以诺和4章中的人子 以斯拉记

Soonyoung David Hong
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引用次数: 0

摘要

符类传统,4 以斯拉,和以诺的比喻,都把人子描绘成一个人,但又神圣的末世审判官,这是对但以理的人子的一种创新的重新解释。那么问题就变成了,谁开始了这项创新?考虑到一世纪巴勒斯坦犹太教普遍的一神论环境,对观传统最有可能是这种创新的来源。然而,为什么犹太/犹太-基督教作者 以斯拉记和《相似》会从对观福音书中获得这种创新的线索呢?这篇文章推测了这样一种可能性,即耶稣自己将耶路撒冷圣殿的倒塌指定为末世图式的开始,最后,人子作为末世审判官到来,这可能启发了4 以斯拉和类似物的作者,在圣殿倒塌之后,对人子进行这样的改编。
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The Son of Man in the Similitudes of Enoch and 4 Ezra
The Synoptic tradition, 4 Ezra, and Similitudes of Enoch all feature the Son of Man as a human yet divine eschatological judge, which is an innovative reinterpretation of the Danielic Son of Man. The question then becomes, who began this innovation? Given the generally monotheistic milieu of first-century Palestinian Judaism, the Synoptic tradition is most likely the source of this innovation. Why, however, would the Jewish/Jewish-Christian authors of 4 Ezra and Similitudes have taken their cue from the Synoptics in regards to this innovation? This article conjectures the possibility that Jesus’s own designation of the fall of the Jerusalem Temple as the beginning of the eschatological schema, at the end of which the Son of Man comes as an eschatological judge, may have inspired the authors of 4 Ezra and Similitudes for such adaptation of the Son of Man in the aftermath of the fall of the Temple.
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