الجزء العاشر : رسالة افسس 5: 14 (اضاءة المسيح للنائم)

بسم الله الرحمن الرحيم

نقرا من رسالة افسس الاصحاح 5
14وكُلّ ما ظهَرَ فهوَ نُورٌ. ولذلِكَ قيلَ:«إنهضْ أيّها النّائِمُ وقُمْ مِنْ بَينِ الأمواتِ يُضِيءُ لكَ المَسيحُ»

اقول : ذكر بعض اباء الكنيسة ان النص المذكور مقتبس من كتب ابوكريفية فمثلا ذكر اسقف سلمي و احد اباء الكنيسة في القرن الرابع ابيفانيوس ان النص مقتبس من كتاب رؤيا ايليا الابوكريفي بينما ذهب البعض ان النص مقتبس من سفر ابوكريفي لارميا بينما ذهب البعض كجيروم انه اقتباس من سفر ابوكريفي لا علم لنا به .

نقرا من تفسير ادم كلارك :
((Wherefore he saith - It is a matter of doubt and controversy whence this saying is derived. Some think it taken from Isa 26:19 : Thy dead men shall live; with my dead body shall they arise; Awake and sing, ye that dwell in the dust, etc. Others think that it is taken from Isa 60:1-3 : Arise, shine; for thy light is come, etc. But these passages neither give the words nor the meaning of the apostle. Epiphanius supposed them to be taken from an ancient prophecy of Elijah, long since lost: Syncellus and Euthalius think they were taken from an apocryphal work attributed to Jeremiah the prophet: others, that they made part of a hymn then used in the Christian Church; for that there were, in the apostle's time, hymns and spiritual songs, as well as psalms, ))
https://www.sacred-texts.com/bib/cmt/clarke/eph005.htm

نقرا من Meyer's NT Commentary
Others, including Morus, have discovered here a quotation from an apocryphal book, under which character Epiphanius names the prophecy of Elias, Georgius Syncellus an apocryphal authority of Jeremiah, and Godex G on the margin, the book (“Secretum”) of Enoch. See, in general, Fabricius, Cod. Pseudepigr. V. T. pp. 1074, 1105; Apocr. N.T. I. p. 524. That, however, Paul wittingly cited an apocryphal book,[264] is to be decisively rejected, inasmuch as this is never done by him, but, on the contrary, the formula of citation always means canonical passages. Hence, also, we have not, with Heumann (Poicile, II. p. 390), Michaelis, Storr, Stolz, Flatt, to guess at an early hymn of the Church as the source.[265] Others have found therein a saying of Christ, like Oeder in Syntagm. Obss. sacr. p. 697 ff., in opposition to which may be urged, not indeed the following ὁ Χριστός, which Jesus might doubtless have said of Himself, but rather the fact that the subject ΧΡΙΣΤΌς to ΛΈΓΕΙ could not be at all divined, as indeed Paul has never adduced sayings of Christ in his Epistles. This also in opposition to the opinion mentioned in Jerome (comp. also Bugenhagen and Calixtus), that Paul here, after the manner of the prophets (comp. the prophetic....This impersonal use is found only with φησί. See the instances cited by Bornemann, and Bernhardy, p. 419. In view of all these opinions, my conclusion, as at 1 Corinthians 2:9, is to this effect: From ΔΙῸ ΛΈΓΕΙ it is evident that Paul desired to adduce a passage of canonical Scripture, but—as the passage is not canonical—in virtue of a lapsus memoriae he adduces an apocryphal saying, which, citing from memory, he held as canonical. From what Apocryphal writing the passage is drawn, we do not know.))
https://biblehub.com/commentaries/ephesians/5-14.htm

نقرا من Expositor's Greek Testament
But while it is true that Paul does elsewhere use great liberty in modifying, combining, and applying OT passages, it cannot be said either that these words of Isaiah have much relation to the quotation, or that we have in Paul’s writings (even Romans 10:6, etc., not excepted) any case quite parallel to this. Others, therefore, conclude that the passage is from some apocryphal writing, the Apocalypse of Elias (Epiph.), a prophecy under the name of Jeremiah (Geor. Syncell.), one of the writings attributed to Enoch (Cod. [557], margin). But though Paul might have quoted from an apocryphal book, and some think he has done it, e.g., in 1 Corinthians 2:9, it is certain that his habit is to quote only from the OT, and further this formula of citation appears always to introduce an OT passage. Meyer tries to solve the difficulty by the somewhat far-fetched supposition that Paul really quoted from some apocryphal writing, but by a lapse of memory took it for a part of canonical Scripture. Others suggest that he is quoting a saying of our Lord not recorded in the Gospels (cf. Resch., Agrapha, pp. 222, 289), or a baptismal formula, or some hymn (Mich., Storr, etc.). The choice must be between the first-mentioned explanation and the last.
https://biblehub.com/commentaries/ephesians/5-14.htm

نقرا من Cambridge Bible for Schools and Colleges
These words occur nowhere in the O.T. verbatim. St Jerome, on the verse, makes many suggestions; as that St Paul may have used an “apocryphal” passage, exactly as he used words from pagan writers (e.g. Titus 1:12); or that he utters an immediate inspiration granted to himself, in prophetic form. Thomas Aquinas (quoted by Vallarsius on St Jerome) suggests that we have here the essence of Isaiah 60:1; where the Lat. reads “Rise, be enlightened, O Jerusalem, for thy light is come &c.” Surely this is the true solution, if we add to it the probability that other prophecies contributed to the phraseology here.
https://biblehub.com/commentaries/ephesians/5-14.htm

و نقرا من Ellicott's Commentary for English Readers
Some additional verbal coincidences may be gained, but at the expense of still greater diversity from the spirit of the passage as a whole. Hence we are driven to conclude that the quotation is not from Holy Scripture. Yet the very form shows that it is from something well known. An apocryphal quotation is imagined by some, but with no knowledge of any quotation at all resembling it. Others have supposed it a traditional saying of our Lord (like Acts 20:35); but the form seems decisive against this. On the whole, it seems most likely that it is from some well-known Christian hymn. In the original a rhythmical character, rough, but by no means indistinct, strikes us at once.
https://biblehub.com/commentaries/ephesians/5-14.htm

هذا وصلى الله على سيدنا محمد و علي اله وصحبه وسلم