المثال الحادي عشر : اقتباس نص سفر الخروج 15 .

نقرا من سفر الخروج الاصحاح 15
(( 1. حِينَئِذٍ رَنَّمَ مُوسَى وَبَنُو إِسْرَائِيلَ هذِهِ التَّسْبِيحَةَ لِلرَّبِّ وَقَالُوا: «أُرَنِّمُ لِلرَّبِّ فَإِنَّهُ قَدْ تَعَظَّمَ. الْفَرَسَ وَرَاكِبَهُ طَرَحَهُمَا فِي الْبَحْرِ.
2 الرَّبُّ قُوَّتِي وَنَشِيدِي، وَقَدْ صَارَ خَلاَصِي. هذَا إِلهِي فَأُمَجِّدُهُ، إِلهُ أَبِي فَأُرَفِّعُهُ.
3 الرَّبُّ رَجُلُ الْحَرْبِ. الرَّبُّ اسْمُهُ.
4 مَرْكَبَاتُ فِرْعَوْنَ وَجَيْشُهُ أَلْقَاهُمَا فِي الْبَحْرِ، فَغَرِقَ أَفْضَلُ جُنُودِهِ الْمَرْكَبِيَّةِ فِي بَحْرِ سُوفَ،
5 تُغَطِّيهِمُ اللُّجَجُ. قَدْ هَبَطُوا فِي الأَعْمَاقِ كَحَجَرٍ.
6 يَمِينُكَ يَا رَبُّ مُعْتَزَّةٌ بِالْقُدْرَةِ. يَمِينُكَ يَا رَبُّ تُحَطِّمُ الْعَدُوَّ.
7 وَبِكَثْرَةِ عَظَمَتِكَ تَهْدِمُ مُقَاوِمِيكَ. تُرْسِلُ سَخَطَكَ فَيَأْكُلُهُمْ كَالْقَشِّ،
8 وَبِرِيحِ أَنْفِكَ تَرَاكَمَتِ الْمِيَاهُ. انْتَصَبَتِ الْمَجَارِيَ كَرَابِيَةٍ. تَجَمَّدَتِ اللُّجَجُ فِي قَلْبِ الْبَحْرِ.
9 قَالَ الْعَدُوُّ: أَتْبَعُ، أُدْرِكُ، أُقَسِّمُ غَنِيمَةً. تَمْتَلِئُ مِنْهُمْ نَفْسِي. أُجَرِّدُ سَيْفِي. تُفْنِيهِمْ يَدِي.
10 نَفَخْتَ بِرِيحِكَ فَغَطَّاهُمُ الْبَحْرُ. غَاصُوا كَالرَّصَاصِ فِي مِيَاهٍ غَامِرَةٍ.
11 مَنْ مِثْلُكَ بَيْنَ الآلِهَةِ يَا رَبُّ؟ مَنْ مِثْلُكَ مُعْتَزًّا فِي الْقَدَاسَةِ، مَخُوفًا بِالتَّسَابِيحِ، صَانِعًا عَجَائِبَ؟
12 تَمُدُّ يَمِينَكَ فَتَبْتَلِعُهُمُ الأَرْضُ.
13 تُرْشِدُ بِرَأْفَتِكَ الشَّعْبَ الَّذِي فَدَيْتَهُ. تَهْدِيهِ بِقُوَّتِكَ إِلَى مَسْكَنِ قُدْسِكَ.
14 يَسْمَعُ الشُّعُوبُ فَيَرْتَعِدُونَ. تَأْخُذُ الرَّعْدَةُ سُكَّانَ فِلِسْطِينَ.
15 حِينَئِذٍ يَنْدَهِشُ أُمَرَاءُ أَدُومَ. أَقْوِيَاءُ مُوآبَ تَأْخُذُهُمُ الرَّجْفَةُ. يَذُوبُ جَمِيعُ سُكَّانِ كَنْعَانَ.
16 تَقَعُ عَلَيْهِمِ الْهَيْبَةُ وَالرُّعْبُ. بِعَظَمَةِ ذِرَاعِكَ يَصْمُتُونَ كَالْحَجَرِ حَتَّى يَعْبُرَ شَعْبُكَ يَا رَبُّ. حَتَّى يَعْبُرَ الشَّعْبُ الَّذِي اقْتَنَيْتَهُ.
17 تَجِيءُ بِهِمْ وَتَغْرِسُهُمْ فِي جَبَلِ مِيرَاثِكَ، الْمَكَانِ الَّذِي صَنَعْتَهُ يَا رَبُّ لِسَكَنِكَ الْمَقْدِسِ الَّذِي هَيَّأَتْهُ يَدَاكَ يَا رَبُّ.
18 الرَّبُّ يَمْلِكُ إِلَى الدَّهْرِ وَالأَبَدِ».))

اقول : هذه ترنيمة مشهورة و منسوبة الى موسى عليه الصلاة و السلام و بني اسرائيل لما نجاهم الله من فرعون و اغرقه و جنده و نجد في السياق فكرة مشتركة مع شعوب الشرق الادنى و منهم الشعوب الكنعانية و اساطيرها المتعلقة ببعل و اخص بالذكر هنا العدد الحادي عشر الذي يشير و بكل صراحة " من مثلك بين الالهة يا رب" فالرب هنا ليس الها متفردا بالالوهية و انما اله ضمن مجموعة من الالهة و لكنه يمثل الاله القومي لاسرائيل !!!!! و هذه بلا شك فكرة وثنية بحتة مقتبسة من الشعوب الكنعانية التي سكنت منطقة كنعان بالاضافة الى بعض العبارات في السياق و التي تشابه تلك الموجودة في النصوص الاوغاريتية واترك المصدر ادناه يتحدث .

نقرا من Distinctions with a Difference: Essays on Myth, History, and Scripture في الفصل The Song of the Sea and the Subversion of Canaanite Myth: A Missional Reading:
((Te aim of this essay is to explore how Israel’s celebration of YHWH’s victory at the Sea in the poetry of Exodus 15:1b–18 models a missional engagement with the late Bronze/early Iron Age culture and enhances Israel’s presentation of the LORD as king of the cosmos (Hunsberger 2016:59–62). Exodus 15:1b–18 shares its structure and language in common with the Canaanite Baal Epic. Although Exodus 15:1b–18 is not myth, its allusions to Canaanite mythic themes and deployment of the broad structure of Baal’s story allow Israel’s proclamation of YHWH’s victory over the powers of Egypt to subvert Canaanite myth and ofer an alternative worldview (Russell 2016:135–136). .......
​​​​​​I argue here that through a missional reading of the Bible, the allusions to and appropriations of mythic literature can enhance our understanding of special revelation by demonstrating that it models an incarnational or missional approach to the peoples of the ancient world. Rather than demonstrating the lack of uniqueness of the Bible because of its continuity with Near Eastern literature, the close ties actually are the means by which scripture’s special revelation connects cogently to its audience to subvert the Canaanite worldview for both Israelites and Canaanites who may encounter Israel’s story (Currid 2013:131–141).1 Tis leads to the possibility of true conversion from a pagan worldview to a biblical one in the service of God’s mission to bless the nations through the people of God (Gen 12:3b; Exodus 19:4–6)........
​​​​​​A close reading of Exodus 15:1b–18 reveals broad narrative parallels with the Baal Cycle as well as close linguistic ties (Craigie 1971:19–26, Cross 1973:112–144, and Russell 2007:39–42 and 69–71). Te argument for the connection between Exodus 15:1b–18 and the Baal Cycle does not stand on any one specifc piece of data but on the preponderance of evidence. First, the Song of the Sea narrates the deliverance at the sea, YHWH’s guidance of his people to his holy mountain, and final acclamation of YHWH’s kingship in roughly the same order as Baal’s story:
....... B. Implied Proclamation of Kingship. Exodus 15:11 uses the language of incomparability. At this point in the Baal Cycle, Yamm declares Baal king (CAT 1.3 III: 28–31). Te explicit language of kingship is not present in the Song until 15:18. However the language of incomparability serves a similar function. Mann states that YHWH’s elevation over all other gods is nowhere more clear than in Exodus 15:11 (1977:125)........
D. Sanctuary on YHWH’s Holy Mountain. Exodus 15:13 and 17 detail YHWH’s guidance of God’s people to his holy mountain, the mountain of his inheritance. Te language of 15:17 mimics the terminology used for Baal’s shrine on Zaphan (see below).....
​​​​​​Second, there are two striking linguistic ties that link these two ancient poems.5 Exodus 15:17 describes YHWH’s sacred mountain using the same phraseology as the Baal Cycle deploys in reference to Mount Zaphan (Hess 2007:100, Russell 2007:41, Smith 1997:168n64):

You brought and planted them on the mountain of your inheritance,
The place for your habitation, you made O YHWH;
Te sanctuary, O YHWH, your hands have established (italics added, Exod 15:17)

Come and I will reveal it, in the midst of my mountain Divine Zaphan
In the holy mount of my heritage,
In the beautiful hill of my might (italics added, CAT 1.3 III:28–31)

Also, the concluding declaration of YHWH’s rule (Exod 15:18) is identical to Yamm’s words
: YHWH will reign (Exod 15:18a)
Baal will reign (CAT 1.2 IV:32 and 34–35)
........
The Song of the Sea follows the general structure of the Baal Cycle, but narrates the conficts as a this-world, human-centered account. This is crucial to the rhetorical power of the Song......
The Song of the Sea models a profound understanding of human needs and the communication of transformational truth. Cross and Freedman’s description of the song as national anthem captures the power of its language (1955:237n. f ). Exodus 15:1b–18 serves as a declaration of YHWH’s victory on behalf of God’s people following the exodus, but its use of mythic language and themes transcends YHWH’s direct intervention in human afairs during the late Bronze age and extends these implications to all who would declare YHWH’s eternal kingship. Exodus 15:1b–18 reminds insiders of the identity, character, and mission of YHWH. It announces to outsiders the incomparability of YHWH and with it an implicit invitation to proclaim with God’s people “YHWH will reign.” The ties between the Song of the Sea and the Baal Cycle serve as a missional model for God’s twenty-frst century people))
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هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

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