【简译】奋锐党 (Zealots，又名热烈派)

2023-06-21 14:25 作者:神尾智代 0人读过 | 我要投稿

The Zealots were a group of Jews who began to emerge as a religious/political movement around the beginning of the 1st century CE. They strongly opposed Roman rule and turned on everyone, including other Jews, who cooperated with Rome. A subgroup of them, known as the Sicarii, frequently attacked Romans and those considered to work for them.

奋锐党（是第二圣殿时期之锡安主义政治组织，主张反抗罗马帝国对以色列犹太人的统治，目标是把以色列的外来者驱除出境）是一个犹太组织，他们在公元1世纪初开始作为宗教/政治运动出现。他们强烈反对罗马人的统治，并对包括其他犹太人在内的所有与罗马合作的人进行报复。他们的一个分支，即短剑党（或译作「匕首党」，音译作西卡里），经常攻击罗马人和那些被认为为他们工作的人。

The term 'zealot' is from the Hebrew kanai/kana’im (those who are "zealous on behalf of God"). The Greek term was zelotes ("emulator," "admirer," or "follower"). In the modern day, 'zeal' is applied to a person who is sometimes considered a fanatic or radical in the cause of an idea or movement.

术语“zealot”来自希伯来语kanai/kana'im（那些” 代表上帝热心的人”）。希腊语是zelotes（“模仿者”、“仰慕者”或“追随者”）。在现代，“zeal”适用于有时被认为是思想或运动事业中的狂热者或激进者。

起源

The Maccabean Revolt by the Jews in 167 BCE drove out the Greek occupiers and established an independent kingdom of Israel. The Hasmonean family who led the revolt combined the office of the king with that of the high priest at the Temple in Jerusalem. Not everyone was happy with Hasmonean rule. Kings in Israel were to be from David's tribe, Judah, while the high priest had to descend from Zadok, the first high priest under Solomon, but the Hasmoneans could claim neither line. This is when various groups of Jews formed sects within the religious body. All agreed on the basics of the Law of Moses and the books of the Prophets. The dominating difference was the ability to live in this now cosmopolitan Greek culture, and yet retain the unique identity markers and traditions of the Jews. One such group was the Zealots.

公元前167年，犹太人的马加比起义赶走了希腊占领者，建立了独立的以色列王国。领导起义的哈斯蒙尼家族将国王和大祭司的职位集中在耶路撒冷圣殿。并非所有人都对哈斯蒙尼家族的统治感到满意。以色列的国王应来自大卫的部落犹大（“大卫之家”），而大祭司必须是所罗门统治下的第一位大祭司撒督(Zadok)（圣经记载为以利亚撒的后裔亚伦的儿子）的后裔，但哈斯蒙尼家族无法证明其拥有这两个血统。这时，不同的犹太人群体在宗教团体中形成了教派。每个人都同意摩西律法的指导方针和先知书。最主要的区别是能否生活在现在这个世界性的希腊文化中，而又能保留犹太人独特的身份标志和传统。奋锐党就是这样一个群体。

罗马人的统治

Rome sent the general Pompey Magnus (106 BCE to 48 BCE) to the East against the king of Pontus Mithridates VI (r. 120-63 BCE) on the Black Sea who had conquered Asia Province and Greece. After successfully destroying Mithridates' ambitions, he reorganized the area as client-kingdoms of Rome. He was going to let things alone in Jerusalem, but two Hasmonean brothers were fighting over the position of the high priest. When he could not get them to compromise, he laid siege to Jerusalem and conquered it in 63 BCE.

罗马派将军格涅乌斯·庞培（公元前106年至公元前48年）前往东方，对抗黑海边的本都（位于小亚细亚）国王米特拉达梯六世（公元前120-63年），后者曾征服过亚洲省和希腊。在成功摧毁米特拉达梯的野心后，他将该地区改组为罗马的附庸国。庞培决定不理会耶路撒冷，但两个哈斯蒙尼派兄弟为争夺大祭司的位置而争斗。当他无法让他们妥协时，他围攻了耶路撒冷，并在公元前63年征服了它。

Rome had no interest in Israel except as a buffer-state against the Parthian Empire in the East (the inheritors of Persia). While Pompey was there, he used the services of a tribal family from Idumea, Antipater and his son, Herod. They were committed to keeping the order in the region. The Herodians (the umbrella term for this family in the New Testament) became embroiled in the civil wars that broke out in the last days of the Roman Republic. After the assassination of Julius Caesar in 44 BCE, Herod was called to Rome with others to report on conditions in the East. As a reward for his service, Augustus (r. 27 BCE to 14 CE) and Mark Anthony (83-30 BCE) granted him the title of King of the Jews. Herod the Great became one of the most hated kings in Jewish history, often accused of not really being a Jew because he worked for Rome.

罗马对以色列不感兴趣，只是想把它作为一个缓冲国来对抗东部的帕提亚帝国（波斯的继承者）。庞培在那里的时候，利用了来自以土买（Idumea一词是希伯来语名称'Edôm的希腊化形式）的一个部落家族，安提帕特和他的儿子希律为他服务。他们致力于维持该地区的秩序。希律家族（新约中这个家族的总称）卷入了罗马共和国最后时期爆发的内战中。公元前44年盖乌斯·尤利乌斯·恺撒被刺杀后，希律与其他人一起被召到罗马，报告东方的情况。作为对他服务的奖励，奥古斯都（公元前27年至公元14年）和马克·安东尼（马库斯·安东尼乌斯（Marcus Antonius，公元前83-30年）授予他犹太人国王的称号。希律大帝成为犹太历史上最令人讨厌的国王之一，经常被指责为不是真正的犹太人，因为他为罗马工作。

Upon the death of Herod the Great (4 BCE), his territory was divided among his sons (the Tetrarchies). The city of Jerusalem was assigned to Herod Archelaus (l. 22 BCE to 18 CE), who was such a bad leader that the Jews sent a delegation to Rome to ask Augustus not to appoint another son of Herod when he died. In the year 6 CE, Judea and Jerusalem became a senatorial province of Rome, being ruled directly by a procurator. From 6 to 66 CE, the Jews experienced a series of corrupt Roman magistrates.

希律大帝死后（公元前4年），他的领土被分给他的儿子们（四君主制）。耶路撒冷城被分配给希律·阿基劳斯（公元前22年至公元18年），他是一个糟糕的统治者，以至于犹太人派代表团到罗马，要求奥古斯都在希律死后不要再任命他的儿子。公元6年，犹太和耶路撒冷成为罗马的元老院省，由总督直接统治。从公元6年到66年，犹太人经历了一系列腐败的罗马地方官。

热烈派运动

The Zealots emerged as a religious/political movement in the 1st century CE. Most of our information about the Zealots comes from the Jewish historian, Flavius Josephus (36-100 CE), who was also an eyewitness to the Great Jewish Revolt of 66 CE. In both The Antiquities of the Jews and The Jewish War, Josephus described the various Jewish sects of schools of philosophy. The Zealots were called "the fourth sect." According to Josephus, the movement began with Judas of Galilee, who, along with Zadok the Pharisee, founded the fourth sect. When a new Roman governor, Quirinius, was appointed in Syria who also oversaw activities in Judea, these two led a tax revolt in the year 6 CE. This was the census mentioned in Luke's nativity story.

热烈派运动是在公元1世纪作为一种宗教/政治运动出现的。我们关于奋锐党的大部分信息来自犹太历史学家提图斯·弗拉维奥·约瑟夫斯（公元36-100年），他目睹了公元 66 年犹太大起义。在《犹太人的古物》和《犹太战争》中，约瑟夫斯描述了各种犹太教派和哲学流派。奋锐党被称为“第四教派”。根据约瑟夫斯的说法，该运动始于加利利的犹大，他与法利赛人撒督(Zadok)一起创立了第四教派。当新的罗马总督奎利纽斯被派往叙利亚，同时也监督犹太地区的活动时，这两个人在公元6年领导了一场税收叛乱。这就是路加福音中耶稣诞生故事中提到的人口普查。

The Zealots left no literature, but the theological basis for their beliefs and activities most likely derives from the story of Phineas and the experiences of the Maccabee martyrs. During the wilderness years after the Jews left Egypt, Phineas was a priest, the grandson of Aaron. Camping near Peor, some of the Israelites were interacting with the enemy Midianites and Moabites (who worshipped Baal-Peor). God had punished them with a plague. Seeing a man with a Midianite woman together in a tent, he ran a spear through them, which stopped the plague (Numbers 25:10-13). Phineas became an example of being "zealous for God" and "This was credited to him as righteousness for endless generations to come" (Psalm 106:31).

奋锐党没有留下任何文献，但他们的信仰和活动的神学基础很可能来自菲尼亚斯的故事和马加比烈士的经历。在犹太人离开埃及后的流浪岁月里，菲尼亚斯是一位祭司，是亚伦的孙子。在毗珥附近露营时，一些以色列人与敌人米甸人和摩押人（他们崇巴力毗珥）交往。上帝用一场瘟疫惩罚了以色列人。他看到一个男人和一个米甸女人在一个帐篷里，菲尼亚斯拿起长矛刺穿了他们俩，这就阻止了瘟疫的发生（民数记25：10-13）。菲尼亚斯成为“为神热心”的榜样，“这被视为他的正义之举，直到世世代代”（诗篇106：31）。

The Zealots turned back to the stories of the Maccabees (1 & 2 Maccabees) as the Maccabee martyrs were inspirational for their willingness to die for the sins of the nation. Their deaths were understood as an atonement; a sacrifice that God would reward with being instantly translated into his presence after their deaths. For the Zealots, only the God of Israel should rule over them as king. Just as God had helped the Maccabees, he would be on their side against Rome.

奋锐党提到了《马加比二书》(一部关于犹太人反抗安条克四世的次经)，因为马加比的殉道者因愿意为国家的罪孽而死而受到鼓舞。他们把他的死理解为一种赎罪；上帝会在他们死后立即将他们带到他面前来奖励这种牺牲。对奋锐党来说，只有以色列的上帝应该作为国王统治他们。就像上帝帮助马加比家族一样，他也将站在他们一边对抗罗马。

The Zealots were noted for a subgroup of Sicarii or "dagger-men." The sicar was a small, short-bladed dagger, which was easily concealed. The Sicarii, again copying the methods of the Maccabees, utilized their guerilla warfare tactics and raids on Roman convoys and anyone who attempted to collect taxes, many of whom were Jews.

奋锐党因西卡里（Sicarii）或“短剑党”这一个分支而闻名。西卡里是一种小型的短刃匕首，易于隐藏。短剑党再次复制了马加比家族的方法，利用他们的游击战术，袭击罗马车队和任何试图收税的人，“短剑党”中许多人是犹太人。

公元前 27 年至公元 14 年奥古斯都统治时期的罗马帝国地图。黄色区域表示奥古斯都统治之前的帝国疆域，绿色区域表示后来扩张的疆域，粉色区域表示罗马的附庸国。

犹太起义(公元66-73年)

Nowhere is the negative polemic against the Zealots more dramatic than in Josephus' account of the Jewish Revolt. The blame for the destruction of Jerusalem and the Second Temple by Rome was placed solely on the Zealots and their misguided influence on the rest of the people. Josephus was put in charge as the general of Galilee at the outbreak of the revolt. In that capacity, he often had more clashes with the Zealots than with the legions of the Roman army. Josephus infamously later changed sides and became an ally of Rome.

在约瑟夫斯对犹太人起义的描述中，对狂热者的负面论战没有一处比这更有说服力。罗马摧毁耶路撒冷和第二圣殿的责任被完全归咎于奋锐党和他们对其他人民的误导影响。约瑟夫斯在起义爆发时被推举为加利利的将军。在这个职位上，他与奋锐党的冲突比与罗马军团的冲突还要多。不幸的是，约瑟夫斯后来倒戈并成为罗马的盟友。

Simon bar Giora had his own faction of Zealots and his own army. According to Josephus, he spent more time attacking and looting villages to feed his troops. Simon had recruited Idumeans into his army who were considered thugs by the provisional government in Jerusalem. Simon was known for his savagery, cutting off prisoners hands.

西蒙·巴尔·吉奥拉领导着自己的奋锐党派系，并拥有自己的军队。根据约瑟夫斯的说法，他把更多的时间花在攻击和掠夺城镇上，以养活他的部队。西蒙招募了被耶路撒冷临时政府视为暴徒的以土买人（Idumeans）加入他的军队。西蒙因其野蛮行为而闻名，他会砍掉囚犯的手。

John of Gishala led another faction in Galilee. Titus (Emperor Vespasian's son and future Roman emperor, r. 79-81 CE) marched to Gischala and laid siege to the city and called for its surrender. According to Josephus, John asked Titus not to enter the city that day, as it was the Sabbath. Titus agreed, but it gave John time to escape and flee to Jerusalem.

吉斯卡拉的約翰（John of Gischala）领导加利利的另一派系。提图斯（维斯帕先皇帝的儿子，未来的罗马皇帝，公元79-81年在位）向约翰进军并围攻吉斯卡拉城，要求其投降。根据约瑟夫斯的说法，约翰要求提图斯不要在那天进城，因为那天是安息日。提图斯同意了，但这让约翰有时间逃往耶路撒冷。

Simon and John both forced their way into Jerusalem, where they fought over control of the Temple Mount. The result was the slaughter of the high priest, other priests, and anyone assumed to be a traitor. When Titus conquered Jerusalem, both Simon and John were captured. They were taken as prisoners to march in the later triumph of Titus. Both were strangled.

西蒙和约翰都强行进入耶路撒冷，在那里他们为争夺圣殿山的控制权而争斗。其结果是大祭司、其他祭司和任何涉嫌叛徒的人被屠杀。当提图斯征服耶路撒冷时，西蒙和约翰都被抓住了。他们被当作俘虏，在后来的提图斯凯旋中行军，两人都被勒死了。

With the collapse of Jerusalem, Josephus reported that remnants of the Zealots and Sicarii escaped and took over the fortress of Masada on the Dead Sea, where they survived for three more years. According to the story, the Zealot leader, Eleazar ben Ya'ir, made several speeches that it was better to die than be a slave to Rome. What entailed was a mass suicide, allegedly of 960 people. That "Masada shall not fall again" has become the way in which some political factions in modern Israel promote themselves as zealous for the state.

约瑟夫斯回忆说，随着耶路撒冷的陷落，幸存的奋锐党和短剑党人逃脱并占领了死海的马萨达堡垒，他们在那里又生存了三年。根据这个故事，奋锐党领袖以利亚撒·本·亚伊尔（Eleazar ben Ya'ir）发表了几次演讲，说与其做罗马的奴隶，不如去死。这最终导致了大规模自杀，据说有960人。“马萨达不会再陷落”是现代以色列一些政治派别的座右铭，他们自称是国家的热心守护者。

新约圣经

In the New Testament, the Zealots are referred to as lestes ("bandits") as a negative slur. Lestes meant a robber, plunderer, or a brigand, but the English translation of this term as "thieves" removes the political connotation of the activity. The two thieves who were crucified with Jesus were revolutionaries; crucifixion was the Roman punishment for treason.

在《新约》中，奋锐党被称为Lestes（"强盗"），是一种负面的诽谤。Lestes的意思是小偷、掠夺者或强盗，但这个词的英文翻译为“小偷”，消除了该活动的政治含义。被钉在耶稣旁边的两个强盗是革命者，因为钉十字架是罗马对叛国罪的惩罚。

A disciple known as Simon the Zealot is listed in Luke 6:15 and Acts 1:13. Confusion surrounds this individual as there are several Simons in the gospels, often without distinction. In Mark and Matthew, we have Simon the Canaanite (Mark 3:18; Matthew 10:4). Their Greek word (kananaios) meant "zealous," but in Jerome's Latin translation, it became "Canaanite." In modern debates, some scholars see his presence as an argument that Jesus, did in fact, urge a political revolution against Rome.

在路加福音 6 章 15 节和使徒行传 1 章 13 节中，提到了一位名叫奋锐党西蒙的门徒。关于这个人的困惑是由于福音书中有几个西蒙，通常没有明显的区别。在马可福音和马太福音中，我们看到了迦南人西蒙（马可福音3：18；马太福音10：4）。它的希腊语（kananaios）意思是“嫉妒”，但在杰罗姆的拉丁语翻译中，它变成了“迦南人”。在现代辩论中，一些学者认为他的存在是一种论据，即耶稣事实上确实在敦促对罗马进行政治革命。

Paul the Apostle, as one of the Pharisees, initially violently persecuted the Christians (but without saying why or how), and by his own description, he was more zealous for the Law of Moses than all other Jews. After his revelation and becoming a Christian, in his letters he appears to have continued the same zealousness in his attempts to convert the Gentiles from their idolatry.

使徒保罗作为法利赛人之一，最初暴力迫害基督徒（但没有说明原因和方式），根据他自己的描述，他比所有其他犹太人更热衷于摩西律法。在他得到启示并皈依基督徒之后，他在书信中表明了他如何继续保持同样的热情，试图使外邦人摆脱偶像崇拜。