For Mr Vermes, the Dead Sea scrolls provide both reassurance and difficult questions forbelieving Christians and Jews alike. The reassuring news for Jews is that the scrolls,comprising versions of the Hebrew scriptures in use about 2,000 years ago, are mostly prettyclose to the later Masoretic version.
在维尔麦希先生看来,死海古卷对于虔信的基督徒和犹太教徒来说,都是既安顿了他们的信心,也提出了不易回答的问题。让犹太教徒安心的消息是这些古卷包含了大约两千年前人们所用的不同版本的希伯来语圣经,而这些版本和后来的马所拉本圣经大体上相当接近。
Although Mr Vermes does not spell this out in detail, there is also some intriguing news forChristians: certain Old Testament passages which they hold dearbut which aremysteriously absent in the Masoretic versiondo feature in the scrolls. They don t seem tohave been late Christian inventions. The challenging thing for both faiths to accept is thatmultiple versions of the Hebrew scriptures appear to have been in circulation for a verylong timeto a degree that casts doubt on the existence of one original set of words.Indeed, the very idea there was a single Ur-text from which later versions diverge eithermore or less is hardly tenable, as Mr Vermes persuasively argues.
虽然维尔麦希先生没有细说,关于死海古卷也有对基督徒来说颇有意思的消息:旧约中某些他们珍视的段落但是这些段落却神秘的没有出现在马所拉本圣经中确实在死海古卷中就有了。它们看上去不像是基督徒后来编造的。上述两个宗教可能都难以接受的是希伯来语圣经的多个版本看来都已经流传了很长时间,以致于让人怀疑是否真的存在一个原初的文本。其实,就如维尔麦希先生让人信服的论证的那样,认为先有一个单一的原始文本,后来的版本或多或少的脱离了该个原始文本的这一想法是难以站住脚的。
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