظ ﯾم ﻻ ﻣﺛﯾ ل ﻟ ﮫ وﻟﻛ ن ﺟﻣﺎﻟ ﮫ وﺳ ط ﺷ ﻌﺑﮫ وﺳ ﻛﻧﺎه‬
‫وﺳطﮭم‪.‬‬
‫‪ " ‬ﻋَﻠ َﻰ ﷲِ ﺗ ََوﻛﱠﻠْتُ ﻓَﻼ َ أ َﺧَ ﺎفُ ‪ .‬ﻣ ََﺎذا ﯾَﺻْ َﻧ ُﻌ ُﮫ ﺑ ِﻲ اﻹ ِﻧْﺳَﺎنُ ؟" ‪-:‬‬
‫ﻣﺎذا ﯾﺻﻧﻊ اﻹﻧﺳﺎن ﻣن ﺷرور ﺿد اﻟﺑ ﺎر؟ ﻻ ﯾﺳ ﺗطﯾﻊ أن ﯾﻔﻌ ل ﺷ ﯾﺋﺎ ﻷن اﻟﺑ ﺎر ﯾﺗوﻛ ل‬
‫ﻋﻠ ﻰ ﷲ ﻓﻣ ن ﯾﺳ ﺗطﯾﻊ أن ﯾﻘ ف أﻣ ﺎم ﻣ ن ﯾﺗﻛ ل ﻋﻠ ﻰ ﷲ ؟! ﻓ ﺈن ﻣ ؤاﻣرة اﻷﺷ رار‬
‫وﻛﻼﻣﮭم وﻧﻣﯾﻣﺗﮭم ﻛﻠﮭﺎ ﺗﺻﺑﺢ ھﺑﺎء ﺗذرﯾﮫ اﻟرﯾﺢ وﺗﺷﺗﺗﮫ‪.‬‬
‫‪ " ‬ا َﻟﻠ ﱠﮭُمﱠ‪ ،‬ﻋَﻠ َﻲﱠ ﻧُذُورُ َك‪ .‬أ ُوﻓِﻲ َذﺑَﺎﺋِﺢَ ﺷُﻛْ ٍر ﻟ َ َك" ‪-:‬‬
‫‪٣٠‬‬
‫ﻗدم اﻟﻣرﺗل ﻧذورا وذﺑﺎﺋﺢ ﺷﻛر أي ﺳﻼﻣﺔ أي ﯾﻘ دم ذﺑﯾﺣ ﺔ اﻟﺗﺳ ﺑﯾﺢ واﻟﺷ ﻛر ھ ذه ھ ﻲ‬
‫ﻧذوره ﻷﺟل ﺧﻼص ﷲ ﻟﮫ ﻣن أﻋداﺋﮫ )ﻣز‪.(٦٦ :١٣‬‬
‫ت‪.‬ﻧَﻌَ مْ‪َ ،‬و ِرﺟْ ﻠ َﻲﱠ ﻣِنَ اﻟزﱠ ﻟ َ ِق‪ ،‬ﻟِﻛَ ﻲْ أ َﺳِ ﯾرَ ﻗ ُ دﱠا مَ ﷲِ‬
‫‪ " ‬ﻷ َ ﱠﻧ َك ﻧَﺟﱠ ﯾْتَ ﻧَﻔْﺳِ ﻲ ﻣِنَ اﻟْ ﻣ َْو ِ‬
‫ُور اﻷ َﺣْ ﯾَﺎءِ " ‪-:‬‬ ‫ﻓِﻲ ﻧ ِ‬
‫‪ ‬ﷲ أﻧﻘذ داود وﺑدﻻ ﻣﺎ ﯾﺳﯾر ﻓﻲ طرﯾق ظﻼل اﻟﻣوت وﺗﻧزﻟق رﺟﻠﮫ إﻟ ﻰ أﺳ ﺎﻓل اﻟﺟﺣ ﯾم‬
‫ﺟﻌﻠﮫ ﯾﺳﻠك ﻓﻲ ﻧور اﻷﺣﯾﺎء روﺣﯾﺎ ﻓﻲ ﻧ ور وﺟ ﮫ ﷲ اﻟ ذي ﯾﺷ رق ﻋﻠﯾ ﮫ ﺑﻧ ور اﻟﺣﯾ ﺎة‬
‫اﻷﺑدﯾﺔ ورﺟﺎء اﻟﺣﯾﺎة ﻣﻊ ﷲ ﻓﻲ اﻷﺑدﯾﺔ‪.‬‬
‫‪ ‬ﻗدم داود ﺗﺳﺑﯾﺣﮫ ﻛذﺑﯾﺣﺔ ﻷﺟل ﺧ ﻼص ﷲ ﻟ ﮫ وﺟﻌﻠ ﮫ ﯾﺳ ﯾر ﻓ ﻲ ﻧ ور اﻟﺣﯾ ﺎة ﻗ دام ﷲ‬
‫ﺣﺗﻰ ﯾدﺧل ﻧور اﻟﺣﯾﺎة اﻷﺑدﯾﺔ‪.‬‬
‫‪‬‬
‫ﻣزﻣور ‪٥٧‬‬

‫ﻣذھﺑﺔ ﻋﻠﻰ اﻟﻌﻣد ﺣﯾن ھرب داود ﻣن ﺷﺎول ﻓﻲ اﻟﻣﻐﺎرة‬

‫ﻧﺑوات ﻋن ﻋﻧوان اﻟﺻﻠﯾب وﻧﺻرة رﺑﻧﺎ ﯾﺳوع ﻋﻠﻰ إﺑﻠﯾس ﺑﺎﻟﺻﻠﯾب‬
‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫)‪ (١‬ﻣﻧﺎﺳﺑﺔ اﻟﻣزﻣور ‪ :‬ھﻲ وﻗوع ﺷﺎول ﻓﻲ ﯾد داود ﻓﻲ اﻟﻣﻐﺎرة وﻗد ﺗﻛرر ھ ذا ﻣ رﺗﯾن‬
‫ﻓﻲ ﻣﻐﺎرﺗﯾن ﻓﻲ ﻣﻐﺎرة ﻋدﻻم )‪١‬ﺻم‪ ،(٥ -١ :٢٢‬وﻓﻲ ﻣﻐﺎرة ﻋ ﯾن ﺟ دي )‪١‬ﺻ م‪:٢٤‬‬
‫‪.(٢٢ -١‬‬
‫)‪ (٢‬ﻧﺑوات اﻟﻣزﻣور ‪-:‬‬
‫‪ .١‬أﻋﻠن ﻋ ن ﻋﻠ ﺔ اﻟﺻ ﻠﯾب وھ ﻲ اﻟﻌﻧ وان اﻟ ذي ﻛﺗﺑ ﮫ ﺑ ﯾﻼطس ﻋﻠ ﻰ ﻋ ود اﻟﺻ ﻠﯾب‬
‫)ﯾﺳوع اﻟﻣﺳﯾﺢ ﻣﻠك اﻟﯾﮭود(‪.‬‬
‫‪ .٢‬ﻧﺻرة رﺑﻧﺎ ﯾﺳوع ﻋﻠﻰ إﺑﻠﯾس )ﻓﻲ اﻟﻌﻧوان ﻟﻠﻣزﻣور ﺑﻘوﻟﮫ إﻟﻰ اﻟﻧﮭﺎﯾﺔ(‪.‬‬
‫‪ .٣‬ﺗﺟﺳد اﻟﻛﻠﻣﺔ وإﺧﻔﺎء ﻻھوﺗﮫ ﻋن إﺑﻠﯾس ﻛﻣﺎ ﻓﻲ ﻣﻐﺎرة‪.‬‬
‫‪ .٤‬ﺻﻠب رﺑﻧﺎ ﯾﺳوع ﯾﻌﻠن ﻓﯾض رﺣﻣﺗﮫ‪.‬‬
‫‪ .٥‬ﺗﻼﻗﻲ اﻟرﺣﻣﺔ واﻟﺣق ﻓﻲ اﻟﺻﻠﯾب‪.‬‬
‫‪ .٦‬ﻣﻘﺎوﻣﺔ اﻷﺷرار ﻟﻠﻣﺧﻠص‪.‬‬
‫‪ .٧‬ﺻﻌود رﺑﻧﺎ ﯾﺳوع ‪.‬‬
‫‪ .٨‬ﺑﺎﻟﺻﻠﯾب ﯾﺣطم اﻟﺷﯾطﺎن‪.‬‬
‫‪ .٩‬ﺑﺎﻟﺻﻠﯾب ﺗﻣﺗﻊ ﺑروح ﷲ واھب اﻟﺛﺑﺎت واﻟﺗﺳﺑﯾﺢ‪.‬‬
‫‪٣١‬‬
 ‫‪ .١٠‬ﺑﺎﻟﺻﻠﯾب أﺗت اﻷﻣم وﺻﺎرت ﺿﻣن طﻐﻣﺔ اﻟﻣﺳﯾﺣﯾﯾن‪.‬‬
‫‪ .١١‬ﺑﺎﻟﺻﻠﯾب ﺻﺎرت اﻷﻣم ﺳﺣﺎﺑﺎ ﻣرﺗﻔﻌﺎ إﻟﻰ اﻟﺳﻣﺎء‪.‬‬
‫‪ ‬اﻟﻌﻧوان ‪ " :‬ﻹﻣﺎم اﻟﻣﻐﻧﯾن‪ .‬ﻋﻠﻰ ﻻ ﺗﮭﻠك‪ .‬ﻣذھﺑﺔ ﻟداود ﻋﻧدﻣﺎ ھ رب ﻣ ن ﻗ دام ﺷ ﺎول‬
‫ﻓ ﻲ اﻟﻣﻐ ﺎرة‪ ،‬أو" إﻟ ﻰ اﻟﺗﻣ ﺎم ﻻ ﺗﮭﻠ ك ﻛﺗ ﺎﺑ ﺔ ﻋﻠ ﻰ اﻟﻌﻣ د ﻟ داود ﺣ ﯾن ھ رب ﻣ ن وﺟ ﮫ‬
‫ﺷﺎول إﻟﻰ اﻟﻣﻐﺎرة"‪:‬‬
‫‪ .١‬ﻣذھﺑﺔ ﻋﻠﻰ اﻟﻌﻣد ‪ :‬أي ﻛﺗﺑت ﻋﻠﻰ أﻋﻣدة ﻣذھﺑﺔ‪.‬‬
‫‪ .٢‬ﻻ ﺗﮭﻠك ‪ :‬ﻋﺑﺎرة ﺗﻌﻧﻲ ﻋدة اﻓﺗراﺿﺎت ‪-:‬‬
‫‪ -١‬أﻧﮭﺎ ﻋﻠﻰ وزن ﻗطﻌﺔ ﺗﺳﻣﻰ ﻻ ﺗﮭﻠك ﻣن اﻟﻧﺎﺣﯾﺔ اﻟﻣوﺳﯾﻘﯾﺔ‪.‬‬
‫‪ -٢‬أو ﻧوع ﻣن اﻵﻻت اﻟﻣوﺳﯾﻘﯾﺔ‪.‬‬
‫‪ -٣‬ﻟﻛ ن ﯾؤﻛ د اﻵﺑ ﺎء أﻧﮭ ﺎ ﺗﻌﻧ ﻲ ﺑﻌ دم ھ ﻼك ﺷ ﺎول رﻏ م وﻗوﻋ ﮫ ﺑ ﯾن ﯾ دي داود ﻓ ﻲ‬
‫اﻟﻣﻐﺎرة‪.‬‬
‫‪ .٣‬إﻟﻰ اﻟﺗﻣﺎم ‪ :‬ﺗﺷﯾر إﻟﻰ ﻧﺑوة اﻟﺗﺟﺳ د واﻟﺧ ﻼص اﻟ ذي أﺗﻣ ﮫ رﺑﻧ ﺎ ﯾﺳ وع ﻋﻠ ﻰ اﻟﺻ ﻠﯾب‬
‫أﻧﮫ ﻛﺎﻣﻼ‪ ،‬وھو ﻋﻧوان اﻟﺻﻠﯾب اﻟذي ﻛﺗﺑﮫ ﺑﯾﻼطس )ﯾﺳوع اﻟﻣﺳﯾﺢ ﻣﻠك اﻟﯾﮭود( ﻓ ﺈن‬
‫ﻛﺎن اﻟﯾﮭود طﺎﻟﺑﯾن ھﻼك رﺑﻧﺎ ﯾﺳوع ﻟﻛن ھو طﻠب ﻧﺟﺎﺗﮭم‪.‬‬
‫‪ .٤‬اﻟﻣﻐﺎرة واﻟﮭروب ‪ :‬ﺗﺷﯾر اﻟﻣﻐﺎرة إﻟ ﻰ ﺗﺟﺳ د ﷲ اﻟﻛﻠﻣ ﺔ ﺣﯾ ث أﺧﻔ ﻰ ﻻھوﺗ ﮫ ﻓ ﻲ ھ ذا‬
‫اﻟﻧﺎﺳوت ﻋن إﺑﻠﯾس وھذا ﻛﻣﺎ ﯾرى ﻣﻌﻧﺎھﺎ اﻟﻘدﯾس أوﻏﺳطﯾﻧوس‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﻳر ‪-:‬‬
‫‪ " ‬اِرْ ﺣَ ﻣْﻧِﻲ ﯾَﺎ َﷲ ُ ارْ ﺣَ ﻣْ ﻧِ ﻲ‪ ،‬ﻷ َ ﱠﻧ ُﮫ ﺑ ِ َك اﺣْ َﺗ َﻣ تْ ﻧَﻔْﺳِ ﻲ‪َ ،‬وﺑ ِظِ ل ﱢ ﺟَ ﻧَﺎﺣَ ْﯾ َك أ َﺣْ َﺗ ِﻣ ﻲ‬
‫إ ِﻟ َ ﻰ أن ﺗَﻌْ ﺑُرَ اﻟْ ﻣَﺻَﺎﺋِبُ " ‪-:‬‬
‫‪ o‬طﻠ ب داود اﻟرﺣﻣ ﺔ ﻣ رﺗﯾن ﻓﯾ ﮫ إﺷ ﺎرة إﻟ ﻰ طﻠ ب اﻟﯾﮭ ود واﻷﻣ م ﻟﻠﺧ ﻼص ﺑواﺳ طﺔ‬
‫اﻻﺣﺗﻣﺎء ﻓﻲ ﺟﻧﺎﺣﻲ اﻟﺻﻠﯾب‪.‬‬
‫‪ o‬طﻠب داود اﻟرﺣﻣﺔ ﻣرﺗﯾن ﻟﺗﺄﻛﯾد اﺣﺗﯾﺎﺟﮫ ﻛﺈﻧﺳﺎن ﯾﺣﯾط ﺑﮫ اﻟﻌ دو وﻻ ﯾﻛ ون ﻟ ﮫ ﺣﻣﺎﯾ ﺔ‬
‫إﻻ ﺧﻼل ظﻼل ﺟﻧﺎﺣﻲ ﷲ وھﻲ اﻟﻧﺑوات وﻋﮭود اﻵﺑﺎء أﻣﺎ ﻓﻲ اﻟﻌﮭد اﻟﺟدﯾ د ﻓ ﻼ ﯾﻌ ود‬
‫اﻟظل ﺑل ﺟﻧﺎﺣﻲ ﷲ ﻧﻔﺳﮭﻣﺎ وھﻣﺎ اﻟرﺣﻣﺔ واﻟﻌدل ووﺻﺎﯾﺎه‪.‬‬
‫‪ o‬ھ ﻲ ﻧﺑ وة ﻋ ن ﺿ م رﺑﻧ ﺎ ﯾﺳ وع ﻓ ﻲ ﻛﻧﯾﺳ ﺗﮫ ﻛ ل اﻟﻌ ﺎﻟم ﻛﻣ ﺎ ﻗ ﺎل ﻷورﺷ ﻠﯾم أﻧ ﮫ ﻣﺛ ل‬
‫اﻟدﺟﺎﺟﺔ اﻟﺗﻲ ﺗﺿم ﺗﺣت ﺟﻧﺎﺣﯾﮫ ﻛل اﻟﻌﺎﻟم ﻷﺟل ﺧﻼﺻﮭم‪.‬‬
‫‪ o‬واﻟﺟﻧﺎﺣﯾن ھﻣﺎ اﻵﻻم واﻟﻘﯾﺎﻣﺔ أو ﺑﺎﻵﻻم واﻟرﺟﺎء‪.‬‬
‫‪ ‬ﻓﻘد ﻛﺎن رﺑﻧﺎ ﯾﺳوع ھو اﻟﻣﺧﻠص ﻓﮭو ‪-:‬‬
‫‪ .١‬اﻟرﺳﺎم اﻟذي ﻋدل ﺻورة اﻹﻧﺳﺎن وأﻋﺎدھﺎ إﻟﻰ رﺳﻣﮭﺎ اﻷول‪.‬‬
‫‪٣٢‬‬
 ‫‪ .٢‬ھو اﻟطﺑﯾب اﻟذي ﺟﺎء ﻟﯾﺷﻔﻲ اﻟﺑﺷرﯾﺔ ﻣن ﻣرض اﻟﺧطﯾﺔ‪.‬‬
‫‪ .٣‬وھو اﻟراﻋﻲ اﻟذي ﺟﺎء ﻟﺧﻼص اﻟﺧروف اﻟﺿﺎل‪.‬‬
‫‪ .٤‬ھو اﻟﻣﮭﻧدس اﻟذي ﯾﻌﯾد ﺑﻧﺎء اﻟﺑﺷر ﻷﺟل ﺧﻼﺻﮭم‪.‬‬
‫‪ ‬أ"َﺻْ رُخُ إ ِﻟ َﻰ ﷲِ اﻟْﻌَ ﻠِﻲﱢ ‪ ،‬إ ِﻟ َﻰ ﷲِ اﻟْ ﻣُﺣَ ﺎﻣِﻲ ﻋَ ﻧﱢﻲ" ‪-:‬‬
‫ھﻧﺎ ﺻرخ داود اﻟﻧﺑﻲ إﻟﻰ اﻟرب اﻟﻌﻠﻲ اﻟذي ﻻ ﯾوﺟد أﻋﻠﻰ ﻣﻧﮫ ﻓﮭو أﻋﻠﻰ ﻣن ﻛ ل ﺑﻧ ﻲ‬ ‫‪‬‬
‫اﻟﺑﺷر وﻣن اﻟﺳﻣوات ﻧﻔﺳﮭﺎ وھو اﻟﻣﺣﺎﻣﻲ ﻋﻧﺎ ﺑل وﻣﺧﻠﺻ ﻧﺎ اﻟ ذي ﯾﺧﻠ ص ﻟ ﯾس ﻣ ن‬
‫اﻟﺿﯾق ﻓﻘط ﺑل ﻣن اﻟﺧطﯾﺔ‪.‬‬
‫وھﻧﺎ ﻧﺑوة ﻋن ﺻراخ اﻟﺑﺷرﯾﺔ اﻟﺗﻲ ﻻ ﺗ رى أﺣ د ﺑ ﺎرا إﻻ ﷲ وﺣ ده وھ و وﺣ ده اﻟ ذي‬ ‫‪‬‬
‫أرﺳ ل اﺑﻧ ﮫ اﻟوﺣﯾ د ﻟﯾﺧﻠﺻ ﻧﺎ وﯾرﺣﻣﻧ ﺎ ﻣ ن ﺷ ر إﺑﻠ ﯾس اﻟ ذي اﻟﺗﺻ ق ﺑﻧ ﺎ ﻓﺻ ﺎر ھ و‬
‫اﻟﻣﺣ ﺎﻣﻲ ﻋﻧ ﺎ ﻟﮭ ذا ﺳ ﻣﻲ اﻟ روح اﻟﻘ دس اﻟ ذي أﺧ ذﻧﺎه ﺑﺳ ﺑب ﻓ داء رﺑﻧ ﺎ ﯾﺳ وع‬
‫اﻟﺑﺎراﻛﻠﯾت أي اﻟﻣﺣﺎﻣﻲ اﻟذي ﯾﺷﻔﻊ ﻓﯾﻧﺎ ﺑﺄﻧﺎت ﻻ ﯾﻧطق ﺑﮭﺎ )رو‪.(١٦ :٨‬‬
‫ﻓﻠﮭذا ﺟ ﺎء ﻣﺧﻠﺻ ﻧﺎ وﺗﺟﺳ د وﺻ ﻠب ﺑﻣﺷ ورة اﻟﯾﮭ ود اﻟﻣﻧ ﺎﻓﻘﯾن ﺣﺗ ﻰ ﯾﮭﻠ ك اﻟﺷ ﯾطﺎن‬ ‫‪‬‬
‫وﯾﺧﻠص اﻟذﯾن أﺳرھم ﻛ ل ھ ذه اﻟﺳ ﻧﯾن وﯾطﻠ ق أﺳ رى اﻟرﺟ ﺎء إﻟ ﻰ اﻟﻔ ردوس وﯾﻌ ود‬
‫ﺑﮭم إﻟﻰ وطﻧﮭم اﻷﺻﻠﻲ ﺑﻌ دﻣﺎ ﻏُ ﻠ ق واﻓﺗﺗﺣ ﮫ ﺑ دﺧول آدم وﺣ واء واﻟﻠ ص اﻟﯾﻣ ﯾن ﻣ ﻊ‬
‫ﺟﻧس آدم اﻟذي ﻛﺎن ﯾﻧﺗظر رﺑﻧﺎ ﯾﺳوع‪.‬‬
‫وﻗﺎم وﺻﻌد إﻟﻰ اﻟﺳ ﻣوات وأرﺳ ل ﻟﻧ ﺎ اﻟﻣﻌ زي اﻟ ذي ﯾﺣ ﺎﻣﻲ وﯾ داﻓﻊ ﻋﻧ ﺎ ﯾﺻ رخ ﺑﻣ ﺎ‬ ‫‪‬‬
‫ﻧﺣﺗﺎﺟﮫ ﻣن ﻗوة ﻷﻧﻧﺎ ﻻ ﻧﻌرف ﺑﻣﺎذا ﻧﺻﻠﻲ أﻣﺎ اﻟروح اﻟﻘدس ﯾرﺷدﻧﺎ إﻟﻰ ﺟﻣﯾﻊ اﻟﺣ ق‬
‫وﺑﮭذا اﺣﺗﻣﯾﻧﺎ ﻣن ظﻠم إﺑﻠﯾس اﻟطﺎﻏﯾﺔ‪.‬‬
‫ﺻ ﻧِﻲ‪ .‬ﻋَ ﱠﯾ رَ اﻟ ﱠ ذِي َﯾ َﺗ َﮭ ﱠﻣ ُﻣﻧِ ﻲ‪.‬ﯾُرْ ﺳِ ل ُ ﷲ ُ رَ ﺣْ َﻣ َﺗ ُﮫ‬
‫‪ " ‬ﯾُرْ ﺳِ ل ُ ِﻣ نَ اﻟﺳﱠ ﻣَﺎءِ َوﯾُﺧَ ﻠ ﱢ ُ‬
‫َوﺣَ ﻘﱠ ُﮫ"‪-:‬‬
‫‪ ‬ﻟﻣ ﺎ رأى ﷲ اﻵب ﻣ ﺎ أﺻ ﺎب اﻟﺑﺷ رﯾﺔ ﺗ راءف ﻋﻠﯾﮭ ﺎ ﺑرﺣﻣﺗ ﮫ ﺑﺳ ﺑب ﺿ ﻌف طﺑﯾﻌﺗﮭ ﺎ‬
‫ﻟﻛﻧﮫ ﻋﺎدل ﻓﻘدم اﺑﻧﮫ اﻟوﺣﯾد ﻓداء ﻋﻧﺎ ﺣﺗﻰ ﯾﺣﻘق رﺣﻣﺗﮫ ﻟﻧﺎ وﻋدﻟ ﮫ ﺑﺗﻘ دﯾم اﺑﻧ ﮫ ﻓ داء‬
‫ﻋﻧ ﺎ ﺣﺗ ﻰ ﻻ ﯾﻌ ود ﯾﻌﯾ ر اﻟﺷ ﯾطﺎن اﻟﺑﺷ ر وﯾ ﺗﮭﻣﮭم ﺑ ﺄﻧﮭم ﺧط ﺎة رﻏ م أﻧ ﮫ ھ و اﻟ ذي‬
‫أوﻗﻌﮭم ﻓﻲ ﺷﺑﺎﻛﮫ ﻓﻘد ﺑرر ﷲ اﻟﺑﺷرﯾﺔ ﺑﺷروط اﺳﺗﺣﻘﺎﻗﺎت اﻟﺧﻼص‪.‬‬
‫‪ ‬ﻟﻘد أﻋﻠن رﺑﻧﺎ ﯾﺳوع أﻧﮫ ھو اﻟطرﯾق واﻟﺣ ق واﻟﺣﯾ ﺎة أي ھ و اﻟﺣ ق أي اﻟﻌ دل وأﯾﺿ ﺎ‬
‫أﻋﻠن ﻓﻲ )ﯾو‪ (١٦ :٣‬أن ﷲ اﻵب ﺑذل اﺑﻧﮫ ﺣﺗﻰ أن ﻛل ﻣ ن ﯾ ؤﻣن ﺑ ﮫ ﺗﻛ ون ﻟ ﮫ ﺣﯾ ﺎة‬
‫أﺑدﯾﺔ‪ ،‬وﻋرف طرﯾﻘﺔ ﻣوﺗﮫ وھ ﻲ اﻟﺻ ﻠﯾب ﻷﻧ ﮫ ﻷﺟﻠ ﮫ ﺟ ﺎء ﻟﮭ ذا ﻗ ﺎل ﻟﻠﯾﮭ ود اﻧﻘﺿ وا‬
‫ھذا اﻟﮭﯾﻛل وأﻧﺎ أﻗﯾﻣﮫ ﻓ ﻲ ‪ ٣‬أﯾ ﺎم‪ ،‬وﻋﻠ ق ﻣﻌﻠﻣﻧ ﺎ ﯾوﺣﻧ ﺎ ﻋﻠ ﻰ ھ ذا ﻗ ﺎﺋﻼ أﻧ ﮫ ﻗ ﺎل ھ ذا‬

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‫ﻋﻠﻰ ھﯾﻛل ﺟﺳده ﻓﮭو ﺑﻌ دﻣﺎ ﺻ ﻧﻊ ﺗطﮭﯾ را ﻣ ن ﺧطﺎﯾﺎﻧ ﺎ ﺻ ﻌد إﻟ ﻰ اﻟﺳ ﻣوات وأرﺳ ل‬
‫روﺣﮫ اﻟﻘدوس ﻟﻧﺎ ﻟﯾﻛون ﻣﺣﺎﻣﯾﺎ ﻋﻧﺎ‪.‬‬
‫‪ " ‬ﻧَﻔْﺳِ ﻲ َﺑ ﯾْنَ اﻷ َﺷْ ﺑَﺎلِ ‪ .‬أ َﺿْ َطﺟﻊُ َﺑ ﯾْنَ اﻟْ ُﻣ ﱠﺗﻘِ دِﯾنَ َﺑﻧِ ﻲ آدَمَ ‪.‬أ َﺳْ ﻧَﺎ ُﻧﮭُمْ أ َﺳِ ﻧ ٌﱠﺔ‬
‫َﺎض" ‪-:‬‬ ‫)ﺣراب( َوﺳِ ﮭَﺎمٌ‪َ ،‬وﻟِﺳَﺎ ُﻧﮭُمْ ﺳَ ﯾْفٌ ﻣ ٍ‬
‫‪ ‬ھﻧﺎ ﯾﺗﻛﻠم ﻋن ﻣﺣﺎﺻرة داود ﺑواﺳ طﺔ ﺟﻧ ود ﺷ ﺎول إذ وﺟ د ﺷ ﺎول ﻓ ﻲ اﻟﻣﻐ ﺎرة وﻛ ﺎن‬
‫ﻣﻣﻛﻧﺎ أن ﯾﻘﺗﻠﮫ ﻟﻛﻧﮫ ﻟم ﯾﻔﻌل ﻓﺷﺑﮭﮭم ﻓﻲ ﻛﻼﻣﮭم ﻛﺄﻧﮭم ﻟﮭﯾب ﻣﻠﺗﮭب وأﺳ ﻧﺎﻧﮭم ﺳ ﮭﺎم‬
‫ﺣراب وﻟﺳﺎﻧﮭم ﺳﯾف ﻣﺎﺿﻲ‪.‬‬
‫‪ ‬ﻟﻛن أﯾﺿﺎ ھ ذه ﻧﺑ وة ﻋ ن اﻟﻘ ﺑض ﻋﻠ ﻰ رﺑﻧ ﺎ ﯾﺳ وع إذ ﻛ ﺎن اﻟﯾﮭ ود ﻣ ن رؤﺳ ﺎء ﻛﮭﻧ ﺔ‬
‫وﻛﺗﺑ ﺔ وﻓرﯾﺳ ﯾﯾن وﺟﻧ ود اﻟﮭﯾﻛ ل ﻣﺛ ل ﻟﮭﯾ ب ﻧ ﺎر وﻣ ؤاﻣراﺗﮭم ﺑواﺳ طﺔ أﺳ ﻧﺎﻧﮭم ﻣﺛ ل‬
‫رؤوس ﺳﮭﺎم ﺗﺟرح ﻋن ﺑﻌد وﻟﺳﺎﻧﮭم ﻣﺛل ﺳﯾف ﯾﻘﺗل ﻋن ﻗرب‪.‬‬
‫‪ ‬ﻟﻛن ھﯾﮭﺎت أن ﺗﺣﺎول اﻟﺳﺣب ﺿد اﻟﺷﻣس واﻟﺳﯾف واﻟرﻣﺎح ﺿد اﻟﻘوي ﻓﻘد أرھ ﺑﮭم‬
‫رﺑﻧﺎ ﯾﺳوع ﻋﻧدﻣﺎ أﺗوا ﻟﻠﻘﺑض ﻋﻠﯾﮫ ﺑﻘوﻟﮫ ﻣن ﺗطﻠﺑ ون؟ ﻗ ﺎﻟوا ﯾﺳ وع اﻟﻧﺎﺻ ري ﻓﻘ ﺎل‬
‫ﻟﮭم أﻧ ﺎ ھ و ﻓﺳ ﻘطوا ﻋﻠ ﻰ اﻷرض ھ ؤﻻء اﻟﻣﺗ ﺂﻣرون ﺑﺄﺳ ﻧﺎﻧﮭم وﻟﺳ ﺎﻧﮭم ﺳ ﻘطوا ﻣ ﻊ‬
‫أﻧﮭم ﻣﺳﻠﺣﯾن وﻣﻌﮭم ﺳﯾوف وﻋﺻﻲ وﻛﺄﻧﮭم ﻋﻠﻰ ﻟص ﻗد ﺧرﺟوا‪.‬‬
‫ض ﻣَﺟْ ُد َك" ‪-:‬‬ ‫ت‪.‬ﻟِﯾَرْ َﺗﻔِﻊْ ﻋَﻠ َﻰ ﻛُل ﱢ اﻷ َرْ ِ‬
‫َﺎوا ِ‬
‫‪ " ‬ارْ َﺗﻔ ِِﻊ اﻟﻠ ﱠﮭُمﱠ ﻋَﻠ َﻰ اﻟﺳﱠ ﻣ َ‬
‫‪ ‬ھﻧﺎ ﻧﺑوة واﺿﺣﺔ ﻋﻠ ﻰ ﺻ ﻌود رﺑﻧ ﺎ ﯾﺳ وع اﻟﻣﺳ ﯾﺢ ﺑﺎﻟﺟﺳ د إﻟ ﻰ اﻟﺳ ﻣوات ﺑﻌ دﻣﺎ أﺗ م‬
‫اﻟﺧﻼص ﻟﻧﺎ ﻋﻠﻰ اﻟﺻ ﻠﯾب ﻓ ﺎرﺗﻔﻊ ﺑﺎﻟﺟﺳ د ﻷﻧ ﮫ ﻣ ﺎﻟﺊ اﻟﺳ ﻣوات واﻷرض ﺑﻌ دﻣﺎ ظﮭ ر‬
‫ﺑﻌ د ﻗﯾﺎﻣﺗ ﮫ ‪ ١١‬ﻣ رة وﺻ ﻌد ﻣ ن اﻟﺷ رق ﻣ ن ﻋﻠ ﻰ ﺟﺑ ل اﻟزﯾﺗ ون وھ و ﻣﻣﺟ د ﺑﺟﺳ د‬
‫اﻟﻘﯾﺎﻣﺔ وأﺧذﺗﮫ ﺳﺣﺎﺑﺔ ﻋن أﻋﯾن اﻟﺗﻼﻣﯾذ‪.‬‬
‫‪ ‬ﻓﮭﻧﺎ ﯾﺗﻛﻠم ﻋن ﻣﺟده اﻟذي ارﺗﻔﻊ إﻟﻰ أﻋﻠﻰ اﻟﺳﻣوات اﻟﺗﻲ ﯾﺳﻛن ﻓﯾﮭﺎ وﻋن اﻷرض‪.‬‬
‫‪ ‬وھ و ﺑﺻ ﻌوده ﻛﺣﺎﻣ ل ﻟﻧﺎﺳ وت أﺧ ذه ﻣ ن اﻟﻌ ذراء اﻟﻘدﯾﺳ ﺔ ﻣ رﯾم إﻟ ﻰ اﻟﺳ ﻣوات ھ و‬
‫ﺻ ﻌوده ﻛﻧﺎﺋ ب ﻋﻧ ﺎ ﻷﻧ ﮫ ﻟ م ﯾﻛ ن ﻧ زول أﻛﺛ ر ﻣﻣ ﺎ ﻧزﻟ ت اﻟطﺑﯾﻌ ﺔ اﻟﺑﺷ رﯾﺔ إذ ﻧزﻟ ت‬
‫ﺑﺧطﺎﯾﺎھ ﺎ إﻟ ﻰ اﻟﺟﺣ ﯾم وھ و ﻧ زل إﻟﯾﮭ ﺎ ﻋﻧ د ﻣوﺗ ﮫ ﻋﻠ ﻰ اﻟﺻ ﻠﯾب ﺑروﺣ ﮫ اﻹﻧﺳ ﺎﻧﯾﺔ‬
‫اﻟﻣﺗﺣ دة ﺑﻼھوﺗ ﮫ وأﺻ ﻌدھﺎ إﻟ ﻰ اﻟﻔ ردوس أﻣ ﺎ ﺳ ﻣﺎء اﻟﺳ ﻣوات ﻓﮭ ﻲ ﺑﻌ د اﻟﻣﺟ ﻲء‬
‫اﻟﺛﺎﻧﻲ ﻟﻠدﯾﻧوﻧﺔ‪.‬‬
‫َﻛَﺔ ﻟِﺧَ َط َواﺗِﻲ‪ .‬اﻧْﺣَ َﻧ تْ ﻧَﻔْﺳِ ﻲ‪ .‬ﺣَ ﻔَ رُوا ﻗ ُ دﱠاﻣِﻲ ﺣُ ﻔْ رَ ةً ‪ .‬ﺳَ ﻘَطُوا ﻓِ ﻲ‬
‫ﺷﺑ ً‬ ‫‪َ " ‬ھ ﱠﯾ ﺄ ُوا َ‬
‫َوﺳَطِ ﮭَﺎ"‪:‬‬
‫‪ ‬ﺑﺎﻟﻧﺳ ﺑﺔ ﻟ داود اﻟﻧﺑ ﻲ ﻓﻘ د ﺟ ﺎء إﻟﯾ ﮫ ﺷ ﺎول وﻛ ل ﺟﻧ وده واﺿ ﻌﯾن ﺧططﮭ م ﻟﺗﺣطﯾﻣ ﮫ‬
‫ورﻣوا ﺷﺑﺎﻛﮭم ﻻﺻطﯾﺎده واﻧﺣﻧت ﻧﻔس داود‪ ،‬ﺣﻔروا ﺣﻔر ﻟﯾﺳ ﻘط ﻓﯾﮭ ﺎ وﻟﻛ ن إذ وﻗ ﻊ‬
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‫ﺷ ﺎول ﻓ ﻲ اﻟﺷ ﺑﺎك اﻟﺗ ﻲ ﻧﺻ ﺑﮭﺎ وﻓ ﻲ اﻟﺣﻔ ر اﻟﺗ ﻲ ﺣﻔرھ ﺎ إذ وﻗ ﻊ ﻣ رﺗﯾن ﻓ ﻲ ﯾ د داود‬
‫وھذا اﻟﻣزﻣور ﯾﺗﻛﻠم ﻋن واﺣدة ﻣﻧﮭم‪.‬‬
‫‪ ‬أﻣﺎ ﻛﻼم اﻟﻣزﻣور ﻓﻠ ﮫ ﻧﺎﺣﯾ ﺔ ﻧﺑوﯾ ﺔ إذ ﺧ دع إﺑﻠ ﯾس اﻟﺟ ﻧس اﻟﺑﺷ ري وﺳ ﻘط دﺑ ر رﺑﻧ ﺎ‬
‫ﯾﺳوع ﺧدﻋﺔ ﻟﻠﺷﯾطﺎن وھﻲ ﺗﺟﺳده ﻓﻛﺎن اﻟﺟﺳد ﺷﺑﻛﺔ وﺣﻔرة ﻹﺑﻠﯾس أن ﯾﺟرب رﺑﻧﺎ‬
‫ﯾﺳوع وإن ﯾﻘﯾم اﻟدﻧﯾﺎ ﺿده ﺣﺗﻰ ﺻﻠﺑﮫ اﻟرؤﺳﺎء واﻟﻛﮭﻧﺔ وأرﻏﻣ وا اﻟﺣ ﺎﻛم اﻟروﻣ ﺎﻧﻲ‬
‫ﻋﻠ ﻰ ذﻟ ك ﻟﻛ ن ﻟﻣ ﺎ ﺗﻣ ت ﺛ ورﺗﮭم وﺻ ﻠﺑوا رﺑﻧ ﺎ ﯾﺳ وع ﻣ ﺎت ﺑﺎﻟﺟﺳ د ﻓ ذھﺑت روﺣ ﮫ‬
‫اﻹﻧﺳ ﺎﻧﯾﺔ اﻟﻣﺗﺣ دة ﺑﻼھوﺗ ﮫ إﻟ ﻰ اﻟﺟﺣ ﯾم وأﺳ ر إﺑﻠ ﯾس وﻗﯾ ده وأطﻠ ق اﻟﻣﺳ ﺑﯾﯾن ﻣ ن‬
‫اﻟﺟﺣ ﯾم إﻟ ﻰ اﻟﻔ ردوس ھﻛ ذا ﺻ ﺎر اﻟﺟﺳ د ﺷ ﺑﻛﺔ وﺣﻔ رة ﻹﺑﻠ ﯾس ﻓوﻗ ﻊ ھ و ﻓﯾﮭ ﺎ ﻷﻧ ﮫ‬
‫ﺧدع اﻟﺟﻧس اﻟﺑﺷري‪.‬‬
‫‪ ‬ﻓﻛﺛﯾرﯾن ﯾﺧططوا ﺑﺎﻟﺷر ﻟﻛﻧﮭم ﯾﻘﻌوا ﻓﯾﮫ ﻣﺛﻠﻣﺎ ﺧطط ھﺎﻣﺎن ﻟﻣردﺧﺎي ﺑﺎﻟﺻﻠب وﺻﻠب‬
‫ھﺎﻣﺎن ﻋﻠﻰ ﻧﻔس اﻟﺻﻠﯾب اﻟذي ھﯾﺄه ﻟﻣردﺧﺎي‪.‬‬
‫‪ ‬وﻓﻲ اﻟﺗﺎرﯾﺦ أن ﺷﺧص ﯾدﻋﻰ ﺟوﻟﺗﯾن اﺧﺗرع اﻟﻣﻘﺻ ﻠﺔ ﻻﺳ ﺗﺧداﻣﮭﺎ ﻹﻋ دام اﻟﻣﺣﻛ وم‬
‫ﻋﻠﯾﮭم وﺣﻛم ﻋﻠﯾﮫ ھو ﺟوﻟﺗﯾن ﺑﺎﻹﻋدام‪.‬‬
‫‪" ‬ﺛَﺎﺑ ِتٌ ﻗَﻠْﺑ ِﻲ ﯾَﺎ َﷲ ُ‪ ،‬ﺛَﺎﺑ ِ تٌ ﻗَﻠْﺑ ِﻲ‪.‬أ ُﻏَ ﻧﱢﻲ َوأ ُرَ ﻧﱢمُ " ‪-:‬‬
‫‪ ‬اﻟﻘﻠب اﻟﺛﺎﺑت ھو ﯾﻌﻧﻲ اﻟﺛﻘﺔ اﻟﻛﺎﻣﻠﺔ ﻓﻲ ﷲ‪.‬‬
‫‪ ‬اﻟﻌدو ﯾﻌد اﻟﺷﺑﺎك وداود اﻟﻧﺑﻲ ﯾﻌد ﻗﻠﺑﮫ ﻻﺣﺗﻣﺎل ﻣﺎ ﯾﺄﺗﻲ ﺑﮫ اﻟﻌدو ﻋﻠﯾﮫ‪.‬‬
‫‪ ‬ﯾﻌ د ﻗﻠﺑ ﮫ ﺑ ﺄن ﯾﺳ ﺗﻘﺑل اﻟ روح اﻟﻘ دس اﻟ ذي ﯾﺟﻌﻠ ﮫ ﯾ رﻧم وﯾﺳ ﺑﺢ ﻛﻣ ﺎ ﻗ ﺎل اﻟﻘ دﯾس‬
‫أﺛﻧﺎﺳﯾوس اﻟرﺳوﻟﻲ‪.‬‬
‫‪ ‬داﺋﻣﺎ ﻣﻌﻠﻣﻧﺎ داود ﯾﺑدأ ﻣزﻣوره ﺑﻣﻌﺎﻧﺎة وﯾﻧﺗﮭﻲ ﺑﺎﻟﺗﺳﺑﯾﺢ ﻟﻣﻌوﻧﺔ ﷲ ﻟﮫ‪.‬‬
‫‪ ‬ھ ذا اﻟﺟ زء ﻣ ن اﻟﻣزﻣ ور ﻣ ن آﯾ ﺔ ‪ ١١ - ٧‬ﯾﻣﺎﺛ ل اﻟﻣزﻣ ور )‪ (٥ -١ :١٠٨‬رﻏ م‬
‫اﺧﺗﻼف اﻟظروف‪.‬‬
‫‪ " ‬اﺳْ َﺗ ْﯾﻘ ِْظ ﯾَﺎ ﻣَﺟْ دِي! اﺳْ َﺗ ْﯾﻘِظِ ﻲ ﯾَﺎ رَ ﺑَﺎبُ َوﯾَﺎ ﻋُو ُد!أ َ ﻧَﺎ أ َﺳْ َﺗ ْﯾﻘِظُ ﺳَﺣَ رً ا" ‪-:‬‬
‫‪ ‬ﻛﻠﻣﺔ ﻣﺟدي ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳرﯾﺎﻧﯾﺔ ﺟﺎءت ﺑﻣﻌﻧﻰ ﻗﯾﺛﺎرة‪.‬‬
‫‪ ‬ﻛﺎن داود اﻟﻧﺑﻲ ﻛﻣﺎ ﺟﺎء ﻓﻲ اﻟﺗﻘﻠﯾد اﻟﯾﮭودي أﻧﮫ ﻛﺎن ﯾﺄﺧذ ﻣﻌﮫ ﻗﯾﺛﺎرﺗ ﮫ ﻓ ﻲ ﻛ ل ﻣﻛ ﺎن‬
‫ﺣﺗ ﻰ ﻓ ﻲ اﻟﮭ رب ﻣ ن ﺷ ﺎول وﻛ ﺎن ﻗﺑ ل أن ﯾﻌﻣ ل أي ﺷ ﻲء ﻓ ﻲ ﺑداﯾ ﺔ ﯾوﻣ ﮫ ﯾ رﻧم ﺑﮭ ﺎ‬
‫وﻛذﻟك ﻗﺑل ﻧوﻣﮫ‪.‬‬
‫‪ ‬اﻟرﺑﺎب ﺗﻌﻧﻲ اﻷﻋﻣﺎل اﻟروﺣﯾﺔ أو أﻋﻣﺎل اﻟﻧﻔس أﻣﺎ اﻟﻘﯾﺛﺎرة أو اﻟﻌود ھو ﻋﻣل اﻟﺟﺳ د‬
‫اﻟذي ﯾﺗﻧﺎﻏم ﻣﻊ ﻋﻣل اﻟروح‪.‬‬

‫‪٣٥‬‬
‫‪ ‬وﻷن ھذا اﻟﻣزﻣور ﻣﺳ ﯾﺎﻧﻲ أي ﯾﺧ ص اﻟﻣﺳ ﯾﺎ رﺑﻧ ﺎ ﯾﺳ وع ﻓﮭ و ﯾ ﺗﻛﻠم ﻋ ن ﻣﺟ د رﺑﻧ ﺎ‬
‫ﯾﺳ وع اﻟﻣﺻ ﺎﺣب ﻟﺗﺟﺳ ده اﻟ ذي ﺗرﻛ ز ﻓ ﻲ اﻟﻣﻌﺟ زات اﻟﺗ ﻲ ﻛﺎﻧ ت ﺗ ﺗم ﺑﻘ وة ﻻھوﺗ ﮫ‬
‫)اﻟرﺑﺎب( وﻧﺎﺳوﺗﮫ )اﻟﻘﯾﺛﺎرة(‪.‬‬
‫‪ ‬وﻓﯾ ﮫ إﺷ ﺎرة ﻟﻠﺗﺳ ﺑﯾﺢ ﺑﻘﯾﺎﻣ ﺔ اﻟ رب ﻣ ن ﺑ ﯾن اﻷﻣ وات إذ ﻗ ﺎم ﺑﻘ وة ﻻھوﺗ ﮫ وﺟﺳ ده‬
‫اﻟﻣﻣﺟد ﻓﺳﺑﺣﺗﮫ اﻟﻣﻼﺋﻛﺔ واﺗﻔﻘ ت ﻛ ل أﺻ وات اﻟﻧﺑ وات وﻛﺄﻧﮭ ﺎ ﺳ ﯾﻣﻔوﻧﯾﺔ راﺋﻌ ﺔ ﺗ ﺄﺗﻲ‬
‫إﻟﻰ اﻷذن ﻛﻣﺎ ﯾﻘول ﻟﺣن ‪. W nim nai cumvwnia `eqnhou `enama]j‬‬
‫ب ﯾَﺎ رَ بﱡ ‪ .‬أرَ ُﻧﱢمُ ﻟ َ َك َﺑﯾْنَ اﻷ ُ ﻣ َِم" ‪-:‬‬
‫ﺷﻌُو ِ‬
‫‪ " ‬أ َﺣْ َﻣ ُد َك َﺑﯾْنَ اﻟ ﱡ‬
‫‪ ‬ھﻧﺎ ﯾرى داود اﻟﻧﺑﻲ ﻋﺑر اﻟزﻣﺎن وﻗﺑل ‪ ١٠٠٠‬ﺳﻧﺔ ﻣن ﺗﺟﺳد رﺑﻧﺎ ﯾﺳوع إﺗﯾﺎن اﻷﻣ م‬
‫واﻟﯾﮭود ﻛﻧﯾﺳﺔ اﻟﻌﮭد اﻟﺟدﯾد ﻓﻠﮭذا ﺳﺑﺢ داود ﷲ ﺑﯾن اﻷﻣم ورﻧم ﻷﺟل اﻟﺧﻼص اﻟ ذي‬
‫أﺗﻣﮫ رﺑﻧﺎ ﯾﺳوع ‪.‬‬
‫‪ ‬ﺟﺎءت ﻛﻧﯾﺳﺔ اﻷﻣم وﻋﻠﯾﮭﺎ ﺗﺎج اﻟﻣﺟد ﻣن رﺑﮭﺎ وھو ﺻﻠﯾﺑﮫ وﻟﮭﺎ ﻗﻼدة ﻣﻐﻣوﺳ ﺔ ﺑ دم‬
‫رﺑﮭﺎ وﺟﺳده ﻓﻲ ﻓﻣﮭﺎ ﯾﻔوح ﺑراﺋﺣﺔ ﻋطرة وﺣذاء ﻓﻲ أرﺟﻠﮭ ﺎ ﻣ ن وﺻ ﺎﯾﺎ رب اﻟﻣﺟ د‬
‫)أف ‪) (٦‬ﻋن اﻟﻘدﯾس ﯾﻌﻘوب اﻟﺳروﺟﻲ(‪.‬‬
‫‪ ‬وﻛ ﺄن اﻟﻛﻧﯾﺳ ﺔ اﻟﻣﻛوﻧ ﺔ ﻣ ن أﻣ م وﯾﮭ ود ﺷ ﺎھدت داود ﯾﺳ ﺑﺢ اﻹﻟ ﮫ اﻟﻣﺗﺟﺳ د ﻓﺳ ﺑﺣﺗﮫ‬
‫ﻋﻠﻰ ﻓداﺋﮫ ﻗﺎﺋﻠﺔ ‪:‬‬
‫‪ Qwk te ;jom nem piwou nem pi`cmou nem piama\i ]a `ene\ `amhn .‬‬
‫ت‪َ ،‬وإ ِﻟ َﻰ اﻟْﻐَ ﻣ َِﺎم ﺣَ ﻘﱡ َك‪ .‬ارْ َﺗﻔِ ِﻊ اﻟﻠ ﱠ ُﮭ مﱠ ﻋَﻠ َ ﻰ‬
‫َﺎوا ِ‬
‫‪" ‬ﻷ َنﱠ رَ ﺣْ َﻣ َﺗ َك ﻗَدْ ﻋَظُ ﻣَتْ إ ِﻟ َﻰ اﻟﺳﱠ ﻣ َ‬
‫ض ﻣَﺟْ ُد َك" ‪-:‬‬ ‫ت‪ .‬ﻟِﯾَرْ َﺗﻔِﻊْﻋَﻠ َﻰ ﻛُل ﱢ اﻷ َرْ ِ‬ ‫َﺎوا ِ‬
‫اﻟﺳﱠ ﻣ َ‬
‫رﺣﻣﺔ ﷲ اﻟﺗﻲ ارﺗﻔﻌت إﻟﻰ اﻟﺳﻣوات وإﻟﻰ اﻟﻐﻣﺎم وﻣﺟده اﻟذي ارﺗﻔ ﻊ ﻋﻠ ﻰ اﻟﺳ ﻣوات‬
‫وﻋﻠ ﻰ ﻛ ل اﻷرض ھ و رﺑﻧ ﺎ ﯾﺳ وع اﻟﻘ ﺎﺋم ﻣ ن اﻷﻣ وات واﻟ ذي ﺻ ﻠب ﻋﻧ ﺎ وﺻ ﻌد ﻓ ﻲ‬
‫ﻣﺟده ﻓﺻﻌدت رﺣﻣﺗﮫ إﻟﻰ ﻋ رش اﻵب اﻟﺳ ﻣﺎوي ﺣﺗ ﻰ ﯾﻌ د ﻟﻛﻧﯾﺳ ﺗﮫ ﻣﻛ ﺎن ﻓ ﻲ ﻣﺟ ده‬
‫ﻛﻣﺎ أن ﷲ رﺣم اﻟﺑﺷر ﺑﺗﺟﺳده وﻧزوﻟﮫ ﻛذﻟك رﺣﻣﮭ م ﺑﺻ ﻠﺑﮫ وﺻ ﻌوده ﻋﻠ ﻰ اﻟﺻ ﻠﯾب‬
‫وﻗﯾﺎﻣﺗﮫ ﻣن اﻷﻣوات وﺻﻌوده ﺑﻣﺟد ﻋﻠﻰ ﻛل اﻷرض ﻣﻣﺟد اﻟﻛﻧﯾﺳﺔ اﻟﺗﻲ ﺳوف ﯾ ﺄﺗﻲ‬
‫ﻟﯾﺄﺧذھﺎ ﻣﻌﮫ ﻛﻌروس ﻟﻠﻣﺟد اﻟذي أﻋده ﻟﮭﺎ‪.‬‬
‫‪‬‬

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 ‫ﻣزﻣور ‪٥٨‬‬

‫ﻧﮭــﺎﯾﺔ اﻟﺷــر واﻷﺷــرار‬

‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ ‬ﻋﻧوان اﻟﻣزﻣور ‪ " :‬ﻹﻣﺎم اﻟﻣﻐﻧﯾن ﻋﻠﻰ ﻻ ﺗﮭﻠك ﻟداود ﻣذھﺑﺔ "‪-:‬‬
‫‪ -‬ﻻ ﺗﮭﻠك ‪ - ١ :‬ﻗد ﺗﻛون آﻟﺔ ﻣوﺳﯾﻘﯾﺔ‪.‬‬
‫‪ -٢‬أو ﻧﺷﯾد ﯾﻘﺎل ﻋﻠﻰ وزن اﻟﻣزﻣور‪.‬‬
‫‪ -٣‬أو ﻟﺣن ﻣوﺳﯾﻘﻲ أو ﺳﻠم ﻣوﺳﯾﻘﻲ ﯾﻘﺎل ﻣﻧﮫ اﻟﻣزﻣور‪.‬‬
‫‪ -‬ﻣذھﺑﺔ ‪ :‬أي ﺗﻛﺗب ﺑﺎﻟذھب ﻓﻲ اﻟﻐﺎﻟب ﻋﻠﻰ اﻷﻋﻣدة ﻛﺎﻟﻣزﻣور اﻟﺳﺎﺑق‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﻳر ‪-:‬‬
‫ت ﺗَﻘْ ﺿُونَ ﯾَﺎ َﺑﻧِﻲ آدَمَ ؟" ‪-:‬‬ ‫س َﺗﺗَﻛَﻠ ﱠﻣُونَ ‪ ،‬ﺑ ِﺎﻟْ ﻣُﺳْ َﺗﻘِﯾ َﻣ ﺎ ِ‬
‫‪‬أ "َﺣَ ﻘً ّ ﺎ ﺑ ِﺎﻟْﺣَ قﱢ اﻷ َﺧْ رَ ِ‬
‫‪ ‬اﻟﻛﻼم ھﻧﺎ ﻣوﺟﮫ ﻻﺣﺗﻣﺎﻟﯾن ﺣﺳب اﻟﻣﻧﺎﺳﺑﺔ ‪-:‬‬
‫‪ .١‬إﻣﺎ ھو ﻣوﺟﮫ ﻟﻣﺟﻠس ﻣﺷورة أﺑﺷﺎﻟوم وﻣﻌﮭم أﺧﯾﺗوﻓ ل أﻧﮭ م أﺑ رار ﺑﺎﻟﺷ ﻔﺎه وداﺧﻠﮭ م‬
‫ظﻠ م وﺗﺧط ﯾط ﻟﻼﻧﻘ ﻼب ﻋﻠ ﻰ داود واﻟﺣ رب ﺿ ده وﻗﺗﻠ ﮫ‪ ،‬ﻓﻔ ﻲ اﻟﺧ ﺎرج ظﮭ ر ﺑﻣﺣﺑ ﺔ‬
‫اﻟﻧﺎس واﻟداﺧل ﺗﺧطﯾط ﺿد داود‪.‬‬
‫‪ .٢‬أﻣﺎ اﻻﺣﺗﻣﺎل اﻟﺛﺎﻧﻲ ھو ﻣﺷﯾري ﺷﺎول إذ ﻓﻲ اﻟﺧﺎرج ﯾﻌﻠﻧوا أﻧﮭم ﯾﺣﻣﻠوا ﻋرش ﺷﺎول‬
‫وﻓﻲ اﻟداﺧل ﺗﺧطﯾط ﻟﻘﺗل داود‪.‬‬
‫‪ -‬ﻓﻠﮭذا ﺳﺄل داود ھ ل ﺣﻘ ﺎ ﺗﺗﻛﻠﻣ ون ﺑﺎﻟﻣﺳ ﺗﻘﯾم ﯾ ﺎ ﺑﻧ ﻲ آدم اﻟ ذﯾن ﺗوﺟ دون اﻟﯾ وم وﻏ دا‬
‫ﺗﻣوﺗون؟ أﻣﺎ داﺧﻠﮭم ﻋظﺎم أﻣوات واﺧﺗطﺎف وﻛل ﻧﺟﺎﺳﺔ ﻛﻣﺎ ﻗ ﺎل رﺑﻧ ﺎ ﯾﺳ وع ﻟﻠﻛﺗﺑ ﺔ‬
‫واﻟﻔرﯾﺳﯾﯾن‪.‬‬
‫ض ظُ ﻠْمَ أ َ ْﯾدِﯾﻛُمْ ﺗ َِزﻧُونَ " ‪-:‬‬ ‫ب ﺗَﻌْ ﻣَﻠ ُونَ ﺷُرُورً ا ﻓِﻲ اﻷ َرْ ِ‬ ‫‪ " ‬ﺑَل ْ ﺑ ِﺎﻟْﻘَﻠْ ِ‬
‫وﺑﺧﮭ م اﻟﻣرﺗ ل ﻋﻠ ﻰ أﻋﻣ ﺎﻟﮭم اﻟﺗ ﻲ ﺗﺑ دو ﺻ ﺎﻟﺣﺔ ﻟﻛ ن أﻣ رھم أن ﯾزﻧ وا ﻗﻠ وﺑﮭم ﻛﯾ ف‬
‫ﯾﻌﻣﻠوا اﻟﻌﻣل ھل ﺑﻔﻛر ﺻﺎﻟﺢ أم ﺷرﯾر ﻟﻛن ﯾﺑدو أﻧﮭم ﯾﻌﻣﻠوه ﺑﻔﻛر ﺷرﯾر‪.‬‬
‫اغ اﻷ َﺷْرَ ارُ ﻣِنَ اﻟرﱠ ﺣ ِِم‪ .‬ﺿَﻠ ﱡوا ﻣِنَ اﻟْ ﺑ َْط ِن‪ُ ،‬ﻣﺗَﻛَﻠ ﱢﻣِﯾنَ ﻛَ ِذﺑًﺎ" ‪-:‬‬ ‫‪ " ‬زَ َ‬
‫‪ -‬ﺗدل ھذه اﻟﻌﺑﺎرة ﻋﻠﻰ ﻣﻌرﻓﺔ ﷲ اﻟﻣﺳﺑﻘﺔ ﻟﻠﺑﺷر ﺳواء ﺳوف ﯾﻛرﺳوا ﺣﯾ ﺎﺗﮭم ﻣﺛ ل‬
‫إرﻣﯾ ﺎ )إر ‪ (٥ :١‬أو أﻧﮭ م ﺳ وف ﯾزوﻏ وا ﻋ ن ﷲ ﻟﻛ ن ﷲ ﻻ ﯾ رﻏم أﺣ د ﻋﻠ ﻰ ﺳ ﻠوك‬
‫ﻣﻌﯾن ﻓﺄﺳﺑﻘﯾﺔ ﻣﻌرﻓﺔ ﷲ ﻻ ﺗﻠﻐﻲ ﺣرﯾﺔ اﻹرادة اﻟﺑﺷرﯾﺔ‪.‬‬
‫‪ -‬وأﯾﺿﺎ ﺗدل ﻋﻠﻰ ﻣﯾراث اﻟﺑﺷر ﻟﻠﺷر ﻣن آدم ﻣﺑﺎﺷرة وﻟﮭذا ﯾﺣﺗﺎﺟوا إﻟﻰ ﻣﺧﻠص‪.‬‬

‫‪٣٧‬‬
‫‪ -‬ﯾﻘول اﻟ ﺑﻌض أن اﻟﻌﺑ ﺎرة إﺷ ﺎرة ﻋﻣ ﺎ ﺳ وف ﯾﺣ دث ﺑﻌ دﻣﺎ ﯾ ﺄﺗﻲ رﺑﻧ ﺎ ﯾﺳ وع وﯾﺧﻠ ص‬
‫اﻟﺑﺷ ر وﯾﺣ ل اﻟ روح اﻟﻘ دس ﻋﻠ ﻰ اﻟرﺳ ل وﯾﺗﻌﻣ د اﻟ ﺑﻌض ﻣ ن رﺣ م اﻟﻛﻧﯾﺳ ﺔ أﻧﮭ م‬
‫ﯾزوﻏون ﻋن ﻣن وﻟدﺗﮭم روﺣﯾﺎ ﺑﻌدﻣﺎ أﺧذوا ﻣﻌرﻓﺔ اﻟﺣق‪.‬‬
‫‪ -‬ھﻧ ﺎ أﯾﺿ ﺎ ﯾﺷ ﯾر ﻣﻌﻠﻣﻧ ﺎ داود اﻟﻧﺑ ﻲ إﻟ ﻰ ﻣﺷ ﯾري ﺷ ﺎول أو أﺑﺷ ﺎﻟوم اﻟ ذﯾن ﯾﺗﻛﻠﻣ ون‬
‫ﺑﺎﻟﺷر ﻋﻠﯾﮫ وھم أﺻﻼ ﻣن ﻧﺳل ﻓﺎﻋﻠﻲ اﻟﺷر أﺑﺎ ﻋن ﺟد‪.‬‬
‫ﺳ ﱡد أ ُذُ َﻧﮫُ‪ ،‬اﻟ ﱠ ذِي ﻻ َ ﯾَﺳْ َﺗﻣِﻊُ إ ِﻟ َ ﻰ‬
‫ِﺛْل ُ اﻟﺻﱢل ﱢ اﻷ َﺻَ مﱢ َﯾ ُ‬
‫‪ " ‬ﻟ َﮭُمْ ﺣُ ﻣ ٌَﺔ ﻣِﺛْل ُ ﺣُ َﻣ ِﺔ اﻟْﺣَ ﱠﯾﻣ ِﺔ‪.‬‬
‫اﻟْﺣُوا ِة اﻟرﱠ اﻗِﯾنَ رُﻗَﻰ ﺣَ ﻛ ٍِﯾم" ‪-:‬‬
‫ت َ‬ ‫ﺻَو ِ‬
‫ْ‬
‫‪ -‬ﺷﺑﮫ ﻣﻌﻠﻣﻧﺎ داود اﻟﻧﺑﻲ ﺷﺎول وﻣﺷﯾرﯾﮫ ﺑﺎﻟﺣﯾ ﺎت اﻟﺳ ﺎﻣﺔ اﻟﺗ ﻲ ﺗﻔﺗ ك ﻏﯾرھ ﺎ ﺑﺎﻟﺳ ﻣوم‬
‫)اﻟﺣﻣم( ﻷﻧﮫ ﯾﺗظﺎھر ﺑﺎﻟود ﻟﻛﻧﮫ ﯾﺿﻣر ﺷرا وﻗﺗﻼ ﻟداود‪.‬‬
‫‪ -‬وأﯾﺿﺎ ﺷﺑﮫ ﺷﺎول ﺑﺎﻟﺣﯾﺎت واﻟﺻل أي اﻟﺣﯾﺎت اﻟﺳﺎﻣﺔ ﻣﺛل اﻟــ ‪ cobra‬واﻟــ ‪adder‬‬
‫اﻟﺗﻲ ﻟﯾس ﻟﮭﺎ آذان أﺻﻼ ﻓ ﻼ ﺗﺳ ﻣﻊ ﻟﺻ وت اﻟﺣ واة وھ م ﻏﺎﻟﺑ ﺎ ﯾﻘطﻧ وا اﻟﮭﻧ د وﻣﺻ ر‬
‫وﺑﺎﻟﻧﺎي ﯾﺟﻌﻠوا اﻟﺣﯾﺎت اﻟﺳﺎﻣﺔ ﺗﺧرج ﻣ ن اﻟﺟﺣ ور اﻟﺻ ﺧرﯾﺔ ﺑواﺳ طﺔ إﺣﺳﺎﺳ ﮭﺎ ﻓ ﻲ‬
‫ﺟﻠدھﺎ ﺑذﺑذﺑﺎت اﻟﺻوت ﻟﻛﻧﮭﺎ ھﻲ ﻧﻔﺳﮭﺎ ﺻﻣﺎء وﯾﻧزع اﻟﺣواة ﻣﻧﮭﺎ اﻟﺳم‪ ،‬ﻟﻛن ﺷ ﺎول‬
‫وﻣﺷ ﯾرﯾﮫ ﻟ م ﯾﺳ ﻣﻊ ﻟﺻ وت ﷲ ووﺻ ﺎﯾﺎه وﻻ ﻟﺿ ﻣﯾره وﻟرﺣﻣﺗ ﮫ أو ﺷ ﻔﻘﺗﮫ ﻋﻠ ﻰ‬
‫اﻵﺧرﯾن اﻟﺣﻛﻣﺎء ﺑل ﯾظﻧوا أﻧﮭم ﺣﻛﻣﺎء ﻓﮭم ﺣﻛﻣﺎء ﻓﻲ اﻟﺷر وﻟ ﯾس ﻓ ﻲ اﻟﺧﯾ ر‪ ،‬ھﻛ ذا‬
‫ﺣﻛﻣﺔ اﻟﺣﯾﺔ اﻟﻘدﯾﻣﺔ اﻟﺷرﯾرة ﻗ ذﻓت ﺣﻣﺗﮭ ﺎ ﻓ ﻲ ﺣ واء ﺑﺗظﺎھرھ ﺎ ﺑﺎﻟﻣﺣﺑ ﺔ اﻟﺗ ﻲ ﺗﺣﻣ ل‬
‫ﺑداﺧﻠﮭﺎ ﺣﻣﺔ اﻟﻣوت‪.‬‬
‫‪ -‬ﻓﺷ ﺎول ﻟ م ﯾﺳ ﻣﻊ ﻷي ﺷ ﻲء ﯾﺣوﻟ ﮫ ﻋ ن ﺳ ﻣوﻣﮫ واﺿ طﮭﺎده ﻟ داود وﻻ ﻟ ﮫ رﻗﯾ ﺔ أو‬
‫ﺗﻌوﯾذة ﺳﺣرﯾﺔ ﺣﺗﻰ ﯾﮭرب ﻛﺎﻟﺛﻌﺑﺎن ﻣن ﻣطﺎردة داود إذ ﻻ ﯾوﺟد راﻗﻲ ﺣﻛﯾم ﯾﻌﻣل ﻟ ﮫ‬
‫ھذا )إر‪ ،١٧ :٨‬ﺟﺎ‪.(١١ :١٠‬‬
‫َﻓْواھ ِِﮭِم‪.‬اھْ ﺷِ مْ أ َﺿْ رَ اسَ اﻷ َﺷْ ﺑَﺎلِ ﯾَﺎ رَ بﱡ " ‪-:‬‬
‫‪" ‬ا َﻟﻠ ﱠﮭُمﱠ‪ ،‬ﻛَﺳﱢرْ أ َﺳْ ﻧَﺎ َﻧﮭُمْ ﻓِﻲ أ َ‬
‫‪ -‬اﻟﻔم واﻷﺳﻧﺎن واﻷﺿراس ﻗد ﺗﺳﺗﺧدم ﻟﻠﺧﯾر أو ﻟﻠﺷر ‪.‬‬
‫‪ -‬ھ ﻲ ﺗﻌﺑﯾ ر ﻋ ن ﻗ وى ﺷ ر اﻷﻋ داء ﻣﺛ ل اﻟﻣﻠﺣ دﯾن واﻟ وﺛﻧﯾﯾن واﻟﮭراطﻘ ﺔ إذ ﯾرﯾ دون‬
‫ﺗﻣزﯾق اﻟﻣؤﻣﻧﯾن ﻣﻊ إﯾﻣﺎﻧﮭم ﺑﻛﻼﻣﮭم أي ﺑﻠﺳﺎﻧﮭم ﻛﻣﺎ ﯾﻣزﻗوھم ﺑﺄﺳﻧﺎﻧﮭم ﻛﻣﺎ ﺑﺳﯾوف‬
‫وﺑﺄﺿراﺳﮭم ﻛﻣﺎ ﺑﺳﻛﺎﻛﯾن‪.‬‬
‫‪ -‬ھﻛذا أﻧﻘذ داود أﺣد اﻷﻏﻧﺎم ﻣن أﺳد ودب )‪١‬ﺻم‪.(٣٧ ،٣٦ :١٧‬‬
‫‪ -‬ھﻛذا ھﺷم رﺑﻧﺎ ﯾﺳوع ﻗوة أﺳﻧﺎن وأﻓواه اﻟ ذﯾن ﻗﺑﺿ وا ﻋﻠﯾ ﮫ إذ ﺳ ﻘطوا ﻋﻠ ﻰ اﻷرض‬
‫واﻟذﯾن ﻗﺎﻟوا اﺻﻠﺑﮫ اﺻﻠﺑﮫ ﻓﻘد ﺻُﻠب ھﺎزﻣﺎ ﻗوة إﺑﻠﯾس اﻟﺗﻲ أﺛﺎر ﺑﮭﺎ ھؤﻻء وﻗﯾده‪.‬‬

‫‪٣٨‬‬
‫‪ -‬وأﯾﺿﺎ ﻟﻠﻛﻧﯾﺳﺔ أﻓواه وﻟﺳﺎن وأﺳﻧﺎن وﺿروس ﻟﺗﻣزﯾق اﻟﺷر واﻟﮭرطﻘﺎت ﻣﺛﻠﻣﺎ ﻗ ﺎوم‬
‫اﻟﻘدﯾس أﺛﻧﺎﺳﯾوس اﻟرﺳوﻟﻲ اﻷرﯾوﺳﯾﺔ واﻟﻘدﯾس ﻛﯾرﻟس اﻟﻧﺳطورﯾﺔ‪.‬‬
‫‪ " ‬ﻟِﯾَذُوﺑُوا ﻛَﺎﻟْ ﻣَﺎءِ ‪ ،‬ﻟِ َﯾ ْذ َھﺑُوا‪ .‬إذا ﱠﻓَوقَ ﺳِ ﮭَﺎ َﻣ ُﮫ ﻓَﻠْ ﺗَﻧْبُ " ‪-:‬‬
‫ﻛﻠﻣﺎت اﻷﺷرار ﻣﺛل ﻣﺎء ﻣطر ﯾﺳﻘط ﻓﻲ أرض ﺻﺣراوﯾﺔ ﻓﺈن اﻟﺷﻣس اﻟﺣﺎرﻗﺔ ﺗﺟﻔﻔ ﮫ‬
‫وأﯾﺿﺎ ﻛﻠﻣﺎﺗﮭم ﻣﺛل اﻟذي ﯾﺻوب ھدف إذ ﯾﺷ د اﻟ وﺗر أﺳ ﻔل اﻟﺳ ﮭم ﻓ ﺈذ ﺑﺎﻟﺳ ﮭم ﯾﺛﺑ ت‬
‫أي ﻻ ﯾﺻﯾب ھدﻓﮫ ھﻛذا ﯾﻣﺣﻲ ﷲ ﺷر اﻷﺷرار واﻓﺗراﺳﮭم وﻋداوﺗﮭم‪.‬‬
‫‪ " ‬ﻛَ ﻣَﺎ ﯾَذُوبُ اﻟْﺣَ ﻠ َزُونُ ﻣَﺎﺷِ ﯾًﺎ‪.‬ﻣِﺛْل َ ﺳِ ﻘْطِ اﻟْ ﻣَرْ أ َ ِة ﻻ َ ﯾُﻌَﺎﯾ ِ ﻧُوا اﻟﺷﱠﻣْ سَ " ‪-:‬‬
‫أﻋط ﻰ ھﻧ ﺎ ﺗﺷ ﺑﯾﮭﯾن ھﻣ ﺎ اﻟﺣﻠ زون وھ و ﻣ ن اﻟﺣﯾواﻧ ﺎت اﻟﺑرﯾ ﺔ اﻟرﺧ وة اﻟﺗ ﻲ ﺗﻌ ﯾش‬
‫داﺧل اﻟﻘواﻗ ﻊ ﯾﻛ ون ﻟوﻧﮭ ﺎ أﺣﻣ ر أو ﺑ ﻼ ﻟ ون ھﻛ ذا ﯾ ذوب وﯾﺧﺗﺑ ﺊ اﻟﺣﺎﻗ دون وﯾﻛ ون‬
‫أﯾﺿ ﺎ ﻣﺛ ل ﺳ ﻘط اﻟﻣ رأة أي اﻟطﻔ ل اﻟﻣﯾ ت اﻟ ذي ﻻ ﺣﯾ ﺎة ﻟ ﮫ ﻷﻧ ﮫ ﺳ واء اﻟﺣﻠ زون أو‬
‫اﻟﺳﻘط ﻻ ﯾرون ﻧور اﻟﺷﻣس ﻷن اﻟﺣﻠزون ﯾﺧﺎف واﻟﺳﻘط ﻣﯾت‪.‬‬
‫‪ " ‬ﻗَ ﺑْل َ أن ﺗَﺷْ ﻌُرَ ﻗ ُ دُورُ ﻛُمْ ﺑ ِﺎﻟﺷ ْﱠوكِ ‪ ،‬ﻧِﯾﺋًﺎ أو ﻣَﺣْ رُوﻗًﺎ‪ ،‬ﯾَﺟْ رُﻓ ُﮭُمْ " ‪-:‬‬
‫‪ -‬ﺷﺑﮫ اﻟﻣﻘﺎوﻣﯾن ﻟداود ﺑﻘدر ﺗﺣﺗﮫ ﯾُﺷﻌل ﻧ ﺎر ﺑواﺳ طﺔ ﻧﺑ ﺎت ﺷ وﻛﻲ ﻓ ﺈن ﺻ وت ﺣرﯾ ق‬
‫اﻟﺷوك ﺻوﺗﺎ ﻣﻔزﻋ ﺎ ﯾﺣ دث ﻓرﻗﻌ ﺎت ﻟﻛ ﻧﮭم ﺣﺗ ﻰ ﻓ ﻲ ذﻟ ك رﻏ م أن راﺋﺣ ﺔ اﻟﻣ ﺄﻛوﻻت‬
‫ﺑﮭذه اﻟطرﯾﻘ ﺔ راﺋﺣ ﺔ ﺳ ﯾﺋﺔ ﻟﻠﻐﺎﯾ ﺔ ﻓ ﺈن ﻧ وء ﯾﮭ ب ﻣﺛ ل رﯾ ﺎح ﻋﺎﺗﯾ ﺔ ﺗطﻔ ﺊ ﻣ ﺎ أﻋ دوه‬
‫ﻟﻠﺣرﯾق‪.‬‬
‫‪ -‬ﻓﮭذا ﯾﺷﺑﮫ ﻗﻠب اﻟﻣﻘﺎوﻣﯾن اﻟذي ﯾرﯾد أن ﯾﺿ ﻊ اﻹﻧﺳ ﺎن اﻟﻌ دو ﻓ ﻲ إﻧ ﺎء ﺣﺗ ﻰ ﯾﺣرﻗ وه‬
‫ﺑﻧﺎر اﻟﺣﻘ د واﻟﺣﺳ د ﻟﻛ ن اﻟ رب ﯾﺟﻌ ل اﻟطﺑﯾﻌ ﺔ ﺗﻘ ﺎوﻣﮭم ﺗطﻔ ﺊ ﻧﯾ ران ﻏﺿ ﺑﮭم ﻓﺗﻔﺷ ل‬
‫ﺧططﮭم‪.‬‬
‫‪ -‬ﻟﻛن اﻹﻧﺳﺎن اﻟﻣﺣب ﯾﺿﻊ ﻓﻲ ﻗﻠﺑﮫ أن ﯾﺣرق اﻟﺷﮭوات ﻛﻣﺎ ﻓﻲ إﻧﺎء ﺑﺎﻟﻧﺎر‪.‬‬
‫‪ " ‬ﯾَﻔْرَ ُح اﻟﺻﱢ ﱢدﯾقُ إذا رَ أ َى اﻟﻧﱠﻘْ ﻣ ََﺔ‪ .‬ﯾَﻐْ ﺳِ ل ُ ﺧُ طُواﺗِ ِﮫ ﺑ ِ د َِم اﻟﺷﱢرﱢ ِﯾر" ‪-:‬‬
‫ﻓرح اﻟﺻدﯾق ﻷﺟل ﻋدل ﷲ اﻟذي ﯾﺟ ﺎزي ﺑﻧﻘﻣ ﺔ اﻟﺷ ر‪ ،‬أﻣ ﺎ ﻛﻠﻣ ﺔ ﯾﻐﺳ ل ﺧطواﺗ ﮫ ﺑ دم‬
‫اﻟﺷ رﯾر ﺟ ﺎءت ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ﯾﻐﺳ ل ﯾدﯾ ﮫ إذ ﻛﺎﻧ ت اﻟﻌ ﺎدة اﻟﻘدﯾﻣ ﺔ أن اﻟﻣﻠ ك‬
‫اﻟ ذي ﯾﻧﺗﺻ ر ﻓ ﻲ اﻟﺣ رب ﻛ ﺎن ﯾﻐﺳ ل ﯾدﯾ ﮫ ﻣ ن دم اﻟﻘﺗﻠ ﻰ ﻟﻛ ن ﻻ ﯾﻘﺻ د ھ ذه اﻟﻌ ﺎدة‬
‫اﻟوﺣﺷﯾﺔ ﻟﻛن ﻛﻣن اﺑﺗﻌد ﻋﻧﮫ ﺷر اﻷﺷرار ﻓﻧﻘﻰ ﺳﻠوﻛﮫ أﻛﺛر‪.‬‬
‫ض«"‬ ‫ﺎض ﻓِ ﻲ اﻷ َرْ ِ‬‫ﯾق ﺛَ َﻣ رً ا‪ .‬إ ِ ﱠﻧ ُﮫ ُﯾوﺟَ ُد إ ِﻟ ٌﮫ ﻗَ ٍ‬
‫‪َ " ‬وﯾَﻘ ُول ُ اﻹ ِﻧْﺳَ ﺎنُ ‪ » :‬إ ِنﱠ ﻟِﻠﺻﱢ ﱢد ِ‬
‫‪-:‬‬

‫‪٣٩‬‬
‫ﻋﻧدﻣﺎ ﯾﺟﺎزي ﷲ اﻟﺷر واﻟﺷرﯾر ﯾﺗﻛﻠم اﻟﻧﺎس أن اﻟﺻدﯾق ﻟﮫ ﺛﻣر روﺣﻲ ﻣن اﻟﻔﺿ ﺎﺋل‬
‫ﻛﺎﻟﺻ ﺑر ﻋﻠ ﻰ اﻟﺿ ﯾﻘﺎت واﻟوداﻋ ﺔ وﻋ دم ﻣﻘﺎﺑﻠ ﺔ اﻟﺷ ر ﺑﺎﻟﺷ ر وأن ﷲ ﻣوﺟ ود وھ و‬
‫ﻗﺎﺿﻲ اﻟﻣﺳﻛوﻧﺔ ﻷﻧﮫ ھو اﻟدﯾﺎن ﻓﺈﻧﮫ ﯾدﯾن اﻟﺷر وﯾﺟﺎزي ﻛل واﺣد ﺣﺳب أﻋﻣﺎﻟﮫ‪.‬‬
‫‪‬‬
‫ﻣزﻣور ‪٥٩‬‬

‫ﻣذھﺑﺔ ﻟداود ﻋﻧدﻣﺎ أرﺳل ﺷﺎول رﺳﻼ ﻟﻘﺗﻠﮫ‬

‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ ‬ﻗﺻﺔ اﻟﻣزﻣور ‪ :‬ھ و إرﺳ ﺎل ﺷ ﺎول رﺳ ل إﻟ ﻰ ﺑﯾ ت داود وإذ ﻛﺎﻧ ت ﻣﯾﻛ ﺎل اﺑﻧ ﺔ ﺷ ﺎول‬
‫زوﺟﺔ ﻟﮫ ﻓ ﻲ ذﻟ ك اﻟﺣ ﯾن ﻓﺳ ﺄﻟوا ﻋ ن داود ﻓﻘﺎﻟ ت ﻟﮭ م أﻧ ﮫ ﻣ رﯾض ﻟﻛﻧﮭ ﺎ أﻧزﻟﺗ ﮫ ﻣ ن‬
‫اﻟﺳور )‪١‬ﺻم‪ (١٢ :١٩‬ﻓظﻠوا اﻟﻠﯾل ﻛﻠﮫ ﻣﻧﺗظرﯾن ﻗﯾﺎﻣﮫ ﻟﻛﻧﮭم اﻛﺗﺷﻔوا ﺧدﻋ ﺔ ﻣﯾﻛ ﺎل‬
‫إذ أﻧﮭ ﺎ وﺿ ﻌت اﻟﺗ راﻓﯾم ﻋﻠ ﻰ ﺳ رﯾرھﺎ وﻛﺄﻧ ﮫ داود ﻓﻠﻣ ﺎ ھﻣ وا ﺑ ﺎﻟﻘﺑض ﻋﻠﯾ ﮫ وﺟ دوا‬
‫اﻟﺗراﻓﯾم ﻓﻌرﻓوا ﺧدﻋﺔ ﻣﯾﻛﺎل‪.‬‬
‫‪ ‬ﻋﻧوان اﻟﻣزﻣور ‪-:‬‬
‫‪ .١‬ﻻ ﺗﮭﻠك وﻛﻣﺎ ﻗﻠﻧﺎ ﺳﺎﺑﻘﺎ ھو إﻣﺎ ﻟﺣن ﻣﻌروف أو آﻟﺔ ﻣوﺳﯾﻘﯾﺔ أو ﺳﻠم ﻣوﺳﯾﻘﻲ‪.‬‬
‫‪ .٢‬ﻣذھﺑﺔ ﻟداود ﺗﺗرﺟم ﻧﻘش ﻣﻛﺗوب ﺑﺎﻟذھب ﻋﻠﻰ ﻋﻣود‪.‬‬
‫‪ .٣‬ﻋﻧدﻣﺎ أرﺳل ﺷﺎول رﺳل إﻟﻰ داود ﻟﯾﻘﺗﻠوه‪.‬‬
‫‪ -‬ﯾرى اﻟﻘ دﯾس أوﻏﺳ طﯾﻧوس أن اﻟ ﻧﻘش ھ و إﺷ ﺎرة ﻟﻣ ﺎ ﻗﯾ ل ﻋﻠ ﻰ ﻋﻧ وان ﺻ ﻠﯾب رﺑﻧ ﺎ‬
‫ﯾﺳوع أﻧﮫ ﻧﻘش ﻋﻠﯾ ﮫ )ﯾﺳ وع اﻟﻣﺳ ﯾﺢ ﻣﻠ ك اﻟﯾﮭ ود( ﺑﺎﻟﻌﺑرﯾ ﺔ واﻟﯾوﻧﺎﻧﯾ ﺔ واﻟروﻣﺎﻧﯾ ﺔ‬
‫وأﻧﮫ ﺑﮭذا ﻣﻠك ﻋﻠﻰ اﻟﻌﺎﻟم ﻛﻠﮫ ﺑﺎﻟﺻﻠﯾب‪.‬‬
‫‪ -‬ﻛﻣﺎ أن ﻗﺻﺔ ﻣﺣﺎﺻ رة رﺳ ل ﺷ ﺎول وﻗﯾ ﺎم داود وھرﺑ ﮫ ﺗﺷ ﯾر إﻟ ﻰ ﻗﯾﺎﻣ ﺔ رﺑﻧ ﺎ ﯾﺳ وع‬
‫ﻋﻧدﻣﺎ ﺣﺎﺻر ﻗﺑره اﻟﺣراس وﻛﺎن ھو ﻗﺎم رﻏم اﻟﺣراﺳﺔ‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﻳر ‪-:‬‬
‫ُﻘَﺎوﻣِﻲﱠ اﺣْ ِﻣﻧِﻲ" ‪-:‬‬
‫‪ ‬أ"َﻧْ ﻘ ِْذﻧِﻲ ﻣِنْ أ َﻋْ دَاﺋِﻲ ﯾَﺎ إ ِﻟﮭِ ﻲ‪ .‬ﻣِنْ ﻣ ِ‬
‫‪ ‬داﺋﻣﺎ داود ﯾﻠﺟﺄ إﻟ ﻰ ﷲ ﻓ ﻲ ﻛ ل ﺷ ﻲء ﻓﮭﻧ ﺎ ﯾطﻠ ب ﻣ ن ﷲ أن ﯾﻧﻘ ذه ﺣﺗ ﻰ وﻟ و دﺑ رت‬
‫ﻣﯾﻛﺎل ﻹﻧﻘﺎذه ﻟﻛن ﯾرى داود أن ﯾد ﷲ وراء إﻧﻘﺎذه وﻟﯾﺳ ت ﻣﯾﻛ ﺎل ھ ذه اﻟﺗ ﻲ اﺣﺗﻘرﺗ ﮫ‬
‫ﻓﻲ ﯾوم إﺣﺿﺎره ﺗﺎﺑوت اﻟﻌﮭد ورﻗﺻﮫ أﻣﺎﻣﮫ )‪٢‬ﺻم‪.(٢٠ :٦‬‬

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‫‪ ‬ﺟﺎءت ﻛﻠﻣﺔ اﺣﻣﻧ ﻲ ﻓ ﻲ اﻟﻌﺑرﯾ ﺔ ﺑﻣﻌﻧ ﻰ ارﻓﻌﻧ ﻲ ﻓ ﺈن ﻛ ﺎن ﺷ ﺎول أرﺳ ل رﺟ ﺎل أﻗوﯾ ﺎء‬
‫وﺑﺧط ﺔ ﻣﺣﻛﻣ ﺔ ﺣﺗ ﻰ ﻻ ﯾﻔﻠ ت داود ﻣ ﻧﮭم ﻟﻛ ن رأى داود أن ﷲ رﻓﻌ ﮫ ﻛﻣ ﺎ ﻓ ﻲ ﺑ رج‬
‫ﺣﺻﯾن ﻟن ﯾﺳﺗطﯾﻊ رﺳل ﺷﺎول أو ﻏﯾرھم اﻟوﺻول إﻟﯾﮫ‪.‬‬
‫‪ " ‬ﻧَﺟﱢ ﻧِﻲ ﻣِنْ ﻓَﺎ ِﻋﻠِﻲ اﻹ ِﺛْ ِم‪َ ،‬وﻣِنْ ِرﺟَ ﺎلِ اﻟ ﱢدﻣَﺎءِ ﺧَ ﻠ ﱢﺻْ ﻧِﻲ" ‪-:‬‬
‫‪ ‬ﯾطﻠ ب داود ﻣ ن ﷲ أن ﯾﻧﺟﯾ ﮫ ﻣ ن ﻓ ﺎﻋﻠﻲ اﻹﺛ م واﻟﻣﻘﺻ ود ﺑ ﮫ ھ و ﺷ ﺎول أﻣ ﺎ رﺟ ﺎل‬
‫اﻟدﻣﺎء اﻟذي ﯾطﻠب اﻟﺧﻼص ﻣﻧﮭم ﻓﮭم رﺳل ﺷﺎول‪.‬‬
‫‪ ‬وأﯾﺿﺎ ھﻲ طﻠﺑﺔ اﻟﻛﻧﯾﺳﺔ أن ﯾﻧﺟﯾﮭﺎ ﷲ ﻣن اﻟﺷﯾﺎطﯾن اﻟذﯾن ﯾﮭﯾﺟون اﻷﺷرار ﻋﻠﯾﮭﺎ‪.‬‬
‫‪ ‬ھ ﻲ طﻠﺑ ﺔ اﻹﻟ ﮫ اﻟﻣﺗﺟﺳ د ﻛﻧﺎﺋ ب ﻋﻧ ﺎ أن ﯾﺧﻠﺻ ﮫ اﻵب ﻣ ن رﺟ ﺎل اﻹﺛ م واﻟ دﻣﺎء وھ م‬
‫رؤﺳﺎء اﻟﻛﮭﻧﺔ وﺑﯾﻼطس وﻏﯾرھم اﻟذﯾن اﺷﺗرﻛوا ﻓﻲ ﺻﻠﺑﮫ ﻟﻛ ن ﻟ ﯾس ﻷن ﷲ اﻟﻛﻠﻣ ﺔ‬
‫اﻟﻣﺗﺟﺳ د ﻟ ﯾس ﻟ ﮫ اﻟﻘ درة ﻓ ﻲ اﻟﻧﺟ ﺎة ﻟﻛ ن ﻛﻧﺎﺋ ب ﻋﻧ ﺎ ﻷﻧ ﮫ وﺿ ﻊ ﻧﻔﺳ ﮫ ﻋﻧ ﺎ ﺑﻣﺣﺑﺗ ﮫ‬
‫ﻛﺿرورة ﺣﺗﻣﯾﺔ ﻷﺟل ﺧﻼﺻﻧﺎ‪.‬‬
‫‪ " ‬ﻷ َ ﱠﻧ ُﮭ مْ ﯾَﻛْ ِﻣ ُﻧ ونَ ﻟِ ﻧَﻔْﺳِ ﻲ‪.‬اﻷ َِﻗْو َﯾ ﺎ ُء ﯾَﺟْ َﺗ ِﻣ ُﻌ ونَ ﻋَﻠ َ ﻲﱠ ‪ ،‬ﻻ َ ﻹ ِﺛْ ِﻣ ﻲ َوﻻ َ ﻟِﺧَ طِ ﱠﯾﺗِ ﻲ َﯾ ﺎ‬
‫رَ بﱡ "‪:‬‬
‫‪ ‬ﯾﺻرخ ﻣﻌﻠﻣﻧﺎ داود اﻟﻧﺑ ﻲ إﻟ ﻰ ﷲ ﻷن اﻷﻗوﯾ ﺎء ﯾﻛﻣﻧ ون ﻟﻧﻔﺳ ﮫ واﺟﺗﻣﻌ وا ﻋﻠﯾ ﮫ ﻟ ﯾس‬
‫ﻷﺟل ﺧطﯾﺔ أو إﺛ م ارﺗﻛﺑ ﮫ وإن ﻛ ﺎن ھ و ﻟ ﯾس ﺑ ﻼ إﺛ م ﻟﻛ ن ھ م ﻓﻌﻠ وا ھ ذا ﻟ ﯾس ﻷﺟ ل‬
‫ﺧطﯾﺔ ﻟﻛن ﻷﺟل ﻣﺣرﺿﮭم ﺷﺎول ﻷن اﻟﺣﺳد ﺗﻣﻠﻛﮫ واﻟﻛﺑرﯾﺎء ﺗﺳﻠط ﻋﻠﯾﮫ ﻓطﻠب ﻧﻔ س‬
‫داود رﻏم أﻧﮫ ﻟم ﯾﻔﻌل ﻟﮫ أو ﺿده ﺷﯾﺋﺎ ﯾﺳﺗﺣق ﻋﻠﯾﮫ ھذا ﺑل ﺣرر ﺷ ﻌﺑﮫ وﺟﯾﺷ ﮫ ﻣ ن‬
‫اﻟﻔﻠﺳطﯾﻧﯾﯾن اﻟذﯾن ﻋﯾروه وﻋﯾروا ﷲ اﻟﺣﻲ‪ ،‬ﻓﮭذه ﻣﻛﺎﻓﺄة اﻷﺷرار ﺗﻛون ﺷرا ﻟﻔﺎﻋﻠﻲ‬
‫اﻟﺧﯾ ر ﻛﻣ ﺎ أن ﻣﻛﺎﻓ ﺄة اﻷﺑ رار ﺗﻛ ون ﺑ را ﻟﻔ ﺎﻋﻠﻲ اﻟﺧﯾ ر أو ﺣﺗ ﻰ ﻓ ﺎﻋﻠﻲ اﻹﺛ م ﻟﮭ ذا ﷲ‬
‫ﯾﻌطﻲ ﺧﯾراﺗﮫ ﻟﻛل اﻟﺑﺷر ﺳواء اﻷﺑرار أو اﻷﺷرار‪.‬‬
‫‪ ‬ﻟﻛن ھذا ﯾﻧطﺑق ﻛﻧﺑ وة ﻋ ن رﺑﻧ ﺎ ﯾﺳ وع إذ ﺧط ط رؤﺳ ﺎء اﻟﻛﮭﻧ ﺔ ﻣ ﻊ ﺟﻧ د اﻟﮭﯾﻛ ل ﻣ ﻊ‬
‫اﻟﻛﺗﺑﺔ واﻟﻔرﯾﺳﯾﯾن ﺣﺗ ﻰ وإن ﻛ ﺎﻧوا ﯾﻛرھ ون ﺑﻌﺿ ﮭم ﻟﻛ ﻧﮭم اﺟﺗﻣﻌ وا ﻋﻠ ﻰ اﻟﺑ ﺎر ﻟﻛ ﻲ‬
‫ﯾﮭﻠﻛوه إذ ھو ﻟم ﯾﻔﻌل ﺧطﯾ ﺔ ﻓﻘ د ﺑﻛ ﺗﮭم ﻗ ﺎﺋﻼ "ﻣ ن ﻣ ﻧﻛم ﯾﺑﻛﺗﻧ ﻲ ﻋﻠ ﻰ ﺧطﯾ ﺔ ؟" ﻓﻠ م‬
‫ﯾﺳﺗطﯾﻌوا أن ﯾﺟﯾﺑوه‪ ،‬ﻓﮭم ﻣﺳﻠﺣون وﻣﻌﮭم ﻋﺻﻲ ﻛﺎﻣﻧﯾن ﻟﮫ ﻓﻲ اﻟﺑﺳﺗﺎن وھو أﻋزل‬
‫ﯾرﯾدوا اﻟﺧﻼص ﻣﻧﮫ ﻷن ﻧوره أﺿﺎء ﻓظﮭرت أﻋﻣ ﺎﻟﮭم أﻧﮭ ﺎ ﻣظﻠﻣ ﺔ ﻓﻠ م ﯾﺳ ﺗطﯾﻌوا أن‬
‫ﯾﺣﺗﻣﻠوا ﺗﺄﻧﯾﺑﮫ ﻟﮭم إذ ﻧطق ﺑﺎﻟوﯾﻼت ﻋﻠﯾﮭم )ﻣت‪.(٢٣‬‬
‫‪" ‬ﺑ ِﻼ َ إ ِﺛْ ٍم ِﻣﻧﱢﻲﯾَﺟْ رُونَ َو ُﯾ ِﻌدﱡونَ أ َﻧْﻔ ُﺳَ ﮭُمُ ‪ .‬اﺳْ َﺗ ْﯾﻘ ِْظ إ ِﻟ َﻰ ﻟِﻘَﺎﺋِﻲ َواﻧْظُ رْ !"‪-:‬‬
‫‪ ‬ﷲ ﻋﺎرف ﺑﻛل ﺷﻲء وھو ﻻ ﯾﻧﺎم وﻻ ﯾﻧﻌس ﻣﺛل اﻟﺑﺷر ﻟﻛن ﯾﺧﺎطﺑﮫ داود اﻟﻧﺑﻲ ﺑﺎﻟﻠﻐﺔ‬
‫اﻟﺑﺷرﯾﺔ ﻷﻧﮫ ﻓﻲ ﺿﯾق ﺷدﯾد إذ ھو ﻟم ﯾﻔﻌل إﺛم ﻣ ن ﻧﺎﺣﯾ ﺔ ﺷ ﺎول وﺑﻌ ث ﺷ ﺎول رﺳ ل‬
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‫ﺑﺳرﻋﺔ ﺷ دﯾدة وﻋﻠ ﻰ اﺳ ﺗﻌداد ﻗ وي ﺳ رﯾﻊ ﻟﻠﮭﺟ وم ﻋﻠﯾ ﮫ دون ذﻧ ب ﻣﻧ ﮫ ﻓﻠﻣ ﺎذا ھ ذا‬
‫ﻛﻠﮫ؟! رﺟﺎل وﻛﻣﯾن واﺳﺗﻌداد وﺗﺧطﯾط وﺟري ﺳرﯾﻊ ﻣن أﻋداﺋﮫ !‬
‫‪ ‬ﻓﻠﮭ ذا ﺻ رخ داود اﻟﻧﺑ ﻲ إﻟ ﻰ ﷲ أن ﯾﺳ ﺗﯾﻘظ ﻟﻛ ﻲ ﯾﻛ ون ﻓ ﻲ ﺻ ﻔﮫ وﯾﻧظ ر إﻟﯾ ﮫ ﺑﻌ ﯾن‬
‫اﻹﻋﺎﻧﺔ واﻹﻏﺎﺛﺔ ﻣﻘﺎﺑل ھذا اﻟﺗﺟﻣﻊ اﻟذي ﺿده وداﺋﻣﺎ ﻛﻠﻣﺔ اﺳﺗﯾﻘظ ﺗﺄﺗﻲ ﺑﻣﻌﻧﻰ ﻧﺑ وي‬
‫ﻋن ﻗﯾﺎﻣ ﺔ رﺑﻧ ﺎ ﯾﺳ وع ﻣ ن اﻟﻣ وت ﺑﺎﻟﺟﺳ د‪ ،‬وﻛ ﺄن رﺳ ل ﺷ ﺎول ھ م ﺣ راس ﻗﺑ ر رﺑﻧ ﺎ‬
‫ﯾﺳوع وداود ھو رﺑﻧﺎ ﯾﺳوع وﻣﯾﻛﺎل ﺗﻣﺛل اﻟﻛﻧﯾﺳﺔ‪.‬‬
‫‪"َ ‬وأ َﻧْتَ ﯾَﺎ رَ بﱡ إ ِﻟ َﮫ اﻟْﺟُ ﻧُودِ‪ ،‬إ ِﻟ َﮫ إﺳراﺋﯾلاﻧْ ﺗَﺑ ِﮫْ ﻟِﺗ َُطﺎﻟِبَ ﻛُل ﱠ اﻷ ُ ﻣ َِم‪ .‬ﻛُل ﱠ ﻏَ ﺎد ٍِر أ َ ﺛِ ٍﯾم‬
‫ﻻ َ ﺗَرْ ﺣَ مْ "‪:‬‬
‫إذا ﻛ ﺎن ﺷ ﺎول رﺳ ﻠﮫ ﻣﺳ ﻠﺣﯾن ﻓ ﺈن داود ﯾﻌﺗﻣ د ﻋﻠ ﻰ ﷲ اﻟ ذي ﻟ ﮫ اﻟﺟﻧ ود اﻟﻌﻠوﯾ ﺔ‬
‫اﻷﻗوى إﻟﮫ إﺳراﺋﯾل اﻟﺧﺎص ﺑﮭذا اﻟﺷ ﻌب اﻹﺳ راﺋﯾﻠﻲ اﻟ ذي ﺗطﻠﺑ ﮫ ﻛ ل اﻷﻣ م ﺧﺻوﺻ ﺎ‬
‫ﻣﺳﺗﻘﺑﻼ ﻓﻲ ﻛﻧﯾﺳﺔ اﻟﻌﮭد اﻟﺟدﯾد واﻟذي ﯾﻌﺎﻗب ﻛل ﻏﺎدر ﻣﺛل ﺷﺎول وﻛل أﺛﯾم‪.‬‬
‫‪َ " ‬ﯾﻌُودُونَ ِﻋﻧْ َد اﻟْ ﻣَﺳَﺎءِ ‪ ،‬ﯾَﮭِرﱡ ونَ ﻣِﺛْل َ اﻟْﻛَﻠْ بِ‪َ ،‬و َﯾدُورُونَ ﻓِﻲ اﻟْ َﻣدِﯾ َﻧ ِﺔ" ‪-:‬‬
‫‪ ‬ﺷﺑﮫ داود رﺳل ﺷﺎول ﻣﺛل اﻟﻛﻼب واﻟﻛﻼب ﻋﻧ د اﻟﯾﮭ ود ﺣﯾواﻧ ﺎت ﻧﺟﺳ ﺔ ﯾﺧﺗﻔ ون ﻓ ﻲ‬
‫اﻟﺻﺑﺎح واﻟﻧﮭﺎر وﯾﻌودوا ﺑﺎﻟﻠﯾل ﻟﻌﻠﮭم ﯾﺣﺻﻠون ﻋﻠﻰ ﻏرﺿﮭم وﻓرﯾﺳﺗﮭم‪.‬‬
‫‪ ‬ﯾﺟوﻟون ﻓﻲ اﻟﻣدﯾﻧﺔ وﺳط اﻟﻣزاﺑل واﻟﻘﻣﺎﻣﺔ ﻣﺛ ل اﻟﻛ ﻼب ﻟﻠﺑﺣ ث ﻋ ن ﺑﻘﺎﯾ ﺎ اﻟﻣ ﺄﻛوﻻت‬
‫ھﻛذا ﻣﺣﺑﻲ اﻟﺷر ﯾﺟوﻟون ﯾﺑﺣﺛون ﻋن أﺷﺧﺎص ﯾﺗﻌدون ﻋﻠﯾﮭم وﯾﻔﺗرﺳوﻧﮭم‪.‬‬
‫‪ ‬ﯾﺷﯾر ھذا اﻟﺟزء إﻟﻰ وﻗت ﻣﺟﺊ رﺑﻧﺎ ﯾﺳ وع اﻟﻣﺳ ﯾﺢ ﻓ ﻲ ﻣﺳ ﺎء أو ﻟﯾ ل اﻟﻌ ﺎﻟم اﻟﻣظﻠ م‬
‫واﻟ ذي ﺑﺳ ﺑب ﻛ رازة اﻟﻧ ور اﻟﺗ ﻲ ﻟرﺑﻧ ﺎ ﯾﺳ وع ھ ﺎج ﻋﻠﯾ ﮫ اﻟﯾﮭ ود وﺗ ﺂﻣروا ﻓ ﻲ اﻟﻠﯾ ل‬
‫وأﺟروا ﻋﻠﯾﮫ ﻣﺣﺎﻛﻣﺎت وﻛﺎﻧوا ﯾﻠﺗﻣﺳون ﺷﮭﺎدة زور ﻋﻠﯾﮫ وﺻرﺧوا ﻟﺑﯾﻼطس اﺻﻠﺑﮫ‬
‫اﺻﻠﺑﮫ ﻛﻛﻼب ﻋطﺷﺔ ﻟدﻣﺎء اﻟﻔرﯾﺳﺔ ﻟﻛن اﻷﺳد اﻟذي ﻣن ﺳﺑط ﯾﮭوذا ﻏﻠب‪.‬‬
‫ﺳ ﯾُوفٌ ﻓِ ﻲ ﺷِ ﻔَﺎھِﮭِمْ ‪.‬ﻷ َ ﱠﻧ ُﮭ مْ ﯾَﻘ ُوﻟ ُ ونَ ‪َ » :‬ﻣ نْ‬
‫‪ُ " ‬ھ َو َذا ﯾُﺑ ِﻘﱡ ونَ ﺑ ِ ﺄ ََﻓْواھِﮭِمْ ‪ُ .‬‬
‫ﺳَﺎﻣِﻊٌ ؟«"‪:‬‬
‫ﺗﺣ ول رﺳ ل ﺷ ﺎول ﻓ ﻲ ﻋ داوﺗﮭم إﻟ ﻰ أﻓ واه ﺗﻠ ﺗﮭم أي ﺷ ﻲء ﯾوﺟ د ﺣوﻟﮭ ﺎ وﺷ ﻔﺎھﮭم‬
‫ﺳﯾف ﻣﺛﻠﻣﺎ ﻗﯾل ﻋن ﯾﮭوذا "ﻛﻼﻣﮫ أﻟﯾن ﻣ ن اﻟزﯾ ت وھ و ﻧﺻ ﺎل" )ﺳ ﮭﺎم أو ﺳ ﯾوف(‬
‫)ﻣز‪ ،(٢١ :٥٥‬ورﻏم ھذا ھم ﯾﺧﺎﻓون إذ ﯾﻘوﻟون ﻣن ﯾﺳ ﻣﻊ ھﻛ ذا ﺗﻛﻠ م ﺷ ﮭود اﻟ زور‬
‫ﻓ ﻲ ﻣﺣﺎﻛﻣ ﺔ رﺑﻧ ﺎ ﯾﺳ وع وﻟ م ﺗﺗﻔ ق ﺷ ﮭﺎدﺗﮭم واﻟﺷ ﻌب اﻟ ذي ھﯾﺟ ﮫ رؤﺳ ﺎء اﻟﻛﮭﻧ ﺔ‬
‫ﻗﺎﺋﻠﯾن اﺻﻠﺑﮫ اﺻﻠﺑﮫ‪.‬‬
‫‪" ‬أ َ ﱠﻣﺎ أ َﻧْتَ ﯾَﺎ رَ بﱡ ﻓَ ﺗَﺿْ ﺣَ ُك ﺑ ِﮭِمْ ‪ .‬ﺗَﺳْ َﺗﮭ ِْزئُ ﺑ ِﺟَ ﻣ ِِﯾﻊ اﻷ ُ ﻣ َِم" ‪-:‬‬
‫‪ ‬ﺷﺑﮫ رﺳل ﺷﺎول ﺑﺎﻷﻣم اﻟﺗﻲ ﺗﻘوم ﺿد ﷲ ﻓﺎ ﯾﺳﺣﻘﮭم ‪.‬‬
‫‪٤٢‬‬
‫‪ ‬وﻧﻔس ھذا اﻟﺟزء أو اﻵﯾﺔ ﻓﻲ ﻧص اﻟﻣزﻣور اﻟﺛﺎﻧﻲ "ﻟﻣﺎذا ارﺗﺟت اﻷﻣ م وﻗﺎﻣ ت ﻋﻠ ﻰ‬
‫اﻟرب وﻋﻠ ﻰ ﻣﺳ ﯾﺣﮫ؟" واﻟﻧﺗﯾﺟ ﺔ أن اﻟ رب ﯾﺳ ﺗﮭزئ ﺑﮭ م ﻗ د طﺑﻘﮭ ﺎ اﻟرﺳ ل ﻓ ﻲ ﺳ ﻔر‬
‫اﻷﻋﻣﺎل ﻓ ﻲ )أع‪ (٢٧ :٤‬أن ﺑ ﯾﻼطس اﻷﻣﻣ ﻲ ﻣ ﻊ ھﯾ رودس ﻗ ﺎﻣوا ﻛﻌﯾﻧ ﺎت ﻣ ن اﻷﻣ م‬
‫ﻋﻠﻰ رﺑﻧﺎ ﯾﺳوع اﻟﻣﺳﯾﺢ ﻟﯾﺣﻛﻣوا ﻋﻠﯾﮫ ﺑﺎﻟﻣوت ﻟﻛن ھو ھزم إﺑﻠﯾس اﻟذي ﺗﺳ ﻠط ﻋﻠ ﻰ‬
‫اﻟﺑﺷرﯾﺔ ﻣﻧذ اﻟﺑدء‪.‬‬
‫‪ ‬ﻓﺎﻟرب ھﻧﺎ أﯾﺿﺎ ﯾﺿﺣك ﺑﺎﻷﻣم اﻟﺗﻲ ﻻ ﺗؤﻣن ﺑﮫ ﻣﺛﻠﻣﺎ ﻟم ﯾ ؤﻣن ﺑرﺑﻧ ﺎ ﯾﺳ وع ﺑ ﯾﻼطس‬
‫أو ھﯾ رودس وﺣﻛﻣ وا ﻋﻠﯾ ﮫ ﺑ ﺎﻟﻣوت ﻟﻛ ن اﻟ رب ﯾﺳ ﺗﮭزئ ﺑﮭ م وﻣ ن ﻗ وﺗﮭم ﻓﻣ ﺎت‬
‫ﺑﯾﻼطس ﻣﻧﺗﺣرا وھﯾرودس ﻓرح ﺑﻣوﺗﮫ اﻟﺟﻣﯾﻊ ﺑﺳﺑب طﻐﯾﺎﻧﮫ‪.‬‬
‫‪‬ﻣِنْ" ﻗ ﱠُوﺗِﮫِ‪ ،‬إ ِﻟ َ ْﯾ َك أ َﻟْ ﺗَﺟِﺊُ ‪ ،‬ﻷ َنﱠ ﷲ َ ﻣَﻠْﺟَ ﺈ ِي" ‪-:‬‬
‫ﻻ ﯾﻧﻛر داود ﻗوة ﻋدوه ﺷﺎول ﻟﻛن إذ ھﻲ ﻗوة ﺷرﯾرة ﻓﮭﻲ ﺗﺑﯾد وﺗﻔﻧﻰ ﺳ رﯾﻌﺎ ﻷن ﷲ‬
‫اﺑﺗﻌد ﻋﻧ ﮫ ﻟﻛ ن داود ﻗوﺗ ﮫ ﻣرﻓوﻋ ﺔ إﻟ ﻰ ﷲ ﻓ ﻲ اﻟﺳ ﻣﺎء ﻛﻣﻠﺟ ﺄ ﻟ ﮫ ﻣﺣﻔوظ ﺔ ﻋﻧ د ﷲ‬
‫ﺣﺗ ﻰ ﯾﺳ ﺗﺧدﻣﮭﺎ ﷲ ﻛﻣ ﺎ ﯾﺷ ﺎء ﻟﮭ ذا ﻛﺛﯾ را ﻣ ﺎ اﻋﺗﺑ ر داود أن اﻟ رب ﻗوﺗ ﮫ ﻛﻣ ﺎ ﻓ ﻲ‬
‫)ﻣز‪١ :١٨‬؛ ‪١٩ :٣٢‬؛ ‪١٧ :٥٩‬؛ ‪٧ :٦٢‬؛ ‪.(١٤ :١١٨‬‬
‫‪ " ‬إ ِﻟﮭِﻲ رَ ﺣْ َﻣ ُﺗ ُﮫ َﺗﺗَﻘَ ﱠد ُﻣﻧِﻲ‪.‬ﷲ ُ ﯾ ُِرﯾﻧِﻲ ﺑ ِﺄ َﻋْ دَاﺋِﻲ" ‪-:‬‬
‫‪ ‬ﯾرى داﺋﻣﺎ ﻣﻌﻠﻣﻧﺎ داود اﻟﻧﺑﻲ أن ﷲ ﯾﺗﻘدﻣﮫ وﯾرﺷده ﻟﮭذا ﯾﻘول " ﺗﻘدﻣت ﻓرأﯾت اﻟ رب‬
‫أﻣﺎﻣﻲ ﻓﻲ ﻛل ﺣﯾن"‪ ،‬ﻓﺎ داﺋﻣﺎ ﯾﻘدم ﻟﮫ رﺣﻣ ﺔ ﻣ ن ﺷ رور أﻋداﺋ ﮫ اﻟ ذﯾن ﯾﻘ دﻣون ﻟ ﮫ‬
‫ﺑﻐﺿﺔ وﻋداوة ﺑﻼ ﺳﺑب ﺳوى ﻋدم اﻟﻣﺣﺑﺔ واﻟﺣﺳد‪.‬‬
‫‪ ‬ﷲ ﯾرﯾﻧﻲ ﺑﺄﻋداﺋﻲ أي ﷲ ﯾرﯾﮫ ﻛم ﯾﻔﻌل ﺑﺄﻋداﺋﮫ أو ﻣﺟﺎزاة أﻋداﺋﮫ ﻋﻠﻰ ﻣ ﺎ ﯾﻔﻌﻠ وه إذ‬
‫ﯾﻧﺗظر ﻣﺎ ﯾﻔﻌﻠﮫ اﻟرب ﻣن أﻋﻣﺎل ﺿد أﻋداﺋﮫ وﻣن ﺗدﺧل ﻣﻧﮫ‪.‬‬
‫‪ " ‬ﻻ َ ﺗَﻘْ ﺗُﻠْ ﮭُمْ ﻟِﺋَﻼ ﱠ ﯾَﻧْﺳَﻰ ﺷَﻌْ ﺑ ِﻲ َ‪.‬ﺗ ﱢﯾ ْﮭﮭُمْ ﺑ ِﻘ ﱠُوﺗِ َك َوأ َھْ ﺑ ِْطﮭُمْ ﯾَﺎ رَ بﱡ ﺗُرْ ﺳَ ﻧَﺎ" ‪-:‬‬
‫‪ ‬طﻠب ﻣﻌﻠﻣﻧﺎ داود اﻟﻧﺑﻲ أن ﻻ ﯾﻔﻧﻲ أﻋ داءه ﻟﻛ ن ﯾﺣ در ﻣ ن ﻗ وﺗﮭم ﺣﺗ ﻰ ﺗﻛ ون ﻋﻼﻣ ﺔ‬
‫ﻟﻠﺷﻌب ﻋﻠﻰ ﻋﻣل ﷲ ﻣﻌﮫ ﻓﻼ ﯾﻧﺳﻰ اﻟﺷﻌب ﺗﻠك اﻟﻣﻌﺟزة ﺑﻔﺷل اﻟ ذﯾن أرﺳ ﻠﮭم ﺷ ﺎول‬
‫ﻟﻠﻘﺑض ﻋﻠﯾﮫ‪.‬‬
‫‪ ‬ﺑل ﻗﺎل ﺗ ﯾﮭﮭم وھ ﻲ ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ﺷ ﺗﺗﮭم ﺑﻘوﺗ ك‪ ،‬ﯾطﻠ ب داود أن ﯾﺷ ﺗت‬
‫اﻷﻋ داء اﻟ ذﯾن ﯾﺟﺗﻣﻌ ون ﻋﻠ ﻰ اﻟﺷ ر وھﻧ ﺎ ﻧﺑ وة ﻋ ن اﻟ ذﯾن ﺻ ﻠﺑوا رﺑﻧ ﺎ ﯾﺳ وع ﻣ ن‬
‫اﻟﯾﮭود وﻛﺎﻧت اﻟﻧﺗﯾﺟﺔ ﺗﺷﺗﯾت اﻟﯾﮭود ﻓﻲ ﺟﻣﯾﻊ أﻧﺣﺎء اﻟﻌﺎﻟم‪.‬‬
‫‪ ‬أﻣﺎ أھﺑطﮭم ﯾﺎ رب ﺗرﺳﻧﺎ أي اﻧزل ﺑﮭم اﻟﮭزﯾﻣﺔ ﺑواﺳطﺗك ﻷﻧك ﺗرس ﻟﻧ ﺎ أو ﺳ ﯾف ﻟﻧ ﺎ‬
‫ﺗﻧزل ﺑﮭم ھزﯾﻣﺔ ﻟﻛﻲ ﯾﺗﻌﻠﻣوا أن اﻟﻘوة ﻟﯾس ﻓﻲ ﻣﺟﺗﻣ ﻊ اﻟﺑﺷ ر ﺑ ل اﻟﻘ وة ھ ﻲ ﻣ ن ﷲ‬
‫واﻻﺗﻛﺎل ﻋﻠﯾﮫ‪.‬‬
‫‪٤٣‬‬
‫َﻓْواھِﮭِمْ ھِﻲَ ﻛَﻼ َمُ ﺷِ ﻔَﺎھِﮭِمْ ‪َ .‬وﻟْ ﯾ ُْؤﺧَ ذُوا ﺑ ِ ِﻛﺑ ِْر َﯾ ﺎﺋِﮭِمْ‪َ ،‬و ِﻣ نَ اﻟﻠ ﱠﻌْ َﻧ ِﺔ َو ِﻣ نَ‬
‫‪ " ‬ﺧَ طِ ﯾ ُﱠﺔ أ َ‬
‫اﻟْﻛَ ذِب ﻟا ﱠذِي ﯾُﺣَ ﱢدﺛُونَ ﺑ ِ ِﮫ" ‪-:‬‬
‫‪ ‬ﻟم ﯾﻛن ﻓﻘط رﺻد اﻷﻋداء اﻟذﯾن أرﺳ ﻠﮭم ﺷ ﺎول ﻟ داود ھ ﻲ اﻟﺧطﯾ ﺔ اﻟوﺣﯾ دة ﻟﮭ م ﻟﻛ ن‬
‫ﻛﺎن ﻟﮭم ﻛﻼم ﺑﮫ ﺧطﺎﯾﺎ وﻛﺑرﯾﺎء وﻟﻌن ﻟ داود وﻛ ذب ﻛ ل ھ ذا ﺟ راء اﻟﻛﺑرﯾ ﺎء واﻟﻠﺳ ﺎن‬
‫اﻟﻐﺎش‪.‬‬
‫‪ ‬ﻛل ھذا ﻧﺑوة ﻋن ﻣﺎ ﻓﻌل اﻟﯾﮭود ﺑرﺑﻧﺎ ﯾﺳوع‪ ،‬ﻛﻼم ﺷﻔﺎھﮭم ﻋﻠﯾﮫ‪ ،‬ﺧطﯾﺔ ﻛﺑرﯾﺎﺋﮭم ﻓﻲ‬
‫اﻟﺗﺄﻛد ﻣن ﻗﺗﻠﮫ وﺗﺣطﯾﻣﮫ‪ ،‬ﺷﮭود اﻟﻛذب اﻟذﯾن ﻟم ﯾﺗﻔﻘوا ﻓﻲ ﺷﮭﺎدﺗﮭم‪ ،‬ﻛﺎن ھ ذا ﺷ ﺑﺎك‬
‫أو ﻗل ﺷﺑﻛﺔ ﻛﺑﯾرة ﻗذﻓت ﺑﻛل اﻟﯾﮭود إﻟﻰ اﻟﺗﺷﺗت إﻟﻰ اﻟﻌﺎﻟم ﻛﻠ ﮫ ﻓﺎﻟ ذي أﺣﻛﻣ وا ﻷﺟﻠ ﮫ‬
‫اﻟﺧطط واﻟﻛﻼم اﻟﻛﺎذب واﻟﻛﺑرﯾﺎء ﻣﻧﮭم ﻗ ﺎم ﻣ ن اﻷﻣ وات ﻓﻘ د ﺧ ﺎﺑوا ﻓ ﻲ ﻋﻣﻠﮭ م ﻷﻧﮭ م‬
‫ﻋﻣﻠ وا ﻋﻣ ﻼ ﺿ د ﷲ ﺑ ل ﻗ ﺎوﻣوا ﷲ ذاﺗ ﮫ ﻓ ذھﺑوا ﺳ ﺑﯾﺎ إﻟ ﻰ ﺟﻣﯾ ﻊ اﻷﻣ م ھ ؤﻻء‬
‫اﻟﻣﺟﺗﻣﻌﯾن ﻋﻠﻰ اﻟرب وﻋﻠﻰ ﻣﺳﯾﺣﮫ‪.‬‬
‫ﷲ َ ُﻣﺗَﺳَ ﻠ ﱢطٌ ﻓِ ﻲ ﯾَﻌْ ﻘ ُ وبَ إ ِﻟ َ ﻰ‬
‫‪ ‬أ" َﻓْ ِن‪ ،‬ﺑ ِﺣَ َﻧ ق أ َﻓْ ِن‪َ ،‬وﻻ َ َﯾﻛُو ُﻧ وا‪َ ،‬وﻟْ ﯾَﻌْ ﻠ َ ُﻣ وا أن‬
‫ض"‪-:‬‬
‫أ َﻗَﺎﺻِ ﻲ اﻷ َرْ ِ‬
‫‪ ‬ﺗﻧﺑﺄ داود ﻋن ﻧﮭﺎﯾﺔ ﺑﯾت ﺷﺎول وھﻲ اﻟﻔﻧﺎء ﻣرﺗﯾن وﻋن ﻓﻧﺎء اﻟﯾﮭود واﻟ ذﯾن ﯾﻘ ﺎوﻣوا‬
‫رﺑﻧ ﺎ ﯾﺳ وع اﻟﻣﺳ ﯾﺢ رب اﻟﻣﺟ د ﻣﺻ ﯾرھم اﻟﺑﺣﯾ رة اﻟﻣﺗﻘ دة ﻧ ﺎر وﻛﺑرﯾ ت اﻟﺗ ﻲ ﺟُﻌﻠ ت‬
‫ﻹﺑﻠﯾس وﻣﻼﺋﻛﺗﮫ ﻷن اﻟرب ھو اﻟﻣﺣرك ﻟﻛل أﺣداث اﻟﻛون واﻟﻣدﺑر ﻟﮭﺎ وﻻ ﯾوﺟد ﺟزء‬
‫ﻣ ن اﻟﻛ ون ﻟ ﯾس ﺗﺣ ت ﺳ ﯾطرة إﻟ ﮫ ﯾﻌﻘ وب اﻟﺟدﯾ د إﺳ راﺋﯾل اﻟﺟدﯾ د أي ﻛﻧﯾﺳ ﺔ اﻟﻌﮭ د‬
‫اﻟﺟدﯾد ھﻛذا ﯾﻌﻣل ﷲ ﻣﻊ ﺿد اﻟﻣﺳﯾﺢ وأﺗﺑﺎﻋﮫ أﯾﺿﺎ ﻓﻲ أواﺧ ر اﻷﯾ ﺎم إذ ﯾﻔﻧ ﯾﮭم ﻛﻠﮭ م‬
‫ﻓﻼ ﯾوﺟدون‪.‬‬
‫‪ ‬ﻣﻠﺣوظﺔ ‪ :‬آﯾﺔ ‪ ١٤‬ھﻲ ﺗﻛرار آﯾﺔ ‪ ٦‬ﺑﺎﻟﻧص ﻓﻲ ھذا اﻟﻣزﻣور‪.‬‬
‫‪ " ‬ھُمْ َﯾﺗِﯾﮭُونَ ﻟِﻸ َﻛْلِ ‪ .‬إن ﻟ َمْ ﯾَﺷْ َﺑﻌُوا َوﯾَﺑ ِﯾﺗُوا" ‪-:‬‬
‫‪ ‬ﺷﺑﮫ اﻟﻣﻘﺎوﻣﯾن رﺳل ﺷﺎول ﺑﺎﻟﻛﻼب اﻟﺗﻲ ﺗﺗﺟﻣﻊ ﺛم ﺗﺗﺷﺗت ﻟﻸﻛل إذ ﺗدور ﻓ ﻲ اﻟﻣدﯾﻧ ﺔ‬
‫ﺗطﻠب أﻛﻼ وإن ﻟم ﺗﺣﺻل ﺗﺑﯾت ﺟﺎﺋﻌﺔ ﻣﻧﺗظرة ﻧور اﻟﺻ ﺑﺎح ﺣﺗ ﻰ ﺗ ﻧﻘض ﻋﻠ ﻰ ﻓرﯾﺳ ﺔ‬
‫ﺗﺷﺑﻊ ﺟوﻋﮭﺎ وﻋدم أﻛﻠﮭﺎ ﻣﺳﺎء‪.‬‬
‫‪ ‬ھذا رﻣز ﻟﻣﺎ ﺣدث ﻓﻲ ﻣﺣﺎﻛﻣﺎت رﺑﻧﺎ ﯾﺳوع إذ ھم ﻗﺑﺿوا ﻋﻠﻰ رﺑﻧﺎ ﯾﺳوع ﻣﺛل ﻛ ﻼب‬
‫ﻋﻠﻰ اﻟﻔرﯾﺳ ﺔ ﻟﻛ ﻧﮭم ﻟ م ﯾﺷ ﺑﻌوا ﻣ ن اﻟﻘ ﺑض واﻟﻣﺣﺎﻛﻣ ﺎت‪ ،‬إذ ﻟ م ﯾ ﺄﻛﻠوا اﻟﻔرﯾﺳ ﺔ ﻓ ﻲ‬
‫اﻟﺻ ﺑﺎح اﻟﺑ ﺎﻛر ﻗ دﻣوھﺎ ﻟﻠﻣﺣﺎﻛﻣ ﺔ اﻷﺧﯾ رة وﻟ م ﯾﺳ ﻛﺗوا ﺣﺗ ﻰ ﻗﺗﻠ وا ﻓرﯾﺳ ﺗﮭم ﺻ ﻠﺑﺎ‬
‫وﻧﮭﺷوھﺎ ﻛﻛﻼب ﻋﻧدﻣﺎ ﺟﻠدوا رﺑﻧﺎ ﯾﺳوع وﺣﺗﻰ ﺑﻌد ﻣوت رﺑﻧﺎ ﯾﺳ وع ﺑﺎﻟﺟﺳ د طﻌﻧ ﮫ‬
‫اﻟﺟﻧدي إﻣﻌﺎﻧﺎ ﻓﻲ اﻟﺗﺷﻔﻲ ﺑﮫ ﻓﺧرج ﻟﻠوﻗت دم وﻣﺎء‪.‬‬
‫‪٤٤‬‬
‫‪" ‬أ َ ﻣﱠﺎ أﺄ َ ﻧُﻏََﺎﻧ ﻓَﱢﻲ ﺑ ِﻘ ﱠُوﺗِكَ‪َ ،‬وأ ُرَ ﻧﱢمُ ﺑ ِﺎﻟْﻐَ دَا ِة ﺑ ِرَ ﺣْ َﻣﺗِكَ‪ ،‬ﻷ َ ﱠﻧ َك ﻛُﻧْتَ ﻣَﻠْﺟَ ﺄ ً ﻟِ ﻲ‪َ ،‬و َﻣﻧَﺎﺻً ﺎ‬
‫ﻓِﻲ ﯾ َْو ِم ﺿِ ﯾﻘﯾَﺎِﻲﻗ‪ .‬ﱠُوﺗِﻲ ﻟ َ َك أ ُرَ ﻧﱢمُ‪ ،‬ﻷ َنﱠ ﷲ َ ﻣَﻠْﺟَ ﺈ ِي‪ ،‬إ ِﻟ ُﮫ رَ ﺣْ َﻣﺗِﻲ" ‪-:‬‬
‫‪ ‬ﻓﻔ ﻲ اﻟﻣﺳ ﺎء ﯾﺣ ل اﻟﺑﻛ ﺎء ﺑ ﺎﻷﺑرار ﻷﺟ ل اﻟﺿ ﯾق وﯾﺗ وه اﻟﻣﻘ ﺎوﻣون ﻷﺟ ل ﺟ وﻋﮭم‬
‫اﻟروﺣ ﻲ ﻟﻛ ن ﻓ ﻲ اﻟﻐ داة أي اﻟﺻ ﺑﺎح ﯾﺣ ل ﺑ ﺎﻷﺑرار اﻟﺳ رور )ﻣ ز‪ (٥ :٣٠‬إذ ﺗﻧﻘﺷ ﻊ‬
‫اﻟﺗﺟ ﺎرب إذ اﻟﻣﺳ ﺎء ﯾﻌﻧ ﻲ اﻟﺻ ﻠﯾب واﻟﻐ داة أو اﻟﺻ ﺑﺎح ﯾﻌﻧ ﻲ اﻟﻘﯾﺎﻣ ﺔ أﻣ ﺎ اﻟﻣﻘ ﺎوﻣون‬
‫ﻓﺗﺗﺑدد ﻋظﺎﻣﮭم ﻋﻧد اﻟﺟﺣﯾم‪.‬‬
‫‪ ‬ﻟﻛن اﻟﻣرﻧم ﻻ ﻗوة ﻟﮫ إﻻ ﻓﻲ ﷲ وﻓﻲ اﻟﺻﺑﺎح ﯾرﻧم ﻟﮫ ﻋﻠﻰ رﺣﻣﺗﮫ ﻟﮫ وﻋﻠ ﻰ ﻛ ون ﷲ‬
‫ﻣﻠﺟﺄ وﻣﻧﺎص ﻋﻧد ﺿﯾق ﻧﻔﺳﮫ وﻋﻧد اﻟﺿﯾق ﺑواﺳطﺔ أﻋداﺋﮫ‪.‬‬
‫‪ ‬ﻓﺎﻟﺗﺳ ﺑﯾﺢ اﻟ ذي ﻓ ﻲ اﻷﻋ ﺎﻟﻲ ﺣﯾ ث ﻗ وة اﻟﻣرﺗ ل وﻗ وة اﻷﺑ رار واﻟﻛﻧﯾﺳ ﺔ وﻣﻠﺟ ﺄ‬
‫ورﺣﻣﺔ ﻣن ﺟﺑل ﷲ اﻟﺟﺑل اﻟدﺳم‪.‬‬
‫‪‬‬
‫ﻣزﻣور ‪٦٠‬‬

‫ﻣزﻣور ﺷﻛر ﻋﻠﻰ اﻧﺗﺻﺎرات داود ﻋﻠﻰ اﻷﻣم اﻟﻣﺣﯾطﺔ ﺑﮫ‬

‫)آرام اﻟﻧﮭرﯾن ‪ -‬آرام ﺻوﺑﺔ ‪ -‬أدوم(‬
‫‪ ‬اﻟﻌﻧوان ‪-:‬‬
‫‪ ‬ذﻛر ﻓﻲ اﻟﻌﻧوان ﻣﻧﺎﺳﺑﺔ اﻟﻣزﻣور ھو ﻣﺣﺎرﺑﺔ آرام اﻟﻧﮭرﯾن وﺻوﺑﺔ وأدوم‪.‬‬
‫‪ ‬ﻓ ﻲ اﻟﺣﻘﯾﻘ ﺔ ﺣ دث ﺗﺟﻣ ﻊ ﺑ ﯾن أدوم وآرام ﺻ وﺑﺔ وآرام اﻟﻧﮭ رﯾن ﻟﻣﺣﺎرﺑ ﺔ داود‬
‫)‪٢‬ﺻ م‪١ ،٨‬أي‪ (١٨‬وﻛﺎﻧ ت أﻋ داد ھﺎﺋﻠ ﺔ ﺗﺣﺎرﺑ ﮫ ﻟﻛ ن ﷲ ﺗﺟﻠ ﻰ وﺳ ط ھ ذه اﻟﺣ روب‬
‫وھزﻣﮭﺎ ﻛﻠﮭﺎ ﻟدرﺟﺔ أن ﻣﻠك ﺣﻣﺎة )ﺗوﻋﻲ( أرﺳل ھ داﯾﺎ ذھ ب وﻓﺿ ﺔ ﻟﯾﺳ ﺄل ﺳ ﻼﻣﺗﮫ‬
‫ﻣن داود‪.‬‬
‫‪ ‬ذﻛ ر ﻓ ﻲ )‪٢‬ﺻ م‪ ،١٣ :٨‬أي‪ (١٢ :١٨‬أن اﻟﻌ دد اﻟ ذي ﻗﺗﻠ ﮫ داود ‪ ١٨‬أﻟ ف وھﻧ ﺎ ‪١٢‬‬
‫أﻟف ﻓﻲ اﻟﺣﻘﯾﻘﺔ أن أﺑﺷﺎي أﺧو ﯾ وآب ﻗﺗ ل ﻣ ن اﻷدوﻣﯾ ﯾن ‪ ٦٠٠٠‬وﺟ ﺎء ﯾ وآب وﻗﺗ ل‬
‫‪ ١٢‬أﻟف‪.‬‬
‫‪ ‬ﻟﻛن ﻟﻛل ھذه اﻷﺣداث ﻣﻌﺎﻧﻲ رﻣزﯾﺔ ھﻲ ‪-:‬‬
‫‪ ‬آرام اﻟﻧﮭرﯾن ‪ :‬ﺗﻣﺛل اﻟﻛﺑرﯾﺎء‪.‬‬
‫‪ ‬ﺻوﺑﺔ ‪ :‬ﺗﻣﺛل اﻟﻔراغ‪.‬‬
‫‪ ‬أدوم ‪ :‬ﺗراﺑﻲ‪.‬‬

‫‪٤٥‬‬
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have penetrated very far in this direction, especially in face of the
storms that are apt to arise without warning in this quarter and are
consequently much dreaded by mariners. The ensuing little sketch
map according to Mercator's projection, though very rough and
imperfect, may perhaps afford the reader some idea of the lands and
seas of Meleager, as I conceive them to exist.

It will be observed that the capital lies, presumably of intention,

exactly on the line of the Equator and that it faces due east; whilst
Zapyro, the second city of the realm, is also situated in the same
latitude but looking towards the west. The whole coast-line of the
Regio Solis is much indented, and it forms a pendent peninsula to
the large partially unexplored region to the north, which I always
speak of as Barbaria, though it is commonly known merely as the
North Land. Of the size of the main kingdom I am uncertain; at times
I conceive it to be as large as Great Britain, at other times I think it
can be hardly more extensive than Ireland. The centre of the
kingdom is largely covered by mountain ranges and elevated
plateaux. None of these mountains however are of any great height,
with the sole exception of a tall isolated rocky peak in the promontory
north of Tamarida, from which it is clearly visible. This conspicuous
cloven peak I have named Mount Crystal on account of its shining
crags, but it is known to the Meleagrians as the Altar of the Sun, and
it is obviously invested in popular belief with many mystical
attributes. Below the summit, which at a mere guess I should say
was about seven thousand of our feet above sea-level, I can clearly
distinguish a group of buildings on a narrow ledge to eastward; and
Hiridia has told me that these belong to a temple of peculiar sanctity
which none save the priests and their trusted servants are ever
permitted to enter, or even to approach. Naturally I often speculate
as to the uses of this lofty and jealously guarded shrine, and I have
come to the conclusion that here are preserved the paraphernalia
necessary to the due working of the details of The Secret. Be that as
it may, the solitary mountain and its mysterious temple form a
prominent feature in all the eastern portion of the kingdom.
All round the coast the soil is intensely fertile, and produces food in
abundance for the whole population, which is nowhere very dense
save in the two large cities. These two are in fact the only towns of
any size in the whole peninsula, with the exception of Fúfani,
situated at the head of a broad inlet of the southern coast. These
southern shores are mostly rocky with huge beetling cliffs that recall
the iron-bound shores of Capri and Cornwall. Against this natural
barrier the raging billows in vain hurl themselves, and as I have
stood watching the storm-vexed waters from these heights, I have
often been reminded of the sounding seas and foam-flecked waves I
once delighted to gaze upon from the heads of Sydney harbour that
oppose the whole fury of the Pacific. The northern coasts of the
Region of the Sun are less romantic, and in many places the coastal
zone is marked by long stretches of sand with marshes behind them.
Everywhere the vegetation both of cultivated and of wild growth
exhibits a close resemblance to and an evident affinity with the flora
of the Earth. In fact, there appear such endless points of similarity
between the natural features of Meleager and of the Earth that I
have often found it difficult to realise I was not living in some hitherto
undiscovered corner of my native sphere. Appreciating the vast
depths of my own ignorance in all matters scientific, I declare with
trepidation yet with a firm sense of conviction that the geological
history and development of the two planets must have been
practically identical.
Not far from Zapyro begins the long isthmus that connects the warm
subtropical Region of the Sun with the great half-explored territory of
the north, or Barbaria. This large tract of land is said to widen out to
northward, but very little is known of its interior, which at no great
distance from the coast-line is blocked by a long chain of tall
mountains, many of whose rugged peaks are covered with eternal
snow. Large lakes and swamps are commonly reported to lie beyond
these ranges, but in reality next to nothing is known of the country
sheltered behind this great natural barrier. As I have already stated,
the average Meleagrian has no taste for pioneering enterprise, so he
remains quite satisfied with the tales of more intrepid hunters who
have penetrated thus far and speak vaguely of a barren soil, of
dismal morasses and of uncouth aborigines whose manners are fully
as repellent as is the aspect of the lands they inhabit. Equally the
coasts of Barbaria have been little examined, except those of the
Great Northern Bay and the stretch of shore running north-west of
Zapyro. All this coast-line is however sprinkled with stray colonies of
South Meleagrians, some of these settlements being of a permanent
character, whilst others are merely occupied as temporary bases for
fishing or hunting. There are also a few colonies inland to the south
of the mountains, but though the whole of this district is inhabited, no
systematic occupation of this warmer portion of Barbaria has ever
been attempted. The colonists for the most part consist of emigrants
belonging to the people, but not a few of the nobles own estates
whereon they breed cattle and sheep, or utilise for growing large
timber. Some marble and stone quarries are likewise worked, but all
these mercantile projects are evidently carried on in a distinctly
haphazard style. All the permanent inhabitants of this region are
subjects of my kingdom, yet they are not all of pure blood, but must
in the remote past have intermingled with the original stock of this
territory, who may perhaps have belonged to the same race as the
yellow-skinned prognathous tribesmen who still dwell in the
unexplored and unannexed portions of Barbaria beyond the
mountains. In any case, these natives of South Barbaria are fine,
strong-featured people, though easily distinguishable from those of
the Region of the Sun. Many men of this district travel southward to
enlist as soldiers, for which their more hardy physique admirably
suits them, or else to offer themselves as indentured labourers and
servants for a term of years. Two members of the hierarchy are
charged specially with the interests of this class of temporary
immigrant, and, so far as I could ascertain, they are always treated
with fairness and consideration, though they are somewhat despised
by the ruling populace of the south.
I have been informed that in times past these South Barbarians have
actually attempted to invade the Region of the Sun, and in proof of
this tradition I noted that the isthmus near Zapyro is fortified by a
military wall running across its whole breadth from sea to sea. These
old fortifications are solidly built, and are still kept in admirable repair,
whilst one of the regiments is always quartered here in permanent
barracks. There seems however, at the present time, to be little fear
or probability of a repetition of any such incursion in spite of the
constant guard maintained on the isthmus.
Of the capital I have already spoken, and of its picturesque situation
on the hillsides sloping to the waters of the broad deep harbour
whose circular form hints at a remote volcanic origin. Owing to the
absence of towers and lofty buildings the whole town wears an
Oriental aspect, for the Meleagrian style of architecture strongly
inclines to colonnades, low domes and flat roofs. The streets are
dark and narrow, a perfect labyrinth of paved lanes, but they are kept
scrupulously clean by means of an excellent system of scavenging,
whilst the copious use of disinfectant liquids renders them
wholesome, so that Tamarida is remarkably free from disease in all
forms. The houses own little external ornament, and being all white-
washed recall the Arab quarters of Algiers and Tunis. This similarity
is increased by the nature of their internal arrangements, which
contain courtyards, or patios, open to the sky, these spaces in the
case of the richer citizens being embellished with fountains and
flower-beds. A happy combination of the dwellings of the classical
world as still visible at Rome or Pompeii and the architecture of Islam
may best describe the type of home prevailing in Tamarida and
elsewhere throughout the kingdom. The houses of the poor are
smaller and less elegant, but are of the same character as those of
their wealthier neighbours. There is an abundant public supply of
water for each house, with fountains in every garden and open
space. The instinct of family life in the two upper classes is very
strong, so that it is not easy for strangers to penetrate into these
compact, secluded homes, where usually only near relatives are
admitted except on the occasion of a wedding or a feast. Indeed, the
family itself in upper-class life offers a tiny imperium in imperio
throughout the country, and this attitude of aloofness is encouraged
by the hierarchy, who prefer to see all domestic suits and quarrels
settled within the walls of the family mansion rather than in the court
held daily in public.
Zapyro, which traditionally claims to be considered the ancient
metropolis of the realm, is only about half the size of Tamarida. Its
streets, though equally clean and well tended, are less animated; its
market is smaller; its houses and gardens are all on a less ambitious
scale; and this remark especially applies to the Temple of the Setting
Sun which crowns a large rock behind the town. This sacred
building, whose former ruinous condition I have lately sought to
improve and have thereby acquired considerable merit in the eyes of
the Zapyriotes, cannot compare in size and splendour with the
magnificent fane at Tamarida. Only four members of the hierarchy
reside here, and though the services connected with the hour of
sunset are impressive, they are not comparable with those held in
the great Temple of Tamarida. My own residence here consists of a
block of buildings of moderate size, but then I only spend one month
in Zapyro itself, my arrival being greeted with most flattering rejoicing
on the part of the Zapyriotes, who also exhibit much despondency at
the time of my departure. One peculiarity of this city is worth
recording; and that is the circumstance that, unlike Tamarida, it
possesses a civil governor who may not belong to the priestly caste:
a fiercely cherished honour that is believed to derive from very
remote ages, when royalty resided here permanently. A leading
member of the nobility is always chosen from his peers for this
much-coveted distinction, which also includes the right to inhabit a
portion of the rather exiguous palace at Zapyro, and the duty of
holding the daily court of judgment in the absence of the King. The
hierarchy is said to view these privileges with disfavour, but has
hitherto hesitated to abolish the office in face of the pride and
jealousy the Zapyriotes display in their retention of what is after all
only a slight infringement of their universal powers of rule.
With regard to the third town, Fúfani, I gather it to be a place of
recent growth. It is a large rambling unattractive seaport built on the
marshy flats at the head of the Gulf of Fúfani. Its population consists
entirely of families of the mercantile class and the populace who are
engaged in the maritime trade of the southern ocean. The growth of
Fúfani was, I understand, very rapid, so that the sudden realisation
of this unauthorised collection of large numbers of citizens caused
much misgiving amongst the senators at Tamarida, who took
measures to scatter the community thus formed against their wishes.
In this aim however the hierarchy was unsuccessful, largely, it is
rumoured, owing to the sympathy of the reigning king, who found in
the question of Fúfani a convenient occasion for pitting his authority
against that of the priesthood. Failing to induce the inhabitants of this
new-sprung town to disperse themselves throughout the
neighbouring districts, the priests now came to consider it the lesser
of two evils to recognise Fúfani as a city, and accordingly erected a
Temple of the Sun at this spot and nominated three priests to reside
there. This measure has brought the people of Fúfani, who must
evidently have shown some fierce spirit of opposition, if not of flat
rebellion against the government, directly under the arm of the
hierarchy, whose rule here is strengthened by a garrison of soldiers.
I cannot help thinking it must have been my predecessor who thus
encouraged the spirit of revolt, not wholly without success, at Fúfani,
with the ultimate result that he "ceased to reign," as his fate is
euphemistically described to me. I have so often longed to discover
what is the end of undesirable or obnoxious monarchs; are they
secretly murdered, I wonder, or are they confined in that sinister
temple on Mount Crystal or some other retreat? Or are they merely
deprived of the benefits of the Fountain of Rejuvenation, and so
allowed to fall to decrepitude and old age, and finally death? What
would I not give for some true guiding details of these concealed
tragedies, of these unequal struggles between palace and temple!
On the only occasion I have visited Fúfani I could not detect any
overt sign of disaffection among the populace, though I did not fail to
note the sour looks of the priests accompanying me, as we rode
through the rather squalid streets of the straggling featureless town,
so different in its natural setting from Tamarida or Zapyro. There is
no royal residence in Fúfani, and my visit hither was undertaken from
the country seat of a neighbouring nobleman, who spoke of the town
and its people with contemptuous dislike.
Before bringing this meagre and feeble sketch of Meleager to a
close, and before proceeding to enlarge on the more interesting
subject of the Meleagrians themselves, one final point of some
importance occurs to my mind. This is the matter of their coinage, or
rather medium of exchange. Although barter on an extensive scale
and in a very sensible manner is largely utilised amongst merchants,
and wages are frequently paid in kind, a system of coinage is in
general use, the currency being limited to three coins. These are the
golden "bezant," rather larger than our own half-sovereign; the silver
"platera," about the size of a two-franc piece; and the bronze
"denar," a little bigger than a penny. Each coin bears on its face the
device of the sun, and on its reverse a raised lozenge in the case of
the bezant, a square of the platera, and a circle of the denar, which
marks can be distinguished in the dark. As the golden bezant is
worth ten silver plateras, and each silver platera again is worth ten
bronze denars, a simple system of decimal coinage may be said to
prevail.
VII
Having described some of the natural features of Meleager, I now
propose very shortly to speak of the various functionaries and
classes of the realm. These may be divided into (1) the King; (2) the
Hierarchy; (3) the Nobility; (4) the Mercantile class; (5) the Populace;
and (6) Indentured servants or slaves.
As the King is the first official in the state, as well as its resident
incarnated deity, I shall begin by speaking of my own powers and
their many limitations. I have already explained the extraordinary
genesis of the King of Meleager, how he is a native of the Earth, and
is consequently on his arrival here utterly ignorant of the laws,
traditions, polity and ideals of his new kingdom. At the end of five
years I may add it is astonishing to reflect how terribly ignorant of all
these matters I still remain, not through any fault of mine, but owing
to the fixed intention of my practical masters, the hierarchy, to keep
me in the dark concerning many affairs of importance in the realm for
which they have themselves deliberately chosen me as monarch.
The Arch-priest, whom I infinitely prefer to any of his colleagues, can
be a perfect Sphinx of the most provoking silence at times, although,
to do him justice, he does occasionally impart information, which is
invariably accurate and useful for my real guidance, whereas I
cannot trust any statements made me by other members of the
college. What I glean from Hiridia is of some general service
certainly, but from the political standpoint it is valueless. This is not
surprising, seeing that education, in the restricted meaning of that
term, is practically confined to the members of the hierarchy; still,
from the social side Hiridia has proved of great assistance to me in
my relations with the nobles and other estates of the realm.
The King here, even making full allowance for the peculiar bonds
wherein he is tied and bound to the hierarchy, wields considerable
powers. He is, as I have already shown, the judge of the people in
their courts, and to them his decisions are final and undisputed. The
belief and devotion of the populace are therefore wholly
concentrated in their resident King, who appears to them—and who
can marvel at it?—as the authentic Child of the Sun, whose father
they daily worship and praise for the light whereby they live, for the
food they eat, and for the warmth they enjoy. I can easily understand
the strong temptation that has driven one, and probably more, of my
predecessors to utilise the undoubted credulity and loyalty of the
populace in a struggle against the repressive influence of the ruling
caste, and I can also, for I am fair-minded, perceive the
reasonableness of the continual panic that animates the hierarchy
with regard to the relations existing between an alleged semi-divine
monarch and a blindly adoring multitude. Any prospective
understanding or union between these two forces of King and people
is a constant source of jealousy and alarm to the priesthood, who are
ever on the watch to prevent and stifle such intrigue should it arise.
Yet, on the other hand, if once the King were goaded by indiscreet
espionage or by harsh interference into revolt against official
tutelage, then a personal appeal by the outraged Child of the Sun to
his faithful people might very possibly result in the overthrow within a
few hours of the whole fabric of government that it has taken so
many centuries to rear. The open policy of the senators therefore
must not tend to thwart or irritate the King; it must merely keep the
sharpest outlook without awakening his suspicions; yet it must
always be ready to guard against any sudden plot or combination
between an ambitious King and a subservient populace. On the
contrary, there must exist a mutual but unspoken compact between
the monarch and the priesthood, in which the former should clearly
and willingly realise his complete dependence on the latter, and
submit in all things with a good grace. He is to be particeps fraudis, a
sharer in the Great Imposture with its contrivers, and if he is content
to play this rôle, well and good; but if he elects to kick against this
tacit arrangement, the situation thus created must prove equally
dangerous both to King and hierarchy, and in such a crisis the
priesthood never mean the King to triumph, no matter what
measures they may be reduced to take in order to preserve their
ascendency. For my own part I have done my utmost to make the
priesthood realise that I comprehend and agree in and respect this
silent bargain. Some of the councillors are however too suspicious
and nervous by nature to appraise my attitude at its true value; and
though I am on fairly friendly terms with the majority of my masters,
there are certain members of the council whose evident hostility I
can never hope to disarm.
From the deliberations in the council chamber in the Temple of the
Sun I am invariably excluded, yet no measure within the realm is
essayed without my knowledge, the Arch-priest acting as
intermediary in all such cases. I am always permitted, and even
encouraged, to work with the hierarchy, but I could never work
against them, even if I would. The peculiar relations between our two
sets of authority must necessarily always be most precarious and
delicate, and call for the utmost exercise of patience, restraint and
self-effacement on my part. Fortunately, so long as it is realised on
both sides that our mutual powers are intermingled and
interdependent, there is little fear of a collision such as either party
would naturally seek to avoid in its own interests.
Except for the short ceremony observed on the morning of each
weekly feast-day, the King rarely visits the temple. Twice a year
however, at the seasons of mid-summer and mid-winter, prior to the
great public acts of worship before the crystal altar, I am subjected to
a lengthy course of manipulation, followed by a dipping in the
Fountain of Rejuvenation. In spite of the invigorating after-effects of
this treatment, I confess I detest these two occasions most cordially,
and their approach always fills my heart with intense bitterness at the
thought of the humiliation that awaits me; nor can I shake off my
feeling of chagrin for many days afterwards. Yet never a hint is
uttered in my presence as to my dependence on the will of the
hierarchy, nor has the Arch-priest ever alluded even in our most
confidential talks to the intricacies of our unique relationship. To bear
and forbear has therefore been the guiding note of my reign so far,
and I earnestly hope that by following a similar course of conduct in
the future I may contrive to continue thus on the throne of Meleager,
for despite its many limitations and objections I am tolerably happy in
my present situation. I have frankly accepted my anomalous position
from the first, and as time progresses I find my perilous curiosity to
peer behind the veil of The Secret grow less persistent and irksome.
I hope I have now explained with some degree of clarity the exact
nature of the tie binding myself to the College of Seventy. The worst
feature of my own position—and perhaps the worst also from the
point of view of the hierarchy—is the haunting sense of uncertainty,
or rather the knowledge that I myself, my aims, my motives and my
deeds are continually under discussion by this mysterious band of
priestly potentates, with whom I am really unable to get into touch
and to whom I cannot explain satisfactorily any matters that may
arouse their distrust or suspicion. I often wish the members, at least
of the outer circle, of the council would decide to take me into their
complete confidence, so that we could all open our hearts freely to
one another. I feel sure in such an event all cause of
misunderstanding on their part would be speedily removed, whilst a
greater feeling of security would result to themselves from this open
alliance. But I know only too well that at present any such
arrangement is utterly impossible, so I have to abide in the same
uncomfortable and strained position which has already, I have every
reason to believe, proved too onerous and exasperating for more
than one of my fore-runners on the throne of Meleager.
With the nobility my part is naturally a far less difficult one to play. In
the eyes of my courtiers, and of the many leading nobles who have
access to my personal society, I am regarded not merely in theory
but in very deed as a semi-divine creature, and am treated with the
requisite degree of honour. But so natural and well bred are the
manners of the Meleagrian aristocracy that this intense deference
never sinks to fawning, nor becomes personally inconvenient, so that
I can associate on terms of easy familiarity with many of them. With
their private affairs I have no great concern, seeing how strong is the
patriarchal rule in each family; but sometimes as a last resort my
opinion is invited, especially by the younger nobles, and such advice
as I deign to supply is invariably regarded as the acme of wisdom
and is promptly acted on.
With the commercial class I am brought much less into contact, so
that I have smaller opportunity of observing its members. From time
to time, however, I take pleasure in receiving accounts of travel by
land and sea from some of the more intrepid merchant adventurers
who sail the southern ocean, or penetrate the bleak hinterland of
Barbaria. I have also acquired some merit in their eyes by making an
expedition to the Barbarian coast, and visiting some of the
settlements whence timber, furs and fish are exported to the south.
The Arch-priest has never expressed any opposition to this display
of interest on my part, and he certainly encouraged my voyage to
Barbaria; but I know well some members of the College of Seventy
at the time objected to my proposed tour of inspection of the
northern colonies. Their arguments, no doubt voiced in the council
chamber, must however have been over-ruled, for my expedition
was permitted.
By the third estate, as also by the large mass of indentured slaves or
servants, I am of course adored, worshipped and regarded as a
Divine Incarnation. My appearance in the judgment hall calls forth
diurnal blessings on my head, and persons of this class seek to kiss
the hem of my robe in passing, or even manœuvre so that my
shadow may fall upon them, much as the sick and decrepit of
antique Asia Minor sought a blessing in the shadows of the early
Apostles. I need not pursue this matter, for I have already made
clear elsewhere the whole-hearted loyalty of the populace towards
their King.
Apart from this deep attachment to my person of the commonalty of
the kingdom, I possess too a certain amount of real power in the
household of the palace and in the regiments of horse and foot that
form my personal guards. All these wear my royal colour of blue in
their livery or uniform, together with my badge of the sun in
splendour. I can therefore well imagine the consequent jealousy and
alarm of some members of the hierarchy being aroused by such an
exhibition of potential strength, and I feel pretty sure of the presence
of a number of spies both among my domestics and in the ranks of
the military, who are constantly on the watch lest I should show any
sign of pushing my advantage by these means. As such never has
been, is not and never will be my intention, these official
eavesdroppers can have nothing but what is reassuring to report to
their employers. Nevertheless, the thought of this particular form of
distrust is not pleasant, and it looms large among the various trials
and disadvantages I have to endure in my exalted office.
VIII
Undoubtedly the most important feature in the whole body politic of
Meleager is the ruling caste of the priests. I have at different times
described these personages as a hierarchy of priests, as a college of
senators, as a Council of Seventy, as a committee of councillors; but
in reality none of these titles exactly expresses the nature or powers
of this small executive clique selected from the nobility. The form,
moreover, under which they are universally saluted or addressed in
Meleager is simply "Arxattra," which signifies "Master." I had
therefore better open with an account of the choice and composition
of this body, whose sole check consists in the King whom they
themselves call into being and can presumably dispose of in certain
events. The priesthood (to use a convenient though inexact term)
consists of never more than seventy-seven members nor less than
seventy, and these are recruited solely from the aristocracy. The
admission to this body is by election of the whole, and the
candidates for this honour are confined to a number of probationers
of the seminary that is situated within the precincts of the Temple of
the Sun. These probationers are jealously excluded from all outside
social intercourse, and are carefully educated for at least five years
with the object in view by members of the council itself. No one
under the age of thirty-five may be admitted for election, and it is
usual, though not essential, for the candidate to be a bachelor or a
widower. On his election, the successful candidate quits his college
and retires to the Temple of the Sun, where apartments exist for
every member of the council. This severe regulation as to age and
family ties is obviously intended to preserve the conservative
traditions of the hierarchy, for the human mind naturally is inclined to
hark back affectionately to the conditions prevailing in youth and to
prefer such to any later standard of morals and administration. At the
same time the many services and duties to be performed by the
junior councillors require the election of active and able-bodied
members, for though the Temple of the Sun is the headquarters and
official home of these councillors, yet many of them are in constant
peregrination throughout the kingdom. Four priests reside at Zapyro;
three at Fúfani; two are said to be in residence within the forbidden
temple on Mount Crystal. All have their proper spheres of work
assigned to them, and membership of this all-powerful council, far
from being the sinecure I once conceived it, entails an immense
amount of exertion, both mental and physical.
From the moment of his election there is an amplitude of
employment for the new-comer. Thus of the junior councillors four
hold the onerous posts of registrars of all births and deaths
throughout the realm, their business in this capacity taking them far
afield, for the whole system of Meleagrian registration is closely
bound up with its public policy and edicts. Two more are concerned
with the shipping and fishing industries; two with the control and
inspection of the colonies in Barbaria; two are entrusted with the
interests of the many indentured labourers; two or more act as
commissioners of forest lands; at least four are charged with the
important and troublesome duties as regards public sanitation and
hygiene; and so on till every public department falls under the direct
supervision of the nominees of this Council of Seventy and more.
Such a shuffling and allocation of public offices may seem arbitrary
and detestable to the windy demagogues of our twentieth-century
civilisation; but I can assure my readers, as the result of my most
careful and unbiased observation, the practical effect on the well-
being of the community at large far exceeds any vaunted results that
ever I saw or heard of in any democratic community on Earth. Nor do
I marvel; for jobbery, sentimentalism, waste, financial dabbling,
denominational intrigue, family influence are all necessarily absent
from the workings of a council that is composed only of highly trained
persons of gentle birth who, having resigned all the domestic and
material interests of life, have no private or monetary ends to
consider, but act solely for the benefit of the state, which they have
chosen voluntarily to serve after a long preliminary course of special
education.
Whenever a member of the council dies, or through failure of health
is placed on an honorary footing, the vacant place is quickly filled.
The last elected member of the hierarchy summons the chosen
probationer and leads him to the council chamber where his brother
members are assembled. Here he kneels, whilst a homily on the
nature of the high honour conferred on him and the vast sum of
confidence reposed in him, is read aloud by the Arch-priest, who
acts as president. Impressive rites follow, for nothing is omitted to
prove to the new member the terrible fate that awaits any councillor
who may be found guilty of any disloyalty, or of even breathing a hint
of The Secret, which he is now empowered to learn. What is the fate
reserved for any indiscreet or treacherous councillor I cannot say;
but I fancy breaches of confidence in the council itself must have
been as rare in the past annals of Meleager as was the crime of
Marino Faliero in those of the old Venetian republic, whose
constitution, by the way, has evidently been carefully digested by the
hierarchy. The oath of implicit obedience and of absolute silence
having been administered, the new member is then led forward to
have his crimson cloak and tunic removed and replaced by the
voluminous white robes of his new order. He next receives the formal
congratulations of all his colleagues, and is then made fully
acquainted with the nature of The Secret, though I myself have a
pretty shrewd notion his mind has already been cautiously prepared
beforehand for its reception, so that he in fact possesses something
more than a mere inkling of the impending revelation, which is
announced with due solemnity. Here however the new member's
information ceases, so that he possesses exactly the same limited
amount of knowledge of The Secret as do I myself. Whether the new
councillor will eventually arrive at a position of such trust and
reputation as to be invited to enter the interior ring of the council,
time alone can show. And it is of this paramount inner force within
the council that I now wish to speak.
Of this small secret council within a larger secret council I can only
state with certainty that its numbers vary from fourteen (the
minimum) to twenty, which latter figure is never exceeded. The
members of this inner clique are elected from the other members of
the council, but on what principles I cannot say. The great difference
between the larger and the smaller sets within the council is this: the
latter not only know The Secret, but they are the individuals who
carry out its details and work its machinery for the purposes I have
already explained. With one exception every member of this interior
circle has some time or another performed the voyage between the
Earth and Meleager; and how strangely does it strike me in my utter
solitude to reflect that here in Meleager are nearly a score of persons
whose acquaintance with the planet of my birth is in some ways
more extensive than my own! The sole exception is the Arch-priest,
who may not be transported to Earth, because he is the one person
who is in constant and close touch with the King. The limitation is
subtle, but it is sound; for I can imagine some fine possibilities of
intrigue between the King and the Arch-priest, if the latter had not
only visited the Earth but was also familiar with the extraordinary
methods whereby that end was attained. (I need hardly add that no
senator of the inner ring is ever allowed to address or visit the King
except in the presence of two other councillors.) This picked handful
of the council chooses the Arch-priest from the general body, so that
this functionary stands in an intermediate position of knowledge
concerning the working of The Secret, for he thus knows more than
the ordinary member of the council and less than his brethren of the
inner ring. He is chiefly charged with the control of the services and
staff of the temple, and he has also to superintend the establishment
on Mount Crystal, where (so I strongly suspect) are kept in
honourable confinement those aged members of the council who
have grown infirm or garrulous under stress of years. What exact
share these persons of the inner ring partake in the working of The
Secret I naturally cannot tell; and I often speculate as to whether
they themselves are mechanicians possessing a skill far beyond that
achieved by any of our engineers on Earth, or whether they merely
control certain servants who own the necessary technical knowledge
to carry out the intricacies of the aerial machinery under their
instruction. In other words, are these score of elderly men their own
mechanics, or are they only overseers of others? For there are
certainly large numbers of assistants attached to the service of the
council, and a certain proportion of these menials I know to be deaf
and dumb, the result, it is whispered, of a certain cruel operation
which is inflicted sometimes with the consent of the patient, and
sometimes (so I gather) by force following on brutal seizure. Is it that
the priests are ever on the look-out for capable young mechanics to
train for this purpose, and are such promising youths liable to
disappear? On the other hand, many of these deaf and dumb
servants of the temple have families, and apart from their unknown
duties seem free to come and go; being dumb, they cannot chatter,
and being deaf they cannot listen; and since the native language is
purely phonetic and not literary, people so afflicted cannot converse
with their fingers, as is the case with our deaf-mutes on Earth. My
own theory is that these persons, having a natural taste in things
scientific, are first carefully trained so as to acquire all the technical
skill necessary for the accomplishment of the details of The Secret,
and are then to their surprise suddenly given the option of being
rendered deaf and dumb to be thus retained in the service of the
council, or of being instantly and privately executed, for the hierarchy
would have no scruples in so acting if by their refusal to submit The
Secret were in any way endangered. All this reasoning however on
my part is, I admit, founded on pure supposition. For aught I can
adduce to the contrary, the journey to and from the Earth may be
accomplished by means of some unknown power of levitation, such
as is only claimed on Earth by the mahatmas and skooshoks of
Tibet, whose wild theories are laughed to scorn by all enlightened
Europeans and Americans. There are, I know, vast vaults beneath
the Temple of the Sun, and perhaps these may shelter aeroplanes
and cars of a type and capacity undreamed of on Earth; on the other
hand, these capacious cellars may merely contain treasure and
archives, or indeed nothing at all. Possibly there may be elaborate
machines concealed in the temple on Mount Crystal, for I am
convinced that it is on this conspicuous mountain that the returning
Meleagrian envoys from the Earth alight. But I frankly confess I am
completely at a loss to explain the system of communication with the
Earth; it is a fascinating subject for speculation, but I am also fully
cognizant of its perils to any would-be investigator.
Although there can be comparatively little fear of intrigue arising
between the King and the councillors of the second grade, yet there
exists no real friendliness or confidence between us. They treat me
outwardly with marked deference, whilst I in my turn always show
myself cordial and polite, but I have no personal friend in the whole
body except the Arch-priest, for whom I have conceived a genuine
liking and respect. My intimate companions are practically confined
to the nobility, and though they are ignorant and illiterate, yet I prefer
their honest prattle to any cautious discussion or interchange of lofty
ideas with the highly educated priesthood. Nevertheless, I cannot
refrain from eulogising the unselfish devotion of these persons to
their tasks of administration, which is shown equally by every
member. The clique of the interior circle do not of course participate
in the actual business of government, for they are presumed to have
reached a higher plane of usefulness to the state, but the junior
councillors pursue their avocations with unflagging zeal. The tedious
work of registration, which entails constant vigilance and many
journeys to remote places; the settlement of trade questions; the
management of the twin departments of medicine and sanitation; the
marshalling of taxation; the control of the army;—all these and many
other duties occupy the whole existence of the councillors who know
no rest or respite from their allotted tasks.
Take the instance of hygiene alone. The accumulated wisdom of
some two thousand years of the Earth's progress in the science of
healing lies all at the disposal of the executive hierarchy of Meleager.
And I feel compelled to pay a sincere tribute to the intelligent industry
of the councillors in their untiring efforts to produce everywhere a
"corpus sanum in civitate sanâ." The abundant water-supplies of the
cities; the meticulous care wherewith every source of contamination
is traced; the constant experiments that are made daily in the
hospitals (less elaborately equipped than our own, but fully as clean
and serviceable); the thoughtful measures to preserve existing
health and to improve the physical condition of the mass of the
citizens;—all testify to the common-sense and thoroughness of the
means adopted by the ministers of public hygiene and eugenics.
Thanks to their wise measures pure water, pure air, wholesome food,
the prompt eradication of all epidemics, and the segregation of the
physically or morally unsound are gradually producing a race that for
health and happiness has no parallel on our progressive democratic
Earth, where the boasted advance of European civilisation only
conveys in its train to healthy but nominally uncivilised tribes and
nations every species of moral, physical and æsthetic evil that did
not exist under the old conditions of isolation and ignorance.
Although belonging to the aristocratic caste, yet these servants of
the state wield their power with magnificent impartiality, weeding out
the weaklings alike in the families of noble, merchant or plebeian.
Adult degenerates are always removed to the island of Madù off the
northern coast. Here the sexes are kept apart, but the poor creatures
are permitted to live in tolerable comfort and to receive visits from
their relatives, who however (it must be confessed) usually display
no very marked anxiety to avail themselves of this privilege. For as
time advances, it is commonly coming to be regarded as a social
offence to harbour in one's household any idiotic or misshapen
being. Thus almost all Meleagrians now heartily concur in the state
regulations whereby all infants with obvious mental or bodily defects
are at once strangled by the officials who attend in the train of the
visiting councillors, and they also make little or no objection to the
deporting of grown criminals to Madù.
This public acquiescence in a measure destined solely for the
improvement of the race as a whole is, I believe, of comparatively
recent date. For a long time the removal of malformed and idiotic
infants, as well as the enforced deportation of lunatics or seriously
diseased persons, was strongly resented by their families; but firm
persistence on the part of the hierarchy and a gradual spread of
reasonableness among the whole community have slowly gained the
public approval for severe regulations that were at first as novel as
they were distasteful. I particularly mention this case, as it tends to
show that though conciliation of the populace must always form one
of the leading tenets of the council's policy, yet it can on occasion
enforce an unpopular edict throughout the nation in its own interest,
despite the indignant protests of all classes. I have been told that the
then reigning King, a most enlightened Switzer, did splendid service
for the council by personally in his capacity of Child of the Sun,
ordering his father's own people to obey the new regulations. How
long ago this struggle arose I have no notion; and oh, how often
have I yearned to learn more concerning that predecessor of mine
whose memory is still gratefully held by the hierarchy to-day! How
and under what circumstances did he finally "cease to reign"? Did he
later on attempt to oppose the ruling body, after having saved it from
possible collapse? But no questions of mine, however artfully or
artlessly addressed, could ever secure me any but evasive answers.
I can never fix in my inconstant mind my exact feeling towards these
"potent, grave and reverend signiors" of the council, these impassive
and industrious priests (who are in reality not priests at all, for their
task is almost purely a secular one, the priestly office being
practically merged in that of the statesman). And in the performance
of these duties they are as unselfish as they are indefatigable; nor is
there any apparent taint of personal jealousy or internal intrigue
amongst the hierarchy. When during my rides abroad for pleasure or
for hunting I see a pair of these white-robed councillors, equally
servants and rulers of the state, visit some remote hamlet and
observe the scrupulous care and the genuine interest wherewith they
inquire into and carry out every necessary arrangement for the public
weal; and when I consider the implicit faith placed by the country folk
in their rulers, I am somehow reminded of the mission of the
Apostles of old as they wandered through the towns and villages of
the Roman world healing and assisting helpless humanity. At other
times, however, I am inclined to regard them with a mixture of hatred
and contempt, whenever I reflect on the unprecedented system of
conscious fraud whereon all their beneficent action rests. How
strange, for example, must it seem for a newly elected candidate to
learn for the first time that the religious teaching he has imbibed from
infancy is a deliberate fabrication, which he himself is now called on
to champion and perpetuate; that the divinity of the Sun is a hollow
myth; that his Child is a mortal from another planet; that the world of
Meleager, far from being the special creation and care of the Sun-
god, is in reality a mere speck in a vast solar system, such as has
been propounded by our own astronomers Copernicus and Galileo.
What a terrible moment it must prove for a sensitive soul, implected
with the beautiful mythology of a lifetime, when in a trice the whole of
his religious environment is stripped rudely from him like a garment! I
often meditate on the unique moral dilemma that must face every
new councillor. How fearful an awakening! How difficult for a
conscientious nobleman to combine the two phases of a public
benefactor and of a promulgator of an elaborate lie! Has any
Meleagrian noble of high integrity I wonder ever had the courage or
conscience, at the supreme moment, to protest, even at the risk of
death? But I presume the preliminary training and preparation
bestowed on all probationers are carefully contrived to soften so
great a shock, and to lead the postulant gently towards the amazing
revelations made at the time of his reception into the council.
The dress of the hierarchy is simple, consisting outwardly of a white
woollen toga-like garment that is free from all ornament. I suspect
the adoption of this style of dress is borrowed from that of classical
Rome, whose laws and customs evidently form the basis of the
Meleagrian constitution. A white wand is carried in the hand, and a
white fillet is bound round the temples; only on the two great half-
yearly festivals are the ornate gold-fringed garments worn in public.
The robes of the Arch-priest are likewise of a white woollen material,
which in his case are relieved by a bordure of gold brocade, whilst
the wand and fillet are also of gold; but on state occasions he dons
magnificent vestments of cloth of gold and wears a golden mitre on