اقتباسات سفر الامثال من حكماء المصريين

بسم الله الرحمن الرحيم

سفر الامثال سفر من اسفار العهد القديم يمثل عند اليهود و النصارى مجموعة من الحكم الشفهية الى سليمان عليه الصلاة و السلام و بعضا من حكماء بني اسرائيل (و غير بني اسرائيل كاجور في الاصحاح 30) و هذه الامثال و الحكم هي بالنسبة لعوامهم جوهرة ثمينة لا مثيل لها الا ان الواقع و التاريخ يكذبان ذلك الادعاء . فكثير من هذه الامثال كانت في الحقيقة من الامثال المتداولة و المعروفة لدى شعوب الشرق الادنى القديم و يظهر هذا جليا من خلال التشابهات التي تدل على الاقتباس الواضح من الحكم الفرعونية القديمة المنسوبة الى حكمائهم كامنموبي بتاح حوتب .

سنقسم الموضوع ان شاء الله الي جزءين :

اولا : المصادر المصرحة بوقوع الاقتباس و التشابه بين سفر الامثال و بين امثال الحكماء المصريين .

ثانيا : امثلة لنصوص من سفر الامثال تم اقتباسها من الحكم المصرية القديمة .

يتبع

اولا : المصادر المصرحة بوقوع الاقتباس و التشابه بين سفر الامثال و بين امثال الحكماء المصريين .

نقرا من الترجمة الرهبانية اليسوعية الصفحة 1315:
(( ان سفر الامثال مجموعة قطع من مختلف المصادر و التواريخ، او هو بالاحرى مجموعة مجموعات : انه يعود الى الفن الادبي الذي كان مزدهرا منذ زمن طويل في الهلال الخصيب و في مصر ، اي الى الادب الحكمي، هناك اكثر من وجه شبه بين سفر الامثال و ما يماثله في النصوص السومرية او الاشورية البابلية او الكنعانية او الحثية او المصرية فان فيها معالجة لمواضعيف واحدة بالفاظ واحدة و فيها ايضا اقتباسات مباشرة. كل ذلك بما فيه من نسبة مجموعتين صغيرتين الى حكماء غرباء (30 : 1- 14 و 31: 1- 9 ) يدل على وجود حياة ادبية دولية شارك فيها اسرائيل كسائر الامم ))

https://scontent.fjed5-1.fna.fbcdn.n...62&oe=5F1A5BEE

و من نفس المصدر السابق نقرا في الصفحة 1316 و هو يقر التشابه مع حكم امنموبي المصري :
(( 22 : 17 - 24: 22 : مجموعة الحكماء الاولى و هي تتضمن فيما تتضمن مقطعا قريبا جدا من حكمة امينيموبي المصرية ( 22: 17، 23/ 14 ) و هجوا حسنا لادمان المسكرات ( 23: 29-15) .

https://scontent.fjed5-1.fna.fbcdn.n...60&oe=5F183683

و من نفس المصدر السابق الصفحة 1317 :
(( و لا بد من التسليم بان هؤلاء الموظفين المثقفين كانا على اتصال بالخارج بحكم عملهم فلاحظوا ان هناك بعض مقاطع لكتاب اخلاقيين غير اسرائيليين (آجور و لموئيل ) وقلدوا غيرهم (راجعوا حكمة امنموبي ) و باستطاعتنا ان نفترض و لا وثائق دقيقة لدينا ان هناك تاثيرا لحكمة الكنعانيين و صياغتها. ))

https://scontent.fjed5-1.fna.fbcdn.n...81&oe=5F179156

و نقرا من كتاب مدخل للعهد القديم للقس صموئيل مشرقي الصفحة 237 :
(( يرى البعض ان السفر يشبه الى حد بعيد كتابات الحكمة لدي فراعنة مصر و كتابات الحكمة في راس شمرا Ugarit اوجاريت خلال القرن ( 14، 13 قبل الميلاد ) . وردت اشارات واضحة عديدة تبين ان العبرانيين اهتموا بكتابات الشعوب المجاورة في الحكمة قارن ( 1 مل 4: 30 ، ارميا 49: 7 ، دانيال 1: 4 ، حز 38: 3 ) .....لذا ليس غريبا ان نجد تشابها بين ما ورد في بعض نصوص من سفر الامثال و هذه الكتابات التي اقتبس منها في كتابة الامثال ))

https://scontent.fjed5-2.fna.fbcdn.n...7c&oe=5F199D03

و نقرا من المدخل الى الكتاب المقدس لحبيب سعيد الصفحة 147 :
(( و الذي يقرا سفر الامثال يحس لاول وهلج انها عالمية دنيوية . و هذا احساس لا يزكيه الواقع و لا تسنده فكرة الوحي الكتابي . صحيح ان الامثال القديمة في تاريخها تبدي اهتماما ايجابيا سليما بالشؤون الدنويوية ..... و من هذه الناحية تماثل الامثال مع اقوال الحكمة و الفهم التي نطق بها حكماء بابل و مصر و غيرهم ))

https://scontent.fjed5-1.fna.fbcdn.n...1a&oe=5F1A7A7F

و نقرا من The IVP Bible Background Commentary: Old Testament في هامش الصفحة 560 :
((PROVERBS ECHOED IN ANCIENT NEAR EASTSeveral pieces of Egyptian and Mesopotamian wisdom literature contain parallels (linguistic, stylistic and content) with the book of Proverbs. From ancient Egypt this includes (in chronological order) the Teaching of Ptah-Hotep (c. 2500 B.C.), the Tale of the Eloquent Peasant (c. 2000 B.C.), the Instruction of Amenemope (c. 1200 B.C.) and the Instruction of Ankhsheshonqy (c. 200 B.C.). There are also some echoes in the Memphite Theology of Creation (c. 2200 B.C.) and the Dispute over Suicide (c. 2000 B.C.). Similar proverbial sayings may also be found in the Assyrian Words of Ahiqar (c. 700 B.C.) and in the Ugaritic epics of Baal and Anat and of Aqhat (c. 1400 B.C.). Most of the similarities between these pieces of wisdom literature can be attributed to the universality of wisdom sayings and the very common practice of borrowing phrases, imagery, proverbs or even entire parables or stories. Here are some examples:
■ Proverbs 1:12 describes the grave as a mouth that swallows its victims, and this same imagery is echoed in the epic of Baal and Anath, where the god of death, Mot, is said to “devour its prey,” eating them “with both hands.”
■ Proverbs 6:23-29 and 7:24-27 both admonish the wise son to conquer his lust for women who will bring him to disaster in much the same way that Ptah-Hotep cautions that one should “stay away from the women of the house” and “keep your mind on business.”
■ Proverbs 16:8 and 21:9 provide examples of the “better than” saying that is also found in the Instruction of Ankhsheshonqy, “Better to dwell in your own house than in someone else’s mansion,” and in the Instruction of Amenemope, “Better is a single loaf and a happy heart than all the riches in the world and sorrow.”
■ The progression pattern found in Proverbs 6:16-19, “There are six things the LORD hates, seven that are detestable to him,” is also used by Ahiqar, “two kinds of people are a delight, a third pleases Shamash.”
■ The model wife described in Proverbs 31:27-31 is also extolled by Ptah-Hotep, as is the son who is willing to listen carefully to his father (see Prov 2:1-5).
■ The “Sayings of the Wise” that appear in Proverbs 22:17—24:22 find a structural model in the Instruction of Amenemope. Both contain a general introduction followed by thirty chapters of very similar advice on a variety of topics. For instance, both Amenemope and Proverbs 22:22 forbid the exploitation of the poor and weak, and both the Egyptian sage and Proverbs 23:10 counsel not to move or topple a field’s boundary stone lest “your conscience destroy you ))

و نقرا من نفس الصفحة في الاعلى :
((1:1. sages in the ancient Near East. The tradition of sages who expound on the wisdom of ancient cultures is a longstanding one in the ancient Near East. The manner employed in such wisdom pieces as the Teaching of PtahHotep and the Instruction of Amenemope suggests that there were wisdom schools in ancient Egypt and Mesopotamia. The “sage” functioned as the students’ “father,” conveying the substance of the culture’s store of wisdom and standing as a source upon which to draw precedents.
The Words of Ahiqar from eighth-century Assyria may indicate that some of these sages also were attached in some way to the palace bureaucracy, perhaps as members of the scribal class. The “words” of the sages included essays on personal deportment and etiquette in a variety of social situations. Their sayings also include short statements giving advice on political and diplomatic affairs. In this way they transmitted a form of cultural memory as well as a sense of their society’s basic values. ))
file:///Users/MacbookPro/Downloads/Bible_Background_Commentary--Old_Testame%20(7).pdf

و نقرا من الموسوعة البريطانية :
((The Hebrew Bible is still the most important single source for knowledge of the ancient Middle East, reflecting life from Egypt to Iran, and from the Bronze Age beginnings to the Hellenistic Age. There is very little in the Old Testament that does not follow the types of religious literatures in the older Middle East: psalms, hymns, laws, rituals, prophecy, wisdom literature, and other types. Sometimes parts of the Bible are related in detail to specific outside sources. The Egyptian Wisdom of Amenemope, first published in modern times in 1923, for example, parallels Proverbs 22:17–24:22 so closely that it effectively opened up the field of the comparative study of ancient Middle Eastern wisdom literature. ))
https://www.britannica.com/topic/Mid...gion#ref559729

يتبع

ثانيا : امثلة لنصوص من سفر الامثال تم اقتباسها من الحكم المصرية القديمة .

سنعتمد هنا على ما نقله الدكتور JOHN RUFFLE في بحثه THE TEACHING OF AMENEMOPE AND ITS will CONNECTION WITH THE BOOK OF PROVERBS

المثال الاول (اقتباسا من امنموبي المصري ) :
نقرا من الصفحة 38 :
((Amenemope's words Give your ears, listen to the things which are spoken
Give your mind to interpret them
(Teaching of Amenemope iii. 9-10),38 are typical of this injunction and there are several parallels in Proverbs (e.g. 1:1-7, 3:1, 4:1-2, 10:20, 5:1, 7:1-3, etc.) and in other wisdom texts,))

نقرا من سفر الامثال الاصحاح الاول :
2To know wisdom and discipline,
to comprehend the words of insight,
3to receive instruction in wise living,
in righteousness, justice, and equity,
4to impart prudence to the simple,a
knowledge and discretion to the young—
5let the wise listen and gain instruction,
and the discerning acquire wise counsel—
6to understand the proverbs and parables,
the sayings and riddles of the wise.
7The fear of the LORD is the beginning of knowledge,
but foolsb despise wisdom and discipline

المثال الثاني (اقتباسا من امنموبي و بتاح حوتيب ) :
نقرا من الصفحة 38 :
Nor is it surprising that they should stress the value of their advice: Amenemope's self-recommendation
If you spend your time with these things in your heart
You will find it a success
You will find my words a storehouse of life
And your body will prosper on earth
(Teaching of Amenemope iii, 17-iv, 2)
has several parallels in Proverbs e.g. Proverbs 2:20-22; 3:1,2; 4:10 etc. but they are not only two books to urge their own worth. One of the first known wisdom writers, the Egyptian Old Kingdom vizier Ptahhotep claims:
If you listen to the things which I have told you
All your plans will be advanced (?)
Their truth is their value
Their memory passes from the mouths of men (i.e. they are'
quoted from memory)
Because of the value of their precepts
(Teaching of Ptahhotep 507-511)

نقرا من سفر الامثال الاصحاح الثاني :
20My son, pay attention to my words;incline your ear to my sayings.
21Do not lose sight of them;
keep them within your heart.
22For they are life to those who find them,
and health to the whole body.

المثال الثالث (اقتباسا من امنموبي ):
نقرا من الصفحة 39 :
((Do not laugh at a blind man nor scorn a dwarf
Nor spoil the plan of a lame man
Do not scorn a man who is the hand of God
Nor be fierce of countenance towards him when he has
erred
(Teaching of Amenemope xxiv, 9-12), ))

نقرا من سفر الامثال الاصحاح 17 :
5He who mocks the poor insults their Maker;
whoever gloats over calamity will not go unpunished.

المثال الرابع ( اقتباسا من حكم آني ):
نقرا من الصفحة 40 :
(( Do not refuse your hand to one whom you do not know who comes to you in mortal poverty. (Teaching of Ani v,10).44
Do not eat bread while another stands (by) and you do not
stretch out your hand towards the bread for him. He will
know it (or perhaps: it will be known) for eternity.
(Teaching of Ani viii, 3). ))

نقرا من سفر الامثال الاصحاح الثالث:
27Do not withhold good from those who deserve it,d
when it is within your power to act.

المثال الخامس (اقتباسا من تعاليم آني ):
نقرا من الصفحة 40 :
(( Beware of the woman from abroad, who is not known in her town. )) (Teaching of Ani, iii, 13)

نقرا من سفر الامثال الاصحاح الثاني :
16To deliver thee from the strange woman, even from the stranger which flattereth with her words

المثال السادس ( اقتباسا من امنموبي ) :
نقرا من الصفحة 44:
(( Keep your tongue from answering your superior
And guard yourself from his rebuke
When he makes a statement to snare you
And you may be released by your answer,
Discuss the answer with a man of your own rank
And beware of blurting it out.
When the heart is hurt, words are swifter
Than the wind at the Nile mouths.
(A man) is ruined and built up by his tongue.
(Teaching of Amenemope xi, 15-20) ))

نقرا من سفر الامثال الاصحاح العاشر :
19When words are many, sin is unavoidable,
but he who restrains his lips is wise.

المثال السابع (اقتباسا من امنموبي ):
نقرا من الصفحة 50 :
(( (A wrong-doer's) property is taken out of the ownership of
his children,
His possessions are given to another.
(Teaching of Amenemope viii, 7-8) )

نقرا من سفر الامثال الاصحاح 20 :
7The righteous man walks with integrity;
blessed are his children after him.

المثال الثامن ( اقتباسا من بتاح حوتيب ) :
نقرا من الصفحة 50 :
(( Good speech is hidden more than emerald,
(but) it may be found among the servant girls at the millstones.
(Teaching of Ptahhotep 58-59) ))

و نقرا من سفر الامثال الاصحاح الثاني :
4if you seek it like silver and search it out like hidden treasure,

المثال التاسع (اقتباسا من تعاليم آني ):
نقرا من الصفحة 51:
((Do not know her (a strange woman) carnally: a deep water, whose windings one knows not, is a woman who is far from her husband. (Teaching of Ani iii, 14) )

نقرا من سفر الامثال الاصحاح 23
:27For a prostitute is a deep pit, and an adulteresse is a narrow well.

يضع الدكتور جون في بحثه بضعة مقارنات بين نصوص من سفر الامثال و اشباهها من حكم امنموبي المصري

المثال العاشر :
نقرا من الصفحة 52-53
Proverbs 22:17-18 Amenemope iii, 9-11 & 16
Incline your ear, and hear Give your ears, listen to the
the words of the wise; things which are spoken;
And put your heart to my Give your mind to interpret
knowledge. them.
For it is pleasant if you It is profitable to put them in
keep them within yourself your heart,
(12-15) no parallel?
They are established They will act as a mooring
together on your lips. post to your tongue.

المثال الحادي عشر :
نقرا من الصفحة 54 :
Proverbs 22:19-20 Amenemope i,7 & xxvii, 7-8
In order that your trust may
be in the Lord
I have instructed you today i, 7 To direct him on the path
even you. of life,
Have I not written for you xxvii, See for yourself these
previously(?) thirty chapters
about counsels and They are pleasant, they
knowledge? educate.

المثال الثاني عشر :
نقرا من الصفحة 56 :
Proverbs 22:21 Amenemope i, 5-6
To teach you the certainty To know how to rebut an
of truth accusation to the one who
makes it.
To return words of truth to To return a charge to the
the one who sent you. one who made it.

اكتفي بهذه الامثلة لعدم الاطالة و من اراد الاستفاضة فليراجع البحث و رابطه :
https://legacy.tyndalehouse.com/tynb...ndProverbs.pdf

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

موضوع مميّز كالعادة أستاذنا الحبيب ،،

+ تقييم :p012:

مواضيع ذات صلة :


الأصول الوثنية للمسيحية : نشيد الانشاد

فضح المستور : قراءة في كتاب نشيد الأنشاد أجمل نشيد في الكون