بسم الله الرحمن الرحيم
لأَنَّكَ لَنْ تَتْرُكَ نَفْسِي فِي الْهَاوِيَةِ
للتحميل: (PDF) (DOC) (المُحاضرة الصوتية)
المزامير 6 / 5 لأَنَّهُ لَيْسَ فِي الْمَوْتِ ذِكْرُكَ. فِي الْهَاوِيَةِ مَنْ يَحْمَدُكَ؟
Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2006; 2006).
[9 sn In Sheol who gives you thanks? According to the OT, those who descend into the realm of death/Sheol are cut off from God’s mighty deeds and from the worshiping covenant community that experiences divine intervention (Pss 30:9; 88:10–12; Isa 38:18). In his effort to elicit a positive divine response, the psalmist reminds God that he will receive no praise or glory if he allows the psalmist to die. Dead men do not praise God!]
المزامير 31 / 17 يَا رَبُّ لاَ تَدَعْنِي أَخْزَى لأَنِّي دَعَوْتُكَ. لِيَخْزَ الأَشْرَارُ. لِيَسْكُتُوا فِي الْهَاوِيَةِ.
المزامير 88 / 3 لأَنَّهُ قَدْ شَبِعَتْ مِنَ الْمَصَائِبِ نَفْسِي وَحَيَاتِي إِلَى الْهَاوِيَةِ دَنَتْ.
المزامير 16 / 10 لأَنَّكَ لَنْ تَتْرُكَ نَفْسِي فِي الْهَاوِيَةِ. لَنْ تَدَعَ تَقِيَّكَ يَرَى فَسَاداً.
Psa 16:10 (15:10) ὅτι οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.
(اليسوعية)لأنك لن تترك في مثوى الأموات نفسي ولن تدع صفيك يرى الهوة.
العهد القديم (عبري عربي) بين السطور, صـ978
مَرَاحِمَ دَاوُدَ الصَّادِقَةَ
إشعياء 55 / 3-5 (3أَمِيلُوا آذَانَكُمْ وَهَلُمُّوا إِلَيَّ. اسْمَعُوا فَتَحْيَا أَنْفُسُكُمْ. وَأَقْطَعَ لَكُمْ عَهْداً أَبَدِيّاً مَرَاحِمَ دَاوُدَ الصَّادِقَةَ. 4هُوَذَا قَدْ جَعَلْتُهُ شَارِعاً لِلشُّعُوبِ رَئِيساً وَمُوصِياً لِلشُّعُوبِ. 5هَا أُمَّةٌ لاَ تَعْرِفُهَا تَدْعُوهَا وَأُمَّةٌ لَمْ تَعْرِفْكَ تَرْكُضُ إِلَيْكَ مِنْ أَجْلِ الرَّبِّ إِلَهِكَ وَقُدُّوسِ إِسْرَائِيلَ لأَنَّهُ قَدْ مَجَّدَكَ.)
العهد القديم (عبري عربي) بين السطور, صـ711
Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2006; 2006).
[1 tn Heb “the reliable expressions of loyalty of David.” The syntactical relationship of חַסְדֵי(khasde, “expressions of loyalty”) to the preceding line is unclear. If the term is appositional to בְּרִית(bérit, “covenant”), then the Lord here transfers the promises of the Davidic covenant to the entire nation. Another option is to take חַסְדֵי(khasde) as an adverbial accusative and to translate “according to the reliable covenantal promises.” In this case the new covenantal arrangement proposed here is viewed as an extension or perhaps fulfillment of the Davidic promises. A third option, the one reflected in the above translation, is to take the last line as comparative. In this case the new covenant being proposed is analogous to the Davidic covenant. Verses 4–5, which compare David’s international prominence to what Israel will experience, favors this view. In all three of these interpretations, “David” is an objective genitive; he is the recipient of covenantal promises. A fourth option would be to take David as a subjective genitive and understand the line as giving the basis for the preceding promise: “Then I will make an unconditional covenantal promise to you, because of David’s faithful acts of covenantal loyalty.”]
John D. W. Watts, Word Biblical Commentary : Isaiah 34-66, Revised Edition, Word Biblical Commentary (Nashville: Thomas Nelson, Inc, 2005).
Pages 817-18 [4 YHWH points to a new leader to assume the mantle and responsibilities of David in such a covenant. His task is to be a “witness [עד] for peoples” of YHWH’s sovereignty and providence. He will be “a leader and commander for peoples” to carry out YHWH’s will to establish peace and order in the realm.]
Page 818 [The addressee in context would be the emperor whose wisdom settled the complex problem of an innocent person’s execution in chap. 53 and who encouraged Jerusalem in chap. 54. These speeches demonstrated his fitness for the task. The “nation” that he does not know is not identified.]
حزقيال 37 / 24 وَدَاوُدُ عَبْدِي يَكُونُ مَلِكاً عَلَيْهِمْ, وَيَكُونُ لِجَمِيعِهِمْ رَاعٍ وَاحِدٌ, فَيَسْلُكُونَ فِي أَحْكَامِي وَيَحْفَظُونَ فَرَائِضِي وَيَعْمَلُونَ بِهَا.
إرمياء 30 / 9 بَلْ يَخْدِمُونَ الرَّبَّ إِلَهَهُمْ وَدَاوُدَ مَلِكَهُمُ الَّذِي أُقِيمُهُ لَهُمْ.
هوشع 3 / 5 بَعْدَ ذَلِكَ يَعُودُ بَنُو إِسْرَائِيلَ وَيَطْلُبُونَ الرَّبَّ إِلَهَهُمْ وَدَاوُدَ مَلِكَهُمْ وَيَفْزَعُونَ إِلَى الرَّبِّ وَإِلَى جُودِهِ فِي آخِرِ الأَيَّامِ».
إشعياء 49 / 9 فَقَالَ: «قَلِيلٌ أَنْ تَكُونَ لِي عَبْداً لإِقَامَةِ أَسْبَاطِ يَعْقُوبَ وَرَدِّ مَحْفُوظِي إِسْرَائِيلَ. فَقَدْ جَعَلْتُكَ نُوراً لِلأُمَمِ لِتَكُونَ خَلاَصِي إِلَى أَقْصَى الأَرْضِ».
Terry R. Briley, Isaiah, The College Press NIV commentary. (Joplin, MO: College Press Pub., 2000-).
Page 235 [55:4–5 The goal of the Davidic messiah to reach out to the nations in verses 4–5 explains why God remains faithful to his covenant promise to David, but it also demonstrates how this anointed one embodies Israel’s calling to the nations (Gen 12:2–3; Exod 19:5–6) and it connects him to the servant (Isa 42:6–7; 49:6; 52:15).]
James E. Smith, The Major Prophets (Joplin, Mo.: College Press, 1992). Is 55:1–5.
[The “sure mercies of David” (KJV) or promises made to David would culminate in one who would be (1) witness, (2) leader, and (3) commander of the peoples. Once this one had been glorified, he would attract other peoples to his cause.]
الحمد لله الذي بنعمته تتم الصالحات