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According to Wellhausen’s historical criticism, law and narrative could be combined into the Torah by its final redactor in the postexilic period. This exegetic position postulates that the narratives described in the Torah are the fictional background of the laws. Therefore, the commentators need to find the actual background that exists behind the text. However, in order to grasp the author’s intent to present the law as a part of the narratives, it is recommended that the biblical reader should interpret the laws in the light of the narratives.
In order to understand the Torah as law and narrative, we examine the sabbatical year law in Leviticus 25 as an example. This text is not a simple law but has the narrative elements. Moreover, we may interpret this law in comparison with several narratives: Joseph story (Gen 47), the Manna story (Exod 16; Num 11), and the creation narrative (Gen 1). It is certain that this exegetic attitude helps to understand the text of the sabbatical year well. However, we need to pay attention to its literary genre as a law. We are commanded to practice this law in real life. By being put in the final section (Lev 25-26) of the Holiness Code, it comes to have a special meaning that actualizes the creation order in thε human history.
Although it is difficult to generalize the relationship between law and narrative by means of one sample of the sabbatical year, we may reflect once again on the definitions of the Torah, law, and narrative. The Torah is not just a combination of law and narrative. While law reflects the real life of people, narrative confirms the authenticity of the law. By practicing the laws, the reader is involved with the faith of the past. By telling the narratives, he is able to trace the origin and formation of the law. The Torah is not a dead law code but interpreted and innovated in order to vivify the dying society and creatures.
In order to understand the Torah as law and narrative, we examine the sabbatical year law in Leviticus 25 as an example. This text is not a simple law but has the narrative elements. Moreover, we may interpret this law in comparison with several narratives: Joseph story (Gen 47), the Manna story (Exod 16; Num 11), and the creation narrative (Gen 1). It is certain that this exegetic attitude helps to understand the text of the sabbatical year well. However, we need to pay attention to its literary genre as a law. We are commanded to practice this law in real life. By being put in the final section (Lev 25-26) of the Holiness Code, it comes to have a special meaning that actualizes the creation order in thε human history.
Although it is difficult to generalize the relationship between law and narrative by means of one sample of the sabbatical year, we may reflect once again on the definitions of the Torah, law, and narrative. The Torah is not just a combination of law and narrative. While law reflects the real life of people, narrative confirms the authenticity of the law. By practicing the laws, the reader is involved with the faith of the past. By telling the narratives, he is able to trace the origin and formation of the law. The Torah is not a dead law code but interpreted and innovated in order to vivify the dying society and creatures.
목차
Ⅰ. 율법서의 성격에 관한 최근 논의
Ⅱ. 이야기 성격을 띠는 레 25:1-7
Ⅲ. 율법 성격을 띠는 레 25:1-7
Ⅳ. 결론
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