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2021, Vol.27, No.2

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  • 1.

    Yahweh's Sovereignty and Gôi in the Book of Isaiah

    Kim, Rae Yong | 2021, 27(2) | pp.10~45 | number of Cited : 0
    Abstract PDF
    This paper seeks to consider how Yahweh's sovereignty is highlighted in Isaiah 1-66. For this purpose, the Isaiah Book was divided into three parts and examined the period background of each part and the texts of presenting a vision for the future, and gôi or the expressions associated with the gôi. Isaiah 1-66 contains three different periodical backgrounds (8th century BCE, ch. 1–39; Babylon exilic period, ch. 40–55; the post exilic period, ch. 56–66), but focuses in common on Yahweh's sovereignty. In the three parts above, Yahweh's sovereignty is described and emphasized through historical crisis situations, future expressions, and gôi or the expressions related to gôi. In short, each prophecy refers to Yahweh's sovereignty, describing the current historical crisis situation and the presentation of the vision of the future, and adding expressions related to gôi to expand Yahweh as the sovereign of the universe. Isaiah 1-39 emphasizes the importance of Yahweh's trust in the situation of the Syrian-Ephraim 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 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 escape from Babylon. Isaiah 56–66 emphasizes Yahweh's sovereignty in connection with the issue of delay in salvation and the acceptance of foreigners in the post-exilic period. In particular, it is emphasized that the delay in salvation did not result from Yahweh's incompetence and indifference, but because of the sins of the people, and that even foreigners can be saved if they obey Yahweh. In addition to the complete recovery of Zion, Yahweh strengthens his cosmic sovereignty through the presentation of the new heavens and the new earth the salvation of the foreigns will be completed. This argument will be one of the good alternatives to an integrated understanding of the three-part in the book of Isaiah.
  • 2.

    The Reality of Miqdash (Sanctuary) Mentioned in the Song of Moses (Ex 15:17)

    Kim, Sang-Lae | 2021, 27(2) | pp.46~75 | number of Cited : 0
    Abstract PDF
    This study aims to explore the reality of the sanctuary (mikdash) mentioned in Exodus 15:17 in the world of the narrative of Exodus as it now stands. For this, five existing views are critically analyzed. The result shows that ‘heavenly sanctuary,’ ‘eschatological sanctuary,’ ‘land of Canaan,’ ‘Jerusalem Temple,’ and ‘Moses' Tabernacle’ all do not fit the contextual background or terms of the poem. Based on this criticism, a new alternative is suggested. That is the ‘Sinai mountain-sanctuary.’ It is a view that the mountain Sinai itself is functioning as a ‘sanctuary.’ This interpretation is firstly consistent with the spatio-temporal background of this poetic context. Secondly, it coincides with the structure of the text, where ‘sanctuary’ is set as complementary for explaining ‘mountain.’ Thirdly, it coincides with the description of ‘thy hands have established.’ Fourthly, the text of Exodus 19-24 confirms that understanding. Fifthly, the vividness of the Exodus narrative comes to life as it is. In the end, when the text is understood in this way, it is revealed hat this poem was sung by the Israelites who had just crossed the Red Sea as prophecy and promise about the upcoming Mount Sinai experience.
  • 3.

    Eine Untersuchung zur Textformen von griechischen Sam-Kön anhand der Wiedergabe von hwhy mit ku,rioj ohne bzw. mit Artikel

    김정훈 | 2021, 27(2) | pp.76~100 | number of Cited : 0
    Abstract PDF
    Der vorliegende Beitrag gibt auf die Wiedergabe von hwhy mit ku,rioj Acht. Vor allem diese Wiedergabe steht in der Septuaginta hauptsächlich ohne Artikel aber manchmal auch mit Artikel. Zu diesem Thema wird meistens betrachtet, dass sie bei den wörtlich übertragenden Übersetzern ohen Artikel wiedergegeben wird dagegen bei den relativ frei Übertragenden mit Artikel. Allerdings betrachtet solche Meinung die unterschiedlichen Textformen nicht, die in der den griechische Text bietenden Handschrift vorhanden sind. Da handelt es sich bei der vorliegende Beitrag vor allem um die griechischen Sam-Kön, die eine komplexe Textgeschichte darstellen. Meiner Meinung nach ist die Textgeschichte auf Grund der Wiedrgabe von hwhy mit ku,rioj rekonstruierbar, wie folgt. Die Ur-Septuaginta fasste den Tetragram als Eigennamen, daher gab sie ihn hauptsächlich im Nominativ und im Genitiv mit ku,rioj ohne Artikel. Aber sie hatte vermutlich keine feste Regel bei den Fällen, wobei der Tetragramm mit Präpositionen verwendet wird. Diese Übersetzuingstechnik wurde im allgemeinen beim antiochenischen Text übernommen. Und zwar wurde sie sogar im Nominativ und im Genitiv etwas lockerer. Dagegen entwickelte die Kaige-Rezension eine ganz strenge Regel: Die wollte möglichst keinen Artikel vor dem Tetragramm setzen und Ihre Regel möglichst einheitlich bewahren.
  • 4.

    Achievements and Task in the Study of Genesis

    Youn Hyung | 2021, 27(2) | pp.101~129 | number of Cited : 0
    Abstract PDF
    This article aims to retrospect on the past achievements of the study of Genesis, investigate its recent studies, and propose a future study direction. For 200 years, the Korean Society of Old Testament Studies has profoundly examined the process of composition of Genesis. The society has provisionally recognized the various sources in it. On the basis of these sources, different analysis techniques have been derived. Through literary, form, redaction criticism, the organization has found that the composite process of Genesis is very complicated. Against the excessive historical criticism has emerged a new trend that takes into account the reader's position. Moreover, the history of the interpretation of Genesis has reached a turning point. In particular, synchronic criticisms, which attach more importance to the relationship with the reader than the author, have been adopted. In recent studies, Genesis has been kept away from the center of concern, because the study of Pentateuch has been scholars' first concern. The themes of recent studies widely vary. In future studies of Genesis the sharp contrast between History and Revelation should be harmonized, and jewish interpretation also should be introduced for the plentiful interpretations of text.
  • 5.

    An Exegetical Study for Jud. 1:1-2

    Hoo-Goo Kang | 2021, 27(2) | pp.132~168 | number of Cited : 0
    Abstract PDF
    The book of Judges plays a role in connecting the book of Joshua with the book of Samuel to have a main body of stories of twelve judges (3:7-16:30) bracketed by two introductions (1:1-2:5; 2:6-3:6) and two endings (17:1-18:31; 19:1-21:25). This paper deals with the first two passages of the first introduction that they are analyzed in linguistic, literary and theological point of view. In addition, the author tried to understand them in the process of the formation of the book as well as in the historical background. In doing so, it comes to conclude as following: (1) the opening phrase “וַיְהִי אַחֲרֵי מוֹת” is probably a typical introductory form in the deuteronomistic history appeared in Jos. 1:1; Jud. 1:1 and 2 Sam. 1:1. (2) the question of the descendants of Israel “Who shall go up for us against the Canaanites first, to fight against them?” and the following answer of Yahweh “Judah shall go up” indicate the leadership shift to the tribe of Judah after the death of Joshua. (3) the first introduction to which the text belongs (1:1-2:5) is connected with the second ending (chs. 19-21), both added in the last phase of the formation of the book of Judges (Stratum 1). (4) The exegesis of the text and the analyze of a certain phrase “From Dan to Beersheba”, cities mentioned in the book of Judges and its arrangement lead to assume that the book gives an allusion to expect a king from the tribe of Judah, i.e. David.
  • 6.

    Aesthetic Biblical Interpretation on<Baptism of Christ> - A Study for Unbo Kim Ki-Chang's <Baptized by John> and Relating texts (Matt. 3:3-17, Lev. 8:6, 12).

    Kim Jin Myung | 2021, 27(2) | pp.169~196 | number of Cited : 0
    Abstract PDF
    This paper is a study for interdisciplinary dialogue between art and biblical theology using the commentary methodology of 'Aesthetic Biblical Interpretation'. First of all, it was examined how the textual understanding of this 'Baptism of Jesus' event was achieved from the artist's point of view. The next step was to conduct a exegetical study of the text of the “Baptism of Jesus” event in Matthew 3 and the “Old Testament-related texts” as the background, using the result of the interpretation as a clue. The main text of the New Testament that this paper focuses on is Matthew 3:13-17. Unbo introduced this text as a background text linked to the work <Baptized by John>. Therefore, the study of' Aesthetic Biblical Interpretation' began with discussion of this text. In this process, through the work of analyzing and comparing the New Testament linked to the picture and the related texts of the Old Testament as the background, an interpretation of the possibility of linking the “priest commitment ceremony” as the Old Testament background of the “Baptism of Jesus” case was proposed.
  • 7.

    Metaphysics of Sadness: Jeremiah and Melancholia

    Kim, Sun-Jong | 2021, 27(2) | pp.198~223 | number of Cited : 0
    Abstract PDF
    Sadness and depression are the emotions that not only human beings, but also creatures, and furthermore, God experiences. This fact shows that melancholia, which encompasses sadness and depression, is not a negative emotion that reveals the imperfections of a person or God. Jeremiah’s statement that God is also sad tells us that melancholia is a metaphysical concept that is inherent in the structure of the world. This paper analyzes the dimensions of Jeremiah’s and God’s character as a melancholian in terms of psychology, philosophy, and religion. Furthermore, it analyzes ‘Jeremiah Lamenting the Destruction of Jerusalem’, which Rembrandt drew in reference to Dührer’s ‘Melancolia I’. In general, melancholia occurs when different orders conflict between the two beings. In Jeremiah’s case, he was alienated from God and his enemies, but he was a melancholian in pursuing his new order without compromising on the traditional doctrines and religious traditions that pressured him. In order to analyze Jeremiah’s character as a melancholian, we mainly deal with the text of ‘Confession of Jeremiah’. In the case of God, He is sad in the reality that He has no choice but to judge His people whom He created, due to the destruction of the covenant with Israel. In order to analyze God’s character as a melancholian, we mainly deal with the text of ‘God’s Lament’. God’s lament and pain serve as the basis for the ‘theology of God’s pain’ and shed light on the meaning of Jesus Christ’s crucifixion. In many of the texts in the Book of Jeremiah, it is unclear whether the subject of sorrow is a prophet or God, but it can be seen that sadness is a medium between man and God. If the sentiment of melancholia is not a provisional emotion that should be removed but a metaphysical substance that continues to the apocalyptic reality, it is necessary to find the positive functions of melancholia. From the standpoint of the reader-response criticism and the reception history, Rembrandt and readers extract their own feelings of sadness through the historical Jeremiah or Jeremiah’s character described as a fictional character. Through the inner portraits painted by works of art, readers also face their sadness. Pains are healed by pains, and wounds are healed by wounds.