文本之外:罗得与女儿的故事
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- 英文论文题名：Beyond the Text:Lot and his Daughters
- 论文作者：南宫梅芳
- 英文论文作者：Nangong Meifang
- 年：2013
- 作者机构：北京林业大学外语学院;
- 会议召开时间：2013-02-01
- 会议录名称：基督教思想评论第十六辑
- 英文会议录名称：Regent Review of Christian Thoughts
- 语种：中文
- 分类号：B978
- 学会代码：RUBC
- 学会名称：Regent College.UBC
- 页数：12
- 文件大小：420k
- 原文格式：O
摘要
<正>罗得的两位女儿在《圣经》中没有姓名,但是她们在以色列人的历史中却有着特殊的地位。她们的故事出现在《创世记》第19章所多玛城被毁的故事前后。毁城故事之前,两位女儿险些被父亲献出供暴民凌辱;毁城故事之后,两位女儿灌醉并与父亲同寝以求留下后代。她们的后代摩押人和
The Bible does not give the names of Lot's two daughters, nevertheless,their position in the history of Israel is quite speciaL Their stories are placed before and after the destruction of Sodom.On the eve of the destruction,the two daughters are offered by their father to the mob, but are rejected.After the Sodom's fall,the daughters make their father drunk and sleep with him to have offspring.Their sons are the outcome of incest and the enemies of Israelites.On the other hand,Ruth,the matriarch of King David and Jesus Christ,is from the line of Moab,one of the sons.This paper analyzes the stories of Lot and his daughters,and comes to the conclusion that a sub-text about females lies behind the patriarchal text.
The Bible does not give the names of Lot's two daughters, nevertheless,their position in the history of Israel is quite speciaL Their stories are placed before and after the destruction of Sodom.On the eve of the destruction,the two daughters are offered by their father to the mob, but are rejected.After the Sodom's fall,the daughters make their father drunk and sleep with him to have offspring.Their sons are the outcome of incest and the enemies of Israelites.On the other hand,Ruth,the matriarch of King David and Jesus Christ,is from the line of Moab,one of the sons.This paper analyzes the stories of Lot and his daughters,and comes to the conclusion that a sub-text about females lies behind the patriarchal text.
引文
[1]Claus Westermann,Genesis 12-36:A Commentary,trans.by John J.Scullion,Augsburg Publishing House,1985,p.30.
[2]Gerhard Von Rad,Genesis:A Commentary,trans.of 9th edition by John H.Marks,revised edition,London:Westminster Press,1972,p.218.
[3]Nahum Sarna,The Jewish Publication Society Torah Commentary:Genesis,Pennsylvania: Jewish Publication Society of America,1989,p.135.
[4]E.A.Speiser,Genesis:Introduction,Translation,and Notes,Anchor Bible,Vol.1, New York:Doubleday and Company,1982,p.123.
[5]Susan Niditch,"The'Sodomite'Theme in Judges 19-20:Family,Community and Social Disintegration",CBQ,No.44,1982,p.369.
[6]Danna Nolan Fewell(Ed.),Reading Between Texts:Intertexturality and the Hebrew Bible,Kentucky:John Knox Press,1992,p.59.其他的女性主义角度的评论还有Ilona N. Rashkow,"Daddy-Dearest and the'Invisible Spirit'of Wine",The Feminist Companion to the Bible, Athalya Brenner(Ed.),Second Series,Sheffiecd:Sheffield Academic Press,1998,p.81;Sharon Pace Jeansonne,The Women of Genesis:From Sarah to Potiphar's Wife,Minnesota:Fortress Press, 1990,p.31等。
[7]详见《创世记》第14章。
[8]Lyn M Bechtel,"A Feminist Reading of Genesis 19:1-11",The Feminist Companion to the Bible,ed.by Athalya Brenner,p.115.Scott Morschauser持相反意见,他认为罗得住在城门口意味着他被赋予了重要的、负责城门安全的责任,见Scott Morschauser,"Hospitality,Hostiles and Hostages:On the Legal Background to Genesis 19.1-9",JSOT,No.27,2003,pp.461-485.但是笔者比较倾向Bechtel的看法,因为《创世记》19:9中屋外的城民说:“这个人来寄居,还想要作官哪。”(This one fellow came in to sojourn,and he will need be a judge.)在他们看来,罗得根本连判断善恶(judge)的权利都没有。
[9]Lyn M Bechtel,"A Feminist Reading of Genesis 19:1-11",p.118.笔者同意Bechtel的看法,认为同性恋行为并不一定是所多玛城之所以在上帝眼中为恶的原因。从《创世记》叙述中可见,罗得自己娶了所多玛的女子为妻,又将两个女儿许配给所多玛的男子,并已经订婚。可见,异性恋在所多玛城应该是一件比较正常和普遍的行为,同性恋现象即使存在,也未必是全城男子都为之的普遍之恶。
[10]比如罗得将女儿献出的时候就说她们还是处女:have not known man(《创世记》19:7)。犹大在知道了是他玛扮妓女与自己同寝之后,就不再碰她:never knew her any more(《创世记》38: 26)等。
[11]认为所多玛人犯了同性恋之罪的学者包括Robert Alter,Claus Westermann,E.A. Speiser等。
[12]New Revised Standard Bible翻译为he will need be a judge。
[13]罗得在跟亚伯拉罕一起离开家乡的时候身边并没有妻子,在第13章他与亚伯拉罕分手并定居约旦河平原的时候叙述者也未提到他有妻子(《创世记》13:11),但是到本章,他已有妻室和两个女儿。
[14]Edwin M.Yamauobi,"Cultural Aspects of Marriage in the Ancient World," Bibliotheca Sacra,135,1978,p.243.转引自Holly Joan Toensing,"Women of Sodom and Gomorrah—Collateral Damage in the War against Homosexuality?" Journal of Feminist Studies in Religion,Volume 21(2),Fall 2005,pp.61-74。
[15]Robert Alter,The Art of Biblical Narrative,New York:Basic Books,1981,pp.30-38.
[16]Meir Sternberg,The poetics of Biblical Narrative:Ideological Literature and the Drama of Reading,Illinois:Indiana University Press,1987,p.230.
[17]对于《圣经》简约的叙事方式,奥尔巴赫有精彩论述。参见刘意青:“简约、含蓄的《圣经》叙事艺术”,见刘意青:《(圣经)的文学阐释》,北京:北京大学出版社,2004,第81-88页。
[18]Rebecca Goldstein,"Looking Back at Lot's Wife",Commentary,No.94,Sep.1992, p.37.
[20]Ilona N.Rashkow,"Daddy-Dearest and the'Invisible Spirit'of Wine",p.104.
[21]Ilona N.Rashkow,"Daddy-Dearest and the'Invisible Spirit'of Wine",p.105.
[22]Danna Nolan Fewell(Ed.),Reading between Texts:Intertexturality and the Hebrew Bible,pp.63-64.
[23]Sharon Pace Jeansonne,The Women of Genesis:From Sarah to Potiphars Wife,p.38.
[24]E.A.Speiser,Genesis:Introduction,Translation,and Notes,p.145.
[25]Gail Corrington Streete,The Strange Woman:Power and Sex in the Bible,Kentucky: John Knox Press,1997,p.28.
[26]Esther Fuchs,Sexual Politics in the Biblical Narrative:Reading the Hebrew Bible as a Woman,Sheffield:Sheffield Academic Press,2000,p.68.
[27]Ibid.,p.121.
[28]Alice Ogden Bellis,Helpmates,Harlots,and Heroes,Kentucky:John Knox Press, 1994,p.80.
[29]Danna Nolan Fewell(Ed.),Reading between Texts:Intertexturality and the Hebrew Bible,p.62.
[30]Ilona N.Rashkow,"Daddy-Dearest and the'Invisible Spirit'of Wine",p.105.
[2]Gerhard Von Rad,Genesis:A Commentary,trans.of 9th edition by John H.Marks,revised edition,London:Westminster Press,1972,p.218.
[3]Nahum Sarna,The Jewish Publication Society Torah Commentary:Genesis,Pennsylvania: Jewish Publication Society of America,1989,p.135.
[4]E.A.Speiser,Genesis:Introduction,Translation,and Notes,Anchor Bible,Vol.1, New York:Doubleday and Company,1982,p.123.
[5]Susan Niditch,"The'Sodomite'Theme in Judges 19-20:Family,Community and Social Disintegration",CBQ,No.44,1982,p.369.
[6]Danna Nolan Fewell(Ed.),Reading Between Texts:Intertexturality and the Hebrew Bible,Kentucky:John Knox Press,1992,p.59.其他的女性主义角度的评论还有Ilona N. Rashkow,"Daddy-Dearest and the'Invisible Spirit'of Wine",The Feminist Companion to the Bible, Athalya Brenner(Ed.),Second Series,Sheffiecd:Sheffield Academic Press,1998,p.81;Sharon Pace Jeansonne,The Women of Genesis:From Sarah to Potiphar's Wife,Minnesota:Fortress Press, 1990,p.31等。
[7]详见《创世记》第14章。
[8]Lyn M Bechtel,"A Feminist Reading of Genesis 19:1-11",The Feminist Companion to the Bible,ed.by Athalya Brenner,p.115.Scott Morschauser持相反意见,他认为罗得住在城门口意味着他被赋予了重要的、负责城门安全的责任,见Scott Morschauser,"Hospitality,Hostiles and Hostages:On the Legal Background to Genesis 19.1-9",JSOT,No.27,2003,pp.461-485.但是笔者比较倾向Bechtel的看法,因为《创世记》19:9中屋外的城民说:“这个人来寄居,还想要作官哪。”(This one fellow came in to sojourn,and he will need be a judge.)在他们看来,罗得根本连判断善恶(judge)的权利都没有。
[9]Lyn M Bechtel,"A Feminist Reading of Genesis 19:1-11",p.118.笔者同意Bechtel的看法,认为同性恋行为并不一定是所多玛城之所以在上帝眼中为恶的原因。从《创世记》叙述中可见,罗得自己娶了所多玛的女子为妻,又将两个女儿许配给所多玛的男子,并已经订婚。可见,异性恋在所多玛城应该是一件比较正常和普遍的行为,同性恋现象即使存在,也未必是全城男子都为之的普遍之恶。
[10]比如罗得将女儿献出的时候就说她们还是处女:have not known man(《创世记》19:7)。犹大在知道了是他玛扮妓女与自己同寝之后,就不再碰她:never knew her any more(《创世记》38: 26)等。
[11]认为所多玛人犯了同性恋之罪的学者包括Robert Alter,Claus Westermann,E.A. Speiser等。
[12]New Revised Standard Bible翻译为he will need be a judge。
[13]罗得在跟亚伯拉罕一起离开家乡的时候身边并没有妻子,在第13章他与亚伯拉罕分手并定居约旦河平原的时候叙述者也未提到他有妻子(《创世记》13:11),但是到本章,他已有妻室和两个女儿。
[14]Edwin M.Yamauobi,"Cultural Aspects of Marriage in the Ancient World," Bibliotheca Sacra,135,1978,p.243.转引自Holly Joan Toensing,"Women of Sodom and Gomorrah—Collateral Damage in the War against Homosexuality?" Journal of Feminist Studies in Religion,Volume 21(2),Fall 2005,pp.61-74。
[15]Robert Alter,The Art of Biblical Narrative,New York:Basic Books,1981,pp.30-38.
[16]Meir Sternberg,The poetics of Biblical Narrative:Ideological Literature and the Drama of Reading,Illinois:Indiana University Press,1987,p.230.
[17]对于《圣经》简约的叙事方式,奥尔巴赫有精彩论述。参见刘意青:“简约、含蓄的《圣经》叙事艺术”,见刘意青:《(圣经)的文学阐释》,北京:北京大学出版社,2004,第81-88页。
[18]Rebecca Goldstein,"Looking Back at Lot's Wife",Commentary,No.94,Sep.1992, p.37.
[20]Ilona N.Rashkow,"Daddy-Dearest and the'Invisible Spirit'of Wine",p.104.
[21]Ilona N.Rashkow,"Daddy-Dearest and the'Invisible Spirit'of Wine",p.105.
[22]Danna Nolan Fewell(Ed.),Reading between Texts:Intertexturality and the Hebrew Bible,pp.63-64.
[23]Sharon Pace Jeansonne,The Women of Genesis:From Sarah to Potiphars Wife,p.38.
[24]E.A.Speiser,Genesis:Introduction,Translation,and Notes,p.145.
[25]Gail Corrington Streete,The Strange Woman:Power and Sex in the Bible,Kentucky: John Knox Press,1997,p.28.
[26]Esther Fuchs,Sexual Politics in the Biblical Narrative:Reading the Hebrew Bible as a Woman,Sheffield:Sheffield Academic Press,2000,p.68.
[27]Ibid.,p.121.
[28]Alice Ogden Bellis,Helpmates,Harlots,and Heroes,Kentucky:John Knox Press, 1994,p.80.
[29]Danna Nolan Fewell(Ed.),Reading between Texts:Intertexturality and the Hebrew Bible,p.62.
[30]Ilona N.Rashkow,"Daddy-Dearest and the'Invisible Spirit'of Wine",p.105.