المثال العاشر : اقتباس نص سفر دانيال الاصحاح السابع .
نقرا من سفر دانيال الاصحاح السابع
1 فِي السَّنَةِ الأُولَى لِبَيْلْشَاصَّرَ مَلِكِ بَابِلَ، رَأَى دَانِيآلُ حُلْمًا وَرُؤَى رَأْسِهِ عَلَى فِرَاشِهِ. حِينَئِذٍ كَتَبَ الْحُلْمَ وَأَخْبَرَ بِرَأْسِ الْكَلاَمِ.
2 أَجَابَ دَانِيآلُ وَقَالَ: «كُنْتُ أَرَى فِي رُؤْيَايَ لَيْلاً وَإِذَا بِأَرْبَعِ رِيَاحِ السَّمَاءِ هَجَمَتْ عَلَى الْبَحْرِ الْكَبِيرِ.
3 وَصَعِدَ مِنَ الْبَحْرِ أَرْبَعَةُ حَيَوَانَاتٍ عَظِيمَةٍ، هذَا مُخَالِفٌ ذَاكَ.
4 الأَوَّلُ كَالأَسَدِ وَلَهُ جَنَاحَا نَسْرٍ. وَكُنْتُ أَنْظُرُ حَتَّى انْتَتَفَ جَنَاحَاهُ وَانْتَصَبَ عَنِ الأَرْضِ، وَأُوقِفَ عَلَى رِجْلَيْنِ كَإِنْسَانٍ، وَأُعْطِيَ قَلْبَ إِنْسَانٍ.
5 وَإِذَا بِحَيَوَانٍ آخَرَ ثَانٍ شَبِيهٍ بِالدُّبِّ، فَارْتَفَعَ عَلَى جَنْبٍ وَاحِدٍ وَفِي فَمِهِ ثَلاَثُ أَضْلُعٍ بَيْنَ أَسْنَانِهِ، فَقَالُوا لَهُ هكَذَا: قُمْ كُلْ لَحْمًا كَثِيرًا.
6 وَبَعْدَ هذَا كُنْتُ أَرَى وَإِذَا بِآخَرَ مِثْلِ النَّمِرِ وَلَهُ عَلَى ظَهْرِهِ أَرْبَعَةُ أَجْنِحَةِ طَائِرٍ. وَكَانَ لِلْحَيَوَانِ أَرْبَعَةُ رُؤُوسٍ، وَأُعْطِيَ سُلْطَانًا.
7 بَعْدَ هذَا كُنْتُ أَرَى فِي رُؤَى اللَّيْلِ وَإِذَا بِحَيَوَانٍ رَابعٍ هَائِل وَقَوِيٍّ وَشَدِيدٍ جِدًّا، وَلَهُ أَسْنَانٌ مِنْ حَدِيدٍ كَبِيرَةٌ. أَكَلَ وَسَحَقَ وَدَاسَ الْبَاقِيَ بِرِجْلَيْهِ. وَكَانَ مُخَالِفًا لِكُلِّ الْحَيَوَانَاتِ الَّذِينَ قَبْلَهُ، وَلَهُ عَشَرَةُ قُرُونٍ.
8 كُنْتُ مُتَأَمِّلاً بِالْقُرُونِ، وَإِذَا بِقَرْنٍ آخَرَ صَغِيرٍ طَلَعَ بَيْنَهَا، وَقُلِعَتْ ثَلاَثَةٌ مِنَ الْقُرُونِ الأُولَى مِنْ قُدَّامِهِ، وَإِذَا بِعُيُونٍ كَعُيُونِ الإِنْسَانِ فِي هذَا الْقَرْنِ، وَفَمٍ مُتَكَلِّمٍ بِعَظَائِمَ.
9 كُنْتُ أَرَى أَنَّهُ وُضِعَتْ عُرُوشٌ، وَجَلَسَ الْقَدِيمُ الأَيَّامِ. لِبَاسُهُ أَبْيَضُ كَالثَّلْجِ، وَشَعْرُ رَأْسِهِ كَالصُّوفِ النَّقِيِّ، وَعَرْشُهُ لَهِيبُ نَارٍ، وَبَكَرَاتُهُ نَارٌ مُتَّقِدَةٌ.
10 نَهْرُ نَارٍ جَرَى وَخَرَجَ مِنْ قُدَّامِهِ. أُلُوفُ أُلُوفٍ تَخْدِمُهُ، وَرَبَوَاتُ رَبَوَاتٍ وُقُوفٌ قُدَّامَهُ. فَجَلَسَ الدِّينُ، وَفُتِحَتِ الأَسْفَارُ.
11 كُنْتُ أَنْظُرُ حِينَئِذٍ مِنْ أَجْلِ صَوْتِ الْكَلِمَاتِ الْعَظِيمَةِ الَّتِي تَكَلَّمَ بِهَا الْقَرْنُ. كُنْتُ أَرَى إِلَى أَنْ قُتِلَ الْحَيَوَانُ وَهَلَكَ جِسْمُهُ وَدُفِعَ لِوَقِيدِ النَّارِ.
12 أَمَّا بَاقِي الْحَيَوَانَاتِ فَنُزِعَ عَنْهُمْ سُلْطَانُهُمْ، وَلكِنْ أُعْطُوا طُولَ حَيَاةٍ إِلَى زَمَانٍ وَوَقْتٍ.
13 «كُنْتُ أَرَى فِي رُؤَى اللَّيْلِ وَإِذَا مَعَ سُحُبِ السَّمَاءِ مِثْلُ ابْنِ إِنْسَانٍ أَتَى وَجَاءَ إِلَى الْقَدِيمِ الأَيَّامِ، فَقَرَّبُوهُ قُدَّامَهُ.
14 فَأُعْطِيَ سُلْطَانًا وَمَجْدًا وَمَلَكُوتًا لِتَتَعَبَّدَ لَهُ كُلُّ الشُّعُوبِ وَالأُمَمِ وَالأَلْسِنَةِ. سُلْطَانُهُ سُلْطَانٌ أَبَدِيٌّ مَا لَنْ يَزُولَ، وَمَلَكُوتُهُ مَا لاَ يَنْقَرِضُ.
15 «أَمَّا أَنَا دَانِيآلَ فَحَزِنَتْ رُوحِي فِي وَسَطِ جِسْمِي وَأَفْزَعَتْنِي رُؤَى رَأْسِي.))
اقول : كل ما في الاعلى من اوصاف الوحوش الاربعة متاثر و مقتبس بطريق غير مباشر من الاساطير و المعتقدات الكنعانية و كذلك ما ذكر عن ابن الانسان و القاديم الجالس يماثل ما ذكر في النصوص الاوغاريتية عن ايل و عن الاله الوثني بعل .
نقرا من من كتاب The eschatologization of the divine conflict with the dragon and the sea الفصل الرابع God's conflict with the dragon and the sea:
((There can be no doubt, in the light of the material considered earlier in this monograph, that the motif of the turbulent sea hostile to God is of Canaanite origin, and it will emerge in the course of this chapter that the imagery of the one like a son of man enthroned by the Ancient of Days over the beasts of the sea is likewise ultimately Canaanite in origin, deriving from the enthronement of (Yahweh-)Baal by El over Yam and his accompanying dragons (Leviathan, etc.).Whilst the four beasts, and especially the last, appear to play the role ascribed to the dragon Leviathan in Canaanite mythology, the fact remains that the precise form of the beasts does not correspond to that of Leviathan and the other 153 dragons attested in Ugaritic (cf. CTA 3.IIID.37-43 = KTU 1.3.III.40-46)........
In conclusion, therefore, it may be maintained that, though the element of the cosmic sea hostile to God has been taken up from Canaanite mythology, the fundamental basis for the four types of beast is drawn from Hos. 13:7-8, with some influence from ancient near eastern Mischwesen......
There is, however, another view which seeks the ultimate origin of the one like a son of man in a Canaanite divine being and which has great plausibility. It was first enunciated in 1958 by J.A. Emerton,52 and also in the same year in far less detail by L. Rost.I shall now consider in detail the arguments adduced in support of this ultimately Canaanite origin of the Son of Man imagery in Dan.7
(i) God is represented as the Ancient of Days and posseses white hair (v. 9), i.e. he is depicted as an old man. This is unique in the entire Old Testament. It agrees admirably, however, withthe supreme god of the Ugaritic pantheon. El, who is called ‘ab ^snm ‘Father of Years’ (CTA 4:IV:24 = KTU 1.4.IV.24, etc.). ......
(ii) Just as the one like a son of man comes with the clouds of heaven, so Baal’s stock epithet is rkb ‘rpt ‘Rider of the clouds’ 162 (CTA 2.IV.8, 29 = KTU 1.2.IV.8, 29, etc.). As Emerton has pointed out,58 since elsewhere in the Old Testament it is always the deity who manifests himself in the clouds, it is probable that a divine being underlies the one like a son of man.
(iii) The rise to power of the one like a son of man follows the destruction of the sea monsters, especially the fourth one. Although not explicitly stated, we are probably to understand that the one like a son of man himself (under God) defeated the dragon, in view of the fact that the previously mentioned dragon-symbolized empires each in turn (under God) overthrew the one that preceded it. This recalls Baal, whose kingship was assured by defeating the god of the sea Yam (CTA 2.IV.32 = KTU 1.2.IV.32), and Baal is also credited with defeating the seven-headed sea monster Leviathan (CTA 5.I.1-3 = KTU 1.5.I.1-3), who appears to have been an associate of Yam (cf. CTA 3.IIID.35-9 = KTU 1.3.III.38-42)....
A frequently expressed doubt about the theory of an ultimately Canaanite origin of the Son of Man imagery is the long period of time separating the Ugaritic texts (ca. 1350 B.C.) from the time of the composition of the book of Daniel (ca. 165 B.C.). However, this theory does not postulate a direct Canaanite influence on the book of Daniel. Rather, the mythology was handed down in the Jerusalem cult at the Autumn Festival, as has been indicated in Chapter 1. It is commonly accepted by scholars that the theme of the divine conflict with the dragon, with which the kingship of Yahweh was associated, had its Sitz im Leben at this festival, even by those who prefer not to speak of it as an Enthronement Festival. Various Old Testament texts show that the myth of God’s battle with the dragon was known in Israel as late as the exilic and post-exilic periods, a remarkable example being the passage from Is. 27:1 discussed earlier in this chapter. What is peculiar about the source underlying Dan. 7, unlike these Old Testament texts, is that it preserves a more primitive, Canaanitizing version of the myth in which a distinction is still made between the god who is supreme and the one who is enthroned over the dragon.))
https://jbburnett.com/resources/day_...ict-dragon.pdf
و نقرا من The IVP Bible Background Commentary: Old Testament الصفحة 740 - 741 :
((7:3. out of the sea. In the Bible as well as in the ancient Near East, the sea represents chaos and disorder, as do the sea monsters that live there. The obvious physical struggle between the sea and the land as well as the fierce, seemingly unstoppable energy displayed by the savage sea gave rise to cosmic myths in the ancient Near East. The Enuma Elish creation epic from Babylon describes how Marduk vanquished Tiamat, goddess of watery chaos, while she was in the form of a dragon. Much of the cycle of stories about Baal in Ugaritic legend involve Baal’s struggle against his rival Yamm, the god of the sea. Similarly, the Ugaritic epic has both Anat and Baal claim to have conquered Litan, the seven-headed dragon, and thus gained mastery over the seas. In Psalm 104:26 Yahweh is said to play with Leviathan, and in Job 41:1-11 God challenges Job to show the same control over Leviathan that God has. The kingdoms represented by these beasts are therefore associated with the forces of chaos that bring disorder to God’s world and need to be overcome.....
7:9. Ancient of Days. In Canaanite mythology the head of the pantheon is El, an aged deity addressed by the title “father of years.” In the Mesopotamian Anzu Myth the ancient one is a goddess, Mami, whose son defeats the monster (Anzu) and is granted dominion....
7:13-14. son of man. The phrase “son of man” is simply a common Semitic expression to describe someone or something as human or, at least, humanlike. In Israelite theology, Yahweh is the high God and also is portrayed as the rider on the clouds. In Canaanite mythology, the roles described here are filled by the god El, the high god of great age (see comment on 7:9) and his son, Baal, the rider on the clouds. In one of the Baal myths, Yamm, who represents the chaos of the sea, is defeated, and Baal is declared king and granted everlasting dominion. In the cosmic conflict myths of Mesopotamia (such as Enuma Elish or the Anzu Myth) a deity (Marduk and Ninurta respectively) defeats the threatening chaos and regains authority and dominion for the gods and for himself. Daniel has been trained in such literature, and his revelations build on that familiarity, though the common motifs are entirely repackaged. Intertestamental literature such as the book of 1 Enoch as well as New Testament and early Christian literature identifies the son of man with the Messiah. ))
file:///Users/MacbookPro/Downloads/Bible_Background_Commentary--Old_Testame%20(8).pdf
هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم
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