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 ))



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) .



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. ))



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 ))



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 ))



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

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