Earticle

본 논문은 제사장 전승에 나타난 ‘끊어짐의 형벌’의 의미를 연구하는데 있다. 이를 위하여 먼저 연구사 및 제사장 전승 중에서도 제의적 자료의 신학을 논의하였다. 그리고 ‘끊어짐의 형벌’의 본문에서 나타나는 형벌의 종류(사형, 자식이 없이 죽음, 거룩한 땅에서의 축출)를 연구함으로 ‘끊어짐의 형벌’이 하나님의 부재를 통한 파멸을 의미함을 주장하였다.

This article aims to study the meaning of the ‘kareth’ penalty in thePriestly tradition. For this study, a history of research and the theologyof the cultic material in the Priestly tradition were, first of all, discussed. Then the author tried to understand the meaning of the ‘kareth’ penaltyand how the penalty is related to the theology of the cultic material byanalyzing the kinds of punishments that appeared in the text of thekareth penalty formula. ‘Kareth’ penatly can be divided into three different types. The firsttype is death related to excommunication from the covenant community. Violating the Sabbath(Exod 31:14-15), divination(Lev 20:6) andblaspheming God(Num 15:30-31) belong to this type. The offenderwho committed these sins had to be put to death. Death here means theabsence of God and destruction through excommunication from thecovenant community. The second type is death related to the destruction of the nation. Illicitsex and idol worship belong to this type. The offender who committedthese sins had to be put to death like the first type, or at least to diewithout children. Death here also means more than physical death. Itmeans excommunication from the Promised Land and the completedestruction of Israel. Interestingly, a typical clause such as “I am the구 약논단55 내지 완료.indd 31 2015-03-31 오전 11:00:2332 제21권 1호(통권 55집) 2015년 3월 31일LORD your God(who makes you holy)” always appears with the ‘kareth’ formula in the context of these two kinds of penalty. This means thatGod gave the sentence, “I am not the LORD your God any longer, incase you are an offender.”The third type are cases in which the meaning of the ‘kareth’ penaltyis not clearly known. Most cultic uncleannesses belong to this type. Inthese cases, the offender has been given opportunity to remove his/heruncleanness. But if he/she does not remove his/her uncleanness, he/she loses his/her right to go the temple/tabernacle and to be a memberof the covenant community. Accordingly, the ‘kareth’ penalty means thatthe offender loses God’s sustenance and salvation caused by extirpationfrom the holy community where God is present. Through this study we come to know how to keep Israel, as a kingdomof priests, was kept holy, and to understand more correctly the textswhere the ‘kareth’ penalty is mentioned.

본 논문은 신명기에 사용된 이 표현 양식의 문맥에 주의하고 주석적인 방법으로 그동안 간과되어 온 신학적 의미를 찾아보았다. 신명기의 ‘젖과 꿀이 흐르는 땅’은 이스라엘 땅에 대한 풍요로운 상징적 이미지나 토질을 묘사하는 데 그치지 않고, 철저하게 야훼와의 관계 아래서 조명되고 있음을 밝혔다.

“A land flowing with milk and honey” is one of the most famousdescriptions of the land of Israel. As a symbol of Paradise, thedescription has been properly interpreted as the special land that Godgave the Israelites. Does it mean, however, the ideal condition of thebest productive land? This question arises when we consider Israel’ sgeographical condition. Because, although Israel was more suitable tostock farming and honey was recorded as a main export(Ezk 27:7), itwas not an ideal, fertile land. Then, can we interpret the description of“a land flowing with milk and honey” as symbolic or realistic? This studyaims to find another explanation for this controversial question. The study seeks, first, to find in the Old Testament the distributionand pattern of the land formula, “a land flowing with milk and honey,”and then to determine its hermeneutic meaning through an exegesisof the passages in Deuteronomy where it occurs. The exegesis shows,first, that the formula was used as an image of the fertile land that wasthe foundation for the flourishing of the offspring of the Israelites andtheir longevity. Then the formula is discussed in a theological reflection,since it is premised on the land that was promised to the forefathers, withYahweh as the giver of it. Second, because the formula in Deuteronomyshows a feature used in a ceremony and a liturgy, it recalls a redemptive meaning linked to the Exodus. This study uncovers a theological meaning that has been overlookedin previous studies on the land formula, “a land flowing with milk andhoney.” This formula in Deuteronomy must be an image of the landof Israel as fertile or having other qualities. Nonetheless, a writer(or aneditor) of Deuteronomy took a step forward and described it thoroughlyin relation to Yahweh. The redemptive meaning connoted in the formulain Deuteronomy seems to influence the subject of the restoration of theland in Jeremiah 32, Ezekiel 20, and Nehemiah 9, which will be studied inthe future.

본 논문은 엘리야와 엘리사 이야기(왕상 17-18장; 왕하 2:19-24; 4:1-44; 5:1-27; 6:1-7)에 대한 주석적 고찰과 이스라엘 주변 세계의 전승비교를 통해 고대 이스라엘의 공식야훼종교 안에 주술적 의식들이 존재했으며, 주술 행위는 실존을 위협하는 사회 경제 정치적 요인들을 극복함으로써 백성의 기본적인 삶의 조건을 마련하는 데 그 목적과 기능이 있었음을 보여준다.

Magic is usually treated as a primeval form of religion. Thus far, magical practices in the Old Testament have been generally regarded as those of the Canaanite religion, and it was widely accepted that the YHWH religion of ancient Israel overcame magical rituals. However, the Old Testament reveals that the official religion of ancient Israel had never been separated from the magic. This study shows, with literary analyses of the stories of Elijah and Elisha and with parallels from the Ancient Near Eastern traditions, that magical rituals existed in the official religion of ancient Israel and that they performed a social and religious function in ancient Israelite society. The Elijah and Elisha narratives reflect the historical activities of the men of God. These stories show that the troubles which individuals (2 Kgs 5:1 -27), families (1 Kgs 17:8-24; 2 Kgs 4:1-37), small social communities (2 Kgs 4:38-44), a city (2 Kgs 2:19-25), and a king and his kingdom (1 Kgs 22:10-12; 2 Kgs 13:14-19) underwent, were overcome through the magic which was performed by the men of God. In this regard, the magical actions are accompanied in some cases by the words of God and the prayers of the men of God, or by their symbolic actions or only by words of the men of God without any specific magical actions. To sum up, resistive magic, which prevents the causes of disasters that have already happened, comprises most of the magical rituals of Elijah and Elisha. It confirms that the purpose and the function of the magical ritual in ancient Israel was to eliminate all the social, economic, and political disorders which were detrimental to the existence of the people, and to establish the basic conditions of life for them.

본 연구의 목적은 노비해방, 채무면제, 토지개혁 등 희년과 관련된 한국 사례를 집중 분석하고 비교 연구하여 한국적인 희년 공동체를 건설할 수 있는 방향을 제시하려는 것이며, 희년공동체가 하나님의 공동체와 하나님의 나라와 연속선상에 있음을 밝히는 것이다.

Discussions regarding the Jubilee have constantly evoked doubts asto its feasibility. With this in mind, I analyse the Jubilee in terms of slaveemancipation, debt relief, and land reform, with special focus on the caseof Korea. In conclusion, I propose a new direction for building a KoreanJubilee communityRegarding the case of slave emancipation, I analyse emancipationsby King Wanggun, King Gwangjong, and Sung-ge Lee and find out thatthey emancipated debt slaves. Although the system of slavery has longbeen abolished, our society still faces the problem of people strugglingwith debt and a poor working environment. I suggest a resolution basedon the manumission laws of the Old Testament. Concerning debt relief, I study the cases of King Munmu of theancient Shilla dynasty and Jeongtoe(停退) in the Hwangok system. I findout that the debt relief law of the Old Testament is still operable and canbe used to create a healthy community. Regarding land reform, I analyse the Gwazeonze(科田制) of SunggeLee and the land reform after the Korean liberation. I conclude thatthe Jubilee system is a key to establishing a fundamental life value and torestoring health of an entire community, including the poor as well as the middle class. T he Jubilee was not a temporary solution for the poorest, but itrecurred periodically and reformed the basic economic structure of theentire community. The Jubilee opens a way to life for the communityand avoids its being destroyed. The Jubilee community is a communityof God initiated by Him, with the land obeying and awaiting the choiceof humans. And further, the community can also be connected to thekingdom of God. As participants in the kingdom of God we should beinvolved in the construction of the Jubilee community, and share, mostimportantly of all, a firm belief that the Jubilee can be carried out.

본 논문은 메시아 예언 본문들(사 9:6-7; 슥 9:9-10)에 나타난 ‘샬롬’의 의미와 신학적 의의가 무엇인지 밝히고자 한다. 이를 위해 연구사 분석의 결과인 ‘상태’와 ‘관계’의 범주에 근거하여, 다른 예언 본문들에 나타난 의미들을 분석하면서 메시아 예언 본문들 속에서의 ‘샬롬’의 의미의 상대적 강조점에 주목하여 그 신학적 의의를 밝힌다.

What is th e mea ning o f sh alom? T he use o f th e word is quitevaried and c omplicated in the Old Testament. Although the basic meaning of shalom is ‘wholeness,’ the derivatives of the word are verycomprehensive: welfare, completeness, reward, prosperity, satisfaction,health, and so for th. So it is not easy to set its meanings in orde r. Moreover, scholars vary in their opinions of the meaning of the word. Nevertheless, the interpretations given it by most scholars can begenerally classified into two categories. One way to understand thevarious meanings of shalom is in terms of ‘relationship, ’ and the other isin terms of ‘state.’ The meanings of shalom, therefore, can be grasped interms of both ‘relationship’ and ‘state.’On the basis of the two categories, this study intends to analyze themeanings of shalom and its theological significance in the prophetictexts. First, the various opinions of scholars are reviewed in order toset out the g eneral meanings of shalom and their categories. Then,the meanings of shalom are deciphered within the selected prophetictexts. Finally, two selected messianic texts (Isa 9:6-7 [MT 9:5-6]; Zech9:5-10) are analyzed. I seek to analyze whether the definitions andtheological significance of shalom changed through time, based on whatis emphasized in these two messianic texts, one of which is from the 8thcentury BCE, while the other is from the post-exilic period. In the course of exegesis, first of all, I will show that shalom in themessianic texts refers increasingly more to ‘wholeness’ in relationshipwith God, which can be completed only through His intervention. Ipropose that, although shalom refers to ‘state,’ ‘health,’ ‘prosperity,’it is de fined more w ithin a relationship w ith God, and t hat it saccomplishment rests upon God. This is supported by the fact thatrighteousness (hqdc) and justice (jpvm), representing the relationshipwith God, are closely related with shalom. I suggest that, although the messianic texts predict the coming of a human messiah for bringingshalom to fr uition, his role is limit ed in ope ning the age of God’sshalom. Nevertheless, I assert that his participation in bringing shalom tofruition is necessary, because his limited role functions as a lens throughwhich God’s shalom can be anticipated. Finally, I will str ess that weshould make every effort to accomplish a harmonious ‘relationship’-oriented shalom in a world full of persecution and injustice resultingfrom self-interest.

본 논문은 성서의 가치를 현대의 삶에 적용하여 확산하는 것을 목적으로 한다. 갈등해결을 위한 성서적 가치를 창세기에서 찾아낸 후 리더십에서 사용되는 갈등해결의 AGREE 모델을 성서적 관점에서 검토하고 군산시 송전탑 갈등해결 과정을 적용하여 살펴보았다. 이를 통하여 갈등해결을 위한 성서적 가치는 현대적 삶에도 충분히 적용할 수 있다는 점을 확인했다.

The present study aims at exploring the biblical values witnessed inthe various cases of conflict and strife in the Bible, and extending theirapplicability to the realm of actual lives. For this, this article mainly dealswith the Pentateuch, especially the book of Genesis, in order to seekbiblical values for conflict-solving. 1) Familial union2) Mediators between two parties for settling conflicts3) Principle-oriented resolution4) Problem-solving on the basis of values5) Concept of God as for all human beings and establishment of acommunity for serving othersWe may add more biblical values to these if we continue to look intoother places in the OT besides the Pentateuch, and also the NT. For the purpose of implementing biblical values in present situations,this study delves into the AGREE model, which is used for conflictresolvingin the are a of leadership. We were able to confirm, inconclusion, that this model, with slight modification, is applicable as animportant tool for conflict-solving. However, we could not apply this model to an actual situation forconflict-resolving. Nonetheless, we found a test case for this model. Over the issue of building a power transmission tower, there arosea conflict between residents in Gunsan Cit y - both the emergencybody and the Christian association working as its representative - andthe parties to the construction (Korean Electric Power Corp. and theGunsan municipal office). In the mean-time, a committee for citizens’interests, known as the Anti-corruption & Civil Rights Commission ofKorea, played an important role in solving the problem peacefully. Thepresent writers have applied the AGREE model to the ongoing process,and tried to find out how biblical values worked in the process ofconflict-resolving. In doing so, we were able to testify that biblical valuesfor conflict-resolving can also be used in the context of everyday life. The present writers wish that an individual church or a local Christianunion might play a practical role in addressing various issues arising fromevery corner of society in this country. By doing so, the Korean churchwould accomplish an effective expansion of the gospel.

본 논문은 구약에 나타난 창조의 영은 처음 창조에서는 창조적인 말씀의 동역자이며(창 1:2), 말씀을 사건으로 만드는 힘이며(시 33:6), 계속되는 창조에서는 지속적으로 생명을 창조하며(시 104:29-30), 역사를 새롭게 함으로 처음 세상을 회복하게 하는 능력임을 논증한다.

Among the texts where <ruach> is used, this study focuses on thosein which <ruach> means the Spirit of God. It particularly analyses themeaning of the creation of God among the activities of the Spirit ofGod. The represented texts in which <ruach> is regarded as the Spiritof Creation in the Old Testament are Genesis 1:2, Psalms 33:6, 104:29-30, and Isaiah 32:15. The first two texts deal with the Spirit shown in theoriginal creation (creatio prima), and the last two are mentioned in thecontinuing creation (creatio continua). In Genesis 1:2, the Spirit of God is allusively described as ‘the Spiritof Creation’ that creates the world, cooperating with the Word of God. The Spirit of Creation is the co-worker of the creative Word. Psalm33:6 clearly shows what is alluded to in Genesis 1:2. The psalmist here elucidates that the Spirit concretely actualizes the creativity of the Word. That is, the Spirit is the power to make the Word an event. In Psalm 104:29-30, the Spirit of God as the power that creates life,continuously creates and renews all lives in the world. That is, the Spirit isthe Spirit that consistently creates life. In Isaiah 32:15, the Spirit of Godworks not only within human beings but also in the natural world. TheSpirit of God is the power that renews history, and it is the Spirit thatrestores the first world, which God saw as very good.

본 논문은 성서 본문의 언어학적 연대 결정 연구사이다. 본 소고가 개관하는 연구는 언어학적 연대 결정 방법론을 확립한 후르비츠의 연구, 후르비츠의 방법론을 받아들인 학자들의 연구, 후르비츠의 방법론에 대해 도전하는 최근의 연구, 그리고 사회언어학적 방법론을 사용하여 두 입장 사이의 화해를 모색하는 김동혁의 연구 등이다.

The present study is a survey of scholarship on the linguistic datingof biblical texts. Avi Hurvitz has sought to establish a dating methodfor biblical texts on the basis of linguistic data. He has argued, first,that linguistic change in Biblical Hebrew (= BH) during the exile was sodecisive that Early Biblical Hebrew (= EBH) of the pre-exilic period isclearly distinguished from Late BH (= LBH) of the post-exilic period;and, second, that, since EBH and LBH are distinct both in form andchronology, one can date biblical texts by using linguistic data only. Hurvitz’s method soon became a standard in the scholarly guild, andHurvitz himself and other younger scholars produced studies thatattempt to date biblical books/texts on linguistic grounds. These studieshave treated, for example, the J source, the P source, Ezekiel, individualpsalms, the prose portion of Job, Qoheleth, Esther, and so forth. Since 2003, a challenging voice crystallized through a successionof publications: an essay collection entitled Biblical Hebrew: Studiesin Chronology and Typology (2003), volumes 46 and 47 of HebrewStudies (2005-2006), and Ian Young, Robert Rezetko, and MartinEhrensvärd’s Linguistic Dating of Biblical Texts (2008). The challengingvoice, represented by Young, Rezetko, and Ehrensvärd, has argued thefollowing: first, EBH and LBH are not completely distinct in form and chronology, though it is true that they are not identical. Second, EBHand LBH should rather be considered stylistic options from which thepost-exilic biblical writers were free to choose. Third, accordingly, it isimpossible to date biblical texts on the basis of linguistic data only. The present study, first, introduces Hurvitz’s method of linguisticdating and surveys the studies of Hurvitz himself and his followers;second, it examines the challenging voices against Hurvitz’s method;and, third, it discusses two of the most recent attempts published in2012, Diachrony in Biblical Hebrew, edited by Cynthia Miller-Naudé andZiony Zevit, and Dong -Hyuk Kim’s Early Biblical Hebrew, Late BiblicalHebrew, and Linguistic Variability, and probes their significance in thedebate.