Three strands of the Old Testament: Deuteronomist, Chronicles, Maccabees. Diachronic and Synchronic studies: to read the texts in their context.

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1 INTRODUCTION TO THE OLD TESTAMENT 伍國寶神父 Three strands of the Old Testament: Deuteronomist, Chronicles, Maccabees. Diachronic and Synchronic studies: to read the texts in their context. 6 th April, 2005 The Old Testament is divided into Torah, Prophets (Nebi im) and Writings (Kethubim) 聖卷, TaNaKh (an acronym) When the church was strong, it was popular to read the Chronicles. When the church was beset by challenges from rationalism, science etc, it was popular to read the Writings. God is the only God in the universe. God established covenant with men so that we may become cosmic men. ת which is in the middle. The end of the world is מ Christ is the.א Creation is the which is the Hebrew word for the cross. Ezekiel 9:4, Revelation 7:3; 14:9 mention the mark, which is the cross, Paul s glory (Galatians 6:14-16). In understanding the transfiguration, it is profitable to think of Jesus as the Ark. Moses and Elijah were the two cherubims (Exodus 25:15-22). We can also think of Jesus as the tree of life mentioned in Genesis. Fr. Ng emphasizes the importance of reading the scripture aloud. Hence, the Holy Spirit may be able to work through us. 1

2 13 th April, 2005 The Deuteronomistic tradition is one of the 3 strands of the Old Testament. It is supposed to have finished at around 550 BC. Refer to 2 Kings 25: As a result of exilic, traumatic experience, this tradition emphasizes the obedience of Torah. The Chronicles tradition also has a beginning. 1 Chronicles 1:1 begins with Adam, Seth, Enosh and ends with 2 Chronicles 36:22-23, Now in the first year of Cyrus, King of Persia Refer to 1 Chronicles 3:16 for genealogy. The Maccabees tradition finished at around 2 nd to 1 st centuries BC. It was an outgrowth, a rebellion against the Hellenization process. Martyrdom was glorified. Resurrection and eternal life were promised. Apocalyptic literature flourished. The Christianity tradition, under PAX ROMANA, emphasizes a Catholic outlook. Jesus Christ is the Messiah for all mankind. God created us, established covenant with us so that we may become cosmic men. Fr. Ng adds one more area for OT introduction: The significance of these texts for Christians as the Messianic people. Canon is the basis of the evaluation of human progress. There is a process in the setting up of canon. The Pentateuch was accepted first. Later, Prophets were added. Notice that the prophetic books were actually written before the Torah. 2

3 The Hebrew Bible is divided into 3 sections. Each section ends with a pointer to the future: Torah: 20 th April, 2005 Deuteronomy 18:15 The Lord thy God will raise up to thee a PROPHET of thy nation and of thy brethren like unto me: him thou shall hear. points to the end time prophet. Prophets: Malachi 4:1 For behold the day shall come kindled as a furnace: and all the proud, and all that do wickedly shall be stubble: and the day that cometh shall set them on fire, says the Lord of hosts, it shall not leave them root, nor branch. points to the day of the Lord, the end of time. Malachi 4:5-6 Behold I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers: lest I come, and strike the earth with anathema. points to what will happen. 2 Chronicles 36:22-23 But in the first year of Cyrus king of the Persians, to fulfill the word of the Lord, which he had spoken by the mouth of Jeremias, the Lord stirred up the heart of Cyrus king of the Persians who commanded it to be proclaimed through all his kingdom, and by writing also, saying: Thus says Cyrus king of the Persians: All the kingdoms of the earth hath the Lord the God of heaven given to me, and he hath charged me to build him a house in Jerusalem, which is in Judea: who is there among you of all his people? The Lord his God be with him, and let him go up. points to the fulfillment in Jerusalem. Writings: The Writings have been described as a veil to be uncovered. The Gospel of Mark unveils the mystery of how Jesus overcomes death. Exodus 34:33 And having done speaking, he put a veil upon his face. Isaiah 25:7-8 And he shall destroy in this mountain the face of the bond with which all people were tied, and the web that he began over all nations. He shall cast death down headlong for ever: and the Lord God shall wipe away tears from every face, and the reproach of his people he shall take away from off the whole earth: for the Lord hath spoken it. Isaiah 29:9-13 Then we sampled some passages of the Writings. Baruch 3:32-38 Judith 13:18-20 (the image of a woman crushing the head of a snake [evil king]) In the story of Tobias, there was a woman married 7 times! Tobias 12:15 mentions angels. Wisdom 2:21-24 (eternal life); 3:1-10; 7:21-30 praises wisdom. 3

4 Ecclesiasticus 24:26-30 Sirach 24:20-? 1 Maccabees 6:58-63; 10: Maccabees 7:9; 7:30-38; 14:46; 12:39-45 (the hope of resurrection) 4

5 Canonicity (James C. Turro, JBC#67) 1. Every revealed religion needs a canon to identify the sources of revelation from God. 2. Such a need is threefold in Judeo-Christian faith: to conserve, to preserve and to observe. a. Traditions, often bad ones, were often developed around God revelation in order to better understand it. It needs to be conserved. b. God s revelation needs to be preserved from changes and corruption. c. The believers feel the needs to observe the revelation, to make it active in faith and life. 3. Therefore, the formation of a canon is an attempt to stay faithful to God s revelation. 4. It is based on the belief that certain sacred books were inspired by God. (2 Timothy 3: All scripture is inspired by God ) 5. Other considerations (rationalizations) include apostolic origin; usages in church services etc. 6. A community guided by the Holy Spirit, uses these books which nourish the prayer life of the group; call forth reflection and provide a rule of life. The original meaning of Canon (Κανων, Gk.) was reed ; any straight rod, a bar or a measuring stick. (Ezekiel 40: the vision of measuring the temple with a reed.) Eventually, it began to mean a norm or standard. (Galatians 6: walk by this rule Revelation 11:1-7; 2 Corinthians 10) As early as 2 nd century AD, canon referred to a norm of revealed truth, a rule of faith. Towards the 4 th century, it began to the list, the collection of authoritative books. Some books attained canonical status early (homologoumena, later called protocanonical). Others attained the status later because of disputes over their being inspired (antilegomena [disputed] or amphiballomena [doubtful], later called deuterocanonical). 5

6 OT Canon I. Torah (5 books): Genesis, Exodus, Leviticus, Numbers, Deuteronomy II. Nebi im (21 books): A) Former Prophets: (6 books) Joshua, Judges, 1-2 Samuel, 1-2 Kings B) Latter Prophets: (15 books) 8 th century Amos, Hosea 歐瑟亞, Proto-Isaiah, Micah 米該亞 7 th century Zephaniah 索福尼亞, Nahum 納鴻, Habakkuk 哈巴谷, Jeremiah 6 th century Ezekiel, Deutero-Isaiah, Haggai 哈蓋,Zechariah 匝加利亞 5 th century Trito-Isaiah, Malachi 瑪拉基亞 4 th century Obadiah 亞北底亞, Joel 岳厄爾, Deutero-Zechariah 3 rd century Trito-Zechariah, Jonah 約納 III. Kethubim: (13 books) Psalm, Proverbs, Job 智慧三大著作 Lamentations, Canticle of Canticles, Ruth, Ecclesiastes (Qoheleth) 訓道篇, Esther 艾斯德爾 禮儀五書 The Megilloth or scrolls Ezra, Nehemiah, 1-2 Chronicles (Chronicle Histories) Daniel IV. Deuterocanonical: (7 books) Baruch 巴路克, Tobit, Ecclesiasticus(Sirach) 德訓篇, 1-2 Maccabees, Wisdom, Judith 友弟德傳. 6

7 舊約導論 的現代研究方法是經文的縱共學縱共學 它從一個歷史批判學和文學考據角度研究各經卷 經文上的縱學 Diachronic Study 是研究經文在人類歷史的演進或從人類文化的演進來鑑定啟示的先後次序 經文上的共學 Synchronic Study 是研究經文在成書時的歷史定位或從人類文明在一個時代中共識共產所創發的極限思維 舊約 IOU: Impossible to understand, Outdated, Unnecessary to Christians. 舊約成書橫跨 18 個世紀 1250BC 550 AD. 猶太歷史分為五個時代 : 族長期 前君王期 君王期 流徙期及司祭期 DV#3: 舊約正典是人與天主關係的文字記錄 傳承 (Tradition): 團體自我瞭解的古今關係, 繫於過去成員有同一生死存亡的處境及事件, 使現在及將來的成員擁有共同習慣 三個傳承 : 妥拉 聖殿 永恆生命 申命紀傳承 : 強調梅瑟的角色, 完成於 550BC 編年紀傳承 : 強調達味和猶太為普世得救的角色, 漸發展成聖殿主流思想, 完成於 350BC 瑪加伯傳承 : 殉道運動, 得永生的主流思想, 完成於公元前一 二世紀 Jerome 熱羅尼莫於 AD 翻譯 Vulgate. 380AD 基督信仰成為羅馬國教 Hadrianus 哈德良洛斯於 440AD 討論舊約的研究方法 7

8 ( 三 ) 如何讀經及釋經 1441 Decree for the Jacobites Council of Trent Vatican I catalogue identical with that of Council of Hippo 393; Carthage 397, 419 and Pope Innocent I letter 405 God was the same author for both OT & NT Closed the Catholic canon, followed LXX Vulgate is official Revelation came from God Bible is inspired by the Holy Spirit The Church is the keeper and interpreter of the Bible 1893 Leo XIII (PD) Follow Church Fathers to interpret the Bible Learn the Biblical languages Inerrancy of the Bible 1943 Pius XII (DAS) The original languages are more important than Latin Bible is the source of theology, liturgy and ethics Biblical scholars should keep abreast with the latest studies archeology etc Vatican II (DV) God reveals through words and actions The Bible is the evidence of God s revelation The Bible is inerrant in salvific truth Know the OT The Bible is the soul and source of all knowledge 8

9 Jewish Hermeneutics: 削層 peshat; 串珠 remez; 發問 derash; 驚嘆奧妙 sod Christian Hermeneutics: 1. 文衣 Literal sense 2. 類比文理 Allegorical sense 3. 文章提升人倫價值 Tropological sense 4. 末世基督完備要義 Anagogical sense Lower Criticism: 1. TR (Textual Receptus) 2. TC (Textual Criticism) 3. TTC (Text Type Criticism) Higher Criticism: 1. Source Criticism 2. Form Criticism 3. Redaction Criticism 4. Canonical Criticism: Semiotic analysis, Narrative criticism, Rhetorical analysis, Canonical approach 9

10 ( 六 ) 後先知書 舊約聖經的五種文體 : 1. 爭嫡性的編年紀 :Chronicle History( 公元前四世紀 ) 2. 選民的源流歷史 :Torah JEDPR( ) 3. 後期先知書 : 申命紀歷史 :Deuteronomistic History 瑪加伯歷史 :Macabean History 先知文體 1. 人能與一神秘超者相遇 ; 2. 有清楚的導言說明神秘超越者就是唯一神雅威 ; 3. 有人被一神秘超越者差遣成為先知 ; 4. 選民反對這神秘超越者所派遣的先知 ; 5. 有神秘超越者的再次肯定 ; 6. 他們都創發了很多有明顯的視音標記 流徙前的神學流徙後的神學 1. 神的存在 1. 猶太的希望 2. 以色列的存在 2. 召喚猶太悔改 3. 神與以色列的關係 3. 推行唯一神崇拜儀式 4. 若不守盟約, 會被毀滅 4. 末世國度 J 典的意識形態主要受申命紀學派所塑造 以色列曾以基耳加耳 Gilgal, 貝特耳 Bethel, 史羅 Shiloh 為部族同盟的中心 申命紀學派讚許的南國君王計有 : 1. 約沙法特 Jehoshaphat 約阿士 Joash 阿瑪責雅 Amaziah 阿匝黎雅 Azariah 約堂 Jothan 希則克雅 Hezekiah 約史雅 Josiah

11 Spinoza 史賓諾沙運用研究其他文學的原則鑽研聖經 Eichhorn 艾施罕 現代舊約導論之父 於 提出三個研究範圍 : The history of each text The growth of the canon The analysis of the formation of its literature de Wette (1806) historical criticism Wellhausen: Literary criticism 以民的歷史實為宗教史後期先知書正式出現於 JE 典時期 (750BC) 申命紀學派的歷史觀形成於 600BC, 充軍期亞毛斯代表了 JE 典中人與人的公義層面歐瑟亞代表了 JE 典中天主與人相愛的層面第一依撒意亞 (1-39) 文筆精練, 成於亞述帝國第二依撒意亞 (40-55) 久居異城, 文筆較弱, 成於巴比倫帝國第三依撒意亞 (56-66) 成於波斯 11

12 ( 七 ) 聖卷 從不同文化及地域中印證妥拉的智慧提昇人類的生命 選民在流徙期間, 收集所有關乎正直生命的品格與智慧著作 這些作品屬於司祭的頌讚詩及賢達人士的智慧格言, 所以釋經方法以詩的處理作前題 三大人生奧義 : 1. 人類由那裡來的? 2. 人類現時若有智慧的領導, 應該做甚麼? 3. 人類最終極的去向是甚麼? 聖卷的研究歷史 : 十八世紀 : 唯理研究, 比較歷史文學法 十九世紀 : 聯想考古學, 其他文化頌讚神的詩歌 二十世紀 : 從比較巴比倫文學轉移到埃及文學 1928 在敘利亞考古發現 Ugarit 文明, 發掘了後多有關巴耳神讚詩 以色列的智慧文學, 主要教育下一代如何回應天主的呼召 詩歌的處理 : 1. 意簡言賅 (Terseness): 2. 文體及格式 : (i) (ii) (iii) 以長短相若的字句組成, 字句簡易 重複有節奏的長達 Repetition 不在押韻, 而在押意 3. 平行對偶法 (parallelism):monocolon, bicolon, tricolon. (i) (ii) (iii) (iv) (v) (vi) (vii) (viii) (ix) (x) 同義對偶法 Synonymous parallelism 反義對偶法 Antithetic parallelism 交替對偶法 Alternate parallelism 交錯文體 Chiasm 首尾對偶法 Alternate Spiral parallelism 綜合對偶法 Synthetic parallelism 前呼後應對偶法 Responsory parallelism 攀升進行對偶法 Climatic parallelism 象徵平行文體 Emblematic parallelism 省略平行文體 Ellipsis parallelism 12

13 4. 韻律 : 揚抑律 ( 一長一短 ) Trochee, 抑揚律 ( 一短一長 )Iambic 兩短一長 Anapaestic foot 5. 押頭韻 (alliteration) 6. 字母詩 (acrostich) 編年紀歷史形成於公元前四至三世紀 聖卷的神學 : 由司祭班強化, 波斯和希臘帝國文化下重寫猶太人的歷史 編年紀的特色 : 天主對一切都有安排 由司祭班主筆編纂 目的在於肯定猶太人代替了以色列的傳承 重新制定聖統制, 中央化的祭禮 編年紀的歷史觀 : 達味的王室如何帶領選民度一個聖殿 聖城與聖民的敬天愛人的高素質生命 末世默西亞的救恩中心是在耶路撒冷 ( 編下 36:22-23) 13

14 ( 八 ) 次正典 瑪加伯上記載了 歷史 ( 成書於 ), 成為撒杜塞人的信仰手冊 瑪加伯下記載了 歷史 ( 成書於 120), 成為法利塞人的信仰手冊 這時期的神學已從傳統妥拉智慧轉為默示智慧 默示智慧文學的特色 (Apocalyptic Language) 1. 天上智慧啟示未來的奧秘 2. 世上的光榮突然消逝, 天國的光榮立即全面來臨 3. 天使與魔鬼交戰, 天主子在寶座上審判世界 Jerome 於 翻譯 LXX 為 Vulgate( 拉丁文通俗本 ) 他認為要參考希伯來原文的舊約 他認為正典第二部份有教育作用沒有建設教義的啟示性 他加入了 Esther, Daniel s appendix, Judith and Tobit. 馬丁路德於 1534 為了否定贖罪券 煉獄 及善功而強調 唯信得救 默示文體 1. 作者由默示而成文 1. 講者受派遣而宣講 先知文體 2. 假名 2. 用自己或師傅的名字 3. 教人如何在罪惡世界中保持信仰唯一神, 在貧困弱位中堅守宗教義務 4. 鼓勵人堅貞到底 4. 鼓勵人悔改 5. 為未來世界生義 5. 為現代世界生活 默示文化的信念流行於波斯王朝 3. 教人在富盛勢強時如何對罪惡, 堅守正義的信念 他們指責為富富不仁 位高不義, 處危難又不誠 14