سلسلة اقتباسات العهد الجديد من التراث الشفهي و كتب الابوكريفا

[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