Folia Theologica et Canonica 10. 32/24 (2021)
Sacra theologia
42 ATTILA THORDAY VI. The requirements of the Sinai tradition The revelation to Moses on Mount Sinai carries a new promise compared to the previous ones, an establishment of a special relationship with God, that “I will be your God - and you will be my people”.9 But how is this special relationship manifested? The covenant is undoubtedly the work of the Lord who, in his merciful love (hesed), bends down to man to lift him up to himself. He does this irrevocably, for he never deceives: ‘God is not a man that he should lie, nor the son of man that he should withdraw his word’ (Num 23:19). With God, the spoken word has creative power: the promise will certainly be fulfilled. At the same time, the other side of the relationship between persons - in our case, between God and his people - is not negligible: man can remain in the covenant relationship if he does what God expects. Whatever the gift itself, it is not enough to receive it and set it aside, but it must also be opened for one’s enjoyment. Similarly, there is a commitment involved in accepting a gift from God. Man can reciprocate the manifestation of God’s tender mercy by loving his God ‘with all his heart, soul and strength’ (i.e. Mt 6:5). So, in this case, the statement that the covenant is not only a gift but also a requirement for man is increasingly valid: the man who embraces the covenant way of life should strive to show his faithful love for God in return! It is in this light that we must interpret the Ten Commandments, both versions of which have survived, which state that the Lord had already shown his caring love for the people of Israel when he delivered them from bondage (i.e. Ex 20:2; Mt 5:6).10 11 This historical experience is the basis for a whole series of solemn declarations. Grammatically speaking, the more ancient text of the Book of Exodus contains, after the introduction, ten verbal phrases which are usually translated as prohibitions and are thus included in the catechism, but the Hebrew text declares the absolute impossibility of something. Examining the text from a propositional point of view, it becomes clear that “I am the Lord your God, who (...)” is the main clause, to which all other statements are subordinated as a corollary.11 Paraphrasing, we would therefore render its meaning as follows: ‘Because I am the Lord, who brought you out of bondage and made a covenant with you, therefore you will not worship other gods, therefore you will keep the Sabbath, therefore you will honour your father and mother. Moreover, if the Lord is your God, it is absolutely impossible for you to murder, to commit adultery, to steal, but you cannot bear false witness, nor covet another’s possessions. The contrary case shows that you do not acknow9 von Rad, G., Theologie des alten Testaments, 1. München 1957. 113-119. 10 de Taizé, J., Vers une terre de liberte. Une relecture des dix commandements, Taizé 2002.19-32. 11 Thorday, A., A szövetség, mint ajándék és elkötelezettség, 62-66.
