持续千年的油:但以理书 9:24 和圣所的膏油

IF 0.1 0 HUMANITIES, MULTIDISCIPLINARY
Zutot Pub Date : 2024-06-26 DOI:10.1163/18750214-bja10044
Benjamin Scolnic
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引用次数: 0

摘要

尽管人们熟悉的光明节 "油的奇迹 "的故事常常被认为是古板和虚构的,但它可以被看作是犹太教最神圣的地方的神圣性的有趣的传统链条中的最后一环。在《出埃及记》中,一种油被用来点灯,另一种油被用来涂抹会幕,使其不可侵犯。会幕成为第一圣殿的一部分,因此没有必要在那里膏抹圣所。在第一圣殿时期,有些人认为圣殿是不可侵犯的。第一圣殿被毁后,新圣殿的任何部分都没有膏油。公元前 160 年,在安提阿会的迫害期间,一些人认为有必要解释圣殿为何会受到侵犯。但以理书第九章的作者将耶利米关于流亡 70 年的预言重新解释为 70 周年,这样一来,犹大人所遭遇的一切都被视为上帝总体计划的一部分。但 9 章及相关经文的基础是圣殿之间的连续性/不连续性以及可侵犯性/不可侵犯性等复杂问题。9 和相关经文的基础。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Oil That Lasted a Thousand Years: Daniel 9:24 and the Anointing of the Holy of Holies

While the familiar Hanukkah story of the ‘miracle of the oil’ is often dismissed as quaint and fanciful, it may be seen as a final link in an interesting chain of traditions about the sanctity of Judaism’s holiest of places. In the book of Exodus, one type of oil is used to light the lamps and another oil is used to anoint the Tabernacle and make it inviolate. The Tabernacle became part of the First Temple so there was no need to anoint the Holy of Holies there. In the time of the First Temple, some considered the Temple to be inviolate. When the First Temple was destroyed, no aspect of the new Temple was anointed. In the 160s BCE, during the Antiochene persecution, some felt the need to explain how the Temple could have been violated. The author of Daniel 9 reinterpreted Jeremiah’s prophecies of the 70 years of exile to be 70 weeks of years so that everything that had befallen the Judeans was seen as part of God’s overarching plan. The complex issues of continuity/discontinuity between, and the violability/inviolability of the temples, underlie Dan. 9 and related texts.

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来源期刊
Zutot
Zutot HUMANITIES, MULTIDISCIPLINARY-
CiteScore
0.30
自引率
0.00%
发文量
14
期刊介绍: Zutot: Perspectives on Jewish Culture aims to fill a gap that has become more and more conspicuous among the wealth of scholarly periodicals in the field of Jewish Studies. Whereas existing journals provide space to medium and large sized articles, they neglect the small but poignant contributions, which may be as important as the extended, detailed study. The Zutot serves as a platform for small but incisive contributions, and provides them with a distinct context. The substance of these contributions is derived from larger perspectives and, though not always presented in an exhaustive way, will have an impact on contemporary discussions. The Zutot covers Jewish culture in its broadest sense, i.e. encompassing various academic disciplines—literature, languages and linguistics, philosophy, art, sociology, politics and history—and reflects binary oppositions such as religious and secular, high and low, written and oral, male and female culture.
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