Earticle

이 논문은 빌레몬서 1장 15절-16절의 강해설교를 위한 대안적인 해석훈련 의 예로써 설교시연과 관련된 언어행위 이론이 가진 잠재적 공헌에 대한 연구 이다. 언어행위 이론으로부터 기대되는 성경 주해 과정은 아마도 빌레몬서에 기록된“네가 내가 말한 것 보다 더 행할 줄을 아노라”(몬 1:21b)라는 말씀 안 에 있는 의미수반발화 행위에 대한 설교적 효과수반발화 효과일 것이다. 즉 설 교적으로 환언해서 말한다면, 언어행위에서 발견되는 설교 행위는“성경의 저 자가 기록한 것 이상으로 기록된 말씀을 선포 할 수 있다.”이 같은 석의(釋義) 를 설교자들이 받아들인다면, 설교자들은 성령님과 말씀 안에 내재하시는 그 분 자신의 언어적 힘를 따름으로 설교를 행할 수 있다. 이 경우, 성령은 성경본 문에 내제한 성경적 의미발화 행위력을 드러내시고 또한 지속시키시며 더 나 아가 같은 성령의 언어행위인 효과수반 발화 행위도 설교문 안에서 유효할 수 있도록 일하신다. 따라서 이 논문의 목적은 대안적인 설교를 위한 언어철학을 상술할 수 있게 본문으로부터 설교된 본문의 전 과정에서 발견되는 성령의 언 어 논리와 그 기능을 재검토하는 것이다.

This article will explore the potential contributions of the speech act theory (SAT) as an alternative hermeneutical exercise for example a possible exposition of Philemon vv.15-16 in the preached text. The exegetical procedures of SAT here could be homiletical perlocutionary effect about biblical illocutionary action in Philemon 1:21b, which says, “I write to you, knowing that you will do even more than I ask”. To put it simply or to paraphrase the statement homiletically, one could say: the preacher in the SAT will preach is even more than what biblical authors write in the Scripture. If the preacher accepts this paraphrase, the preacher can proclaim text according to the Holy Spirit and the linguistic force of His indwelling in the biblical texts. On this regard, the Holy Spirit is the enabler of a revealed and continuous biblical illocutionary force in the text being available on the perlocutionary level in the preached text. Accordingly, the aim of this article revisits pneumatological linguistic logic and its role in the movement from text to sermon in order to recount an alternative homiletical linguistic philosophy.

이 논문의 목적은 빌레몬서를 내적간본문성과 간본문성으로 탐구하는것이다. 단어들과 문장들 사이의 관련성을 밝히는 유용한 방법론인 담론분석을 통해서 빌레몬서가 논리적 응집력을 강하게 가지고 있음을 파악할수 있다. 바울이 빌레몬서에서 고도의 논리적 응집성을 의도한 것은 교차대칭구조와 수사학적 구조를 통해서도 확인할 수 있다. 빌레몬서가 바울서신 가운데 가장 짧기에 주석가는 단어의 의미를 파악하는데 모호함에직면한다. 이런 의미론적 간격을 매우기 위해서 주석가는 빌레몬서를 비슷한 시기와 장소에서 기록된 바울의 다른 옥중서신인 골로새서와 비교해야 한다. 이 연구는 빌레몬서를 간본문과 내적간본문적으로 읽을 때, 에토스와 파토스와 로고스라는 설득의 세 요소가 서신 전체를 관통하고 있음이 분명히 드러남을 논증할 것이다. 인간관계에 있어서 그리스도의 복음의 변혁적 능력에 근거한 효과적인 설득을 위하여, 바울은 하나님의 가족은유와 특히 교차대칭구조를 통한 수사학적 기교를 사용한다.

The aim of this paper is to examine the rhetorical characteristics of the letter to Philemon in light of intratextuality and intertextuality. First as an intratextual feature, the letter bears a strong logical coherence of which chiasm and rhetorical structures are prime elements. Our intratextual analysis is aided by discourse analysis, a useful method first formulated by J. P. Louw and E. A. Nida. Discourse analysis makes it easier to find out the relationship of words and of sentences within the letter to Philemon. Second, an intertextual reading helps us to understand the rhetorical features of the letter. The shortest of all Pauline epistles, this letter presents a particular difficulty for exegetes as they attempt to analyze the meaning of words and expressions. This semantic gap can be filled with an intertextual study. Reading the letter to the Colossians together with the letter to Philemon is essential for the two letters were written by the same author at the same time and in the same place. Thus, intratextual and intertextual readings disclose the ways in which the three components of persuasion, namely ethos, pathos, and logos, penetrate through the letter to Philemon. To persuade his Greco-Roman readers to appreciate the transformative power of Christ’s gospel in human relations, Paul makes use of the rhetorical techniques of his time such as the metaphor of God’s family and a chiastic structure.

비록 골로새서와 빌레몬서가 시대적 배경과 문학적 양식에 있어 상호 연관 성을가지고있지만, 이두서신들사이의종말론의개념은큰차이를보이 고 있다. 골로새서 안에서는 ‘실현된 종말론’이 강하게 드러난다. 이러한 종 말론은 미래적 종말론을 배제하지는 않으며, 시간적 개념 뿐 아니라 장소적 개념을 강하게 드러낸다. 반면에 빌레몬서는 공적이고 개인적 서신이다. 물 론 종말론의 개념이 우선적으로 표현되지는 않지만, 빌레몬서의 중요한 주 제인 오네시모의 노예로써의 신분과 관련하여 ‘미래적 종말론’에 초점이 맞 추어지고 있다.

The eschatology in Colossians and Philemon are quite different from one another, although these two documents were in the past often grouped together on the basis of literary considerations. Colossians is characterised by a strong realised eschatology, incorporating and overwhelming references to the future while at the same time building strongly on spatial concepts. Philemon is a public, “personal” letter with an unexpressed yet in attendant eschatological perspective primarily focussed on the future, as can be inferred from the particular way in which the letter’s central issue ? the situation of the slave Onesimus ? is presented and addressed.

Greek available were published around the beginning and middle of the last century. It is true that the theories on which they are based also reflect linguistic theories of that period. Modern linguistics have greatly advanced since then. One of the tasks of New Testament students, accordingly, must be to bring that advanced linguistic theories into biblical studies, given that Bible is a discourse intended to communicated in terms of language and grammar. This study is written in an attempt to have dialogue between biblical studies and modern linguistic theories. In particular, the major concern of the study is to demonstrate how as a semantic category verbal aspect may be useful in analysing the New Testament texts in terms of discourse analysis. For this purpose the study first of all introduces a brief definition of verbal aspect theory and several issues in progress with regard to the theory. Then we choose the Letter to Philemon as a case study to show contributions that verbal aspect theory may make in identifying prominence markers, building a thematic structure up and doing an exegetical work. tense), an aspect which is fitting for presenting events, actions and states in summary, is used to introduce background events and actions of Paul's argument (request) for Onesimus. Secondly, since imperfective aspect (the present tense and the imperfect tense) is fitted for presenting events, actions and states in progress, and making an vivid and direct argument, the present tense is used to foreground information in order to make Paul's point of argument clear. Thirdly, stative aspect (the perfect tense), which reflects a given state of affairs, is used to present in an even more discrete, defined, contoured way Paul's argument, that is, a state of his assurance of Philemon's obedience to his request. Concerning the formation of theme, as the meaning of the aorist tense the perfective aspect is used to introduce such essential prerequisites to Paul's argument as Paul's relation to Philemon and Onesimus,Onesimus's wrongdoings, Paul's writing a letter and so on. As the meaning of the present tense and the imperfect tense the imperfective aspect is used to make such a theme of the Letter to Philemon as Paul's request that Philemon may welcome Onesimus warmly. As the meaning of the perfect tense the stative aspect is used to strengthen in a more emphatic way the theme of the letter by presenting Philemon's previous good behaviour and Paul's confidence of Philemon's obedience to his request. Finally, the study shows that exegesis of the Letter to Philemon may be enrichced and deepen when we makes use of verbal aspect as a semantic category.

삼각관계는 모든 인간관계의 원초적 기틀로서 일찍이 르네 지라르에의해 인간의 욕망이 생성하고 작동하는 주축으로 조명을 받았다. 이 논문은 빌레몬서와 요한삼서의 본문을 중심으로 이 삼각관계가 작동된 방식을분석하고 그 공동체적 의의를 평가하는 데 초점을 맞추었다. 빌레몬서의경우 빌레몬-오네시모-바울의 삼각관계가 어떻게 두 사람의 불확실한 관계를 창조적으로 재구성하면서 선순환하고 있는지를 보여준다면, 요한삼서의 경우는 장로-가이오-디오드레베, 장로-가이오-데메드리오의 이중적 삼각관계가 서로 길항하면서 빚어내는 갈등과 대립의 단적인 현실을 예시해준다. 여기서 이 논문의 또 다른 초점은 초기 교회의 공동체적 윤리가 다양한 삼각관계의 변용과 증폭이란 맥락에서 ‘환대’를 핵심 요소로 형성된내력에 맞추어진다. 이 환대의 윤리는 동질적인 내부의 연고자들이 아니라 이질적인 타자를 ‘주 안에서’ 조건 없이 영접하고 그 기초생계와 평안의 사귐을 보장해주었다는 점에서 긴장과 갈등으로 좌초되는 삼각관계의위기를 넘어 오늘날에도 지속 가능한 공동체의 생존과 발전을 뒷받침하는초기 기독교의 소중한 유산으로 평가된다.

Since Rene Girard, human triangle has been illuminated as the crux of all existing relationships in which human desires are generated,collide, and evolve. This study seeks to test how this perspective works out in the case of early Christianity, focusing on the triple structure of the characters that appear in Philemon and 3 John. In the Letter to Philemon, Paul, Onesimus, and Philemon are interwoven in such a way that one influences other two, thus developing the human triangle into a hopeful reality. In contrast, 3 John presents the double groups of three persons (i.e. the Elder, Gaius, Diotrephes versus the Elder, Gaius, Demetrius) who are in a collisive tension for some reason which is unclear to the present readers. Such various groupings of three figures reflect how early Christian communities interacted in a dynamic way to support, challenge, dismantle, and rebuild the current system of the church. Tumbling over again and again on the recurrent structure of their interactive grouping, to be sure, early Christian communities were increasingly activated on the principal ethic of hospitality, embracing the ‘other-ness’ of diverse strangers in Christ the Lord.

본 논문은 사회-수사학적 분석(socio-rhetorical analysis)을 통해 빌레몬서를 읽어, 바 울이 고대의 중요한 상징적 세계(symbolic world)인 우정(friendship)과 연결된 가치와 개념들을 사용하여 바울과 빌레몬 사이의 동역(혹은 코이노니아, 파트너십; 그리스어 κοινωνία) 관계를 확인하고 더 진보시키려 하고 있음을 보인다. 특히 바울은 오네시모 를 바울과 빌레몬의 코이노니아에 동역자로 포함함으로써 이 같은 발전된 동역자 관계 를 만들고자 한다. 이를 위하여 빌레몬서에서 바울은 문법적 구조와 수사법을 통해 코이노니아를 서신서 전체를 관통하는 주제로 제시하되, 특히 그것이 고대 사회의 다양 한 인간관계의 이상이자 근간이었던 우정을 바탕으로 하는 것으로 말한다. 그리고 심의 적 수사학(deliberative rhetoric)을 사용, 빌레몬의 동역자로서의 자질을 분명히 인정하 고 감사하는 동시에, 더욱 영향력 있게 만들 것을 강권한다. 또한 보다 효과적인 설득을 위해 바울은 구체적으로 우정을 바탕으로 한 수사학적 기법(담대함, 바울의 투옥 등)을 사용한다. 마지막으로 바울은 오네시모의 실제적인 유용함과 동역자적인 역할을 말하 면서 오네시모를 바울과 빌레몬의 코이노니아의 일원으로 받아들여 줄 것을 요청한다.

This paper reads the Letter to Philemon through a socio-rhetorical analysis to show that Paul uses values and concepts associated with friendship, an important symbolic world in antiquity, to affirm and advance his partnership (or koinonia; Greek κοινων?α) with Philemon. In particular, Paul aims to create an evolved partnership by including Onesimus as a partner in this koinonia between himself and Philemon. To this end, Paul presents koinonia as a pervasive theme throughout the letter through grammatical structure and rhetoric, particularly based on friendship. Simultaneously, employing deliberative rhetoric, Paul explicitly recognizes and expresses gratitude for Philemon’s qualities as a partner, while emphatically encouraging him to exert greater influence. Additionally, for persuasive effectiveness, Paul deliberately uses rhetorical strategies rooted in the concept of friendship, such as boldness and references to his own imprisonment. Lastly, Paul speaks of Onesimus’ practical usefulness and his role as a partner, requesting that Philemon accept Onesimus as a member of their koinonia.

모든 인간은 생애동안 이상사회인 유토피아를 꿈꾸고 살고 있다. 우리는 역사에서 다양한 유토피아의 사상과 형태를 경험하고 있다. 특히 기독교의 유토피아는 유대교 묵시문학 전통에 서 있는 예수의 하나님 나라에서 전형적인 실례를 보여준다. 그러나 예수는 창조주 하나님을 아버지로 호칭함으로써 초월적인 하나님의 나라의 추상성을 지상에서 경험할 수 있는 가족의 차원으로 구체화시킨다. 더 나아가 바울은 예수의 가르침의 전통 안에서 기독교적 유토피아를 형제의 개념으로 발전시킨다. 바울의 형제개념은 유대인과 그리스-로마의 형제개념과는 다르게 모든 사회적 차별과 갈등을 해소하여 전 사회 구성원을 하나로 통합하게 만드는 기독교 진리의 인식론적 기능을 담당한다. 바울의 이 형제개념은 특히 빌레몬서에 3중으로 가장 뚜렷하게 등장한다. 유대인 바울과 헬라인 빌레몬 사이에 형성된 첫 형제개념은 종교적 우월주의와 인종 차별주의를 극복하는 인식적 매체이다. 주인인 빌레몬과 노예인 오네시모 사이에 형성되는 형제의식은 정치적 경제적 주종관계의 사슬과 억압을 절단한다. 마지막으로 형제개념은 스승인 바울과 제자인 오네시모의 관계설정으로 바울 당대의 권위주의로 무장된 사회적 교육적 제도의 틀을 혁신하는 도구이다. 결국 빌레몬서에 나타난 3중의 형제개념은 모든 종교와 인종, 계급과 지위의 구별에서 비롯된 사회계층간의 단절과 소외를 치유하여 한 사회, 한 인류를 평화와 공존의 평화로운 소통으로 유도하는 사해동포적인 사상의 구체적 표현이다.

Human being, in a sense, could be defined as seeker for a utopia, the ideal society, for one's whole life. In fact, we have experienced various forms and ideas of the utopia in history. Especially, as one of them, the Utopia of Christianity is illustrated by Jesus Christ in "God's kingdom ideal", definitely originated from Jewish apocalyptic literature tradition. However, Jesus announced the Creator as "God Father" so that the abstraction of transcendent God's kingdom may be embodied into the facet of intimate family relationship everyone can routinely go through on earth. In addition to this, Paul, even though his teaching is rooted in Jesus tradition, developed the Christian utopia into the brotherhood ideal. His brotherhood concept, as different from the contemporary Jewish and Greco-Roman counterpart, is in charge of the cognitive function of Christian enlightenment for not only reconciliation of all the social conflicts and discriminations but also, as a result, unifying the whole members of all the societies. In the epistle to Philemon, the brother-concept of the apostle Paul typically appears triplex. First of all, the brotherhood between a Jew Paul and a Greek Philemon becomes the cognitive agent to overcome religious and racial separatism. And also the brotherhood between Philemon as lord and Onesimus as slave cuts off the chain and suppression of political and economic master-slave relationship. Lastly, the brotherhood as a new relationship between teacher Paul and his disciple Onesimus functions a tool for renovation of the educational and social frame, in which hard-as-nails authoritarianism rules over in Paul's times. Eventually, therefore "triplex brotherhood ideal" in Philemon is for the recovery from severance and isolation in the social hierarchy originated from the discrimination in every religion, race, class, and status, and for the concrete expression of universal brotherhood leading one society, one humankind into the peaceful communication for peace and co-existence. And this should not just be a desk-theory, as proved in emancipation of slave in the early Christian church after Paul's times, but must be embodied in present life of dynamic faith refusing all kinds of the discrimination. If we can learn Paul's triplex brotherhood indicated in the epistle to Philemon, we can come up a step closer to the Kingdom of God as Christian utopia, in which peace and co-existence are pervasive and ruling over all people.

본 논문은 모퉁이돌 선교회의 성경전서(2005년)과 남북한병행성경(2021년) 빌레몬서를 분석하여 북한어 사역 성경이 추구해야 할 방향성을 제안한다. 모퉁이돌 선교회의 성경은 북한어로 된 가독성이 좋은 성경을 출판하는 것을 목적으로 한 성경인데, 이는 북한의 공인본 성경인 조선기독교도련맹 중앙위원회의 성경전서(1990/2010년)가 남한의 공동번역성경을 문화어로 교정한 것에 불과한 것과 대조된다. 따라서 모퉁이돌 선교회의 성경은 향후 북한어 성경의 발전을 위해 중요한 역할을 할 것으로 기대된다. 하지만 일부 제한점이 있기에 더 나은 발전을 위해 다음의 제안을 한다. 첫째, 개인역의 성격을 탈피하도록 노력해야 한다. 즉 공신력을 확보하기 위한 노력으로 북한어 성경 위원회 등을 세울 필요가 있다. 둘째, 성경전서은 2021년 남북한병행성경으로 재출판되면서 일부 개역성경 전통에 일치되는 등의 교정을 겪었다. 이는 남북한 교회의 성경 일치를 위한 노력이라고 볼 수 있다. 그러나 실제로 남북한 교회가 교류할 때는 각각의 고유한 특성이 담긴 성경이 더 좋은 접점이 될 것이다. 따라서 성경전서은 원래의 목적에 따라 북한어로 된 성경의 특성을 유지하도록 노력해야 한다. 셋째, 모퉁이돌 선교회는 번역을 위해 최신 헬라어 번역 대본을 사용하고 있다고 언급했다. 현재 헬라어 성경 비평본은 큰 변화를 겪고 있다. 이러한 사항을 효과적으로 반영하기 위해서는 번역 혹은 개정 위원회를 설치할 필요가 있다.

This thesis proposes some direction the North Korean private Bible should pursue by analyzing Philemon of Cornerstone Ministries’ Bible(2005) and North-South Parallel Bible(2021). Cornerstone Ministries purposed to publish readable North Korean Bibles. This is in contrast to the fact that Chosen Christian Federations’ Bible(1990/2010) is a simple recension of South Korea’s the Common Translation(1977) in North Korean standard language. Therefore, Cornerstone Ministries’ Bibles are expected to play an essential role in the future development of the North Korean Bible. However, there are some limitations, so the following suggestions are made for better growth. First, Cornerstone Ministries’ Bibles try to be broken away from private character. In other words, it is necessary to establish a North Korean Bible committee to get some status of the official Bibles. Second, Cornerstone Ministries’ Bible was republished as the North-South Parallel Bible in 2021 and underwent some corrections, such as conforming to the tradition of the Revised Bible. This can be seen as an effort to unite the Bibles between North and South Korean churches. However, when North and South Korean churches will begin to exchange, Bibles with each unique characteristic would be considered a better point of contact between them. Therefore, according to the original purpose of Cornerstone Ministries’ Bible, efforts should be made to maintain the characteristics of a pure North Korean Bible. Third, it was mentioned that Cornerstone Ministries uses the latest Greek New Testament edition for translation. At present, the Greek New Testament editions are undergoing significant changes in many aspects. To effectively reflect these changes, it is necessary to establish a translation or revision committee for Cornerstone Ministries’ Bible.

In the tradition of Christianity, translated versions of the Bible have been highly regarded as much as the ones in original languages. It is evidenced by the fact that the Church gave the place of honour to the Vulgate, a translated version, at least in the Middle Age. This means that translation has always been crucial in the thought and practice in various branches of Christianity, in particular, commentary and Bible translation. This article aims to clarify the relationship of commentary and Bible translation, and the differences between them, and to enhance our understanding of Bible translation. In doing this, this study delves deeply into the different word choice strategies in Bible translation, focusing on “presbut?s”(πρεσβ?τη?) in Philemon 1:9 in the modern Mongolian Bibles as a case study. The Letter to Philemon is known to have relatively a few, if any, commentary issues to consider, such as the meaning of “presbut?s”. Meanwhile modern Mongolian Bibles, which began to emerge in the late twentieth century in the Mongolian Cyrillic alphabet, show the diversity of word choice strategies in Bible translation. In translating the word “presbut?s”, modern Mongolian Bibles adopt three different word choice strategies of choosing “an old man” or “an ambassador” or of omitting the word. More interestingly, modern Mongolian Bibles adopt two different word re-choice strategies in their revised versions: change or continuity. To put perspective on the case of modern Mongolian Bibles, this article widely surveys other cases: the English Bibles including the RSV which first chose “an ambassador” for the word of “presbut?s”; other Bibles in Asian languages such as Mongolian in Old Script, Manchurian, Japanese, Korean, and Chinese; and some European languages such as Russian and German which Mongolian translators are familiar with. The result shows that most of the modern Mongolian Bibles have the propensity to choose “an old man”, which is found in most of the cases in other language Bible translations as well. It also sheds light on the process of Bible translation and revision, particularly the Korean Common Translation-based Bibles in South and North Korea. This study argues that commentary and Bible translation have different groups of target readers, with the former aiming at professionals and the latter at grassroots. Because of this, commentary allows as many different words as possible, and thus tends to be expansive and suggestive; whereas Bible translation pinpoints one word, and thus tends to be restricted and directive. With their different but complementary roles, both commentators and Bible translators can help ‘the Book of God’ become ‘the Book of people’. In sum, commentary opts for professionalism while Bible translation popularity.