الرد على: الله فوجىء بحسن صنعته !

اقتباس:
1- فوجىء بحسن صنعته !!!

في الاصحاح الأول من سفر التكوين ، بعد أن خلق وحوش الأرض ، نظر إلى ما خلق ” فرأى ذلك أنه حسن . ” ( 1 : 24 ) . ” ورأى كل ما عمله فإذا هو حسن ” ( 1 : 31 ) . استخدام ( إذا ) الفجائية يدل على أن سبحانه وتعالى قد فوجىء بحسن صنعته – حاشاه – . كيف يفاجأ الخالق بحسن صنعته وكأنه لا يعلم مسبقاً هيئة ما سيخلق ؟ إن الله يعلم ما سيصنع قبل أن يصنع ويعلم حسن ما سيخلق قبل أن يخلق

. قبل ان ابدء في فالاخ طارح الشبهة لم يقرا اطلاقا فكتب شاهد

( 1 : 24 )

( 1 : 24 )وهذا الشاهد ليس هو المكتوب عنهحتي لا اطيل

عندما يخوض احد الشبان تجربة الزواج ويتزوج ويختار شريكة حياتة ويختار مسكن ويتم تجهيز المسكن ليناسب احتيجاتهم ويري ان كل ما فعلة انة جيد وعظيم ورائع هل هنا فوجئ!!! ان ما فعله هو رائع ام انها النتيجة فلكل فعل رد فعل ثم ينجب طفلا فيكون في منتهي سعادتة ويبدء في تجهيز غرفة خاصة وربما يطلون الغرفة من جديد ويزينون الغرفة باجمل الرسوم الطفولية والكرتونية لتناسب الطفل الجديد الذي سيولد ويشترون قصص ملونة تمهيدا له وودمي محشوة مثل ارنب او دب او ما شبه ذالك ويضعونة علي السرير فهم يعملون هذة الاعمال لهذا الطفل تمهيدا لولادة هذا الطفل الذي يتوقعونة بلهفة شديدة فهكذا الله فهو الاب السماوي الذي خلق الكون لاجل الانسان ولاجل حبة له فالله لذتة في بني ادم هيئا للانسان كل شيئ وراي الله ان ما فعلة هو حسن وعظيم جدا وجيد جدا اي انه مثل الاب راي انة فعل الحسن لاجل الطفل الذي سينجبة وهيئا له كل شيئ قبل ولادة طفلة فلذة كبدة هكذا الله ابونا السماوي نبع المحبة والحنان هيئا كل شيئ للانسان قبل ان يخلق فالاب لم يفاجا ان ما فعلة حسن او عظيم او جيد وهكذا الله ايضا ومرة اخري نوضح ان الله يتنازل الي عقلنا المحدود ليوضح لنا اشياء محسوسة فعندما نريد ان نوصل لطفل معلومة ننزل لعقلية الطفل لتوضيح له المعلومة فاستخدم الفاظ مثل فندم الرب لكي يفهم الناس فالله يريد ان يتكلم مع الناس بلغة هم يفهموها .

بعد هذة المقدمة التي من خلالها علمنا مغزي الاية نري النص الاصلي العبري

الترجمة السبعينية

الاية في الترجمات الانجليزية

 

New International Version (©1984)

God saw all that he had made, and it was very good. And there was evening, and there was morning–the sixth day.

New Living Translation (©2007)
Then God looked over all he had made, and he saw that it was very good! And evening passed and morning came, marking the sixth day.
English Standard Version (©2001)
And God saw everything that he had made, and behold, it was very good. And there was evening and there was morning, the sixth day.
New American Standard Bible (©1995)
God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day.
GOD’S WORD® Translation (©1995)
And God saw everything that he had made and that it was very good. There was evening, then morning-the sixth day.
King James Bible
And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.
American King James Version

And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

American Standard Version

And God saw everything that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
Bible in Basic English

And God saw everything which he had made and it was very good. And there was evening and there was morning, the sixth day.

Douay-Rheims Bible
And God saw all the things that he had made, and they were very good. And the evening and morning were the sixth day.
Darby Bible Translation

And God saw everything that he had made, and behold it was very good. And there was evening, and there was morning the sixth day.
English Revised Version

And God saw every thing that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
Webster’s Bible Translation
And God saw every thing that he had made, and behold, it was very good. And the evening and the morning were the sixth day.

World English Bible

God saw everything that he had made, and, behold, it was very good. There was evening and there was morning, a sixth day.

Young’s Literal Translation

And God seeth all that He hath done, and lo, very good; and there is an evening, and there is a morning — day the sixth.

וַיַּ֤רְא אֱלֹהִים֙ אֶת־ כָּל־ אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ טֹ֖וב מְאֹ֑ד וַֽיְהִי־ עֶ֥רֶב וַֽיְהִי־ בֹ֖קֶר יֹ֥ום הַשִּׁשִּֽׁי׃ פ

KJV with Strong’s
And God saw every thing that he had made and behold it was very good And the evening and the morning were the sixth day
فنجد انة لا توجد اذا في النص العبري او الترجمة السبعينية واستخدمتها التراجم العربية التفسيرية فالتراجم انواع المتحررة والتفسيرية والحرفية

التراجم العربية
الترجمة المشتركة
31-1 ونظرَ اللهُ إلى كُلِّ ما صنَعَهُ، فرأَى أنَّهُ حَسَنٌ جدُا. وكانَ مساءٌ وكان صباحٌ: يومٌ سادسٌ.
ترجمة كتاب الحياة
31-1 وَرَأَى اللهُ مَا خَلَقَهُ فَاسْتَحْسَنَهُ جِدّاً. ثُمَّ جَاءَ مَسَاءٌ أَعْقَبَهُ صَبَاحٌ فَكَانَ الْيَوْمَ السَّادِسَ.
ترجمة الفانديك
31-1 وَرَأَى اللهُ كُلَّ مَا عَمِلَهُ فَإِذَا هُوَ حَسَنٌ جِدّاً. وَكَانَ مَسَاءٌ وَكَانَ صَبَاحٌ يَوْماً سَادِساً.
الترجمة الكاثوليكية
31-1 ورأَى اللهُ جَميعَ ما صَنَعَه فاذا هو حَسَنٌ جِدًّا.
(اذا) المستخدمة في الترجمة العربية اي نتيجة للعمل وليس لانة فوجئ
اعتراض الاخ طارح الشبهة علي اذا كما قال الفجائية الذي سنري انه لا يفهم لغة عربية اطلاقا
فنعطية درس لغة عربية في اذا الفجائية ونجد ان اله طارح الشبهة استعملها في القرآن فهل كان يتفاجا ؟؟!

]فلما نجّاهم إلى البرّ إذا هم يُشرِكون[ (العنكبوت 29/65)
[إذا] في الآية فجائية. ومتى كانت فجائية اختصت بالدخول على الجمل الاسمية،وكانت كالفاء في ربط جواب الشرط. وكذلك هي في الآية، فقد ربطت جواب [لما]. وجملة [هم يشركون] اسمية، على المنهاج.
هل الله تفاجئ انهم مشركون؟!!!!

(
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُفَ إِذَا هُوَ زَاهِقٌ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ) (الانبياء:18)

(خَلَقَ الْأِنْسَانَ مِنْ نُطْفَةٍ فَإِذَاهُوَ خَصِيمٌ مُبِينٌ) (النحل:4)

(أَوَلَمْ يَرَ الْأِنْسَانُ أَنَّا خَلَقْنَاهُ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ) (يّـس:77)

]وإذا قرئ القرآن فاستمعوا له[ (الأعراف 7/204)

مررت بدار الزبير بالبصرة فإذا شيخٌ قديم… جالس بالباب. فسلّمت عليه.
[إذا]: فجائية، وتختص في هذه الحال بمجيء الجملة بعدها اسمية، وقد تحقق ذلك هنا، فكلمة [شيخ: مبتدأ] و [جالسٌ] خبر.
التفاسير
القمص انطونيوس فكري
Gen 1:31
حسن جداً:
فكل الخليفة قد تمت، لا بل الإنسان موضع سرور الله قد خلق.
فخلق الله الإنسان علي صورته…. وباركهم… أملاوا الأرض وأخضعوها وتسلطوا
الإنسان كالعملة المطبوع عليها صورة ملك البلاد، والإنسان مطبوع عليه صورة الله والله محبة، لذلك قال “أحبوا أعدائكم” فمن إمتلأ قلبه محبة للكل حتي اعدائه يصير عملة قابلة للتداول في السماء (أي يدخل الملكوت فيخلص)، ومن لا يعرف المحبة يصبح خارج الملكوت (عملة براني) ايو 10:3-16 +7:4-10. ونحن نحيا في العالم لنجاهد في الصلاة والصوم…الخ لنمتلئ من الروح القدس، ومن يمتلئ من الروح يمتلئ محبة رو5:5 + غل 22:5. وفي النهاية من يغلب في جهاده ويمتلئ محبة يصبح عملة قابلة للتداول في السماء أي يخلص. وقطعاً فمن يوجد فيه صورة الملك مطبوعة فهو مِلْكْ لله ” أنا لحبيبي وحبيبي لي” ونحن خلقنا علي صورة الله لنصير قادرين علي الحب والصداقة مع الله “لذاتي مع بني آدم”. لقد صارت الخطية سبباً لفقدان الإتصال مع الله، فأرسل لنا الله أنبياء هم أقرب الناس له وهم قادرين أن يوصلوا للإنسان إرادة الله ومحبة الله وصداقته للإنسان، وهناك أية كانت تعبر عن إشتياق الإنسان لتجسد ، فيصير الأتصال بالله مباشرة سهلاً ولتدخل النفس في علاقة الحب هذه مع ” ليتك كأخ لي الراضع ثدييي أمي (تجسد) فأجدك في الخارج وأقبلك فلا يخزونني (نش 1:8) وفي علاقة الحب هذه لذة للنفس ولذة لله.
ومن هو علي صورة الله يباركه الله: وباركهم. والبركة هنا نوعان:
1. أملأوا الأرض:
كثرة عددية وهذه للحيوان( آيه 22 ) وللإنسان( آيه 28).
2. تسلطوا(آية 26، 28 ).
وهذه للإنسان فقط. فالسلطان هو بركة خاصة للإنسان فقط. ولكن لمن؟ لمن هو علي صورة الله.
لذلك نفهم ضمناً أن من يكون علي صورة الله يكون له سلطان علي شهوته، وعلي الخطية عموماً، وكلما إبتعدنا عن صورة الله نفقد هذه البركة… وأنت تسود عليها تك 7:4.

ولكن كيف نحصل علي صورة الله؟ :
1. بالمعمودية
2. بعمل الروح القدس الذي يجددنا يوما فيوم لنصير علي صورة الله رو 5،14:6 + غل19:4 + كو10:3.

التفسير التطبيقي
تك 1 : 31
لقد سر الله بكل ما خلق، لأنه كان حسنا من كل وجه. وأنت جزء من خليقة الله، وهو مسرور بما خلقك عليه. قد تشعر أحيانا أنك بلا قيمة، أو أنك ذو قيمة ضئيلة، لكن اذكر أن الله قد خلقك لهدف صالح، فلك قيمة كبيرة عنده.
تفسير هنري

Gen 1:31
We have here the approbation and conclusion of the whole work of creation. As for God, his work is perfect; and if he begin he will also make an end, in providence and grace, as well as here in creation. Observe,
I. The review God took of his work: He saw every thing that he had made. So he does still; all the works of his hands are under his eye. He that made all sees all; he that made us sees us, Ps. 139:1-16. Omniscience cannot be separated from omnipotence. Known unto God are all his works, Act_15:18. But this was the Eternal Mind’s solemn reflection upon the copies of its own wisdom and the products of its own power. God has hereby set us an example of reviewing our works. Having given us a power of reflection, he expects we should use that power, see our way (Jer_2:23), and think of it, Psa_119:59. When we have finished a day’s work, and are entering upon the rest of the night, we should commune with our own hearts about what we have been doing that day; so likewise when we have finished a week’s work, and are entering upon the sabbath-rest, we should thus prepare to meet our God; and when we are finishing our life’s work, and are entering upon our rest in the grave, that is a time to bring to remembrance, that we may die repenting, and so take leave of it.
II. The complacency God took in his work. When we come to review our works we find, to our shame, that much has been very bad; but, when God reviewed his, all was very good. He did not pronounce it good till he had seen it so, to teach us not to answer a matter before we hear it. The work of creation was a very good work. All that God made was well-made, and there was no flaw nor defect in it. 1. It was good. Good, for it is all agreeable to the mind of the Creator, just as he would have it to be; when the tran****** came to be compared with the great original, it was found to be exact, no errata in it, not one misplaced stroke. Good, for it answers the end of its creation, and is fit for the purpose for which it was designed. Good, for it is serviceable to man, whom God had appointed lord of the visible creation. Good, for it is all for God’s glory; there is that in the whole visible creation which is a demonstration of God’s being and perfections, and which tends to beget, in the soul of man, a religious regard to him and veneration of him. 2. It was very good. Of each day’s work (except the second) it was said that it was good, but now, it is very good. For, (1.) Now man was made, who was the chief of the ways of God, who was designed to be the visible image of the Creator’s glory and the mouth of the creation in his praises. (2.) Now all was made; every part was good, but all together very good. The glory and goodness, the beauty and harmony, of God’s works, both of providence and grace, as this of creation, will best appear when they are perfected. When the top-stone is brought forth we shall cry, Grace, grace, unto it, Zec_4:7. Therefore judge nothing before the time.
III. The time when this work was concluded: The evening and the morning were the sixth day; so that in six days God made the world. We are not to think but that God could have made the world in an instant. He said that, Let there be light, and there was light, could have said, “Let there be a world,” and there would have been a world, in a moment, in the twinkling of an eye, as at the resurrection, 1Co_15:52. But he did it in six days, that he might show himself a free-agent, doing his own work both in his own way and in his own time, – that his wisdom, power, and goodness, might appear to us, and be meditated upon by us, the more distinctly, – and that he might set us an example of working six days and resting the seventh; it is therefore made the reason of the fourth commandment. So much would the sabbath conduce to the keeping up of religion in the world that God had an eye to it in the timing of his creation. And now, as God reviewed his work, let us review our meditations upon it, and we shall find them very lame and defective, and our praises low and flat; let us therefore stir up ourselves, and all that is within us, to worship him that made the heaven, earth, and sea, and the fountains of waters, according to the tenour of the everlasting gospel, which is preached to every nation, Rev_14:6, Rev_14:7. All his works, in all places of his dominion, do bless him; and, therefore, bless thou the Lord, O my soul!

تفسير ويسلي
Gen 1:31 We have here the approbation and conclusion of the whole work of creation. Observe, The review God took of his work, he saw every thing that he had made – So he doth still; all the works of his hands are under his eye; he that made all sees all. The complacency God took in his work. When we come to review our works we find to our shame, that much has been very bad; but when God reviewed his, all was very good. 1. It was good. Good, for it is all agreeable to the mind of the creator. Good, for it answers the end of its creation. Good, for it is serviceable to man, whom God had appointed lord of the visible creation. Good, for it is all for God’s glory; there is that in the whole visible creation which is a demonstration of God’s being and perfections, and which tends to beget in the soul of man a religious regard to him. 2. It was very good – Of each day’s work (except the second) it was said that it was good, but now it is very good. For, 1. Now man was made, who was the chief of the ways of God, the visible image of the Creator’s glory, 2. Now All was made, every part was good, but all together very good. The glory and goodness, the beauty and harmony of God’s works both of providence and grace, as this of creation, will best appear when they are perfected. The time when this work was concluded. The evening and the morning were the sixth day – So that in six days God made the world. We are not to think but that God could have made the world in an instant: but he did it in six days, that he might shew himself a free agent, doing his own work, both in his own way, and in his own time; that his wisdom, power and goodness, might appear to us, and be meditated upon by us, the more distinctly; and that he might set us an example of working six days, and resting the seventh. And now as God reviewed his work, let us review our meditations upon it; let us stir up ourselves, and all that is within us, to worship him that made the, heaven, earth, and sea, and the fountains of waters. All his works in all places of his dominion bless him, and therefore bless thou the Lord, O my soul.

Gen 1:31
31.And God saw everything Once more, at the conclusion of the creation, Moses declares that God approved of everything which he had made. In speaking of God as seeing, he does it after the manner of men; for the Lord designed this his judgment to be as a rule and example to us; that no one should dare to think or speak otherwise of his works. For it is not lawful for us to dispute whether that ought to be approved or not which God has already approved; but it rather becomes us to acquiesce without controversy. The repetition also denotes how wanton is the temerity of man: otherwise it would have been enough to have said, once for all, that God approved of his works. But God six times inculcates the same thing, that he may restrain, as with so many bridles, our restless audacity. But Moses expresses more than before; for he adds מאד, (meod,) that is, very. On each of the days, simple approbation was given. But now, after the workmanship of the world was complete in all its parts, and had received, if I may so speak, the last finishing touch, he pronounces it perfectly good; that we may know that there is in the symmetry of God’s works the highest perfection, to which nothing can be added.
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