Earticle

이 논문은 전도서에 나타난 지혜가 기존의 전통적인 지혜와 어떠한 관계를 맺고 있는가를 밝힌다. 저자는 “더 나은 잠언”의 형태를 가진 전도서의 모든 구절들을 비교한 후, 전도서에 나오는 지혜는 전통적인 지혜의 남용을 비판하고 인간의 죽음과 연약성이라는 그림자 아래 제시되는 잠정적인 지혜임을 주장한다.

Provisional Wisdom in Ecclesiastes Chong-Hun Pae, Ph.D. Assistant Professor, Department of Theology Presbyterian College and Theological Seminary The purpose of this study is to explore the feature of the wisdom in Ecclesiastes in relation with the wisdom in Proverbs. For this study I tried to study all the verses with "the better proverbs" form in Ecclesiastes, and find out their theological meaning. In result, the wisdom in Ecclesiastes is not new or not unrelated with that of Proverbs. In the period of Ecclesiastes, something presupposed in the traditional wisdom was disregarded or the traditional wisdom is abused. Ecclesiastes proposes corrected wisdoms while considering the newly changed situation. Ecclesiastes has the goal for the people who encountered skepticism to recover their faith and to lead into the starting point of faith. Ecclesiastes suggests corrected wisdoms, but would not accept their absolute authority, since any wisdom would be destined to failure under the abuse of optimistic humanism. This study shows the features of Ecclesiastes: 1) The wisdom in Ecclesiastes not only describes wisdom, but also criticize the abuse of traditional wisdom; 2) Ecclesiastes focuses on the provisionality of all corrected wisdoms by placing them under the shadow of human death and frailty; 3) Ecclesiastes suggests corrected wisdoms beyond traditional wisdoms, even though they are provisional.

이 논문은 전통지혜의 가르침과 코헬렛이 경험하는 다양한 현실 사이의 모순을 의미하는 ‘헤벨'이 편집의 산물이 아니라 코헬렛의 수사적 전략임을 말한다. 저자는 전도서에 등장하는 코헬렛의 모순된 발언이 아이러니의 수사적 전략을 통해 ‘하나님 경외’를 이끌어내고자 하는 것임을 밝힌다.

The Rhetorical Function of the Irony in Hebel(לבה) in the Book of Ecclesiastes Seong-Hyuk Hong, Ph.D. Professor, Department of Theology Seoul Theological University In the book of Ecclesiastes we find many contradictory remarks on various topics. Qohelet as the preacher shows conflicting perspectives with regard to various life situations such as toil, wealth, enjoyment, death, wisdom and retribution. Thus he call this contradictory situations hebel. For instance, Qohelet expresses that “to the one who pleases him God gives reward, but to the sinner who loses his favor he gives punishment”(Ecc. 2: 26). By contrast in Ecc. 8:12a he says, “the sinner who does evil prolongs his life” and also in Ecc. 3:16 “there is wickedness in the place of justice.” This study is to demonstrate that such contradictory situations are not the result of editorial activity but belong to Qohelet’s rhetorical strategy pointing to the ‘fear of God.’ For this purpose, this paper will define the proper meaning of hebel first, and then briefly mention the contradictory situations represented by hebel in the book and the scholarly debate on the subject as well. In the next stage, this paper will show that the contradictory situations expressed by hebel is not the evidence of editorial activity, attempting to find out the structural coherence of the book as welll as to rely on the rhetorical function of irony. The majority of the scholars have maintained that the final editor of the book introduced the orthodox voices of piety into the book in order to moderate the skepticism of an ‘original’ Qohelet. However the present writer claims that the contradictions can be solved by the understanding of the coherency of the book except for the postscript(Ecc 12: 13-14). If the contradictions are to be rightly dealt with by the rhetorical method called ‘irony,’ then they could be led toward the ‘fear of God,’ while reflecting the limits of human existence. This study will contribute to building up the coherent perspective of the contradictions in Qohelet represented by hebel. It will also affirm that the contradictions are Qohelet's rhetorical strategy of irony to generate the ‘fear of God,’ not the proof of different authors’ activity.

이 논문은 신학교의 교단과 교회의 강단 사이의 거리를 좁히려는 시도를 보여준다. 저자는 해석적 난제를 내포하고 있는 전도서 7장을 주석하고 본문의 의미를 파악한 후, 본문이 담고 있는 신학적 메시지를 도출해 낸다. 이를 통해 저자는 신학자의 주석적 노력이 교회의 설교 현장에 연결될 수 있는 길을 제시한다.

The Critical Reflection of the Traditional Wisdom: The Exegesis and Theological Message of Ecclesiastes 7 Jun-Hee Cha, Dr. theol. Professor, Department of Theology Hansei University This article may suggest an attempt to build a bridge between the teachings of theological schools and the preaching in the churches. For that reason, firstly I will focus on understanding the meaning of chapter 7 of the book of Ecclesiastes which contains considerable problems. Furthermore, I will draw the theological message from the text with an expectation that message is to be proclaimed in the churches. Firstly, Ecclesiastes ch. 7 composes quotations from the claim of traditional wisdom and critical arguments against the claim of traditional wisdom. Thus, if the quotation is not separated from Qohelet's statement, there will be a conflict among these incompatible claims, and so it will not be clear what Qohelet says in this text. Verses 1-6a, 11-12, 19, 26 and 28 are regarded as quotations. The rest of the verses in chapter 7 is Qohelet's critical argument against the quotations. Secondly, Ecclesiastes 7:1-10 is about putting a brakes on pessimistic view of life. The author of the quotation maintains that since life finally comes to death, the human heart should be placed in the mourner's house; the author suggests the pessimistic view of life(Ecc. 7:1-6a). Qohelet, however, suggests that because life goes toward death, human beings should place value in reality and enjoy present life; Qohelet indicates the positive view of life(Ecc. 7:6b-10). Thirdly, Ecclesiastes 7:11-14 contains profound reflections on the acts of God. Qohelet criticizes(v. 13-14) the overconfidence of the conventional wisdom teaching(v. 11-12). Qohelet argues that the true wisdom teaches the human being to accept the unalterable, unavoidable inconvenience and misfortune, and adjust their lives to those situations. Fourthly, in Ecclesiastes 7:15-20, Qohelet probes into the weak point of the conventional retribution theory(v. 15), and advises to avoid the extreme attitudes(excessive goodness and excessive wickedness; v. 16-17). He theologically explains the middle way, that is, moderation(mediocritas) linked with the fear of God(v. 18). Qohelet suggests that the fear of God is more important than the obedience of Torah. Fifthly, Ecclesiastes 7:21-22 is about how to rightly deal with reviling words on other people's mouth. This paragraph could be regarded as advice to magnanimity and generous attitude if verse 21b is the final clause, or it could be analyzed as advice to skeptical attitude if the verse is a cause clause. Sixthly, Ecclesiastes 7:23-24 concerns incomprehensibility of wisdom. Anyone cannot find the wisdom. Seventhly, Ecclesiastes 7:25-29 is the most difficult part of Ecclesiastes. From the aspect of creation theology(v. 29), this verses refute the claim of detesting females which was the propensity of Hellenistic culture(v. 26, 28b). Qohelet asserts that the claim of detesting females is a model of wickedness, stupidity, madness, and folly(v. 25).

이 논문은 야곱의 첫째와 넷째 아들인 르우벤과 유다가 위기에 처한 요셉을 구해내기 위해 제시한 진술들(창 37장 21-22, 26-27절)을 분석한다. 저자는 이 두 인물의 발언이 ‘같은 이야기에 대한 라이벌 장면’으로써 쌍을 이루거나(duplicates) 중복(doublets)된 것이 아니라 내러티브 읽기의 관점에서 ‘하나의 문학적인 일치'를 보여주는 본문임을 주장한다.

The Speeches of Reuben and Judah in Genesis 37: 21-22, 26-27: A Literary-Critical Study Dohyung Kim, Ph.D. Adjunct Professor, Department of Theology Seoul Christian University This paper reviews the pleas of mitigation by Reuben and Judah in Genesis 37:21-22, 26-27. Many historical-critical commentators of Genesis believe that a discrepancy exists between these two speeches, which have resulted in the theory of multiple sources, J(Judah and Israel) and E(Reuben and Jacob). They consider these speeches as duplicates or doublets, that is, ‘rival versions of the same story.’ However, I support a literary approach, which promotes ‘a literary unity’ in the narrative. A close reading of the text as a subtle communicative device of the author accounts for this variation better than the results of the conflation of sources. The text represents the technique of repetition in the chapter to compare and contrast the two characters. The main difference between the two characters is the explicit mention of Reuben’s motives and the hidden implication of Judah’s. Reuben has good intentions which are ultimately not realized. On the contrary, Judah’s intentions are enigmatic, but his actions ensure the continuation of the story, just as in the end it will prove, against the reader’s expectations, that it is his lineage, not Joseph’s, that will carry Israel’s story forward to the monarchy and beyond. The focus of chapter 37 is centered on Judah rather than Reuben, based on the results of their speeches towards the brothers in order to save Joseph. Judah’s speech is more systematic and persuasive so that the brothers accept his suggestion of selling Joseph to foreign traders. This serves as a stepping-stone for strengthening his leadership for the future. Finally, Judah’s ambiguous motivation against Joseph forms a significant prelude to the larger narrative of Jacob and his sons’(Gen. 37-50).

이 논문은 구약성서에 나타난 ‘회심’(히브리어 ‘슈브’)이라는 주제를 다룬다. 저자는 이스라엘의 회심에 대한 요청을 신명기, 역사서, 그리고 예언서를 중심으로 다루며, 구약성서에서 이스라엘의 회심은 이스라엘이 스스로 회개하며 하나님께 돌아오기보다 하나님의 강제적 회심을 강하게 드러내고 있음을 밝힌다.

“And thou dost turn back, and hast hearkened to the voice of Jehovah”(Deut 30:8) - A study on the conversion of Israel in the Old Testament Hyeong-Geun So, Dr. theol. Professor, Department of General Education Nam Seoul University The purpose of this article is to study the ‘conversion’ in the Old Testament by analyzing the biblical texts which refer to the hebrew shubh. Especially the hebrew word shubh often appears in Deuteronomy, Historical Books and Prophetic Writings of the Old Testament in the context of demanding the conversion of Israel(‘come back to God’). Deuteronomy(4:29-31; 30:1-10), which receives the prophetic shubh understanding of the pre-exilic prophets, uses it as the future proclamation for the exilic Jews. In the Deueronomistic History the hebrew shubh is used chiefly in order to declare the non-conversion of Israel, and according to Dtr. H., only king Josiah is converted to God(2 Kings 23:25). The hebrew shubh in the Chronicler's History is not to intend the conversion of Israel, but to reveal the sin of Israel. In the pre-exilic Prophets the hebrew shubh appears as the demand of the repentance, and in the exilic and post-exilic Prophets the hebrew shubh is used mainly as the result of the coercive salvation of God. The goal of this paper is to show Korean churches and ministers that the conversion in the Old Testament does not depend on human effort, but only the sympathy and grace of God.

이 논문은 구약에 소개되는 도피성과 마한의 별읍과 소도를 비교하고 그 유사성과 차이점을 파악하므로 도피성에 관련된 논쟁점들을 해결하고자 한다. 저자는 이 논문에서 고대 이스라엘에서 도피성이 정치권력보다 종교권력이 우위에 있었던 시대에 운영되었다는 것을 주장한다. 저자는 또한 도피성에는 소도와 같이 제사를 드리는 제단이 있었고, 별읍이 제사 기간에는 교역의 중심지가 되었다는 사실을 밝힌다.

Cities of refuge in ancient Israel and a separate city(別邑) and Sodo(蘇塗) in ancient Korea Joong Ho Chong, Ph.D. Professor, Department of Christian Studies Keimyung University The purpose of this study is to resolve contention related to cities of refuge in the Old Testament by comparing the similarities and differences between cities of refuge of ancient Israel and a separate city(別邑) and Sodo(蘇塗) in Mahan. Six out of 48 levitical cities distributed in ancient Israel are divided as cities of refuge. The most important role of cities of refuge is to protect the murderer who killed accidentally. Meanwhile, a separate city(別邑) and Sodo(蘇塗) was a similar shelter in ancient Korea. Records about a separate city and Sodo appears in Hanjun(韓傳), Wijidongijun(魏志東夷傳), Three Kingdoms(三國志) which was written by Jinsoo(陳壽, 233-297). A separate city and Sodo were sacred places where the criminals were protected. Through studying Sodo we can conclude that cities of refuge were established in the discrete period of political power and religious authority. And after the strengthening of the political power and the formation of national and state systems, cities of refuge were no longer maintained. Thus, cities of refuge were established before the power of throne was enhanced. Although controversial, the most probable period of establishment and operation of cities of refuge is before the throne was strengthened sufficiently before the time of David. Cities of refuge protected involuntary manslaughters after a trial based on priestly theology. However ordinary criminals escaped into Sodo. For the purpose of fixing the order and edification, Sodo imposed a punishment or a pardon by a criminal trial. As for case of the cities of refuge, the involuntary slaughters were able to go out when the high priest died. However, in Sodo, they were not able to go out. In Sodo, during the spring and autumn period, by offering a sacrifice to heavenly god, the economic trade was also carried out in the separate city. However, the cities of refuge were not economic centers.

이 논문은 구약성경의 증거뿐만 아니라 고고학, 도상학적 자료들을 통해서 이스라엘의 민간신앙에서 달신 숭배가 행하여졌음을 보여준다. 이 논문은 또한 아시리아-아람인들의 군사, 종교적 활동의 간접적인 영향과 이에 대한 이스라엘 백성들의 자발적인 수용이 주전 7세기 경 고대 이스라엘 사회에 달신 숭배가 확산된 배경임을 제시한다

The Cult of the Moon God in Ancient Israel Seung-Il Kang, Ph.D. Assistant Professor, Department of Theology Hannam University The moon is the most prominent luminary in the night skies. This gives the moon a special place in Mesopotamian myth and ritual. Major time periods and holidays were set to the phases of the moon, the new, the quarter, and the full moons, and the king participated in the associated festivals along with the priests and the public. Accordingly, the moon-god enjoyed a high-ranking position in the Mesopotamian pantheon. Some iconographic representations show that the moon god was worshiped in ancient Israel, too. They include the stele found at Hazor containing the symbol of a lunar deity in low relief with two human hands raised below the symbol, the bull-headed figure in a stele found at Bethsaida, and stamp seals with various lunar symbols with Israelite names, etc. Biblical data condemning lunar cult mostly stem from the late pre-exilic period or thereafter, such as the Deuteronomistic texts and Jeremiah, which indicates that the cult of the moon became very popular during the 7th century BCE and onwards. Archaeology essentially reveals the same picture. The vast majority of seals with astral symbols originate from the period between 730 and 630 BCE. Although the Assyrians did not impose religious obligations upon their vassals, it is likely that the imperial presence of the Assyrians in Palestine prompted the kings of Judah to voluntarily adopt the Assyro-Aramean religious practices. And this may have contributed to the resurgence of the worship of the lunar deity in Judah during the 7th centuries BCE.

이 논문은 시편에 나오는 하나님의 호칭들 가운데 은유로 표현된 הꕇוּצꗱ(메쭈다/요새)와 בꔿꙺꗬ(미쓰갑/산성)이라는 호칭을 연구한다. 저자는 논문에서 이 두 호칭의 용례를 분석하여 이들이 하나님 호칭으로서 의미하는 신 이해가 무엇인지 밝히고, 이들이 하나님 호칭으로서 시편에서 호격으로 활용되고 있음을 밝힌다.

הꕇוּצꗱ and בꔿꙺꗬ as YHWH epithet and their vocative use Younghee Park, Ph.D. Lecturer at Yonsei University Yonsei University Ph.D. This study will investigate how the singers of the Psalms understood YHWH as reflected in the use of הꕇוּצꗱ and בꔿꙺꗬ epithets. After this, the manner and intention in which the singers used these epithets will be dealt with. In order to carry out these tasks effectively, a lexicographical study and syntax analysis will be used. Lexicographical study helps us to look at how words and expressions occur in the Bible. This paper uses such study tools to check the frequency of the occurrence of YHWH epithets in the Psalms, providing a lexicographical meaning and dictionary definition. Through this process, this paper will show that how they reflect the understanding of YHWH. In terms of syntax analysis, this study will investigate that theses epithets can be translated as vocatives in the verse, not noun sentences. In the Old Testament, Psalms witness to a greater number and variety of epithets for YHWH than any other book, and this proves that there were a diversity of understanding YHWH. The number of epithets directly reflects the degree to which the psalmist understands YHWH. Among these, YHWH epithet acting as a refuge is unique because it is Israel's own created metaphor, not being found elsewhere among Ancient Near Eastern countries. It seems to be influenced by Israel's geographical features which were in the hill country. And it is noteworthy that Israelites defined YHWH as an impersonal object and formed a unilateral relation with Him, not bilateral. The singers of the Psalms used YHWH epithets in the vocative mood in order to express what they expected from YHWH. This is because the vocative functions to identify and describe the listener, and to activate the listener to do something. The singers of the Psalms ask YHWH to be a refuge as the foundation of salvation by using the impersonal metaphorical epithets, and also clarify their own faith and will to go forward actively to YHWH.