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The wicked angels of 1 En. 69:4–15: Part 1: New evidence and proposals for the names; Part 2: The nature and purpose of the list 恩人的邪恶天使。69:4-15:第1部分:新的证据和名称建议;第2部分:清单的性质和目的
IF 0.3 0 RELIGION Pub Date : 2022-03-01 DOI: 10.1177/09518207211032888
D. Olson
This two-part article presents new evidence and proposals for the original names of the wicked angels listed in 1 En. 69:4–15 and an interpretation of the passage in light of the new proposals. Nine names (plus one additional term) are involved. Contrary to the assertions of most scholars, the names have been remarkably well preserved in the Ethiopic text, and the purpose of the whole is best explained in light of the anti-Babylonian polemic proposed by Henryk Drawnel as the driving force behind the similar angel listings in 1 En. 7–8.
这篇由两部分组成的文章为En上69:4-15中列出的邪恶天使的原始名字提供了新的证据和建议,并根据这些新建议对这段话进行了解释。涉及9个名称(加上一个额外的术语)。与大多数学者的断言相反,这些名字在埃塞俄比亚文本中保存得非常好,而且整个的目的最好解释为Henryk Drawnel提出的反巴比伦论战,作为在1 En. 7-8中类似天使列表背后的驱动力。
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引用次数: 0
Manuscript and gender: Eve’s testament in GLAE/Apoc. Mos. 15–30 and LLAE 45–60 手稿和性别:夏娃在GLAE/Apoc的遗嘱。Mos。15-30和LLAE 45-60
IF 0.3 0 RELIGION Pub Date : 2022-03-01 DOI: 10.1177/09518207221075316
Angela Standhartinger
Whereas many of the so-called Jewish Pseudepigrapha still wait for a critical edition, the Life of Adam and Eve—or the Apocalypse of Moses, as the Greek version is captioned in some manuscripts—has received more than three critical editions in recent years. While the question which manuscript or version comes closest to the original form of the story is still under debate, this article argues that the manifold manuscript tradition opens a window into an ancient discussion on Satan’s, Eve’s, and Adam’s role in the story of their expulsion from Paradise. I will concentrate my discussion on Eve’s account of the story in GLAE 15–30 and LLAE 45–60. The three texts differ in their representation of gender roles in Eve’s own account of the fall. None of these versions only exonerates or denigrates Eve, nor is one with the most emancipatory potential easily identified. All three texts, however, document a constant discussion on Eve’s role in Paradise.
尽管许多所谓的犹太诗篇仍在等待评论版,但《亚当与夏娃的一生》——或者希腊语版本在一些手稿中的标题——近年来已经收到了三个以上的评论版。虽然哪一份手稿或哪一个版本最接近故事的原始形式的问题仍在争论中,但本文认为,多种手稿传统为了解撒旦、夏娃和亚当在被逐出天堂的故事中的角色打开了一扇古老的讨论窗口。我将集中讨论伊芙在GLAE 15-30和LLAE 45-60中对这个故事的描述。在伊芙自己对秋天的描述中,这三个文本在性别角色的表现上有所不同。这些版本中没有一个只为伊芙开脱或诋毁,也没有一个最具解放潜力的版本。然而,这三本书都记录了关于夏娃在《天堂》中角色的不断讨论。
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引用次数: 0
Crafted ambiguity in the Wisdom of Solomon 所罗门智慧中巧妙的歧义
IF 0.3 0 RELIGION Pub Date : 2021-12-01 DOI: 10.1177/09518207211059475
J. Zurawski
The Wisdom of Solomon is a text intensely concerned with epistemological questions. What is true knowledge? Where does it come from? What’s its purpose? How does one attain it? In each of its parts, Wisdom can be seen directly and clearly tackling these types of problems. The Wisdom of Solomon is also a text deeply and frustratingly ambiguous. Is this some kind of embarrassing irony, a text so intent on delving into the nature and purpose of understanding ultimately unable to be understood? This study looks at how the ambiguity, surely present at several places throughout the book, is, in fact, rhetorically crafted and designed to guide to the reader to greater clarity and understanding. There is, then, no conflict between the stated purpose of the text, to lead the reader to wisdom and knowledge, and the means by which the author does so. The ambiguity and the epistemology of the Wisdom of Solomon are, in the end, inseparable.
《所罗门的智慧》是一部非常关注认识论问题的文本。什么是真正的知识?它是从哪里来的?它的目的是什么?一个人是如何做到的?在它的每一个部分中,智慧都可以直接而清晰地解决这些类型的问题。《所罗门的智慧》也是一部模棱两可、令人沮丧的文本。这是不是一种尴尬的讽刺,一本如此专注于探究理解的本质和目的的文本最终却无法被理解?这项研究着眼于整本书中肯定存在的几个地方的歧义,实际上是如何修辞和设计的,以引导读者更清晰和理解。因此,引导读者获得智慧和知识的文本的既定目的与作者这样做的手段之间没有冲突。所罗门智慧的模糊性和认识论最终是不可分割的。
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引用次数: 1
Introduction to December 2021 special issue of the Journal for the Study of the Pseudepigrapha: The Wisdom of Solomon 《伪经书研究:所罗门的智慧》杂志2021年12月特刊导言
IF 0.3 0 RELIGION Pub Date : 2021-12-01 DOI: 10.1177/09518207211058998
J. Zurawski, K. Hogan
The following is the second special issue of the Journal for the Study of the Pseudepigrapha (JSP) devoted to studies of the Wisdom of Solomon, edited by Karina Martin Hogan and Jason Zurawski. The collection of papers largely derives from three sessions of the Wisdom and Apocalypticism program unit of the Society of Biblical Literature focused on the important first-century text: “The Wisdom of Solomon at the Crossroads of Wisdom, Apocalypticism, and Philosophy” (2018, Denver); “Knowledge and the Cosmos in the Wisdom of Solomon” (2019, San Diego); and “The Wisdom of Solomon” (2020, online). The first four articles, by Emma Wasserman, Benjamin Wold, Bradley Gregory, and Mark Giszczak, were published in the September 2021 issue. And we are very pleased to present the following four studies, fine examples of the current critical study of this influential text, and we would like to thank Matthias Henze, editor of JSP, for the opportunity and for all of the guidance he has graciously offered in getting out and presenting what we hope will be an important contribution to the study of the Wisdom of Solomon. Karina Martin Hogan in her article, “Ahistorical Interpretation of the Torah Narratives in the Wisdom of Solomon,” tackles one of the more debated questions in the history of research on the text, the confounding lack of proper nouns or precise character descriptions in the final nine chapters of the book. Hogan calls into question the traditional designation of this section as the “Book of History,” as the Torah narrative is presented not as a record of historical events but rather as a mythos, as paradigmatic stories designed to educate. Hogan closely examines three examples—the first Antithesis (11:1–14), the
以下是由Karina Martin Hogan和Jason Zurawski编辑的《伪典研究杂志》(JSP)专门研究所罗门智慧的第二期特刊。这些论文主要来自圣经文学学会智慧与启示项目单元的三次会议,重点关注第一世纪的重要文本:“所罗门在智慧、启示和哲学的十字路口的智慧”(2018年,丹佛);《所罗门智慧中的知识与宇宙》(2019年,圣地亚哥);《所罗门的智慧》(2020,在线)。由Emma Wasserman, Benjamin Wold, Bradley Gregory和Mark Giszczak撰写的前四篇文章发表在2021年9月号上。我们很高兴为大家介绍以下四篇研究,这是当前对这篇有影响力的文本进行批判性研究的好例子,我们要感谢JSP的编辑马蒂亚斯·亨泽,感谢他提供的机会以及他所提供的所有指导我们希望这些研究将对所罗门智慧的研究做出重要贡献。卡琳娜·马丁·霍根(Karina Martin Hogan)在她的文章《所罗门智慧中的托拉叙事的非历史解读》(a - historical Interpretation of Torah Narratives in the Wisdom of Solomon)中,解决了历史上对该文本的研究中一个更有争议的问题,即该书最后九章缺乏专有名词或精确的人物描述,令人困惑。霍根对传统上将这一部分称为“历史之书”的说法提出了质疑,因为《托拉》的叙述不是作为历史事件的记录,而是作为神话,作为旨在教育的范例故事。霍根仔细研究了三个例子——第一个反题(11:1-14)
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引用次数: 0
Ahistorical interpretation of the Torah narratives in the Wisdom of Solomon 《所罗门的智慧》中对托拉叙事的历史解释
IF 0.3 0 RELIGION Pub Date : 2021-12-01 DOI: 10.1177/09518207211059484
K. Hogan
The traditional scholarly title (since the early twentieth century) for the last section of the Wisdom of Solomon, chapters 11–19 (or for some, 10–19) is the “Book of History.” This is a misleading designation because the author of the Wisdom of Solomon chose to present certain events from the exodus and wilderness traditions of ancient Israel not in the context of a continuous historical narrative, but rather as paradigmatic examples of God’s justice and mercy toward both the righteous and the ungodly. The purpose of the second half of the Wisdom of Solomon is pedagogical and apologetic rather than historical. The author’s avoidance of proper names and the consistent division of humanity in moral terms (the righteous vs the ungodly/unrighteous) rather than along ethnic lines (Israel vs Egyptians or Canaanites) should be taken seriously as an effort to universalize the lessons of Israel’s stories. The consistent message of both the antitheses and the excurses in chapters 11–19 is that God manifests both justice and mercy in disciplining human beings (both the righteous and the unrighteous) with suffering. Thus, it would be preferable to call chapters 11–19 either the “Book of Discipline” or the “Book of Divine Justice and Mercy.”
《所罗门的智慧》的最后一部分,第11-19章(有些人则是第10-19章),传统的学术标题(自20世纪初以来)是“历史之书”。这是一个误导性的名称,因为所罗门智慧的作者选择从古代以色列的出埃及记和旷野传统中呈现某些事件,而不是在连续的历史叙述的背景下,而是作为上帝对义人和不敬虔人的正义和怜悯的范例。所罗门智慧的后半部分的目的是教学和道歉,而不是历史。作者避免使用专有名称,并在道德方面(义人与不敬虔/不义的人)而不是沿着种族界线(以色列人与埃及人或迦南人)划分人类,这应该被认真对待,因为这是一种努力,以普及以色列故事的教训。在第11-19章的对题和插曲中,一致的信息是,上帝在用苦难惩戒人类(包括义人和不义的人)时,彰显了正义和怜悯。因此,将第11-19章称为“纪律之书”或“神圣的正义和仁慈之书”更可取。
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引用次数: 1
Along a marvelous way: The significance of Middle Platonism for understanding Wisdom of Solomon’s soteriology 一条奇妙的道路:中柏拉图主义对理解所罗门哲学智慧的意义
IF 0.3 0 RELIGION Pub Date : 2021-12-01 DOI: 10.1177/09518207211059481
Ronald R. Cox
An analysis of personified Sophia’s soteriological role illuminates the interrelationship between eschatology and ontology in the Wisdom of Solomon. Read within the philosophical milieu of early imperial Platonism, Sophia functions similarly to divine intermediaries in the writings of Alcinous, Plutarch of Chaeronea, and Numenius of Apamea in how she leads souls from the earthly to the intellectual realm. In contrast to the temporal orientations in the treatise before and after, Wisdom 6:22–10:18 depicts Sophia’s benefit to humankind as ahistorical and ontological in nature.
通过分析人格化的索菲亚在《所罗门智慧》中的救世作用,揭示了末世论与本体论的相互关系。在早期帝国柏拉图主义的哲学环境中,索菲亚的作用类似于阿尔西诺斯、普鲁塔克的Chaeronea和努曼纽斯的Apamea的著作中的神圣中介,她如何将灵魂从尘世引导到智力领域。与之前和之后的论文中的时间取向相反,智慧6:22-10:18将索菲亚对人类的好处描述为非历史的和本体论的本质。
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引用次数: 0
Flowers of evil: Constructing the wicked in Wisdom of Solomon 邪恶之花:用所罗门的智慧建造恶人
IF 0.3 0 RELIGION Pub Date : 2021-12-01 DOI: 10.1177/09518207211042819
Jian Sun
The distinction between the good and the wicked is common in wisdom literature. Although the distinction can be viewed as ubiquitous, I would like to problematize it by considering the literary device deployed in constructing the archetypes of the good and the wicked. Specifically, I analyze the depiction of the wicked in chapters 1–6 in Wisdom of Solomon and argue that the construction of the wicked in Wisdom is indispensable in understanding how the righteous obtain wisdom through divine protection and acceptance of divine provision. First, I offer a close reading of the text, mainly Chapters 1–6, and parse out the ways of depicting the wicked in Wisdom of Solomon. In particular, I highlight the “collectivity” of the crowd, as opposed to a “single” righteous individual or group. Social theories of the crowd are critical to my formulation of the characteristics of the wicked. Second, I examine the relationship between the wicked and the righteous, and propose the idea of “a mirror effect” in these antithetical depictions. The mirror effect exhibits didactic values, as it instructs one to pursue righteousness and shun from evil. Third, I focus on the interaction between God, the righteous, and the wicked and suggest that divine intervention in helping the righteous stand firm among the wicked manifests both divine justice and divine mercy.
善与恶的区别在智慧文学中很常见。尽管这种区别可以被视为无处不在,但我想通过考虑构建善恶原型的文学手段来提出问题。具体来说,我分析了《所罗门的智慧》第1-6章中对恶人的描述,认为在理解义人如何通过神的保护和接受神的供应而获得智慧时,《智慧》中对恶人的建构是必不可少的。首先,我提供了一个文本的细读,主要是第1-6章,并分析了在所罗门的智慧中描绘恶人的方式。我特别强调了人群的“集体”,而不是“单一”的正义个人或团体。关于群体的社会理论对我描述恶人的特征至关重要。其次,我考察了恶人与义人之间的关系,并在这些对立的描述中提出了“镜像效应”的概念。镜像效应表现出教化的价值,因为它教导人们追求正义,远离邪恶。第三,我将重点放在上帝、义人和恶人之间的互动上,并提出神的介入帮助义人在恶人中站稳脚跟,体现了神的公义和神的怜悯。
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引用次数: 2
“Mystery” in the Wisdom of Solomon and 4QInstruction 所罗门智慧中的“奥秘”与4Q建构
IF 0.3 0 RELIGION Pub Date : 2021-09-01 DOI: 10.1177/09518207211033522
Benjamin G. Wold
Similar ideas and tropes found in the Wisdom of Solomon and 4QInstruction (4Q415–418, 423; 1Q26) have considerable significance for the study of early Jewish sapiential literature. One feature shared by both compositions is teaching about “mysteries.” Previous studies on these two wisdom writings conclude that there are distinct differences in what these mysteries are and how they function in the thought world of each composition. This article argues for an alternative understanding of mysteries in 4QInstruction to those presented in previous comparative studies. In light of this reassessment of mysteries, the Wisdom of Solomon and 4QInstruction are seen to participate within an intellectual space much closer to one another than previously perceived.
在《所罗门的智慧》和《第四次建构》(4Q415–418423;1Q26)中发现的类似思想和比喻对早期犹太智慧文学的研究具有相当重要的意义。这两篇作文的一个共同特点是教授“奥秘”。之前对这两篇智慧著作的研究得出结论,这些奥秘是什么以及它们在每篇作文的思想世界中的作用有着明显的差异。本文主张对4Q结构中的奥秘有一种不同于以往比较研究的理解。鉴于对奥秘的重新评估,所罗门的智慧和4Q构造被认为是在一个比以前感知的更接近彼此的知识空间中参与的。
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引用次数: 0
The role of memory in the Wisdom of Solomon 记忆在所罗门智慧中的作用
IF 0.3 0 RELIGION Pub Date : 2021-09-01 DOI: 10.1177/09518207211023249
Bradley C. Gregory
The theme of memory in the Wisdom of Solomon shows affinities with the conceptualization of memory in the ancient world generally. The book is written such that the more one has internalized the texts and traditions of the Jewish community, the more meaningful and persuasive its argument will be. To have shaped oneself according to the authoritative Scriptural texts is to perceive the true reality of how history is unfolding. Even if there is danger or suffering in the present, one can make sense of this in terms of a coming eschatological judgment because one will contextualize the present in the patterns of the remembered past. Thus, virtues like fortitude, self-control, justice, and prudence can be developed because God and Wisdom, from whom these come, have assured their eventual reward. In addition, the same pedagogical role of memory that Pseudo-Solomon describes through the plague sequence is evident in the author’s approach to his audience as well. They are expected to learn from the remembered, sacred past as well as from their own experiences. And when shaped by these memories, they will have the prudence to remain faithful because they perceive the intimate connection between virtue and immortality that has been evident throughout history. They will understand that wisdom provides eternal remembrance, both among people but even more importantly, in the mind of God.
《所罗门的智慧》中的记忆主题与古代世界对记忆的概念化有着密切的联系。这本书是这样写的,一个人越内化犹太社区的文本和传统,它的论点就越有意义,越有说服力。根据权威的《圣经》文本塑造自己,就是感知历史如何展开的真实现实。即使现在有危险或痛苦,人们也可以从即将到来的末世审判中理解这一点,因为人们会把现在置于记忆中的过去的模式中。因此,像坚忍、自制、公正和谨慎这样的美德可以得到发展,因为这些美德来自上帝和智慧,它们保证了最终的回报。此外,伪所罗门通过瘟疫序列描述的记忆的教学作用在作者对读者的方法中也很明显。人们期望他们从被铭记的、神圣的过去以及他们自己的经历中学习。在这些记忆的影响下,他们会谨慎地保持忠诚,因为他们认识到美德与不朽之间的密切联系,这在历史上是显而易见的。他们会明白,智慧提供了永恒的记忆,不仅在人与人之间,更重要的是,在上帝的心中。
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引用次数: 2
The quest of the king in the Wisdom of Solomon 国王在所罗门智慧中的探索
IF 0.3 0 RELIGION Pub Date : 2021-09-01 DOI: 10.1177/09518207211032890
Mark Giszczak
Historians largely agree that Hellenistic kingship was founded, not primarily on heredity, but on military achievement (MacDonald, 2015). The right to rule was thus militarily meritocratic, but philosophically unsteady, so kings felt the need to propagandize by commissioning writings peri basileias. Diogenes Laertius gives evidence that this type of kingship literature was widely produced in this era, though only fragments of these texts survive. The tracts attributed to Ecphantus, Diotogenes, and Sthenidas, along with the Letter of Aristeas, reveal that Hellenistic kingship was supported by a mythos that viewed obtaining kingship as a kind of moral achievement. The king’s virtues are emphasized as godlike and worthy of imitation by his subjects, as he embodies the law in his person. The Wisdom of Solomon reworks this kingship tradition by “democratizing” kingship (Newman, 2004) to all to call his readers to imitate Solomon’s choice of wisdom over folly. Solomon’s search for and embrace of wisdom (7:7; 8:2) takes the place of militaristic emphases and establishes a universalizable pattern for the moral quest of the individual. Wisdom domesticates a Hellenistic pattern of seeking wisdom and thus achieving kingly rule, which eventually allows one to be a benefactor of others. Wisdom is beneficent (7:23) and, rather than becoming a god, the wise Solomon benefits others with his wise and just rule (Wis 8:10–15; 9:12). Even the wise Israelites become benefactors to others (19:14). Thus, the quest of the king for wisdom follows a familiar outline of the journey of a king from obscurity, to conquest, to rule, to beneficence.
历史学家基本上同意希腊化王权的建立,主要不是基于遗传,而是基于军事成就(麦克唐纳,2015)。因此,统治权在军事上是精英统治的,但在哲学上是不稳定的,因此国王们觉得有必要通过委托撰写《巴西利亚》来进行宣传。Diogenes Laertius提供了证据,证明这种类型的王权文学在这个时代广泛产生,尽管只有这些文本的片段幸存下来。Ecphantus、Diotogenes和Sthenidas的小册子,以及Aristeas的信件,揭示了希腊化的王权得到了神话的支持,神话将获得王权视为一种道德成就。国王的美德被强调为神圣的,值得臣民效仿,因为他将法律体现在自己的身上。《所罗门的智慧》(The Wisdom of Solomon)通过将王权“民主化”(Newman,2004)来重塑这一王权传统,让所有人都能模仿所罗门对智慧而非愚蠢的选择。所罗门对智慧的探索和拥抱(7:7;8:2)取代了军国主义的重点,为个人的道德追求建立了一种普遍的模式。智慧驯化了一种希腊化的模式,即寻求智慧,从而实现国王统治,最终使自己成为他人的恩人。智慧是有益的(7:23),智慧的所罗门并没有成为神,而是用他智慧和公正的统治造福他人(智慧8:10-15;9:12)。即使是聪明的以色列人也会成为他人的恩人(19:14)。因此,国王对智慧的追求遵循了一个熟悉的国王从默默无闻到征服、统治、再到仁慈的旅程大纲。
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引用次数: 1
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Journal for the Study of the Pseudepigrapha
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