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首页> 外文学位 >'Let Ishmael Live Before You!' Finding a Place for Hagar's Son in the Priestly Tradition.
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'Let Ishmael Live Before You!' Finding a Place for Hagar's Son in the Priestly Tradition.

机译：“让以实玛利活在你面前！”在祭司传统中寻找夏甲之子的住所。

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摘要

Since Julius Wellhausen's synthesis of the Documentary Hypothesis—and no doubt owing in part to the Protestant Reformation—dominant portrayals of the Priestly material have described a self-interested legist with little or no concern for those outside the Levitical ranks. Though this negative characterization is recognized by some to be reductionist and misguided, none has undertaken to examine Ishmael's critical role in what is better understood as a universal mode of thinking in P. Examining first the narratives that give indication of Ishmael's status in J and E, I have contrasted Ishmael with the other non-chosen siblings of Genesis, concluding that he is favored in these sources in a way that the others are not; also, that Ishmael and his mother adumbrate not only the distress of Israel's bondage in Egypt, but also their deliverance. With this background from J and E, I have sought to elucidate P's relationship to these sources through its representation of Ishmael in the Abrahamic covenant. It appears that P has recast the promises that Ishmael receives in J and E so that Ishmael is more explicitly excluded from God's covenant with Abraham, on the one hand; but P also identifies Ishmael with the blessing of fertility, invoking the divine injunction to all humanity through both Adam and Noah to "be fruitful and multiply" (Gen 17:20), on the other. P's emphasis on fertility also relates to Ishmael's own participation—though he is non-chosen—in circumcision as the sign of the covenant. Therefore P accounts for God's universal regard for humanity through Ishmael even in his particular covenant with Abraham.;I argue that even though Ishmael is not chosen, he nevertheless figures into P's larger theological outlook as one whom God favors outside the purview of the Abrahamic covenant. A correlative argument is that this new understanding of Ishmael gives him a more precise definition as a transitional figure between the universal covenant with Noah, on the one hand, and the particular covenant with Abraham on the other.
机译：自朱利叶斯·韦尔豪森（Julius Wellhausen）对纪录片假说进行综合（毫无疑问，部分原因是由于新教改革）以来，对祭司资料的主要描写描述了一个自私自利的立法者，对列维主义者之外的人几乎没有关注。尽管这种消极的特征被某些人认为是还原论者并且被误导了，但是没有人去研究以实玛利在更好地理解为P的普遍思维方式中的关键作用。首先检查叙述以实玛利在J和E中地位的叙述。 ，我将以实玛利与创世纪的其他未选兄弟姐妹进行了对比，得出结论认为他在这些资源中受到青睐，而其他人则不被青睐。同样，以实玛利和他的母亲不仅对以色列在埃及的奴役之苦表示敬意，而且也对他们的解脱表示敬意。在J和E的背景下，我试图通过其在亚伯拉罕盟约中对以实玛利的表述来阐明P与这些来源的关系。看来，P一方面改写了以实玛利在J和E中获得的应许，以便一方面将以实玛利更明确地排除在上帝与亚伯拉罕的约之外。但是P也将以实玛利带给了生育的祝福，另一方面，它又通过亚当和诺亚向全人类发出了神圣的禁令，以“富有成果并繁衍”（创世记17:20）。 P对生育力的重视还与以实玛利的包皮环切术（尽管他是不被选择的）自己的参与有关。因此，即使在以实玛利与亚伯拉罕的特定盟约中，P仍然通过上帝以实玛利解释了上帝对人性的普遍关注；我认为，尽管没有选择以实玛利，但他还是从上帝的角度出发，认出了P更大的神学观点，是上帝所偏爱的。 。一个相关的论点是，对以实玛利的这种新理解为他提供了一个更精确的定义，一方面是与诺亚的普遍约，另一方面是与亚伯拉罕的特定约之间的过渡人物。

著录项

  • 作者

    Noble, John Travis.;

  • 作者单位

    Harvard University.;

  • 授予单位 Harvard University.;
  • 学科 Literature Middle Eastern.;Theology.;Religion Biblical Studies.;Religion General.
  • 学位 Ph.D.
  • 年度 2013
  • 页码 198 p.
  • 总页数 198
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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