장년부 교육을 위한 실천적 방법

유윤종 기독교대한성결교회 활천사 1990 활천 Vol.444 No.-

호세아에 나타난 두운법

유윤종 (재)대한성서공회 성경원문연구소 2019 성경원문연구 Vol.0 No.45

This study purposes to show how alliteration contributes to form exegetic, contextual, and literary meaning in the book of Hosea as well as to demonstrate new examples of alliteration. Rendsburg defines alliteration as follows: “Alliteration is a literary device whereby the same or similar consonantal sounds are used to create an oral-aural effect in a sentence or verse.” Rendsburg, “Alliteration,” 86. Though alliteration occurs frequently in the Old Testament, it has not been paid great attention by scholars unlike other western literary traditions. The same is also true for the book of Hosea. Up till now, only several scholars have dealt with alliteration in this book and in just several verses, thus calling for a more comprehensive study on this topic. This study pursues to demonstrate alliterations in the book of Hosea. The author presents seventeen new examples of alliteration in this book, which can be summarized as follows: 1) lēq and lĕqā 2) 1:4-5, yizērē‘el and yiśērā’ēl 3) 2:12[14], tē’ēnātāh and ’etēnāh, and nātĕnû 4) 4:9, ‘ālâw and ma‘alālâw 5) 4:16-17, merĕḥāb and ḥabûr 6) 5:14-15, thirteen occurrences of a 7) 6:10, yiśērā’ēl and ša‘arîriyāh 8) 7:4, kulām and kĕmô, mĕnā’apîm and mē’ōpeh 9) 7:9, zārîm and zārĕqāh 10) 7:13-16, ‘al and yĕyēlîlû, and ‘āl 11) 8:7, qāmāh and ṣemaḥ, and qemaḥ 12) 9:3, yēšĕbû and šāb 13) 10:8-9, ‘al and ya‘aleh, and ‘alĕwāh 14) 11:3, ’epĕrayim and rĕpā‘tîm 15) 11:4, ‘ōl and ‘al 16) 12:8[9], ’ôn and ‘āôn 17) 12:11[12], gilĕ‘ād and gilĕgāl, and galîm These seventeen examples of alliteration can be classified into five categories: 1) verses in which the name of Israel and Ephraim was utilized (1:2; 6:10; 11:3), 2) verses in which Israel’s sins and judgment are portrayed (2:12[14]; 4:16-17; 7:4; 7:9; 9:3; 12:8[9]; 12:11[12]), 3) verses where ‘al was utilized (4:9; 7:13-16; 10:8-9; 11:4), 4) YHWH’s sovereignty (5:14), and 5) the others (1:2; 8:7). According to this classification, it is noteworthy that Hosea as a poet has been greatly concerned about criticizing Israel’s sins and declaring judgment. In addition, the wide use of preposition ‘al could be another feature of the book of Hosea in delivering the prophet’s message. In conclusion, alliteration plays greatly very important role in intensifying the poet’s message by associating meaning as well as consonantal sounds. Moreover, the text of Hosea is known to be notoriously difficult. The author believes that such difficulty is caused by the lack of literary and linguistic understanding to the text of Hosea. It is expected that this study would contribute to overcoming such difficulty of the text of Hosea.

A Sociolinguistic Approach to the Proto-Sinaitic Writings:From 1850 to 1050 BCE

유윤종 경북대학교 인문학술원 2017 동서인문 Vol.0 No.7

이 논문은 기원전 1850년에서 1050년까지 인류 최초로 알파벳이 사용된 원 시나이어 기록들에 대한 사회언어학적 의미를 밝히는 것을 목적으로 한다. 첫째로, 이 논문은 원 시나이어 기록이 기원한 것으로 생각되는 기원전 19세기 이집트의 시나이 반도에서의 관련된 상황을 다룬다. 원 시나이어 기록들은 시나이 반도의 세라비트 엘-카딤의 터키옥 광산에서 일하던 가나안의 노동자들이 이집트의 상형 문자 및 사제 문자에서 아이디어를 얻어 발명한 것이다. 원시나이어는 이집트 남부의 와디 엘-홀에서도 최근에 발굴되었다. 그러므로 원 시나이어의 사회언어학적 의미는 ‘주변성과 혼합성’이다. 둘째로 이 논문은 이집트 시나이 반도에서 기원된 원 시나이어가 가나안으로 확산되어 사용되었지만 이집트의 힉소스 왕조나 가나안의 우가릿, 엘 아마르나에서도 공식적으로 거부되었다는 점에 주목한다. 당시는 아카드어 및 이집트 상형문자가 지배어였으므로 사회적으로 약자들이 사용했던 원 시나이어와 원 가나안어가 공식언어로 채택되지 못했다. 이 시기의 사회언어학적 의미는 ‘언어와 제국주의’이다. 셋째, 이 논문은 왜 기원전 11세기 레반트 지역에서 원 시나이어 및 원 가나안어가 페니키아를 비롯한 신생국가들의 글자로 채택되었는가를 다룬다. 제국주의 국가들이 멸망한 뒤 암흑기를 거친 뒤 신생국가들은 자신들의 민족적 정체성 확립을 위해 보다 쉽고 이미 퍼져있던 알파벳 언어를 국가어로 채택했다. 이 시기의 사회언어학적 의미는 ‘언어와 민족주의’이다.

장년교육목회의 실제 : 장년교육을 통한 교회부흥을 꿈꾸며

유윤종 기독교대한성결교회 활천사 1997 활천 Vol.524 No.-

12예언서 내 스바냐의 정경적 위치와 그 함의

유윤종 (재)대한성서공회 성경번역연구소 2022 성경원문연구 Vol.- No.51

This paper pursues to show the implications of the canonical location of Zephaniah in the book of the Twelve. Among the three 7th century prophetic writings, it should be chronically ordered as Zephaniah (622), Nahum (612), and Habakkuk (605). However, it is in the ordered of Nahum, Habakkuk, and Zephaniah. It is necessary to ask why these three books are placed in the present order. To search for the reasons behind it, the author takes the methodology called canonical criticism and intertextual approach. It accords with recent scholarship which focuses on the interpretation of the twelve prophetic writings as a single historical, literary, and theological book from the 8th century in the Assyrian period to the 5th century in the Persian period. Zephaniah is placed as the 9th book preceded by Habakkuk and followed by Haggai. Between Zephaniah and Haggai, there are historical events of destruction of Jerusalem and Judah (587), exile to the Babylon (587-539), and return to homeland (539-520). Though Babylon is not mentioned in Zephaniah, there are lots of allusions to imminent destruction of Judah and exile to the Babylon. It is probable that the reason why Zephaniah comes after Nahum and Habakkuk is that the book has many occurrences concerning ‘the day of YHWH’s wrath’ which denotes destruction and forced deportation by the enemy in ancient Near Eastern literature as well as in the Bible. In addition, the word šbh referring to exile also occurs twice in the book of Zephaniah. Some messages in the book of Zephaniah are set for lessons in the exilic period in order to be hidden by God. First, seek YHWH, justice and righteousness, and humility (2:1-3). Second, wait for me until the day I rise up to the prey (3:8). Third, God made the promise to leave the oppressed and the poor as remnants (3:12). Zephaniah also declares oracles against nations (2:4-15) which play an important role in the 7th century prophetic writings. The book of Nahum declares the fall of Assyria. The book of Habakkuk anticipates the rise of Babylon as another empire. Zephaniah does not mention Babylon as the enemy of Judah, but accepts the disaster by the enemy as God’s plan, and believes that Babylon will not avoid the fate of Assyria as well. It also should be noteworthy to consider theology of post exilic canonical community responsible for the book of the twelve as a canon. It is clear that the post-exilic canonical community have accepted messages of the book of Zephaniah as God’s words for the community. It is believed that they were still in the exile because the Persian empire still controlled the land of Yehud.

<서평>Food and Drink in the Biblical Worlds

유윤종 한국신학정보연구원 2008 Canon&Culture Vol.2 No.2

[구약] 요시야 종교개혁의 현대적 의미

유윤종 한국성서학연구소 2017 성서마당 : 한국교회를 위한 성경연구지 Vol.- No.121

[구약] 구약성서에 나타난 내세

유윤종 한국성서학연구소 2004 성서마당 : 한국교회를 위한 성경연구지 Vol.- No.67

[구약] 사역(使役)인가 사역(私役)인가? : 동역의 조건들 - 민수기 11:24-30

유윤종 한국성서학연구소 2014 성서마당 : 한국교회를 위한 성경연구지 Vol.- No.110

사해사본 11QPs^(a)와 시편의 정경화

유윤종 연세대학교 신과대학 2006 신학논단 Vol.43 No.-

11Q Ps^(a) among Dead Sea Psalms Scrolls has brought the issue of canonicity of the book of Psalms since it was published in 1965 by J. A. Sanders. What is the relationship between MT and 11Q Ps^(a)? On its relationship with MT, 11Q Ps^(a) provides the following points of dispute: 1) on the order of psalms, it has commons and differences in comparison with MT, 2) it has liturgical purpose, 3) it includes a lot of non-canonical psalms, 4) it argues strongly Davidic authorship, 5) it shows the secondary feature including interpretation on fixed text. This paper pursues the issue of canonicity of the book of Psalms by the above five points of dispute. The five points of disputes do not exclude the probablility of 11Q Ps^(a)' canonicity. Most scholars argue that 11Q Ps^(a) has nothing to do with canonicity of the book of Psalms, because they consider that MT Psalms acquired its position as a canon before DSS. But Sanders and Wilson propose that 11Q Ps^(a) is under canonicity toward MT. While discussing on the five subjects on the issue of canonicity of 11Q Ps^(a), I suggest 11Q Ps^(a) is going toward canonicity and shows various historical stages on the canonicity of the book of Psalms.