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 ‫ﺗﻔﺳﯾر ﺳﻔر اﻟﻣزاﻣﯾر‬
‫اﻟﺟـزء اﻟﺛﺎﻟث )ﻣز ‪ –١٠١‬ﻣز ‪(١٥١‬‬

‫‪١‬‬
٢
٣
 ‫ﻣزﻣور ‪١٠١‬‬

‫رﺣﻣﺔ وﺣﻛﻣﺎ أﻏﻧـﻲ‪ ،‬ﻟك ﯾﺎ رب أرﻧم‬

‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ ‬ھذا اﻟﻣزﻣور ﻟداود اﻟﻧﺑﻲ ﻛﻣﺎ ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ واﻟﻌﺑرﯾﺔ‪.‬‬
‫‪ ‬ﻋﻣل داود ھذا اﻟﻣزﻣور ﻋﻧد اﻋﺗﻼﺋﮫ ﻋرش اﻟﻣﻠوﻛﯾﺔ‪.‬‬
‫‪ ‬وﺿﻊ داود ھذا اﻟﻣزﻣور ﺑﮭدف اﻻﻟﺗزام ﺑﺎﻹرادة اﻟﻣﻘدﺳﺔ‪.‬‬
‫‪ ‬ﻛﺎن ھذا اﻟﻣزﻣور ﯾرﺗل ﺑﮫ داود ﻓﻲ ذﻛرى ﺗﺟﻠﯾﺳﮫ ﻣﻠﻛﺎ‪.‬‬
‫‪ ‬ﻛﺎن وﻣﺎزال ھذا اﻟﻣزﻣور ﯾرﺗﻠﮫ رب ﻛل ﺑﯾ ت ﻟوﺿ ﻊ اﻟﮭ دف اﻟﻣﻘ دس ﻓ ﻲ اﻟﺑﯾ ت ﻟﻘداﺳ ﺔ‬
‫اﻟﺑﯾت ﻓﮭو ﻣزﻣور ﻟﻠﺑﯾت اﻟﻣﻘدس ﻓﻲ اﻟرب‪.‬‬
‫‪ ‬ﯾﻛﺷف أﯾﺿﺎ اﻟﻣزﻣور أن اﻟﻘﯾﺎدة اﻟﻧﺎﺟﺣﺔ ﺗﺗﺳم ﺑﺎﻷﺑوة اﻟﺣﺎﻧﯾﺔ‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﯾر ‪-:‬‬
‫‪ " ‬ﻟداود ﻣزﻣور‪.‬ﺣْ رَﻣَﺔ ً وَ ُﺣﻛْﻣً ﺎ أ ُﻏَ ﻧ ِ ّﻲ‪ .‬ﻟ َكَ ﯾ َﺎ رَ بﱡ أ ُرَ ﻧ ِ ّمُ "‪-:‬‬
‫‪ o‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ﺑدل ﻛﻠﻣﺔ أﻏﻧﻲ أﺳﺑﺣك‪.‬‬
‫‪ o‬ﺗدور اﻵﯾﺔ ﺣول اﻟرﺣﻣﺔ أوﻻ ﺛم اﻟﺣﻛم‪.‬‬
‫‪ o‬اﻟرﺣﻣﺔ ‪ :‬ھﻲ رﺟﺎء ﻛل ﺧﺎطﺊ وﻛل إﻧﺳﺎن ﻋﻠﻰ اﻷرض ﻓﻲ ﻣﻐﻔرة ﷲ ﻟﺧطﺎﯾﺎه‪.‬‬
‫‪ -‬ھﻲ ﺗوﺑﺔ ﻛل ﺧﺎطﺊ‪.‬‬
‫‪ -‬ھﻲ اﻟﻘﯾﺎﻣﺔ اﻷوﻟﻰ‪.‬‬
‫‪ -‬ھﻲ رﺟﺎء ﻓﻲ اﻟﺣﯾﺎة اﻷﺑدﯾﺔ وﺳﻼم ﷲ اﻟذي ﯾﻔوق ﻛل ﻋﻘل واﻟﻘﯾﺎﻣﺔ ﺑﻣﺟد‪.‬‬
‫‪ o‬ﻟﻛ ن اﻟرﺣﻣ ﺔ ﻻ ﺗﻌﻧ ﻲ اﻟﺗﮭ ﺎون ﻷن ﯾ ﺄﺗﻲ ﺑﻌ دھﺎ اﻟﺣﻛ م أي اﻟدﯾﻧوﻧ ﺔ ﺳ واء ﻟﻸﺑ رار‬
‫أو اﻷﺷرار‪ ،‬واﻟدﯾﻧوﻧﺔ ﺗﻣﺛل اﻟﻌدل اﻹﻟﮭﻲ ﻓﻲ ﻣﺟﺎزاة ﻛل واﺣد ﻓواﺣد‪.‬‬
‫‪ o‬اﻟﺣﻛم ‪ :‬ھو ﻋدل ﷲ اﻟذي ﯾﻠﻲ اﻟرﺣﻣﺔ ‪.‬‬
‫‪ o‬ھ و ﻣﺟ ﻲء رﺑﻧ ﺎ ﯾﺳ وع ﻟﻠدﯾﻧوﻧ ﺔ ﻟﯾﻧ ﺎل ﻛ ل واﺣ د ﺣﺳ ب أﻋﻣﺎﻟ ﮫ إن ﻛﺎﻧ ت ﺧﯾ را أو ﺷ را‬
‫ﺣﯾ ث ﯾﻘ وم اﻷﺑ رار ﻟﻠﺣﯾ ﺎة اﻷﺑدﯾ ﺔ ﺑﻣﺟ د واﻷﺷ رار ﻟﻠﻌ ذاب اﻷﺑ دي ﻛﻣ ﺎ ﻓ ﻲ )ﻣ ت‪،٨ :٥‬‬
‫دا ‪.(٣ :١٢‬‬
‫‪ o‬وﻋدل ﷲ ﯾﻣﺛل اﻟﺳﻠوك ﺑﮭدف واﻟﺗزام أﻧﻧﺎ ﺳوف ﻧﺟﺎزى ﻋﻠﻰ ﻛل أﻋﻣﺎﻟﻧﺎ وﻟﯾس ﻧﺗﮭﺎون‬
‫ﺑرﺣﻣﺔ ﷲ ﻓﻘط ﻟﻛن ﺑﻌدﻟﮫ ﯾﺟﻌﻠﻧﺎ ﺳﺎﻟﻛﯾن ﻓﻲ ﺧوف ﷲ‪.‬‬
‫‪ o‬اﻟﺗﺳ ﺑﯾﺢ ‪ :‬ﯾﻐﻧ ﻲ أو ﯾﺳ ﺑﺢ اﻟﻣرﺗ ل ﻋﻠ ﻰ رﺣﻣ ﺔ ﷲ اﻟﺗ ﻲ ﺗﺳ ﺑﻖ ﺣﻛﻣ ﮫ ﻓﯾﺑ ﺎرك ﻣ ن ﻟ ﮫ‬
‫اﻟﻘﯾﺎﻣﺔ اﻷوﻟﻰ ﻟﻛ ﻲ ﯾﻛ ون ﻟ ﮫ اﻟﻘﯾﺎﻣ ﺔ اﻟﺛﺎﻧﯾ ﺔ ﻓ ﻲ اﻟدﯾﻧوﻧ ﺔ ﻓﺎﻟﻘﯾﺎﻣ ﺔ اﻷوﻟ ﻰ ﺗﻌﻧ ﻲ اﻟﺗوﺑ ﺔ‬
‫واﻟﺛﺎﻧﯾﺔ ﺗﻌﻧﻲ اﻟﺣﯾﺎة اﻷﺑدﯾﺔ ﻓﻲ اﻟﻣﺟد اﻷﺑدي‪.‬‬
‫طَرﯾﻖ ﻛَﺎﻣِ ل‪ .‬ﻣَ ﺗ َﻰ ﺗ َﺄ ْ ﺗ ِﻲ إ ِﻟ ﱠَﻲ؟ أ َﺳْﻠ ُكُ ﻓ ِﻲ ﻛَﻣَ ﺎلِ ﻗ َﻠْﺑ ِﻲ ﻓ ِﻲ وَ ﺳَطِ ﺑ َ ْﯾﺗ ِﻲ "‪-:‬‬ ‫‪" ‬أ َ ﺗ َﻘ ﱠﻌ َ ُل ﻓ ِﻲ ِ‬
‫‪٤‬‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬أﺗرﻧم ﻓﻲ طرﯾ ﻖ ﺑ ﻼ ﻋﯾ ب‪ ،‬ﻣﺗ ﻰ ﺗ ﺄﺗﻲ إﻟ ﻰ ؟ ﻟﻘ د ﻛﻧ ت أﺳ ﻠك‬
‫ﺑدﻋﺔ ﻗﻠﺑﻲ‪ ،‬ﻓﻲ وﺳط ﺑﯾﺗﻲ"‪.‬‬
‫‪ ‬ﯾﺗﻛﻠم ﻋن اﻟﺗﻌﻘل واﻟﻛﻣﺎل واﻟﺳﻠوك ﺑﮭم وﺳط ﺑﯾﺗﮫ ھﻧﺎ ﻧﺑ وة ﻋ ن رﺑﻧ ﺎ ﯾﺳ وع اﻟ ذي ﻛ ﺎن‬
‫ﻛﻠﻲ اﻟﻛﻣﺎل ﻓﻲ وﺳط ﺑﯾﺗﮫ أي ﻛﻧﯾﺳﺗﮫ‪.‬‬
‫‪ ‬وأﯾﺿﺎ ﺗﻌﻧﻲ اﻟﺳﻠوك ﺑﺎﻟﻛﻣﺎل ﯾﺄﺗﻲ ﻣن ﺗﻧﻔﯾذ وﺻﺎﯾﺎ ﷲ ﻋﻣﻠﯾﺎ ﻓﯾﮭب ﷲ ﻟﻺﻧﺳ ﺎن اﻟﺳ ﺎﻟك‬
‫ﻓﻲ طرﯾﻖ ﷲ ﺑﺎﻟﻛﻣﺎل ﻧﻌﻣﺔ اﻟﺗﺄﻣل ﻓﻲ وﺻﺎﯾﺎ ﷲ‪.‬‬
‫‪ ‬ﺗﻌﻧﻲ أﯾﺿ ﺎ أن اﻹﻧﺳ ﺎن اﻟ ذي ﯾﻛ ون ﻣراﺋ ﻲ أﻣ ﺎم اﻟﻧ ﺎس ﺗظﮭ ر ﺣﯾﺎﺗ ﮫ ﻋﻠ ﻰ ﺣﻘﯾﻘﺗﮭ ﺎ ﻓ ﻲ‬
‫وﺳط أﺳرﺗﮫ أﻧﮭﺎ ﻣﺧﺎﻟﻔﺔ ﻟﻣﺎ ﯾظﮭره أﻣﺎم اﻟﻧﺎس ﻟﻛن ﻋﻧدﻣﺎ ﯾﻛ ون ﻓ ﻲ وﺳ ط ﺑﯾﺗ ﮫ ﻛ ﺎﻣﻼ‬
‫وﻣﺗواﺿﻌﺎ ﯾﻛون ھذا ﻧﺎﺑﻊ ﻣن ﻗﻠﺑﮫ ﺑﻼ رﯾﺎء‪.‬‬
‫‪ ‬ﺗﻌﻧﻲ أﯾﺿﺎ أن رﺑﻧﺎ ﯾﺳوع اﻟﻣﺳﯾﺢ اﻟﺳﺎﻛن ﻓﻲ ﻗﻠوﺑﻧﺎ ﺑﺎﻟروح اﻟﻘدس ﻋﻧدﻣﺎ ﻧزﯾل اﻟﺧطﺎﯾﺎ‬
‫وﻧﻧﻘﻲ ﻗﻠوﺑﻧﺎ ﻧﻛون ﻧﺣن ﻟﮫ ﺑﯾﺗﺎ ﯾﺗﻣﺷﻰ داﺧﻠﮫ وﻓﯾﮫ )ﯾو‪.(٢٣ :١٤‬‬
‫‪‬ﻻ َ" أ َﺿَﻊُ ﻗ ُ دﱠامَ َ‬
‫ﻋﯾْﻧ ﱠَﻲ أ َﻣْ رً ا رَ دِﯾﺋًﺎ‪ .‬ﻋَﻣَ َل اﻟزﱠ ﯾ َﻐ َﺎنِ أ َ ْﺑﻐ َﺿْتُ ‪ .‬ﻻ َ ﯾ َﻠْ ﺻَﻖُ ﺑ ِﻲ "‪-:‬‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬ﻟم أﺿﻊ أﻣﺎم ﻋﯾﻧﻲ أﻣرا ﯾﺧﺎﻟف اﻟﻧ ﺎﻣوس‪ ،‬ﺻ ﺎﻧﻌﻲ اﻟﻣﻌﺻ ﯾﺔ‬
‫أﺑﻐﺿت"‪.‬‬
‫‪ ‬ﯾﻘول اﻟﻣرﺗل أﻧﮫ ﻟم ﯾﺳﻌﻰ إﻟﻰ اﻟﺷر وﻟم ﯾﻧظر إﻟﯾﮫ ﺑل اﻟذﯾن ﻛﺎﻧوا ﯾﺳﻌون إﻟﻰ اﻟﺷر ﻛﺎن‬
‫ﯾﻛرھﮭم أي ﯾﻛره ﻋﻣﻠﮭم وﻛﺎن ﻻ ﯾﻠﺗﺻﻖ ﺑﮭ م إذ أن اﻻﻟﺗﺻ ﺎق ﺑﺎﻷﺷ رار ﯾﻌﻠ م اﻟﺷ ر ﻓ ﺈن‬
‫اﻟﺻداﻗﺎت اﻟﺷرﯾرة ﺗﻔﺳد اﻷﺧﻼق اﻟﺟﯾدة ﻛﻘول ﻣﻌﻠﻣﻧﺎ ﺑوﻟس‪.‬‬
‫‪ ‬ﻓﮭﻧ ﺎ ﯾﻔ رق ﺑ ﯾن ﻣ ن ﯾﺳ ﻌﻰ إﻟ ﻰ اﻟﺷ ر ﺑ واﻋز داﺧﻠ ﻲ وﻣ ن ﯾﺗﻌﺛ ر ﻓ ﻲ طرﯾﻘ ﮫ ﺑواﺳ طﺔ‬
‫آﺧرﯾن ﻓﯾﻘوم وﯾﻌود ﺑﺎﻟﺗوﺑﺔ إﻟﻰ ﷲ‪.‬‬
‫‪ ‬رﺑﻣﺎ ﻋرض ﻋﻠﻰ داود ﻓﻲ ﻗﺻر ﺷﺎول أﺷرار ﺣﺎوﻟوا أن ﯾﺿﻌوا أﻣﺎﻣ ﮫ ﻋﺛ رات ﻟﻛﻧ ﮫ ﻟ م‬
‫ﯾﻠﺗﺻﻖ ﺑﮭم إذ ﻓﺿل ﻣﻌرﻓﺔ ﷲ ﻋن اﻟﺻداﻗﺎت اﻟﺷرﯾرة‪.‬‬
‫ﺷ ِ ّّرﯾرُ ﻻ َ أ َﻋ ِْرﻓ ُﮫ ُ "‪-:‬‬
‫ﻋﻧ ِ ّﻲ‪ .‬اﻟ ِ‬ ‫‪ ‬ﻗ"َﻠْبٌ ﻣُ ﻌْوَ ﱞ‬
‫ج ﯾ َ ْﺑﻌ ُ ُد َ‬
‫‪ ‬ھﻧ ﺎ ﯾ ﺗﻛﻠم ﻋ ن اﻟﻘﻠ وب اﻟﻐﯾ ر ﻣﺳ ﺗﻘﯾﻣﺔ أﺑﻌ دھﺎ اﻟﻣرﺗ ل ﻋﻧ ﮫ واﻟﺷ رﯾر ﻟ م ﯾ رد أن ﯾﻌرﻓ ﮫ‬
‫ﻣﻌرﻓﺔ اﻟﺻداﻗﺔ ﺑل ﯾﺗﺟﻧﺑﮫ‪.‬‬
‫‪ ‬وھذا واﺿﺢ ﻓﻲ أﻣر اﻟﺛﻼث ﻓﺗﯾﺔ رﻓﺿ وا اﻟطﺎﻋ ﺔ ﻷﻣ ر اﻟﻣﻠ ك ﺑﺎﻷﻛ ل ﻣ ن أطﺎﯾﺑ ﮫ ﻓﻔﻠﺣ وا‬
‫واﻧﺗﺻروا وأﯾﺿﺎ ﻓﻲ اﻟﺳ ﺟود ﻟﻠﺗﻣﺛ ﺎل اﻟ ذي ﺻ ﻧﻌﮫ ﻧﺑوﺧذﻧﺻ ر رﻏ م وﺿ ﻌﮭم ﻓ ﻲ أﺗ ون‬
‫اﻟﻧ ﺎر ﻟﻛ ن اﻟﻧ ﺎر ﻟ م ﺗﻌﻣ ل ﻣﻌﮭ م ﺷ ﯾﺋﺎ إذ ظﮭ ر راﺑ ﻊ ھ و اﺑ ن ﷲ ﻛ ﺎن ﻣﻌﮭ م ﻓ ﻲ اﻷﺗ ون‬
‫وﻛﺎﻧ ت رﯾ ﺢ ﺑ ﺎردة ﺗﮭ ب ﺣ وﻟﮭم ﻓﻠ م ﺗﻔﺳ د ﺣﺗ ﻰ ﺛﯾ ﺎﺑﮭم ﻣ ن راﺋﺣ ﺔ اﻟﻧ ﺎر‪ ،‬ﻓﺎﻟ ذي ﯾرﯾ د‬

‫‪٥‬‬
‫اﻟطرﯾﻖ اﻟﻣﺳﺗﻘﯾم وﯾﺑﻌد اﻟﺷر ﻋﻧﮫ أو اﻟﺻداﻗﺔ اﻟﺷ رﯾرة ﻋﻧ ﮫ ﺣﺗ ﻰ ﻟ و ﻛﺎﻧ ت ﻓ ﻲ ﺻ ورة‬
‫أواﻣر ﻣن ﻣﻠك ﻓﺈﻧﮫ ﯾﻧﺟﻰ ﻣن ﺷر اﻟﻌﺎﻟم )دا‪.(١٨ :٣‬‬
‫‪" ‬اﻟ ﱠذِي ﯾ َﻐْ ﺗ َﺎبُ ﺻَﺎﺣِ ﺑ َﮫ ُ ﺳِرا ھذ َا أ َﻗْطَ ﻌ ُﮫ ُ‪ .‬ﻣُ ْﺗ‬
‫ﺳَﻛْﺑ ِرُ اﻟْ ﻌ َﯾْنِ وَ ﻣُﻧْ ﺗ َﻔِﺦُ اﻟْﻘ َﻠْبِ ﻻ َ أ َﺣْ ﺗ َﻣِ ﻠ ُﮫ ُ "‪-:‬‬
‫‪ -‬ھﻧﺎ ﯾﺗﻛﻠم ﻋن اﻻﻏﺗﯾﺎب أي اﻟﻛﻼم ﺿد إﻧﺳ ﺎن ﻓﮭﻧ ﺎك ﻋﻠ ﻰ اﻷﻗ ل ‪ ٣‬أﺷ ﺧﺎص ﯾﺗﺿ ررون‬
‫ﻣ ن ھ ذا ‪ :‬اﻷول ﺻ ﺎﻧﻊ اﻻﻏﺗﯾ ﺎب واﻟﺛ ﺎﻧﻲ اﻟﺳ ﺎﻣﻊ واﻟﺛﺎﻟ ث اﻟ ذي ﯾ ﺗﻛﻠم ﺿ ده ﻓﮭ و ﺷ ر‬
‫ﻣرﻛب ﻓﻛﺎن داود ﻻ ﯾﺗﻌﺎﻣل أو ﯾﺗﺟﻧب اﻟذﯾن ﯾﻔﻌﻠون اﻻﻏﺗﯾﺎب‪.‬‬
‫‪ -‬ﻟﻛن إن وﺟد ﺷرا ﻓﻲ إﻧﺳ ﺎن ﻓﯾﺧﺗ ﺎر اﻹﻧﺳ ﺎن وﻗ ت ﻣﻧﺎﺳ ب وﯾﺗﺣ دث ﻣﻌ ﮫ ﻣﺑﺎﺷ رة دون‬
‫ﺟرح ﻟﻣﺷﺎﻋره ﺑﮭدف اﻟﺑﻧﯾﺎن ﻻ ﻛره ﻟﻠﺷﺧص‪.‬‬
‫‪ -‬ﯾﺗﻛﻠم ﻋن ﺧطﯾﺔ أﺧرى ھﻲ اﻟﻛﺑرﯾﺎء ﻓﻲ اﻟﻘﻠ ب أو ﻓ ﻲ اﻟﺧ ﺎرج ﻛ ﺎن ﻻ ﯾﺣﺗﻣ ل أن ﯾﺗﻌﺎﻣ ل‬
‫ﻣﻌﮫ ﻷن اﻟﺗﻌﺎﻣل ﻣﻊ اﻟﻣﺗﻛﺑرﯾن ﯾ ؤدي إﻟ ﻰ ﺧطﺎﯾ ﺎ ﻛﺛﯾ رة إذ اﻟﻛﺑرﯾ ﺎء ھ و أم اﻟﺧطﺎﯾ ﺎ وﺑ ﮫ‬
‫ﺳﻘط إﺑﻠﯾس وأﺳﻘط اﻟﺟﻧس اﻟﺑﺷري ﻛﻠﮫ‪.‬‬
‫ﻋﯾْﻧ ﱠَﻲ "‪-:‬‬ ‫ِش‪ .‬اﻟْﻣُ ﺗ َ َﻛ ِﻠ ّمُ ﺑ ِﺎﻟْ َﻛذِبِ ﻻ َ ﯾ َﺛ ْ ﺑ ُتُ أ َﻣَ ﺎمَ َ‬ ‫ﺳﻛُنُ وَ ﺳَطَ ﺑ َ ْﯾﺗ ِﻲ ﻋَﺎﻣِ ُل ﻏ ٍ ّ‬ ‫‪" ‬ﻻ َ ﯾ َ ْ‬
‫‪ ‬ھﻧﺎ ﯾﺗﻛﻠم داود اﻟﻧﺑﻲ ﻋن اﻟﺣرص ﻣن اﻟﺷر اﻟذي ﻛﺎن ﯾﻣﺛﻠﮫ ﺧطﺋﯾن اﻟﻐش واﻟﻛذب ﻓﻛ ﺎن‬
‫ﻻ ﯾﺗﻌﺎﻣ ل ﻣ ﻊ أي ﺷ ﺧص ﻣﺗﺻ ف ﺑﺎﻟﻛ ذب أو اﻟﻐ ش ﻷن اﻟ دﺧول ﻓ ﻲ ﺣ وار ﻣﻌ ﮫ ﺣﺗﻣ ﺎ‬
‫ﺳﯾﻛون ﻣﺿر ﻟﻧﺎ‪.‬‬
‫‪ ‬ﻓﻣن اﻟطرق اﻟﺗﻲ ﻗﺎﻟﮭ ﺎ اﻵﺑ ﺎء )ﯾوﺣﻧ ﺎ اﻟ درﺟﻲ( ﻓ ﻲ ﺣ روب اﻟﻔﻛ ر أو اﻟﺣ روب اﻟروﺣﯾ ﺔ‬
‫ﻋدم اﻟﻣﻔﺎوﺿﺔ أو اﻟدﺧول ﻓ ﻲ ﺣ وار ﻣ ﻊ اﻟﺷ ر وط رده ﻣ ن اﻟﺑداﯾ ﺔ ﻛﺄﻧ ك وﺟ دت وﺣﺷ ﺎ‬
‫ﻋﻧ دﻣﺎ ﯾ دﺧل ﻓﯾ ك ﻓﺗط رده ﻓ ورا ﻓﺈﻧ ﮫ ﯾﺧ ﺎف أن ﯾﻘﺗ رب ﻣ رة أﺧ رى ﻣ ن ﺑﯾﺗ ك اﻟ ذي ﻓ ﻲ‬
‫ﻣﻌﻧﺎه اﻟروﺣﻲ ھو ﻗﻠﺑك‪.‬‬
‫ض‪ ،‬ﻷ َﻗْطَﻊَ ﻣِ نْ ﻣَ دِﯾﻧ َ ِﺔ اﻟرﱠ بِّ ُﻛ ﱠل ﻓ َﺎ ِﻋﻠِﻲ اﻹِ ﺛ ْمِ "‪-:‬‬ ‫‪ ‬ﺑ َﺎ"ﻛِرً ا أ ُﺑ ِﯾ ُد ﺟَﻣِ ﯾﻊَ أ َﺷْرَ ِار اﻷ َرْ ِ‬
‫‪ ‬ھﻧ ﺎ داود ﯾط رد اﻟﺷ ر ﺑ ﺎﻛرا أي ﻣﺑﻛ را ﻗﺑ ل أن ﯾﻛﺑ ر وﯾﺻ ﻌب ط رده ﻓﺎﻟ ذي ﯾط رد اﻟﺷ ر‬
‫ﺳ رﯾﻌﺎ ﯾ ﺗﺧﻠص ﻣ ن ﺟﻣﻠ ﺔ ﺧطﺎﯾ ﺎ وﻗ د ﯾﻛ ون ﺑ ﺎﻛرا ھ ﻲ ﺗﻌﻧ ﻲ اﻟﻘﯾﺎﻣ ﺔ أي اﻟﻘﯾﺎﻣ ﺔ ﻣ ن‬
‫اﻟﺧطﯾﺔ ھﻲ طردھﺎ ﻓورا‪.‬‬
‫‪ ‬أﻣ ﺎ ط رد داود ﻓ ﺎﻋﻠﻲ اﻹﺛ م ﻣ ن ﻣدﯾﻧ ﺔ اﻟ رب ﺗﻌﻧ ﻲ ﺗ وﺑﯾﺦ اﻟ ذﯾن ﯾﺿ ﻌون اﻹﺛ م ﻓ ﻲ ﺑﯾ ت‬
‫اﻟرب ﻛﻣﺎ ﻗﺎل اﻷﻧﺑﺎ ﺷﻧودة ﻓﻲ ﻋظﺎﺗﮫ ﻓﻲ ﺑﺎﻛر ﻣن ﺻﻠوات اﻟﺑﺻﺧﺔ أن ﻻ ﯾﻠﯾﻖ أن ﻧﺟﻌل‬
‫ﺑﯾوت اﻟرب ﺑﮭﺎ اﻟﺻﺎﻟﺢ واﻟط ﺎﻟﺢ أي ﯾﺣ ﺎول ﻛ ل ﻋﺿ و ط رد اﻟﺷ ر ﻣ ن ﻧﻔﺳ ﮫ أوﻻ وﻣ ن‬
‫اﻵﺧرﯾن ﯾﺳﺎﻋدھم ﻋﻠﻰ طرد اﻟﺷر ﻣﻧﮭم‪.‬‬
‫‪    ‬‬

‫‪٦‬‬
 ‫ﻣزﻣور ‪١٠٢‬‬

‫ﺻﻼة ﻟﻣﺳﻛﯾن إذا أﻋﯾﺎ وﺳﻛب ﺷﻛواه ﻗدام ﷲ‬

‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ .١‬ﯾﻣﺛل ھذا اﻟﻣزﻣور ﺣﺎﻟﺔ ﻛل إﻧﺳﺎن ﻣؤﻣن ﯾﻌرف ﷲ ﺗؤﻟﻣ ﮫ ﺧطﺎﯾ ﺎه اﻟﻣﺎﺿ ﯾﺔ واﻟﺣﺎﺿ رة‬
‫ﻓﯾﺻرخ ﻛﻣﺳﻛﯾن إﻟﻰ ﷲ‪.‬‬
‫‪ .٢‬ﯾﻣﺛل رﺑﻧﺎ ﯾﺳوع ﻋﻧدﻣﺎ ﺗﺟﺳد أﺻﺑﺢ ﯾﺷﺎرﻛﻧﺎ ﻣﺷﺎﻋرﻧﺎ وﻣﺳﻛﻧﺗﻧﺎ‪.‬‬
‫‪ .٣‬ﻓﻲ ھذا اﻟﻣزﻣور ﺻ ﻠوات ﻣ ن آﯾ ﺔ )‪ (٦ – ١‬وﻓﯾ ﮫ ﺗﺳ ﺎﺑﯾﺢ ﻓ ﻲ اﻵﯾ ﺎت )‪(٢٧ -٢٥ ،١٢‬‬
‫وﻓﯾﮫ ﻧﺑوات ﻓﻲ آﯾﺎت )‪.(٣٨ ،٢٢ ،١٣‬‬
‫‪ .٤‬اﻗﺗﺑس ﻣﻧﮫ ﻣﻌﻠﻣﻧﺎ ﺑوﻟس ﻓﻲ )ﻋب‪ (١٢ -١ :١‬اﻵﯾﺎت ﻣن ‪.٢٧ -٢٥‬‬
‫‪ .٥‬ﯾﻌﺗﻘد اﻟﺑﻌض أﻧﮫ ﻗﯾ ل ﻋﻧ دﻣﺎ أﺧ ذ ﻋ زرا اﻟﺗﺻ رﯾﺢ ﺑﺑﻧ ﺎء اﻟﮭﯾﻛ ل اﻟﺛ ﺎﻧﻲ ﻓﻘ د ﯾﻛ ون اﻟ ذي‬
‫أﻟﻔﮫ ھو ﻋزرا أو ﻧﺣﻣﯾﺎ‪.‬‬
‫‪ .٦‬ﯾﻌﺗﻘد اﻟﺑﻌض أﯾﺿﺎ أﻧﮫ أﻟﻔﮫ اﻟﻣﺳﺑﯾﯾن أواﺧر ﻓﺗرات اﻟﺳﺑﻲ ﯾﻌﺑروا ﻋﻣ ﺎ وﺻ ﻠوا إﻟﯾ ﮫ ﻣ ن‬
‫ﺣﺎل روﺣﻲ ﻣﺗدھور‪.‬‬
‫‪ .٧‬ھو اﻟﻣزﻣور اﻟﺧﺎﻣس ﻣن ﻣزاﻣﯾر اﻟﺗوﺑﺔ اﻟﺳﺑﻌﺔ‪.‬‬
‫‪ .٨‬اﻟﻌﻧوان ‪ " :‬ﺻﻼة ﻟﻣﺳﻛﯾن إذا أﻋﯾﺎ وﺳﻛب ﺷﻛواه ﻗدام ﷲ "‪.‬‬
‫‪ ‬أي ھﻲ ﺻﻼة ﯾﻘدﻣﮭﺎ واﺿﻌﮭﺎ أو ﻗدﻣﮭﺎ ﻣﺳﻛﯾن ﻟﯾس ﻟﮫ ﻣﻌﯾن ھزﻟت ﺣﯾﺎﺗﮫ اﻟروﺣﯾﺔ ﻓﻠم‬
‫ﯾﻛن ﻟﮫ ﻋون ﺳوى اﻟﺻﻼة ﻓﮭﻲ ﺻﻼة ﻟﻛل اﻟﺑﺷر ﻷﻧﮭم ﺗﺣت اﻵﻻم‪.‬‬
‫‪ ‬وھﻲ ﺻﻼة رﺑﻧﺎ ﯾﺳوع ﻋﻧدﻣﺎ ﺗﺟﺳد وﺻﺎر ﻛواﺣد ﻣﻧﺎ ﻣﺳﻛﯾﻧﺎ ﻟﯾس ﻟﮫ أﯾن ﯾﺳﻧد رأﺳﮫ‪.‬‬
‫‪ ‬ﺗﺑﯾن ھذه اﻟﺻﻼة أن اﻹﻧﺳﺎن ﻻ ﯾﻘدر أن ﯾﻌﯾن أﺧﺎه إﻻ ﺑﻧﻌﻣ ﺔ ﺧﺎﺻ ﺔ ﻣ ن ﷲ وﻟ ﯾس ﻣ ن‬
‫ذاﺗﮫ‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﯾر ‪-:‬‬
‫ﺻﻼ َﺗ ِﻲ‪ ،‬وَ ﻟْ ﯾ َدْﺧُ ْل إ ِﻟ َﯾْكَ ﺻُرَ اﺧِ ﻲ "‪-:‬‬‫ﺳﺗ َﻣِ ﻊْ َ‬‫‪" ‬ﯾ َﺎ رَ بﱡ ‪ ،‬ا ْ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ :‬ﻛﻠﻣﺔ ﻟﯾدﺧل ھﻲ ﻟﯾﺻﻌد‪.‬‬
‫‪ ‬ھﻧﺎ ﯾﺑﯾن ﺻﻼة ﻓﯾﮭ ﺎ ﻟﺟﺎﺟ ﺔ وﻋ زم وﺟدﯾ ﺔ وارﺗﻔ ﺎع ﺣﺗ ﻰ ﯾﺳ ﻣﻊ ﷲ وﯾﺳ ﺗﺟﯾب‪ ،‬وﯾﻘ ول‬
‫اﻟﻘدﯾس أﻧﺛﯾﻣوس أن ﻛﻠﻣﺔ اﻟﺻراخ ﺗﻌﻧﻲ ﻟﯾس ﻋﻠو اﻟﺻوت ﺑ ل اﻟﺟدﯾ ﺔ واﻻﺳ ﺗﻌﺟﺎل ﻓ ﻲ‬
‫اﻻﺳﺗﺟﺎﺑﺔ ﻟﻠﺻﻼة اﻟﻣرﻓوﻋﺔ‪.‬‬
‫‪ ‬ﻏﺎﻟﺑﺎ ﻣﺎ ﺗﻛون اﻟﺻﻼة ﺑﻠﺟﺎﺟﺔ ﻓﻲ ﺷدة اﻟﺣﺎﺟﺔ واﻻرﺗﺑﺎك ﻣن اﻟﺷدة واﻟﺿﯾﻖ‪.‬‬
‫ﺳ ﺗ َِﺟبْ ِﻟ ﻲ‬
‫ﻋ وكَ ‪ .‬ا ْ‬
‫ﻋﻧ ِ ّ ﻲ ﻓ ِ ﻲ ﯾ َ وْ مِ ِﺿ ﯾﻘِﻲ‪ .‬أ َﻣِ ْل إﻟ أﻰُذ ُﻧ َ كَ ﻓ ِ ﻲ ﯾ َ وْ مِ أ َ ْد ُ‬ ‫‪" ‬ﻻ َ ﺗ َﺣْ ُﺟ بْ وَ ﺟْ َﮭ كَ َ‬
‫ﺳ َِرﯾﻌ ًﺎ"‪:‬‬

‫‪٧‬‬
‫‪ -‬ﻻ ﺗﺣﺟب وﺟﮭك ﻋﻧﻲ ‪ :‬ھﻲ ﻋﺑﺎرة ﯾﻘوﻟﮭﺎ ﻣ ن ھ و ﺑ ﻼ ﻟ وم أﻣ ﺎم ﷲ أﻣ ﺎ اﻟﺧ ﺎطﺊ ﻓﯾﻘ ول‬
‫" اﺻرف وﺟﮭك ﻋن ﺧطﺎﯾﺎي" )ﻣز‪.(١١ :٥١‬‬
‫‪ -‬أﻣل إﻟﻰ أذﻧك ‪ :‬ﻷن ﻣن ﻛﺛرة أﻟﻣﻲ وﺧطﺎﯾ ﺎي ﺻ ﺎر ﺻ وﺗﻲ ﻣ ﻧﺧﻔض ﻓﯾ دﻋو ﷲ ﻟﯾﺗﻧ ﺎزل‬
‫وﯾﺳﻣﻊ ﺻوﺗﮫ‪.‬‬
‫‪ -‬اﺳﺗﺟب ﻟﻲ ﺳرﯾﻌﺎ ‪ :‬أي اﻏﻔر ﻟﻲ ﺳرﯾﻌﺎ ﻗﺑل أن ﯾﺟﻲء اﻟﻣوت إﻟﻲ‪.‬‬
‫‪ -‬ﺗﻛررت ﻋﺑﺎرات ﻣن ھذه اﻵﯾﺔ ﻓ ﻲ ﻣزاﻣﯾ ر أﺧ رى ﻣﺛ ل )ﻣ ز‪٦ :١٧‬؛ ‪٢ :٣١‬؛ ‪١٠ :٤٥‬؛‬
‫‪٢ :٧١‬؛ ‪١ :٨٦‬؛ ‪٢ :٨٨‬؛ ‪١٧ :٦٩‬؛ ‪.(٨ :٧٩‬‬
‫‪‬ﻷ َنﱠ" أ َ ﯾ ﱠﺎﻣِ ﻲ ﻗ َ ْد ﻓ َ ﻧ ِﯾ َتْ ﻓ ِﻲ دُﺧَﺎنٍ ‪ ،‬وَ ﻋِظَﺎﻣِ ﻲ ﻣِ ﺛ ْ ُل وَ ﻗ ِﯾ ٍد ﻗ َ ْد ﯾ َﺑ ِﺳَتْ "‪-:‬‬
‫‪ -‬ھﻧﺎ إﺣﺳﺎس اﻟﻣرﺗل ﺑ ﺄن أﯾﺎﻣ ﮫ أﺻ ﺑﺣت إﻟ ﻰ اﻟﻧﮭﺎﯾ ﺔ ﻛ دﺧﺎن ﻣﺿ ﻣﺣل وﻛ دﺧﺎن أي ﻏﯾ ر‬
‫ﻧﻘﻲ ﻟﯾس ﻛراﺋﺣﺔ اﻟﺑﺧور اﻟﺟﯾد‪.‬‬
‫‪ -‬اﻟﻌظﺎم ھﻲ ﻗوام ﺟﺳم اﻹﻧﺳﺎن ﻓﺈن اﻧﺗﮭت ﺧﺎر ﻛل اﻹﻧﺳﺎن وأﺻ ﺑﺢ ﻓ ﻲ ھ زال ﺷ دﯾد ﻓﻘ د‬
‫وﺻل اﻟﺣﺎل ﺑﺎﻟﻣرﺗل إﻟﻰ ھذا‪.‬‬
‫‪ -‬وأﯾﺿﺎ ﺗﺣﻣل ھذه اﻵﯾﺔ ﻛﻘول اﻟﻘدﯾس أﺛﻧﺎﺳﯾوس اﻟرﺳوﻟﻲ ﻧﺑوة ﻋن ﺿﯾﺎع اﻟﻣﺟد اﻟﻔﺎﻧﻲ‬
‫ﻟﮭﯾﻛل اﻟﯾﮭود اﻟذﯾن ﻛﺎﻧوا ﯾﻔﺗﺧروا ﺑﮭﯾﻛﻠﮭم وذﺑﺎﺋﺣﮭم ودﺧﺎن ﺗﻘدﻣﺎﺗﮭم ﻓﺎﻧﮭﺎر وﺣُرق ﻛل‬
‫ھذا اﻟﻣﺟد اﻟذي ﺣﻣل روح اﻟﺗﻌﺎﻟﻲ واﻟﻔﺧﺎر اﻟﻛﺎذب ﺑدل ﻣن أن ﺗؤدي اﻟذﺑﺎﺋﺢ إﻟﻰ اﻟﺗوﺑ ﺔ‬
‫ﻛﺎﻧت ﺗزﯾدھم ﻓﺧر وﻛﺑرﯾﺎء‪.‬‬
‫ﺳﮭَوْ تُ ﻋَنْ أ َﻛْلِ ﺧُ ﺑ ِْزي "‪-:‬‬ ‫ِس ﻗ َﻠْﺑ ِﻲ‪َ ،‬ﺣﺗ ﱠﻰ َ‬ ‫ح ﻛَﺎﻟْ ﻌ ُﺷْبِ وَ ﯾ َﺎﺑ ٌ‬ ‫‪" ‬ﻣَ ﻠْﻔ ُو ٌ‬
‫‪ ‬ھﻧﺎ ﯾﻣﺛل طرﯾﻖ اﻷرض واﻹﻧﺳﺎن اﻟذي ﺗﺳﯾطر ﻋﻠﯾﮫ روح اﻟﯾ ﺄس وﻋ دم اﻟرﺟ ﺎء ﻓﯾﺻ ﯾر‬
‫ﻛﺎﻟﻌﺷب اﻟذي ﯾظﮭر اﻟﯾوم وﻏدا ﯾطرح ﻓﻲ اﻟﺗﻧور ﻷن ﻗﻠﺑﮫ ﯾﺑس وﺳﮭﺎ ﻋن أﻛﻠ ﮫ اﻟﻌ ﺎدي‬
‫اﻟﯾوﻣﻲ‪ ،‬وھو ﯾﻣﺛل اﻟﺑﺷ ر ﻗﺑ ل ﻣﺟ ﻲء رﺑﻧ ﺎ ﯾﺳ وع ﺻ ﺎروا ﻓ ﻲ ﺣﺎﻟ ﺔ ﻣ ن اﻟﺑ ؤس وﻋ دم‬
‫اﻟرﺟﺎء ﺧﺻوﺻﺎ ﻋﻧدﻣﺎ ﺳﺑوا إﻟﻰ ﺑﺎﺑل وﻋﺎدوا‪.‬‬
‫‪ ‬ﻟﻛن أﯾﺿﺎ اﻟﺟﺳد ﻗد ﯾﻛون ﻣﺛل اﻟﻌﺷب اﻟﻣﻠﻔ وح واﻟﻘﻠ ب اﻟﻠﺣﻣ ﻲ ﯾ ﺎﺑس ﻟﻛ ن اﻟ ذي ﯾطﻠ ب‬
‫اﻟﺧﺑز اﻟﺣﻲ اﻟﻧﺎزل ﻣن اﻟﺳﻣوات ﺟﺳد رﺑﻧﺎ ﯾﺳوع ودﻣﮫ ﻓﯾﺻﯾر ﻋﻧده ﺧﺑز ھذا اﻟﻌﺎﻟم ﻛﻼ‬
‫ﺷﻲء ھﻛذا ﻛﺎن اﻟﯾﮭود ﻟﻣﺎ ﺻﻠﺑوا رﺑﻧﺎ ﯾﺳوع ﺻﺎروا ﻛﺎﻟﻌﺷب اﻟﻣﻠﻔ وح وذو ﻗﻠ ب ﯾ ﺎﺑس‬
‫وﻧﺳوا ﺧﺑزھم ﻣن ﻛﺛرة ﺣزﻧﮭم وھﻛذا ﺻ ﺎر اﻟﺗﻼﻣﯾ ذ ﻗﺑ ل اﻟﻘﯾﺎﻣ ﺔ أو ﻓ ﻲ أﺣ داث اﻟﺻ ﻠب‬
‫ﻟﻛن ﻋﻧدﻣﺎ ﻗﺎم رﺑﻧﺎ ﯾﺳوع اﺗﺳﻌوا وﻣﻠﺋوا اﻟﻣﺳﻛوﻧﺔ ﻛﻠﮭﺎ ﺑﺧﺑر ﻗﯾﺎﻣﺔ رﺑﻧ ﺎ ﯾﺳ وع اﻟﺧﺑ ز‬
‫اﻟﺣﻲ اﻟﻧﺎزل ﻣن اﻟﺳﻣوات‪.‬‬
‫ت ﺗ َﻧ َ ﱡﮭدِي ﻟ َِﺻﻖَ ﻋَظْﻣِ ﻲ ﺑ ِﻠ َﺣْ ﻣِ ﻲ "‪-:‬‬ ‫‪" ‬ﻣِ نْ ﺻَوْ ِ‬
‫ﺻﺎر اﻟﻣرﺗل ﻓﻲ ﺣﺎل ﻣن اﻟﺗﻧﮭد ﻣن أﻟﻣ ﮫ‪ ،‬واﻟﺗﻧﮭ د ﻣﺛ ل اﻟﺑﻛ ﺎء اﻟﻐﯾ ر ﻣﻧظ ور وﺻ ﺎر ﻓ ﻲ‬
‫ﺣﺎﻟ ﺔ ﻣ ن اﻟﺟﻔ ﺎف ﺣﺗ ﻰ ﻟﺻ ﻖ ﻋظﻣ ﮫ ﺑﻠﺣﻣ ﮫ ھﻛ ذا ﻋﻧ دﻣﺎ ﯾﺳ ﯾطر اﻟﺣ زن اﻟ رديء ﻋﻠ ﻰ‬
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‫اﻹﻧﺳﺎن ﯾدﻣره ﻟﻛن ﺟﯾد ﻟﻺﻧﺳﺎن أن ﯾﺣ زن ﺣزﻧ ﺎ ﺑرﺟ ﺎء اﻟ ذي ﯾ ؤدي إﻟ ﻰ اﻟﺗوﺑ ﺔ وﻟ ﯾس‬
‫إﻟﻰ اﻟﯾﺄس‪.‬‬
‫ﺷﺑ َﮭْتُ ﻗ ُوقَ اﻟْ ﺑ ِ َّرﯾ ﱠﺔِ‪ِ .‬ﺻرْ تُ ﻣِ ﺛ ْ َل ﺑ ُوﻣَ ِﺔ اﻟْﺧِ رَ بِ "‪-:‬‬ ‫‪" ‬أ َ ْ‬
‫‪ ‬اﻟﻘوق ھو ﻧوع ﻣن اﻟﺑﺟﻊ ﯾوﺟد ﻣﻧﮫ ﻣﺎ ھو ﺑري ﯾﻌﯾش ﻓﻲ اﻷﻣ ﺎﻛن اﻟﺧرﺑ ﺔ ﯾﺗﻐ ذى ﻋﻠ ﻰ‬
‫اﻟﺣﯾواﻧﺎت اﻟﻣﯾﺗﺔ واﻟﺳﺎﻣﺔ‪ ،‬واﻟﻣﺎﺋﻲ ھو ﻧوع آﺧر ﯾﻌﯾش ﻓﻲ اﻟﻣﺎء ﯾﺗﻐذى ﻋﻠﻰ اﻟﺳﻣك‪.‬‬
‫‪ ‬أﻣﺎ اﻟﺑوﻣﺔ ﻓﮭﻲ ﺗﻌﯾش ﻓﻲ اﻷﻣﺎﻛن اﻟﺧرﺑﺔ‪.‬‬
‫‪ ‬ﺻﺎر اﻟﻣرﺗل ﻓﻲ ﺣﺎﻟﺔ ﻣن اﻟﺧطﯾﺔ أو اﻟﯾﺄس اﻟﺷدﯾد ﺷﺑﮫ ﻧﻔﺳﮫ ﺑﺎﻟﻘوق اﻟﺑري اﻟذي داﺋﻣ ﺎ‬
‫ﯾﻌﻣل ﺻوت ﺷﺑﯾﮫ ﺑﺻوت اﻟﺑﻛﺎء أو اﻟﺻراخ ﺧﺻوﺻﺎ ﻋﻧد اﻟﻣﺳﺎء وأﯾﺿﺎ ﺑﺎﻟﺑوﻣ ﺔ اﻟﺗ ﻲ‬
‫ﻻ ﺗﻌﯾش إﻻ ﺑﻣﻔردھﺎ ﻓﻲ اﻷﻣﺎﻛن اﻟﺧرﺑﺔ‪.‬‬
‫ُور ﻣُﻧْﻔ َِر ٍد ﻋَﻠ َﻰ اﻟﺳﱠطْﺢ ِ "‪-:‬‬ ‫‪" ‬ﺳ َِﮭدْتُ وَ ِﺻرْ تُ َﻛﻌ ُﺻْﻔ ٍ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ﺗرﺟم ﻛﻠﻣﺔ ﺳﮭدت ﺑﻛﻠﻣﺔ ﺳﮭرت وھﻲ أوﺿﺢ ﻓﻲ اﻟﻣﻌﻧﻰ‪.‬‬
‫‪ ‬ﺻﺎر اﻟﻣرﺗ ل ﻛﻌﺻ ﻔور ﺧ ﺎرج اﻟﻣﻧ زل ﻋﻠ ﻰ اﻟﺳ طﺢ ﯾﺗﺧ ذ ﻣ ن ﻋزﻟﺗ ﮫ ﻣﻠﺟ ﺄ إﻟ ﻰ ﷲ ﻷﻧ ﮫ‬
‫ﺷﺎھد أن اﻻﻋﺗﻣﺎد ﻋﻠﻰ اﻟﺑﺷر ﻻ ﯾﻔﯾد ﺷﯾﺋﺎ‪.‬‬
‫‪ ‬وھﻧﺎ ﺷﺑﮫ اﻟﻣرﺗل ﻧﻔﺳﮫ ﺑــ ‪ ٣‬ﺗﺷﺑﯾﮭﺎت اﻟﻘوق اﻟﺑري واﻟﺑوﻣﺔ واﻟﻌﺻﻔور ﻋﻠ ﻰ اﻟﺳ طوح‬
‫وﻛﻠﮭﺎ ﺣﺎﻻت ﻣن اﻟﻌزﻟﺔ واﻻﻧﻔراد وأظن أﻧﮭﺎ ﺗﻧﺎﺳ ب ﺣﺎﻟ ﺔ اﻟﺣ زن أو ﻋ دم وﺟ ود ﺷ ﻔﺎء‬
‫ﻟﻺﻧﺳﺎن ﺑﯾن اﻟﺑﺷر ﻓﯾطﻠب اﻹﻧﺳﺎن ﷲ وﺣده اﻟذي ھو وﺣ ده ﯾﻌ رف روح اﻹﻧﺳ ﺎن اﻟﺗ ﻲ‬
‫ﺗطﻠﺑﮫ وﯾﻌطﯾﮫ ﻣﺎ ﯾرﯾد‪.‬‬
‫ﻋﯾ ﱠرَ ﻧ ِﻲ أ َ ْﻋدَاﺋ َِﻲ‪ .‬اﻟْ َﺣﻧ ِﻘ ُونَ ﻋَﻠ ﱠَﻲ ﺣَﻠ َﻔ ُوا ﻋَﻠ ﱠَﻲ "‪-:‬‬ ‫‪ ‬اﻟْ"ﯾ َوْ مَ ﻛُﻠ ﱠﮫ ُ َ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬اﻟﻧﮭﺎر ﻛﻠﮫ ﻛ ﺎن أﻋ داﺋﻲ ﯾﻌﯾروﻧﻧ ﻲ‪ ،‬واﻟ ذﯾن ﯾﻣ دﺣوﻧﻧﻲ ﻛ ﺎﻧوا‬
‫ﯾﺗﺣﺎﻟﻔون ﻋﻠﻲ"‪.‬‬
‫‪ ‬ھﻧﺎ ﻧﺑوة وإن ﻛﺎﻧت أﯾﺿﺎ اﻟــ ‪ ٣‬ﺗﺷﺑﯾﮭﺎت اﻟﺳﺎﺑﻘﺔ ﻓﯾﮭﺎ أﯾﺿﺎ ﻧﺑوة ﻋﻠ ﻰ آﻻم رﺑﻧ ﺎ ﯾﺳ وع‬
‫إذ ﺟ ﺎز اﻟﻣﻌﺻ رة وﺣ ده ﻓﻛ ﺎن ﻋﻧ د ﺻ ﻠﺑﮫ ﯾﻌﯾ روه ﺑﻛﻠﻣ ﺎت ﯾ ﺎ ﻧ ﺎﻗض اﻟﮭﯾﻛ ل وﺑﺎﻧﯾ ﮫ ﻓ ﻲ‬
‫ﺛﻼﺛﺔ أﯾﺎم‪ ،‬ﺧﻠص آﺧرﯾن أﻣﺎ ﻧﻔﺳﮫ ﻟم ﯾﻘدر أن ﯾﺧﻠﺻﮭﺎ‪ ،‬إن ﻛﺎن اﺑن ﷲ ﻓﻠﯾﻧزل اﻵن ﻣن‬
‫ﻋﻠ ﻰ اﻟﺻ ﻠﯾب ﻓﻧ ؤﻣن ﺑ ﮫ‪ ،‬وﺣﺗ ﻰ ﻋﻧ دﻣﺎ ﻛ ﺎﻧوا ﯾﻣ دﺣوه ﻛ ﺎﻧوا ﯾﻣ دﺣوه وھ م ﻣﺿ ﻣرﯾن‬
‫وﻣﺗﺣﺎﻟﻔﯾن ﻋﻠﻰ اﻟﺷر‪ ،‬أﻟﯾس ﻋﻧدﻣﺎ ﺳﺄﻟﮫ ﻗﯾﺎﻓﺎ أأﻧت اﺑ ن اﻟﻣﺑ ﺎرك؟ ﻓﻘ ﺎل ﻟ ﮫ رﺑﻧ ﺎ ﯾﺳ وع‬
‫أﻧت ﻗﻠت‪ ،‬ﻓرد وﻗﺎل ﻗد ﺟدف وﻣزق ﺟﺑﺔ ﻛﮭﻧوﺗ ﮫ ﻋﻼﻣ ﺔ اﻧﺗﮭ ﺎء ﻛﮭﻧ وت ﻻوي وھ ﺎرون‬
‫وﺑداﯾﺔ ﻛﮭﻧوت ﻣﻠﻛﻲ ﺻﺎدق‪ ،‬ھذا ﻛﻠﮫ ﻻﻗﺎه رب اﻟﻣﺟد ﺑﺎﺣﺗﻣﺎل وﺻﺑر‪.‬‬
‫‪ِ ‬ﻧ ِ"ّﻲ ﻗ َ ْد أ َﻛَﻠْتُ اﻟرﱠ ﻣَ ﺎ َد ﻣِ ﺛ ْ َل اﻟْﺧُ ﺑ ِْز‪ ،‬وَ ﻣَزَ ﺟْ تُ ﺷَرَ اﺑ ِﻲ ﺑ ِدُﻣُوع ٍ "‪-:‬‬
‫إ‬

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‫‪ -‬ﯾﻌﺑر اﻟﻣرﺗل ﻋن ﺣﺎﻟﺔ اﻟﺣزن اﻟﺗﻲ ﺗﺻﺎﺣب اﻟﻣوت اﻟﺗﻲ ﯾﺟﻠس ﻓﯾﮭ ﺎ اﻟﺣ زﯾن ﻓ ﻲ اﻟﺗ راب‬
‫وﯾﺿﻊ اﻟرﻣﺎد ﻋﻠﻰ رأﺳﮫ وﻋﻧدﻣﺎ ﯾﺄﻛل ﯾﺧﺗﻠط اﻟرﻣﺎد ﺑﺄﻛﻠﮫ وﻋﻧدﻣﺎ ﯾﺷرب ﺗﺧﺗﻠط اﻟدﻣوع‬
‫ﻣﻊ ﺷراﺑﮫ‪.‬‬
‫‪ -‬واﻟدﻣوع ﻟﮭﺎ أﺳﺑﺎب ‪-:‬‬
‫‪ .١‬ﺑﺳﺑب اﻟﻧدم واﻟﺗوﺑﺔ ﻋن اﻟﺧطﯾﺔ ‪.‬‬
‫‪ .٢‬ﻓﻲ ﺣﺎﻟﺔ اﻟﺗﺄﻣل وﯾﺻﺎﺣﺑﮭﺎ ﻓرح‪.‬‬
‫‪ .٣‬ﻣن اﻟﺿﯾﻖ ﺑواﺳطﺔ اﻟﻣﺿﺎﯾﻘﯾن ﻓﻲ اﻟﻌﺎﻟم‪.‬‬
‫‪ -‬وﻛﺎن اﻟﻣرﺗل ﯾﻌﺎﻧﻲ ﻣن اﻟﻧوع اﻟﺛﺎﻟث وھو ﻧﺑ وة ﻋ ن ﻣ ﺎ ﻋﺎﻧ ﺎه رﺑﻧ ﺎ ﯾﺳ وع ﻓ ﻲ آﻻﻣ ﮫ إذ‬
‫ﻓ ﻲ ﻋطﺷ ﮫ ﺳ ﻘوه ﺧ ﻼ وطﻠ ب ﺑ دﻣوع ﻟﻠﻘ ﺎدر أن ﯾﺧﻠﺻ ﮫ ﻓ ﻲ آﻻﻣ ﮫ وﻓ ﻲ اﻟﺑﺳ ﺗﺎن ﺻ ﺎر‬
‫ﻋرﻗﮫ دﻣﺎ ﻟﮭذا ﺗﻧﺑﺄ ﻋﻧﮫ إرﻣﯾﺎ ﻓﻲ ﻣراﺛﯾﮫ وﻗﺎل " ﺟرﻋﻧﻲ اﻟﺣﻧظل واﻷﻓﺳﻧﺗﯾن… "‪.‬‬
‫ﺳﺑ َبِ ﻏَ ﺿَﺑ ِكَ وَ ﺳَﺧَطِ كَ ‪ ،‬ﻷ َﻧ ﱠكَ ﺣَﻣَ ﻠْ ﺗ َﻧ ِﻲ وَ طَرَ ﺣْ ﺗ َﻧ ِﻲ "‪-:‬‬ ‫‪" ‬ﺑ ِ َ‬
‫ﯾﺗﻛﻠم ھﻧﺎ ﻋن ﻋﻘوﺑ ﺔ ﷲ ﻟﻠﻣرﺗ ل وأﯾﺿ ﺎ ﻛﻧﺑ وة ﻋ ن آﻻم رﺑﻧ ﺎ ﯾﺳ وع إذ ارﺗﻔ ﻊ ﺟ دا ﻋﻧ د‬
‫اﻟﺷﻌب وﻗﺎﻟوا ﻟﮫ أوﺻﻧﺎ ﻻﺑن داود ﻣﺳ ﺗﻘﺑﻠﯾن إﯾ ﺎه ﻛﻣﻠ ك ﯾ وم أﺣ د اﻟﺷ ﻌﺎﻧﯾن ﺛ م طرﺣ وه‬
‫أرﺿﺎ ﻋﻧدﻣﺎ ﺣرﺿﮭم رؤﺳ ﺎء اﻟﻛﮭﻧ ﺔ اﺻ ﻠﺑﮫ اﺻ ﻠﺑﮫ ھﻛ ذا ﯾﻌﺎﻗ ب ﺑﻧ ﻲ اﻟﺑﺷ ر ﻓﻣ ن ﯾظ ن‬
‫ﻧﻔﺳﮫ ﻗﺎﺋم أو ﻣرﺗﻔﻊ ﻋﻠﯾﮫ ﺑﺎﻻﺗﺿﺎع ﻟﺋﻼ ﯾ ُطرح أرﺿﺎ‪.‬‬
‫‪ ‬أ َ"ﯾ ﱠﺎﻣِ ﻲ ﻛَظِ ّل ﻣَ ﺎﺋ ِل‪ ،‬وَ أ َﻧ َﺎ ﻣِ ﺛ ْ ُل اﻟْ ﻌ ُﺷْبِ ﯾ َﺑ ِﺳْتُ "‪-:‬‬
‫‪ ‬اﻷﯾﺎم ﻛﺎﻟظل ﯾﻌﻧﻲ ﻓﻲ وﺟود ﻧور اﻟﺷﻣس ﻋﻧد ﺷروﻗﮭﺎ ﯾﻛون اﻟظل ﻗﺻﯾر ﺛ م ﯾط ول ﻋﻧ د‬
‫ﻏروﺑﮭﺎ وﻓﻲ اﻟﻠﯾل ظﻠﮫ ﻻ ﻧور ﻓﯾﮫ أﻣﺎ اﻟﻌﺷب اﻟﯾﺎﺑس ﻓﮭو اﻟﺟﺳد اﻟﻣﻠﻲء ﺑﺎﻷﺣزان‪.‬‬
‫‪ ‬وھﻧﺎ ﯾﺗﻛﻠم ﻋن اﻟﻌ ﺎﻟم ﻓﻣ ﺎ ﻓﯾ ﮫ ﻣ ن ﺣﻘ ﺎﺋﻖ ﻛﻠﮭ ﺎ ظ ﻼل اﻟﺳ ﻣوﯾﺎت وﻣ ﺎ ﻓﯾﮭ ﺎ رﺑﻧ ﺎ ﯾﺳ وع‬
‫وأورﺷﻠﯾم اﻟﺳﻣﺎﺋﯾﺔ اﻟﺗﻲ رآھﺎ ﯾوﺣﻧﺎ ﻓﻲ رؤﯾﺎه )رؤ ‪.(٢١‬‬
‫ِس‪ ،‬وَ ِذﻛْرُ كَ إ ِﻟ َﻰ دَوْ ٍر ﻓ َ دَوْ ٍر "‪-:‬‬ ‫‪ ‬أ"َﻣﱠ ﺎ أ َﻧْتَ ﯾ َﺎ رَ بﱡ ﻓ َﺈِﻟ َﻰ اﻟ ﱠدھ ِْر ﺟَﺎﻟ ٌ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬أﻣﺎ أﻧت ﯾﺎ رب داﺋم إﻟﻰ اﻷﺑد‪ ،‬وذﻛرك إﻟﻰ أﺟﯾﺎل اﻷﺟﯾﺎل"‪.‬‬
‫‪ ‬ھﻧ ﺎ ﻋﻘ د ﻣﻘﺎرﻧ ﺔ ﻣ ﻊ اﻵﯾ ﺔ اﻟﺳ ﺎﺑﻘﺔ أن اﻹﻧﺳ ﺎن ﺣﯾﺎﺗ ﮫ ﻛﺎﻟظ ل ﻟﻛ ن ﷲ ﺣﯾﺎﺗ ﮫ أﺑدﯾ ﺔ‬
‫وﺳرﻣدﯾﺔ أي ﻣﻧذ اﻷزل وإﻟﻰ اﻷﺑد ﻓﻠﮭذا ﻛل اﻷﺟﯾﺎل ﺗذﻛره ﻣن ﺟﯾل إﻟﻰ ﺟﯾل‪.‬‬
‫‪‬أ "َﻧْتَ ﺗ َﻘ ُومُ وَ ﺗ َرْ ﺣَمُ ِﺻ ْﮭﯾ َوْ نَ ‪ ،‬ﻷ َﻧ ﱠﮫ ُ وَ ﻗْتُ اﻟرﱠ أ ْﻓ َ ﺔِ‪ ،‬ﻷ َﻧ ﱠﮫ ُ ﺟَﺎ َء اﻟْﻣِ ﯾﻌ َﺎ ُد "‪-:‬‬
‫‪ ‬ﯾﺗﻛﻠم ﻓﻲ ھذه اﻵﯾﺔ ﻋن ﺣدث ﺗﺎرﯾﺧﻲ ﺑﻌﯾﻧﮫ وﻋن ﻣﻔﮭوم روﺣﻲ‪.‬‬
‫‪ ‬اﻟﺗ ﺎرﯾﺧﻲ ھ و أﻧ ﮫ طﺎﻟ ت ﻣ دة اﻟﺳ ﺑﻲ اﻟﺗ ﻲ ﺗﻛﻠ م ﻋﻧﮭ ﺎ إرﻣﯾ ﺎ اﻟﻧﺑ ﻲ وﻓﮭﻣﮭ ﺎ داﻧﯾ ﺎل أﻧﮭ ﺎ‬
‫‪ ٧٠‬ﺳﻧﺔ )دا‪ (٢ :٩‬ﻓﺈن ﷲ ﯾﺗراءف ﻋﻠﻰ ﺷﻌﺑﮫ ﻓﻲ اﻟﮭزﯾﻊ اﻷﺧﯾر‪.‬‬

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‫‪ ‬أﻣﺎ اﻟﺣدث اﻟروﺣﻲ ھو اﻧﺗظﺎر ﺧﻼص ﷲ اﻟذي ﯾﺣﻘﻘﮫ ﻋﺑر اﻟﺳﻧﯾن ﻋﻧدﻣﺎ ﺗﺟﺳد وﺻ ﻠب‬
‫وﻗﺑ ر وﻗ ﺎم ﻓ ﺈن اﻟ ﻧﻔس ﻋﻠﯾﮭ ﺎ ﺑﺎﻟﺻ ﺑر ﻣﮭﻣ ﺎ ط ﺎل ﻟﯾ ل ﺧطﺎﯾﺎھ ﺎ ﻓﺈﻧﮭ ﺎ ﺗﺟﺎھ د وﺗﺗﺳ ﻠﺢ‬
‫ﺑﺎﻟﺻﺑر‪.‬‬
‫‪‬ﻷ"َنﱠ ﻋَﺑ ِﯾدَكَ ﻗ َ ْد ﺳُرﱡ وا ﺑ ِﺣِ ﺟَﺎرَ ﺗ ِﮭَﺎ‪ ،‬وَ ﺣَﻧ ﱡوا إ ِﻟ َﻰ ﺗ ُرَ اﺑ ِﮭَﺎ "‪-:‬‬
‫اﻟﺣﺟ ﺎرة ھ م اﻷﻧﺑﯾ ﺎء اﻟ ذﯾن ﺑﻧ وا أو ﺣوﻟ وا ﺗ راب ﺷ ﻌب إﺳ راﺋﯾل إﻟ ﻰ ﺑﻧ ﺎء ﺿ ﺧم ﻓ ﺈﻧﮭم‬
‫ﯾﺣﻧوا ﻻ إﻟﻰ ﺗراب اﻟﺷﻌب اﻟﻘدﯾم ﺑل ﺗراب أورﺷﻠﯾم ﺣﺗﻰ ﯾﻘ ﯾﻣﮭم رﺳ ل رﺑﻧ ﺎ ﯾﺳ وع وھ م‬
‫اﻟﺣﺟﺎرة ﻟﻛﻲ ﺗﺑﻧﻰ اﻟﻛﻧﯾﺳﺔ اﻟﺗﻲ ﺧرﺟت ﻣن أورﺷﻠﯾم إﻟﻰ أﻗﺎﺻﻲ اﻷرض ھﻛذا ﺗﺣ ن اﻷم‬
‫ﻋﻠﻰ طﻔﻠﮭﺎ ﻓﯾﺗﺣﻧن اﻟرب ﻋﻠﻰ أﺑﻧﺎﺋﮫ ﺣﺗﻰ ﻟو ﺻﺎروا ﺗراﺑﺎ‪.‬‬
‫ض ﻣَﺟْ دَكَ "‪121٠-:‬‬ ‫‪ " ‬ﻓ َ ﺗ َﺧْ ﺷَﻰ اﻷﻣم اﺳْمَ اﻟرﱠ بِّ ‪ ،‬وَ ُﻛ ﱡل ﻣُﻠ ُوكِ اﻷ َرْ ِ‬
‫ھ ذا ﻟ م ﯾﺗﺣﻘ ﻖ ﻓ ﻲ اﻟﻌﮭ د اﻟﻘ دﯾم أن اﻷﻣ م ﺧﺎﻓ ت ﷲ ﻟﻛ ن ﻓ ﻲ ﻛﻧﯾﺳ ﺔ اﻟﻌﮭ د اﻟﺟدﯾ د إذ‬
‫ﺑواﺳ طﺔ اﻟرﺳ ل ﺧﺎﻓ ت ﻛ ل أﻣ م اﻷرض اﻟ رب وﻋرﻓﺗ ﮫ ودﺧﻠ ت إﻟ ﻰ ﻛﻧﯾﺳ ﺗﮫ ﻣ ﻊ ذوي‬
‫اﻷﺻل اﻟﯾﮭودي إﻟﻰ ﺣﺟر اﻟزاوﯾﺔ رﺑﻧﺎ ﯾﺳوع اﻟﻣﺳﯾﺢ‪.‬‬
‫‪ " ‬إذاﺑ َﻧ َﻰ اﻟرﱠ بﱡ ِﺻ ْﮭﯾ َوْ نَ ﯾ ُرَ ى ﺑ ِﻣَﺟْ ِد ِه "‪-:‬‬
‫ﻓﻲ اﻟﺳﺑﻲ ﻛ ﺎن اﻟﻣﺳ ﺑﯾون ﯾﺣﻧ وا ﻟﻠرﺟ وع وﺑﻧ ﺎء ﻣدﯾﻧ ﺔ ﷲ أورﺷ ﻠﯾم ﻟﯾﻌ ود إﻟﯾﮭ ﺎ ﻣﺟ ده‬
‫وﯾظﮭر ﻓﯾﮭﺎ ﻟﻛن ﻟﯾﺳ ت أورﺷ ﻠﯾم ھ ﻲ اﻟﺗ ﻲ ﺳ وف ﺗظﮭ ر ﺑﻛﻣ ﺎل اﻟﻣﺟ د إﻧﻣ ﺎ ﯾﻌ ود اﻷﻣ م‬
‫ﻟﯾﺑﻧوا أورﺷﻠﯾم ﺟدﯾدة ھ ﻲ ﻛﻧﯾﺳ ﺔ اﻟﻌﮭ د اﻟﺟدﯾ د اﻟﺗ ﻲ ﻣﺟ دھﺎ ﯾﻔ وق ﺑﻛﺛﯾ ر ﻛﻧﯾﺳ ﺔ اﻟﻌﮭ د‬
‫اﻟﻘدﯾم ﻛﻌروس ﻣزﯾﻧﺔ ﺑﻛل ﻓﺿﺎﺋل اﻟﻘدﯾﺳﯾن ﻛﻣﺎ ﻓﻲ )رؤ‪.(٢ :٢١‬‬
‫ﺿْطَر‪ ،‬وَ ﻟ َمْ ﯾ َرْ ذ ُ ْل ُدﻋَﺎ َءھُمْ "‪-:‬‬
‫ﺻﻼ َ ِة اﻟْﻣُ ِ ّ‬ ‫‪" ‬اﻟْ ﺗ َﻔ َتَ إ ِﻟ َﻰ َ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬ﻷﻧﮫ ﻧظر إﻟﻰ ﺻﻼة اﻟﻣﺳﺎﻛﯾن‪ ،‬وﻟم ﯾرذل طﻠﺑﺗﮭم"‪.‬‬
‫‪ ‬ھﻧﺎ ﯾؤﻛد اﻟﻣرﺗل أن اﻟرب ﯾﻠﺗﻔت أﻛﯾد إﻟﻰ ﺻﻼة اﻟﻣﺳ ﺎﻛﯾن وﻻ ﯾ رذل طﻠﺑ ﺗﮭم أو دﻋ ﺎءھم‬
‫رﻏم ﻣﺎ ﻛﺎن ﻣن ﺗﺻرﻓﺎﺗﮭم وﻣ ن ﺟﺑ ﺎل اﻟﺧطﺎﯾ ﺎ واﻟ ذﻧوب واﻟﺗﻣ رد وﻋﺑ ﺎدة اﻷوﺛ ﺎن ﻟﻛ ن‬
‫ﻋﻧدﻣﺎ ﯾﺗوب اﻹﻧﺳﺎن ﻓﺈﻟﻰ اﻟﺗﺎﺋب اﻟﻣﺳﻛﯾن إﻟﻰ ھذا ﯾﻧظر اﻟرب‪.‬‬
‫ف ﯾ ُﺧْ ﻠ َﻖُ ﯾ ُﺳَﺑ ِ ّ ُﺢ اﻟرﱠ بﱠ "‪-:‬‬
‫ﺷﻌْبٌ ﺳَوْ َ‬ ‫‪" ‬ﯾ ُ ْﻛﺗ َبُ ھذ َا ﻟِﻠدﱠوْ ِر اﻵﺧِ ِر‪ ،‬و َ‬
‫ھﻧﺎ ﯾﺗﻛﻠم ﻋن اﻟﺧﻼص اﻟذي ﯾﺗﻣﻣﮫ اﻟرب ﻟﺷﻌﺑﮫ ﺳوف ﻻ ﯾﻛون أو ﯾﻛﺗب ﻟﺷ ﻌﺑﮫ ﻓﻘ ط ﺑ ل‬
‫ﻟﻸﺟﯾﺎل اﻟﺟدﯾدة اﻟﻘﺎدﻣﺔ ﺑل وأﯾﺿﺎ ھﻧﺎك أﺟﯾﺎل ﺳوف ﯾﺧﻠﻘﮭﺎ اﻟﺧ ﺎﻟﻖ اﻟﻛﻠ ﻲ اﻟﻘ درة ﺗ ﺄﺗﻲ‬
‫وﺗﻣﺟد اﻟرب ﻣن اﻷﻣم وھﻲ ﻛﻧﯾﺳﺔ اﻟﻌﮭد اﻟﺟدﯾد‪.‬‬
‫ض ﻧ َظَرَ "‪-:‬‬
‫ﺳﮫِ‪ .‬اﻟرﱠ بﱡ ﻣِ نَ اﻟﺳﱠﻣَ ﺎءِ إ ِﻟ َﻰ اﻷ َرْ ِ‬ ‫‪ ‬ﻷ" َﻧ ﱠﮫ ُ أ َﺷْرَ َ‬
‫ف ﻣِ نْ ﻋُﻠْوِ ﻗ ُ ْد ِ‬
‫ھﻧﺎ ﯾﺗﻛﻠم ﻋن ﻧظر ﷲ إﻟﻰ اﻷرﺿ ﯾﯾن ﻟﮭ ذا ﯾﻘ ول ﻓ ﻲ )ﻣ ز ‪" (٨٢‬ﻋ د واﻧظ ر وأطﻠ ﻊ ﻣ ن‬
‫اﻟﺳ ﻣﺎء وﺗﻌﮭ د اﻟﻛرﻣ ﺔ وأﻓﻠﺣﮭ ﺎ" ﻓﻘ د ﺻ ﺎرت ﻟﻛ راﻣﯾن آﺧ رﯾن ھ م رﺳ ل اﻟﻌﮭ د اﻟﺟدﯾ د‬
‫اﻟذﯾن ﻓﻠﺣوھﺎ وأﺗوا ﺑﺛﻣر ‪.١٠٠ ،٦٠ ،٣٠‬‬
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 ‫ت "‪-:‬‬ ‫ِﯾر‪ِ ،‬ﻟﯾ ُطْ ﻠِﻖَ ﺑ َﻧ ِﻲ اﻟْﻣَوْ ِ‬‫‪ِ " ‬ﻟﯾ َﺳْﻣَﻊَ أ َ ﻧ ِﯾنَ اﻷ َﺳ ِ‬
‫ھﻧ ﺎ ﯾ ﺗﻛﻠم ﻋﻠ ﻰ أﺳ رى ﻟ ﯾس ﻓﻘ ط أﺳ رى ﺷ ﻌب إﺳ راﺋﯾل ﻓ ﻲ ﺑﺎﺑ ل ﺑ ل أﺳ رى اﻟﺟﺣ ﯾم‬
‫اﻟﻣﻘﯾدﯾن ﻣن إﺑﻠﯾس ﻓﻘد ﺳﻣﻊ ﻟﮭم ﷲ وﺗﺟﺳ د وﺻ ﻠب وﻧزﻟ ت روﺣ ﮫ اﻹﻧﺳ ﺎﻧﯾﺔ اﻟﻣﺗﺣ دة‬
‫ﺑﻼھوﺗﮫ إﻟﻰ اﻟﺟﺣﯾم وﺧﻠ ص اﻷﺳ رى آدم وﺑﻧﯾ ﮫ واﻷﺑ رار واﻟﻣﻧﺗظ رﯾن ﺧﻼﺻ ﮫ وأﺧ ذھم‬
‫إﻟﻰ اﻟﻔردوس‪.‬‬
‫ﺷﻠِﯾمَ "‪-:‬‬ ‫‪ِ" ‬ﻟﻛَﻲْ ﯾ ُ َﺣدﱠثَ ﻓ ِﻲ ِﺻ ْﮭﯾ َوْ نَ ﺑ ِﺎﺳْمِ اﻟرﱠ بِّ ‪ ،‬وَ ﺑ ِﺗ َﺳْﺑ ِﯾﺣِ ِﮫ ﻓ ِﻲ أ ُورُ َ‬
‫ﻛﺎﻧت أورﺷﻠﯾم ﻣﺑﻧﯾﺔ ﻋﻠ ﻰ ﺟﺑ ل ﺻ ﮭﯾون اﻟ ذي ﺧرﺟ ت ﻣﻧ ﮫ ﻛﻧﯾﺳ ﺔ اﻟﻌﮭ د اﻟﺟدﯾ د واﻟﺗ ﻲ‬
‫ﺻﻠب ﻓﯾﮭﺎ رﺑﻧﺎ ﯾﺳوع وﻗﺎم وﺧرﺟت ﻣﻧﮭﺎ ﺑﺷﺎرة اﻟﺧ ﻼص ﻟﻠﻌ ﺎﻟم ﻛﻠ ﮫ‪ .‬ھﻛ ذا ﺗﺣ دث ﻓ ﻲ‬
‫ﺻﮭﯾون ﺑﺎﺳم اﻟرب وﺑﺗﺳﺑﯾﺣﮫ ﻓﻲ أورﺷﻠﯾم وﻣﻧﮭﺎ إﻟﻰ أﻗﺎﺻﻲ اﻷرض‪.‬‬
‫‪ " ‬ﻋِﻧْ َد اﺟْ ﺗ ِﻣَ ﺎع ِ اﻟ ﱡ‬
‫ﺷﻌ ُوبِ ﻣَ ﻌ ًﺎ وَ اﻟْﻣَﻣَ ﺎﻟِكِ ِﻟ ِﻌﺑ َﺎ َد ِة اﻟرﱠ بِّ "‪-:‬‬
‫ھﻧﺎ ﯾﺻور أورﺷﻠﯾم ﻓﻲ أﻋﯾﺎدھﺎ ﻋﻧدﻣﺎ ﻛﺎن ﯾﺟﺗﻣﻊ إﻟﯾﮭﺎ ﯾﮭود ﻣ ن ﻛ ل أﻣ ﺔ ﻋﻠ ﻰ اﻷرض‬
‫ﻓﻲ ﻋﯾد اﻟﻔﺻﺢ واﻟﺧﻣﺳﯾن )اﻟﺣﺻ ﺎد( واﻟﻣظ ﺎل ﻟﻛ ن ﯾﻧظ ر ﺑ روح اﻟﻧﺑ وة ﻟﯾ وم اﻟﺧﻣﺳ ﯾن‬
‫ﺣﯾﻧﻣﺎ آﻣن ﺑﺑﺷﺎرة رﺑﻧﺎ ﯾﺳوع ‪ ٣٠٠٠‬ﯾﮭودي ﻣن ‪ ١٥‬ﺑﻠ د ﻋﻠ ﻰ اﻷرض واﻧطﻠﻘ ت ﻣﻧﮭ ﺎ‬
‫ﺑﺷرى اﻟﺧﻼص ﺑواﺳطﺔ اﻟﺗﻼﻣﯾذ ﺑﻌد اﺿطﮭﺎد اﺳﺗﻔﺎﻧوس إذ ﺟﺎﻟوا ﻣﺑﺷرﯾن ﺑﺎﻟﻛﻠﻣ ﺔ ﻓ ﻲ‬
‫اﻟﺳﺎﻣرة وإﻟﻰ أﻗﺎﺻﻲ اﻷرض‪.‬‬
‫ﺻ فِ أ َ ﯾ ﱠ ﺎﻣِ ﻲ‪.‬‬
‫ِﻟﮭ ﻲ‪ ،‬ﻻ َ ﺗ َﻘْﺑ ِﺿْ ﻧ ِﻲ ﻓ ِ ﻲ ﻧ ِ ْ‬ ‫ﯾﻖ ﻗ ُوﱠ ﺗ ِﻲ‪ ،‬ﻗ َﺻﱠرَ أ َ ﯾ ﱠﺎﻣِ ﻲ‪.‬أ َﻗ ُولﯾ َُ‪:‬ﺎ إ ِ‬ ‫اﻟطﱠر ِ‬
‫ﱠف ﻓ ِﻲ ِ‬ ‫ﺿﻌ َ‬ ‫‪َ "‬‬
‫ُور ﺳِﻧ ُوكَ "‪-:‬‬ ‫إ ِﻟ َﻰ َدھ ِْر اﻟ ﱡدھ ِ‬
‫‪ ‬اﻟﺟزء اﻷول ‪ " :‬ﺿﻌف ﻓ ﻲ اﻟطرﯾ ﻖ ﻗ وﺗﻲ ﻗﺻ ر أﯾ ﺎﻣﻲ" ھ م رﺟ ﺎل اﻟﻌﮭ د اﻟﻘ دﯾم اﻟ ذﯾن‬
‫ﯾﻧﺗظرون اﻟﻣﺧﻠص وﯾﻌﺗﺑروا ﻋدم ﻣﺟﯾﺋﮫ ھو ﻣ وﺗﮭم ﺑﻌ د ﺳ ﻧﯾن ﻗﻠﯾﻠ ﺔ ﻷﻧﮭ م ﻟ م ﯾﺷ ﺎھدوا‬
‫ﻣﺟﯾﺋﮫ‪.‬‬
‫‪ ‬اﻟﺟ زء اﻟﺛ ﺎﻧﻲ ‪ :‬ھ و أن ﻟﻛ ل إﻧﺳ ﺎن رﺳ ﺎﻟﺔ ﯾﺟ ب أن ﯾﻛﻣﻠﮭ ﺎ ﻻ ﺗﻘ ﺎس ﺑﺎﻟﺳ ﻧﯾن ﻓ ﺈﺑراھﯾم‬
‫ﻣﺎت ﺷﯾﺧﺎ ﺷﺑﻌﺎن أﯾﺎم ﻟﯾس ﺑﺎﻟﺳﻧﯾن إﻧﻣﺎ ﻣن ﻋﻼﻗﺗﮫ ﻣﻊ ﷲ وﻛﻣﺎل رﺳﺎﻟﺗﮫ‪.‬‬
‫‪ ‬أطﻔ ﺎل ﺑﯾ ت ﻟﺣ م رﻏ م ﺻ ﻐرھم ﻟﻛ ﻧﮭم أﻛﻣﻠ وا أﯾ ﺎﻣﮭم إذ ﺣﻘﻘ وا رﺳ ﺎﻟﺗﮭم ﺑﺎﺳﺗﺷ ﮭﺎدھم‪،‬‬
‫أﯾﺿ ﺎ رﺑﻧ ﺎ ﯾﺳ وع ﻣ ﺎت ﺷ ﺎﺑﺎ ﻋﻠ ﻰ اﻟﺻ ﻠﯾب وإن ﻛ ﺎن ﻣ ﺎت ﺑﺎﻟﺟﺳ د ﻟﻛ ن ﺣﻘ ﻖ رﺳ ﺎﻟﺔ‬
‫اﻟﺧﻼص‪ ،‬اﻟﺗﻼﻣﯾذ واﻟرﺳل ﻣﻌظﻣﮭم ﻣﺎﺗوا ﺷ ﮭداء ﻟﻛ ﻧﮭم ﺣﻘﻘ وا رﺳ ﺎﻟﺗﮭم ﺑﻧﺷ ر اﻹﯾﻣ ﺎن‬
‫ﻓﻲ اﻟﻌﺎﻟم ﻛﻠﮫ‪.‬‬
‫ﺳ ﻣَ ﺎوَ اتُ ِھ َﻲ ﻋَﻣَ ُل ﯾ َ َدﯾْكَ ‪ِ .‬ھ َﻲ ﺗ َﺑ ِﯾ ُد وَ أ َﻧْ تَ ﺗ َﺑْﻘ َ ﻰ‪،‬‬ ‫ض‪ ،‬وَ اﻟ ﱠ‬ ‫ﺳ تَ اﻷ َرْ َ‬ ‫‪ " ‬ﻣِ نْ ﻗ ِ دَمٍ أ َ ﱠ‬
‫ﺳ ْ‬
‫وَ ﻛُﻠ ﱡﮭَﺎ ﻛَﺛ َوْ بٍ ﺗ َﺑْﻠ َﻰ‪ ،‬ﻛ َِردَاءٍ ﺗ ُﻐ َﯾ ِ ّرُ ھُنﱠ ﻓ َ ﺗ َﺗ َﻐ َﯾ ﱠرُ "‪-:‬‬

‫‪١٢‬‬
‫‪ o‬ﯾوﺿﺢ ﻓﻲ اﻵﯾﺔ اﻷوﻟﻰ ھﻧﺎ أن ﷲ ﻣﻧذ ﺑدء اﻟﺧﻠﯾﻘ ﺔ ﺧﻠ ﻖ اﻟﺳ ﻣوات واﻷرض وﻗ د ﻛﺎﻧ ت‬
‫ھ ذه اﻟﺧﻠﻘ ﺔ ﺧ ﻼل رﺑﻧ ﺎ ﯾﺳ وع ﻓﻣ ﺎ ﯾﻌﻣﻠ ﮫ اﻵب ﯾﻌﻣﻠ ﮫ اﻻﺑ ن أﯾﺿ ﺎ ﻟ ذا ﯾﻘ ول ﻓ ﻲ إﻧﺟﯾ ل‬
‫ﻣﻌﻠﻣﻧﺎ ﯾوﺣﻧﺎ " ﻛل ﺷﻲء ﺑﮫ ﻛﺎن" ﺑﻌدﻣﺎ ﯾﻘول " ﻛﺎن اﻟﻛﻠﻣﺔ ﷲ " )ﯾو ‪.(١‬‬
‫‪ o‬ﻓﻲ ﻣﻘﺎﺑل ھذا اﻟﻣﺧﻠوﻗﺎت اﻟﺗﻲ ﺧﻠﻘﮭﺎ ﷲ ھﻲ ﺗﺑﯾ د أي ﺗﺗﺣﻠ ل ﻟﻛﻧﮭ ﺎ ﺗﺳ ﺗﻣر ﻣ ﻊ اﺳ ﺗﻣرار‬
‫اﻟﺣﯾﺎة ﻋﻠﻰ اﻷرض ﻟﻛ ن ﻋﻧ دﻣﺎ ﯾ ﺄﺗﻲ رﺑﻧ ﺎ ﯾﺳ وع وﯾﺧﻠ ص اﻟﻌ ﺎﻟم ﺳ وف ﯾﻧﺷ ﻲء ﺳ ﻣﺎء‬
‫ﺟدﯾ دة وأرض ﺟدﯾ دة ھﻣ ﺎ ﻓ ﻲ ﻣﻠﻛ وت اﻟﺳ ﻣوات ﻣ ﻊ ﺗﻐﯾﯾ ر ﻟﺟﺳ د اﻹﻧﺳ ﺎن إﻟ ﻰ ﺟﺳ د‬
‫ﻧوراﻧﻲ ﻓﻲ اﻟﻘﯾﺎﻣﺔ ﯾﺗﻧﺎﺳب ﻣﻊ طﺑﯾﻌﺔ اﻟﺳﻣﺎء )رؤ‪ (١ :٢١‬أﻣﺎ اﻟﺳ ﻣﺎء اﻷوﻟ ﻰ واﻷرض‬
‫اﻷوﻟﻰ ﻓﺗﻣﺿﻲ وﻻ ﺗوﺟد ﻓﯾﻣﺎ ﺑﻌد )رؤ ‪.(١ :٢١‬‬
‫‪ o‬وﻗد طﺑﻖ ﻣﻌﻠﻣﻧﺎ ﺑوﻟس ھذه اﻵﯾﺔ ﻋﻠﻰ رﺑﻧﺎ ﯾﺳوع ﻓﻲ )ﻋب‪.(١٢ -١٠ :١‬‬
‫‪ " ‬وَ أ َﻧْتَ ھُوَ وَ ﺳِﻧ ُوكَ ﻟ َنْ ﺗ َﻧْ ﺗ َِﮭ َﻲ "‪-:‬‬
‫ﯾﻘﺎرن ھﻧﺎ ﺑﯾن اﻟﻣﺧﻠوﻗ ﺎت واﻟﺧ ﺎﻟﻖ ﻓﺎﻟﻣﺧﻠوﻗ ﺎت ﺗﻔﻧ ﻰ وﺗﺑﯾ د وﺗﺗﻐﯾ ر ﻟﻛ ن ﷲ ﺛﺎﺑ ت ﻣﻧ ذ‬
‫اﻷزل وإﻟﻰ اﻷﺑد ﻓﮭو ﺳرﻣدي‪.‬‬
‫‪ ‬أ" َ ﺑْﻧ َﺎ ُء ﻋَﺑ ِﯾد ﯾ َِكَ ْ‬
‫ﺳﻛُﻧ ُونَ ‪ ،‬وَ ذ ِ ُّرﯾ ﱠﺗ ُﮭُمْ ﺗ ُﺛ َﺑ ﱠتُ أ َﻣَ ﺎﻣَكَ "‪-:‬‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬أﺑﻧﺎء ﻋﺑﯾدك ﯾﺳﻛﻧون ﺑﮭدوء‪ ،‬وزرﻋﮭم إﻟﻰ اﻷﺑد ﯾﺳﺗﻘﯾم"‪.‬‬
‫‪ ‬ھﻧﺎ ﯾﺗﻛﻠم ﻋن ھﺑﺔ وﻋطﯾﺔ ﷲ ﻷﺑﻧﺎﺋﮫ اﻟﻣﺳﺗﻘﯾﻣﯾن إذ ﻧﺳﻠﮭم أو ﺳ ﯾرﺗﮭم ﺗ دوم أي ﯾﻧﻘﻠﮭ ﺎ‬
‫ﺟﯾل ﺑﻌد ﺟﯾل وھم وإن ﻣﺎﺗوا ﺑﺎﻟﺟﺳد ﻟﻛن ﺑ ﺎﻟروح أﺣﯾ ﺎء ﻟ دى ﷲ ﻓ ﻲ اﻟﻔ ردوس ﺛ م ﻓ ﻲ‬
‫ﻣﻠﻛوت اﻟﺳﻣوات‪.‬‬
‫‪    ‬‬
‫ﻣزﻣور ‪١٠٣‬‬
‫ﺑﺎرﻛﻲ ﯾﺎ ﻧﻔﺳـﻲ اﻟـرب‬
‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ .١‬ھذا اﻟﻣزﻣور ﻣؤﻟﻔﮫ داود ﻛﻣﺎ ﺟﺎء ﻓﻲ ﻛل اﻟﺗرﺟﻣﺎت ﺧﺻوﺻﺎ اﻟﻌﺑرﯾﺔ واﻟﺳﺑﻌﯾﻧﯾﺔ‪.‬‬
‫‪ .٢‬ﺗﻘول اﻟﺗرﺟﻣﺔ اﻟﻛﻠداﻧﯾﺔ أﻧﮫ وﺿﻌﮫ داود ﻓﻲ ﺷﯾﺧوﺧﺗﮫ‪.‬‬
‫‪ .٣‬ھذا اﻟﻣزﻣور ھو أﻋظم ﻗطﻌﺔ أدﺑﯾﺔ ﻟﻠﺗﺳﺑﯾﺢ ﻓﻲ اﻟﻌﺎﻟم ﻛﻠﮫ‪.‬‬
‫‪ .٤‬ھذا اﻟﻣزﻣور ﻣﺷ ﺣون ﺑﺎﻟﻣﺷ ﺎﻋر اﻹﯾﻣﺎﻧﯾ ﺔ اﻟﺗ ﻲ ﻻ ﺗوﺟ د ﻓ ﻲ أي ﻗطﻌ ﺔ ﺗﺳ ﺑﺑﺢ ﻋﻠ ﻰ‬
‫اﻹطﻼق‪.‬‬
‫‪ .٥‬ﻓﻲ ھذا اﻟﻣزﻣور دﻋﻰ داود ﻛل اﻟﺑﺷر واﻟﺧﻠﯾﻘﺔ أن ﯾﺳﺑﺣوا ﷲ‪.‬‬
‫‪ .٦‬ھذا اﻟﻣزﻣور ھو ﺗﺳﺑﺣﺔ ﺷﻛر ﯾﻘدﻣﮭﺎ اﻟﻣؤﻣن ‪.‬‬
‫‪ .٧‬ھذا اﻟﻣزﻣور ھو ذﺑﯾﺣﺔ اﻟﺗﺳﺑﯾﺢ اﻟﻣﻘدﻣﺔ ﺑﻛوﻧﮫ اﻟﺧﺎﻟﻖ واﻟﻣﺧﻠص‪.‬‬
‫‪ .٨‬ﻣﺎزال ھذا اﻟﻣزﻣور ﯾرﻧم ﺑﮫ اﻟﯾﮭود اﻷرﺛوذﻛس ﻓﻲ اﻷﻋﯾﺎد واﻟﻣﻧﺎﺳﺑﺎت إﻟﻰ اﻵن‪.‬‬
‫‪١٣‬‬
 ‫‪ ‬اﻟﺗﻔﺳﯾر ‪-:‬‬
‫‪ " ‬ﺑ َِﺎرﻛِﻲ ﯾ َﺎ ﻧ َﻔْ ﺳِﻲ اﻟرﱠ بﱠ ‪ ،‬وَ ُﻛ ﱡل ﻣَ ﺎ ﻓ ِﻲ ﺑ َﺎطِ ﻧ ِﻲ ِﻟﯾ ُﺑ َِﺎركِ اﺳْﻣَ ﮫ ُ اﻟْﻘ ُد َ‬
‫ﱡوس "‪-:‬‬
‫‪ ‬ﯾﺟﻌ ل ﻣﻌﻠﻣﻧ ﺎ داود اﻟﺗﺳ ﺑﯾﺢ ﻟ ﯾس ﺑﺎﻟﺟﺳ د ﻓﻘ ط ﻟﻛ ن ﺑ ﺎﻟﻧﻔس أو اﻟ روح ﺑ ل ﺑﻛ ل ﻣ ﺎ ھ و‬
‫داﺧﻠﻲ ﻣن ﻣﺷﺎﻋر ﻗﻠﺑﯾﺔ ﻣن ﻋواطف ﻣن ﻛل ﺷﻲء‪.‬‬
‫‪ ‬ﻛﻣﺎ أن ھﻧﺎك دﻋوة ﻟﻼﻧﺷﻐﺎل ﺑﺎﻟﺗﺳﺑﯾﺢ ﺟﻣﯾﻊ اﻷوﻗﺎت‪.‬‬
‫‪ " ‬ﺑ َِﺎرﻛِﻲ ﯾ َﺎ ﻧ َﻔْ ﺳِﻲ اﻟرﱠ بﱠ ‪ ،‬وَ ﻻ َ ﺗ َﻧْ ﺳَﻲْ ُﻛ ﱠل َﺣﺳَﻧ َﺎﺗ ِ ِﮫ "‪-:‬‬
‫‪ -‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬ﺑﺎرﻛﻲ ﯾﺎ ﻧﻔﺳﻲ اﻟرب وﻻ ﺗﻧﺳﻲ ﻛل ﺗﺳﺎﺑﯾﺣﮫ"‪.‬‬
‫‪ -‬ﻓﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ﯾوﺟﮭﻧ ﺎ أن ﻻ ﻧﻧﺳ ﻰ أوﻗ ﺎت ﺗﺳ ﺎﺑﯾﺢ ﷲ اﻟﺗ ﻲ ﻛ ﺎن داود ھ و أول‬
‫ﻣ ن ﺣ ددھﺎ ﺑﻛﻼﻣ ﮫ " ﺳ ﺑﻊ ﻣ رات ﺳ ﺑﺣﺗك ﻋﻠ ﻰ أﺣﻛ ﺎم ﻋ دﻟك" وﻣﻧﮭ ﺎ أﺧ ذت ﻛﻧﯾﺳ ﺗﻧﺎ‬
‫ﺻﻠوات اﻷﺟﺑﯾﺔ‪.‬‬
‫‪ -‬أﻣﺎ اﻟﺗرﺟﻣﺔ اﻟﻌﺑرﯾ ﺔ ﻓﺗ ﺗﻛﻠم ﻋ ن إﺣﺳ ﺎﻧﺎت اﻟ رب ﻟﮭ ذا ﻗ ﺎل اﻵﺑ ﺎء ﻋﻧ دﻣﺎ ﺗﺗ ذﻛر ﺧطﺎﯾ ﺎك‬
‫ﺿﻊ ﺑﺟﺎﻧﺑﮭﺎ ﻛل ﻏﻔران ﷲ ﻟﮭﺎ ﻓﺗﺳﺑﺣﮫ وﻋﻧدﻣﺎ ﻧﺗﺄﻣل ﻋطﺎﯾ ﺎ ﷲ ﻟﻧ ﺎ ﻧﺷ ﻛر وﻻ ﻧﺳ ﺗطﯾﻊ‬
‫أن ﻧﻌدھﺎ ﺑل ﻧﮭﯾم ﻓﻲ ﺗﺳﺑﯾﺣﮫ وﺷﻛره‪.‬‬
‫اﺿكِ "‪-:‬‬ ‫ﺷﻔِﻲ ُﻛ ﱠل أ َﻣْ رَ ِ‬ ‫‪ ‬اﻟ" ﱠذِي ﯾ َﻐْ ﻔِرُ ﺟَﻣِ ﯾﻊَ ذ ُﻧ ُوﺑ ِكِ ‪ .‬اﻟ ﱠذِي ﯾ َ ْ‬
‫‪ ‬ﻋطﺎﯾﺎ ﷲ ھﻧﺎ ﻋﺟﯾﺑﺔ وھﻲ ‪-:‬‬
‫‪ .١‬ﯾﻐﻔر ﺟﻣﯾﻊ ذﻧوﺑك ‪ :‬ﻛﻠﻣﺔ ﺟﻣﯾﻊ أي ﻛل أﻧواع اﻟﺧطﺎﯾﺎ اﻟﺗ ﻲ أﺧط ﺄت ﺑﮭ ﺎ ﻓ ﻲ ﺣﯾﺎﺗﮭ ﺎ ﻣﻧ ذ‬
‫وﻻدﺗﮭﺎ إﻟﻰ ﯾوم ﻧﯾﺎﺣﺗﮭﺎ‪.‬‬
‫‪ -‬ﺑﻞ أن رﺑﻨﺎ ﯾﺴﻮع اﻟﻤﺴﯿﺢ ﻋﻨﺪﻣﺎ ﻣﺎت ﺑﺎﻟﺠﺴﺪ ﻋﻠﻰ اﻟﺼ ﻠﯿﺐ ﺑﺪﻣ ﮫ ﻏﻔ ﺮ ﻛ ﻞ ﺧﻄﺎﯾ ﺎ اﻟﻌ ﺎﻟﻢ‬
‫ﻣﻨﺬ آدم إﻟﻰ آﺧﺮ اﻟﺪھﻮر ﻟﻜﻦ ﺑﺸﺮوط اﺳﺘﺤﻘﺎﻗﺎت اﻟﺨﻼص وھ ﻲ اﻹﯾﻤ ﺎن اﻟﻌﺎﻣ ﻞ ﺑﺎﻟﻤﺤﺒ ﺔ‬
‫واﻟﻤﻌﻤﻮدﯾﺔ واﻟﺘﻮﺑﺔ واﻻﻋﺘﺮاف وﺳﺮ اﻟﺘﻨﺎول واﻟﻤﯿﺮون‪.‬‬
‫‪ .٢‬ﯾﺷﻔﻲ اﻷﻣراض ‪ :‬أي ﻣرض اﻟﻧﻔس اﻟﻧﺎﺗﺞ ﻋن اﻟﺧطﯾﺔ واﻟﺿﻌﻔﺎت وﻏﯾرھﺎ‪.‬‬
‫‪ .٣‬ااﻟﻣﻧﻘ ذ ﻣ ن اﻟﻔﺳ ﺎد ‪ :‬اﻟ ذي ﯾﻧ ﺗﺞ ﻋﻧ ﮫ ھ ﻼك اﻟ ﻧﻔس وﻟ ﯾس اﻟﻣ وت اﻟﺟﺳ دي ﻟﻛ ن ھ ﻼك‬
‫اﻟﻧﻔس ھو ﻓﺳﺎدھﺎ أو اﺿﻣﺣﻼﻟﮭﺎ إﻟﻰ اﻷﺑد وھذا ﺗﺣﻘﻖ ﺑﺗﺟﺳد رﺑﻧﺎ ﯾﺳ وع وﺻ ﻠﺑﮫ ﻋﻠ ﻰ‬
‫ﻋود اﻟﺻﻠﯾب‪.‬‬
‫‪ .٤‬ﻣﻛﻠﻠﮭﺎ ﺑﺎﻟﻣراﺣم ‪ :‬أي ﯾﻛﻠل اﻹﻧﺳﺎن ﺑرﺣﻣﺗﮫ وﺑﺄﻛﺎﻟﯾل اﻟﺑر‪.‬‬
‫‪ .٥‬اﻟﺣﻣﺎﯾ ﺔ أو اﺟﺗﯾ ﺎز اﻟﺗﺟ ﺎرب ﺑﻧﺟ ﺎح ‪ :‬ﻻ ﯾﺧﻠﺻ ﻧﺎ ﻣ ن اﻟﺗﺟ ﺎرب ﻷﻧﮭ ﺎ ﻣﻔﯾ دة ﻟﻛ ن ﯾﻌطﯾﻧ ﺎ‬
‫اﻟﻧﺟﺎة أي ﻻ ﺗﻐﻣرﻧﺎ اﻟﺗﺟﺎرب ﺑل ﯾﺟﻌﻠﻧﺎ ﻧطﻔو ﻓوق اﻟﺗﺟرﺑﺔ‪.‬‬
‫‪ ‬اﻟ"ﱠذِي ﯾ َﻔْ دِي ﻣِ نَ اﻟْ ﺣُﻔْرَ ِة َﺣﯾ َﺎﺗ َكِ ‪ .‬اﻟ ﱠذِي ﯾ ُ َﻛ ِﻠ ّﻠ ُكِ ﺑ ِﺎﻟرﱠ ﺣْ ﻣَ ِﺔ وَ اﻟرﱠ أ ْﻓ َ ِﺔ "‪-:‬‬
‫‪ -‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬اﻟﻣﻧﻘذ ﻣن اﻟﻔﺳﺎد ﺣﯾﺎﺗك‪ ،‬اﻟذي ﯾﻛﻠﻠك ﺑﺎﻟﻣراﺣم واﻟرأﻓﺎت"‪.‬‬

‫‪١٤‬‬
‫‪ -‬ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ﯾﺑ دل ﻛﻠﻣ ﺔ اﻟﺣﻔ رة ﺑﺎﻟﻔﺳ ﺎد ﻓ ﺎﻟﺣﻔرة ﺗﻌﻧ ﻲ اﻟﮭﺎوﯾ ﺔ أﻣ ﺎ اﻟﻔﺳ ﺎد‬
‫ﻓﻣﻘﺻود ﺑﮫ اﻟﮭﻼك اﻷﺑدي اﻟذي ھو ﺛﻣرة اﻟﺧطﯾﺔ‪.‬‬
‫‪ -‬ﻣﺑ ﺎرك رﺑﻧ ﺎ ﯾﺳ وع اﻟﻣﺳ ﯾﺢ اﻟ ذي ﺑرﺣﻣﺗ ﮫ ﺧﻠﺻ ﻧﺎ ﻣ ن ھ ذا اﻟﻔﺳ ﺎد ﻓﻘ د ﺷ ﺑﮭﻧﺎ اﻟﻘ دﯾس‬
‫أﺛﻧﺎﺳﯾوس ﺑﺎﻟﻘش اﻟذي ﯾﺣرﻗﮫ اﻟﻧﺎر اﻟﺗﻲ ﺗﻣﺛل اﻟﺧطﯾﺔ ﻟﻛن رﺑﻧﺎ ﯾﺳوع ﻏطﻰ ھ ذا اﻟﻘ ش‬
‫ﺑطﺑﻘﺔ ﻣن اﻻﺳﺑﺳﺗوس اﻟﻐﯾر ﻗﺎﺑل ﻟﻼﺷﺗﻌﺎل ﻓرﺣﻣﻧﺎ ﻣن ﻓﺳﺎد اﻟﺧطﯾﺔ‪.‬‬
‫‪ -‬أﻣ ﺎ اﻹﻛﻠﯾ ل ﻓﮭ و درع ﯾﺣﻣﯾﻧ ﺎ ﻣ ن ﺳ ﮭﺎم اﻟﻌ دو درع ﻣ ن رﺣﻣ ﺔ ورأﻓ ﺔ ﷲ ﻓﮭ و ﺑرﺣﻣﺗ ﮫ‬
‫ﺧﻠﺻﻧﺎ وﺑرﺣﻣﺗﮫ ﯾﻌﺎﻟﺟﻧﺎ ﻣن آﺛﺎر وﺟروح اﻟﺧطﯾﺔ اﻟدﻓﯾﻧﺔ ﻓﻲ اﻟﻧﻔس‪.‬‬
‫‪ ‬اﻟ" ﱠذِي ﯾ ُﺷْﺑﻊُ ﺑ ِﺎﻟْﺧَ ﯾ ِْر ﻋُﻣْ رَ كِ ‪ ،‬ﻓ َ ﯾ َﺗ َ َﺟ ﱠد ُد ﻣِ ﺛ ْ َل اﻟﻧ ﱠﺳ ِْر َ‬
‫ﺷﺑ َﺎﺑ ُكِ "‪-:‬‬
‫‪ ‬اﻟﺷﺑﻊ ﺑﺎﻟﺧﯾرات ﻟﯾس اﻟﺟﺳدﯾﺔ ﻟﻛن اﻟروﺣﯾﺔ وﯾﻛون ﻣﺛل اﻟﻧﺳر ﻓﻲ ﺷﯾﺋﯾن ‪-:‬‬
‫‪ -٢‬ﺗﺟدﯾد رﯾﺷﮫ‪.‬‬ ‫‪ -١‬ﺣﺎل طﯾراﻧﮫ‪.‬‬
‫‪ .١‬ﺣﺎل طﯾراﻧﮫ ‪ :‬ﻓﺈن اﻟﻧﻔس اﻟﺗﻲ ﺗرﺗﻔﻊ ﻋن اﻷرض ﻣﺛل اﻟﻧﺳر ﺗ رى اﻷرض ﺻ ﻐﯾرة رﻏ م‬
‫رؤﯾﺔ اﻟﻧﺳر ﻓرﯾﺳﺗﮫ ﺑﻘوة وﺣدة ﻧظر ﻟﻛن ھذا اﻟﻧوع ﻣن اﻟطﯾران ﯾﻘ ﻲ اﻟ ﻧﻔس ﻣ ن ﻓﺧ ﺎخ‬
‫اﻟﺷ ر ﻓﻛﻠﻣ ﺎ ارﺗﻔ ﻊ اﻹﻧﺳ ﺎن ﻧﺣ و ﷲ ﻛﻠﻣ ﺎ ﺿ ﻌف ﺗ ﺄﺛﯾر أي ﻓﺧ ﺎخ ﺗﻧﺻ ب ﻟ ﮫ ﻣ ن‬
‫ﻋدو اﻟﺧﯾر‪.‬‬
‫‪ .٢‬أﻣﺎ ﺗﺟدﯾد رﯾﺷﮫ ‪ :‬ﻓﻲ ﺣﺎل اﻟﻧﺳر ھو ذو ﻋﻣر طوﯾل إذ ﯾﺟدد رﯾﺷﮫ ﻛل ﺳﻧﺔ ﺣﺗ ﻰ ﯾرﺟ ﻊ‬
‫وﯾﺻﯾر ﺷﺎﺑﺎ ﻓﻼ ﯾﻌرف ﺷﯾﺧوﺧﺔ‪.‬‬
‫‪ ‬ﯾﺳ ﻣﯾﮫ اﻟ ﺑﻌض ﻣﻠ ك اﻟﮭ واء )ﺧ ر‪ ،١٤ :١٩‬ﺗ ث‪ ،٤٩ :٢٨‬أم‪ ،١٩ :٣٠‬إش‪،٣١ :٤٠‬‬
‫إر‪ ،١٣ :٤‬ﺣب‪.(٨ :١‬‬
‫‪ ‬أﻣﺎ ﺗﺟدﯾد اﻹﻧﺳﺎن ﻓﮭو ﺑﺎﻟﻣﻌﻣودﯾﺔ ﺣﯾ ث ﯾﻣ وت وﯾﻘ وم ﻣ ﻊ رﺑﻧ ﺎ ﯾﺳ وع ﻛﻣ ﺎ أﻧ ﮫ ﯾﺳ ﺗﻣر‬
‫ﺑﮭذا اﻟﺗﺟدﯾد ﺑﺎﺳﺗﻣرار اﻟﺗوﺑﺔ ﯾﺣﺎﻓظ ﻋﻠﻰ ﺟدﺗﮫ ﻛل وﻗت‪.‬‬
‫ﻣُﺟْري اﻟْ ﻌ َدْلِ وَ اﻟْﻘ َﺿَﺎءِ ِﻟﺟَﻣِ ﯾﻊ ِ اﻟْﻣَظْ ﻠ ُوﻣِ ﯾنَ "‪-:‬‬ ‫ِ‬ ‫‪ " ‬ا َﻟرﱠ بﱡ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬ﺻﺎﻧﻊ اﻟرﺣﻣﺎت ھو اﻟرب‪ ،‬واﻟﻘﺿﺎء ﻟﺳﺎﺋر اﻟﻣظﻠوﻣﯾن"‪.‬‬
‫‪ ‬ﻣن ﺧﻼل اﻟﺗرﺟﻣﺗﯾن ﯾﺗﺑﯾن أن ﷲ ﯾﺗﺻف ﻓﻲ ﻗﺿﺎﺋﮫ ﺑﺎﻟﻌدل واﻟرﺣﻣﺔ ﻣﻌﺎ ﻓﮭو رﺣ ﯾم ﻓ ﻲ‬
‫ﻋدﻟﮫ وﻋﺎدل ﻓﻲ رﺣﻣﺗﮫ‪.‬‬
‫‪ ‬ﻓﻲ )ﯾو ‪ (٨‬ﻋﻧدﻣﺎ أدان اﻟﯾﮭود اﻟﻣرأة اﻟﺗﻲ أﻣﺳﻛت ﻓﻲ ذات اﻟﻔﻌل ﻛﺗب رﺑﻧﺎ ﯾﺳ وع ﻋﻠ ﻰ‬
‫اﻷرض ﻣﺎ ﻓﻲ ﻧﯾﺎت وﺿﻣﺎﺋر اﻟﻣﻣﺳﻛﯾن ﺑﮭﺎ وﻛﺎﻧت ﺿﻣﺎﺋرھم ﺳﯾﺋﺔ ﻣﻠﯾﺋﺔ ﺑﻧﻔس ﺧطﯾﺗﮭﺎ‬
‫ﻓﺧﺟﻠوا واﻧﺳﺣﺑوا إذ اﻛﺗﺷﻔوا أن رﺑﻧﺎ ﯾﺳوع ﻛﺎﺷف ﺧﺑﺎﯾﺎ اﻟﻘﻠوب إذ ھو ﻓﺎﺣص اﻟﻘﻠ وب‬
‫واﻟﻛﻠﻰ )رؤ ‪.(٢‬‬
‫‪ ‬ﻓﺎﻟﺧطﺎة ﯾﺣﺗﺎﺟوا إﻟﻰ ﻣن ﯾﺳﻧدھم ﻻ إﻟﻰ ﻣن ﯾﺣﺎﻛﻣﮭم ﺑل ﯾﺳﻧد ﺿﻌﻔﮭم ﻓﯾﺗﻘووا‪.‬‬
‫ف ﻣُوﺳَﻰ طُرُ ﻗ َ ﮫ ُ‪ ،‬وَ ﺑ َﻧ ِﻲ إ ِﺳْرَ اﺋ ِﯾ َل أ َْﻓﻌ َﺎﻟ َﮫ ُ "‪-:‬‬ ‫‪" ‬ﻋَرﱠ َ‬
‫‪١٥‬‬
 ‫‪ -‬ﻋﺮف ﷲ ﺷﻌﺒﮫ ﺑﻮاﺳﻄﺔ ﺗﻌﺮﯾﻒ ﻣﻮﺳﻰ طﺮﻗﮫ ﻛﺎﻵﺗﻲ ‪-:‬‬
‫‪ .١‬أﻧﮫ ھو اﻟﻣﺧرج ﺑﻧﻲ إﺳراﺋﯾل ﻣن أرض ﻣﺻر واﻟذي أﻏرق ﻓرﻋون ﻣﺻ ر ﻓ ﻲ اﻟﺑﺣ ر‬
‫اﻷﺣﻣر وﻛل ﻗواﺗﮫ ﺑل أﯾﺿﺎ ھو اﻟﺿﺎرب اﻟﻣﺻرﯾﯾن ﺑﺎﻟﺿرﺑﺎت اﻟﻌﺷر‪.‬‬
‫‪ .٢‬أﻧﮫ ﻋرف ﺷﻌﺑﮫ وﺻﺎﯾﺎه ﺑواﺳطﺔ ﻣوﺳﻰ ﺑﺎﺳﺗﻼم اﻟﺷرﯾﻌﺔ ‪.‬‬
‫‪ .٣‬أﯾﺿﺎ ﻋرﻓﻧﺎ طرﻗﮫ ﻓﻲ أواﺧ ر اﻷﯾ ﺎم ﺑﺗﺟﺳ ده وﺻ ﻠﺑﮫ وﻗﯾﺎﻣﺗ ﮫ وﺣﻠ ول اﻟ روح اﻟﻘ دس‬
‫ﻋﻠﯾﻧﺎ ﻓﻲ اﻟﻣﻌﻣودﯾﺔ ﺣﺗﻰ ﻧﺳﺗطﯾﻊ أن ﻧﻧﻔذ وﺻﺎﯾﺎه وﻻ ﺗﻛون ﺛﻘﯾﻠﺔ ﻋﻠﯾﻧﺎ‪.‬‬
‫ُوف‪ ،‬طَوِﯾ ُل اﻟرﱡ وح ِ وَ َﻛﺛ ِﯾرُ اﻟرﱠ ﺣْ ﻣَ ِﺔ "‪-:‬‬ ‫‪ " ‬اﻟرﱠ بﱡ رَ ﺣِ ﯾمٌ وَ رَ ؤ ٌ‬
‫‪ -‬ﻧﻔﺲ ھﺬه اﻟﻌﺒﺎرة ﻗﺎﻟﮭﺎ اﻟﺮب ﻋﻨﺪﻣﺎ ﻋﺮﻓﮫ ﻣﻮﺳﻰ ﻋﻠﻰ اﻟﺠﺒ ﻞ ﻋﻨ ﺪﻣﺎ ﺣﻔ ﺮ ﻟﻨﻔﺴ ﮫ ﻟ ﻮﺣﯿﻦ‬
‫ﺷﺮﯾﻌﺔ ﻟﺜﺎﻧﻲ ﻣﺮة وظﮭﺮ ﻟﮫ ﺳﺤﺎب وﺗﻜﻠﻢ اﻟﺮب ﺑﮭﺬه اﻟﻜﻠﻤﺎت أﻧﮫ ﯾﻐﻔﺮ ﺧﻄﺎﯾﺎ ﺷ ﻌﺒﮫ وأﻧ ﮫ‬
‫رﺣﯿﻢ وأوﺻﺎه ‪-:‬‬
‫‪ ‬أن اﻟرب ﻗطﻊ ﻣﻌﮭم ﻋﮭدا ﻓﻼ ﯾﻘطﻌوا ﻋﮭدا ﻣﻊ أﻣم ﻛﻧﻌﺎن وﻻ ﻣﻊ آﻟﮭﺗﮭم اﻟوﺛﻧﯾﺔ‪.‬‬
‫‪ ‬ﺑﺣﻔظ ﯾوم اﻟﺳﺑت‪.‬‬
‫‪ ‬ﺑﺣﻔظ ﻋﯾد اﻟﻔﺻﺢ واﻟﻔطﯾر واﻟﺣﺻﺎد‪.‬‬
‫‪ ‬ﯾظﮭر ﻛل ﻓرد ‪ ٣‬ﻣرات ﻓﻲ اﻟﺳﻧﺔ ھﻲ اﻟﻔﺻﺢ واﻟﺣﺻﺎد واﻟﻣظﺎل‪.‬‬
‫‪ ‬اﻹﺗﯾ ﺎن ﺑ ﺎﻟﺑﻛور إﻟ ﻰ اﻟ رب ﺳ واء ﻣ ن اﻹﻧﺳ ﺎن أو ﻣ ﺎ ﯾﻌﺎدﻟ ﮫ أو ﻣ ن اﻟﺑﮭ ﺎﺋم أو‬
‫اﻟﻣﺣﺎﺻﯾل‪.‬‬
‫‪" ‬ﻻ َ ﯾ ُﺣَﺎﻛِمُ إ ِﻟ َﻰ اﻷ َﺑ َدِ‪ ،‬وَ ﻻ َ ﯾ َﺣْ ِﻘ ُد إ ِﻟ َﻰ اﻟ ﱠدھ ِْر "‪-:‬‬
‫أي أن ﷲ ﻟ ﯾس ﻣ ن ﺻ ﻔﺗﮫ اﻟﻌ دل واﻟﻣﺣﺎﻛﻣ ﺔ دون رﺣﻣ ﺔ ﻟﻛﻧ ﮫ أب ﯾﺗﺻ ف ﺑ ﺎﻟﺣﻧو‬
‫واﻟﻣﻐﻔرة إﻟﻰ اﻟدھر‪.‬‬
‫َﺎزﻧ َﺎ َﺣﺳَبَ آﺛﺎﻣِ ﻧ َﺎ "‪-:‬‬ ‫‪ ‬ﻟ"َمْ ﯾ َﺻْﻧ َﻊْ ﻣَ ﻌ َﻧ َﺎ َﺣﺳَبَ ﺧَطَﺎﯾ َﺎﻧ َﺎ‪ ،‬وَ ﻟ َمْ ﯾ ُﺟ ِ‬
‫ﷲ ﻻ ﯾﺗﻌﺎﻣل ﻣﻊ ﺑﻧﻲ اﻟﺑﺷر ﺣﺳب ط رﻗﮭم ﺧﺻوﺻ ﺎ ﻟ و ﻛﺎﻧ ت ﺧﺎطﺋ ﺔ ﺳ واء ﺑﮭ ﺎ ﺧطﺎﯾ ﺎ‬
‫ﺗﺳ ﻲء أو آﺛ ﺎم ﺗﺳ ﻲء وﻟﻶﺧ رﯾن ﻟﻛﻧ ﮫ ﯾﺗﻌﺎﻣ ل ﺣﺳ ب ﺻ ﻔﺎﺗﮫ اﻟﻛﻠﯾ ﺔ اﻹﻟﮭﯾ ﺔ ﻓﻛﻣ ﺎ‬
‫ارﺗﻔﻌت اﻟﺳﻣﺎء ﻋن اﻷرض ارﺗﻔﻊ ﻓﻛر ﷲ ﻋن ﺑﻧﻲ اﻟﺑﺷر‪.‬‬
‫ض ﻗ َوِ ﯾ َتْ رَ ﺣْ ﻣَ ﺗُﮫ ُ ﻋَﻠ َﻰ ﺧَﺎﺋ ِﻔِﯾ ِﮫ "‪-:‬‬ ‫ت ﻓ َوْ قَ اﻷ َرْ ِ‬ ‫ﻷ‪َ‬ﻧ ﱠ"ﮫ ُ ﻣِ ﺛ ْ ُل ارْ ﺗ ِﻔ َﺎع ِ اﻟﺳﱠﻣَ ﺎوَ ا ِ‬
‫‪ -‬ﺷﺒﮫ ﻣﺤﺒﺔ ﷲ ﻓﻲ ارﺗﻔﺎﻋﮭﺎ ﻋﻦ اﻷرض وﻓﻜ ﺮه وﻓﮭﻤ ﮫ ﻣﺜ ﻞ ارﺗﻔ ﺎع اﻟﺴ ﻤﺎء ﻋ ﻦ اﻷرض‬
‫ﻟﻤﺎذا ؟‬
‫‪ .١‬ﻛﻣﺎ أن اﻟﺳﻣﺎء ﺗﻐطﻲ ﻛل أطراف اﻷرض ھﻛذا ﯾﻐطﻲ ﷲ ﺑﻣﺣﺑﺗ ﮫ ﻛ ل اﻟﺑﺷ ر ﺑﺎﻟﺳ ﺗر‬
‫ﻋﻠﯾﮭم ﺣﺗﻰ ﯾﺗوﺑوا‪.‬‬
‫‪ .٢‬ﻛﻣﺎ ﺗﺿﻲء اﻟﺳﻣوات ﺑواﺳطﺔ اﻟﻛواﻛب واﻟﻧﺟوم واﻟﺷﻣس اﻷرض ھﻛ ذا ﯾﺿ ﻲء ﷲ‬
‫ﻧﻔوﺳﻧﺎ‪.‬‬
‫‪١٦‬‬
 ‫‪ .٣‬ﻟﯾﺣﺛﻧﺎ ﻋﻠﻰ اﻟﺳﻣو واﻻﻧطﻼق ﻧﺣو اﻟﺳﻣﺎء ﻛﻣﺎ اﻧطﻠﻖ إﯾﻠﯾﺎ وﻛﻣﺎ ﺻﻌد ھو‪.‬‬
‫‪ .٤‬ﺗﺑ ﯾن اﻟﺳ ﻣﺎء ارﺗﻔ ﺎع ﺻ ﻔﺎت ﷲ ﻋ ن اﻟﺑﺷ ر ﻓ ﺈذا ﻛﺎﻧ ت اﻷم ﻻ ﺗﻧﺳ ﻰ رﺿ ﯾﻌﮭﺎ‬
‫)إش‪ (١٥ ،١٤ :٤٩‬ﻓﻛ م ﺗﻛ ون ﻣﺣﺑ ﺔ ﷲ ﻣﻘﺎﺑ ل ﻣﺣﺑ ﺔ اﻟﺑﺷ ر!! وھﻛ ذا ﻓ ﻲ ﻛ ل‬
‫اﻟﺻﻔﺎت ﻣﺛل اﻟﻣﻐﻔرة وطول اﻷﻧﺎة واﻟﻘداﺳﺔ‪.‬‬
‫‪ .٥‬اﻟﺳﻣﺎء ﺗﻌطﻲ اﻟﺑﺷر ﺑﺟﺎﻧب اﻟﺿوء واﻟﺣرارة اﻟﻣطر اﻟذي ﯾﺟﻌل اﻷرض ﺗﺛﻣ ر ھﻛ ذا‬
‫ارﺗﻔ ﺎع ﷲ وﺣﺑ ﮫ ﻟﻧ ﺎ ﺟﻌ ل ﻓﯾﻧ ﺎ اﻟ روح اﻟﻘ دس ﺑﺎﻟﻣﻌﻣودﯾ ﺔ ﺣﺗ ﻰ ﺗﺛﻣ ر ‪،٦٠ ،٣٠‬‬
‫‪.١٠٠‬‬
‫َﺎﺻﯾ َﻧ َﺎ "‪-:‬‬
‫اﻟْﻣَﻐْربِ أ َ ْﺑﻌ َ َد ﻋَﻧ ﱠﺎ ﻣَ ﻌ ِ‬
‫ِ‬ ‫‪َ " ‬ﻛﺑ ُ ْﻌ ِد اﻟْﻣَ ﺷ ِْر ِق ﻣِ نَ‬
‫‪ ‬ﻛﻣ ﺎ ﻻ ﻧﺳ ﺗطﯾﻊ أن ﻧﺟﻌ ل اﻟﺷ رق ﯾﺗﻼﻗ ﻰ ﻣ ﻊ اﻟﻐ رب ﻓ ﻲ ﻧﻘط ﺔ واﺣ دة ھﻛ ذا ﺑطرﯾﻘ ﺔ‬
‫أﻋﺟوﺑﯾﺔ ﯾﻣﺣﻰ ﷲ ﻣﻌﺎﺻﯾﻧﺎ وذﻧوﺑﻧﺎ ﺑﺎﻟﻣﻐﻔرة ﻋﻧدﻣﺎ ﻧﺗوب وﻧﻌﺗرف ﺑﮭﺎ‪.‬‬
‫‪ ‬ﻓﺎﻟﺷرق ﯾﻣﺛل اﻹﯾﻣﺎن ﺑﺎ ﺣﺗ ﻰ ﻋﻧ دﻣﺎ ﯾﻌﺗ رف اﻟﻣﻘﺑ ل ﻋﻠ ﻰ اﻟﻌﻣ ﺎد ﯾﺗﺟ ﮫ ﻧﺎﺣﯾ ﺔ اﻟﺷ رق‬
‫وﯾرﻓﻊ ﯾده اﻟﯾﻣﻧ ﻰ وﯾﻌﺗ رف ﺑﺎﻹﯾﻣ ﺎن ﺑﺎﻟﺛ ﺎﻟوث واﻟﻛﻧﯾﺳ ﺔ واﻟﻘﯾﺎﻣ ﺔ وﻣﺟ ﻲء رﺑﻧ ﺎ ﯾﺳ وع‬
‫اﻟﺛﺎﻧﻲ وﻗﺑل ذﻟك ﯾﺟﺣد اﻟﺷﯾطﺎن ﻣﺗﺟﮭ ﺎ ﻟﻠﻐ رب راﻓﺿ ﺎ اﻟﺷ ﯾطﺎن وﻋﺑودﯾﺗ ﮫ وﻛ ل ﺟﻧ وده‬
‫وأﻋﻣﺎﻟﮫ اﻟﺷرﯾرة‪.‬‬
‫‪ ‬واﻟﻧظ ر ﻟﻠﺷ رق ھ و اﻟﻧظ ر إﻟ ﻰ اﺗﺟ ﺎه ﺟﻧ ﺔ ﻋ دن اﻟﺗ ﻲ طردﻧ ﺎ ﻣﻧﮭ ﺎ وﻟﻧﻌ ود إﻟ ﻰ ﻣﻠﻛ وت‬
‫اﻟﺳﻣوات‪.‬‬
‫‪ ‬واﻟﻧظ ر إﻟ ﻰ اﻟﺷ رق ھ و اﻧﺗظ ﺎر ﻟﻣﺟ ﻲء رﺑﻧ ﺎ ﯾﺳ وع ﻛﻣ ﺎ ﺻ ﻌد ﻣ ن اﻟﺷ رق ﻋﻧ د ﺟﺑ ل‬
‫اﻟزﯾﺗون ھﻛذا ﯾ ﺄﺗﻲ وﻟﮭ ذا ﻓ ﻲ طﻘ س اﻟﻛﻧﯾﺳ ﺔ اﻷرﺛوذﻛﺳ ﯾﺔ ﺗﺟﻌ ل اﻟﻣﯾ ت ﻣ دﻓوﻧﺎ وﺟﮭ ﮫ‬
‫إﻟﻰ اﻟﺷرق ‪.‬‬
‫‪ ‬واﻟﺷرق ﯾﻣﺛل وﺟود رﺑﻧﺎ ﯾﺳوع ﻋﻠﻰ اﻟﻣذﺑﺢ ﻓﻲ ﺳر اﻟﺗﻧﺎول ﻣن ﺟﺳد ودم‪.‬‬
‫َف اﻟرﱠ بﱡ ﻋَﻠ َﻰ ﺧَﺎﺋ ِﻔِﯾ ِﮫ "‪-:‬‬
‫َف اﻷ َبُ ﻋَﻠ َﻰ اﻟْ ﺑ َﻧ ِﯾنَ ﯾ َﺗ َرَ أ ُ‬ ‫‪ ‬ﻛ"َﻣَ ﺎ ﯾ َﺗ َرَ أ ُ‬
‫‪ ‬ﷲ ﻛﺄب ﻟﮫ رأﻓﺔ ﻓ ﺈن ﻛ ﺎن اﻟﺑﺷ ر اﻷﺷ رار ﯾﻌرﻓ وا أن ﯾﻌط وا أوﻻدھ م ﻋطﺎﯾ ﺎ ﺣﺳ ﻧﺔ ﻓﻛ م‬
‫ﯾﻛون ﷲ اﻟﻘدوس ﻣﺣب ﻟﺧﻠﯾﻘﺗﮫ‪.‬‬
‫‪ ‬ﻓﺎ رؤوف ﺣﺗﻰ ﻟو اﺳﺗﺧدم اﻟﺗﺄدﯾب ﻷﻧﮫ ﺑﺗﺄدﯾﺑﮫ ﯾﻧﻘذﻧﺎ ﻣن ﺧطﺎﯾﺎﻧﺎ‪.‬‬
‫ف ِﺟﺑْﻠ َﺗ َﻧ َﺎ‪ .‬ﯾ َْذﻛُرُ أ َﻧ ﱠﻧ َﺎ ﺗ ُرَ ابٌ ﻧ َﺣْ نُ "‪-:‬‬ ‫‪‬ﻷ"َﻧ ﱠﮫ ُ ﯾ َﻌ ِْر ُ‬
‫‪ o‬ھذه اﻟﻌﺑﺎرة ﻧوع ﻣن اﻟدﻓﺎع ﯾوﺟﮫ ﻟﺣﺿرة ﷲ ﻷﺟل ﻛﺛرة ﺧطﺎﯾﺎ اﻟﺑﺷر ﻓﻣ ن اﻟطﺑﯾﻌ ﻲ أن‬
‫ﯾ داﻓﻊ اﻹﻧﺳ ﺎن ﻋ ن ﺿ ﻌف اﻵﺧ رﯾن ذاﻛ را ﺿ ﻌﻔﺎﺗﮭم وﻣﺳ ﻛﻧﺗﮭم ﻟﻛ ﻲ ﯾ رق ﻟﮭ م اﻟﻘﺿ ﺎة‬
‫وھﻧﺎ اﻟﻘﺎﺿﻲ ھو ﷲ‪.‬‬
‫‪ o‬ھﻧﺎ دﻋ وة ﻟﻛ ﻲ ﻧﻧﺷ ﻐل ﺑﺧطﺎﯾﺎﻧ ﺎ وﻻ ﻧ دﯾن ﻏﯾرﻧ ﺎ ﻷن ﻗ ول رﺑﻧ ﺎ ﯾﺳ وع ﺻ ﺣﯾﺢ إذا ﺗ رك‬
‫اﻹﻧﺳﺎن ﯾدﯾن اﻵﺧرﯾن ﻓﮭو ﯾﻔﻌل ﻣﺎ ﯾدﯾن اﻵﺧرﯾن ﻋﻠﯾﮫ‪.‬‬
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‫‪ o‬ﻟﻘد ﻗﺎل رﺑﻧﺎ ﯾﺳوع أﻧﻧﺎ ﻧﻧﺷﻐل ﺑﻧزع اﻟﺧﺷﺑﺔ ﻣن ﻋﯾﻧﻧﺎ ﺣﺗﻰ ﻧﺑﺻر ﺟﯾدا أن ﻧﻧ زع اﻟﻘ ذى‬
‫ﻣن ﻋﯾن اﻵﺧرﯾن‪.‬‬
‫‪ o‬ﻓﻣن ﺟﻠس ﻓﻲ ﻛرﺳﻲ اﻟﺣﻛم واﻟﻘﺿﺎء ﯾﻧﺑﻐﻲ أن ﯾﻛون ﻣرﺗﻔﻌ ﺎ ﺟ دا ﻓ ﻲ ﻓﺿ ﺎﺋﻠﮫ ﻋ ن ﻣ ن‬
‫ﯾﻘﺿﻲ ﻟﮭم‪.‬‬
‫‪ o‬ﻓ ﺎ ﯾﻌﺎﻗ ب اﻟ ﺑﻌض ﺑ ﺄن ﯾﻧﺳ ﺎھم ﻷﻧﮭ م ﯾ دﯾﻧون اﻵﺧ رﯾن أو ﻻ ﯾ دﯾﻧون أﻧﻔﺳ ﮭم ﻋﻠ ﻰ‬
‫ﺧطﺎﯾﺎھم ﻓﺈن ذﻛرﻧﺎ ﺧطﺎﯾﺎﻧﺎ ﻻ ﯾﻌود ﷲ ﯾذﻛرھﺎ ﻟﻧﺎ‪.‬‬
‫‪ " ‬اﻹﻧﺳﺎن ﻣِ ﺛ ْ ُل اﻟْ ﻌ ُﺷْبِ أ َ ﯾ ﱠﺎﻣُ ﮫ ُ‪ .‬ﻛَزَ ھ َِر اﻟْ ﺣَﻘْلِ ﻛَذﻟِكَ ﯾ ُزْ ھِرُ "‪-:‬‬
‫‪ ‬داﺋﻣﺎ ﯾذﻛر اﻟﻛﺗﺎب اﻟﻣﻘدس اﻹﻧﺳﺎن ﺑﺄﻧﮫ زاﺋل ﻣن ﻋﻠ ﻰ اﻷرض ﻣﺛ ل اﻟﻌﺷ ب اﻟﯾ وم ﯾطﻠ ﻊ‬
‫وﯾﻌطﻲ زھر وﻏدا ﯾذﺑل وﯾﺣرق ﻓﻲ اﻟﺗﻧ ور ﺣﺗ ﻰ ﻋﻧ دﻣﺎ ﯾﺣ س اﻹﻧﺳ ﺎن أﻧ ﮫ زاﺋ ل ﯾﻌ ﯾش‬
‫ﻛﻐرﯾب وﯾﺗﻐرب ﻋن اﻟﻌﺎﻟم وھو ﻋﻠﻰ اﻷرض‪.‬‬
‫‪ ‬ﻟﻛن اﻟﻌﺷب ﯾﺣﻣل ﺻورة اﻟﻘﯾﺎﻣﺔ رﻏم زواﻟﮫ ﻓﺎﻟزھر ﯾﻌطﻲ ﺑذار ﺑﻌدﻣﺎ ﯾﻌط ﻲ ﺛﻣ ر وھ ذه‬
‫إن دﻓﻧت ﻓﻲ اﻷرض ﺗﻌطﻲ ﻋﺷب ﻣرة أﺧرى وھذا ﯾﺣدث ﻓ ﻲ اﻟﻘﯾﺎﻣ ﺔ ﻣﺛﻠﻣ ﺎ ﻗ ﺎل ﻣﻌﻠﻣﻧ ﺎ‬
‫ﺑوﻟس ﻓﻲ )‪ ١‬ﻛو ‪.(١٥‬‬
‫‪ ‬ﻷ" َنﱠ ِرﯾﺣًﺎ ﺗ َ ْﻌﺑ ُرُ ﻋَﻠ َ ْﯾ ِﮫ ﻓ َ ﻼ َ ﯾ َﻛُونُ ‪ ،‬وَ ﻻ َ ﯾ َﻌ ِْرﻓ ُﮫ ُ ﻣَوْ ِﺿﻌ ُﮫ ُ ﺑ َ ْﻌ ُد "‪-:‬‬
‫داﺋﻣﺎ ﻓﻲ إﺳراﺋﯾل ﯾوﺟد ﻟﻠزروع ﻧوﻋﺎن ﻣن اﻟرﯾﺢ ﻓﮭﻧ ﺎك اﻟرﯾ ﺎح اﻟﺷ ﻣﺎﻟﯾﺔ اﻟﺑ ﺎردة اﻟﺗ ﻲ‬
‫ﺗﻔﺳد اﻟﻣﺣﺻول وھﻲ اﻟﻣﻘﺻودة ھﻧﺎ وﻟذﻟك ﺷﺑﮫ أﺷور وﺑﺎﺑل ﺑﮭ ﺎ وھﻧ ﺎك رﯾ ﺎح ﺟﻧوﺑﯾ ﺔ‬
‫ﻣﻔﯾدة ﺗﺄﺗﻲ ﻣن اﻟﺟﻧوب اﻟﺣﺎر ﺗﺳﺎﻋد ﻋﻠﻰ ﻧﺿ وج اﻟﻣﺣﺎﺻ ﯾل ﻓﮭ ﻲ ﺗﻣﺛ ل اﻟﺗﺟ ﺎرب اﻟﺗ ﻲ‬
‫ﺗﺳﺎﻋد اﻹﻧﺳﺎن ﻋﻠﻰ اﻟﻘوة اﻟروﺣﯾﺔ ﺑﻌد أن ﺗﻌﺑر‪.‬‬
‫‪" ‬ﺎ أرََﻣﱠﺣْ ﻣَﺔ ُ اﻟرﱠ بِّ ﻓ َﺈِﻟ َﻰ اﻟ ﱠدھ ِْر وَ اﻷ َﺑ َ ِد ﻋَﻠ َﻰ ﺧَﺎﺋ ِﻔِﯾﮫِ‪ ،‬وَ َ‬
‫ﻋدْﻟ ُﮫ ُ ﻋَﻠ َﻰ ﺑ َﻧ ِﻲ اﻟْ ﺑ َﻧ ِﯾنَ "‪-:‬‬
‫رﺣﻣﺔ اﻟرب ﻟﺧﺎﺋﻔﯾﮫ أي اﻟذﯾن ﯾﺣﺑوﻧﮫ وﯾﺧ ﺎﻓون إﯾ ذاء ﻣﺷ ﺎﻋره وﻋدﻟ ﮫ إﻟ ﻰ ﺑﻧ ﻲ اﻟﺑﻧ ﯾن‬
‫أي إﻟ ﻰ اﻟﺟﯾ ل اﻟﺛﺎﻟ ث‪ ،‬ﯾ رى إن ﻛﺎﻧ ت اﻟﺧطﯾ ﺔ ﺗﺗﺳ ﻠل إﻟ ﻰ اﻷﺟﯾ ﺎل اﻟﺗﺎﻟﯾ ﺔ أم ﻻ ﯾﺗﺻ رف‬
‫اﻟﺑﻧﯾن واﻷﺣﻔﺎد ﻣﺛل ﺧطﺎﯾﺎ أﺟدادھم ﻓﺎﻟرﺣﻣﺔ ﻟﻠﺧﺎﺋﻔﯾن واﻟﻌدل ﻟﻠﻣﺧﺎﻟﻔﯾن‪.‬‬
‫ﻋ ْﮭ ِد ِه وَ ذ َاﻛ ِِري وَ ﺻَﺎﯾ َﺎه ُ ِﻟﯾ َﻌْﻣَ ﻠ ُوھَﺎ "‪-:‬‬ ‫‪ِ " ‬ﻟﺣَﺎﻓ ِظِ ﻲ َ‬
‫اﻋﺗﺑر اﻟﻣرﺗل أن اﻟوﺻﯾﺔ وﺗﻧﻔﯾذھﺎ ﻋﻣﻠﯾﺎ ھﻲ ﺑﻣﺛﺎﺑﺔ ﻋﮭد ﺑ ﯾن ﷲ واﻹﻧﺳ ﺎن وھﻛ ذا ﻣﻧ ذ‬
‫أن ﺳ ﻠم ﷲ ﻣوﺳ ﻰ وﺻ ﺎﯾﺎه ﻟﺷ ﻌﺑﮫ ﻛﻌﮭ د ﻋ ن طرﯾ ﻖ اﻟوﺻ ﯾﺔ وذﺑ ﺎﺋﺢ اﻟﻌﮭ د اﻟﻘ دﯾم‬
‫اﻟﺧﻣﺳﺔ‪ ،‬وأﯾﺿﺎ ﻓﻲ اﻟﻌﮭد اﻟﺟدﯾد أﺻﺑﺢ اﻹﻧﺟﯾل ھو اﻟﻌﮭد اﻟﺟدﯾد وﺳر اﻹﻓﺧﺎرﺳ ﺗﯾﺎ ھ و‬
‫اﻟﻌﮭد ﺑذﺑﯾﺣﺔ ﷲ ﻧﻔﺳﮫ ﻓﻠﮭذا ﯾﺟب ﻋﻠﯾﻧﺎ أن ﻧﻛون أﻣﻧﺎء ﻓﻲ ﺗﻌﮭدﻧﺎ وﻋﮭدﻧﺎ ﻣ ﻊ ﷲ ﻷﻧ ﮫ‬
‫داﺋﻣﺎ أﻣﯾن إذ ﻻ ﯾﺳﺗطﯾﻊ أن ﯾﻧﻛر ﻧﻔﺳﮫ ﻟﻛن اﻹﻧﺳﺎن ﯾﺗﻐﯾر ﻣن ﺣﺎل إﻟﻰ ﺣﺎل‪.‬‬
‫ﺳﯾ ﱠﮫ ُ‪ ،‬وَ ﻣَﻣْ ﻠ َ َﻛﺗُﮫ ُ ﻋَﻠ َﻰ اﻟْ ﻛُلِ ّ ﺗ َﺳُو ُد "‪-:‬‬
‫ت ﺛ َﺑ ﱠتَ ﻛُرْ ِ‬ ‫‪" ‬ا َﻟرﱠ بﱡ ﻓ ِﻲ اﻟﺳﱠﻣَ ﺎوَ ا ِ‬

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‫‪ ‬ﷲ ﻣوﺟود ﻓﻲ ﻛل ﻣﻛﺎن ﻻ ﯾﺧﻠو ﻣﻧﮫ ﻣﻛﺎن ﻟﻛن ﻷن اﻟﺳﻣﺎء أﺳﻣﻰ ﻣن اﻷرض ﻓﻘ د ﺟﻌ ل‬
‫ﻓﯾﮭﺎ ﻋرﺷﮫ ﻓﻲ ﻣﻠﻛوت اﻟﺳﻣوات وﻷن اﻷرض ﻣﺿطرﺑﺔ ﺑﺄﺣ داﺛﮭﺎ وﻷﻧﮭ ﺎ ﺳ ﺗزول ﺣﺗﻣ ﺎ‬
‫ﻟذا ھو ﻣوﺟود ﻓﯾﮭﺎ ﻟﻛﻧﮫ ﻻ ﯾﺛﺑت ﻛرﺳﯾﮫ ﺑﮭﺎ‪.‬‬
‫‪ ‬وﻷن اﻟﺳﻣوات ﻋﺎﻟﯾﺔ ﻋ ن اﻷرض ھﻛ ذا ﷲ ﯾﺟﻠ س ﻋﻠ ﻰ ﻛرﺳ ﻲ ﻋ ﺎﻟﻲ ﻛﻣ ﺎ ﻗ ﺎل إﺷ ﻌﯾﺎء‬
‫اﻟﻧﺑﻲ ﻓﻲ )إش‪ " (١ :٦‬رأﯾت اﻟرب ﺟﺎﻟﺳﺎ ﻋﻠﻰ ﻛرﺳﻲ ﻋﺎﻟﻲ وأذﯾﺎﻟﮫ ﺗﻣﻸ اﻟﮭﯾﻛل"‪.‬‬
‫‪ ‬أﻣﺎ ﻣﻠﻛﮫ ﻓﯾﺳود ﺑﺎﻟﻘوة ﻋﻠﻰ ﻛﺎرھﻲ ﷲ وﺑﺎﻟﻣﺣﺑﺔ ﻋﻠﻰ ﻣﺣﺑﯾﮫ اﻟﻘدﯾﺳﯾن‪.‬‬
‫‪ ‬وأﯾﺿﺎ ﻣﻠﻛوت اﻟﺳﻣوات ﻓﯾﮫ اﻷﺑ رار اﻟ ذﯾن ﻛ ﺎﻧوا ﯾﻌﯾﺷ ون ﻓ ﻲ اﻷرض ﻓﮭ و ﻣﻠﻛ ﮫ ﯾﺳ ود‬
‫ﻋﻠﻰ ﻛل ﻣﻛﺎن وﻋﻠﻰ ﻛل ﺷﺧص ﻟﻛن طرﯾﻘﺔ اﻟﺳﯾﺎدة ﺣﺳب ﻧوع اﻷﺷﺧﺎص وأﯾﺿ ﺎ ﻋﻠ ﻰ‬
‫اﻷرض ﯾوﺟد ﻣﻼﺋﻛﺔ ﯾﺣرﺳون اﻟﺑﺷر وﻣﻼﺋﻛﺔ ﯾﺣرﺳون أو ﯾﺣﺎﻓظون ﻋﻠﻰ ﺧﻠﯾﻘﺔ ﷲ‪.‬‬
‫‪ " ‬ﺑ َِﺎرﻛُوا ﱠاﻟرﱠ ﯾبَﺎ ﻣَ ﻼ َﺋ ِ َﻛﺗ َﮫ ُ اﻟْﻣُﻘْ ﺗ َد ِِرﯾنَ ﻗ ُوﱠ ة ً‪ ،‬اﻟْﻔ َﺎ ِﻋﻠِﯾنَ أ َﻣْ رَ ه ُ ﻋِﻧْ َد ﺳَﻣَ ﺎع ِ ﺻَوْ ِ‬
‫ت َﻛﻼ َﻣِ ِﮫ "‪-:‬‬
‫‪ ‬اﻟﻣﻼﺋﻛﺔ ھﻧﺎ ﺧﺎﺻ ﯾن ﺑ ﺎ ﻷﻧﮭ م اﻟﻣﻼﺋﻛ ﺔ اﻟﻣﻘدﺳ ﯾن ﻷﻧ ﮫ ﯾوﺟ د ﻣﻼﺋﻛ ﺔ أﺷ رار ﺧﺎﺻ ﯾن‬
‫ﺑﺈﺑﻠﯾس وطﺎﻋﺗﮫ‪.‬‬
‫‪ ‬ﯾﺑﺎرﻛوا اﻟ رب ‪ :‬ﯾﻘدﺳ وا اﻟ رب وﻷﻧﮭ م ﯾﻔرﺣ ون ﺑﻌﻣ ل ﷲ ﻣ ﻊ اﻟﺑﺷ ر ﻓﻸﺟ ل ھ ذا ﻗﯾ ل أن‬
‫اﻟﻣﻼﺋﻛﺔ )ﻣﻼﺋﻛﺔ ﷲ( ﺗﻔرح ﺑﺧﺎطﺊ واﺣد ﯾﺗوب‪.‬‬
‫‪ ‬اﻟﻣﻘﺗدرﯾن ﻗوة ‪ :‬ھذه اﻟﻘوة ھﻲ أﺻ ﻼ ﻣ ن ﷲ إذ ﯾﻛﺗﺳ ﺑون ﻗ وﺗﮭم وﻣﺟ دھم ﻣﻧ ﮫ وﻏﺎﻟﺑ ﺎ‬
‫ﻓﻲ اﻟﻛﺗﺎب اﻟﻣﻘدس ﻋﻧدﻣﺎ ﯾذﻛر ﻗوة ﺑﺎﻟﻣﻔرد ﻓﮭﻲ ﺗﺧص ﷲ أﻣﺎ ﻗوات أي ﻗوات ﷲ ﻓﮭﻲ‬
‫ﺗﻌﻧﻲ ﻣﻼﺋﻛﺗﮫ‪.‬‬
‫‪ ‬اﻟﻔﺎﻋﻠﯾن أﻣره ﻋﻧد ﺳﻣﺎع ﻛﻼﻣﮫ ‪ :‬ھﻧﺎ اﻟطﺎﻋ ﺔ ﺑﺗﻧﻔﯾ ذ ﻣﺷ ﯾﺋﺔ ﷲ ﻓﻠﮭ ذا ﻧطﻠ ب ﻓ ﻲ )أﺑﺎﻧ ﺎ‬
‫اﻟ ذي( وﻧﻘ ول " ﻛﻣ ﺎ ﻓ ﻲ اﻟﺳ ﻣﺎء ﻛ ذﻟك ﻋﻠ ﻰ اﻷرض " أي أﻧﻧ ﺎ ﻋﻧ دﻣﺎ ﻧﻧﻔ ذ ﻣﺷ ﯾﺋﺔ ﷲ‬
‫ﺑﺳ رﻋﺔ ﻧﺗﺷ ﺑﮫ ﺑﺎﻟﻣﻼﺋﻛ ﺔ‪ .‬وﻋﻧ دﻣﺎ ﯾﺳ ﺎﻋد اﻟﺟﺳ د اﻟ روح أﯾﺿ ﺎ ﻓﺎﻟﺟﺳ د ﯾﻣﺛ ل اﻷرض‬
‫واﻟروح ﺗﻣﺛ ل اﻟﺳ ﻣﺎء وﻋﻧ دﻣﺎ ﯾﺧﺿ ﻊ اﻟﺟﺳ داﻧﯾون ﻟﻠ روﺣﯾﯾن ﻓﺎﻟﺟﺳ داﻧﯾﯾن ھ م اﻷرض‬
‫واﻟروﺣﯾﯾن ھم اﻟﺳﻣﺎء‪.‬‬
‫‪ ‬اﻟﻔﺎﻋﻠﯾن ‪ :‬ﻛﻠﻣﺔ ﯾﻔﻌل أي ﯾﻔﻌل ﺑﻘوة اﻟﻌﻘل ﻣﺛﻠﻣﺎ أﻋطﻰ ﷲ ﻵدم أن ﯾﻌﻣل أو ﯾﻔﻌ ل اﻟﺟﻧ ﺔ‬
‫أﻣﺎ ﻋﻧدﻣﺎ ﯾﺗﻌب ﯾﻌﻧﻲ ﻏﯾﺎب اﻟﻘوة اﻟﻌﻘﻠﯾﺔ‪ ،‬وﻛ ﺎن أول ﺗﻌ ب ھ و ﻋﻘوﺑ ﺔ اﻟﺧطﯾ ﺔ " ﺑﻌ رق‬
‫وﺟﮭك ﺗﺄﻛل ﺧﺑزك"‪ ،‬وﻟﺣواء " ﺑﺎﻟﺗﻌب ﺗﻠدﯾن اﻟﺑﻧﯾن" ﻓﮭ ذا اﻟﺗﻌ ب ھ و ﻓﻌ ل ﺑ ﻼ ﻋﻘ ل أو‬
‫ﺑﻌﯾد ﻋن ﻣﺷﯾﺋﺔ ﷲ‪.‬‬
‫‪ " ‬ﺑ َِﺎرﻛُوا اﻟرﱠ بﱠ ﯾ َﺎ ﺟَﻣِ ﯾﻊَ ﺟُﻧ ُو ِدهِ‪ ،‬ﺧُ دﱠاﻣَ ﮫ ُ اﻟْ ﻌ َﺎﻣِ ﻠِﯾنَ ﻣَرْ ﺿَﺎﺗ َﮫ ُ "‪-:‬‬

‫‪١٩‬‬
‫‪ ‬ھﻧﺎ دﻋوة ﻟﺟﻣﯾﻊ ﺟﻧود اﻟرب أن ﯾﺑ ﺎرﻛوا اﻟ رب‪ ،‬وﺟﻧ وده وﺧداﻣ ﮫ ھ م ﻣﻼﺋﻛﺗ ﮫ وإن ﻛ ﺎن‬
‫اﻟﻣﻼﺋﻛﺔ ﻟﮭم رﺗب‪ ،‬وھﻧﺎ ﯾذﻛر ﺟﻧوده أي اﻟﻌﺳﺎﻛر اﻟﻣﻼﺋﻛﯾﺔ ﻟﻛ ن ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ‬
‫ﯾذﻛر ﻗواﺗﮫ أي رﺗﺑﺔ أﺧرى ھﻲ اﻟﻘوات اﻟﻣﻼﺋﻛﯾﺔ‪.‬‬
‫‪ ‬وﯾؤﻛد أﻧﮭم ھم اﻟﻌﺎﻣﻠﯾن ﻣرﺿﺎﺗﮫ أي ﯾﻌﻣﻠوا ﺑﻔﮭم ﻋﻠ ﻰ طﺎﻋ ﺔ ﷲ ﻟ ذﻟك ﻻ ﯾﺻ ﯾﺑﮭم ﺗﻌ ب‬
‫أو ﻣﻠ ل ﻷن اﻟﺗﻌ ب ﻛﻣ ﺎ ﺳ ﺑﻖ وذﻛرﻧ ﺎ ھ و ﻋﻘوﺑ ﺔ ﻋ دم طﺎﻋ ﺔ ﷲ ووﺻ ﺎﯾﺎه وﻛﺎﻧ ت ﻵدم‬
‫واﻣرأﺗﮫ‪.‬‬
‫‪ " ‬ﺑ َِﺎرﻛُوا اﻟرﱠ بﱠ ﯾ َﺎ ﺟَﻣِ ﯾﻊَ أ َﻋْﻣَ ﺎ ِﻟﮫِ‪ ،‬ﻓ ِﻲ ﻛُلِ ّ ﻣَوَ ِ‬
‫اﺿﻊ ِ ﺳُﻠْطَﺎﻧ ِﮫِ‪ .‬ﺑ َِﺎرﻛِﻲ ﯾ َﺎ ﻧ َﻔْ ﺳ َِﻲ اﻟرﱠ بﱠ "‪-:‬‬
‫‪ ‬ﻋﻧدﻣﺎ ﺻﻠب رﺑﻧﺎ ﯾﺳوع وﻗﺎم ﺗﺻﺎﻟﺢ اﻟﺳﻣﺎﺋﯾون ﻣﻊ اﻷرﺿﯾﯾن وھﻧﺎ ﻧﺑوة ﻋ ن ذﻟ ك ﻷﻧ ﮫ‬
‫ﯾﺟﻌ ل أﻋﻣ ﺎل اﻟ رب ﺗﺑﺎرﻛ ﮫ أي ﺧﻠﯾﻘﺗ ﮫ ﻣ ن ﻛواﻛ ب وﻧﺟ وم ﺑﻠﻐﺗﮭ ﺎ اﻟﺧﺎﺻ ﺔ وأﯾﺿ ﺎ ﻣ ن‬
‫أﻋﻣﺎﻟﮫ اﻟﺧﻼص واﻟذي ﻷﺟﻠﮫ ﯾﺧﺎطب اﻟﺑﺷر اﻟرب وﻧﻔس اﻟﻣرﺗل ﺗﺳﺑﺣﮫ ﻷﺟل ھذا اﻟﻌﻣل‬
‫اﻟﻣﮭﯾب ﻓﺄﺻﺑﺢ اﻟروح اﻟﻘ دس ﯾﻌﻣ ل داﺧ ل أوﻻد ﷲ اﻟﻣ ؤﻣﻧﯾن ﺑﺎﺳ ﻣﮫ واﻟﺣﺎﺻ ﻠﯾن ﻋﻠ ﻰ‬
‫ﺳ ر اﻟﻣﻌﻣودﯾ ﺔ واﻟﻣﯾ رون وﯾﻌﻣﻠ ون أﻋﻣ ﺎل ﯾﺷ ﺎرﻛوا ﺑﮭ ﺎ ﷲ ﻛﻘ ول ﻣﻌﻠﻣﻧ ﺎ ﺑ وﻟس أﻧ ﮫ‬
‫ﯾﺷ ﺎرك ﷲ ﻓ ﻲ اﻟﻌﻣ ل ﻣﻌ ﮫ ھ و وأﺑﻠ وس‪ ،‬وﻛﻘ ول ﻣﻌﻠﻣﻧ ﺎ ﺑط رس أﻧﻧ ﺎ ﺷ رﻛﺎء اﻟطﺑﯾﻌ ﺔ‬
‫اﻹﻟﮭﯾﺔ أي ﻓﻲ ﻋﻣل اﻟﻧﻌﻣﺔ اﻟﺗﻲ ﯾﻌﻣل ﺑﮭﺎ وﻟﯾس ﻓﻲ اﻟطﺑﯾﻌﺔ ﻷﻧﻧﺎ ﺑﺷر‪.‬‬
‫‪    ‬‬
‫ﻣزﻣور ‪١٠٤‬‬
‫ﻣﺟـدا وﺟـﻼﻻ ﻟﺑﺳــت‬
‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ .١‬إذا ﻛﺎن اﻟﻣزﻣور اﻟﺳﺎﺑﻖ ﺑﯾن ﻟﻧﺎ ﷲ ﺳﯾد اﻟﺗﺎرﯾﺦ ﻟﻛ ن ھ ذا اﻟﻣزﻣ ور ﺑ ﯾن ﻟﻧ ﺎ ﷲ اﻟﺧ ﺎﻟﻖ‬
‫ﺳﯾد اﻟطﺑﯾﻌﺔ واﻟﻣﺧﻠوﻗﺎت‪.‬‬
‫‪ .٢‬ﯾﻧﺳب ھذا اﻟﻣزﻣور ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ﻟداود‪.‬‬
‫‪ .٣‬ﯾوﺟ د ﺗﺷ ﺎﺑﮫ ﺑ ﯾن اﻵﯾ ﺎت )‪ (٢٣ -٢٠‬وﺗﺳ ﺎﺑﯾﺢ أﺧﻧ ﺎﺗون ﻟﻠﺷ ﻣس )ق ‪ ١٤‬ق‪ .‬م( ﻣ ﻊ‬
‫ﻣﻼﺣظﺔ أن ھﻧﺎك ﻓرق ﺷﺎﺳﻊ ﺑﯾن أن اﻟﺷﻣس ﺧﻠﻘﮭﺎ ﷲ ﻛﺄﺣد اﻟﻣﺧﻠوﻗﺎت ﻣﺛﻠﻣﺎ ﻋﺑر ﻓﻲ‬
‫ھذا اﻟﻣزﻣور وﺑﯾن اﻟﺷﻣس ﻛﺈﻟﮫ ﻓﻲ ﺗﺳﺎﺑﯾﺢ أﺧﻧﺎﺗون‪.‬‬
‫‪ .٤‬ﯾوﺟد ﺗﺷﺎﺑﮫ ﻓﻲ ﺗرﺗﯾب أﯾﺎم اﻟﺧﻠﯾﻘﺔ ﻓﻲ ﺳﻔر اﻟﺗﻛوﯾن ﻣﻊ آﯾﺎت ھذا اﻟﻣزﻣور ‪-:‬‬
‫‪ o‬آﯾﺔ )‪ (٢ -١‬ﺗﻣﺛل اﻟﯾوم اﻷول ﻓﻲ ﺧﻠﻘﺔ اﻟﻧور‪.‬‬
‫‪ o‬آﯾﺔ )‪ (٤ -٢‬ﺗﻣﺛل اﻟﯾوم اﻟﺛﺎﻧﻲ ﻓﻲ ﺧﻠﻘﺔ اﻟﺟﻠد‪.‬‬
‫‪ o‬آﯾﺔ )‪ (٩ -٥‬ﺗﻣﺛل اﻟﯾوم اﻟﺛﺎﻟث ﺗﻣﯾﯾز اﻷرض ﻋن اﻟﻣﯾﺎه‪.‬‬
‫‪ o‬آﯾﺔ )‪ (٢٠ -١٩‬ﺗﻣﺛل اﻟﯾوم اﻟراﺑﻊ ﻓﻲ ﺧﻠﻖ اﻟﻧورﯾن اﻟﻌظﯾﻣﯾن اﻟﺷﻣس واﻟﻘﻣر‪.‬‬
‫‪ o‬آﯾﺔ )‪ (٢٦ -٢٥‬ﺗﻣﺛل اﻟﯾوم اﻟﺧﺎﻣس ﻓﻲ ﺧﻠﻘﺗﮫ اﻟﺣﯾواﻧﺎت اﻟﺑﺣرﯾﺔ‪.‬‬
‫‪٢٠‬‬
 ‫‪ o‬آﯾﺔ )‪ (٢٨ -٢٧‬ﺗﻣﺛل اﻟﯾوم اﻟﺳﺎدس ﻓﻲ ﺧﻠﻘﺔ اﻟﺣﯾواﻧﺎت واﻹﻧﺳﺎن‪.‬‬
‫‪ .٥‬ﻓﻲ ﺑﻌض اﻟﻧﺳﺦ ﯾﻌﺗﺑر ھذا اﻟﻣزﻣور ﺟزء ﻣن اﻟﻣزﻣور اﻟﺳﺎﺑﻖ‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﯾر ‪-:‬‬
‫ِﻟﮭﻲ‪ ،‬ﻗ َ ْد ﻋَظُﻣْ تَ ِﺟدا‪ .‬ﻣَﺟْ دًا وَ َﺟﻼ َﻻ ً ﻟ َﺑ ِﺳْتَ "‪-:‬‬ ‫‪ " ‬ﺑ َِﺎرﻛِﻲ ﯾ َﺎ ﻧ َﻔْ ﺳِﻲ اﻟرﱠ بﱠ ‪ .‬ﯾ َﺎ رَ بﱡ إ ِ‬
‫‪ ‬ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ " ﺑ ﺎرﻛﻲ ﯾ ﺎ ﻧﻔﺳ ﻲ اﻟ رب‪ ،‬أﯾﮭ ﺎ اﻟ رب اﻹﻟ ﮫ‪ ،‬ﻟﻘ د ﻋظﻣ ت ﺟ دا‪،‬‬
‫اﻻﻋﺗراف وﻋظم اﻟﺟﻼل ﺗﺳرﺑﻠت"‪.‬‬
‫‪ ‬ھﻧ ﺎ ﺗﺑ ﺎرك ﻧﻔ س اﻟﻣرﺗ ل ﷲ وﺗﺳ ﺑﺣﮫ ﻷﻧ ﮫ ازداد ﻓ ﻲ اﻟﻌظﻣ ﺔ ﻓ ﻲ ﻧظ ر اﻹﻧﺳ ﺎن ﻷن ﷲ‬
‫ﺛﺎﺑت ﻓﺎ ﯾﻛﺷف ﻟﻺﻧﺳﺎن ﻋظﻣﺗﮫ أﻛﺛر ﻓﺗزداد ﻓﻲ ﻧظ ر اﻹﻧﺳ ﺎن ﻋظﻣﺗ ﮫ أو ﯾ ﺗﻌظم ﻋﻣ ل‬
‫ﷲ ﻓﻲ اﻹﻧﺳﺎن ﻓﯾﺻﺑﺢ اﻹﻧﺳﺎن ﯾﻌﻠن ﻋن ﻋظﻣﺗﮫ أﻛﺛر‪.‬‬
‫‪ ‬ﻟﺑس ﷲ اﻟﻣﺟد واﻟﺟﻼل وﻷﻧﮫ ﺗﺟﺳد ﻓﺄﺻﺑﺣت اﻟﻛﻧﯾﺳﺔ ﺟﺳ ده ﺗﻌﻛ س ﺟ ﻼل وﻋظﻣ ﺔ ﷲ‬
‫ﻛرأس ﻟﮭﺎ‪.‬‬
‫‪ ‬ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ﯾﻌﺗ رف أي ﯾﺣﻣ د اﻟﻣرﺗ ل ﷲ ﻋﻠ ﻰ ﻋظﻣﺗ ﮫ وأﯾﺿ ﺎ ﺗ ﺄﺗﻲ ﻛﻠﻣ ﺔ‬
‫اﻻﻋﺗ راف ﻟﺗﻌﻧ ﻲ اﻻﻋﺗ راف ﺑﺎﻟﺧطﺎﯾ ﺎ ﻷﻧ ﮫ ﻋﻧ دﻣﺎ ﯾﻌﺗ رف اﻹﻧﺳ ﺎن ﺑﺎﻟﺧطﺎﯾ ﺎ ﯾﻣﺟ د ﷲ‬
‫اﻟﻐﺎﻓر اﻵﺛﺎم ﻟﺷﻌﺑﮫ‪.‬‬
‫ت َﻛﺷُﻘ ﱠ ٍﺔ "‪-:‬‬ ‫ِس اﻟﻧ ﱡورَ ﻛَﺛ َوْ بٍ‪ ،‬اﻟْ ﺑ َﺎﺳِطُ اﻟﺳﱠﻣَ ﺎوَ ا ِ‬ ‫‪" ‬اﻟﻼ ﱠﺑ ُ‬
‫‪ -‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬اﺷﺗﻣﻠت ﺑﺎﻟﻧور ﻛﺎﻟﺛوب‪ ،‬اﻟﺑﺎﺳط اﻟﺳﻣﺎء ﻣﺛل اﻟﺧﯾﻣﺔ"‪.‬‬
‫‪ -‬ﻓﻲ ھذه اﻵﯾﺔ أﺣداث ﺧﻠﻘﺔ اﻟﯾوﻣﯾن اﻷول واﻟﺛﺎﻧﻲ ﺧﻠﻘﺔ اﻟﻧور واﻟﺳ ﻣﺎء اﻟﺛﺎﻧﯾ ﺔ أي اﻟﺟﻠ د‬
‫)ﺳﻣﺎء اﻟﻛواﻛب(‪.‬‬
‫‪ -‬اﻟﻼﺑس اﻟﻧور ‪ :‬اﻟﻧور ﯾﺷﯾر إﻟﻰ اﻟﻧور اﻟﻣﺎدي اﻟذي ﺑدأ ﻓﻲ ﺧﻠﻘﺗﮫ ﻓﻲ اﻟﯾوم اﻷول‪.‬‬
‫‪ -‬واﻟﻧور أﯾﺿﺎ ھو ﻣﺟده اﻹﻟﮭﻲ وإﻟﻰ طﺑﯾﻌﺗﮫ ﻛﻧور وﻧﺎر )ﺗث‪.(٢٤ :٤‬‬
‫‪ -‬واﻟﻧور ھو ﻛﻧﯾﺳﺗﮫ اﻟﺗﻲ أﻋﻠن ﻓﯾﮭﺎ ﻣﺟده‪.‬‬
‫‪ -‬واﻟﻧور ھو ﺣﻛﻣﺗﮫ اﻹﻟﮭﯾﺔ‪.‬‬
‫‪ -‬اﻟﺑﺎﺳط اﻟﺳﻣﺎء ﻛﺎﻟﺧﯾﻣﺔ ‪ :‬ﻓﺎ ﺧﻠﻖ اﻟﺳﻣﺎء اﻟﻣﺎدﯾ ﺔ ﺳ ﻣﺎء اﻟﻛواﻛ ب واﻟﻧﺟ وم ﻓ ﻲ اﻟﯾ وم‬
‫اﻟﺛﺎﻧﻲ‪ .‬ھﻲ ﺗﺷﯾر إﻟﻰ اﻟﻌﮭد اﻟﻘ دﯾم واﻟﺟدﯾ د ﻣﺛ ل اﻟﺛ وب اﻟﻣﺗﻧ وع ﻓ ﻲ أﻟواﻧ ﮫ ﻟﻛﻧﮭ ﺎ ﺛﺎﺑﺗ ﺔ‬
‫إﻟﻰ اﻷﺑد‪.‬‬
‫‪ -‬ﺗﺷﯾر إﻟﻰ ﺗﺟﺳد رﺑﻧﺎ ﯾﺳوع اﻟذي أﺧذ ﻧﺎﺳوﺗﺎ ﻣن واﻟدة اﻹﻟﮫ‪.‬‬
‫‪ -‬ﺗﺷﯾر أﯾﺿﺎ إﻟﻰ اﻟﺑﺷر ذو اﻟطﺎﺑﻊ اﻟﺳﻣﺎوي ﺣﯾث ﻟم ﯾﺻﺑﺣوا ﯾ ُﻘﺎل ﻟﮭم " أﻧت ﺗراب وإﻟ ﻰ‬
‫اﻟﺗراب ﺗﻌود" ﺑل أﻧت ﺳﻣﺎء وإﻟﻰ اﻟﺳﻣﺎء ﺗﻌود"‪.‬‬
‫اﻟرﯾﺢ ِ "‪-:‬‬
‫ﺳﺣَﺎبَ ﻣَرْ َﻛﺑ َﺗ َﮫ ُ‪ ،‬اﻟْﻣَ ﺎﺷِﻲ ﻋَﻠ َﻰ أ َﺟْ ﻧ ِ َﺣ ِﺔ ِ ّ‬ ‫ﻋﻼ َ ِﻟﯾ َﮫ ُ ﺑ ِﺎﻟْﻣِ ﯾ َﺎهِ‪ .‬اﻟْ ﺟَﺎ ِﻋ ُل اﻟ ﱠ‬ ‫‪ " ‬اﻟْﻣُ َ‬
‫ﺳ ُِﻘ ّف َ‬

‫‪٢١‬‬
‫‪ ‬اﻟﻌﻠﯾﺔ ﺗﻛون أﻋﻠﻰ ﺣﺟ رة ﻓ ﻲ اﻟﻣﻧ زل وﻏﺎﻟﺑ ﺎ ﻟﮭ ﺎ ﺳ ﻠم ﺧ ﺎرﺟﻲ ﻷﻧﮭ ﺎ ﺗﺳ ﺗﺧدم ﻟﻠﺿ ﯾوف‬
‫وﻓﻲ اﻟﺻﻼة ﺣﯾث ﯾرى اﻹﻧﺳﺎن اﻟﺳﻣﺎء واﺿﺣﺔ ﺟدا‪.‬‬
‫‪ ‬وھﻧ ﺎ ﺷ ﺑﮫ ﷲ ﺑﺄﻧ ﮫ ﺳ ﺎﻛن اﻟﺳ ﻣﺎء اﻟﺗ ﻲ ھ ﻲ ﻋﻼﻟﯾ ﮫ أي ﻋﺎﻟﯾ ﺔ ﻟﻛ ن ﺳ ﻘﻔﮭﺎ ﻏﯾ ر ﻣ ﺎدي‬
‫ﺻﻠب ﻟﻛن ﺳﻘﻔﮭﺎ ھو اﻟﻣﯾﺎه أي اﻟﺳﺣب‪.‬‬
‫‪ ‬وھﻧﺎ ﯾﺗﻛﻠم ﻋن ﺧﻠﻘﺔ اﻟﻣﯾﺎه اﻟﻌﺎﻟﯾﺔ وھﻲ اﻟﺳﺣب واﻟرﯾﺎح اﻟﺗﻲ ﺗﻛﻠم ﻋﻧﮭﺎ ﻓﻲ ﺧﻠﻘﺔ اﻟﯾوم‬
‫اﻟﺛﺎﻧﻲ واﻟﺛﺎﻟث‪.‬‬
‫‪ ‬اﻟﻣﯾ ﺎه داﺋﻣ ﺎ ﺗرﻣ ز ﻟﻌﻣ ل اﻟ روح اﻟﻘ دس ﻓ ﻲ اﻹﻧﺳ ﺎن ﻓﻘ د وﺻ ﻔﮭﺎ رﺑﻧ ﺎ ﯾﺳ وع ﺑﻘوﻟ ﮫ‬
‫" اﻟﻣ ﺎء اﻟ ذي أﻋطﯾ ﮫ أﻧ ﺎ ﯾﺻ ﯾر ﯾﻧﺑ وع ﯾﻧﺑ ﻊ إﻟ ﻰ ﺣﯾ ﺎة أﺑدﯾ ﺔ )ﯾ و‪ ،(١٤ :٤‬وأﯾﺿ ﺎ ﻓ ﻲ‬
‫)ﯾو‪ (٣٧ :٧‬ﻋﻧدﻣﺎ ﻗﺎل ﻓﻲ ﻋﯾد اﻟﻣظﺎل ﻋﻧدﻣﺎ ﯾﺿﻊ اﻟﻛﺎھن ﻣ ﺎء ﻓ ﻲ إﻧ ﺎء ذھﺑ ﻲ وﯾﺻ ﺑﮫ‬
‫ﻋﻠﻰ اﻟذﺑﯾﺣﺔ ﻋﻠﻰ ﻣ ذﺑﺢ اﻟﻣﺣرﻗ ﺔ ﻓ ﻲ ھ ذا اﻟوﻗ ت ﻧ ﺎدى رﺑﻧ ﺎ ﯾﺳ وع وﻗ ﺎل " إن ﻋط ش‬
‫أﺣد ﻓﻠﯾﻘﺑل إﻟﻰ وﯾﺷرب وﻣن آﻣن ﺑﻲ ﻛﻣﺎ ﻗﺎل اﻟﻛﺗﺎب ﺗﺟري ﻣن ﺑطﻧﮫ )ﻗﻠﺑﮫ( أﻧﮭﺎر ﻣﯾ ﺎه‬
‫ﺣﯾﺔ‪ ،‬ﻗﺎل ھذا ﻋن اﻟروح اﻟﻘدس اﻟذي ﻣزﻣﻊ اﻟﻣؤﻣﻧﯾن ﺑﮫ أن ﯾﻘﺑﻠوه"‪.‬‬
‫‪ ‬اﻟﻣﯾﺎه ‪ :‬ﺗرﻣز إﻟﻰ اﻟﻣﺣﺑﺔ اﻟﺗﻲ ھﻲ أول ﺛﻣﺎر اﻟروح اﻟﻘدس ﻓﻘ د ﻗ ﺎل " ﻣ ن ﺳ ﻘﻰ ھ ؤﻻء‬
‫اﻟﺻﻐﺎر ﻛﺄس ﻣﺎء ﺑﺎرد ﺑﺎﺳم ﻧﺑﻲ ﻻ ﯾﺿﯾﻊ أﺟره" ﻓﻘد ﺷﺑﮫ اﻟﻣﺣﺑﺔ ﺑﺈﻋطﺎء ﻣﺎء ﻟﻠﺻﻐﺎر‪.‬‬
‫‪ ‬أﯾﺿﺎ اﻟﺳﺣﺎب ‪ :‬ﷲ ﯾﺳﺗﺧدﻣﮭﺎ ﻛﻣﺛ ل اﻟﻔ رس ﻛﺄﻧ ﮫ ﯾرﻛ ب ﻋﻠﯾﮭ ﺎ ﻓ ﻲ وﺳ ط اﻟﺳ ﻣﺎء ﻟﮭ ذا‬
‫ﻋﻧد ﺻﻌوده ﻛﺎﻧت اﻟﺳﺣب وﻋﻧد ﻣﺟﯾﺋﮫ اﻟﺛ ﺎﻧﻲ ﯾﻛ ون وﺳ ط اﻟﺳ ﺣﺎب ﺗﻌﺑﯾ ر ﻋ ن اﻟﺳ ﻣﺎء‬
‫وﺣﺿرة ﷲ‪.‬‬
‫‪ ‬اﻟرﯾﺎح ‪ :‬ﺣﯾث ﻛﻠﻣﺔ اﻟرﯾﺢ واﻟروح ﯾﺗﺷ ﺎﺑﮭوا ﻓﮭ ﻲ ﻛﺄﺟﻧﺣ ﺔ ﻛﻣ ن ﯾطﯾ ر ﺑﮭ ﺎ ﻣ ن ﻋﻠ و‬
‫ﺳﻣﺎه ﻓﮭﻲ ﺗﻣﺛل ﻋﻣل اﻟ روح اﻟﻘ دس ﻣﺛﻠﻣ ﺎ ﺣ ل ﯾ وم اﻟﺧﻣﺳ ﯾن ﻋﻠ ﻰ اﻟﺗﻼﻣﯾ ذ ﻓ ﻲ اﻟﻌﻠﯾ ﺔ‬
‫ﻛﻣﺛل ھﺑوب رﯾﺢ ﻋﺎﺻﻔﺔ )أع‪.(٢ :٢‬‬
‫‪ " ‬اﻟﺻﱠﺎﻧ ِﻊُ ﻣَ ﻼ َﺋ ِ َﻛﺗ َﮫ ُ ِرﯾ َﺎﺣًﺎ‪ ،‬وَ ﺧُ دﱠاﻣَ ﮫ ُ ﻧ َﺎرً ا ﻣُﻠْ ﺗ َِﮭﺑ َﺔ ً "‪-:‬‬
‫‪ -‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬اﻟذي ﺻﻧﻊ ﻣﻼﺋﻛﺗﮫ أرواﺣﺎ‪ ،‬وﺧداﻣﮫ ﻧﺎر ﺗﻠﺗﮭب"‪.‬‬
‫‪ -‬اﻟﻣﻼﺋﻛ ﺔ أرواﺣ ﺎ ‪ :‬وھ ذا ﯾﺗﻔ ﻖ ﻣ ﻊ ﻣ ﺎ ﺟ ﺎء ﻋ ﻧﮭم ﻓ ﻲ )ﻋ ب‪ ،٧ :١‬ﺣ ب‪ ،٧ :١‬رؤ‪:١٦‬‬
‫‪ ،(١٤‬وﻛﻣﺎ ذﻛر اﻟﻘدﯾﺳﺎن ﻛﯾرﻟس اﻟﻛﺑﯾر وﻏرﯾﻐورﯾوس اﻟﺛﯾؤﻟوﻏوس‪.‬‬
‫‪ -‬ﻓﮭم ﯾﻌﻣﻠون ﺑﺳرﻋﺔ ﺷدﯾدة ﻟطﺎﻋﺔ أواﻣر ﷲ‪.‬‬
‫‪ -‬ﻓﮭم ﯾﺑﺷرون اﻟﺑﺷر ﺑﺎﻟرﺳﺎﺋل اﻟﺳﻣﺎوﯾﺔ ﻣﺛﻠﻣﺎ ﻋﻣﻠ ت اﻟﻣﻼﺋﻛ ﺔ ﻣ ﻊ أﻟﯾﺷ ﻊ إذ ظﮭ رت ﻓ ﻲ‬
‫ھﯾﺋ ﺔ ﻣرﻛﺑ ﺎت ﺣ ول اﻟﺟﺑ ل‪ ،‬وأﯾﺿ ﺎ ظﮭ روا ﻟ داﻧﯾﺎل وﻗﺗ ل ﻣ ﻼك ‪ ١٨٥٫٠٠٠‬ﻣ ن ﺟ ﯾش‬
‫ﺳﻧﺣﺎرﯾب‪ ،‬وظﮭرت ﻓﻲ اﻟﻌﮭد اﻟﺟدﯾد ﻓ ﻲ ﺑﺷ ﺎرة اﻟﻌ ذراء واﻟ دة اﻹﻟ ﮫ )اﻟﻣ ﻼك ﺟﺑراﺋﯾ ل(‬
‫وﻓﻲ ﺑﺷﺎرة زﻛرﯾﺎ اﻟﻛﺎھن )ﻟ و ‪ (١‬وﻓ ﻲ ﻣ ﯾﻼد اﻟﻣﺧﻠ ص إذ أﺣ ﺎط ﺑﮭ م ﻣﺟ د ﷲ وظﮭ روا‬
‫ﻟﻠرﻋﺎة ﻗﺎﺋﻠﯾن " اﻟﻣﺟد ﻓﻲ اﻷﻋﺎﻟﻲ وﻋﻠﻰ اﻷرض اﻟﺳﻼم وﻓﻲ اﻟﻧﺎس اﻟﻣﺳرة"‪ ،‬وﺑﻌد‬
‫‪٢٢‬‬
‫اﻟﺗﺟرﺑﺔ ﻋﻠﻰ اﻟﺟﺑل ﺟﺎءت ﻣﻼﺋﻛﺔ ﺗﺧدم رﺑﻧﺎ ﯾﺳوع‪ ،‬وﻓﻲ ﺻﻼﺗﮫ ﻓ ﻲ ﺑﺳ ﺗﺎن ﺟﺛﺳ ﯾﻣﺎﻧﻲ‬
‫ﺟﺎء ﻣﻼك ﻟﯾﻘوﯾﮫ ﻛﻣﺎ ذﻛ ر ﻣﻌﻠﻣﻧ ﺎ ﻟوﻗ ﺎ‪ ،‬وﻓ ﻲ اﻟﻘﯾﺎﻣ ﺔ ﻧ زل ﻣ ﻼك دﺣ رج اﻟﺣﺟ ر وﺟﻠ س‬
‫ﻋﻠﯾﮫ وﻛﺎن ﻣﻧظره ﻛﺎﻟﺑرق وﺑﺷر اﻟﻧﺳوة ﻗﺎﺋﻼ " أﻧﺗن ﺗطﻠﺑن ﯾﺳوع اﻟﻣﺻﻠوب‪ ،‬ﻟﯾس ھو‬
‫ھﮭﻧ ﺎ ﻟﻛﻧ ﮫ ﻗ ﺎم وﯾﺳ ﺑﻘﻛم إﻟ ﻰ اﻟﺟﻠﯾ ل"‪ ،‬وﺷ ﺎھدت ﻣ رﯾم اﻟﻣﺟدﻟﯾ ﺔ ﻓ ﻲ )ﯾ و ‪ (٢٠‬ﻣﻼﻛ ﯾن‬
‫واﺣ د ﻋﻧ د اﻟ رأس واﻵﺧ ر ﻋﻧ د اﻟ رﺟﻠﯾن ﻣﻛ ﺎن دﻓ ن اﻟﻣﺧﻠ ص‪ ،‬وﺷ ﺎھدت اﻟﻣرﯾﻣ ﺎت‬
‫اﻟﻣﺟدﻟﯾ ﺔ وأم ﯾﻌﻘ وب وﺳ ﺎﻟوﻣﻰ ﻣﻼﻛ ﺎ ﻋ ن اﻟﯾﻣ ﯾن ﻋ ن دﺧ وﻟﮭن اﻟﻘﺑ ر ﻓ ﻲ إﻧﺟﯾ ل‬
‫ﻣﺎرﻣرﻗس‪ ،‬وظﮭرا ﻣﻼﻛﺎن ﺑﺛﯾﺎب ﺑﯾض ﻋﻧد ﺻ ﻌود رﺑﻧ ﺎ ﯾﺳ وع ﻗ ﺎﺋﻠﯾن ﻟﻠرﺳ ل ﻣ ﺎ ﺑ ﺎﻟﻛم‬
‫ﻧﺎظرﯾن إﻟﻰ ﻓوق ؟ ھوذا ﯾﺄﺗﻲ ﻋﻠﻰ اﻟﺳﺣﺎب ﻣﺛﻠﻣﺎ ﺻﻌد‪.‬‬
‫‪ -‬وﺧداﻣ ﮫ ﻟﮭﯾ ب ﻧ ﺎر ‪ :‬إذ طﺑﯾﻌ ﺔ ﷲ ﻧ ﺎر آﻛﻠ ﺔ ﻟﻛﻧﮭ ﺎ ﻟﯾﺳ ت ﻧ ﺎر ﻣﺎدﯾ ﺔ )ﺗ ث‪،٢٤ :٤‬‬
‫ﻋب‪.(٩ :١‬‬
‫‪ -‬إذ ﻛﺎن ﯾظﮭر ﻋﻠﻰ اﻟﺟﺑل وﻛﺎن اﻟﺟﺑل ﯾدﺧن ﻓﻲ اﺳﺗﻼم ﻣوﺳﻰ ﻟﻠﺷرﯾﻌﺔ )ﺧر‪.(١٨ :١٩‬‬
‫‪ -‬ﻓﺎﻟﻣﻼﺋﻛ ﺔ ﺗﺄﺧ ذ ﻣ ن طﺑﯾﻌ ﺔ ﷲ اﻟﻧﺎرﯾ ﺔ وﺗﺻ ﺑﺢ ﻧ ﺎر ﻓ ﻲ ﻗوﺗﮭ ﺎ وﺳ رﻋﺗﮭﺎ وﻋﻣﻠﮭ ﺎ‬
‫وﻣﺳ ﺎﻋدﺗﮭﺎ ﻟﻠﺑﺷ ر ﻓ ﻲ اﻟﻛ رازة ﻓﻠﮭ ذا ﻗﯾ ل ﻋ ن اﻟرﺳ ل أﻧﮭ م ﻣﻼﺋﻛ ﺔ وﻗﯾ ل ﻋﻠ ﻰ اﻟرﻋ ﺎة‬
‫ﻣﻼﺋﻛﺔ ﻣﺛل رﻋﺎة اﻟﺳﺑﻊ ﻛﻧﺎﺋس ﻓﻲ آﺳﯾﺎ )رؤ‪.(٢٠ :١‬‬
‫‪ -‬ﻟﮭذا ﻗﯾل ﻋن ﻣﻌﻠﻣﻧﺎ ﺑوﻟس ﻛﺎن ﻣﻠﺗﮭﺑﺎ ﻛﻣﻼك ﯾﻛ رز ﺷ رﻗﺎ وﻏرﺑ ﺎ وﺷ ﻣﺎﻻ وﺟﻧوﺑ ﺎ ﺣﺗ ﻰ‬
‫ﻣﻸ اﻟﻌﺎﻟم ﺑﺎﻟﻛرازة )ق‪ .‬ﯾوﺣﻧﺎ ذھﺑﻲ اﻟﻔم(‪.‬‬
‫‪ -‬ﻟﻣ ﺎ ﻗ ﺎم رﺑﻧ ﺎ ﯾﺳ وع وﺻ ﺎﺣب ﺗﻠﻣﯾ ذي ﻋﻣ واس وﻛﻠﻣﮭ م ﻋ ن أﻧ ﮫ ﯾﻧﺑﻐ ﻲ أن ﯾﻘ وم اﺑ ن‬
‫اﻹﻧﺳﺎن ﻣن اﻷﻣوات ﻣن ﺟﻣﯾﻊ اﻟﻛﺗب ﻛﺎن ﻗﻠﺑﮭم ﻣﻠﺗﮭب ﻓﯾﮭم )ﻟو‪.(٣٢ :٢٤‬‬
‫‪ -‬ﻓﺎﻟﻧﺎر ﻣ ن طﺑﯾﻌﺗﮭ ﺎ ﺗﺣ رق اﻟﺧطﯾ ﺔ وﺗﻧﻘ ﻲ اﻟﻣﻌ ﺎدن اﻟﻧﻔﯾﺳ ﺔ ھﻛ ذا ﻋﻣ ل ﷲ ﻓ ﻲ أرواﺣﻧ ﺎ‬
‫ﺑروﺣﮫ اﻟﻘدوس‪.‬‬
‫‪ -‬ﻓﻌﻧدﻣﺎ ﺣل ﻋﻠﻰ اﻟﺗﻼﻣﯾذ ﻓﻲ ﯾوم اﻟﺧﻣﺳﯾن ﻛﺎن ﻣﺛل أﻟﺳﻧﺔ ﻧﺎر ﻓﻲ )أع ‪.(٢‬‬
‫‪ -‬وﻛﺛﯾر ﻣن اﻷﻧﺑﯾﺎء ﻛﺎﻧت ﻛﻠﻣﺔ ﷲ داﺧﻠﮭم ﻣﺛل ﻧﺎر ﻣﺛل إرﻣﯾﺎ اﻟﻧﺑﻲ )إر‪.(٩ :٢٠‬‬
‫‪ -‬وﻗد ﻗﺎل رﺑﻧﺎ ﯾﺳوع أﻧﮫ ﺟﺎء ﻋﻠﻰ اﻷرض ﻟﯾﻠﻘ ﻲ ﻧ ﺎر ﻣ ﺎذا أرﯾ د ﻟ و اﺿ طرﻣت؟ )ﻟ و‪:١٢‬‬
‫‪.(٤٩‬‬
‫ع إ ِﻟ َﻰ اﻟ ﱠدھ ِْر وَ اﻷ َﺑ َ ِد "‪-:‬‬
‫ض ﻋَﻠ َﻰ ﻗ َوَ ا ِﻋ ِدھَﺎ ﻓ َ ﻼ َ ﺗ َﺗ َزَ ﻋْزَ ُ‬‫ّس اﻷ َرْ َ‬
‫ﺳ ُ‬‫‪‬اﻟْﻣُ" َؤ ِ‬
‫‪ ‬ﺗدور اﻷرض ﺑﺳ رﻋﺔ ﻣﻧﺗظﻣ ﺔ ﺣ ول ﻧﻔﺳ ﮭﺎ وﺣ ول اﻟﺷ ﻣس ﻣ رة ﻛ ل ‪ ٢٤‬ﺳ ﺎﻋﺔ وﺣ ول‬
‫اﻟﺷ ﻣس ﻣ رة ﻛ ل ‪ ٣٦٥‬ﯾ وم ﻟﻛ ن اﻟﺳ ﺎﻛﻧﯾن ﻋﻠﯾﮭ ﺎ ﻻ ﯾﺷ ﻌروا ﺑ ذﻟك ﻷﺟ ل ﺳ رﻋﺗﮭﺎ‬
‫اﻟﻣﻧﺗظﻣﺔ وﻷﺟل ﻗﺎﻧون اﻟﺟﺎذﺑﯾﺔ اﻷرﺿﯾﺔ‪.‬‬
‫‪ ‬ﺻﻧﻊ ذﻟك ﷲ ﺣﺗﻰ ﯾﺳﻧد اﻹﻧﺳﺎن ﻓﻼ ﯾﮭﺗز ﻣن ﺷﻲء‪.‬‬

‫‪٢٣‬‬
‫‪ ‬وأﯾﺿﺎ ﺻﻧﻊ ﻟﻧﺎ ﺧﻼﺻﺎ ﺛﺎﺑﺗﺎ وأﻋطﺎﻧﺎ اﻟﻛﻧﯾﺳﺔ اﻟﺗﻲ ﺗﺄﺳﺳت ﻋﻠﻰ أﺳﺎس اﻟرﺳل وﯾﺳ وع‬
‫اﻟﻣﺳﯾﺢ ﻧﻔﺳﮫ ﺣﺟر اﻟزاوﯾﺔ )أف‪ (٢٠ :٢‬اﻟذي ﺟﻣﻊ ﻓﻲ ﻛﻧﯾﺳﺗﮫ اﻟذﯾن ﻣن أﺻ ل ﯾﮭ ودي‬
‫واﻟذﯾن ﻣن أﺻل أﻣﻣﻲ‪.‬‬
‫ِف اﻟْﻣِ ﯾ َﺎه ُ "‪-:‬‬ ‫‪َ " ‬ﻛﺳَوْ ﺗ َﮭَﺎ اﻟْ ﻐ َﻣْ رَ ﻛَﺛ َوْ بٍ‪ .‬ﻓ َوْ قَ ِ‬
‫اﻟْﺟﺑ َﺎلِ ﺗ َﻘ ُ‬
‫‪ ‬ﻗﺑل أن ﺗﺻﯾر اﻷرض إﻟﻰ ﻗﺎرات ﻣﺗﻌددة ﻛﺎﻧت اﻟﯾﺎﺑﺳﺔ ﻛﺗﻠﺔ واﺣدة )ﺗك‪ (٩ :١‬ﯾﺣ ﯾط ﺑﮭ ﺎ‬
‫اﻟﻐﻣر ﻣن ﺟﻣﯾﻊ اﻟﺟﮭﺎت وﺣﺗﻰ ﺑﻌد أن اﻧﻘﺳﻣت إﻟﻰ ﻗﺎرات ﻓﺈن اﻟﺑﺣر واﻟﻣﺣﯾط ﺎت ﺗﺣ ﯾط‬
‫اﻷرض ﻣن ﺟﻣﯾﻊ اﻟﺟﮭﺎت ﻟﻛﻧﮫ ﻻ ﯾﻐﻣر ﺑل وﺿﻊ ﻟﮫ ﺣدا ﻻ ﯾﺗﺧطﺎه‪.‬‬
‫‪ ‬وأﯾﺿﺎ اﻟﻐﻣ ر أي ﻣﯾ ﺎه اﻟﺳ ﺣب ﺗﺗﻛﺛ ف أﻋﻠ ﻰ اﻟﺟﺑ ﺎل اﻟﺷ ﺎھﻘﺔ ﺗﻧﺗظ ر أﻣ ر اﻟ رب ﺑ ﺎﻟﻧزول‬
‫ﻋﻠﻰ اﻷرض ھﻛذا ﺻﺎرت اﻟﻣﯾﺎه ﺛوﺑﺎ ﺗﺣﯾط اﻷرض ﻣن أﺳﻔل وﻣن أﻋﻠﻰ ﻟﺗﺗزﯾن ﺑﮫ‪.‬‬
‫‪ ‬واﻟﻣﯾﺎه ھ ﻲ ﺗﻌ ﺎﻟﯾم اﻟرﺳ ل واﻷﻧﺑﯾ ﺎء ﻣﺛﻠﻣ ﺎ ﻗ ﺎل ﻣوﺳ ﻰ اﻟﻧﺑ ﻲ ﻓ ﻲ ﺗﺳ ﺑﺣﺗﮫ )ﺗ ث‪(٢ :٣٢‬‬
‫واﻟﺟﺑﺎل ھم اﻟﻘدﯾﺳون اﻟﻌﺎﻟﯾﯾن ﻓﻲ ﺳﻣوھم اﻟروﺣﻲ‪.‬‬
‫ت رَ ْﻋدِكَ ﺗ َﻔِرﱡ "‪-:‬‬ ‫‪ " ‬ﻣِ نِ اﻧْ ﺗ ِﮭ َِﺎركَ ﺗ َﮭْرُ بُ ‪ ،‬ﻣِ نْ ﺻَوْ ِ‬
‫‪ o‬إذ وﺿ ﻊ اﻟ رب أﻣ ر ﻋﻠ ﻰ اﻟﻣﯾ ﺎه ﺑﻘوﺗ ﮫ أن ﻻ ﺗﺗﻌ دي اﻟﯾ ﺎﺑس ﻓﺄطﺎﻋ ت )ﺗ ك‪(١٠ ،٩ :١‬‬
‫وﻟﮭذا ﻟﻣﺎ ﺟﺎء رﺑﻧﺎ ﯾﺳوع وھﺎج اﻟﺑﺣر أﻣره أن ﯾﺑﻛم ﻓﺄطﺎﻋﮫ )ﻣر‪.(٤١ :٣‬‬
‫‪ o‬واﻟﻣﯾﺎه اﻟﻣﺗﻌﺎﻟﯾﺔ إﻟﻰ ﺣﯾن ﺗﻣﺛل اﻟﺗﺟﺎرب اﻟﺗﻲ ﯾﺗﻌ رض ﻟﮭ ﺎ أﺑﻧ ﺎء ﷲ ﻟﻛﻧﮭ ﺎ إﻟ ﻰ ﺣ ﯾن إذ‬
‫ﯾﻧﺗﮭرھﺎ اﻟرب ﻓﺗﻌود إﻟﻰ ﻗﺎﻧوﻧﮭ ﺎ‪ ،‬ھﻛ ذا ﺗﻼطﻣ ت اﻷﻣ واج ﺣ ول ﻣﻌﻠﻣﻧ ﺎ ﺑ وﻟس وﺑط رس‬
‫ﻟﻛﻧﮭﻣﺎ ﻧﺎﻻ ﻣﺟد وﺷرف ﻋﺎﻟﯾﯾن ﺟدا ﻓﻲ اﻟﺳﻣﺎء وﺗﻌﯾد ﻟﮭﻣﺎ اﻟﻛﻧﯾﺳﺔ ﻓﻲ ‪ ٥‬أﺑﯾب‪.‬‬
‫ﺳﺗ َﮫ ُ ﻟ َﮭَﺎ "‪-:‬‬
‫ﺳ ْ‬
‫اﻟْﺟﺑ َﺎلِ ‪ .‬ﺗ َِﻧْز ُل إ ِﻟ َﻰ اﻟْﺑ ِﻘ َﺎع ِ ‪ ،‬إ ِﻟ َﻰ اﻟْﻣَوْ ِﺿﻊ ِ اﻟ ﱠذِي أ َ ﱠ‬ ‫‪‬ﻌ َ"ُد إ ِﻟ َﻰ ِ‬ ‫ﺻ‬
‫ﺗَ ْ‬
‫ﯾﺗﻛﻠم ﻋن اﻟﻣﯾﺎه اﻟﺗﻲ ﺗﺻﻌد ﻓوق رؤوس اﻟﺟﺑﺎل ﻣﺛل ﺟﺑ ل ﺣرﻣ ون )ﺟﺑ ل اﻟﺷ ﯾﺦ ﺣﺎﻟﯾ ﺎ(‬
‫اﻟذي ﯾﺗزﯾن ﺑﺷﻛﻠﮫ اﻟﺟﻣﯾل ﻓﻲ أﻋﻼه ﺑﺎﻟﺛﻠوج ﻋﻠﻰ ﻗﻣﺗﮫ ﻓﻲ ﻓﺻل اﻟﺷﺗﺎء ﻟﻛﻧﮫ ﻓﻲ اﻟرﺑﯾﻊ‬
‫واﻟﺻ ﯾف ﯾ ذوب وﯾﺗﺣ ول إﻟ ﻰ ‪ ٤‬ﻣﺟ ﺎري ﺗﻧﺗﮭ ﻲ ﺑﻧﮭ ر اﻷردن‪ ،‬ﻓﻣﮭﻣ ﺎ ﻋﻠ ت اﻟﻣﯾ ﺎه ﺣﺗ ﻰ‬
‫ﻓ وق اﻟﺟﺑ ﺎل ﺗﻌ ود وﺗﻧﺣ در إﻟ ﻰ اﻟﺑﻘ ﺎع أي اﻟودﯾ ﺎن ھﻛ ذا ﻣﮭﻣ ﺎ ﻋﻠ ت اﻟﺗﺟ ﺎرب ﻓ وق‬
‫رؤوﺳﻧﺎ ﺗﻌود وﺗﻧﺳﺣب ﻋﻧﺎ ﻣرة أﺧرى ﺑﻘوة ﷲ ﺧﺎﻟﻘﻧﺎ‪.‬‬
‫ض "‪-:‬‬ ‫ﺿﻌْتَ ﻟ َﮭَﺎ ﺗ َﺧْ ﻣً ﺎ ﻻ َ ﺗ َﺗ َﻌ َدﱠاه ُ‪ .‬ﻻ َﺗ َرْ ﺟﻊُ ِﻟﺗ ُﻐ َطِ َّﻲ اﻷ َرْ َ‬ ‫‪" ‬وَ َ‬
‫اﻟﺑﺣ ﺎر واﻟﻣﺣﯾط ﺎت ﺗﻌ ﺞ ﺑﺎﻟﻣﯾ ﺎه ﺑﻘوﺗﮭ ﺎ اﻟﺷ دﯾدة ﻟﻛﻧﮭ ﺎ ﺑ ﺄﻣر ﷲ ﺟﻌ ل ﻟﮭ ﺎ ﺷ ﯾﺋﺎ ﺿ ﻌﯾﻔﺎ‬
‫ﺗﻔف ﻋﻧده وھو اﻟرﻣ ﺎل ھﻛ ذا ﻣﮭﻣ ﺎ ﻋﻠ ت أﻣ واج ﺿ ﯾﻘﺎت اﻟﻌ ﺎﻟم ﻓ ﺈن ﷲ وﺿ ﻊ ﻟﮭ ﺎ ﺣ دا‬
‫ﻻ ﺗﺗﻌداه‪.‬‬
‫َﺟْري "‪-:‬‬ ‫اﻟْﺟﺑ َﺎلِ ﺗ ِ‬
‫ﻋﯾ ُوﻧ ًﺎ ﻓ ِﻲ اﻷ َوْ ِدﯾ َﺔِ‪ .‬ﺑ َ ْﯾ نَ ِ‬ ‫‪" ‬ا َﻟْﻣُﻔ َِﺟّرُ ُ‬
‫‪ -‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬اﻟﻣرﺳل ﻋﯾوﻧﺎ ﻓﻲ اﻷودﯾﺔ ﻓﻲ وﺳط اﻟﺟﺑﺎل ﺗﺟري"‪.‬‬

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‫‪ -‬ﺗﻔﺟر اﻟﻣﯾﺎه ﻣن اﻟﯾﻧﺎﺑﯾﻊ أو إرﺳﺎﻟﮭﺎ ﻓﻲ اﻟﻐﺎﻟب ﺗﻛون ﺣرﻛﺔ اﻟﻣﯾﺎه ذات ﺻوت ﺗﻧﺣدر إﻟﻰ‬
‫ﻣﻧﺎطﻖ أﺳﻔل ﻣﻧﮭﺎ وﻛﺄن ﺻوت اﻟﻣﯾﺎه ﺗﮭﻠل أو ﺗﺻﻔﻖ ﻛﻣﺎ ﯾﻘول اﻟﻣزﻣ ور وھ ذا اﻟﺻ وت‬
‫ﯾﻌطﻲ اﻧﺗﻌﺎش ﻟﻺﻧﺳﺎن وﻣورد ﻟﮫ ﻟﻠﺷرب ھو وﻛل اﻟﻛﺎﺋﻧﺎت اﻟﺣﯾ ﺔ ﺣﺗ ﻰ أن ﷲ ﻓ ﻲ ﺳ ﻔر‬
‫إرﻣﯾﺎ )إر‪ (١٣ :٢‬ﺷﺑﮫ ﻧﻔﺳﮫ ﺑﯾﻧﺑوع ﻣﺎء ﺣﻲ‪.‬‬
‫‪ -‬ﻟﻛ ن ھﻧ ﺎ اﻟﯾﻧ ﺎﺑﯾﻊ وﺳ ط اﻟﺟﺑ ﺎل وأﻏﻠﺑﯾ ﺔ اﻟﺟﺑ ﺎل ﻏﯾ ر ﻣزروﻋ ﺔ ﻟﻛ ن ﻓ ﻲ اﻟﺣﻘﯾﻘ ﺔ ﺗوﺟ د‬
‫ﻣﻧﺎطﻖ ﻓﻲ اﻷراﺿﻲ اﻟﻣﻘدﺳﺔ وﺳورﯾﺎ وﻟﺑﻧﺎن ﺑﮭﺎ ﺟﺑﺎل ﻋﺎﻟﯾﺔ ﻣزروﻋﺔ ﻓﯾﮭﺎ ﯾﻧﺎﺑﯾﻊ ﻣﯾ ﺎه‬
‫وھﻧ ﺎ ﺗﺑ ﺎﯾن اﻟطﺑﯾﻌ ﺔ اﻟراﺋ ﻊ ﻟﺧﯾ ر اﻹﻧﺳ ﺎن ﺣﺗ ﻰ ﯾ زرع اﻹﻧﺳ ﺎن اﻟﺳ ﺎﻛن ﺣﺗ ﻰ وﺳ ط أو‬
‫أﻋﻠﻰ اﻟﺟﺑﺎل وﯾﺣﺻد وﯾﺿﻊ ﻓﻲ ﻣﺧﺎزن ﻟﻛن ﻛل ھذا ﺑﻌﻧﺎﯾﺔ ﷲ ﺿﺎﺑط اﻟﻛل‪.‬‬
‫‪ " ‬ﺗَ ْ‬
‫ﺳﻘِﻲ ُﻛ ﱠل َﺣﯾ َوَ انِ اﻟْ ﺑ ِ َّر‪ .‬ﺗ َ ْﻛﺳِرُ اﻟْ ﻔِرَ ا ُء ظَﻣْ ﺄ َھَﺎ "‪-:‬‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬ﺗﺳﻘﻲ ﻛل وﺣوش اﻟﺣﻘل‪ ،‬ﺗﻘﺑل ﺣﻣﯾر اﻟوﺣش ﻋﻧد ﻋطﺷﮭﺎ"‪.‬‬
‫‪ ‬ھﻧﺎ ﯾﺗﻛﻠم ﻋن ﻟﯾس اﻟﺣﯾواﻧﺎت اﻟﻣﻧزﻟﯾﺔ أو ﺣﯾواﻧﺎت اﻟﻣزرﻋﺔ اﻷﻟﯾﻔﺔ ﺑ ل ﻋﻠ ﻰ اﻟﺣﯾواﻧ ﺎت‬
‫واﻟوﺣ وش اﻟﺗ ﻲ ﻻ ﺗﻌ ﯾش إﻻ ﻓ ﻲ اﻟﺻ ﺣﺎري ﻓﮭ ﻲ ﺑﺣﺎﺳ ﺗﮭﺎ ﻓ ﻲ اﻟﺷ م ﻋﻠ ﻰ ﻣ دى ﺑﻌﯾ د‬
‫ﺗﻛﺗﺷف ﻋﯾون اﻟﻣﯾﺎه اﻟﺗ ﻲ ﺗﻛ ون ﻋ ﺎدة ﻓ ﻲ اﻟﺻ ﺣﺎري ﻹﻋﺎﻟﺗﮭ ﺎ ﻓ ﺈن ﻛ ﺎن ﷲ ﯾﮭ ﺗم ﺣﺗ ﻰ‬
‫ﺑ ﺎﻟوﺣوش ﻓﻛ م ﯾﮭ ﺗم ﺑﺎﻹﻧﺳ ﺎن!! واﻟﺣﯾواﻧ ﺎت اﻟوﺣﺷ ﯾﺔ ﺗرﻣ ز ﻟﻸﻣ م ﻟﮭ ذا ﻓ ﻲ ﺑﻌ ض‬
‫اﻷﯾﻘوﻧ ﺎت اﻟﻘﺑطﯾ ﺔ ﯾرﺳ م ﺑﻌ ض اﻷﻣﻣﯾ ﯾن ﻗﺑ ل ﻋﻣ ﺎدھم ﻟﮭ م رأس ﺣﯾ وان ﻣﺛ ل اﻟﻛﻠ ب أو‬
‫ﻏﯾ ره وھ ذا ﯾﺗﻔ ﻖ ﻣ ﻊ اﻟﻛﺗ ﺎب اﻟﻣﻘ دس ﺣﯾ ث ﻛ ﺎن ﯾ دﻋﻰ اﻟﯾﮭ ود اﻷﻣ م ﻟﻛ ﻧﮭم ﺑﻧ وع ﻣ ن‬
‫اﻻﺣﺗﻘﺎر ﻛﻼب ﻣﺛﻠﻣ ﺎ ﻗﺎﻟ ت اﻟﻛﻧﻌﺎﻧﯾ ﺔ ﻟرﺑﻧ ﺎ ﯾﺳ وع )ﻣ ت‪ (٢٨ -٢١ :١٥‬ﻟﻛ ن ﷲ ﻻ ﯾﻣﻧ ﻊ‬
‫ﻧﻌﻣﺔ روﺣﮫ اﻟﻘدوس ﻋﻧﮭم إذ ﺿﻣﮭم ﻟﻛﻧﯾﺳﺗﮫ‪.‬‬
‫ﺳﻛُنُ ‪ .‬ﻣِ نْ ﺑ َﯾْنِ اﻷ َﻏْ ﺻَﺎنِ ﺗ ُﺳ َِﻣّﻊُ ﺻَوْ ﺗ ًﺎ "‪-:‬‬ ‫‪" ‬ﻓ َوْ ﻗ َ ﮭَﺎ طُ ﯾ ُورُ اﻟﺳﱠﻣَ ﺎءِ ﺗ َ ْ‬
‫‪ -‬ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ‪ " :‬ﻋﻠﯾﮭ ﺎ طﯾ ور اﻟﺳ ﻣﺎء ﺗﺳ ﻛن‪ ،‬وﻣ ن وﺳ ط اﻟﺻ ﺧور ﺗﻌط ﻲ‬
‫ﺻوﺗﺎ"‪.‬‬
‫‪ -‬واﺿﺢ ﻣن اﻟﺗرﺟﻣﺗﯾن أن اﻟطﯾور ﯾوﺟ د ﻣﻧﮭ ﺎ ﻣ ﺎ ﯾﺳ ﻛن ﻋﻠ ﻰ اﻷﺷ ﺟﺎر وﻣﻧﮭ ﺎ ﻣ ﺎ ﯾﺳ ﻛن‬
‫داﺧل اﻟﺻﺧور‪.‬‬
‫‪ -‬اﻟطﯾور ﺗﻌرف أن ﺗﺳﺑﺢ ﺧﺎﻟﻘﮭﺎ ﺑطرﻗﮭﺎ اﻟﺧﺎﺻﺔ وﻛل اﻟﻣﺧﻠوﻗﺎت ﺣﺗﻰ اﻟﻐﯾر ﻋﺎﻗﻠ ﺔ وھ ذا‬
‫ﻣﺎ ﺗﺗﻐﻧﻰ ﺑﮫ اﻟﻛﻧﯾﺳﺔ ﯾوﻣﯾﺎ ﻓﻲ اﻟﮭوس اﻟﺛﺎﻧﻲ )ﻣز ‪ ١٣٥‬ﻗﺑط ﻲ( واﻟﮭ وس اﻟﺛﺎﻟ ث )ﺗﺗﻣ ﺔ‬
‫داﻧﯾﺎل ‪.(٣‬‬
‫‪ -‬اﻟطﯾ ور ﺗﻣﺛ ل اﻟﻧﻔ وس اﻟروﺣﯾ ﺔ اﻟﻌﺎﻟﯾ ﺔ اﻟﺗ ﻲ ﺗﺳ ﻛن ﻋﻠ ﻰ اﻟﺷ ﺟر ھ ﻲ اﻟﺳ ﺎﻛﻧﺔ داﺧ ل‬
‫اﻟﻛﻧﯾﺳﺔ اﻟﺷﺟرة اﻟﻣﺛﻣرة‪ ،‬واﻟﺗﻲ داﺧل اﻟﺻﺧور ھﻲ اﻟﻧﻔوس اﻟﺗﻲ ﺗﻌﺗﻣد ﻋﻠ ﻰ ﷲ ﺻ ﺧر‬
‫اﻟدھور واﻟﺗﻲ ﺗﻌﯾش ﺣﯾﺎة اﻟوﺣدة ﻋن اﻟﺑﺷر ﻣﺛل اﻵﺑﺎء اﻟرھﺑﺎن واﻟﻧﺳﺎك واﻟﻣﺗوﺣدﯾن‪.‬‬
‫ﺷﺑ َﻊُ اﻷ َرْ ضُ "‪-:‬‬ ‫َﻣَرأ َﻋْﻣَ ﺎﻟِكَ ﺗ َ ْ‬
‫ﻋﻼ َﻟِﯾﮫِ‪ .‬ﻣِ نْ ﺛ ِ‬ ‫‪ " ‬اﻟﺳﱠﺎﻗ ِﻲ ِ‬
‫اﻟْﺟﺑ َﺎ َل ﻣِ نْ َ‬
‫‪٢٥‬‬
‫اﻟﻌﻼﻟﻲ ھﻲ اﻟﺳﺣب اﻟﺗﻲ ﻋﻠﻰ اﻟﺟﺑ ﺎل ﻓﺗ روى وﻋﻠ ﻰ اﻷرض ﻓﺗﺛﻣ ر وﺗﻌط ﻲ ﺛﻣ را‪ ،‬وھﻧ ﺎ‬
‫اﻟﺟﺑ ﺎل ﺗﻣﺛ ل اﻟرﺳ ل اﻟﺗ ﻲ ﺗ روي ﺑﻣﯾ ﺎه ﺗﻌ ﺎﻟﯾم اﻟ روح اﻟﻘ دس ﺣﺗ ﻰ ﻋﻠوھ ﺎ ﻣ ن اﻟﻣط ر‬
‫واﻟﺳﺣب اﻟﺗﻲ ﺗﻌﻣل ﻣﺟﺎري ﻣﺎﺋﯾﺔ ﻓﻲ اﻟﺟﺑﺎل ﻓﯾﺷرب اﻟﺣﯾ وان اﻟﺑ ري )اﻷﻣ م( ﻛﻣ ﺎ ﺗﻧ زل‬
‫ھذه اﻟﻣﯾﺎه ﻟﺗﺛﻣر اﻷرض وھﻲ ﺗﻣﺛل اﻟﻣﻛروز إﻟ ﯾﮭم ﺑواﺳ طﺔ اﻟرﺳ ل واﻷﻧﺑﯾ ﺎء اﻟ ذﯾن ھ م‬
‫ﻛﺎﻟﺟﺑﺎل اﻟﻌﺎﻟﯾﺔ اﻟﻣروﯾﺔ ﺑﻣطر اﻟروح اﻟﻘدس ﻣن ﻋﻼﻟﻲ ﷲ ﺣﯾث ﺗﻣطر ﺳﺣﺑﮫ‪.‬‬
‫ض "‪-:‬‬ ‫ﻧﺳﺎن ﻹِ ﺧْ رَ اج ِ ﺧُ ﺑ ٍْز ﻣِ نَ اﻷ َرْ ِ‬
‫ﺷﺑ ًﺎ ﻟِﻠْ ﺑ َﮭَﺎﺋ ِمِ ‪ ،‬وَ ﺧُﺿْرَ ة ً ﻟِﺧِ دْﻣَ ِﺔ اﻹ ‪،‬‬
‫ﻋ ْ‬‫‪ " ‬اﻟْﻣُﻧْﺑ ِتُ ُ‬
‫‪ ‬ﻓﻲ اﻟﺳﺑﻌﯾﻧﯾﺔ أوﺿﺢ أن ھﻧﺎك ﻛﻠﻣﺔ ﻧﺎﻗﺻﺔ ھﻲ ﻛﻠﻣﺔ )ﺑﻘول( ﻗﺑل ﻛﻠﻣ ﺔ )ﺧﺿ رة( ﻟﺧدﻣ ﺔ‬
‫اﻹﻧﺳﺎن‪.‬‬
‫‪ ‬ﻓﺎ ﯾﺳ ﻣﺢ ﺑوﺟ ود ﺧﺿ رة أو ﻋﺷ ب أﺧﺿ ر دون زراﻋ ﺔ ﻣ ن اﻹﻧﺳ ﺎن ﻹﻋﺎﻟ ﺔ اﻟﺣﯾ وان‬
‫وإن وﺟد اﻹﻧﺳﺎن ﻓﯾﻘ وم ﺑزراﻋ ﺔ اﻟﻘﻣ ﺢ )اﻟﺣﻧط ﺔ( اﻟ ذي ﺑﻌ د ﻧﺿ وﺟﮫ ﯾﺣﺻ ده وﯾطﺣﻧ ﮫ‬
‫ﻟﻌﻣل اﻟﺧﺑز وأﯾﺿﺎ ﺟزء ﻣﻧﮫ وھو أﺧﺿر ﯾﺻﻠﺢ ﻛﻐذاء ﻟﻠﺣﯾوان‪.‬‬
‫‪ ‬ﻓﮭذا اﻟﻌﻣ ل اﻟزراﻋ ﺔ ﻟﻌﻣ ل اﻟﺧﺑ ز رﻣ زا ﻟﻠرﺳ ل اﻟ ذﯾن ﻛ رزوا ﺑ ﺎ اﻟﻛﻠﻣ ﺔ واﻟ ذي ﻗ دﻣوه‬
‫ﺑواﺳطﺔ ﺳر اﻻﻓﺧﺎرﺳﺗﯾﺎ ﺧﺑزا ﻟ ﯾس ﻟﻠﺣﯾ ﺎة اﻟﺑﺎﺋ دة أو ﺧﺑ ز ﺑﺎﺋ د ﺑ ل ﺧﺑ ز ﻟﻠﺣﯾ ﺎة اﻷﺑدﯾ ﺔ‬
‫اﻟداﺋﻣﺔ إﻟﻰ اﻷﺑد‪.‬‬
‫ﺳ ﻧ ِ ُد ﻗ َﻠْ بَ‬
‫ح ﻗ َﻠْ بَ اﻹﻧﺳ ﺎن‪ ،‬ﻹِ ﻟْﻣَ ﺎع ِ وَ ﺟْ ِﮭ ِأﮫ َﻛْﺛ َ رَ ﻣِ نَ اﻟزﱠ ْﯾ تِ‪ ،‬وَ ﺧُ ْﺑ ٍز ﯾ ُ ْ‬ ‫‪ " ‬وَ ﺧَﻣْ ٍر ﺗ ُﻔ َ ِ ّر ُ‬
‫اﻹﻧﺳﺎن"‪-:‬‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬وﺧﻣرا ﯾﻔرح ﻗﻠب اﻹﻧﺳﺎن‪ ،‬وﻟﯾﺑﺗﮭﺞ وﺟﮭ ﮫ ﺑﺎﻟزﯾ ت‪ ،‬واﻟﺧﺑ ز‬
‫ﯾﺷدد ﻗﻠب اﻹﻧﺳﺎن "‪.‬‬
‫‪ ‬ﺗﺗﻛﻠم اﻵﯾﺔ ﻋﻠﻰ ‪ ٣‬ﻋطﺎﯾﺎ اﻟﺧﻣر واﻟﺧﺑز واﻟزﯾت وﻟﻠﺛﻼﺛﺔ ﻣﻌﺎﻧﻲ روﺣﯾﺔ راﺋﻌﺔ ‪-:‬‬
‫‪ ‬اﻟﺧـﻣــــــر ‪-:‬‬
‫‪ -‬ھﻲ ﺗرﻣز ﻟﺣﯾﺎة اﻟﻔرح ﻛﻣﺎ ﺗﻛﻠم رﺑﻧﺎ ﯾﺳوع أﻧ ﮫ ﻻ ﯾﻌ ود ﯾﺷ رب ﻣ ن ﻧﺗ ﺎج ھ دا اﻟﺧﻣ ر إﻻ‬
‫ﻓﻲ ﻣﻠﻛوت اﻟﺳﻣوات ﻋﻧدﻣﺎ ﺳﻠم ﺗﻼﻣﯾذه ﺳر اﻻﻓﺧﺎرﺳﺗﯾﺎ )ﯾو ‪.(١٣‬‬
‫‪ -‬ﯾرﻣز إﻟﻰ ﺳر اﻟﺗﻧ ﺎول ﻷن رﺑﻧ ﺎ ﯾﺳ وع ﺑﻌ دﻣﺎ ﺑ ﺎرك اﻟﻛ ﺄس أﻋط ﻰ ﻟﺗﻼﻣﯾ ذه ﯾ وم ﺧﻣ ﯾس‬
‫اﻟﻌﮭ د ﺑﻌ د اﻟﻔﺻ ﺢ ﻗ ﺎﺋﻼ ﺧ ذوا اﺷ رﺑوا ھ ذا ھ و دﻣ ﻲ اﻟ ذي ﯾﺳ ﻔك ﻋ ﻧﻛم وﻋ ن ﻛﺛﯾ رﯾن‬
‫ﻟﻣﻐﻔرة اﻟﺧطﺎﯾﺎ ﻟﻠﻌﮭد اﻟﺟدﯾد‪.‬‬
‫‪ -‬اﻟﺧﻣر ﻧﺎﺗﺞ ﻣن ﺣﺑﺎت اﻟﻌﻧب اﻟﻣﺗﺻﻠﺔ ﺑﺳﺎق ﺧﺷﺑﯾﺔ ﻣﺛل اﻟﺗ ﻲ أﺣﺿ رھﺎ ﯾﺷ وع ﺑ ن ﻧ ون‬
‫وﻛﺎﻟ ب ﺑ ن ﯾﻔﻧ ﺔ ﻣ ن أرض اﻟﻣوﻋ د ﻋﻧ دﻣﺎ أرﺳ ل ﻣوﺳ ﻰ ‪ ١٢‬ﺟﺎﺳوﺳ ﺎ ﻷرض اﻟﻣﯾﻌ ﺎد‬
‫ﻓﻛﺎﻧت اﻟﺳﺎق اﻟﺧﺷﺑﯾﺔ ﺗرﻣز ﻟﺻﻠﯾب رﺑﻧﺎ ﯾﺳوع وﺣﺑﺎت اﻟﻌﻧب ﻟدﻣﮫ اﻟﻛرﯾم‪.‬‬

‫‪٢٦‬‬
‫‪ -‬ھذا ھو اﻟﻔرح اﻟﺣﻘﯾﻘﻲ أن ﻧﻛون ﺛﺎﺑﺗﯾن ﻓﻲ ھ ذا اﻟﺧﻣ ر اﻟﺣﻘﯾﻘ ﻲ اﻟ ذي ھ و دم ﻋﻣﺎﻧوﺋﯾ ل‬
‫إﻟﮭﻧ ﺎ ھ ذا ھ و اﻟﻛرﻣ ﺔ اﻟﺣﻘﯾﻘﯾ ﺔ اﻟﺗ ﻲ إن ﺛﺑﺗﻧ ﺎ ﻓﯾﮭ ﺎ ﻧﺛﻣ ر ‪ ١٠٠ ،٦٠ ،٣٠‬وﯾﺟ ري ﻓﯾﻧ ﺎ‬
‫ﻋﺻﯾر اﻟﺣﯾﺎة اﻷﺑدﯾﺔ )ﻣت‪ ،٢٩ :٢٥‬ﻣر‪ ،٢٥ ،٢٢ :١٤‬ﻟو‪.(٢٠ -١٨ :٢٢‬‬
‫‪ ‬اﻟﺧــﺑـــز ‪-:‬‬
‫‪ -‬اﻟﺧﺑز اﻟﻌﺎدي ھو ﻟﻘوام اﻟﺟﺳد‪.‬‬
‫‪ -‬أﻣﺎ ﻓﻲ اﻟﻣﻌﻧﻰ اﻟروﺣﻲ ھو ﺟﺳد ﻋﻣﺎﻧوﺋﯾل إﻟﮭﻧﺎ ﺳر اﻟﺗﻧﺎول اﻟذي ﯾوﺣدﻧﺎ ﻣﻌﮫ ﻛﻣﺎ ﯾﻘول‬
‫ﻛﺗ ﺎب اﻟ دﯾﺎداﺧﻲ إذ ﻛﺎﻧ ت ﺣﺑ ﺎت اﻟﻘﻣ ﺢ ﻣﻧﺛ ورة ﻋﻠ ﻰ اﻟﺟﺑ ﺎل وﺟﻣﻌ ت وطﺣﻧ ت وﺻ ﺎرت‬
‫ﺧﺑزة واﺣدة اﺟﻣﻌﻧﺎ أﯾﺿﺎ ﻓﻲ ﻣﻠﻛوﺗك ﺑﺄﻛل ﺟﺳد رﺑﻧﺎ ﯾﺳوع اﻟواﺣد‪.‬‬
‫‪ -‬أﯾﺿﺎ ﯾوﺟد ﺧﺑز ﻟﻠﺗوﺑﺔ ھو ﺧﺑز اﻟدﻣوع ﻛﻣﺎ ﻓﺎل اﻟﻣرﺗل ﻓﻲ اﻟﻣزﻣور‪.‬‬
‫‪ ‬اﻟــــزﯾت ‪-:‬‬
‫‪ -‬اﻟزﯾت ھو رﻣز ﻋﻣل اﻟروح اﻟﻘدس ﻓﯾﻧﺎ‪.‬‬
‫‪ -‬ھو رﻣز ﻟﻠﻔرح أﯾﺿﺎ‪.‬‬
‫‪ -‬ﺑﮫ ﻛﺎن ﯾﺗم ﻣﺳﺢ اﻟﻣﻠوك واﻟﻛﮭﻧﺔ واﻷﻧﺑﯾﺎء‪.‬‬
‫‪ -‬وأﯾﺿ ﺎ ﺑ ﮫ ﺗﺗﺣ ول ﻣﯾ ﺎه اﻟﻣﻌﻣودﯾ ﺔ إﻟ ﻰ ﻣﯾ ﺎه ﻣﺣﯾﯾ ﺔ ﯾﻌﻣ ل ﻓﯾﮭ ﺎ اﻟ روح اﻟﻘ دس ﻓﺗﻠ دﻧﺎ‬
‫اﻟﻛﻧﯾﺳﺔ ﻣن رﺣﻣﮭﺎ ﺑﺎﻟﻣﻌﻣودﯾﺔ ﻟﻧﺻﯾر ﻣوﻟودﯾن ﻣن ﻓوق‪.‬‬
‫‪ -‬اﻟزﯾت ﺑﮫ ﯾﺗم ﻣﺳﺢ اﻟﻣؤﻣﻧﯾن ﺑﺳ ر اﻟﻣﺳ ﺣﺔ أي ﺳ ر اﻟﻣﯾ رون ﺣﯾ ث ﯾﺣ ل اﻟ روح اﻟﻘ دس‬
‫ﻓﯾﻧﺎ ﺑﺎﻟﻧﻌﻣ ﺔ ﺣﯾ ث ﯾ دھن اﻟﻣﻌﻣ د ﺑـ ـ ‪ ٣٦‬رﺷ ﻣﺔ ھ ذه اﻟﺗ ﻲ ﺗﻛﻠ م ﻋﻧﮭ ﺎ ﻣﻌﻠﻣﻧ ﺎ ﯾوﺣﻧ ﺎ ﻓ ﻲ‬
‫)‪ ١‬ﯾو‪.(٢٧ ،٢٠ :٢‬‬
‫ﺻﺑ َﮫ ُ "‪-:‬‬‫ﺷﺟَﺎرُ اﻟرﱠ بِّ ‪ ،‬أ َرْ زُ ﻟ ُﺑْﻧ َﺎنَ اﻟ ﱠذِي ﻧ َ َ‬ ‫‪ ‬ﺗ َ" ْ‬
‫ﺷﺑ َﻊُ أ َ ْ‬
‫‪ o‬اﻷرز ﻣ ن اﻷﺷ ﺟﺎر اﻟﻣوﺟ ودة ﻓ ﻲ ﻟﺑﻧ ﺎن وﺳ ورﯾﺎ وھ و ﺷ ﺟر ﻣﻌﻣ ر طوﯾ ل وﻣﺳ ﺗﻘﯾم‪،‬‬
‫وﻣﻌﻧﻲ اﻷرز ھو ﻟﻣﻌﺎن‪.‬‬
‫‪ o‬ﻟﮫ رﻣزان اﻷول ﯾرﻣز ﻟﻠﻛﺑرﯾﺎء واﻟذي ﯾﻘﺎل ﻋﻧﮫ أﻧﮫ ﯾﻛﺳره اﻟرب )ﻣز‪.(٥ :٢٩‬‬
‫‪ o‬واﻟﺛﺎﻧﻲ ﯾرﻣز ﻟﻠﺣﯾﺎة اﻟﺻ ﺎﻟﺣﺔ اﻟﻣﺳ ﺗﻘﯾﻣﺔ ﺣﺗ ﻰ أن رﺑﻧ ﺎ ﯾﺳ وع ﻋ رﯾس اﻟ ﻧﻔس اﻟﺑﺷ رﯾﺔ‬
‫ﺷُﺑﮫ ﺑﮫ ﻓﻲ ﺳﻔر اﻟﻧﺷﯾد )ﻧ ش‪ (١٥ :٥‬ﻓﻠﮭ ذا اﻟﻣؤﻣﻧ ون ﯾﺷ ﺑﮭون ﺳ ﯾدھم ﻓ ﻲ ﻗ وﺗﮭم ﺑ ﮫ‬
‫واﺳﺗﻘﺎﻣﺔ ﺳﯾرﺗﮭم وأﻋﻣﺎﻟﮭم )إش‪٢ :٢٥‬؛ ‪ ،١٣ :٦٠‬ﻋﺎ‪.(٩ :٢‬‬
‫ّش ھُﻧ َﺎكَ اﻟْ ﻌ َﺻَﺎﻓ ِﯾرُ ‪ .‬أ َﻣﱠ ﺎ اﻟﻠ ﱠﻘْﻠ َﻖُ ﻓ َﺎﻟﺳﱠرْ وُ ﺑ َ ْﯾﺗُﮫ ُ "‪-:‬‬
‫ﺷ ُ‬‫‪"َ ‬ﺣﯾْثُ ﺗ ُﻌ َ ِ‬
‫‪ ‬ﺗوﺿ ﺢ اﻵﯾ ﺔ أن ھﻧ ﺎك وظﯾﻔ ﺔ أﺧ رى ﻟ ﻸرز وھ ﻲ اﺣﺗﺿ ﺎن اﻟﻌﺻ ﺎﻓﯾر أي اﻟﻧﻔ وس‬
‫اﻟﺿﻌﯾﻔﺔ ﺣﯾث ﺗﻘﯾم أﻋﺷﺎﺷﮭﺎ ھﻧﺎك ﻓﻠﻛل ﻧوع ﻣن اﻟطﯾور ﻋش ﯾﺧﺗﻠف ﻋن اﻵﺧر‪.‬‬
‫‪ ‬أﻣﺎ اﻟﻠﻘﻠﻖ ﻓﮭو ﯾﻌﻣل ﻋﺷﮫ ﻓﻲ اﻟﺳرو‪ ،‬واﻟﻠﻘﻠﻖ ﻧوﻋﺎن اﻷﺑﯾض واﻷﺳود وھو ﯾﮭﺎﺟر ﻣن‬
‫أوﺳﺎط أﻓرﯾﻘﯾﺎ إﻟﻰ ﻓﻠﺳطﯾن ﻓﻲ اﻟرﺑﯾﻊ وھو ﯾﺗﻐذى ﻋﻠﻰ اﻟﺛﻌﺎﺑﯾن واﻟﺣﺷرات‪.‬‬
‫‪٢٧‬‬
‫‪ ‬وﯾﻘ ول اﻟﻘ دﯾس أﻧﺛﯾﻣ وس أﻧ ﮫ إذا وﻗ ﻊ ﻓ ﻲ ﻓ ﺦ ﺻ ﯾﺎد ﯾﮭ رب ﻣ ن اﻟﺷ ﺑﺎك وﻓﯾ ﮫ إﺷ ﺎرة‬
‫ﻟﻣﻌﻠﻣﻧﺎ ﺑطرس إذ وﻗﻊ ﻓﻲ ﻓﺦ اﻹﻧﻛﺎر ﻟﻛﻧﮫ ھرب ﻣﺛل اﻟﻠﻘﻠﻖ‪ ،‬وأﯾﺿﺎ إذا أﻟف اﻟﻠﻘﻠﻖ أﺣ د‬
‫ﻣن اﻟﻧﺎس ﯾراﻓﻘﮫ داﺋﻣﺎ ھﻛذا ﺗﺑﻊ ﻣﻌﻠﻣﻧﺎ ﺑطرس رﺑﻧﺎ ﯾﺳوع‪.‬‬
‫‪ِ "‬‬
‫اﻟْﺟﺑ َﺎ ُل اﻟْ ﻌ َﺎ ِﻟﯾ َﺔ ُ ﻟِﻠْوُ ﻋُولِ‪ ،‬اﻟﺻﱡﺧُورُ ﻣَ ﻠْ ﺟَﺄ ٌ ﻟِﻠْوِ ﺑ َِﺎر "‪-:‬‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬اﻟﺟﺑﺎل اﻟﻌﺎﻟﯾﺔ ﻟﻸﯾﺎﺋل‪ ،‬اﻟﺻﺧور ﻣﻠﺟﺄ ﻟﻸراﻧب"‪.‬‬
‫‪ ‬اﻟوﻋول ‪ :‬أوﺿ ﺣﺗﮭﺎ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ﺑﺄﻧﮭ ﺎ اﻷﯾﺎﺋ ل أي اﻟﻐ زﻻن وھ ﻲ ﻣ ن اﻟﺣﯾواﻧ ﺎت‬
‫اﻟطﺎھرة )ﺗث‪ (١٥ :١٢‬واﻟﻐزﻻن ﯾﺳﺎﻋدھﺎ ﻟون ﺟﺳ ﻣﮭﺎ وﺧﻔﺗﮭ ﺎ ﻋﻠ ﻰ اﻟﺣرﻛ ﺔ اﻟﺳ رﯾﻌﺔ‬
‫وھﻲ ﺗﺻطﺎد ﺑﺎﻟﺷﺑﺎك ﺑﺻﻌوﺑﺔ وﻟﮭﺎ ﻗرﻧﺎن وﻗد ﺷﺑﮭﮭم اﻟﻘدﯾس أﻧﺛﯾﻣوس ﺑﺎﻟرﺳ ل اﻟ ذﯾن‬
‫ﺣﺎول اﻟﯾﮭود اﺻطﯾﺎدھم ﻟﻛﻧﮭم ﻟم ﯾﻘدروا ﻋﻠﯾﮭم ﻟﺳرﻋﺔ ﻛرازﺗﮭم وﺧﻔﺗﮭم‪.‬‬
‫‪ ‬اﻟوﺑﺎر ‪ :‬ھو ﻣن ﻓﺻ ﯾﻠﺔ اﻷراﻧ ب ﻟﮭ ذا ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ أوﺿ ﺢ أﻧ ﮫ اﻷراﻧ ب وھ و‬
‫ﺣﯾوان ﻧﺟس )ﺗث‪ (٧ :١٤‬ﻟﯾس ﻟﮫ ذﯾل ﻟوﻧﮫ ﻟون اﻟﻣﻧطﻘ ﺔ اﻟﺗ ﻲ ﯾﻌ ﯾش ﺑﮭ ﺎ وھ و ﯾﻌ ﯾش‬
‫ﻓﻲ ﺟﺣور اﻟﺻﺧور‪ ،‬ﻟﮫ ﺑﻘﻌﺔ ﺧﺿراء ﻋﻠﻰ ظﮭره‪ ،‬ﯾﻌﯾش ﻓﻲ ﻣﺳ ﺗﻌﻣرات داﺧ ل اﻟﺟﺣ ور‬
‫وﯾﻌﯾن ﻟﻧﻔﺳﮫ ﺣﺎرﺳﺎ‪ ،‬ﯾﺗﻣﯾز ﺑﺎﻟﺣﻛﻣﺔ واﻟﺣذر )أم‪ (٢٦ :٣٠‬وھو ﯾرﻣز ﻟﻧﻔوس اﻟﻣؤﻣﻧﯾن‬
‫اﻟﺿﻌﯾﻔﺔ اﻟﺗﻲ ﺗﺧﺗﺑﺊ ﻓﻲ ﺻﺧر اﻟدھور رﺑﻧﺎ ﯾﺳوع اﻟﻣﺳﯾﺢ‪.‬‬
‫ﻣَﻐْرﺑ َﮭَﺎ "‪-:‬‬
‫ف ِ‬ ‫‪ " ‬ﺻَﻧ َﻊَ اﻟْﻘ َﻣَرَ ﻟِﻠْﻣَوَ اﻗ ِﯾتِ‪ .‬اﻟﺷﱠﻣْ ُ‬
‫س ﺗ َﻌ ِْر ُ‬
‫‪ ‬ھﻧﺎ ﯾوﺿﺢ طرﯾﻘﺔ ﺣﺳﺎب اﻟﺳﻧﺔ ﻋﻧد اﻟﻌﺑراﻧﯾﯾن‪.‬‬
‫‪ ‬إذ ﯾﺗﺧذوا ﻣن اﻟﻘﻣر أول ظﮭ وره ﺑداﯾ ﺔ ﻟﻠﺷ ﮭر )ﻻ ‪ (٢٣‬ﻛﻣ ﺎ ﯾﺣﺗﻔ ل ﺑﺎﻟﻔﺻ ﺢ ﻓ ﻲ اﻟﺷ ﮭر‬
‫اﻷول ﻋﻧد اﻛﺗﻣﺎل اﻟﻘﻣر ﻓﻲ اﻟﯾوم ‪ ١٤‬وھو اﻟﺷﮭر اﻟﺳﺎﺑﻊ ﻣن اﻟﺳﻧﺔ اﻟﻣدﻧﯾﺔ‪.‬‬
‫‪ ‬ﻛﻣﺎ أن ﺳﻧﺔ اﻟﯾﮭود ﻗﻣرﯾﺔ ‪ ٣٥٤‬ﯾوم وھﻲ ‪ ١٢‬ﺷ ﮭر وﻛ ل ‪ ٣‬ﺳ ﻧوات ﯾﺿ ﺎف ﻟﮭ ﺎ ﺷ ﮭر‬
‫زاﺋد ھو آزار اﻟﺛﺎﻧﻲ وﻋﻠﻰ ﻣدى ‪ ١٩‬ﺳﻧﺔ ﯾﺄﺗﻲ آزار اﻟﺛﺎﻧﻲ ‪ ٧‬ﻣ رات وھ ﻲ ﻓﻛ رة اﻟ دورة‬
‫اﻟــ ‪.١٩‬‬
‫‪ ‬أﻣﺎ اﻟﺷﻣس ﻓﺣﺳﺎﺑﮭﺎ أو ﺳﻧﺗﮭﺎ ¼ ‪ 365‬وھﻲ ﻋﻧد اﻟﻣﺻرﯾﯾن ‪ ١٣‬ﺷﮭر ﺣﯾث ‪ ١٢‬ﺷﮭر‬
‫‪ ٣٠‬ﯾوم واﻟﺷﮭر اﻟﺻ ﻐﯾر ‪ ٥‬أﯾ ﺎم وﻛ ل ‪ ٤‬ﺳ ﻧوات ﯾ ﺄﺗﻲ ﯾ وم زﯾ ﺎدة ﯾﻛ ون ﺷ ﮭر اﻟﻧﺳ ﻲء‬
‫‪ ٦‬أﯾﺎم‪.‬‬
‫‪ ‬ﻟﻛن ﻣن اﻟﻧﺎﺣﯾﺔ اﻟروﺣﯾﺔ اﻟﺷﻣس رﻣز رﺑﻧﺎ ﯾﺳوع ﺷﻣس اﻟﺑر واﻟﻘﻣر ھ و اﻟﻛﻧﯾﺳ ﺔ اﻟﺗ ﻲ‬
‫ﺗﻌطﻲ ﺿوﺋﮭﺎ ﻣن ﺧﻼل رﺑﻧﺎ ﯾﺳوع وﻟﯾس ﻣن ذاﺗﮭﺎ ﻟﻛﻧﮫ ﻗدم ھﻧﺎ اﻟﻘﻣر ﻋن اﻟﺷﻣس أي‬
‫اﻟﺿﻌﯾف ﻋﻠﻰ اﻷﻗوى‪.‬‬
‫‪ ‬وﷲ ﺧﻠﻖ اﻟﻧور ﻓﻲ اﻟﯾ وم اﻷول وﻟﻛ ن وﺻ ل اﻟﻧ ور إﻟ ﻰ ﻗﻣ ﺔ اﻹﺿ ﺎءة ﻓ ﻲ اﻟﯾ وم اﻟراﺑ ﻊ‬
‫ﺣﯾث ﯾﻘول وﺻﻧﻊ ﷲ اﻟﺷﻣس واﻟﻘﻣر واﻟﻐرض ﻣﻧﮭﻣﺎ ﺣﺳﺎب اﻷﯾ ﺎم واﻟﻔﺻ ول واﻷﻋﯾ ﺎد‬
‫وﻣواﻗﯾت اﻟزراﻋﺔ واﻟﺣﺻﺎد واﻟﻣطر واﻟري إﻟﻰ آﺧره‪.‬‬
‫‪٢٨‬‬
‫‪ ‬ﻟﻛن ﻋﺟﯾب ﺗﻌﺑﯾر أن اﻟﺷﻣس ﺗﻌرف ﻣﻐرﺑﮭﺎ أي ﷲ رﺗب ﻟﮭ ﺎ اﻟﻠﯾ ل واﻟﻧﮭ ﺎر ﻓﮭ ﻲ ﺗطﯾﻌ ﮫ‬
‫ﻋﻠﻰ اﻟدوام‪.‬‬
‫‪" ‬ﺗ َﺟْ ﻌ َ ُل ظُﻠْﻣَﺔ ً ﻓ َ ﯾ َِﺻﯾرُ ﻟ َ ْﯾلٌ‪ .‬ﻓ ِﯾ ِﮫ ﯾ َدِبﱡ ُﻛ ﱡل َﺣﯾ َوَ ان اﻟْوَ ﻋ ِْر "‪-:‬‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬ﺟﻌل ظﻠﻣﺔ ﻓﻛﺎن ﻟﯾل‪ ،‬ﻓﯾﮫ ﺳﺎﺋر وﺣوش اﻟﻐﯾﺎض"‪.‬‬
‫‪ ‬ﺧﻠﻖ ﷲ اﻟﻧور واﻟظﻠﻣﺔ ھﻲ ﻏﯾﺎب اﻟﻧور ﻓﻘد ﺟﻌﻠﮭﻣﺎ ﷲ ﻟﻐﺎﯾﺎت ﻋظﻣﻰ ﻟﻛن ﯾوﺟد ﺛﻧﺎﺋﯾ ﺔ‬
‫ﻓﻲ وﺟود إﻟﮭﯾن ﻟﻠﻧور إﻟﮫ وﻟﻠظﻠﻣﺔ إﻟﮫ ﻛﻣﺎ ﯾدﻋﻲ اﻟﻐﻧوﺳﯾون‪.‬‬
‫‪ ‬ﻓﻲ اﻟﻧﮭﺎر ﯾﻌﻣل اﻹﻧﺳﺎن واﻟﻠﯾل ﻟراﺣﺔ اﻹﻧﺳﺎن وﺣﺗﻰ اﻟﺣﯾوان‪.‬‬
‫‪ ‬اﻟﺣﯾواﻧﺎت اﻟﻣﻔﺗرﺳﺔ ﺗﮭرب ﻣن اﻟﻧﮭﺎر وﻓﻲ اﻟﻠﯾل ﺗﺟول ﻟﺗﻔﺗرس ﻓرﯾﺳﺔ‪.‬‬
‫‪ ‬ﯾﺣول اﻟﺑﻌض اﻟﻠﯾل إﻟﻰ ﻧﮭﺎر ﺑﻌﻣل اﻟﺗﺳﺑﯾﺢ واﻟﺻﻠوات ﻣﺛل اﻟﻣﻼﺋﻛﺔ‪.‬‬
‫‪ ‬ﻣن اﻟﻧﺎﺣﯾﺔ اﻟروﺣﯾﺔ ﻋﻧدﻣﺎ ﯾﺷرق ﺷﻣس اﻟﺑر داﺧل ﻧﻔوﺳﻧﺎ ﻣن ﺧﻼل اﻟﺻﻼة أو اﻟﻘراءة‬
‫اﻟروﺣﯾﺔ أو اﻟﻠﮭﺞ ﻓﻲ وﺻ ﺎﯾﺎ ﷲ أو اﻟﻌﻣ ل اﻟروﺣ ﻲ ﺗﻧﻘﺷ ﻊ اﻟظﻠﻣ ﺔ وﯾﮭ رب إﺑﻠ ﯾس ﻣﺛ ل‬
‫اﻟﺣﯾواﻧﺎت اﻟﻣﻔﺗرﺳﺔ اﻟﺗﻲ ﻻ ﺗطﯾﻖ اﻟﺷﻣس‪.‬‬
‫ﷲ طَ ﻌ َﺎﻣَ ﮭَﺎ "‪-:‬‬
‫س ﻣِ نَ ِ‬ ‫طَف‪ ،‬وَ ِﻟﺗ َﻠْ ﺗ َﻣِ َ‬ ‫‪ " ‬اﻷ َ ْ‬
‫ﺷﺑ َﺎ ُل ﺗ ُزَ ﻣْ ِﺟرُ ِﻟﺗ َﺧْ َ‬
‫‪ ‬اﻷﺷﺑﺎل ﺗزﻣﺟر ﻟﺗﺧطف اﻟﻔرﯾﺳﺔ وھﻲ أﯾﺿﺎ ﯾرﻋﺎھﺎ ﷲ ﻓﺗطﻠب ﻣﻧﮫ ﻗوﺗﮭﺎ وطﻌﺎﻣﮭﺎ‪.‬‬
‫‪ ‬ﻋﻧدﻣﺎ ﻏﺎب رﺑﻧﺎ ﯾﺳوع ﺷﻣس اﻟﺑر دﺧﻠت اﻷﺷﺑﺎل ﺗرﯾ د أن ﺗﻔﺗ رس اﻟﻘطﯾ ﻊ وھ م اﻟرﺳ ل‬
‫اﻟذﯾن ھرﺑ وا ﻟﻛ ن ﻟﻣ ﺎ ﻗ ﺎم ﺷ ﻣس اﻟﺑ ر ﺗﺟﻣ ﻊ اﻟرﺳ ل وھرﺑ ت اﻷﺷ ﺑﺎل اﻟ ذﯾن ھ م اﻟﯾﮭ ود‬
‫اﻟذﯾن ﯾﻠﺗﻣﺳون اﺑﺗﻼع اﻟرﺳل‪ ،‬ورﺑﻧﺎ ﯾﺳوع ﻗﺗﻠوه ﻣﺻﻠوﺑﺎ ﻷﻧﮭم أﺑﻧ ﺎء اﻟظﻠﻣ ﺔ ﻛﻣ ﺎ أﻧﮭ م‬
‫أﺑﻧﺎء إﺑﻠﯾس وذﻟك ﻛﺎن ﻗﺗﺎﻻ ﻣﻧذ اﻟﺑدء ﻛﻣﺎ ﻗﺎل رﺑﻧﺎ ﯾﺳوع ﻓﻲ إﻧﺟﯾل ﻣﻌﻠﻣﻧﺎ ﯾوﺣﻧﺎ‪.‬‬
‫س ﻓ َ ﺗ َﺟْ ﺗ َﻣِ ﻊُ‪ ،‬وَ ﻓ ِﻲ ﻣَﺂوِﯾﮭَﺎ ﺗ َرْ ﺑ ِضُ "‪-:‬‬ ‫‪ " ‬ﺗ ُﺷ ِْرقُ ﻟاﺷﱠﻣْ ُ‬
‫‪ ‬وﻗت إﺷراق اﻟﺷﻣس اﻹﻧﺳ ﺎن ﯾ ذھب إﻟ ﻰ اﻟﻌﻣ ل واﻟﺣﯾواﻧ ﺎت اﻟﻣﻔﺗرﺳ ﺔ ﺗ ذھب ﻟﺗﺳ ﺗرﯾﺢ‬
‫ﻓﻲ ﻣﺂوﯾﮭﺎ ﻷﻧﮭﺎ ﻛﺎﻧت طوال اﻟﻠﯾ ل ﺗﺑﺣ ث ﻋ ن ﻓرﯾﺳ ﺔ ﻓﮭ ذا ھ و ﷲ ﻣﺣ ب اﻟﺑﺷ ر وﻣ ﻧظم‬
‫اﻟﺧﻠﯾﻘﺔ وﺟﺎﻋﻠﮭﺎ ﻣﺗﻛﺎﻣﻠﺔ‪.‬‬
‫‪ ‬وھﻧ ﺎ اﻟﻣﻌﻧ ﻰ اﻟروﺣ ﻲ ﻋﻧ دﻣﺎ ﯾﺗ وب اﻹﻧﺳ ﺎن وﯾﺟﺎھ د ﺗﮭ رب ﻣ ن أﻣﺎﻣ ﮫ اﻟﺷ ﯾﺎطﯾن ﻓ ﻲ‬
‫ﻣﺂوﯾﮭﺎ‪.‬‬
‫ج إ ِﻟ َﻰ ﻋَﻣَ ِﻠﮫِ‪ ،‬وَ إ ِﻟ َﻰ ﺷُﻐْ ِﻠ ِﮫ إ ِﻟ َﻰ اﻟْﻣَ ﺳَﺎءِ "‪-:‬‬ ‫‪ " ‬اﻹﻧﺳﺎنﯾ َﺧْ رُ ُ‬
‫ﺑﯾﻧﻣ ﺎ ﯾﺧ رج اﻹﻧﺳ ﺎن إﻟ ﻰ ﻋﻣﻠ ﮫ ﺻ ﺑﺎﺣﺎ إﻟ ﻰ اﻟﻣﺳ ﺎء ﻷن اﻟﻌﻣ ل ﯾﻛ ون ﻓ ﻲ اﻟﺻ ﺑﺎح إﻟ ﻰ‬
‫اﻟﻣﺳﺎء ﻓﯾﻌﻣل اﻹﻧﺳ ﺎن ﻣﻧ ذ ﺑداﯾ ﺔ ﺣﯾﺎﺗ ﮫ ﺣﺗ ﻰ ﻧﮭﺎﯾﺗﮭ ﺎ ﻟ ﯾس ﻓﻘ ط ﻋﻣ ل ﺟﺳ داﻧﻲ ﻟﻠﺣﯾ ﺎة‬
‫اﻟﻌﺎدﯾﺔ ﻟﻛﻧﮫ أﯾﺿﺎ ﻋﻣل روﺣﻲ ﻟﮭ ذا ﻗﯾ ل ﻋ ن اﻟﻛﻧﯾﺳ ﺔ أﻧﮭ ﺎ ﺗﺑ دأ ﻓ ﻲ اﻟﻌﻣ ل ﻣ ن اﻟﺻ ﺑﺎح‬
‫اﻟذي ﯾﻣﺛل ﻗﯾﺎﻣﺔ اﻟرب إﻟﻰ اﻟﻣﺳﺎء أي ﻧﮭﺎﯾﺔ اﻟﻌﺎﻟم‪.‬‬
‫‪" ‬ﻣَ ﺎ أ َﻋْظَمَ أ َﻋْﻣَ ﺎﻟ َكَ ﯾ َﺎ رَ !بﱡ ﻛُﻠ ﱠﮭَﺎ ﺑ ِﺣِ ﻛْﻣَ ٍﺔ ﺻَﻧ َﻌْتَ ‪ .‬ﻣَﻶﻧﺔ ٌ اﻷ َرْ ضُ ﻣِ نْ ﻏِﻧ َﺎكَ "‪-:‬‬
‫‪٢٩‬‬
 ‫‪ -‬ﯾﺮﻛﺰ ﻓﻲ ھﺬه اﻵﯾﺔ ﻋﻠﻰ أﻋﻤﺎل ﷲ وأﯾﻀﺎ ﺣﻜﻤﺔ ﷲ اﻟﺘﻲ ﺻﻨﻌﺘﮭﺎ‪.‬‬
‫‪ ‬أﻋﻣﺎل ﷲ ‪-:‬‬
‫‪ ‬ھﻲ واﺿﺣﺔ ﻓﻲ ﺧﻠﯾﻘﺗﮫ ﻓﻲ ﻛل اﻟﻛﺎﺋﻧﺎت ﻣﺛل ‪-:‬‬
‫‪ ‬اﻟﻧﻣﻠﺔ اﻟﺻﻐﯾرة ‪ :‬ﺗﺷﻛل ﻣﺳﺗﻌﻣرة ﺗﺧزن ﻓﻲ اﻟﺻ ﯾف ﻣ ﺎ ﯾﻠزﻣﮭ ﺎ ﻓ ﻲ اﻟﺷ ﺗﺎء ﺣﺗ ﻰ دﻋﺎﻧ ﺎ‬
‫ﺳﻠﯾﻣﺎن أن ﻧﺗﻌﻠم ﻣﻧﮭﺎ‪.‬‬
‫‪ ‬ﺣﺗﻰ اﻟﻛﺎﺋﻧﺎت اﻟﺿﺧﻣﺔ ‪ :‬ﻣﻧﮭﺎ اﻟﺑري ﻣﺛل اﻟﻔﯾل ذو اﻟﺣﺟم اﻟﻛﺑﯾر اﻟذي ﯾﺳﺗﺧدم أﻧﻔ ﮫ ﺑ دل‬
‫ﯾد ﻟﺗﺳﺎﻋده‪.‬‬
‫‪ ‬اﻟﺣﺻﺎن ‪ :‬ذو اﻟﺳرﻋﺔ واﻟﻘدرة ﻋﻠﻰ اﻟﺟري ﻣﺳﺎﻓﺎت طوﯾﻠﺔ ﺣﺗﻰ أن ﺑﻌض اﻵﻻت ﺗﻘﺎس‬
‫ﺑﻘدرة اﻟﺣﺻﺎن‪.‬‬
‫‪ ‬اﻟﺣﻣ ﺎر ‪ :‬ﻟ ﮫ ﻗ درة ﻋﻠ ﻰ ﺣﻣ ل اﻷﺷ ﯾﺎء اﻟﺛﻘﯾﻠ ﺔ واﻟﻣﺷ ﻲ ﺑﮭ ﺎ ﻣﺳ ﺎﻓﺎت طوﯾﻠ ﺔ دون ﺗ ذﻣر‬
‫ﺣﺗﻰ ﯾﻌطﻲ اﻹﻧﺳﺎن ﻛﯾف ﯾﺗﻌﻠم اﻟﺗواﺿﻊ‪ ،‬وﻗد اﻋﺗﺑر أﯾﺿﺎ وﺣدة ﻗﯾﺎس ﻓ ﻲ اﻟﻌ ﺎﻟم اﻟﻘ دﯾم‬
‫ﺧﺻوﺻﺎ ﻓﻲ اﻟﻛﺗ ﺎب اﻟﻣﻘ دس ﺑﻘﯾ ﺎس اﻟﺣ وﻣر‪ ،‬وﻗ د ﺷ رﻓﮫ اﻟ رب ﺑ ﺎﻟرﻛوب ﻋﻠﯾ ﮫ ﻋﻧ دﻣﺎ‬
‫دﺧل أورﺷﻠﯾم‪.‬‬
‫‪ ‬ﺣﯾواﻧ ﺎت اﻟﻣزرﻋ ﺔ ‪ :‬ﻣﺛ ل اﻟﺑﻘ ر واﻟﺟ ﺎﻣوس ﻣﻧﮭ ﺎ ﻧﺣﺻ ل ﻋﻠ ﻰ اﻟﻠﺣ وم ﻛﻐ ذاء وﻣﻧﮭ ﺎ‬
‫ﻧﺣﺻل ﻋﻠﻰ اﻟﻠﺑن واﻟذي ﯾﺻﻧﻊ ﻣﻧﮫ ﺟﺑن وﺳﻣن وﻏﯾره‪ ،‬وھﻲ أﯾﺿ ﺎ ﺗﺳ ﺎﻋد اﻟﻔ ﻼح ﻓ ﻲ‬
‫اﻟﻌﻣل ﻓﻲ ﺣﻘﻠﮫ‪.‬‬
‫‪ ‬ﺗوﺟد أﯾﺿﺎ اﻟطﯾور ‪ :‬ﺧﺻوﺻﺎ اﻟﺗﻲ ﺗطﯾر ﻓﻲ ﺟﻣﺎﻋﺎت ﺗﻌﻠﻣﻧﺎ اﻟوﺣ دة وﺗﮭ ﺎﺟر ﻟﻣﺳ ﺎﻓﺎت‬
‫ﺑﻌﯾدة وﻣﻧﮭﺎ ﯾوﺟد أﯾﺿﺎ ﻣﺄﻛل ﻟﻺﻧﺳﺎن ﻣﺛل اﻟﯾﻣﺎم واﻟﺣﻣﺎم واﻷوز وﻏﯾره‪.‬‬
‫‪ ‬اﻷﺳﻣﺎك ‪ :‬ذات ﺗﻧوﻋﺎت ﻋﺟﯾﺑﺔ وﺗﺳﺑﺢ ﻟﻣﺳﺎﻓﺎت طوﯾﻠﺔ وھﻲ ﺗﺳﺗﺧدم ﻛﻐذاء ﻟﻺﻧﺳﺎن‪.‬‬
‫‪ ‬اﻷﺟ رام اﻟﺳ ﻣﺎوﯾﺔ ‪ :‬ﻣ ن ﻛواﻛ ب وﻧﺟ وم ﻣﺛ ل اﻟﺷ ﻣس اﻟﺗ ﻲ ﺗﺷ رق ﺑﺣرارﺗﮭ ﺎ وﺿ وءھﺎ‬
‫ﻟﺗﻧﺑ ﮫ اﻹﻧﺳ ﺎن ﻟﻠﻘﯾ ﺎم ﻟﻠﻌﻣ ل وﺗﻌطﯾ ﮫ اﻟ دفء واﻟرؤﯾ ﺔ وﺗﻌﻠ م اﻹﻧﺳ ﺎن اﻟﻌط ﺎء واﻟﻣﺣﺑ ﺔ‬
‫اﻟداﻓﺋﺔ ﻟﻶﺧرﯾن‪.‬‬
‫‪ -‬وﻓﻲ اﻟﻠﯿﻞ ﺗﻌﻄﻲ اﻟﻨﺠﻮم ﺿﻮء ﻣﻊ اﻟﻘﻤﺮ ﻟﺘﻌﻠﻢ اﻹﻧﺴﺎن أن ﻻ ﯾﻘﻀﻲ ﻛﻞ ﻟﯿﻠﮫ ﻓ ﻲ اﻟﻨ ﻮم ﺑ ﻞ‬
‫ﯾﻘﻮم ﯾﺴﺒﺢ ﷲ ﻓﯿﮫ ﻣﺜﻞ اﻟﻤﻼﺋﻜﺔ‪.‬‬
‫‪ -‬واﻟﻠﯿﻞ ﯾﻌﻠﻢ اﻹﻧﺴﺎن ﻛﯿﻒ ﯾﺮﺗﺎح ﻓﺘﺮة ﻗﺼﯿﺮة ﻟﯿﻘﻮم ﻣﺘﺠﺪد اﻟﻨﺸﺎط ﻟﯿﻌﻤﻞ‪.‬‬
‫‪ ‬اﻹﻧﺳﺎن ‪ :‬ذﻟك اﻟﻣﺧﻠوق اﻟﻌﺟﯾب ﻓﻲ ﻋﻘﻠﮫ وﻧطﻘﮫ وﻓ ﻲ ﺟﻣﯾ ﻊ أﺟﮭزﺗ ﮫ اﻟﻣﻌﻘ دة واﻟدﻗﯾﻘ ﺔ‬
‫اﻟﺗرﻛﯾب ﺣﺗﻰ ﯾﻧﺑﮭر اﻹﻧﺳﺎن ﻣن ﻋظم ﻋﻣل ﷲ ﻓﯾﮫ ﺣﺗ ﻰ أن ﻛ ل ﺟﮭ ﺎز ﻟ ﮫ ﺧﻼﯾ ﺎ ﺗﺧﺗﻠ ف‬
‫ﻋن اﻵﺧر‪.‬‬
‫‪ ‬ﺣﻛﻣﺔ ﷲ ‪-:‬‬

‫‪٣٠‬‬
‫‪ ‬ھو أﻗﻧ وم اﻟﺣﻛﻣ ﺔ رﺑﻧ ﺎ ﯾﺳ وع اﻟﻣﺳ ﯾﺢ اﻟ ذي ﺑ ﮫ ﺧﻠ ﻖ اﻵب ﻛ ل اﻷﺷ ﯾﺎء اﻟ ذي ﺑ ﮫ ﺻ ﻧﻊ‬
‫اﻟﻌﺎﻟﻣﯾن اﻷرﺿﻲ واﻟﺳﻣﺎوي‪.‬‬
‫‪ ‬وﻗد ﯾﻌﺟب اﻹﻧﺳﺎن ﻣن ﺣﻛﻣﺔ ﷲ ﻓﻲ ﻛل اﻟﺧﻠﯾﻘﺔ وﻛﯾف أﻧﮭﺎ وھﺑ ت ﻟواﺣ د ﻣﺛ ل ﺳ ﻠﯾﻣﺎن‬
‫أﺣﻛ م إﻧﺳ ﺎن ﻋﻠ ﻰ اﻷرض ﻓ ﻲ ﻛ ل ﺟﯾﻠ ﮫ وﺣﺗ ﻰ ﻓ ﻲ اﻷﺟﯾ ﺎل اﻟﺗ ﻲ ﺑﻌ ده وﻛ ﺎن ﻟ ﮫ ﻣﻌرﻓ ﺔ‬
‫واﺳﻌﺔ ﻣوھوﺑﺔ ﻟﮫ ﻣن ﷲ‪.‬‬
‫‪ ‬ﻟذا ﻗﺎل ﻣﻌﻠﻣﻧ ﺎ ﯾﻌﻘ وب اﻟ ذي ﯾﻌ وزه ﺣﻛﻣ ﺔ ﯾﺻ ﻠﻲ ﻟﻛ ﻲ ﯾﮭ ب ﻟ ﮫ ﷲ اﻟﺣﻛﻣ ﺔ اﻟﻧﺎزﻟ ﺔ ﻣ ن‬
‫ﻓوق ﻣن ﻋﻧد أﺑﻲ اﻷﻧوار‪.‬‬
‫‪ " ‬ھذ َا اﻟْ ﺑ َُﺣْراﻟْ ﻛَﺑ ِﯾرُ اﻟْوَ اﺳِﻊُ اﻷ َطْرَ افِ ‪ .‬ھُﻧ َﺎكَ َدﺑ ﱠﺎﺑ َﺎتٌ ﺑ ِﻼ َ َ‬
‫ﻋ َددٍ‪ِ .‬ﺻﻐ َﺎرُ َﺣﯾ َوَ انٍ ﻣَﻊَ ِﻛﺑ ٍَﺎر"‪-:‬‬
‫‪ ‬ﯾﺻف اﻟﺑﺣر أﻧﮫ اﻟﻛﺑﯾر اﻷطراف ﻟذا ھﻧﺎ ﯾﺣدﺛﻧﺎ اﻟﻣرﺗ ل ﻋ ن طﺑﯾﻌ ﺔ اﻟﻣﻛ ﺎن اﻟ ذي ﯾﺗﺣ دث‬
‫ﻋﻧﮫ وھو اﻟﺑﺣر اﻟﻣﺗوﺳط اﻟذي ﻛﺎن ﯾﺳﻣﻰ ﻓﻲ اﻟﻌﮭد اﻟﻘدﯾم اﻟﺑﺣر اﻟﻛﺑﯾر‪.‬‬
‫‪ ‬اﻟﺑﺣر وﻣﺎ ﻓﯾﮫ ‪ :‬اﻟﺑﺣر واﺳﻊ اﻷطراف ﺟدا ﻋﻧدﻣﺎ ﻧﻘف أﻣﺎﻣ ﮫ ﻋ ن ﻗ رب ﺣﺗ ﻰ أﻧ ك ﺗظ ن‬
‫أﻧﮫ ﻻ ﻧﮭﺎﯾﺔ ﻟﮫ وﺗﺗطﺎﺑﻖ ﻧﮭﺎﯾﺔ اﻷﻓﻖ ﻣﻊ اﻟﺑﺣر اﻟذي ﯾﺷﻐﻠﮭﺎ ﻛﻠﮭﺎ ﻋﻧدﻣﺎ ﺗﻘ ف ﻋ ن ﻗ رب‬
‫أﻣﺎم اﻟﺑﺣر‪ ،‬وﻋﻧد اﻟﻐروب ﻋﻧد اﻟﺑﺣ ر ﻋﻧ دﻣﺎ ﺗﻛ ون اﻟﺷ ﻣس ﻣﺳ ﺗدﯾرة ﺣﻣ راء ﻗ د ﯾ ؤدي‬
‫ﺧداع اﻟﺑﺻر ﺣﺗﻰ أﻧك ﺗﺣس أن اﻟﺷﻣس ﺗﺗﻼﻣس ﻣﻊ اﻟﺑﺣر‪.‬‬
‫‪ ‬اﻟﺑﺣر ﻟﮫ ﻗوة ﺟﺑﺎرة ﻣن ﻣد وﺟزر وﻗوة اﻷﻣواج ﺣﺗﻰ ﻣن ﯾﻛون ﻗرﯾب ﻣﻧﮫ ﺧﺻوﺻﺎ ﻓﻲ‬
‫اﻟﻠﯾل ﯾﺷﻌر أﻧﮫ أﻣﺎم ﺑﻘرة ﻛﺑﯾرة ﻣﺧﯾﻔﺔ‪.‬‬
‫‪ ‬ﻟﻛن ﻣﻊ ھذا ﻛﻣﺎ ﯾﻘول اﻟﻘدﯾس ﻛﯾرﻟس اﻷورﺷﻠﯾﻣﻲ ﻓﻲ ﻋظﺎﺗﮫ ﻟطﺎﻟﺑﻲ اﻟﻌﻣﺎد ﺣﺑﺎت رﻣ ل‬
‫ﺑﺳﯾطﺔ ﺗﺣد ﻗوﺗﮫ وﻟﺟﺗﮭﺎ ﻓﯾﺄﻣره ﷲ أن ﻻ ﯾﺗﻌدى ﺣد ﻣﻌﯾن ﻓﯾطﯾﻊ وھذا ﯾﻌطﯾﻧﺎ درﺳﺎ ﻓﻲ‬
‫ﻛﯾﻔﯾﺔ طﺎﻋﺔ اﻟﻣﺧﻠوﻗﺎت ‪.‬‬
‫‪ ‬ﻣﺎ ﻓﻲ اﻟﺑﺣر ‪ :‬وھﻧﺎ أﻋﺟب اﻷﻋﺎﺟﯾب ﻣن ﻧوﻋﯾﺎت أﺳ ﻣﺎك ذات ﺗﻧ وع ﻛﺑﯾ ر ﺟ دا أﺿ ﻌﺎف‬
‫ﺗﻧوﻋﮭﺎ ﻓﻲ اﻷﻧﮭﺎر ﻓﻔﻲ ﻧﮭر اﻟﻧﯾل ﯾﻛون اﻟﺳﻣك اﻟﺑﻠطﻲ أو اﻟﻘرﻣوط ﻟﻛن ﻓ ﻲ اﻟﺑﺣ ر ﻋ دد‬
‫ﻻ ﯾﺣﺻﻰ وأﺣﺟﺎم ﻣﺗﻌددة ﺣﺗﻰ ﻣن اﻟﻧوع اﻟواﺣد ﻓﻣن اﻟﺳﻣك اﻟﺻﻐﯾر ﺟدا اﻟﻣﺳ ﻣﻰ ﻋﻧ د‬
‫اﻟﻌﺎﻣﺔ ﺑﺳﺎرﯾﺔ إﻟﻰ اﻟﻛﺑﯾر ﺟدا وھو اﻟﺣوت اﻟﺿﺧم اﻟﻣﺧﯾف واﻟﻣرﻋب‪.‬‬
‫‪ ‬ﺣﺗﻰ أن اﻟﺣوت ﻗﺎدر أن ﯾطﻌم ﻣدﯾﻧﺔ أو ﻗرﯾﺔ ﻣﺗوﺳطﺔ ﻓﻲ ﻋدد ﺳﻛﺎﻧﮭﺎ ﻟﻣدة ﻻ ﺗﻘ ل ﻋ ن‬
‫ﺷﮭر ﻣن اﻟﻠﺣم واﻟزﯾت اﻟﺧﺎرج ﻣﻧﮫ‪.‬‬
‫‪ ‬ﻛﻣﺎ ﺗوﺟد اﻟﺣﯾواﻧﺎت اﻟﺑرﻣﺎﺋﯾﺔ اﻟﺗﻲ ﺗﻌﯾش ﺗﺎرة ﻓﻲ اﻟﺑﺣر وﺗﺎرة ﻓﻲ اﻟﻣﺎء‪.‬‬
‫‪ ‬واﻟﻌﺟﯾب أن اﻹﻧﺳﺎن ﯾﻣ وت إذا دﺧ ل داﺧ ل اﻟﺑﺣ ر واﻷﻋﺟ ب أن اﻟﺳ ﻣك ﯾﻌ ﯾش ﻓﯾ ﮫ وإذا‬
‫ﺧرج ﻣﻧﮫ ﯾﻣوت‪.‬‬
‫‪ ‬ھﻧﺎك أﯾﺿﺎ ﺗﻌﯾش ﺣﯾواﻧﺎت ﻛﺛﯾرة ﻣﺛل اﻟﻣﺣﺎر واﻟﺷﻌب اﻟﻣرﺟﺎﻧﯾﺔ وﻏﯾرھﺎ‪.‬‬
‫‪ ‬رﻣزﯾﺔ اﻟﺑﺣر ‪-:‬‬
‫‪٣١‬‬
 ‫‪ ‬اﻟﺑﺣر ﯾرﻣز ﻟﻠﻌﺎﻟم‪.‬‬
‫‪ ‬ﻟﮫ راﺋﺣﺔ وطﻌم ﻣﯾﺎه ﻣر ﻣﺛل اﻟﻌﺎﻟم اﻟﻣﻣﻠوء ﺑﺎﻟﺧطﺎﯾﺎ‪.‬‬
‫‪ ‬اﻷﺳﻣﺎك اﻟﻛﺑﯾرة ﺗﺗﻐذى ﻋﻠﻰ اﻟﺻﻐﯾرة ﻣﺛل اﻟﻌﺎﻟم ﯾﺗﻐذى اﻟﻘوي ﻋﻠﻰ اﻟﺿﻌﯾف‪.‬‬
‫‪ ‬ﻧﻘدر أن ﺗﻌﯾش ﻓﻲ اﻟﺑﺣر ﻓﻘط ﺑواﺳ طﺔ اﻟﺳ ﻔن اﻟﺧﺷ ﺑﯾﺔ ھﻛ ذا ﻧﻘ در أن ﻧﻌ ﯾش ﻓ ﻲ اﻟﻌ ﺎﻟم‬
‫ﺑواﺳطﺔ اﻟﻛﻧﯾﺳﺔ أو داﺧﻠﮭﺎ‪.‬‬
‫‪ ‬ﻣﯾﺎه اﻟﻌﺎﻟم ﻣرة أﻣﺎ ﻣﯾﺎه اﻟﻣﻌﻣودﯾﺔ ﯾﻌﻣل ﺑﮭﺎ اﻟروح اﻟﻘدس ﻓﺗﻐﯾر داﺧﻠﻧﺎ وﺗﺟددﻧﺎ‪.‬‬
‫‪ ‬اﻟﺑﺣ ر ﯾﺗﺣ رك ﺑﻛ ل رﯾ ﺎح ﺗﮭ ب ﻋﻠﯾ ﮫ ھﻛ ذا اﻟﻌ ﺎﻟم ﯾﺛ ور ﺑ ﻼ ﺳ ﺑب إﻻ ﺑﺳ ﺑب ﺣ ث إﺑﻠ ﯾس‬
‫اﻟﻧﺎس ﻋﻠﻰ اﻟﺷر‪.‬‬
‫َﺟْري اﻟﺳﱡﻔ ُنُ ‪ .‬ﻟِوِ ﯾ َﺎﺛ َﺎنُ ھذ َا ﺧَﻠ َﻘْ ﺗ َﮫ ُ ِﻟﯾ َﻠْ ﻌ َبَ ﻓ ِﯾ ِﮫ "‪-:‬‬ ‫‪" ‬ھُﻧ َﺎكَ ﺗ ِ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ﺑدل ﻟوﯾﺎﺛﺎن ﺑﺎﻟﺗﻧﯾن وﻛﻠﻣﺔ ﯾﻠﻌب ﺑﻛﻠﻣﺔ ﯾﺿﺣك‪.‬‬
‫‪ ‬اﻟﺑﺣر ھو رﻣ ز ﻟﻠﻌ ﺎﻟم وﻟوﯾﺎﺛ ﺎن أي اﻟﺗﻧ ﯾن اﻟ ذي ﯾرﻣ ز ﻹﺑﻠ ﯾس اﻟﺳ ﺎﻛن ﻓ ﻲ اﻟﺑﺣ ر اﻟ ذي‬
‫ﯾﻌﺗﺑر اﻟﻣﻛﺎن اﻟﻣﺧﯾف اﻟ ذي اﻟﺣ رب ﻓﯾ ﮫ ﺻ ﻌﺑﺔ ﻟﻛ ن ﻟﻣ ﺎ ﺻ ﻠب رﺑﻧ ﺎ ﯾﺳ وع ﻋﻠ ﻰ ﺧﺷ ﺑﺔ‬
‫اﻟﺻﻠﯾب ﺟﻌل اﻟﻛﻧﯾﺳﺔ ﻛﺳﻔﯾﻧﺔ ﻗوﯾ ﺔ ﻏﻠﺑﺗ ﮫ ﻓ ﻲ ﻋﻘ ر داره ﻓ ﻲ اﻟﺑﺣ ر أي ﻓ ﻲ اﻟﻌ ﺎﻟم ﻟﮭ ذا‬
‫اﻟﺳﻔن اﻟﺗﻲ ﺗﻣﺛل اﻟﻛﻧﺎﺋس ﻻ ﺗﺧﺎف ﻣن رﯾ ﺎح أو ﻣ ن ﺣ رب إﺑﻠ ﯾس ﻣ ﺎدام ﷲ اﻟﻛﻠﻣ ﺔ ھ و‬
‫رﺑﺎن اﻟﺳﻔﯾﻧﺔ ﻓﻧطﻠﺑﮫ ﻋﻧدﻣﺎ ﯾﻔﺗر إﯾﻣﺎﻧﻧﺎ ﺣﺗﻰ ﯾﺗﻘوى إﯾﻣﺎﻧﻧﺎ وﻧﻐﻠب ﻟوﯾﺎﺛﺎن ھذا‪.‬‬
‫‪ ‬ﻛ"ُﻠ ﱡﮭَﺎ إ ِﯾ ﱠﺎكَ ﺗ َﺗ َرَ ﺟﱠﻰ ِﻟﺗ َرْ زُ ﻗ َ ﮭَﺎ ﻗ ُوﺗ َﮭَﺎ ﻓ ِﻲ ﺣِ ﯾﻧ ِ ِﮫ "‪-:‬‬
‫ﻛ ل اﻟﺧﻠﯾﻘ ﺔ اﻷرﺿ ﯾﺔ واﻟﺳ ﻣﺎﺋﯾﺔ ﺗﻌ ﯾش ﺑرﺟ ﺎء ﻋﻣ ل ﷲ ﻣﻌﮭ ﺎ ﺳ واء اﻷرﺿ ﯾﺔ ﯾﻌطﯾﮭ ﺎ‬
‫طﻌﺎﻣﮭ ﺎ واﻟﺳ ﻣﺎﺋﯾﺔ ﯾﻌطﯾﮭ ﺎ ﻗ وة وﻣﺟ د ﻛ ل ﺣﺳ ب وظﯾﻔﺗ ﮫ ﻓﺎﻟﻣﻼﺋﻛ ﺔ ﺗﻧﻔ ذ أواﻣ ر ﷲ‬
‫وﺗﺳﺑﺣﮫ ﻓﺗﺣﺗﺎج إﻟﻰ ﻗوة ﻟﻠﻘﯾﺎم ﺑﮭذا واﻷرﺿﯾﺔ إذا ﻟم ﯾﮭﺗم ﺑﮭﺎ ﷲ ﺗﮭﻠك‪.‬‬
‫ﺷﺑ َﻊُ ﺧَ ﯾْرً ا "‪-:‬‬ ‫‪ " ‬ﺗ ُﻌْطِ ﯾﮭَﺎ ﻓ َ ﺗ َﻠْ ﺗ َﻘِطُ‪ .‬ﺗ َﻔْ ﺗ َ ُﺢ ﯾ َدَكَ ﻓ َ ﺗ َ ْ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬ﻓﺈذا أﻧت أﻋطﯾﺗﮭﺎ اﺟﺗﻣﻌت‪ ،‬وإذا ﻓﺗﺣ ت ﯾ دك ﯾﻣﺗﻠ ﺊ اﻟﻛ ل ﻣ ن‬
‫ﺻﻼﺣك"‪.‬‬
‫‪ ‬ﺷﺑﮫ ﷲ ﻧﻔﺳﮫ ﺑﺈﻧﺳﺎن ﯾﻠﻘﻲ ﺣﺑوب أو ﺑذار ﻟﺗﻠﺗﻘطﮭﺎ اﻟطﯾور وﺗﺟﺗﻣﻊ ﺣوﻟﮭ ﺎ وھ ذا ﻣﺛﻠﻣ ﺎ‬
‫ﻗﺎل ﻓﻲ ﺣدﯾﺛﮫ ﻓﻲ اﻟﻌﮭ د اﻟﺟدﯾ د ﻋ ن ﻋﻼﻣ ﺎت ﻣﺟﯾﺋ ﮫ إذ ﻛ ﺎن ﺟﺎﻟﺳ ﺎ ﻋﻠ ﻰ ﺟﺑ ل اﻟزﯾﺗ ون‬
‫ﻣﻘﺎﺑل اﻟﮭﯾﻛل ﺣﯾﺛﻣﺎ ﺗﻛون اﻟﺟﺛﺔ ﺗﻛون اﻟﻧﺳور‪.‬‬
‫‪ ‬ﺗﻔﺗﺢ أي ﺗﻌطﻲ ﺑﺳﮭوﻟﺔ ﻓﺎ ﻣن ﺻ ﻼﺣﮫ أﻧ ﮫ ﻣﻌط ﻲ اﻟﺧﯾ رات وإﺷ ﺎرة رﻣزﯾ ﺔ إﻟ ﻰ ﻓ ﺗﺢ‬
‫ﯾدﯾﮫ ﻟﯾﺿم اﻟﻌﺎﻟم ﻋﻠﻰ ﻋود اﻟﺻﻠﯾب ﻣن ﯾﮭود وأﻣم‪.‬‬
‫‪ ‬أﻣﺎ ﯾدﯾﮫ أو ﯾده ھﻲ ﻓﻲ ﻻھوت اﻟﻛﺗﺎب اﻟﻣﻘدس ﺗﻌﻧ ﻲ اﻻﺑ ن أي رﺑﻧ ﺎ ﯾﺳ وع ھ و اﻟﻣﻌط ﻲ‬
‫ﺟﻣﯾﻊ اﻟﺧﯾرات‪.‬‬
‫‪٣٢‬‬
 ‫ع أ َرْ وَ ا َﺣﮭَﺎ ﻓ َ ﺗ َﻣُوتُ ‪ ،‬وَ إ ِﻟ َﻰ ﺗ ُرَ اﺑ ِﮭَﺎ ﺗ َﻌ ُو ُد "‪-:‬‬ ‫‪‬ﺗ َﺣْ"ﺟُبُ وَ ﺟْ ﮭَكَ ﻓ َ ﺗ َرْ ﺗ َﺎعُ‪ .‬ﺗ َِﻧْز ُ‬
‫‪ ‬وﺟﮭك ‪ :‬ﺗﻌﺑﯾر اﻟﻛﺗﺎب اﻟﻣﻘدس ﻋن وﺟﮫ ﷲ ﯾﻌﻧﻲ ﷲ اﻻﺑن إذ ﯾﻘول ﻓﻲ )ﻋب‪ (٣ :١‬ﻋن‬
‫رﺑﻧﺎ ﯾﺳوع " اﻟذي ھو ﺑﮭﺎء ﻣﺟده ورﺳم ﺟوھره"‪.‬‬
‫‪ ‬ﺣﺟب اﻟوﺟﮫ ﻋﻼﻣﺔ ﻧ زع اﻟﺣﯾ ﺎة ﻷن ﷲ ﻟ ﮫ اﻟﺣﯾ ﺎة ﻓ ﻲ ذاﺗ ﮫ وﯾﻌطﯾﮭ ﺎ ھﺑ ﺔ ﻟﻠﺗ راﺑﯾﯾن ﺛ م‬
‫ﯾﺄﺧذھﺎ ﻣﺛﻠﻣﺎ ﻗﺎل رﺑﻧﺎ ﯾﺳوع ﻓﻲ )ﯾو‪.(٢٦ :٥‬‬
‫‪ ‬اﻟ روح اﻟ ذي ﯾﻌطﯾ ﮫ ﷲ ھ و اﻟ ذي ﯾﺣﯾ ﻲ اﻟﺟﺳ د ﺑ دﻟﯾل أﻧ ﮫ ﻋﻧ دﻣﺎ ﺗﻐ ﺎدر اﻟ روح اﻟﺟﺳ د‬
‫ﯾﺻﺑﺢ ﺟﺛﺔ ھﺎﻣدة وﯾﻌود إﻟﻰ اﻟﺗ راب اﻟ ذي أﺧ ذ ﻣﻧ ﮫ ﻓﻠﮭ ذا ﻻ ﯾﻔﺗﺧ ر أﺣ د ﻷﻧ ﮫ ﺗ راب ﺑ ل‬
‫ﯾﺗوب ﻷﻧﮫ ﺣﺗﻣﺎ ﺳﯾرﺟﻊ إﻟﻰ اﻟﺗراب‪.‬‬
‫ض "‪-:‬‬ ‫ﺳ ُل رُ وﺣَكَ ﻓ َ ﺗ ُﺧْ ﻠ َﻖُ‪ ،‬وَ ﺗ ُ َﺟ ِ ّد ُد وَ ﺟْ ﮫ َ اﻷ َرْ ِ‬ ‫‪" ‬ﺗ ُرْ ِ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬ﺗرﺳل روﺣك ﻓﺗﺧﻠﻖ‪ ،‬وﺗﺟدد وﺟﮫ اﻷرض دﻓﻌﺔ أﺧرى "‪.‬‬
‫‪ ‬إذا ﻛﺎﻧ ت اﻟﺧﻠﻘ ﺔ اﻟﺗ ﻲ ﺧﻠﻘﮭ ﺎ ﷲ ﻟﻠﻌ ﺎﻟم ﻓﺳ دت ﺑﻔﺳ ﺎد اﻹﻧﺳ ﺎن وأﺻ ﺑﺣت ﺗﻧ ﺗﺞ ﺷ وﻛﺎ‬
‫وﺣﺳ ﻛﺎ ﻓ ﺈن ﷲ ﻧﻔﺳ ﮫ ﺗﺟﺳ د وﺻ ﻠب وﻗ ﺎم وﺻ ﻌد ﺣﺗ ﻰ ﯾرﺳ ل روﺣ ﮫ اﻟﻘ دوس وﯾﺟ دد‬
‫اﻹﻧﺳ ﺎن دﻓﻌ ﺔ أﺧ رى ﺑﺎﻟﻣﻌﻣودﯾ ﺔ واﻟﻣﯾ رون ﺑﻌﻣ ل روﺣ ﮫ اﻟﻘ دوس ﻓﯾﻧ ﺎ ﺑﺎﻟﻧﻌﻣ ﺔ ﻓﺗﻌ ود‬
‫ﺗﻌﻣل اﻟروح ﺟﯾدا ﺑﺣﺳب إرادة ﷲ وﯾﻌود ﯾﻌﻣل اﻟﺟﺳد ﻟﺣﺳﺎب اﻟروح وﯾﻛون ﻣطﯾﻌﺎ ﻟﮭ ﺎ‬
‫ﻓﻲ ﻛل ﺷﻲء‪ ،‬وھذا ﻣﺎ ﻋﺑر ﻋﻧﮭﺎ ﺑﺎﻟﻘﯾﺎﻣﺔ اﻷوﻟﻰ أي ﺣﯾﺎة اﻟﺗوﺑﺔ واﻟﺑر اﻟﺗﻲ ﻧﻌﯾﺷﮭﺎ ﻓﻲ‬
‫اﻷرض ﺑﻌﻣل اﻟروح اﻟﻘدس ﻓﯾﻧﺎ ﺣﺗﻰ ﻧﻧﺎل اﻟﻘﯾﺎﻣﺔ اﻟﺛﺎﻧﯾﺔ وﻧﺣﯾﺎ إﻟﻰ اﻷﺑد‪.‬‬
‫ح اﻟرﱠ بﱡ ﺑ ِﺄ َﻋْﻣَ ﺎ ِﻟ ِﮫ "‪-:‬‬ ‫‪" ‬ﯾ َﻛُونُ ﻣَﺟْ ُد اﻟرﱠ بِّ إ ِﻟ َﻰ اﻟ ﱠدھ ِْر‪ .‬ﯾ َﻔْرَ ُ‬
‫‪ -‬ﻣﺟد اﻟرب واﺿﺢ ﻓﻲ اﻟﺳﻣﺎء وﻓﻲ اﻷرض‪.‬‬
‫‪ -‬ﻓﻲ اﻟﺳﻣﺎء إذ ﯾﻌﻛس ﻣﺟده ﻋﻠﻰ اﻟﻣﻼﺋﻛﺔ ﻓﯾزدادوا ﺑﮭﺎء وﻗوة‪.‬‬
‫‪ -‬ﻓ ﻲ اﻷرض ﻣﺟ ده ﺑﺳ ﺑب ﺧﻠﻘﺗ ﮫ اﻟﻌ ﺎﻟم اﻟراﺋ ﻊ ﻓ ﻲ ﺟﻣﺎﻟ ﮫ وﺻ ﻧﻌﺗﮫ وﺣﺗ ﻰ ﻋﻧ دﻣﺎ ﻓﺳ د‬
‫ﺑﺧطﯾﺔ اﻹﻧﺳﺎن أﻋﺎده وأﺻﻠﺣﮫ ﺑﻔداﺋﮫ وﻋﻣل روﺣﮫ اﻟﻘدوس ﺑﺎﻟﻣﻌﻣودﯾﺔ‪.‬‬
‫اﻟْﺟﺑ َﺎ َل ﻓ َ ﺗ ُدَﺧِ ّنُ "‪-:‬‬
‫َﻣَس ِ‬ ‫ض ﻓ َ ﺗ َرْ ﺗ َ ِﻌدُ‪ .‬ﯾ ﱡ‬ ‫‪‬اﻟﻧ"ﱠﺎظِ رُ إ ِﻟ َﻰ اﻷ َرْ ِ‬
‫‪ -‬اﻷرض ﺗﺷﻣﻠﮭﺎ ﻋﻧﺎﯾﺔ ﷲ ﻟﻛن ﻋﻧدﻣﺎ ﯾﻐﺿب ﷲ ﻋﻠﯾﮭﺎ وﻣﺟرد أن ﯾﻧظر إﻟﯾﮭﺎ ﺗرﺗﻌد ھ ﻲ‬
‫واﻟﺳ ﺎﻛﻧﯾن ﻓﯾﮭ ﺎ ﻣ ن ھ ول ﻏﺿ ﺑﮫ ﺧﺻوﺻ ﺎ ﯾ وم اﻟدﯾﻧوﻧ ﺔ ﻓﺗﻛ ون ﻣﺛ ل ورﻗ ﺔ ﺷ ﺟر ﻓ ﻲ‬
‫ﻣﮭب اﻟرﯾﺢ‪.‬‬
‫‪ -‬اﻟﺟﺑﺎل ھﻲ اﻟﻧﻔوس اﻟﻣﺗﻌظﻣﺔ أي إذا ﻏﺿب ﻋﻠﯾﮭﺎ ﷲ ﺗﻠﺗﮭب وﺗﺣﺗرق ﻓﺗﺗواﺿﻊ‪.‬‬
‫‪ -‬أﯾﺿﺎ اﻟﺟﺑﺎل ھﻲ اﻟﻧﻔوس اﻟﺗﻲ ﺗﻘدم ﻣﺣرﻗﺎت أو ﺻﻠوات ﺗﺻﻌد ﻣﻧﮭﺎ إﻟﻰ ﷲ‪.‬‬
‫‪ -‬وﻗد ﻛﺎن ﷲ ﯾظﮭر ﻋﻠﻰ ﺟﺑل ﺳﯾﻧﺎء ﻋﻧد اﺳﺗﻼم ﻣوﺳﻰ اﻟﻧﺑﻲ اﻟﺷرﯾﻌﺔ‪.‬‬
‫‪" ‬أ ُﻏَ ﻧ ِ ّﻲ ﻟِﻠرﱠ بِّ ﻓ ِﻲ َﺣﯾ َﺎﺗ ِﻲ‪ .‬أ ُرَ ﻧ ِ ّمُ ﻹِ ِﻟﮭﻲ ﻣَ ﺎ دُﻣْ تُ ﻣَوْ ﺟُودًا "‪-:‬‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ﻏﯾر أﻏﻧﻲ ﺑﺄﺳﺑﺢ وھﻲ أﻓﺿل‪.‬‬
‫‪٣٣‬‬
‫‪ ‬ﯾﺗﻛﻠم ﻓﻲ ھذه اﻵﯾﺔ ﻋن ﺗﺳﺑﯾﺢ ﷲ ﻛﻌﻣ ل أﺳﺎﺳ ﻲ ﻓ ﻲ ﺣﯾ ﺎة اﻹﻧﺳ ﺎن اﻟ ذي ﯾﺑ دأ ﺑﺎﻟﺻ ﻼة‬
‫وﯾﺗدرج إﻟ ﻰ ﻣﺳ ﺗوى اﻟﺗﺳ ﺑﯾﺢ اﻟ ذي ﻟ ﮫ ﻗ وة رﺟ ﺎء ﻋظﯾﻣ ﺔ ﻓ ﻲ ﷲ ﻓ ﻲ ﻣﻐﻔ رة ﺧطﺎﯾ ﺎه‪،‬‬
‫وﻓﻲ اﻟﺣﯾﺎة اﻷﺑدﯾﺔ ﻧﺣﯾﺎ ﺑﺎﻟﺗﮭﻠﯾل ﺑﺎﺳﺗﻣرار واﻟﺷﻛر ﻋﻠﻰ ﻋطﺎﯾﺎ ﷲ ﻛل ﯾوم‪.‬‬
‫ح ﺑ ِﺎﻟرﱠ بِّ "‪-:‬‬ ‫‪ ‬ﻓ َ"ﯾ َﻠ َذ ﱡ ﻟ َﮫ ُ ﻧ َﺷِﯾدِي‪،‬وَ أ َﻧ َﺎ أ َﻓْرَ ُ‬
‫‪ -‬ﻓﻲ اﻟﺘﺮﺟﻤﺔ اﻟﺴﺒﻌﯿﻨﯿﺔ ﯾﻘﻮل ﺑﺪل ﻧﺸﯿﺪي ﻛﻼﻣﻲ أو ﺣﻮاري‪.‬‬
‫‪ ‬ﻣﺎ ھو اﻟﻛﻼم ﻣﻊ ﷲ ؟‬
‫‪ .١‬ھو اﻻﻋﺗراف ﺑﻣﺎ ﻧﺣن ﻋﻠﯾﮫ ﻣن ﺣﺎل روﺣﻲ‪.‬‬
‫‪ .٢‬ھو اﻋﺗراف اﻟﻧﻔس ﺑﺧطﺎﯾﺎھﺎ‪.‬‬
‫‪ .٣‬ھو ﻛﻼم اﻟﺗﻌﻠﯾم واﻹﯾﻣﺎن‪.‬‬
‫‪ -‬أﻓ ﺮح ﺑ ﺎﻟﺮب ‪ :‬ھ ﻮ أن ﯾﻜ ﻮن ﷲ ھ ﻮ ﺳ ﺮ ﻓ ﺮح اﻹﻧﺴ ﺎن وھ ﺬا ھ ﻮ اﻟﻔ ﺮح اﻟﺤﻘﯿﻘ ﻲ ﻓ ﺮح‬
‫روﺣﻲ ﺑﺎﻟﺮب وﻟﯿﺲ ﻣﺎدي أو ﻋﺎﻟﻤﻲ ﺑﻤﺎل أو ﻣﻘﺘﻨﯿﺎت أو ﻣﺮﻛﺰ أو ﺳﻠﻄﺔ ﻟﻜﻦ اﻟﺬي ﯾﻔﺮح‬
‫ﺑﺎﻟﺮب ﯾﻘﻮل "ﻧﺼﯿﺒﻲ ھﻮ اﻟﺮب ھﻜﺬا ﻗﺎﻟﺖ ﻧﻔﺴﻲ "‪.‬‬
‫ض وَ اﻷ َﺷْرَ ارُ ﻻ َ ﯾ َﻛُوﻧ ُوا ﺑ َ ْﻌدُ‪ .‬ﺑ َِﺎرﻛِﻲ ﯾ َﺎ ﻧ َﻔْ ﺳِﻲ اﻟرﱠ بﱠ ‪َ .‬ھ ِﻠ ّﻠ ُوﯾ َﺎ "‪-:‬‬ ‫‪ِ " ‬ﻟﺗُﺑ َ ِد ا‬
‫ﻟْﺧُطَﺎة ُ ﻣِ نَ اﻷ َرْ ِ‬
‫‪ ‬ﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ‪ " :‬ﻓﻠ ﺗﻔن اﻟﺧط ﺎة ﻣ ن اﻷرض‪ ،‬واﻟ ذﯾن ﺑ ﻼ ﻧ ﺎﻣوس ﻛ ﺄﻧﮭم ﻟ م‬
‫ﯾﻛوﻧوا ﺑﻌد‪ ،‬ﺑﺎرﻛﻲ ﯾﺎ ﻧﻔﺳﻲ اﻟرب "‪.‬‬
‫‪ ‬ﯾطﻠب ھﻧﺎ إﺑﺎدة اﻟﺧطﯾﺔ ﻣن اﻷرض ﺣﺗﻰ ﺗﺗطﮭر اﻷرض ﻋﻧدﻣﺎ ﯾﺗوب اﻟﺧطﺎة‪.‬‬
‫‪ ‬اﻷﺷرار ﻓﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ھ م اﻟ ذﯾن ﻟ ﯾس ﻟﮭ م ﻗ ﺎﻧون روﺣ ﻲ أو ﺑ ﻼ ﻋﻣ ل روﺣ ﻲ‬
‫)ﻧﺎﻣوس روﺣﻲ( ﻓﯾطﻠب إﺑﺎدﺗﮭم ﻓﻲ ﺟﮭﻧم أﺑدﯾﺎ ﺣﯾث ﺗﻛون ﺳ ﻣﺎء ﺟدﯾ دة وأرض ﺟدﯾ دة‬
‫ﯾﺳﻛن ﻓﯾﮭﺎ اﻟﺑر ﺣﯾت ﺗﺗﺣرر اﻷرض ﻣن اﻟﺧطﯾﺔ ﺣﯾﻧﺋذ ﺗﺑﺎرك ﻧﻔس اﻟﻣرﺗل اﻟ رب وﺗﻔ رح‬
‫ﺑﯾﮭوه )ھﻠﯾﻠوﯾﺎ( وھ و أول ﻣزﻣ ور ﻣ ن ﺑ دء ﺳ ﻔر اﻟﻣزاﻣﯾ ر ﺗ رد ﻓﯾ ﮫ ﻛﻠﻣ ﺔ ھﻠﯾﻠوﯾ ﺎ اﻟﺗ ﻲ‬
‫ﺗﻌﺑر ﻋن ﺣﯾﺎة اﻟﻔرح اﻟﺗﻲ ﻻ ﺗﻌﻛرھﺎ ﺧطﯾﺔ ﺑل ﯾزﯾدھﺎ اﻟﺑر ﻓرﺣﺎ‪.‬‬
‫‪    ‬‬
‫ﻣزﻣور ‪١٠٥‬‬
‫اﻋﺗرﻓوا ﻟﻠرب وادﻋوا ﺑﺎﺳﻣﮫ‬
‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ .١‬ھذا اﻟﻣزﻣور ﺿﻣن اﻟﻣزاﻣﯾر اﻟﺗﻲ ﺗ ﺗﻛﻠم ﻋ ن ﻣﻌﺎﻣﻠ ﺔ ﷲ ﻣ ﻊ ﺷ ﻌﺑﮫ وھ ذه اﻟﻣزاﻣﯾ ر ھ ﻲ‬
‫)ﻣز‪.(١٣٦ ،١٠٦ ،٧٨‬‬
‫‪ .٢‬ﯾﺑﯾن ھذا اﻟﻣزﻣور ﻣدى أﻣﺎﻧﺔ ﷲ اﻟﻔﺎﺋﻘﺔ ﻓﻲ ﻣﻌﺎﻣﻠﺗﮫ ﻣﻊ ﺷﻌﺑﮫ وﺗدﺑﯾره وﻋﻧﺎﯾﺗﮫ ﺑﮫ‪.‬‬
‫‪ .٣‬ﻣﻧﺎﺳ ﺑﺔ اﻟﻣزﻣ ور وﻛﺎﺗﺑ ﮫ ‪ :‬ﻛﺗﺑ ﮫ داود اﻟﻧﺑ ﻲ ﻋﻧ د ﻧﻘﻠ ﮫ ﺗ ﺎﺑوت اﻟﻌﮭ د إﻟ ﻰ أورﺷ ﻠﯾم‬
‫)‪ ١‬أي ‪.(٢٢ - ٨ :١٦‬‬
‫‪٣٤‬‬
‫‪ .٤‬ﻋﻧوان اﻟﻣزﻣور ‪ :‬ھو أول ﻣزﻣور ﯾﺑﺗديء ﺑﻌﻧوان ھﻠﯾﻠوﯾﺎ أي ﺳﺑﺣوا ﷲ إذ ﯾﺣث اﻟﺑﺷ ر‬
‫ﻋﻠﻰ ﺗﺳﺑﯾﺢ ﷲ‪.‬‬
‫‪ .٥‬ﻓﺈن ﻛﺎن اﻟﻌﮭد اﻟﻘ دﯾم ﻓ ﻲ اﻟﻣزاﻣﯾ ر ﯾﺳ ﺑﺣوا ﷲ ﻋﻠ ﻰ ﺧﻠﻘﺗ ﮫ ﻟﻠﺑﺷ ر واﻟﻣﺧﻠوﻗ ﺎت وﻋﻠ ﻰ‬
‫ﺧﻼﺻﮫ ﻟﺷﻌﺑﮫ ﻣن ﻓرﻋون ﻓﺈن اﻹﻧﺳ ﺎن اﻟﻣﺳ ﯾﺣﻲ ﯾﺳ ﺑﺢ ﻟ ﻧﻔس اﻟﺳ ﺑب ﺑﺟﺎﻧ ب ﺧﻼﺻ ﮫ‬
‫ﻟﯾس ﻣن ﻓرﻋون اﻟﺟﺳدي إﻧﻣﺎ ﻣن ﻓرﻋون اﻟﻌﻘﻠﻲ أي إﺑﻠﯾس‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﯾر ‪-:‬‬
‫‪" ‬اِﺣْ ﻣَ دُوا اﻟرﱠ بﱠ ‪ .‬ا ْدﻋُوا ﺑ ِﺎﺳْﻣِ ﮫِ‪ .‬ﻋ ِ َّرﻓ ُوا ﺑ َﯾْنَ اﻷﻣمﺑ ِﺄ َﻋْﻣَ ﺎ ِﻟ ِﮫ "‪-:‬‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬اﻋﺗرﻓوا ﻟﻠرب وادﻋوا ﺑﺎﺳﻣﮫ‪ ،‬ﺑﺷروا ﻓﻲ اﻷﻣم ﺑﺄﻋﻣﺎﻟﮫ"‪.‬‬
‫‪ ‬اﻋﺗرﻓوا ﻟﻠ رب ‪ :‬ﺣﺳ ب اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ واﻟﺗ ﻲ أﺧ ذت ﻋﻧﮭ ﺎ اﻟﻘﺑطﯾ ﺔ ‪Ouwn\ `ebol‬‬
‫ﺗﻌﻧﻲ اﻻﻋﺗراف ﺑﺎﻟﺧطﯾﺔ أو اﻟﺷﻛر واﻟﺗﺳﺑﯾﺢ ﻛﻣﺎ ﻓﻲ اﻟﮭوس اﻟﺛﺎﻧﻲ ﻣزﻣور ‪.١٣٥‬‬
‫‪ ‬ﻓﯾﻘ ول اﻵﺑ ﺎء أن اﻟ روح اﻟﻘ دس ﯾﺣ ث اﻟﻣ ؤﻣﻧﯾن ﺑﺎﺳ ﻣﮫ ﻋﻠ ﻰ اﻻﻋﺗ راف ﺑﺎﻟ ذﻧوب ﺣﺗ ﻰ‬
‫ﯾﺗﺳﻧﻰ ﻟﮭم ﺗﺳﺑﯾﺢ ﷲ ﺑطﮭﺎرة وﻧﻘﺎوة ﻗﻠب‪.‬‬
‫‪ ‬ﺑﺷروا ﺑﯾن اﻷﻣم ‪ :‬ﺗﻛﻠ م اﻟﻘ دﯾس أﺛﻧﺎﺳ ﯾوس اﻟرﺳ وﻟﻲ ﻋ ن اﻟﻛ رازة ﻟﻸﻣ م ﺗﺷ ﻣل أﻋﻣ ﺎل‬
‫ﷲ ﻓﻲ اﻟﻘدﯾم ﻣﻊ ﺷﻌﺑﮫ ورﻓض ﺷﻌﺑﮫ ﻟﮫ وأﻋﻣﺎﻟﮫ ﻓ ﻲ اﻟﻌﮭ د اﻟﺟدﯾ د ﻣ ﻊ اﻷﻣ م وﻋﺟﺎﺋﺑ ﮫ‬
‫ﻣﻌﮭم أﯾﺿﺎ‪ ،‬ﻓﺣﻣﻠت اﻟﺟﻣﻠﺔ ﻧﺑ وة ﻋ ن وﺻ ول اﻟﺑﺷ ﺎرة إﻟ ﻰ اﻷﻣ م واﻟﺗ ﻲ ﺑ دأت ﺑ ﺎﻟﻛرازة‬
‫ﻟﻛرﻧﯾﻠﯾوس ﺑواﺳطﺔ ﻣﻌﻠﻣﻧﺎ ﺑطرس اﻟرﺳول ﻓﻲ )أع ‪.(١٠‬‬
‫‪ ‬ﻛﻣﺎ ﯾدﻋو إﻟﻰ اﻟﺗﺳﺑﯾﺢ ودﻋوة اﺳم اﻟرب أي ﺷﺧص اﻟرب‪.‬‬
‫ﻋﺟَﺎﺋ ِﺑ ِ ِﮫ "‪-:‬‬
‫ﺷدُوا ﺑ ِﻛُلِ ّ َ‬ ‫‪"‬‬
‫ﻏَﻧ ﱡوا ﻟ َﮫ ُ‪ .‬رَ ﻧ ِ ّﻣُوا ﻟ َﮫ ُ‪ .‬أ َﻧْ ِ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬ﺳﺑﺣوه ورﺗﻠوا ﻟﮫ‪ ،‬ﺣدﺛوا ﺑﺟﻣﯾﻊ ﻋﺟﺎﺋﺑﮫ"‪.‬‬
‫‪ ‬ﻋﻧدﻣﺎ ﺗﺳﺑﺢ ﻓﻲ وﺻﺎﯾﺎ اﻟﻛﺗﺎب اﻟﻣﻘ دس ﻓﺄﻧ ت ﺗﺣ دث ﺑﺄﻋﺎﺟﯾ ب ﷲ ﻣﻌ ك إذ ﯾ دﻋوك إﻟ ﻰ‬
‫اﻟﻧﻘﺎوة وإﻟﻰ اﻟﺳﻣﺎء ﻋﯾﻧﮭﺎ‪.‬‬
‫‪ ‬اﺳﺗﺧدم أﻓﻌﺎل ﺗﺳﺑﯾﺢ ﻛﺛﯾرة دﻟﯾل ﻋﻠ ﻰ اﻟﺣﯾ ﺎة اﻟﻣﺗﮭﻠﻠ ﺔ ﻣ ﻊ اﺳ ﺗﺧدام اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ‬
‫ﻟﻠﻛﻠﻣ ﺎت إذ ﺑ دل ﻛﻠﻣ ﺔ ﻏﻧ وا إﻟ ﻰ ﺳ ﺑﺣوا ﻛﻣ ﺎ اﺳ ﺗﺧدم رﺗﻠ وا ﺑ دل رﻧﻣ وا وﺣ دﺛوا ﺑ دل‬
‫اﻧﺷدوا‪ ،‬ھﻧﺎ أﯾﺿﺎ ﻣﻊ اﻟﺗﺳﺑﯾﺢ ﺣ وار ﻣ ﻊ ﷲ ﺣ دﺛوا أﻓﺿ ل ﻣ ن اﻹﻧﺷ ﺎد اﻟ ذي ﯾﻛ ون ﻣ ن‬
‫طرف واﺣد‪.‬‬
‫‪ ‬ﻓﺎﻟﻔرح ﺑﺎﻟرب ﺑﺧﻠﻘﺗﮫ وﺧﻠﯾﻘﺗﮫ اﻟﺑدﯾﻌﺔ‪ ،‬ﻛل ﯾوم ﺗﻌرف ﺟدﯾد ﻣن ﺧﻠﯾﻘﺔ ﷲ ﻓﺗﺳ ﺑﺣﮫ ﻋﻠ ﻰ‬
‫ﻋﺟﺎﺋب ﺧﻠﻘﺗﮫ ﻟﻠﻣﺧﻠوﻗ ﺎت واﻟﻛواﻛ ب واﻟﻛ ون ﺑﻣ ﺎ ﻓﯾ ﮫ وأﯾﺿ ﺎ ﻟﻌﻣﻠ ﮫ اﻟﻔ داﺋﻲ ﻋﻠ ﻰ ﻋ ود‬
‫اﻟﺻﻠﯾب واﻟذي ﺟﮭز ﻟﮫ ورﻣز ﻟﮫ ﺑذﺑﺎﺋﺢ ﻣوﺳﻰ اﻟﺧﻣﺳﺔ ﻗﺑﻠﮭﺎ ﺑﺂﻻف اﻟﺳﻧﯾن‪.‬‬
‫‪ ‬ﺣﺗﻰ أن ﺣﯾﺎة اﻹﻧﺳﺎن ﻛﻣﺎ ﺷ ﺑﮭت ﻓ ﻲ اﻟﻘ دﯾم ﻋﻧ د ﻛ ل اﻟﺣﺿ ﺎرات ﺑﺳ ﻔﯾﻧﺔ ﺗﻼط م أﻣ واج‬
‫اﻟﺑﺣر ﻟﻛﻧﮭﺎ ﺗﻛﺗﺷف ﻋﻣﻖ اﻟﺑﺣر ﻓﺗﺳﺑﺢ ﷲ ﻋﻠﻰ ﻋﺟﺎﺋﺑﮫ )ﻣز‪.(١٠٧ -١٠٦‬‬
‫‪٣٥‬‬
 ‫‪ْ " ‬اﻓﺗ َﺧِ رُ وا ﺑ ِﺎﺳْﻣِ ِﮫ اﻟْﻘ ُد ِ‬
‫ﱡوس‪ِ .‬ﻟﺗ َﻔْرَ حْ ﻗ ُﻠ ُوبُ اﻟ ﱠذِﯾنَ ﯾ َﻠْ ﺗ َﻣِ ﺳُونَ اﻟرﱠ بﱠ "‪-:‬‬
‫‪ ‬ھﻧﺎ ﺗﮭذﯾب ﻟﻺﻧﺳﺎن اﻟذي ﯾﻔﺗﺧر ﺑﺎﻟﻣﺎل أو اﻟﺳ ﻠطﺔ أو اﻟﻣﺟ د اﻟزﻣﻧ ﻲ ﻷن ﻛ ل ھ ذا ﯾ ذھب‬
‫أﻣﺎ ﻓﺧرﻧﺎ أن اﺳم اﻟرب دﻋﻲ ﻋﻠﯾﻧﺎ ﺑﺄن ﻧﺻﯾر ﻣﺳﯾﺣﯾﯾن ﻋﻠﻰ اﺳم اﻟرب ﯾﺳوع‪.‬‬
‫‪ ‬ﻣن ﯾدﻋو اﻟرب وﯾﻠﺗﻣﺳﮫ ﯾﺟده وﻋﻧدﻣﺎ ﯾدﻋوه ﯾﻔرح ﺑدﻋوﺗﮫ وﯾﻔرح أﻛﺛر ﻋﻧدﻣﺎ ﯾﺟده‪.‬‬
‫‪ ‬ھﻧﺎ دﻋوة ﻟﻠﻔرح اﻟروﺣﻲ ﺑﺎ واﻷﻣور اﻟﺗ ﻲ ﺗﺧﺻ ﮫ ھ ذا ھ و اﻟﻔ رح اﻟﺣﻘﯾﻘ ﻲ أﻣ ﺎ أﻓ راح‬
‫اﻟﻌﺎﻟم ﻓﺗذھب وﻗد ﺗﺗﺣول إﻟﻰ ﺣزن ﻟﻛن اﻟذي ﯾﻔرح ﺑﺎﻟرب ﻓرﺣﮫ ﻻ ﯾزول‪.‬‬
‫‪ " ‬ا ُطْ ﻠ ُﺑ ُوا اﻟرﱠ بﱠ وَ ﻗ ُ دْرَ ﺗ َﮫ ُ‪ .‬اﻟْ ﺗ َﻣِ ﺳُوا وَ ﺟْ َﮭﮫ ُ دَاﺋ ِﻣً ﺎ "‪-:‬‬
‫‪ -‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ﺑدل ﻛﻠﻣﺔ ﻗدرﺗﮫ ﺑﻛﻠﻣﺔ ﻋزﺗﮫ وﻟﮭﺎ ﻧﻔس اﻟﻣﻌﻧﻰ‪.‬‬
‫‪ -‬ﻛﯾ ف ﻧطﻠ ب اﻟ رب ؟ ﯾﺟﯾ ب ق‪ .‬أﻏﺳ طﯾﻧوس ﺑﺎﻹﯾﻣ ﺎن ﻧ رى ﷲ وﺑﺎﻟرﺟ ﺎء ﻧﺑﺣ ث ﻋﻧ ﮫ‬
‫واﻟﻣﺣﺑﺔ ﺗﺷﻣل اﻻﺛﻧﯾن‪.‬‬
‫‪ -‬ﻗدرﺗﮫ ‪ :‬أي ﻗوﺗﮫ وﻋﻣﻠﮫ أي ﻋﻣل اﻟ روح اﻟﻘ دس ﻓﯾﻧ ﺎ إذ ھ و روح اﻟﻘ وة اﻟ ذي ﯾﺗﺄﯾ د ﺑ ﮫ‬
‫اﻹﻧﺳ ﺎن اﻟ داﺧﻠﻲ وھ ذه اﻟ ﻧﻔس ﺗﺳ ﻛن ﺑﮭ ﺎ اﻟ روح اﻟﻘ دس واﻻﺑ ن واﻵب ﺣﯾ ث ﯾﺻ ﻧﻌوا‬
‫ﻣﻧزﻻ‪.‬‬
‫‪ -‬وﺟﮫ اﻟرب ‪ :‬أي أﻗﻧوم اﻟﻛﻠﻣﺔ اﻟذي ھو ﺑﮭﺎء ﻣﺟده ورﺳم ﺟوھره ﻛﻣﺎ ﻓﻲ )ﻋب‪.(٣ :١‬‬
‫‪ -‬ھذا اﻟذي ﺳﺎر أﻣﺎم ﻣوﺳﻰ ﻓﻲ اﻟﺑرﯾﺔ‪.‬‬
‫‪ -‬وطﻠب اﻟرب أﯾﺿﺎ ﯾﺷﻣل ﺗﮭﺷﯾم أواﻧﻲ إﺑﻠﯾس اﻟﺗﻲ زرﻋﮭﺎ ﻓﯾﻧﺎ وﺗﺳﻠﯾم ﻛل ﺷﻲء ﻓﯾﻧ ﺎ‬
‫ﻟﻧﻛون ھﯾﻛﻠﮫ اﻟﻣﻘدس‪.‬‬
‫‪ -‬وطﻠب اﻟرب ﯾﺷﻣل طﻠب ﺣﯾﺎة اﻟﻘداﺳﺔ‪.‬‬
‫‪ -‬وطﻠب اﻟرب أي اﻟﺻﻼة اﻟداﺋﻣﺔ ﻟﻠرب‪.‬‬
‫‪ -‬ﻓﻘد طﻠﺑﮫ اﻟﻔﺗﯾﺔ ﻓﻲ آﺗون اﻟﻧﺎر ﻓظﮭر ﻟﮭم وﺻﯾره ﻛﻧدى ﺑﺎرد ﻟﮭم ﺣﺗ ﻰ أن ﺳ راوﯾﻠﮭم ﻟ م‬
‫ﺗﺻﺑﮭﺎ راﺋﺣﺔ اﻟﻧﺎر‪.‬‬
‫‪ -‬وطﻠﺑﺗﮫ ﺳوﺳﻧﺔ ﻓﺄﻧﻘذھﺎ ﻣن اﻟﺷﯾﺧﯾن وﻧﺎﻻ ﻋﻘوﺑﺗﮭﻣﺎ‪.‬‬
‫‪ -‬وطﻠﺑﺗﮫ ﯾﮭودﯾت ﻓﻘﺗﻠت أﻟﯾﻔﺎﻧﺎ‪.‬‬
‫ﻋﺟَﺎﺋ ِﺑ َﮫ ُ اﻟ ﱠﺗ ِﻲ ﺻَﻧ َﻊَ ‪ ،‬آﯾ َﺎﺗ ِ ِﮫ وَ أ َﺣْ ﻛَﺎمَ ﻓ ِﯾ ِﮫ "‪-:‬‬ ‫‪ْ " ‬اذﻛُرُ وا َ‬
‫ﻓﮭو ﺻﺎﻧﻊ اﻟﻌﺟﺎﺋب ﻗدﯾﻣﺎ وﺣدﯾﺛﺎ وﻣﺎزال ﻓﮭو ﺻﻧﻊ ﻓﻲ اﻟﻘ دﯾم اﻟﺿ رﺑﺎت اﻟﻌﺷ رة وﺷ ﻖ‬
‫اﻟﺑﺣر اﻷﺣﻣر وأﻏرق ﻓرﻋون وﺷﻖ اﻷردن وأوﻗﻔﮫ ﻧدا واﺣدا‪ ،‬وﻓﻲ اﻟﻌﮭد اﻟﺟدﯾد ﻛم ﻣن‬
‫ﻣﻌﺟ زات ﻋﻣﻠﮭ ﺎ رﺑﻧ ﺎ ﯾﺳ وع ﻣ ﺎ ﯾﻘ ﺎرب ﻣ ن ‪ ٣٥‬ﻣﻌﺟ زة ﻣﺳ ﺟﻠﺔ ﻓ ﻲ اﻷﻧﺎﺟﯾ ل اﻷرﺑﻌ ﺔ‬
‫وﻣﺎزال ﯾﻌﻣل ﻣﻊ ﻛل ﻣؤﻣن ﻣﻌﻣد ﺑﻌﻣل روﺣﮫ اﻟﻘدوس ﻓﯾ ﮫ ﯾﻌﻣ ل ﻋﺟﺎﺋ ب ﻓ ﻲ ﻧﻔﺳ ﮫ ﻛ ل‬
‫ﺣﯾن‪.‬‬
‫ﻋ ْﺑ ِدهِ‪ ،‬ﯾ َﺎ ﺑ َﻧ ِﻲ ﯾ َﻌْﻘ ُوبَ ﻣُﺧْ ﺗ َِﺎرﯾ ِﮫ "‪-:‬‬ ‫‪" ‬ﯾ َﺎ ذ ِ ّﯾُرﱠﺔ َ إﺑراھﯾم َ‬
‫‪٣٦‬‬
‫‪ ‬ﷲ اﺧﺗﺎر إﺑراھﯾم وﻛﺎن رﺟل إﯾﻣ ﺎن ﺗ رك أرﺿ ﮫ وﻋﺷ ﯾرﺗﮫ وﻛ ل أھ ل ﺑﯾﺗ ﮫ وطﻠ ب اﻟ رب‬
‫ﻣﻧﮫ أن ﯾﻘدم اﺑﻧﮫ ذﺑﯾﺣﺔ ﻓﻔﻌل ﻟﻛن ﷲ ظﮭر ﻟﮫ وﻣﻧﻊ ذﻟك وأﯾﺿﺎ اﺧﺗﺎر ﯾﻌﻘوب اﻟذي ﻛ ﺎن‬
‫ﻛﺎﻣﻼ وﯾﺳﻛن اﻟﺧﯾﺎم وﺑﺎرﻛﮫ أﺑﯾﮫ دون أﺧﯾﮫ اﻷﻛﺑر وظﮭر ﻟﮫ ﻓ ﻲ ﻓﻧوﺋﯾ ل ﻛرﺟ ل ﺻ ﺎرﻋﮫ‬
‫ﻋﻧد اﻟﻔﺟر واﻧﺗﺻر ﯾﻌﻘوب ﻋﻠﯾﮫ إذ ﺗظﺎھر ﷲ ﺑﺎﻟﮭزﯾﻣﺔ وأﯾﺿﺎ إﺳﺣﻖ‪.‬‬
‫‪ ‬ﻓﻧﺣن ﻛﻣﺳﯾﺣﯾﯾن ﻟﻧﺎ إﺑ راھﯾم أﺑ ﺎ ﺑﺎﻹﯾﻣ ﺎن ﻛﻣ ﺎ ﻗ ﺎل ﻣﻌﻠﻣﻧ ﺎ ﺑ وﻟس أﻧ ﮫ أب ﻟﺟﻣﮭ ور ﻛﺛﯾ ر‬
‫ﻛذﻟك أﯾﺿﺎ اﻟرﺳل وﻗد ﺗﺣﻘﻖ وﻋد ﷲ ﻹﺑراھﯾم ﻓﻲ رﺑﻧﺎ ﯾﺳوع )ﻏل‪.(١٦ :٣‬‬
‫ض أ َﺣْ ﻛَﺎﻣُ ﮫ ُ "‪-:‬‬ ‫‪ " ‬ھُوَ بﱡ‬
‫اﻟرﱠ إ ِﻟﮭُﻧ َﺎ ﻓ ِﻲ ﻛُلِ ّ اﻷ َرْ ِ‬
‫‪ ‬اﻟرب ھو إﻟ ﮫ اﻟﺟﻣﯾ ﻊ ﻓﻘ د ﺑ دأ ﻋﮭ دا ﻣ ﻊ إﺑ راھﯾم وإﺳ ﺣﻖ وﯾﻌﻘ وب وﺣﻘﻘ ﮫ وﻛﺎﻧ ت ﺑﻧ ود‬
‫اﻟﻌﮭد ﻣﻛﺗوﺑﺔ ﺑﺎﻟﻧﺎﻣوس وﻣؤﻛ دة ﺑ دم اﻟ ذﺑﺎﺋﺢ اﻟﺧﻣﺳ ﺔ أﻣ ﺎ ﺗﺣﻘﯾﻘ ﮫ ھ و ﻣﯾ راﺛﮭم اﻷرض‬
‫اﻟﺗﻲ ﺗﻔﯾض ﻟﺑﻧﺎ وﻋﺳﻼ‪.‬‬
‫‪ ‬أﻣﺎ ﻓﻲ اﻟﻌﮭد اﻟﺟدﯾد إذ ھو ﻟﮫ ﻛل اﻷرض وﻟﯾس اﻟﺷ ﻌب اﻟﯾﮭ ودي ﻓﻘ ط ﻛﺷ ﻌب وﻛ ﺄرض‬
‫ﻟﯾس اﻟﻣﯾراث اﻷراﺿﻲ إذ أﻋطﻰ وﺻﺎﯾﺎه اﻟﺟدﯾدة اﻟﻣﻛﺗوﺑﺔ ﻓ ﻲ اﻹﻧﺟﯾ ل اﻟﻣﻘ دس وﺛﺑﺗﮭ ﺎ‬
‫ﺑدﻣﮫ اﻟﻣﻘدم ﻓﻲ اﻻﻓﺧﺎرﺳﺗﯾﺎ ﻓﻲ ﯾوم ﺧﻣﯾس اﻟﻌﮭد وﺳﻔﻛﮫ ﻋﻠ ﻰ اﻟﺻ ﻠﯾب وإذ ﻓﯾ ﮫ ﺗﺣﻘ ﻖ‬
‫اﻟﻣﯾ راث اﻷﺑ دي )ﻏ ل‪ (١٦ : ٣‬وأﺻ ﺑﺢ ﻟﻧ ﺎ أرض ﺟدﯾ دة وﺳ ﻣﺎء ﺟدﯾ دة ﯾﺳ ﻛﻧﮭﺎ اﻟﺑ ر‬
‫)رؤ‪.(١ :٢١‬‬
‫ﻋ ْﮭ َده ُ‪َ ،‬ﻛﻼ َﻣً ﺎ أ َوْ ﺻَﻰ ﺑ ِ ِﮫ إ ِﻟ َﻰ أ َﻟْفِ دَوْ ٍر "‪-:‬‬‫‪‬ذ َ ﻛ"َرَ إ ِﻟ َﻰ اﻟ ﱠدھ ِْر َ‬
‫ﻛﻣ ﺎ ﻗﻠﻧ ﺎ ﺳ ﺎﺑﻘﺎ ﻋﮭ ده ﻹﺑ راھﯾم وإﺳ ﺣﻖ وﯾﻌﻘ وب وﻧﺳ ﻠﮭم وإن ﻛ ﺎن ﻋﮭ ده ﻟﮭ م زﻣﻧ ﻲ‬
‫ﺑﺄرض زﻣﻧﯾﺔ وذﺑﺎﺋﺢ دﻣوﯾﺔ وﻋﮭده ﺑوﺻﺎﯾﺎ ﻟﻠﻣﺑﺗدﺋﯾن أﻣ ﺎ ﻋﮭ ده أﻛﺗﻣ ل ﻟﻛ ل اﻷرض أي‬
‫اﻟﺑﺷر ﺑوﺻﺎﯾﺎ اﻟﻛﻣﺎل ودم ﻧﻔﺳﮫ ﻋﻠﻰ ﻋ ود اﻟﺻ ﻠﯾب وﺳ ر اﻻﻓﺧﺎرﺳ ﺗﯾﺎ وھ ذا اﻟﻌﮭ د إﻟ ﻰ‬
‫اﻷﺑ د ﻷن اﻷﻟ ف ﺟﯾ ل ﺗﻌﻧ ﻲ اﻷﺑدﯾ ﺔ ﻷن رﻗ م ‪ ١٠٠٠‬ھوﻋ دد روﺣ ﻲ ﯾ دل ﻋﻠ ﻰ اﻟﻛﻣ ﺎل‬
‫)‪ ١‬ﺑط ‪.(٨ :٣‬‬
‫‪ " ‬اﻟ ﱠذِي ﻋَﺎ َھ َد ﺑ ِ ِﮫ إﺑراھﯾم‪ ،‬وَ ﻗ َﺳَﻣَ ﮫ ُ ﻹِ ﺳْﺣﻖَ "‪-:‬‬
‫ﺟﺎء ھذا اﻟﻌﮭد ﻹﺑراھﯾم ﻓﻲ )ﺗ ك‪ (١٨ ،١٧ :١٥‬واﻟﻘﺳ م ﻹﺳ ﺣﻖ ﻓ ﻲ )ﺗ ك‪ (٣ : ٢٦‬وﻗ د‬
‫ﺗﻛﻠم زﻛرﯾﺎ اﻟﻛﺎھن ﻓﻲ اﻟﻌﮭد اﻟﺟدﯾد ﻓﻲ ﺗﺳﺑﺣﺗﮫ ﻋﻧﮭﻣﺎ )ﻟو‪.(٧٠ ،٦٩ :١‬‬
‫ﻋ ْﮭدًا أ َ ﺑ َدِﯾﺎ "‪-:‬‬ ‫‪َ ‬ﺛ َ"ﺑ ﱠﺗ َﮫ ُ ِﻟﯾ َﻌْﻘ ُوبَ ﻓ َِرﯾﺿَﺔ ً‪ ،‬وَ ﻹِ ﺳْرَ اﺋ ِﯾ َل َ‬
‫ﻓ‬
‫ﺟﺎء ﻋﮭد ﷲ ﻣﻊ ﯾﻌﻘوب ﻓﻲ )ﺗك‪ (١٥ -١٠ :٢٨‬وﻓﻲ ظﮭوره ﻋﻠﻰ ھﯾﺋﺔ ﻣﺣﺎرب ﺣﺎرﺑ ﮫ‬
‫إﻟﻰ اﻟﺻﺑﺎح وﺗظﺎھر ﺑﺎﻟﮭزﯾﻣﺔ وﺿرﺑﮫ ﻋﻠﻰ ﺣﻘوﯾﮫ ﻓﻲ )ﺗك‪ (١٥ -١ :٣٥‬ھذا اﻟذي ﻏﯾر‬
‫اﺳﻣﮫ ﻹﺳراﺋﯾل ﺑدل ﯾﻌﻘوب أي اﻷﻣﯾر اﻟﻣﺟﺎھد اﻟذي ﺟﺎھد ﻣﻊ ﷲ واﻟﻧﺎس واﻧﺗﺻر‪.‬‬
‫‪" ‬ﻗ َﺎﺋ ِﻼ ً‪:‬ﻟ َكَ أ ُﻋْطِ ﻲ أ َرْ َ‬
‫ض ﻛَﻧْ ﻌ َﺎنَ َﺣ ْﺑ َل ﻣِ ﯾرَ اﺛ ِﻛُمْ "‪-:‬‬

‫‪٣٧‬‬
‫‪ ‬ذﻛر ﻧص اﻟﻌﮭد وھو إﻋطﺎءه اﻵﺑﺎء أرض ﻛﻧﻌ ﺎن ﻣﯾراﺛ ﺎ رﻏ م أﻧ ﮫ ﻟ م ﯾﺗﺣﻘ ﻖ اﻟوﻋ د ﻓ ﻲ‬
‫ﺣﯾﺎﺗﮭم ﺑل ﻓﻲ ﺣﯾﺎة أﺑﻧﺎﺋﮭم ﻟﻛ ن ﷲ داﺋﻣ ﺎ أﻣﯾﻧ ﺎ ﻓ ﻲ وﻋ ده ﺣﺗ ﻰ ﯾﺣﻘﻘ ﮫ ﺣﺗ ﻰ ﺑﻌ د أﺟﯾ ﺎل‬
‫ﻛﺛﯾرة‪.‬‬
‫‪ ‬ﻟﻛن ﻛﺎن ﻣﯾراث ﻛﻧﻌﺎن أرﺿﻲ إﺷﺎرة إﻟﻰ اﻟﻣﯾراث اﻟﺣﻘﯾﻘﻲ اﻟذي وھﺑﻧ ﺎ إﯾ ﺎه رﺑﻧ ﺎ ﯾﺳ وع‬
‫ﻋﻧدﻣﺎ ﺗﺟﺳد وﺻﻠب وﻗﺎم وﺻﻌد ھو ﻣﯾراث ﻣﻠﻛوت اﻟﺳﻣوات أورﺷﻠﯾم اﻟﺳﻣﺎﺋﯾﺔ‪.‬‬
‫ﻋ َددًا ﯾ ُﺣْ ﺻَﻰ‪ ،‬ﻗ َ ﻠِﯾﻠِﯾنَ وَ ﻏُرَ ﺑ َﺎ َء ﻓ ِﯾﮭَﺎ "‪-:‬‬ ‫‪ " ‬إذ ﻛَﺎﻧ ُوا َ‬
‫إذ اﻟذﯾن ﻧزﻟوا ﻣن ﻛﻧﻌ ﺎن إﻟ ﻰ ﻣﺻ ر ﻛ ﺎن ﻋ ددھم ‪) ٦٦‬ﺗ ك‪ (٢٢ :٤٦‬وإذا ﺣﺳ ﺑت ﻣﻌﮭ م‬
‫ﻋﺎﺋﻠﺔ ﯾوﺳف ﯾﻛوﻧوا ‪) ٧٠‬ﺧر‪.(٥ :١‬‬
‫ﺷﻌْبٍ آﺧَرَ "‪-:‬‬ ‫‪‬ذ َ" َھﺑ ُوا ﻣِ نْ أ ُﻣﱠ ٍﺔ إ ِﻟ َﻰ أ ُﻣﱠ ﺔٍ‪ ،‬ﻣِ نْ ﻣَﻣْ ﻠ َ َﻛ ٍﺔ إ ِﻟ َﻰ َ‬
‫إذ ﻛ ﺎن اﻵﺑ ﺎء ﻣﺗﻐ رﺑﯾن ﻓﺄﺑوﻧ ﺎ إﺑ راھﯾم اﻧﺗﻘ ل ﻣ ن أور اﻟﻛﻠ داﻧﯾﯾن وﺗ رك أھﻠ ﮫ وأرﺿ ﮫ‬
‫وﻋﺷﯾرﺗﮫ وﻛل أھل ﺑﯾﺗﮫ وذھب إﻟﻰ ﺣﺎران وﻣﻧﮭﺎ إﻟﻰ ارض ﻛﻧﻌﺎن‪ ،‬وإﺳﺣﻖ ﻛﺎن ﯾﺗﺟول‬
‫ﻣن ﻣﻛﺎن ﻵﺧر ﻓﻲ أرض ﻛﻧﻌ ﺎن ﺑﺎﺣﺛ ﺎ ﻋ ن آﺑ ﺎر اﻟﻣﯾ ﺎه ﻓﮭ و ﺗﻐ رب ﻓ ﻲ ﺟ رار‪ ،‬وﯾﻌﻘ وب‬
‫ﺗﻐرب ﻣن أرض ﻛﻧﻌﺎن ﻋﻧد ﺧﺎﻟﮫ ﻻﺑﺎن ‪ ٢٠‬ﻋﺎﻣﺎ ﺑﻌدﻣﺎ ﺳرق ﺑرﻛ ﺔ أﺧﯾ ﮫ ﻋﯾﺳ و ﺛ م ﻓ ﻲ‬
‫اﻟــ ‪ ١٧‬ﺳﻧﺔ اﻷﺧﯾرة ﻟﯾﻌﻘوب ﺗﻐرب ﻣﻊ أﺑﻧﺎﺋﮫ ﻓﻲ أرض ﻣﺻ ر وﻛ ﺎﻧوا ‪ ٧٠‬ﻋﺎﺋﻠ ﺔ ﻣﻛﺛ وا‬
‫ﻓﯾﮭﺎ ‪ ٤٣٠‬ﺳﻧﺔ إﻟﻰ ﻣوﺳ ﻰ اﻟ ذي ﺣ ررھم ﺑﺎﻟﺿ رﺑﺎت اﻟﻌﺷ رة وﻋﺑ ر ﺑﮭ م اﻟﺑﺣ ر اﻷﺣﻣ ر‬
‫وﺟ ﺎل ﺑﮭ م ‪ ٤٠‬ﺳ ﻧﺔ ﻓ ﻲ ﺑرﯾ ﺔ ﺳ ﯾﻧﺎء ﺛ م دﺧ ل ﺑﮭ م ﯾﺷ وع ﺗﻠﻣﯾ ذ ﻣوﺳ ﻰ أرض ﻛﻧﻌ ﺎن‬
‫وﺣﺎرب اﻟﺷﻌوب اﻟﻛﻧﻌﺎﻧﯾﺔ اﻟﺳﺑﻌﺔ وﻗﺳم ﻟﮭم ﻣﯾراﺛﮭم‪.‬‬
‫‪" ‬ﻓ َﻠ َمْ ﯾ َ َد ْع إﻧﺳﺎﻧﺎ ﯾ َظْ ﻠِﻣُ ﮭُمْ‪ ،‬ﺑ َ ْل وَ ﺑ ﱠﺦَ ﻣُﻠ ُوﻛًﺎ ﻣِ نْ أ َﺟْ ﻠ ِِﮭمْ "‪-:‬‬
‫‪ -‬ﻓﻘ د وﺑ ﺦ ﷲ ﻓرﻋ ون ﻣﺻ ر ﺑﺎﻟﺿ رﺑﺎت اﻟﻌﺷ رة ﺛ م ﻓرﻋ ون اﻟﺧ روج ﺑﻐرﻗ ﮫ ﻓ ﻲ اﻟﺑﺣ ر‬
‫اﻷﺣﻣر‪ ،‬ﻛﻣﺎ ﻧﻘرأ ﻓﻲ ﻛﻧﯾﺳﺗﻧﺎ اﻟﻘﺑطﯾﺔ ھذا اﻟﻣزﻣور ﻓﻲ ‪ ٨‬ﺗوت‪.‬‬
‫‪ -‬وﻗد اﺿطﮭد ھﯾرودس زﻛرﯾ ﺎ اﻟﻛ ﺎھن ﻷﺟ ل ﯾوﺣﻧ ﺎ اﻟﻣﻌﻣ دان ﺣﯾ ث ﺗﻌﯾ د ﻟ ﮫ اﻟﻛﻧﯾﺳ ﺔ ﻓ ﻲ‬
‫ﻧﻔس اﻟﯾوم ﻣﻊ ﻣوﺳﻰ اﻟﻧﺑﻲ ﻓﻲ ‪ ٨‬ﺗوت‪.‬‬
‫‪ -‬ﻛﻣﺎ وﺑﺦ ﷲ أﺑﯾﻣﺎﻟ ك ﻣﻠ ك ﺟ رار وﻓرﻋ ون ﻣﺻ ر ﻷﺟ ل إﺑ راھﯾم ﻓ ﻲ )ﺗ ك‪٢٠ -١٧ :١٢‬؛‬
‫‪ (٣ :٢٠‬وأﯾﺿﺎ وﺑﺦ أﺑﯾﻣﺎﻟك آﺧر ﻣﻠك ﺟرار ﻷﺟل إﺳﺣﻖ ﻓﻲ )ﺗك‪.(١١ -٨ :٢٦‬‬
‫‪ -‬ﻛﻣﺎ وﺑﺦ ﺑﯾﻼطس اﻟﺑﻧطﻲ ﺑواﺳطﺔ اﻣرأﺗ ﮫ اﻟﺗ ﻲ ﺑﻌﺛ ت ﻟ ﮫ رﺳ ﺎﻟﺔ ﻗﺎﺋﻠ ﺔ إﯾ ﺎك وذﻟ ك اﻟﺑ ﺎر‬
‫ﻷﻧﻲ ﺗﺄﻟﻣت اﻟﯾوم ﻛﺛﯾرا ﻓﻲ ﺣﻠم ﻣن أﺟﻠﮫ "‪ ،‬ﻛﻣﺎ وﺑﺧﮫ رﺑﻧﺎ ﯾﺳوع ﻗﺎﺋﻼ " اﻟ ذي ﺳ ﻠﻣﻧﻲ‬
‫إﻟﯾك ﻟﮫ ﺧطﯾﺔ أﻋظم" )ﻣت‪ ،١٩ :٢٧‬ﯾو‪.(١١ :١٩‬‬
‫ﺳﺣَﺎﺋ ِﻲ‪ ،‬وَ ﺗ ُﻻ َﺳِﯾﺋ ُوا إ ِﻟ َﻰ أ َﻧْﺑ ِﯾ َﺎﺋ ِﻲ"‪-:‬‬ ‫‪" ‬ﻗ َﺎﺋ ِﻼ ً‪ :‬ﻻ َ ﺗ َﻣَ ﺳﱡوا ﻣُ َ‬
‫‪ ‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ ‪ " :‬ﻗﺎﺋﻼ ﻻ ﺗﻣﺳوا ﻣﺳﺣﺎﺋﻲ‪ ،‬وﻻ ﺗﻔﻌﻠوا ﺷرا ﺑﺄﻧﺑﯾﺎﺋﻲ"‪.‬‬

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‫‪ ‬ﻛﺎن ﻗد أﻣر ﷲ ﻣوﺳﻰ اﻟﻧﺑﻲ أن ﯾﻣﺳﺢ ﺑزﯾت اﻟﻣﺳ ﺣﺔ اﻟ ذي أﻋط ﻰ ﻟ ﮫ ﺗرﻛﯾﺑ ﮫ ﻣ ﻊ زﯾ ت‬
‫اﻟزﯾﺗون ﯾﻣﺳﺢ ﺑﮫ اﻟﻣﻠوك واﻟﻛﮭﻧﺔ واﻷﻧﺑﯾﺎء ﻓﻛﺎن ﯾﺣل ﻋﻠ ﯾﮭم روح اﻟ رب ﻣؤﻗﺗ ﺎ أي ﻓ ﻲ‬
‫ﻗﺿﺎء اﻟﻣﻠك وﻓﻲ أﺛﻧﺎء ﺧدﻣﺔ اﻟﻛﮭﻧﺔ وﻋﻧد ﺗﻧﺑؤ اﻟﻧﺑﻲ ﻓﻘط‪.‬‬
‫‪ ‬أﯾﺿ ﺎ وﺟ د ﻓ ﻲ اﻟﻌﮭ د اﻟﻘ دﯾم أن اﻟ روح اﻟﻘ دس ﯾﺣ ل ﻋﻠ ﻰ أﺷ ﺧﺎص ﻟ م ﯾﻣﺳ ﺣوا ﺑزﯾ ت‬
‫اﻟﻣﺳ ﺣﺔ ﺣﺗ ﻰ ﯾﺗﻣﻣ وا ﻋﻣ ﻼ ﻣﻌﯾﻧ ﺎ أو ﺧدﻣ ﺔ ﻣﻌﯾﻧ ﺔ ﻟﻠ رب ﻣﺛﻠﻣ ﺎ ﻗ دس إرﻣﯾ ﺎ ﻓ ﻲ اﻟ رﺣم‬
‫)إر‪.(٥ :١‬‬
‫‪ ‬ﻟﻛ ن ﺗﻌﺎﻣ ل ﷲ ﻣ ﻊ اﻵﺑ ﺎء اﻷوﻟ ﯾن إﺑ راھﯾم وإﺳ ﺣﻖ وﯾﻌﻘ وب ﻗﺑ ل اﻟﻧ ﺎﻣوس ﻣﺑﺎﺷ رة‬
‫وﻋرﻓﮭم ﺑذاﺗﮫ وأﻋطﺎھم اﻟﻣواﻋﯾد )ﯾو‪.(٥٦ :٨‬‬
‫‪ ‬وﻟﻣﺎ ﺟﺎء رﺑﻧﺎ ﯾﺳوع اﺑن ﷲ اﻟﻛﻠﻣﺔ اﻟﻣﻣﺳوح ﻗﺑ ل ﻛ ل اﻟ دھور إذ ھ و واﺣ د ﻣ ﻊ اﻟ روح‬
‫اﻟﻘدس ﻓﻲ اﻟذات اﻹﻟﮭﯾﺔ ﺑﺎﻟﻣﺳ ﺣﺔ اﻟﺛﻼﺛﯾ ﺔ ﻛ رﺋﯾس ﻛﮭﻧ ﺔ أﻋظ م وﻣرﺳ ل اﻷﻧﺑﯾ ﺎء وﻣﻠ ك‬
‫اﻟﻣﻠوك ورب اﻷرﺑﺎب‪ .‬ﻟﻛﻧﮫ ﻣ ن ﻧﺎﺣﯾ ﺔ اﻟﻧﺎﺳ وت ﻋﻧ دﻣﺎ اﻋﺗﻣ د ﺣ ل ﻋﻠﯾ ﮫ اﻟ روح اﻟﻘ دس‬
‫ﻋﻠﻰ ﺷﻛل ﺣﻣﺎﻣﺔ وﺻوت اﻵب " ھذا ھ و اﺑﻧ ﻲ اﻟﺣﺑﯾ ب اﻟ ذي ﺑ ﮫ ﺳ ررت" ﺣﺗ ﻰ ﯾﻌ رف‬
‫اﻟﯾﮭود أن ھذا ھو اﻟﻣﺳﯾﺎ اﻟﻣﻣﺳوح‪.‬‬
‫‪ ‬وﻟﻛن ھذه اﻵﯾﺔ ﻧﺑوة ﻋن ﻣﺳﺢ اﻟﻣؤﻣﻧﯾن ﻓﻲ اﻟﻌﮭد اﻟﺟدﯾد ﺑزﯾت اﻟﻣﯾرون ﻓﻲ اﻟﻣﻌﻣودﯾﺔ‬
‫وﺳر اﻟﻣﯾرون‪.‬‬
‫ض‪َ .‬ﻛﺳَرَ ﻗ ِوَ امَ اﻟْﺧُ ﺑ ِْز ﻛُﻠ ﱠﮫ ُ "‪-:‬‬ ‫‪َ ‬د"ﻋَﺎ ﺑ ِﺎﻟْ ﺟُوع ِ ﻋَﻠ َﻰ اﻷ َرْ ِ‬
‫‪ ‬ھﻧﺎ ﯾﺗﻛﻠم ﻋن وﻗت وﺟ ود ﯾوﺳ ف ﺑ ن ﯾﻌﻘ وب ﻓ ﻲ أرض ﻣﺻ ر ﺣﯾ ث ﻛ ﺎن ﺟ وع ﻓ ﻲ ﻛ ل‬
‫اﻷرض ﻟﻛن ﷲ ﺗﺟﻠﻰ وﺳط اﻟﺿﯾﻘﺎت ﻣن ﺧﻼل ﯾوﺳف وﺣﻛﻣﺗﮫ‪.‬‬
‫‪ ‬وھﻧﺎ اﻟﺟوع إﺷﺎرة إﻟﻰ اﻟﺟوع ﻟﻛﻠﻣﺔ ﷲ واﻟﺑﻌد ﻋن ﷲ‪.‬‬
‫ﻋ ْﺑدًا "‪-:‬‬ ‫ُف َ‬ ‫ﺳ َل أ َﻣَ ﺎﻣَ ﮭُمْ رَ ُﺟﻼ ً‪ .‬ﺑ ِﯾﻊَ ﯾ ُوﺳ ُ‬ ‫‪" ‬أ َرْ َ‬
‫ﻟﻛن ﷲ ﻣدﺑر اﻟﺑﺷ ر أرﺳ ل ﯾوﺳ ف ﻛﻣﺧﻠ ص رﻏ م وﺟ ود اﻟﻣﺟﺎﻋ ﺔ‪ ،‬ﻓﻘ د أرﺳ ﻠﮫ أﻣ ﺎﻣﮭم‬
‫ﻣﻘﯾد وﺑﯾ ﻊ ﻛﻌﺑ د ﺑﺎﻟﻔﺿ ﺔ ﻟﻛﻧ ﮫ أﺻ ﺑﺢ ﻓﯾﻣ ﺎ ﺑﻌ د اﻟرﺟ ل اﻟﺛ ﺎﻧﻲ ﻟﻔرﻋ ون ﻣﻠ ك ﻣﺻ ر ﺣﺗ ﻰ‬
‫ﯾﺄﺗﻲ إﻟﯾﮫ أﺧوﺗﮫ وﻛل اﻟﺷﻌوب اﻟﻣﺟﺎورة ﻟﯾﺄﺧذوا ﻣﻧﮫ ﻗﻣﺢ ﻷن ﷲ أﻋطﺎه ﺣﻛﻣ ﺔ ﻟ ذا ﻗ ﺎل‬
‫ﻓرﻋون أن ﺑﮫ روح اﻵﻟﮭﺔ اﻟﻘدوﺳﯾن وھذا رﻣز ﻟﻣﺎ ﺣدث ﻓﻲ اﻟﺑﺷ رﯾﺔ إذ ﺑﻌ دت ﻋ ن ﷲ‬
‫وﺟﺎﻋت إﻟﯾﮫ ﻓﺄرﺳل ﷲ ﯾوﺳف اﻟﺟدﯾد رﺑﻧﺎ ﯾﺳوع ھ ذا اﻟ ذي ﺑﺎﻋ ﮫ ﯾﮭ وذا اﻹﺳ ﺧرﯾوطﻲ‬
‫ﻣﺛﻠﻣﺎ ﺑﺎع ﯾﮭوذا أﺧو ﯾوﺳف ﯾوﺳ ف ﺑ ﺛﻣن ﻋﺑ د ‪ ٣٠‬ﻣ ن اﻟﻔﺿ ﺔ ﻟﻛﻧ ﮫ ﺧﻠ ص اﻟﻌ ﺎﻟم ﻛﻠ ﮫ‬
‫ﻟﯾس ﻣن ﺟوع ﻟﻠﻘﻣﺢ واﻟﺧﺑز إﻧﻣﺎ ﻣن اﻟﺧطﯾﺔ وﺟﻌﻠﮭم ﯾﺳدوا ﺟوﻋﮭم ﺑﺟﺳ ده ودﻣ ﮫ ﻓ ﻲ‬
‫ﺳر اﻻﻓﺧﺎرﺳﺗﯾﺎ‪.‬‬
‫ﺳﮫ ُ "‪-:‬‬ ‫‪ " ‬آذ َوْ اﺑ ِﺎﻟْﻘ َ ْﯾ ِد ِرﺟْ ﻠ َ ْﯾﮫِ‪ .‬ﻓ ِﻲ اﻟْ َﺣدِﯾ ِد دَﺧَﻠ َتْ ﻧ َﻔْ ُ‬

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‫ﻛﺎﻧت اﻣرأة ﻓوطﯾﻔﺎر أرﺳﻠﺗﮫ إﻟﻰ اﻟﺳﺟن ظﻠﻣﺎ وﻗ ُﯾد ﯾوﺳف ﺑﺎﻟﺣدﯾد ﺣﺗﻰ دﺧ ل اﻟﻘﯾ د إﻟ ﻰ‬
‫ﻧﻔﺳ ﮫ ھﻛ ذا ﻋﻣ ل ﺑﻧ و إﺳ راﺋﯾل إذ دﻓﻌ وا رﺑﻧ ﺎ ﯾﺳ وع ﺑﻌ دﻣﺎ ﻗﺑﺿ وا ﻋﻠﯾ ﮫ إﻟ ﻰ اﻟﺻ ﻠب‬
‫واﻟﻘﺑر‪.‬‬
‫ﻣَﺟﻲءِ َﻛﻠِﻣَ ﺗ ِﮫِ‪ .‬ﻗ َ وْ ُل اﻟرﱠ بِّ اﻣْ ﺗ َﺣَﻧ َﮫ ُ "‪-:‬‬ ‫ت ِ‬ ‫‪" ‬إ ِﻟ َﻰ وَ ْﻗ ِ‬
‫إذ ﻣﻛث ﯾوﺳف ﻓﻲ اﻟﺳﺟن ﻣﺎ ﯾﻘ رب ﻣ ن ﺳ ﻧﺗﯾن اﻣ ﺗﺣن إﯾﻣﺎﻧ ﮫ ﻋﻠ ﻰ ﯾ د اﻣ رأة ﻓوطﯾﻔ ﺎر‬
‫ﻓﻧﺟﺢ واﻣﺗﺣن ﻟﺛﺎﻧﻲ ﻣرة ﻓﻲ اﻟﺳﺟن ﻓﻧﺟﺢ ھﻛذا اﻣﺗﺣن رﺑﻧﺎ ﯾﺳوع ﺑﻛ ل أﻧ واع اﻟﻌ ذاﺑﺎت‬
‫ﺑﺎﻟﺟﻠ د واﻟﺻ ﻠب واﻟﺧﯾﺎﻧ ﺔ ﻣ ن ﯾﮭ وذا وﻣ ن أﻣﺗ ﮫ ﻟﻛﻧ ﮫ ﺻ ﻣد واﺟﺗ ﺎز اﻟﻣﻌﺻ رة وﺣ ده‬
‫واﻧﺗﺻر ﻋﻠﻰ اﻟﻣوت واﻟﺧطﯾﺔ‪.‬‬
‫ﺷﻌْبِ ﻓ َﺄ َطْ ﻠ َﻘ َﮫ ُ "‪-:‬‬
‫ﺳ َل ﺳُﻠْطَﺎنُ اﻟ ﱠ‬ ‫‪ ‬أ"َرْ َ‬
‫ﺳ َل اﻟْﻣَ ﻠِكُ ﻓ َﺣَﻠ ﱠﮫ ُ‪ .‬أ َرْ َ‬
‫أرﺳل ﻓرﻋون ﻓﺣل ﯾوﺳف ﻣن اﻟﺳﺟن ﻟﯾﻔﺳر ﻟﮫ أﺣﻼﻣﮫ ھﻛذا ﻗﺎم رﺑﻧﺎ ﯾﺳ وع ﻣ ن اﻟﻘﺑ ر‬
‫ﺑﻘوﺗﮫ ﻓﻠم ﯾﺳﺗطﯾﻊ اﻟﻣوت أن ﯾﻘﯾده ﺑل ھو أﻣﺎت اﻟﻣوت داﺧﻠﮫ أي داﺧل ﻧﺎﺳوﺗﮫ‪.‬‬
‫ﺳ ِ ّدًا ﻋَﻠ َﻰ ﺑ َ ْﯾﺗ ِﮫِ‪ ،‬وَ ﻣُ ﺳَﻠ ﱠطًﺎ ﻋَﻠ َﻰ ﻛُلِ ّ ﻣُﻠْ ِﻛ ِﮫ "‪-:‬‬ ‫‪" ‬أ َﻗ َﺎﻣَ ﮫ ُ َﯾ‬
‫ﻟﻣﺎ ﻓﺳر ﯾوﺳ ف ﺣﻠ م ﻓرﻋ ون اﻋﺗ رف ﻓرﻋ ون ﺑ ﺄن ﯾوﺳ ف ﻓﯾ ﮫ روح اﻵﻟﮭ ﺔ اﻟﻘدوﺳ ﯾن‬
‫وﺟﻌﻠ ﮫ اﻟرﺟ ل اﻟﺛ ﺎﻧﻲ ﻓ ﻲ اﻟﻣﻣﻠﻛ ﺔ ھﻛ ذا رﺑﻧ ﺎ ﯾﺳ وع ﻗ ﺎم ﻣ ن اﻷﻣ وات إذ ھ و ﺻ ﺎﺣب‬
‫اﻟﺳﻠطﺎن اﻷﻋظ م ﻋﻠ ﻰ اﻟﺳ ﻣﺎء واﻷرض ﻛﻣ ﺎ ﻗ ﺎل ﻟﺑ ﯾﻼطس " ﻟ م ﯾﻛ ن ﻟ ك ﻋﻠ ﻲ ﺳ ﻠطﺎن‬
‫اﻟﺑﺗﺔ ﻟو ﻟم ﺗﻛن ﻗد أﻋطﯾت ﻣن ﻓوق" )ﯾو‪.(١١ :١٩‬‬
‫‪ِ ‬ﻟ"ﯾ َﺄ ْﺳُرَ رُ َؤﺳَﺎ َءه ُ َﺣﺳَبَ إ ِرَ ا َدﺗ ِ ِﮫ وَ ﯾ ُﻌ َ ِﻠ ّمَ ﻣَ ﺷَﺎﯾ ِﺧَ ﮫ ُ ﺣِ ﻛْﻣَﺔ ً "‪-:‬‬
‫إذ ﻋﻠ م ﯾوﺳ ف ﺑ روح ﷲ ﺣﻛﻣ ﺎء اﻟﻣﺻ رﯾﯾن واﻟﻣﺗﻐطرﺳ ﯾن ﺑﺎﻟﺣﻛﻣ ﺔ اﻷرﺿ ﯾﺔ ﻋﻠﻣﮭ م‬
‫ﺣﻛﻣ ﺔ ﺳ ﻣﺎوﯾﺔ وﺻ ﺎر ﺳ ﯾد وﻣﻌﻠ م ﻋﻠ ﯾﮭم ھﻛ ذا رﺑﻧ ﺎ ﯾﺳ وع ﻋﻠ م اﻟﺷ ﻌب واﻟﻛﺗﺑ ﺔ‬
‫واﻟﻔرﯾﺳﯾﯾن ﻣﺎ ﻟم ﯾﻌﻠﻣوه رﻏم أﻧﮭ م ﻛ ﺎﻧوا ﻣﻌﻠﻣ و اﻟﺷ ﻌب وﻣﺷ ﺎﯾﺧﮫ إذ ﻗﯾ ل ﻋﻧ ﮫ اﻟﻣﻌﻠ م‬
‫وأﯾﺿﺎ ﻛﺎن ﯾﻌﻠم ﻛﻣن ﻟﮫ ﺳﻠطﺎن وﻟﯾس ﻛﺎﻟﻛﺗﺑﺔ واﻟﻔرﯾﺳﯾﯾن‪.‬‬
‫ض ﺣَﺎمٍ "‪-:‬‬ ‫‪ ‬ﻓ َ"ﺟَﺎ َء إ ِﺳْرَ اﺋ ِﯾ ُل إ ِﻟ َﻰ ﻣِ ﺻْرَ ‪ ،‬وَ ﯾ َﻌْﻘ ُوبُ ﺗ َﻐ َرﱠ بَ ﻓ ِﻲ أ َرْ ِ‬
‫ھﻧﺎ ﯾﺗﻛﻠم ﻋن آﺧر ‪ ١٧‬ﻋ ﺎم ﻓ ﻲ ﺣﯾ ﺎة ﯾﻌﻘ وب ﺣﯾ ث ﻗﺿ ﺎھﺎ ﻋﻧ د اﺑﻧ ﮫ ﯾوﺳ ف ﻓ ﻲ ﻣﺻ ر‬
‫ﻋﻧدﻣﺎ ﻋرف أﻧﮫ ﺣﻲ وأﻧﮫ اﻟرﺟل اﻟﺛﺎﻧﻲ ﻓﻲ أرض ﻣﺻر وﻣﺎت ﻓﻲ ﻣﺻ ر ﻟﻛﻧ ﮫ دﻓ ن ﻛﻣ ﺎ‬
‫أوﺻﻰ اﺑﻧﮫ ﻓﻲ أرض ﻛﻧﻌﺎن ﻋﻼﻣﺔ ﻋﻠﻰ إﯾﻣﺎﻧﮫ ﺑﻣﺎ وﻋده ﷲ ﺑﮫ ﻣن ﻣﯾ راث وھﻧ ﺎ ﯾ ﺗﻛﻠم‬
‫ﻋن ﻏرﺑﺗﮫ ﻓﻲ ﺳﺑﯾل ﻣﺟﯾﺋﮫ ﻻﺑﻧﮫ ﯾوﺳف وﻋن ﻣﺟﯾﺋﮫ إﻟ ﻰ ﺣ ﺎم اﻟ ذي ﻛ ﺎن ﻧ وح ﻗ د ﻟﻌ ن‬
‫اﺑﻧﮫ ﻣن ﻗﺑل‪.‬‬
‫ﺷ ْﻌﺑ َﮫ ُ ﻣُﺛ ْﻣِ رً ا ِﺟدا‪ ،‬وَ أ َﻋَزﱠ ه ُ ﻋَﻠ َﻰ أ َ ْﻋدَاﺋ ِ ِﮫ "‪-:‬‬ ‫‪َ ‬ﺟ"ﻌ َ َل َ‬
‫ھﻧﺎ ﯾﺗﻛﻠم ﻋن اﻟﺳ ﻧوات اﻟﺗ ﻲ ﺟ ﺎء ﻓﯾﮭ ﺎ أﺑﻧ ﺎء ﯾﻌﻘ وب وﯾﻌﻘ وب إﻟ ﻰ أرض ﻣﺻ ر إذ ﻛ ﺎن‬
‫ﯾوﺳف اﻟرﺟل اﻟﺛﺎﻧﻲ وﺳﻛﻧوا أرض ﺟﺎﺳﺎن وھﻲ ﻣن أﺟود اﻷراﺿﻲ وھ ﻲ ﻓ ﻲ ﻣﺣﺎﻓظ ﺔ‬
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‫اﻟﺷ رﻗﯾﺔ ﺣﺎﻟﯾ ﺎ‪ ،‬وﻛ ﺎﻧوا ﯾرﻋ ون اﻟﻐ ﻧم وﯾرﻋ وا ﻏ ﻧم ﻓرﻋ ون ﻣﻌﮭ م إذ ﻛ ﺎن ﻓرﻋ ون ﻣ ن‬
‫ﺟﻧس اﻟﮭﻛﺳوس اﻟﻣﺣﺗﻠﯾن ﻟﻣﺻر ﻓﻲ ھذه اﻟﻔﺗرة وھم ذو أﺻل ﺳ ﺎﻣﻲ ﻣﺛ ل إﺑ راھﯾم وﻗ د‬
‫ﺟ ﺎء ‪ ٧٠‬ﻋﺎﺋﻠ ﺔ )ﻓ رد( وﺧرﺟ وا ‪ ٦٠٣٫٠٠٠‬ﺷ ﺧص أي ﻋﺎﺋﻠ ﺔ إذ أﻋط ﺎه ﷲ ﺑرﻛ ﺔ ﻓ ﻲ‬
‫ﻛﺛرة ﻋددھم‪.‬‬
‫‪" ‬ﺣَوﱠ َل ﻗ ُﻠ ُوﺑ َﮭُمْ ِﻟﯾ ُ ْﺑ ِﻐﺿُوا َ‬
‫ﺷ ْﻌﺑ َﮫ ُ‪ِ ،‬ﻟﯾ َﺣْ ﺗ َﺎﻟ ُوا ﻋَﻠ َﻰ ﻋَﺑ ِﯾ ِد ِه "‪-:‬‬
‫ﯾﻘ ول ﺳ ﻔر اﻟﺧ روج )ﺧ ر‪ " (٨ :١‬ﺛ م ﻗ ﺎم ﻣﻠ ك ﺟدﯾ د ﻻ ﯾﻌ رف ﯾوﺳ ف " وھﻧ ﺎ إذ ﻗ ﺎم‬
‫اﻟﻣﺻرﯾون ﺑﺛورة ﺿد اﻟطﻐﺎة اﻟﻣﺣﺗﻠﯾن اﻟﮭﻛﺳ وس وط ردوھم ﻓﻣﻠ ك ﻓرﻋ ون ﻣﺻ ري ﻟ م‬
‫ﯾﻛن ﯾﻌرف ﯾوﺳف وﻛﺎﻧوا ﯾﻌﺗﺑروا ﺷﻌب ﷲ ﺗﺎﺑﻊ ﻟﻠﮭﻛﺳوس اﻟ ذﯾن ط ردوھم وإذا ﺣ دﺛت‬
‫ﺣرب ﯾﻧﺿﻣوا ﻷﻋداﺋﮭم ﻓراﺣوا ﯾﺿطﮭدوا ﺷﻌب ﷲ ﺑﺈﺻدار ﻓرﻋون أﻣر ﺑﻘﺗ ل ﻛ ل أﺑﻧ ﺎء‬
‫اﻟﻌﺑراﻧﯾﯾن اﻟذﻛور وإﺑﻘﺎء اﻟﺑﻧﺎت ﺣﺗﻰ ﯾﻛوﻧوا ﻟﺧدﻣﺔ ﻓرﻋون ﻟﻛن اﻟﻘﺎﺑﻠﺗﯾن اﻹﺳ راﺋﯾﻠﯾﺗﯾن‬
‫رﻓﺿﺗﺎ أن ﺗﻣﯾت أﺑﻧﺎء ﺟﻧﺳﮭن وھﻣ ﺎ ﺷ ﻔرة وﻓوﻋ ﺔ ﻓﺄﺣﺳ ن ﷲ ﻟﮭ ن وأﻗ ﺎم ﻟﮭ ن ﺑﯾوﺗ ﺎ‪،‬‬
‫وأﻣﺎ اﻟرﺟﺎل ﻓﻘد اﺳﺗﻌﺑدھم ﻓرﻋون ﻓﻲ ﺻﻧﺎﻋﺔ اﻟط ﯾن وﺑﻧ ﺎء ﻣ دﯾﻧﺗﻲ ﻓﯾﺛ وم ورﻋﻣﺳ ﯾس‬
‫وھﻣﺎ ﻣدﯾﻧﺗﻲ ﻣﺧﺎزن )ﻟرﻣﺳﯾس اﻟﺛﺎﻧﻲ( ﺑﺎﻟﻘرب ﻣن ﺟﺎﺳﺎن‪.‬‬
‫ﻋ ْﺑ َده ُ وَ ھﺎرُ ونَ اﻟ ﱠذِي اﺧْ ﺗ َﺎرَ ه ُ "‪-:‬‬ ‫ﺳ َل ﻣُوﺳَﻰ َ‬ ‫‪ " ‬أ َرْ َ‬
‫إذ ﺻرخ اﻟﺷﻌب ﻣن وطﺄة اﻻﺿطﮭﺎد ﻓﺳﻣﻊ اﻟ رب ﻟﮭ م وأرﺳ ل ﻣوﺳ ﻰ ﻣﺧﻠﺻ ﺎ ﻟﮭ م ﻣ ﻊ‬
‫ھﺎرون إذ ﺟﻌل ﻣوﺳﻰ إﻟﮭﺎ )ﻟﯾس ﺑﺎﻟطﺑﯾﻌﺔ( وھﺎرون ﻓﻣﺎ ﻟﮫ وزوده )ﻣوﺳ ﻰ( ﺑﺎﻟﻌﺟﺎﺋ ب‬
‫ﻣﻧﮭﺎ إدﺧﺎل ﯾده إﻟﻰ ﻋﺑ ﮫ ﻓﺗﻛ ون ﺑرﺻ ﺎء ورﺟوﻋﮭ ﺎ ﻣ رة أﺧ رى‪ ،‬وﺟﻌ ل ﻋﺻ ﺎه ﺣﯾ ﺔ ﺛ م‬
‫ﺗﻌود ﻣرة أﺧرى ﻋﺻﺎ‪ ،‬وﻗد ﺿرب ﻣوﺳﻰ اﻟﻧﺑﻲ أرض ﻣﺻر ﺑﻌﺷر ﺿ رﺑﺎت ﺿ د اﻵﻟﮭ ﺔ‬
‫اﻟﻣﺻرﯾﺔ ﺣﺗﻰ ﯾﺧرج ﺷﻌﺑﮫ‪.‬‬
‫ض ﺣَﺎمٍ "‪-:‬‬ ‫ﻋﺟَﺎﺋ ِبَ ﻓ ِﻲ أ َرْ ِ‬ ‫‪ ‬أ"َﻗ َﺎﻣَ ﺎ ﺑ َﯾْﻧ َﮭُمْ َﻛﻼ َمَ آﯾ َﺎﺗ ِﮫِ‪ ،‬وَ َ‬
‫أﻛ د ﻣوﺳ ﻰ وھ ﺎرون ﻟﻔرﻋ ون ﻣﺻ ر وﺑﺎﻟﺗ ﺎﻟﻲ ﻟﻛ ل أرض ﻣﺻ ر أن إﻟﮭﮭ م ھ و اﻹﻟ ﮫ‬
‫اﻟﺣﻘﯾﻘﻲ ﯾرﯾدھم أن ﯾذﺑﺣوا ﻟﮫ ﻓﻲ اﻟﺑرﯾﺔ وﻟﯾس ذﻟك ﻛﻼﻣ ﺎ ﺑ ل ﻣ ن ﺧ ﻼل آﯾ ﺎت وﻋﺟﺎﺋ ب‬
‫اﻧزﻟﮭﺎ ﷲ ﻋﻠﻰ أرض ﻣﺻر ﺣﺗﻰ ﺻرخ ﺳﺣرة ﻓرﻋون ﻗﺎﺋﻠﯾن أن ھذه أﺻﺑﻊ ﷲ‪.‬‬
‫ﺳ َل ظُﻠْﻣَﺔ ً ﻓ َﺄ َظْ ﻠ َﻣَتْ ‪ ،‬وَ ﻟ َمْ ﯾ َ ْﻌﺻُوا َﻛﻼ َﻣَ ﮫ ُ "‪-:‬‬ ‫‪ ‬أ" َرْ َ‬
‫‪ -‬ﺗﻜﻠﻢ ھﻨﺎ ﻟﯿﺲ ﻋﻠﻰ ﻛﻞ اﻟﻀﺮﺑﺎت ﺑﻞ ﺑﺪأ ﺑﺎﻟﻀﺮﺑﺔ اﻟﺘﻲ ﺟﻌﻠﺖ اﻟﻤﺼﺮﯾﯿﻦ ﻻ ﯾﺤﺘﻤﻠ ﻮن أﻛﺜ ﺮ‬
‫ﻣﻦ ذﻟﻚ ﻓﺤﺮﻛﺘﮭﻢ‪ ،‬وﻋﺎﻣﺔ اﻟﻜﻮارث اﻟﺘﻲ ﺣﻠﺖ ﺑﮭﻢ ﻛﺎﻧﺖ ﻧﺘﯿﺠﺔ اﻟﻈﻠﻤ ﺔ اﻟﺘ ﻲ ﻋﺎﺷ ﻮا ﻓﯿﮭ ﺎ‬
‫ﻟﻜﻦ أﺳﺒﺎب ﺣﻠﻮل اﻟﻈﻠﻤﺔ واﻟﻀﺮﺑﺎت ﯾﻠﺨﺼﮭﺎ اﻟﻘﺪﯾﺲ أﻧﺜﯿﻤﻮس ﻓﻲ ‪-:‬‬
‫‪ .١‬ﺣث اﻟﻣﺻرﯾﯾن وﻓرﻋون ﻋﻠﻰ اﻟﺗوﺑﺔ اﻟﺣﻘﯾﻘﯾﺔ‪.‬‬
‫‪ .٢‬إﻋطﺎء ﻓرﺻﺔ ﻟﻠﺗوﺑﺔ ﻟﻔرﻋون ﺣﺗﻰ ﯾﻠﯾن ﻋن ﻗرار ﻋدم ﺧروج اﻟﺷﻌب‪.‬‬

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‫‪ .٣‬أن إﻟﮫ إﺳراﺋﯾل ھو اﻹﻟﮫ اﻟﺣﻘﯾﻘﻲ وﺣده ﺻﺎﻧﻊ اﻟﺳﻣﺎء واﻷرض ﻓﮭﻲ دﻋوة ﻟﻺﯾﻣ ﺎن ﻣ ن‬
‫ﻧﺎﺣﯾﺔ اﻟﻣﺻرﯾﯾن وﻗوة وﺗﺛﺑﯾت ﻟﺑﻧﻲ إﺳراﺋﯾل أن إﻟﮭﮭم ھو اﻹﻟﮫ اﻟﺣﻘﯾﻘﻲ وﺣده‪.‬‬
‫‪ .٤‬اﺳﺗﺧدم ﷲ أﺷﯾﺎء ﺑﺳﯾطﺔ ﻟﯾﻌﻣل ﺑﮭﺎ أﻋﻣﺎل ﻋظﯾﻣﺔ دﻟﯾل ﻋﻠﻰ ﻗدرﺗﮫ اﻟﺳرﻣدﯾﺔ‪.‬‬
‫‪" ‬ﺣَوﱠ َل ﻣِ ﯾ َﺎ َھﮭُمْ إ ِﻟ َﻰ دَمٍ وَ ﻗ َ ﺗ َ َل أ َﺳْﻣَ ﺎ َﻛﮭُمْ "‪-:‬‬
‫‪ ‬اﻟﻣﯾﺎه ﻛﻠﮭﺎ اﻟﺗ ﻲ ﺗﺧ ص اﻟﻣﺻ رﯾﯾن ﻓ ﻲ ﻧﮭ ر اﻟﻧﯾ ل وﻛ ل اﻟﯾﻧ ﺎﺑﯾﻊ واﻟﺑﺣ ر ﺗﺣوﻟ ت إﻟ ﻰ دم‬
‫ﺣﺗﻰ أﻧﮭم ﺣﺎوﻟوا اﻟﺣﻔر ﻓﻲ أي ﻣﻛﺎن ﻹﯾﺟﺎد ﻣﺎء ﻟﻛﻧﮭم وﺟدوا دﻣﺎ وأدى ذﻟك إﻟ ﻰ ﻣ وت‬
‫اﻷﺳﻣﺎك‪.‬‬
‫‪ ‬وھذه اﻟﺿرﺑﺔ ﺿ د ﻧﮭ ر اﻟﻧﯾ ل اﻟ ذي ﻋﺑ ده اﻟﻣﺻ رﯾون ﻛﻣﺻ در ﻟﺣﯾ ﺎﺗﮭم ﻓﻘ د ﺻ ﺎر أﺷ ﺑﮫ‬
‫ﺑﻣﯾت ﺑدﻣﺎﺋﮫ واﻷﺳﻣﺎك اﻟﺗﻲ ﺗﺣﯾﺎ ﻓﯾﮫ ﻣﺎﺗت ﻷن ﻣﺻدر اﻟﺣﯾﺎة ھو ﷲ اﻟﺣﻘﯾﻘﻲ وﺣده‪.‬‬
‫ع َﺣﺗ ﱠﻰ ﻓ ِﻲ ﻣَﺧَﺎدِع ِ ﻣُﻠ ُوﻛ ِِﮭمْ "‪-:‬‬ ‫ﺿﮭُمْ ﺿَﻔ َﺎ ِد َ‬ ‫‪‬أ َﻓ" َﺎﺿَتْ أ َرْ ُ‬
‫‪ ‬ﻛﺎﻧت اﻟﺿرﺑﺎت داﺋﻣﺎ ﺷﺎﻣﻠﺔ ﻛل اﻟﻣﺻرﯾﯾن ﺣﺗﻰ اﻟﺿﻔﺎدع اﻟﺗﻲ ﻛﺎﻧوا ﯾﻌﺑدوﻧﮭﺎ دﺧﻠت إﻟﻰ‬
‫ﻣﺧﺎدع ﻣﻠوﻛﮭم‪.‬‬
‫‪ ‬اﻟﺿ ﻔﺎدع ﻟﮭ ﺎ ﺻ وت ﻣﻛ رر ھ و ﻧﻘﯾ ﻖ اﻟﺿ ﻔﺎدع وﻗ د ﺷ ﺑﮭﮭﺎ اﻵﺑ ﺎء ﺑﺎﻟﮭراطﻘ ﺔ اﻟ ذﯾن‬
‫ﻻ ﯾﻔﮭﻣون ﻛﻼم ﷲ وﯾﺣرﻓوه وﯾﻛرروا اﻟﻛﻼم ﺑﺎطﻼ ﺑﻼ ﻓﮭم‪.‬‬
‫‪ ‬أ" َﻣَرَ ﻓ َﺟَﺎ َء اﻟذ ﱡ ﺑ ﱠﺎنُ وَ اﻟْ ﺑ َﻌ ُوضُ ﻓ ِﻲ ﻛُلِ ّ ﺗ ُﺧُوﻣِ ِﮭمْ "‪-:‬‬
‫‪ ‬ﻛﺎﻧت ھذه اﻟﺿرﺑﺗﺎن ھﻣﺎ اﻟﺛﺎﻟﺛﺔ واﻟراﺑﻌﺔ‪.‬‬
‫‪ ‬اﻟذﺑﺎب ھو رﻣز ﻟﻠﺷﯾﺎطﯾن اﻟﻣُﻠﺣﺔ اﻟﺗﻲ ﺗﺄﺗﻲ ﻋﻠ ﻰ اﻟﻣ ؤﻣﻧﯾن ﺑﺄﻓﻛ ﺎر اﻟﺧطﯾ ﺔ ﺑﺈﻟﺣ ﺎح ﻣﺛ ل‬
‫اﻟذﺑﺎب اﻟذي ﺗطرده ﻓﯾرﺟﻊ ﻣرة أﺧرى‪.‬‬
‫‪ ‬اﻟﺑﻌوض ﻓﻲ ھذه اﻟﺿرﺑﺔ ھﻲ اﻟﺗﻲ أﻋﻠن ﻓﯾﮭﺎ اﻟﺳ ﺣرة )ﺳ ﺣرة ﻓرﻋ ون( أن ھ ذه أﺻ ﺑﻊ‬
‫ﷲ‪.‬‬
‫‪َ " ‬ﺟﻌ َ َل أ َﻣْ طَﺎرَ ھُمْ ﺑ َرَ دًا وَ ﻧ َﺎرً ا ﻣُﻠْ ﺗ َِﮭﺑ َﺔ ً ﻓ ِﻲ أ َرْ ِﺿ ِﮭمْ "‪-:‬‬
‫‪ ‬طﺑﯾﻌﺔ ﻣﺻر ﻟ ﯾس ﺑﮭ ﺎ أو ﺗﻌﺗﻣ د ﻋﻠ ﻰ اﻷﻣط ﺎر ﻟﻛ ن ﷲ ﻏﯾ ر ﻗ واﻧﯾن اﻟطﺑﯾﻌ ﺔ ﻟﯾﺛﺑ ت أﻧ ﮫ‬
‫اﻹﻟﮫ اﻟﺣﻘﯾﻘﻲ ﻓﻛﺎﻧت اﻟﻧﺎر ﺗزداد ﻣﻊ ازدﯾﺎد ﺳﻘوط اﻷﻣطﺎر واﻟﺑرد وھ ذا ﻣﺧ ﺎﻟف ﻟﻘ واﻧﯾن‬
‫اﻟطﺑﯾﻌﺔ وﻗد ﻗﺎل ﺳﻠﯾﻣﺎن ﻋن ذﻟك ﻓﻲ ﺳﻔر اﻟﺣﻛﻣﺔ إﺻﺣﺎح ‪.١٦‬‬
‫‪ ‬واﻟﺑ رد ﯾﺗﻠ ف اﻟﻣﺣﺎﺻ ﯾل ﻓ ﻼ ﺗﺛﻣ ر واﻟﻧ ﺎر ﺗﺣ رق ﻛ ل ﺷ ﻲء أﻣﺎﻣﮭ ﺎ‪ ،‬ﻓﮭﻣ ﺎ ﺿ رﺑﺗﺎن ﺿ د‬
‫اﻟﺣﯾﺎة ﻷن ﷲ ھو واھب اﻟﺣﯾﺎة وﺣده‪ ،‬وﻟﯾﺳت اﻵﻟﮭﺔ اﻟﻛﺛﯾرة اﻟﺗﻲ ﻋﺑدھﺎ أھل ﻣﺻر‪.‬‬
‫َﺎر ﺗ ُﺧُوﻣِ ِﮭمْ "‪-:‬‬
‫ﺷﺟ ِ‬ ‫‪ " ‬ﺿَرَ بَ ﻛُرُ وﻣَ ﮭُمْ وَ ﺗ ِﯾﻧ َﮭُمْ‪ ،‬وَ َﻛﺳﱠرَ ُﻛ ﱠل أ َ ْ‬
‫واﺿﺢ أن اﻟﺿرﺑﺎت ﺟﺎءت ﻓﻲ ﺑداﯾﺔ ﺷﮭر اﻟﺻﯾف ﺣﯾ ث ﯾﻛ ون اﻟﻌﻧ ب ﻓ ﻲ اﻟﻛ رم واﻟﺗ ﯾن‬
‫ﻟﻛن اﻟﺑرد أﻓﺳد اﻟﻛروم واﻟﺗﯾن وﺣﺗﻰ اﻷﺷﺟﺎر ﻛﺳرت أﻣﺎم ﻗوة ﷲ اﻟﻌظﯾﻣﺔ‪.‬‬
‫ﻋﺷْب ٍﻓ ِﻲ ﺑ ِﻼ َ ِدھِمْ‪ ،‬وَ َﻛأ َ َل أ َﺛ ْﻣَ ﺎرَ أ َرْ ِﺿ ِﮭمْ"‪:‬‬ ‫‪ " ‬أ َﻣَرَ ﻓ َﺟَﺎ َء اﻟْ ﺟَرَ ا ُد وَ ﻏَوْ ﻏَﺎ ُء ﺑ ِﻼ َ َ‬
‫ﻋ َددٍ‪،‬ﻓ َﺄ َ َﻛ َل ُﻛ ﱠل ُ‬
‫‪٤٢‬‬
‫ﻓﺳ د اﻟﻌﺷ ب واﻷﺛﻣ ﺎر ﻣ ن اﻷرض ﺑواﺳ طﺔ اﻟﺑ رد وﻛﺎﻧ ت ھ ذه ھ ﻲ اﻟﺿ رﺑﺔ اﻟﺛﺎﻣﻧ ﺔ‬
‫)ﺧر‪.(١٥ -١٢ :١٠‬‬
‫‪ ‬ﻗ" َ ﺗ َ َل ُﻛ ﱠل ﺑ ِﻛ ٍْر ﻓ ِﻲ أ َرْ ِﺿ ِﮭمْ‪ ،‬أ َوَ اﺋ ِ َل ﻛُلِ ّ ﻗ ُوﱠ ﺗ ِِﮭمْ "‪-:‬‬
‫‪ ‬ھﻧﺎ أوﺿﺢ ﺿرﺑﺔ اﻷﺑﻛﺎر وھﻲ اﻟﻌﺎﺷرة ﻓﻲ )ﺧر‪ (٣٠ ،٢٩ :١٢‬ﻟ ﯾس ﻓﻘ ط أﺑﻛ ﺎر اﻟﺑﺷ ر‬
‫واﻟﺑﮭﺎﺋم ﺑل ﺣﺗﻰ ﺑﻛور ﻣﺣﺎﺻﯾﻠﮭم اﻟﺗﻲ ﯾﻌﺗﻣدوا ﻋﻠﯾﮭﺎ ﻛﻘوت ﻟﮭم‪.‬‬
‫‪ ‬ﻓﺎﻷرض ﻟم ﺗﺛﻣر وﻻ ﯾوﺟد ﻣن ﯾرﺛﮭﺎ ﻷن اﻷﺑﻧﺎء اﻷﺑﻛﺎر ﻣﺎﺗوا‪.‬‬
‫ﺳﺑ َﺎطِ ِﮭمْ ﻋَﺎﺛ ِرٌ "‪-:‬‬
‫ﺿ ٍﺔ وَ ذ َ ھَبٍ‪ ،‬وَ ﻟ َمْ ﯾ َﻛُنْ ﻓ ِﻲ أ َ ْ‬ ‫‪ ‬ﻓ"َﺄ َﺧْ رَ َﺟﮭُمْ ﺑ ِ ِﻔ ﱠ‬
‫‪ -‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳﺑﻌﯾﻧﯾﺔ أورد ﺣﻠﻲ ﻓﺿﺔ وذھب‪ ،‬وﻛﻠﻣﺔ ﻋﺎﺛر ﺗرﺟﻣﮭﺎ ﻣرﯾض‪.‬‬
‫‪ -‬أﻋطﻰ ﷲ ﺑﻧﻲ إﺳراﺋﯾل ﻧﻌﻣﺔ ﻓﻲ ﻋﯾون اﻟﻣﺻرﯾﯾن رﻏم ﺑﻛ ﺎﺋﮭم ﻋﻠ ﻰ ﻣ وت أﺑﻛ ﺎرھم ﻓﻘ د‬
‫أﻋﺎروھم ﺣﻠﻲ وأواﻧﻲ ﻓﺿﺔ وذھ ب وﻛ ﺄن ﷲ ﯾﻌ وض ﺷ ﻌﺑﮫ ﻋ ن اﻟﻌﺑودﯾ ﺔ واﻟظﻠ م اﻟﺗ ﻲ‬
‫ﺣﺻﻠت ﻟﺷﻌﺑﮫ‪.‬‬
‫‪ -‬وﻟم ﯾﻛن ﻓﻲ ﺷﻌب ﷲ ﻋﺎﺛر أي ﻣرﯾض وھذه ﻗوة ﻓوق اﻟطﺑﯾﻌﺔ‪.‬‬
‫‪ -‬إذ ﻟم ﯾﻣرض ﻣن ﺷﻌﺑﮫ ﻓﻲ رﺣﻠﺗﮭم ﻓﻲ اﻟﺑرﯾﺔ أﺣد إذ ﻟم ﯾﻛن طﺑﯾب وﻻ دواء‪.‬‬
‫‪ -‬ﺣﺗﻰ أرﺟﻠﮭم ﻟم ﺗﺗورم ﻣن اﻟﻣﺷﻲ وأﺣذﯾﺗﮭم ﻟم ﺗﺗﮭرأ ﻣن ﻛﺛرة اﻟﻣﺷﻲ‪.‬‬
‫‪ -‬ﺟﻌﻠﮭ م ﷲ ﯾﻣﺷ ون ﻓ وق اﻷرض اﻟﺗ ﻲ ﻛﺎﻧ ت ﻣﯾ ﺎه وھ و اﻟﺑﺣ ر اﻷﺣﻣ ر ﺻ ﺎر ﻟﮭ م طرﯾ ﻖ‬
‫ﺑواﺳطﺔ رﯾﺢ ﺷرﻗﯾﺔ ﺣﺗ ﻰ ﻋﺑ روا اﻟﺑﺣ ر ﺑﯾﻧﻣ ﺎ أﻏﻠ ﻖ اﻟﺑﺣ ر ﻋﻠ ﻰ اﻟﻣﺻ رﯾﯾن ﻓﻣ ﺎﺗوا ھ م‬
‫وﻣرﻛﺑﺎﺗﮭم وﻓرﻋوﻧﮭم‪.‬‬
‫‪ -‬أرﺷدھم ﷲ ﺑﻌﻣود ﻧور ﻟﯾﻼ وﺣﻣﺎھم ﻣن اﻟﺷﻣس ﺑﻌﻣود ﺳﺣﺎب ﻧﮭﺎرا‪.‬‬
‫وﺟ ِﮭمْ‪ ،‬ﻷ َنﱠ رُ ْﻋﺑ َﮭُمْ ﺳَﻘ َطَ ﻋَﻠ َﯾ ِْﮭمْ "‪-:‬‬ ‫‪ " ‬ﻓ َِرﺣَتْ ﻣِ ﺻْرُ ﺑ ِﺧُرُ ِ‬
‫رﻏم إﺻدار ﻓرﻋون ﺑﻌدم ﺧروج اﻹﺳراﺋﯾﻠﯾﯾن ﻟﻛن ﺑﻌد ﺿ رب اﻷﺑﻛ ﺎر ﺻ رح ﻟﮭ م وﻓ رح‬
‫اﻟﻣﺻرﯾون ﺑﺧروﺟﮭم ﻷﻧﮭم ﺧﺎﻓوا ﻣن إﻟﮭﮭم )إﻟﮫ اﻹﺳراﺋﯾﻠﯾﯾن( وﺧﺎﻓوا ﻣﻧﮭم ﻷن إﻟﮭﮭم‬
‫ﻗوي ﯾﺣﻣﯾﮭم رﻏ م أﻧﮭ م ﻛ ﺎﻧوا ﯾ دﻓﻧوا أﺑﻛ ﺎرھم ﻟﻛ ن ﻓرﺣ وا ﺣﺗ ﻰ ﺗ زول ﻋ ﻧﮭم اﻟﺿ رﺑﺎت‬
‫اﻟﺗﻲ أﻟﻣت ﺑﮭم‪.‬‬
‫ﺳﺣَﺎﺑ ًﺎ ﺳَﺟْ ﻔ ًﺎ‪ ،‬وَ ﻧ َﺎرً ا ِﻟﺗ ُِﺿﻲ َء اﻟﻠ ﱠ ْﯾ َل "‪-:‬‬ ‫‪ " ‬ﺑ َﺳَطَ َ‬
‫‪ ‬ﺳ ﺟﻔﺎ أي ﺳ ﻘﻔﺎ وﻓ ﻲ اﻟﺗرﺟﻣ ﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ﺑ دل ﻛﻠﻣ ﺔ ﺳ ﺟﻔﺎ ﺑﻛﻠﻣ ﺔ ﯾظﻠﻠﮭ م ﻓﮭ ﻲ أوﺿ ﺢ‪.‬‬
‫ﺣدث ذﻟك ﻓﻲ )ﺧر‪ ،٢١ :١٣‬ﻋد‪١٦ :٩‬؛ ‪.(٣٤ :١٠‬‬
‫‪ ‬ﻓﻘد ﺻﺎر ﻟﮭم ﷲ ﻧﺎر ﻻ ﻟﺗﺣرﻗﮭم ﺑل ﺗﻧﯾر ﻟﮭم وﺳﺣﺎﺑﺎ ﺗﻌﻣل ﻟﮭم ﻛﺳﻘف ﯾﺣﻣﯾﮭم ﻣ ن ﺣ ر‬
‫اﻟﻧﮭﺎر‪.‬‬
‫‪ ‬ﻓﻘ د ﺻ ﺎر ﷲ ﺑﺳ ﻛﻧﺎه داﺧﻠﻧ ﺎ ﺑ ﺎﻟروح اﻟﻘ دس ﺑﺎﻟﻧﻌﻣ ﺔ ﻟﮭﯾ ب ﯾ ذوب رطوﺑ ﺔ اﻟﺷ ﮭوات‬
‫داﺧﻠﻧﺎ‪.‬‬
‫‪٤٣‬‬
 ‫ﺷﺑ َﻌ َﮭُمْ "‪-:‬‬ ‫‪" ‬ﺳَﺄ َﻟ ُوا ﻓ َﺄ َﺗ َﺎھُمْ ﺑ ِﺎﻟﺳﱠﻠْوَ ى‪ ،‬وَ ﺧُ ﺑْزَ اﻟﺳﱠﻣَ ﺎءِ أ َ ْ‬
‫أﻋط ﺎھم ﷲ اﻟﻣ ن وھ و اﻟﺧﺑ ز اﻟﺳ ﻣﺎوي واﻟ ذي ﯾرﻣ ز ﻟﺳ ر اﻻﻓﺧﺎرﺳ ﺗﯾﺎ ﻛﻣ ﺎ ﺗﻛﻠ م رﺑﻧ ﺎ‬
‫ﯾﺳوع ﻓ ﻲ ﺣدﯾﺛ ﮫ ﻓ ﻲ ﻛﻔ ر ﻧ ﺎﺣوم ﻓ ﻲ )ﯾ و ‪ (٦‬وﻟﻣ ﺎ ﺳ ﺄﻟوا أﻛ ل اﻟﻠﺣ م أﻋط ﺎھم اﻟﺳ ﻠوى‬
‫ﺑﺈﻋﺟﺎز ﻋظﯾم‪.‬‬
‫ﺳ ِﺔ ﻧ َﮭْرً ا "‪-:‬‬
‫ت اﻟْﻣِ ﯾ َﺎه ُ‪ .‬ﺟَرَ تْ ﻓ ِﻲ اﻟْ ﯾ َﺎﺑ ِ َ‬‫‪" ‬ﺷَﻖﱠ اﻟﺻﱠﺧْ رَ ة َ ﻓ َﺎﻧْﻔ َﺟَرَ ِ‬
‫‪ ‬ﺣدﺛت ھذه اﻟﺣﺎدﺛﺔ ﻓﻲ )ﺧر‪ ،٦ :١٧‬ﻋد‪.(١٦ :٢٠‬‬
‫‪ ‬أﻋطﻰ ﷲ ﺷﻌﺑﮫ ﻣﺎء ﻣن ﺻ ﺧرة واﻟﺻ ﺧرة ﻛﺎﻧ ت ﺗﺗ ﺑﻌﮭم أي ﻛ ل ﻣﻛ ﺎن ﯾﺳ ﻛﻧوا ﻓﯾ ﮫ ﻓ ﻲ‬
‫اﻟﺑرﯾﺔ وﯾﺿرب ﻣوﺳﻰ اﻟﻧﺑﻲ اﻟﺻﺧرة ﺗﻌطﯾﮫ ﻣﺎء‪.‬‬
‫‪ ‬اﻟﻣ ﺎء رﻣ ز ﻟﻌﻣ ل اﻟ روح اﻟﻘ دس اﻟ ذي ﯾﺷ ﺑﮫ اﻟﻣﯾ ﺎه اﻟﺗ ﻲ ﺗﻧﻔﺟ ر ﻣ ن اﻹﻧﺳ ﺎن ﺧﺻوﺻ ﺎ‬
‫ﺑﻌدﻣﺎ ﺻﻠب وﻗﺎم وﺻﻌد رﺑﻧﺎ ﯾﺳ وع وﺣ ل اﻟ روح اﻟﻘ دس )ﯾ و‪ (٣٧ :٧‬وأﯾﺿ ﺎ إﻟ ﻰ ﻣﯾ ﺎه‬
‫اﻟﻣﻌﻣودﯾﺔ اﻟﺗﻲ ﺗﺧﻠﺻﻧﺎ ﻣن اﻟﺧطﯾﺔ اﻟﺟدﯾﺔ واﻟﺧطﺎﯾﺎ ﻗﺑل اﻟﻣﻌﻣودﯾﺔ‪.‬‬
‫ﺷ ْﻌﺑ َﮫ ُ ﺑ ِﺎ ْﺑﺗ ِ َﮭ ﺎج ٍ‪ ،‬وَ ﻣُﺧْ ﺗ َِﺎرﯾ ِﮫ‬‫ﻋ ْﺑ ِدﻓه َِ‪ ،‬ﺄ َﺧْ رَ َج َ‬
‫ﺳ ِﮫ ﻣَ ﻊَ إﺑ راھﯾم َ‬ ‫‪‬ﻷ"َﻧ ﱠ ﮫ ُ ذ َ َﻛ رَ َﻛﻠِﻣَ ﺔ َ ﻗ ُ ْد ِ‬
‫ﺷﻌ ُوبِ وَ ِرﺛ ُوه ُ "‪-:‬‬ ‫اﺿ َﻲ اﻷﻣم‪ ،‬وَ ﺗ َﻌ َبَ اﻟ ﱡ‬ ‫ﺑ ِﺗ َرَ ﻧ ﱡمٍ ‪ .‬وَ أ َﻋْطَﺎھُمْ أ َرَ ِ‬
‫‪ ‬ذﻛ ر ﷲ ﻋﮭ ده ﻣ ﻊ إﺑ راھﯾم وﻧﺳ ﻠﮫ وﻗ د ﺣﻘ ﻖ ﷲ وﻋ ده ﻟﮭ م وﻹﺑ راھﯾم ﺑﻣﯾ راث أرض‬
‫ﻛﻧﻌ ﺎن وﻗ د ﺧ رج اﻟﺷ ﻌب ﻣ ن ﻣﺻ ر ﺑﻔ رح واﺑﺗﮭ ﺎج ﻷﺟ ل ﻋﺟﺎﺋ ب ﷲ اﻟﺗ ﻲ ﺻ ﻧﻌﮭﺎ ﻣ ﻊ‬
‫اﻟﻣﺻرﯾﯾن ﺑﺎﻟﺿرﺑﺎت اﻟﻌﺷرة وﻋﺑور اﻟﺑﺣر اﻷﺣﻣر وﻗد رﻧﻣوا ﺗرﻧﯾﻣﺔ ﻣوﺳﻰ اﻟﻧﺑﻲ اﻟﺗﻲ‬
‫ذﻛرت ﻓﻲ )ﺧر ‪ (١٥‬وھﻲ ﺗﺳﺑﺣﮭﺎ اﻟﻛﻧﯾﺳﺔ اﻟﻘﺑطﯾﺔ ﻓﻲ ﻛل ﯾوم ﻓ ﻲ ﺗﺳ ﺑﺣﺔ ﻧﺻ ف اﻟﻠﯾ ل‬
‫ﻓﻲ اﻟﮭوس اﻷول‪.‬‬
‫‪ ‬ﺛم ﺟﺎء ﯾﺷوع ﺗﻠﻣﯾذ ﻣوﺳﻰ وﻋﺑر ﺑﺎﻟﺷ ﻌب ﻧﮭ ر اﻷردن ﺑﻌ دﻣﺎ وﻗ ف ﻟﮭ م ﻧ دا واﺣ دا ﻣ ن‬
‫ﻓ وق وأورﺛﮭ م أرض ﻛﻧﻌ ﺎن اﻟﺗ ﻲ ﻟ م ﯾﺗﻌﺑ وا ﻓﯾﮭ ﺎ ﻣﻛ ﺎن ﺷ ﻌوب ﻛﻧﻌ ﺎن اﻟﯾﺑوﺳ ﯾﯾن‬
‫واﻟﻔرزﯾﯾن واﻷﻣورﯾﯾن واﻟﺟرﺟﺎﺷﯾﯾن…‬
‫ﺿﮫ ُ وَ ﯾ ُطِ ﯾﻌ ُوا ﺷَرَ اﺋ ِﻌ َﮫ ُ‪َ .‬ھ ِﻠ ّﻠ ُوﯾ َﺎ "‪-:‬‬ ‫‪ِ ‬ﻟ"ﻛَﻲْ ﯾ َﺣْ ﻔ َظُوا ﻓ َرَ اﺋ ِ َ‬
‫‪ -‬ھﺪف ﻛﻞ اﻟﻌﺠﺎﺋﺐ اﻟﺘﻲ ﺻﻨﻌﮭﺎ ﷲ ﻣﻊ ﺷﻌﺒﮫ ھﻮ طﺎﻋﺘﮭﻢ ﻟﮫ ﻋﻦ ﺣﺐ وﻋﻦ اﻗﺘﻨﺎع‪.‬‬
‫‪ -‬ﺛﻢ ﺧﺘﻢ ﺑﺎﻟﻠﯿﻠﻮﯾﺎ أي اﻟﺴﺒﺢ ﻟﯿﮭﻮه اﻟﻜﺎﺋﻦ ﺑﺬاﺗﮫ‪.‬‬
‫‪    ‬‬
‫ﻣزﻣور ‪١٠٦‬‬
‫اﻋﺗرﻓوا ﻟﻠرب ﻷن إﻟﻰ اﻷﺑد رﺣﻣﺗﮫ‬
‫‪ ‬ﻣﻘدﻣﺔ ‪-:‬‬
‫‪ .١‬ﯾﻌﺗﺑر اﻟ ﺑﻌض أن ھ ذا اﻟﻣزﻣ ور ﻛﺗ ب ﻓ ﻲ اﻟﺳ ﺑﻲ اﻋﺗﻣ ﺎدا ﻋﻠ ﻰ آﯾ ﺔ ‪ ٤٧‬ﻣﻧ ﮫ ﺣﯾ ث ﺗﻘ ول‬
‫" اﺟﻣﻌﻧﺎ ﻣن ﺑﯾن اﻷﻣم "‪.‬‬
‫‪٤٤‬‬
‫‪ .٢‬ﯾﻌﺗﺑ ر اﻟ ﺑﻌض أن اﻟﻛﺎﺗ ب ھ و داود اﻟﻧﺑ ﻲ ﻣﺛ ل اﻟﻣزﻣ ور اﻟﺳ ﺎﺑﻖ ‪ ١٠٥‬اﻋﺗﻣ ﺎدا ﻋﻠ ﻰ‬
‫)‪ ١‬أي ‪ (١٦‬وھﻲ ‪-:‬‬
‫ﻣز ‪١٠٦‬‬ ‫‪ ١‬أي ‪١٦‬‬
‫آﯾﺔ ‪١‬‬ ‫آﯾﺔ ‪٢٤‬‬
‫آﯾﺔ ‪٤٨ ، ٤٧‬‬ ‫آﯾﺔ ‪٣٦ ، ٣٥‬‬

‫‪ .٣‬ھو أول ﻣزﻣور ﯾﺑدأ ﺑﺎﻟﻠﯾﻠوﯾﺎ وﯾﻧﺗﮭﻲ ﺑﮭﺎ‪.‬‬

‫‪ .٤‬ھ و ﺿ ﻣن ﻣزاﻣﯾ ر اﻟﻠﯾﻠوﯾ ﺎ أي اﻟﺗ ﻲ ﺗﺑ دأ ﺑﮭ ﺎ وھ ﻲ )ﻣ ز‪،١٣٥ ،١١٧ ،١١٣ ،١١١‬‬
‫‪.(١٥٠ -١٤٦‬‬
‫‪ .٥‬وھو ﻣزﻣور اﻋﺗراف ﺟﻣﺎﻋﻲ ﻋ ن ﺧطﺎﯾ ﺎ اﻟﺟﻣﺎﻋ ﺔ ﻓ ﺈن رﺑﻧ ﺎ ﯾﺳ وع ھ و اﻟﻐ ﺎﻓر اﻟﺧطﺎﯾ ﺎ‬
‫واﻟﻣﺧﻠص وﺣده‪.‬‬
‫‪ ‬اﻟﺗﻔﺳﯾر ‪-:‬‬
‫‪َ ‬ھ ِﻠ"ّﻠ ُوﯾ َﺎ‪ .‬اِﺣْ ﻣَ دُوا اﻟرﱠ بﱠ ﻷ َﻧ ﱠﮫ ُ ﺻَﺎ ِﻟﺢٌ‪ ،‬ﻷ َنﱠ إ ِﻟ َﻰ اﻷ َﺑ َ ِد رَ ﺣْ ﻣَ ﺗ َﮫ ُ "‪-:‬‬
‫‪ ‬ﺗﺄﺗﻲ اﻟﻛﻠﻣﺎت اﺣﻣدوا‪ ،‬ﺗ راءف‪ ،‬اﻋﺗرﻓ وا واﺷ ﻛروا‪ ،‬ﻓ داﺋﻣﺎ اﻻﻋﺗ راف ﺑﺎﻟﺧطﺎﯾ ﺎ ﯾﺻ ﺎﺣﺑﮫ‬
‫ﻧ دم وإﺣﺳ ﺎس ﺑﺎﻟﺿ ﻌف ﻟﻛﻧ ﮫ ﯾﺻ ﺎﺣﺑﮫ ﺷ ﻛر وﺗﺳ ﺑﯾﺢ ﻣ ﻊ رﺟ ﺎء ﻟﮭ ذا ﯾﺑ دأ اﻟﻣزﻣ ور‬
‫ﺑﺎﻟﻠﯾﻠوﯾﺎ‪.‬‬
‫‪ ‬رﺣﻣﺔ ﷲ إﻟﻰ اﻷﺑ د أي إﻟ ﻰ ﻧﮭﺎﯾ ﺔ اﻟﻌ ﺎﻟم أﻣ ﺎ ﻓ ﻲ اﻟدﯾﻧوﻧ ﺔ ﻓﯾﻛ ون اﻟﻌ دل وإن ﻛ ﺎن ﷲ ﻻ‬
‫ﯾﺗﺧﻠﻰ ﻋن رﺣﻣﺗﮫ وﯾرﺣم ﺑﺷﻛل ﻣﺎ ﺣﺗﻰ ﯾوم اﻟدﯾﻧوﻧﺔ‪.‬‬
‫‪ ‬اﻻﻋﺗراف ﺑﺎﻟﺧطﯾﺔ أﻣﺎم ﺣﻛﺎم اﻷرض ﯾؤدي إﻟ ﻰ اﻟﻌﻘ ﺎب أﻣ ﺎ أﻣ ﺎم ﷲ أو ﻟﻧﺎﺋ ب ﷲ وھ و‬
‫اﻟﻛﺎھن ﯾؤدي إﻟﻰ اﻟﻣﻐﻔرة ﻷن ﷲ رﺣﻣﺗﮫ إﻟﻰ أﺑد اﻷﺑﺎد‪.‬‬
‫ت اﻟرﱠ بِّ ؟ ﻣَنْ ﯾ ُﺧْ ﺑ ِرُ ﺑ ِﻛُلِ ّ ﺗ َﺳَﺎﺑ ِﯾﺣِ ِﮫ ؟"‪-:‬‬‫‪ " ‬ﻣَنْ ﯾ َﺗ َﻛَﻠ ﱠمُ ﺑ ِ َﺟﺑ َرُ و ِ‬
‫‪ -‬ﻓﻲ اﻟﺗرﺟﻣﺔ اﻟﺳ ﺑﻌﯾﻧﯾﺔ ‪ " :‬ﻣ ن ﯾﻘ در أن ﯾﺻ ف ﺟﺑ روت اﻟ رب‪ ،‬وﯾﺟﻌ ل ﺟﻣﯾ ﻊ ﺗﺳ ﺎﺑﯾﺣﮫ‬
‫ﻣﺳﻣوﻋﺔ ؟"‪.‬‬
‫‪ -‬أﻋﻣﺎل ﷲ ﻣن ﯾﻘدر أن ﯾﺧﺑر ﺑﮭﺎ ﺳوى رﺑﻧﺎ ﯾﺳوع اﻟﻣﺳﯾﺢ اﻟذي ﯾﻌ رف ﻛ ل أﻋﻣ ﺎل اﻵب‬
‫وأﻋﻣﺎﻟ ﮫ ﻣﻌ ﮫ ﻷﻧ ﮫ ﻛ ل ﺷ ﻲء ﯾﻌﻣﻠ ﮫ اﻵب ﺑ ﺎﻻﺑن ﻓ ﻲ اﻟ روح اﻟﻘ دس ﻛﻘ ول اﻟﻘ دﯾس‬
‫أﺛﻧﺎﺳﯾوس اﻟرﺳوﻟﻲ‪.‬‬
‫‪ -‬أﻋﻣﺎل ﷲ ﻓﻲ اﻟﺧﻠﻘﺔ واﻟﻣﺣﺎﻓظﺔ ﻋﻠﻰ ﻧظﺎم اﻟﻣﺧﻠوﻗﺎت وأﻋﻣﺎل ﷲ ﻓﻲ ﺧﻼص اﻟﺑﺷر‪.‬‬
‫‪ -‬ﻣن ﯾﻘدر أن ﯾﺧﻠﺻﻧﺎ ﻣن اﻟﻣوت اﻟذي ﺣل ﺑﻧﺎ ﻓﻣﮭﻣﺎ ﯾﻘﺎل ﻻ ﯾﻘدر أﺣد أن ﯾﻌﺑر ﻋن ﻛﯾﻔﯾ ﺔ‬
‫ﻋﻣل اﻟرب ھذا‪.‬‬

‫‪٤٥‬‬
Another random document with
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of Orange, but if their purpose was to take possession of it for Great
Britain he would resist them to the utmost of his power. The colonel
was [44]a disappointment to the English, for they had counted upon
the Scotch strain in his blood and his well-known Orange
partisanship to bring him over to their designs at the first.

Thus three lines of cleavage militated against the perfect solidarity of

the colonists. A majority of the Burghers were prepared to resist the
British because they preferred the French, if there must be a change
of masters. Most of the lower officials and some of the town
Burghers were ready to accept the British occupancy, and went
about singing Orange party songs because they believed the English
were sincere in professing that it was their sole purpose to hold the
colony in trust for the Prince of Orange. As for Commissioner
Sluysken and Colonel Gordon, while it was their duty to defend the
Cape interests against any power that sought to subvert the rule of
the Stadtholder and the States-General of Holland, they were not
quite sure of the course they ought to pursue with reference to the
English, who had come to them professing loyal friendship to the
fugitive prince and accredited to them by his mandatory letter. There
was possible treason in either admitting or resisting them. These
circumstances account for some lack of energy on the part of the
civil [45]and the military heads of the colony in defending it against
the British attack that was soon to follow. [46]
[Contents]
CHAPTER III.
FIRST CONTACT OF AFRICANDER AND BRITON IN
WAR.
 (1795.)

Toward the end of June, 1795, it became evident that the British
commanders, having failed to obtain peaceable possession of the Cape
colony, meant to use all the force necessary to carry out their purpose.

On the 24th of June, three Dutch merchant ships lying in Simon’s Bay
received instruction from Commissioner Sluysken to proceed to Table Bay,
but Admiral Elphinstone forbade them to sail. On the 28th of June, two small
vessels sailing under American colors anchored in Simon’s Bay. One of
these—the Columbia—carried Dutch dispatches from Amsterdam to the
Cape and Batavia. The English admiral promptly placed the Columbia under
guard and seized her mails. Such letters and dispatches as related to public
affairs were either suppressed [47]or mutilated, and measures were taken to
prevent newspapers from reaching the shore. A single paper, however, was
smuggled into the hands of a Burgher, and was the means of conveying
astonishing news to the colonists. The most startling of its contents was an
official notice by the States-General of Holland, under date of the 4th of
March, 1795, absolving from their oaths of allegiance to the Prince of Orange
all his former subjects, both in the Netherlands and in the Dutch colonies.

From this notice and from hints left in mutilated letters to private individuals it
was learned that so far from being a conquered country under the heel of a
rigorous French military administration, Holland was a free and independent
republic; that the Stadtholderate had been abolished by the free-will action of
the nation, and that France was in friendly diplomatic relations with the Dutch
Republic.

Thereupon, the Commissioner and his council determined that it was their
duty to hold out against the English. They reasoned that, should the colonial
forces be overpowered in the end, the Netherlands would have a better claim
to the restoration of the country when peace should be made than would
exist if the protection of [48]Great Britain had been accepted without a
struggle. They saw a bare possibility that the British force might be starved
into departure by refusing to furnish them with provisions. Moreover, aid from
Europe might then be on the way and might reach them in time to save the
colony to Holland. In any case, they judged, there was nothing to lose in
opposing the British but the control of the colony, whereas, they might lose
their heads as traitors should a combined Dutch and French fleet arrive and
they be found to have surrendered to the British without a show of
resistance. They decided that both duty and personal interest required them
to make what preparation they could for defense.
 PRESIDENT KRUGER.

By order of the council, on the night of the 29th of June, Simonstown was
abandoned as untenable. All the provisions there were destroyed, the guns
were spiked, such ammunition as could not be carried away was thrown into
the sea and the troops joined the force at Muizenburg. Not being able to
evade the ships blockading Table Bay, the council chartered a cutter then
lying at anchor in Saldanha Bay and sent her with dispatches to Batavia
informing the Dutch colonists there of the state of things both at the Cape
and in Holland. [49]

When the call to assemble at the Cape was signaled to the country Burghers,
only seventy men from the Swellendam district responded. The nationals,
who had been in revolt against the Dutch East India Company’s government,
declined to obey. Further appeals by letter failed to bring any more of them
in. At last, on the 7th of July, in a written communication, it was proposed by
the nationals that they would rally to the defense of the country if the
government would grant them amnesty for the past and pledge a reasonable
redress of their grievances as soon as possible. Among the principal
stipulations were these: The nationalists were to be exempted from direct
taxation and to have free trade; the cartoon money—a depreciated currency
—was to be withdrawn from circulation, and they were to be granted
permission to hold in perpetual slavery all Bushmen captured by commandos
or individuals.

The nationals had no sooner dispatched the letter containing their overture
than it occurred to some of them that their claims would surely be ignored if
the British obtained control of the colony. Therefore, without waiting for a
response from the government, they resolved to aid in the defense of the
country, and at the [50]same time continue to assert their right to self-
government. In accordance therewith a company of one hundred and sixty-
eight mounted men was organized under Commandant Delpont and at once
set out for Cape Town.

The rally from the country districts of Swellendam, Stellenbosch and

Drakenstein brought together a force of eleven hundred and forty horsemen.
Two hundred of these were added to the post at Muizenburg. The rest were
stationed at Cape Town and along the road to the camp as pickets.

Hostile operations came on very slowly. Admiral Elphinstone seized three

more Dutch merchant ships that were lying in Simon’s Bay on the 9th of July.
On the 14th he landed four hundred and fifty soldiers, who occupied
Simonstown, and strengthened the post a week later by adding four hundred
marines.

Strangely enough, neither the English commanders nor Commissioner

Sluysken chose to regard these movements as acts of war. The
Commissioner had been careful to order that no attack should be made on
the English, and that nothing whatever should be done that would provoke
retaliation or furnish grounds for them to throw the blame of opening
hostilities on the [51]Dutch. It was not until the 3d of August that any act was
committed which was by either party construed into an act of war. On that
day a Burgher officer fired at an English picket and wounded one of the men.
For this he was reprimanded by the Commissioner. General Craig reported it
in his dispatches as the beginning of hostilities.

The time soon came when the British officers thought an advance might be
made. The Dutch had been remiss in not strengthening their earthwork
defenses toward the sea. They had permitted English boats to take
soundings off Muizenburg unmolested. And the English commanders had
been encouraged to hope that the nationals in the colonial force did not
intend to seriously oppose the British advance—that in all probability they
would come over in a body to the British side as soon as the first
engagement opened. On the other hand, the invading army was utterly
without field guns and could not muster more than sixteen hundred men. Re-
enforcements were on the way, but no one could foretell the time of their
arrival. To advance any part of their military force beyond the range of the
guns on the ships would expose the whole expedition to destruction in the
event [52]of a French squadron appearing in Table Bay to co-operate with the
Dutch colonists. In view of all the circumstances the British commanders
determined to capture Muizenburg, to reopen negotiations with the Cape
government from that position and to attempt no further aggressive
movement until the arrival of the expected re-enforcements.

On the morning of the 7th of August it became evident to the Dutch officers at
Muizenburg that the British were about to attack. A column of sixteen
hundred infantry and marines was advancing from Simonstown. Two small
gunboats, and the ships’ launches, carrying lighter guns, moved close in
shore about five hundred yards in advance of the column, to keep the road
open. The war vessels America, Stately, Echo and Rattlesnake were heading
for Muizen Beach.

The Dutch camp was at the foot of the mountain facing False Bay on the
west, the camp looking south and east, for it was at the northwest angle of
the bay. They had planted eleven pieces of artillery so as to command the
road from Simonstown, which ran along the west coast of False Bay. From
Kalk Bay to Muizenburg the roadway was narrow, having the water [53]on one
side and the steep mountain, only a few paces away, on the other. The
mountain terminates abruptly at Muizenburg, where begin the Cape Flats, a
sandy plain stretching across from False Bay to Table Bay. Near the north
end of the mountain is a considerable sheet of shallow water called the
Sandvlei, fed in the rainy season by an intermittent brook called Keyser’s
River, emptying into the north side of the vlei.

As soon as they came within range of the post at Kalk Bay the British ships
opened fire and the picket stationed there retired over the mountain. On
coming abreast of Muizenburg the fleet came to anchor and delivered their
broadsides at easy range upon the Dutch camp. The thunders of the first fire
had hardly ceased when the national battalion of infantry, and a little later the
main body thereof, led by Colonel De Lille, fled from the post through the
Sandvlei. One company under Captain Warneke retired more slowly and in a
little better order. Many of the artillerymen followed, leaving only a single
company under Lieutenant Marnitz to work the two twenty-four pounders.
These, being planted on loose soil, were thrown out of position by the recoil
of every discharge and could not be fired again until they had been handled
back [54]into place. The firing was, therefore, slow and with uncertain aim.
Two men were killed, four wounded and one gun disabled on the America,
and one man was wounded on the Stately, by Lieutenant Marnitz’s fire.
Whether it was through bad marksmanship or by design one can hardly
decide, but the English guns were aimed so high that the shot passed over
the camp and lodged in the mountain behind it. Marnitz soon perceived that
the post could not be held, and, first spiking the cannon, retired before the
charge of the British column. Nothing was saved from the camp but five small
field pieces.
The English followed the retreating burghers with a cheer. As soon as they
were out of range of the British ships the Dutch endeavored to make a stand,
but were quickly driven from it by a bayonet charge. After gaining the shelter
of the mountain the Dutch again faced their pursuers, this time with the
support of guns brought to bear on the English from the opposite side of the
Sandvlei, and with such effect that they fell back to Muizenburg. In this
second collision one English officer, one burgher and two Dutch artillerymen
were killed and one pandour was wounded.

Instead of rallying his men and making a [55]stand behind the Sandvlei, as he
might have done with a well-protected front, De Lille continued his flight to
Diep River, where he arrived with a fragment of his command, not knowing
what had become of his artillerymen and burghers.

As soon as news came that the English were advancing, a detachment of

five hundred burgher horsemen was hastened forward from Cape Town to
Muizenburg. On the way they learned from the fugitives that Muizenburg, the
camp and everything in it had been taken by the British. Then they halted
and encamped on the plain in small parties.

Next morning, the 8th of August, De Lille made some show of rallying and
returned to the head of the Sandvlei leading a part of the infantry that had
been discomfited the day before. The 8th became a day of general panic.
The English advanced in column to attack De Lille at the head of the vlei—
wading through water that, in places, came above their waists.
Notwithstanding the advantage this gave him, De Lille and all his command
fled precipitately on their approach. As the British issued from the water and
pursued them across the plain they observed a party of burghers coming
from behind some sandhills on their flank—the detachment [56]that had come
from Cape Town and camped on the plain during the night. Assuming that
the flight of De Lille and the movement of this body were in the carrying out
of an ambuscade, the British fled, in their turn, and were pursued by the
Dutch until they came under the fire of their own cannon, spiked and
abandoned by Lieutenant Marnitz, but drilled and placed in service by
General Craig. While the English were being driven in by the Cape Town
detachment, De Lille and his command fled all day in the opposite direction,
and in the evening camped within a mile of the camping ground of the night
before, near Diep River.

De Lille’s conduct in the field caused widespread indignation. In a formal

document drawn up by a number of burgher officers and forwarded to the
Commissioner, he was charged with treason. The fiscal who investigated the
case acquitted De Lille of treason, there being no proof that he had conspired
with the British to betray his trust. And yet he was neither a coward nor an
imbecile. His conduct can be explained in no other way than to say that he
was a devoted partisan of the House of Orange, that he regarded the
nationals as traitors to their legitimate ruler and that he believed the English
[57]were the loyal friends of the rightful sovereign and the ancient government
of the Netherlands. For these reasons he would not fight against the British.
He held that success in repelling them would result in handing the country
over to the colonial national party and to republicanism, which would be an
offense against the divine rights of the Prince of Orange. Later he took
service with the British and was made barrack master in Cape Town.
Thereafter he wore the Orange colors, and openly vented his abhorrence of
all Jacobins—whether French, Dutch or South African.

On the 9th of August the expected British re-enforcements began to arrive.

On the 12th Admiral Elphinstone and General Craig wrote the Commissioner
and his council announcing that already they had received an accession of
strength, and that they expected the immediate arrival of three thousand
more soldiers. They also repeated the offer to take the Cape colony under
British protection on the same terms as were proffered at first, and added, as
a threat, that their men were becoming exasperated at the resistance offered
and it might become impossible to restrain their fury.

The letter of the British commanders was laid [58]before the Commissioner’s
council, the councillors representing the country burghers and the burgher
militia; and these were all requested to express their judgment and their
wishes freely. With a single exception they were unanimous in adopting a
resolution declaring that the colony ought to be and would be defended to the
last. In accordance therewith the Commissioner transmitted to the British
officers the decision of the people, notifying them that the colony would still
be defended.
Notwithstanding the brave front thus presented to the invaders, influences
were at work which tended toward the rapid disintegration of the burgher
forces. It was being rumored among them that the Bushmen were
threatening the interior, and that the Hottentots in Swellendam, and the
slaves in Stellenbosch and Drakenstein, were about to rise in revolt. True or
false, these alarming rumors caused many burghers to forsake the ranks and
go to the protection of their homes and their families. In July the burgher
cavalry numbered eleven hundred and forty; by the first of September it was
reduced to nine hundred. Efforts to keep up the original strength by the
enlistment of foreign pandours, native half-breeds and Hottentots were
[59]unsuccessful. Only the burgher infantry, numbering three hundred and
fifty, remained intact—being composed of residents of the town.

The colonists were further dispirited by an abortive attempt to capture certain

English outposts on the Steenberg. The attack was gallantly made by the
burgher militia and pandours, but being unsupported by regular troops and
field artillery they were repulsed. On the same day the pandours mutinied.
One hundred and seventy of them marched in a body to the castle and made
complaint that their families had been ill-treated by the colonists, that their
pay was inadequate, that they were insulted by abusive remarks, that a
bounty of £40 promised them for good conduct had not been paid, and that
their rations of spirits were too small. Commissioner Sluysken so far pacified
them with promises of redress that they returned to the ranks, but from that
time they were disaffected and sullen, and their service was of little value.

The Dutch officers had planned a night attack in force on the British camp at
Muizenburg. When they were about to attempt it, there arrived, on the 4th of
September, a fleet of East Indiamen bringing the main body of the British re-
enforcements. These consisted of infantry of [60]the line, engineers and
artillerymen, numbering, in all, three thousand troops under the command of
General Alured Clarke. This had the effect of so completely discouraging the
burgher cavalry that many of them gave up hope and returned to their
homes. By the 14th of September only five hundred and twenty-one of this
branch of the colonial force remained in the ranks.

Once more, on the 9th of September, the British commanders issued an

address to the colonists calling upon them to give peaceable admission to
the overwhelming force now at their gates, and warning them that, otherwise,
they would take forcible possession. Commissioner Sluysken replied, as
before, that he would hold and defend the colony for its rightful owners, for so
he was bound to do by his oath of office.

The English army in two columns, between four and five thousand strong,
marched from Muizenburg to attack Cape Town, at 9 o’clock in the morning
of the 14th of September. This movement was signaled to the colonial
officers at the Cape, who ordered all the burgher cavalry, with the exception
of one company, to the support of the regular troops at Cape Town. A part of
the burgher force was sent out to strengthen the Dutch camp at Wynberg,
about [61]half way from Muizenburg to Cape Town on the route of the British.
Some attempt was made to harass the columns on the march, but with so
little effect that only one was killed and seventeen were wounded.

Major Van Baalen, then in command of the regular troops at Wynberg,

arranged a line of battle that was faulty in the extreme, and planted his
cannon in such position that they were practically useless as weapons of
offense against the advancing army. Certain officers of the artillery and of the
burgher militia contingent remonstrated against his plan of battle, but it was
in vain, and when the English came within gunfire he retreated with the
greater part of the regulars. Then followed a scene of confusion. The
burghers protested, and cried out that they were being betrayed in every
battle. One company of infantry and most of the artillery made a brief stand
and then retreated toward Cape Town, leaving the camp and all its
belongings to the British.

It had now become clear to the burgher cavalry that Commissioner Sluysken,
Colonel Gordon, and most of the officers of the regular force intentionally
fought to lose—that so far as the republican government then prevailing in
Holland [62]was concerned they were traitors at heart, and that they were
willing—after a mere show of resistance—to let the colony fall into the hands
of the British in order to have it held in trust by them for the fugitive prince of
Orange. The burghers, therefor, not being willing to risk capture or death in
battles that were not meant to win by those who directed them, dispersed
and returned to their homes. Meantime a British squadron was threatening
Cape Town, but keeping out of range of the castle guns.
The commissioner’s council was convened at six o’clock in the evening of the
14th of September to consider a very serious situation. A British force of over
four thousand men, thoroughly disciplined and equipped, was then in bivouac
at Newlands, less than ten miles from Cape Town. The colonial force was
only about seventeen hundred strong and nearly half of these had that day
retreated before the enemy without giving battle; the remainder were
distributed among the fortified posts at Hout Bay, Camp’s Bay and Table
Valley. If these were all loyal and united in a determination to fight to the last
they would certainly be overpowered in the end. But they were not at one in
their loyalty. Some were for the deposed and banished prince of Orange, and
[63]therefore favorable to the English who professed to be his friends. Others
were strong in their preference for the new republican government in the
Netherlands. While thus divided in political sentiments they were without
leaders in whom they could place confidence. Further effort at defense
seemed unjustifiable in view of certain defeat, and of the useless destruction
of property and life it would cause.

One member of the council, Mr. Van Reede von Oudtshoorn, stood out
against capitulation, offering to take, with the corps of pennists he
commanded, the brunt of a final battle with the English. The other members
were unanimous in deciding to send a flag of truce to the British at Newlands,
asking for a suspension of hostilities during the next forty-eight hours in order
to arrange terms of surrender. General Clarke consented to an armistice of
twenty-four hours only, beginning at midnight on the 14th of September.

As a result of conference between the representatives of the Cape

government and the British commanders the following terms of capitulation
were agreed to: The Dutch troops were to surrender as prisoners of war, but
their officers might remain free in Cape Town or return [64]to Europe on their
parole of honor not to serve against Great Britain during the continuance of
hostilities. No new taxes were to be levied, and the old imposts were to be
reduced as much as possible in order to revive the decaying trade of the
colony. All the belongings of the Dutch East India Company were to be
handed over to the English, but private rights of property were to be
respected. The lands and other properties of the Dutch East India Company
were to be held in trust by the new authorities for the redemption of that
portion of the company’s paper currency which was not secured by
mortgage.

Early in the morning of the 16th of July these terms of surrender were
officially completed by the signing of the document in which they were written
by General Clarke and Admiral Elphinstone. At eleven o’clock on that day the
council ordered the publication of the articles, and that official notice of what
had been done be sent to the heads of departments and other officers in the
country districts. Then the council formally closed its last session and its
existence.

The ceremonial in connection with the capitulation took place at three o’clock
in the afternoon of Wednesday, the 16th of September, 1795. [65]Twelve
hundred British infantry and two hundred artillerymen under command of
General Craig drew up on the open grounds in front of the castle. The Dutch
troops marched out of their late stronghold with colors flying and drums
beating, passed by the British line, laid down their arms and surrendered as
prisoners of war. Some of them did so in great bitterness of soul, muttering
and calling down curses upon Commissioner Sluysken and Colonel Gordon
for having betrayed and disgraced them. Lieutenant Marnitz, in writing of
these events, emphasized the fact that the only occasion on which the head
of the colonial military establishment, Colonel Gordon, drew his sword in the
conflict with the English was when he gave the order for the troops he had
commanded to lay down their arms.

Thus it was, after an almost bloodless war, that Cape Colony, founded by the
Dutch and governed continuously by the Netherlands for one hundred and
forty-three years, passed into the possession of Great Britain and became a
crown colony thereof. The charges made by some that Commissioner
Sluysken and Colonel Gordon were either imbeciles or traitors may not be
quite in accordance with the facts. Certainly [66]there is a wide disparity
between the always strong and defiant words in which they announced, to
the last moment, their determination to defend the colony, and the puerile
efforts they made to do so. The only rational explanation of their conduct is
that they preferred yielding to the British, after making a show of resistance,
to accepting in the colony the new regime of republicanism that prevailed in
the mother country. In all probability their secret thought was that by
prolonging a nominal resistance they might gain time enough for something
to occur in Europe—where events were moving with bewildering rapidity—
something that would reinstate the Prince of Orange as Stadtholder of the
Netherlands, and so leave the British no pretext for seizing the colony in his
interest.

This chapter may fittingly close with a few brief records of events that lead up
to the first trek northwards of the Africanders.

The Cape colony was restored to the Dutch on the conclusion of the peace of
Amiens, in 1802. When war broke out afresh in Europe, in 1806, the English
again seized the Cape to prevent Napoleon from occupying so important a
naval station and half-way house to the British possessions in India. The
second seizure was [67]accomplished after a single engagement with the
Dutch. In 1814 the colony was formally ceded to the British crown together
with certain Dutch possessions in South America, by the reinstated
Stadtholder of the Netherlands, who received in return therefor a money
consideration of thirty million dollars. [68]
[Contents]
CHAPTER IV.
THE AFRICANDERS’ FIRST TREK TO THE NORTH.