mgimoconceptКонцепт: философия, религия, культураConcept: philosophy, religion, culture2541-88312619-0540МГИМО10.24833/2541-8831-2022-4-24-55-66mgimoconcept-697Research ArticleРЕЛИГИОВЕДЕНИЕRESEARCH ARTICLES. RELIGIOUS STUDIESЗвезда от Иакова, жезл от Израиля: образ царя Давида в священнической идеологииStar of Jacob, and a Sceptre of Israel: King David’s Image in Priest Ideologyhttps://orcid.org/0000-0002-1483-8600СгонноваА. Ю.SgonnovaA. Yu.

Александра Юрьевна Сгоннова — аспирант кафедры философии и религиоведения Богословского факультета

115184, г. Москва, ул.Новокузнецкая. д.23, стр. 5а (Россия)

Aleksandra Yu. Sgonnova — PhD student, Department of Philosophy (Christian philosophy and Russian philosophy of religion), Faculty of Theology

23B, Novokuznetskaya street, Moscow, Russia, 115184 (Russia)

aleksandrasgonnova@gmail.comМосковский финансово-юридический университет; Православный Свято-Тихоновский гуманитарный университетРоссияMoscow University of Finance and Law; St. Tikhons Orthodox UniversityRussian Federation202221122022645566Copyright © Сгоннова А.Ю., 20222022Сгоннова А.Ю.Sgonnova A.Y.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://concept.mgimo.ru/jour/article/view/697

В статье рассматривается особенность раскрытия темы царской власти в идеологии священников раннего иудаизма. Этот период важен для исследователей иудаизма, поскольку именно тогда закладывались основные представления о властных институтах общества, их атрибутах, функциях и особенностях. Наибольшую значимость здесь имеет институт царской власти, который трансформируется от чисто светского в сторону религиозного: царём становится священник. Данное исследование посвящено тем аспектам данных трансформаций, которым ранее не уделялось должного внимания: рефлексии авторов эпохи над образом библейского царя Давида и его месте в новом учении о власти. Помимо осмысления в рамках парадигмы светской власти, этот образ играл важную роль в становлении священнической идеологии указанного периода. Исследование сосредоточено вокруг трёх источников (1-я Маккавейская книга, книга «Премудрость Иисуса, сына Сирахова» и Дамасский Документ). Обоснован вывод, согласно которому развитие восприятия царя Давида проходило по крайней мере в нескольких направлениях. Первое не отрицало возможность возвращения царя из династии Давидидов, однако концентрировало внимание на построении нового учения о власти, в центре которого находится избранный священник. Второе направление представляло царя Давида как фигуру из прошлого, создавая новое учение о власти, где главой общества может стать только священник. Третье же направление, представленное Кумраном, радикально пересматривало пророчества о возвращении Давидидов на престол: в их представлении «царём Давидом» становилась их собственная община, претендующая на главенство в Израиле.

This article examines the peculiarities of royal power’s representation in the ideology of priests in early Judaism. Researchers of Judaism deem this period important since it is then that the basic ideas about the power institutions of society, their attributes, functions, and features were laid. The institution of the royal power appears to be the most significant here: this power transforms from purely secular to religious, and the priest becomes the king. This research is devoted to the aspects of these transformations that were not previously given due attention: the reflection of the authors who lived during this epoch upon the biblical king David’s image and his place in the new doctrine of power. Besides the understanding of the image within the scope of secular power, it also played an important role in the formation of priestly ideology in the period examined. Exploring the data from three sources (The 1st Book of Maccabees, The Book of Sirach, and The Damascus Document), the author concludes that the development of King David’s image perception took place in the following directions. The first one did not deny the possibility of the Davidic dynasty heir’s return but focused its attention on building a new doctrine of power, which would center around the figure of the elected priest. The second direction represented King David as a figure of the past, creating a new doctrine of power, where only a priest could lead the society. The third direction, represented by Qumran, radically revised the prophecies about the return of David’s bloodline to the throne: in their view, the Qumran community becomes King David by itself and receives primacy in Israel.

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The authors declare that there are no conflicts of interest present.