整体的研读：一卷书的图解Studying the whole: Charting abook
作者: Grant R. Osborne 译者: 刘良淑、李永明
本文为格兰•奥斯邦所著，《21世纪基督教释经学——释经学螺旋的原理与应用》Hermeneutical Spiral (Revised
and Expanded) 一书第一章“情景”（context）的第二个分题“逻辑情境”的第一个小部分。刘良淑、李永明译（台北：校园书房出版社，2012年）。
过去三、四十年中，文学批判对圣经学界作出了宝贵的贡献。过去注释书提倡的，是个不平衡的方法，过分强调单字研究，甚至字与字之间都显得没有什么关联。然而，文学批判却指出，除非从整体来看，否则各部分就没有意义。惟有先顾及整体，然后才能针对其中各部分、按着中心信息来研究。实际而言，释经的过程可以简述如下：第一，将整本书作成图表，初步分析它的思路流向；接下来，专注于每一部分，察究论证的细节；最后，再重新调整全卷的思路发展，使其与各部分息息相关。我们的注意力从全书开始，转到主要的部分，再转到其中的段落，最后达到个别的句子。
An invaluable service for biblical
scholarship has been provided by literary criticism in the last thirty years.
Commentaries have encouraged an unbalanced approach due to an overemphasis on
word studies that have been strung together with little or no cohesion.
Literary critics have pointed out, however, that the parts have no meaning
apart from the whole. Only when the message of the whole passage is considered
can the parts be studied for details of this central message. In reality, the
hermeneutical process can be summarized in this way: first, we chart the whole
of a book to analyze its flow of thought in preliminary fashion; next, we study
each part intensively in order to detect the detailed argumentation; finally,
we rework the thought development of the whole in relation to the parts. We
move from the whole book to its major sections and then to its paragraphs and
finally to its individual sentences.
阿德勒（Mortimer Adler）和查尔斯•范道伦（Charles Van Doren）合写的名著《如何阅读一本书》[2]，探究阅读的四个阶段：（1）基础阅读，重点在辨认其中的用词和文句；（2）检视阅读，就是综览全书，找出基本的架构和主要思想；（3）分析阅读，对全书作深入的研究，尽可能彻底明白其信息；（4）主题阅读，即将所得的信息与其他类似书籍作比较，对主题作出第一手的详细分析。前面两个阶段是归纳法，后面两个则是以研究为取向，不单用到原来的文本（原著），也用到次要文本（对该书的解释，或其他人所写相关的书）。
Mortimer
Adler and Charles van Doren, in their classic How to Read a Book, discuss four
levels of reading: (1) elementary reading, which centers on the identity of
individual terms and sentences; (2) inspectional reading, which skims a book to
discover its basic structure and major ideas; (3) analytical reading, which
studies the book in-depth in order to understand its message as completely as
possible; (4) syntopical reading, which compares the message with other books
of a similar nature in order to construct a detailed and original analysis of
the subject matter (1972:16–20). The first two levels are inductive, the latter
two are research-oriented, involving secondary literature (interpretations of
the book or subject by others) as well as primary literature (the text itself).
本章要探讨检视阅读法。阿德勒和查尔斯•范道伦将这个方法分为两个途径[3]。第一，翻阅介绍部分（序言、目录、索引），并浏览主要的篇章与段落，以明白全书基本的进展与中心思想。就圣经的一卷书而言，这就包括前言与各段的标题（如果用研读本圣经），再加上熟读重要的几章（如：罗1、3、6、9、12）。第二，速读全书，不要停下来思想个别的段落或难明的观念。这方式使我们可以明白并记住全书的要点，不致立刻迷失在一些细节中。
Adler
and Van Doren develop inspectional reading, the subject of this section, in two
ways (1972:32–44). First, a prereading examines the introductory sections
(preface, table of contents, index) and then skims key chapters and paragraphs
in order to ascertain the basic progress and general thread of the work. In a
biblical book this would entail the introduction and section headings (if using
a study Bible) plus a perusal of particular chapters (such as Rom 1; 3; 6; 9;
12). Second, a superficial reading plows right through the book without pausing
to ponder individual paragraphs or difficult concepts. This enables us to
chronicle and understand the major ideas before we get lost in the particular
details.
我要将这种调查式阅读法的范围再扩展一些，把结构发展也包括在内；我称之为“书卷图解法”[4]。这时候最好用一本分段良好的圣经。我们必须记住，章节并没有得到默示。事实上是到了1551年圣经才分成节，有一位巴黎的出版商，名叫司提番那（Stephanus），他用了六个月将全本圣经分成节，然后出版了他最新的希腊文版。根据传说，司提番那是骑在马背上作这件事，而他分节的依据，是马行进时对他笔的震动！问题是司提番那的工作十分肤浅匆忙，因此很多判断都是错误的。但后来司提番那的版本普及各处，以致没有人敢擅自更动，而他的分法便一直沿用到如今。司提番那对章节的分法虽然常有问题，今日一般人却以为他的判断乃是正确的，于是在解释各章各节时，便不顾及上下文。所以，我们在决定意义时，绝不可倚赖经节的区分。分段乃是了解各卷书思路发展的要诀。[5]
I
would like to expand this inspectional reading to cover structural development
and call this method a “book chart” (Osborne and Woodward 1979:29–32). Here it
is critical to use a good paragraph Bible. We must remember that verse and
chapter divisions were never inspired. In fact, the Bible was never versified
until 1551, when a Parisian publisher, Stephanus, divided the whole Bible into
verses over a six-month period as he publicized his latest Greek version.
Tradition says Stephanus did it while riding his horse, and the subsequent
divisions were the result of the horse jostling his pen! The problem is that
Stephanus did it shallowly and quickly, so that many of the decisions were
wrong. But Stephanus’s version became so popular that no one dared tamper with
the results, and his divisions have continued to this day. Even though
Stephanus often chose both verse and chapter divisions poorly, people today
tend to assume that his decisions were correct and interpret verses and chapters
apart from the context around them. Therefore, we should never depend on verse
divisions for meaning. The paragraph is the key to the thought development of
biblical books.
我教导教会团体查经法，时常发现，对初学者而言，最困难的事就是速读每一段，写下重点。大家很容易一头栽进细节，却不懂得鸟瞰全章。在这一步，我们需要从整体来看，学生应当学习用一两分钟的时间（速）读一段，然后用六到八个字来作这一段的摘要。如果我们读得太细，摘要就会只反映出全段的前几节，而不是整段。这种错误会使整个研究偏差。因此当力求概括全段。在图2和图3中，我用约拿书和腓立比书作例子，以说明这种方法在新旧约都可使用。[6]
When
teaching Bible study method seminars to church groups, I have discovered that
the most difficult thing for the novice to learn is how to skim each paragraph
and summarize its main point. People get bogged down in details and never seem
to surface for air. We need an overview here, and the student should try to
read the paragraph in just a couple minutes (skim) then write a six- to
eightword summary for each paragraph. When we read the paragraph in too
detailed a way, the summary statement often reflects only the first couple of
sentences early in the paragraph rather than the paragraph as a whole. Such an
error can skew the results of the entire study. So try to summarize the whole
paragraph. In figures 1.2 and 1.3, I use Jonah and Philippians as examples to
demonstrate how the process can work in both testaments.
如约拿书的图解所示，按照顺序，以简短的话囊括每一段，只要顺着摘要看，就可以感受到全卷的思路。而综览整个图解，全书的轮廓便一清二楚。例如，我们很容易看出，第3章成就了第1章原初的目的，就是到尼尼微的使命，以及百姓的悔改。因此，全卷有两处平行，第1与第3章，第2与第4章。再者，重点为后一个平行，因此约拿书的要义不在于宣教，而在于约拿（和以色列）对神的态度，和对神要怜悯之人的态度。第4章是“故事的精髓”，教导神的怜悯。
As
the Jonah chart shows, each paragraph is encapsulated briefly in turn, and by
perusing the summaries we can gain a very real feel for the flow of thought.
Moreover, by looking across the chart the basic contours of the book become
visible. For instance, we can see easily that chapter 3 gives the results of
the original purpose of chapter 1, namely, the mission to Nineveh and the
people’s repentance. Thus there are two parallel sections, chapters 1 and 3 and
chapters 2 and 4. Further, the emphasis is on the latter pair, so that Jonah is
not so much about mission as about Jonah’s (and Israel’s) attitudes toward God
and those on whom God shows compassion. Chapter 4 contains the actual “moral of
the story,” a lesson about divine compassion.
如果我们将第4章定为“约拿的忿怒”或“忿怒得到回答”，就会错失了要点，即：约拿学到了神赦免的意义。所以，每一段标题都必须抓住该段的要义。不过，我们也必须记得，这只是预备性的综览，在仔细分解之后，若有需要变更之处，还要修改。像约拿书或腓立比书的长度，作综览大约需花四十到四十五分钟。[7]
If we
were to label chapter 4 “Jonah’s Anger” or “Anger Answered,” we would miss the
crucial point that Jonah learned the meaning of divine forgiveness. Therefore,
each heading must catch the essence of the paragraph. However, we must remember
also that this is a preliminary overview and will be subject to correction if
the detailed exegesis so warrants. This sort of overview of a book the length
of Jonah or Philippians should take forty to forty-five minutes.
现在让我们更深一层，一步步探索如何制作图解。
Let
us now go more deeply into the process and explore the stages by which the
chart approach proceeds.
第一步：速读段落最有效的方式，是拿一枝笔。一面读，一面写下摘要。这样作最能专心。速读一段经文（或稍为仔细去读），最大的问题是心思不集中。我常发现，读完一段之后，我的心却在想当时面对的问题，或当天要作的事，结果必须重读一遍（有时几遍！）。如果我边读边记，强调第一印象，就比较能专心。还有，如果以一句话作摘要嫌不足，我就抓住那段思路的进展（如，腓4:4-7一连串的劝勉；见图3）。这时，速读并写笔记的方法便有助益。这步骤的价值为：所作的图解成了地图，可以追踪整卷书的走向。以后再仔细研读各个段落时，我可以一眼就断定某句声明前后的思路。
Step
1. The most efficient way to skim the paragraphs is with pen in hand. I try to
summarize as I read. This helps enormously with my concentration. The major
problem when skimming a text (or reading more carefully, for that matter) is a
wandering mind. I often discover after reading a paragraph that my mind has
shifted to a current problem or the events of the day, with the result that I
must repeat the process (sometimes several times!). If I take notes as I go,
stressing first impressions, I am able to concentrate far better. Also, I
attempt to catch the progression of thought in a section (for instance, in the
series of exhortations in Phil 4:4–7; see fig. 1.3), whenever a single summary
is not possible. Again, taking notes as I skim helps tremendously. The value of
the process is that the chart becomes a map tracing the flow of the entire
book. When studying individual passages more deeply later, I can at a glance
determine the progression of thought surrounding that statement.
第二步：在图解全卷之后，就可以回头检查，寻找全书各段中思路进展的模式。我们需要寻找段落之间思路中断之处，并且用单线作记号表示出来（参图3）。内容类似的段落组成全书的大段，这样便能看得更准确。有些思路的改变很容易看出，如从保罗对自己的评语（1:12-26）转为论腓立比的情形（1:27-28），或进一步从腓立比人的情形转而称赞提摩太和以巴弗提（2:19-30）。有些改变则不太容易察觉，如从谦卑的提醒（2:1-11）稍微转向警告（2:12-18），或将4:1节与3:17-21节相连，而不与4:2-9节相连。至于最后一点，读者暂时只能猜测原因，等到仔细解析全书之后，才能完全澄清。
Step
2. After charting the book, it is time to return and look for patterns of
thought in the progression of the book’s paragraphs. We need to look for breaks
of thought between paragraphs and then indicate them with a single line (see
fig. 1.3). Paragraphs with similar material form major sections of the book and
greater precision results. Some breaks of thought are quite easy to detect,
such as the switch from Paul’s personal comments (Phil 1:12–26) to the
Philippian situation (Phil 1:27–28) or the further switch from the Philippians
to Paul’s commendation of Timothy and Epaphroditus (Phil 2:19–30). Other
changes are not so easy to detect, such as the slight alteration from humility
(Phil 2:1–11) to warning (Phil 2:12–18), or placing Philippians 4:1 with
Philippians 3:17–21 rather than Philippians 4:2–9. In the latter case, the
reader can make only an educated guess at this stage and should wait for later
clarification as he or she exegetes the book in detail.
这就是我为何将约拿书和腓立比书都放在这里的原因。约拿书是圣经中大纲与章的分段符合的少数几卷之一，可以成为简单的范例。约拿书中惟一的问题，是1:17节究竟是第1章的结论，还是第2章的引言。腓立比书就复杂得多，需要更仔细的思想；是教导式的题材，不是故事或叙述（如约拿书）。这类文字的分段常较突兀（如腓2:25-30，3:l-6），全书的进展也不容易确定。不过，这两个例子的作法，都可以帮助学生了解整卷书的思想进展。
This is why I include both Jonah and Philippians here.
Jonah is one of the few biblical books whose outline follows the chapter
divisions, thus providing a relatively simple example. The only question in
Jonah is whether Jonah 1:17 is the conclusion of chapter 1 or the introduction
to chapter 2. Philippians is far more complex and demands more careful thought.
It is an example of didactic or teaching material rather than narrative or
story (like Jonah). As such the breaks are more discontinuous (such as between
Phil 2:25–30 and Phil 3:1–6) and the progression of the book as a whole is not
so easy to ascertain. Nevertheless, the process in both cases will help the
student to understand the thought progression of the book as a whole.
另外一个困难，是找出模式改变的方法。虽然圣经每一段的组织都有意义，但思想模式却往往不容易辨识。司陶特（Douglas Stuart）说：“模式的分辨，在于寻找一些主要的特点，诸如发展、继续、独特的片语形式、中心或枢纽的字、平行、对偶交错（chiasm）、含摄（inclusio）等重复或进展的模式。模式的要诀常是重复与进展”[8]。华德•凯瑟（Walter Kaiser）提供了更详细的说明，列出八个发掘思想单位“接缝”的“线索”[9]：
Another
difficulty is the method for noting major pattern breaks. While every biblical
passage has a meaningful organization, the pattern of thought often is not easy
to detect. Douglas Stuart states: “Try to identify the patterns, looking
especially for key features such as developments, resumptions, unique forms of
phrase, central or pivotal words, parallelisms, chiasms, inclusions, and other
repetitions or progressive patterns. The keys to patterns are most often
repetition and progression” (1980:36). Walter Kaiser provides greater detail,
listing eight “clues” for discovering such “seams” between units of thought
(1981:71–72):
1．重复的名词、片语、子句，或句子，可以成为标题语，引介各个部分，或成为末尾的结语，结束每个段落。
A
repeated term, phrase, clause or sentence may act as the heading to introduce
each part or as the colophon (tailpiece) to conclude each individual section.
2．文法常可提供线索，如转接的连接词或副词；例如：后来、所以、为此、但是、然而、同时，和希腊文的oun，de，kai，tote，dio。
Often
there may be grammatical clues such as transitional conjunctions or adverbs;
for example, “then, therefore, wherefore, but, nevertheless, meanwhile,” and
the Greek words oun, de, kai, tote, dio.
3．修辞设问常代表转向新的主题与段落。这类问题有时相连成串，将整个论证或一个段落往前带动。
A
rhetorical question could signal a switch to a new theme and section. It may be
that there also will be a series of such questions which carries forward the
argument or plan of a whole section.
4．时间、地点，或背景的改变，是一种常用的技巧，表示新主题与段落的出现；尤其是在故事中。
A
change in the time, location or setting is a frequent device, especially in
narrative contexts, to indicate a new theme and section.
5．称谓的改变，通常特意显示：注意力已由某个团体移到另一个团体；这是最重要的技巧之一。书信式的文字中经常使用。
A
vocative form of address deliberately showing a shift of attention from one
group to another constitutes one of the most important devices. It is often
used in the epistolary type of literature.
6．动词的时态、语气等的改变，甚至主词或受词的改变，也可能是新段落的线索。
A
change in the tense, mood or aspect of the verb, perhaps even with a change in
the subject or object, may be another clue that a new section is beginning.
7．钥字、命题，或概念的重复，暗示一个段落的范围。
Repetition
of the same key word, proposition or concept might also indicate the boundaries
of a section.
8．偶而，一段的主题会在该段的标题语中出现。在这种特殊状况下，诠释者只需要确定：该段所有的内容都包括在作者明示的目标之内。
In a
few cases, the theme of each section will be announced as a heading to that
section. In those unusual cases, the interpreter need only make sure that all
of the contents of the section are judged in light of the stated purpose of the
author.
9． 在我们速读各段、写摘要时，这些基本的模式中断方式颇有帮助。既知道这些可能性，在制作图表的时候，就可以判断思路的转折。甚至在作更详细的解析时，这些中断方式也有用处。
These
basic types of breaks will aid us as we skim the paragraphs and summarize the
contents. By being aware of the possibilities, we often can determine a break
of thought even while preparing the chart. Even more, these breaks will be of
service as we begin the more detailed exegesis.
第三步：最后一步，是再将各段区分成大单位，以双线来表示。教导类的书卷，如腓立比书，这样做格外有价值。这个过程与前一步差不多，可是思想的单位比段落更大，乃是建造在第二步之上。
Step
3. The final step is to subdivide the sections further into major units by
virtue of double lines. This will be especially valuable in didactic books like
Philippians. The process is the same as the previous stage but now involves
larger thought units than paragraphs, building on the results of stage two.
然而，这个方法对诗篇与箴言并不适用（个别的诗篇或许可以使用，但是整卷却无法采用）。虽然许多人尝试将诗篇用不同的方法分类，但是以主题来架构的模式太过肤浅。箴言也相仿；直线型发展的部分（如第1至9章，或31章）可以用图解，但是箴言的收集部分，却无法从整体的角度来研究[10]。
This
method, however, will not work with Psalms and Proverbs. (It will work with
individual psalms but not the collection as a whole.) Although many have
attempted to group the psalms in various ways, a topical organizational pattern
is superior. The same is true with Proverbs: those portions which have linear
development (such as Prov 1–9 or 31) can be charted, but the collection of
proverbs cannot be studied easily as a connected whole (see chaps. 8–9 of this
book).
再者，或许有人会问，这个方式对很长的书卷（如以赛亚书或耶利米书）是否适用？这个问题问得有理。虽然长书卷的图解比较难，但是我衷心相信，这样作很有帮助。容我用一卷书作例子。这卷书不算最长，但却是圣经中最困难的部分之一，那就是启示录。我不作整个图表（请读者自行尝试），而是讨论其结构的暗示（第二、三步）。我们在经文里面寻找模式时，可以看出启示录的组织是天与地之间循环出现。细读启示录就会发现第1、4-5、7（10）、14-15，和19:l-10是天上的情景，而第2-3、6、8-9、11-13，和16-18章是发生在地上的事。结论部分（19:11—22:2）则将天与地结合起来。此外，在这个轮转的模式中，天上的景象主要是赞美与敬拜，而地上的景象则是愈来愈混乱、痛苦，神的审判也愈发加重。这个模式最佳的证明，是印、角，和碗的关系。用归纳法的表，我们可以看出，组织模式是相同的。因此，印、角，和碗乃是以循环来组织，特色是审判与毁灭逐渐加强（受影响的程度，6:8为地的四分之一，7:7-8为三分之一，16:3-4为全地）。天上与地上景象的对比，指出全书具合一的主题，即神的主权（垂直方向），并导致水平方面，就是要求教会信靠神，无论目前与未来的苦难为何。[11]
In
addition, we might validly ask whether the method will work for longer books
like Isaiah or Jeremiah. While it is more difficult, I earnestly believe that
it is quite helpful. Let me illustrate with not only a longer work but one of
the most difficult portions of Scripture, the book of Revelation. Rather than
take the space for a full-length chart (which I recommend for the reader), I
will discuss the structural implications (steps 2 and 3). As we look for
patterns in the text, it becomes obvious that the Apocalypse is organized in
cyclical fashion along spatial lines. A careful reading reveals that Revelation
1, 4–5, 7 (10), 14–15 and 19:1–10 take place in heaven while Revelation 2–3, 6,
8–9, 11– 13 and 16–18 occur on earth. The concluding section (Rev 19:11–22:2)
unites heaven and earth. Moreover, within this alternating pattern, the
heavenly scenes are dominated by praise and worship while the earthly scenes
are increasingly characterized by chaos, agony and divine judgment. The best
proof of this pattern is the relationship between the seals, trumpets and
bowls. By using an inductive chart we can see that their organizational pattern
is the same. Therefore, the seals, trumpets and bowls are organized in cycles
and are characterized by a progressive intensification of judgment and doom (in
Rev 6:8 a quarter of the earth is affected, in Rev 7:7–8 a third of the earth,
and in Rev 16:3–4 all the earth). The contrast between the heaven and earth
scenes points to the unifying theme of the book, divine sovereignty (the
vertical dimension), and leads to the horizontal dimension, which asks the
church to put its trust in God in spite of present and future sufferings.
我要再度强调，这只是初步的大纲，还不是最后的。它代表读者的观点，但不一定是原作者的看法（这需要进一步的研究）。我们必须承认，自己的前提很容易影响对经文的看法。在归纳法的过程中，读者扮演关键性的角色，而若要明了作者原初的设计，就必须更进一步研究。然而在解释的过程中，归纳法仍然具有极大的价值，因为能够提供观点。
Again,
I must stress that this is a preliminary rather than a final outline. It
represents the reader’s viewpoint and not necessarily the original author’s
(which must await further study). We must recognize the ease with which our own
presuppositions affect our view of the text. The reader plays a crucial role in
the inductive process, and deeper study is necessary before we can arrive at
the writer’s intended plan. However, the inductive method still is invaluable
for providing perspective in the process of interpretation.
作者简介
格兰•奥斯邦（Grant R. Osborne）是英国阿伯丁大学哲学博士、三一福音神学院新约圣经硕士，从1977开始在美国三一福音神学院担任新约圣经教授。其研究专长为四福音书、释经学、启示录。
[2]
Mortimer Adler and Charles Van Doren, How to Read a Book, Rev. ed. (New
York:Simon & Schuster,1972), 16-20. 中文已出版，莫提默•J•艾德勒，查尔斯•范多伦，《如何阅读一本书》，郝明义、朱衣译（北京：商务印书馆，2004年）。艾德勒、范多伦，港台出版社翻译为阿德勒、范道伦。——编者注
[3] Mortimer Adler and Charles Van Doren, How to
Read a Book, 32-44.
[4]
Osborne and Woodward, Handbook for Bible Study,(Grand Rapids:Baker, 1979),
29-32.
[5] 当然，我们承认，每一种译本的分段法都不同。但是，为了达到这个初步方法的目的，这种分别暂时可以放在一边，等到解经的进深阶段再来处理。在此我们只想将整卷书最基本的结构发展作成图表。
[6] 在此我改写从前在Osborne and Woodward 1979:29用过的大纲。
[7] 当然，开始学习的学生费时较长，而有经验的人就比较快。这里提到的时间，是指中等程度者。
[8]
Douglas Stuart, Old Testament Exegesis:A Primer For Students and Pastors
(Philadelphia:Westminster Press 1980), 36.
[9]
Walter C. Jr. Kaiser, Toward and Exegetical Theology:Biblical Principles for
Preaching and Teaching (Grand Rapids:Baker, 1981), 7l-72.
[10] 参《21世纪基督教释经学》第七、八章。
[11] 一九八三年夏天，我在教牧博士班开了一门启示录。听课的人中有来自各个宗派的牧师和领袖，如时代主义、历史性前千禧年派、无千禧年派。我实在很战兢，不知道这个班上的冲突气氛会不会爆炸。但是情况正相反，我们发现，在这个神学议题上，可以有共同一致的地方。尽管我们的释经法和观点各不相同，但是在神学意义的层次上，却合而为一。这是我教书以来最满意的一次经验！
