الرجوع إلى لائحة المقالات الرجوع إلى هل بالفعل الاصحاحات 22 و 23 و 24 من سفر الامثال مقتبسه من كتاب حكمة امينيموب المصري ؟
أم 22 أم 23 أم 24هل بالفعل الاصحاحات 22 و 23 و 24 من سفر الامثال مقتبسه من كتاب حكمة امينيموب المصري ؟
Holy_bible_1
الشبهة
الإصحاحات 22-24 من سفر الأمثال مقتبسة من كتاب «حكمة أمينيموب المصري» الذي اكتُشف عام 1888، ولا يمكن أن تكون من كتابة سليمان.
مثل
امل
اذنيك واسمع كلام الحكماء
ووجه
قلبك الي معرفتي
لانه
حسنان حفظتها في جوفك
ان
ثبتت جميعا عليي شفتيك
سفر
الامثال (22
17-18 )
امل
اذنيك لتسمع اقوالي
واعكف
قلبك علي فهمها
لانه
شيء مفيد ان وضعتها في قلبك
ولكن
الويل لمن يتعداها (
امينموبي
المصري )
لا
تصطحب غضوبا
ومع
رجل ساخط لا تجيء
(
سفر
الامثال 22_24
)
امينموبي
المصري :
لا
تصاحبن رجل حاد الطباع
ولا
تلحن في محادثته
سفر
الامثال :
ارايت
رجلا مجتهدا في عمله امام الملوك يقف(22_29
)
امينموبي
المصري :
الكاتب
الماهر في وظيفته
سيجد
نفسه كفؤا لان يكون من رجال البلاط
الرد
الحقيقه العكس هو الصحيح وان كتابات هذا الحكيم اقتبست من سليمان
ولشرح ذلك ندرس معا
متي عاش سليمان ؟
سليمان بني الهيكل بعد الخروج بمقدار 480 سنه من الخروج
سفر الملوك الأول 6: 1
وَكَانَ فِي سَنَةِ الأَرْبَعِ مِئَةٍ وَالثَّمَانِينَ لِخُرُوجِ بَنِي إِسْرَائِيلَ مِنْ أَرْضِ مِصْرَ، فِي السَّنَةِ الرَّابِعَةِ لِمُلْكِ سُلَيْمَانَ عَلَى إِسْرَائِيلَ، فِي شَهْرِ زِيُو وَهُوَ الشَّهْرُ الثَّانِي، أَنَّهُ بَنَى الْبَيْتَ لِلرَّبِّ. |
والخروج كما وضحت سابقا بادله كثيره جدا قد تم سنة 1447 ق م فيكون بني الهيكل سنة 967 ق م وهذا في السنه الرابعه من حكم سليمان الذي حكم سنة 971 ق م وهو حكم اربعين سنة
سفر الملوك الأول 11: 42
وَكَانَتِ الأَيَّامُ الَّتِي مَلَكَ فِيهَا سُلَيْمَانُ فِي أُورُشَلِيمَ عَلَى كُلِّ إِسْرَائِيلَ أَرْبَعِينَ سَنَةً |
وتاريخ بناء الهيكل سنة 967 ق م لا يختلف عليه لا يهود ولا مسيحيين ولا علماء اثار.
اي ان سليمان حكم من سنة 971 ق م الي 931 ق م وهو غالبا كتب سفر الامثال في الجزء الأول من هذه الفترة وبخاصه قبل خطيته ولكن على اي حال من الاحوال كتبه قبل سنة 931 م قبل موته بالطبع بفترة
الأدلة ان سليمان كاتب السفر قدمتها تفصيلا في ملف كاتب سفر الامثال
وباختصار
اولا التقليد اليهودي ولا يوجد خلاف بين المسيحيين واليهود على هذا الامر واعترف الكل بان كاتبه هو سليمان وكتب اليهود ان سفر الامثال وسفر الجامعة وسفر الحكمة معا يلقبوا بكتاب الحكمة لسليمان
Sepher Mishle
Gloss. in T. Bab. Bava Bathra, fol. 14. 2.
وبخاصه ان السبعينية كتبت امثال سليمان كاسم السفر
وايضا أكد اليهود كاتبه كله هو سليمان
T. Bab. Ibid. fol. 15. 1.
وايضا خلاصة رائي الربوات ان كاتبه كله سليمان
Seder Olam Rabba, c. 15. p. 41
ثانيا السفر نفسه يؤكد ان كاتبه سليمان
سفر الامثال 1
1: 1 امثال سليمان بن داود ملك اسرائيل
سفر الأمثال 10: 1
أَمْثَالُ سُلَيْمَانَ: اَلابْنُ الْحَكِيمُ يَسُرُّ أَبَاهُ، وَالابْنُ الْجَاهِلُ حُزْنُ أُمِّهِ. |
سفر الأمثال 25: 1
هذِهِ أَيْضًا أَمْثَالُ سُلَيْمَانَ |
ثالثا أكد لنا الكتاب المقدس انه هو الملك الوحيد الذي يتصف بهذا القدر من الحكمة وان الله استجاب لطلبته في ان يقتني الحكمة بهذا القدر
سفر ملوك الاول 3
5
فِي
جِبْعُونَ تَرَاءَى الرَّبُّ لِسُلَيْمَانَ
فِي حُلْمٍ لَيْلاً، وَقَالَ اللهُ:
«اسْأَلْ
مَاذَا أُعْطِيكَ».
6
فَقَالَ
سُلَيْمَانُ:
«إِنَّكَ
قَدْ فَعَلْتَ مَعَ عَبْدِكَ دَاوُدَ
أَبِي رَحْمَةً عَظِيمَةً حَسْبَمَا
سَارَ أَمَامَكَ بِأَمَانَةٍ وَبِرّ
وَاسْتِقَامَةِ قَلْبٍ مَعَكَ، فَحَفِظْتَ
لَهُ هذِهِ الرَّحْمَةَ الْعَظِيمَةَ
وَأَعْطَيْتَهُ ابْنًا يَجْلِسُ عَلَى
كُرْسِيِّهِ كَهذَا الْيَوْمِ.
7
وَالآنَ
أَيُّهَا الرَّبُّ إِلهِي، أَنْتَ
مَلَّكْتَ عَبْدَكَ مَكَانَ دَاوُدَ
أَبِي، وَأَنَا فَتىً صَغِيرٌ لاَ أَعْلَمُ
الْخُرُوجَ وَالدُّخُولَ.
8
وَعَبْدُكَ
فِي وَسَطِ شَعْبِكَ الَّذِي اخْتَرْتَهُ،
شَعْبٌ كَثِيرٌ لاَ يُحْصَى وَلاَ يُعَدُّ
مِنَ الْكَثْرَةِ.
9
فَأَعْطِ
عَبْدَكَ قَلْبًا فَهِيمًا لأَحْكُمَ
عَلَى شَعْبِكَ وَأُمَيِّزَ بَيْنَ
الْخَيْرِ وَالشَّرِّ، لأَنَّهُ مَنْ
يَقْدِرُ أَنْ يَحْكُمَ عَلَى شَعْبِكَ
الْعَظِيمِ هذَا؟»
10
فَحَسُنَ
الْكَلاَمُ فِي عَيْنَيِ الرَّبِّ،
لأَنَّ سُلَيْمَانَ سَأَلَ هذَا
الأَمْرَ.
11
فَقَالَ
لَهُ اللهُ:
«مِنْ
أَجْلِ أَنَّكَ قَدْ سَأَلْتَ هذَا
الأَمْرَ، وَلَمْ تَسْأَلْ لِنَفْسِكَ
أَيَّامًا كَثِيرَةً وَلاَ سَأَلْتَ
لِنَفْسِكَ غِنًى، وَلاَ سَأَلْتَ
أَنْفُسَ أَعْدَائِكَ، بَلْ سَأَلْتَ
لِنَفْسِكَ تَمْيِيزًا لِتَفْهَمَ
الْحُكْمَ،
12
هُوَذَا
قَدْ فَعَلْتُ حَسَبَ كَلاَمِكَ.
هُوَذَا
أَعْطَيْتُكَ قَلْبًا حَكِيمًا وَمُمَيِّزًا
حَتَّى إِنَّهُ لَمْ يَكُنْ مِثْلُكَ
قَبْلَكَ وَلاَ يَقُومُ بَعْدَكَ
نَظِيرُكَ.
وبالطبع الله لا يخالف وعوده وهذا يؤكد ان كاتب السفر هو سليمان
وقال الكتاب انه نطق بثلاث الاف مثل
سفر ملوك الاول 4: 32
32 وَتَكَلَّمَ بِثَلاَثَةِ آلاَفِ مَثَل، وَكَانَتْ نَشَائِدُهُ أَلْفًا وَخَمْسًا.
وايضا
سفر الجامعه 12: 9
9 بَقِيَ أَنَّ الْجَامِعَةَ كَانَ حَكِيمًا، وَأَيْضًا عَلَّمَ الشَّعْبَ عِلْمًا، وَوَزَنَ وَبَحَثَ وَأَتْقَنَ أَمْثَالاً كَثِيرَةً.
رابعا بتحليل فكر الكاتب في السفر فهو سفر لم يركز على عقائد بل على سلوك وهو يثبت ان كاتبه ليس كاهن او لاوي ولكن قيادي اي مثل ملك وهذا ينطبق علي سليمان
خامسا اسلوب كاتب السفر يشتهر كثيرا باستخدام المجازات وتشبيهات المتراكمة وهو يشبه او يتطابق مع اسلوب كاتب سفر الجامعة ونشيد الانشاد مما يؤكد ان الكاتب واحد هو سليمان ايضا يستخدم مزج الاساليب مثل الشعر والامثال القصيرة وأسئلة قاطعه وقصص قصيره ومقابلات وهو ايضا نفس الاسلوب الذي استخدمه في بقية اسفاره يؤكد ان الكاتب هو سليمان
والكاتب يعيش في إسرائيل لانه يتكلم عن مناطق هناك واشجار الأرز وغيره ويضرب بها امثلة
سادسا الكاتب يستخدم بعض الالفاظ بكثره وهو لفظ الحكمة ففي 30 اصحاح استخدم الكلمة 40 مره نفس اسلوب كاتب سفر الجامعة الذي استخدمها 27 مره
سابعا الكاتب له تجارب خاصه نسائية ويقدم نصائح منها
سفر الامثال 5
5: 20 فلم تفتن يا ابني بأجنبية وتحتضن غريبة
سفر الامثال 7
7: 4 قل للحكمة انت اختي وادع الفهم ذا قرابة
7: 5 لتحفظك من المرأة الاجنبية من الغريبة الملقة بكلامها
وهذا ينطبق على سليمان الذي أعلن الكتاب ذلك
ثامنا الكاتب ايضا هو ملك يحب امه ويحترمها
سفر الامثال 1
1: 8 اسمع يا ابني تأديب ابيك ولا ترفض شريعة أمك
6: 20 يا ابني احفظ وصايا ابيك ولا تترك شريعة أمك
10: 1 امثال سليمان الابن الحكيم يسر اباه والابن الجاهل حزن امه
وسليمان بالفعل كان يوقر امه
بل وقال ذلك في سفر نشيد الانشاد عن مكانة امه
سفر نشيد الأنشاد 3: 11
اُخْرُجْنَ يَا بَنَاتِ صِهْيَوْنَ، وَانْظُرْنَ الْمَلِكَ سُلَيْمَانَ بِالتَّاجِ الَّذِي تَوَّجَتْهُ بِهِ أُمُّهُ فِي يَوْمِ عُرْسِهِ، وَفِي يَوْمِ فَرَحِ قَلْبِهِ. |
تاسعا شهد العهد الجديد ايضا عن ذلك في قول المسيح هوذا احكم من سليمان ها هنا
إنجيل متى 12: 42
مَلِكَةُ التَّيْمَنِ سَتَقُومُ فِي الدِّينِ مَعَ هذَا الْجِيلِ وَتَدِينُهُ، لأَنَّهَا أَتَتْ مِنْ أَقَاصِي الأَرْضِ لِتَسْمَعَ حِكْمَةَ سُلَيْمَانَ، وَهُوَذَا أَعْظَمُ مِنْ سُلَيْمَانَ ههُنَا! |
والمسيح قال هذا ليوضح انه اقنوم الحكمة
فمن يقتني المسيح يقتني كل كنوز الحكمة المذخر فيه
رسالة بولس الرسول إلى أهل كولوسي 2: 3
الْمُذَّخَرِ فِيهِ جَمِيعُ كُنُوزِ الْحِكْمَةِ وَالْعِلْمِ. |
دعوة سليمان في هذا السفر هي "اقتن الحكمة" وإذا فهمنا أن المسيح أقنوم الحكمة أو اللوغوس. فالمسيح هو حكمة الله (1كو24:1). واللوغوس (الكلمة يو1:1) يعنى عقل الله الناطق،
عاشرا ايضا اباء الكنيسة مثل العلامة اوريجانوس والمؤرخ يوسابيوس ذكروا ان كاتب السفر كله هو سليمان
إذا نعرف جيدا بأدلة قوية من هو سليمان ومتي واين عاش سليمان وانه هو كاتب سفر الامثال
في المقابل من هو امينيموب ومتي عاش امينيموب (ويلقب أيضا امنموبي)
الإجابة على هذا من الأدلة القديمة: غير معروف تحديدا لان سمي كثيرين من المصريين القدماء بهذا الاسم لان اسم امين ايم ابت Amen-em-apt من اسم امون وامنحوتب ابن هابو
وتعبير ابت يعني الحاسوب اي الذي يحسب الاشياء فلا يعرفوا من هو بالضبط ومتى عاش.
ويعتقد انه هو امينيموب ابن كنخات رئيس اخميم ولكن هذا غير مؤكد وهو غير معروف متي ولد ومتي مات وهو فقط قيل انه عاش في الأسرة عشرين او الحادية والعشرين او الثانية والعشرين (1570 ق م الي 712 ق م) او بعدها حتى القرن السابع قبل الميلاد (وعندي بحث تفصيلي عن خطأ تواريخ الاسرة المصرية وأنها أحدث مما تذكره بعض كتب التاريخ ولكن ليس مجاله الان)
ولكن أكد جيريفيث انه يعود الي الاسره 25 وهذا بعد سليمان بكثير تقريبا بأربع قرون ولكن في اخر المخطوطة مكتوب انها كتبت بواسطة سينو ابن بيمو الاب الروحي
إذا من يقول ان سليمان نقل منه عليه ان يعرف من هو تفصيلا وان يؤكد تاريخه اولا لأننا في المقابل نعرف من هو سليمان وتاريخ سليمان جيدا
ثانيا ادلة انه كاتب هذه الكتابات هو بعض البرديات واللوحات اهمهم الأخيرة
Dates B.C. |
Dynasties |
Fragment |
Type |
Lines |
712 |
21-22 |
Stockholm MM 18416 |
Papyrus |
191-257 |
712 |
21-22 |
Louvre E. 17173 |
Tablet |
034-037 |
900 |
late 21-early 22 |
Cairo 1840 |
Ostracon |
047-066 |
712 |
22 |
Medinet Habu |
Graffito |
001 |
0747 - 0525 |
25-26 |
Turin 6237 |
Tablet |
470-500 |
0747 - 0525 |
25-26 |
Moscow I 1 δ 324 |
Tablet |
105-115 |
0747 - 0525 |
25-26 |
Turin Suppl. 4661 |
Tablet |
001 |
0600 - 0500 |
late 26-early 27 |
B. M. 10474 |
Papyrus |
001-551 |
Black 2002, 266
الاخيره وهي محور الحديث هي برديه تعود تقريبا الي ما بين القرن السابع ق م والقرن السادس ق م وايضا بعض العلماء قالوا انها تعود ما بين 600 الي 500 ق م
والبعض اكد انها بين 664 الي 525 ق م اي بعد سليمان باربع قرون
رقم البرديه ومكانها
10474 ومحفوظه في المتحف البريطاني واكتشفت 1888 م
وهي مخطوطه 27 بردية كل منها طولها 12 قدم ( 3.7 م ) وعرضها 10 بوصه اي 25 سم وتحتوي علي 551 سطر مكتوبه بالخط المسمي الهيراطيقي
وصورتها
British Museum Web Site (www.britishmuseum.org)
ونجد انها مقسمه الي اصحاحات (اقسام) وهذا امر غريب علي الكتابة الفرعونية القديمة فهو أسلوب الكتابة العبري مثل سفر الامثال وليس الأسلوب المصري في هذا الوقت ولكنهم اعتبروها أقدم مخطوطه تفعل هذا ولكن اعترض على هذا فهذا دليل علي النقل من مصدر اخر يتبع هذا الاسلوب مثل الكتابه العبرانيه وليس الكتابه المصريه
بالطبع غريب ان تكون هي مصدر لبعض اصحاحات سفر الامثال رغم انها هي التي تتبع الاسلوب العبراني وليس العكس فهذا يؤكد انه هو الذي اقتبس من سليمان.
ثالثا اسلوبها ان تقدم أسطر منفصلة وهذا غير معتاد بالمره في الكتابه الهيراطيقيه لانه لا يوجد قافيه فيه ولكنه يعتمد على الشعر بالتوازي
وصوره لتأكيد ذلك من أحد البرديات
وعدة ملحوظات اخري
هي مخطوطه مصرية فلماذا تشير الي يوسف؟
هي لا تحتوي فقط على اشياء تشابه سفر الامثال فقط ولكن اشياء تشابه ايضا سفر المزامير وسفر التثنية في الصفحة 9 ايضا الذي هو معروف بان كاتبه موسي في القرن الخامس عشر قبل الميلاد كما ذكر ادولف ايرمان المتخصص في المصريات وهذا ايضا يؤكد أكثر انها ليست مصدر لبعض اصحاحات سفر الامثال ولكن اسفار العهد القديم هو المصدر لهذه المخطوطه التي اقتبس كاتبها من الامثال والمزامير والتثنيه
بعض الملحوظات من المترجم وهو العالم جيريفث
تتكلم المخطوطه في الصفحه الاولي والفصل الاول السطر التاسع عن شيريني او قلب المكان المقدس او الاله الداخلي وهذا تعبير ومبدا ظهر في نهاية الاسره الحديثه فيؤكد انها ليست قبل سليمان ولكن بعده
في الفصل الثاني سطر 22 كلمة نتر اي إله هذه ايضا كلمه حديثه وليست قديمة توضح انها بأقصى حد القرن السادس قبل الميلاد وليس قبله
في الفصل الثاني سطر 27 اسم ايبو وهو الاسم الحديث جدا بانوبوليس (يوناني) وهو اخميم يؤكد أيضا حداثتها لان اسم اخميم القديم هو خنت مين. فكيف تكون قديمة وتكتب اسم لم يستخدم بعد على مدينة
وايضا استخدم اسم اخر لاخميم وهو سينو وهذا يشير الي ان اخميم قسمت حديثا الي منطقتين غرب النيل وشرق النيل وهذا يؤكد حداثة تاريخ الكتابة
الفصل الثالث سطر 39 يقول كلمة سنو (غالبا مراقبه) وهي كلمه تعود الي القرن السادس قبل الميلاد
الفصل التاسع في السطر 11 و 12 يتكلم عن الارض التي فتحت فاها وابتلعتهم ويكمل وهذا حدث في عالم الشمال (داوات) اي ارض اسرائيل وهذا نقلا من الكتاب المقدس فهو يشير الي بني قورح هذا يؤكد ان كاتبها هو الذي ينقل من التوراة اليهودية
وهذا دليل قوي جدا ان كاتب المخطوطه يعرف شعب اسرائيل جيدا وتاريخهم ومعه بعض كتاباتهم وينقل منها
وتحليل لغوي
كتابات الحكيم المصري "أمينموب" التي يدعوا ان تاريخها إلى ما بين القرن الثالث عشر والقرن السبع قبل الميلاد، فقد اكتشف العلماء نحو ثلاثين تشابهاً بين الاثنين. ويميل البعض إلى اعتبار هذا الفصل من سفر الأمثال مأخوذ عن أصل مصري، ولكن رائ الاغلبيه ومن بينهم الكثيرون من علماء المصريات البارزين-يؤكدون أن كتابات أمينيموب هي المأخوذة عن أصل عبري، وذلك على أساس التراكيب اللغوية والنحوية التي توضح الاقتباس.
ودليل اخر ان الذي يقتبس يميل الي الاطاله فنجد أن الأمثال المصرية أطول كما أنها تشتمل على الكثير من الأقوال التي لا يوجد مثلها في سفر الأمثال مما يؤكد انها اخذت من الامثال وليس العكس بناء على دراسة أسلوب الكاتب الذي يتجه الي الاطالة.
ايضا يقول ر ن وايبراي الذي كان يؤيد اولا ان سليمان اقتبس منها ولكنه بعد البحث الدقيق عدل رايه بعد سنة 1990 م بسبب انه وجد ان الترتيب مختلف لايمكن ان يجعل سفر الامثال يقتبس منها ولكن سياق الكلام يرجح اكثر ان كاتبها اخذ افكار من سفر سليمان
واضرب فقط مثال سريع
(Proverbs 22:20): "Have I not written for you thirty sayings of counsel and knowledge?" (ESV)
(Amenemope, ch. 30, line 539): "Look to these thirty chapters; they inform, they educate."[27]
فاين التشابه ؟
وبخاصه انه يؤمن بتعدد الالهة ولكن سليمان يؤمن بيهوه فكيف يكون اقتبس منه
وايضا اذكر رائي اخر قيل وهو اقل قبول فقط اذكره لكي أكون عرضت كل الآراء التي وجدتها
قال جون روفلي ان الحقيقه لم ياخذ أحدهم من الاخر ولكن فقط تشابه بسيط بين الافكار ولكن السياق والمضمون مختلف وبخاصه انه يوجد خلاف كبير علي ترجمت المخطوطه ومعانيا وبخاصه معني وتصريف الافعال
فمن الادله التي قدمتها سابقا هو غالبا شخص مصري حكيم بالفعل قديم نقلة بعض اقواله شفاهة ولكن الكاتب اخذها وبدا يكتبها وايضا يقتبس من بعض اسفار موسي مع المزامير والامثال ولكن كان معجب بامثال سليمان فحولها الي انها كلمات من الالهة الفرعونية
وسليمان كان له علاقه بمصر لانه تزوج بنت فرعون
سفر الملوك الأول 3: 1
وَصَاهَرَ سُلَيْمَانُ فِرْعَوْنَ مَلِكَ مِصْرَ، وَأَخَذَ بِنْتَ فِرْعَوْنَ وَأَتَى بِهَا إِلَى مَدِينَةِ دَاوُدَ إِلَى أَنْ أَكْمَلَ بِنَاءَ بَيْتِهِ وَبَيْتِ الرَّبِّ وَسُورِ أُورُشَلِيمَ حَوَالَيْهَا. |
بل وكانت له مكانه عند فرعون
سفر الملوك الأول 9: 16
صَعِدَ فِرْعَوْنُ مَلِكُ مِصْرَ وَأَخَذَ جَازَرَ وَأَحْرَقَهَا بِالنَّارِ، وَقَتَلَ الْكَنْعَانِيِّينَ السَّاكِنِينَ فِي الْمَدِينَةِ، وَأَعْطَاهَا مَهْرًا لابْنَتِهِ امْرَأَةِ سُلَيْمَانَ. |
وبالطبع حكمة سليمان التي هي اعلي من كل حكمة مصر
سفر الملوك الأول 4: 30
وَفَاقَتْ حِكْمَةُ سُلَيْمَانَ حِكْمَةَ جَمِيعِ بَنِي الْمَشْرِقِ وَكُلَّ حِكْمَةِ مِصْرَ. |
وكل الشعوب وبالطبع منهم مصريين كانوا ياتوا ليسمعوا حكمته ويكتبوها عنه
سفر الملوك الأول 4: 34
وَكَانُوا يَأْتُونَ مِنْ جَمِيعِ الشُّعُوبِ لِيَسْمَعُوا حِكْمَةَ سُلَيْمَانَ، مِنْ جَمِيعِ مُلُوكِ الأَرْضِ الَّذِينَ سَمِعُوا بِحِكْمَتِهِ. |
فهذا يؤكد ان كتابات سليمان انتشرت في مصر وكانت متاحة للكتاب المصريين يتعلموا ويقتبسوا منها
فبالطبع كل هذا يؤكد ان كاتب المخطوطه نقل عن سليمان وليس العكس
وبعد كل هذا ساتماشي جدلا مع المشككين ان سليمان تعلم من حكمة من قبله وكتب بعض منها مما يناسب بارشاد الروح القدس فما المشكله في ذلك
وايضا لو ان سليمان كتب بعض الاشياء التي تتشابه مع كتابات حكماء اخرين فايضا ما المشكله في ذلك لو كان كل منهم يتكلم عن نفس الامر بحكمة
هذا فقط من الناحيه الجدليه ولكن الادله التي قدمتها تؤكد بطريقة قاطعة ان سليمان لم يقتبس منها ولكن العكس هو الصحيح وبهذا تصبح هذه المخطوطه دليل علي قانونية سفر الامثال وقدمه وانتشاره
وسأضع في هذا الملف نص المخطوطة مترجم انجليزي بالكامل لمن يريد
Introduction
The
beginning of the instruction about life,
The
guide for well-being,
All the principles of official
procedure,
The duties of the courtiers;
To
know how to refute the accusation of one who made it,
And to send back a reply to the one who wrote,
To set one
straight on the paths of life,
And make him
prosper on earth;
To let his heart settle down in its
chapel,
As one who steers him clear of
evil;
To save him from the talk of others,
As one who is respected in the speech of men.
Written
by the superintendent of the land, experienced in his office,
The offspring of a scribe of the Beloved Land,
The
Superintendent of produce, who fixes the grain measure,
Who sets the grain tax amount for his lord,
Who registers the
islands which appear as new land over the cartouche of His
Majesty,
And sets up the land mark at the
boundary of the arable land,
Who protects the king by his tax
rolls,
And makes the Register of the Black
land.
The scribe who places the divine offerings for all the
gods,
The donor of land grants to the
people,
The superintendent of grain who administers the food
offerings,
Who supplies the storerooms with
grain
A truly silent man in Tjeni in the Ta-wer nome,
One whose verdict is "acquitted" in Ipu,
The owner of
a pyramid tomb on the west of Senut,
As well
as the owner of a memorial chapel in Abydos,
Amenemope, the son
of Kanakht,
Whose verdict is "acquitted"
in the Ta-wer nome.
For
his son, the youngest of his children,
The
least of his family,
Initiate of the mysteries of
Min-Kamutef,
Libation pourer of Wennofre,
Who
introduces Horus upon the throne of his father,
His stolist in his august chapel,
...........................................................................
The
seer of the Mother of God,
The inspector of the black cattle of
the terrace of Min,
Who protects Min in his
chapel,
Hoermmaakheru is his true name,
A child of an official of Ipu,
The son of the sistrum player of
Shu and Tefnut,
The chief singer of Horus,
the Lady Tawosret.
He Says: Chapter 1
Give
your years and hear what is said,
Give your
mind over to their interpretation:
It is profitable to put them
in your heart,
But woe to him that neglects
them!
Let them rest in the shrine of your insides
That they may act as a lock in your heart;
Now when there comes
a storm of words,
They will be a mooring post
on your tongue.
If
you spend a lifetime with these things in your heart,
You will find it good fortune;
You will discover my words to be
a treasure house of life,
And your body will
flourish upon earth.
Chapter 2
Beware
of stealing from a miserable man
And of
raging against the cripple.
Do not stretch out your hand to
touch an old man,
Nor snip at the words of an
elder.
Don't let yourself be involved in a fraudulent
business,
Not desire the carrying out of
it;
Do not get tired because of being interfered with,
Nor return an answer on your own.
The evildoer, throw him <in>
the canal,
And he will bring back its
slime.
The north wind comes down and ends his appointed
hour,
It is joined to the tempest;
The
thunder is high, the crocodiles are nasty,
O
hot-headed man, what are you like?
he cries out, and his voice
(reaches) heaven.
O Moon, make his crime
manifest!
Row that we may ferry the evil man away,
For we will not act according to his evil nature;
Lift him up,
give him your hand,
And leave him <in>
the hands of god;
Fill his gut with your own food
That he may be sated and ashamed.
Something else of value in the
heart of God
Is to stop and think before
speaking.
Chapter 3
Do
not get into a quarrel with the argumentative man
Nor incite him with words;
Proceed cautiously before an
opponent,
And give way to an adversary;
Sleep
on it before speaking,
For a storm come forth
like fire in hay is
The hot-headed man in his appointed
time.
May you be restrained before him;
Leave
him to himself,
And God will know how to
answer him.
If
you spend your life with these things in your heart,
Your children shall behold them.
Chapter 4
The
hot-headed man in the temple
Is like a tree
grown indoors;
Only for a moment does it put forth roots.
It reaches its end in the carpentry shop,
It is floated away far
from its place,
Or fire is its funeral pyre.
the
truly temperate man sets himself apart,
He is
like a tree grown in a sunlit field,
But it flourishes, it
doubles its yield,
It stands before its
owner;
Its fruit is something sweet, its shade is pleasant,
And it reaches its end as a statue.
Chapter 5
Do
not take by violence the shares of the temple,
Do not be grasping, and you will find overabundance;
Do not take
away a temple servant
In order to acquire the
property of another man.
Do not say today is the same as
tomorrow,
Or how will matters come to
pass?
When tomorrow comes, today is past;
The deep waters sink from the canal bank,
Crocodiles are
uncovered, the hippopotamuses are on dry land,
And the fishes gasping for air;
The wolves are fat, the wild
fowl in festival,
And the nets are drained.
Every
temperate man in the temple says,
"Great
is the benevolence of Re."
Fill yourself with silence, you
will find life,
And your body shall flourish
upon earth.
Chapter 6
Do
not displace the surveyor's marker on the boundaries of the arable
land,
Nor alter the position of the measuring
line;
Do not be greedy for a plot of land,
Nor overturn the boundaries of a widow.
As
for the road in the field worn down by time,
He who takes it violently for fields,
If he traps by deceptive
attestations,
Will be lassoed by the might of
the moon.
To
one who has done this on earth, pay attention,
For he is a weak enemy;
He is an enemy overturned inside
himself;
Life is taken from his eye;
His
household is hostile to the community,
His
storerooms are toppled over,
His property taken from his
children,
And to someone else his possessions
given.
Take
care not to topple over the boundary marks of the arable land,
Not fearing that you will be brought to court;
Man propitiates
God by the might of the Lord
When he sets
straight the boundaries of the arable land.
Desire,
then, to make yourself prosper,
And take care
for the Lord of All;
Do not trample on the furrow of someone
else,
Their good order will be profitable for
you.
So
plough the fields, and you will find whatever you need,
And receive the bread from your own threshing floor:
Better is
the bushel which God gives you
Than five
thousand deceitfully gotten;
They do not spend a day in the
storehouse or warehouse,
They are no use for
dough for beer;
Their stay in the granary is short-lived,
When morning comes they will be swept away.
Better, then, is
poverty in the hand of God
Than riches in the
storehouse;
Better is bread when the mind is at ease
Than riches with anxiety.
Chapter 7
Do
not set your heart upon seeking riches,
For
there is no one who can ignore Destiny and Fortune;
Do not set
your thoughts on external matters:
For every
man there is his appointed time.
Do
not exert yourself to seek out excess
And
your wealth will prosper for you;
If riches come to you by
theft
They will not spend the night with
you;
As soon as day breaks they will not be in your
household;
Although their places can be seen,
they are not there.
When
the earth opens up its mouth, it levels him and swallows him up,
And it drowns him in the deep;
They have made for themselves a
great hole which suites them.
And they have
sunk themselves in the tomb;
Or they have made themselves wings
like geese,
And they fly up to the sky.
Do
not be pleased with yourself (because of) riches acquired through
robbery,
Neither complain about poverty.
If
an officer commands one who goes in front of him,
His company leaves him;
The boat of the covetous is abandoned
<in> the mud,
While the skiff of the
truly temperate man sails on.
When he rises you shall offer to
the Aten,
Saying, "Grant me prosperity
and health."
And he will give you your necessities for
life,
And you will be safe from fear.
Chapter 8
Set
your good deeds throughout the world
That you
may greet everyone;
They make rejoicing for the Uraeus,
And spit against the Apophis.
Keep your tongue safe from words
of detraction,
And you will be the loved one
of the people,
Then you will find your place within the
temple
And your offerings among the bread
deliveries of your lord;
You will be revered, when you are
concealed <in> your grave,
And be safe
from the might of God.
Do
not accuse a man,
When the news of an escape
is concealed.
If you hear something good or bad,
Say it outside, where it is not heard;
Set a good report on your
tongue,
While the bad thing is covered up
inside you.
Chapter 9
Do
not fraternize with the hot-tempered man,
Nor
approach him to converse.
Safeguard your tongue from answering
your superior,
And take care not to speak
against him.
Do not allow him to cast words only to entrap
you,
And be not too free in your reply;
With
a man of your own station discuss the reply;
And take care of speaking thoughtlessly;
When a man's heart is
upset, words travel faster
Than wind and
rain.
He
is ruined and created by his tongue,
And yet
he speaks slander;
He makes an answer deserving of a
beating,
For its work is evil;
He sails
among all the world,
But his cargo is false
words;
He acts the ferryman in knitting words:
He goes forth and comes back arguing.
But
whether he eats or whether he drinks inside,
His accusation (waits for him) without.
They day when his evil
deed is brought to court
Is a disaster for
his children.
Even Khnum will straightway come, even Khnum will
straightway come,
The creator of the
ill-tempered man
Whom he molds and fires....;
He is like a wolf cub in the farmyard,
And he turns one eye to
the other (squinting),
For he sets families
to argue.
He goes before all the wind like clouds,
He darkens his color in the sun;
He crocks his tail like a baby
crocodile,
He curls himself up to inflict
harm,
His lips are sweet, but his tongue is bitter,
And fire burns inside him.
Do
not fly up to join that man
Not fearing you
will be brought to account.
Chapter 10
Do
not address your intemperate friend in your unrighteousness,
Nor destroy your own mind;
Do not say to him, "May you be
praised,: not meaning it
When there is fear
within you.
Do not converse falsely with a man,
For it is the abomination of God.
Do not separate your mind from
your tongue,
All your plans will succeed.
You
will be important before others,
While you
will be secure in the hand of God.
God
hates one who falsified words,
His great
abomination is duplicity.
Chapter 11
Do
not covet the property of the dependent
Nor
hunger for his bread;
The property of a dependent blocks the
throat,
It is vomit for the gullet.
If
he has engendered it by false oaths,
His
heart slips back inside him.
It is through the disaffected that
success is lost,
Bad and good elude.
If
you are at a loss before your superior,
And
are confused in your speeches,
Your flattering are turned back
with curses,
And your humble action by
beatings.
Whoever fills the mouth with too much bread swallows
it and spits up,
So he is emptied of his
good.
To
the examination of a dependant give thought
While the sticks touch him,
And while all his people are
fettered with manacles:
Who is to have the
execution?
When you are too free before your superior,
Then you are in bad favor with your subordinates,
So steer away
from the poor man on the road,
That you may
see him but keep clear of his property.
Chapter 12
Do
not covet the property of an official,
And do
not fill (your) mouth with too much food extravagantly;
If he
sets you to manage his property,
Respect his,
and yours will prosper.
Do
not deal with the intemperate man,
Nor
associate yourself to a disloyal party.
If
you are sent to transport straw,
Respect its
account;
If a man is detected in a dishonest transaction,
Never again will he be employed.
Chapter 13
Do
not lead a man astray <with> reed pen or papyrus document:
It is the abomination of God.
Do not witness a false
statement,
Nor remove a man (from the list)
by your order;
Do not enroll someone who has nothing,
Nor make your pen be false.
If you find a large debt against a
poor man,
Make it into three parts;
Release
two of them and let one remain:
You will find
it a path of life;
You will pass the night in sound sleep; in
the morning
You will find it like good news.
Better
it is to be praised as one loved by men
Than
wealth in the storehouse;
Better is bread when the mind is at
ease
Than riches with troubles.
Chapter 14
Do
not pay attention to a person,
Nor exert
yourself to seek out his hand,
If he says to you, "take a
bribe,"
It is not an insignificant
matter to heed him;
Do not avert your glance from him, nor bend
down your head,
Nor turn aside your
gaze.
Address him with your words and say to him greetings;
When he stops, your chance will come;
Do not repel him at his
first approach,
Another time he will be
brought (to judgment).
Chapter 15
Do
well, and you will attain influence.
Do not
dip (your) reed against the one who sins.
The beak of the Ibis
is the finger of the scribe;
Take care not to
disturb it;
The Ape (Thoth) rests (in) the temple of Khmun,
While his eye travels around the Two Lands;
If he sees one who
sins with his finger (that is, a false scribe),
he takes away his provisions by the flood.
As for a scribe who
sins with his finger,
His son shall not be enrolled.
If
you spend your life with these things in your heart,
Your children shall see them.
Chapter 16
Do
not unbalance the scale nor make the weights false,
Nor diminish the fractions of the grain measure;
Do not wish for
the grain measures of the fields
And then
cast aside those of the treasury.
The Ape sits by the
balance,
While his heart is the
plummet.
Where is a god as great as Thoth
The one who discovered these things, to create them?
Do
not get for yourself short weights;
They are
plentiful, yea, an army by the might of God.
If you see someone
cheating,
At a distance you must pass him
by.
Do not be avaricious for copper,
And
abjure fine clothes;
What good is one cloaked in fine linen
woven as mek,
When he cheats before God.
When
gold is heaped upon gold,
At daybreak it
turns to lead.
Chapter 17
Beware
of robbing the grain measure
To falsify its
fractions;
Do not act wrongfully through force,
Although it is empty inside;
May you have it measure exactly as
to its size,
Your hand stretching out with
precision.
Make
not for yourself a measure of two capacities,
For then it is toward the depths that you will go.
The measure
is the eye of Re,
Its abomination is the one
who takes.
As for a grain measurer who multiplies and
subtracts,
His eye will seal up against him.
Do
not receive the harvest tax of a cultivator,
Nor bind up a papyrus against him to lead him astray.
Do not
enter into collusion with the grain measurer,
Nor play with the seed allotment,
More important is the
threshing floor for barley
Than swearing by
the Great Throne.
Chapter 18
Do
not go to bed fearing tomorrow,
For when day
breaks what is tomorrow?
Man knows not what tomorrow is!
God
is success,
Man is failure.
The words
which men say pass on one side,
The things
which God does pass on another side.
Do
not say, "I am without fault,"
Nor
try to seek out trouble.
Fault is the business of God,
It is locked up with his seal.
There is no success in the hand
of God,
Nor is there failure before Him;
If
he turns himself about to seek out success,
In a moment He destroys him.
Be
strong in your heart, make your mind firm,
Do
not steer with your tongue;
The tongue of a man is the steering
oar of a boat,
And the Lord of All is its
pilot.
Chapter 19
Do
not enter the council chamber in the presence of a magistrate
And then falsify your speech.
Do not go up and down with your
accusation
When your witnesses stand
readied.
Do not overstate <through> oaths in the name of
your lord,
<Through> pleas <in>
the place of questioning.
Tell
the truth before the magistrate,
lest he gain
power over your body;
If you come before him the next day,
He will concur with all you say;
He will present your case <in>
court before the Council of the Thirty,
And
it will be lenient another time as well.
Chapter 20
Do
not corrupt the people of the law court,
Nor
put aside the just man,
Do not agree because of garments of
white,
Nor accept one in rags.
Take not
the gift of the strong man,
Nor repress the
weak for him.
Justice is a wonderful gift of God,
And He will render it to whomever he wishes.
The strength of one
like him
Saves a poor wretch from his
beatings.
Do
not make false enrollment lists,
For they are
a serious affair deserving death;
They are serious oaths of the
kind promising not to misuse an office,
And
they are to be investigated by an informer.
Do
not falsify the oracles on a papyrus
And
(thereby) alter the designs of God.
Do not arrogate to yourself
the might of God
As if Destiny and Fortune
did not exist.
Hand
property over to its (rightful) owners,
And
seek out life for yourself;
Let not your heart build in their
house,
for then your neck will be on the
execution block.
Chapter 21
Do
not say, I have found a strong protector
And
now I can challenge a man in my town.
Do not say, I have found
an active intercessor,
And now I can
challenge him whom I hate.
Indeed,
you cannot know the plans of God;
You cannot
perceive tomorrow.
Sit yourself at the hands of God:
Your tranquility will cause them to open.
As
for the crocodile deprived of his tongue,
the
fear of him is negligible.
Empty not your soul to everybody
And do not diminish thereby your importance;
Do not circulate
your words to others,
Nor fraternize with one
who is too candid.
Better
is a man whose knowledge is inside him
Than
one who talks to disadvantage.
One cannot run to attain
perfection;
One cannot create (only) to
destroy it.
Chapter 22
Do
not castigate your companion in a dispute,
And do not <let> him say his innermost thoughts;
Do not
fly up to greet him
When you do not see how
he acts.
May you first comprehend his accusation
And cool down your opponent.
Leave
it to him and he will empty his soul;
Sleep
knows how to find him out;
Take his feet, do not bother him;
Fear him, do not underestimate him.
Indeed, you cannot know the
plans of God,
You cannot perceive
tomorrow.
Sit yourself at the hands of God;
Your tranquility will cause them to open.
Chapter 23
Do
not eat a meal in the presence of a magistrate,
Nor set to speaking first.
If you are satisfied with false
words,
Enjoy yourself with your spittle.
Look
at the cup in front of you,
And let it
suffice your need.
Even as a noble is important in his
office,
He is like the abundance of a well
when it is drawn.
Chapter 24
Do
not listen to the accusation of an official indoors,
And then repeat it to another outside.
Do not allow your
discussions to be brought outside
So that
your heart will not be grieved.
the
heart of a man is the beak of the God,
So
take care not to slight it;
A man who stands <at> the side
of an official
Should not have his name known
(in the street).
Chapter 25
Do
not jeer at a blind man nor tease a dwarf,
Neither interfere with the condition of a cripple;
Do not taunt
a man who is in the hand of God,
Nor scowl at
him if he errs.
Man
is clay and straw,
And God is his potter;
He
overthrows and he builds daily,
He
impoverishes a thousand if He wishes.
He makes a thousand into
examiners,
When He is in His hour of
life.
How fortunate is he who reaches the West,
When he is safe in the hand of God.
Chapter 26
Do
not stay in the tavern
And join someone
greater than you,
Whether he be high or low in his station,
An old man or a youth;
But take as a friend for yourself someone
compatible:
Re is helpful though he is far
away.
When
you see someone greater than you outside,
And
attendants following him, respect (him).
And give a hand to an
old man filled with beer:
Respect him as his
children would.
The
strong arm is not weakened when it is uncovered,
The back is not broken when one bends it;
Better is the poor man
who speaks sweet words,
Than the rich man who
speaks harshly.
A
pilot who sees into the distance
Will not let
his ship capsize.
Chapter 27
Do
not reproach someone older than you,
For he
has seen the Sun before you;
Do not let yourself be reported to
the Aten when he rises,
With the words,
"Another young man has reproached an elder."
Very sick
in the sight of Re
Is a young man who
reproaches an elder.
Let
him beat you with your hands folded,
Let him
reproach you while you keep quiet.
Then when you come before him
in the morning
He will give you bread
freely.
As for bread, he who has it becomes a dog,
He barks to the one who gives it.
Chapter 28
Do
not expose a widow if you have caught her in the fields,
Nor fail to give way if she is accused.
Do not turn a stranger
away <from> your oil jar
That it may be
made double for your family.
God loves him who cares for the
poor,
More than him who respects the wealthy.
Chapter 29
Do
not turn people away from crossing the river
When you have room in your ferryboat;
If a steering oar is given
you in the midst of the deep waters,
So bend
back your hands <to> take it up.
It is not an abomination
in the hand of God
If the passenger is not
cared for.
Do
not acquire a ferryboat on the river,
And
then attempt to seek out its fares;
Take the are from the man of
means,
But (also) accept the destitute
(without charge).
Chapter 30
Mark
for your self these thirty chapters:
They
please, they instruct,
They are the foremost of all books;
They teach the ignorant.
If they are read to an ignorant
man,
He will be purified through them.
Seize
them; put them in your mind
And have men
interpret them, explaining as a teacher.
As to a scribe who is
experienced in his position,
He will find
himself worthy of being a courtier.
[Colophon]
It
is finished.
By the writing of Senu, son of the god's father
Pamiu.
Comparison of texts
A number of passages in the Instruction of Amenemope have been compared with the Book of Proverbs, including:
(Proverbs 22:17-18):"Incline thine ear, and hear the words of the wise, And apply thine heart to my doctrine; For it is pleasant if thou keep them in thy belly, that they may be established together upon thy lips"
(Amenemope, ch. 1):"Give thine ear, and hear what I say, And apply thine heart to apprehend; It is good for thee to place them in thine heart, let them rest in the casket of thy belly; That they may act as a peg upon thy tongue"
(Proverbs 22:22):"Rob not the poor, for he is poor, neither oppress (or crush) the lowly in the gate."
(Amenemope, ch. 2):"Beware of robbing the poor, and oppressing the afflicted."
(Proverbs 22:24-5): "Do not befriend the man of anger, Nor go with a wrathful man, Lest thou learn his ways and take a snare for thy soul."
(Amenemope, ch. 10): "Associate not with a passionate man, Nor approach him for conversation; Leap not to cleave to such an one; That terror carry thee not away."
(Proverbs 22:29):"[if you] You see a man quick in his work, before kings will he stand, before cravens, he will not stand."
(Amenemope, ch. 30):"A scribe who is skillful in his business findeth worthy to be a courtier"
(Proverbs 23:1):"When thou sittest to eat with a ruler, Consider diligently what is before thee; And put a knife to thy throat, If thou be a man given to appetite. Be not desirous of his dainties, for they are breads of falsehood."
(Amenemope, ch. 23): "Eat not bread in the presence of a ruler, And lunge not forward(?) with thy mouth before a governor(?). When thou art replenished with that to which thou has no right, It is only a delight to thy spittle. Look upon the dish that is before thee, And let that (alone) supply thy need."
(Proverbs 23:4-5):"Toil not to become rich, And cease from dishonest gain; For wealth maketh to itself wings, Like an eagle that flieth heavenwards"
(Amenemope, ch. 7):"Toil not after riches; If stolen goods are brought to thee, they remain not over night with thee. They have made themselves wings like geese. And have flown into the heavens."
(Proverbs 14:7):"Speak not in the hearing of a fool, for he will despise the wisdom of thy words"
(Amenemope, ch. 21):"Empty not thine inmost soul to everyone, nor spoil (thereby) thine influence"
(Proverbs 23:10): "Remove not the widows landmark; And enter not into the field of the fatherless."
(Amenemope, ch. 6): "Remove not the landmark from the bounds of the field...and violate not the widows boundary"
(Proverbs 23:12):"Apply thine heart unto instruction and thine ears to the words of knowledge"
(Amenemope, ch. 1):"Give thine ears, hear the words that are said, give thine heart to interpret them."
والمجد لله دائما