سلسلة اقتباسات العهد الجديد من التراث الشفهي و كتب الابوكريفا

[محمد سني 1989]

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

[محمد سني 1989]

الجزء الحادي عشر : رسالة يعقوب 4: 5 (الروح الذي افاضه الله)

بسم الله الرحمن الرحيم

نقرا من رسالة يعقوب الاصحاح 4
5أتَحسَبونَ ما قالَهُ الكِتابُ باطِلاً، وهوَ أنّ الرّوحَ الذي أفاضَهُ اللهُ علَينا تَملأُهُ الغَيرَةُ؟

اقول: ذهب عددا من النقاد و مفسري الكتاب المقدس الى ان العدد المذكور اعلاه مقتبس من اسفار ابوكريفية و اقترح بعضهم سفر صعود موسى و البعض ذكر كتاب اليداد و ميداد و اخرين قالوا انه اقتباس من كتاب شهادة الاسباط الاثني عشر الابوكريفي .

نقرا من التفسير الحديث للكتاب المقدس الصفحة 157:
(( و كما راينا فان كلمات يعقوب فانه لم يقتبس بطريقة مباشرة اي من نصوص العهد القديم، الامر الذي حمل كثيرا من العلماء الى القول بان يعقوب كان يستشهد بنصوص من الاسفار غير القانونية ((1)) ))

و نقرا في هامش الصفحة :
((من الاراء المتداولة في هذا الصدد كتاب موسى 31، و كتاب اليداد و ميداد الغير معروف))
file:///Users/MacbookPro/Downloads/rsalt_y3kob.pdf





و نقرا من Meyer's NT Commentary
REMARK.The various O. T. passages which have been conjectured are as follows:
Genesis 4:7 (Rauch); Genesis 6:3; Genesis 6:5 (Grotius); Genesis 8:21 (Beza, Ernest Schmid); Numbers 11:29 (Witsius); Psalm 37:1; Psalm 73:3 (Lange); Psalm 119:20 ff. (Clericus); Proverbs 21:10 (Michaelis); Song of Solomon 8:6 (Coccejus); from the Apocrypha Wis 6:12 (Wetstein), and others. Benson supposes that James has in view the N. T. passage, Matthew 6:24; Stäudlin, that he has in view that passage and also Galatians 5:17; Storr, the latter passage only; and Bengel, 1 Peter 2:1 ff. Semler thinks that the passage is here cited from the “Testimony of the Twelve Patriarchs;” and Gabler, that the words are borrowed from a lost prophetical book. In recent times, Engelhardt (Remarks on Jam 4:5-6, in the Ztschr. f. d. Luth. Theol., by Delitzsch and Guericke, 1869, Part II.) has expressed the opinion that Isaiah 63:8-11, Psalm 132:12-13, and Hosea 1:2; Hosea 1:1-5, form the groundwork of these words of James. Wolf, Heinsius, and Zachariae refer the words to the thoughts contained in what follows; Theile, de Wette, Brückner (also first edition of this commentary), to the thoughts contained in what precedes—that the friendship of the world is enmity with God.
https://biblehub.com/commentaries/james/4-5.htm

و نقرا من Cambridge Bible for Schools and Colleges
There remains the question, in what sense does St James give these words as a quotation from “the Scripture”? No words at all like them in form are found anywhere in the Old Testament, and we have to suppose either (1) that they were cited from some lost book that never found a place in the Hebrew Canon, a supposition, which, though not absolutely impossible, is yet in a very high degree unlikely; or, which seems the more probable explanation, that St James having in his mind the passages above referred to, and many others like them, and finding them too long for quotation, condensed them into one brief pregnant form, which gave the essence of their meaning.
https://biblehub.com/commentaries/james/4-5.htm

و نقرا من هامش ترجمة The New American Bible revised edition
((* [4:5] The meaning of this saying is difficult because the author of James cites, probably from memory, a passage that is not in any extant manuscript of the Bible. Other translations of the text with a completely different meaning are possible: “The Spirit that he (God) made to dwell in us yearns (for us) jealously,” or, “He (God) yearns jealously for the spirit that he has made to dwell in us.” If this last translation is correct, the author perhaps had in mind an apocryphal religious text that echoes the idea that God is zealous for his creatures; cf. Ex 20:5; Dt 4:24; Zec 8:2.))
http://www.usccb.org/bible/james/4#67004005-1

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء الثاني عشر : متى 2: 23 (انه سيدعى ناصريا)

بسم الله الرحمن الرحيم

نقرا من متى الاصحاح 2:
23 وَأَتَى وَسَكَنَ فِي مَدِينَةٍ يُقَالُ لَهَا نَاصِرَةُ، لِكَيْ يَتِمَّ مَا قِيلَ بِالأَنْبِيَاءِ: «إِنَّهُ سَيُدْعَى نَاصِرِيًّا»

اقول: صرح يوحنا ذهبي الفم ان العدد اعلاه مقتبس من سفر ابوكريفي ضائع وذهب بعض مفسري الكتاب المقدس الى نفس الراي .

نقرا من كتاب يوحنا ذهبي الفم Homilies on the Gospel of Matthew الفصل IX الصفحة 113
6. We see here the cause why the angel also, putting them at ease for
the future, restores them to their home. And not even this simply, but
he adds to it a prophecy, "That it might be fulfilled," saith he, "which
was spoken by the prophets, He shall be called a Nazarene."
And what manner of prophet said this? Be not curious, nor
overbusy. For many of the prophetic writings have been lost; and
this one may see from the history of the Chronicles.For being
negligent, and continually falling into ungodliness, some they
suffered to perish, others they themselves burnt upand cut to pieces.
The latter fact Jeremiah relates;the former, he who composed the
fourth book of Kings, saying, that after a long time the book of
Deuteronomy was hardly found, buried somewhere and lost. But if,
when there was no barbarian there, they so betrayed their books,
much more when the barbarians had overrun them. For as to the
fact, that the prophet had foretold it, the apostles themselves in
many places call Him a Nazarene.
http://www.documentacatholicaomnia.e...atthew,_EN.pdf

و نقرا من التفسير التطبيقي للكتاب المقدس الصفحة 1871:
((لا يسجل العهد القديم بصورة محددة هذه العبارة ((سيدعى ناصريا)) و مع هذا فكثيرون من العلماء يعتقدون ان متى كان يشير الى نبوة غير مدونة في الكتاب ))
file:///Users/MacbookPro/Downloads/مكتبة نور - ألتفسير التطبيقي للكتاب المقدس (1).pdf



نقرا من Meyer's NT Commentary
For that reason also the opinion of others is to be rejected (Erasmus, Beza, Calvin, Grotius, Wetstein, Hilgenfeld), who, after Tertullian and Jerome, take Ναζ. for the Hebrew נָזִיר, that it might be fulfilled … that He shall be (called) a Nazarite. Jesus had neither represented Himself to be such a consecrated person, Matthew 11:19, nor can any passage in the prophets be pointed out as referring to this; therefore Ewald, in opposition to διὰ τῶν προφ., assumes the statement to be taken from an Apocryphal book, in which the Messiah, on His first appearance, was represented as a Nazarite, so that the evangelist was led, from the similarity of the word, to infer a reference to Nazareth. If, however, in Ναζωραῖος the Hebrew נֹצֵר, Preserver, has been supposed to be contained, and that in such a way that it had as its basis either Exodus 34:6 f. (Zuschlag in Guericke’s Zeitschr. 1854, III. p. 417 ff.) or Psalm 31:24 (Riggenbach in the Stud. u. Krit. 1855, p. 606 f.),
https://biblehub.com/commentaries/matthew/2-23.htm

و نقرا من Expositor's Greek Testament
But what prophecy? The reference is vague, not to any particular prophet, but to the prophets in general. In no one place can any such statement be found. Some have suggested that it occurred in some prophetic book or oracle no longer extant. “Don’t ask,” says Euthy. Zig., “in what prophets; you will not find: many prophetic books were lost” (after Chrys.). Olearius, in an elaborate note, while not adopting, states with evident sympathy this view as held by others. Jerome, following the Jewish scholars (eruditi Hebraeorum) of his time, believed the reference to be mainly to Isaiah 11, where mention is made of a branch (נָצֶר) that shall spring out of Jesse’s root. This view is accepted by most modern scholars, Catholic and Protestant, the name of the town being viewed as a derivative from the Hebrew word (a feminine form).
https://biblehub.com/commentaries/matthew/2-23.htm

و نقرا من Bengel's Gnomen
This prediction, indeed, He shall be called a Nazarene, was not known or understood by most persons; otherwise Galilee and Nazareth itself would not have been so much despised (see John 1:47; John 7:52). And, rightly, many have long since denied that this verse exists in the Scriptures of the Old Testament. Its condition, therefore, is the same as that of the prophecy of Enoch, introduced at length by St Jude into the Scriptures of the New Testament, and thus stamped with the seal of inspiration; the same as that of the apothegm, which, though delivered by our Lord, does not occur in the Gospels, but is quoted by the mouth of St Paul, and the pen of St Luke, Acts 20:35. Nor have the Jews any ground of accusation, because anything is quoted in the New Testament which does not exist in the Old; for they relate many ancient things which equally are not to be found there. Where lay hid the Proverbs of Solomon from ch. Matthew 25:1; the prophecy of Azariah (2 Chronicles 15:2, etc.); the epistle of Elijah (2 Chronicles 21:12), until they were inserted in the books of the Old Testament, many ages after they were delivered? Certainly, there was no sufficient reason why St Matthew should frame[109] this, if it had been a perfect novelty in his own time.
https://biblehub.com/commentaries/matthew/2-23.htm

ملاحظة :
ناقشنا خطا اقتباس كاتب انجيل متى المجهول لهذا العدد من العهد القديم في سلسلة سابقة لنا (الرابط ادناه) و الحقيقة فاننا لم نورده هنا الا لغرض بيان ما قاله يوحنا ذهبي الفم و بعض المفسرين من ان العدد اقتباس من سفر ابوكريفي ضائع . و النصارى هنا بين خيارين احلاهما مر :
اما ان العدد مقتبس من سفر ابوكريفي ضائع
او ان كاتب انجيل متى المجهول اقتبس العدد بشكل خاطئ

راجع :
http://www.ebnmaryam.com/vb/t211068.html

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

خاتمة :

قال تعالى : (( بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ ۚ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ (18))

تمت السلسلة والحمد لله الذي بنعمته تتم الصالحات عظيم الدرجات المنان . ان اصبت فمن الله عز وجل و ان اسات او اخطات فمن نفسي و الشيطان

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم تسليما كثيرا