سلسلة الكائنات الاسطورية في الكتاب المقدس

[محمد سني 1989]

الجزء الرابع : لويثان التنين البحري !!

بسم الله الرحمن الرحيم

نقرا من سفر اشعياء 27: 1
فِي ذلِكَ الْيَوْمِ يُعَاقِبُ الرَّبُّ بِسَيْفِهِ الْقَاسِي الْعَظِيمِ الشَّدِيدِ لَوِيَاثَانَ، الْحَيَّةَ الْهَارِبَةَ. لَوِيَاثَانَ الْحَيَّةَ الْمُتَحَوِّيَةَ، وَيَقْتُلُ التِّنِّينَ الَّذِي فِي الْبَحْرِ

النص باللفظ العبري :
בַּיֹּום הַהוּא יִפְקֹד יְהוָה בְּחַרְבֹו הַקָּשָׁה וְהַגְּדֹולָה וְהַֽחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתֹון וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּֽם׃ ס

https://www.blueletterbible.org/kjv/.../t_conc_706001

الكلمة لويثان هنا هي לִוְיָתָן

و هذه الكلمة هي اشارة الى مخلوق بحري اسطوري ضخم يشبه الحية !!!!

و الدليل :

1. تصريح المعاجم اللغوية :

نقرا من معجم Gesenius' Hebrew-Chaldee Lexicon

A very large aquatic creature


https://www.blueletterbible.org/lang...gs=H3882&t=KJV


نقرا من معجم سترونج
לִוְיָתָן livyâthân, liv-yaw-thawn'; from H3867; a wreathed animal, i.e. a serpent (especially the crocodile or some other large sea-monster); figuratively, the constellation of the dragon; also as a symbol of Babylon:—leviathan, mourning.
https://www.blueletterbible.org/lang...gs=H3882&t=KJV


2. نقرا من تفاسير الكتاب المقدس :

نقرا من تفسير Cambridge Bible for Schools and CollegesThe word leviathan means twisted or having folds, and is an epithet for a serpent. In Isaiah 27:1 we read: In that day Jehovah with his sore and great and strong sword shall visit leviathan the fleeing serpent, and leviathan the serpent with coils. The key to the meaning of the verse, however, is found in Job 26:13, which rightly rendered means,


By His breath the heavens become bright,


His hand pierceth the fleeing serpent.


Here piercing the fleeing serpent and making the heavens clear are parallel acts. The fleeing serpent, therefore, was the cause of the darkness. In both passages in Job there is an allusion to the popular mythology, according to which the darkening or eclipse of the sun and moon was caused by the serpent throwing its folds around them, or swallowing them up. In its origin this mythology is probably nothing more than a stroke of the poetic imagination, which turned the dark cloud or eclipsing shadow into a huge Dragon. Enchanters were supposed to have power to set this Dragon in motion, and cause the lights of day or night to be swallowed up.
https://biblehub.com/commentaries/job/3-8.htm


و نقرا من BARNE'S NOTES
The margin is, as in the Hebrew, "a leviathan." The word rendered "ready" עתידים ‛âthı̂ydı̂ym, means properly ready, prepared; and then practiced or skillful. This is the idea here, that they were practiced or skillful in calling up the "leviathan;" see Schultens "in loc." The word rendered in the text "mourning," and in the margin "leviathan" לויתן lı̂vyâthân, in all other parts of the sacred Scriptures denotes an animal; see it explained in the notes at Isaiah 27:1, and more fully in the notes at Job 41:It usually denotes the crocodile, or some huge sea monster
https://biblehub.com/commentaries/job/3-8.htm


و نقرا من Jamieson-Fausset-Brown Bible Commentary
8. them … curse the day—If "mourning" be the right rendering in the latter clause of this verse, these words refer to the hired mourners of the dead (Jer 9:17). But the Hebrew for "mourning" elsewhere always denotes an animal, whether it be the crocodile or some huge serpent (Isa 27:1), such as is meant by "leviathan."
https://biblehub.com/commentaries/job/3-8.htm


3. مصادر اكاديمية :

نقرا من كتاب God's conflict with the dragon and the sea لجون داي الفصل الرابع الصفحة 142 ما يؤكد لنا ان النص ماخوذ من اساطير و نصوص اوغاريتية خاصة بعبادة الاله الوثني بعل !!!:

saiah 27:1
On that day the Lord with his hard and great and strong sword will punish Leviathan the twisting
serpent, Leviathan the crooked serpent, and he will slay the dragon that is in the sea.
As has frequently been pointed out, these words from the proto-apocalyptic work in Is. 24-7
bear a very strong resemblance to those in the Ugaritic Baal myth, where Mot addresses Baal
as follows: ktmhs. Itn. btn. brh. tkly. btn. `qltn ‘Because you smote Leviathan the twisting serpent
(and) made an end of the crooked serpent...’ (CTA 5.I.1-2 = KTU 1.5.I.1-2). Again, in CTA
3.IIID.37-9 (= KTU 13.III.40-42), Leviathan the crooked serpent is spoken of as a dragon as in
Is. 27:1, l’istbm. tnn. ‘istm[ ]mhst. btn `qltn slyt. d. sb`t. r’asm ‘Surely I lifted up the dragon, I...
(and) smote the crooked serpent, the tyrant with the seven heads.’ The close similarity is all the
more remarkable both in view of the time-scale involved and because the word `
a
qallaton
‘crooked’ which is here paralleled in Ugaritic is found nowhere else in the Old Testament
(though the plural of the verb `ql [Hab. 1:4] and the adjective `qalqal [Judg, 5:6, Ps. 125:5] are
so attested, and cf. Rahab which appears as nahas bariah ‘twisting serpent’ in Job 26:13). The
striking parallelism between the relatively late text in Is. 27:1 and the Ugaritic texts almost a
millennium earlier is a reminder that the closeness of the language of Old Testament texts to
that of the Ugaritic texts is not necessarily an indication of an early date for the Old Testament
passages in question. Quite often the parallels are in relatively late texts.
The Ugaritic texts cited above make it clear that Is. 27:1 is describing one monster, not three, as
has sometimes been supposed. What is referred to in Is. 27:1 parallels the event referred to in
Is. 24:21, ‘On that day the Lord will punish the host of heaven, in heaven, and the kings of the
earth, on the earth.’ The reference to ‘the host of heaven’ in this parallel verse has sometimes
been thought to indicate that the monster references in Is. 27:1 allude to three constellations,
Serpens, Draco and Hydra.2
However, whereas Is. 24:21 refers to the kings of the earth as a
whole
143
together with their angelic princes, it is probable that the reference to the defeat of Leviathan in
Is. 27:1 alludes to the downfall of one particular hated power of the time, in view of the use of
the sea monster imagery to refer to particular hostile nations elsewhere in the Old Testament

http://jbburnett.com/resources/day_e...ict-dragon.pdf


نقرا من الموسوعة اليهودية كيف ان الاعتقاد بهذا المخلوق الاسطوري تاثر بالاصل بالاساطير البابلية !!! ثم نقرا وصفا لهذا لشكل هذا المخلوق الاسطوري الضخم !!:
The Biblical description contains mythical elements, and the conclusion is justified that these monsters were not real, though the hippopotamus may have furnished in the main the data for the description. Only of a unique being, and not of a common hippopotamus, could the words of Job xl. 19 have been used: "He is the first [A. V. "chief"] of the ways of God [comp. Prov. viii. 22]; he that made him maketh sport with him" (as the Septuagint reads, πεποιημένον ἐγκαταπαιζέσΘαι; A. V. "He that made him can make his sword to approach unto him"; comp. Ps. civ. 26); or "The mountains bring him forth food; where all the beasts of the field do play" (Job xl. 20). Obviously behemoth is represented as the primeval beast, the king of all the animals of the dry land, while leviathan is the king of all those of the water, both alike unconquerable by man (ib. xl. 14, xli. 17-26). Gunkel ("Schöpfung und Chaos," p. 62) suggests that behemoth and leviathan were the two primeval monsters corresponding to Tiamat (= "the abyss"; comp. Hebr. "tehom") and Kingu (= Aramaic "'akna" = serpent") of Babylonian mythology.
......


—In Rabbinical Literature:
According to a midrash, the leviathan was created on the fifth day (Yalḳ., Gen. 12). Originally God produced a male and a female leviathan, but lest in multiplying the species should destroy the world, He slew the female, reserving her flesh for the banquet that will be given to the righteous on the advent of the Messiah (B. B. 74a). The enormous size of the leviathan is thus illustrated by R. Johanan, from whom proceeded nearly all the haggadot concerning this monster: "Once we went in a ship and saw a fish which put his head out of the water. He had horns upon which was written: 'I am one of the meanest creatures that inhabit the sea. I am three hundred miles in length, and enter this day into the jaws of the leviathan'" (B. B. l.c.). When the leviathan is hungry, reports R. Dimi in the name of R. Johanan, he sends forth from his mouth a heat so great as to make all the waters of the deep boil, and if he would put his head into paradise no living creature could endure the odor of him (ib.). His abode is the Mediterranean Sea; and the waters of the Jordan fall into his mouth (Bek. 55b; B. B. l.c.).
http://www.jewishencyclopedia.com/ar...n-and-behemoth








هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء الخامس : بهموث

بسم الله الرحمن الرحيم


نقرا في سفر ايوب 40
15 «هُوَذَا بَهِيمُوثُ الَّذِي صَنَعْتُهُ مَعَكَ يَأْكُلُ الْعُشْبَ مِثْلَ الْبَقَرِ.


بهموث هو كائن اسطوري خيالي كان يؤمن به اليهود و يظن انه اقتبسوه من عقائد الامم المجاورة كالبابليين مثلا

و الدليل:

نقرا من الموسوعة اليهودية :


Ever since Bochart ("Hierozoicon," iii. 705), "behemoth" has been taken to denote the hippopotamus; and Jablonski, to make it correspond exactly with that animal, compared an Egyptian form, "p-ehe-mu" (= "water-ox"), which, however, does not exist. The Biblical description contains mythical elements, and the conclusion is justified that these monsters were not real, though the hippopotamus may have furnished in the main the data for the description. Only of a unique being, and not of a common hippopotamus, could the words of Job xl. 19 have been used: "He is the first [A. V. "chief"] of the ways of God [comp. Prov. viii. 22]; he that made him maketh sport with him" (as the Septuagint reads, πεποιημένον ἐγκαταπαιζέσΘαι; A. V. "He that made him can make his sword to approach unto him"; comp. Ps. civ. 26); or "The mountains bring him forth food; where all the beasts of the field do play" (Job xl. 20). Obviously behemoth is represented as the primeval beast, the king of all the animals of the dry land, while leviathan is the king of all those of the water, both alike unconquerable by man (ib. xl. 14, xli. 17-26). Gunkel ("Schöpfung und Chaos," p. 62) suggests that behemoth and leviathan were the two primeval monsters corresponding to Tiamat (= "the abyss"; comp. Hebr. "tehom") and Kingu (= Aramaic "'akna" = serpent") of Babylonian mythology.
http://www.jewishencyclopedia.com/ar...n-and-behemoth


و نقرا من GENEVA STUDY BIBLE
(e) This beast is thought to be the elephant, or some other, which is unknown.
(f) Whom I made as well as you.
(g) This commends the providence of God toward man: for if he were given to devour as a lion, nothing would be able to resist him, or content him.
https://www.biblestudytools.com/comm...ob/job-40.html


و نقرا من قاموس الكتاب المقدس :
ويصدق قول أيوب على هذا الحيوان أكثر مما يصدق على سواه، لأنه عظيم الحجم ضخم الجسم طوله نحو 16 قدمًا وعلوه 7 أقدام. وأما علماء اليهود فيزعمون أن بهيموث حيوان كبير الحجم ذو قدرة عظيمة ومنظره هائل، ومن شأنه أنه كان ولا يزال يسمّن منذ ابتداء الخليقة إلى مجيء المسيح ، فإذا جاء قدّم عندها وليمة للمؤمنين.
https://translate.google.com/transla...38.html&anno=2

و يؤيد هذا ما قاله الحبر راشي في تفسيره :
behemoth: Prepared for the future.
https://www.chabad.org/library/bible...showrashi=true


و يؤيده ايضا ما نقرؤه في Barne's Notes
They are chiefly taken from the collection of opinions made by Schultens, in loc. Among them are the following:
(1) That wild animals in general are denoted. This appears to have been the opinion of the translators of the Septuagint.
(2) Some of the rabbis supposed that a huge monster was referred to, that ate every day "the grass of a thousand mountains."
https://biblehub.com/commentaries/job/40-15.htm



وقد حاول البعض ترقيع الموضوع فزعموا انه فرس النهر او انه الفيل الا ان هذا مردود باقوال بعض شراح الكتاب المقدس :

1. انكر ادم كلارك ان يكون تفسير بهيموث هو الفيل او فرس النهر و رد ذلك بحجة ان اوصاف المخلوق في الكتاب المقدس لا تطابق تلك التي في الطبيعة

نقرا من تفسير ادم كلارك :
These, having been carefully considered and deeply investigated both by critics and naturalists, have led to the conclusion that either the elephant, or the hippopotamus or river-horse, is the animal in question; and on comparing the characteristics between these two, the balance is considerably in favor of the hippopotamus. But even here there are still some difficulties, as there are some parts of the description which do not well suit even the hippopotamus; and therefore I have my doubts whether either of ....
the animals above is that in question, or whether any animal now in existence be that described by the Almighty.
.... As I do not believe that either the elephant or the river-horse is intended here, I shall not take up the reader's time with any detailed description.
https://www.sacred-texts.com/bib/cmt/clarke/job040.htm

و لكن بعد كل هذا الانكار يعتقد ادم كلارك ان بهيموث هو وصف لحيوان الماموث المنقرض و من حججه في ذلك انه يظن ان هذا الحيوان كان ياكل اللحم !!!!!!!!!
ثم يلخص ان هذا الحيوان لا بد انه في زمن ايوب عليه الصلاة و السلام كان لا يزال موجودا و لم ينقرض بعد !!!!!!!!!!!

يقول :
The mammoth, for size, will answer the description in this place, especially Job 40:19 : He is the chief of the ways of God. That to which the part of a skeleton belonged which I examined, must have been, by computation, not less than twenty-five feet high, and sixty feet in length! The bones of one toe I measured, and found them three feet in length! One of the very smallest grinders of an animal of this extinct species, full of processes on the surface more than an inch in depth, which shows that the animal had lived on flesh
.....God seems to have made it as the proof of his power; and had it been prolific, and not become extinct, it would have depopulated the earth. Creatures of this kind must have been living in the days of Job; the behemoth is referred to here, as if perfectly and commonly known.
https://www.sacred-texts.com/bib/cmt/clarke/job040.htm

لا تعليق !!!!


2. انكرت الموسوعة اليهودية هذا القول و ذكرت انه لا يستند على شيء
نقرا من الموسوعة اليهودية :
Some commentators find also in Isa. xxx. 6 ("bahamot negeb" = "beasts of the south") a reference to the hippopotamus; others again, in Ps. lxxiii. 22 ("I am as behemoth [="beasts"; A. V. "a beast"] before thee"); but neither interpretation has a substantial foundation. It is likely that the leviathan and the behemoth were originally referred to in Hab. ii. 15: "the destruction of the behemoth [A. V. "beasts"] shall make them afraid" (comp. LXX., "thee" instead of "them").
http://www.jewishencyclopedia.com/ar...n-and-behemoth


بهيموث




هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء السادس : الثعبان السام الطائر !!!

بسم الله الرحمن الرحيم

نقرا في اشعياء 14:
29.لاَ تَفْرَحِي يَا جَمِيعَ فِلِسْطِينَ، لأَنَّ الْقَضِيبَ الضَّارِبَكِ انْكَسَرَ، فَإِنَّهُ مِنْ أَصْلِ الْحَيَّةِ يَخْرُجُ أُفْعُوانٌ، وَثَمَرَتُهُ تَكُونُ ثُعْبَانًا مُسِمًّا طَيَّارًا.

نقرا في اشعياء 30 :
6 وَحْيٌ مِنْ جِهَةِ بَهَائِمِ الْجَنُوبِ: فِي أَرْضِ شِدَّةٍ وَضِيقَةٍ، مِنْهَا اللَّبْوَةُ وَالأَسَدُ، الأَفْعَى وَالثُّعْبَانُ السَّامُّ الطَّيَّارُ، يَحْمِلُونَ عَلَى أَكْتَافِ الْحَمِيرِ ثَرْوَتَهُمْ، وَعَلَى أَسْنِمَةِ الْجِمَالِ كُنُوزَهُمْ، إِلَى شَعْبٍ لاَ يَنْفَعُ

الثعبان السام الطيار هو كما يبدو اسمه كائن اسطوري و هو ثعبان سام له جناحان يطير بهما !!! ويطلق عليه احيانا التنين الطائر !!!

و الدليل :

1. من المعاجم اللغوية :

نقرا من معجم Gesenius' Hebrew-Chaldee Lexicon :
A FLYING DRAGON !!!

https://www.blueletterbible.org/lang...gs=H8314&t=KJV

نقرا من معجم Brown-Driver-Briggs
I. [שָׂרָף] noun masculineIsaiah 6:2 plural שְׂרָפִים seraphim (probably akin to I. ׳שׂ, as beings originally mythically conceived with serpents' bodies (serpent-deities, compare Isaiah 14:29; Isaiah 30:6), or (CheComm.) personified of lightning, compare arts. SERAPHIM, StrachanHast. DB CheEncy. Bib.; Di Marti and others compare also Egyptian guardian-griffins, called Šerref; see also כְּרוּב; on Assyrian Šarrapu (-bu), epithet of god Nergal, connected by DlWB with √ שָׂרַף, see שָׁרָב, ZimKAT 3. 415); — in OT. majestic beings with six wings, and human hands and voices, attendant upon ׳י Isaiah 6:2,6.
https://biblehub.com/hebrew/8314.htm


2. من مصادر اكاديمية :

نقرا من الموسوعة اليهودية :
The idea of flying serpents ("saraf me'ofef"; Isa. xiv. 29, xxx. 6) rests, perhaps, on the confusion of serpents with lizards, which is found also in classical writers. They belong to those fanciful creatures with which folk-lore peoples the desert regions ("Pal. Explor. Fund, Quarterly Statement," 1894, p. 30). For the "naḥash bariaḥ" and "naḥash 'akalaton" in Isa. xxvii. 1 see Leviathan.
http://www.jewishencyclopedia.com/ar.../13440-serpent

نقرا من كتاب اوتو كايسر ISAIAH : A COMMNETARY 13-39 الصفحة 54 :


https://books.google.com.sa/books?id... 13-39&f=false


3. مصادر يهودية :
نقرا في ترجوم يوناثان (و هي ترجمة ارامية لبعض اسفار العهد القديم ) لنص اشعياء 14: 29 :
Rejoice not, 0 Philistia, all of ye, because the government that hath made you servile is broken; because from the children of Jesse shall come forth the Messiah, and his works among you shall be as a flying serpent.
https://www.sefaria.org/Targum_Jonat...saiah&lang2=en

نقرا في تفسير راشي ايضا :
and his offspring is a fiery flying serpent: Jonathan renders: And his deeds against you will be like flying snakes.
https://www.chabad.org/library/bible...showrashi=true


ويؤكد هذا ادم كلارك في تفسيره :
The Targum renders the twenty-ninth verse in a singular way. "For, from the sons of Jesse shall come forth the Messiah; and his works among you shall be as the flying serpent."
https://www.sacred-texts.com/bib/cmt/clarke/isa014.htm


ملاحظة :
حاول بعض شراح الكتاب المقدس من النصارى تفسير النص بان اللفظ المراد هنا هو مجرد رمز و كناية لا اقل و لا اكثر الا ان بعضهم او احدهم اراد ان يتحفنا ب "حقيقة" علمية لم يكتشفها الاولون و لا الاخرون الا وهي انه يوجد فصيل من الثعابين يمتلك اجنحة !!!!!

نقرا من JOHN GILL'S EXPOSITION OF THE BIBLE
and his fruit [shall be] a fiery flying serpent;
not the fruit of the cockatrice, but of the serpent; and intends the same as before, Hezekiah, likened to such a creature, because of the fury and swiftness with which he was to come, and did come, against the Philistines, and the hurt he did to them: the "serpent" to which he is compared is called "fiery", or "burning", because it inflames where it bites; of which see ( Numbers 21:6 ) and "flying", not because it has wings, though some serpents are said to have them; but because, when it leaps or darts upon a man, it is with such swiftness, that it seems to fly; the serpent called "acontias", or "serpens jaculus", is here alluded to
https://www.biblestudytools.com/comm...iah-14-29.html

لا تعليق !!!!


الثعبان السام الطائر او التنين الطائر !!



هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

الجزء السابع : طائر السمندل / الفينيق !!!!

بسم الله الرحمن الرحيم

نقرا من سفر ايوب 29
18."فَقُلْتُ: إِنِّي فِي وَكْرِي أُسَلِّمُ الرُّوحَ، وَمِثْلَ السَّمَنْدَلِ أُكَثِّرُ أَيَّامًا"

السمندل هنا هو طائر الفينيق الخرافي و كان كتبة اليهود يؤمنون بوجوده و هو الذي كان العرب الجاهليون قبل الاسلام يسمونه على اغلب الظن العنقاء !!!

و الدليل :

اولا : من معاجم اللغة :
نقرا من معجم Brown-Driver-Briggs....חוֺל noun masculineHos 2:1 sand (perhaps as turning or whirling; otherwise explained by Sta, see below חֲוִילָה; Late Hebrew id., Aramaic
....a. usually sand of seashore, simile of numberlessness, vastness, so of Abraham's seed Genesis 22:17 (J; compare Genesis 15:5); Jacob's Genesis 32:13 Genesis 41:49; of days of Job Job 29:18 (on interpretation = phoenix, see Di); of birds
https://biblehub.com/hebrew/2344.htm

نقرا من معجم Gesenius' Hebrew-Chaldee Lexicon
In this passage the hebrew interpreters understand the phoenix
https://www.blueletterbible.org/lang...gs=H2344&t=KJV


ثانيا : من شراح و تفاسير الكتاب المقدس و مصادر النصارى :

نقرا اقوى اعتراف لاحد اباء الكنيسة المعروفين وهو اكليمندس في كتاب الاباء الرسوليين الصفحة 34 :





file:///Users/MacbookPro/Downloads/coptic-books.blogspot.com الاباء الرسوليون.pdf


نقرا من قاموس الكتاب المقدس :
سمندل
يقال إنه طائر بالهند يأكل البيش (نبات مثل الزنجبيل رطبًا ويابسًا، وربما نبت فيه سم قاتل لكل حيوان أو طائر آخر) وإنه يستلذ بالنار ولا يحترق بها (طائر خرافي). والكلمة العبرية المترجمة "سمندل" هنا هي "حول"، وقد ترجمت في جميع المواضع الأخرى إلى "رمل" sand، وهكذا جاءت في الترجمة الكاثوليكية، كما تُرجمت "حبات الرمل" في كتاب الحياة.
وقد ذُكِر مرة واحدة في الكتاب المقدس على لسان الصديق أيوب : "فَقُلْتُ: إِنِّي فِي وَكْرِي أُسَلِّمُ الرُّوحَ، وَمِثْلَ السَّمَنْدَلِ أُكَثِّرُ أَيَّامًا" ( سفر أيوب 29 : 18 ).

https://translate.google.com/transla...01.html&anno=2


و نقرا من Commentary critical and explanatory on the whole bible
sand--( Genesis 22:17 , Habakkuk 1:9 ). But the Septuagint and Vulgate, and Jewish interpreters, favor the translation, "the phoenix bird." "Nest" in the parallel clause supports the reference to a bird. "Sand" for multitude, applies to men, rather than to years. The myth was, that the phoenix sprang from a nest of myrrh, made by his father before death, and that he then came from Arabia (Job's country) to Heliopolis (the city of the Sun) in Egypt, once in every five hundred years, and there burnt his father [HERODOTUS, 2:73]. Modern research has shown that this was the Egyptian mode of representing hieroglyphically a particular chronological era or cycle. The death and revival every five hundred years, and the reference to the sun, implies such a grand cycle commencing afresh from the same point in relation to the sun from which the previous one started. Job probably refers to this.
https://www.biblestudytools.com/comm...job-29-18.html


و نقرا من John Jill's exposition of the Bible
and I shall multiply [my] days as the sand;
which is not to be numbered; an hyperbolical expression, to denote the long life he expected to enjoy, and which was promised to good men; and which Job, notwithstanding his present despair of it, was favoured and satisfied with, ( Psalms 91:16 ) ( Job 42:16 Job 42:17 ) . Some versions render it, "as the phoenix" F14, a bird of that name, spoken of by many writers as a very long lived one; some say it lived five hundred years F15, others five hundred forty F16, others six hundred sixty F17; yea, some, and so the Jewish writers, as Jarchi and others F18, make it to live a thousand years, and some say F19 more; and it is reported of it, though not with sufficient evidence, that there is never but one of the kind at a time; which, perceiving its end drawing near, it makes a nest of cassia, frankincense, and other spices, and sets fire to it, and burns itself in it, and that out of its ashes comes forth an egg, which produces another; and some of the ancient writers, as Tertullian F20 particularly, have made use of this as an emblem of the resurrection; and to which some think Job has here respect; that he should live long like this bird, and then die and rise again; but inasmuch as this seems to be a fabulous bird, and that there is not, nor ever was, any such in being, it cannot well be thought that Job should allude unto it; though his making mention of his nest, in the former clause, may seem to favour it, and which has induced some to give into it
https://www.biblestudytools.com/comm...job-29-18.html


و نقرا من Cambridge Bible for Schools and Colleges
18. in my nest] i. e. surrounded by those belonging to him; he should die before them, not they before him, and in the midst of his possessions.


my days as the sand] Sand is the usual rendering of the word occurring here—an image of countless number. Most modern writers translate as the Phœnix, in accordance with Jewish tradition. The Sept. renders as the branch of the palm (φοίνικος). The Heb. word however can hardly have been translated palm, a meaning which does not belong to it, and the present Sept. text may have arisen from a misunderstanding of its original reading, like the Phœnix. The word “nest” in the first clause favours this translation. This bird was fabled to live 500 years, and to consume himself and his nest with fire, only to arise anew to life out of the ashes. Hence the name became a proverb, expressing the highest duration of life, φοίνικος ἔτη βιοῦν, to live as long as the Phœnix. The fable being current in Egypt the author of the Book might readily become acquainted with it.

https://biblehub.com/commentaries/job/29-18.htm


و نقرا من Barne's Notes
And I shall multiply my days as the sand - Herder renders this, "the Phoenix;" and observes that the Phoenix is obviously intended here, only through a double sense of the word, the figure of the bird is immediately changed for that of the palm-tree. The rabbis generally understand by the word here rendered "sand" (חול chôl) the Phoenix - a fabulous bird, much celebrated in ancient times. Osaia in the book "Bereshith Rabba," or Commentary on Genesis, says of this bird, "that all animals obeyed the woman (in eating the forbidden fruit) except one bird only by the name of חול chûl, concerning which it is said in Job, 'I will multiply my days as the כחול kechûl.'" Jannai adds to this, that "this bird lives a thousand years, and in the end of the thousand years, a fire goes forth from its nest, and burns it up, but there remains, as it were, an egg, from which again the members grow, and it rises to life:" compare Nonnus in Dionys. Lib. 40. Martial, Claudian, and others in Bochart, Hieroz. P. ii. Lib. vi. c. v. pp. 818-825. But the more correct rendering is, doubtless, the common one, and it is usual in the Scriptures to denote a great, indefinite number, by the sand; Genesis 22:17; Judges 7:12; Habakkuk 1:9.
https://biblehub.com/commentaries/job/29-18.htm


و نقرا من Jamieson-Fausset-Brown Bible Commentary
sand—(Ge 22:17; Hab 1:9). But the Septuagint and Vulgate, and Jewish interpreters, favor the translation, "the phœnix bird." "Nest" in the parallel clause supports the reference to a bird. "Sand" for multitude, applies to men, rather than to years. The myth was, that the phœnix sprang from a nest of myrrh, made by his father before death, and that he then came from Arabia (Job's country) to Heliopolis (the city of the Sun) in Egypt, once in every five hundred years, and there burnt his father [Herodotus, 2:73]
https://biblehub.com/commentaries/job/29-18.htm


ثالثا : نقرا من تفاسير يهودية :

نقرا من تفسير الرابابي راشي :
and I will multiply days as the phoenix: Heb. וכחול. This is a bird named חול, phoenix, upon which the punishment of death was not decreed because it did not taste of the Tree of Knowledge, and at the end of one thousand years, it renews itself and returns to its youth.
https://www.chabad.org/library/bible...showrashi=true


رابعا : مصادر اخرى :

نقرا من كتاب The Legends of the Jews: From the Creation to Exodus: Notes for Volumes 1 and 2



https://books.google.com.sa/books?id...opedia&f=false


هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

[محمد سني 1989]

للتوثيق

طائر السمندل !!

[IMG]https://cdn-images-1.medium.com/max/1600/0*ef5ZW6yMR0pbZQ8I.[/IMG]

[محمد سني 1989]

الجزء الثامن : التنين !!

بسم لله الرحمن الرحيم

نقرا في سفر التكوين 1
21 فَخَلَقَ اللهُ التَّنَانِينَ الْعِظَامَ، وَكُلَّ ذَوَاتِ الأَنْفُسِ الْحيَّةِ الدَّبَّابَةِ الَّتِي فَاضَتْ بِهَا الْمِيَاهُ كَأَجْنَاسِهَا، وَكُلَّ طَائِرٍ ذِي جَنَاحٍ كَجِنْسِهِ. وَرَأَى اللهُ ذلِكَ أَنَّهُ حَسَنٌ.

التنين هو امخلوق الاسطوري المعروف و قد ظهر في النص هنا و حاول البعض ان يبرر و يقول ان المراد من التنانين هي حيتان البحر الكبيرة كما فعلت ترجمة الملك و اما قاموس الكتاب المقدس فقال انها اشارة الى الديناصورات !!!

و ادلتنا لرد امثال هذه الادعاءات :

اولا : معاجم اللغة :

نقرا من معجم Brown-Driver-Briggs
תַּנִּין (erroneous תַּנִּים) noun masculineEzekiel 29:3 serpent, dragon, sea-monster (Late Hebrew id. (rare); Arabic , loan-word from Aramaic תַּנִּינָא, Frä123; Ethiopic ); — absolute ׳ת Exodus 7:9 +, יִ֯ם Ezekiel 29:3; Ezekiel 32:2 (by confusion with plural of [תַּן]); plural תַּנִּינַם Genesis 1:21, etc.; —
1 serpent, Deuteronomy 32:33 (venomous), Psalm 91:13 ("" מֶּתֶן), Exodus 7:9,10,12 (P).
2 dragon, as devourer (simile) Jeremiah 51:34; ׳עֵין הַתּ Nehemiah 2:13, near Jerusalem
3 sea- (or river-) monster, Genesis 1:21 (P); figurative Job 7:12; Psalm 74:13 (i.e. Egyptains), Isaiah 27:1; Isaiah 51:9 ("" רַהַב, mythological personification of chaos); in summons to praise ׳י Psalm 148:7 ("" תְּהֹמוֺת). — See CheEncy. Bib. DRAGON GunkSeh-pfung 69 ff. BartonJAOS xv. 1 (1891). 23 f.; personified of water-spout RSSemitic i. 161; 2nd ed. 176; compare Greek fish-name θύννος LewyFremdw. 15.
https://biblehub.com/hebrew/8577.htm

نقرا من معجم Gesenius' Hebrew-Chaldee Lexicon


https://www.blueletterbible.org/lang...gs=H8577&t=KJV

نقرا من معجم سترونج
תַּנִּין tannîyn, tan-neen'; or תַּנִּים tannîym; (Ezekiel 29:3), intensive from the same as H8565; a marine or land monster, i.e. sea-serpent or jackal:—dragon, sea-monster, serpent, whale.
https://www.blueletterbible.org/lang...gs=H8577&t=KJV


ثانيا : من تفاسير اليهود :

نقرا من ترجوم يوناثان لسفر التكوين :
And the Lord created the great tanins, the lev-ya-than and his yoke-fellow which are prepared for the day of consolation, and every living animal which creepeth, and which the clear waters had swarmed forth after their kind; the kinds which are clean, and the kinds which are not clean; and every fowl which flieth with wings after their kinds, the clean and the unclean. And the Lord beheld that it was good.
https://www.sefaria.org/Targum_Jonat...s.1.21?lang=en

نقرا من تفسير راشي (و ينقل قول الهاجاده و مدراش تكوين رباه) :
the…sea monsters: The great fish in the sea, and in the words of the Aggadah (B.B. 74b), this refers to the Leviathan and its mate, for He created them male and female, and He slew the female and salted her away for the righteous in the future, for if they would propagate, the world could not exist because of them. הַתַּנִינִם is written. [I.e., the final “yud,” which denotes the plural, is missing, hence the implication that the Leviathan did not remain two, but that its number was reduced to one.]- [from Gen. Rabbah 7:4, Midrash Chaseroth V’Yetheroth, Batei Midrashoth, vol 2, p. 225].
https://www.chabad.org/library/bible...showrashi=true


ثالثا : نقرا ما قاله بعض شراح الكتاب المقدس :

نقرا من JOHN JILL'S EXPOSITION OF THE BIBLE
Which the Targums of Jonathan and Jarchi interpret of the Leviathan and its mate, concerning which the Jews have many fabulous things: large fishes are undoubtedly meant, and the whale being of the largest sort, the word is so rendered. Aelianus, from various writers, relates many things of the extraordinary size of whales; of one in the Indian sea five times bigger than the largest elephant, one of its ribs being twenty cubits F18; from Theocles, of one that was larger than a galley with three oars F19; and from Onesicritus and Orthagoras, of one that was half a furlong in length F20; and Pliny F21 speaks of one sort called the "balaena", and of one of them in the Indian sea, that took up four aces of land, and so Solinus F23; and from Juba, he relates there were whales that were six hundred feet in length, and three hundred sixty in breadth F24 but whales in common are but about fifty, seventy, eighty, or at most one hundred feet. Some interpret these of crocodiles, see ( Ezekiel 29:3 ) some of which are twenty, some thirty, and some have been said to be an hundred feet long F25 The word is sometimes used of dragons, and, if it has this sense here, must be meant of dragons in the sea, or sea serpents, leviathan the piercing serpent, and leviathan the crooked serpent, ( Isaiah 27:1 ) so the Jews F26; and such as the bishop of Bergen F1 speaks of as in the northern seas of a hundred fathom long, or six hundred English feet; and who also gives an account of a sea monster of an enormous and incredible size, that sometimes appears like an island at a great distance, called "Kraken"
https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/genesis-1-21.html

نقرا من Cambridge Bible for Schools and Colleges (و هو رد حاسم على كل من حاول ان يبرر و يفسر اللفظ العبري المستخدم على غير ظاهره)
the great sea-monsters] Better, “the great monsters.” The word in the Hebrew is applied to monsters, or creatures of strange and monstrous size, such as occur in mythological and poetical pictures, e.g. the Dragon, Behemoth, and Leviathan; cf. Psalm 74:13; Psalm 148:7, Isaiah 27; Isaiah 51:9. It was also used of the crocodile (cf. Ezekiel 29:3), and of snakes (Exodus 7:9). The Hebrew did not know of the megatherium, ichthyosaurus, iguanodon, &c. But the expression here used is singularly appropriate to them.
The translation of the A.V., “great whales,” was based upon the versions LXX τὰ κήτη τὰ μεγάλα, Vulg. cete grandia; but the word is used of any animals of vast size. Moreover, there is no probability that the warm-blooded marine animal, which we call a “whale,” was known to the Israelites.
https://biblehub.com/commentaries/genesis/1-21.htm


ملاحظة :
التنانين وبقية المخلوقات الاسطورية التي تكلم عنها الكتاب المقدس هي مخلوقات تعيش في عالمنا الدنيوي حسب تصوير الكتاب المقدس لها و ليست مخلوقات غيبية بمعنى انها ليست مخلوقات تعيش في جهنم او مخلوقات برزخية (على فرض ان الكتاب المقدس يقول بالبرزخ) و من هنا جاء اخذنا على الكتاب المقدس

موضوع ذو صلة :
http://www.ebnmaryam.com/vb/t211538.html


هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم

يتبع مع الخاتمة

[محمد سني 1989]

الخاتمة:

بسم الله الرحمن الرحيم


شاهدنا كيف ان الكتاب المقدس يصرح بوجود كل هذه المخلوقات الاسطورية و كيف ان كتبة الكتاب المقدس تاثروا تاثيرا واضحا باساطير و فلسفات حضارات الشرق الادنى القديم او بالاحرى معتقدات شعوب الهلال الخصيب و كيف وجدت تلك المعتقدات طريقها الى كتاب يدعي اصحابه انه من عند الله عز وجل !!!

و مثل هذه المعتقدات لا تزيدنا يقينا الا في تحريف الكتاب المقدس و انه كتاب مسه التبديل و النقص و الزيادة و في هذه الحالة نرى ذلك واضحا !!!

و شتان بين هذا و بين ما عندنا و ما علمنا اياه رسول الله صلى الله عليه وسلم

صحيح مسلم كتاب السلام
4119 2222 حدثنا أحمد بن يونس حدثنا زهير حدثنا أبو الزبير عن جابر ح وحدثنا يحيى بن يحيى أخبرنا أبو خيثمة عن أبي الزبير عن جابر قال قال رسول الله صلى الله عليه وسلم لا عدوى ولا طيرة ولا غول .


و اختم بما اعترفت به الترجمة الرهبانية اليسوعية في مقدمتها الصفحة 66

ملف مرفق 17532






هذا و الحمد لله الذي بنعمته تتم الصالحات عظيم الدرجات المنان الذي وفقنا لاكمال هذه السلسلة المباركة باذن الله نحمد الله كثيرا

ان اصبت فمن الله عز وجل و ان اسات او اخطات فمن نفسي و الشيطان


هذا وصلى الله على سيدنا محمد و على اله وصحبه وسلم تسليما كثيرا