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권영주 ( Kwon Youngju ) 부산외국어대학교 지중해지역원 2022 지중해지역연구 Vol.24 No.4
This article explores two genre characteristics of Greco-Roman biography. The first characteristic is that Greco-Roman biography invites readers to pursue a good life by showing the virtuous life of a protagonist. In order to prove this point, the article investigates three pieces of works of Greco-Roman biography: Isocrates, Evagoras; Nepos, Atticus; Plutarch, Parallel Lives. The second characteristic is that Greco-Roman biography is usually written for general readership rather than specific readership. In order to demonstrate this point, the article studies three pieces of works of Greco-Roman biography: Lucian, Demonax; Tacitus, Agricola; and Xenophon, Agesilaus. These samples of Greco-Roman biography represent different times and places. In terms of times, the samples come from the period between 4<sup>th</sup> century BCE and 2<sup>nd</sup> century CE. With regard to places, we have four Greek biographies and two Roman biographies. Various samples from different times and places indicate that these two genre characteristics are universal phenomena that are not limited to certain times and places. Turning to the Gospels, this article argues that the two genre characteristics are also found in the Gospels. In order to show that these characteristics are widely attested rather than limited to certain Gospels, the article investigates four passages that come from each of the Gospels: Matthew 28:19-20, Mark 8:27-34, Luke 1:1-4, and John 20:30-31. This investigation shows that the Gospel writers invite readers to pursue a good life that is epitomized in the life of Jesus. Further, this invitation is not limited to a specific group of people (ex. “disciples”) but open to a wide range of people (ex. “all nations”). These genre characteristics have many implications for the interpretation of the Gospels. Among many, the question, ‘if the life of Jesus invites readers to live a similar kind of life, then what exactly is the life that is to be imitated by readers?’ should be answered in the ensuing studies of the Gospels.
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복음서와 사도행전에 사용된 헬라어의 부가적 용법의 분사에 대한 연구
정창욱(Jung, Chang Wook) 한국복음주의신약학회 2011 신약연구 Vol.10 No.4
The so-called 'attendant participle' has raised discussion. The term for the usage varies from scholar to scholar, which reflects the lack of consensus concerning its definition. Some scholars label it as 'attendant circumstance participle', others name it 'circumstantial participle'. Still others entitle it 'redundant participle' or 'pleonastic participle'. Moreover, some scholars hesitate to acknowledge the presence of this participial usage and catalog it an adverbial participle. This confusion illustrates that the so-called 'attendant participle' needs to be precisely delineated. In order to clarify the confusion, this study sharpens the meaning of the 'attendant participle'. First, the attendant participle is compared with the 'independent participle' to gauge its degree of independence. Second, some prominent instances for the possible attendant participle are examined one by one. Especially, our study will look at the Great Commandment in Mt 28:19-20 and Mk 16:15, where the attendant participle clearly appears, comparing the Greek text with some Korean and English Translations of the Commandment in both Gospels. Other examples in Lk 15:15, 17:14 and Acts 16:9 will be also investigated. Our study demonstrates the need for scholars to recognize 'the attendant participle' to more accurately determine its meaning. When the attendant participle is categorized separately from the adverbial participle and assigned an independent value, its precise meaning in various New Testament occurrences will emerge.
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