2011, Vol.17, No.4

Chong Hun Pae | 2011, 17(4) | pp.10~32 | number of Cited : 4

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The Rhetorical Function of the Irony in Hebel(לבה) in the Book of Ecclesiastes

Hong, Seong Hyuk | 2011, 17(4) | pp.33~56 | number of Cited : 3

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In the book of Ecclesiastes we find many contradictory remarks on various topics. Qohelet as the preacher shows conflicting perspectives with regard to various life situations such as toil, wealth, enjoyment, death, wisdom and retribution. Thus he call this contradictory situations hebel. For instance, Qohelet expresses that “to the one who pleases him God gives reward, but to the sinner who loses his favor he gives punishment”(Ecc. 2: 26). By contrast in Ecc. 8:12a he says, “the sinner who does evil prolongs his life” and also in Ecc. 3:16 “there is wickedness in the place of justice.” This study is to demonstrate that such contradictory situations are not the result of editorial activity but belong to Qohelet’s rhetorical strategy pointing to the ‘fear of God.’For this purpose, this paper will define the proper meaning of hebel first, and then briefly mention the contradictory situations represented by hebel in the book and the scholarly debate on the subject as well. In the next stage, this paper will show that the contradictory situations expressed by hebel is not the evidence of editorial activity, attempting to find out the structural coherence of the book as welll as to rely on the rhetorical function of irony. The majority of the scholars have maintained that the final editor of the book introduced the orthodox voices of piety into the book in order to moderate the skepticism of an ‘original’ Qohelet. However the present writer claims that the contradictions can be solved by the understanding of the coherency of the book except for the postscript(Ecc 12: 13-14). If the contradictions are to be rightly dealt with by the rhetorical method called ‘irony,’ then they could be led toward the ‘fear of God,’ while reflecting the limits of human existence. This study will contribute to building up the coherent perspective of the contradictions in Qohelet represented by hebel. It will also affirm that the contradictions are Qohelet's rhetorical strategy of irony to generate the ‘fear of God,’ not the proof of different authors’ activity.

The Critical Reflection of the Traditional Wisdom: The Exegesis and Theological Message of Ecclesiastes 7

Cha, Jun-Hee | 2011, 17(4) | pp.57~83 | number of Cited : 7

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This article may suggest an attempt to build a bridge between the teachings of theological schools and the preaching in the churches. For that reason, firstly I will focus on understanding the meaning of chapter 7 of the book of Ecclesiastes which contains considerable problems. Furthermore, I will draw the theological message from the text with an expectation that message is to be proclaimed in the churches. Firstly, Ecclesiastes ch. 7 composes quotations from the claim of traditional wisdom and critical arguments against the claim of traditional wisdom. Thus, if the quotation is not separated from Qohelet's statement, there will be a conflict among these incompatible claims, and so it will not be clear what Qohelet says in this text. Verses 1-6a, 11-12, 19, 26 and 28 are regarded as quotations. The rest of the verses in chapter 7 is Qohelet's critical argument against the quotations. Secondly, Ecclesiastes 7:1-10 is about putting a brakes on pessimistic view of life. The author of the quotation maintains that since life finally comes to death, the human heart should be placed in the mourner's house; the author suggests the pessimistic view of life(Ecc. 7:1-6a). Qohelet, however, suggests that because life goes toward death, human beings should place value in reality and enjoy present life; Qohelet indicates the positive view of life(Ecc. 7:6b-10). Thirdly, Ecclesiastes 7:11-14 contains profound reflections on the acts of God. Qohelet criticizes(v. 13-14) the overconfidence of the conventional wisdom teaching(v. 11-12). Qohelet argues that the true wisdom teaches the human being to accept the unalterable, unavoidable inconvenience and misfortune, and adjust their lives to those situations. Fourthly, in Ecclesiastes 7:15-20, Qohelet probes into the weak point of the conventional retribution theory(v. 15), and advises to avoid the extreme attitudes(excessive goodness and excessive wickedness; v. 16-17). He theologically explains the middle way, that is, moderation(mediocritas) linked with the fear of God(v. 18). Qohelet suggests that the fear of God is more important than the obedience of Torah. Fifthly, Ecclesiastes 7:21-22 is about how to rightly deal with reviling words on other people's mouth. This paragraph could be regarded as advice to magnanimity and generous attitude if verse 21b is the final clause, or it could be analyzed as advice to skeptical attitude if the verse is a cause clause. Sixthly, Ecclesiastes 7:23-24 concerns incomprehensibility of wisdom. Anyone cannot find the wisdom. Seventhly, Ecclesiastes 7:25-29 is the most difficult part of Ecclesiastes. From the aspect of creation theology(v. 29), this verses refute the claim of detesting females which was the propensity of Hellenistic culture(v. 26, 28b). Qohelet asserts that the claim of detesting females is a model of wickedness, stupidity, madness, and folly(v. 25).

The Speeches of Reuben and Judah in Genesis 37: 21-22, 26-27: A Literary-Critical Study

Dohyung Kim | 2011, 17(4) | pp.86~104 | number of Cited : 4

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“And thou dost turn back, and hast hearkened to the voice of Jehovah”(Deu 30:8) - A study on the conversion of Israel in the Old Testament

So Hyeong-Geun | 2011, 17(4) | pp.105~123 | number of Cited : 2

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Cities of refuge in ancient Israel and a separate city(別邑) and Sodo(蘇塗) in ancient Korea

정중호 | 2011, 17(4) | pp.126~145 | number of Cited : 5

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The purpose of this study is to resolve contention related to cities of refuge in the Old Testament by comparing the similarities and differences between cities of refuge of ancient Israel and a separate city(別邑) and Sodo(蘇塗) in Mahan. Six out of 48 levitical cities distributed in ancient Israel are divided as cities of refuge. The most important role of cities of refuge is to protect the murderer who killed accidentally. Meanwhile, a separate city(別邑) and Sodo(蘇塗) was a similar shelter in ancient Korea. Records about a separate city and Sodo appears in Hanjun(韓傳), Wijidongijun(魏志東夷傳), Three Kingdoms(三國志) which was written by Jinsoo(陳壽, 233-297). A separate city and Sodo were sacred places where the criminals were protected. Through studying Sodo we can conclude that cities of refuge were established in the discrete period of political power and religious authority. And after the strengthening of the political power and the formation of national and state systems, cities of refuge were no longer maintained. Thus, cities of refuge were established before the power of throne was enhanced. Although controversial, the most probable period of establishment and operation of cities of refuge is before the throne was strengthened sufficiently before the time of David. Cities of refuge protected involuntary manslaughters after a trial based on priestly theology. However ordinary criminals escaped into Sodo. For the purpose of fixing the order and edification, Sodo imposed a punishment or a pardon by a criminal trial. As for case of the cities of refuge, the involuntary slaughters were able to go out when the high priest died. However, in Sodo, they were not able to go out. In Sodo, during the spring and autumn period, by offering a sacrifice to heavenly god, the economic trade was also carried out in the separate city. However, the cities of refuge were not economic centers.

The Cult of the Moon God in Ancient Israel

SEUNG IL KANG | 2011, 17(4) | pp.146~166 | number of Cited : 1

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הꕇוּצꗱ and בꔿꙺꗬ as YHWH epithet and their vocative use

Park Younghee | 2011, 17(4) | pp.167~188 | number of Cited : 1

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This study will investigate how the singers of the Psalms understood YHWH as reflected in the use of הꕇוּצꗱ and בꔿꙺꗬ epithets. After this, the manner and intention in which the singers used these epithets will be dealt with. In order to carry out these tasks effectively, a lexicographical study and syntax analysis will be used. Lexicographical study helps us to look at how words and expressions occur in the Bible. This paper uses such study tools to check the frequency of the occurrence of YHWH epithets in the Psalms, providing a lexicographical meaning and dictionary definition. Through this process, this paper will show that how they reflect the understanding of YHWH. In terms of syntax analysis, this study will investigate that theses epithets can be translated as vocatives in the verse, not noun sentences. In the Old Testament, Psalms witness to a greater number and variety of epithets for YHWH than any other book, and this proves that there were a diversity of understanding YHWH. The number of epithets directly reflects the degree to which the psalmist understands YHWH. Among these, YHWH epithet acting as a refuge is unique because it is Israel's own created metaphor, not being found elsewhere among Ancient Near Eastern countries. It seems to be influenced by Israel's geographical features which were in the hill country. And it is noteworthy that Israelites defined YHWH as an impersonal object and formed a unilateral relation with Him, not bilateral. The singers of the Psalms used YHWH epithets in the vocative mood in order to express what they expected from YHWH. This is because the vocative functions to identify and describe the listener, and to activate the listener to do something. The singers of the Psalms ask YHWH to be a refuge as the foundation of salvation by using the impersonal metaphorical epithets, and also clarify their own faith and will to go forward actively to YHWH.

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Korean Journal of Old Testament Studies 2023 KCI Impact Factor : 0.67

2011, Vol.17, No.4