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《申命记》22:13—29以严密的结构形成一个整体,其中关于少女失贞和通奸的律法,应该置于近东律法的处境下来分析。该段经文的律法和近东律法既存在着相似,也存在着不同:父母可以凭借证据驳回丈夫对新娘的虚假指控(申22:13—21),通奸会给以色列群体带来罪,威胁到群体内的每一个成员(申22:22),男子给处女聘礼后,已许配的处女有责任捍卫自己的贞洁(申22:23—27),男子侵犯未许配的处女后,需要娶她为妻(申22:28—29)。从以色列律法发展的角度看,这些特点表现出神圣宗教律法对民事律法的影响,以及公共律法对家庭律法的逐渐取代。另一方面,从整部《申命记》律法看,它在维护传统家庭结构的基础上对家庭中的弱势群体进行了保护,却并未从根本上改变女性的从属地位。
Deuteronomy 22: 13-29 forms a unitary structure with a strict structure, in which the law concerning adolescent virginity and adultery should be placed in the context of Near East law. There are similarities and differences between the law of the passage and the law of Near East: parents can dismiss their husbands false accusations against the bride by evidence (Deut 22: 13-21), and adultery can bring sin to the Israeli community and threaten After each man in the community (Deut. 22:22), the virgin beloved has the responsibility to defend his virginity after the man has given the virgin to the virgin (Deut 22: 23-27). After the man invades the virgin virgin, he is required to marry her Wife (Deuteronomy 22: 28-29). From the perspective of the development of the law of Israel, these characteristics show the influence of sacred religious laws on civil law and the gradual replacement of family law by public law. On the other hand, from the whole Deuteronomy law, it protects the disadvantaged groups in the family on the basis of maintaining the traditional family structure, but it does not fundamentally change the subordination of women.