ព្រះគម្ពីរ: បំណែងចែកនៃព្រះគម្ពីរ

បំណែងចែកនៃព្រះគម្ពីរ 
រូបភាពតូច|300x300ភីកសែល|ក្រាំងគម្ពីរអេសាយ ដែលជាផ្នែកមួយនៃក្រាំងគម្ពីរដែលត្រូវបានគេរកឃើញនៅសមុទ្រមរណៈ មានកណ្ឌគម្ពីរអេសាយស្ទើរតែទាំងមូល។ វាមានកាលបរិច្ឆេទតាំងពីសតវត្សទី២ មុនគ.ស។
ព្រះគម្ពីរ ចែកចេញជាពីរផ្នែកធំៗគឺ ព្រះគម្ពីរសម្ពន្ធមេត្រីចាស់ និងព្រះគម្ពីរសម្ពន្ធមេត្រីថ្មី។

I ព្រះគម្ពីរសម្ពន្ធមេត្រីចាស់:

១ កណ្ឌគម្ពីរទាំង៥របស់ម៉ូសេ: លោកុប្បត្តិ និក្ខមនំ លេវីវិន័យ ជនគណនា និង ទុតិយកថា។

២ គម្ពីរប្រវត្តិសាស្ត្រ: យ៉ូស្វេ ចៅហ្វាយ នាងរស់ សំយ៉ូអែលទី១ សាំយ៉ូអែលទី២ ពង្សាវតាក្សត្រទី១ ពង្សាវតាក្សត្រទី២ របាក្សត្រទី១ របាក្សត្រទី២ អែសរ៉ា នេហេមា និង អេសធើរ។

៣ គម្ពីរប្រាជ្ញា: យ៉ូប ទំនុកតម្កើង សុភាសិត សាស្ដា និង បទចំរៀងព្រះបាទសាឡូម៉ូន។

៤ គម្ពីរព្យាការី: អេសាយ យេរេមា បរិទេវ អេសេគាល ដានីយ៉ែល ហូសេ យ៉ូអែល អេម៉ុស អូបាឌា យ៉ូណាស មីកា ណាហ៊ូម ហាបាគូក សេផានា ហាកាយ និង ម៉ាឡាគី។

II ព្រះគម្ពីរសម្ពន្ធមេត្រីថ្មី: 

១ គម្ពីរដំណឹងល្អ: ម៉ាថាយ ម៉កុស លូកា និង យ៉ូហាន។

២ ប្រវត្តិពួកសាវ័ក: កិច្ចការ។

៣ សំបុត្រទូទៅ: យ៉ាកុប ពេត្រុសទី១ ពេត្រុសទី២ យ៉ូហានទី១ យ៉ូហានទី២ យ៉ូហានទី៣ និង យូដាស។

៤ សំបុត្ររបស់ប៉ូល: រ៉ូម កូរិនថូសទី១ កូរិនថូសទី២ កាឡាទី អេភេសូ ភីលីព កូឡូស ថេស្សាឡូនិចទី១ ថេស្សាឡូនិចទី២ ហេព្រើរ ធីម៉ូថេទី១ ធីម៉ូថេទី២ ទីតុស និង ភីលេម៉ូន។

៥ អវសានពិភពលោក: វិវរណោៈ។
រូបភាពតូច|សាវ័កប៉ូលកំពុងសរសេរសំបុត្ររបស់គាត់ គំនូរនៅសតវត្សទី១៦។
 A 7th-century fragment containing the Song of the Sea (Exodus 13:19–16:1) is one of the few surviving texts from the "silent era" of Hebrew biblical texts between the Dead Sea Scrolls and the Aleppo Codex. See "Rare scroll fragment to be unveiled," Jerusalem Post, May 21, 2007. The Restored New Testament: A New Translation with Commentary, Including the Gnostic Gospels Thomas, Mary, and Judas by Willis Barnstone – W. W. Norton & Company – page 647 The Torah: Portion by Portion By Seymour Rossel – Torah Aura Productions, 2007, p. 355Mordecai Kaplan 1934 Judaism as a Civilization MacMillan PressElliot N. Dorff 1979 Conservative Judaism: Our Ancestors to Our Descendants. United Synagogue. p. 98–99 (114–115 in 1978 edition) Milton Steinberg 1947 Basic Judaism Harcourt Brace, p. 27–28Gilbert Rosenthal 1973 Four paths to One God Bloch Publishing pp. 116–128, 180–192, 238–242 George Savran "I and II Kings" in The Literary Guide to the Bible edited by Robert Alter and Frank Kermode. "Each king is judged either good or bad in black-and-white terms, according to whether or not he "did right" or "did evil" in the sight of the Lord. This evaluation is not reflective of the well-being of the nation, of the king's success or failure in war, or of the moral climate of the times, but rather the state of cultic worship during his reign. Those kings who shun idolatry and enact religious reforms are singled out for praise, and those who encourage pagan practices are denounced." 146Yehezkel Kaufmann "Israel In Canaan" in Great Ages and Ideas of the Jewish People edited by Leo Schwartz, The Modern Library. "The fight against Baal was initiated by the prophets" 54Yehezkel Kaufmann "The Age of Prophecy" in Great Ages and Ideas of the Jewish People edited by Leo Schwartz, The Modern Library. "The immediate occasion of the rise of the new prophecy was the political and social ruin caused by the wars with Israel's northerly neighbor, Aram, which continued for more than a century. They raged intensely during the reign of Ahab, and did not end until the time of Jeroboam II (784–744). While the nation as a whole was impoverished, a few – apparently of the royal officialdom – grew wealthy as a result of the national calamity. Many of the people were compelled to sell their houses and lands, with the result that a sharp social cleavage arose: on the one hand a mass of propertyless indigents, on the other a small circle of the rich. A series of disasters struck the nation – drought, famine, plagues, death and captivity (Amos 4: 6–11), but the greatest disaster of all was the social disintegration due to the cleavage between the poor masses and the wealthy, dissolute upper class. The decay affected both Judah and Israel ... High minded men were appalled at this development. Was this the people whom YHWH had brought out of Egypt, to whom He had given the land and a law of justice and right? it seemed as if the land was about to be inherited by the rich, who would squander its substance in drunken revelry. it was this dissolution that brought the prophetic denunciations to white heat." 57–58Abraham Joshua Heschel 1955 The Prophets Harper and Row: "What manner of man is the prophet? A student of philosophy who runs from the discourses of the great metaphysicians to the orations of the prophets may feel as if he were going from the realm of the sublime to an area of trivialities. Instead of dealing with the timeless issues of being and becoming, of matter and form, of definitions and demonstrations, he is thrown into orations about widows and orphans, about the corruption of judges and affairs of the market place. Instead of showing us a way through the elegant mansions of the mind, the prophets take us to the slums. The world is a proud place, full of beauty, but the prophets are scandalized, and rave as if the whole world were a slum. They make much ado about paltry things, lavishing excessive language upon trifling subjects. What if somewhere in ancient Palestine poor people have not been treated properly by the rich? .... Indeed, the sorts of crimes and even the amount of delinquency that fill the prophets of Israel with dismay do not go beyond that which we regard as normal, as typical ingredients of social dynamics. To us a single act of injustice – cheating in business, exploitation of the poor – is slight; to the prophets, a disaster. To us an injustice is injurious to the welfare of the people; to the prophets it is a deathblow to existence; to us an episode; to them, a catastrophe, a threat to the world." 3–4Joel Rosenberg "I and II Samuel" in The Literary Guide to the Bible edited by Robert Alter and Frank Kermode. "Samuel is thus a work of national self-criticism. It recognizes that Israel would not have survived, either politically or culturally, without the steadying presence of a dynastic royal house. But it makes both that house and its subjects answerable to firm standards of prophetic justice — not those of cult prophets or professional ecstatics, but of morally upright prophetic leaders in the tradition of Moses, Joshua, Deborah, Gideon, and others ..." 141Neusner, Jacob, The Talmud Law, Theology, Narrative: A Sourcebook. University Press of America, 2005 The Babylonian Talmud, Vol. 7 of 9: Tract Baba Bathra (Last Gate) translated by Michael L. Rodkinson, first published 1918 – published 2008 by Forgotten Books, p. 53Coogan, Michael D. A Brief Introduction to the Old Testament: the Hebrew Bible in its Context. Oxford University Press. 2009; p. 5Lightfoot, Neil R. How We Got the Bible, 3rd edition, rev. and expanded. Baker Book House Company. 2003, pp. 154–155. Sir Godfrey Driver. "Introduction to the Old Testament of the New English Bible." Web: 30 November 2009Life after death: a history of the afterlife in the religions of the West (2004), Anchor Bible Reference Library, Alan F. Segal, p. 363Gilles Dorival, Marguerite Harl, and Olivier Munnich, La Bible grecque des Septante: Du judaïsme hellénistique au christianisme ancien (Paris: Cerfs, 1988), p.111Joel Kalvesmaki, The SeptuagintRick Grant Jones, Various Religious Topics, "Books of the Septuagint", (Accessed 2006.9.5). "The translation, which shows at times a peculiar ignorance of Hebrew usage, was evidently made from a codex which differed widely in places from the text crystallized by the Masorah." "[...] die griechische Bibelübersetzung, die einem innerjüdischen Bedürfnis entsprang [...] [von den] Rabbinen zuerst gerühmt (.) Später jedoch, als manche ungenaue Übertragung des hebräischen Textes in der Septuaginta und Übersetzungsfehler die Grundlage für hellenistische Irrlehren abgaben, lehte man die Septuaginta ab." Verband der Deutschen Juden (Hrsg.), neu hrsg. von Walter Homolka, Walter Jacob, Tovia Ben Chorin: Die Lehren des Judentums nach den Quellen; München, Knesebeck, 1999, Bd.3, S. 43ff"Two things, however, rendered the Septuagint unwelcome in the long run to the Jews. Its divergence from the accepted text (afterward called the Masoretic) was too evident; and it therefore could not serve as a basis for theological discussion or for homiletic interpretation. This distrust was accentuated by the fact that it had been adopted as Sacred Scripture by the new faith [Christianity] [...] In course of time it came to be the canonical Greek Bible [...] It became part of the Bible of the Christian Church."Mishnah Sotah (7:2–4 and 8:1), among many others, discusses the sacredness of Hebrew, as opposed to Aramaic or Greek. This is comparable to the authority claimed for the original Arabic Koran according to Islamic teaching. As a result of this teaching, translations of the Torah into Koine Greek by early Jewish Rabbis have survived as rare fragments only.Ernst Würthwein, The Text of the Old Testament, trans. Errol F. Rhodes, Grand Rapids, Mich.: Wm. Eerdmans, 1995.Jennifer M. Dines, The Septuagint, Michael A. Knibb, Ed., London: T&T Clark, 2004.The Masoretic Text and the Dead Sea Scrolls – biblicalarchaeology.org. Retrieved 26 December 2012.The Council of Trent confirmed the identical list/canon of sacred scriptures already anciently approved by the Synod of Hippo (Synod of 393), Council of Carthage, 28 August 397, and Council of Florence (originally Council of Basel), Session 11, 4 February 1442 —[Bull of union with the Copts] seventh paragraph down..Canon of Trent: List of the Canonical Scriptures.The Book of Enoch – The Reluctant Messenger. Retrieved 14 June 2014.Fahlbusch E., Bromiley G.W. The Encyclopedia of Christianity: P–Sh page 411,(2004)

 ព្រះគម្ពីរសម្ពន្ធមេត្រីចាស់ 
ព្រះគម្ពីរសម្ពន្ធមេត្រីចាស់តែងតែជាកត្តាសំខាន់ចំពោះជីវិតក្រុមជំនុំគ្រីស្ទាន។ អ្នកប្រាជ្ញខាងព្រះគម្ពីរ លោក N.T. Wright និយាយថា "ព្រះយេស៊ូអង្គទ្រង់ផ្ទាល់ត្រូវបានធ្វើឲ្យមានរូបរាងឡើងដោយបទគម្ពីរ។" គាត់បន្ថែមថា គ្រីស្ទានសម័យមុនក៏បានខិតខំស្រាវជ្រាវក្នុងបទគម្ពីរហេព្រើរដូចគ្នានោះដែរ ដើម្បីយល់ជីវិតនៅផែនដីរបស់ព្រះយេស៊ូ។ ពួកគេបានចាត់ទុក "សំណេរដ៏វិសុទ្ធ" របស់អ៊ីស្រាអែល ថាមានភាពចាំបាច់ និងជាប្រយោជន៍ក្នុងការបង្ហាត់បង្រៀនដល់គ្រីស្ទាន ដូចដែលយើងបានឃើញពីពាក្យរបស់លោកប៉ូលសរសេរទៅកាន់ធីម៉ូថេ (២ ធីម៉ូថេ ៣:១៥)។ សំណេរដ៏វិសុទ្ធនេះក៏បានចង្អុលបង្ហាញពីព្រះមែស្ស៊ីដែរ ហើយដោយបានឈានដល់ការបំពេញឲ្យសម្រេចក្នុងអង្គព្រះយេស៊ូ ក៏ធ្វើឲ្យមានសម្ពន្ធមេត្រីថ្មីដែលត្រូវបានព្យាករណ៍ដោយព្យាការីអេសាយ។

 ព្រះគម្ពីសម្ពន្ធមេត្រីថ្មី 
ព្រះគម្ពីរសម្ពន្ធមេត្រីថ្មីគឺជាឈ្មោះដែលត្រូវបានផ្ដល់ឲ្យផ្នែកទីពីរ និងជាផ្នែកចុងក្រោយ នៃព្រះគម្ពីរគ្រីស្ទាន។ ព្រះយេស៊ូវជាខ្លឹមសារដ៏សំខាន់ក្នុងព្រះគម្ពីរសម្ពន្ធមេត្រីថ្មី។

ពាក្យ "សម្ពន្ធមេត្រីថ្មី" ត្រូវបានប្រើក្នុងសតវត្សទី២ អំឡុងពេលដែលមានភាពចម្រូងចម្រាស់ក្នុងពួកគ្រីស្ទាន ទៅលើបញ្ហាថាតើគួរដាក់បញ្ចូលព្រះគម្ពីរភាសាហេព្រើរជាមួយសំណេរគ្រីស្ទានដែលគេចាត់ទុកថាជាបទគម្ពិរដ៏វិសទ្ធ ឬយ៉ាងណា? ព្រះគម្ពីរសញ្ញាថ្មីសន្មត់ជាមុននូវសេចក្ដីបណ្ដាលនៃព្រះគម្ពីរសញ្ញាចាស់។ Inspiration and Inerrancy: A History and a Defense, Henry Preserved Smith – R. Clarke, 1893, p. 343 គ្រីស្ទានជាច្រើនចាត់ទុកព្រះគម្ពីរសញ្ញាថ្មីថាជាប្រភពដែលមិនចេះខុស នៃគោលលទ្ធិ ខណៈដែលអ្នកផ្សេងទៀតអះអាងថាគ្មានកន្លែងខុស ឬត្រឹមត្រូវទាំងស្រុង។

 What the Bible is All About Visual Edition by Henrietta C. Mears – Gospel Light Publications, Feb 5, 2007 – page 438-439Kurt Aland, Barbara Aland The text of the New Testament: an introduction to the critical 1995 p52 "The New Testament was written in Koine Greek, the Greek of daily conversation. The fact that from the first all the New Testament writings were written in Greek is conclusively demonstrated by their citations from the Old Testament ..."Archibald Macbride Hunter Introducing the New Testament 1972 p9 "How came the twenty-seven books of the New Testament to be gathered together and made authoritative Christian scripture? 1. All the New Testament books were originally written in Greek. On the face of it this may surprise us."Wenham The elements of New Testament Greek -p xxv Jeremy Duff, John William Wenham – 2005 "This is the language of the New Testament. By the time of Jesus the Romans had become the dominant military and political force, but the Greek language remained the 'common language' of the eastern Mediterranean and beyond, and Greek ..."Daniel B. Wallace Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament 1997Henry St. John Thackeray Grammar of New Testament Greek ed. Friedrich Wilhelm Blass, 1911 "By far the most predominant element in the language of the New Testament is the Greek of common speech which was disseminated in the East by the Macedonian conquest, in the form which it had gradually assumed under the wider development ..."David E. Aune The Blackwell companion to the New Testament 2009 p61 CHAPTER 4 New Testament Greek Christophe Rico "In this short overview of the Greek language of the New Testament we will focus on those topics that are of greatest importance for the average reader, that is, those with important ..." Manuscripts and the Text of the New Testament: An Introduction for English Readers by Keith Elliott, Ian Moir – Continuum International Publishing Group, Nov 20, 2000, p. 9 God-Trail of Evidence: The Quest for the Truth By Dwo – iUniverse, Jul 12, 2011, p. 152.{sc} Encyclopedia of Catholicism, Frank K. Flinn, Infobase Publishing, Jan 1, 2007, p. 103Rice, John R. – Our God-Breathed Book: The Bible –, Sword of the Lord Publishers, 1969, pp 68-88."Beyond Biblical Literalism and Inerrancy: Conservative Protestants and the Hermeneutic Interpretation of Scripture", John Bartkowski, Sociology of Religion, 57, 1996.Philo of Alexandria, De vita Moysis 3.23.Josephus, Contra Apion 1.8.Norman L. Geisler, William E. Nix. A General Introduction to the Bible. Moody Publishers, 1986, p.86.Roy B. Zuck, Donald Campbell. Basic Bible Interpretation. Victor, 2002.Norman L. Geisler. Inerrancy. Zondervan, 1980, p.294.  Prologues of Saint Jerome,Latin textBecoming Rasta: Origins of Rastafari Identity in Jamaica – Page 171, Charles Price – 2009Unitarian Universalism – Page 42, Zondervan Publishing, 2009In the Beginning: Hijacking of the Religion of God, Volume 1 by Sami M. El-Soudani, Nabawia J. El-Soudani – Xlibris Corporation, January 1, 2009, p. 65Ten More Amazing Discoveries By George Potter, Cedar Fort, October 1, 2005, p. 121* Putnam A.M., Geo. Haven. Books and Their Makers During The Middle Ages. Vol. 1. New York: Hillary House, 1962. Print.  .