وكان الكلمة الله



Holy_bible_1

الشبهة



هذه قائمة لنص بداية يوحنا 1:1 فى المخطوطات العربية لانجيل يوحنا أرتأيت ان أنشرها للاسباب التالية:

1-
لم اجد اى موقع عربي او انجليزي مهتم بتلك القراءات الموجودة فى المخطوطات العربية لانجيل يوحنا
.

2-انها تدعم قول الباحثين والناقدين لهذا النص على كونه يثبت الوهية المسيح

حيث ان تلك المخطوطات تقرا "وكان الكلمه اله" وطبعا الفارق كبير بين كلمة الله وكلمة اله فى العرف الكتابي !
(
تضاف بالطبع الى ما سبق وكتب وشرح فى نقد هذا النص من الباحثين والكتاب
)


3- يبين لنا مدي تباين القراءة وان شأت فقل تطورها بين زمن وزمن وما يتبع القراءة من المفاهيم اللاهوتية المتعلقة بها .


4-
يجب علينا نحن العرب مسلمين او مسيحيين الاهتمام بالتراث المتعلق بنا فكما ان اللاتين مهتمين بتراثهم اللاتيني والسريان بتراثهم السرياني
..الخ فيجب علينا ان نهتم بالتراث المكتوب باللغة العربية حتى نقدمه للعالم بدلا من ان نجدهم هم من يقدمون لنا تراثنا !


5-
وجدت ان المخطوطات العربية للانجيل بالفعل لها اهمية فى النقد النصي ويعلق عليها العلماء بين الحين والاخر فى مصادرهم المختلفة فكان لزاما علي ان الفت الانتباه الى هذه المخطوطات بهذا البحث حتى تشد الاعين وتلتفت الاذهان لها
.

المصدر الاساسي الذى استقيت منه القراءات المتنوعة فى يوحنا 1:1 هو:

The Bible in Arab Christianity

Edited by David Thomas




The History of Christian-Muslim Relations

Editorial board

David Thomas

University of Birmingham

Tarik Khalidi

American University of Beirut

Gerrit Jan Reinink

University of Groningen

Mark Swanson

Lutheran School of Theology, Chicago,pages 10-22


*
تنبيه
: المخطوطة التى فيها "وكان الكلمة الله" نبهت بعدها حتى لا تختلط القرائتين.


Family I العائلة الاولى


رقم المخطوطة : Sinai, St Catherine ar . 75

التاريخ: c . 9th

النص العربي: f.79v في البدي لم يزل الكلمة و الكلمة لم يزل عند الله و الها لم يزل الكلمة

النص الانجليزي:

In the beginning the word never ceased to be (masc.) and the word never ceased to be (masc.) with (at, near, by) Allah, and the word never ceased to be (masc.) Ilah .




رقم المخطوطة: Sinai, st Catherine ar . 74

التاريخ: c . 9th

النص العربي: f.190r في البدي كانت الكلمه و الكلمه لم تزل عند الله و اله لم تزل الكلمه

النص الانجليزي:

In the beginning was (fem.) the word and the word never ceased to be (fem.) with (at, near, by) Allah, and the word has never ceased to be Ilah .






رقم المخطوطة : Berlin Staatsbibl. Orient. Oct. 1108

التاريخ:

النص العربي: f.154v في البدي لم تزل الكلمة و الكلمة لم تزل عند الله و اله لم تزل الكلمة

النص الانجليزي:

In the beginning the word never ceased to be ( fem.), and the word never ceased to be (fem.) with (at, near, by) allah and the word has never ceased to be (fem.) Ilah .




رقم المخطوطة : Sinai, St Catherine ar . 54

التاريخ :c. 10th

النص العربي: f.74v في البدي لم تزل الكلمه و الكلمه لم تزل عند الله و اله لم تزل الكلمه

النص الانجليزي:

In the beginning the word never ceased to be (fem.) and the word never ceased to be (fem.) with (at, near, by) Allah, and the word never ceased to be (fem.) Ilah .




رقم المخطوطة : Sinai, St Catherine ar . 72

التاريخ: 897

النص العربي : f.91v في البدي لم تزل الكلمه و الكلمه لم تزل عند الله و الله لم يزل الكلمه



النص الانجليزي:

In the beginning the word never ceased to be (fem.) and the word never ceased to be (fem.) with (at, near, by) Allah, and Allah never ceased to be (masc.) the word .

*هنا النص ترجم الله وليس اله


Family II العائلة الثانية


رقم المخطوطة : Jerusalem, Orthodox Patr . ar . 103

التاريخ : c .12/13th

النص العربي: f.172v في البدي كان الكلمه و الكلمه كان عند الله و الاه لم يزل الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilah has never ceased to be (masc.) the word .




رقم المخطوطة : Sinai, St Catherine ar . 76

التاريخ: c . 13th

النص العربي: f.242v في البدى كان الكلمه و الكلمه كان عند الله و الها لم يزل الكلمه

النص الانجليزي:

In the beginning the word was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and the word has never ceased to be (masc.) Ilah .





رقم المخطوطة : Oxford Bodl. 299

التاريخ: 1564

النص العربي : f.129v في البدي كان الكلمه و الكلمه كان عند الله و الاه لم تزل الكلمه

النص الانجليزي:

In the beginning the word was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and the word has never ceased to be (fem.) Ilah .




Family III العائلة الثالثة


رقم المخطوطة: Vatican, Borgia ar . 71

التاريخ: c. 11 th

النص العربي: f.143v في البدى كان الكلمه و الكلمه كان عند الله و الكلمه لم يزل الاها

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and the word has never ceased to be (masc.) Ilah .




رقم المخطوطة : Leiden, Univ .Bibl., cod. 225 Scaliger

التاريخ: 1179

النص العربي: f.429v في البدي كان الكلمه و الكلمه كان عند الله و الكلمه لم تزل الاها

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and the word has never ceased to be (fem.) Ilah .





رقم المخطوطة : Oxford Bodl. Marsh 575

التاريخ: 1256

النص العربي: f.171v في البدي كان الكلمه و الكلمه كان عند الله و الكلمه لم يزل الاها

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and the word has never ceased to be (masc.) Ilah .




رقم المخطوطة
: Sinai, St Catherine ar . 89

التاريخ: 1285

النص العربي: f.127r في البدي كان الكلمه و الكلمه كان عند الله و الكلمه لم يزل الهاً

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and the word has never ceased to be (masc.) Ilah .




رقم المخطوطة : Leiden, Univ . Bibl., cod. 1571

التاريخ: 1331

النص العربي: f.152r في البدي كان الكلمه و الكلمه كان عند الله و الكلمه لم تزل الاها

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and the word has never ceased to be (fem.) Ilah




رقم المخطوطة
:Sinai, St Catherine ar . 80

التاريخ: 1479

النص العربي: f.128v في البدي كان الكلمه و الكلمه كان عند الله و الكلمه لم تزل الاها

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and the word has never ceased to be (fem.) Ilah .




Family IV العائلة الرابعة



رقم المخطوطة : Berlin Staatsbibl. Do. 162

التاريخ: 1265

النص العربي: f.12lv في الابتدا كان الكلمه و الكلمه لم يزل عند الله و الاها كان الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word has never ceased to be (masc.) with (at, near, by) allah and the word was (masc.) Ilah .


Family VI العائلة السادسة


رقم المخطوطة : Vatican , Vat. Syr. 269

التاريخ: 1368

النص العربي: f.247r في الابتدا كان الكلمه وهو الكلمه كان ازلى عند الله فالله هو هو الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) eternally with (at,near,by) Allah , and Allah is himself the word .


*هنا النص ترجم الله وليس اله



Family VII العائلة السابعة


رقم المخطوطة : Beirut , Bibl. Orient . or. 430

التاريخ: 1885 (from an Arche-type dated 980 )

النص العربي: f.14lr في البدى كان الكلمه موجود وهو الكلمه موجود عند الله و الله كان الكلمه

النص الانجليزي:

In the beginning the word was (masc.) existing, and he , the word , was exixting with (at, near,by) Allah , and Allah is the word .


*هنا النص ترجم الله وليس اله



Family VIII العائلة الثامنة


رقم المخطوطة : Sinai, St Catherine ar . 70

التاريخ: C . 9th

النص العربي: f.88r في البدي كان الكلمه و الكلمه قد كان عند الله و الاها كان الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.)already ( qad kana ) with (at, near, by) allah and the word was (masc.) Ilah .



Family IX العائلة التاسعة


رقم المخطوطة : Leipzig , Univ . Lib. Or .1075

التاريخ: Between 750 and 850

النص العربي: f.112r الاولي كانت الكلمه و الكلمه لم تزل عند الله و الله هو كان الكلمه

النص الانجليزي:

The first was the word and the word never ceased to be (fem.) with Allah and Allah himself was the word .


*هنا النص ترجم الله وليس اله



Family X العائلة العاشرة


رقم المخطوطة : Sinai , St Catherine ar 101

التاريخ: C . 12th

النص العربي: f.310r في البدي كان الكلمه و الكلمه كان عند الله و الله هو الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) allah, and the Allah is (huwa-masc.) the word .


*هنا النص ترجم الله وليس اله




رقم المخطوطة : Vatican, Vat. Copt. 9

التاريخ: 1204/5

النص العربي: f.273r في البدء كان الكلمه و الكلمه كان عند الله و اله هو الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilah is ( huwa-masc.) the word .




رقم المخطوطة : London, Brit, Library or . 1315

التاريخ: 1208

النص العربي: f.352v في البدى كان الكلمه و الكلمه كان عند الله و الله هو الكلمه
*هنا النص ترجم الله وليس اله


النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Allah is (huwa-masc.)the word.





رقم المخطوطة : Cambridge, Univ . Library Gg . 5.27

التاريخ: 1285

النص العربي: f.74v في البدى كان الكلمه و الكلمه كان عند الله و اله لم يزل الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilah has never ceased to be the word ( or, the has never ceased to be Ilah .)





رقم المخطوطة : Rome, Bibio. Casanatense cod. 2309

التاريخ: c.13/14th

النص العربي: f.206r في البداء كان الكلمه و الكلمه كان عند الله و اله هو الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilah is (huwa)the word .





رقم المخطوطة : London, Brit. Library or . 1327

التاريخ: 1334

النص العربي: f.186v في البدء كان الكلمه و الكلمه كان عند الله و اله هو الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilah is ( huwa) the word .



رقم المخطوطة : Vatican, vat. Copt. 11

التاريخ
: 1346

النص العربي: f.3r في البدء كان الكلمه و الكلمه كان عند الله و الاه هو الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the

word was (masc.) with (at, near, by) Allah, and Ilah is (huwa) the word .





رقم المخطوطة : Vatican, vat. Ar. 483

التاريخ: c. 16th

النص العربي: f.1v في البدى كان الكلمه و الكلمه كان عند الله و الله هو الكلمه

*هنا النص ترجم الله وليس اله
النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Allah is (huwa) the word .





رقم المخطوطة : London, Brit . Library Rundel 19

التاريخ: 1616

النص العربي: f.116r في البدي كان الكلمه و الكلمه كان عند الله و الله هو الكلمه

*هنا النص ترجم الله وليس اله

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Allah is the word .





رقم المخطوطة : London, Brit. 1663 Library or . 1316

التاريخ: 1663

النص العربي: f.184r في البدء كان الكلمه و الكلمه كان عند الله و الاله هو الكلمه

النص الانجليزي:In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Allah is (huwa) the word .




رقم المخطوطة : Vatican, Vat ar . 609

التاريخ: c. 17th

النص العربي: f.37v في البدء كان الكلمه و الكلمه من الله والهاً لم يزل الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) of/from (min) Allah, and the word has never ceased to be Ilah





رقم المخطوطة : Jerusalem, Orthodox Patr . ar . 207

التاريخ: 1793

النص العربي: f.111r في البدي كان الكلمه و الكلمه كان عند الله و الاه لم يزل الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilah has never ceased to be (masc.) the word .




رقم المخطوطة : London, Brit. Library or . 1001

التاريخ: c. 18th ?

النص العربي: f.207v في البدء كان الكلمه و الكلمه كان عند الله و اله هو الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilah, is (huwa) the word .




رقم المخطوطة
: London, Brit . Library or . 1317

التاريخ: 1815

النص العربي: f.323v في البدء كان الكلمه و الكلمه كان عند الله و الاه كان الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilah was (kana) the word .



Family XI العائلة الحادية عشر


رقم المخطوطة : Oxford, Bodl . Lib. Hunt. 118

التاريخ: 1259

النص العربي: f.257v في البدء كان الكلمه و الكلمه كان عند الله و الاها كان الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilahan was the word .





رقم المخطوطة : London, Brit. Library or 3382

التاريخ: 1264/5

النص العربي: f.296v في البدء كان الكلمه و الكلمه كان عند الله و الاها كان الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilahan was the word .





رقم المخطوطة : Paris, Bibl. Nat. Copt 14

التاريخ: c. 13/14th

النص العربي: f.252r في البدي كان الكلمه و الكلمه كان عند الله و الاهاً هو الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) with (at, near, by) Allah, and Ilahan is the word .



Family XII العائلة الثانية عشر


رقم المخطوطة : London , Brit. Library add . 9061

التاريخ: c. 15th

النص العربي: f.118r في البدي كانت الكلمه و الكلمه كانت عند الله و الكلمه هي الله

*هنا النص ترجم الله وليس اله

النص الانجليزي:

In the beginning was (fem.) the word and the word was (fem.) with (at, near, by) Allah, and the word is (fem.)Allah .




Family XIII العائلة الثالثة عشر


رقم المخطوطة : Vatican, Vat . ar . 17

التاريخ: 1009?

النص العربي: f.99r لقد كان المبدا الكلمه و الكلمه لدى الله و الا كان الكلمه

النص الانجليزي:

There was the beginning the word and the word by ( at, before, in the presence of ) Allah, and Alan was the word .




رقم المخطوطة
: Leiden, Univ. Bibl., cod. 561 Warn.

التاريخ: c. 15th

النص العربي: fol. 120r لقد كان المبدا الكلمه و الكلمه لدى الله و الله كان الكلمه

*هنا النص ترجم الله وليس اله

النص الانجليزي:

There was the beginning the word and the word was by (at, before, in the presence of ) Allah and Allah was the word .



Family XIV العائلة الرابعة عشر


رقم المخطوطة : Paris, Bible. Nat . ar . 58

التاريخ: c . 17th

النص العربي: f.146r في البدى كان الكلمه و الكلمه كان لدي الله و الله هو الكلمه

النص الانجليزي:

In the beginning was (masc.) the word and the word was (masc.) by ( at, before, in the presence of) Allah, and Allah is ( huwa) the word .


*هنا النص ترجم الله وليس اله


انتهى بحمد الله


ملخص الشبهة


ان كلمة ثيؤس مش معرفه فمعناها انه وكان الكلمة اله ( 26 – 11 )


الرد


فانديك

1 فِي الْبَدْءِ كَانَ الْكَلِمَةُ وَالْكَلِمَةُ كَانَ عِنْدَ اللَّهِ وَكَانَ الْكَلِمَةُ اللَّهَ


الحياه

1 في البدء كان الكلمة، والكلمة كان عند الله. وكان الكلمة هو الله .


السارة

1 في البدء كان الكلمة،والكلمة كان عند الله، وكان الكلمة الله.


اليسوعية

1 في البدء كان الكلمة والكلمة كان لدى الله والكلمة هو الله.


المشتركه

يو-1-1 في البَدْءِ كانَ الكَلِمَةُ،والكَلِمَةُ كانَ عِندَ اللهِ، وكانَ الكَلِمَةُ اللهَ.


البولسية

يو-1-1 في البَدْءِ كانَ الكلمةُ والكلمةُ كانَ لَدَى اللهِ، وكانَ الكَلِمةُ الله


الكاثوليكية

يو-1-1 في البَدءِ كانَ الكَلِمَة والكَلِمَةُ كانَ لَدى الله والكَلِمَةُ هوَ الله.


فكل المترجمين للغه العربيه ترجموها الله فهل كلهم اخطؤوا ؟


التراجم الانجليزي

................................................................................

................................................................................

Joh 1:1


(ASV) In the beginning was the Word, and the Word was with God, and the Word was God.


(BBE) From the first he was the Word, and the Word was in relation with God and was God.


(Bishops) In the begynnyng was the worde, & the worde was with God: and that worde was God.


(CEV) In the beginning was the one who is called the Word. The Word was with God and was truly God.


(Darby) In the beginning was the Word, and the Word was with God, and the Word was God.


(DRB) In the beginning was the Word: and the Word was with God: and the Word was God.


(EMTV) In the beginning was the Word, and the Word was with God, and the Word was God.


(ESV) In the beginning was the Word, and the Word was with God, and the Word was God.



(Geneva) In the beginning was that Word, and that Word was with God, and that Word was God.


(GNB) In the beginning the Word already existed; the Word was with God, and the Word was God.



(GW) In the beginning the Word already existed. The Word was with God, and the Word was God.


(HNT) בראשית היה הדבר והדבר היה את האלהים ואלהים היה הדבר׃


(ISV) In the beginning, the Word existed. The Word was with God, and the Word was God.


(KJV) In the beginning was the Word, and the Word was with God, and the Word was God.


(KJV-1611) In the beginning was the Word, & the Word was with God, and the Word was God.


(KJVA) In the beginning was the Word, and the Word was with God, and the Word was God.


(LITV) In the beginning was the Word, and the Word was with God, and the Word was God.


(MKJV) In the beginning was the Word, and the Word was with God, and the Word was God.


(Murdock) In the beginning, was the Word; and the Word was with God; and the Word was God.


(RV) In the beginning was the Word, and the Word was with God, and the Word was God.


(Webster) In the beginning was the Word, and the Word was with God, and the Word was God.


(WNT) In the beginning was the Word, and the Word was with God, and the Word was God.


(YLT) In the beginning was the Word, and the Word was with God, and the Word was God;


والفرنسيه


(FDB) Au commencement était la Parole; et la Parole était auprès de Dieu; et la Parole était Dieu.


(FLS) Au commencement était la Parole, et la Parole était avec Dieu, et la Parole était Dieu.


والالمانية


(GLB) Im Anfang war das Wort, und das Wort war bei Gott, und Gott war das Wort.


(GSB) Im Anfang war das Wort, und das Wort war bei Gott, und das Wort war Gott.


وكلهم ترجموها الله ( فيما عدا ترجمة شهود يهوه التي ام اضعها لاننا لانعترف بها )



................................................................................


الفلجاتا وترجمتها


(Vulgate) in principio erat Verbum et Verbum erat apud Deum et Deus erat Verbum



1

1

In the beginning was the Word: and the Word was with God: and the Word was God.

in principio erat Verbum et Verbum erat apud Deum et Deus erat Verbum



Latin: Biblia Sacra Vulgata
................................................................................
in principio erat Verbum et Verbum erat apud Deum et
Deus erat Verbum


وايضا اللاتينية القديمه التي تعود الي اوائل القرن الثاني الميلادي

مثل

ita itaur itb itc ite itf itff2 itq


ونصها

1

in principio erat Verbum et Verbum erat apud Deum et Deus erat Verbum

In the beginning was the Word: and the Word was with God: and the Word was God.


وترجمة كل اللاتيني حرفيا


وكان الله هو الكلمه ومعناها وكان الكلمة الله


والنسخ اللاتيني كلها بها كلمة ديس التي تبدا بحرف دي كابيتال وهي كلمه لاتستخدم الا لله


ودليل من القواميس اللاتينية

Deus



n. (Latin) God


*deiwos = "divine"


n. God, Supreme Being, creator and ruler of the universe (according to the tenets of monotheistic religions); miserere





John 1:1 Aramaic NT: Peshitta
................................................................................
ܒܪܫܝܬ ܐܝܬܘܗܝ ܗܘܐ ܡܠܬܐ ܘܗܘ ܡܠܬܐ ܐܝܬܘܗܝ ܗܘܐ ܠܘܬ ܐܠܗܐ ܘܐܠܗܐ ܐܝܬܘܗܝ ܗܘܐ ܗܘ ܡܠܬܐ ܀


وتنطق ايلوهو التي لاتستخدم غير لله


THE NEW TESTAMENT TRANSLATED FROM THE SYRIAC PESHITO VERSION BY JAMES MURDOCK ܞ

1 In the beginning, was the Word; and the Word was with God; and the Word was God.


وهو ايضا موجود في مخطوطه هامه جدا وهي

الاشورية التي تعود للقرن الثاني وتحديدا لسنة 165 ميلاديه

وايضا بها كلمة ايلوهو



وترجمتها المعتمده


JOHN WESLEY ETHERIDGE


1:1 IN the beginning was the Word,* and the Word himself was with Aloha, and Aloha was the Word himself.


وتراجم كثيره اخري مثل الصعيدي القبطي اخر القرن الثالث بداية الرابع






وتؤكد انه الله


وايضا كل من التراجم التالية اكدة ان الكلمه هو الله معرف


الارمنية القرن الخامس

arm


الاثيوبية القرن السادس

eth


الجوارجينيه القرن الخامس

Geo


السلافينية القرن التاسع

slav


وقبل ان ابدا في النص اليوناني اريد ان اوضح شئ هام


كل الذين قرؤا العدد من المترجمين بداية من القرن الثاني اي بعد سنوات قليله من كتابته ( مع الاخذ في الاعتبار ان القديس يوحنا كتب انجيله عام 95 ميلاديه ) وحتي الان علي مدار القرون العشرين كلها فهموا الكلمه بمعني الله وليس احد الاله

وكما قدمت ادله من الترجمات مثل اللاتيني والقديمه والاشوريه القديمه من القرن الثاني وما بعده من مختلف الترجمات

ورغم تاكدي ان هذا كافي للرد علي الشبهة ولكن اكمل



النسخ اليوناني


(GNT) ᾿Εν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν, καὶ Θεὸς ἦν ὁ Λόγος.


en archE En o logos kai o logos En pros ton theon kai theos En o logos

................................................................................
ΚΑΤΑ ΙΩΑΝΝΗΝ 1:1 Greek NT: WH / NA27 / UBS4
................................................................................
ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.

................................................................................
ΚΑΤΑ ΙΩΑΝΝΗΝ 1:1 Greek NT: Tischendorf 8th Ed. with Diacritics
................................................................................
Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
................................................................................
ΚΑΤΑ ΙΩΑΝΝΗΝ 1:1 Greek NT: Greek Orthodox Church
................................................................................
Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν, καὶ Θεὸς ἦν ὁ Λόγος.
................................................................................
ΚΑΤΑ ΙΩΑΝΝΗΝ 1:1 Greek NT: Stephanus Textus Receptus (1550, with accents)
................................................................................
Ἐν ἀρχῇ ἦν ὁ λόγος καὶ ὁ λόγος ἦν πρὸς τὸν θεόν καὶ θεὸς ἦν ὁ λόγος
................................................................................
ΚΑΤΑ ΙΩΑΝΝΗΝ 1:1 Greek NT: Westcott/Hort with Diacritics
................................................................................
Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος

..............................................................................
ΚΑΤΑ ΙΩΑΝΝΗΝ 1:1 Greek NT: Byzantine/Majority Text (2000)
................................................................................
εν αρχη ην ο λογος και ο λογος ην προς τον θεον και θεος ην ο λογος

................................................................
ΚΑΤΑ ΙΩΑΝΝΗΝ 1:1 Greek NT: Textus Receptus (1894)
................................................................................
εν αρχη ην ο λογος και ο λογος ην προς τον θεον και θεος ην ο λογος

ΚΑΤΑ ΙΩΑΝΝΗΝ 1:1 Greek NT: Westcott/Hort, UBS4 variants
................................................................................
εν αρχη ην ο λογος και ο λογος ην προς τον θεον και θεος ην ο λογος

................................................................................
en archē ēn o logos kai o logos ēn pros ton theon kai theos ēn o logos
................................................................................
................................................................................

وكلهم بهم كاي ثيؤس ( وكان الله )


وهنا يدعي البعض ان ثيؤس غير معرفة فتعني اله

وهذا غير صحيح لان اليوناني يختلف عن العربي فلا يستلزم اداة تعريف باستمرار

ولاثبات كلامي


قاعده كولويل

Colwell’s Rule

A definite Rule for the use of the article in the Greek new testament

Statement of the Rule

In Sentences in which the copula is expressed, a definite predicate nominative has the article when it follows the verb, it does not have the article when it precedes the verb.

Kai theos in o logos

The relevance of Colwell’s rule to john 1:1 would be worth pursuing in greater detail. Note that the rule does not help by determining definiteness. It has ofen been misused by well intentioned defenders of the deity of Christ

Harris 51-71

Wallace 194-95


وتعني انه كلمة الله هنا معرف وتؤكد ان كل المترجمين هم الصح والمشكك الذي نقل من شهود يهوه خطا


واضع قاعدة كولويل كامله لمن يريد



ولهذا اتت كلمات كثيره معرفه بدون اداة تعريف

وعلي سبيل المثال 312 مره تقريبا اتت كلمة ثيؤس بدون تعريف من 1344 مره تقريبا في العهد الجديد


وعلي سبيل المثال

الاصحاح الاول من يوحنا

من عدد 1 الي 18


سبعة مرات اتي كلمة الله خمسه منهم بدون اداة تعريف واثنين معرفين فقط وكلهم بمعني الله


وللتوضيح

1 εν αρχη ην ο λογος και ο λογος ην προς τον θεον και θεος ην ο λογος 2 ουτος ην εν αρχη προς τον θεον 3 παντα δι αυτου εγενετο και χωρις αυτου εγενετο ουδε εν ο γεγονεν 4 εν αυτω ζωη ην και η ζωη ην το φως των ανθρωπων 5 και το φως εν τη σκοτια φαινει και η σκοτια αυτο ου κατελαβεν

6 εγενετο ανθρωπος απεσταλμενος παρα θεου ονομα αυτω ιωαννης 7 ουτος ηλθεν εις μαρτυριαν ινα μαρτυρηση περι του φωτος ινα παντες πιστευσωσιν δι αυτου 8 ουκ ην εκεινος το φως αλλ ινα μαρτυρηση περι του φωτος

9 ην το φως το αληθινον ο φωτιζει παντα ανθρωπον ερχομενον εις τον κοσμον 10 εν τω κοσμω ην και ο κοσμος δι αυτου εγενετο και ο κοσμος αυτον ουκ εγνω 11 εις τα ιδια ηλθεν και οι ιδιοι αυτον ου παρελαβον 12 οσοι δε ελαβον αυτον εδωκεν αυτοις εξουσιαν τεκνα θεου γενεσθαι τοις πιστευουσιν εις το ονομα αυτου 13 οι ουκ εξ αιματων ουδε εκ θεληματος σαρκος ουδε εκ θεληματος ανδρος αλλ εκ θεου εγεννηθησαν

14 και ο λογος σαρξ εγενετο και εσκηνωσεν εν ημιν και εθεασαμεθα την δοξαν αυτου δοξαν ως μονογενους παρα πατρος πληρης χαριτος και αληθειας 15 ιωαννης μαρτυρει περι αυτου και κεκραγεν λεγων ουτος ην ον ειπον ο οπισω μου ερχομενος εμπροσθεν μου γεγονεν οτι πρωτος μου ην 16 και εκ του πληρωματος αυτου ημεις παντες ελαβομεν και χαριν αντι χαριτος 17 οτι ο νομος δια μωσεως εδοθη η χαρις και η αληθεια δια ιησου χριστου εγενετο 18 θεον ουδεις εωρακεν πωποτε ο μονογενης υιος ο ων εις τον κολπον του πατρος εκεινος εξηγησατο


والعدد عربي


1 في البدء كان الكلمة والكلمة كان عند الله وكان الكلمة الله. 2 هذا كان في البدء عند الله. 3 كل شيء به كان وبغيره لم يكن شيء مما كان. 4 فيه كانت الحياة والحياة كانت نور الناس. 5 والنور يضيء في الظلمة والظلمة لم تدركه

6 كان انسان مرسل من الله اسمه يوحنا. 7 هذا جاء للشهادة ليشهد للنور لكي يؤمن الكل بواسطته. 8 لم يكن هو النور بل ليشهد للنور.

9 كان النور الحقيقي الذي ينير كل انسان آتيا الى العالم. 10 كان في العالم وكوّن العالم به ولم يعرفه العالم. 11 الى خاصته جاء وخاصته لم تقبله. 12 واما كل الذين قبلوه فاعطاهم سلطانا ان يصيروا اولاد الله اي المؤمنون باسمه. 13 الذين ولدوا ليس من دم ولا من مشيئة جسد ولا من مشيئة رجل بل من الله

14 والكلمة صار جسدا وحلّ بيننا ورأينا مجده مجدا كما لوحيد من الآب مملوءا نعمة وحقا. 15 يوحنا شهد له ونادى قائلا هذا هو الذي قلت عنه ان الذي يأتي بعدي صار قدامي لانه كان قبلي. 16 ومن ملئه نحن جميعا اخذنا. ونعمة فوق نعمة. 17 لان الناموس بموسى اعطي. اما النعمة والحق فبيسوع المسيح صارا. 18 الله لم يره احد قط. الابن الوحيد الذي هو في حضن الآب هو خبّر


ولهذ لم يقل اي متخصص في اللغه اليوناني ان كان الكلمه الله خطا


وهذا يكون دليل علي وكان الكلمة الله هو الصحيح



دليل اخر هام وهو اقوال الاباء الذي يعبر عن فهم العدد ايضا عبر الزمان


اقوال الاباء

القديس ايرينئوس من اباء نهاية القرن الاول بداية القرن الثاني اي شاهد عيان لكتابات القديس يوحنا

ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus

The Evangelists, too, when they declared that the one Father was “the only true God,”12291229    John xvii. 3. did not omit what concerned our Lord, but wrote: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made.”12301230    John i. 1.



Also

Chapter XI—Proofs in continuation, extracted from St. John’s Gospel. The Gospels are four in number, neither more nor less. Mystic reasons for this.

1. John, the disciple of the Lord, preaches this faith, and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans, who are an offset of that “knowledge” falsely so called, that he might confound them, and persuade them that there is but one God, who made all things by His Word; and not, as they allege, that the Creator was one, but the Father of the Lord another; and that the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impassible, descending upon Jesus, the Son of the Creator, and flew back again into His Pleroma; and that Monogenes was the beginning, but Logos was the true son of Monogenes; and that this creation to which we belong was not made by the primary God, but by some power lying far below Him, and shut off from communion with the things invisible and ineffable. The disciple of the Lord therefore desiring to put an end to all such doctrines, and to establish the rule of truth in the Church, that there is one Almighty God, who made all things by His Word, both visible and invisible; showing at the same time, that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation; thus commenced His teaching in the Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made.34293429    Irenæus frequently quotes this text, and always uses the punctuation here adopted. Tertullian and many others of the Fathers follow his example. What was made was life in Him, and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not.”34303430    John i. 1, etc.

Also

For that according to John relates His original, effectual, and glorious generation from the Father, thus declaring, “In the beginning was the Word, and the Word was with God, and the Word was God.34533453    John i. 1.



Also

Chapter VI.—Continuation.

How could such a one be a mere man, receiving the beginning of His existence from Mary, and not rather God the Word, and the only-begotten Son? For “in the beginning was the Word, and the Word was with God,12031203    John i. 1. and the Word was God.”12041204    Some insert here John i. 3. And in another place, “The Lord created Me, the beginning of His ways, for His ways, for His works. Before the world did He found Me, and before all the hills did He beget Me.”1205



Also

Chapter XVIII.—God the Father and His Word have formed all created things (which They use) by Their own power and wisdom, not out of defect or ignorance. The Son of God, who received all power from the Father, would otherwise never have taken flesh upon Him.



And to these things does John also, the disciple of the Lord, bear witness, when he speaks thus in the Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him was nothing made.”46094609    John i. 1, etc.



Also

Chapter VIII.—How the Valentinians pervert the Scriptures to support their own pious opinions.

Since, therefore, he treats of the first origin of things, he rightly proceeds in his teaching from the beginning, that is, from God and the Word. And he expresses himself thus: “In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God.”27722772    John i. 1, 2.



for the Word was the author of form and beginning to all the Æons that came into existence after Him.



Ante-Nicene volume 1 page 328, 428, 546



Hermas

Vision Third.

Concerning the Building of the Triumphant Church, and the Various Classes of Reprobate Men.

But in another107107    and much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins. And on this account will they be transferred, because they have partaken of the righteous Word.108108    (St. John i. i) And then only will they be removed from their punishments when the thought of repenting of the evil deeds which they have done has come into their hearts. But if it does not come into their hearts, they will not be saved, on account of the hardness of their heart.”



Volume 2 Page 15,



Theophilus



Chapter XXII.—Why God is Said to Have Walked.

And hence the holy writings teach us, and all the spirit-bearing [inspired] men, one of whom, John, says, “In the beginning was the Word, and the Word was with God,”596596    John i. 1. showing that at first God was alone, and the Word in Him. Then he says, “The Word was God; all things came into existence through Him; and apart from Him not one thing came into existence.” The Word, then, being God, and being naturally597597    That is, being produced by generation, not by creation. produced from God, whenever the Father of the universe wills, He sends Him to any place; and He, coming, is both heard and seen, being sent by Him, and is found in a place.



Volume 2 Page 103



Clement of alexandria

Chapter I.—Exhortation to Abandon the Impious Mysteries of Idolatry for the Adoration of the Divine Word and God the Father.

You have, then, God’s promise; you have His love: become partaker of His grace. And do not suppose the song of salvation to be new, as a vessel or a house is new. For “before the morning star it was;”865865    Ps. cx. 3. and “in the beginning was the Word, and the Word was with God, and the Word was God.”866866    John i. 1. Error seems old, but truth seems a new thing.

Chapter VIII.—Against Those Who Think that What is Just is Not Good.

For there is nothing which the Lord hates.”11741174    Wisd. xi. 24. For assuredly He does not hate anything, and yet wish that which He hates to exist. Nor does He wish anything not to exist, and yet become the cause of existence to that which He wishes not to exist. Nor does He wish anything not to exist which yet exists. If, then, the Word hates anything, He does not wish it to exist. But nothing exists, the cause of whose existence is not supplied by God. Nothing, then, is hated by God, nor yet by the Word. For both are one—that is, God. For He has said, “In the beginning the Word was in God, and the Word was God.”11751175    John i. 1. If then He hates none of the things which He has made, it follows that He loves them. Much more than the rest, and with reason, will He love man, the noblest of all objects created by Him, and a God-loving being. Therefore God is loving; consequently the Word is loving.

Volume 2 page 173, 225



ANF03. Latin Christianity: Its Founder, Tertullian

Ante-Nicene volume 3

Anti Marcion

Chapter III.—Weak People Fall an Easy Prey to Heresy, Which Derives Strength from the General Frailty of Mankind. Eminent Men Have Fallen from Faith; Saul, David, Solomon. The Constancy of Christ.

Did not certain of the disciples turn back from the Lord Himself,18761876    John vi. 66. when they were offended? Yet the rest did not therefore think that they must turn away from following Him,18771877    A vestigiis ejus. but because they knew that He was the Word of Life, and was come from God,18781878    John i. 1; vi. 68, and xvi. 30. they continued in His company to the very last, after He had gently inquired of them whether they also would go away.18791879    John vi. 67. It is a comparatively small thing,18801880    Minus. that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenæus, deserted His apostle:18811881    2 Tim. i. 15; ii. 17; 1 Tim. i. 20. the betrayer of Christ was himself one of the apostles. We are surprised at seeing His churches forsaken by some men, although the things which we suffer after the example of Christ Himself, show us to be Christians.



Chapter XVIII.—An Eulogy on the Wisdom and Word of God, by Which God Made All Things of Nothing.

On this principle, then,63116311    Proinde. if evil is indeed unbegotten, whilst the Son of God is begotten (“for,” says God, “my heart hath emitted my most excellent Word”63126312    On this version of Ps. xlv. 1., and its application by Tertullian, see our Anti-Marcion (p. 299, note 5). ), I am not quite sure that evil may not be introduced by good, the stronger by the weak, in the same way as the unbegotten is by the begotten. Therefore on this ground Hermogenes puts Matter even before God, by putting it before the Son. Because the 488Son is the Word, and “the Word is God,”63136313    John i. 1. and “I and my Father are one.”63146314    John x. 30. But after all, perhaps,63156315    Nisi quod. the Son will patiently enough submit to having that preferred before Him which (by Hermogenes), is made equal to the Father!



Chapter XX.—Meaning of the Phrase—In the Beginning. Tertullian Connects It with the Wisdom of God, and Elicits from It the Truth that the Creation Was Not Out of Pre-Existent Matter.

Now in this there is all the greater reason why there should be shown the material (if there were any) out of which God made all things, inasmuch as it is therein plainly revealed by whom He made all things. “In the beginning was the Word”63316331    John i. 1. —that is, the same beginning, of course, in which God made the heaven and the earth63326332    Gen. i. 1. —“and the Word was with God, and the Word was God.  All things were made by Him, and without Him nothing was made.”63336333    John i. 1–3. Now, since we have here clearly told us who the Maker was, that is, God, and what He made, even all things, and through whom He made them, even His Word, would not the order of the narrative have required that the source out of which all things were made by God through the Word should likewise be declared, if they had been in fact made out of anything? What, therefore, did not exist, the Scripture was unable to mention; and by not mentioning it, it has given us a clear proof that there was no such thing: for if there had been, the Scripture would have mentioned it.



Chapter VII.—The Son by Being Designated Word and Wisdom, (According to the Imperfection of Human Thought and Language) Liable to Be Deemed a Mere Attribute. He is Shown to Be a Personal Being.

Is that Word of God, then, a void and empty thing, which is called the Son, who Himself is designated God? “The Word was with God, and the Word was God.”78407840    John i. 1. It is written, “Thou shalt not take God’s name in vain.”78417841    Ex. xx. 7. This for certain is He “who, being in the form of God, thought it not robbery to be equal with God.”78427842