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김태섭 장로회신학대학교 기독교사상과문화연구원 2018 장신논단 Vol.50 No.4
It has been the subject of much debate among N.T. scholars whether Jews of the first century A.D. believed that they still remained in the exile, though their ancestors had already returned from Babylon centuries ago. The present article attempts to address this issue in the study of Matthew, arguing from authorial reader’s viewpoint that the exile was not deemed over to the Jewish readers of post 70’s who readily thought of Babylon as an epithet for Rome. According to the Gospel of Matthew, Israel is the people (lao,j) in need of salvation from ‘sins’ (Mt 1:21) and the ‘lost sheep without a shepherd’ (10:6 cf. 15:24). Despite the return from Babylon centuries ago, Israel’s current predicament is no better than the time of the exile. Yet, Matthew’s genealogy articulates that the Babylonian exile has its terminus in Jesus. This good news resonates, not least with the Jewish readers who have recently undergone the fall of Jerusalem. To them, Babylon reads like an epithet for Rome. Although Israel is now under the yoke of the symbolic Babylon, they can still hope that it will be reversed by Jesus, the Christ.
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김태섭,한동길,도언록,박대환 대한미용성형외과학회 2013 Archives of Aesthetic Plastic Surgery Vol.19 No.1
Blepharoptosis patients use frontalis muscle unconsciously to widen eye, and it results in several aesthetic problems-such as forehead wrinkling and elevated eyebrow. So forehead wrinkling and elevated eyebrow can be resolved with correction of blepharoptosis. We evaluated the change of eyebrow height in 30 patients who were corrected blepharoptosis through photogrammetry. The mean age of the patients was 36.8 years old and the mean follow up periods were 6 months. Horizontal line passing medial and lateral canthal corner in both eyes was drawn in Photopshop. From the horizontal line, 3 vertical lines perpendicular to this line were drawn passing medial and lateral canthal corner and the vertically oriented center of the pupil. Eyebrow height was measured through these 3 vertical lines. The average length of decreased value of the eyebrow height were 3.64 mm in H1, 3.31 mm in H2, 2.79 mm in H3. In unilateral cases, 2.42 mm in H1, 2.86 mm in H2,2.78 mm in H3, and in bilateral cases, the decreased values were 4.25 mm in H1, 3.53 mm in H2, 2.79 mm in H3. From this study, the author would like to introduce the method to calculate the changes of eyebrow height after blepharoptosis correction and the values objectively.
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마22:9에서 ‘αἱ διέξοδοι τῶν ὁδῶν’의 해석
김태섭 한국신약학회 2014 신약논단 Vol.21 No.4
It has been the subject of much debate among the Matthean scholars whether the parable of the wedding banquet(Mat 22:1-14) reflects Matthew’s mission perspective or his sociological concern for the marginalized among Israel. Given that the king subdues the intial guests’ rebellion and dispatches his servants to ‘αἱ διέξοδοι τῶν ὁδῶν’ to fill the wedding hall (Mat 22:9), the crux interpretum of the present parable is to find out the semantic force of ‘διέξοδος’, a Greek ‘hapax legomenon’. Since it sheds light on the identity and ethnic provenance of the substitute guests, its investigation is of no doubt necessary for unearthing the theme of this parable. Several options have been suggested as its English counterpart such as the cross-ways, the main streets, the street corners, the outlets, the city gates and the like. It is, however, interesting to note that no one has ever attempted to thoroughly examine its usage in the Septuagint. Among its 27 occurrences, 18 cases in the LXX Numbers and Joshua are associated with boundary descriptions of the land of Canaan which is to be bequeathed to Israel and the tribes. In the remaining 9 places, it respectively indicates ‘spring of water’, ‘sea port’, ‘escape’, and ‘exile’. Since Matthew, being familiar with the LXX, sees the Palestinian geography of his day through the lens of Israel’s past, namely, γῆ Ἰσραήλ (אֶרֶץ יִשְׂרָאֵל), it is highly probable that he was versed in the LXX usage of ‘διέξοδος’ referring to ‘the boundary ends’. Thus this usage needs to be taken as the most fitting option for the interpretation of ‘αἱ διέξοδοι τῶν ὁδῶν’ at Mat 22:9, which accordingly means ‘the borderlines of the kingdom from where the country roads stretch out.’In the Gospel of Matthew, while the mission of Jesus and that of his disciples were initially restricted to the lost sheep of the house of Israel (10:5-6; 15:24), they undergo expulsion, persecution and crucifixion from their own people. Thus the mission, once limited to Israel, is eventually expanded to all nations by the Great Commission of the risen Lord (28:19-20). This theme of missionary expansion resonates with the parable of the wedding banquet where after the original guests representing Israel repeatedly repudiate the king’s invitation, the substitute guests whether Jews or the Gentiles are drawn from ‘αἱ διέξοδοι τῶν ὁδῶν’ to fill the banquet. In this regard, the LXX usage of ‘διέξοδος’ indicating ‘the boundary ends’ is well suited for the parable. The national borders of Matthew’s day were not so much clear-cut lines as blurred areas where both compatriots and foreigners could be found. Therefore, Mat 22:9-10 needs to be seen as indicating that the king sends out his servants as far as to the borders(αἱ διέξοδοι τῶν ὁδῶν) of the kingdom and the substitute guests brought in from thenceforth are a trans-ethnic group composed of Jews and the Gentiles. 마태복음의 ‘혼인잔치의 비유’(22:1-14)에서 처음 ‘초대받은 자들’(οἱ κεκλημένοι)은 그들의 반역으로 말미암아 왕의 심판을 받게 되고, 이후에는 종들이 ‘αἱ διέξοδοι τῶν ὁδῶν’로 나가서 만나는 모든 사람들을―선하든 악하든(πονηροί τε καὶ ἀγαθοί)―잔치로 초대한다. 지금까지 여러 성서역본들과 성서학자들은 마22:9의 ‘αἱ διέξοδοι τῶν ὁδῶν’에 대해 몇 가지 해석을 제안하였다. 영어성경 ‘YLT’(Young’s Literal Translation)는 전통적인 해석을 따라 마22:9의 ‘αἱ διέξοδοι τῶν ὁδῶν’을 ‘the cross-ways’라고 번역하였다. 다른 주요 영어 역본들(NRSV, ESV, NAS 등)은 ‘큰 길들’이라는 단순한 표현으로 처리하였고, NIV는 ‘길모퉁이들’이라는 다소 애매한 번역을 내놓았다. 마태복음 학자들 가운데 데이비스(W. D. Davies), 앨리슨(Dale C. Allison), 해그너(Donald Hagner), 놀랜드(John Nolland), 터너(David L. Turner) 등은 ‘길들이 도시 밖으로 뻗어 나가는 지점’, 곧 ‘성문’(the city gates) 혹은 도시의 ‘출구’(the outlets)로 해석하였다. 반면에 루즈(Ulich Luz) 같은 독일 학자는 ‘성문’ 혹은 도시의 ‘출구’로 범위를 제한하지 않고, ‘왕국의 국경’(the borders)까지 아우르는 넓은 의미로 해당구절을 이해하였다. 이처럼 다양한 해석이 존재하였으나 아쉽게도 이 용어의 칠십인역 용례를 다루는 연구는 그간 부재(不在)하였다. 따라서 본 논문은 ‘διέξοδος’의 칠십인역 용례를 통해 ‘αἱ διέξοδοι τῶν ὁδῶν’이 마22:9에서 어떤 의미인지를 살피고자 한다. 칠십인역에서 ‘διέξοδος’가 복수속격 명사에 의해 수식을 받는 경우는 ‘샘’(泉)과 ‘경계’(境界)란 의미로 사용될 때뿐이다. 여기서 ‘샘’(αἱ διέξοδοι τῶν ὑδάτων)이란 표현은 ‘물들이 지표 밖으로 뻗어 나오는 지점’이라는 의미를 함축하고 있는 것이다. 그러므로 같은 문법적 형식을 취하고 있는 ‘αἱ διέξοδοι τῶν ὁδῶν’은 ‘길들이 밖으로 뻗어 나가는 지점들’을 1차적으로 의미한다고 볼 수 있다. 그렇다면, 그것은 구체적으로 어떤 지역을 말하는 것일까? 이에 대해 ‘διέξοδος’가 복수속격 명사에 의해 수식을 받는 또 다른 경우인 ‘경계’(境界)란 의미가 중요하다. 왜냐하면, 칠십인역에서 ‘διέξοδος’가 사용된 27번의 사례들 가운데, 무려 ⅔에 해당하는 18번이 이스라엘 나라와 지파의 ‘경계’ 혹은 ‘국경’을 설명하는 본문들에서 사용되었고, 마태는 ‘이스라엘 땅’(γῆ Ἰσραήλ)과 ‘12지파의 영역’에 관심을 갖고 있었기 때문이다. 따라서 마태는 칠십인역 민수기와 여호수아에서 ‘경계’(境界)를 묘사할 때에 빈번히 사용된 ‘διέξοδος’란 단어에 익숙했을 것이다. 그러므로 본 논문은 ‘αἱ διέξοδοι τῶν ὁδῶν’을 ‘길들이 나라 밖으로 뻗어 나오는 지점들’ 곧 ‘이스라엘 땅의 경계’ 혹은 ‘국경’이란 의미로 한다. 그리고 이러한 해석이 혼인잔치의 비유에 반영된 마태의 선교관(觀)과 조화를 이룬다는 점을 확인할 수 있다. 왕의 종들은 새로운 손님을 찾기 위해 ‘국경지대’, 곧 ‘왕국의 경계 밖으로 뻗어나가는 길들’로 나아갔던 것이다.
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