什麼是預表法（Typology）
Jean
Daniélou: The Realities of the Old Testament are Figures of Those of the New
作者：Jean
Danielou 誠之編譯自：
http://enlargingtheheart.wordpress.com/2014/05/07/jean-danielou-the-realities-of-the-old-testament-are-figures-of-those-of-the-new/
https://yimawusi.net/2021/04/16/typology-jean-danielou/
誠之按：聖經神學是解釋聖經的一種吩咐，其中的一個重要原則是「預表法」（Typology）。
法國耶穌會樞機主教Jean Danielou所著的Bible
and the Liturgy，對預表法作了精簡而精彩的介紹。試譯如下：
「聖經神學的原則之一是：舊約的事實是新約事實的影像（The Realities of the Old Testament
are Figures of Those of the New）。研究兩約相似性的學科，就被稱為『預表法』（typology）。在此，我們要提醒自己，預表法的基礎在舊約聖經本身就可以找到。
在被擄時期，眾先知向以色列民宣告，上帝為了他們的福祉，要在未來施行一些作為，而這些作為會類似於祂過去的行動，但只會更宏偉。所以會有一個新的洪水，這個罪惡的世界會被徹底除滅；有一些人，即一群『餘民』，會被保存下來，成為『新人類』（a new humanity）；會有一個新的『出埃及』，在這個新的出埃及中，上帝會以祂的權能，拯救他們脫離偶像崇拜；也會有一個新伊甸園，上帝會把祂救贖的百姓帶進到那裡。
這些先知預言構成了基本的預表法，這個預表法可以稱為末世的預表法，因為先知看明，這些未來的事件會發生在末後的日子裏。因此，新約並沒有發明預表法，只是表明，舊約的預表已經在拿撒勒人耶穌的身上得著了應驗。」
事實上，在耶穌那裏，這些末日的事件，即時間滿足時要出現的事件，現在已經完成了。
祂是新亞當，隨著祂，未來天堂的時間已經開啟了。在祂身上，對罪惡世界的毀滅已經實現了，洪水就是其中的象徵。真正的出埃及在祂身上已經完成了，把上帝的子民從魔鬼的暴政中拯救出來。
在使徒們的講道中，預表法被用來作為論證，以確立他們信息的真理，通過表明基督接續且超越了舊約聖經：「他們遭遇這些事，都要作為鑑戒；並且寫在經上，正是警戒我們這末世的人。」（林前十11)。這就是聖保羅所說的「聖經這的安慰（consolatio
Scripturarum）」（羅十五4）。
但這些末世的時代不僅是耶穌生活的時代，也是教會的時代。因此，舊約聖經的末世預表不僅在基督身上完成了，而且也在教會身上完成了。
因此，除了基督論的預表法之外，還存在著一種聖禮性的預表，我們在新約聖經中就可以找到它。約翰福音告訴我們，嗎哪是聖體的一個影象；保羅給哥林多教會的第一封書信說，過紅海是洗禮的一個影象；彼得的第一封書信說，洪水也是洗禮的一個影象。
總結：過去的事件構成了未來的盼望。所盼望的是上帝會再次施行祂過去的作為，而且絲毫不打折扣，而這些盼望已經在耶穌身上實現了。
從此，除了Tolle Lege（拿起來讀）之外，就沒什麼好做了。
That the realities of the Old Testament are figures
of those of the New is one of the principles of
biblical theology.
This science of the similitudes between the two
Testaments is called typology.
And here we would do well to remind ourselves of
its foundation, for this is to be found in the Old Testament itself.
At the time of the Captivity, the prophets
announced to the people of Israel that in the future God would perform for
their benefit deeds analogous to, and even greater than those He had performed
in the past.
So there would be a new Deluge, in which the sinful
world would be annihilated, and a few men, a “remnant,” would be preserved to
inaugurate a new humanity;
there would be a new Exodus in which, by His power,
God would set mankind free from its bondage to idols; there would be a new
Paradise into which God would introduce the people He had redeemed.
These prophecies constitute a primary typology that
might be called eschatological, for the prophets saw these future events as
happening at the end of time.
The New Testament, therefore, did not invent
typology, but simply showed that it was fulfilled in the person of Jesus of
Nazareth. With Jesus, in fact, these events of the end, of the fullness of
time, are now accomplished.
He is the New Adam with whom the time of the
Paradise of the future has begun. In Him is already realized that destruction
of the sinful world of which the Flood was the figure. In Him is accomplished
the true Exodus which delivers the people of God from the tyranny of the demon.
Typology was used in the preaching of the apostles
as an argument to establish the truth of their message, by showing that Christ
continues and goes beyond the Old Testament: “Now all these things happened to
them as a type and, they were written for our correction” (I Cor. 10, 11). This
is what St. Paul calls the consolatio Scripturarum (Rom. 15, 4).
But these eschatological times are not only those
of the life of Jesus, but of the Church as well. Consequently, the
eschatological typology of the Old Testament is accomplished not only in the
person of Christ, but also in the Church.
Besides Christological typology, therefore, there
exists a sacramental typology, and we find it in the New Testament. The Gospel
of St. John shows us that the manna was a figure of the Eucharist; the first
Epistle of St. Paul to the Corinthians that the crossing of the Red Sea was a
figure of Baptism; the first Epistle of St. Peter that the Flood was also a
figure of Baptism.
Jean Daniélou, S.J. (1905 – 1974): The Bible and the Liturgy, Liturgical
Studies, 3 (Notre Dame, IN: University of Notre Dame Press, 1956), pp. 1-2.
