Macizai a cikin Littafi Mai-Tsarki

Macizai a cikin Littafi Mai-Tsarki
Bayanai
Ƙaramin ɓangare na	biblical animal (en) da mythological serpent (en)
Suna a harshen gida	נָחָשׁ
Present in work (en)	Baibûl

Ana kiran macizai (Ibraniyawa: , ) a cikin Littafi Mai-Tsarki na Ibrananci da Sabon Alkawari. Alamar maciji ko maciji ta taka muhimmiyar rawa a al'adun addini da rayuwar al'adu ta tsohuwar Girka, Misira, Mesopotamiya, da Kan'ana. Macijin alama ce ta mugun iko da rikici daga duniyar ƙasa da kuma alama ce ta haihuwa, rayuwa, warkarwa, da sake haihuwa.

'nāḥāš' (נחש), Ibrananci don "macijin", an kuma haɗa shi da duba, gami da nau'in aikatau wanda ke nufin "yi duba ko duba". Nāḥāš ya faru ne a cikin Attaura don gano maciji a cikin Aljanna ta Adnin. A cikin Littafi Mai-Tsarki na Ibrananci, ana amfani da shi tare da seraph don bayyana macizai masu mugunta a cikin jeji]. Tanin, dodon Dragon, yana faruwa a cikin Littafi Mai-Tsarki na Ibrananci. A cikin Littafin Fitowa, sandunan Musa da Haruna sun zama macizai, nāḥāš ga Musa, [./<i id= tannin]_(monster)" id="mwMQ" rel="mw:WikiLink" title="Tannin (monster)">tannin ga Haruna. A cikin Sabon Alkawari, Littafin Ru'ya ta Yohanna ya yi amfani da Macijin na dā da Dragon sau da yawa don gano Shaiɗan ko Iblis (Ru'ya ta Wahayi 12:9; 20:2). Macijin galibi ana danganta shi da Shaidan mai girman kai, kuma wani lokacin tare da Lilith. 

The narrative of the Garden of Eden and the fall of humankind constitute a mythological tradition shared by all the Abrahamic religions, with a presentation more or less symbolic of Abrahamic morals and religious beliefs, which had an overwhelming impact on human sexuality, gender roles, and sex differences both in the Western and Islamic civilizations. In mainstream (Nicene) Christianity, the doctrine of the Fall is closely related to that of original sin or ancestral sin. Unlike Christianity, the other major Abrahamic religions, Judaism and Islam, do not have a concept of "original sin", and instead have developed varying other interpretations of the Eden narrative. 

Littafi Mai Tsarki na Ibrananci

Adamu, Hauwa'u, da maciji mace a ƙofar Cathedral na Notre Dame a Paris, Faransa. Hoton hoton maciji a matsayin madubi na Hauwa'u ya zama ruwan dare a cikin siffofin kirista na baya saboda gano mata a matsayin wadanda ke da alhakin faduwar mutum da kuma tushen asalin zunubi.

A cikin Littafi Mai-Tsarki na Ibrananci, Littafin Farawa yana nufin maciji wanda ya haifar da korar Adamu da Hauwa'u daga lambun Adnin (Farawa 3:1-20). Ana kuma amfani da maciji don bayyana doDan na teku. Misalan waɗannan ganewa suna cikin Littafin Ishaya inda aka yi nuni ga maciji mai kama da Leviathan (Ishaya 27:1), kuma a cikin Littafin Amos inda maciji ke zaune a kasan teku (Amos 9:3). 'Macijin' ya kwatanta wurare na Littafi Mai-Tsarki kamar Misira (Jer 46:22), da birnin Dan (Farawa 49:17). Annabi Irmiya ya kuma kwatanta Sarkin Babila da maciji (Jer 51:34).

Adnin

An yi amfani da kalmar Ibrananci נָחָשׁ (Nāḥāš) a cikin Littafi Mai-Tsarki na Ibrananci don gano maciji da ya bayyana a Farawa 3:1, a cikin Aljanna ta Adnin. A cikin littafin farko na Attaura, an nuna maciji a matsayin halitta mai yaudara ko mai yaudara, wanda ke inganta abin da Allah ya haramta kuma yana nuna wani wayo a cikin yaudara. (cf. Farawa 3:4-5 da 3:22) Macijin yana da ikon yin magana da tunani: "Yanzu maciji ya fi hankali (wanda aka fassara shi a matsayin "ƙaddamarwa") fiye da kowane dabba na filin da Ubangiji Allah ya yi". Babu wata alama a cikin Littafin Farawa cewa maciji allah ne a kansa, kodayake yana ɗaya daga cikin lokuta biyu kawai na dabbobi da ke magana a cikin Attaura (Jaki na Balaam shine ɗayan).

God placed Adam in the Garden of Eden to tend it and warned Adam not to eat the fruit of the Tree of Knowledge of Good and Evil, "for in the day that thou eatest thereof thou shalt surely die." The serpent tempts Eve to eat of the tree, but Eve tells the serpent what God had said. The serpent replies that she would not surely die (Genesis 3:4) and that if she eats the fruit of the tree "then your eyes shall be opened, and ye shall be as gods, knowing good and evil." (Genesis 3:5) Eve ate the fruit, and gave some to Adam who also ate. God, who was walking in the Garden, learns of their transgression. To prevent Adam and Eve from eating the fruit of the Tree of Life and living forever, they are banished from the garden upon which God posts an angelic guard. The serpent is punished for its role in the Fall, being cursed by God to crawl on its belly and eat dust.

Akwai muhawara game da ko ya kamata a kalli maciji a Adnin a alamance ko a matsayin dabba ta zahiri. Dangane da Fassarar midrashic a cikin wallafe-wallafen Rabbinic, maciji yana wakiltar sha'awar jima'i; wani fassarar ita ce maciji shine yetzer hara. Ra'ayoyin Rabbinic na zamani sun haɗa da fassara labarin a matsayin almara ta tunanin mutum inda Adamu ke wakiltar ikon tunani, Hauwa'u ikon motsin rai, da maciji ikon jima'i / jiki. Voltaire, yana amfani da tasirin Socinian, ya rubuta: "Ya kasance ainihin maciji, cewa duk jinsinta, waɗanda suka riga sun yi tafiya a ƙafafunsu, an hukunta su da yawo a kan ciki. Babu maciji, babu dabba ta kowane nau'i, ana kiranta Shaidan, ko Belzebub, ko Iblis, a cikin Pentateuch. "

Masana na ƙarni na 20 kamar su W. O. E. Oesterley (1921) sun san bambance-bambance tsakanin rawar da maciji na Adnin yake takawa a cikin Littafi Mai-Tsarki na Ibrananci da alakarsa da "macijin tsoho" a cikin Sabon Alkawari. Masana tarihi na zamani na Shaiɗan kamar Henry Ansgar Kelly (2006) da Wray da Mobley (2007) suna magana game da "juyin halitta na Shaiɗan", ko "ci gaban Shaiɗan".

A cewar Gerhard von Rad, Masanin Tsohon Alkawari, Masanin tauhidin Lutheran kuma farfesa na Jami'ar Heidelberg, wanda ya yi amfani da zargi na tsari a matsayin kari ga ra'ayi na Littafi Mai-Tsarki na Ibrananci, maciji a cikin labarin Adnin ya fi dacewa da wakiltar motsi ga jarabawar ɗan adam (wato, rashin biyayya ga Dokar Allah) maimakon mugun ruhu ko kuma mutum-mutumi na Iblis, kamar yadda wallafe-wallafen Kirista na baya ya nuna shi; Bugu da ƙari, von Rad da kansa ya ce cewa maciji ba kawai ya halicci ɗaya daga addinin Allah ba ne kawai ya fi na Allah ba

The serpent which now enters the narrative is marked as one of God's created animals (ch. 2.19). In the narrator's mind, therefore, it is not the symbol of a "demonic" power and certainly not of Satan. What distinguishes it a little from the rest of the animals is exclusively his greater cleverness. [...] The mention of the snake here is almost incidental; at any rate, in the "temptation" by it the concern is with a completely unmythical process, presented in such a way because the narrator is obviously anxious to shift the responsibility as little as possible from man. It is a question only of man and his guilt; therefore the narrator has carefully guarded against objectifying evil in any way, and therefore he has personified it as little as possible as a power coming from without. That he transferred the impulse to temptation outside man was almost more a necessity for the story than an attempt at making evil something existing outside man. [...] In the history of religions the snake indeed is the sinister, strange animal par excellence [...], and one can also assume that long before, a myth was once at the basis of our narrative. But as it lies now before us, transparent and lucid, it is anything but a myth.

Tun da Ibrananci na dā ba shi da wasula, ana iya fassara haruffa da ke kunshe da נָחָשׁ (Nāḥāš) a matsayin mai yaudara ko mai duba. A matsayin tushen adjective, kalmar na iya nuna sunan da aka fassara don nufin mai haske / mai haske. An samo wannan kalmar a wurare da yawa a cikin Littafi Mai-Tsarki don komawa ga hasken tagulla, wanda shine fasalin da ke da alaƙa da mala'iku ko Allah a cikin Littafi. Littafi Mai-Tsarki na Duniya ya fassara נָחָשׁ (Nāḥāš) kamar yadda yake haskakawa maimakon maciji. Saboda haka, ana fassara maciji a cikin Farawa a matsayin mala'ika mai maciji, Seraph (שָׂרָף__yue____yue____yan____yue__)

Sanarwar Littafi Mai-Tsarki cewa maciji zai "yi yawo a cikin ciki" yana daidai da sau da yawa a cikin Littattafan Pyramid waɗanda ke kira ga maciji ya kwanta, ya faɗi, ya sauka ko ya yi tafiya (Pyramid Text 226, 233, 234, 298, 386). Wadannan kamanceceniya sun nuna cewa lokacin da aka umarci maciji ya yi tafiya a cikinsa, ba ya nufin rasa gaɓoɓin. Maimakon haka, yana nufin a kore shi a cikin matsayi mai biyayya maimakon tsaye a cikin matsayi na kai farmaki. Littattafan Pyramid kuma suna nufin umarnin macizai masu ɓacewa zuwa ƙura (Pyramid Text 227, 230, 237). A cikin duka Epic na Gilgamesh da Ayuba 16:17, ana kiran duniya a matsayin gidan ƙura. Don haka, mai yiwuwa ne cewa la'anar cin ƙura tana nufin jefawa cikin duniyar ƙasa.

Musa da Haruna

Lokacin da Allah ya bayyana kansa ga annabi Musa a cikin Fitowa 3:4-22, Musa ya fahimci cewa kiran Allah ya jagoranci mutanen Isra'ila daga Bautar, amma ya yi tsammanin cewa mutane za su musanta ko shakkar kiransa. A cikin Fitowa 4:1-5, Musa ya tambayi Allah yadda zai amsa irin wannan shakku, kuma Allah ya tambaye shi ya jefa sandar da ya ɗauka (watakila ɗan fashi na makiyayi) a ƙasa, inda ya zama maciji (a nachash). Musa ya tsere daga ciki, amma Allah ya ƙarfafa shi ya dawo ya dauki shi da wutsiya, kuma ya sake zama sanda

Daga baya a cikin Littafin Fitowa (Fitowa 7), sandunan Musa da Haruna sun zama macizai, nachash ga Musa, tanniyn ga Haruna.