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Wesley Hu

撮要

舊約聖經中有許多祝福。在這些表達祝福的言詞中，有時會出現命令語氣。傳統的解釋認為這一命令語氣，或者表達結果、目的，或者傳達說話者的意圖。不過，檢視聖經中有此一現象的相關經文之後，我們發現這些詮釋都不理想。如此使用的命令語氣仍應視為表達命令，正如一般的命令語氣一樣。在確定這樣的命令語氣仍應視作命令之後，討論的焦點轉向我們應如何理解這樣的祝福。針對這一問題，我們分析呈現相似文法結構的古代近東文獻，其中包含阿卡得文的 TT1、EA12，新亞述文的 KAR 139，烏加列文的KTU 1.15，以及亞蘭文的 KAI 269。將由此而得的見解，與聖經經文的分析結合，我們得到兩點結論：第一，說話者透過這一語氣，表達他和被祝福者特別的關係，期望雙方在使祝福成就一事上，一起合作，被祝福者應承擔他所被命令的部分。第二，當在祝福中出現命令語氣時，原本關注在未來的祝福，與現在這一時刻產生關連，祝福不再是漂浮於未來，而是時間軸上從現在起的無限伸展。

ABSTRACT

In the blessings in the Hebrew Bible, especially those of God, the imperative form is employed not infrequently. Traditional interpretation follows standard Hebrew grammars in understanding such an imperative preceded by a direct volitive mood as denoting result, purpose or the speaker’s intention. After a detailed examination of relevant passages, it is concluded that the traditional understanding is inadequate and that such an imperative is best understood as expressing a positive command. But how then do we explain the blessing with a command in it? This research turns to ancient Near Eastern literature in which similar grammatical constructions are found. Insights from studying TT1, EA12 in Akkadian, KAR 139 in Neo-Assyrian, KTU 1.15 in Ugaritic and KAI 269 in Aramaic are drawn to shed new light on the biblical texts. Our study reaches two conclusions with regard to the use of the imperative in a blessing. First, the covenantal relationship between the speaker and the addressee is envisaged. The addressee is asked to participate in actualizing the blessing pronounced. Second, employing this grammatical construction, the speaker anchors the blessing in the here-and-now. What can only be expected in the future is now a reality, and a reality continuing into the future.

原載於《教牧期刊》第27期及《建道學刊》第34期合刊（2010年7月），頁269-293。