The Meaning of "The Shulammite"

H. Rowley
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引用次数: 4

Abstract

In 1934 E. J. Goodspeed contributed to this Journal' a short note on "The Shulammite," in which he criticized the view, common in present-day commentaries, that the word is the equivalent of "the Shunammite," or native of Shunem, and proposed to understand the word as the feminine of Solomon, "just as Judith is the feminine of Judah and Jeanne of Jean." He noted that Erbt had recognized that Shulammith is the feminine of Shelomo, and referred to the efforts of the more recent Tammuz theorists to bring the name into connection with a deity whose name is the feminine counterpart of that which lies behind Solomon. But Goodspeed desired rather to use the connection in the service of the Wetzstein-Budde wedding theory of the Song, and claimed that it provided a striking confirmation of that theory, remarking that "the simplicity and obviousness of this suggestion make one wonder that it has not been dealt with before." Finally, he suggested that it may not be an accident that "the Shulammite" occurs in connection with the sword dance, and in the New Testament the lady who entranced Herod Antipas by her dancing was named Salome, which is the feminine of Solomon.
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“书拉密女”的意义
1934年,E. J. Goodspeed给《华尔街日报》写了一篇关于“书拉密女”的短文,他批评了一种观点,这种观点在今天的评论中很常见,认为这个词相当于“书拉密女”,或者是书嫩的本地人,他建议把这个词理解为所罗门的女性,“就像朱迪思是犹大和让的珍妮的女性一样。”他注意到Erbt已经认识到Shulammith是Shelomo的女性,并提到最近搭模斯理论家的努力,将这个名字与一个神联系起来,这个神的名字是所罗门背后的女性对应。但古德斯比更希望利用这种联系来为宋朝的韦茨斯坦-布德婚礼理论服务,并声称它为该理论提供了惊人的证实,并评论说:“这个建议的简单性和显而易见性让人怀疑它以前没有被处理过。”最后,他提出,“书拉密女”与舞剑有关可能不是偶然的,在新约中,因跳舞而使希律·安提帕着迷的那位女士被命名为莎乐美,这是所罗门的女性。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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