第四章。神的同在和天上的声音来帮助所罗门——论罪、悔改和赦免

“Hic bonis initiis, malos exitus habuit
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摘要

所罗门不仅仅是耶稣的预言,也不仅仅是一个理想的国王。他也是王,因自己的恶行受审判,因他得罪神。在犹太教和基督教的传统中,他的圣经传记在关于罪与罚、悔改与宽恕的本质的辩论中占据了中心位置。尽管如此,基督教文学对所罗门传记这方面的关注远远超过犹太作家。这里存在的通信并不是一方回应另一方的主张,而是似乎对所罗门生活的圣经描述有共同的兴趣,或者需要解决。在本章中,我将只介绍犹太和基督教作家对这一主题的许多处理中的几个,以试图理解他们对所罗门作为一个罪人的强烈关注的根源——这种关注清楚地反映了基督教试图通过训诂学方法与《圣经》作斗争。毕竟,不止一位《圣经》中的国王为自己的罪承担了责任。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Chapter Four. The Divine Presence and a Heavenly Voice Come to Solomon’s Aid—On Sin, Repentance, and Absolution
Solomon is not merely a prefiguration of Jesus, nor simply an ideal king. He is also a king judged by his own misconduct, for his sins against God; and in both Jewish and Christian tradition, his biblical biography occupies a central place in the debate on the nature of crime and punishment, repentance and forgiveness. Nonetheless, Christian literature accorded far more attention to this aspect of Solomon’s biography than did Jewish writers. The correspondence that existed here was not one in which each side responded to the claims of the other, but rather a seemingly shared interest in, or need to address, the biblical account of Solomon’s life. In this chapter, I will present only a few of the many treatments of this subject by Jewish and Christian writers in an attempt to understand the roots of their intensive occupation with the idea of Solomon as a sinner—an occupation that clearly reflects Christianity’s attempt to grapple with the Bible and to do so through exegetical methods. More than one biblical king, after all, was held to account for his sins.
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