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.

? ? ? ? ? 奮銳黨（是第二圣殿時(shí)期之錫安主義政治組織，主張反抗羅馬帝國對以色列猶太人的統(tǒng)治，目標(biāo)是把以色列的外來者驅(qū)除出境）是一個(gè)猶太組織，他們在公元1世紀(jì)初開始作為宗教/政治運(yùn)動出現(xiàn)。他們強(qiáng)烈反對羅馬人的統(tǒng)治，并對包括其他猶太人在內(nèi)的所有與羅馬合作的人進(jìn)行報(bào)復(fù)。他們的一個(gè)分支，即短劍黨（或譯作「匕首黨」，音譯作西卡里），經(jīng)常攻擊羅馬人和那些被認(rèn)為為他們工作的人。

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.

? ? ? ? ? 術(shù)語“zealot”來自希伯來語kanai/kana'im（那些” 代表上帝熱心的人”）。希臘語是zelotes（“模仿者”、“仰慕者”或“追隨者”）。在現(xiàn)代，“zeal”適用于有時(shí)被認(rèn)為是思想或運(yùn)動事業(yè)中的狂熱者或激進(jìn)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，猶太人的馬加比起義趕走了希臘占領(lǐng)者，建立了獨(dú)立的以色列王國。領(lǐng)導(dǎo)起義的哈斯蒙尼家族將國王和大祭司的職位集中在耶路撒冷圣殿。并非所有人都對哈斯蒙尼家族的統(tǒng)治感到滿意。以色列的國王應(yīng)來自大衛(wèi)的部落猶大（“大衛(wèi)之家”），而大祭司必須是所羅門統(tǒng)治下的第一位大祭司撒督(Zadok)（圣經(jīng)記載為以利亞撒的后裔亞倫的兒子）的后裔，但哈斯蒙尼家族無法證明其擁有這兩個(gè)血統(tǒng)。這時(shí)，不同的猶太人群體在宗教團(tuán)體中形成了教派。每個(gè)人都同意摩西律法的指導(dǎo)方針和先知書。最主要的區(qū)別是能否生活在現(xiàn)在這個(gè)世界性的希臘文化中，而又能保留猶太人獨(dú)特的身份標(biāo)志和傳統(tǒng)。奮銳黨就是這樣一個(gè)群體。

羅馬人的統(tǒng)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.

? ? ? ? ? 羅馬派將軍格涅烏斯·龐培（公元前106年至公元前48年）前往東方，對抗黑海邊的本都（位于小亞細(xì)亞）國王米特拉達(dá)梯六世（公元前120-63年），后者曾征服過亞洲省和希臘。在成功摧毀米特拉達(dá)梯的野心后，他將該地區(qū)改組為羅馬的附庸國。龐培決定不理會耶路撒冷，但兩個(gè)哈斯蒙尼派兄弟為爭奪大祭司的位置而爭斗。當(dāng)他無法讓他們妥協(xié)時(shí)，他圍攻了耶路撒冷，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.

? ? ? ? ? 羅馬對以色列不感興趣，只是想把它作為一個(gè)緩沖國來對抗東部的帕提亞帝國（波斯的繼承者）。龐培在那里的時(shí)候，利用了來自以土買（Idumea一詞是希伯來語名稱'Ed?m的希臘化形式）的一個(gè)部落家族，安提帕特和他的兒子希律為他服務(wù)。他們致力于維持該地區(qū)的秩序。希律家族（新約中這個(gè)家族的總稱）卷入了羅馬共和國最后時(shí)期爆發(fā)的內(nèi)戰(zhàn)中。公元前44年蓋烏斯·尤利烏斯·愷撒被刺殺后，希律與其他人一起被召到羅馬，報(bào)告東方的情況。作為對他服務(wù)的獎(jiǎng)勵(lì)，奧古斯都（公元前27年至公元14年）和馬克·安東尼（馬庫斯·安東尼烏斯（Marcus Antonius，公元前83-30年）授予他猶太人國王的稱號。希律大帝成為猶太歷史上最令人討厭的國王之一，經(jīng)常被指責(zé)為不是真正的猶太人，因?yàn)樗麨榱_馬工作。

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），他的領(lǐng)土被分給他的兒子們（四君主制）。耶路撒冷城被分配給希律·阿基勞斯（公元前22年至公元18年），他是一個(gè)糟糕的統(tǒng)治者，以至于猶太人派代表團(tuán)到羅馬，要求奧古斯都在希律死后不要再任命他的兒子。公元6年，猶太和耶路撒冷成為羅馬的元老院省，由總督直接統(tǒng)治。從公元6年到66年，猶太人經(jīng)歷了一系列腐敗的羅馬地方官。

熱烈派運(yùn)動

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.

? ? ? ? ? 熱烈派運(yùn)動是在公元1世紀(jì)作為一種宗教/政治運(yùn)動出現(xiàn)的。我們關(guān)于奮銳黨的大部分信息來自猶太歷史學(xué)家提圖斯·弗拉維奧·約瑟夫斯（公元36-100年），他目睹了公元 66 年猶太大起義。在《猶太人的古物》和《猶太戰(zhàn)爭》中，約瑟夫斯描述了各種猶太教派和哲學(xué)流派。奮銳黨被稱為“第四教派”。根據(jù)約瑟夫斯的說法，該運(yùn)動始于加利利的猶大，他與法利賽人撒督(Zadok)一起創(chuàng)立了第四教派。當(dāng)新的羅馬總督奎利紐斯被派往敘利亞，同時(shí)也監(jiān)督猶太地區(qū)的活動時(shí)，這兩個(gè)人在公元6年領(lǐng)導(dǎo)了一場稅收叛亂。這就是路加福音中耶穌誕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).

? ? ? ? ? 奮銳黨沒有留下任何文獻(xiàn)，但他們的信仰和活動的神學(xué)基礎(chǔ)很可能來自菲尼亞斯的故事和馬加比烈士的經(jīng)歷。在猶太人離開埃及后的流浪歲月里，菲尼亞斯是一位祭司，是亞倫的孫子。在毗珥附近露營時(shí)，一些以色列人與敵人米甸人和摩押人（他們崇巴力毗珥）交往。上帝用一場瘟疫懲罰了以色列人。他看到一個(gè)男人和一個(gè)米甸女人在一個(gè)帳篷里，菲尼亞斯拿起長矛刺穿了他們倆，這就阻止了瘟疫的發(fā)生（民數(shù)記25：10-13）。菲尼亞斯成為“為神熱心”的榜樣，“這被視為他的正義之舉，直到世世代代”（詩篇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.

? ? ? ? ? 奮銳黨提到了《馬加比二書》(一部關(guān)于猶太人反抗安條克四世的次經(jīng))，因?yàn)轳R加比的殉道者因愿意為國家的罪孽而死而受到鼓舞。他們把他的死理解為一種贖罪；上帝會在他們死后立即將他們帶到他面前來獎(jiǎng)勵(lì)這種犧牲。對奮銳黨來說，只有以色列的上帝應(yīng)該作為國王統(tǒng)治他們。就像上帝幫助馬加比家族一樣，他也將站在他們一邊對抗羅馬。

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.

? ? ? ? ? 奮銳黨因西卡里（Sicarii）或“短劍黨”這一個(gè)分支而聞名。西卡里是一種小型的短刃匕首，易于隱藏。短劍黨再次復(fù)制了馬加比家族的方法，利用他們的游擊戰(zhàn)術(shù)，襲擊羅馬車隊(duì)和任何試圖收稅的人，“短劍黨”中許多人是猶太人。

?猶太起義(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.

? ? ? ? ? 在約瑟夫斯對猶太人起義的描述中，對狂熱者的負(fù)面論戰(zhàn)沒有一處比這更有說服力。羅馬摧毀耶路撒冷和第二圣殿的責(zé)任被完全歸咎于奮銳黨和他們對其他人民的誤導(dǎo)影響。約瑟夫斯在起義爆發(fā)時(shí)被推舉為加利利的將軍。在這個(gè)職位上，他與奮銳黨的沖突比與羅馬軍團(tuán)的沖突還要多。不幸的是，約瑟夫斯后來倒戈并成為羅馬的盟友。

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·巴爾·吉奧拉領(lǐng)導(dǎo)著自己的奮銳黨派系，并擁有自己的軍隊(duì)。根據(jù)約瑟夫斯的說法，他把更多的時(shí)間花在攻擊和掠奪城鎮(zhèn)上，以養(yǎng)活他的部隊(duì)。西蒙招募了被耶路撒冷臨時(shí)政府視為暴徒的以土買人（Idumeans）加入他的軍隊(duì)。西蒙因其野蠻行為而聞名，他會砍掉囚犯的手。

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）領(lǐng)導(dǎo)加利利的另一派系。提圖斯（維斯帕先皇帝的兒子，未來的羅馬皇帝，公元79-81年在位）向約翰進(jìn)軍并圍攻吉斯卡拉城，要求其投降。根據(jù)約瑟夫斯的說法，約翰要求提圖斯不要在那天進(jìn)城，因?yàn)槟翘焓前蚕⑷?。提圖斯同意了，但這讓約翰有時(shí)間逃往耶路撒冷。

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.

? ? ? ? ? 西蒙和約翰都強(qiáng)行進(jìn)入耶路撒冷，在那里他們?yōu)闋帄Z圣殿山的控制權(quán)而爭斗。其結(jié)果是大祭司、其他祭司和任何涉嫌叛徒的人被屠殺。當(dāng)提圖斯征服耶路撒冷時(shí)，西蒙和約翰都被抓住了。他們被當(dāng)作俘虜，在后來的提圖斯凱旋中行軍，兩人都被勒死了。

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.

? ? ? ? ? 約瑟夫斯回憶說，隨著耶路撒冷的陷落，幸存的奮銳黨和短劍黨人逃脫并占領(lǐng)了死海的馬薩達(dá)堡壘，他們在那里又生存了三年。根據(jù)這個(gè)故事，奮銳黨領(lǐng)袖以利亞撒·本·亞伊爾（Eleazar ben Ya'ir）發(fā)表了幾次演講，說與其做羅馬的奴隸，不如去死。這最終導(dǎo)致了大規(guī)模自殺，據(jù)說有960人?！榜R薩達(dá)不會再陷落”是現(xiàn)代以色列一些政治派別的座右銘，他們自稱是國家的熱心守護(hù)者。

新約圣經(jīng)

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《新約》中，奮銳黨被稱為Lestes（"強(qiáng)盜"），是一種負(fù)面的誹謗。Lestes的意思是小偷、掠奪者或強(qiáng)盜，但這個(gè)詞的英文翻譯為“小偷”，消除了該活動的政治含義。被釘在耶穌旁邊的兩個(gè)強(qiáng)盜是革命者，因?yàn)獒斒旨苁橇_馬對叛國罪的懲罰。

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 節(jié)和使徒行傳 1 章 13 節(jié)中，提到了一位名叫奮銳黨西蒙的門徒。關(guān)于這個(gè)人的困惑是由于福音書中有幾個(gè)西蒙，通常沒有明顯的區(qū)別。在馬可福音和馬太福音中，我們看到了迦南人西蒙（馬可福音3：18；馬太福音10：4）。它的希臘語（kananaios）意思是“嫉妒”，但在杰羅姆的拉丁語翻譯中，它變成了“迦南人”。在現(xiàn)代辯論中，一些學(xué)者認(rèn)為他的存在是一種論據(jù)，即耶穌事實(shí)上確實(shí)在敦促對羅馬進(jìn)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.

? ? ? ? ? 使徒保羅作為法利賽人之一，最初暴力迫害基督徒（但沒有說明原因和方式），根據(jù)他自己的描述，他比所有其他猶太人更熱衷于摩西律法。在他得到啟示并皈依基督徒之后，他在書信中表明了他如何繼續(xù)保持同樣的熱情，試圖使外邦人擺脫偶像崇拜。

參考書目:

Horsley, Richard A. Bandits, Prophets, and Messiahs. Trinity Press International, 1999.

Sorek, Susan. The Jews Against Rome. Bloomsbury Academic, 2008.

原文作者：Rebecca Denova

? ? ? ? ? 匹茲堡大學(xué)宗教研究系早期基督教的名譽(yù)教授，著有《基督教和新約圣經(jīng)的起源》。

原文網(wǎng)址：https://www.worldhistory.org/Zealots/