4. 上帝之子,至高者之子,出自库姆兰的但以理经

P. Schäfer
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引用次数: 0

摘要

这一章涵盖了昆兰的另一篇文章,所谓的但以理伪经。它直接指的是圣经《但以理书》中的人子,并引起了许多学者的注意。这一章将《但以理伪经》描述为希律王朝晚期(即公元前1世纪的最后三分之一)阿拉姆语书卷的碎片。它的特殊意义在于它独特而直接地提到了“上帝的儿子”和“至高者的儿子”。这一章也指出了至高的神El和以罗欣-麦基洗德之间的关系。虽然诗篇82:1说,以罗欣-麦基洗德在诸神中掌管审判,但末日的审判实际上是留给至高的神El的,从诗篇7:8-9可以清楚地看出。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
4. The Son of God and Son of the Most High in the Daniel Apocryphon from Qumran
This chapter covers another text from Qumran, the so-called Daniel Apocryphon. It refers directly to the Son of Man in the biblical Book of Daniel and has drawn attention from numerous scholars. The chapter describes Daniel Apocryphon as a fragment of an Aramaic scroll dating from the late Herodian period, which is the last third of the first century BCE. Its particular significance comes from its unique, straightforward way of mentioning a “Son of God” and “Son of the Most High.” The chapter also points out the relationship between the most high God El and Elohim-Melchizedek. Although Psalm 82:1 states that Elohim-Melchizedek holds judgment in the midst of the other gods, the judgment at the end of days is actually reserved for the Most High God El, as becomes clear from Psalm 7:8–9.
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