سلسلة اقتباسات العهد الجديد من التراث الشفهي و كتب الابوكريفا

[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