مسودَّة – الَّذِي إِذْ كَانَ فِي صُورَةِ اللهِ

بسم الله الرحمن الرحيم

الَّذِي إِذْ كَانَ فِي صُورَةِ اللهِ (فيلبي 2 / 6-8)

العبد الفقير إلى الله أبو الُمنتصر شاهين الُملقَّب بـ التّاعِب

فيلبي 2 / 6-11 (6 الَّذِي إِذْ كَانَ فِي صُورَةِ اللهِ، لَمْ يَحْسِبْ خُلْسَةً أَنْ يَكُونَ مُعَادِلاً لِلَّهِ. 7 لَكِنَّهُ أَخْلَى نَفْسَهُ، آخِذاً صُورَةَ عَبْدٍ، صَائِراً فِي شِبْهِ النَّاسِ. 8 وَإِذْ وُجِدَ فِي الْهَيْئَةِ كَإِنْسَانٍ، وَضَعَ نَفْسَهُ وَأَطَاعَ حَتَّى الْمَوْتَ مَوْتَ الصَّلِيبِ.)

النَّص اليوناني بحسب الـ UBS4RE:

Aland, K., Black, M., Martini, C. M., Metzger, B. M., Wikgren, A., Aland, B., Karavidopoulos, J., Deutsche Bibelgesellschaft, & United Bible Societies. (2000; 2006). The Greek New Testament, Fourth Revised Edition (with apparatus). [When certain words, phrases, or verses are set off from the surrounding text in some form which indicates the use of traditional material from the worship life of the early church, that difference is noted with the words Traditional material.]

مجموعة آباء: العهد الجديد (ترجمة بين السُّطور: يوناني – عربي), الجامعة الأنطونية – صـ935, 936. [الذي إذ هو في صورة الله, ما اعتبر كونه مُساوياً لله غنيمة, بل أخلى ذاته, آخذاً صورة عبدٍ, صائراً في شبه بشرٍ, وموجوداً في هيئةٍ كإنسان, واضعٌ ذاته صائراً مُطيعاً حتى موتٌ, موتُ صليبٍ, ولذلك الإله رفعه, ومنح له الاسم الذي فوق كل اسمٍ, كي بالاسم: يسوع, كل رُكبة تنحني للسَّماويين وللأرضيين وللجوفيين, وكلّ لسان يعترف أنَّ رب يسوع مسيح لمجد الله الآب]

· المقطع الأول: «الَّذِي إِذْ كَانَ فِي صُورَةِ اللهِ»:

o الموضوع الأول: كلمة «μορφῇمُورفيه»

Strong’s Hebrew and Greek Dictionaries: G3444 μορφή morphē mor-fay [Perhaps from the base of G3313 (through the idea of adjustment of parts); shape; figuratively nature: – form.]

Thayer’s Greek Definitions: G3444 μορφή morphē [Thayer Definition: 1) the form by which a person or thing strikes the vision. 2) external appearance.]

مرقس 16 / 12 وَبَعْدَ ذَلِكَ ظَهَرَ بِهَيْئَةٍ أُخْرَى (ἐν ἑτέρᾳ μορφῇ).

التَّكوين 1 / 26-27 (26 وَقَالَ اللهُ: «نَعْمَلُ الإنْسَانَ عَلَى صُورَتِنَا كَشَبَهِنَا فَيَتَسَلَّطُونَ عَلَى سَمَكِ الْبَحْرِ وَعَلَى طَيْرِ السَّمَاءِ وَعَلَى الْبَهَائِمِ وَعَلَى كُلِّ الأرْضِ وَعَلَى جَمِيعِ الدَّبَّابَاتِ الَّتِي تَدِبُّ عَلَى الأرْضِ». 27 فَخَلَقَ اللهُ الإنْسَانَ عَلَى صُورَتِهِ. عَلَى صُورَةِ اللهِ خَلَقَهُ. ذَكَرا وَأنْثَى خَلَقَهُمْ.)

التَّكوين 5 / 1 هَذَا كِتَابُ مَوَالِيدِ ادَمَ يَوْمَ خَلَقَ اللهُ الإنْسَانَ. عَلَى شَبَهِ اللهِ عَمِلَهُ.

1 كورنثوس 11 / 7 فَإِنَّ الرَّجُلَ لاَ يَنْبَغِي أَنْ يُغَطِّيَ رَأْسَهُ لِكَوْنِهِ صُورَةَ اللهِ وَمَجْدَهُ. وَأَمَّا الْمَرْأَةُ فَهِيَ مَجْدُ الرَّجُلِ.

Loh, I., & Nida, E. A. (1995). A handbook on Paul’s letter to the Philippians. UBS Handbook Series (Page 57). New York: United Bible Societies. [To say he always had the nature of God is not equivalent to saying that “Christ is God” or that “Christ is of one substance with God.”]

o الموضوع الثاني: كلمة «ἁρπαγμὸνهارْباجْمُون»

Strong’s Hebrew and Greek Dictionaries: G725 ἁρπαγμός harpagmos har-pag-mos [From G726; plunder (properly concrete): – robbery.]

Thayer’s Greek Definitions: G725 ἁρπαγμός harpagmos [Thayer Definition: 1) the act of seizing, robbery. 2) a thing seized or to be seized. 2a) booty to deem anything a prize. 2b) a thing to be seized upon or to be held fast, retained.]

· هذه الكلمة لم تُستخدم في العهد القديم التَّرجمة السَّبعينية !

· لن نستطيع معرفة المعنى المقصود تحديداً من هذه الكلمة إلا عن طريق السِّياق

Fee, G. D. (1995). Paul’s Letter to the Philippians. The New International Commentary on the New Testament (Page 206). Grand Rapids, MI: Wm.B. Eerdmans Publishing Co. [Also involved is the question as to whether “equality with God” was something Christ did not possess but might have desired or something he already possessed but did not treat in a harpagmon way.]

Loh, I., & Nida, E. A. (1995). A handbook on Paul’s letter to the Philippians. UBS Handbook Series (Page 57). New York: United Bible Societies. [It is so understood by KJV (“thought it not robbery to be equal with God”). From this point of view, Christ did not regard his claim to equality with God as something unlawful; it was something rightfully his. But this interpretation does not seem to be suitable in the context.]

· التَّرجمة الأولى: لم يعتبر مُساواته لله اختلاساً, أي أنَّ مُساواته لله شيء مُستحقّ

· هذه التَّرجمة بعيدة عن السِّياق: لأنَّ إذا كانت مُساواته لله شيئاً مُستحقًّا, فلماذا يُخلي نفسه منها ؟!

Loh, I., & Nida, E. A. (1995). A handbook on Paul’s letter to the Philippians. UBS Handbook Series (Page 57–58). New York: United Bible Societies. [It can mean “a prize to be seized.” This is the meaning adopted by TEV (so also RSV “did not count equality with God a thing to be grasped,” NEB “he did not think to snatch at equality with God,” NAB “he did not deem equality with God something to be grasped at”). On this understanding, “equality with God” is not something already possessed by Christ.]

· التَّرجمة الثانية: لم يُفكِّر أن يختلس أو يسرق أو يغتنم المُساواة بالله

o لم يُحاول أن يختطف وينتزع المُساواة بالله

· هذه التَّرجمة مُوافقة للسِّياق: تعتبر المُساواة بالله شيئاً كان يُمكن للمسيح الحصول عليها لكنَّه تخلى عن ذلك.

Loh, I., & Nida, E. A. (1995). A handbook on Paul’s letter to the Philippians. UBS Handbook Series (Page 58). New York: United Bible Societies. [It can also mean “a prize to be held tight.” This is the sense favored by JB “yet he did not cling to his equality with God,” and Brc “but he did not regard his equality to God as a thing to be clutched to himself” (cf. the alternative renderings of TEV and NEB). The implication is that “equality with God” is something which Christ already possessed and which he might have held on to, but he resolved not to do so. This interpretation appears to suit the context better, for it is difficult to conceive that Christ could have given up what he did not have (cf. v. 7)]

· التَّرجمة الثالثة: لم يعتبر مُساواته لله شيئاً يجب التَّمسُّك به

Loh, I., & Nida, E. A. (1995). A handbook on Paul’s letter to the Philippians. UBS Handbook Series (Page 58). New York: United Bible Societies. [Another meaning has much to commend itself in this context; that is “a lucky find,” “a piece of good fortune.” The sense is that Christ held a privileged status which could open up the future possibility of advantage, but he refused to utilize this status or to exploit his privileges. This interpretation also implies that “equality with God” is something Christ already had, but it has the added advantage of giving full value to the basic sense of the noun “snatching” instead of “holding.” If this interpretation is adopted, the phrase can be rendered “he did not utilize equality with God as a gain to be exploited,” or “he did not exploit equality with God for his own advantage” (Bruce).]

· التَّرجمة الثالثة: لم يستغلّ كونه مُساوياً لله

· المقطع الثاني: «لَكِنَّهُ أَخْلَى نَفْسَهُ آخِذاً صُورَةَ عَبْدٍِ»:

o الموضوع الأول: كلمة «ἐκένωσενإيكينوسين»

Strong’s Hebrew and Greek Dictionaries: G2758 κενόω kenoō ken-o-o [From G2756; to make empty, that is, (figuratively) to abase, neutralize, falsify: – make (of none effect, of no reputation, void), be in vain.]

Thayer’s Greek Definitions: G2758 κενόω kenoō [Thayer Definition: 1) to empty, make empty. 1a) of Christ, he laid aside equality with or the form of God. 2) to make void. 2a) deprive of force, render vain, useless, of no effect. 3) to make void. 3b) cause a thing to be seen to be empty, hollow, false.]

Loh, I., & Nida, E. A. (1995). A handbook on Paul’s letter to the Philippians. UBS Handbook Series (Page 59). New York: United Bible Societies. [The verb “to empty” is used elsewhere in the Pauline Epistles four times (Rom 4:14; I Cor l:17; 9:15; 2 Cor 9:3), and in each instance it is used metaphorically in the sense of “to bring to nothing,” “to make worthless,” or “to empty of significance.” Context should always determine the meaning; and in the present context the verb refers back to what immediately precedes and its action is explained by the words which immediately follow. Instead of holding onto his privileges, Christ gave up his divine rank by taking on the nature of a servant.]

الحمد لله الذي بنعمته تتمّ الصّالِحات