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撮要

本文試從另一角度 – 後殖民的角度解讀但以理書第一章，探討第一章中蕴藏著的歷史重現、權力抗衡、殖民及新殖民主義。本文研究但以理書的布局，尼布甲尼撒王、但以理及其朋友的人物塑造後，認為但以理書的故事背後隱含了作者後殖民主義的意識形態，他清楚述說了被殖民者的歷史重現，以及被放逐者的响喊。本文認為但以理書的作者在故事人物裡反映了被殖民者的身分和後殖民的意識形態。重新為主體命名這行動常與殖民意識相關連。尼布甲尼撒王賦予但以理和他三個朋友新的迦勒底名字，是殖民意識的行為，但遭到但以理以拒絕用王的御膳來表明他抗議這種凌駕其生死的殖民統治權。

ABSTRACT

This essay attempts to provide an alternative reading, the postcolonial reading, to Daniel 1 whereby representation, resistance, colonization and neocolonialism is at work. By studying the narrator’s plot and characterization of Nebuchadnezzar, Daniel and others, this author argues that what lies behind the stories, is postcolonialism as an ideology of the narrator who articulated a representation of the colonized past and the voices of the exile. The narrator is depicted as one that reflects a colonized identity and postcolonial ideology which mirrored through the characters in the stories. To name a subject is an act that often associated with colonization. The renaming of Daniel and friends in Chaldean names is an act of colonization of Nebuchadnezzar, which was met with Daniel’s resistance to the foods of the king as an act of rejecting the king’s claim of colonial power to life and death.

原載於《建道學刊》7期（1997年1月），頁17-36。