張宇衛CHANG, YU-WEI2020-09-032020-09-032019-12-??http://rportal.lib.ntnu.edu.tw:80/handle/20.500.12235/108967本文主要討論「Ｘ受Ｙ又（祐）」中，Ｘ、Ｙ都屬一般對象時的句例。首先針對學者在理解這類文例時，習慣補入征伐動詞的說法提出檢討，進而論證「受」為接受義，「受Ｙ祐」的句型只能為單賓句，且「Ｙ祐」為「定中」的結構，即「Ｙ之祐」，又因為「祐」為可轉讓的領屬，故「Ｘ受Ｙ祐」應該解釋為「Ｘ接收到Ｙ的神祐（Ｎ）」，即Ｘ得到Ｙ背後擁有的神祐。文中又根據敵我關係、司禮義的規則，探討占卜者究竟是站在Ｘ或Ｙ的立場進行占問。This article seeks to investigate the sentence pattern of “X receiving divine help from Y” in oracle bone inscriptions in which both X and Y represent ordinary referents. Accordingly, the inscriptions in which X refers to deities are excluded from the scope of this article. It firstly challenges scholars‟ conventional wisdom of substituting X and Y with the terms indicating campaign expeditions and deities when they interpret this sentence. This article then argues that the word “shou” in the target sentence implies “receiving,” and that the pattern “receiving divine help from Y” can only be a single-object sentence. Besides, the part “divine help from Y” forms an attributive-centered structure implying that the divine help was given by Y. Moreover, given “divine help” is a transferable possession, the target sentence should be interpreted as “X received the divine power possessed and transferred by Y.” Based on the friend-foe relationship and the rules drawn up by Paul L-M Serruys, this article finally identifies whether the augurs assumed the stance of X or Y.甲骨受祐定中轉讓Oracle BoneReceiveDivine HelpAttributive-CenteredTransfer