에스라서 1-6장의 아람어 서신들의 특징과 역할

김래용(Kim Rae-Yong) 한신대학교 신학사상연구소 2010 신학사상 Vol.0 No.148

본 논문은 스 1-6장에 나타나는 네 개의 아람어 서신들(스 4:8-16; 4:17-22; 5:7-17; 6:6-12)의 내용과 구조를 연구하여 그것들의 특징을 찾음과 동시에 스 1-6장 안에서 그것들이 어떠한 역할을 했는지 밝히는데 목적이 있다. 이 네 개의 서신들은 오리지널 아람어 서신들에 기초하여 재구성된 것들로 스 1-6장 안에서 성전 건축의 극적 효과를 위해 조직적으로 배치된 것으로 보인다. 다시 말해 저자는 스 1-6장 안에서 이 네 개의 아람어 서신들을 가지고 적대자들의 적극적인 반대에 부딪혔던 성전 건축이 어떻게 적극적인 찬성으로 전환하게 되었는지를 점층법을 사용하여 전개하고있다. 그리하여 이 네개의 아람어 서신들은 적대자들의 건축의 반대로부터 찬성으로 넘어가는 이야기의 전환점에 배치되어 귀환자들이 어떻게 적대자들의 어려움을 극복하고 마침내 제2성전을 재건하게 되었는지를 강조하는 역할을 한다. 게다가 스 1-6장의 전체적인 맥락에서 볼 때 이 아람어 서신들은 고레스 칙령으로부터 제2성전의 완성이라는 귀환의 역사에서 귀환자들과 적대자들 사이의 갈등의 절정을 그리는 동시에 그러한 갈등이 어떻게 해결되었는지를 설명하는 역할을한다. This paper investigates the characteristics and the roles of the four Aramaic epistles in Ezra 1-6. For this, I analyzed their structures, contents and syntax, and then I compared the Aramaic letters with each other. First, the Rehum’s letter and the Tattenai’s letter have very similar structures and syntax. They begin their introduction with a very similar structure and a syntax such as “a copy of the letter that they/he sent,”and they have the same formula such as “may it be known to the king.”Although they are composed of similar structures and syntax, however, their contents are remarkably different. While the Rehum’s letter emphasizes that the returnees’work should be stopped, enumerating the bad situations that might appear to king Artaxerxes after their work, the Tattenai’s letter stresses that because the returnees’work started from the edict of king Cyrus, it is legal. Second, the Artaxerxes’s letter has a letter form, but the Darius’s letter does not have it and begins straight with several commands without any introduction. This is the reason why the final editor creates some verses to connect the Tattenai’s letter to the Darius’s letter. Therefore, it is likely to understand that the present Aramaic letters underwent some structural changes in the idea of the final editor. In the content of the two letters they include the opposed content: the Artaxerxes’s letter is very negative to the returnees and describes Jerusalem as a place of rebellion and sedition. However, the Darius’s letter is very positive to the returnees, because it shows that how the senders should help the work of the returnees financially and that any punishment will be to those who reject the command of king Darius. In sum, the four Aramaic letters were composed of on the basis of the original Aramaic letters by a final editor, and they were placed by him very systematically in Ezra 1-6. That is to say, as they were placed in the structure of opposition-approval for

스가랴 9-14장에 나타난 야웨의 주권과 세 개의 주제

김래용(Rae-Yong Kim) 한신대학교 신학사상연구소 2021 신학사상 Vol.- No.194

스가랴 9-14장(제2스가랴서)은 포로기 이후 귀환 공동체의 삶을 역사적 배경으로 한다. 바벨론 포로에서 돌아온 귀환 공동체는 제2이사야가 선포했던 구원과 회복의 약속이 성취될 것이라고 기대했으나, 페르시아의 지배 아래서 기대했던 회복은 점점 멀어져만 갔다. 백성들은 이러한 원인을 야웨의 무관심과 무능력에서 찾게 되었다. 이러한 상황에서 제2스가랴는 야웨의 주권을 통한 공동체의 회복을 강조하게 되었고, 이것을위해 당시 논쟁의 중심에 있던 3개의 주제(열방, 이스라엘, 지도자)를 사용하였다. 그런데 이러한 3개의 주제는 특이하게도 3가지의 모습으로 나타나며, 모두 야웨의 주권과 이스라엘에 대한 야웨의 관심을 강조한다. 첫번째 모습은 열방과 이스라엘과 지도자의 심판과 관련되는데, 특별히 심판자 야웨만이 귀환 공동체의 회복을 완성할 수 있는 분임을 강조한다. 두 번째 모습은 이들의 도구 삼음과 관련되는데, 이들이 야웨의 회복 프로그램의 일부분을 담당하는 자들로 강조된다. 세 번째 모습은 이들의 구원과 관련되는데, 정화 작업을 거친 열방과 이스라엘이 새로운 지도자 및 야웨의 통치로 온전한 공동체가 될 수 있음을 강조한다. 결국 이러한 3가지 주제의 각각의 3가지 모습은 주권자 야웨를 통해서만 귀환 공동체의 회복이 가능함을 부각한다. Zechariah 9-14 reflects the life of the returning community and its historical background following their captivity in Babylon. The returning community hoped that the promise of salvation and restoration proclaimed by Second Isaiah would be fulfilled, but the expected restoration under the control of the great power of Persia grew farther and farther away. The people found the cause for their dashed hopes in Yahweh’s indifference and incompetence. Under these circumstances, Second Zechariah emphasized the restoration of the community through Yahweh’s sovereignty, and used three themes at the center of the debate at the time (foreign nations, Israel, and leaders). In particular, these three themes appear in three forms, all emphasizing Yahweh’s sovereignty and Yahweh’s interest in Israel. The first description relates to the judgment of foreign nations, Israel, and its leaders, especially emphasizing that the sovereign Yahweh is the one who can complete the restoration of the returning community. The second description relates to their tooling, which is highlighted by those responsible for part of Yahweh’s restoration program. The third description relates to their salvation, emphasizing that the foreign nations that have undergone purification and that Israel can become a whole community with new leaders and Yahweh’s rule. In the end, these three themes show that the return community can only be restored through sovereign Yahweh.

이사야서에 나타난 야웨의 주권과 고이

김래용(Rae-Yong Kim) 한국구약학회 2021 구약논단 Vol.27 No.2

This paper considers how Yahweh’s sovereignty is highlighted in Isaiah 1-66. I divide the book of Isaiah into three parts and examine the background of each part, the texts presenting a vision for the future in each, and the gôi (“[foreign] nation” or “nations”) or expressions associated with the gôi in each part. Three distinct time periods serve as the context for different parts of Isaiah 1-66 (8th century BCE, chs. 1-39; Babylon exilic period, chs. 40-55; the post exilic period, chs. 56-66) but there is a focus on Yahweh’s sovereignty throughout. In the three parts, Yahweh’s sovereignty is described and emphasized through historical crisis situations, future expressions, and the gôi or expressions related to the gôi. In short, each prophecy refers to Yahweh’s sovereignty, describing the current crisis, presenting a vision of the future, and adding expressions related to the gôi to expand Yahweh’s sovereignty over the universe. Isaiah 1-39 emphasizes the importance of trust in Yahweh in the context of the Syrian-Ephraimite War and the invasion of Sennacherib, saying that the nations and all Israel will recognize Yahweh’s sovereignty over the world and return to give him gifts. Isaiah 40-55 insists that God’s people had not been taken prisoner by the defeat of Marduk, and instead emphasizes Yahweh’s cosmic sovereignty through four concepts related to Yahweh’s identity (the only God, creator, savior, the Lord of history) and the “new work” related to the salvation of foreigners and the escape from Babylon. Isaiah 56-66 emphasizes Yahweh’s sovereignty in connection with the issue of the delay in salvation and the acceptance of foreigners in the post-exilic period. In particular, it underscores that the delay in salvation was not a result of Yahweh’s incompetence and indifference, but was because of the sins of the people, and that even foreigners could be saved if they obeyed Yahweh. In addition to the complete recovery of Zion, Yahweh strengthens his cosmic sovereignty through the presentation of a new heavens and a new earth in which the salvation of the foreign nations will be completed. This argument contributes to an integrative, holistic understanding of the three parts in the book of Isaiah.

스바냐서에 나타난 미쉬파트(משפט) 연구

김래용(Kim Rae-Yong) 한신대학교 신학사상연구소 2013 신학사상 Vol.0 No.162

신약성서에 422번 나타나는 히브리어 단어 '미쉬파트'의 특징 중의 하나는 아주 다양한 의미(공도, 정의, 율례, 법규, 판결, 규례, 법도, 재판, 법, 사연, 송사, 관습, 제도, 식양, 풍속, 심문, 직무 등)를 가지고 있다는 것이다. 이것은 이 단어가 다양한 역할을 할 수 있다는 것을 의미한다. 실제로 스바냐서에 미쉬파트는 네 번밖에 나오지 않지만 그 안에서 매우 중요한 역할을 한다. 습 2: 1-3에서 미쉬파트는 야웨의 진노의 날을 피하기 위해 겸손한 자들이 먼저 행해야 하는 '야웨의 법'으로 묘사되고, 습 3: 1-5에서 그것은 타락한 지도자들의 허물을 강조하기 위해 야웨의 성품의 하나인 '공의'의 의미로 사용된다. 습 3 :6-8에서 미쉬파트는 세 번 반복되는 부정사 구문과 함께 '심판'의 의미로 그 내용을 설명하기 위해 사용되고, 습 3: 14-15에서 그것은 시온의 백성들이 야웨를 찬양해야 하는 첫 번째 근거 마련을 위해 '심판'의 의미로 사용된다. 이와 같이 다양한 역할을 하면서 특히 미쉬파트는 스바냐서의 두 개의 핵심 주제인 '야웨의 날'과 '남은 자' 사상과 연결되어 야웨의 진노의 날을 피할 수 있는 선결요건을 설명하기 위해 사용되고, 또한 남은 자들로 정의되는 겸손한 자들이 우선적으로 행해야 하는 본질적인 것으로 묘사된다. 이런 점에서 미쉬파트는 스바냐의 심판의 메시지와 구원의 메시지를 설명하기 위한 핵심 단어로서 역할을 한다고 볼 수 있다. This paper deals with the characteristics and functions of Hebrew word mišpāṭ in the book of Zephaniah which includes several meanings such as justice, law, just, judgment, right, cause, regulations, ordinances, punishment, sentence in the Old Testament. For this, I will analyze the languages, the syntax, and the structures of each unit in the book of Zephaniah, and then investigate the roles of mišpāṭ in considering the two main subjects, the day of the Lord and the remnant. As mentioned above, the Hebrew word mišpāṭ has several meanings. This means that the word might play several roles in each unit in which it appears or in whole book of Zephaniah. In Zephaniah 2: 1-3, mišpāṭ is used as the Lord' s law which humble people must do. In Zephaniah 3:1-5, mišpāṭ is used as justice which is one of the Lord's characters in order to emphasize many sins of the corrupt leaders of Jerusalem. In Zephaniah 3:6-8, mišpāṭ is used to explain the detailed contents of the Lord's judgment with three infinitival constructions. In Zephaniah 3: 14-15, mišpāṭ is used to explain one of the most important conditions that Israel people should praise the Lord. It is that the Lord has taken away mišpāṭ(punishment) of Israel people. Furthermore, mišpāṭ is used to explain the requisite that people are to be sheltered on the day of the Lord's anger. And it is used to describe something that the remnant defined as humble person must do or keep. In this view, mišpāṭ plays roles in the most important word for both Zephaniah's judgment messages and his salvation messages.

하박국서에 나타난 미쉬파트 연구

김래용(Rae-Yong Kim) 한국구약학회 2013 구약논단 Vol.19 No.2

This paper deals with characteristics and functions of mishpat used as the key word for both Habakkuk's questions and the Lord's answers in the book of Habakkuk. For this, I will investigate languages and structures of each section including mishpat in the book of Habakkuk. Hebrew word mishpat is used as several meanings in the book of Habakkuk. It is used as the meaning of 'justice' in the initial complaint of Habakkuk(1 :2-4), as the meaning of 'Chaldeans' order/law' in the Lord's answer(1:5-11), and as a meaning of 'judgement' in the second complaint of Habakkuk(1 :12-17). As mishpat in the book of Habakkuk is used as different meanings in each section and as a useful word describing each section appropriately, it plays a role as an important word describing Habakkuk's messages gradually and dramatically. In this regard, mishpat serves as a very special word in the book of Habakkuk. In addition, mishpat is used as a standard to distinguish between the wicked and the righteous. Habakkuk 1 :4 says, "The wicked surround the righteous." Here the wicked indicates King Jehoiakim and his followers who have abandoned the righteous order/ mishpat intended by the Lord for their society. Habakkuk 1:13 says, "The wicked swallow those more righteous than they." Here the wicked indicates the Chaldeans who are foreigner and more idolatrous and more evil. They are those who controled and destroyed Judean society not with the Lord's mishpat but with their mishpat. Meanwhile, the righteous in Habakkuk 2:4 as well as in 1 :4 and 1:13 indicate those who follow the Lord's mishpat and torah. They are identified with 'the Lord's people' and 'the Lord's anointed one' in Habakkuk 3:13.In this regard, it is likely that the book of Habakkuk emphasizes Hebrew word mishpat more than the other books of the Old Testament.

제2이사야서에 나타난 하나님과 거룩

김래용(Kim, Rae-Yong) 한신대학교 신학사상연구소 2017 신학사상 Vol.0 No.177

제2이사야서는 유일신 하나님의 세 가지 역할(구속자; 창조자; 역사의 주)을 강조하는데, 특별히 이 역할은 ‘거룩’이라는 개념과 함께 나타난다. 첫째로 구속과 거룩이 함께 나타나는 본문(사 41:8-16; 43:1-7; 54:1-10)은 하나님의 성품과 이스라엘의 귀환을 강조하는데, 구속자는 옛 언약에 신실하여 절망 가운데 있는 포로들에게 귀환과 회복을 약속하는 분으로 묘사되며, 거룩은 구속과 연결되어 하나님의 탁월한 성품을 보강한다. 둘째로 창조와 거룩이 함께 나타나는 본문(사40:12-31; 41:17-20; 43:14-21)은 하나님의 능력을 강조하는데, 창조자는 회복과 귀환을 실행하기에 탁월한 능력을 지닌 분으로 묘사되며, 거룩은 하나님의 초월적인 능력을 보강한다. 셋째로 역사의 주와 거룩이 함께 나타나는 본문(사 45:9-13; 52:7-10; 55:1-5)은 열방과 관련되는데, 역사의 주는 고레스를 통한 이스라엘의 구원과 이스라엘의 역할을 통한 열방의 구원을 주도하는 분으로 묘사되며, 거룩은 하나님께서 우상이나 피조물에 비해 탁월하며 초월적인 분임을 보강한다. 따라서 하나님의 세 가지 역할과 거룩의 개념은 귀환과 회복을 원하는 자들에게 강력하게 위로와 희망의 메시지를 전하는 기능을 한다. This paper investigates the roles of God and the functions of holiness in Second Isaiah. For this, I chose the texts mentioning both the roles of God and the conception of holiness and analysed them. In particular, Second Isaiah emphasizes that God is one God and he plays three roles as redeemer, creator, and the Lord of history. The texts (Isaiah 41:8-16; 43:1-7; 54:1-10) including conceptions of both redemption and holiness have both “fear not” and “Holy One of Israel.” The texts focus on God’s personality and Israel’s repatriation which are gradually extended in three texts (preparation of the repatriation→process of the repatriation→place for the returnee). Here the redeemer is described as God who gives the captive the promises about both restoration and repatriation and the conception of holiness plays in supporting excellence of the nature of God. The texts (Isaiah 40:12-31; 41:17-20; 43:14-21) including conceptions of both creation and holiness have a Hebrew verb, bārā . The texts explain God’s abilities by using the conceptions of both creation and holiness, here the creator is described as God who has sufficient capability to carry out both the restoration and the repatriation of Israel because he has more excellent abilities than idols and creatures. Here the conception of holiness plays in supporting God’s excellent abilities. The texts (Isaiah 45:9-13; 52:7-10; 55:1-5) including conceptions of both the Lord of history and holiness are related to all nations, and they emphasize God’s authority. Here, the Lord of history is described as God leading the salvation of Israel by the role of Cyrus king of Persia and the salvation of all nations by the roles of Israel community. Here, the conception of holiness plays in supporting that God is more excellent deity than idols and creatures. In sum, Second Isaiah declares messages of consolation and hope to the returnee who long for repatriation and restoration by using God’s three roles an

예레미야 1-25장의 메시지와 고이의 역할

김래용(Rae-Yong Kim) 한신대학교 신학사상연구소 2020 신학사상 Vol.0 No.189

이 논문은 예레미야 1-25장에 나타난 메시지와 그 메시지 안에 언급된 ‘고이’(이스라엘과 이방 민족)의 기능을 고찰하는데, 특별히 두 가지를 강조하였다. 첫째는 예레미야 1장의 소명 기사(1-10절)와 그에 대한 보충 설명(11-19절)에서 5가지의 메시지(심판의 이유, 심판의 도구, 선포의 내용, 예레미야의 고난, 선포의 대상)가 강조되는데, 이러한 메시지가 예레미야 2-25장에서 보충 설명되고 있다는 것이다. 한마디로 예레미야 1장은 서론으로 5가지의 메시지를 제시하며, 예레미야 2-24장은 본론으로 앞에서 제시된 메시지를 다양한 표현과 방식을 통해 보충 설명하고, 예레미야 25:1-14는 결론으로 앞에서 언급된 5가지의 메시지를 종합하고 있다. 둘째는 예레미야 1-25장에 ‘고이’가 44번 나타나는데, 이것이 전체적인 흐름 속에서 5가지의 메시지와 어우러져 그 메시지를 보강하고 있다는 것이다. 한마디로 ‘고이’가 5가지의 메시지 속에 나타나 이스라엘에 임한 심판의 이유, 심판의 도구로서 고이의 정체성과 역할, 심판과 구원과 관련된 야웨의 주권과 능력, 선포의 대상인 권력자들의 치욕 등을 부각하는 기능을 한다. 그리고 이 단락을 마무리하는 예레미야 25:15-38 은 이방 민족과 관련하여 야웨의 심판을 구체적으로 언급함으로써 이들이 이스라엘처럼 야웨의 주권 아래 있음을 강조한다. 이런 점에서 고이는 예레미야 1-25장의 메시지와 어우러져 예레미야에게 주어진 ‘고임을 위한 선지자’라는 타이틀을 적합하도록 만든다. This paper investigates passages in Jeremiah 1-25 and the roles of ‘gôi’ (Israel and foreign nations) in these passages. For this purpose, I first selected five passages on the topics of the reasons of judgment, the tools of judgment, the contents of proclamation, Jeremiah’s sufferings, and the objects of proclamation in Jeremiah 1, and analyzed content, syntax, and structure of each pericope (2:1-4:4; 4:5-6:30; 7:1-10:25; 11:1-20:18; 21:1-24:10; 25:1-38) in Jeremiah 2-25. The five passages are supplemented by several devices in Jeremiah 2-25, and they are reinforced by specific content related to ‘gôi’. Jeremiah 2:1-4:4 expands upon the reasons for Israelite judgment related to 1:16 which are reinforced by mentioning the faithful belief of foreign nations. Jeremiah 4:5-6:30 supplements the tools of judgment related in 1:11-15a and reinforces them by describing that the nations are an object of invasions and a witness of invades. Jeremiah 7:1-10:25 supplements the contents of the proclamation related in 1:10 and they are reinforced by mentioning that the nations are places and objects of judgment and that Yahweh is sovereign in judgment and salvation. Jeremiah 11:1-20:18 supplements the story of Jeremiah’s sufferings related in 1:8, 17-19 and they are reinforced by mentioning Yahweh’s sovereignty and the ability of the nations. Jeremiah 21:1-24:10 supplements the objects (kings and leaders) of proclamation related in 1:7 and they are reinforced by mentioning foreign nations’ evaluation to the objects . Jeremiah 25 serves as a conclusion that summarizes the earlier material. Verses 1-14 summarize the five passages above, and verses. 15-38 summarize their contents related to ‘gôi’. In sum, this paper shows that Jeremiah 1-25 is elaborately composed with these five passages in mind and that the concept of ‘gôi’ also plays a role in reinforcing the meanings conveyed by the passages.

호세아서에 나타난 구원신탁 연구

김래용(Kim, Rae-Yong) 한신대학교 신학사상연구소 2015 신학사상 Vol.0 No.170

이 논문은 호세아서에서 심판신탁과 짝을 이루어 나타나는 5개의 구원신탁(호 1:10-2:1; 2:14-23; 6:1-3; 11:8-11; 14:4-8)이 어떤 특징을 가지고 있으며, 현재의 위치에서 어떤 역할을 하며, 이들 사이에 어떤 연관성이 있는지를 고찰하는 데 목적이 있다. 첫 번째 구원신탁은 그 내용과 위치를 고려할 때 호세아서의 서론 역할보다는 12소예언서의 전체적인 서론 역할을 하는 것으로 보인다. 이와는 달리 나머지 4개의 구원신탁은 하나의 연결된 스토리를 구성하는 것처럼 보인다. 다시 말해 두 번째 구원신탁은 하나님과의 관계 회복을 통해 구원 받을 자의 자격을 논하고 있으며, 세 번째 구원신탁은 이러한 자격을 입은 자가 어떻게 살아야 하는지에 대한 지침을 제시하고 있고, 네 번째 구원신탁은 앞의 두 개의 단계를 거친 자들에게 임하는 실질적인 축복이 제시된다. 그리고 마지막 구원신탁은 이러한 과정을 통과한 자들에게 아주 큰 번영이 임할 것을 강조한다. 따라서 4개의 구원신탁은 구원의 단계를 점층적으로 전개하는 완벽한 스토리라고 볼 수 있다. 게다가 마지막 구원신탁에 언급된 “내가 다시 우상과 무슨 상관이 있으리요”라는 백성들의 고백은 바알의 문제로 시작된 호세아서가 바알의 문제를 완벽하게 해결하고 있음을 보여준다. 따라서 호세아서에 나타나는 5개의 구원신탁은 호세아와 그 이후 시대의 사람들에게 하나님의 구원이 어떻게 시작되며 진행되어 가는지를 제시하는 교훈서의 역할을 한다고 볼 수 있다. 이런 점에서 5개의 구원신탁은 현대교회의 신앙 교육을 위한 좋은 자료가 될 것이다. This paper investigates characteristics and roles of the five oracles of salvation(Hosea 1:10-2:1; 2:14-23; 6:1-3; 11:8-11; 14:4-8) which are composed of a pair with the five oracles of judgment in the book of Hosea. For this, I will analyse their languages, syntax, contents, and structures and compare them with each other. In the last part, I will compare the oracles related to Judah with the five oracles for checking their functions. The five oracles of salvation have their characteristics and roles. The first oracle has the subjects such as reunion between Judah and Israel, one leader for the two kingdoms and the return of exiles which are not related to the Hosea's historical situations. Furthermore, the book of Hosea is placed in the first place of the Book of the Twelve. Accordingly, the first oracle seems to serve as an example of salvation messages for the later prophets in the Book. The oracles from the second to the fifth seem to make a continuous story. The second oracle mentions the people who make a new covenant with God. They become the object of salvation. The third oracle mentions the instructions that the people who make a covenant with God should keep for the life as God's covenant people. The fourth oracle mentions the blessing for God's covenant people. And the fifth oracle mentions the prosperity for God's covenant people. Further, there is a people's confession, “What more have I to do with idols?”(Hosea 14:8). This plays an important role in the book of Hosea. That is, this shows a fact that the book of Hosea begins with the problems of Baal, and the problems are solved by the people's confession like this. In this regard, the five oracles show the steps of God's salvation to the people of Hosea period or the later prophets' period. Accordingly, they might serve as a good guideline for faith education of modern churches.

예레미야서의 메시지와 아바드

김래용(Rae-Yong Kim) 연세대학교 신과대학(연합신학대학원) 2017 신학논단 Vol.89 No.-

This essay investigates the functions of Hebrew verb ՙāḇaḏ which occurs thirty seven times in the messages of Jeremiah. For this I analysed languages, syntax, structures and contents of each unit which includes the verb. The messages of the book of Jeremiah are broadly divided into three subjects: ‘the reasons and results of the God’s judgment; the guidelines which cope with the God’s judgment; the restoration after the God’s judgment. In general, the first subject appears in chapters 1-25, the second subject appears in chapters 26-52 except for the book of consolation (Jer. 30-33), and the third subject appears in chapters 30-33. In particular, the verb ՙābad is used as a key word to compose the three subjects. It’s functions are as following: First, ՙāḇaḏ is used as a key word to compose a message of ‘the reasons and results of the God’s judgment.’ In particular, idolatry is emphasized as a reason of the God’s judgment, and here ՙāḇaḏ is used to describe idolatry. In addition, ՙāḇaḏ is used to describe serving both foreigners and foreign gods as the results of the judgment. Accordingly, both idolatry and ՙāḇaḏ are important materials for composition of the message. In particular, the message is emphasized by the forms such as questions and answers, breach of covenant and continual sending of prophets by God. Second, ՙāḇaḏ serves as a key word for composing a message of ‘the guidelines which cope with the God’s judgment.’ A core of the message is that all the people should serve Babylon’s kings. This is pronounced by the prophet Jeremiah and Gedaliah. In particular, the false prophets pronounced that the people should not serve Babylon’s kings. Here, both ՙāḇaḏ and Babylon’s kings are important materials for this message. Third, ՙāḇaḏ serves as a key word for composing a message of ‘the restoration after the God’s judgment.’ A core of the message is that after seventy years, the people will no longer serve Babylon’s kings, rather they will serve YHWH and king David. Here, ՙāḇaḏ is used to emphasize the message. Accordingly, it is sure that ՙāḇaḏ is used as a key word for composition of the messages for the past, present and future. This will help our understanding of key messages and composition of the book of Jeremiah. This essay investigates the functions of Hebrew verb ՙāḇaḏ which occurs thirty seven times in the messages of Jeremiah. For this I analysed languages, syntax, structures and contents of each unit which includes the verb. The messages of the book of Jeremiah are broadly divided into three subjects: ‘the reasons and results of the God’s judgment; the guidelines which cope with the God’s judgment; the restoration after the God’s judgment. In general, the first subject appears in chapters 1-25, the second subject appears in chapters 26-52 except for the book of consolation (Jer. 30-33), and the third subject appears in chapters 30-33. In particular, the verb ՙābad is used as a key word to compose the three subjects. It’s functions are as following: First, ՙāḇaḏ is used as a key word to compose a message of ‘the reasons and results of the God’s judgment.’ In particular, idolatry is emphasized as a reason of the God’s judgment, and here ՙāḇaḏ is used to describe idolatry. In addition, ՙāḇaḏ is used to describe serving both foreigners and foreign gods as the results of the judgment. Accordingly, both idolatry and ՙāḇaḏ are important materials for composition of the message. In particular, the message is emphasized by the forms such as questions and answers, breach of covenant and continual sending of prophets by God. Second, ՙāḇaḏ serves as a key word for composing a message of ‘the guidelines which cope with the God’s judgment.’ A core of the message is that all the people should serve Babylon’s kings. This is pronounced by the prophet Jeremiah and Gedaliah. In particular, the false prophets pronounced that the people should not serve Babylon’s kings. Here, both ՙāḇaḏ and Babylon’s kings are important materials for this message. Third, ՙāḇaḏ serves as a key word for composing a message of ‘the restoration after the God’s judgment.’ A core of the message is that after seventy years, the people will no longer serve Babylon’s kings, rather they will serve YHWH and king David. Here, ՙāḇaḏ is used to emphasize the message. Accordingly, it is sure that ՙāḇaḏ is used as a key word for composition of the messages for the past, present and future. This will help our understanding of key messages and composition of the book of Jeremiah.

예레미야서에 나타난 귀환 약속

김래용(Kim, Rae-Yong) 한신대학교 신학사상연구소 2016 신학사상 Vol.0 No.173

예레미야서의 구원신탁에는 많은 약속들이 나타나는데 이 약속들 중에 거의 빠짐없이 등장하는 것이 귀환 약속이다. 그리하여 본 논문은 귀환 약속이 구원신탁 안에서 어떤 특징을 보이며 다른 약속들과 연결되어 어떤 역할을 하는지를 고찰하였다. 먼저 렘 1-24장에 귀환 약속은 4개의 단락(렘 3:14-18; 16:14-15; 23:1–8; 24:1-10)에 나타난다. 여기에서 귀환 약속은 다른 약속들과 연결되어 야웨의 ‘돌아오라’는 명령의 근거와 새로운 지도자의 필요성을 위한 근거가 되고 있으며, 새로운 출애굽의 하나님 이미지와 결합되어 심판의 하나님 이미지를 완화시키는 역할을 한다. 또한 두 무화과 환상 비유와 연결되어 하나님의 관심이 오직 바벨론 포로로 끌려간 자들에게 있음을 강조한다. 게다가 렘25-52장에서 귀환 약속은 70년이라는 포로 기간과 바벨론의 멸망과 함께 연결되어 렘 1-24장에 나타난 귀환 약속을 보충하는 동시에 야웨의 귀환자들에 대한 관심과 이스라엘의 온전한 회복을 강조한다. 특별히 예레미야 30-33장의 위로의 책에서 귀환 약속은 이 책의 앞과 뒤에 놓여 이것의 서론과 결론 역할을 하고 있으며, 또한 이 책의 구원신탁들에 나타난 다양한 약속들과 연결되어 그 약속들의 서론과 동기로서 역할을 한다. 이런 점에서 귀환 약속은 예레미야서의 구원신탁의 핵심 요소이며, 동시에 구원신탁 안에 선포되어지는 다양한 약속들의 효과적인 전개를 위한 중요한 문학 장치로서의 역할을 한다. 따라서 예레미야서에 나타난 귀환 약속은 오늘날 한국 교회의 희망의 메시지를 위한 중요한 소재가 되리라고 생각한다. This article investigates characteristics and roles of the promises of return from exile in the book of Jeremiah. For this, I investigated languages, syntax, structures, and contents of each unit which includes the promises. In Jeremiah 1-24, the promises of return from exile are used as the ground of the Lord’s command, ‘return’, and they play roles in alleviating the Lord’s judgment oracles and in emphasizing that a core of the salvation oracles is the theme of return from exile. Furthermore, the expressions such as ‘gather’ and ‘bring back’ used in the promises play a role in exposing problems of the corrupt leaders in the Jeremiah’s period, and the promises serve as a base for explaining the image of new leaders. In Jeremiah 25-52, the promises of return from exile appear with 70 years, the period of exile. The number 70 plays a role in emphasizing both the reality of the promises of return from exile and the reliability of God’s promises concerning a return from exile. Here, as the 70 years are connected with the destruction of Babylon, it is emphasized that the Lord’s concern moved from Babylon that served as the Lord’s servant to the returnee. In Jeremiah 50, the promises of return from exile connected to the destruction of Babylonia serve as subjoinder concerning perfect restoration of Israel land and spiritual restoration of the people. In Jeremiah 30-33, the promises of return from exile serve as an introduction and conclusion of the pericope and as a basis of God’s several promises by its being connected with conjunction kî. Accordingly, the promises of return from exile are the key message of the book of Jeremiah, and they serve as an important literary device for effective explanations of several promises mentioned in the salvation oracles.