야훼 하나님의 아내?

강승일 한국구약학회 2011 구약논단 Vol.17 No.2

본 논문은 쿤틸렛 아즈루드 명문의 해석에 얽힌 문제들과 여러 학자들의 다양한 견해들을 종합적으로 검토하고 비판한다. 저자는 특히 이 논문에서 ‘실체화 이론’에 대해서 설명하고, 성경의 실체화의 예들을 추가적으로 제시한다. 저자는 이 논문에서, 쿤틸렛 아즈루드 명문의 문법적 문제를 비껴가려는 여러 주장들에도 불구하고, 가장 올바른 해석은 명문에 언급된 ‘아세라’가 야훼 하나님의 배우자로 등장한 가나안의 여신임을 주장한다. One of the most remarkable discoveries in the field of biblical archaeology and iconography in recent years is arguably the much-debated inscription found at Kuntillet Ajrud. Having had an enormous impact on our understanding of the folk religion of ancient Israel, this inscription has been the center of attention of western biblical scholarship. Surprisingly enough, however, it has rarely been discussed in the society of Korean biblicists. This essay critically reviews various scholarly opinions about the "Yahweh and his Asherah" inscription. In so doing, it also introduces Professor McCarter's hypostasis theory and provides more examples of hypostases in the Bible and Jewish literature, e.g. the Deuteronomistic name theology, the god Bethel and other deities attested in the Elephatine papyri, the wisdom in Proverbs, the Glory of Yahweh in the book of Ezekiel, Yahweh's voice and righteousness, Shekinah and Memra in the Targums, and finally the Logos in the Gospel of John. A major abstacle to see “his A(a)sherah” in the inscription as a goddess is the fact that proper nouns do not take pronominal suffixes in Northwest Semitic languages. The present author, however, presents, along with Amarna examples, Hos 2: 16 as an exception to this grammatical rule. Even if the expression “Yahweh and his Asherah” is irregular from a grammatical viewpoint, one may point out that the inscription is more like graffiti than a sophisticated literary product. So a little grammatical problem won't be a serious issue. Therefore, it would not be presumptuous to say that the most likely interpretation of the Kuntillet Ajrud inscription is to see the two cow-like figures as Yahweh and his consort Asherah the goddess.

교양 성서 과목의 효과적인 운영을 위한 연구― 한남대학교의 사례를 중심으로

강승일 한국교양교육학회 2013 교양교육연구 Vol.7 No.3

Based on the analysis of a survey conducted at Hannam University, the author makes suggestions as to how to improve the Bible course offered in Christian universities. Of 126 students surveyed, 80 answered that they had no anticipation before the beginning of the class. However, at the end of the semester, there was a significant change in their attitude towards Christianity. It turns out that the instructor's unbiased stance on religiously sensitive issues, the application of theories used in other fields of humanities to the Bible, and the use of various multimedia resources contributed to the increased satisfaction with the class. The author argues that the following should be taken into consideration in order to improve the overall quality of the course: (1) Converting students to Christianity should not be the aim of the Bible course in Christian universities; (2) The class must be academic in nature; (3) The course should include the discussion of some controversial issues of modern society such as suicide, death with dignity, death penalty, homosexualism, transgender, and creationism versus evolution theory; (4) It is desirable to have higher percentage of full-time faculty in the teaching staff; (5) Separate classes must be offered to Christians/non-Christians; (6) It is recommended that all instructors should use the same textbook; and (7) A class size of less than 50 students would make the class more effective. 한남대학교의 교양필수과목 ‘현대인과 성서’를 다년간 가르친 저자는 학생들의 설문조사를 통해 과목을 개선할 수 있는 방안들을 제안하고 있다. 국내의 전체 사립대학교들 중에서 사분의 일이 기독교 대학이고, 각 기독교대학들은 대부분 성서와 관련된 과목을 교양과목으로 운영하고 있으므로, 본 연구는 국내 대학의 전반적인 교양교육의 질적 향상과도 무관하지 않다. 126명의 학생들을 대상으로 설문 조사를 바탕으로 본 논문의 저자는 (1) 수강생의 다수가 비기독교인인 점을 감안하여 과목의 목표를 그에 맞추어 설정할 것, (2) 강의의 수준을 비기독교인 학생의 수준에 맞출 것, (3) 현대사회의 여러 문제들에 대한 논의를 포함할 것, (4) 전임교수의 비율을 늘릴 것, (5) 학생들의 종교와 수준에 따라 심화반을 설치할 것, (6) 모든 강사들이 교과서 중심의 강의를 통하여 과목의 통일성을 추구할 것, (7) 효과적인 수업을 위하여 수강인원을 줄이고, 학과보다는 대학 단위로 반을 편성할 것, (8) 강사 워크숍을 통하여 과목 운영의 노하우를 공유할 것, (9) 성서를 활용한 학제간 과목 개설 등을 제시하고 있다.

ROUGH FILTERS OF BE-ALGEBRAS

강승일,안선신 한국전산응용수학회 2012 Journal of applied mathematics & informatics Vol.30 No.5

Rough sets and rough filter in BE-algebras are established and some related their properties are discussed.

솔로몬 성전 이스라엘의 거룩한 공간

강승일 한국구약학회 2009 구약논단 Vol.15 No.4

_______________________________________________________________________________________ The Solomonic Temple as Sacred Space _______________________________________________________________________________________ Seung-Il Kang Lecturer at Presbyterian College and Theological Seminary Johns Hopkins University, Ph.D. Sacred space has become an important category in the study of religion since the mid-twentieth century, thanks largely to the work of Mircea Eliade. In the field of biblical studies, however, works on this subject are few and far between. Thus, how the authors of the Hebrew Bible conceptualized sacred space in their literature merits careful consideration. Heuristically applying the theories of sacred space as defined by historians of religion, especially Eliade, this paper examines how the Solomonic Temple as sacred space in ancient Israelite religion and society served both practical and symbolic roles. The most fundamental function of the temple is to provide a dwelling place for a deity or deities. Various ritual activities performed within the Tabernacle and the Temple presupposes Yahweh's actual presence within the Temple. When it comes to the Temple's cosmic significance, some biblical passages (Ps 22: 28-29, 59: 14b; Ezek 5: 5) and the myth-ridden term "the navel of the earth"(Judg 9: 37; Ezek 38: 12) indicate that Jerusalem and the Solomonic Temple were indeed considered to be the center of the world. The conception of sacred space as the cosmic axis is discernible in the Hebrew Bible, although not as explicitly as it is in Mesopotamian literature. The classic example of the biblical model of an axis mundi is provided in the popular story of Jacob's encounter with God at Bethel (Gen 28). The most illuminating examples of an Israelite axis mundi come from the Temple proper. In Isaiah's vision (Isa 6), the Temple becomes the locus of communication between divinity and humanity. Especially, the threshold of Ezekiel's New Temple serves as a demarcation line between human and divine areas, the point where celestial, terrestrial, and subterranean realities intersect both horizontally and vertically. The biblical examples discussed in this study demonstrate that the authors of the Hebrew Bible shared with her neighbors and others the concept of sacred space as delineated by Eliade and conceived the Temple as the center of the world as well as the axis mundi where the communication between human and divine realms takes place. It is hoped that further studies will investigate how this idea of Jerusalem and the Temple as sacred space is elaborated in later rabbinic Judaism. 종교학에서 매우 중요한 범주인 거룩한 공간의 개념이 구약성경에서 어떻게 나타나는지 살펴볼 가치가 있다. 본 논문은 엘리아데의 이론을 바탕으로 예루살렘 성전의 종교적, 상징적 기능, 즉 신과 인간의 소통이 가능해지는 세상의 중심이요, 중심축으로서의 역할을 논의한다. 연구 결과 구약성경에도 엘리아데가 정리한 거룩한 공간의 개념이 나타남을 확인할 수 있었다.

條約과 旣存法規와의 關係 : UN 憲章中心으로

姜勝一 성균관대학교 정치학회 1962 정치학보 Vol.6 No.-

韓國的 民主主義의 捷徑

姜勝一 성균관대학교 정치행정학회 1963 學生論叢 Vol.7 No.-

성서와 도상 자료로 본 고대 이스라엘의 태양 숭배와 야훼 신앙

강승일 영남대학교 인문과학연구소 2017 人文硏究 Vol.- No.78

본 연구는 고대 이스라엘의 태양 숭배의 문제를 탐구하기 위하여 이와 관련된 구약성서의 증거들, 고대 이스라엘의 인장에 나타나는 증거들, 고대 근동 문헌들과의 비교, 각종 도상학 자료들을 포괄적으로 분석한다. 성경의 증거들은 고대 이스라엘 사람들도 주변 세계와 비슷한 태양신의 개념을 가지고 있었음을 보여주며, 시편 19편과 104편에는 고대 근동의 태양신과 관련된 문학 작품의 영향의 흔적이 남아 있다. 그렇지만 이 시편들은 주변 세계의 문학을 그대로 차용하는 것이 아니라, 오히려 기존 작품에서 찬양의 대상이었던 태양을 피조물로 전락시키고, 그 태양의 창조주이신 야훼의 위대함을 선포하기 위한 도구로 활용하고 있다는 것이 특징이다. 타낙 제의단, 각종 인장 등 고고학, 도상학 자료들에 나타난 증거들은 태양이 이스라엘 종교에서 상당히 중요한 의미를 지니고 있었음을 보여준다. 그러나 쿤틸렛 아즈루드 피토스 B는 일부 학자들의 주장과는 달리 태양신 숭배 장면이라고 보기 쉽지 않다. 고대 이스라엘 사회의 일각에서 태양 숭배가 존재했었고, 태양신적 요소가 야훼에게 적용되기는 했지만, 야훼를 태양신과 동일시할 수는 없다고 본다. 야훼에게 태양신적 특성이 부분적으로 결부된 것은 야훼의 권능과 위엄을 높이고 동시에 그의 보호를 받는 왕권을 강화하고자 하는 신학적 의도로 인한 결과일 뿐이라는 것이다. This study examines biblical evidence for the solar worship, inscriptional data on seals and bullae, some ancient near eastern literature relating to the sun cult, and iconographic material in order to find out whether God was worshipped as a solar deity in ancient Israel. Biblical data show that ancient Israelites shared with their neighbors the concept of solar deities. In Psalms 19 and 104, we find traces of influences from ancient Near Eastern solar cult literature. However, these psalms do not merely copy ancient Near Eastern hymns, but utilize them in order to downplay the religious significance of the sun and to praise the greatness of Yahweh. Some iconographic materials such as Taanach Cult Stand, seals and bullae, and LMLK jars indeed exhibit the significance of the sun in the religion of Israel. However, the drawing in the Kuntillet Ajrud Pithos B does not seem to be related to the sun worship. Lastly, the cumulative evidence points to the existence of solar cult in ancient Israel, but it does not mean that Yahweh was identified with the sun god. The reason why the aspects of solar deity were applied to Yahweh was just to elevate the majesty and power of Yahweh and to reinforce the kingship under the auspices of Yahwism.

고대 이스라엘의 달신 숭배와 그 배경

강승일 한국구약학회 2011 구약논단 Vol.17 No.4

The moon is the most prominent luminary in the night skies. This gives the moon a special place in Mesopotamian myth and ritual. Major time periods and holidays were set to the phases of the moon, the new, the quarter, and the full moons, and the king participated in the associated festivals along with the priests and the public. Accordingly, the moon-god enjoyed a high-ranking position in the Mesopotamian pantheon. Some iconographic representations show that the moon god was worshiped in ancient Israel, too. They include the stele found at Hazor containing the symbol of a lunar deity in low relief with two human hands raised below the symbol, the bull-headed figure in a stele found at Bethsaida, and stamp seals with various lunar symbols with Israelite names, etc. Biblical data condemning lunar cult mostly stem from the late pre-exilic period or thereafter, such as the Deuteronomistic texts and Jeremiah, which indicates that the cult of the moon became very popular during the 7th century BCE and onwards. Archaeology essentially reveals the same picture. The vast majority of seals with astral symbols originate from the period between 730 and 630 BCE. Although the Assyrians did not impose religious obligations upon their vassals, it is likely that the imperial presence of the Assyrians in Palestine prompted the kings of Judah to voluntarily adopt the Assyro-Aramean religious practices. And this may have contributed to the resurgence of the worship of the lunar deity in Judah during the 7th centuries BCE.

고대 이스라엘의 신상과 신상의 입을 여는 의식

강승일 한국구약학회 2015 구약논단 Vol.21 No.3

The central aspect of the religions of ancient Mesopotamia and Egypt was the care and feeding of the gods. The problem is how to care and feed the invisible deities. To resolve this issue, the ancients manufactured cult statues made of wood covered with gold and silver and precious stones, and clothed and fed them as if they were real gods. Once created in a workshop, the cult statue then underwent the so-called ritual of the Opening of the Mouth which was designed to animate the statue so it could eat, breathe, and see. This study briefly surveys the Opening of the Mouth ritual in Egypt and Mesopotamia and examines the possibility of the existence of YHWH's cult statue in ancient Israel. The in-depth analysis of biblical and archaeological evidence as well as historical references would reveal that there was probably YHWH's cult statue in the Solomonic Temple. In addition, it is shown that some prophets like Jeremiah and the Second Isaiah were acquainted with the procedures of the ritual as practiced in Egypt and Mesopotamia, and they pronounced the supremacy of YHWH by utilizing those elements in their own polemics against idol worship. The results of this study imply that the Yahwistic cult may have not been aniconic in its incipient stage, and would contribute to the understanding of the origin and development of the aniconic tendency of the religion of Israel. 고대 이집트와 메소포타미아의 종교의 핵심은 ‘신들을 돌보고 먹이는 것’이었다. 그런데 문제는 보이지 않는 신을 어떻게 먹이고 입히느냐 하는 것이다. 이를 해결하기 위하여 그들은 나무로 조각하여 위에 금과 은 등 각종 귀한 재료들로 치장한 신상을 만들어서 그 신상을 먹이고 입혔다. 그리고 제작된 신상을 살아 움직이게 만드는 소위 ‘입을 여는 의식’이 신상과 관련된 가장 중요한 제의로 자리 잡게 되었다. 본 연구는 이집트와 메소포타미아의 신상과 입을 여는 의식에 대하여 간략히 알아보고, 뒤이어 구약성경에 나타나는 신상과 관련된 흔적들 및 야훼 하나님의 신상의 존재 가능성 여부를 살펴본다. 야훼 하나님의 신상이 존재했음을 전제로 한 개념들과 표현들, 예언자들의 체험 등 다각도의 자료 분석 결과, 우리는 예루살렘 신전에도 거대한 하나님의 신상이 있었을 것이라고 추론할 수 있다. 또한 본 연구는 예레미야와 제2이사야 같은 예언자들의 메시지들에 대한 분석을 통하여 그들이 주변 세계의 입을 여는 의식을 잘 알고 있었고 더 나아가 그 지식을 자신들의 신학적 사상을 전달하기 위한 레토릭 수단으로 활용하였다는 사실을 보여준다. 본 연구의 결과는 고대 이스라엘 종교의 가장 큰 특징으로 알려져 있던 소위 ‘무형상주의’ 또는 ‘반형상주의’가 적어도 초기 이스라엘의 야훼 신앙에는 적용되지 않았을 가능성을 암시하며, 그렇다면 이스라엘의 반형상주의적 성격은 언제, 어떻게 기원하여 발전했는지에 대한 앞으로의 학문적 논의에 크게 기여할 수 있을 것이다.

「성경전서 개역개정판」 아가 번역의 개정을 위한 주석적 제안

강승일 한국구약학회 2010 구약논단 Vol.16 No.4

The Hebrew text of the Song of Songs is in a very good condition presenting no serious text critical issues. However, the book contains some fifty hapax legomena along with very difficult words rarely attested in other books of the Hebrew Bible. In addition, the author of the book uses highly sophisticated poetic devices which can hardly be rendered into another language. Therefore, it would be a daunting task for any translator to render such a book as the Canticles into Korean. While working on a commentary on the Song of Songs, the present author has found that many verses in the translation of the book of the New Korean Revised Version are in need of emendation. Some verses in the current translation fail to reflect the original Hebrew's poetic styles or deliver the intended meaning of the original text. Other verses are to be revised for a better reading on text critical grounds. This study lists these problematic verses with the author's own translation and provides detailed explanations for such emendation. Admittedly, the New Korean Revised Version largely focused on updating old vocabularies in the original Korean Revised Version, thus failing to reflect many of the discoveries and development of recent biblical scholarship. Therefore, time is ripe to discuss the issue of revising or improving the New Korean Revised Version. It is hoped that this short essay will make contributions to this undertaking and that further studies will examine the translation issues of the individual books of the New Korean Revised Version. 본 논문은 「성경전서 개역개정판」아가에서 개정을 고려할 만한 구절들을 주석적으로 분석한 것이다. 개정이 필요한 근거와 필자 나름의 사역을 덧붙이고, 도움이 되는 경우 다른 새로운 한글 번역본들을 대조하였다. 이 논문의 연구 결과는「개역개정」아가 번역에서 일부는 수정 또는 난하주(혹은 난외주)에 추가 설명이 필요함을 보여준다.