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
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