اقتباسات العهد القديم من نصوص و ادبيات الكنعانيين

[محمد سني 1989]

المثال الرابع : اقتباس نص مزمور 29 : 3-4 .

نقرا من سفر المزامير الاصحاح 29 :
3 صَوْتُ الرَّبِّ عَلَى الْمِيَاهِ. إِلهُ الْمَجْدِ أَرْعَدَ. الرَّبُّ فَوْقَ الْمِيَاهِ الْكَثِيرَةِ.
4 صَوْتُ الرَّبِّ بِالْقُوَّةِ. صَوْتُ الرَّبِّ بِالْجَلاَلِ.

ترجمة الملك جيمس
The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters.
The voice of the LORD is powerful; the voice of the LORD is full of majesty.

النص العبري
29:3 קֹול יְהוָה עַל־הַמָּיִם אֵֽל־הַכָּבֹוד הִרְעִים יְהוָה עַל־מַיִם רַבִּֽים
29:4 קֹול־יְהוָה בַּכֹּחַ קֹול יְהוָה בֶּהָדָֽר

اقول : المزمور يصف صوت الرب العلي وقد استعمل عبارة ارعد للاشارة الى ذلك و هذا ناتج من تاثر كتبة العهد القديم بالتراث الكنعاني القديم حيث فيه اشارات عديدة الى سماع صوت الهتهم في الرعد، وقد ذهب معظم النقاد - بعد دراسة البناء اللغوي و الفكري و السياق الكامل للمزمور - الى ترجيح كون كاتب او مؤلف المزمور 29 اقتبس من شعر كنعاني قديم بينما ذهب البعض الاخر الى ان المزمور كله كنعاني حيث ان مؤلف المزمور 29 نقل الشعر الكنعاني الا انه استبدل اسم بعل باسم يهوه .

نقرا من The IVP Bible Background Commentary: Old Testament الصفحة 525 - 526
((29:1. comparison to Ugaritic hymn. This psalm has more connections to Ugaritic literature than any other psalm. A commonly cited scholarly view goes so far as to claim that this psalm was originally a Phoenician/Canaanite hymn that was modified and adapted into the Hebrew religious corpus. It is claimed that all three of the places named are in Syria (vv. 6-8) and that the psalm features terms, concepts and even grammatical structures that are more familiar from Ugaritic than from the Old Testament. However, though there are sufficient parallels and similarities to identify Canaanite-like elements in the psalm, there is as yet no evidence of a Canaanite original. All of the elements that have been identified as Canaanite in nature also occur in other clearly Israelite settings, so they only show the general similarities that existed between Israelite and Canaanite language and culture. It is possible that the psalmist is using this psalm to attach to Yahweh many of the Baal functions but not to argue against Baal so much as to elevate Yahweh and proclaim his glory. On the other hand, it would present no problem if the psalmist did choose to pattern his composition after a Canaanite original so that praise was transferred from Baal to Yahweh.29:1. mighty ones. In Canaanite mythology the “mighty ones” or “sons of god” were lesser gods who were subordinate to El, the king of the gods. In the Old Testament the phrase . refers to angels who gathered in Yahweh’s heavenly court (see Ps 89:7; 103:20; 1 Kings 22:19; Is 6:2; Job 1:6; 2:1). 29:3. thundering voice. Ancient Near Eastern literature is full of references to storm gods whose voices are heard in thunder. These include Baal in Ugaritic and Amarna texts and Adad in Akkadian texts. It is also common in descriptions of Yahweh (see comment on 7:13).))
file:///Users/MacbookPro/Downloads/Bible_Background_Commentary--Old_Testame (2).pdf

و نقرا من ما ذكره ريتشارد كليفورد في Abingdon Old Testament Commentaries, Psalm 1-72 الصفحة 153- 154
(( Modern readers need to be reminded of the narrative implied in this hymn: the combat myth telling of the origin of religiopolotical authority in the universe. According to the myth, there was a threat to the stability of the world, which the gods could not defeat. An outsider god was selected to go out to battle and he defeated the monster, restored order, and was given ultimate authority by the divine assembly. The myth is attested in Mesopotamian and Canaanite literature and in the Bible. This psalm concentrates on only one moment of the story: the acclamation by the heavenly beings of Yahweh's sole divinity........On the basis of his pioneering work on the Ugaritic myths, which were recovered beginning in 1929, the distinguished Semitist H. L. Ginsberg proposed that Ps 29 is an Israelite adaption of a Canaanite hymn to the storm god. The majority of scholars recognize the correctness of his observation, which explains so well the details in this poem. ))




و نقرا من THE UGARITIC BAAL CYCLE: A COMPARISON OF LITERATURE IN THE ANCIENT NEAR EAST الصفحة 8 :
((The two most important gods in the times of the Ancient Near East were gods that had influence on rain and war. Eventually some of these gods would naturally have combined characteristics such as this. Baal in the Baal Cycle has the attributes to be able to bring the rain and smite his foes. There are instances in the Old Testament where it the author uses “Baal language” to describe Yahweh. Exodus 15 is Moses’ song about Yahweh smiting the Egyptians by sweeping them up into the Red Sea. There are several Baal allusions used as Yahweh is described as bring a storm that caused the sea to swallow the Egyptians. Psalm 29:3-4 also has some Baal language in it. It says “The voice of the LORD is over the waters; the God of glory thunders, the LORD over many waters. The voice of the LORD is powerful; the voice of the LORD is full of majesty.” The authors know full well that Baal is the storm god, and they use take as many opportunities as they can to show that Yahweh is sovereign over the skies so these types of allusions are plentiful in the Old Testament.))



و نقرا من A Note on Psalm 29 الصفحة 63 للمؤلف Aloysius Fitzgerald المصدر :Bulletin of the American Schools of Oriental ResearchNo. 215 (Oct., 1974), pp. 61-63 (3 pages)
(( The study however does not deal with the alitireitive patterning of the psalm and does not affect the argument used above to show tha "Baal" was the original divine name in it ))


https://www.jstor.org/stable/1356316...n_tab_contents

و نقرا ما قاله بولس الفغالي في كتابه مسيرة الكتاب من التكوين إلى الرؤيا (2000) الفصل الثالث سفر المزامير والعالم الكنعانيّ :
((والمزمور الثالث والأخير الذي نشير إليه في هذه العجالة، هو مز 29. إنه مديح يدعو أبناء الله، يدعو الآلهة، كي تنشد عظمة الإله. صار في النص البيبلي "يهوه". "قدّموا للرب (ليهوه) يا أبناء الله، قدّموا للرب مجدًا وعزة". امّا في الاصل، فعلى ابناء الآلهة أن ينشدوا بعل اله العاصفة. "لا شيء يقف في وجه بعل الذي يعمل في البحر والبر. الذي يحطّم الأرز الشامخ على جبل لبنان ويزلزل البرية". وهكذا تبدو قدرته فوق كل قدرة على الأرض.
دخل هذا المزمور الذي هو نشيد للرعد ولبعل إله الرعد في سفر التوراة. فصار "ابناء الآلهة" "قبائل الشعوب". فنقرأ في مز 96: 7: "قدمّوا للرب يا قبائل الشعوب، قدّموا للرب مجدًا وعزّة". وموضع النشيد صار هيكل أورشليم حيث الله حاضر وسط مدينته وشعبه. أما ما يريد الكاتب أن يعلن، فقدرة الله على الجبال العالية والاشجار الباسقة والحيوانات التي لم يستطع الإنسان أن يدجّنها. بل هو يبيّن حماية الله لشعبه. قد تحطّم العاصفة كل شيء في طريقها، ولكنها في الواقع تدور حول أرض فلسطين: تنطلق من البحر فتصل إلى جبل لبنان وتسير شرقي فلسطين، في البرية، ثم جنوبي فلسطين في قادش، وتعود إلى البحر. وهكذا تبقى أرض الرب بأمان، فلا يصيبها الطوفان كما أصاب البشرّية في بداية التاريخ.))

هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

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