Earticle

이 논문은 기존의 이론과 달리 발람이야기의 새로운 단락(민 22-25장)을 제안하고 성경 전체의 맥락에서 발람 이야기를 재해석한다. 필자는 정경적 전개에 관한 연구를 통한 발람 이야기의 재해석으로 본문에 대한 새로운 해석의 가능성과 함께 본문의 문학적 베일에 가려져 있던 발람이라는 인물의 부정적인 면모를 선명하게 드러내 준다.

A Proposal of the resetting paragraph for the Story of Balaam(Num 22-24) - A Study for the Canonical Unfolding of Num 22-25 Jin-Myung Kim, Th.D. Assistant Professor, Department of Theology Presbyterian College and Theological Seminary The purpose of this study is to propose a new paragraph of the story of Balaam and reinterpret this story in the whole context of the Bible. The method of this article is ‘an exegetical study for the canonical unfoldings’ and it is applied to the study of Balaam story(Num 22-24). “Balaam, a sinner or saint?” This question is connected with the interpretation of the story of Balaam. Until now, most of Old Testament studies have attempted to interpret Balaam's story in the paragraph of Num 22-24 and suggested the interpretive ambiguity of Balaam. But this paper explores the canonical unfolding of Balaam’s story from the OT to the NT(Num 31:16, Deut 23:3-6, Mic 6:5, 2Pet 2:15-16, Rev 2:14). In the process of analyzing and comparing this story with the connected texts(Num 31:16, 2 Pet 2:15-16, Rev 2:14), negative character and concrete sin of Balaam is revealed. It is also found that some of the connected texts of this story have understood the story of Balaam in the paragraph of Num 22-25(Num 31:16, Rev 2:14). After this scrutiny of the story of Balaam in the whole context of the OT and the NT, it is concluded that this story can be interpreted in the new paragraph of Num 22-25. This interpretation of the new paragraph shows what the hidden guilty of Balaam is. Superficially Balaam was a messenger of God, but substantially he was an evil man who advised the Moabite and the Midian to tempt the Israelite into idolizing(Num 25).

이 논문은 사울의 이야기에 나타난 하나님의 상을 연구한다. 이 연구는 사울의 몰락의 원인이 사울의 잘못이냐 하나님의 왕정에 대한 반감이냐는 두 극단적인 입장을 넘어서서 신문학비평적 방법, 특히 성격묘사연구를 사용하여 하나님과 백성사이에 중재자로 선 사무엘의 행동이 사울 이야기의 전개와 하나님의 상에 미치는 영향을 분석한다. 이 논문에서는 이제까지 간과되어왔던 사무엘의 독자적이며 임의적인 행동과 그 결과가 부각된다.

God, Samuel's God Hyo-Myong Lim Southern Methodist University, Ph.D. This article reconstructs the portrait of God in the story of Saul. There are two extreme opinions about the reason for Saul's fall. One blames Saul, the other God. Recently new literary critics found more faults with God than with Saul based on their observation that God was displeased with the people's demand for a king. They argued that Saul was predestined for failure due to God's ill-will. The portrait of God drawn by them is characterized by ambiguity, malice, and hostility. Utilizing new literary critical method, especially characterization, textual gap and ambiguity this study closely examines the ways in which Samuel's words and deeds affect the unfolding of the story and the portrait of God. His portrayal of God is divergent from that of the narrator and God. The author concludes that the portrait of God drawn by the new literary critics is based on the projection of the prophet Samuel which is tainted by his own agenda. The prophet enjoys considerable freedom in carrying out God's command, partly because of the laconic nature of God's commands. He is free even to do nothing about God's command. Often times he has to interpret the commands into actions, filling details in. In the process his agenda dilutes and in some cases eclipses the intention of God, resulting in the distortion of the portrait of God. Rather than being malicious and hostile, the author finds a God, who initially shows anti-monarchic sentiment, preempts the people's demand for a king and takes initiative in placing a king over Israel. God is open to human demands and embraces human frailty. This study challenges the long-held assumption that Samuel faithfully represents God, and convincingly establishes the differences between them. This article is expected to catalyze a deeper study of the characters in biblical stories.

이 논문은 여호수아 7장 1-5의 비평적 분석을 통하여 아이성 전투의 실패의 원인을 밝힌다. 필자는 연구의 결과로 본문이 아이 성 정복을 실패한 지휘관 여호수아의 실수를 의도적으로 은폐하고 오직 아간의 범죄에 주목하도록 독자들을 유도하고 있음을 설득력있게 제시한다.

Is the Failure of Conquering AI really only because of Achan? - Focused on Critical Analysis on Joshua 7:2-5 Sanglae Kim, Ph.D. Professor, College of Theology Sahmyook University Joshua 7 describes why and how the Israelites failed to conquer the city of Ai when they first tried. It appears that the chapter clearly depicts the reason as the fault of Achan. But if the sin of Acahn is the only reason, the second attempt, after punishing Achan to death, must be the same with the first. But the aspect of second attempt portrayed in chapter 8 is quite different from that of the first in 7:2-5. It means that Achan's case is not the only reason. Comparing the text of Joshua 7:2-5 with that of surrounded chapters, it is clear that the portrayal of Joshua is remarkably different from that in other battle accounts. In other words, this particular text shows no sign of Joshua being a dedicated, sharp warrior. The followings are the images of Joshua we have discovered. First, he did not order any commands to move out or withdraw. He merely kept silent or approved hesitantly. Second, he did not rise early in the morning unlike the other days. This conveys an impression that the mind of the commander in chief was indolent in the time when he should have been sensitive in the field. Third, he was not with the people as in the other battles, nor did he lead out. Fourth, he did not set up any strategy for the battle. Fifth, he did not ask for YHWH's guidance for this battle. Combining all these facts, we are able to conclude that the primary responsibility for failing this battle is on Joshua. However, the text of Joshua 7 is deliberately masking Joshua's mistakes in this campaign. First of all, Joshua 7:1 makes the reader focus on Achan's sin. There is no doubt that Achan's sin was a serious problem among the Israelites, YHWH's covenantal community. Yet the way Joshua 7 is written shows how it is trying to hide Joshua's mistake in relation to Achan's problem. In the following text, 7:2-5, Joshua is completely left out. However, even this literary strategy could not wholly cover Joshua. Critical analysis of the text helps us to understand the reality of the account more clearly beyond the intention of the text.

이 논문은 하박국 1장과 2장의 형성사를 다룬다. 필자에 의하면 요시야 개혁 시대의 사회적 상황을 다루는 초기의 하박국서는 포로기전 후기시대에 바벨론 신탁이 추가되고, 주석과 화있을진저 말씀이 더해져 예루살렘 지도층에 대한 심판말씀이 된다. 그리고 하박국서 본문은 최종적으로 반 바벨론적으로 손질된다. 이 논문은 예언자 하박국의 예언이 사회정치적 상황에 따라 그때마다 확장되고 재해석되었음을 논증한다.

Studien zur Entstehungsgeschichte des Buches Habakuk Hee-Sook Bae, Dr. theol. Assistant Professor, Department of Theology Presbyterian College and Theological Seminary Bei dieser Arbeit handelt es sich um die Entstehungsgeschichte des Buches Habakuk. Die hier herausgearbeiteten Schichten von Hab. 1 und 2 folgendermassen zu ordnen. Das Habakukbuch in der Zeit der Josianischen Reform umfasst die Klage (1,2-4.12.13) und Gottes Antwort (2,1.4). Dabei geht es um die Klage über die soziale Verhältnisse in der Josia-Reform. In der spätvorexilischen Zeit zielt der Prophet Habakuk durch die Hinzufügung des Babylon-Orakels (1,5-22; 2,2.3) und mit der Auslegung und den Weheworten (2,5abα.6b.9.12.15.19a) auf das Gericht gegen Jerusalemer Oberschicht, dagegen sagt er den Gerechten Heil an. Im dritten Redaktionsstadium wird der Grundbestand des Textes antibabylonisch bearbeitet (1,14-17; 2,5bβ.7.8a.10bα.13.14.16-18.18b). Dieser Überarbeitungsvorgang bildet die jetzige Buchgestalt. So wird die Prophetie Habakuks jeweils nach den sozialen politischen Konstellationen erweitert und neuinterpretiert. Die Betrachtung der Prophetie Habakuks im Zusammenhang mit dem Kapitel 3 kann eine andere Aspekte im Licht stellen.

이 논문은 8ḤevXIIgr 하박국 본문과 다양한 본문증거들과 이형비교분석을 통해 헬라/초기 유대주의 시대 구약성경 본문의 다중성(multiplicity)과 유동성(flexibility)을 밝힌다. 필자는 여러 형태의 본분들과 일치하는 다양한 조합을 찾아내어 사실상 혼합된 형태의 본문이 대본으로 사용되었음을 보이며, 이것이 그 시대 본문의 다중성과 유동성의 결과임을 밝힌다.

Die Textformen der hellenistisch-frühjüdischen Zeit ausgehend vom Habakkuk-Text der griechischen Zwölfprophetenrolle aus Naḥal Ḥever Jong-Hoon Kim, Dr. Theol. Assistant Professor, Department of Theology Busan Presbyterian University Nachdem die griechische Zwölfprophetenrolle aus Naḥal Ḥever (8ḤevXIIgr) fragmentarisch gefunden worden war, wurde der Text der Rolle zuerst von D. Barthélemy erforscht. Aufgrund seiner sorgfältigen Untersuchung identifizierte Barthélemy die Textform der Rolle mit der sog. Kaige-Renzension, einer gemäß den hellenistisch/frühjüdischen Auslegungsprinzipien auf die Ausgangssprache oberflächlich gezielte Bearbeitung der sog. Ur-LXX. D.h. Die Kaige-Rezension war nicht erst im 2.Jh.n.Chr., wie Thackeray meinte, sondern spätestens schon im 1.Jh.v.Chr. vorhanden, weil die Rolle selbst zwischen 1.Jh. v. und n. Chr. datiert wurde. In diesem Zusammenhang geht es beim vorligenden Beitrag um die Textformen der hellenistisch/frühjüdischen Zeit. Es ist schon bereit bekannt, dass verschiednen Texttradition des AT in diesem Zeitraum nicht nur vielfältig sondern auch flexibel koexistierten. Insbesondere wollte der Beitrag beweisen, wie jene Vielfältigkeit und Flexibilität aus dieser Zwölfprophetenrolle erkannt werden können. Anders als die Meinung von Barthélemy zeigt das Ergebnis der Untersuchung anhand vom Habakkuk-Text, dass der Text der Rolle klar eine Mischform der verschidensten Texttraditionen ist. D.h. als die Rolle abgeschrieben war, war der Proto-MT noch nicht überwiegend war, sondern verschiedene Texttraditionen koexistierten nicht nur vielfältig sondern auch flexibel.

이 논문은 나훔서에 등장하는 구원신탁의 요소들을 분석한다. 이를 위해 필자는 구원신탁의 형식과 내용을 잘 보여 주고 있는 신앗시리아의 제왕신탁과 나훔서를 비교 연구한다. 필자는 나훔서가 구원신탁의 형식을 이용하여 한 편으로는 니느웨에게 고난당하고 있는 유다민족에게 구원을 선포하며, 다른 한 편으로는 신앗시리아의 압제에 항거하고 있음을 밝힌다.

The Elements of Salvation Oracle in the Book of Nahum Dong-Young Yoon Lecturer at Daejeon Theological University Drew University Ph.D. The book of Nahum has been denigrated as the representative of optimistic prophecy with strong nationalism, because it announces judgment against Nineveh, while keeping silent with sins and immorality of Judah. However, the negative tone against Nineveh can be regarded as the good news for Judah, since the destruction of Nineveh would set Judah free again. In this regard, the prophecy of Nahum can be categorized as the salvation oracle which announces divine promise of deliverance from enemies and crises. From the perspective of literary form, the salvation oracle consists of the divine self-introduction, historical retrospect, encouragement, and the promise of divine guidance and protection. The book of Nahum begins with the various descriptions of divine characteristics such as ‘jealous’, ‘vengeful’, and ‘wrathful’. Though this description does not contain the direct constitutes of the salvation oracle, it functions as the introduction of the main salvation oracles in v 9 and vv 12-15. God announces that he will soon intervene in the human history to punish Nineveh and to save his people from the enslavement(v 9). God will destroy Nineveh and break off the yoke that binds Judah (v 13). The fame of Nineveh, along with their gods will be forgotten. Nineveh will never be able to invade Judah again, because God will annihilate it. Judah will celebrate festivals again and fulfill their vows they once made(v 15). God will initiate the salvation(2:1-2). The divine initiative means the inactivity from the human side. The divine initiative is the crucial element of the salvation oracle. As regards the content and form, the prophecy of Nahum is compared to the Neo-Assyrian salvation oracles for the king, i.e, ‘royal oracle’. As the royal oracle encouraged the king who was depressed in the military and political crises, the prophecy of Nahum purports to persuade his listeners that salvation is coming and that Assyria is on the way to downfall.

이 논문은 다문화 사회에서 귀환이주가 중요함을 주목하면서, 구체적으로 룻기에서 귀환이주 전승이 핵심적인 주제임을 밝히고자 한다. 필자는 특히 룻을 이주자가 아니라 귀환이주자의 시각으로 재조명하며, 다윗 왕실 족보(룻 4:18-22) 문제도 귀환이주를 중심으로 재조명한다.

Traditions of Return Migration for a Multi-cultural Society Joong Ho Chong, Ph.D Professor, Department of Christian Studies Keimyung University The purpose of this study is to argue that return migration is a key theme in the book of Ruth, while emphasizing the importance of return migration in a multi-cultural society. In particular, this study will refocus the character of Ruth as a return migrant, rather than a simple migrant. Finally, the Davidic royal genealogy(Ruth 4:18-22) will be reinterpreted in terms of this return migration. When analyzing the structure of the book of Ruth, it can be found that the story of Naomi, rather than the story of Ruth, occupies the core and the return migration story of Naomi forms the center of the structure. Although Ruth's identity as a foreign woman is combined with her identity as Naomi's daughter-in-law, it is clear that Ruth returns with Naomi. The most important question is how Ruth’s identity as a return migrant is to be accepted in Bethlehem community. Here the role of Boaz is to be highlighted. At first sight, Boaz regards Ruth as Naomi's daughter-in-law. Playing the roles of Goel and a levirate marriage partner, Boaz helps Ruth to be recognized as a return migrant. The reason why the Davidic royal genealogy is shown in the book of Ruth is because the story of Ruth is an ideal narrative that functions as a foundational story for the Davidic dynasty. The story of Ruth and Naomi is a tradition of return migration, and the story of Boaz is to help returning migrants. Since the Davidic dynasty and national leaders have the character of returning migrants, the book of Ruth can contribute positively to our understanding of the house of David.