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Counting half-shekels – Redeeming souls? in 2 Maccabees 12:38–45

机译:数半舍客勒–救赎灵魂?在2马卡比斯12:38–45

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This article deals with a highly debated text, namely 2 Maccabees 12, specifically the problematic verses (38–45) which contain a theology that is distinctly non-Jewish in import. Indeed, most recent scholars concerned with this passage do not seem to be unanimous apropos the best interpretation of the events that are described, resulting in a range of different opinions concerning,? inter alia , the afterlife, purgatory and/or doctrinal disputes between Pharisees and Sadducees. By means of an interpretivist or constructivist epistemology, the authors advocate that normally, traditional Judaism emphasises personal, individual responsibility and accountability, whereas in this text God is portrayed as requiring material, financial payment for wrongdoing and not individual ????? [teshuvah]. This is in contradistinction to,? inter alia , Exodus 30:11–16 and theologically Jewish ‘transgression’ has clearly metamorphosed into Christian ‘sin’. In addition, Judas Maccabeus seems to have retained a half-shekel methodology (employed for Jewish men of military age – soldiers) whilst emphasising the ‘atonement for your lives’ from Exodus 30:11–16 in a more literalistic, materialistic, non-Jewish sense whilst de-emphasising the real need to maintain the Temple as well as the proper, traditional rules of ?????.
机译:本文讨论的是一个备受争议的文本,即2 Maccabees 12,特别是有问题的经文(38-45),其中包含的神学显然与犹太人无关。确实,与这段经文有关的最新学者似乎并没有以一致的方式对所描述的事件进行最好的解释,从而导致了关于……的一系列不同观点。除其他外,法利赛人和撒都该人之间的来世,炼狱和/或教义之争。作者通过解释主义或建构主义的认识论主张,通常,传统的犹太教强调个人,个人的责任和责任,而在本文中,上帝被描绘成要求为不当行为而不是个人而不是物质,经济的支付。 [teshuvah]。这是矛盾的吗?除其他外,出埃及记30:11–16以及神学上的犹太人的“过犯”显然已经转变为基督徒的“罪过”。此外,犹大·马卡比乌斯(Judas Maccabeus)似乎保留了半舍客勒的方法(供军人年龄的犹太人使用-士兵),同时强调出埃及记30:11–16中的“为生命赎罪”,但更为文字化,物质化,非犹太人的观念同时不强调维护圣殿的真正需要以及正确,传统的??????规则。

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