在本段中,有对大卫的简短提及,以及对所罗门更为完整的叙述,紧接在穆萨的简短片段之后。三者都是被派遣给以色列后裔的先知。然而,这些故事出现在一章以描述古兰经开篇的章节中。经文后面说:“这部古兰经为以色列后裔解释了他们所争论的大部分内容。”(第76节)

In this passage we have a short reference to David and a more complete account of Solomon, following immediately after the short episode of Moses. All three were prophets sent to the Children of Israel. Yet these stories occur in a sūrah that opens with a description of the Qur’ān. Later it says: “This Qur’ān explains to the Children of Israel most of that over which they disagree.” (Verse 76)

如此处所述,《古兰经》中关于所罗门的故事比其他任何地方都更为详尽,但它只聚焦于一个片段,讲述他与戴胜鸟以及示巴女王之间发生的事。故事的序言引述所罗门向众人宣告,真主赐予他与鸟类交谈、理解其言语的能力,并且还赐予他万物。他为真主赐予的显著恩惠而感谢祂。随后我们看到他检阅一支队伍,其中包括人类、精灵和鸟类,接着我们注意到一只蚂蚁向它的族群发出警告,要它们避免被踩踏。所罗门理解了蚂蚁的话语,并再次感谢真主。他意识到这些恩惠构成了一场考验,于是祈求真主使他在这场考验中获得成功。

As related here, Solomon’s story provides far more details than anywhere else in the Qur’ān, but it concentrates only on one episode which relates what he did with the hoopoe and with the Queen of Sheba. A preamble to the story quotes Solomon as he declares to all people that God has granted him the ability to talk to birds and understand their speech, and He has further given him of all things. He expresses his thanks to God for such clear favours He has bestowed on him. We then see him inspecting a procession that included humans, jinn and birds, before we note a warning given by one ant to its community lest they be stamped upon. Solomon understands the ant’s discourse and again he expresses his gratitude to God. He realizes that such favours constitute a test, and he prays to God that he will be successful in this test.

这些关于穆萨、达五德和素莱曼的故事，或许是以色列后裔历史中最重要的故事。它们与本章开头所说的古兰经相契合；而古兰经又为以色列后裔解答了他们的大部分争议。此外，这里关于素莱曼的细节尤其切合本章的主题，这在多处都显而易见。首先，整章都极其强调知识。关于达五德和素莱曼的第一句话是："我确已赐予达五德和素莱曼知识。"（第15节）素莱曼的讲话以他懂得鸟语开始："我们已被教授鸟的语言。"（第16节）故事进展时，戴胜鸟为自己的缺席作解释："我已获悉你们所不知道的事，我从赛伯邑带来了确切的消息。"（第22节）此外，能在转瞬之间把女王的宝座带到素莱曼面前的，是"精通经典的人"（第40节）。

These stories of Moses, David and Solomon are perhaps the most important in the history of the Children of Israel. They fit well with what the sūrah says in its opening about the Qur’ān which, in turn, explains to the Children of Israel most of their disputes. Furthermore, the details given here about Solomon are especially suited to the subject matter of this sūrah. This is clearly apparent in several instances. Firstly, the whole sūrah lays great emphasis on knowledge. The first words regarding David and Solomon are: “We granted knowledge to David and Solomon.” (Verse 15) Solomon’s address begins with a reference to his knowledge of the language of the birds: “We have been taught the speech of birds.” (Verse 16) As the story progresses, the hoopoe excuses itself for its absence: “I have just learnt things that are unknown to you, and I come to you from Sheba with accurate information.” (Verse 22) Besides, the one who brings the queen’s throne to Solomon in no time is “the one who was deeply versed in the Book.” (Verse 40)

诚然,我们曾赐予大卫和所罗门知识,二人都说:赞美归于真主,是他使我们胜过他众多的信士仆人。

For sure, We granted knowledge to David and Solomon, and both of them said: All praise is due to God who has favoured us above many of His believing servants.

（第15节）

(Verse 15)

这是开启这个故事的起始信号。它讲述了真主赐予大卫和所罗门（愿二人安宁）的最重要的恩惠。至于大卫，真主所赐予他的知识的细节，在其他章中有所叙述。这些包括他优美动听的诵读《诗篇》，宇宙万物都随之回响。由于他声音的甜美、真挚的诚意，以及向他的主祈祷时的深切情感，山峦与飞鸟都与他一同赞颂真主。他与宇宙之间的一切障碍和阻隔都被除去。他擅长制作护身的铠甲，这在战争中尤其有用。铁以及锋利坚硬的物件都为他而变得柔软，使他能够随心所欲地使用。他还被教授如何在人们之间做出裁决，这也是所罗门同样享有的恩惠。

This is the starting signal that opens the story. It reports on the most important favour God granted to David and Solomon (peace be upon them both). As for David, the details of what knowledge God imparted to him are given in other sūrahs. These include his fine and enchanting recitation of Psalms which was echoed by the universe around him. The mountains and the birds sang God’s praises with him because of the sweetness of his voice, his profound sincerity and deep feeling as he addressed his Lord. All barriers and impediments between him and the universe were removed. He was skilled in making protective garments which were particularly useful in war. Iron and sharp, tough objects were softened for him so that he was able to use them the way he liked. He was also taught how to judge between people, which was a favour also shared by Solomon.

本章还讲述了真主赐予所罗门的一些恩典，尤其是他懂得鸟类和其他生物的语言。这补充了其他章节中提到的内容，例如他能够裁决错综复杂的争端，以及风在真主的恩典下听从他的命令。

The sūrah also gives us an account of some of the favours God granted Solomon, particularly his knowledge of the speech of birds and other creatures. This is in addition to what is mentioned in other sūrahs, such as his ability to judge in intricate disputes, and the fact that the winds were made subject to his command, by God’s grace.

故事以对知识的提及开始：“我确已赐予达五德和素莱曼知识。”（第15节）在这节经文结束之前，我们得知他们为此恩惠向真主感恩。他们强调知识的巨大价值与益处，并宣称因此赞颂真主。如此一来，知识的价值得到彰显，也清楚地表明拥有知识的人享有崇高的恩宠。

The story begins with the reference to knowledge: “For sure, We granted knowledge to David and Solomon.” (Verse 15) Before the verse concludes we are told of their thanksgiving to God for this favour. They stress the great value and benefit of knowledge, and declare their praise of God for it. Thus, the value of knowledge is enhanced, and it becomes clear that people with knowledge are favoured highly.

我们在这里没有被告知这两位先知所得知识的类型或专长,因为重点在于知识的整体。这进一步暗示:一切知识都是真主所赐的恩典,每一位有知识的人都应当知道这些知识的来源。这使所有拥有知识的人转向真主,赞颂祂,并激励他们以取悦这位伟大赐予者的方式运用自己的知识。因此,作为真主恩典之一的知识,不会使人远离真主。凡是使人远离真主的知识,都是偏离之道,背离了它的源头,也错失了它的目标。这样的知识也不会给拥有它的人带来幸福,而只会带来痛苦、恐惧、忧虑和毁灭。

“人们啊！我们已经获授鸟语，并得赐万物。”（第16节）所罗门就这样向所有人宣告，这些都是真主赐予他的恩惠。他并不因此谋求任何特殊的地位。事实上，他如实地描述这些恩惠：“这确实是明显的恩典[来自真主]。”（第16节）这恩典使其来源为众人所知。除真主外，无人能将鸟语教授给人类，也无人能赐予任何人一切美好事物的一份。

“O people! We have been taught the speech of birds, and have been given of all good things.” (Verse 16) Thus Solomon announces to all people that these are aspects of God’s favours granted to him. He seeks no special position as a result. Indeed, he describes such favours as they truly are: “This is indeed a manifest favour [from God].” (Verse 16) It is a favour that makes its source known to all. No one can teach the language of birds to man other than God, and no one can give anyone a measure of all good things except God.

鸟类、动物和昆虫都有各自的交流方式，这些实际上就是它们的语言。创造这一切的主说："地上没有一只爬行的动物，天空中没有一只用双翼飞翔的鸟，不都是和你们一样的群体吗？"（6：38）

Birds, animals and insects have their own means of communication, which are in fact their languages. God, the Creator of all these says: “There is not an animal that walks on earth and no bird that flies on its wings but are communities like your own.” (6: 38)

它们若要形成群体，就必须有其所维系的纽带与联系，以及彼此沟通、相互理解的某种方式。

They cannot form communities unless they have ties and bonds which they maintain, and some means of communication with which to understand each other.

这一点在许多种鸟类、动物和昆虫身上都能清楚地观察到。对某些物种感兴趣的生物学家努力想要理解它们语言的一点点内容，但他们只能依靠猜测，而猜测无法达到任何程度的确定性。

This is clearly observed in many species of bird, animal and insect. Biologists who are interested in certain species try hard to understand a little of their languages, but they can only rely on guesswork which does not approach any degree of certainty.

上帝赐予所罗门的，是一种特殊的恩典，是超越人类所熟悉的自然规律的奇迹。他所获得的知识，并非出于他对这些物种的任何探究和努力，而是上帝的恩赐。

What God granted to Solomon was something special, a miracle that goes beyond the laws of nature familiar to man. The knowledge he acquired was not through any attempt he had made to understand these species; it was a gift from God.

需要特别强调这一点，以使其被清楚地理解。当代一些古兰经注释者对现代科学成就印象过深。因此，他们试图把《古兰经》中关于所罗门的记载，解释为类似生物学家对鸟类和动物交流方式的研究。这样一来，他们就把真主赐予所罗门的奇迹从其本质上扭曲了。他们还赋予科学发现远超其应得的重要性。真主作为一种特殊的恩赐，无需其仆人付出任何努力，就能轻而易举地让他通晓鸟类、动物和昆虫的语言。这不过是解除真主在创造各个物种时设置于它们之间的某些屏障而已。

It is important to emphasize this point so as to make it clearly understood. Some contemporary commentators on the Qur’ān are too impressed by modern scientific achievements. Hence they try to explain what the Qur’ān says about Solomon as similar to the attempts by biologists to understand the methods of communication used by birds and animals. Thus, they force the miracle God granted to Solomon out of its nature. They also give scientific discoveries a degree of importance far greater than what they deserve. It is perfectly easy for God to teach one of His servants the languages of birds, animals and insects, as a special favour, and without any effort on that person’s part. This does not require more than the lifting of some barriers God has placed between different species when He created them all.

“在所罗门面前，他的军队被集结起来，其中有精灵、人类和飞禽；他们全都按序列排列整齐。”（第17节）这是一支盛大的队伍，所有军队、精灵、人类和飞禽都被集结其中。人类是我们所熟知的，而精灵则是我们除了真主在《古兰经》中所说的之外一无所知的造物。

“Before Solomon were marshalled his troops of jinn, humans and birds; and they were all lined in orderly ranks.” (Verse 17) This is a big procession in which are marshalled all troops, jinn, human and bird. Naturally, men are well known to us, but the jinn are creatures about whom we know nothing more than what God has said in the Qur’ān.

他们是由火焰创造的，能够看见我们，而我们却看不见他们："他和他的族类从你们看不见他们的地方看着你们。"（7：27）【这节经文所指的是易卜劣厮，即撒旦，他属于精灵。】他们能够诱导人，怂恿人去做邪恶和罪恶的事。这是如何发生的，我们并不知道。我们也知道，有一群精灵信仰了真主的使者（愿主福安之）。他没有与他们相见，也没有看见他们，但真主告知了他所发生的事："你说：'有人启示我，一群精灵曾经聆听（古兰经），然后说：我们确已听到一部奇妙的经典，它指引正道，所以我们已经信仰了它，我们绝不以任何人跟我们的主同列。'"（72：1-2）我们还知道，真主使一些精灵为所罗门服务，为他制造他所希望的礼拜殿、雕像和大锅。他们还为他潜入海中，听从他的吩咐。有些精灵还与人类和飞禽一同在他的队伍中并肩行进。

They were created from flames, and can see us while we cannot see them: “Surely, he and his tribe watch you from where you cannot perceive them.” (7: 27) [The reference in this verse is to Iblīs, or Satan, who belongs to the jinn.] They are able to prompt people and tempt them to take evil and sinful actions. We do not know how this takes place. We also know that a group of them believed in God’s Messenger (peace be upon him). He did not meet or see them, but God informed him of what happened: “Say: ‘It has been revealed to me that a group of the jinn listened [to the Qur’ān]’, and said: ‘We have listened to a wonderful discourse that guides to what is right, and so we have come to believe in it. We shall never associate any partners with our Lord.’” (72: 1-2) We also know that God made some of them serve Solomon, making for him whatever he wished of sanctuaries, statues, and large cauldrons for cooking. They also dived into the sea for him, and did his bidding. Some were in his procession side by side with humans and birds.

我们说，真主只让所罗门统御一部分精灵、飞禽和人类。由此可见，并非地上所有的人都是他的臣民，因为他的王国疆域覆盖了今天的巴勒斯坦、黎巴嫩、叙利亚和伊拉克，直至幼发拉底河。同样，并非所有的精灵或飞禽都受他统御；而是每一类中的一部分。

We say that God placed under Solomon’s command only a section of the jinn, birds, and humans. Thus it is clear that not all people on earth were his subjects, because his kingdom stretched over an area that includes today’s Palestine, Lebanon, Syria and Iraq, up to the Euphrates. Similarly, not all the jinn or birds were under his command; rather it was a section of each type.

为支持关于精灵（jinn）的这一观点，我们引用以下事实：伊卜利斯（Iblīs），即撒旦，以及他的后裔都属于精灵，正如《古兰经》所述：

In support of this view about the jinn we cite the fact that Iblīs, or Satan, and his offspring belong to the jinn as the Qur’ān states:

“当我对天使们说：‘你们向阿丹叩拜’时，他们都叩拜了。唯独伊卜利斯除外，他是精灵一类，违抗了他主的命令。”（18：50）真主还谈到伊卜利斯：“他在人心中耳语，他是精灵和人类中的（耳语者）。”（114：5-6）

所有这些都是为所罗门与示巴女王的故事作铺垫，而戴胜鸟在这个故事中扮演了重要角色。这个故事分为六个场景来叙述，其中某些细节被有意省略，但这并不影响我们的理解。事实上，这些空白恰恰增添了故事的艺术之美。此外，有些场景附有评注，提醒我们注意其中的精神意义，并突显其中所蕴含的道德寓意。这些修辞特征相互配合，使经文各节之间达到完美的和谐。

All this was a prelude to Solomon’s story with the Queen of Sheba in which the hoopoe plays an important role. The story is told in six scenes with certain aspects deliberately left out, but which do not impair our understanding. Indeed, these gaps serve to enhance the artistic beauty of the story. Furthermore, some scenes carry a commentary, alerting us to their spiritual significance and enhancing the moral portrayed. These stylistic features combine in such a way as to ensure the perfect harmony of the verses.

由于对所罗门的提及以精灵、人类和鸟类开始,并突出了知识的重要性,这个故事赋予了造物的三个方面各自的角色,从而显示了知识的价值。仿佛开篇的经文刻意点明了故事中的关键角色。这正是《古兰经》在叙事上的精妙艺术特色之一。

Since the reference to Solomon began by mentioning the jinn, humans and birds, as well as highlighting the importance of knowledge, the story gives roles to all three aspects of creation, thus showing the value of knowledge. It is as if the opening verses deliberately identify the key actors in the story. This, then, is one of the Qur’ān’s finer artistic features in storytelling.

正如该章中所述，故事刻画了主要人物的个人特质与鲜明特征：所罗门、女王、戴胜鸟以及女王的臣僚。故事也呈现了这些人物在各种情境中的不同反应。

As told in the sūrah, the story paints the personal and distinctive features of the main characters: Solomon, the queen, the hoopoe and the queen’s courtiers. It portrays the different reactions from these characters in the various situations presented.

第一幕从军队的阅兵开始，队伍经过蚂蚁谷之后。

The first scene begins with the military parade, after the procession has passed the valley of the ants:

他检查了群鸟,说:"我为什么看不见戴胜鸟?它是缺席者中的一个吗?我必定严厉惩罚它,或者宰杀它,除非它给我带来明确的证据(证明它缺席的理由)。"(第20-21节)

He inspected the birds and said: ‘Why is it that I do not see the hoopoe? Is he among the absentees? I will certainly punish him severely, or I will kill him, unless He brings me a clear warrant’ [for his absence]. (Verses 20-21)

我们看到所罗门既是先知，也是国王，他正在检阅自己的军队，检查群鸟，却发现戴胜鸟不在其中。我们了解到，这只戴胜鸟并不一般，在队列中有特定的位置。它不是地球上成千上万、数以百万计戴胜鸟中的普通一只。我们注意到，在由精灵、人类和飞鸟组成的庞大队伍中，所罗门却足够警觉，能够察觉一名普通士兵的缺席。他的询问符合统帅的风范：它很灵活，考虑到了各种不同的可能性："我怎么看不到戴胜鸟？它是不是在缺席者之中？"（第20节）

We see Solomon, a prophet and a king, marshalling his troops, and inspecting the birds only to discover the hoopoe’s absence. We understand that this is a special hoopoe, with a specific position assigned to it in the procession. It was not just one of thousands or millions of hoopoes on the face of the earth. We note that Solomon was alert enough to miss a mere soldier in the great multitude composed of jinn, men and birds. His enquiry is of the type that befits a commander: it is flexible, looking at the different possibilities: “Why is it that I do not see the hoopoe? Is he among the absentees?” (Verse 20)

所罗门并不急于下判断。他对戴胜鸟带来的消息并不十分兴奋，而是想在采取任何行动之前先加以核实。这正是一位公正的先知和睿智的君王应当遵循的做法。

Solomon does not judge the matter hastily. He is not too thrilled with the news brought by the hoopoe. He wants to be sure before taking any action. This is the appropriate course to follow by a fair prophet and a wise king:

所罗门说:“我们将看看你说的是真话还是你是个说谎的人。你带上我这封信去,把它交给他们,然后退开,看看他们会作何回应。”(第27-28节)

Said [Solomon]: We shall see whether you have told the truth or you are a liar. Go with this my letter and deliver it to them; and then draw back from them, and see what answer they return. (Verses 27-28)

在这一点上，信件的内容并未揭晓。直到信件送达、大家的兴趣达到最高时，才会将其内容公之于众。

At this point the contents of the letter are not revealed. They are left until it is delivered when interest is at its highest.

这里的帷幕已经拉上。当帷幕再次拉开时，信件已经送达示巴女王手中，我们来到了她的面前。她正在与她的顾问们商议：

The curtains are drawn here. When they are lifted again, we are in the presence of the Queen of Sheba, after the letter has been delivered to her. She is in consultation with her advisers:

[示巴女王]说:"我的臣子们,你们要知道,一封尊贵的信函已送到我这里。它来自所罗门,信中写道:'奉至仁至慈的真主之名:你们不要向我傲慢,要顺服地来到我这里。'"(第29-31节)

[The Queen of Sheba] said: Know, my nobles, that a worthy letter has been delivered to me. It is from Solomon, and it reads, ‘In the name of God, the Most Merciful, the Beneficent: Do not exalt yourselves against me, but come to me in submission [to God].’(Verses 29-31)

当她向他们讲述这封信时，我们可以推断她很可能并不知道这封信是如何送达的，也不知道是谁送来的。她在叙述信件的送达时使用了被动语态。若她知道信是由一只戴胜鸟送来的，正如some关于《古兰经》的注释所暗示的那样，她必定会把这件事当作一件非凡而奇异的事件来叙述。然而，她称这封信为“尊贵的”，或许是因为它的形状、外观、所盖的印章，或许是因为她向谋臣们转述的内容：“它来自所罗门，内容是：‘奉至仁至慈的真主之名：你们不要向我傲慢，而要顺服地来见我。’”（第30至31节）她并不崇拜真主，但整个地区都知道所罗门及其地位。此外，信中的语言清晰、果断、直截了当。

As she tells them of the letter we gather that most probably she did not know how the letter was delivered or by whom. She uses the passive voice in her report of its delivery. Had she known that it was a hoopoe who delivered it, as some commentaries on the Qur’ān suggest, she would surely have reported this as a remarkable and extraordinary event. Nevertheless, she describes the letter as “worthy’, either because of its shape, appearance, the seal it bears or because of its contents which she reports to her advisers: “It is from Solomon, and it reads, ‘In the name of God, the Most Merciful, the Beneficent: Do not exalt yourselves against me, but come to me in submission [to God].” (Verses 30-31) She did not worship God, but the whole region knew about Solomon and his status. Besides, the language of the letter was clear, decisive and to the point.

我们现在看到，所罗门清楚地知道他的回答将决定与女王之间的事情，他意识到女王并不希望发生冲突。事实上，他觉得她很可能会回应他的召唤。然而，这一章没有提及她的使者如何返回、他们对她说了什么，以及她如何做出决定。这里存在一个空缺，但从后文我们得知，她打算前去拜见所罗门，而他知道她的这一意图。因此，他与自己的将领商议，如何把她留在宫殿中、严加看守的那座宝座带到他面前：

We now see Solomon fully aware that his answer will settle the matter with the queen, whom he realized had no wish for conflict. Indeed, he felt that she was likely to respond to his call. The sūrah, however, does not mention how her envoys returned, what they said to her, and how she made up her mind. There is a gap here, but we learn from what comes afterwards that she planned to go to Solomon, and that he was aware of her intention. Hence, he discusses with his commanders how to bring him her throne which she had left well guarded in her palace:

所罗门说:“你们这些贵族啊,谁能在她们顺服地来见我之前,把她的宝座给我搬来?”一个精灵中的大力士说:“在你起身离开你的座位之前,我就能把它搬来给你。我确有这个能力,也是可以信赖的。”而那位通晓天经知识的人说:“在你眨眼之间,我就能把它搬来给你。”(第38-40节)

Solomon said: “Which of you, nobles, can bring me her throne before they come to me in submission?’ Said an afreet of the jinn: I shall bring it to you before you rise from your position. I am powerful enough to do it, and worthy of trust.’ But the one who was deeply versed in the Book said: I shall bring it to you within the twinkling of your eye.’ (Verses 38-40)

所罗门为何要在她到来并宣布顺服真主之前，先把她的宝座带到他面前？他的目的很可能是向她展示他所掌握的超凡力量的某一方面。这大概是为了赢得她的心，促使她信仰真主。 Note: the original says "God," so I used 真主 as the Chinese word for God, per the rules, and "Solomon" as 所罗门 since that is his usual Chinese form.

What was Solomon’s objective behind bringing her throne before she arrived and declared her submission to God? Most probably he wanted to show her some aspect of the superior power placed at his command. This was likely to win her heart and influence her to believe in God.

一个来自精灵的魔鬼（Afreet）在所罗门（Solomon）尚未结束他正在参加的议事之前，主动提出要把王座带到他面前。据传，他从早上一直坐到中午，审理提交给他的纠纷。显然，所罗门觉得等待的时间太长了。于是，一位“精通经典”的人提出，可以在眨眼之间把王座带来。该章并未提及那个人的名字，也没有说明他所知的是哪一部经典。不过，我们理解他是一位信仰坚定、与真主有着紧密联系的信士，拥有某种神圣的秘密，使他能够运用那超越阻隔与距离的伟大力量。这种事情有时会发生在某些信仰非常坚定的人身上。对此无法给出解释，因为它超出了人们所熟悉的范围。这便是我们在不陷入传说和迷信的前提下所能说的全部内容。

An afreet from among the jinn offered to bring the throne to him before he had finished the session he was attending. It is reported that he sat from morning till noon to judge in disputes that were put to him. Apparently, Solomon felt that this was too long a time to wait. Therefore, a person ‘who was deeply versed in the Book’ offered to bring it in the twinkling of an eye. The sūrah does not mention the name of that person, nor does it say which was the book known to him. We understand, however, that he was a believer who had a strong bond with God, and had some divine secret that allowed him to use something of the great power that transcends barriers and distances. This is something that at times occurs to some people with very strong faith. No explanation is offered for it, because it goes beyond what is familiar to people. This, then, is all that we can say without delving into the realm of legend and superstition.

现在,所罗门继续为他预计不久就会到来的示巴女王准备一些惊喜:"他说:你们要将她的宝座改变得使她认不出来,看她能否认出,还是她将属于那些不被引导的人。"(第41节)他希望改变她宝座的显著特征,以此来考验她的聪明与机敏。她能否认出这宝座?还是这种改变会让她迷惑,以致认不出来?

Now Solomon continues preparing some surprises for the Queen of Sheba whom he expected would arrive shortly: “He [then] said: Alter the appearance of her throne: let us see whether she will be able to recognize it, or she will remain unguided.” (Verse 41) He wanted the distinctive features of her throne to be changed, so as to gauge her intelligence and alertness. Would she be able to recognize it, or would the change confuse her such that she could not see it?

或许所罗门想要考验她的临场反应,以及她在看到宝座时惊讶的反应。因此,经文向我们展现了这样一幅画面:女王与所罗门在一起。“当她来到时,有人问她:‘你的宝座就是这样的吗?’她回答说:‘好像就是同一个。’”(第42节)这对女王来说是一个震惊。她做梦也想不到,自己眼前所见的宝座竟是她自己的。她原本把它留在了自己的国家,那里有严密的守卫。是什么能把它带到所罗门的首都耶路撒冷?谁能把它带来,又是怎样带来的?然而,尽管有了各种改动,她仍能看出这就是她的宝座。她应该根据眼前的实际情况否认此事,还是应该考虑到种种相似之处而承认这是她的宝座?她的回答既周到又机智:“好像就是同一个。”(第42节)她既没有否认,也没有确认。事实上,她的回答表明她有敏锐的智慧和迅捷的临场反应。

Perhaps Solomon wanted to test her presence of mind and her reaction at the point of surprise as she saw the throne. Therefore, we are presented with a picture of the queen with Solomon: “So when she arrived, she was asked: ‘Is your throne like this?’ She answered: “It looks as though it were the same.’“ (Verse 42) This was a shock for the queen. She could have never thought it possible that the throne she was looking at was her own. She had left it in her own country, where it was well guarded. What could bring it to Jerusalem, Solomon’s capital? Who could bring it and how? Yet she could see that it was hers, despite the alterations. Should she deny this on the basis of the realities of the situation, or should she say that it was hers, considering all the similarities? Her answer was thoughtful and clever: “It looks as though it were the same.” (Verse 42) She neither denied nor confirmed it. In fact her answer is indicative of a sharp intelligence and quick presence of mind.

我们这里又有一处空白，这表明她已被告知这份惊喜及其秘密。她回答说，自从决定在所罗门拒绝她的礼物之后前来见他的那一刻起，她便已准备好归顺真主：“在她之前，我们已被赐予知识，我们已经归顺。”（第42节）

We have here another gap which suggests that she was informed of the surprise and its secret. In reply she said that she was already prepared to surrender herself to God from the moment she had decided to come to Solomon after he had turned down her gift: “We were endowed with knowledge before her, and we have surrendered ourselves.” (Verse 42)

随后，该章解释了在所罗门的信函首次送达她之时，是什么阻止她信仰真主，又是什么使她远离向真主顺服。她成长于一个不信道的民族之中。她崇拜那些远不能与真主相比的受造物，例如太阳，这实际上阻碍了她专一地崇拜真主："她过去舍真主而崇拜的，使她远离了（正道）。她本是不信道者的族类。"（第43节）

The sūrah then explains what prevented her from believing in God up to that point and what had turned her away from surrendering herself to God when Solomon’s letter was first delivered to her. She had grown up in the midst of an unbelieving people. Her worship of creatures that were far from equal to God, such as the sun, actually prevented her from worshipping Him alone: “Yet that which she used to worship instead of God had kept her away [from the true faith]. She belonged to an unbelieving nation.” (Verse 43)