تويت
بسم الله الرحمن الرحيم
نص الوثيقة المراتورية مترجما
نص الوثيقة المراتورية مترجما
سميت بهذا الاسم نسبة لمكتشفها العالم موراتوري.
تعد أقدم وثيقة ( من الناحية النظرية) تذكر أسماء أسفار العهد الجديد , حيث يعتقد أنها ترجع للقرن الثاني الميلادي , لكن :
(1) عمليا , أقدم نسخة متوفرة لهذه الوثيقة ترجع للقرن الثامن الميلادي.
(2) تعترف بقانونية سفرين زائدين :
- سفر الحكمة الذي كتبه أصدقاء سليمان ( هكذا مكتوب في الوثيقة)
-سفر رؤيا بطرس
(3)تحذف من القانون 5 أسفار :
- رسالة بطرس الأولى
-رسالة بطرس الثانية
-رسالة يوحنا الثالثة
-رسالة يعقوب
-رسالة العبرانيين
(4) المؤلف مجهول , أقدم موثق للقانون مجهول !
لتحميل نص الوثيقة كاملا بالإنجليزية + الترجمة العربية :
ملاحظة : السبب الذي جعل البعض يرى أنها ترجع للقرن الثاني هو عبارة قالها الناسخ المجهول :
(لكن هرماس كتب الراعي حديثا جدا , في أيامنا , في مدينة روما بينما كان الأسقف بيوس أخوه , يشغل كرسي أسقفية روما.) وهرماس وبيوس من القرن الثاني )
النص مترجما
مترجم عن النص الإنجليزي للعالم الشهير بروس متزجرفي كتابه ( قانون العهد الجديد , صفحة 305: 307)
]...والتي كان موجودا فيها رغم ذلك , ولذلك فقد وضعهم (في قصته). الكتاب الثالث للإنجيل فهو وفقا للوقا. لوقا الطبيب الشهير , بعد صعود المسيح عندما أخذه بولس معه كشخص غيور على الشريعة , قام بعمله باسمه وفقا للاعتقاد (السائد).
لكنه هو نفسه لم يرى الرب متجسدا , لذا فلأنه كان قادرا على التأكد من الأحداث فقد بدأ حكاية القصة بدءا من ميلاد يوحنا.
الإنجيل الرابع هو يوحنا , أحد التلاميذ , كتبه لأبتاعه وأساقفته الذين طلبوا منه (أن يكتب) , فقال " صموا معي من يوم إلى ثلاثة أيام, وما يتكشف لأحدنا فليعلنه للباقين .". في نفي الليلة , تكشف لأندرو أن يوحنا يجب أن يكتب كل شئ باسمه والباقون يراجعونه.
ولذلك , بالرغم من أنه قد تم تعليم مختلف الأمور في كتب الأناجيل فرادى , فإنه ومع ذلك هذا لا يحدث فارقا في إيمان المؤمنين , لأن كل شئ قد أعلن عنه في كل (الأناجيل) بواسطة روح واحدة مهيمنة, بشأن الولادة , الفداء , القيامة ,حياته مع تلامذته, ومجيئه الثاني , الاتضاع الأول كان عندما تم احتقاره , وقد حدث , والمجد الثاني في القوة الملكية وسيقع في المستقبل.
ما هو عجيب هو أنه إذا كان يوحنا يذكر باستمرار هذه النقاط الدقيقة في رسائله قائلا عن نفسه " ما رأته أيعننا , وما سمعته أذننا , وما تسلمته أيدينا هو ما كتبناه لكم " فهو بهذا يعلن بأنه ليس فقط شاهد عيان وسامع , لكن أيضا كاتب لكل الأعمال الرائعة للرب , مرتبة .
علاوة على ذلك فإن أعمال الرسل قد كتبت في كتاب واحد.
وللمتميز ثاوفيلوس جمع لوقا الأحداث التي حدثت في وجوده , حيث يتضح هذا من حذفه استشهاد بطرس وكذا مغادرة بولس لروما عندا سافر لأسبانيا.
وبخصوص رسائل بولس فهي بنفسها تصرح لمن يعقل ,ماهيتها , ومرسلة من أين , ومرسلة لمن , وسبب الإرسال.
أول شئ للكورنثيين لحظر الانشقاقات الهرطوقية, ثم للغلاطيين ضد الختان , للرومان كتب مطولا , شارحا نظام الأسفار المقدسة , وأن موضوعها الرئيسي هو المسيح.
من الضروري لنا أن نناقش هذه واحدة بعد الأخرى لأن الرسول المبارك بولس نفسه , سائرا على نهج سلفه يوحنا , يكتب بالاسم لسبع كنائس فقط بالترتيب التالي :
للكورنثيين أولا , لأفسس ثانيا, لفيلبي ثالثا, لكولوسي رابعا, لغلاطية خامسا , لتسالونيكي سادسا, لروما سابعا.
صحيح أنه كتب مرة أخرى للكورنثيين , وتسالونيكي من أجل العتاب, إلا أنه من المعترف به بشكل واضح أن هناك كنيسة واحدة منتشرة في كل الأرض.
نظرا لأن يوحنا كتب في الرؤيا لسبع كنائس , إلا أنه يتحدث للجميع.
يولس كتب بدافع المودة والمحبة واحدة لفيلمون , واحدة لتيطوس , وثنتين لتيموثاوس , وهذه اعتبرت مقدسة في تقدير الكنيسة الجامعة من أجل تنظيم الوضع الكنسي.
يوجد حديثا أيضا متداول ( رسالة ) للاودكية , وأخرى للسكندريين , كلاهما مزورتان باسم بولس من أجل هرطقة ماركيون, والعديد غيرها ,والذي لم تقبله الكنيسة الجامعة لأنه لا يصح مزج العسل بالمر.
بالإضافة إلى رسالة يهوذا , ورسالتين تحملان اسم يوحنا , يتم استعمالها في الكنيسة الجامعة , و(كتاب) الحكمة الذي كتبه أصدقاء سليمان على شرفه.
نحن نعترف فقط برؤيا يوحنا وبطرس , رغم أن بعضنا لا يريد للأخيرة أن تقرأ في الكنيسة.
لكن هرماس كتب الراعي حديثا جدا , في أيامنا , في مدينة روما بينما كان الأسقف بيوس أخوه , يشغل كرسي أسقفية روما. لذلك في الواقع يجب قراءتها , لكن لا تقرأ على الجمهور في الكنيسة سواء بين الكتب النبوية المكتملة العدد , أو الرسولية لأنه جاء بعد زمنهم.
لكننا لا نقبل أي شئ من أرسينوس أو فالينتينوس أو ملتياديس الذي حاك مزامير جديدة من أجل مراكيون بالاشتراك مع باسيليديس , مؤسس الكتافريجيين.[
النص بالإنجليزية
Translation by Bruce Metzger
The Canon of the New Testament, pg305-307
at which nevertheless he was present, and so he placed [them in his narrative]. (2) The third book of the Gospel is that according to Luke. (3) Luke, the well-known physician, after the ascension of Christ, (4-5) when Paul had taken with him as one zealous for the law, (6) composed it in his own name, according to [the general] belief.
Yet he himself had not (7) seen the Lord in the flesh; and therefore, as he was able to ascertain events, (8) so indeed he begins to tell the story from the birth of John. (9) The fourth of the Gospels is that of John, [one] of the disciples. (10) To his fellow disciples and bishops, who had been urging him [to write], (11) he said, 'Fast with me from today to three days, and what (12) will be revealed to each one (13) let us tell it to one another.' In the same night it was revealed (14) to Andrew, [one] of the apostles, (15-16) that John should write down all things in his own name while all of them should review it.
And so, though various (17) elements [3a] may be taught in the individual books of the Gospels, (18) nevertheless this makes no difference to the faith of believers, since by the one sovereign Spirit all things (20) have been declared in all [the Gospels]: concerning the (21) nativity, concerning the passion, concerning the resurrection, (22) concerning life with his disciples, (23) and concerning his twofold coming; (24) the first in lowliness when he was despised, which has taken place, (25) the second glorious in royal power, (26) which is still in the future. What (27) marvel is it then, if John so consistently (28) mentions these particular points also in his Epistles, (29) saying about himself, 'What we have seen with our eyes (30) and heard with our ears and our hands (31) have handled, these things we have written to you? (32) For in this way he professes [himself] to be not only an eye-witness and hearer, (33) but also a writer of all the marvelous deeds of the Lord, in their order. (34) Moreover, the acts of all the apostles (35) were written in one book.
For 'most excellent Theophilus' Luke compiled (36) the individual events that took place in his presence — (37) as he plainly shows by omitting the martyrdom of Peter (38) as well as the departure of Paul from the city [of Rome] [5a] (39) when he journeyed to Spain. As for the Epistles of (40-1) Paul, they themselves make clear to those desiring to understand, which ones [they are], from what place, or for what reason they were sent.
(42) First of all, to the Corinthians, prohibiting their heretical schisms; (43) next, to the Galatians, against circumcision; (44-6) then to the Romans he wrote at length, explaining the order (or, plan) of the Scriptures, and also that Christ is their principle (or, main theme). It is necessary (47) for us to discuss these one by one, since the blessed (48) apostle Paul himself, following the example of his predecessor (49-50) John, writes by name to only seven churches in the following sequence: To the Corinthians (51) first, to the Ephesians second, to the Philippians third, (52) to the Colossians fourth, to the Galatians fifth, (53) to the Thessalonians sixth, to the Romans (54-5) seventh.
It is true that he writes once more to the Corinthians and to the Thessalonians for the sake of admonition, (56-7) yet it is clearly recognizable that there is one Church spread throughout the whole extent of the earth. For John also in the (58) Apocalypse, though he writes to seven churches, (59-60) nevertheless speaks to all. [Paul also wrote] out of affection and love one to Philemon, one to Titus, and two to Timothy; and these are held sacred (62-3) in the esteem of the Church catholic for the regulation of ecclesiastical discipline. There is current also [an epistle] to (64) the Laodiceans, [and] another to the Alexandrians, [both] forged in Paul's (65) name to [further] the heresy of Marcion, [6b] and several others (66) which cannot be received into the catholic Church (67)— for it is not fitting that gall be mixed with honey.
(68) Moreover, the epistle of Jude and two of the above-mentioned (or, bearing the name of) John are counted (or, used) in the catholic [Church]; and [the book of] Wisdom, (70) written by the friends [7a] of Solomon in his honour. (71) We receive only the apocalypses of John and Peter, (72) though some of us are not willing that the latter be read in church. (73) But Hermas wrote the Shepherd (74) very recently, in our times, in the city of Rome, (75) while bishop Pius, his brother, was occupying the [episcopal] chair (76) of the church of the city of Rome. (77) And therefore it ought indeed to be read; but (78) it cannot be read publicly to the people in church either among (79) the Prophets, whose number is complete, or among (80) the Apostles, for it is after [their] time. (81) But we accept nothing whatever of Arsinous or Valentinus or Miltiades, (82) who also composed (83) a new book of psalms for Marcion, (84-5) together with Basilides, the Asian founder of the Cataphrygians . . .]
The Canon of the New Testament, pg305-307
at which nevertheless he was present, and so he placed [them in his narrative]. (2) The third book of the Gospel is that according to Luke. (3) Luke, the well-known physician, after the ascension of Christ, (4-5) when Paul had taken with him as one zealous for the law, (6) composed it in his own name, according to [the general] belief.
Yet he himself had not (7) seen the Lord in the flesh; and therefore, as he was able to ascertain events, (8) so indeed he begins to tell the story from the birth of John. (9) The fourth of the Gospels is that of John, [one] of the disciples. (10) To his fellow disciples and bishops, who had been urging him [to write], (11) he said, 'Fast with me from today to three days, and what (12) will be revealed to each one (13) let us tell it to one another.' In the same night it was revealed (14) to Andrew, [one] of the apostles, (15-16) that John should write down all things in his own name while all of them should review it.
And so, though various (17) elements [3a] may be taught in the individual books of the Gospels, (18) nevertheless this makes no difference to the faith of believers, since by the one sovereign Spirit all things (20) have been declared in all [the Gospels]: concerning the (21) nativity, concerning the passion, concerning the resurrection, (22) concerning life with his disciples, (23) and concerning his twofold coming; (24) the first in lowliness when he was despised, which has taken place, (25) the second glorious in royal power, (26) which is still in the future. What (27) marvel is it then, if John so consistently (28) mentions these particular points also in his Epistles, (29) saying about himself, 'What we have seen with our eyes (30) and heard with our ears and our hands (31) have handled, these things we have written to you? (32) For in this way he professes [himself] to be not only an eye-witness and hearer, (33) but also a writer of all the marvelous deeds of the Lord, in their order. (34) Moreover, the acts of all the apostles (35) were written in one book.
For 'most excellent Theophilus' Luke compiled (36) the individual events that took place in his presence — (37) as he plainly shows by omitting the martyrdom of Peter (38) as well as the departure of Paul from the city [of Rome] [5a] (39) when he journeyed to Spain. As for the Epistles of (40-1) Paul, they themselves make clear to those desiring to understand, which ones [they are], from what place, or for what reason they were sent.
(42) First of all, to the Corinthians, prohibiting their heretical schisms; (43) next, to the Galatians, against circumcision; (44-6) then to the Romans he wrote at length, explaining the order (or, plan) of the Scriptures, and also that Christ is their principle (or, main theme). It is necessary (47) for us to discuss these one by one, since the blessed (48) apostle Paul himself, following the example of his predecessor (49-50) John, writes by name to only seven churches in the following sequence: To the Corinthians (51) first, to the Ephesians second, to the Philippians third, (52) to the Colossians fourth, to the Galatians fifth, (53) to the Thessalonians sixth, to the Romans (54-5) seventh.
It is true that he writes once more to the Corinthians and to the Thessalonians for the sake of admonition, (56-7) yet it is clearly recognizable that there is one Church spread throughout the whole extent of the earth. For John also in the (58) Apocalypse, though he writes to seven churches, (59-60) nevertheless speaks to all. [Paul also wrote] out of affection and love one to Philemon, one to Titus, and two to Timothy; and these are held sacred (62-3) in the esteem of the Church catholic for the regulation of ecclesiastical discipline. There is current also [an epistle] to (64) the Laodiceans, [and] another to the Alexandrians, [both] forged in Paul's (65) name to [further] the heresy of Marcion, [6b] and several others (66) which cannot be received into the catholic Church (67)— for it is not fitting that gall be mixed with honey.
(68) Moreover, the epistle of Jude and two of the above-mentioned (or, bearing the name of) John are counted (or, used) in the catholic [Church]; and [the book of] Wisdom, (70) written by the friends [7a] of Solomon in his honour. (71) We receive only the apocalypses of John and Peter, (72) though some of us are not willing that the latter be read in church. (73) But Hermas wrote the Shepherd (74) very recently, in our times, in the city of Rome, (75) while bishop Pius, his brother, was occupying the [episcopal] chair (76) of the church of the city of Rome. (77) And therefore it ought indeed to be read; but (78) it cannot be read publicly to the people in church either among (79) the Prophets, whose number is complete, or among (80) the Apostles, for it is after [their] time. (81) But we accept nothing whatever of Arsinous or Valentinus or Miltiades, (82) who also composed (83) a new book of psalms for Marcion, (84-5) together with Basilides, the Asian founder of the Cataphrygians . . .]
والحمد لله رب العالمين
