سلسلة اقتباسات العهد الجديد من التراث الشفهي و كتب الابوكريفا

[محمد سني 1989]

بسم الله الرحمن الرحيم

يدعي المنصرون اليوم ان الاسلام اقتبس الكثير من الامور و القصص و التفاصيل المتعلقة باخبار بني اسرائيل من كتب ابوكريفية منحولة او من التراث السفهي اليهودي الذي بزعمهم هو مجرد اساطير. وقد فندنا هذه الاكاذيب وبينا ان هذه الكتب اما متاخرة عن الاسلام او قديمة و لها اصل او لها تراث شفهي يمتد الى عصور قديمة تنبي عن وجود اصل لها
وللمزيد من الاطلاع :
http://www.ebnmaryam.com/vb/t212228.html

و لبيان عوار منهج المنصرين في ادعاء ان كل المصادر اليهودية خارج العهد القديم هي مصادر منحولة بكل تفاصيلها نقدم لكم هذه السلسلة المباركة باذن الله و التي توضح النصوص او المواضع التي اقتبس بها كتاب العهد الجديد من كتب "ابوكريفية" اليوم و ليست ضمن العهد القديم

نبدا على بركة الله

[محمد سني 1989]

الجزء الاول : رسالة يهوذا 1: 14- 15 (نبوءة اخنوخ)

بسم الله الرحمن الرحيم

نقرا من رسالة يهوذ الاصحاح الاول (الترجمة العربية المشتركة):
14وأنبأَ عَنهُم أخْنوخُ سابِــــــعُ الآباءِ مِنْ آدَمَ حينَ قالَ: «اَنظُروا! جاءَ الرّبّ معَ أُلوفِ قِدّيسيهِ
15ليُحاسِبَ جميعَ البَشَرِ ويَدينَ الأشرارَ جميعًا على كُلّ شَرّ فَعَلوهُ وكُلّ كَلِمَةِ سُوءٍ قالَها علَيهِ هَؤُلاءِ الخاطِئونَ الفُجّارُ».

نقول : ان نبوءة اخنوخ هذه غير موجودة في جميع العهد القديم و لكنها مقتبسة من سفر اخنوخ الاول
نقرا من سفر اخنوخ الاول الاصحاح الاول :
9. And behold! He cometh with ten thousands of ⌈His⌉ holy onesTo execute judgement upon all,
And to destroy ⌈all⌉ the ungodly: And to convict all flesh
Of all the works ⌈of their ungodliness⌉ which they have ungodly committed,
And of all the hard things which ungodly sinners ⌈have spoken⌉ against Him.
http://www.bahaistudies.net/asma/enoch1c.pdf

و قد اعترف بهذا الاقتباس جماعة من اباء الكنيسة في القرون النصرانية الاولى و ان كاتب رسالة يهوذا اقتبس النص من سفر اخنوخ الابوكريفي :

نقرا من قاموس الكتاب المقدس :
(( ويقول كاتب سفر أخنوخ أن " ابن الإنسان " كان موجودا قبل خلق العالم أنظر ص 48: 2 و 3 وأنه سيدين العالم أنظر ص 69: 27 وأنه سيملك على الشعب البار أنظر ص 62: 1 - 6.ويقتبس كاتب رسالة يهوذا في عددي 14 و 15 سفر أخنوخ ص 1: 9. وكذلك يوجد لبعض الأقوال الخاصة بأواخر الأيام في العهد الجديد ما يقابلها في سفر أخنوخ. وقد اقتبس بعض الآباء في العصور المسيحية الأولى بعض أقوال هذا السفر. ومن بين هؤلاء جاستن الشهيد وأرينيوس وأكليمندوس الإسكندري وأوريجانوس.
ولكن قادة المسيحيين فيما بعد أنكروا هذا الكتاب ورفضوه. ومن بين هؤلاء يوحنا فم الذهب وأغسطينوس وجيروم أو أورينيموس. ولم يعتبر اليهود أو المسيحيون هذا الكتاب ضمن الأسفار القانونية. ))
https://st-takla.org/Full-Free-Copti...A/A_121_1.html

و اعترف بهذاالاقتباس نقاد و مفسري الكتاب المقدس :

نقرا من تفسير ادم كلارك :
Enoch also, the seventh from Adam - He was the seventh patriarch, and is distinguished thus from Enoch, son of Cain, who was but the third from Adam; this appears plainly from the genealogy, Ch1 1:1 : Adams Seth, Enosh, Kenan, Mahalaleel, Jered, Henoch or Enoch, etc. Of the book of Enoch, from which this prophecy is thought to have been taken, much has been said; but as the work is apocryphal, and of no authority, I shall not burden my page with extracts. See the preface.
Perhaps the word προεφητευσε, prophesied, means no more than preached, spoke, made declarations, etc., concerning these things and persons; for doubtless he reproved the ungodliness of his own times. It is certain that a book of Enoch was known in the earliest ages of the primitive Church, and is quoted by Origen and Tertullian; and is mentioned by St. Jerome in the Apostolical Constitutions, by Nicephorus, Athanasius, and probably by St. Augustine

https://www.sacred-texts.com/bib/cmt/clarke/jde001.htm

نقرا من PULPIT COMMENTARY :
Near the beginning of that remarkable specimen of ancient apocalyptic literature, the Book of Enoch (chapter 1:9), we find these words, "And behold, he comes with myriads of the holy, to pass judgment upon them, and will destroy the impious, and will call to account all flesh for everything the sinners and the impious have done and committed against him" (Schodde's rendering). This is the passage which Jude quotes. He does so, however, with some modification; for the original, as we now have it, does not contain any reference to the "hard speeches" of the men of impiety. The book itself has had a singular history. Some acquaintance with it is discovered as early as the 'Epistle of Barnabas,' the 'Book of Jubilees,' and the 'Testament of the Twelve Patriarchs.' It was freely used by the Fathers of the first five centuries. Though never formally recognized as canonical, it was in great esteem, largely accepted as a record of revelations, and regarded as the work of Enoch. It disappeared after Augustine's time, the only traces of its existence being some references to it in the writings of Syncellus and Nicephorus.
https://biblehub.com/jude/1-14.htm

ونقرا من الترجمة الرهبانية اليسوعية في هامش الصفحة 789 :
(( (17) استشهاد شبه حرفي بنص اخنوخ 1/ 9 اليوناني))


file:///Users/MacbookPro/Downloads/المقدس الطبعة اليسوعية (2).pdf

وقد حاول بعضهم النفي قائلين ان الاقتباس لم يتم من سفر اخنوخ و لكن من تراث شفهي يهودي موجود حينها (و هذا بطريقة او اخرى يثبت حجية بعض التراث الشفهي على الاقل و ان هناك حقا خارج العهد القديم ايضا ) :

نقرا من GILL'S EXPOSITION OF THE ENTIRE BIBLE :
that Enoch wrote a prophecy, and left it behind him in writing, does not appear from hence, or elsewhere; the Jews, in some of their writings, do cite and make mention of the book of Enoch; and there is a fragment now which bears his name, but is a spurious piece, and has nothing like this prophecy in it; wherefore Jude took this not from a book called the "Apocalypse of Enoch", but from tradition; this prophecy being handed down from age to age; and was in full credit with the Jews, and therefore the apostle very appropriately produces it; or rather he had it by divine inspiration, and is as follows:
saying, behold, the Lord cometh with ten thousand of his saints; by the
https://biblehub.com/commentaries/jude/1-14.htm

و نقرا من Matthew Poole's Commentary
And Enoch also, the seventh from Adam; either to distinguish him from Enoch the son of Cain, or to show the antiquity of the prophecy.
Prophesied; he doth not say wrote, and therefore from hence it cannot be proved that there was any such book as Enoch’s prophecies, received by the Jews as canonical Scripture; but rather some prophecy of his delivered to them by tradition, to which here the apostle refers, as a thing known among them; and so argues against these heretics from their own concession, as Jude 1:9. So here; q. d. These men own the prophecy of Enoch, that the Lord comes to judgment, &c., and they themselves are in the number of those ungodly ones, and they to whom the prophecy is to be applied.
https://biblehub.com/commentaries/jude/1-14.htm

و لكن مع هذا فان النقاد ردوا هذه الفرضية ايضا - فرضية ان الاقتباس لم يتم من سفر اخنوخ و لكن من تراث شفهي موجود في زمان كتابة الرسالة- و اكدوا ان نص رسالة يهوذا 14 و 15 يعد اقتباسا مباشرا من سفر اخنوخ االاصحاح الاول العدد التاسع و انه على عكس ما يدعيه البعض فانه كان موجودا و معروفا حتى قبل زمان المسيح عليه الصلاة و السلام بمائة سنة

نقرا من Cambridge Bible for Schools and Colleges
14. And Enoch also, the seventh from Adam, prophesied of these …] The words that follow are almost a verbal quotation from the Apocryphal Book of Enoch. As that work had probably been in existence for a century before St Jude wrote, and was easily accessible, it is more natural to suppose that he quoted here, as in previous instances, what he thought edifying, than to adopt either of the two strained hypotheses, (1) that the writer had received what he quotes through a tradition independent of the Book of Enoch, that tradition having left no trace of itself in any of the writings of the Old Testament, or (2) that he was guided by a special inspiration to set the stamp of authenticity upon the one genuine prophecy which the apocryphal writer had imbedded in a mass of fantastic inventions
https://biblehub.com/commentaries/jude/1-14.htm

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء الثاني : رسالة يهوذا 1: 9 (مخاصمة ميكائيل عليه السلام ابليس على جثة موسى عليه الصلاة و السلام)

بسم الله الرحمن الرحيم

نقرا من رسالة يهوذا الاصحاح الاول : 9 (الترجمة العربية المشتركة)
9معَ أنّ ميخائيلَ رَئيسَ الملائِكَةِ، لمّا خاصَمَ إبليسَ وجادَلَهُ في مَسألَةِ جُثّةِ موسى، ما تَجَرّأَ أنْ يَدينَ إبليسَ بِكلِمَةٍ مُهينَةٍ، بَلْ قالَ لَه: «جَزاكَ اللهُ!»

نقول : ان هذه القصة و هي قصة مخاصمة ميكائيل عليه السلام لابليس على جثة موسى عليه الصلاة و السلام غير موجودة في جميع العهد القديم و هي قصة مقتبسة اما من كتاب ابوكريفي من القرن الاول اسمه صلاة موسى او ارتفاع موسى (Assumption of Moses) و اما من التراث الشفهي اليهودي .

و اعترف بهذا الاقتباس نقاد و مفسري الكتاب المقدس :
نقرا من الترجمة الرهبانية اليسوعية الصفحة 766 في مقدمة المؤلف لرسالة يهوذا :
((تبدو هذه البيئة متصلة اتصالا وثيقا بالاندية التي نشا فيها الادب الرؤيوي منذ القرن الثاني قبل الميلاد و التي خلفت مؤلفات امثال كتاب اخنوخ و ارتفاع موسى ووصايا الاباء الاثني عشر. وقد استشهد الكاتب بكلام من كتاب اخنوخ الايتان (14 و 15) بالحرف الواحد، و استعمل كتاب ارتفاع موسى او وثيقة مماثلة له (الاية 9). ))



و نقرا كذلك في هامش رقم 12 في الصفحة 789 في التعليق على العدد 9 :
(( ركريا 3/ 2 ورد هذا الخصام بين ميخائيل و الشيطان في الادب الرؤيوي اليهودي، ربما في ((ارتفاع موسى)) في اوائل القرن الاول من عصرنا ))


file:///Users/MacbookPro/Downloads/المقدس الطبعة اليسوعية (3).pdf

نقرا من PULPIT COMMENTARY :
What is meant, then, is that Michael restrained himself, leaving all judgment and vengeance even in this case to God. But what is the case referred to? The Targum of Jonathan, on Deuteronomy 34:6, speaks of Michael as having charge of the grave of Moses, and there may be something to the same effect in other ancient Jewish legends (see Wetstein). But with this partial exception, there seems to be nothing resembling Jude's statement either in apocryphal books like that of Enoch or in the rabbinical literature, not to speak of the canonical Scriptures. Neither is the object of the contention quite apparent - whether it is meant that the devil attempted to deprive Moses of the honour of burial by impeaching him of the murder of the Egyptian, or that he sought to preserve the body for idolatrous uses such as the brazen serpent lent itself to, or what else. The matter, nevertheless, is introduced by Jude as one with which his readers would be familiar. Whence, then, comes the story? Some have solved the difficulty by the desperate expedient of allegory, as if the body of Moses were a figure of the Israelite Law, polity, or people; and as if the sentence referred to the giving of the Law at Sinai, the siege under Hezekiah, or the rebuilding under Zerubbabel. Others seek its source in a special revelation, or in some unrecorded instructions given by Christ in explanation of the Transfiguration scene. Herder would travel all the way to the Zend-Avesta for it. Calvin referred it to oral Jewish tradition. Another view of it appears, however, in so early a writer as Origen, viz. that it is a quotation from an old apocryphal writing on the Ascent or Assumption of Moses, the date of which is much disputed, but is taken by some of the best authorities (Ewald, Wieseler, Dillmann, Drummond) to be the first decade after the death of Herod. This is the most probable explanation; and Jude's use of this story, therefore, carries no more serious consequences with it than the use he afterwards makes of the Book of Enoch.
https://biblehub.com/jude/1-9.htm

و نقل مفسرو الكتاب المقدس ان القصة كان لها تاثيرا شفهيا كبيرا حتى وجدت في القرون اللاحقة قصص مشابهة في مدراش يلكوت و مدراش التثنية رباه
نقرا من تفسير ادم كلارك لرسالة يهوذا 1: 9
(( Let it be observed that the word archangel is never found in the plural number in the sacred writings. There can be properly only one archangel, one chief or head of all
....the angelic host. Nor is the word devil, as applied to the great enemy of mankind, ever found in the plural; there can be but one monarch of all fallen spirits
Disputed about the body of Moses - What this means I cannot tell; or from what source St. Jude drew it, unless from some tradition among his countrymen. There is something very like it in Debarim Rabba, sec. ii., fol. 263, 1: "Samael, that wicked one, the prince of the satans, carefully kept the soul of Moses, saying: When the time comes in which Michael shall lament, I shall have my mouth filled with laughter. Michael said to him: Wretch, I weep, and thou laughest. Rejoice not against me, O mine enemy, because I have fallen; for I shall rise again: when I sit in darkness, the Lord is my light; Mic 7:8. By the words, because I have fallen, we must understand the death of Moses; by the words, I shall rise again, the government of Joshua, etc." See the preface.
Another contention of Michael with Satan is mentioned in Yalcut Rubeni, fol. 43, 3: "At the time in which Isaac was bound there was a contention between Michael and Satan. Michael brought a ram, that Isaac might be liberated; but Satan endeavored to carry off the ram, that Isaac might be slain."
The contention mentioned by Jude is not about the sacrifice of Isaac, nor the soul of Moses, but about the Body of Moses; but why or wherefore we know not. Some think the devil wished to show the Israelites where Moses was buried, knowing that they would then adore his body; and that Michael was sent to resist this discovery.
https://www.sacred-texts.com/bib/cmt/clarke/jde001.htm

بل ان اباء الكنيسة كاكليمندس السكندري واورجانوس ذكرا ان القصة ماخوذة من كتاب صلاة موسى
نقرا من كتاب المدخل الى العهد الجديد للقس فهيم عزيز الصفحة 761 (اثناء الحديث عن مضمون رسالة يهوذا):
(( اما قصة الملاك ميخائيل و ابليس فلم يرد ذكرها في كتب معروفة و ان كان اكليمندس السكندري يقول انها جاءت في كتاب صلاة موسى Assumption of Moses))



file:///Users/MacbookPro/Downloads/md5l_ll_3hd_el_gdid.pdf

نقرا من Expositor's Greek TestamentJude 1:9. ὁ δὲ Μιχαὴλ ὁ ἀρχάγγελος. The term ἀρχ. occurs in the N.T. only here and in 1 Thessalonians 4:16. The names of seven archangels are given in Enoch. The story here narrated is taken from the apocryphal Assumptio Mosis, as we learn from Clem. Adumbr. in Ep. Judae, and Orig. De Princ. iii. 2, 1. Didymus (In Epist. Judae Enarratio) says that some doubted the canonicity of the Epistle because of this quotation from an apocryphal book.
https://biblehub.com/commentaries/jude/1-9.htm

نقرا من Meyer's NT Commentary
ὅτε τῷ διαβόλῳ κ.τ.λ.] This legend is found neither in the O. T. nor in the Rabbinical writings, nor in the Book of Enoch; Jude, however, supposes it well known. Oecumenius thus explains the circumstance: λέγεται τὸν Μιχαὴλ … τῇ τοῦ Μωσέως ταφῇ δεδιηκονηκέναι· τοῦ γὰρ διαβόλου τοῦτο μὴ καταδεχομένου, ἀλλʼ ἐπιφέροντος ἔγκλημα διὰ τὸν τοῦ Αἰγυπτίου φονον, ὡς αὐτοῦ ὄντος τοῦ Μωσέως, καὶ διὰ τοῦτο μὴ συγχωρεῖσθαι αὐτῷ τυχεῖν τῆς ἐντίμου ταφῆς. According to Jonathan on Deuteronomy 34:6, the grave of Moses was given to the special custody of Michael. This legend, with reference to the manslaughter committed by Moses, might easily have been formed, as Oecumenius states it, “out of Jewish tradition, extant in writing alongside of the Scriptures” (Stier).[28] According to Origen (περὶ ἀρχῶν, iii. 2), Jude derived his account from a writing known in his age: ἈΝΆΒΑΣΙς ΤΟῦ ΜΩΣΈΩς.
https://biblehub.com/commentaries/jude/1-9.htm

و نقرا من Cambridge Bible for Schools and Colleges
9. Yet Michael the archangel, when contending with the devil …] It is obvious, from the manner in which St Jude writes, that he assumes that the fact to which he refers was familiar to his readers. No tradition, however, precisely corresponding with this statement is found in any Rabbinic or apocryphal book now extant, not even in the Book of Enoch, from which he has drawn so largely in other instances (Jude 1:6; Jude 1:14). Œcumenius indeed, writing in the tenth century, reports a tradition that Michael was appointed to minister at the burial of Moses, and that the devil urged that his murder of the Egyptian (Exodus 2:12) had deprived him of the right of sepulture, and Origen (de Princ. iii. 2) states that the record of the dispute was found in a lost apocryphal book known as the Assumption of Moses, but in both these instances it is possible that the traditions may have grown out of the words of St Jude instead of being the foundation on which they rested. Rabbinic legends, however, though they do not furnish the precise fact to which St Jude refers, shew that a whole cycle of strange fantastic stories had gathered round the brief mysterious report of the death of Moses in
Deuteronomy 34:5-6, and it will be worth while to give some of these as shewing their general character.
https://biblehub.com/commentaries/jude/1-9.htm

وقد حاول البعض ان ينكر فكرة الاقتباس من كتاب صلاة موسى بل انكر البعض فكرة الاقتباس اساسا حتى من التراث اليهودي الشفهي ، زاعمين ان النص الذي ذكره يهوذا هو وحي من الروح القدس !!!!!
و للرد على مثل هذه الساذجة نقرا من Cambridge Bible for Schools and Colleges
It is clear from these extracts that there was something like a floating cycle of legendary traditions connected with the death of the great Lawgiver, and it is a natural inference that St Jude’s words refer to one of these then popularly received. It is scarcely within the limits of probability that anything in the nature of a really primitive tradition could have been handed down from generation to generation, through fifteen hundred years, without leaving the slightest trace in a single passage of the Old Testament; nor is it more probable to assume, as some have done, that the writer of the Epistle had received a special revelation disclosing the fact to him. His tone in speaking of the fact is plainly that of one who assumes that his readers are familiar with it.
https://biblehub.com/commentaries/jude/1-9.htm

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء الثالث : رسالة تيموثاوس الثانية 3: 8 (اسم سحرة فرعون ينيس و يمبريس) .

بسم الله الرحمن الرحيم

نقرا من رسالة تيموثاوس الثانية الاصحاح 3
8. وكما أنّ يَنّيسَ ويَمْبَريسَ قاوَما موسى، كذلِكَ هَؤُلاءِ أيضًا يُقاوِمونَ الحَقّ. هُم أُناسٌ عُقولُهُم فاسِدَةٌ لا يَصلُحونَ للإيمانِ

اقول : هذان الاسمان لا وجود لهما في العهد القديم كاملا و هو اقتباس واضح و صريح من التراث الشفهي اليهودي وقد ذكر مال البعض من النقاد الى ان هذين الاسمين مقتبسان من كتاب ابوكريفي يحمل اسميهما و اعتمدو في ذلك على قول اوريجانوس الذي صرح بالاقتباس من هذا الكتاب الابوكريفي .

نقرا من الترجمة الرهبانية اليسوعية في هامش الصفحة 672 اثناء التعليق على العدد الثامن من اللاصحاح الثالث لرسالة تيموثاوس الثانية :
((2 اسمان كان التقليد اليهودي يطلقهما على الساحرين المصريين الوارد ذكرهما في سفر الخروج (راجع خر 7/ 11 و 22 الخ)))
ملف مرفق 17788


file:///Users/MacbookPro/Downloads/المقدس الطبعة اليسوعية (4).pdf

و نقرا من قاموس الكتاب المقدس :
(( ينيس: وهو اسم أحد العرافين اللذين خدعا فرعون، لأنهما حاولا أن يأتيا بما أتى به موسى، فأخفقا وكان يمبريس العراف الآخر (2 تي 3: 8). بالاستناد إلى ما حدث في خر 7: 11 و 12 و 22 و 8: 7, 18 و 19 و 9: 11. إن أسماء العرافين وعددهم لم يذكر في هذه المواضع ولكن التقاليد اليهودية ذكرتهم في ترجوم يوناثان. والتلمود يذكر يوحنا ومعرة.))
https://st-takla.org/Full-Free-Copti...8_E/E_231.html

و نقرا من كتاب المحيط الجامع في الكتاب المقدس و الشرق القديم لبولس الفغالي صفحة 1407:
((ينيس: ينيس و يمبريس ساحران مصريان تذكرهما 2 تم 3: 8 يتكلم خر 7: 8-12 عنهما و لكن لا يسميهما. اما الاسمان فقد وصلا الى 2 تم من كتاب منحول ضاع اليوم. يتكلم اوريجانوس عن قصة موسى ، عن ينيس و يمبريس))



https://alta3b.com/wp-content/upload...لس-الفغالي.pdf

و نقرا من الموسوعة اليهودية :
((Names of two legendary wizards of Pharaoh "who withstood Moses" (II Tim. iii. 8) by imitating "with their enchantments" the works of Moses and Aaron, though they were defeated (Ex. vii. 11, viii. 7). According to rabbinical tradition they were the two chiefs of the magicians at the court of Pharaoh who foretold the birth of Moses, "the destroyer of the land of Egypt," thereby causing the cruel edicts of Pharaoh (Soṭah 11a; Sanh. 106a). They said to Moses when he performed his miracles with the water and the rod: "Dost thou wish to introduce magic into Egypt, the native land of the magic art?" (Men. 85a). According to Midrash Yelammedenu, Ki Tissa (Ex. xxxii.), they were among "the mixed multitude that went up with Israel from Egypt" (Ex. xii. 38) and aided in the making of the golden calf. They were the "two youths" (A. and R. V. "servants") that accompanied Balaam on his travels when commissioned to curse Israel (Targ. i. to Num. xxii. 22). They flew up into the air before the sword of Phinehas and made themselves invisible, until, by the power of the Ineffable Name, they were caught and slain (Zohar, Balaḳ, 194; comp. Targ. Yer. to Num. xxxi. 8).....
Jannes and Jambres are the subjects of many legendary tales, one of which is presented in a Greek work entitled "Pœnitentia Jannis et Mambre," counted among the Apocrypha in Pope Gelasius' "Decretum," and referred to by Origen (to Matt. xxvii. 9)))
http://www.jewishencyclopedia.com/ar...es-and-jambres

نقرا منPulpit CommentaryVerse 8. - And like for now, A.V.; withstand for resist, A.V.; corrupted in mind for of corrupt minds, A.V. And; but would be better. Jannes and Jambres; the traditional names of the magicians who opposed Moses; and, if Origen can be trusted, there was an apocryphal book called by their names. But Theodoret ascribes their names to an unwritten Jewish tradition. Their names are found in the Targum of Jonathan on Exodus 7:11; Exodus 22:22; and are also mentioned, in conjunction with Moses, with some variation in the name of Jambres, by Pliny ('Hist. Nat.,' 31:2), who probably got his information from a work of Sergius Paulus off magic, of which the materials were furnished by Elymas the sorcerer (Acts 13:6-8).
https://biblehub.com/2_timothy/3-8.htm

نقرا منMeyer's NT Commentary
2 Timothy 3:8. Further description of the heretics: ὃν τρόπον δὲ Ἰαννῆς καὶ Ἰαμβρῆς ἀντέστησαν Μωϋσεῖ] Paul here compares the heretics to the Egyptian Magi who are mentioned in Exodus 7. but not named. Origen (Tract. 35 in Matt.) thinks that the apostle extracted them from a liber secretus which bore the title “Jamnes et Mambres.” That is, however, doubtful; Theodoret’s supposition is more probable: τὰ μέντοι τούτων ὀνόματα οὐκ ἐκ τῆς θείας γραφῆς μεμάθηκεν ὁ θεῖος ἀπόστολος, ἀλλʼ ἐκ τῆς ἀγράφου τῶν Ἰουδαίων διδασκαλίας. The names were a part of Jewish tradition from which they passed into the Talmudic and other Jewish writings; see Targum Jonathan, Exodus 7:11; Exodus 22:22. Even the Pythagorean Numenius in the second century mentioned them, as Origen (Contra Celsum, iv.) and Eusebius (Praep. Evangel. ix. chap. 8) inform us. “According to Jewish tradition, they are said to have been the sons of Balaam, and at first the teachers of Moses, but afterwards his chief opponents, and to have perished at last with the Egyptian army in the Red Sea;” see Heydenreich and Wetstein on this passage
https://biblehub.com/commentaries/2_timothy/3-8.htm

و نقرا من Expositor's Greek Testament
2 Timothy 3:8. The apostle now returns from the γυναικάρια to their seducers, whom he compares to the magicians who withstood Moses and Aaron, both in their hostility to the truth and in their subsequent fate. St. Paul is the earliest extant authority for the names; but of course he derived them from some source, written (Origen), or unwritten (Theodoret), it is immaterial which. But the former theory is the more probable. The book is called by Origen (in Matt. p. 916, on Matthew 27:8), Jannes et Mambres liber, and is perhaps identical with Pœnitentia Jamnis et Mambrae condemned in the Decretum Gelasii. Pliny, whose Natural History appeared in A.D. 77, mentions Jannes along with Moses and Lotapis (or Jotapis) as Jewish Magi posterior to Zoroastes (Hist. Nat. xxx. 1). He is followed by Apuleius, Apol. c. 90. Numenius (quoted by Eusebius (Prep. Ev. ix. 8) mentions Jannes and Jambres as magicians who resisted Moses. In the Targ. of Jonathan on Ex. vii. 11, the names are given as ינים וימברים, Janis and Jamberes; but in the Talmud as יחנא וממרא, Jochana and Mamre. It is generally agreed that Jannes is a form of Jochanan (Johannes), and that Jambres is from the Hiphil of מרה to rebel. For the legends associated with these names, see art. in Hastings’ D. B.
https://biblehub.com/commentaries/2_timothy/3-8.htm

و نقرا من Cambridge Bible for Schools and Colleges
8. Now as Jannes and Jambres] And like as; the conjunction should be translated ‘now’ only when there is more of a fresh departure; the present is only a small additional paragraph. Jannes and Jambres are nowhere else mentioned in Scripture. The Targum of Jonathan inserts their names in Exodus 7:11, Mambres which the Vulgate reads here being sometimes a later form for Jambres in the Jewish Commentaries. They were held to be the magicians who first imitated the wonders wrought by Moses and Aaron (see 2 Timothy 3:13 ‘impostors’ or ‘magicians’) but afterwards failing confessed that the power of God was with those whom they had withstood. Pliny, Hist. Nat. xxx. i. 2, mentions their story ‘est et alia magices factio a Mose et Jamne et Jotape Judæis pendens.’ He could not have derived his information from St Paul. There must have been an oral tradition or a lost book of Israelitish early history. Mr Poole (Art. Dict. Bib. from which this account is mainly taken) inclines to the latter supposition as more likely to preserve the exact names
https://biblehub.com/commentaries/2_timothy/3-8.htm

و نقرا من Barnes' Notes on the Bible
Now as Jannes and Jambres withstood Moses - The names of these two men are not elsewhere mentioned in the Bible. They are supposed to have been two of the magicians who resisted Moses (Exodus 7:11, et al.), and who opposed their miracles to those of Moses and Aaron. It is not certain where the apostle obtained their names; but they are frequently mentioned by the Hebrew writers, and also by other writers; so that there can be no reasonable doubt that their names were correctly handed down by tradition. Nothing is more probable than that the names of the more distinguished magicians who attempted to imitate the miracles of Moses, would be preserved by tradition; and though they are not mentioned by Moses himself, and the Jews have told many ridiculous stories respecting them, yet this should not lead us to doubt the truth of the tradition respecting their names. A full collection of the Jewish statements in regard to them may be found in Wetstein, in loc.
https://biblehub.com/commentaries/2_timothy/3-8.htm

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء الرابع : متى 27: 9-10 (نبوءة حقل الفخاري او حقل الدم)

بسم الله الرحمن الرحيم

نقرا من متى 27
9 حِينَئِذٍ تَمَّ مَا قِيلَ بِإِرْمِيَا النَّبِيِّ الْقَائِلِ: «وَأَخَذُوا الثَّلاَثِينَ مِنَ الْفِضَّةِ، ثَمَنَ الْمُثَمَّنِ الَّذِي ثَمَّنُوهُ مِنْ بَني إِسْرَائِيلَ،
10 وَأَعْطَوْهَا عَنْ حَقْلِ الْفَخَّارِيِّ، كَمَا أَمَرَنِي الرَّبُّ».

اقول : لا يوجد في سفر ارميا اليوم هذه النبوءة و قد تخبط علماء النصارى كثيرا في هذه النبوءة وواجهوا صعوبات كثيرة في تفسير هذا النص ، منها ان هذا لنص كان موجودا في ارميا الا ان اليهود حذفوها عمدا كما قال يوسابيوس ومنها ايضا ان هذا النص موجود في سفر ابوكريفي لارميا كما قال اريجانوس و جيروم .

واذا اخذنا بقول اريجانوس و جيروم يصبح هذا النص اقتباسا من سفر ابوكريفي :

يقول ادم كلارك في تفسيره :
Jeremy the prophet - The words quoted here are not found in the Prophet Jeremiah, but in Zac 11:13. But St. Jerome says that a Hebrew of the sect of the Nazarenes showed him this prophecy in a Hebrew apocryphal copy of Jeremiah; but probably they were inserted there only to countenance the quotation here.
https://www.sacred-texts.com/bib/cmt/clarke/mat027.htm

نقرا من The Old and New Testament StudentVol. 13, No. 6 (Dec., 1891), pp. 370


((Origen supposes the that the passage is found in an apocryphal book of Jerimiah. Jerome found the passage in an apocryphal book of jerimiah))
https://www.jstor.org/stable/3157964...o_tab_contents

نقرا من كتاب The Lost Apocrypha of the Old Testament للكاتب Montague Rhodes James الفصل الخاص بارميا الصفحة 62 :
In Matt. xxvii. 9 the prophecy, "And they took the thirty pieces of silver," etc., is, as we all know, assigned to Jeremiah. Origen (in loc.) suspects either a mistake (Jeremiah for Zechariah) or the existence of some apocryphal writing of Jeremiah in which the words occurred. Jerome (in loc.) had actually seen such a thing. "I lately read in a Hebrew book, which a Hebrew of the Nazarene sect showed me, an apocryph of Jeremiah in which I found this, word for word." We know of no continuous text comprising these words, but there is current in Ethiopic, usually appended to the canonical Book of Jeremiah, a short prophecy, which Dillmann prints and translates in his Chrestomathia Æthiopica, p. viii. I believe it to exist also in Coptic.


https://en.wikisource.org/wiki/The_L...ament/Jeremiah


ملاحظة:
انما وضعت هذه النبوءة في سلسلتنا لبيان اعتقاد اريجانوس و جيروم بانها مقتبسة من سفر ابوكريفي اما الجزم بالاقتباس فهو محل نقاش اذ ان النزاع يدور حول كونها اقتباسا من سفر ابوكريفي ضائع او خطا في الاحالة من كاتب انجيل متى المجهول

وقد سبق ان ناقشنا هذه النبوءة في سلسلتنا :
http://www.ebnmaryam.com/vb/t211068.html

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء الخامس : متى 23: 34 (قتل اليهود للانبياء) .

بسم الله الرحمن الرحيم

نقرا في متى 23
33أَيُّهَا الْحَيَّاتُ أَوْلاَدَ الأَفَاعِي! كَيْفَ تَهْرُبُونَ مِنْ دَيْنُونَةِ جَهَنَّمَ؟
34 لِذلِكَ هَا أَنَا أُرْسِلُ إِلَيْكُمْ أَنْبِيَاءَ وَحُكَمَاءَ وَكَتَبَةً، فَمِنْهُمْ تَقْتُلُونَ وَتَصْلِبُونَ، وَمِنْهُمْ تَجْلِدُونَ فِي مَجَامِعِكُمْ، وَتَطْرُدُونَ مِنْ مَدِينَةٍ إِلَى مَدِينَةٍ،
35 لِكَيْ يَأْتِيَ عَلَيْكُمْ كُلُّ دَمٍ زكِيٍّ سُفِكَ عَلَى الأَرْضِ، مِنْ دَمِ هَابِيلَ الصِّدِّيقِ إِلَى دَمِ زَكَرِيَّا بْنِ بَرَخِيَّا الَّذِي قَتَلْتُمُوهُ بَيْنَ الْهَيْكَلِ وَالْمَذْبَحِ.

و نقرا من لوقا 11
47 وَيْلٌ لَكُمْ! لأَنَّكُمْ تَبْنُونَ قُبُورَ الأَنْبِيَاءِ، وَآبَاؤُكُمْ قَتَلُوهُمْ.
48 إِذًا تَشْهَدُونَ وَتَرْضَوْنَ بِأَعْمَالِ آبَائِكُمْ، لأَنَّهُمْ هُمْ قَتَلُوهُمْ وَأَنْتُمْ تَبْنُونَ قُبُورَهُمْ.
49 لِذلِكَ أَيْضًا قَالَتْ حِكْمَةُ اللهِ: إِنِّي أُرْسِلُ إِلَيْهِمْ أَنْبِيَاءَ وَرُسُلاً، فَيَقْتُلُونَ مِنْهُمْ وَيَطْرُدُونَ
50 لِكَيْ يُطْلَبَ مِنْ هذَا الْجِيلِ دَمُ جَمِيعِ الأَنْبِيَاءِ الْمُهْرَقُ مُنْذُ إِنْشَاءِ الْعَالَمِ،
51 مِنْ دَمِ هَابِيلَ إِلَى دَمِ زَكَرِيَّا الَّذِي أُهْلِكَ بَيْنَ الْمَذْبَحِ وَالْبَيْتِ. نَعَمْ، أَقُولُ لَكُمْ: إِنَّهُ يُطْلَبُ مِنْ هذَا الْجِيلِ!


اقول: ذكر اريجانوس اثناء تفسيره لمتى 23 ان الاعداد هنا اقتبسها المسيح عليه الصلاة و السلام من كتاب ابوكريفي و ذكر بعض النقاد فعلا ان الاعداد مقتبسة من سفر ابوكريفي كان متداولا حينها .

نقرا من كتاب THE CANON DEBATE تاليف Lee Martin McDonald, James A. Sanders الصفحة 220 :
(( In his commentary on Matthew, for example, Origen writes that Jesus's teaching about the slaying of the prophets are not found in "a work circulating among the public and popularly known books))
https://books.google.com.sa/books?id...ors%2C&f=false



و نقرا من كتاب A commentary on the Gospel of St. Luke الصفحة 335 :
((Edward Bleek, etc, think that Jesus here is quoting a lost book, which assigned this saying to the wisdom of god, or which itself bore this title ))
http://www.classicchristianlibrary.c...Godet-Luke.pdf





و نقرا من Meyer's NT Commentary
(( 12] “Jesus,” he says, “is here speaking as the very impersonation of wisdom; Matthew has omitted the quotation formula, because his object was to represent Jesus as the one from whom the words originally and directly emanate; but the original form of the passage is that in which it is found in Luke.” Strauss, in Hilgenfeld’s Zeitschr. 1863, p. 84 ff., also has recourse to the hypothesis of a lost book, belonging, as he thinks, to a date subsequent to the destruction of Jerusalem, and written by a Christian, and in which the messengers in question are understood to be those whom God has been sending from the very earliest times. In this Strauss, following in the wake of Baur, is influenced by anti-Johannine leanings. According to Ewald, a volume, written shortly after the death of the prophet Zechariah in the fifth century before Christ, but which is now lost, was entitled ἡ σοφία τοῦ θεοῦ. The σταυρώσετε, he thinks, was inserted by Matthew himself. Bleek, in the Stud. u. Krit. 1853, p. 334, and in his commentary, agrees in the main with Ewald.))
https://biblehub.com/commentaries/matthew/23-34.htm

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء السادس: رسالة كورنثيوس الاولى 2: 9 (ما راته عين و لا سمعته اذن و لا خطر علي قلب بشر)

بسم الله الرحمن الرحيم

نقرا في رسالة كورنثيوس الاولى 2:
9. لكِنْ كما يَقولُ الكِتابُ: «الذي ما رَأَتْهُ عَينٌ ولا سَمِعَتْ بِه أذُنٌ ولا خطَرَ على قَلبِ بَشَرٍ أعَدّهُ اللهُ لِلذينَ يُحبّونَهُ».

اقول : صرح بعض اباء الكنيسة كاوريجانوس ان هذه الاعداد اقتبسها من بولس من كتاب ابوكريفي اسمه رؤيا ايليا و مال الى هذا بعض النقاد ايضا .

نقرا من Meyer's NT Commentary
ΚΑΘῺς ΓΈΓΡ.] Chrysostom and Theophylact are in doubt as to what passage is meant, whether a lost prophecy (so Theodoret), or Isaiah 52:15. Origen, again, and other Fathers (Fabricius, a[374] Cod. Apocr. N. T. p. 342; Pseudepigr. N. T. I. p. 1072; Lücke, Einleit. z. Offenb. I. p. 235), with whom Schrader and Ewald agree, assume, amidst vehement opposition on the part of Jerome, that the citation is from the Revelation of Elias, in which Zacharias of Chrysopolis avers (Harmonia Evang. p. 343) that he himself had actually read the words. Grotius regards them as “e scriptis Rabbinorum, qui ea habuerunt ex traditione vetere.” Most interpreters, however, including Osiander and Hofmann, agree with Jerome (on Isaiah 64 and a[375] Pammach. epist. ci.) in finding here a free quotation from Isaiah 64:4 (some holding that there is, besides, a reference to Isaiah 52:15, Isaiah 65:17); see especially Surenhusius, ΚΑΤΑΛΛ. p. 526 ff., also Riggenbach in the Stud. u. Krit. 1855, p. 596 f.
.....
There seems, therefore, to remain no other escape from the difficulty than to give credit to the assertion—however much repugnance may have been shown to it in a dogmatic interest from Jerome downwards—made by Origen and others, that the words were from the Apocalypsis Eliae. So, too, Bleek in the Stud. u. Krit. 1853, p. 330. But since it is only passages from the canonical Scriptures that are ever cited by Paul with καθὼς γέγρ., we must at the same time assume that he intended to do so here also, but by some confusion of memory took the apocryphal saying for a canonical passage possibly from the prophecies, to which the passages of kindred sound in Isaiah might easily give occasion. Comp also Weiss, biblische Theol. p. 298.
https://biblehub.com/commentaries/1_corinthians/2-9.htm

و نقرا من Expositor's Greek Testament
Or[374] wrote (on Matthew 27:9), “In nullo regulari libro hoc positum invenitur, nisi in Secretis Eliæ prophetæ”—a lost Apocryphum; Jerome found the words both in the Ascension of Isaiah and the Apocalypse of Elias, but denies Paul’s indebtedness to these sources; and Lt[375] makes out (see note, ad loc[376]) that these books were later than Paul. Origen’s suggestion has been adopted by many expositors, but is really needless; this is only an extreme example of the Apostle’s freedom in adopting and combining O.T. sayings whose substance he desires to use. The Gnostics quoted the passage in favour of their method of esoteric teaching.
https://biblehub.com/commentaries/1_corinthians/2-9.htm

وقد حاول البعض كجيروم انكار هذا الاقتباس الا ان بعض النقاد ردوا هذه المحاولة و اعتبروها مجرد محاولة تبريرية غير واقعية

و نقرا من كتاب A Dictionary of The Bible للمؤلف James Hastings الجزء الاول الصفحة 692:
(( Elijah Apocalypse of- This is the title of a lost pseudepiger... Origen (Co Matt 27) informs us that this work was the source of the quotation in 1 CO 2:9 " Things which eye saw not and ear heard not" etc. Similar testimony is borne by Euthalius and others and it is probable that the statement is corrct, although Jerome (Comm Is 64...) denies it for apolagetic reasons))
https://archive.org/details/b24749163_0001_201710/page/n717



بل ذهب البعض ان هذه العبارة ليست فقط في رؤيا ايليا بل ايضا في كتاب ابوكريفي اخر اسمه صعود اشعياء

نقرا من PULPIT COMMENTARY
Eye hath not seen, etc. The Revised Version is here more literal and accurate. The quotation as it stands is not found in the Old Testament. It most resembles Isaiah 64:4, but also vaguely resembles Isaiah 53:15; 65:17. It may be another instance of a loose general reminiscence (comp. 1 Corinthians 14:21; Romans 9:33). "Non verbum e verbo expressit," says St. Jerome, "sed παραφραστικῶς ευνδεμ σενσυμ aliis sermonibus indicavit." St. Chrysostom regards the words as part of a lost prophecy. Origen, Zacharias of Chrysopolis, and others say that the words occurred in an apocryphal book, the 'Apocalypse of Elias,' but if so the apocryphal writer must have had the passage of Isaiah in his mind. Some regard the words as a fragment of some ancient liturgy. Origen thought that they came from the 'Revelation of Elijah.' They were also to be found in the 'Ascension of Isaiah' (Jerome on Isaiah 64:4). and they occur in the Talmud (Sanhedr. 99 a).
https://biblehub.com/commentaries/1_corinthians/2-9.htm

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء السابع: رسالة كورنثيوس الثانية 11: 14 (ظهور الشيطان بمظهر الملاك) .

بسم الله الله الرحمن الرحيم

نقرا من رساة كورنثيوس الثانية الاصحاح 11
14ولا عَجَبَ، فالشّيطانُ نَفسُهُ يَظهَرُ بِمَظهَرِ مَلاكِ النّورِ،

اقول : فكرة ظهور الشيطان على هيئة ملاك لا توجد في جميع العهد القديم و لذا فان نقاد و مفسري الكتاب المقدس اختلفوا في مصدر اقتباس هذه الفكرة فمنهم من قال انها من التراث الشفهي و منهم من نسبها الى كتاب ادم و حواء الابوكريفي و منهم من نسبها الى كتاب صعود موسى (صلاة موسى) الابوكريفي .

نقرا من كتاب Sacra Pagina للمؤلف Jan Lambrecht في الصفحة 178 من Second Corinthians :
((The jewish hagada is mentioned in the notes on v3, although with hesitation. Here its influence is more probable. The references to satan changing himself in to the form of an angel, or wearing brightness of an angel are found in the Apocalypse of Moses 17.1-2 and the Life of Adam and Eve 9.1))
https://books.google.com.sa/books?id...page&q&f=false



و نقرا من Expositor's Greek Testament
2 Corinthians 11:14. καὶ οὐ θαῦμα κ.τ.λ.: and no marvel; for even Satan fashioneth himself into an angel of light. Light is the symbol of God (1 John 1:5, 1 Timothy 6:16) and His messengers (Matthew 28:3, Acts 12:7), as darkness is the symbol of Satan (Luke 22:53, Ephesians 6:12, Colossians 1:13). The μετασχηματισμός of Satan has just before been in the Apostle’s mind (2 Corinthians 11:3), and perhaps such passages as Genesis 3:1, Job 1:6, 1 Kings 22:19-23 sufficiently account for the image. But it is more probable that some Rabbinical tradition lies behind the word used by St. Paul; cf. Apoc. Moysis (2 Corinthians 11:17) τότε ὁ σατανᾶς ἐγένετο ἐν εἴδει ἀγγέλου. A reference has been here found by Ewald to Matthew 4:1-2, but while it is not improbable that the Apostle had heard the story of the Lord’s Temptation, there is no clear trace of it in his Epistles.
https://biblehub.com/commentaries/2_...ians/11-14.htm

و نقرا من Meyer's NT Commentary
There is no trace in the narratives concerned to justify the assumption[331] that 2 Corinthians 11:15 points to the fall of man (Bengel, Semler, Hengstenberg, Christol. I. p. 11), or even to the temptation of Christ, Matthew 4:8, in which the devil appeared as the angel to whom God had entrusted the rule of Palestine (Michaelis); but, at any rate, it is the apostle’s thought, and is also presupposed as known to the readers, that devilish temptations in angelic form assail man. In the O. T. this idea is not found; it recurs later, however, in the Rabbins, who, with an eccentric application of the thought, maintained that the angel who wrestled with Jacob (Genesis 32:24; Hosea 12:4-5) was the devil. See Eisenmenger, entdeckt. Judenth. I. p. 845. For conceptions regarding the demons analogous to our passage from Porphyry and Jamblichus, see Grotius and Elsner, Obss. p. 160.
[331] The present would not be against it. See Bengel: “Solet se transformare; fecit jam in paradiso.” According to Ewald, we are to think of a narrative, which was known then but is not preserved in our present O. T., to which Paul alludes, or of a narrative similar to that in Matthew 4:1-11.
https://biblehub.com/commentaries/2_...ians/11-14.htm

و نقرا من Pulpit Commentary
Verse 14. - Even Satan ... angel of light. This is one of Satan's devices (2 Corinthians 2:11). The allusion may be to the temptation (Matthew 4:8, 9); or to the appearances of Satan with the angels before God in the Book of Job (Job 2:1); or perhaps to the Jewish hagadah, that the "angel" who wrestled with Jacob was in reality Satan.

https://biblehub.com/commentaries/2_...ians/11-14.htm

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء الثامن : رسالة كورنثيوس الثانية 12: 2 (السماء الثالثة)

بسم الله الرحمن الرحيم

نقرا من رسالة كورنثيوس الثانية الاصحاح 12
1أَجَلْ، إِنَّ الافْتِخَارَ لَا يَنْفَعُنِي شَيْئاً؛ وَلَكِنْ سَأَنْتَقِلُ إِلَى مَا كَشَفَهُ لِيَ الرَّبُّ مِنْ رُؤى وَإِعْلاَنَاتٍ.
2 أَعْرِفُ إِنْسَاناً فِي الْمَسِيحِ، خُطِفَ إِلَى السَّمَاءِ الثَّالِثَةِ قَبْلَ أَرْبَعَ عَشْرَةَ سَنَةً: أَكَانَ ذَلِكَ بِجَسَدِهِ؟ لَا أَعْلَمُ؛ أَمْ كَانَ بِغَيْرِ جَسَدِهِ؟ لَا أَعْلَمُ. اللهُ يَعْلَمُ!

اقول : فكرة الصعود الى السماء الثالثة في العدد الثاني اختلف في مصدر اقتباسها فالبعض يرى انها سماء ثالثة ضمن سبع سماوات و هي على هذا مقتبسة من التراث الشفهي اليهودي او من سفر اخنوخ الابوكريفي و البعض يرى ان السماء الثالثة المذكورة هنا هي اخر السماوات و هي على هذا مقتبسة من كتاب ابوكريفي اسمه عهد لاوي .

فمن المصادر التي ذكرت التراث الشفهي اليهودي و سفر اخنوخ الابوكريفي :

نقرا من الترجمة الرهباني اليسوعية في هامش الصفحة 562 :
(( تراوح عدد السماوات في النظريات اليهودية بين 5 و 10، و عدد 7 هو الاكثر شيوعا، و غالبا ما كان الفردوس يقع في السماء الثالثة))
file:///Users/MacbookPro/Downloads/المقدس الطبعة اليسوعية (8).pdf



و نقرا من المحيط الجامع في الكتاب المقدس و الشرق القديم لبولس الفغالي الصفحة 670 :
((فان 2 كو 12 : 12 هو صدى لتنظيرات رابينية حول تعدد السماوات ورثها العالم اليهودي عن علم الفلك البابلي ))
https://alta3b.com/wp-content/upload...لس-الفغالي.pdf





و نقرا من Expositor's Greek Testament
God knoweth—such an one caught up to the third heaven. Cf. Ezekiel 8:3. “The Spirit lifted me between the earth and the heaven, and brought me in the visions of God to Jerusalem.” The date of this trance must have been about 41 or 42 A.D., years of which we have no details so far as St. Paul’s life is concerned; probably he was then at Tarsus (Acts 9:30; Acts 11:25; cf. the reference to St. Paul in the dialogue Philopatris, § 12; ἐς τρίτον οὐρανὸν ἀεροβατήσας). The mention of “the third leaven” raises interesting questions as to Jewish beliefs. There is no doubt that a plurality of “heavens” is recognised all through the O.T. (see, e.g., Deuteronomy 10:14, 1 Kings 8:27, Nehemiah 9:6, Psalm 68:33; Psalm 148:4); but it has been matter of dispute whether the Rabbinical schools recognised seven heavens or only three. However it is now fairly well established that, in common with other ancient peoples (e.g., the Parsees, and probably the Babylonians), the Jews recognised seven heavens. This view not only appears in the pseudepigraphical literature, but in some of the Fathers, e.g., Clement of Alexandria, Its most detailed exposition is found in the Book of the Secrets of Enoch, a Jewish apocalypse written in Greek in the first century of our era (now only extant in a Sclavonic version). In chap. viii. of this work we find that Paradise is explicitly located in the “third heaven,” which is the view recognised here by St. Paul (see Charles’ Sclavonic Enoch, pp. xxxi: ff.).
https://biblehub.com/commentaries/2_...hians/12-2.htm

و اما المصادر التي ذكرت ان النص مقتبس من كتاب ابوكريفي باسم عهد لاوي :

نقرا من هامش تعليقات The New American Bible على نص 2 كو 12: 2
* [12:1–4] In the body or out of the body: he seemed no longer confined to bodily conditions, but he does not claim to understand the mechanics of the experience. Caught up: i.e., in ecstasy. The third heaven…Paradise: ancient cosmologies depicted a multitiered universe. Jewish intertestamental literature contains much speculation about the number of heavens. Seven is the number usually mentioned, but the Testament of Levi (2:7–10; 3:1–4) speaks of three; God himself dwelt in the third of these. Without giving us any clear picture of the cosmos, Paul indicates a mental journey to a nonearthly space, set apart by God, in which secrets were revealed to him. Ineffable things: i.e., privileged knowledge, which it was not possible or permitted to divulge.
http://www.usccb.org/bible/2corinthians/12

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء التاسع : رؤيا يوحنا 8: 8 (الجبل المحترق) .

بسم الله الرحمن الرحيم

نقرا من سفر رؤيا يوحنا الاصحاح 8
8 ثُمَّ بَوَّقَ الْمَلاَكُ الثَّانِي، فَكَأَنَّ جَبَلاً عَظِيمًا مُتَّقِدًا بِالنَّارِ أُلْقِيَ إِلَى الْبَحْرِ، فَصَارَ ثُلْثُ الْبَحْرِ دَمًا.

اقول : ذكر بعض النقاد ان منظر الجبل المحترق المصور في العدد السابق مقتبس من وصف مشابه في سفر اخنوخ الاول الابوكريفي .

نقرا من كتاب A Critical and Exegetical Commentary on the Revelation of St John للمؤلف Robert Henry Charles الصفحة 234:
(( The figure of a burning mountain is probably derived from Enoch xviii 13 .. but the parallel is clearer in xxi 3 ))
https://archive.org/details/acritica...uoft/page/n431



و نقرا من كتاب Revelation للكاتب Christopher A. Davis الصفحة 214:
(( Like the falling stars, this blazing mountain probably represents demonic powers. John borrows the symbol from 1 Enoch 18: 13 which describes evil angels as "burning mountain" kept kept in prison until final judgment ))
https://books.google.com.sa/books?id...GE 200&f=false


هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم