تويت
بسم الله الرحمن الرحيم
نضرب مثالا على تحريف قام به النساخ في العهد الجديد و بالاخص في انجيل لوقا حتى يتفادون به طعن الاخرين بكتابهم و اخص بالذكر هنا نص لوقا 23 : 45
نقرا من انجيل لوقا 23:
45. وَأَظْلَمَتِ الشَّمْسُ، وَانْشَقَّ حِجَابُ الْهَيْكَلِ مِنْ وَسْطِهِ.
اذ ان النص الاصلي لا يقول اظلمت و لكن يقول و كسفت الشمس الا ان قراءة كسفت تم تحريفها الى اظلمت !!! و الدليل على هذا :
1. من المخطوطات : الكلمة المشار اليها لا تعني الا كسوف الشمس و هذه هي قراءة السينائية و قراءة الفاتيكانية و قراءة البردية 75 من قبلهما نقرا النص من المخطوطة السينائية :νατηϲ του ηλιου εκλιποντοϲ εϲχιϲθη δε το κα ταπεταϲμα του
و نقرا من معجم Thayer's Greek LexiconSTRONGS NT 1587: ἐκλείπωἐκλείπω; future ἐκλείψω; 2 aorist ἐξέλιπον;1. transitive,a. to leave out, omit, pass by.b. to leave, quit (a place): τό ζῆν, τόν βίον, to die, 2 Macc. 10:13; 3Macc. 2:23; Sophocles Electr. 1131; Polybius 2, 41, 2, others; Dionysius Halicarnassus 1, 24; Luc. Macrobius, 12; Alciphron 3, 28.2. intransitive, to fail; i. e. to leave off, cease, stop: τά ἔτη, Hebrews 1:12 from Psalm 101: (cii.) 28 (where for תָּמַם); ἡ πίστις, Luke 22:32; riches, according to the reading ἐκλίπῃ (L text T Tr WH), Luke 16:9 (often so in Greek writings, and the Sept. as Jeremiah 7:28; Jeremiah 28:30 ()). as often in classic Greek from Thucydides down, it is used of the failing or eclipse of the light of the sun and the moon: τοῦ ἡλίου ἐκλιπόντος (WH ἐκλειποντος), the sun having failed (or failing), Luke 23:45 Tdf.; on this (without doubt the true) reading (see especially WHs Appendix, at the passage, and) cf., besides Tdf.s note, Keim, iii. 440 (English translation, 6:173) (Sir. 17:31 (26)). to expire, die; so according to R G L marginal reading ἐκλίπητε in Luke 16:9 (Tobit 14:11; Wis. 5:13; the Sept. for גָּוַע , Genesis 25:8, etc.; Psalm 103:29 (); Lamentations 1:19; for מוּת, Jeremiah 49:17 (), 22. Plato, legg. 6, 759 e.; 9,856 e.; Xenophon, Cyril
https://biblehub.com/greek/1587.htm
ويؤكد لنا هذا التحريف عالم النقد النصي دانيال والاس الا انه يدافع عنه قائلا ان تحريف الكلمة الى كلمة من قبل النساخ المتاخرين لم يؤثر على سياق النص اذ ان الكلمة اليونانية εκλιποντοϲ استخدمت سابقا للكسوف و للظلام ايضا فتحريف العبارة لم يؤدي الى تغيير معنى النص حسب كلام دانيال والاس :نقرا من مقال دانيال والاس المسمى ب Errors in the Greek Text Behind Modern Translations? The Cases of Matthew 1:7, 10 and Luke 23:45
(( The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ἐκλείποντος (tou heliou eklipontos/ekleipontos), a reading found in the earliest and best witnesses (among them ج75 א B C* L 0124 as well as several ancient versions). The majority of manuscripts (A C3 D K W Θ Ψ 0117 0135 ث1 ث13 Byz lat) have the flatter term, “the sun was darkened” (ἐσκοτίσθη/eskotisthe), a reading that avoids the problem of implying an eclipse. This alternative thus looks secondary because it is a more common word and less likely to be understood as referring to a solar eclipse. That it appears in later witnesses adds confirmatory testimony to its inauthentic character.Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the evangelist’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smooths over the problem, or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But the second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so.Note two prominent lexical sources on this: BAGD 242 s.v. ἐκλείπω (ekleipo) notes that the verb is used in hellenistic Greek “Of the sun grow dark, perh. be eclipsed.” In J. H. Moulton and G. Milligan’s Vocabulary of the Greek Testament, reprint ed. w. scripture index added (Peabody, Mass: Hendrickson, 1997), it is argued that “it seems more than doubtful that in Lk2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” (p. 195). They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning (195-96).Thus, the very fact that the verb can refer to an eclipse would would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic sloth. ))https://bible.org/article/errors-gre...-and-luke-2345
2. اقتباسات اباء الكنيسة : و هذه القراءة - قراءة كسفت الشمس بدلا من اظلمت - تدعمها اقتباسات الاباء لا سيما ترتليان و اوريجانوس .
نقرا من تفسير Ellicott's Commentary for English ReadersDarkness over all the land.—Better so than the “earth” of the Authorised version of Luke 23:44. The degree and nature of the darkness are not defined. The moon was at its full, and therefore there could be no eclipse. St. John does not name it, nor is it recorded by Josephus, Tacitus, or any contemporary writer. On the other hand, its appearance in records in many respects so independent of each other as those of the three Gospels places it, even as the common grounds of historical probability, on a sufficiently firm basis, and early Christian writers, such as Tertullian (Apol. c. 21) and Origen (100 Cels. ii. 33), appeal to it as attested by heathen writers. The narrative does not necessarily involve more than the indescribable yet most oppressive gloom which seems to shroud the whole sky as in mourning (comp. Amos 8:9-10), and which being a not uncommon phenomenon of earthquakes, may have been connected with that described in Matthew 27:51.https://biblehub.com/commentaries/matthew/27-45.htm
و نقرا من Benson Commentary
Matthew 27:45. Now from the sixth hour until the ninth hour — From mid-day till three in the afternoon with us, (see note on Matthew 20:1,) there was darkness over all the land — Or, over all the earth, as the original expression, επι πασαν την γην, is more literally rendered in the Vulgate, and understood by many learned men; “the sun being darkened,” says Grotius, “as Luke informs us, not by the interposition of the moon, which was then full, nor by a cloud spread over the face of the sky, but in some way unknown to mankind.” It is true, the same expression sometimes evidently signifies only all the land, as Luke 4:25, where it is so translated.The Christian writers, in their most ancient apologies to the heathen, while they affirm that, as it was full moon at the passover, when Christ was crucified, no such eclipse could happen by the course of nature; “they observe, also, that it was taken notice of as a prodigy by the heathen themselves. To this purpose, we have still remaining the words of Phlegon, the astronomer and freedman of Adrian, cited by Origen, (Contra Cels., p. 83,) at a time when his book was in the hands of the public. That heathen author, in treating of the fourth year of the 202d Olympiad, which is supposed to be the year in which our Lord was crucified, tells us, ‘That the greatest eclipse of the sun which was ever known happened then; for the day was so turned into night, that the stars in the heavens were seen.’ If Phlegon, as Christians generally suppose, is speaking of the darkness which accompanied our Lord’s crucifixion, it was not circumscribed within the land of Judea, but must have been universal. This many learned men have believed, particularly Huet, Grotius, Gusset, Reland, and Alphen.” Tertullian (Apol., cap. 21.) says that this prodigious darkening of the sun was recorded in the Roman archives; for, says he, “at the same moment, about noontide, the day was withdrawn; and they, who knew not that this was foretold concerning Christ, thought it was an eclipse.” https://biblehub.com/commentaries/matthew/27-45.htm
ونضع لكن نص كلام اوريجانوس و ترتليان نقرا من كتاب اورجانوس في الرد على كيلسس الكتاب الثاني الفصل 33 :
((“But,” continues Celsus, “what great deeds did Jesus perform as being a God? Did he put his enemies to shame, or bring to a ridiculous conclusion what was designed against him?” Now to this question, although we are able to show the striking and miraculous character of the events which befell Him, yet from what other source can we furnish an answer than from the Gospel narratives, which state that “there was an earthquake, and that the rocks were split asunder, and the tombs opened, and the veil of the temple rent in twain from top to bottom, and that darkness prevailed in the day-time, the 445sun failing to give light?”3290 But if Celsus believe the Gospel accounts when he thinks that he can find in them matter of charge against the Christians, and refuse to believe them when they establish the divinity of Jesus, our answer to him is: “Sir,3291 either disbelieve all the Gospel narratives, and then no longer imagine that you can found charges upon them; or, in yielding your belief to their statements, look in admiration on the Logos of God, who became incarnate, and who desired to confer benefits upon the whole human race. And this feature evinces the nobility of the work of Jesus, that, down to the present time, those whom God wills are healed by His name.3292 And with regard to the eclipse in the time of Tiberius Cوsar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place, Phlegon too, I think, has written in the thirteenth or fourteenth book of his Chronicles.”))
https://ccel.org/ccel/schaff/anf04.vi.ix.ii.xxxiii.html
و نقرا من كتاب الدفاع لترتليان الفصل 21 :
(( And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner’s work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives.107 Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror: without a single disciple near, the grave was found empty of all but the clothes of the buried One. ))
https://ccel.org/ccel/tertullian/apo...v.iii.xxi.html
و اما سبب هذا التحريف فهو علمهم باستحالة وقوع الكسوف الكلي للشمس في الوقت نفسه الذي يكون فيه القمر مكتملا !!نقرا من تفسير ادم كلارك لانجيل متى 27 :
((There was darkness over all the land - I am of opinion that πασαν την γην does not mean all the world, but only the land of Judea. So the word is used Mat 24:30; Luk 4:25, and in other places. Several eminent critics are of this opinion: Beza defends this meaning of the word, and translates the Greek, super universam Regionem over the whole Country. Besides, it is evident that the evangelists speak of things that happened in Judea, the place of their residence. It is plain enough there was a darkness in Jerusalem, and over all Judea; and probably over all the people among whom Christ had for more than three years preached the everlasting Gospel; and that this darkness was supernatural is evident from this, that it happened during the passover, which was celebrated only at the full moon, a time in which it was impossible for the sun to be eclipsed. But many suppose the darkness was over the whole world, and think there is sufficient evidence of this in ancient authors. ))
https://www.sacred-texts.com/bib/cmt/clarke/mat027.htm
و نقرا منMeyer's NT Commentary
Matthew 27:45 Ἀπὸ δὲ ἕκτης ὥρας] counting from the third (nine o’clock in the morning), the hour at which He had been nailed to the cross, Mark 15:25. Respecting the difficulty of reconciling the statements of Matthew and Mark as to the hour in question with what is mentioned by John at Matthew 19:14, and the preference that must necessarily be given to the latter, see on John, John 19:14.σκότος] An ordinary eclipse of the sun was not possible during full moon (Origen); for which reason the eclipse of the 202d Olympiad, recorded by Phlegon in Syncellus, Chronogr. I. p. 614, ed. Bonn, and already referred to by Eusebius, is equally out of the question (Wieseler, chronol. Synops. p. 387 f.). But as little must we suppose that the reference is to that darkness in the air which precedes an ordinary earthquake (Paulus, Kuinoel, de Wette, Schleiermacher, L. J. p. 448, Weisse), for it is not an earthquake in the ordinary sense that is described in Matthew 27:51 ff.; in fact, Mark and Luke, though recording the darkness and the rending of the veil, say nothing about the earthquake.
https://biblehub.com/commentaries/matthew/27-45.htm
هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم
نضرب مثالا على تحريف قام به النساخ في العهد الجديد و بالاخص في انجيل لوقا حتى يتفادون به طعن الاخرين بكتابهم و اخص بالذكر هنا نص لوقا 23 : 45
نقرا من انجيل لوقا 23:
45. وَأَظْلَمَتِ الشَّمْسُ، وَانْشَقَّ حِجَابُ الْهَيْكَلِ مِنْ وَسْطِهِ.
اذ ان النص الاصلي لا يقول اظلمت و لكن يقول و كسفت الشمس الا ان قراءة كسفت تم تحريفها الى اظلمت !!! و الدليل على هذا :
1. من المخطوطات : الكلمة المشار اليها لا تعني الا كسوف الشمس و هذه هي قراءة السينائية و قراءة الفاتيكانية و قراءة البردية 75 من قبلهما نقرا النص من المخطوطة السينائية :νατηϲ του ηλιου εκλιποντοϲ εϲχιϲθη δε το κα ταπεταϲμα του
و نقرا من معجم Thayer's Greek LexiconSTRONGS NT 1587: ἐκλείπωἐκλείπω; future ἐκλείψω; 2 aorist ἐξέλιπον;1. transitive,a. to leave out, omit, pass by.b. to leave, quit (a place): τό ζῆν, τόν βίον, to die, 2 Macc. 10:13; 3Macc. 2:23; Sophocles Electr. 1131; Polybius 2, 41, 2, others; Dionysius Halicarnassus 1, 24; Luc. Macrobius, 12; Alciphron 3, 28.2. intransitive, to fail; i. e. to leave off, cease, stop: τά ἔτη, Hebrews 1:12 from Psalm 101: (cii.) 28 (where for תָּמַם); ἡ πίστις, Luke 22:32; riches, according to the reading ἐκλίπῃ (L text T Tr WH), Luke 16:9 (often so in Greek writings, and the Sept. as Jeremiah 7:28; Jeremiah 28:30 ()). as often in classic Greek from Thucydides down, it is used of the failing or eclipse of the light of the sun and the moon: τοῦ ἡλίου ἐκλιπόντος (WH ἐκλειποντος), the sun having failed (or failing), Luke 23:45 Tdf.; on this (without doubt the true) reading (see especially WHs Appendix, at the passage, and) cf., besides Tdf.s note, Keim, iii. 440 (English translation, 6:173) (Sir. 17:31 (26)). to expire, die; so according to R G L marginal reading ἐκλίπητε in Luke 16:9 (Tobit 14:11; Wis. 5:13; the Sept. for גָּוַע , Genesis 25:8, etc.; Psalm 103:29 (); Lamentations 1:19; for מוּת, Jeremiah 49:17 (), 22. Plato, legg. 6, 759 e.; 9,856 e.; Xenophon, Cyril
https://biblehub.com/greek/1587.htm
ويؤكد لنا هذا التحريف عالم النقد النصي دانيال والاس الا انه يدافع عنه قائلا ان تحريف الكلمة الى كلمة من قبل النساخ المتاخرين لم يؤثر على سياق النص اذ ان الكلمة اليونانية εκλιποντοϲ استخدمت سابقا للكسوف و للظلام ايضا فتحريف العبارة لم يؤدي الى تغيير معنى النص حسب كلام دانيال والاس :نقرا من مقال دانيال والاس المسمى ب Errors in the Greek Text Behind Modern Translations? The Cases of Matthew 1:7, 10 and Luke 23:45
(( The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ἐκλείποντος (tou heliou eklipontos/ekleipontos), a reading found in the earliest and best witnesses (among them ج75 א B C* L 0124 as well as several ancient versions). The majority of manuscripts (A C3 D K W Θ Ψ 0117 0135 ث1 ث13 Byz lat) have the flatter term, “the sun was darkened” (ἐσκοτίσθη/eskotisthe), a reading that avoids the problem of implying an eclipse. This alternative thus looks secondary because it is a more common word and less likely to be understood as referring to a solar eclipse. That it appears in later witnesses adds confirmatory testimony to its inauthentic character.Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the evangelist’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smooths over the problem, or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But the second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so.Note two prominent lexical sources on this: BAGD 242 s.v. ἐκλείπω (ekleipo) notes that the verb is used in hellenistic Greek “Of the sun grow dark, perh. be eclipsed.” In J. H. Moulton and G. Milligan’s Vocabulary of the Greek Testament, reprint ed. w. scripture index added (Peabody, Mass: Hendrickson, 1997), it is argued that “it seems more than doubtful that in Lk2345 any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” (p. 195). They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning (195-96).Thus, the very fact that the verb can refer to an eclipse would would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic sloth. ))https://bible.org/article/errors-gre...-and-luke-2345
2. اقتباسات اباء الكنيسة : و هذه القراءة - قراءة كسفت الشمس بدلا من اظلمت - تدعمها اقتباسات الاباء لا سيما ترتليان و اوريجانوس .
نقرا من تفسير Ellicott's Commentary for English ReadersDarkness over all the land.—Better so than the “earth” of the Authorised version of Luke 23:44. The degree and nature of the darkness are not defined. The moon was at its full, and therefore there could be no eclipse. St. John does not name it, nor is it recorded by Josephus, Tacitus, or any contemporary writer. On the other hand, its appearance in records in many respects so independent of each other as those of the three Gospels places it, even as the common grounds of historical probability, on a sufficiently firm basis, and early Christian writers, such as Tertullian (Apol. c. 21) and Origen (100 Cels. ii. 33), appeal to it as attested by heathen writers. The narrative does not necessarily involve more than the indescribable yet most oppressive gloom which seems to shroud the whole sky as in mourning (comp. Amos 8:9-10), and which being a not uncommon phenomenon of earthquakes, may have been connected with that described in Matthew 27:51.https://biblehub.com/commentaries/matthew/27-45.htm
و نقرا من Benson Commentary
Matthew 27:45. Now from the sixth hour until the ninth hour — From mid-day till three in the afternoon with us, (see note on Matthew 20:1,) there was darkness over all the land — Or, over all the earth, as the original expression, επι πασαν την γην, is more literally rendered in the Vulgate, and understood by many learned men; “the sun being darkened,” says Grotius, “as Luke informs us, not by the interposition of the moon, which was then full, nor by a cloud spread over the face of the sky, but in some way unknown to mankind.” It is true, the same expression sometimes evidently signifies only all the land, as Luke 4:25, where it is so translated.The Christian writers, in their most ancient apologies to the heathen, while they affirm that, as it was full moon at the passover, when Christ was crucified, no such eclipse could happen by the course of nature; “they observe, also, that it was taken notice of as a prodigy by the heathen themselves. To this purpose, we have still remaining the words of Phlegon, the astronomer and freedman of Adrian, cited by Origen, (Contra Cels., p. 83,) at a time when his book was in the hands of the public. That heathen author, in treating of the fourth year of the 202d Olympiad, which is supposed to be the year in which our Lord was crucified, tells us, ‘That the greatest eclipse of the sun which was ever known happened then; for the day was so turned into night, that the stars in the heavens were seen.’ If Phlegon, as Christians generally suppose, is speaking of the darkness which accompanied our Lord’s crucifixion, it was not circumscribed within the land of Judea, but must have been universal. This many learned men have believed, particularly Huet, Grotius, Gusset, Reland, and Alphen.” Tertullian (Apol., cap. 21.) says that this prodigious darkening of the sun was recorded in the Roman archives; for, says he, “at the same moment, about noontide, the day was withdrawn; and they, who knew not that this was foretold concerning Christ, thought it was an eclipse.” https://biblehub.com/commentaries/matthew/27-45.htm
ونضع لكن نص كلام اوريجانوس و ترتليان نقرا من كتاب اورجانوس في الرد على كيلسس الكتاب الثاني الفصل 33 :
((“But,” continues Celsus, “what great deeds did Jesus perform as being a God? Did he put his enemies to shame, or bring to a ridiculous conclusion what was designed against him?” Now to this question, although we are able to show the striking and miraculous character of the events which befell Him, yet from what other source can we furnish an answer than from the Gospel narratives, which state that “there was an earthquake, and that the rocks were split asunder, and the tombs opened, and the veil of the temple rent in twain from top to bottom, and that darkness prevailed in the day-time, the 445sun failing to give light?”3290 But if Celsus believe the Gospel accounts when he thinks that he can find in them matter of charge against the Christians, and refuse to believe them when they establish the divinity of Jesus, our answer to him is: “Sir,3291 either disbelieve all the Gospel narratives, and then no longer imagine that you can found charges upon them; or, in yielding your belief to their statements, look in admiration on the Logos of God, who became incarnate, and who desired to confer benefits upon the whole human race. And this feature evinces the nobility of the work of Jesus, that, down to the present time, those whom God wills are healed by His name.3292 And with regard to the eclipse in the time of Tiberius Cوsar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place, Phlegon too, I think, has written in the thirteenth or fourteenth book of his Chronicles.”))
https://ccel.org/ccel/schaff/anf04.vi.ix.ii.xxxiii.html
و نقرا من كتاب الدفاع لترتليان الفصل 21 :
(( And yet, nailed upon the cross, He exhibited many notable signs, by which His death was distinguished from all others. At His own free-will, He with a word dismissed from Him His spirit, anticipating the executioner’s work. In the same hour, too, the light of day was withdrawn, when the sun at the very time was in his meridian blaze. Those who were not aware that this had been predicted about Christ, no doubt thought it an eclipse. You yourselves have the account of the world-portent still in your archives.107 Then, when His body was taken down from the cross and placed in a sepulchre, the Jews in their eager watchfulness surrounded it with a large military guard, lest, as He had predicted His resurrection from the dead on the third day, His disciples might remove by stealth His body, and deceive even the incredulous. But, lo, on the third day there a was a sudden shock of earthquake, and the stone which sealed the sepulchre was rolled away, and the guard fled off in terror: without a single disciple near, the grave was found empty of all but the clothes of the buried One. ))
https://ccel.org/ccel/tertullian/apo...v.iii.xxi.html
و اما سبب هذا التحريف فهو علمهم باستحالة وقوع الكسوف الكلي للشمس في الوقت نفسه الذي يكون فيه القمر مكتملا !!نقرا من تفسير ادم كلارك لانجيل متى 27 :
((There was darkness over all the land - I am of opinion that πασαν την γην does not mean all the world, but only the land of Judea. So the word is used Mat 24:30; Luk 4:25, and in other places. Several eminent critics are of this opinion: Beza defends this meaning of the word, and translates the Greek, super universam Regionem over the whole Country. Besides, it is evident that the evangelists speak of things that happened in Judea, the place of their residence. It is plain enough there was a darkness in Jerusalem, and over all Judea; and probably over all the people among whom Christ had for more than three years preached the everlasting Gospel; and that this darkness was supernatural is evident from this, that it happened during the passover, which was celebrated only at the full moon, a time in which it was impossible for the sun to be eclipsed. But many suppose the darkness was over the whole world, and think there is sufficient evidence of this in ancient authors. ))
https://www.sacred-texts.com/bib/cmt/clarke/mat027.htm
و نقرا منMeyer's NT Commentary
Matthew 27:45 Ἀπὸ δὲ ἕκτης ὥρας] counting from the third (nine o’clock in the morning), the hour at which He had been nailed to the cross, Mark 15:25. Respecting the difficulty of reconciling the statements of Matthew and Mark as to the hour in question with what is mentioned by John at Matthew 19:14, and the preference that must necessarily be given to the latter, see on John, John 19:14.σκότος] An ordinary eclipse of the sun was not possible during full moon (Origen); for which reason the eclipse of the 202d Olympiad, recorded by Phlegon in Syncellus, Chronogr. I. p. 614, ed. Bonn, and already referred to by Eusebius, is equally out of the question (Wieseler, chronol. Synops. p. 387 f.). But as little must we suppose that the reference is to that darkness in the air which precedes an ordinary earthquake (Paulus, Kuinoel, de Wette, Schleiermacher, L. J. p. 448, Weisse), for it is not an earthquake in the ordinary sense that is described in Matthew 27:51 ff.; in fact, Mark and Luke, though recording the darkness and the rending of the veil, say nothing about the earthquake.
https://biblehub.com/commentaries/matthew/27-45.htm
هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم
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