Earticle

이 논문은 성결법이라는 문학적인 큰 틀 안에서 모세 오경의 최종 형성의 단계를 설명할 수 있는 중요한 본문인 레위기 26장을 분석한다. 저자는 이 논문에서 본문이 제사장 문서(P)와 신명기사가계 문서(Dtr)의 사고를 이어받고 있으며 예언자적 사고를 첨가하므로 제사장적 사고와 예언자적 사고의 종합을 시도하고 있음을 밝힌다.

A Study on the Significant of Number Seven in Lev 26:14-33 Jong-Won Choi, Dr. theol. Lecturer at Seoul Theological University Bonn University Dr. theol. The present research primarily is to examine the meaning of the number seven in Lev. 26 in relation to the northwest semitic inscriptions and Deut. 28. In the context of the northwest semitic inscriptions, the number seven is used with literary style-method as the meaning of ‘treaty-curse’. From the composition critical method, Lev. 26 is in parallel with the schema ‘bless and curse’ in Deut 28. This concept is newly composed by a writer who synthesized a deuteronomistic and priestly thought in a composition ‘promise and threat’. In Lev. 26 the central paragraph is the part of ‘the curse’(vv. 14-33). To be fair, it shows that the exilic situation of the Book of Ezekiel is presupposed. In this study, the number seven(v. 18, 21, 24, 28) is dealt with the content ‘knife, hunger and infection’ as the curse-trias in the paragraph of ‘the curse’. From this analysis it is possible to explain systematically the negative conditional clauses with the ‘sevenfold-schema’. The paragraph reflects an expansion of literary style in Deut. 28 and theological thought in the text of Ezekiel. The point of the indirect compositional view is dependent on an ideological aspect of northwest-Semitic in the ancient Near Eastern. This development shows that the paragraph ‘the curse’ in Lev. 26 is originally instructed on the sevenfold-structure as used in Deut. 28. The editor(or compiler) of Lev. 26 deals with a literary style, which is stated as a breaking of the promise or treaty made with the Israelites. This style is best illustrated in the inscription of Sefire, Tell Feckeriye and Būkan in the northwest-Semitic domain. As a result, the text gives us a clue to an invention of some written tradition that the number seven provides the specific means as curse/treat and punishment in the braking of promise or treaty. A Study on the Significant of Number Seven in Lev 26:14-33 Jong-Won Choi, Dr. theol. Lecturer at Seoul Theological University Bonn University Dr. theol. The present research primarily is to examine the meaning of the number seven in Lev. 26 in relation to the northwest semitic inscriptions and Deut. 28. In the context of the northwest semitic inscriptions, the number seven is used with literary style-method as the meaning of ‘treaty-curse’. From the composition critical method, Lev. 26 is in parallel with the schema ‘bless and curse’ in Deut 28. This concept is newly composed by a writer who synthesized a deuteronomistic and priestly thought in a composition ‘promise and threat’. In Lev. 26 the central paragraph is the part of ‘the curse’(vv. 14-33). To be fair, it shows that the exilic situation of the Book of Ezekiel is presupposed. In this study, the number seven(v. 18, 21, 24, 28) is dealt with the content ‘knife, hunger and infection’ as the curse-trias in the paragraph of ‘the curse’. From this analysis it is possible to explain systematically the negative conditional clauses with the ‘sevenfold-schema’. The paragraph reflects an expansion of literary style in Deut. 28 and theological thought in the text of Ezekiel. The point of the indirect compositional view is dependent on an ideological aspect of northwest-Semitic in the ancient Near Eastern. This development shows that the paragraph ‘the curse’ in Lev. 26 is originally instructed on the sevenfold-structure as used in Deut. 28. The editor(or compiler) of Lev. 26 deals with a literary style, which is stated as a breaking of the promise or treaty made with the Israelites. This style is best illustrated in the inscription of Sefire, Tell Feckeriye and Būkan in the northwest-Semitic domain. As a result, the text gives us a clue to an invention of some written tradition that the number seven provides the specific means as curse/treat and punishment in the braking of promise or treaty.

이 논문은 삼상 2장 29-32절의 !wO[m'(마온)와 !wO[m' rc;(짜르 마온)의 용법을 탐구한다. 많은 학자들이 맛소라 본문을 훼손 본문으로 간주하고, LXX에 근거해 본문을 수정할 것을 제안하지만, 필자는 맛소라 본문이 그 자체로 이해 가능할 뿐 아니라 보다 큰 문맥에 대한 해석학적 열쇠를 제공함을 보이려 한다. 이를 위해 해당 본문에 대한 문헌학적 분석과 문학적 분석을 시도한다.

Eli, Enemy of a Temple! Koowon Kim, Ph.D. Professor of Department of Theology Reformed Theological Seminary in Seoul This article will be devoted to studying the usage of !wO[m' in 1 Samuel vv. 29 and 32, especially the phrase !wO[m' rc in v. 32, which is often regarded as an interpretive conundrum in the oracle. Many scholars, who find MT’s readings in 1 Samuel 2:29, 32 unintelligible, have resorted to emendation, based on different readings in LXX and 4QSama. This paper will critically review previous suggestions and prove MT readings to be commendable in and of itself. Towards this end, the relevant texts will be analyzed both philologically and literarily. I will propose to translate rc in v. 29 and !wO[m' rc in v. 32 as “in a temple” and “Oh enemy of a temple!” respectively and attempt to show that MT’s readings are intelligible, and, if properly understood, provide a hermeneutical key to understanding of the judgment oracle against Eli in its broader context. LXX's reading of verses 29a and 32a in 1 Samuel 2 may appear to provide an explanation of the difficult MT readings, but in fact, LXX complicates it. There is no definite evidence that LXX is the original and MT is its corrupt variant. MT rc “in a temple” in v. 29a and !wO[m' rc “enemy of a temple” in v. 32 make sense as they stand, in the sense that the sins of Eli's two sons were committed either in the temple or against the temple. Moreover, such understanding of MT readings may provide a hermeneutical key to understanding the story of the Elides' degradation, in which Eli's family is deprived of the privilege serving at the temple because they turned themselves into enemies of the temple. Although God revealed himself to Eli's house in Egypt, chose him out of all the tribes to be his priest, and gave him all the privileges pertaining to a temple-servant, the Elides proved themselves to be evil and ungrateful servants by desacralizing the temple. What they did in the temple or against the temple earns them the title !wO[m' rc ‘enemy of a temple’.

이 논문은 사무엘을 통해 소년시절에 왕으로 기름부음을 받은 다윗이 이스라엘 민중에게 왕으로 추대받는 절정사건에 이르기까지 보여준 현실정치적 책략과 경륜을 자세히 추적한다. 이 논문을 통해 저자는 하나님의 절대주권적 선택과 민중들의 추대를 통해 비로소 왕이 된 다윗이 북지파들의 화해와 통일을 통해 사무엘신탁과 민중신탁 모두를 만족시킨 왕이었음을 밝힌다.

King David’s Politics of Reconciling Northern Israel with Southern Judah and His Political Strategy for National Unification Hae Kwon Kim, Ph. D. Professor, Department of Christian Studies Soongsil University The purpose of the present article is first to explore King David’s Politics of Reconciling Northern Israel with Southern Judah and His Political Strategy for National Unification through close analysis of 2 Samuel 1-5, and then to argue that David’s rise to power illustrates the Deuteronomistic viewpoint of monarchy. It consistently argues that David’s enthronement over the entire people of Israel was made possible through David’s realpolitical sagacity and faith commitment to the Samuel-mediated oracle saying, “Yahweh God of Israel will make you a shepherd over the entire people of Israel in place of Saul his predecessor”. This was obviously case with David’s realpolitical performances which were designed to bring the broken and self-insecure heart of the northern tribes close to him and to reconcile Judah with Israel through several public show-ups of his heartfelt sympathy with the sorrow and pain of the northerns over the deaths of Saul, Jonathan, and Abner. 2 Samuel 1-5 demonstrates that the God-given oracle regarding the future reign of David over all Israel was substantiated and made real only through diverse human agents’ approval of and commitment to the original Samuel oracle. This characterizes the Deuteronomistic kingship in contrast to other ancient near eastern royal mythologies, whose aim was to provide check and balance for a human king lest he/she fall into the trap of despotism and political autonomy. Thus comes the contract of the elders of Israel with David as a climax to the history of David’s rise to power, which means that David was enthroned as a constitutional monarchy and was bound to rule Israel only under the people of God’s approval of and full assent to his kingship. The present essay concludes that David’s unification of Israel with Judah was achieved only through the elders of Israel’s request for David to be a king over all Israel on the condition that David will remain faithful to the equal and bilateral contract between the two parties.

이 논문은 사무엘을 통해 소년시절에 왕으로 기름부음을 받은 다윗이 이스라엘 민중에게 왕으로 추대받는 절정사건에 이르기까지 보여준 현실정치적 책략과 경륜을 자세히 추적한다. 이 논문을 통해 저자는 하나님의 절대주권적 선택과 민중들의 추대를 통해 비로소 왕이 된 다윗이 북지파들의 화해와 통일을 통해 사무엘신탁과 민중신탁 모두를 만족시킨 왕이었음을 밝힌다.

King David’s Politics of Reconciling Northern Israel with Southern Judah and His Political Strategy for National Unification Hae Kwon Kim, Ph. D. Professor, Department of Christian Studies Soongsil University The purpose of the present article is first to explore King David’s Politics of Reconciling Northern Israel with Southern Judah and His Political Strategy for National Unification through close analysis of 2 Samuel 1-5, and then to argue that David’s rise to power illustrates the Deuteronomistic viewpoint of monarchy. It consistently argues that David’s enthronement over the entire people of Israel was made possible through David’s realpolitical sagacity and faith commitment to the Samuel-mediated oracle saying, “Yahweh God of Israel will make you a shepherd over the entire people of Israel in place of Saul his predecessor”. This was obviously case with David’s realpolitical performances which were designed to bring the broken and self-insecure heart of the northern tribes close to him and to reconcile Judah with Israel through several public show-ups of his heartfelt sympathy with the sorrow and pain of the northerns over the deaths of Saul, Jonathan, and Abner. 2 Samuel 1-5 demonstrates that the God-given oracle regarding the future reign of David over all Israel was substantiated and made real only through diverse human agents’ approval of and commitment to the original Samuel oracle. This characterizes the Deuteronomistic kingship in contrast to other ancient near eastern royal mythologies, whose aim was to provide check and balance for a human king lest he/she fall into the trap of despotism and political autonomy. Thus comes the contract of the elders of Israel with David as a climax to the history of David’s rise to power, which means that David was enthroned as a constitutional monarchy and was bound to rule Israel only under the people of God’s approval of and full assent to his kingship. The present essay concludes that David’s unification of Israel with Judah was achieved only through the elders of Israel’s request for David to be a king over all Israel on the condition that David will remain faithful to the equal and bilateral contract between the two parties.

본 논문은 아가와 잠언의 여성들을 탈식민지 여성주의 시각으로 예후드 공동체의 정체성 형성과 재건의 상황에서 읽음으로, 악녀와 성녀라는 이원론적으로 분리된 몸과 성을 안고 살아가는 여성들에게 이상한 여자와의 새로운 만남을 통해 아가와 잠언의 대안적인 읽기 방법을 소개하고자 한다.

Searching for the Strange Woman: Re-envisioning the Good/Evil Dichotomy through Reading Female Figures in the Song of Songs and Proverbs Ji-Eun Park Lecturer at Ewha Woman's University Vanderbilt University Ph. D. This article examines power, ideology, and gender dynamics in the postexilic Persian social context, with special attention to the female figures in the Song of Songs and Proverbs, which have common motifs but different perspectives on the female body and sexuality. By developing Jonneke Bekkenkamp and Fokkelien van Dijk's argument that the Song of Songs can be read as a ‘subversive narrative against Proverbs, I seek to explore the human-constructed nature of the good/evil dichotomy represented through the Strange Woman in the Song of Songs and the Capable Woman (the Woman Wisdom figure) in Proverbs. In doing so, a postcolonial feminist perspective can be my methodological tool for examining how the images of the female figures in the Song of Songs and Proverbs in the postexilic context were manipulated and reshaped to serve the interests of the postexilic community and the dominant male elites and to regain their lost identities. A postcolonial feminist perspective suggests that (re)creating identity also meant retrieving their humiliated masculinity. Interestingly, the reformulation of identity accompanied the resurgence of the family structure, and the female body and sexual desire were viewed as dangerous and destructive to the community as well as to men. In this respect, the presence of positive views about the female body and sexuality in the Song of Songs may have caused the production of the Strange Woman figure, whose promiscuous body and sexuality are used as a rationale for restricting the female body and sexuality. Likewise, Woman Wisdom and the Capable Woman may have been (re)created in contrast to the Strange Woman figure in order to emphasize good wife and mother images. Therefore, this article aims to re-envision the Strange Woman figure in order to deconstruct the good/evil dichotomy of the female body and sexuality and to provide an alternative way of reading the Strange Woman figure for contemporary readers of Proverbs and the Song of Songs.

이 논문은 전도서 7장 15-18절에 제시된 ‘의인이 오래 살지 못하고 악인 오히려 오래 사는 것을 보았으니 너무 의롭지도 너무 악하지도 말고 극단을 피하라’는 비신명기적인 ‘새로운 지혜’를 유학의 ‘중용’사상과 연관시켜 논구하고 있다. 필자는 이를 위해 ‘논어’와 ‘중용’에 제시된 군자의 도리를 밝히고, 그것을 본문에 제시된 처세법과 비교하여 간접적으로 아시아적 성서해석의 기능성을 모색하고 있다.

Qoheleth’s ‘New Wisdom’ Viewed Through a Lens of ‘Zhongyong’ Myung Soo Suh, Ph.D. Professor, Department of Theology, Hyupsung University The purpose of this paper is to read Ecc.7:15-18 which suggests a kind of new wisdom through a lens of Confucian classics, ‘Zhongyong(中庸)’. According to the passages, the wise man should not be too righteous because there is a righteous man who perishes in his righteousness. Rather there is a wicked man who prolongs his life in his wickedness. So he who fears God shall be quit in regard to both. Qoheleth here takes issue with two orthodox doctrines, that is, (1) the righteous have a long life(Ex.20:12; Dt.4:40; Ps.91:16; Pr.3:2,16; 4:10), and (2) the wicked shall not live out half their days(Ps.37:10; 55:23; 58:3-9; 73:18). Why does the author suggest the paradoxical solution as a new wisdom? At a first glance, it seems to collide with Deuteronomic instructions which insist a firm choice. The author's new wisdom as uselessness of going to extreme seemed to derive from social situation that the orthodox theology could not comprise the complexity of the world and life. So It can be concluded that the book of Ecclesiastes was written and compiled in Jerusalem under Ptolemic rule with the purpose of teaching young men. In thinking of life the author surely based on the experiential and empirical knowledges. The author's experiential knowledges tell his audiences that life is so contradictory, ironic and paradoxical. For this reason the author pays attention to the way of moderation/mean/equilibrium for the better safe life. With regard to moderation/mean/equilibrium as a new way of conduct it is valuable to read the text through a lens of ‘Zhongyong’ which is junzi(君子)’ ideal way of behavior. The way of ‘Zhongyong’ consists of two attitudes of life such as (1) firmly harmonizing of the extremes(執其兩端) and doing on the basis of ones' own position(素位而行). Especially the former has been explained in comparison to scaling. In direct ratio with weight of something, a weight have to be moved for measuring. It is called ‘kwondo(權道)’ in Confucian term. In conclusion, ‘Zhongyong’ is a way of action which avoids going to the extremes. It desires not too much nor too little(過猶不及). This idea corresponds to the new wisdom of the text(Ecc.7:15-18). Where comes from the principle of the Golden Mean? The author of ‘Zhongyong’ said that it comes from the Sincerity(誠) in self which corresponds to the Heavenly Way(天道). The Sincerity(誠) is similar to ‘the fear of God’ in Hebrew thought.

이 논문은 MT 소예언서가 삼단양식적 구조를 가지고 있으며, 요나서는 이 구조체의 첫 번째 블록의 결론부의 기능과, 이어지는 두 블록을 예비하는 역할을 수행하는 책임을 밝힌다. 필자에 의하면, MT 소예언서의 형성과정에서 요나서가 현 위치에 삽입된 것은 결코 우연적 첨가가 아니라, 역사적 문학적 신학적 세밀한 고찰의 결과이다.

A Study on the Triadic Structure of the MT of the Book of the Twelve and the Literary and Theological Function of the Book of Jonah within it Cheol-Woo Park, Ph.D. Professor, Department of Theology Korea Nazarene University I have made Barry Alan Jones' recent important thesis as my point of departure for the issue of the composition and unity of the Book of the Twelve. I am at one with him in his conclusion that the Book of Jonah functions as the concluding book not only in 4QXIIa the Book of the Twelve but also in the first half of that of Septuagint. But I disagree with his contention that the placement of the Book of Jonah within the MT is almost accidental. I tried to correct it on the basis of my understanding of the structural particularity of the MT of the Book of the Twelve and demonstrate the opposite view that it functions as a concluding book in the structure of the MT of the Book of the Twelve. I tried to show that the corpus of the MT of the Book of the Twelve has the triadic structure of three blocks interconnected with each other developing theological contents, and that the book of Jonah functions as the concluding book in the first block(Hosea-Joel-Amos-Obadiah-Jonah) of the triadic corpus, preparing the next two blocks beginning with the book of Micah. These observations show, differing from Barry Alan Jones’ view, that the insertion of the Book of Jonah, in addition to the historical reason that Jonah was a person earlier than Micah(2Kgs 14:25), was made on the basis of the very careful theological and literary consideration. Therefore, this structural understanding should be borne in mind in dealing with the composition, unity and theology of the MT of the Book of the Twelve.