The Character of David in Judaism, Christianity and Islam最新文献

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Saint Louis as a New David and Paris as a New Jerusalem in Medieval French Hagiographic Literature 中世纪法国圣徒文学中的“新大卫”圣路易斯和“新耶路撒冷”巴黎

The Character of David in Judaism, Christianity and Islam

Pub Date : 2021-11-25 DOI: 10.1163/9789004465978_009

J. Pysiak

From the time of the royal anointing of Pepin the Short (751 and 754), intentionally fashioned after (or interpreted as) the biblical anointing of the prophets and kings of Israel, David becomes an ideal model for the kings of the Franks. According to Earlier Annals of Metz Charlemagne was anointed thrice: as a child and heir presumptive with his father, Pepin the Short, and younger brother Carloman in 754; after Pepin’s death in 768 as one of the two kings of Franks; finally after Carloman’s retirement to the monastery, when he became the one and only king of the entire Frankish Kingdom in 771.1 The Annalist does not compare Charlemagne directly to David, but the parallel seems to be manifest: David was also administered with triple anointment: the first one while still a boy, during Saul’s reign; the second as a king of Judah, and eventually as a king of Israel, uniting all the tribes of Israel.2 While in their literary correspondence the intellectuals from the Carolingian court – indulging in a kind of intellectual game – used to assign each other literary surnames borrowed from ancient Roman poets, Charlemagne was called by the name of David. Yet, for Alcuin of York, Charlemagne’s close advisor and one of the founders of the Carolingian royal ideology (he himself used to be called Flaccus), David is not indeed the king’s surname. In effect, Charlemagne is a modern-day David and this similarity between the Carolingian emperor and King David is justified by the analogy of the task assigned to both monarchs: like the king of Israel, Charlemagne was supposed to be responsible for the purity of the Church and of the divine worship in order to ensure the salvation of his subjects. Incidentally, for similar reasons, Charlemagne was also considered a new Josiah, the pious king of Judah who restored both the Temple and the Law to

从矮子佩平(Pepin the Short，公元751年和754年)的王室受膏开始，大卫就成为法兰克国王的理想榜样，他有意效仿(或解释为)圣经中对以色列先知和国王的受膏。根据《梅斯早期编年史》，查理曼曾三次受膏:754年，他还是个孩子，并与父亲矮个子佩平和弟弟卡洛曼共同继承王位;768年佩平作为两个法兰克国王之一去世后;最后，在卡洛曼退休到修道院之后，当他在771.1年成为整个法兰克王国唯一的国王时，《年鉴》没有直接将查理曼与大卫进行比较，但两者的相似之处似乎很明显:大卫也接受了三次膏抹:第一次是在扫罗统治期间，当时他还是个孩子;第二个是犹大的国王，最后是以色列的国王，统一了以色列的所有部落。在他们的文学通信中，加洛林王朝的知识分子沉迷于一种智力游戏，他们习惯于从古罗马诗人那里借用文学姓氏来给彼此命名，而查理曼则被称为大卫。然而，对于查理曼大帝的亲密顾问、加洛林王朝皇室思想的奠基人之一、约克的阿尔昆(他自己过去曾被称为弗拉库斯)来说，大卫实际上并不是国王的姓氏。实际上，查理曼是现代的大卫，加洛林王朝皇帝和大卫王之间的这种相似之处是由分配给两位君主的任务的类比来证明的:像以色列国王一样，查理曼应该负责教会的纯洁和神圣崇拜，以确保他的臣民得救。顺便说一句，出于类似的原因，查理曼大帝也被认为是一个新的约西亚，一个虔诚的犹大国王，他恢复了圣殿和律法

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Our Mother, Our Queen 我们的母亲，我们的女王

The Character of David in Judaism, Christianity and Islam

Pub Date : 2021-11-25 DOI: 10.1163/9789004465978_019

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David the Pious Musician in Midrashic Literature and Medieval Muslim Sources 米德拉西文学和中世纪穆斯林文献中的虔诚音乐家大卫

The Character of David in Judaism, Christianity and Islam

Pub Date : 2021-11-25 DOI: 10.1163/9789004465978_004

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Josephus’ Retelling of the David and Bathsheba Narrative 约瑟夫斯重述大卫和拔示巴的故事

The Character of David in Judaism, Christianity and Islam

Pub Date : 2021-11-25 DOI: 10.1163/9789004465978_018

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David and Jonathan as a Paradigm of Male Friendship in Medieval Latin Literature 大卫与乔纳森:中世纪拉丁文学中男性友谊的典范

The Character of David in Judaism, Christianity and Islam

Pub Date : 2021-11-25 DOI: 10.1163/9789004465978_010

引用次数: 0

David the Prophet in Saʿadya Gaon’s Commentary on Psalms and Its Syriac and Karaite Contexts 萨亚·加翁《诗篇注释》中的先知大卫及其叙利亚文和卡拉文语境

The Character of David in Judaism, Christianity and Islam

Pub Date : 2021-11-25 DOI: 10.1163/9789004465978_011

引用次数: 0

King David and the Psalter in Ethiopian Cultural Setting 埃塞俄比亚文化背景下的大卫王与诗篇

The Character of David in Judaism, Christianity and Islam

Pub Date : 2021-11-25 DOI: 10.1163/9789004465978_015

引用次数: 0

The Four Wives of David and the Four Women of Odysseus 大卫的四个妻子和奥德修斯的四个女人

The Character of David in Judaism, Christianity and Islam

Pub Date : 2021-11-25 DOI: 10.1163/9789004465978_017

引用次数: 0

The Variety of Davids in Monotheistic Traditions 一神论传统中大卫的多样性

The Character of David in Judaism, Christianity and Islam

Pub Date : 2021-11-25 DOI: 10.1163/9789004465978_002

Marzena Zawanowska

One of the most central figures in all of the major monotheistic traditions is King David. He personifies, in many respects, the heroic past of the (more imagined than real) ancient Israelite empire, of which he is commonly believed to have served as a unifying and effective king for about forty years (ca. 1010–970 BCE). David’s religious persona as a righteous king is underlined in the Hebrew Bible and in the New Testament, where he is hyperbolically described as a man after God’s own heart (1 Samuel 13:14; Acts 13:22), while in the Qurʾān he is depicted as God’s “vicegerent on earth” (Sura 38:26). His prophetic abilities are also elaborated in the Hebrew Bible through God’s various revelations to him and prophecies conveyed through him, while his righteousness is underscored in the Psalms attributed to him, which led to his subsequent recognition as a prophet in Islam. In religious imagination, as well as in wider culture, literature and the arts, the figure of David has not only come to symbolize the golden period in the remote past of the ancient Kingdom of Judah and Israel of the first millennium BCE, but also as a source of revival and messianic hopes for the future, as in the famous biblical metaphor “a shoot from the stump of Jesse” (Isaiah 11:1–12). From post-exilic times, Jews believed that the messianic savior-king who will usher in an era of eternal peace and prosperity was to come from Davidic lineage, and it is in this light that the early Christians conceived his connection to Jesus which they made clear in two of the Gospels (Matthew 1; Luke 3:23–38). While the reception exegesis in all three religious traditions generally tended to idealize his image, David’s literary portrayal in the Hebrew Bible is one of the most complex of all biblical characters. On the one hand, he is depicted as a valorous warrior who bravely defeated Goliath (1 Samuel 17:49–50), the powerful army commander and ruler responsible for unifying a kingdom around the Jebusite city, Jerusalem, which he conquered and then established as capital, a gifted musician (1 Samuel 16:14–22), who by himself invented musical instruments (Amos 6:5; 1 Chronicles 23:2–5), a pious poet who authored some of the psalms contained in the Book of Psalms (generally attributed to his authorship in later sources), an affectionate lover (e.g., of Abigail in 1 Samuel 25), and a devoted friend (e.g., of Jonathan in 1 Samuel 13–23) and father (cf. his mourning over Absalom’s death in 2 Samuel 18:33). On the other hand, he

在所有主要的一神论传统中，最重要的人物之一是大卫王。在许多方面，他都是古代以色列帝国(更多的是想象而不是真实的)英雄过去的化身，人们普遍认为他是一个统一而有效的国王，大约有四十年(公元前1010-970年)。大卫作为一个正义的国王的宗教形象在希伯来圣经和新约中得到了强调，他被夸张地描述为一个合神心意的人(撒母耳记上13:14;使徒行传13:22)，而在古兰经ān中，他被描绘成上帝“在地上的代理人”(古兰经38:26)。他的预言能力也在希伯来圣经中通过上帝对他的各种启示和通过他传达的预言得到了阐述，而他的正义在归因于他的诗篇中得到了强调，这导致了他后来被伊斯兰教认可为先知。在宗教想象中，以及在更广泛的文化、文学和艺术中，大卫的形象不仅象征着公元前一千年的古代犹大王国和以色列的黄金时期，而且还作为复兴和未来弥赛亚希望的来源，正如著名的圣经比喻“耶西的树桩上的一根芽”(以赛亚书11:1-12)。从后流放时代开始，犹太人就相信弥赛亚的救世主-君王会带来一个永恒和平与繁荣的时代，他来自大卫的血统，正是从这个角度来看，早期的基督徒认为他与耶稣的联系，他们在两本福音书中都清楚地说明了这一点(马太福音1章;路加福音3:23-38)。虽然这三种宗教传统的解读普遍倾向于理想化他的形象，但大卫在希伯来圣经中的文学形象是所有圣经人物中最复杂的一个。一方面，他被描绘成一个勇敢的战士，勇敢地击败了歌利亚(撒母耳记上17:49-50)，一个强大的军队指挥官和统治者，负责统一耶布斯特城耶路撒冷周围的王国，他征服了耶路撒冷并建立了首都，一个天才的音乐家(撒母耳记上16:14-22)，他自己发明了乐器(阿摩司书6:5;历代志上23:2-5)，一个虔诚的诗人，写了诗篇中包含的一些诗篇(在后来的资料中通常认为是他的作者)，一个深情的情人(例如，撒母耳记上25章的亚比该)，一个忠实的朋友(例如，撒母耳记上13-23章的约拿单)和父亲(参见撒母耳记下18:33章他为押沙龙的死哀悼)。另一方面，他

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David and the Temple of Solomon in Medieval Karaite Sources 中世纪卡拉特史料中的大卫和所罗门神庙

The Character of David in Judaism, Christianity and Islam

Pub Date : 2021-11-25 DOI: 10.1163/9789004465978_006

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