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‘발람 이야기’(민 22-24장)의 단락 범위 재설정을 위한 제언 - 민수기 22-25장의 정경적 전개에 관한 연구 -
김진명 한국구약학회 2012 구약논단 Vol.18 No.4
The purpose of this study is to propose a new paragraph of the story of Balaam and reinterpret this story in the whole context of the Bible. The method of this article is ‘an exegetical study for the canonical unfoldings’ and it is applied to the study of Balaam story(Num 22-24). “Balaam, a sinner or saint?” This question is connected with the interpretation of the story of Balaam. Until now, most of Old Testament studies have attempted to interpret Balaam's story in the paragraph of Num 22-24 and suggested the interpretive ambiguity of Balaam. But this paper explores the canonical unfolding of Balaam’s story from the OT to the NT(Num 31:16, Deut 23:3-6, Mic 6:5, 2Pet 2:15-16, Rev 2:14). In the process of analyzing and comparing this story with the connected texts(Num 31:16, 2 Pet 2:15-16, Rev 2:14), negative character and concrete sin of Balaam is revealed. It is also found that some of the connected texts of this story have understood the story of Balaam in the paragraph of Num 22-25(Num 31:16, Rev 2:14). After this scrutiny of the story of Balaam in the whole context of the OT and the NT, it is concluded that this story can be interpreted in the new paragraph of Num 22-25. This interpretation of the new paragraph shows what the hidden guilty of Balaam is. Superficially Balaam was a messenger of God, but substantially he was an evil man who advised the Moabite and the Midian to tempt the Israelite into idolizing(Num 25). 이 논문은 기존의 이론과 달리 발람이야기의 새로운 단락(민 22-25장)을 제안하고 성경 전체의 맥락에서 발람 이야기를 재해석한다. 필자는 정경적 전개에 관한 연구를 통한 발람 이야기의 재해석으로 본문에 대한 새로운 해석의 가능성과 함께 본문의 문학적 베일에 가려져 있던 발람이라는 인물의 부정적인 면모를 선명하게 드러내 준다.
‘안식일에 나무하는 자’ 이야기의 의미와 역할에 대한 해석: 민 15장 32-36절에 대한 편집비평과 구조주의 비평 연구
김진명 한국구약학회 2011 구약논단 Vol.17 No.2
What is the meaning and role of the episode of the wood-gatherer on Sabbath in Numbers 15: 32-36? Some scholars proposed to see Num 15: 32-36 in the connected context of the catastrophic events in Num 13-14(Tzvi Novick, A. Leveen, D. T. Olson). It signals the continuity of God's relationship with Israel of the wilderness; By insisting that the Sabbath-breaker be punished, God asserts the continuity of this relationship. But Num 15: 32-36 has its own meaning and role in the context of chapter 15. This study tried to show that 15: 32-36 is connected with 15: 30-31. Num 15: 30-31 introduced the law for the punishment of intented sin. The connected verses 32-36 role as a concrete precedent for the law of death penalty. These contents are proved by Reduction Criticism. Structural Criticism showed the surface structure (life and death, obedience and disobedience) and the deep structure (God as the law-giver and the judge of the intended sin / the intended sin of a wood gatherer is a guilt against God) in Num 15: 30-36. Comparing MT and LXX of Num 15: 32-36 shows that the plural form of the sabbath in LXX is different from the singular form of the sabbath in MT. These elements in LXX also show that the nuance of the intended breaking of the sabbatical law is repeated in the sabbaths. The combination of the diachronic method and the synchronic method for Num 15:32-36 can be perceived as a co-assistant method to interpret the text. 본 논문은 민 15장 32-36절에 관한 편집비평과 구조주의 비평 연구의 결과이다. 저자는 민 15장 32-36절을 민 13-14장과 연결된 넓은 문맥에서 파악하기보다, 민 15장 자체 문맥 안에서 먼저 그 독특한 의미와 역할을 해석하는 일이 필요하다고 보고 민 15장 30-31절과의 관계에 초점을 맞춘다. 이를 통해 저자는 민 15장 30-31절의 ‘의도적 범죄’에 관한 율법과 이를 설명하기 위한 구체적인 ‘사례’(판례)로서 민 15장 32-36절의 의미와 역할을 해석한다.