كنت احاور شخص وقال لى ان كلمه كائن لاتعنى ان المسيح هو الوحيد الكائن ولكن الشيطان ايضا
واستشهد بهذا العدد::
Rev 17:8 الْوَحْشُ الَّذِي رَأَيْتَ، كَانَ وَلَيْسَ الآنَ، وَهُوَ عَتِيدٌ أَنْ يَصْعَدَ مِنَ الْهَاوِيَةِ وَيَمْضِيَ إِلَى الْهَلاَكِ. وَسَيَتَعَجَّبُ السَّاكِنُونَ عَلَى الأَرْضِ الَّذِينَ لَيْسَتْ أَسْمَاؤُهُمْ مَكْتُوبَةً فِي سِفْرِ الْحَيَاةِ مُنْذُ تَأْسِيسِ الْعَالَمِ، حِينَمَا يَرَوْنَ الْوَحْشَ أَنَّهُ كَانَ وَلَيْسَ الآنَ، مَعَ أَنَّهُ كَائِنٌ.
وللرد المتواضع :
فى البدايه هذه الترجمه ليست دقيقه :: هذا هو النص وترجمته
τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἐστιν, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγει· καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται το ; ὀνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται.
وهذه الترجمه له ::
The beast that you saw was, and is not, and is to ascend from the bottomless pit and go to perdition; and the dwellers on earth whose names have not been written in the book of life from the foundation of the world, will marvel to behold the beast, because it was and is not and is to come.
και conjunction
kai kahee: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
παρεσται verb - future indicative - third person singular
pareimi par'-i-mee: to be near, i.e. at hand; neuter present participle (singular) time being, or (plural) property -- come, have, be here, + lack, (be here) present.
Revelation 17:8 τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν ὑπάγει, καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται
The beast that you saw was, and is not; and is about to come up out of the abyss and to go into destruction. Those who dwell on the earth and whose names have not been written in the book of life from the foundation of the world will marvel when they see that the beast was, and is not, and shall be present.
Verb: Third Person Future Middle Indicative Singular
ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ 17:8 Greek NT: Westcott/Hort with Concordance
τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν ὑπάγει, καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται
TO ΘHΡION O ΕIΔΕΣ HN KΑI OΥK ΕΣTIN KΑI MΕΛΛΕI ΑNΑΒΑINΕIN ΕK THΣ ΑΒΥΣΣOΥ KΑI ΕIΣ ΑΠΩΛΕIΑN ΥΠΑΓΕI KΑI ΘΑΥMΑΣΘHΣONTΑI OI KΑTOIKOΥNTΕΣ ΕΠI THΣ ΓHΣ ΩN OΥ ΓΕΓΡΑΠTΑI TO ONOMΑ ΕΠI TO ΒIΒΛION THΣ ZΩHΣ ΑΠO
The beast that you saw was, and is not, and is to ascend from the bottomless pit and go to perdition; and the dwellers on earth whose names have not been written in the book of life from the foundation of the world, will marvel to behold the beast, because it was and is not and is to come.
والترجمه من النصوص الاصليه هى :: 8 هَذَا الْوَحْشُ كَانَ مَوْجُوداً، وَهُوَ غَيْرُ مَوْجُودٍ الآنَ، وَلَكِنَّهُ عَلَى وَشْكِ أَنْ يَطْلُعَ مِنَ الْهَاوِيَةِ وَيَمْضِيَ إِلَى الْهَلاَكِ. وَسَيُدْهَشُ سُكَّانُ الأَرْضِ الَّذِينَ لَمْ تُكْتَبْ أَسْمَاؤُهُمْ مُنْذُ تَأْسِيسِ الْعَالَمِ فِي سِجِلِّ الْحَيَاةِ، عِنْدَمَا يَرَوْنَ الْوَحْشَ، لأَنَّهُ كَانَ مَوْجُوداً، ثُمَّ أَصْبَحَ غَيْرَ مَوْجُودٍ، وَسَيَعُودُ! Arabic Life Application Bible
رؤ-17-8: (( الوَحشُ الَّذي رَأَيتَه كانَ ولكِنَّه زالَ عنِ الوجود. سيَخرُجُ مِنَ الهاوِيَةِ ويَمْضي إلى الهَلاك. وأَهلُ الأَرضِ الَّذينَ لم يُكتَبِ اسمُهم في سِفرِ الحَياةِ مُنذُ إِنْشاءِ العالَمِ سيَعجَبونَ إِذ يَرَونَ الوَحش، لأَنَّه كانَ وزالَ عنِ الوُجود، ثُمَّ يَعود. الكاثوليكية - دار المشرق
رؤ-17-8: أَمَّا الوَحشُ الذي رَأَيتَهُ، فإِنَّهُ كانَ، ولَيسَ بكائنٍ، وإِنَّهُ مُوشِكٌ أَن يَطلُعَ مِنَ الهاوِيَةِ ويَذْهَبَ الى الهَلاك. وسُكَّانُ الأَرضِ، الذينَ لم تُكتَبْ أَسماؤُهم في سِفْرِ الحياةِ مُنذُ إِنشاءِ العالم، سيتعَجَّبونَ- إِذ يَرونَ الوَحش- من أَنَّهُ كانَ، ولَيسَ بكائنٍ ويَظهَرُ أَيضًا الترجمة البولسية
رؤ-17-8: هَذَا الْوَحْشُ كَانَ مَوْجُوداً، وَهُوَ غَيْرُ مَوْجُودٍ الآنَ، وَلَكِنَّهُ عَلَى وَشْكِ أَنْ يَطْلُعَ مِنَ الْهَاوِيَةِ وَيَمْضِيَ إِلَى الْهَلاَكِ. وَسَيُدْهَشُ سُكَّانُ الأَرْضِ الَّذِينَ لَمْ تُكْتَبْ أَسْمَاؤُهُمْ مُنْذُ تَأْسِيسِ الْعَالَمِ فِي سِجِلِّ الْحَيَاةِ، عِنْدَمَا يَرَوْنَ الْوَحْشَ، لأَنَّهُ كَانَ مَوْجُوداً، ثُمَّ أَصْبَحَ غَيْرَ مَوْجُودٍ، وَسَيَعُودُ!
كتاب الحياة
8 والوحش الذي رأيته كان وما عاد كائنا. سيصعد بعد قليل من الهاوية ويمضي إلى الهلاك. وسيتعجب سكان الأرض الذين أسماؤهم غير مكتوبة منذ بدء العالم في كتاب الحياة عندما يرون الوحش، لأنه كان وما عاد كائنا وسيظهر ثانية.
ترجمة الاخبار السارة (Good News Arabic)
8 (( الوحش الذي رأيته كان ولكنه زال عن الوجود. سيخرج من الهاوية ويمضي إلى الهلاك. وأهل الأرض الذين لم يكتب اسمهم في سفر الحياة منذ إنشاء العالم سيعجبون إذ يرون الوحش، لأنه كان وزال عن الوجود، ثم يعود.
الترجمة اليسوعية (Jesuit Arabic Bible)
(ASV) The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, they whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come.
(EMTV) The Beast which you saw was, and is not, and is about to ascend out of the bottomless pit and go to perdition. And those who dwell on the earth shall marvel, whose name is not written in the Book of Life from the foundation of the world, when they see the Beast that was, and is not, and shall be present.
(ESV) The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come.
(GNB) That beast was once alive, but lives no longer; it is about to come up from the abyss and will go off to be destroyed. The people living on earth whose names have not been written before the creation of the world in the book of the living, will all be amazed as they look at the beast. It was once alive; now it no longer lives, but it will reappear
(GW) "You saw the beast which once was, is no longer, and will come from the bottomless pit and go to its destruction. Those living on earth, whose names were not written in the Book of Life when the world was created, will be surprised when they see the beast because it was, is no longer, and will come again.
(RV) The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, they whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come.
When I saw her, I was greatly astonished. 7Then the angel said to me: "Why are you astonished? I will explain to you the mystery of the woman and of the beast she rides, which has the seven heads and ten horns. 8The beast, which you saw, once was, now is not, and will come up out of the Abyss and go to his destruction. The inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast, because he once was, now is not, and yet will come.
الان ساعرض ما قاله المسيح عن كونه كائن قبل ابراهيم والتفاسير المعتمده والقاموس لتفسير النص اليونانى
ملاحظه هنزل النص وتحتيه اسم المرجع الى واخد منه
εγω ειμι
ايجو ايمى
ego emi
G1510. εἰμί eimi; imperf. ēn (G2258), fut. esomai (G2071), pres. indic. 2d person sing. ei (G1488), 3d person. pl. eisi (G1526), pres. imper. sing. isthi ((G2468), Matt. 2:13), 3d person. estō ((G2468), Matt. 5:37), pres. opt. eiēn (G1498), pres. inf. einai (G1511), pres. indic. 3d person sing. esti (G2076), pres. indic. 1st person pl. esmen (G2070). Less usual forms are the imperf. 2d person sing. ēs ((G2258), Matt. 25:21, 23) instead of the more usual ēstha ((G2258), Matt. 26:69; Mark 14:67), imperf. 1st person sing. ēmēn ((G2252), Gal. 1:10, 22), imper. sing. ētō ((G2277), 1 Cor. 16:22; James 5:12), 2d person pl. ēte for este ((G2075), 1 Cor. 7:5 [TR], sunerchesthe [G4905]). Eimi, to be, is the usual verb of existence, and also the usual logical copula or link, connecting subj. and predicate.
(I) As a verb of existence, to be, to have existence.
(A) Particularly and generally: (1) In the ****physical sense as in John 1:1, “In the beginning was the Word,” meaning it had been before there was any beginning or existed before the beginning of anything; John 8:50, estin, in the pres. tense indicating eternal existence, “There has always been one that seeks and judges” (a.t.); John 8:58, egō eimi (egō (G1473), I; eimi (G1510), am), “I am,” meaning I have always been; Mark 12:32, heis esti (heis (G1520), one; esti, there is), “the one there is” (a.t.), meaning there has always been the one and there is no other, or there has never been another beside Him (Christ). See Acts 19:2; Heb. 11:6. Of things as in John 17:5, “before the world came into existence [einai (G1511), the pres. inf.]” (a.t.); 2 Pet. 3:5, ēsan ekpalai (G1597), “were [have been] of old,” from of old. This indicates that the physical heavens as we know them now have not always been as they were from the beginning, but they were created later and the prophecy is that they will be changed again (2 Pet. 3:10; see Matt. 24:29; Mark 13:24, 25; Luke 21:25, 26). In Rev. 4:11, “for thy pleasure they are” (TR), or were (UBS), meaning they have always been. For the pres. part. ōn (sing.), ta onta neut. pl. (see D). Spoken of life, to exist, to live (Matt. 2:18; 23:30); in Acts 17:28, “In Him we live and move and have our being,” our lives are preserved. (2) Generally, it means to be, exist, to be found, as of persons (Matt. 12:11; Luke 4:25, “there were many widows” [a.t.], Luke 4:27; John 3:1; Rom. 3:10, 11). Of things, meaning to be, exist, to have place (Matt. 6:30; 22:23; Mark 7:15; Luke 6:43; Acts 2:29; Rom. 13:1). Also esti (sing.), there is; eisi (pl.), there are (John 7:12; Acts 27:22; Rom. 3:22; 1 Cor. 12:4-6; Rev. 10:6; 21:4). In John 7:39, literally “for there was not yet Holy Spirit” (a.t.), meaning the giving of the Holy Spirit had not yet occurred. By implication, to be present, the same as pareimi (G3918), to be near, but this meaning lies only in the adjuncts as in Matt. 12:10, “there was present” (a.t.); Matt. 24:6; Mark 8:1. (3) Spoken of time, generally (Mark 11:13; Luke 23:44; John 1:40; Acts 2:15; 2 Tim. 4:3); of festivals (Mark 15:42; Acts 12:3).
(B) By implication and by force of the adjuncts, eimi means to come to be, come into existence, equal to ginomai (G1096), to come about. (1) To come to pass, take place, occur, be done. The fut. estai and other tenses also have similar meaning (Luke 12:55 [cf. 21:11, 25; Acts 11:28; 27:25]). In Luke 22:49, to esomenon means what was about to happen. See Matt. 24:3; Luke 1:34. Followed by the dat. of person (Luke 14:10). In Acts 2:17, 21 quoted from Joel 2:28-32, kai estai, “and it shall be” (a.t.), or “shall come to pass,” followed by the fut.; also Rom. 9:26 quoted from Hos. 1:10. (2) To become anything as in Matt. 19:5; Eph. 5:31, where the fut. pl. esontai, shall be, is implied in the phrase “and they two shall be one flesh,” quoted from Gen. 2:24. See Luke 3:5 with reference to Isa. 40:4; Acts 13:47 with reference to Isa. 49:6; Eph. 1:11. Followed by the dat. of person (1 Cor. 14:22; 2 Cor. 6:18; Heb. 8:10; James 5:3).
(C) The 3d person sing. esti followed by the inf. means it is proper, in one’s power or convenient (1 Cor. 11:20; Heb. 9:5, “of which we cannot now speak”).
(D) The part. ōn, masc. sing.; ousa, fem. sing.; on, neut. sing., means being. (1) Joined with a noun or pron., it is used in short parenthetical clauses by way of emphasis to indicate an existing state, condition, character, and may be rendered by the case in an absolute sense or by being, as being, as (Matt. 7:11, “being evil”; John 3:4; 4:9; 9:25; Acts 16:21, “being Romans”; Rom. 5:10; 11:17; Gal. 6:3; Eph. 2:4; Titus 3:11; James 3:4). (2) With the art. ho ōn, masc. sing.; ta onta, neut. pl., it implies real and true existence. Thus in the phrase, ho ōn kai ho ēn kai ho erchomenos, “the One who is, the One who had been, and the One who is coming” (a.t.), is used as a comp. indeclinable proper name of God, and governed by apo (G575), from (Rev. 1:4, 8; 11:17; 16:5). In Rom. 4:17, “those that are not as those that were” (a.t.), meaning things existing and things not existing. Used ****phorically in 1 Cor. 1:28.
(II) As a logical copula or link connecting the subj. and predicate, to be, where the predicate specifies who or what a person or thing is in respect to nature, origin, office, condition, circumstances, state, place, habits, disposition of mind. But this all lies in the predicate and not in the copula, which merely connects the predicate with the subj. The predicate may be made by various parts of speech, thus:
(A) With an adj. as predicate which is strictly the more logical construction. Matt. 2:6, “thou Bethlehem … art not the least among the princes of Judah,” the predicate being elachistē (G1646), the least. See Matt. 18:8; Mark 1:7; John 4:12; 5:32; Acts 7:6; Rom. 8:29; 1 John 1:9. With a neg. adj. ouden (G3762), none, meaning it is nothing (Matt. 23:16; 1 Cor. 7:19; 13:2). With mēden, the neut. of mēdeis (G3367), none (Gal. 6:3). With numerals as in Mark 5:13, “they were about two thousand,” “two thousand” being the predicate. Also in the phrase, heis (G1520), one (masc.) or hen (neut.), followed by the inf. einai, spoken of two or more, meaning to be one in mind and purpose (John 10:30; 17:11, 22). To be one in rank, right, (1 Cor. 3:8; 12:12; Gal. 3:28). In this construction, eimi with an adj. sometimes forms a periphrasis for the cognate verb; e.g., dunatos eimi (dunatos (G1415), able), I am able, I can (Luke 14:31; Acts 11:17; Rom. 4:21). In 2 Tim. 3:9, ekdēlos (G1552), manifest, followed by eimi, means to manifest myself, equivalent to the mid. form of the verb ekdēloumai.
(B) With a noun as predicate, in the same case with the subj. (1) Particularly in Matt. 3:4, “his meat was locusts.” See also Matt. 3:17; 15:14; Mark 2:28; 10:47; Acts 2:32; 3:25; 28:6; Rom. 8:24; Heb. 11:1. In Matt. 7:12 “this is the law,” means this is contained in the Law. Sometimes the noun or pron. of the predicate is not directly expressed, but only implied as in Matt. 14:27, “It is I,” I am, meaning I am Jesus. In John 13:13, eimi gar (G1063), “for,” implying the teacher, for I am the teacher; in John 18:5, “I am,” implying Jesus. Also houtos estin (G3778), this one is, implying John in Mark 6:16. See Luke 7:27; John 7:25; 9:9. Followed by the dat. of person or thing for or in respect to whom the predicate is asserted as in Acts 1:8, “and ye shall be witnesses unto me”; 9:15; Rom. 1:14; 1 Cor. 1:18; 2:14; 9:2, “If I be not an apostle unto others, yet doubtless I am to you.” (2) ****phorically and metonymically, the subst. of the predicate often expresses not what the subj. actually is, but what it is like or is accounted to be, by means of comparison, substitution, or cause and effect. Thus eimi may be rendered to be accounted, to be like or in place of, to mean as in Matt. 5:13, 14, “Ye are the salt of the earth … the light of the world”; Matt. 12:50, “he is my brother and my sister and my mother” (a.t.), meaning as my brother, sister, mother; Matt. 13:37-39; 19:6; Luke 8:11, “The seed is the word of God”; Luke 12:1; John 1:4, “the life was the light of men” (see John 1:8; 4:34; 6:33, 35, 41, 48, 50, 51, 55; 11:25; 12:50; 15:1, 5; Acts 4:11; 1 Cor. 3:10; 4:17; 10:4; Eph. 5:8; James 4:14; Rev. 4:5; 21:22. In the words of Christ, “This is my body … this is my blood” [Matt. 26:26, 28; Mark 14:22, 24; Luke 22:19; 1 Cor. 11:24]; though Lutherans have strong arguments against this).
(III) Eimi with the subst. of the predicate sometimes forms a periphrasis for the corresponding verb as in 1 Cor. 10:6 where epithumētēs (G1938), a craver, is preceded by eimi instead of using the verb epithumeō (G1937), to desire. See 1 Cor. 14:12.
(IV) With a pron. as predicate, in the same case with the subj. as houtos (G3778), this, the following (John 1:19, “this is the testimony” [a.t.]; John 15:12; 17:3). With autos (G846), this (Luke 24:39; Heb. 1:12). With tis (G5101), who, or the neut. ti, indef. meaning someone, anything (1 Cor. 10:19). ****phorically of importance (Acts 5:36, “that he is important” [a.t.]; 1 Cor. 3:7). With tis, ti, the interrogatives meaning who, what (John 5:13; Acts 21:22, “What is it then?” [a.t.] implying what is to be done; Rom. 14:4; 1 Cor. 9:18; 14:15, 26; Heb. 12:7; James 4:12). With poios (G4169), who (Mark 12:28). With posos (G4214), how much (Mark 9:21). With potapos (G4217), of what possible kind (Luke 1:29). With hopoios (G3697), of the kind that (Acts 26:29). With hostis (G3748), whoever (Gal. 5:10, 19). With the poss. pron. as emos (G1699), mine, sos (G4674), thine (John 17:10). With humeteros (G5212), your own (Luke 6:20). ****phorically as with nouns (see B, 2), the predicate often expresses not what the subj. actually is, but what it is accounted to be or means; e.g., as in ti estin, to, what that means (Matt. 9:13; Mark 1:27, “What is it?” [a.t.]; Mark 9:10; Luke 15:26, “What mean these?” [a.t.]; Luke 20:17; John 18:38, “What is truth?”; Acts 2:12; 10:17; 17:20; Eph. 4:9). In Luke 8:9, “What might this parable be?” Tout’ esti, meaning that is (Matt. 27:46; Acts 19:4; Rom. 1:12).
(V) With a gen. of a noun or pron. as predicate spoken:
(A) Of quality, character (Luke 9:55, “You do not know of what manner of spirit you are” [a.t.]; Acts 9:2; Heb. 12:11).
(B) Of age (Mark 5:42, “she was twelve years old” [a.t.]; Acts 4:22).
(C) Of a whole of which the subj. is a part (Acts 23:6, “one part were Sadducees”; 1 Tim. 1:15).
(D) Of possession, property (Matt. 5:3, 10, “theirs is the kingdom of heaven”; Mark 12:7, 23; Luke 4:7; John 19:24; Acts 21:11). ****phorically of persons or things to whom the subj. belongs, appertains, or on whom it is in any way dependent; e.g., of God (2 Cor. 4:7); of a master, teacher, guide (Acts 27:23; Rom. 14:8; 1 Cor. 1:12; 3:4, 23; 2 Cor. 10:7); of things which one follows after (1 Thess. 5:5, 8); implying fitness, propriety (Acts 1:7, “It is not proper for you to know the times” [a.t.]; Heb. 5:14, “strong meat belongs to them that are of full age” [a.t.]).
(VI) With the dat. of a noun or pron. as predicate, to be to someone, implying possession, property (Luke 12:20; John 17:9, “for they are thine”; Acts 2:39; 1 Cor. 9:16, 18; 1 Pet. 4:11). By inverting the construction, it may be rendered “to have” (Luke 7:41, “a certain creditor which had two debtors,” as also Luke 6:32-34; John 18:39; Acts 8:21; 21:23; Eph. 6:12, “we wrestle not against,” i.e., we have not a struggle against), or to receive (Matt. 19:27, “what shall we receive?” [a.t.]).
(VII) With a part. of another verb as predicate.
(A) Without the art., eimi often forms with the part. a periphrasis for a finite tense of the same verb, expressing, however, a continuance or duration of the action or state, like the corresponding construction in Eng. as in Luke 5:1, kai autos ēn hestōs, “and he was standing” [a.t.], instead of the imperf. histē, he stood. In Matt. 24:9, “and ye shall be hated by all” [a.t.]; Mark 2:6, “and there were some sitting” [a.t.]; Mark 2:18; 9:4; 13:25, “the stars shall be falling” [a.t.]; Mark 15:43; Luke 3:23; 5:17; 24:32; Acts 1:10; 2:2, 42. With the part. of the perf. pass. which, however, assumes nearly the nature of an adj. as in Matt. 9:36, “they fainted, and were scattered abroad”; Mark 6:52, “their heart was hardened”; 1 John 1:4. Used in impersonals as deon estin (deon (G1163), must), it is necessary (Acts 19:36); prepon esti (prepon [G4241], proper), used instead of prepei as (1 Cor. 11:13). In some cases the part. is not a predicate and then eimi is not thus an auxiliary, e.g., Mark 10:32, “they were in the way going up to Jerusalem” where en tē hodō, “in the way,” is the predicate and anabainontes, “going up,” is an adjunct. See Luke 7:8.
(B) With the art. where the part. may then be regarded as equivalent to a noun, or as an emphatic shorter construction instead of a personal tense of the verb as in Matt. 3:3, “he is the one” (a.t.) or the person spoken of, the predicted, where ho rētheis instead of hos errethē is used. See Matt. 13:19; Mark 7:15, “those are they that defile the man”; John 4:10; Acts 2:16; Rom. 3:11; 1 John 5:5; Jude 1:19; Rev. 2:23; 14:4, “these are the ones following” (a.t.), which refers to the preceding construction, “these are they which were not defiled.”
(VIII) With an adv. as a predicate, e.g., of quality or character, as houtōs (G3779), thus, as in John 3:8, “thus” (a.t.) or “so is every one”; Matt. 19:10; houtōs estai, “so shall … be” (Rom. 4:18. See Matt. 24:27; Luke 17:24, 26). Followed by the dat. (Matt. 12:45; Luke 11:30). Tauta (G5023), these, as an adv. as houtōs (G3779), so, thus (Luke 17:30; 1 Cor. 6:11). Hōs, meaning according as (Rev. 22:12); of likeness (Matt. 22:30; 28:3; Luke 6:40); hōsper (G5618), just as (Matt. 6:5; Luke 18:11). Followed by the dat. (Matt. 18:17); of plenty or want, perissoterōs (G4056), more abundantly (2 Cor. 7:15). With chōris (G5565), without (Heb. 12:8); of place, as a place where, e.g., eggus (G1451), near (John 11:18; Rom. 10:8). With ekei (G1563), there (Matt. 18:20; Mark 3:1). With makran (G3112), far off (Mark 12:34; John 21:8). With hopou (G3699), where (Mark 5:40; John 7:34; 18:1). With pou (G4226), where (Matt. 2:2; John 7:11). With hōde (G5602), in this same spot (Matt. 12:6; Rev. 13:10). Of place or origin, pothen (G4159), whence (Matt. 21:25; John 2:9; 7:27). With enteuthen (G1782), hence (John 18:36). Of time, with eggus (G1451), near (Matt. 26:18).
(IX) With a prep. and a noun as predicate.
(A) Apo (G575), from (John 1:44). See apo (G575, III, A).
(B) Eis (G1519), unto, with the acc., as marking that which anything becomes (cf. above in I, B, 2). As denoting direction, object, end, eis ti (Luke 5:17, “and the power of the Lord was present to heal them”). Of a person, eis tina (1 Pet. 1:21, “be [or rest] in God”). Adv. (1 Cor. 4:3, “But with me it is a very small thing that I should be judged”). Spoken of place, whither or where (Mark 2:1, “that he was in the house”; Mark 13:16; Luke 11:7; John 1:18).
(C) Ek (G1537), of or out of with the gen. always implying origin; spoken of place (Mark 11:30; John 1:46, “Out of Nazareth can there come anything good?” [a.t.]; Acts 23:34). Of family, race (Luke 2:4; Acts 4:6). Of persons or things as the source, author, cause (Matt. 1:20, “He is of the Holy Spirit” [a.t.]; 5:37; Mark 11:30; John 4:22; 7:17, “his teaching is of God” [a.t.]; 8:23; 15:19; 17:14; Acts 5:38; 19:25; Gal. 3:21; 1 John 2:16). Hence, ****phorically of a person on whom one is dependent or to whom he is devoted as a follower (John 8:47, “ye are not of God,” i.e., not His followers, adherers. See John 8:44, “Ye are of … the devil,” i.e. you originate from him; 1 John 3:10; 4:6). Of things such as the truth (John 18:37; 1 John 3:19); “of the works of the law” (Gal. 3:10); “the law is not of faith,” i.e., it depends not on faith, has no connection with it (Gal. 3:12); “of one pearl” (Rev. 21:21). Of a whole in relation to a part (1 Cor. 12:15, 16, “am I not of the body?” [a.t.] means, Am I not part of the whole body?). Of persons (Matt. 26:73, “thou also art one of them” [a.t.]; Luke 22:3, “being of the number of the twelve”; John 1:24; 10:16; 18:17, 25; Col. 4:9; 2 Tim. 3:6).
(D) En (G1722), in, with the dat. implying ******** in a place, thing, person. Spoken of place (Mark 1:3, “in the wilderness”; John 2:23, “in Jerusalem”; Acts 5:12; Rev. 9:10). Of things; en toutō (G5129), in this, i.e., herein (John 9:30; 1 John 4:10); en toutois isthi, “be wholly in these things” (a.t.), occupied with them (1 Tim. 4:15); en sarki einai (G1722, G4561), to be in the flesh, i.e., followers of the world, aliens from God (Rom. 7:5). In 1 Cor. 2:5, “that your faith may not be in the wisdom of men, but in the power of God” (a.t.) means consist in, depend on. Of a state, condition (Mark 5:25, “being in a state of blood flowing” [a.t.]; Luke 23:40; Phil. 4:11; 1 John 2:9). Of persons, to be in someone, where the subj. is a thing (John 11:10, “the light is not in him” [a.t.], i.e., in his path, around him; Acts 25:5, what is in or on this man, i.e., in his conduct). Also of faculties, virtues, vices, which are in someone (John 1:4, 48; Acts 4:12; 20:10). Where the subj. is a person, i.e., to be near and in intimate union with, to be one with, as in mind, purpose, feeling: of God and Christ (John 14:10, 11); of Christ in His followers (2 Cor. 13:5); of the Spirit in Christians (John 14:17); of Christians in Christ (Rom. 16:11; 1 Cor. 1:30; 1 John 5:20). Followed by the dat. pl., to be among (Matt. 27:56); in the midst of (1 Cor. 14:25).
(E) With epi (G1909), upon, followed by the gen. of place, meaning upon (Luke 17:31; John 20:7). ****phorically of dignity, station, meaning over (Acts 8:27; Rom. 9:5). Followed by the dat. of place, meaning upon, in, at (Matt. 24:33; Mark 4:38). Followed by the acc. of place, as einai epı to auto, to be together (1 Cor. 7:5 [3rd ed. UBS], spoken of conjugal relationship). Of persons, einai epi followed by the acc., to be upon someone means to be or rest upon, used ****phorically in Acts 4:33.
Syn.: ginomai (G1096), to begin to be, to come to pass; huparchō (G5225), to be in existence.
Ant.: aphanizō (G853), to cause to disappear; dialuō (G1262), to dissolve; analiskō (G355) and the mid. analiskomai, to consume, be consumed; teleutaō (G5053), to finish life, be dead; sbennumi (G4570), to extinguish.
the complete word study dictionary : new testment
eimi
i-mee' εἰμί
First person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when emphatic): - am, have been, X it is I, was. See also
strong hebrews and greek dictionary
I am: That our Lord by this expression asserted his divinity and eternal existence, as the great I AM, appears evident from the use of the present tense, instead of the past tense, from its being in answer to the Jews, who enquired whether he had seen Abraham, and from its being thus understood by the multitude, who were exasperated at it to such a degree that they took up stones to stone him
ترجمه :: ربنا بهذه العبارة الخالدة, وأكدت له الﻻهوت الوجود الكبير كما انا, يبدو جليا من خلال استخدام صيغة الحاضر, عوضا عن صيغة الماضي, من كونها في الرد على اليهود الذين استفسروا اذا كانت لديه رؤية ابراهيم من كونه وهكذا يفهم من هذا الكم الهائل الذي يشعروا به ولذلك اخذوا الجاره لكى يرجموه
treasurey of ***ibtual knolwedge
يو 8 : 58
هذه العبارات تعد من أقوى الكلمات التي نطق بها يسوع. وعندما قال الرب : "إنني كائن من قبل أن يكون إبراهيم" أي من قبل أن يولد إبراهيم، فإنه بذلك يعلن لاهوته (طبيعته الإلهية) بلا إنكار. وقد يترجم هذا المعنى بالعبارة الآتية : "قبل أن يكون إبراهيم أنا كائن". ولم يؤكد الرب يسوع وجوده قبل إبراهيم فحسب، لكنه استخدم أيضا لنفسه اسما مقدسا لله : "أنا هو"، "أنا كائن" (خر 3: 14). وكان لابد لهذه الدعوى من رد فعل فما كان ممكنا تجاهلها. فحاول رؤساء اليهود قتله رجما بالحجارة بسبب تجديفه لأنه نادي بمساواته بالله. ولكن يسوع هو الله المتجسد. فهل عرفت هذه الحقيقة؟
التفسير التطبيقى للكتاب المقدس
الحق الحق أقول لكم قبل أن يكون إبراهيم أنا كائن". (58)
v لماذا لم يقل:" قبل أن كان إبراهيم أنا كنت" بل "أنا الكائن"... يستخدم المسيح هذا التعبير ليعني استمرار الكائن فوق كل زمان. لهذا حُسب هذا التعبير تجديفًا.
القديس يوحنا الذهبي الفم
v لتزنوا الكلمات، ولتتعرفوا على السرّ. "قبل أن يكون (يُخلق was made) أنا كائن". لتفهموا أن "خُلق" تشير إلى الخلق البشري، أما "أنا كائن" فتشير إلى الجوهر الإلهي. لم يقل: "قبل أن يكون (was) أنا كنت"، ذاك الذي لم يُخلق إلاَّ بي أنا الكائن. ولم يقل "قبل أن يُخلق إبراهيم أنا خُلقت"... لتميزوا بين الخالق والمخلوق.
القديس أغسطينوسv "أنا كائن" في الحاضر، لأن اللاهوت ليس فيه ماضٍ ولا زمن المستقبل بل دائمًا "كائن" إذ لم يقل: "أنا كنت قبل إبراهيم".
تفسير ابونا القمص تادرس يعقوب ملطي
الآيات (57-59): "فقال له اليهود ليس لك خمسون سنة بعد أفرايت إبراهيم. قال لهم يسوع الحق الحق أقول لكم قبل أن يكون إبراهيم أنا كائن. فرفعوا حجارة ليرجموه أما يسوع فاختفى وخرج من الهيكل مجتازاً في وسطهم ومضى هكذا."
كان عمر المسيح 33سنة في ذلك الوقت ولكن هيبته جعلتهم يعطونه سن 50سنة. والمسيح قال إبراهيم رأي يومي.. فقالوا أفرأيت إبراهيم= هم تصوروا أنه يقصد أن إبراهيم رآه بالجسد وبالتالي فهو رأى إبراهيم بالجسد. ولكن ما كان يقصده المسيح أن إبراهيم رأى أنني فيّ ستكمل المواعيد. ولذلك فحينما أعلنوا عدم فهمهم أكمل يسوع بوضوح وأعلن عن أزلية وجوده وأنه كائن قبل إبراهيم. ولم يقل "كنت أنا" فبهذا يصير زمنياً ولكنه قال "أنا كائن" وبهذا يشير لإسمه يهوه أي الكائن. فهنا في مقارنته مع إبراهيم يقرن الخالق بالمخلوق، الأبدي الأزلي مع الزمني (إبراهيم). وهم حاولوا قتله وأمسك الله أيديهم فالوقت لم يأتي بعد وهم كانوا سيرجمونه بالحجارة. ولاحظ أن الهيكل كان يبنى في ذلك الوقت وبالتالي كانت الحجارة موجودة بوفرة. ونلاحظ أن إختفاء المسيح من وسطهم لم يكن المرة الأولى (لو28:4-30+ يو30:7،32،42 ثم تكرر في يو39:10+ يو36:12) وإختفاء المسيح يشير لعماهم الروحي فهو وجد في وسطهم ولم يعرفوه ونجد العكس في الإصحاح القادم فالمسيح يفتح عيني أعمى فهو أتى لهذا ليفتح عيني كل من يقبله. وإختفاءه يشير لأنه لم تأتي ساعته للموت. ولكن حين أتت الساعة أسلم ذاته بإرادته.
تفسير انطونيوس فكري
It is important to observe the distinction between the two verbs. Abraham's life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham came into being, or was born (γενέσθαι). Jesus' life was from and to eternity. Hence the formula for absolute, timeless existence, I am (ἐγώ εἰμι). See on Joh_1:3; see on Joh_7:34.
ومن المهم ان نلاحظ الفرق بين الاثنين الافعال. ابراهيم حياة في ظل الظروف من الزمن ، ولذلك كان بداية الزمان. ومن ثم ، جاء إبراهيم إلى حيز الوجود ، أو ولد (γενεσθαι). يسوع هو الحياة من والى الابد. ومن هنا فإن صيغة لالمطلق ، لكل زمان وجود ، وأنا (ε ̓ γω ει ̓ μι). أنظر على joh_1 : 3 ؛ انظر على joh_7 : 34.
vincent worled studis
Before Abraham was, I am - The following is a literal translation of Calmet’s note on this passage: - “I am from all eternity. I have existed before all ages.
قبل ان يكون ابراهيم انا كائن والترجمه الحرفيه فى مذكره calmet
على هذا النص انا منذ الازل انا موجود قبل الازمنه
adams clarck commentries on the bible
Joh 8:58 Before Abraham was I AM - Even from everlasting to everlasting. This is a direct answer to the objection of the Jews,
قبل ان يكون ابراهيم انا كائن من والى الابد الى الابد وهذا كان رد مباشر على اعتراض اليهود
john wesley explantory notes
Joh 8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I
am.
Christ, as he was God, was before Abraham: and he was the Lamb slain from the beginning of the world.
قبل ان يكون ابراهيم انا كائن
المسيح ، اذ كان الله ، وكان معروضا علي ابراهيم : وكان الحمل قتلت منذ بداية العالم
geneva bible transolation notes
Joh 8:58
Verily, verily - This is an expression used only in John. It is a strong affirmation denoting particularly the great importance of what was about to be affirmed. See the notes at Joh_3:5.
Before Abraham was - Before Abraham lived.
I am - The expression I am, though in the present tense, is clearly designed to refer to a past time. Thus, in Psa_90:2, “From everlasting to everlasting thou art God.” Applied to God, it denotes continued existence without respect to time, so far as he is concerned. We divide time into the past, the present, and the future. The expression, applied to God, denotes that he does not measure his existence in this manner, but that the word by which we express the present denotes his continued and unchanging existence. Hence, he assumes it as his name, “I AM,” and “I AM that I AM,” Exo_3:14. Compare Isa_44:6; Isa_47:8.
حقا ، حقا -- وهذا تعبير عن استخدامها الا في جون. ومن قوية تدل على تأكيد اهمية كبيرة ولا سيما ما كان على وشك ان اكد. انظر الملاحظات في joh_3 : 5.
قبل ان ابراهيم كان -- عاش قبل ابراهيم.
انا -- وانا على التعبير ، وان كان في المضارع ، ومن الواضح ان تهدف الى الاشارة الى الوقت الماضي. وهكذا ، في psa_90 : 2 ، "من الابد الى الابد انت الله الفن." تنطبق على الله ، فإنه يدل على استمرار وجود دون احترام لآخر ، بقدر ما هو المعنية. ونحن تقسيم الوقت فى الماضى والحاضر والمستقبل. التعبير ، ينطبق على الله ، يدل على انه لا وجود له في القياس على هذا النحو ، بل ان لفظة الذي نعرب عن هذا يدل على جهوده المتواصلة وثابتة وجودها. ومن ثم ، فإنه يفترض انها اسمه
albert barnes notes on the bible
I AM, is the name of God, Exo_3:14; it speaks his self-existence; he is the First and the Last, ever the same, Rev_1:8. Thus he was not only before Abraham, but before all worlds, Pro_8:23; Joh_1:1. As Mediator, he was the appointed Messiah, long before Abraham; the Lamb slain from the foundation of the world, Rev_13:8. The Lord Jesus was made of God Wisdom,
وأنا هو اسم الله exo_ 3: 14, وهي تتحدث عن أناه-وجود; وهو أول وآخر أكبر في الوقت نفسه rev_ 1: 8. وبالتالي فانه ليس فقط قبل ان يكون ابراهيم, ولكن قبل كل دول العالم, pro_ 8: 23; joh_ 1: 1. دور الوسيط, وهو عين المسيح قبل زمن طويل ابراهام, الذي هو أساس الخروف القتيل من عالم rev_ 13: 8. وقال إن الرب يسوع هو جعل الله وحكمته,
matthew henrys conise commentries
I am (egō eimi). Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between genesthai (entrance into existence of Abraham) and eimi (timeless being) is complete. See the same contrast between en in Joh_1:1 and egeneto in Joh_1:14. See the contrast also in Psa_90:2 between God (ei, art) and the mountains (genēthēnai). See the same use of eimi in Joh_6:20; Joh_9:9; Joh_8:24, Joh_8:28; Joh_18:6.
اهيه(v. EGO ̄ كل). ولا شك هنا يسوع مطالبات بوجود الأبدي المطلق العبارة المستخدمة مع الله. إن المفارقة بين genesthai (مدخل إلى حيز الوجود ابراهيم (كل (الخالدة) كامل. يرى في نفسه En joh_ التناقض بين 1: 1 و 1 joh_ egeneto على النحو التالي: 14. كما نرى في المقابل psa_ 90 بين الله 2 (تأمين العمالة وفن) وجبال (في الجينات ̄ ̄ ناي). يرى نفسه في استخدام كل joh_ 6: 20) joh_ 9: 9; 8 joh_: 24, 8 joh_: 28, 18 joh_: 6-السيد المسيح جاء الله به من حكمة
rebertson word pictures
John 8:58
I am. This is probably the most unmistakable claim of deity yet made by Christ, and the Jewish leaders clearly understood what He was saying. He not only was referring them back to Abraham’s vision (see note """ 58Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. 59Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
on John 8:56), but also to Exodus 3:14, when Moses asked God His name, and received the reply: “I AM THAT I AM.” That is, God told Moses (and Jesus told the Jews) that He was the eternally existent One, the Creator and Sustainer of all things. “Before Abraham was [i.e., ‘was born’], I am.”
defenders study bible
John 8:58
Jesus Christ, Preexistent—Jesus boldly claimed to have known Abraham as He existed eternally with the Father before Abraham was born.
disciples study bible
Jesus astounded them with his answer: “Most assuredly, I say to you, before Abraham was, I AM.” (nkjv) Abraham, as with all human beings, had come into existence at one point in time. But Jesus never had a beginning—he was eternal and therefore God. This is evident in the words “I AM” (ego eimi) which he used before (see 8:28). This statement may refer to Exodus 3:14, in which God unveiled his identity to Moses with the name “I am who I am” (nkjv), and to Isaiah 45:18, “I am the Lord, and there is no other” (nkjv). Thus, Jesus was claiming to be God.
This was too much for the Jews; these words so incensed them that they picked up stones to stone him (niv) for blasphemy. In accordance with the law (Leviticus 24:16), the religious leaders were ready to exercise the punishment for claiming to be God (see 5:18; 10:31). They well understood what Jesus was claiming; and because they didn’t believe him, they charged him with blasphemy. In reality, they were really the blasphemers, cursing and attacking the God whom they claimed to serve!
life application bible commentry john
58, 59 Before Abraham was, I am—lit. “Before Abraham was brought into being, I exist.” The statement, therefore, is not that Christ came into existence before Abraham did, but that he already existed before Abraham was brought into being; in other words, Christ existed before creation, or eternally (as 1:1).
new commentry on the whole bible new testment volume
ولو فى اى غلط فى الرد انا ارحب بكل تصحيح من الاساتذه المشرفين ولو اى شخص يريد ان يزيد على ردى اكون مسرور ان ارى مداخلته
واستشهد بهذا العدد::
Rev 17:8 الْوَحْشُ الَّذِي رَأَيْتَ، كَانَ وَلَيْسَ الآنَ، وَهُوَ عَتِيدٌ أَنْ يَصْعَدَ مِنَ الْهَاوِيَةِ وَيَمْضِيَ إِلَى الْهَلاَكِ. وَسَيَتَعَجَّبُ السَّاكِنُونَ عَلَى الأَرْضِ الَّذِينَ لَيْسَتْ أَسْمَاؤُهُمْ مَكْتُوبَةً فِي سِفْرِ الْحَيَاةِ مُنْذُ تَأْسِيسِ الْعَالَمِ، حِينَمَا يَرَوْنَ الْوَحْشَ أَنَّهُ كَانَ وَلَيْسَ الآنَ، مَعَ أَنَّهُ كَائِنٌ.
وللرد المتواضع :
فى البدايه هذه الترجمه ليست دقيقه :: هذا هو النص وترجمته
τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἐστιν, καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου, καὶ εἰς ἀπώλειαν ὑπάγει· καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται το ; ὀνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται.
وهذه الترجمه له ::
The beast that you saw was, and is not, and is to ascend from the bottomless pit and go to perdition; and the dwellers on earth whose names have not been written in the book of life from the foundation of the world, will marvel to behold the beast, because it was and is not and is to come.
και conjunction
kai kahee: and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
παρεσται verb - future indicative - third person singular
pareimi par'-i-mee: to be near, i.e. at hand; neuter present participle (singular) time being, or (plural) property -- come, have, be here, + lack, (be here) present.
Revelation 17:8 τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν ὑπάγει, καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται
The beast that you saw was, and is not; and is about to come up out of the abyss and to go into destruction. Those who dwell on the earth and whose names have not been written in the book of life from the foundation of the world will marvel when they see that the beast was, and is not, and shall be present.
Verb: Third Person Future Middle Indicative Singular
ΑΠΟΚΑΛΥΨΙΣ ΙΩΑΝΝΟΥ 17:8 Greek NT: Westcott/Hort with Concordance
τὸ θηρίον ὃ εἶδες ἦν καὶ οὐκ ἔστιν καὶ μέλλει ἀναβαίνειν ἐκ τῆς ἀβύσσου καὶ εἰς ἀπώλειαν ὑπάγει, καὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆς, ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου, βλεπόντων τὸ θηρίον ὅτι ἦν καὶ οὐκ ἔστιν καὶ παρέσται
TO ΘHΡION O ΕIΔΕΣ HN KΑI OΥK ΕΣTIN KΑI MΕΛΛΕI ΑNΑΒΑINΕIN ΕK THΣ ΑΒΥΣΣOΥ KΑI ΕIΣ ΑΠΩΛΕIΑN ΥΠΑΓΕI KΑI ΘΑΥMΑΣΘHΣONTΑI OI KΑTOIKOΥNTΕΣ ΕΠI THΣ ΓHΣ ΩN OΥ ΓΕΓΡΑΠTΑI TO ONOMΑ ΕΠI TO ΒIΒΛION THΣ ZΩHΣ ΑΠO
The beast that you saw was, and is not, and is to ascend from the bottomless pit and go to perdition; and the dwellers on earth whose names have not been written in the book of life from the foundation of the world, will marvel to behold the beast, because it was and is not and is to come.
والترجمه من النصوص الاصليه هى :: 8 هَذَا الْوَحْشُ كَانَ مَوْجُوداً، وَهُوَ غَيْرُ مَوْجُودٍ الآنَ، وَلَكِنَّهُ عَلَى وَشْكِ أَنْ يَطْلُعَ مِنَ الْهَاوِيَةِ وَيَمْضِيَ إِلَى الْهَلاَكِ. وَسَيُدْهَشُ سُكَّانُ الأَرْضِ الَّذِينَ لَمْ تُكْتَبْ أَسْمَاؤُهُمْ مُنْذُ تَأْسِيسِ الْعَالَمِ فِي سِجِلِّ الْحَيَاةِ، عِنْدَمَا يَرَوْنَ الْوَحْشَ، لأَنَّهُ كَانَ مَوْجُوداً، ثُمَّ أَصْبَحَ غَيْرَ مَوْجُودٍ، وَسَيَعُودُ! Arabic Life Application Bible
رؤ-17-8: (( الوَحشُ الَّذي رَأَيتَه كانَ ولكِنَّه زالَ عنِ الوجود. سيَخرُجُ مِنَ الهاوِيَةِ ويَمْضي إلى الهَلاك. وأَهلُ الأَرضِ الَّذينَ لم يُكتَبِ اسمُهم في سِفرِ الحَياةِ مُنذُ إِنْشاءِ العالَمِ سيَعجَبونَ إِذ يَرَونَ الوَحش، لأَنَّه كانَ وزالَ عنِ الوُجود، ثُمَّ يَعود. الكاثوليكية - دار المشرق
رؤ-17-8: أَمَّا الوَحشُ الذي رَأَيتَهُ، فإِنَّهُ كانَ، ولَيسَ بكائنٍ، وإِنَّهُ مُوشِكٌ أَن يَطلُعَ مِنَ الهاوِيَةِ ويَذْهَبَ الى الهَلاك. وسُكَّانُ الأَرضِ، الذينَ لم تُكتَبْ أَسماؤُهم في سِفْرِ الحياةِ مُنذُ إِنشاءِ العالم، سيتعَجَّبونَ- إِذ يَرونَ الوَحش- من أَنَّهُ كانَ، ولَيسَ بكائنٍ ويَظهَرُ أَيضًا الترجمة البولسية
رؤ-17-8: هَذَا الْوَحْشُ كَانَ مَوْجُوداً، وَهُوَ غَيْرُ مَوْجُودٍ الآنَ، وَلَكِنَّهُ عَلَى وَشْكِ أَنْ يَطْلُعَ مِنَ الْهَاوِيَةِ وَيَمْضِيَ إِلَى الْهَلاَكِ. وَسَيُدْهَشُ سُكَّانُ الأَرْضِ الَّذِينَ لَمْ تُكْتَبْ أَسْمَاؤُهُمْ مُنْذُ تَأْسِيسِ الْعَالَمِ فِي سِجِلِّ الْحَيَاةِ، عِنْدَمَا يَرَوْنَ الْوَحْشَ، لأَنَّهُ كَانَ مَوْجُوداً، ثُمَّ أَصْبَحَ غَيْرَ مَوْجُودٍ، وَسَيَعُودُ!
كتاب الحياة
8 والوحش الذي رأيته كان وما عاد كائنا. سيصعد بعد قليل من الهاوية ويمضي إلى الهلاك. وسيتعجب سكان الأرض الذين أسماؤهم غير مكتوبة منذ بدء العالم في كتاب الحياة عندما يرون الوحش، لأنه كان وما عاد كائنا وسيظهر ثانية.
ترجمة الاخبار السارة (Good News Arabic)
8 (( الوحش الذي رأيته كان ولكنه زال عن الوجود. سيخرج من الهاوية ويمضي إلى الهلاك. وأهل الأرض الذين لم يكتب اسمهم في سفر الحياة منذ إنشاء العالم سيعجبون إذ يرون الوحش، لأنه كان وزال عن الوجود، ثم يعود.
الترجمة اليسوعية (Jesuit Arabic Bible)
(ASV) The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, they whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come.
(EMTV) The Beast which you saw was, and is not, and is about to ascend out of the bottomless pit and go to perdition. And those who dwell on the earth shall marvel, whose name is not written in the Book of Life from the foundation of the world, when they see the Beast that was, and is not, and shall be present.
(ESV) The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come.
(GNB) That beast was once alive, but lives no longer; it is about to come up from the abyss and will go off to be destroyed. The people living on earth whose names have not been written before the creation of the world in the book of the living, will all be amazed as they look at the beast. It was once alive; now it no longer lives, but it will reappear
(GW) "You saw the beast which once was, is no longer, and will come from the bottomless pit and go to its destruction. Those living on earth, whose names were not written in the Book of Life when the world was created, will be surprised when they see the beast because it was, is no longer, and will come again.
(RV) The beast that thou sawest was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, they whose name hath not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come.
When I saw her, I was greatly astonished. 7Then the angel said to me: "Why are you astonished? I will explain to you the mystery of the woman and of the beast she rides, which has the seven heads and ten horns. 8The beast, which you saw, once was, now is not, and will come up out of the Abyss and go to his destruction. The inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast, because he once was, now is not, and yet will come.
الان ساعرض ما قاله المسيح عن كونه كائن قبل ابراهيم والتفاسير المعتمده والقاموس لتفسير النص اليونانى
ملاحظه هنزل النص وتحتيه اسم المرجع الى واخد منه
εγω ειμι
ايجو ايمى
ego emi
G1510. εἰμί eimi; imperf. ēn (G2258), fut. esomai (G2071), pres. indic. 2d person sing. ei (G1488), 3d person. pl. eisi (G1526), pres. imper. sing. isthi ((G2468), Matt. 2:13), 3d person. estō ((G2468), Matt. 5:37), pres. opt. eiēn (G1498), pres. inf. einai (G1511), pres. indic. 3d person sing. esti (G2076), pres. indic. 1st person pl. esmen (G2070). Less usual forms are the imperf. 2d person sing. ēs ((G2258), Matt. 25:21, 23) instead of the more usual ēstha ((G2258), Matt. 26:69; Mark 14:67), imperf. 1st person sing. ēmēn ((G2252), Gal. 1:10, 22), imper. sing. ētō ((G2277), 1 Cor. 16:22; James 5:12), 2d person pl. ēte for este ((G2075), 1 Cor. 7:5 [TR], sunerchesthe [G4905]). Eimi, to be, is the usual verb of existence, and also the usual logical copula or link, connecting subj. and predicate.
(I) As a verb of existence, to be, to have existence.
(A) Particularly and generally: (1) In the ****physical sense as in John 1:1, “In the beginning was the Word,” meaning it had been before there was any beginning or existed before the beginning of anything; John 8:50, estin, in the pres. tense indicating eternal existence, “There has always been one that seeks and judges” (a.t.); John 8:58, egō eimi (egō (G1473), I; eimi (G1510), am), “I am,” meaning I have always been; Mark 12:32, heis esti (heis (G1520), one; esti, there is), “the one there is” (a.t.), meaning there has always been the one and there is no other, or there has never been another beside Him (Christ). See Acts 19:2; Heb. 11:6. Of things as in John 17:5, “before the world came into existence [einai (G1511), the pres. inf.]” (a.t.); 2 Pet. 3:5, ēsan ekpalai (G1597), “were [have been] of old,” from of old. This indicates that the physical heavens as we know them now have not always been as they were from the beginning, but they were created later and the prophecy is that they will be changed again (2 Pet. 3:10; see Matt. 24:29; Mark 13:24, 25; Luke 21:25, 26). In Rev. 4:11, “for thy pleasure they are” (TR), or were (UBS), meaning they have always been. For the pres. part. ōn (sing.), ta onta neut. pl. (see D). Spoken of life, to exist, to live (Matt. 2:18; 23:30); in Acts 17:28, “In Him we live and move and have our being,” our lives are preserved. (2) Generally, it means to be, exist, to be found, as of persons (Matt. 12:11; Luke 4:25, “there were many widows” [a.t.], Luke 4:27; John 3:1; Rom. 3:10, 11). Of things, meaning to be, exist, to have place (Matt. 6:30; 22:23; Mark 7:15; Luke 6:43; Acts 2:29; Rom. 13:1). Also esti (sing.), there is; eisi (pl.), there are (John 7:12; Acts 27:22; Rom. 3:22; 1 Cor. 12:4-6; Rev. 10:6; 21:4). In John 7:39, literally “for there was not yet Holy Spirit” (a.t.), meaning the giving of the Holy Spirit had not yet occurred. By implication, to be present, the same as pareimi (G3918), to be near, but this meaning lies only in the adjuncts as in Matt. 12:10, “there was present” (a.t.); Matt. 24:6; Mark 8:1. (3) Spoken of time, generally (Mark 11:13; Luke 23:44; John 1:40; Acts 2:15; 2 Tim. 4:3); of festivals (Mark 15:42; Acts 12:3).
(B) By implication and by force of the adjuncts, eimi means to come to be, come into existence, equal to ginomai (G1096), to come about. (1) To come to pass, take place, occur, be done. The fut. estai and other tenses also have similar meaning (Luke 12:55 [cf. 21:11, 25; Acts 11:28; 27:25]). In Luke 22:49, to esomenon means what was about to happen. See Matt. 24:3; Luke 1:34. Followed by the dat. of person (Luke 14:10). In Acts 2:17, 21 quoted from Joel 2:28-32, kai estai, “and it shall be” (a.t.), or “shall come to pass,” followed by the fut.; also Rom. 9:26 quoted from Hos. 1:10. (2) To become anything as in Matt. 19:5; Eph. 5:31, where the fut. pl. esontai, shall be, is implied in the phrase “and they two shall be one flesh,” quoted from Gen. 2:24. See Luke 3:5 with reference to Isa. 40:4; Acts 13:47 with reference to Isa. 49:6; Eph. 1:11. Followed by the dat. of person (1 Cor. 14:22; 2 Cor. 6:18; Heb. 8:10; James 5:3).
(C) The 3d person sing. esti followed by the inf. means it is proper, in one’s power or convenient (1 Cor. 11:20; Heb. 9:5, “of which we cannot now speak”).
(D) The part. ōn, masc. sing.; ousa, fem. sing.; on, neut. sing., means being. (1) Joined with a noun or pron., it is used in short parenthetical clauses by way of emphasis to indicate an existing state, condition, character, and may be rendered by the case in an absolute sense or by being, as being, as (Matt. 7:11, “being evil”; John 3:4; 4:9; 9:25; Acts 16:21, “being Romans”; Rom. 5:10; 11:17; Gal. 6:3; Eph. 2:4; Titus 3:11; James 3:4). (2) With the art. ho ōn, masc. sing.; ta onta, neut. pl., it implies real and true existence. Thus in the phrase, ho ōn kai ho ēn kai ho erchomenos, “the One who is, the One who had been, and the One who is coming” (a.t.), is used as a comp. indeclinable proper name of God, and governed by apo (G575), from (Rev. 1:4, 8; 11:17; 16:5). In Rom. 4:17, “those that are not as those that were” (a.t.), meaning things existing and things not existing. Used ****phorically in 1 Cor. 1:28.
(II) As a logical copula or link connecting the subj. and predicate, to be, where the predicate specifies who or what a person or thing is in respect to nature, origin, office, condition, circumstances, state, place, habits, disposition of mind. But this all lies in the predicate and not in the copula, which merely connects the predicate with the subj. The predicate may be made by various parts of speech, thus:
(A) With an adj. as predicate which is strictly the more logical construction. Matt. 2:6, “thou Bethlehem … art not the least among the princes of Judah,” the predicate being elachistē (G1646), the least. See Matt. 18:8; Mark 1:7; John 4:12; 5:32; Acts 7:6; Rom. 8:29; 1 John 1:9. With a neg. adj. ouden (G3762), none, meaning it is nothing (Matt. 23:16; 1 Cor. 7:19; 13:2). With mēden, the neut. of mēdeis (G3367), none (Gal. 6:3). With numerals as in Mark 5:13, “they were about two thousand,” “two thousand” being the predicate. Also in the phrase, heis (G1520), one (masc.) or hen (neut.), followed by the inf. einai, spoken of two or more, meaning to be one in mind and purpose (John 10:30; 17:11, 22). To be one in rank, right, (1 Cor. 3:8; 12:12; Gal. 3:28). In this construction, eimi with an adj. sometimes forms a periphrasis for the cognate verb; e.g., dunatos eimi (dunatos (G1415), able), I am able, I can (Luke 14:31; Acts 11:17; Rom. 4:21). In 2 Tim. 3:9, ekdēlos (G1552), manifest, followed by eimi, means to manifest myself, equivalent to the mid. form of the verb ekdēloumai.
(B) With a noun as predicate, in the same case with the subj. (1) Particularly in Matt. 3:4, “his meat was locusts.” See also Matt. 3:17; 15:14; Mark 2:28; 10:47; Acts 2:32; 3:25; 28:6; Rom. 8:24; Heb. 11:1. In Matt. 7:12 “this is the law,” means this is contained in the Law. Sometimes the noun or pron. of the predicate is not directly expressed, but only implied as in Matt. 14:27, “It is I,” I am, meaning I am Jesus. In John 13:13, eimi gar (G1063), “for,” implying the teacher, for I am the teacher; in John 18:5, “I am,” implying Jesus. Also houtos estin (G3778), this one is, implying John in Mark 6:16. See Luke 7:27; John 7:25; 9:9. Followed by the dat. of person or thing for or in respect to whom the predicate is asserted as in Acts 1:8, “and ye shall be witnesses unto me”; 9:15; Rom. 1:14; 1 Cor. 1:18; 2:14; 9:2, “If I be not an apostle unto others, yet doubtless I am to you.” (2) ****phorically and metonymically, the subst. of the predicate often expresses not what the subj. actually is, but what it is like or is accounted to be, by means of comparison, substitution, or cause and effect. Thus eimi may be rendered to be accounted, to be like or in place of, to mean as in Matt. 5:13, 14, “Ye are the salt of the earth … the light of the world”; Matt. 12:50, “he is my brother and my sister and my mother” (a.t.), meaning as my brother, sister, mother; Matt. 13:37-39; 19:6; Luke 8:11, “The seed is the word of God”; Luke 12:1; John 1:4, “the life was the light of men” (see John 1:8; 4:34; 6:33, 35, 41, 48, 50, 51, 55; 11:25; 12:50; 15:1, 5; Acts 4:11; 1 Cor. 3:10; 4:17; 10:4; Eph. 5:8; James 4:14; Rev. 4:5; 21:22. In the words of Christ, “This is my body … this is my blood” [Matt. 26:26, 28; Mark 14:22, 24; Luke 22:19; 1 Cor. 11:24]; though Lutherans have strong arguments against this).
(III) Eimi with the subst. of the predicate sometimes forms a periphrasis for the corresponding verb as in 1 Cor. 10:6 where epithumētēs (G1938), a craver, is preceded by eimi instead of using the verb epithumeō (G1937), to desire. See 1 Cor. 14:12.
(IV) With a pron. as predicate, in the same case with the subj. as houtos (G3778), this, the following (John 1:19, “this is the testimony” [a.t.]; John 15:12; 17:3). With autos (G846), this (Luke 24:39; Heb. 1:12). With tis (G5101), who, or the neut. ti, indef. meaning someone, anything (1 Cor. 10:19). ****phorically of importance (Acts 5:36, “that he is important” [a.t.]; 1 Cor. 3:7). With tis, ti, the interrogatives meaning who, what (John 5:13; Acts 21:22, “What is it then?” [a.t.] implying what is to be done; Rom. 14:4; 1 Cor. 9:18; 14:15, 26; Heb. 12:7; James 4:12). With poios (G4169), who (Mark 12:28). With posos (G4214), how much (Mark 9:21). With potapos (G4217), of what possible kind (Luke 1:29). With hopoios (G3697), of the kind that (Acts 26:29). With hostis (G3748), whoever (Gal. 5:10, 19). With the poss. pron. as emos (G1699), mine, sos (G4674), thine (John 17:10). With humeteros (G5212), your own (Luke 6:20). ****phorically as with nouns (see B, 2), the predicate often expresses not what the subj. actually is, but what it is accounted to be or means; e.g., as in ti estin, to, what that means (Matt. 9:13; Mark 1:27, “What is it?” [a.t.]; Mark 9:10; Luke 15:26, “What mean these?” [a.t.]; Luke 20:17; John 18:38, “What is truth?”; Acts 2:12; 10:17; 17:20; Eph. 4:9). In Luke 8:9, “What might this parable be?” Tout’ esti, meaning that is (Matt. 27:46; Acts 19:4; Rom. 1:12).
(V) With a gen. of a noun or pron. as predicate spoken:
(A) Of quality, character (Luke 9:55, “You do not know of what manner of spirit you are” [a.t.]; Acts 9:2; Heb. 12:11).
(B) Of age (Mark 5:42, “she was twelve years old” [a.t.]; Acts 4:22).
(C) Of a whole of which the subj. is a part (Acts 23:6, “one part were Sadducees”; 1 Tim. 1:15).
(D) Of possession, property (Matt. 5:3, 10, “theirs is the kingdom of heaven”; Mark 12:7, 23; Luke 4:7; John 19:24; Acts 21:11). ****phorically of persons or things to whom the subj. belongs, appertains, or on whom it is in any way dependent; e.g., of God (2 Cor. 4:7); of a master, teacher, guide (Acts 27:23; Rom. 14:8; 1 Cor. 1:12; 3:4, 23; 2 Cor. 10:7); of things which one follows after (1 Thess. 5:5, 8); implying fitness, propriety (Acts 1:7, “It is not proper for you to know the times” [a.t.]; Heb. 5:14, “strong meat belongs to them that are of full age” [a.t.]).
(VI) With the dat. of a noun or pron. as predicate, to be to someone, implying possession, property (Luke 12:20; John 17:9, “for they are thine”; Acts 2:39; 1 Cor. 9:16, 18; 1 Pet. 4:11). By inverting the construction, it may be rendered “to have” (Luke 7:41, “a certain creditor which had two debtors,” as also Luke 6:32-34; John 18:39; Acts 8:21; 21:23; Eph. 6:12, “we wrestle not against,” i.e., we have not a struggle against), or to receive (Matt. 19:27, “what shall we receive?” [a.t.]).
(VII) With a part. of another verb as predicate.
(A) Without the art., eimi often forms with the part. a periphrasis for a finite tense of the same verb, expressing, however, a continuance or duration of the action or state, like the corresponding construction in Eng. as in Luke 5:1, kai autos ēn hestōs, “and he was standing” [a.t.], instead of the imperf. histē, he stood. In Matt. 24:9, “and ye shall be hated by all” [a.t.]; Mark 2:6, “and there were some sitting” [a.t.]; Mark 2:18; 9:4; 13:25, “the stars shall be falling” [a.t.]; Mark 15:43; Luke 3:23; 5:17; 24:32; Acts 1:10; 2:2, 42. With the part. of the perf. pass. which, however, assumes nearly the nature of an adj. as in Matt. 9:36, “they fainted, and were scattered abroad”; Mark 6:52, “their heart was hardened”; 1 John 1:4. Used in impersonals as deon estin (deon (G1163), must), it is necessary (Acts 19:36); prepon esti (prepon [G4241], proper), used instead of prepei as (1 Cor. 11:13). In some cases the part. is not a predicate and then eimi is not thus an auxiliary, e.g., Mark 10:32, “they were in the way going up to Jerusalem” where en tē hodō, “in the way,” is the predicate and anabainontes, “going up,” is an adjunct. See Luke 7:8.
(B) With the art. where the part. may then be regarded as equivalent to a noun, or as an emphatic shorter construction instead of a personal tense of the verb as in Matt. 3:3, “he is the one” (a.t.) or the person spoken of, the predicted, where ho rētheis instead of hos errethē is used. See Matt. 13:19; Mark 7:15, “those are they that defile the man”; John 4:10; Acts 2:16; Rom. 3:11; 1 John 5:5; Jude 1:19; Rev. 2:23; 14:4, “these are the ones following” (a.t.), which refers to the preceding construction, “these are they which were not defiled.”
(VIII) With an adv. as a predicate, e.g., of quality or character, as houtōs (G3779), thus, as in John 3:8, “thus” (a.t.) or “so is every one”; Matt. 19:10; houtōs estai, “so shall … be” (Rom. 4:18. See Matt. 24:27; Luke 17:24, 26). Followed by the dat. (Matt. 12:45; Luke 11:30). Tauta (G5023), these, as an adv. as houtōs (G3779), so, thus (Luke 17:30; 1 Cor. 6:11). Hōs, meaning according as (Rev. 22:12); of likeness (Matt. 22:30; 28:3; Luke 6:40); hōsper (G5618), just as (Matt. 6:5; Luke 18:11). Followed by the dat. (Matt. 18:17); of plenty or want, perissoterōs (G4056), more abundantly (2 Cor. 7:15). With chōris (G5565), without (Heb. 12:8); of place, as a place where, e.g., eggus (G1451), near (John 11:18; Rom. 10:8). With ekei (G1563), there (Matt. 18:20; Mark 3:1). With makran (G3112), far off (Mark 12:34; John 21:8). With hopou (G3699), where (Mark 5:40; John 7:34; 18:1). With pou (G4226), where (Matt. 2:2; John 7:11). With hōde (G5602), in this same spot (Matt. 12:6; Rev. 13:10). Of place or origin, pothen (G4159), whence (Matt. 21:25; John 2:9; 7:27). With enteuthen (G1782), hence (John 18:36). Of time, with eggus (G1451), near (Matt. 26:18).
(IX) With a prep. and a noun as predicate.
(A) Apo (G575), from (John 1:44). See apo (G575, III, A).
(B) Eis (G1519), unto, with the acc., as marking that which anything becomes (cf. above in I, B, 2). As denoting direction, object, end, eis ti (Luke 5:17, “and the power of the Lord was present to heal them”). Of a person, eis tina (1 Pet. 1:21, “be [or rest] in God”). Adv. (1 Cor. 4:3, “But with me it is a very small thing that I should be judged”). Spoken of place, whither or where (Mark 2:1, “that he was in the house”; Mark 13:16; Luke 11:7; John 1:18).
(C) Ek (G1537), of or out of with the gen. always implying origin; spoken of place (Mark 11:30; John 1:46, “Out of Nazareth can there come anything good?” [a.t.]; Acts 23:34). Of family, race (Luke 2:4; Acts 4:6). Of persons or things as the source, author, cause (Matt. 1:20, “He is of the Holy Spirit” [a.t.]; 5:37; Mark 11:30; John 4:22; 7:17, “his teaching is of God” [a.t.]; 8:23; 15:19; 17:14; Acts 5:38; 19:25; Gal. 3:21; 1 John 2:16). Hence, ****phorically of a person on whom one is dependent or to whom he is devoted as a follower (John 8:47, “ye are not of God,” i.e., not His followers, adherers. See John 8:44, “Ye are of … the devil,” i.e. you originate from him; 1 John 3:10; 4:6). Of things such as the truth (John 18:37; 1 John 3:19); “of the works of the law” (Gal. 3:10); “the law is not of faith,” i.e., it depends not on faith, has no connection with it (Gal. 3:12); “of one pearl” (Rev. 21:21). Of a whole in relation to a part (1 Cor. 12:15, 16, “am I not of the body?” [a.t.] means, Am I not part of the whole body?). Of persons (Matt. 26:73, “thou also art one of them” [a.t.]; Luke 22:3, “being of the number of the twelve”; John 1:24; 10:16; 18:17, 25; Col. 4:9; 2 Tim. 3:6).
(D) En (G1722), in, with the dat. implying ******** in a place, thing, person. Spoken of place (Mark 1:3, “in the wilderness”; John 2:23, “in Jerusalem”; Acts 5:12; Rev. 9:10). Of things; en toutō (G5129), in this, i.e., herein (John 9:30; 1 John 4:10); en toutois isthi, “be wholly in these things” (a.t.), occupied with them (1 Tim. 4:15); en sarki einai (G1722, G4561), to be in the flesh, i.e., followers of the world, aliens from God (Rom. 7:5). In 1 Cor. 2:5, “that your faith may not be in the wisdom of men, but in the power of God” (a.t.) means consist in, depend on. Of a state, condition (Mark 5:25, “being in a state of blood flowing” [a.t.]; Luke 23:40; Phil. 4:11; 1 John 2:9). Of persons, to be in someone, where the subj. is a thing (John 11:10, “the light is not in him” [a.t.], i.e., in his path, around him; Acts 25:5, what is in or on this man, i.e., in his conduct). Also of faculties, virtues, vices, which are in someone (John 1:4, 48; Acts 4:12; 20:10). Where the subj. is a person, i.e., to be near and in intimate union with, to be one with, as in mind, purpose, feeling: of God and Christ (John 14:10, 11); of Christ in His followers (2 Cor. 13:5); of the Spirit in Christians (John 14:17); of Christians in Christ (Rom. 16:11; 1 Cor. 1:30; 1 John 5:20). Followed by the dat. pl., to be among (Matt. 27:56); in the midst of (1 Cor. 14:25).
(E) With epi (G1909), upon, followed by the gen. of place, meaning upon (Luke 17:31; John 20:7). ****phorically of dignity, station, meaning over (Acts 8:27; Rom. 9:5). Followed by the dat. of place, meaning upon, in, at (Matt. 24:33; Mark 4:38). Followed by the acc. of place, as einai epı to auto, to be together (1 Cor. 7:5 [3rd ed. UBS], spoken of conjugal relationship). Of persons, einai epi followed by the acc., to be upon someone means to be or rest upon, used ****phorically in Acts 4:33.
Syn.: ginomai (G1096), to begin to be, to come to pass; huparchō (G5225), to be in existence.
Ant.: aphanizō (G853), to cause to disappear; dialuō (G1262), to dissolve; analiskō (G355) and the mid. analiskomai, to consume, be consumed; teleutaō (G5053), to finish life, be dead; sbennumi (G4570), to extinguish.
the complete word study dictionary : new testment
eimi
i-mee' εἰμί
First person singular present indicative; a prolonged form of a primary and defective verb; I exist (used only when emphatic): - am, have been, X it is I, was. See also
strong hebrews and greek dictionary
I am: That our Lord by this expression asserted his divinity and eternal existence, as the great I AM, appears evident from the use of the present tense, instead of the past tense, from its being in answer to the Jews, who enquired whether he had seen Abraham, and from its being thus understood by the multitude, who were exasperated at it to such a degree that they took up stones to stone him
ترجمه :: ربنا بهذه العبارة الخالدة, وأكدت له الﻻهوت الوجود الكبير كما انا, يبدو جليا من خلال استخدام صيغة الحاضر, عوضا عن صيغة الماضي, من كونها في الرد على اليهود الذين استفسروا اذا كانت لديه رؤية ابراهيم من كونه وهكذا يفهم من هذا الكم الهائل الذي يشعروا به ولذلك اخذوا الجاره لكى يرجموه
treasurey of ***ibtual knolwedge
يو 8 : 58
هذه العبارات تعد من أقوى الكلمات التي نطق بها يسوع. وعندما قال الرب : "إنني كائن من قبل أن يكون إبراهيم" أي من قبل أن يولد إبراهيم، فإنه بذلك يعلن لاهوته (طبيعته الإلهية) بلا إنكار. وقد يترجم هذا المعنى بالعبارة الآتية : "قبل أن يكون إبراهيم أنا كائن". ولم يؤكد الرب يسوع وجوده قبل إبراهيم فحسب، لكنه استخدم أيضا لنفسه اسما مقدسا لله : "أنا هو"، "أنا كائن" (خر 3: 14). وكان لابد لهذه الدعوى من رد فعل فما كان ممكنا تجاهلها. فحاول رؤساء اليهود قتله رجما بالحجارة بسبب تجديفه لأنه نادي بمساواته بالله. ولكن يسوع هو الله المتجسد. فهل عرفت هذه الحقيقة؟
التفسير التطبيقى للكتاب المقدس
الحق الحق أقول لكم قبل أن يكون إبراهيم أنا كائن". (58)
v لماذا لم يقل:" قبل أن كان إبراهيم أنا كنت" بل "أنا الكائن"... يستخدم المسيح هذا التعبير ليعني استمرار الكائن فوق كل زمان. لهذا حُسب هذا التعبير تجديفًا.
القديس يوحنا الذهبي الفم
v لتزنوا الكلمات، ولتتعرفوا على السرّ. "قبل أن يكون (يُخلق was made) أنا كائن". لتفهموا أن "خُلق" تشير إلى الخلق البشري، أما "أنا كائن" فتشير إلى الجوهر الإلهي. لم يقل: "قبل أن يكون (was) أنا كنت"، ذاك الذي لم يُخلق إلاَّ بي أنا الكائن. ولم يقل "قبل أن يُخلق إبراهيم أنا خُلقت"... لتميزوا بين الخالق والمخلوق.
القديس أغسطينوسv "أنا كائن" في الحاضر، لأن اللاهوت ليس فيه ماضٍ ولا زمن المستقبل بل دائمًا "كائن" إذ لم يقل: "أنا كنت قبل إبراهيم".
تفسير ابونا القمص تادرس يعقوب ملطي
الآيات (57-59): "فقال له اليهود ليس لك خمسون سنة بعد أفرايت إبراهيم. قال لهم يسوع الحق الحق أقول لكم قبل أن يكون إبراهيم أنا كائن. فرفعوا حجارة ليرجموه أما يسوع فاختفى وخرج من الهيكل مجتازاً في وسطهم ومضى هكذا."
كان عمر المسيح 33سنة في ذلك الوقت ولكن هيبته جعلتهم يعطونه سن 50سنة. والمسيح قال إبراهيم رأي يومي.. فقالوا أفرأيت إبراهيم= هم تصوروا أنه يقصد أن إبراهيم رآه بالجسد وبالتالي فهو رأى إبراهيم بالجسد. ولكن ما كان يقصده المسيح أن إبراهيم رأى أنني فيّ ستكمل المواعيد. ولذلك فحينما أعلنوا عدم فهمهم أكمل يسوع بوضوح وأعلن عن أزلية وجوده وأنه كائن قبل إبراهيم. ولم يقل "كنت أنا" فبهذا يصير زمنياً ولكنه قال "أنا كائن" وبهذا يشير لإسمه يهوه أي الكائن. فهنا في مقارنته مع إبراهيم يقرن الخالق بالمخلوق، الأبدي الأزلي مع الزمني (إبراهيم). وهم حاولوا قتله وأمسك الله أيديهم فالوقت لم يأتي بعد وهم كانوا سيرجمونه بالحجارة. ولاحظ أن الهيكل كان يبنى في ذلك الوقت وبالتالي كانت الحجارة موجودة بوفرة. ونلاحظ أن إختفاء المسيح من وسطهم لم يكن المرة الأولى (لو28:4-30+ يو30:7،32،42 ثم تكرر في يو39:10+ يو36:12) وإختفاء المسيح يشير لعماهم الروحي فهو وجد في وسطهم ولم يعرفوه ونجد العكس في الإصحاح القادم فالمسيح يفتح عيني أعمى فهو أتى لهذا ليفتح عيني كل من يقبله. وإختفاءه يشير لأنه لم تأتي ساعته للموت. ولكن حين أتت الساعة أسلم ذاته بإرادته.
تفسير انطونيوس فكري
It is important to observe the distinction between the two verbs. Abraham's life was under the conditions of time, and therefore had a temporal beginning. Hence, Abraham came into being, or was born (γενέσθαι). Jesus' life was from and to eternity. Hence the formula for absolute, timeless existence, I am (ἐγώ εἰμι). See on Joh_1:3; see on Joh_7:34.
ومن المهم ان نلاحظ الفرق بين الاثنين الافعال. ابراهيم حياة في ظل الظروف من الزمن ، ولذلك كان بداية الزمان. ومن ثم ، جاء إبراهيم إلى حيز الوجود ، أو ولد (γενεσθαι). يسوع هو الحياة من والى الابد. ومن هنا فإن صيغة لالمطلق ، لكل زمان وجود ، وأنا (ε ̓ γω ει ̓ μι). أنظر على joh_1 : 3 ؛ انظر على joh_7 : 34.
vincent worled studis
Before Abraham was, I am - The following is a literal translation of Calmet’s note on this passage: - “I am from all eternity. I have existed before all ages.
قبل ان يكون ابراهيم انا كائن والترجمه الحرفيه فى مذكره calmet
على هذا النص انا منذ الازل انا موجود قبل الازمنه
adams clarck commentries on the bible
Joh 8:58 Before Abraham was I AM - Even from everlasting to everlasting. This is a direct answer to the objection of the Jews,
قبل ان يكون ابراهيم انا كائن من والى الابد الى الابد وهذا كان رد مباشر على اعتراض اليهود
john wesley explantory notes
Joh 8:58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I
am. Christ, as he was God, was before Abraham: and he was the Lamb slain from the beginning of the world. قبل ان يكون ابراهيم انا كائن
المسيح ، اذ كان الله ، وكان معروضا علي ابراهيم : وكان الحمل قتلت منذ بداية العالم
geneva bible transolation notes
Joh 8:58
Verily, verily - This is an expression used only in John. It is a strong affirmation denoting particularly the great importance of what was about to be affirmed. See the notes at Joh_3:5.
Before Abraham was - Before Abraham lived.
I am - The expression I am, though in the present tense, is clearly designed to refer to a past time. Thus, in Psa_90:2, “From everlasting to everlasting thou art God.” Applied to God, it denotes continued existence without respect to time, so far as he is concerned. We divide time into the past, the present, and the future. The expression, applied to God, denotes that he does not measure his existence in this manner, but that the word by which we express the present denotes his continued and unchanging existence. Hence, he assumes it as his name, “I AM,” and “I AM that I AM,” Exo_3:14. Compare Isa_44:6; Isa_47:8.
حقا ، حقا -- وهذا تعبير عن استخدامها الا في جون. ومن قوية تدل على تأكيد اهمية كبيرة ولا سيما ما كان على وشك ان اكد. انظر الملاحظات في joh_3 : 5.
قبل ان ابراهيم كان -- عاش قبل ابراهيم.
انا -- وانا على التعبير ، وان كان في المضارع ، ومن الواضح ان تهدف الى الاشارة الى الوقت الماضي. وهكذا ، في psa_90 : 2 ، "من الابد الى الابد انت الله الفن." تنطبق على الله ، فإنه يدل على استمرار وجود دون احترام لآخر ، بقدر ما هو المعنية. ونحن تقسيم الوقت فى الماضى والحاضر والمستقبل. التعبير ، ينطبق على الله ، يدل على انه لا وجود له في القياس على هذا النحو ، بل ان لفظة الذي نعرب عن هذا يدل على جهوده المتواصلة وثابتة وجودها. ومن ثم ، فإنه يفترض انها اسمه
albert barnes notes on the bible
I AM, is the name of God, Exo_3:14; it speaks his self-existence; he is the First and the Last, ever the same, Rev_1:8. Thus he was not only before Abraham, but before all worlds, Pro_8:23; Joh_1:1. As Mediator, he was the appointed Messiah, long before Abraham; the Lamb slain from the foundation of the world, Rev_13:8. The Lord Jesus was made of God Wisdom,
وأنا هو اسم الله exo_ 3: 14, وهي تتحدث عن أناه-وجود; وهو أول وآخر أكبر في الوقت نفسه rev_ 1: 8. وبالتالي فانه ليس فقط قبل ان يكون ابراهيم, ولكن قبل كل دول العالم, pro_ 8: 23; joh_ 1: 1. دور الوسيط, وهو عين المسيح قبل زمن طويل ابراهام, الذي هو أساس الخروف القتيل من عالم rev_ 13: 8. وقال إن الرب يسوع هو جعل الله وحكمته,
matthew henrys conise commentries
I am (egō eimi). Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between genesthai (entrance into existence of Abraham) and eimi (timeless being) is complete. See the same contrast between en in Joh_1:1 and egeneto in Joh_1:14. See the contrast also in Psa_90:2 between God (ei, art) and the mountains (genēthēnai). See the same use of eimi in Joh_6:20; Joh_9:9; Joh_8:24, Joh_8:28; Joh_18:6.
اهيه(v. EGO ̄ كل). ولا شك هنا يسوع مطالبات بوجود الأبدي المطلق العبارة المستخدمة مع الله. إن المفارقة بين genesthai (مدخل إلى حيز الوجود ابراهيم (كل (الخالدة) كامل. يرى في نفسه En joh_ التناقض بين 1: 1 و 1 joh_ egeneto على النحو التالي: 14. كما نرى في المقابل psa_ 90 بين الله 2 (تأمين العمالة وفن) وجبال (في الجينات ̄ ̄ ناي). يرى نفسه في استخدام كل joh_ 6: 20) joh_ 9: 9; 8 joh_: 24, 8 joh_: 28, 18 joh_: 6-السيد المسيح جاء الله به من حكمة
rebertson word pictures
John 8:58
I am. This is probably the most unmistakable claim of deity yet made by Christ, and the Jewish leaders clearly understood what He was saying. He not only was referring them back to Abraham’s vision (see note """ 58Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. 59Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.
on John 8:56), but also to Exodus 3:14, when Moses asked God His name, and received the reply: “I AM THAT I AM.” That is, God told Moses (and Jesus told the Jews) that He was the eternally existent One, the Creator and Sustainer of all things. “Before Abraham was [i.e., ‘was born’], I am.”
defenders study bible
John 8:58
Jesus Christ, Preexistent—Jesus boldly claimed to have known Abraham as He existed eternally with the Father before Abraham was born.
disciples study bible
Jesus astounded them with his answer: “Most assuredly, I say to you, before Abraham was, I AM.” (nkjv) Abraham, as with all human beings, had come into existence at one point in time. But Jesus never had a beginning—he was eternal and therefore God. This is evident in the words “I AM” (ego eimi) which he used before (see 8:28). This statement may refer to Exodus 3:14, in which God unveiled his identity to Moses with the name “I am who I am” (nkjv), and to Isaiah 45:18, “I am the Lord, and there is no other” (nkjv). Thus, Jesus was claiming to be God.
This was too much for the Jews; these words so incensed them that they picked up stones to stone him (niv) for blasphemy. In accordance with the law (Leviticus 24:16), the religious leaders were ready to exercise the punishment for claiming to be God (see 5:18; 10:31). They well understood what Jesus was claiming; and because they didn’t believe him, they charged him with blasphemy. In reality, they were really the blasphemers, cursing and attacking the God whom they claimed to serve!
life application bible commentry john
58, 59 Before Abraham was, I am—lit. “Before Abraham was brought into being, I exist.” The statement, therefore, is not that Christ came into existence before Abraham did, but that he already existed before Abraham was brought into being; in other words, Christ existed before creation, or eternally (as 1:1).
new commentry on the whole bible new testment volume
ولو فى اى غلط فى الرد انا ارحب بكل تصحيح من الاساتذه المشرفين ولو اى شخص يريد ان يزيد على ردى اكون مسرور ان ارى مداخلته
