Book Review [Kor.] Erklärt. Der Kommentar zur Zürcher Bibel (Konrad Schmid and Matthias Krieg eds., Zürich: Theologischer Verlag Zürich, 2011)

Journal of Biblical Text Research. Vol. 40. Published Semiannually by The Institute for Biblical Text Research of the Korean Bible Society; April 2017 Table of Contents Paper [Kor.] A Proposal on the Korean Translations of the Presence of the Spirit of Yahweh in the Book of Judges --------------------------------------------------------- Il-Seung Chung / 7 [Kor.] Noetic Analysis of Classical Hebrew and His Application to Job 1:1-5 --------------------------------------------------------- Minsu Oh / 30 [Kor.] Deciding Ketib or Qere for Job 30:22b on the Basis of Literary-Rhetorical Translation --------------------------------------------------------- Keun Jo Ahn / 52 [Kor.] Application of the Precative Qatal for Korean Bible Translation --------------------------------------------------------- Cheol-Woo Park / 71 [Kor.] A Study on the Comparison of Terms Referring to People with Disabilities(PWD) and Their Alternatives: Centering on Hebrew Bible, LXX, and Recently Revised and Newly Translated Korean Bible Versions -------------------------------------- Unha Chai / 95 [Kor.] Reading the Text of Matthew 2:9 in the Context of Ancient Astronomical Languages ---------------------------------------------------------- Woosik Hyun / 117 [Kor.] A Suggestion on the Use of ma-eum in Korean Translations of the Pauline Letters: A Semantic and Theological Consideration Focused on Romans ---------------------------------------------------------- Jae Hyun Lee / 137 [Kor.] She will be saved through childbearing?: Reflection on 1 Timothy 2:15 --------------------------------------------------------- Sung-Ho Park / 162 [Eng.] A Model for Translators: An Exegesis of Genesis 32:22-32 ----------------------------------------------------- Natarajan Subramani / 187 [Eng.] Two Spheres of Life: Rereading Galatians 3:10-14 --------------------------------------------------------- Youngju Kwon / 202 [Eng.] Ephesians 5:5 Revisited: A Study of h` basilei,a tou/ Cristou/ kai. qeou/ ---------------------------------------------------------- Ho Hyung Cho / 225 Translated Paper [Kor.] On the Relevance of Translation Theory ----------------------- Stephen W. Pattemore (Doo-Hee Lee, trans.) / 248

Book Review [Kor.] Erklärt. Der Kommentar zur Zürcher Bibel (Konrad Schmid and Matthias Krieg eds., Zürich: Theologischer Verlag Zürich, 2011) ---------------------------------------- Donghyun Park, Sang-Won Lee / 265 Report [Eng.] A New Dutch Bible Translation in Plain Language ------------------------------------------------------- Matthijs J. de Jong / 292

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 7 사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 정일승 * 1. 들어가는글 사사들이다스리던시대는여호와의영이빈번히임했던시대이다. 사사기본문에는여호와의영이 7번언급되는데, 여호와의영이직접적으로임했던사사로는옷니엘 ( 삿 3:10), 기드온 ( 삿 6:34), 입다 ( 삿 11:29), 삼손 ( 삿 13:25; 14:6, 19; 15:14) 이있다. 여호와의영의임재는이들에게지도자로서이스라엘을이끌어가는능력을부여한다. 다른사사들에게도여호와의영의임재가있었는지여부는사사기본문이언급하지않지만, 1) 4명의사사들에게특별히여호와의영이임하는사건은세밀하게묘사된다. 여호와의영은옷니엘, 기드온, 입다, 삼손에게어떻게임했는가? 사사기 에나타나는여호와의영의임재는흥미롭게도 hy"h', ~[;P', xl;c' 와같은다양 한히브리어단어로표현된다. 여호와의영은언제나동일한방식으로임하지않고, 그영이임하는모습에미세한차이가있다. 2) 그렇다면, 왜여호와의영이이사사들에게임했을때다양한히브리어동사로묘사되었으며, 그로인한번역및해석상의차이는무엇인가? 영어성경은사사들마다미세한차이점을보이는여호와의영의임재를번역에서일부반영하고있으나, 한글성경의번역은히브리어단어의미묘한어감차이와내러티브 * University of Sheffield 에서구약학으로박사학위를받음. 현재건신대학원대학교조교수. ischung74@gmail.com. 1) 마틴 (Lee R. Martin) 은히브리성경 (Hebrew Bible) 에서여호와의영의능력주심이리더십을가능하게하므로, 모든사사가여호와의영에의해능력을받았다고주장한다. Lee R. Martin, Power to Save!?: The Role of the Spirit of the Lord in the Book of Judges, Journal of Pentecostal Theology 16 (2008), 32 참조. 그러나, 제사장과같은제도적인종교적리더십을고려한다면, 반드시여호와의영의능력을받았기때문에리더십이가능했다고판단하긴어려울것이다. 2) 본논문의범주에서벗어나지만, 신약성경은예수께서요단강에서요한에게세례를받고물에서올라오실때하늘이갈라지고성령이 비둘기같이 임했다고증언한다 ( 막 1:10; 마 3:16; 눅 3:22).

8 성경원문연구제 40 호 해석상의중요한의의를충분히반영하지못하고있기에번역을재고할필요가제기된다. 번역은원어 (source language) 에충실한번역과번역어 (target language) 에충실한번역으로나눌수있다. 원어에충실한번역은다소어색하더라도원문의독특한구조와표현을살려주는접근방식이며, 번역어에충실한번역은번역어에어울리는자연스러운문장으로옮기려는태도이다. 직역과의역의선택문제는번역가와학자들사이에논란이계속될만큼나름대로의장단점이있다. 직역이바람직하다고보는번역자도있고, 의역이옳다고생각하는번역자도있지만, 번역하는글의성격과목적, 그대상에따라번역의방향이결정된다. 정답은있을수없지만, 성경번역의경우는신앙공동체에하나님의말씀을전한다는차원에서대체로원문에좀더가깝고충실한번역을지향하는편이바람직하다고본다. 물론원문에충실하되, 한국어로서도자연스러운번역을지향해야한다. 성경번역의중요한원칙중하나는원문을한국어로옮기는과정에서문맥을고려하면서전체적으로일관성있게, 정확하게번역하는것이다. 예를들어, 동일한뜻을가진히브리어단어가쓰이는구절마다다른뜻으로번역되어있다면그번역은정확성을잃게된다. 가능한한히브리어의같은단어는같은우리말단어로일관성있게번역하면서, 본문에대한철저한검토와이해를통해원문의단어를더정확한표현으로옮겨야할것이다. 3) 강사문은 차세대를위한새로운성경번역에대한제안 이란논문에서지금까지의공인역들의장단점을면밀히평가한바있다. 대표적인한글번역성경에는각각나름대로의특징이있다. 개역 은직역에충실한훌륭한역본이지만현대인들이잘쓰지않는용어가많아이해하기어렵다는것이단점으로지적된다. 4) 강사문은 개역 의단점을극복하기위해 개역개정 이기획되었지만여전히 개역 의오역과혼란을주는번역을답습한구절이발견된다고평가하였다. 5) 개신교와천주교가공동으로출판한 공동 은문자역이나형식일치의번역보다는 내용동등성 (Dynamic Equivalence) 의원칙에따라번역을시도하였으나때로는과도한의역에치중한맹점도있다. 표준 은 20-30대를대상으로우리말을아는사람이 3) 강소라는 성경원문연구 에기고한 다음세대의성경독자를위한번역제안 : 구약번역관련 에서 원어의원래의미대로더정확하게번역할것 을제안하였다. 강소라, 다음세대의성경독자를위한번역제안 : 구약번역관련, 성경원문연구 31 (2012), 86. 4) 강사문, 차세대를위한새로운성경번역에대한제안, 성경원문연구 31 (2012), 69. 5) Ibid., 71.

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 9 쉽게이해할수있는현대어로번역하면서 개역 의직역및 공동 의내용동등성의의역을따르는특징이동시에나타난다. 6) 각공인역은그대상과목적에따른번역의방향및정책에따라나름대로의장단점을지니고있기에, 기존번역에대한새로운제안은언제나조심스럽지만지금까지번역된공인역의장점을중심으로수정또는보완할점을대안으로제시하는방향이바람직할것이다. 본논고에서는옷니엘, 기드온, 입다와삼손에게여호와의영이임하는본문을살펴보면서, 히브리어원문의의미와사사기내러티브전개상좀더적절한번역및해석을제시하고자한다. 기존의공인역전통을존중하고참고하면서, 히브리어원문의의미를좀더면밀히검토하고충실히전달하기위해두가지측면에서기존번역을보완하고내러티브해석상의함의를제시할것이다. 첫째, 원문에없는표현을덧붙이는번역을지양하고, 가능한한원문의단어는생략하지않고빠짐없이번역한다. 7) 둘째, 히브리어의다른단어를같은한국어단어로번역한일부구절을더정확한표현으로번역할것이다. 8) 2. 옷니엘 : 여호와의영이오시다 그동안 여호와의영 과관련된국내구약학계의연구는여호와의영의임재현상에대한분석보다는히브리어단어 루아흐 (x:wr) 의분포및루아흐의다양한역할에대한연구가주를이뤘다. 예를들어, 한사무엘은사무 엘서에나타난 루아흐엘로힘 (~yhil{a/-x:wr) 과 루아흐야웨 (hw"hy>-x:wr) 의신 명교차현상을다윗등극과관련하여다윗추종자들의정치적의도가담긴해석학적장치로제안하였다. 9) 반면, 사사기에서사사들에게임한영은 하나님의영 (~yhil{a/-x:wr) 이아니라 여호와의영 (hw"hy>-x:wr) 으로표현된다. 이는사사기자체가 15 회언급된 하나님 이라는이름보다 175 회나사용된 6) 또한, 공동 에서하나님의이름으로 야훼 를사용한것때문에개신교에서이번역을사용하지않았던반면, 표준 에서는하나님의이름을 주님 으로하였다. Ibid., 69-70. 7) 강소라, 다음세대의성경독자를위한번역제안, 84-85. 8) 강소라, 다음세대의성경독자를위한번역제안, 86; 강사문, 차세대를위한새로운성경번역에대한제안, 74-75. 9) 한사무엘, 사무엘서에나타난야웨의영과하나님의영의의미, 구약논단 61 (2016), 137-166. 또한, 차준희는루아흐의역할에관심을갖고 창조의영 과관련된본문인창 1:2; 시 33:6; 104:29-30; 사 32:15 를분석하였다. 차준희, 구약에나타난창조의영, 구약논단 55 (2015), 185-211.

10 성경원문연구제 40 호 이스라엘의언약의하나님의개인적인이름인 여호와 를더선호하는것과맥락을같이한다. 10) 옷니엘은여호와의영이임한첫번째사사이다. 옷니엘내러티브는 5 구절로이루어진짧고간결한형태의이야기지만, 이후에나오는사사들의이야기에서반복되는전형적인구조를가진다. 11) 사사기 2:11-19의문학적구조처럼, 이러한전형적구조는이스라엘이여호와를잊어버리고우상숭배에빠지는것으로부터시작된다. 그러한행동이여호와의화를불러일으키고, 여호와께서는이스라엘백성들을압제자에게넘기시며그들을징계한다. 그후에이스라엘은여호와께부르짖게되고, 여호와께서는그들을구원할자를세우신다. 그구원자가압제자를물리치고, 땅은일정기간동안안식을누린다. 12) 이와같이전형적으로반복되는문학적구조를따라옷니엘내러티브는서술된다. 이스라엘자손이하나님여호와를잊어버리고바알과아세라를섬기게되자, 여호와께서는이스라엘자손들을메소보다미아왕구산리사다임의손에넘겨 8년동안구산리사다임을섬기게한다 ( 삿 3:8). 이스라엘자손이여호와께부르짖으므로여호와께서갈렙의아우그나스의아들옷니엘을구원자로세운다 ( 삿 3:9). 그이후에마치공식처럼여호와의영이옷니엘에게오고 ( 삿 3:10), 여호와의영은옷니엘에게사사로서의권위와함께이스라엘을구원하는전사로서의능력을부여한다. 여호와의영은옷니엘에게어떻게임하였는가? 옷니엘에게여호와의영 이임하는장면을묘사할때사용된히브리어는 l[; hy"h' 이다. hw"hy>-x:wr wyl'[' yhit.w: 개역개정 : 여호와의영이그에게임하셨으므로 표준 : 주님의영이그에게내리니 공동 : 야훼의영이그에게내리자 번역제안 : 여호와의영이그의 ( 옷니엘 ) 위에오셨고 ( 삿 3:10) 13) 10) Lee R. Martin, Power to Save!?, 27-28. 11) J. Clinton McCann, Judges, Interpretation (Louisville: Westminster John Knox Press, 2002), 41. 12) 옷니엘내러티브이후에나오는사사들의이야기역시정도의차이는있으나옷니엘내러티브의기본적인문학적구조를따른다. 많은주석에서도표를통해문학적구조의차이점을비교하고있다. Victor P. Hamilton, Handbook on the Historical Books (Grand Rapids: Baker Academic, 2008), 114 참조. 13) 본논고에서별도로명시하지않은성경번역은모두필자의사역임.

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 11 위의번역예시를통해볼수있듯이, 여호와의영의임재를묘사할때 사용된 l[; hy"h' 을 공동 과 표준 은 ~ 에게내리다 로번역하며, 개역 과 개역개정 은 ~ 에게임하다 로번역하면서전치사 l[; 의번역이생략되었다. 또한 개역 은 영 이라는표현대신 신 으로번역하는데, 개역 의번역전통을따른김의원의사사기주석의경우, 여호와의신이그에게임하셨다 라는 개역 의표현을반영하고있다. 14) 영어성경의경우는다수의번역본이 l[; hy"h' 의히브리어단어를생략하 지않고 ~ 위에왔다 (came upon, RSV, JPS, ASV, NAS, KJV, NIV) 로번역하거나, 유사한표현으로 ~ 에게있었다 (was on [upon], ESV, NJB) 로번역하면서전치사 l[; 을 on 또는 upon으로옮겼다. RSV: The Spirit of the LORD came upon him (Jdg 3:10) ESV: The Spirit of the LORD was upon him (Jdg 3:10) NJB: The Spirit of Yahweh was on him (Jdg 3:10) 또는 공동, 표준 과같이 ~ 위에내렸다 (descended upon, TNK) 로옮기거나, NET 번역의경우 권능을부여했다 (empowered) 로의역하였다. TNK: The Spirit of the LORD descended upon him (Jdg 3:10) NET: The LORD s spirit empowered him (Jdg 3:10) 독일어및프랑스어성경번역도대체로 l[; hy"h' 을히브리어단어를생략 하지않고 ~ 위에왔다 또는 ~ 위에있었다 로번역한다. ELB: Und der Geist des HERRN kam über ihn (Jdg 3:10) ZUR: Und der Geist des HERRN war auf ihm (Jdg 3:10) FBJ: L'esprit de Yahvé fut sur lui (Jdg 3:10) 반면, 대다수의한글성경번역은히브리어원문의전치사 l[;( ~ 위에 ) 의번역을생략하는경향이있다. 가능한원문의단어는생략하지않고빠짐없이번역할필요가있다고본다. 15) 전치사 l[; 의의미를반영해서번역하면 여호와의영이옷니엘위에왔다 로옮겨볼수있다. 이렇게번역함으로써여호와의영의임재현상에대해몇가지중요한사실을숙고해볼수 14) 김의원, 민영진, 사사기룻기, 성서주석 7 ( 서울 : 대한기독교서회, 2007), 175. 15) 강소라, 다음세대의성경독자를위한번역제안, 84.

12 성경원문연구제 40 호 있다. 우선 ~ 위에왔다 는표현은여호와의영이옷니엘의외부로부터왔음을시사한다. 현상적으로내적임재보다는외부로부터옷니엘에게임하는외부적인강림을강조하게된다. 또한, 여호와의영 이 l[; hy"h' 의주어로사용된문장구조도주목할필요가 있다. 김의원은사사기저자가여호와의영이주도하여옷니엘을구원자로사용하셨음을밝히고있다고제시한다. 16) 마틴 (Lee R. Martin) 또한옷니엘이여호와의영을수여받은수동적인객체로표현되었으며, 본문은여호와의영을주어로배치하여행위의주체로서여호와의영의역할을강조하고있다고설명한다. 17) 즉, 옷니엘이스스로영의능력을십분활용해서이스라엘을전쟁에서승리로이끄는것이아니라, 여호와의영이이스라엘을전쟁에서승리로이끄는것이다. 사사로서옷니엘이이스라엘을구원할때, 그구원하는행위의주체는바로여호와의영이라는것을암시한다. 옷니엘은용맹스러운전사였으나 ( 수 15:13-19; 삿 1:11-15) 구산리사다임이이스라엘을억압하는 8년동안지켜볼수밖에없었다. 그러나, 여호와의영을받은결과, 옷니엘은전쟁에나가전투에서승리할수있었고, 땅은 40년동안안식하게된다 ( 삿 3:11). 옷니엘의경우는여호와의영의능력이거침없이군사적인승리로이끄는능력으로나타난다. 볼링 (Robert G. Boling), 블록 (Daniel I. Block), 해밀턴 (Victor P. Hamilton) 등여러학자들이언급한것처럼, 옷니엘은여러측면에서모범적이고전형적인사사에속한다. 18) 본래그나스족이었으나유다지파를대표하는지도자가되었고, 유다지파의영웅이었던갈렙의조카겸사위라는배경을가지고있으며, 이전에기럇세벨을점령한경험이있었던전쟁영웅이었다 ( 수 15:16-17). 그러나, 사사기의옷니엘내러티브는전형적인사사인옷니엘의과거경험, 결혼, 유산에대한내용을언급하지않고옷니엘에대한최소한의정보만을기록하고있으며, 여호와의영의임재또한간결하게여호와의영의임재에따른결과만을기록하였다. 19) 16) 김의원, 민영진, 사사기룻기, 176. 17) 김의원, 민영진, 사사기룻기, 176; Lee R. Martin, Power to Save!?, 29. 18) Robert G. Boling, Judges, Anchor Bible 6A (New York: Doubleday, 1974), 81; Daniel I. Block, Judges, Ruth: An Exegetical and Theological Exposition of Holy Scripture, NAC 6 (Nashville: B & H Publishing, 1999), 154; Victor P. Hamilton, Handbook on the Historical Books, 112; 김지찬, 엔샬롬교향곡 ( 상 ) ( 서울 : 기독신문사, 1999), 74; 송병현, 엑스포지멘터리사사기 ( 서울 : 이엠, 2010), 123. 19) 슈나이더 (Tammi J. Schneider) 는그이유가 원형적인사사로서구조 (the structure of a model judge) 를보여주기위한목적이있기때문이라고주장한다. Tammi J. Schneider, Judges, Berit Olam (Collegeville: The Liturgical Press, 2000), 39 참조.

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 13 3. 기드온 : 여호와의영이옷을입히시다 옷니엘과달리기드온은지도자로서의경험이나이전에군사를이끌어본경험이없다. 기드온은여호와로부터이스라엘을구하라는부르심을받고도 ( 삿 6:14) 의심과두려움가운데주저하며완고하게저항한다. 이스라엘자손을구하라는부르심을받고도모세가처음에반대했던모습과유사하다. 20) 그러나, 미디안과아말렉과동방사람들이다함께모여요단강을건너와서이스르엘골짜기에진을치는위기상황이닥쳐오자, 여호와의영이기드온에게임하고기드온은나팔을불고군사를모집하기시작한다 ( 삿 6:34). 처음엔여호와의영이임한효과가직접적으로나타난것처럼보인다. 기드온은아비에셀과므낫세, 아셀, 스불론, 납달리지파를불러모았고, 그들은미디안사람들과의전쟁을치루기위해출정한다 ( 삿 6:35). 기드온위에여호와의영이임하는모습을묘사하기위해사용된히브리어동사는 vb;l' 이다.!A[d>GI-ta, hv'b.l' hw"hy> x:wrw> 개역개정 : 여호와의영이기드온에게임하시니 표준 : 주님의영이기드온을사로잡으니 공동 : 야훼의영이기드온을사로잡았다. 번역제안 : 여호와의영이기드온을옷입히셨고 ( 삿 6:34) 주요공인역을살펴보면, 개역개정 은사사기 6:34를 여호와의영이기드온에게임하시니 로, 표준 은 주님의영이기드온을사로잡으니 로, 공동 은 야훼의영이기드온을사로잡았다. 로번역하고있다. 그러나, 개역개정 의 임하시다 라는번역은히브리어동사 vb;l' 의의미를고려하지않고, 여호와의영이임하는모습이언제나동일하다고전제한번역이다. 사로잡다 라는번역또한동사 vb;l' 의기본적인의미를사실상배제하고있다. 영어성경의번역도유사한경향을보인다. 주요영역본에서 ~ 위에임했다 (came [up]on, NIV, NAS, ASV), 감쌌다 / 덮었다 (enveloped, TNK), 장악 20) 모세의소명기사 (call narrative) 와기드온의소명기사의내용상유사점은여러학자들에의해연구되었다. 초기의대표적인연구로는 Norman Habel, The Form and Significance of the Call Narratives, ZAW 77:3 (1965), 297-305 참조.

14 성경원문연구제 40 호 했다 / 지배했다 (took control of, NET), 사로잡았다 (took possession of, RSV, NRS, NLT), 21) 옷입혔다 (clothed, ESV, NJB, JPS) 등의표현으로옮기고있다. NAS: So the Spirit of the LORD came upon Gideon (Jdg 6:34) TNK: The spirit of the LORD enveloped Gideon (Jdg 6:34) ESV: But the Spirit of the LORD clothed Gideon (Jdg 6:34) 표준 과마찬가지로 RSV, NRS, NLT는 사로잡다 (took possession of) 로, NET의경우는 장악했다 / 지배했다 (took control of) 로번역하는데, 아마도여호와의영이기드온에게미친영향력을감안한번역이겠지만, 이러한번역은 vb;l' 의일차적인의미를과도하게벗어나여호와의영의지배력을지나치게강조한번역으로판단된다. 22) RSV: But the Spirit of the LORD took possession of Gideon (Jdg 6:34) NET: The LORD s spirit took control of Gideon (Jdg 6:34) 여호와의영이기드온을사로잡았다 라고번역하면마치기드온이강력하게여호와의영에사로잡혀서영의이끄심대로움직일듯한인상을독자에게준다. 그러나, 이어지는내러티브전개에서볼수있듯이여호와의영이기드온을강력하게사로잡아기드온의의지를강하게하거나조절하기보다는, 오히려여호와의영이임했음에도불구하고확신이부족했던기드온이타작마당에서양털뭉치를가지고여호와를시험하려는모습을보인다 ( 삿 6:36-40). vb;l' 는기드온내러티브전개상 옷을입혔다 (clothed, ESV, NJB, JPS) 로원문의의미를그대로살려번역하는것이적절하다고본다. 23) 국내학자들의주석에서도이와같은번역을제시하고있다. 김의원은 개역 의번역을반영하되, 여호와의영이덧입혀지니 라는직역과함께 여호와의영이기드온에게옷 ( 처럼 ) 입혀졌다 는번역을제시하면서, 24) 기드온이인 21) 맥켄 (J. Clinton McCann) 의경우 took possession of 로해석한다. J. Clinton McCann, Judges, 65. 22) Lee R. Martin, Power to Save!?, 35. 23) Robert G. Boling, Judges, 138; Dictionary of Classical Hebrew 4, 517; HALOT 2, 519; 빌헬름게제니우스, 게제니우스히브리어아람어사전, 이정의역 ( 서울 : 생명의말씀사, 2007), 380; BDB, 173. BDB 는 clothe 의의미를반영하면서도동시에 take possession of 의의미를배제하지않는다.

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 15 간적으로준비되었다고해도궁극적으로성령으로옷처럼입혀지지않으면사사로서준비된자가아니라고해석한다. 25) 김진섭도 옷입히시다 는번역을통해원문의의미를적절히반영하였으며, 26) 김윤희는 옷을입히시다 는강도높은표현은전쟁이여호와께서하시는것이며, 기드온은단지대리인에불과함을분명히하고있다고지적하였다. 27) 볼링의 Anchor Bible 주석도 여호와의영이기드온을옷입혔다 (Yahweh s spirit clothed Gideon) 로번역한다. 28) 이렇게번역할경우히브리어동사 vb;l' 의의미를반영함과동시에기드온내러티브의전개상 옷입힘 이라는모티브가지닌역할이부각된다. 여호와의영이기드온에게 옷을입혔다 라고번역하면, 구약성경에서 옷입힘 이상징하는의미를해석에반영할수있다. 옷을입는다는것은부끄럽지않도록몸을가리고보호하는것이다. 전쟁에서패배하여포로가된자들은벌거벗게되고몸을노출하는수치를당한다 ( 대하 28:15). 여호와의영이기드온을옷입혔으므로기드온이전쟁에나가서패배하여벌거벗게되는수치를당할일은없을것이다. 또한, 여호와의영이옷을입히는것은전쟁에서몸이다치지않도록강력한갑옷을입히는이미지를보여준다. 그외에도, 구약성경에서옷은예언자 ( 왕상 11:29; 19:19; 왕하 1:7 이하 ), 제사장 ( 출 28:31-43), 왕 ( 왕상 22:10, 30) 과같은 신분 을상징하기때문에, 기드온의 옷입음 의이미지는하나님께서세우신사사로서의권위를보여준다. 또한, 이스라엘백성들이광야를떠돌때옷이닳지않았던것처럼 ( 신 8:4; 29:5[4]; 느 9:21), 구약성경안에서 옷입힘 의이미지는하나님의공급하심을상징한다. 29) 요셉을향한야곱의특별한사랑이채색옷으로표현되었던것처럼, 옷은또한상호간의친밀한관계를의미할수있다. 30) 이처럼, 여호와의영으로옷을입는기드온에게구원과사명의의복을입은자로서긍정적인이미지가덧붙여진다. 구약성경에서통상동사 vb;l' 는옷을입는사람을주어로취한다. 그러나 24) 김의원, 민영진, 사사기룻기, 175, 341. 25) Ibid., 341. 26) 김진섭, 사사기에나타난성령님, 목회와신학편집부편, 사사기, 룻기어떻게설교할것인가 ( 서울 : 두란노아카데미, 2009), 169. 27) 김윤희, 대 ( 大 ) 사사기드온은과연영웅인가 ( 삿 6-8 장 ), 목회와신학편집부편, 사사기, 룻기어떻게설교할것인가 ( 서울 : 두란노아카데미, 2009), 276. 28) Robert G. Boling, Judges, 138. 29) TDOT 7, 463. 30) 다윗과요나단의친밀한관계도요나단이다윗과언약을맺은후겉옷과군복등을주는것을통해볼수있다 ( 삼상 18:1-5 참조 ).

16 성경원문연구제 40 호 옷니엘의경우와마찬가지로기드온의경우도또다시여호와의영이문장구조상주어로사용되면서, 옷을입히는행위의주체로서여호와의영의역할이강조된다. 기드온이자신의능력을발휘하는것이아니라, 여호와의영이주도권을가지고기드온을옷입혀전쟁에나갈수있도록하는것이다. 옷니엘의경우와마찬가지로여호와의영의옷입힘은기드온의외부로부터와서옷처럼몸을감싸는이미지를보여준다. 옷니엘의경우도, 기드온의경우도, 그들에게임한여호와의영의모습은여호와의영의내적인임재와는거리가있어보인다. 구약에서여호와의영이임하는현상을살펴보면, 여호와의영은사람안으로들어갈수도있고, 채울수도있고, 단순히 안에 있기도하다. 에스겔의경우는영이 들어갔다 ( 겔 2:2). 다니엘의경우나요셉의경우는영은그들의 안에 있었다 ( 창 41:38; 단 4:8, 9, 18; 5:11). 여호수아와미가, 그리고브살렐과오홀리압의경우는여호와의영이그들을채워서충만하게하였다 ( 신 34:9; 출 28:3; 31:3; 35:31; 미 3:8). 31) 옷니엘과기드온의경우여호와의영이임하는모습은이들의내면보다는외부적인강림으로원문에서묘사된다. 이러한 옷입힘 의모티브는기드온의전쟁이후의행보를묘사하는내러티브에서는이전과대조적으로부정적인방향으로사용된다. 기드온은미디안과의전투이후에자신을왕으로삼으려는백성들의청을거절하긴했지만 ( 삿 8:22-23), 백성들에게전쟁에서취한전리품중에서귀고리를걷어들여 1,700 세겔이나되는금으로에봇을만든다. 금으로만든에봇은후에이스라엘백성들이음란하게섬기는우상숭배의대상이되고 ( 삿 8:27, 33), 기드온과그의가족에게올가미가된다 ( 삿 8:27, 참조삿 2:3). 이처럼기드온내러티브에서여호와의영으로옷을입었던기드온과금에봇을만든기드온의모습이대조가된다. 기드온은더이상여호와의영의옷을입고있지않다. 에봇은제사장의의복이며여호와께서세우신카리스마적인지도자보다는제도적종교지도자의표식이다. 32) 여호와의영의옷을입고있는동안기드온이카리스마적인사사로서의권위를가지고있었다면, 기드온이만든금에봇은전쟁에서의승리로얻은그의개인적인명성, 물질적번영을상징하며, 왕과제사장같은권력을탐하는기드온의모습을보여준다. 스스로왕이되기를거절했지만, 기드온의말년의행 31) Lee R. Martin, Power to Save!?, 35. 32) 주석가들은금에봇을만든기드온과금송아지를만든아론을비교해서주로언급한다. 예를들어, 맥켄은기드온이아론의가장최악의상황을본보기처럼따르고있다고지적한다. J. Clinton McCann, Judges, 70; Barry G. Webb, The Book of Judges, NICOT (Grand Rapids: Eerdmans, 2012), 264 참조.

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 17 보는왕과같은모습을보여준다. 세겜에있는첩과의사이에낳은아들아비멜렉이란이름이 나의아버지는왕 을의미하는것처럼 ( 삿 8:31), 그가취했던수많은재물과아내들을통해서보이는기드온의모습은왕이나다름없다. 4. 입다 : 여호와의영이오시다 계속되는이스라엘사람들의배교로인해여호와께서는그들을블레셋사람들과암몬사람들의손에넘기신다 ( 삿 10:6-7). 이스라엘사람들은여호와께울부짖음으로도움을청하지만, 하나님께서는이스라엘에게그들과의관계가끝났음을선포하며이스라엘사람들을구원하기를거절하신다 ( 삿 10:10-13). 여호와께서이스라엘을구원하기를거절하셨기때문에길르앗의장로들은자신들이직접나서서암몬사람들과의전투에서그들을이끌지휘관으로입다를선택한다. 입다이야기의시작은아이러니하다. 입다는힘센용사로, 창녀의아들로소개된다 ( 삿 11:1). 그의아버지는길르앗인데, 다시말해그의아버지가누구인지정확히알수없다는의미이다. 33) 입다는그의아버지의집에서쫓겨나무법자가되었다 ( 삿 11:3). 비록입다는여호와에의해선택되지않고사람들의요구에따라사사가되었지만, 여호와의영이입다위에왔다는언급 ( 삿 11:29) 은하나님께서입다와함께하실것이란기대를독자에게불러일으킨다. 또한, 입다가여호와의영을받는과정은이스라엘의사사로서의모범이며원형인옷니엘 이여호와의영을받을때와동일한표현인 l[; hy"h' 로묘사된다. hw"hy> x:wr xt'p.yi-l[; yhit.w: 개역개정 : 이에여호와의영이입다에게임하시니 표준 : 주님의영이입다에게내렸다. 공동 : 야훼의영이입다에게내렸다. 번역제안 : 여호와의영이입다위에오셨고 ( 삿 11:29) 33) J. Cheryl Exum, The Tragic Vision and Biblical Narrative: The Case of Jephthah, J. Cheryl Exum, ed., Signs and Wonders: Biblical Texts in Literary Focus (Atlanta: Scholars Press, 1989), 64; Barry G. Webb, The Book of Judges, 310.

18 성경원문연구제 40 호 한글성경의번역을살펴보면옷니엘에게여호와의영이임했을때번역 했던것과마찬가지로 l[; hy"h' 을 공동 과 표준 은 ~ 에게내리다 로, 개 역 과 개역개정 은 ~ 에게임하다 로번역한다. 영어성경의경우주로 ~ 위에왔다 (came [up]on, RSV, JPS, ASV, NAS, KJV, NIV) 또는 ~ 에게있었다 (was on [upon], ESV, NJB) 로번역한다. NET는옷니엘에게왔던여호와의영을번역할때와동일하게 권능을부여했다 (empowered) 로의역하고있다. RSV: Then the Spirit of the LORD came upon Jephthah (Jdg 11:29) ESV: Then the Spirit of the LORD was upon Jephthah (Jdg 11:29) NET: The LORD s spirit empowered Jephthah (Jdg 11:29) 옷니엘의경우와마찬가지로입다에게임한여호와의영또한 ~ 위에왔다 로번역할필요가있다. 국내학자중에서김의원은 여호와의영이입다위에왔다 라는번역을제시한다. 34) 반면에김진섭은여호와의영이 그위에임하심 의현상을간략히언급하지만, 전치사 l[; 의의미를비중있게다루진않는다. 35) 옷니엘과동일한방식으로여호와의영이입다위에오셨기때문에, 독자는옷니엘처럼입다역시이스라엘을압제자로부터구하는긍정적인역할을할것으로기대할지도모른다. 그러나, 입다에게임한여호와의영은옷니엘과동일한방식으로왔지만, 여호와의영이임한후에보이는입다의반응은오히려기드온과더유사하다. 여호와의영이온이후에입다는길르앗과므낫세지역을지나서길르앗의미스바에이르고, 미스바에서다시암몬자손이있는쪽으로나아가면서여호와께서원을한다. 내가암몬자손에게서평안히돌아올때에, 내집문에서나를맞으러나오는그사람은여호와의것이될것입니다. 내가그를번제물로드리겠습니다 ( 삿 11:31). 블록은입다가짐승을번제물로바칠것을염두에두고서원했다고주장하지만, 서원의내용자체는인신제사 (human sacrifice) 의가능성을배제하지않는다. 36) 기드온의경우와마찬가지로여호와의영의임재에도불구하고입다는여전히의심을떨쳐버리지못한다. 기드온이양털뭉치를가지고여호와를시험했던것과마찬가지로, 입다는전쟁에서의승리를위한확증 34) 김의원, 민영진, 사사기룻기, 461; 김진섭, 사사기에나타난성령님, 167-168. 35) 김진섭, 사사기에나타난성령님, 167. 36) Daniel I. Block, Judges, Ruth, 366-367.

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 19 을얻기위해불필요한서원을하게되고, 결국엔자신의딸을서원한대로인신제사로바치게되는 ( 삿 11:39) 37) 비극적인인물이된다. 여호와의영이임하는외적모습만옷니엘과같을뿐, 전쟁에서의승리를거둔이후에입다는기드온처럼불신앙적인모습을보여준다. 기드온은금으로에봇을만들었고, 입다는그의딸을잘못된서원의희생양으로삼아희생제사를드리는모습을보인다. 기드온과입다의사례를통해, 여호와의영이오셨음에도불구하고여호와의영이가져오는결과는언제나긍정적인방향으로지속되지않을수도있음을알수있다. 38) 여호와의영이임한이후로곧바로전쟁에나가승리한옷니엘과달리, 기드온과입다는주저했고, 확증을구했으며, 결과적으로전쟁에서의승리이후에는여호와의영이임했던사사의삶과는동떨어진불신앙의말로를보여준다. 5. 삼손 : 여호와의영이흔드시고돌진하시다 삼손내러티브에이르게되면, 이스라엘사람들은또다시여호와앞에서악을행한다 ( 삿 13:1). 여호와께서는이스라엘자손들을블레셋사람들에게넘겨주시는데, 이전과달리이스라엘백성들은더이상여호와의구원을위해부르짖는행동조차하지않을만큼영적무감각의상태에빠져있다. 이시기에는이스라엘사람들과블레셋사람들과의공존조차자연스럽게된다. 삼손은출생전부터사사로서준비된유일한인물이다. 삼손내러티브는영웅에게일어나는전형적인사건인수태고지사건으로시작한다. 여호와의사자가삼손의출생을미리예언하며삼손은나실인으로하나님께바쳐진다 ( 삿 13:3-5). 경건한가정에서태어난삼손은사사들중에서유일하게여호와의축복을받았다고언급된인물로옷니엘을능가할만한최적의사사로독자들의기대를불러일으킨다 ( 삿 13:24). 39) 37) 유대인주석가인킴키 (David Kimchi) 로부터시작하여일부유대교및기독교의주석가들은입다가딸을평생결혼시키지않고처녀로지내게했다고해석했으나, 서원한대로딸 ( 그녀 ) 에게행했다 는삿 11:39 의표현은이런해석을지지하기어렵다. 이구절에대한해석사는 David Marcus, Jephthah and His Vow (Lubbock: Texas Tech Press, 1986), 8-9 참조. 38) 올슨 (Dennis T. Olson) 은좀더부정적인관점에서여호와의영의능력이 남용될수도있다 고지적한다. Dennis T. Olson, The Book of Judges, Leander E. Keck, ed., The New Interpreter s Bible: Numbers-Samuel, Volume 2 (Nashville: Abingdon Press, 2003), 768. 39) E. John Hamlin, At Risk in the Promised Land: A Commentary on the Book of Judges, International Theological Commentary (Grand Rapids: Eerdmans, 1990), 132.

20 성경원문연구제 40 호 삼손의생애초기는매우간략하게설명된다. 그여인이아들을낳고서그의이름을삼손이라고하였다. 그아이가자라니여호와께서그에게복을주셨다 ( 삿 13:24). 40) 곧이어삼손과 여호와의영 의첫번째만남이이전사사들에게는전혀사용되지않았던히브리어동사 ~[;P' 으로묘사된다. 여호와의영과삼손과의대면을묘사한구절 ( 삿 13:25) 에서동사 ~[;P' 에대한번역은매우상이하다. 사사기 13:25의주요한글번역을비교해보면다음과같다. laot'v.a,!ybew h['r>c'!ybe!d'-hnex]m;b. Am[]p;l. hw"hy> x:wr lx,t'w: 개역 : 소라와에스다올사이마하네단에서여호와의신이비로소그에게감동하시니라 개역개정 : 소라와에스다올사이마하네단에서여호와의영이그를움직이기시작하셨더라 표준 : 그가소라와에스다올사이에있는마하네단에있을때에, 주님의영이처음으로그에게내렸다 공동 : 삼손이소라와에스다올사이에있는단의진지에있을때야훼의영이처음그에게내렸다 현대인의성경 : 그가소라와에스다올사이마하네-단에있을때여호와의성령께서그를감동시키기시작하셨다 번역제안 : 소라와에스다올사이마하네단에서여호와의영이그를흔들기시작하셨다.( 삿 13:25) 대체로한글성경번역의경우는히브리어동사 ~[;P' 이지닌일차적인의미를완곡하게표현하였다. 칠십인역 (LXX) 도 συνεκπορεύεσθαι( ~ 와동행하는 ) 로번역하는데, 의미를완곡하게표현하려는의도가반영된것으로보인다. 영어성경번역도 흔들기 ( 휘젓기 ) 시작했다 (began to stir, RSV, NRS, NAS, ESV, NIV, NLT), 또는좀더완곡한표현을사용해서 움직이기시작했다 (began to move [upon], JPS, KJV, NKJ) 로번역한다. NET는 통제하기시작했다 (began to control) 로번역하여여호와의영이삼손에게강한영향력을미치는것으로이해하고번역하였다. RSV: And the Spirit of the LORD began to stir him (Jdg 13:25) 40) 삼손은사무엘 ( 삼상 2:21; 3:19) 과예수님 ( 눅 2:40, 52) 처럼축복가운데성장했다.

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 21 JPS : the spirit of the LORD began to move him (Jdg 13:25) NET: The LORD s spirit began to control him (Jdg 13:25) 히브리어동사 ~[;P' 은 ( 떠 ) 밀다, 찌르다, 몰다, 격려하다, 휘젓다 등 의의미를가진다. 41) 학자들의번역도다양하다. 알터 (Robert Alter) 는 ~[;P' 을 drive 로번역하며, 레빈 (Baruch Levine) 은같은동사를 pulsate in 으로번역 할것을제시한다. 42) 볼링은 arouse 로번역한다. 43) 그러나, 구약에서 ~[;P' 은 종종 루아흐 (x:wr) 와함께쓰이면서마음이흔들리거나, 심란하고번민하는마음을나타내기도한다. 예를들어, 바로와느부갓네살왕이악몽을꾼이후에그들의마음 ( 영, x:wr) 이번민하는데, 번민하다 로번역되는히브리어동사가바로 ~[;P' 이다 ( 창 41:8; 단 2:3, cf. 단 2:1). 마음속에감정의소용돌이를일으키는것이다. 여호와의영이삼손을처음만나는장면에서도여호와의영은내적으로, 외적으로삼손을흔들어놓으며문제를일으킨다. 요컨대, 동사 ~[;P' 은이어지는삼손의생애에서일어나게될여러가지골치아픈사건을암시하는불길한전조이다. 44) 따라서, 이부분을소라와에스다올사이마하네단에서 여호와의영이그를흔들기시작하셨다 ( 삿 13:25) 라고번역하면, 이후의삼손내러티브에서전개되는삼손이문제를일으키는행동과조화롭게읽힌다. 김진섭은사사기 13:25와관련하여 여호와의영이그를진동시키기시작하였다 라는번역을제시한다. 45) 그러나, 사람을 진동시키다 라는표현보다는 흔들다 라는표현이어법상무난하다고판단된다. 블레셋의압제에도불구하고하나님의구원을바라는부르짖음조차없이블레셋과공존했던삼손의시대는여호와의영이삼손을흔들어서블레셋과의공존관계를흔들어놓아야할상황이었다. 46) 사사기의내레이터도블레셋처녀와결혼하기위해딤나로향하는삼손의모습이블레셋과의충돌을계기로그들을치시려는하나님의계획하심의일부였음을밝힌다 ( 삿 14:4). 삼손은사사로서가장당혹스러운인물이다. 경건한집안에서태어난삼 41) 빌헬름게제니우스, 게제니우스히브리어아람어사전, 654. HALOT 은 stir 와 trouble 로, BDB 는 thrust 와 impel 로정의한다. cf. HALOT 2, 952; BDB, 821; NIDOTTE 3, 649. 42) Robert Alter, Samson without Folklore, Susan Niditch, ed., Text and Tradition: The Hebrew Bible and Folklore (Atlanta: Scholars Press, 1990), 49; Baruch Levine, Numbers 1-20, Anchor Bible (New York: Doubleday, 1993), 340. 43) Robert G. Boling, Judges, 225. 44) Lee R. Martin, Power to Save!?, 43-44. 45) 김진섭, 사사기에나타난성령님, 171. 46) Ibid., 172.

22 성경원문연구제 40 호 손이지만, 삼손이보여주는행보는여호와의영이임했던이전사사들과는다르다. 다른사사들처럼전쟁에나서기위해군대를소집하거나이스라엘의구원을위해싸우는모습을보이지않는다. 삼손은이스라엘민족의구원에는관심이없는것처럼보인다. 47) 이스라엘백성들또한마찬가지이다. 여호와의영은거듭해서삼손에게강하게임하지만, 삼손은사사로서이스라엘을구원하기보다는스스로자초했던목숨을잃을뻔한곤경으로부터자신을구할뿐이다. 삼손에게임한여호와의영은삼손으로하여금사자를찢어죽이고 ( 삿 14:6), 아스글론에서 30명의블레셋사람들을죽이고 ( 삿 14:19), 그리고레히에서는나귀턱뼈로 1000명의블레셋사람들을죽이게한다 ( 삿 14:14-16). 여호와의영과삼손의첫번째대면이후, 여호와의영이삼손에게올때 마다처음보다더강한어감을가진 l[; xl;c' 이삼손의생애에관여하는영을 묘사하는히브리어표현으로사용된다. JPS, RSV, KJV, NAS, NKJ와같은영역본은이구절을주로 여호와의영이삼손위에강하게임했다.(the Spirit of Yahweh came mightily upon.) 로번역한다. JPS: And the spirit of the LORD came mightly upon him (Jdg 14:6; cf. Jdg 14:19; 15:14) RSV: and the Spirit of the LORD came mightly upon him (Jdg 14:6; cf. Jdg 14:19; 15:14) 이와유사하게이구절은 힘차게 ~ 위에왔다 (came powerfully upon, NIV), 사로잡았다 (seized, NJB), 권능가운데임했다 (came on [ ] in power, TNIV), 또는 돌진하다 (rushed on, NRS) 로번역되었다. NIV: The Spirit of the LORD came powerfully upon him (Jdg 14:6; cf. Jdg 14:19; 15:14) NJB: The Spirit of Yahweh seized on him (Jdg 14:6; cf. Jdg 14:19) NRS: The spirit of the LORD rushed on him (Jdg 14:6; cf. Jdg 14:19; 15:14) 영어성경번역중에서히브리어동사 xl;c' 의의미를가장잘살린번역 은 rush 로번역한 NRS 로생각된다. 웹 (Barry G. Webb) 도그의주석에서 l[; xl;c' 을 rush upon 으로번역한다. 48) 학자들은히브리어동사 xl;c' 를다양 47) Lee R. Martin, Power to Save!?, 46; 송병현, 엑스포지멘터리사사기, 308.

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 23 한표현으로번역하는데, 종종 xl;c' 의강한어감을살리지못하거나, 일관성없이번역한경우가발견된다. 볼링은 empowered ( 삿 14:6; 15:14) 와 suddenly empowered ( 삿 14:19) 로번역했고, 49) 블록은 came upon him in power ( 삿 14:6, 19; 15:14) 로번역했다. 50) 강하게임했다 (came mightly upon) 는표현보다는여호와의영이임하는모습을역동적으로표현한 돌진하였다 라는번역이스스로자초한여러곤경과좌충우돌부딪치는삼손의모습과어울린다. 영어성경의번역은동일한히브리어단어를대체로일관성있게번역하는편이다. 칠십인역 (LXX) 에서도 ἥλατο ( 그에게뛰어올랐다 ) 로일관성있게번역하고있고, 독일어번역본중에서 ZUR은동사 xl;c' 를 관통하다 라는다소강한어감을지닌표현으로일관성있게번역하였다. 그러나, ELB와 NLB의경우는 오다 라는의미로완곡하게표현하였다. ZUR: Da durchdrang ihn der Geist des HERRN (Jdg 14:6; cf. Jdg 14:19; 15:14) ELB: Da kam der Geist des HERRN über ihn (Jdg 14:6; cf. Jdg 14:19; 15:14) NLB: Und der Geist des HERRN geriet über ihn (Jdg 14:6; cf. Jdg 14:19; 15:14) 반면, 한글성경의번역은세차례 ( 삿 14:6, 19; 15:14) 에걸쳐삼손에게부딪친여호와의영의모습을묘사한동일한히브리어동사 xl;c' 를일관되게번역하지않았다. hw"hy> x:wr wyl'[' xl;c.tiw: 개역개정 : 여호와의영이삼손에게강하게임하니 표준 : 그때에주님의영이삼손에게세차게내려덮쳤으므로 공동 : 그때야훼의영이갑자기내리덮쳐 번역제안 : 여호와의영이그에게돌진하니 ( 삿 14:6) hw"hy> x:wr wyl'[' xl;c.tiw: 48) Barry G. Webb, The Book of Judges, 363-364, 381. 49) Robert G. Boling, Judges, 227-228, 237. 50) Daniel I. Block, Judges, Ruth, 427, 430, 444.

24 성경원문연구제 40 호 개역개정 : 여호와의영이삼손에게갑자기임하시매 표준 : 그때에주님의영이삼손에게세차게내리덮쳤다. 공동 : 야훼의영에사로잡혀 번역제안 : 여호와의영이그에게돌진하니 ( 삿 14:19) hw"hy> x:wr wyl'[' xl;c.tiw: 개역개정 : 여호와의영이삼손에게갑자기임하시매 표준 : 그때에주님의영이그에게세차게내리니 공동 : 야훼의영이그를덮쳤다. 번역제안 : 여호와의영이그에게돌진하니 ( 삿 15:14) 위의예시를통해볼수있듯이, 개역 은동일한히브리어단어 xl;c' 를 강하게임하니 ( 삿 14:6) 와 갑자기임하시매 ( 삿 14:19; 15:14) 로번역한다. 이러한번역은 개역개정 에서도전혀개정되지않고그대로반영되었다. 어떤원칙을적용해서동일한단어를다르게번역했는지이해하기어렵다. 가능한한히브리어의같은단어는같은한국어단어로번역하는것이바 람직하다고본다. 51) 뿐만아니라, 개역, 개역개정 의번역은 xl;c' 동사가 가지고있는강한어감을약화시켰다. 공동 과 표준 도번역의일관성문제가발견된다. 공동 은 xl;c' 를 내리덮쳤다 (14:6), 사로잡혔다 ( 삿 14:19), 덮쳤다 ( 삿 15:14) 로번역하고있고, 표준 은 세차게내리덮쳤다 ( 삿 14:6, 19) 와 세차게내렸다 ( 삿 15:14) 로번역하였다. 한글성경에서는 표준 이 xl;c' 의강한어감을 세차게 라는표현으로일부반영하고있는형편이다. 따라서위에서언급한세구절에서의일관성있는번역과함께히브리어 동사 xl;c' 의의미를더정확하게번역에반영할필요가있다. xl;c' 는 쪼개 다, ( 꿰 ) 뚫고들어가다, 밀고들어가다, 돌진 ( 쇄도 ) 하다, 또는 성공하다, 번영 [ 번창 / 번성 ] 하다 등의의미를지닌다. 52) 김의원은히브리어어순대로번역했을때 여호와의영이삼손위에 ( 강압적으로 ) 강하게내리다 란의미가있음을지적하였다. 53) 김진섭은 xl;c' 의강한어감을살려 ~ 을관 51) 강소라, 다음세대의성경독자를위한번역제안, 90. 52) 빌헬름게제니우스, 게제니우스히브리어아람어사전, 684. HALOT 은 succeed 로, BDB 는 rush 로정의한다. HALOT 2, 1026; BDB, 852. 53) 김의원, 민영진, 사사기룻기, 507, 525, 535.

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 25 통하다 라고번역한다. 54) 삼손에게여호와의영이임할때는문맥상 돌진 / 쇄도하다 (rush) 라는의미에가깝다. 마틴과같은일부학자들이주장하듯이, 이동사는사사기에서여호와의영의임재를묘사하기위해사용된어떤용어들보다강한힘으로가득한상태를암시한다. 55) 다시말해, 여호와의영이마치쇄도해서돌진하듯이강하게임하는상태이다. 동일한히브리어동사가사울이선지자들가운데마치황홀경에취한것처럼예언을했을때의경험을묘사할때사용된다 ( 삼상 10:10). 이처럼강하게여호와의영은여러차례삼손에게돌진해서부딪치듯이임한다 ( 삿 14:6, 19; 15:14). 마치삼손이여러골치아픈문제에부딪쳤듯이, 여호와의영은강하고힘차게삼손에게부딪치는것이다. 삼손은눈에보이는현상으로평가한다면외적으로는가장강력한여호와의영의임재를경험한사사였지만, 아이러니하게도그의혈기와정욕으로스스로자초한것이나다름없는여러문제들과부딪치며, 이스라엘을구원하는일과는상관없이자신이만들어낸위험에서스스로를구하거나복수를일삼다가생을마감하였다. 삼손의생애를통해볼수있듯이, 사사기에서는여호와의영의능력주심이반드시사사개인의영적성숙을의미하는것은아니었다. 삼손내러티브의마지막부분인다곤신전을무너트리는사건과함께사사로서의삼손의전반적인행적에대해서는상반된평가가있다. 웹과블록은삼손을자신의소명에충실하지못했던실패한사사로평가한다. 56) 스톤 (Lawson G. Stone) 은심지어 삼손이이스라엘을위해행했던최고의일은바로죽는것이었다. 고언급한다. 57) 반면에밸 (Mieke Bal) 은삼손의죽음을그의가장위대한성취 (performance) 로평가하였다. 58) 54) 김진섭, 사사기에나타난성령님, 173. 55) Lee R. Martin, Power to Save!?, 44. 56) Barry G. Webb, The Book of the Judges: An Integrated Reading (Eugene: Wipf and Stock, 1987), 172; Daniel I. Block, Judges, Ruth, 471. 57) Lawson G. Stone, Judges, E. E. Carpenter and W. McCown, eds., Asbury Bible Commentary (Grand Rapids: Zondervan, 1992), 343. 58) Mieke Bal, Lethal Love: Feminist Literary Reading of Biblical Love Stories (Bloomington: Indiana University Press, 1987), 63. 건 (David M. Gunn) 도신학적관점에서보면삼손이블레셋의신전을파괴함으로써여호와의의도를성취한것으로평가한다. David M. Gunn, Samson of Sorrows: An Isaianic Gloss on Judges 13-16, Danna N. Fewell, ed., Reading between Texts: Intertextuality and the Hebrew Bible (Louisville: Westminster John Knox Press, 1992), 247 참조.

26 성경원문연구제 40 호 6. 나가는글 지금까지옷니엘, 기드온, 입다, 삼손에게여호와의영이임했을때사용된다양한히브리어동사의적절한번역에대해논하였다. 본론에서살펴본바와같이, 현재한글성경의번역은각사사들에게임했던여호와의영의임재의다양한모습과역할을히브리어원문의의미를살려서충분히반영하지못하고있다. 히브리어원문에있는단어를생략하고, 동일한히브리어단어를일관성있게번역하지않거나, 원문의강한어감을완화시켜표현하는번역상의문제가발견된다. 여호와의영은사사들에게어떻게임했으며어떤결과로이끌었는가? 때로는평범한듯왔지만큰능력이임했고, 때로는영으로옷을입혔고, 흔들었으며, 강하게돌진하였다. 이렇듯다양한모습으로사사들에게왔던여호와의영의임재를단순히 임하였다 또는 내렸다 로번역한다면, 여호와의영이임한모습과그이후의내러티브전개와의밀접한연관성을간과하게되는것이다. 여호와의영이옷을입혔지만, 스스로그옷을벗고금에봇을입기를원했던기드온, 여호와의영이흔들면서여러곤경에돌진하듯부딪쳤던삼손의모습은여호와의영의임재를묘사하기위해사용된히브리어단어의미세한차이를정확하게번역에반영할때, 사사기에나타난역동적인여호와의영의임재현상과더불어사사기의다양한문체및이야기서술방식을더깊이이해할수있음을보여준다. < 주제어 > (Keywords) 문체론, 여호와의영, 성령, 사사기, 사사. Stylistics, The Spirit of Yahweh, Holy Spirit, The book of Judges, Judges. ( 투고일자 : 2017 년 1 월 30 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 4 월 26 일 )

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 27 < 참고문헌 >(References) 게제니우스, 빌헬름, 게제니우스히브리어아람어사전, 이정의역, 서울 : 생명의말씀사, 2007. 강사문, 차세대를위한새로운성경번역에대한제안, 성경원문연구 31 (2012), 68-83. 강소라, 다음세대의성경독자를위한번역제안 : 구약번역관련, 성경원문연구 31 (2012), 84-90. 김윤희, 대 ( 大 ) 사사기드온은과연영웅인가 ( 삿6-8장 ), 목회와신학편집부편, 사사기, 룻기어떻게설교할것인가, 서울 : 두란노아카데미, 2009, 269-293. 김의원, 민영진, 사사기룻기, 성서주석 7, 서울 : 대한기독교서회, 2007. 김지찬, 엔샬롬교향곡 ( 상 ), 서울 : 기독신문사, 1999. 김진섭, 사사기에나타난성령님, 목회와신학편집부편, 사사기, 룻기어떻게설교할것인가, 서울 : 두란노아카데미, 2009, 159-180. 송병현, 엑스포지멘터리사사기, 서울 : 이엠, 2010. 차준희, 구약에나타난창조의영, 구약논단 55 (2015), 185-211. 한사무엘, 사무엘서에나타난야웨의영과하나님의영의의미, 구약논단 61 (2016), 137-166. Alter, Robert, Samson without Folklore, Susan Niditch, ed., Text and Tradition: The Hebrew Bible and Folklore, Atlanta: Scholars Press, 1990, 47-73. Bal, Mieke, Lethal Love: Feminist Literary Reading of Biblical Love Stories, Bloomington: Indiana University Press, 1987. Block, Daniel I., Judges, Ruth, NAC 6, Nashville: B & H Publishing, 1999. Boling, Robert G., Judges, Anchor Bible 6A, New York: Doubleday, 1974. Exum, J. Cheryl, The Tragic Vision and Biblical Narrative: The Case of Jephthah, J. Cheryl Exum, ed., Signs and Wonders: Biblical Texts in Literary Focus, Atlanta: Scholars Press, 1989, 59-83. Gunn, David M., Samson of Sorrows: An Isaianic Gloss on Judges 13-16, Danna N. Fewell, ed., Reading Between Texts: Intertextuality and the Hebrew Bible, Louisville: Westminster John Knox Press, 1992, 225-253. Habel, Norman, The Form and Significance of the Call Narratives, ZAW 77:3 (1965), 297-305. Hamilton, Victor P., Handbook on the Historical Books, Grand Rapids: Baker

28 성경원문연구제 40 호 Academic, 2008. Hamlin, E. John, At Risk in the Promised Land: A Commentary on the Book of Judges, International Theological Commentary, Grand Rapids: Eerdmans, 1990. Levine, Baruch, Numbers 1-20, Anchor Bible, New York: Doubleday, 1993. Marcus, David, Jephthah and His Vow, Lubbock: Texas Tech Press, 1986. Martin, Lee R., Power to Save!?: The Role of the Spirit of the Lord in the Book of Judges, Journal of Pentecostal Theology 16 (2008), 21-50. McCann, J. Clinton, Judges, Interpretation, Louisville: Westminster John Knox Press, 2002. Olson, Dennis T., The Book of Judges, Leander E. Keck, ed., The New Interpreter s Bible: Numbers-Samuel, Volume 2, Nashville: Abingdon Press, 2003. Schneider, Tammi J., Judges, Berit Olam, Collegeville: The Liturgical Press, 2000. Stone, Lawson G., Judges, E. E. Carpenter and W. McCown, eds., Asbury Bible Commentary, Grand Rapids: Zondervan, 1992. Webb, Barry G., The Book of the Judges: An Integrated Reading, Eugene: Wipf and Stock, 1987. Webb, Barry G., The Book of Judges, NICOT, Grand Rapids: Eerdmans, 2012.

사사기에나타난 여호와의영 의임재현상에대한우리말번역제언 / 정일승 29 <Abstract> A Proposal on the Korean Translations of the Presence of the Spirit of Yahweh in the Book of Judges Il-Seung Chung (Asia LIFE University) The period of the judges is portrayed as a desperate time calling for charismatic leaders. The stories of heroic characters, who received the Spirit of Yahweh in the book of Judges, provide various portraits of Israelite judges. The Spirit of Yahweh appears seven times in the book of Judges, and it came upon only four judges: Othniel (Jdg 3:10), Gideon (Jdg 6:34), Jephthah (Jdg 11:29), and Samson (Jdg 13:25; 14:6, 19; 15:14). The book of Judges uses different Hebrew verbs to describe the descent of the Spirit of Yahweh upon these judges, but most Korean Bible translations do not reflect stylistic variations in these passages. The major sections of this study discuss key passages referring to the Spirit of Yahweh in the book of Judges, investigate their stylistic difference, and suggest a new translation in order to feature the significance of x:wr in the leadership and experience of these charismatic judges. Upon occasion, the Spirit of Yahweh appears to come upon ordinarily but the Spirit had great influence. At times, the Spirit of Yahweh clothed, troubled, and rushed. Reviewing various nuances of different Hebrew verbs used to describe the Spirit of Yahweh in the book of Judges leads to understand the importance of stylistic variations in the narrative plot of Judges.

30 성경원문연구제 40 호 고전히브리어의노에틱적해설과그적용 * 욥기 1:1-5 오민수 ** 1. 들어가는말 사람의의사소통행위는각기고유한언어적구조를가진두개의상이한종류로구분될수있는데, 직접화법으로표현되는 연설체 (speech), 그리고간접화법으로서술되는 이야기체 (narrative) 가그것이다. 문학적차원에서볼때, 전자는 시 (lyric) 와 드라마 (drama) 에, 후자는 서사체 (epic) 의역사서술에지배적으로사용된다. 물론한작품내에서텍스트의단조로움을피하기위하여두종류의화법을번갈아가며사용하기도한다. 구약성경의텍스트들역시이와상응하는문학적구조를지니고있음은의심할여지가없으나, 두종류의문학적형태를구분하는외적인표지로직접화법 도입형식인 rmayw 와 rma hk 이외에는불분명하다. 1) 뮌헨의게르마니스틱언 어학자인하랄드바인리히 (Harald Weinrich) 2) 는 연설체 와 이야기체 를구분짓기위하여근본적으로구별되는두종류의 발화태도 (Sprechhaltung) 를전제하였는데, 긴장된연설 (gespannte Rede) 과 이완된연설 (entspannte Rede) 이그것이다. 3) 바인리히의이러한분류는종전의의사소통행위를구 * 본논문은 2016 년 4 월 29 일 ( 금 ) 제 101 차한국구약학회춘계학술대회에서발표한필자의소론을수정보완한것이다. ** Christian-Albrechts 대학구약학박사, 현재총신대, 대신대강사. amicitia93@hotmail.com. 1) R. Bartelmus, Einführung in das Biblische Hebräisch ausgehend von der grammatischen und (text-) syntaktischen Interpretation des althebräischen Konsonantentexts des Alten Testaments durch die tiberische Masoreten-Schule des Ben Ascher: Mit einem Anhang Biblisches Aramäisches (Zürich: TVZ, 1994), 196. 2) H. Weinrich, Tempus. Besprochene und erzählte Welt, Sprache und Literatur 16 (Stuttgart: C. H. Beck, 1971). 3) 장성길, 성경히브리어동사의양태특성소고, 성경과신학 54 (2010), 1-34. 장성길은일반적인양태개념의두범주인 인식적양태 와 의무적양태 로구분한다. 그의설명에따르면, 전자는주어진명제가참인지아닌지그리고그명제의사실성에대한화자의시각과가치판단을비추어준다. 이와달리후자는지식과정보의사실보다는행위자개인의동작수행에초점을둔다.

고전히브리어의노에틱적해설과그적용 / 오민수 31 분하던도식이었던 이야기세계 (Erzählwelt) 와 담화세계 (besprochene Welt) 4) 를대체하게되었다. 발화태도 는여러시제의형태를만들어내며, 텍스트를구성하는데작용된다. 물론바인리히의이러한구분은인도유럽어를연구할때유용한문법적카테고리로적용될수있다. 가령, 독일어, 프랑스어, 이태리어등에서시제구분의기본카테고리는바인리히가언급한바와같이 발화태도 로이루어진다 : 현재형, 완료형, 제1미래와제2미래는 담화세계 에속하며, 과거와대과거와접속법 1식과 2식은 이야기세계 로귀속된다. 이러한바인리히의언어학적입장에서본다면, 발화의관점 (Sprechperspektive) 만이텍스트접근에반영되게되며, 엄밀한의미에서그의언어학이론은발화체계가만들어내는여러가지시제형태들이시간이나사건과는아무런연관없이작동되고있다는접근방법론적인한계를지니고있다. 5) 이뿐만아니라그의언어이론체계는인도-게르만어족에속한언어학적인구분체계를셈어인히브리언어에아무런여과없이그대로옮겨놓아활용한다는약점을지니고있다. 왜냐하면히브리어는바인리히가언급하였던인도-게르만어군에서보는바와같은여러종류의동사의형태가결여되어있다. 따라서사건 ( 또는사실, 동작 ) 이시간관계에서부터자유롭게연출되는바인리히의언어체계를구약성경중반이상을차지하는역사서술체에사용하여분석한다는것은대단히어려운작업일것이다. 또한마지막으로, 일반적으로수용되는 연설체 와 이야기체 라는일반적인의사소통행위의구분이셈문화권에서도동일하게작동한다고는말하기는어렵다. 왜냐하면히브리어에서 연설체 와 이야기체 의시제가별도로구분되지않을뿐만아니라두화법체제에모든시제가전부사용될수있는것이히브리어가가지고있는독특한특징이기때문이다. 그리고표현적측면에서볼때, 히브리어에서는단지 바브결합형 (syndetic) 과 바브미결합형 (ayndetic) 만존재하는데 6), 후자가시문학에지배적이라면, 전자의경우이야기나역사서술에주로사용된다. 그밖에사건이나동작을유발하는태 (modus/mood) 인명령법 (jussive, imperative, cohortative) 이존재한다. 이러한이유로인하여, 기존까지유효하였던 연설체 와 이야기체 라는구분은히브리어접근에있어서그한 4) 비교, E. Güttgemanns, Die Funktion der Zeit in der Erzählung, Forum theologiae linguisticae 23:4 (Bonn: Linguistica Biblica 1974), 56-76; E. Lämmert, Bauformen des Erzählens, Metzler Studienausgabe (Stuttgart: Metzler, 1989), 23, 각주 2 번. 5) R. Bartelmus, Einführung in das Biblische Hebräisch, 197. 6) Ibid., 199-200.

32 성경원문연구제 40 호 계에도달하게된다. 1.1. 문제제기 들어가는말 에서밝힌바와같이, 현대언어학적 (textlinguistic) 입장에서성경히브리어의접근은유용하기나하나그한계가분명히있다. 따라서성경히브리어의시제체계 ( 또는시상체제 ) 를구성함에있어서, 시제와시간과발생한사건 ( 또는동작 ) 과의관계에대한새로운언어학적규명이필요하며, 이를토대로텍스트의종류와구조를분석하고이해해야할것이요청된다. 그리고성경히브리어적인특성을주목한히브리언어에대한체계적인이해를바탕으로한언어학적체계는의미론적차원에서본문의주해와떨어질수없는관계임은분명할것이다. 1.2. 본소고의목적 본소고에서필자는아래의논술을통해서셈어의독특성을포착할수있는접근방법들중하나로다중언어간의불변상수를기초로하여텍스트를이해하는노에틱이론을간략하게소개하고자한다. 그리고노에틱이론을갈무리하여이를히브리어동사체계에접목하여구문론과의미론 ( 그리고부분적으로화용론 ) 을아우르는포괄적인이해를제시한뤼디거바텔무스 (Rüdiger Bartelmus) 의동사구문론의이론적체계를간략하게소개한다. 7) 그리고이문법체계를기초로하여, 욥기 1:1-5에대한주해를시도해보고자한다. 7) R. Bartelmus, HYH: Bedeutung und Funktion eines hebräischen <Allerweltswortes> zugleich ein Beitrag zur Frage des hebräischen Tempussystems, ATSAT 17 (St. Ottilien: EOS Verlag, 1983). 그의이론은전혀새로운것이라기보다는, 기존의동사의형태들의문법적인기능들을노에틱체계안에정리하여, 하나의동사의형태가어떻게다양한문법적기능을가질수있는지설명과이해가가능하도록하였을뿐만아니라, 동사유형론적입장에서시상과시제와양태가분리될수없는하나의체계를이루고있음을보여주었다. 그의연구의성과를통해서, 문맥에따른이해 라는표현안에이루어졌던구문분석이범주화되었다. 국내학자중에하나의동사체계안에시간과상, 양태를공히다룬논문으로는, 우상혁, 성경히브리어동사형태연구 : 시간, 상, 양태를중심으로, 개혁논총 17 (2011), 41-73 참조. 이와는약간차이나는시각에서장성길, 성경히브리어동사체계내에서의발화수반행위이론과양태성개념에기초한텍스트의기능에대한소고, 성경과신학 54 (2010), 1-34 참조. 장성길은양태가 익톨 (yiqtol) 과 베카탈 (w e qatal) 이지니는주된기능임을역설한다.

고전히브리어의노에틱적해설과그적용 / 오민수 33 2. 본론 2.1. 노에틱이론일반 노에틱은복수의언어간의불변의상수를연구하는언어학의분야이다. 8) 이연구분야의개척자인코슈미더 (E. Koschmieder) 는노에틱의문법적인범주의기능을결정함에있어서 공시적인관계 (synchrone Beziehung) 와 통시적인관계 (diachrone Beziehung), 두층위가있다고말한다. 9) 공시적인관계 가주기능 (Hauptfunktion/main function) 과다양한부기능 (Nebenfunktionen/side functions) 을구분하는것을관심분야로한다면, 통시적인관계 는이제 막시작하는시점 (im Entstehen begriffen) 과 완전히구현된시점 (voll wirkend), 그리고 이제막종료되는시점 (im Absterben befindlich) 을구분하여기능을부여한다. 예를들어, 공시적관계에서문법적기능을설명해본다면, 한글에서현재형의주기능은시제적인현재이다 : 나는잠을잔다. 그런데현재형역시특정한언어적상황에서는명령적인기능을수행한다 : 군에서취침하기전, 취침하사관의말 ( 너희들 ) 잠을잔다! 현재형의두문법적기능에서보는것처럼, 주기능은다른문법적카테고리와상호교환이불가능하고대립적인성격을지닌다. 반면, 부기능은주기능과논리적인연관성은있다하더라도다른문법적인카테고리와상호교환이가능한공시적인맥락의층위이다. 문법적기능을지시하는바가문법적카테고리와일치하지않으므로코슈미더는소쉬르 (Ferdinand de Saussure) 이후의언표의구분인 시니피앙 (das Bezeichnende/Signum) 대신에 의표 (das Meinende) 를, 시니피에 (das Bezeichnete/Designatum) 대신에 의의 (das Gemeinte/Intentum) 라는용어를도입한다. 의의 는 기의 보다더광의적인범주의용어로, 의의 를이해하기위해서는발화행위와문장의전후를문맥적으로나정황적으로이해하는능력이필요하다. 코슈미더에따르면노에틱의과제란 의표 와 의의 를설명하는데있다. 의의 를받아들이고수용하는인간의사고는 3가지차원 10) 을동시에 8) E. Koschmieder, Die noetische Grundlage der Syntax, E. Koschmieder, ed., Beiträge zur allgemeinen Syntax (Heidelberg: Carl Winter, 1965), 70-89. 9) E. Koschmieder, Zur Bestimmung der Funktionen grammatischer Kategorien, E. Koschmieder, ed., Beiträge zur allgemeinen Syntax (Heidelberg: Carl Winter, 1965), 12-13, 55. 10) E. Koschmieder, Das Gemeinte, E. Koschmieder, ed., Beiträge zur allgemeinen Syntax, 101-106. Die Dreidimensitionalität der Noetik lässt sich wie folgt darstellen: 1. die Dimension

34 성경원문연구제 40 호 통합하고있는데, 그것은 명명하는작업 ( 개념정의 ), 존재론적시간화작업 ( 시간과공간 ), 마지막으로 언어수행차원 ( 상연, 유발, 통지 ) 11) 이다. 노에틱의이러한 3차원공리 는개별연구자의언어와상관이없이구문론적인요소를체계적으로서술하고명명할수있게해준다. 코슈미더는사람에게다가오는사건 ( 사실, 행위 ) 은모두시간지연현상에종속됨을관찰하고, 시간의방향 ( 완료/ 미완료 ) 과시간의등급 (Zeitstufen/ 과거, 현재, 미래 ) 을각각구별하였다. 2.2. 노에틱의셈어해설 셈어학자, 아돌프덴츠 (A. Denz) 12) 는노에틱의사건분석의이해를받아들여, 시간적으로한정된사실 ( 사건 ) 을세종류로구분하였다. 이는 단회적이고개별적인사실 (einmalig individueller Sachverhalt) 과 다회적이고개별적인사실 (mehrmalig individueller Sachverhalt), 그리고마지막으로 일반적인사실 (genereller Sachverhalt) 이그것이다. 그밖에시간적인진행에종속되지않는 열외적인사건 (extratemporeller Sachverhalt) 이있는데, 보편적인사건 (allgemeingültiger Sachverhalt) 이그것이다. 단회적이거나다회적인개별적인사건의특징은시간의선상에서볼때, 그사건의시작점과종결점이있다. 일반적인사건 은시간상에펼쳐지기는하지만, 전형적인것이거나종의특징에일치하는행위를뜻하는것으로, 관습이나예법, 법률, 직업적인활동등이일반적사건의범주에속한다. 덴츠에따르면 일반적인사건 은 순전한현재시제 로현재와미래를포괄한다. 예를들어, 그는영어를가르친다. 라는문장은시간적으로제한된시제로표현되기는하나, 직업적성격을뜻한다는의미에서본다면일반적인사실로전환될수있다 : 그는영어를가르친다. = 그는영어선생님이다. 반면, 보편적인사건 은시간적으로제한되지않는지속되는종류의것들인데, 자연법칙, 수학이나논리적인법칙, 두대상 ( 사물 ) 사이의관계를 der Operation der Bennenung, 2. die Dimension der Operation der ontologischen Verzeitung, 3. die Dimension der sprachlichen Leistungsdirektive. 코슈미더 (E. Koschmieder) 는 3 항을 심리적인수행지시 (die psychologische Leistungsdirektive) 라고명명하기도한다. 11) 코슈미더는카를뷜러 (Carl Bühler) 의연구서 Sprachtheorie: Die Darstellungsfunktion der Sprache (Stuttgart: G. Fischer, 1934), 28-30 에따라, 언어수행차원을 Darstellung, Auslösung, 그리고 Kundgabe 로분류한다. 12) A. Denz, Die Verbalsyntax des neuarabischen Dialekts Kwayriš (Irak): Mit einer einleitenden allgemeinen Tempus- und Aspektlehre, Abhandlung für die Kunde des Morgenlandes XL:1 (Wiesbaden: Steiner, 1971), 4-18.

고전히브리어의노에틱적해설과그적용 / 오민수 35 진술하는문장등이이에속한다. 보편적인사실 은 일반적인사실 과정도상구별될뿐, 원리적으로동일하다할수있다. 또한개별사건은발생시점에서정지되어있는실체가아니라 과거에서미래 (Vergangenheit Futur) 로이동해간다. 만일그사건이전개시키는사건속의시점과연관시킬경우, 개별동작 ( 사건 ) 들은세가지특성들로 전시성 (Vorzeitigkeit), 또는 동시성 (Gleichzeitigkeit) 그리고마지막경우로는 후시성 (Nachzeitigkeit) 기술될수있다. 덴츠의연구에따르면, 사건을관찰자의 현재시점 과연관시킬경우, 시제 (Tempus) 라는개념이만들어지며, 그사건이지연되는 시간경과 (Zeitablauf) 와연관될경우에 시상 (Aspekt) 이생겨나게되고, 시상은다시 완료시상 과 미완료시상 으로구분될수있다. 13) 2.3. 노에틱체계에기초한동사구문론정립 셈어어문학자, 바텔무스는이러한덴츠의일반언어이론을히브리어동사구문에적용하여히브리어동사체계를노에틱이론위에체계적으로이해하여, 기존의히브리어동사구문론을재정립한다. 바텔무스는시제구분에있어서현재, 과거, 그리고미래를구분하는것은인도-게르만어에서시제를어형적으로구현하는전형적인방식이며, 이와달리히브리어에서는단지어형적으로두개의동사형태만존재함을주목한다. 14) 그러므로히브리어의어형적구분은 카탈 (qatal) 과 익톨 (yiqtol) 이란두형태가전부이며, 이에복합시제인 베카탈 (w e qatal) 과 봐익톨 (wayyiqtol) 을포함한다면시제표현형은총 4개가된다. 히브리어의고전적인시상이론의시상구분에서는화자나저자가일어난사건을바라보는 주관적인관점 에따라종료된완료와사건이종료되지않은미완료만표현하게된다. 시상적인완료와미완료는문법적인카테고리인완료형 (qatal) 과미완료형 (yiqtol-lf) 과일치한다. 이러한동사체계에서는현재와과거와미래라는것은단지간접적으로종합되어표현될뿐이다. 성경히브리어의고전적인시상이론 (reiner/subjektiver Tempussystem) 은히브리어고대시들 ( 미리암의노래, 드보라의노래의일부, 홍해노래, 일부시편 ) 을이해하는데일정정도해설의모델이될수있으나, 대다수이야기체의서술 13) A. Denz, Tempus und Aspekt? Vorstellung eines neotischen Modells, N. Nebes, ed., Tempus und Aspekt in den semitischen Sprachen, Jenaer Beiträge zum Vordern Orient, Band I (Wiesbaden: Harrassowitz, 1999), 37-41. 14) R. Bartelmus, Einführung in das Biblische Hebräisch, 202.

36 성경원문연구제 40 호 에는유용하지못하다는한계를드러내고있다. 또다른한편, 고대이스라엘은왕국시기 ( 주전 1000-586년 ) 와포로기후기전기시대에더욱정밀한시제체계가정립되었는데, 이를통하여복잡한사건들을시간적으로뚜렷이구별하는것이가능하게되는 상대적인시제체계 (relativer Tempussystem) 가만들어지게되었다. 15) 상연 (Darstellung) 의차원에서동사의주기능 (Hauptfunktion) 은 단순시제 (simple tempora) 로표현되는데, 카탈 (qatal) 은완료로 전시성 을, 코텔 (qōtel) 은형용사적으로 동시성 을, 그리고마지막으로 익톨 (yiqtol) 은미완료로서 후시성 을구현하게된다. 그리고시간관계와는독립적으로 익톨 (yiqtol) 은 일반적이거나반복적인사건 을부기능으로, 코텔 (qōtel) 은 보편적인사건 을부기능으로각각나타내게된다. 단순시제들은단지시제만나타내는것이아니라사건 ( 사실 ) 과시간관계에있어서저마다구별되는방향계수를표현하고있는데, 완료형이후행적 (retrospektiv, ) 이라면, 미완료형의방향계수는전행적 (prospektiv, ) 이다. 16) 코텔 (qōtel) 은미완료와완료사이의방향계수에있어서중립 15) R. Bartelmus, Einführung in das Biblische Hebräisch, 204. 비교, H. Weinrich, Tempus. Besprochene und erzählte Welt, Sprache und Literatur 16 (Stuttgart: C. H. Beck, 1971), 55-57. 바인리히 (H. Weinrich) 는텍스트의종류에따라 이야기된세계 (Erzählte Welt) 와 담화세계 (Besprochene Welt) 를구분한다. 그는텍스트를분석하면서 언어적태도 (linguistic attitude/narration and comment), 초점 (pointing out/foreground and background), 언어적관점 (linguistic perspective/recovered information, main narrative level, advanced information) 을분석의지표로삼아텍스트를분석하는데, 그의이론은볼프강슈나이더 (W. Schneider) 와알비에로니카치 (A. Niccacci), 롱에이커 (R. E. Longacre) 의문법에큰반향을주며히브리어분석과구문해설에활용된다. 바인리히의이론에따르면, 히브리어의다양한시제의행태들은엄밀한의미에서시간이나비언어적으로표현되는 의의 (Intentum) 를지시하지않고이야기의 화자의관점 (Sprecherperspektive) 이나경우에따라 윤곽 (Reliefgebung) 을가리킨다. W. Schneider, Grammatik des biblischen Hebräisch (München: Claudisu, 1974); A. Niccacci, The Syntax of the Verb in Classical Hebrew Prose, Journal for the Study of the Old Testament Supplement 86 (Sheffield: Sheffield Academic Press, 1990); R. E. Longacre, Discourse Perspective on the Hebrew Verb: Affirmation and Restatement, Walter R. Bodine, ed., Linguistics and Biblical Hebrew (Winona Lake: Eisenbrauns, 1992), 177-189; R. E. Longacre, Weqatal Forms in Biblical prose, Robert D. Bergen, ed., Biblical Hebrew and Discourse Linguistics (Dallas: Summer Institute of Linguistics; Winona Lake: Eisenbrauns, 1994), 50-98. 16) 여기서바텔무스 (R. Bartelmus) 의 방향계수 는바인리히와크리스토프하드마이어 (C. Hardmeier) 의연구와는독자적으로이루어졌지만, 바인리히의 화자의관점 (Sprecherperspektive), 그리고하드마이어의전문술어인 시제지시 (temporaldeiktisch) 의개념을다루고있다. C. Hardmeier, Textwelten der Bibel entdecken: Grundlagen und Verfahren einer textpragmatischen Literaturwissenschaft der Bibel, Textpragmatische Studien zur Literatur- und Kulturgeschichte der Hebräischen Bibel, Band 1:1 (Gütersloh: Gütersloher Verlagshaus, 2003), 94-101; H. Weinrich, Tempus. Besprochene und erzählte Welt, 55-57.

고전히브리어의노에틱적해설과그적용 / 오민수 37 (neutral, Ø ) 이다. 상대적인준거시점 (R/relation point) 17) 으로부터보았을때, 완료와미완료는모두시간지연현상에종속되어 a-b, a 2 -b 2 이라는시간의공간적인차원을가진다면, 동시성은중립지역으로 a 1 -b 1 사이에그자리를점유하게된다. 상대적인시제체계를도식화하면아래와같다. (1) 상대적인시제체계 직접화법또는단락의초두 : R= 현재 qatal qōtel yiqtol VZ(anteriority) GZ(simultaneity) NZ(posteriority) a b a 1 b 1 a 2 b 2 R(relation point) Ø 완료와미완료는그성격상 시점적인 (punctuality) 반면, 동시적인사건을나타내는 코텔 (qōtel) 은 지속성 (duration) 을지닌다. (ו) 바브 18) 와합성동사형 (syndesis) 인 봐익톨 (wayyiqtol) 과 베카탈 (w e qatal) 은문장속에서단순한동사형태에도달한시간의층위를일정정도분명히해주는기능을하는데, 봐익톨 (wayyiqtol) 은단순히과거진행을표현하고, 베카탈 (w e qatal) 은미래진행또는일반적이거나반복적인사실들을표현한다. 베카탈 (w e qatal) 은 상연 (Darstellung) 의차원을벗어나면 익톨 (yiqtol-kf) 의기능처럼 - 종종 케톨 (q e tol) 이후에위치하여 - 소원이나명령을지속한다. 구문론적으로볼때, 바브합성동사형은항상문장의초두에위치하며, 단순동사형은 임의적인비동사구성요소 (x) 이후에위치한다. 19) 이러한합성동사형을단순동사와의관계를도식화하여부기능적차원으로나타내면다음과같다. (2) 단순동사와합성동사형의관계 I 17) 상대적인준거시점 (R) 은화자나저자가어떠한관점에서사건 ( 사실 ) 을재현할것인가를자유롭게결정할수있다. 개별적인사건들은임의적인준거점에의해서상호배열되어화자나저자는청자나독자의주의를이끌고있다. 18) 발터그로쓰 (Walter Gross) 의연구에따르면내러티브에서이야기체인에사용된 waw 는진행을알려주는 길라잡이 (Progressanweiser) 의기능을한다. W. Gross, Verbformen und Funktion: WAYYIQṬL für die Gegenwart. Ein Beitrag zur Syntax poetischer hebräischen Schriften, ATSAT 1 (St. Ottilien: EOS Verlag, 1976), 153. 19) 직접화법은위의규칙에서예외에해당한다.

38 성경원문연구제 40 호 직접화법또는단락 ( 본문 ) 의초두 : R 현재 동사형 qatal qōtel wayyiqtol 발생시점 20) VZ GZ progress 시간경과 perfective imperfective perfective 동작형 punctual durative punctual 방향계수 retrospective Ø prospective ( 역행 ) Ø ( 진행 ) (3) 단순동사와합성동사형의관계 II 직접화법또는단락 ( 본문 ) 의초두 : R 현재 동사형 qatal qōtel w e qatal 발생시점 VZ GZ progress 시간경과 perfective imperfective imperfective 동작형 punctual durative punctual 방향계수 retrospective Ø prospective ( 역행 ) Ø ( 진행 ) 내러티브에서주어의전환이나주어를부각시킬때, 경우에따라 베-익스-익톨 (w e -x-yiqtol) 을사용한다. 그러나 익톨 (yiqtol) 의미완료적이며시점적인기능으로인하여문맥에따라동작의 기동 (ingressive) 21) 을뜻하기도한다. 봐익톨 (wayyiqtol) 이후에오는 베-익스-카탈 (w e -x-qatal) 의경우, 다루어진사건 ( 사실, 동작 ) 이 R 이후에위치할수있다. 22) 그러할경우 베- 익스-카탈 (w e -x-qatal) 의점진적사건진행 (progress) 이아니며 새로운도입 (relative new entry) 을알리는관용적인표현이된다. 이때내레이터는숨을가다듬고다음장면을도입한다. 반면, 다루어진사건이 R 이전에위치할경우점진적사건진행은전진을뜻하지않고역행 (regress) 을뜻하므로배경정보 (HG/background information) 를전달하거나대과거 (pluperfect) 를뜻한다. 20) R. Bartelmus, Einführung in das Biblische Hebräisch, 206. 발생시점은 Zeitlageverhältnis, 시간경과는 Zeitablaufsverhältnis, 동작형은 Aktionsart (= 시상 ), 방향계수는 Richtungskoeffizient 를가리킨다. 21) R. Bartelmus, HYH: Bedeutung und Funktion eines hebräischen <Allerweltswortes>, 60-61. 바텔무스는 yiqtol 의기동적용법에관해서 S. R. Driver, A Treatise on the Use of the Tenses in Hebrew and Some Other Syntactical Questions, The Biblical Resource Series (London: Oxford University Press, 1892), 27-29 와연관하여설명하고있다. 22) A. Niccacci, The Syntax of the Verb in Classical Hebrew Prose, 68. 이에반하여, 니카치는시제와시상체계보다는구문에서의문법적구성요소의위치의변화가동사의역할을규정하도록하였다.

고전히브리어의노에틱적해설과그적용 / 오민수 39 또한특별한경우, 베-익스-카탈 (w e -x-qatal) 은이전과이후에진행된두사건 ( 사실 ) 의동시적으로끝나는대립적인관계 (adversative relation) 를의미하기도한다. 23) 베-익스-코텔 (w e -x-qōtel) 은동시성으로순전한현재의지속적인사건일경우 보편적인사건 이나 부대상황절 (circumstantial clause) 을인도할수있다. 동작이나사건의 유발 (Auslösung) 이라는측면에서모든명령은그자체로후시성을지니므로별도의설명이필요하지않을것이다. 단순동사형과합성동사형은구문론적으로접속사 바브 로연결되어있느냐그렇지않느냐 24) 에따라주정보 (VG/foreground information) 를제공하는기능을하기도하고, 추가적 (additional) 이고 보족적인설명 (epi-exegetical) 뿐아니라사건의 종결 (conclusion) 과 요약 (resume) 을알려주기도한다. 2.4. 노에틱적접근의활용 : 욥기 1:1-5 2.4.1. 본문 [ 약어풀이 ] R: 상대적인준거시점 / VGA: 주정보단락 ( 본문 ) 의서두 / VG: 주정보 HG: 배경정보 / IP: 정보진행 / LI: 독서정보 / RE: 요약 1aa #W[-#r<a,b. hy"h' vyai x-qatal VGA 1ab Amv. bayai LI 1b ~yhil{a/ areywi rv'y"w> ~T' awhh; vyaih' hy"h'w> [r"me rs'w> w e qatal w e qōtel IP 2 tanb' valv'w> ~ynib' h['b.vi Al Wdl.W"YIw: wayyiqtol VG 3a WhnEq.mi yhiy>w: ~ylim;g> ypel.a; tv,l{v.w!aco-ypel.a; t[;b.vi daom. hb'r: hd"bu[]w: tanata] taame vmex]w: rq'b'-dm,c, taame vmex]w: wayyiqtol VG 3b ~d<q,-yneb.-lk'mi ladg" awhh; vyaih' yhiy>w: wayyiqtol VG 4a wyn"b' Wkl.h'w> AmAy vyai tybe ht,v.mi Wf['w> w e qatal w e qatal IP 23) R. Bartelmus, Sachverhalt und Zeitbezug: Pragmatisch-exegetische Anwendung eines noetischen Theorems auf 1 Kön 1, R. Bartelmus, ed., Auf der Suche nach dem archimedischen Punkt der Textinterpretation. Studien zu einer philologisch-linguistisch fundierten Exegese alttestamentlicher Text (Zürich: Pano Verlag, 2003), 355-381. 24) 구문적으로문법적용어로 비접속구문 (syndesis) 과 접속구문 (asyndesis) 으로구분된다. 시가문학은 비접속구문 이많이나타나고, 내러티브에서는 접속구문 이주로사용된다.

40 성경원문연구제 40 호 4ba Wxl.v'w> ~h,yteyox.a; tv,l{v.li War>q'w> w e qatal w e qatal IP 4bb ~h,m'[i tatv.liw> lkoa/l, IP 5aa 5ab yhiy>w: ht,v.mih; ymey> WpyQihi yki bayai xl;v.yiw: ~ved>q;y>w: rq,bob; ~ykiv.hiw> ~L'Ku rp;s.mi tal[o hl'[/h,w> wayyiqtol kî qatal wayyiqtol wayyiqtol w e qatal w e qatal VG IP 5ag bayai rm;a' yki kî qatal HG 5bd 5b yn:b' Waj.x' yl;wa ~b'b'l.bi ~yhil{a/ Wkr}beW hk'k' p ~ymiy"h;-lk' bayai hf,[]y: ȗlay qatal w e qatal kākāh yiqtol HG RE 2.4.2. 번역 1aa 1ab 1b 우스땅에한사람이있었는데 그의이름은욥이다 저사람은온전하고정직하며하나님을경외하고악을멀리하는자였다 2 그에게아들일곱과딸세명이태어났고 3aa 3ab 3b 4a 4b 5aa 5ab 5ag 5bd 5b 그의소유물은양이칠천이요낙타가삼천이요 소가오백겨리요암나귀가오백이요종도심히많았다 저사람은동방의모든자손들중가장큰사람이었다 그의아들들은자기생일에각각자기집에서가서잔치를베풀고 사람을보내그들의세누이를불러더불어먹고마시곤하였다 잔치의날들의순서가끝나면욥은사람을보내어그들을거룩하게하였다 그는관례대로아침일찍일어나그들의모두의명수대로번제를드렸다 이는욥이생각하였기를 혹시내아들들이죄를범하여그들의마음으로하나님을모욕하였을까하였다 욥의행위가항상이러하였다

고전히브리어의노에틱적해설과그적용 / 오민수 41 2.4.3. 구문의의미론적해설 1aa VGA 권두의시작은 익스-카탈 (x-qatal) 로어느과거의한시점에서이야기가시작됨을알리며, 시제적으로상대적인준거점인 R을정해준다 : 저자는독자에게한사람을소개한다. 단회적이고개별적인사실로 카탈 (qatal) 이사용되었다. 1ab LI 동격용법 (identification) 의명사문을사용하여저자가소개하고픈사람이욥임을밝힌다. 동격용법은화자와청자라는화용론적구도 25) 에서는독서정보를알려준다. 독서정보는시간적으로구조화된역사적사건의상연 ( 재연 ) 의바깥쪽에위치한다. 1ba 1bb IP RE 정보진행은독서정보와는달리사건이서술로표현되는시간선상위에위치한다. 베카탈 (w e qatal) 은욥이란사람의성격의특징 ( 온전, 정직, 하나님을경외 ) 을표현하며, 마지막 베코텔 (w e qōtel)(1bb) 은이러한전형적인성격의요약으로 악을멀리하였다 라고말한다. 여기에사용된 베코텔 (w e qōtel) 은 R에서볼때과거의 일반적인사실 (genereller Sachverhalt) 로이해할수있다. 이로써저자는독자들에게머나먼과거시점에서욥이란사람을소개하고, 그사람의사람됨을간단히정리해준다. 2 VG 이제본격적인이야기진행으로 익스-카탈 (x-qatal)(1aa) 에이어서, 2절은내러티브합성동사형 봐익톨 (wayyiqtol) 로연결된다 : 욥에게아들일곱과딸세명이태어났다. 3a VG 역시 봐익톨 (wayyiqtol) 로본이야기를전개하고있다 : 욥의소유가많음을알린다. 3b VG 본이야기로욥이동방의자손들중가장큰자로알린다. 4a 그의아들의잔치의습관을 4회의 베카탈 (w e qatal) 에나타내 4b IP 며, 이러한잔치의배후정황은 2회연이어오는 릭톨 (liqtol) ( 그들과더불어먹고마시기위하여, 4bb) 에밝히고있다. 5aa VG 봐익톨 (wayyiqtol) 로첫번째단락 ( 욥 1:1-5) 의전면에내세울본이야기를전개하고있다 : 그들의생일잔치가끝나면욥은사람을보내어 ( 그들을문의하여보고 ) 번제를드리며자신들의자녀들을거룩하게하였다. 이어지는 베카탈 (w e qatal)(5ab) 은욥의경건한관습에대해소개하고있다. 따라서 5aa의 봐익톨 (wayyiqtol) 은전면에초점을맞추는이야기의서두로저자의 서설 (exposition) 에해당한다. 26) 25) 권성달, 성서히브리어명사문장에서의한정성에관한연구 앤더슨, 제네트, 글리너트의이론을중심으로, 성경원문연구 29 (2011), 7-28. 권성달은명사문의한정성을연구하였는데, 그는주어와술부를화용론구도인화자와청자의관계에서명확히정리하여주고있다. 그리고그는 성서히브리어명사문장의어순에관한연구, 성경원문연구 35 (2014), 170-194 에서명사문에서는어떤경우에도술어의한정성이주어의한정성보다높을수없음을밝혔다 ( 참조, 185). 26) 봐익톨 (wayyiqtol) 의구문론적인기능과는달리, 데이비드 J. A. 클라인스 (David J. A.

42 성경원문연구제 40 호 5ab 5ag 5ad 5b IP HG HG RE 욥이자식들을위한번제를드렸는데, 그번제의관습을 베카탈 (w e qatal) 로표현하였다 : 욥이드린번제의일반적인관례 ( 일찍일어남, 각각의명수대로번제물을바침 ) 를소개한다. R 에서부터앞으로진행하던사건은구문적으로 익스 - 카탈 (x-qatal) ( 직역 : 이는욥이 [...] 말했었기때문이다. ) 로역행 (Regress) 하게되며, 욥의번제를드린 뒷배경 이무엇인지그사유를추가적인정보로밝힌다. 추가적인정보의내용들은 1bb( 악을멀리하는자였다. ) 와일치한다. 이야기사슬 익스 - 카탈베카탈 (x-qatal w e qatal) 에서 베카탈 (w e qatal) 은 익스 - 카탈 (x-qatal) 과동일한시점의행위 (punctual simultaneity) 를지시하는 동시적인경우 (coincident case) 이다. 익스 - 익톨 (x-yiqtol) 로일반적인사실을알려주며, 이와동시에 asyndetic 한전후문장연결을통해첫번째단락 ( 욥의성품, 자녀, 부함, 하나님경외 ) 을정리하여요약 (resume) 하여준다 : 그시절욥의행실은항상악에서떠나려는경건함이있었다고함으로, 악을멀리하는자였다. (1bb) 가 5b 에서내용적으로성취된다. 욥기의저자는 inclusio 라는기법으로전단락의내용을묶어주고있다. 2.4.4. 의미론적해설에따른내용의구성의층위 주사건진행 1aa 2 3a 3b 정보진행 1ba 1bb 배경정보 [ 도입 ] 우스땅에한사람소개욥 인물묘사 ( 온전, 바름, 하나님경외, 악을멀리함 ) [i. 이야기진행 ] 1aa 로부터이어짐 : 일곱아들과세딸 [ii. 이야기진행 ] 소유가심히많음, 동방에서큰자 독서정보 1ab 4 아들들의잔치관습 5aa [iii. 이야기진행 ] 1aa 와 2 절과 3 절에이어짐 : 자녀들을위한욥의번제 Clines) 는 5aa 의 wayyiqtol 을 frequentative 로이해하고있다. 이러한클라인스의입장은, 그이후에오는구절에서묘사하는욥의경건한관습적인행위를 5aa 의구문에소급하여이해한결과이다. David. J. A. Clines, Job 1-20, WBC 17 (Dallas: Words Book, 1989), 3.

고전히브리어의노에틱적해설과그적용 / 오민수 43 5ab 제사의관습 5ag 욥의제사의사유 5ad 5b [ 요약 ] 욥은항상그러했다. 욥기의서술자는 [ 도입 ] 에서우스땅에한인물을등장시키고, [i. 이야기진행 ] 에서욥의자녀들을소개하고 [ii. 이야기진행 ] 에서그의부에대해언급한다. [iii. 이야기진행 ] 에서자녀를위한번제에서욥의경건한일면으로, 악을멀리하려는그의노력을본다. 한편, [ii. 이야기진행 ] 에서부에대한욥의일면을사례로소개하지않는서술자의기법은이후욥의재산 ( 또는자산 ) 이욥기 1:6 이후에이어질사건들의복선구실을하도록남겨둔다. 개별사건의전진과정에서 정보진행 (IP) 이란주이야기흐름을구성하는요인들을앞으로진행시키지않으며이야기상연 ( 재연 ) 차원에서머물게하여, 단지독자들에게정보적차원의내용을추가해준다. 2.4.3. 구문의의미론적해설 에서보는바와같이, 진행은주요내용의뼈대를구성하는 사건의점진적진행 (event-progress) 과 정보의점진적진행 (information- progress) 27) 으로구분된다. 사건진행은경우에따라시간의순서와함께이어지는동작뿐만아니라내러티브에서전개를위한논리적인구성요소의순서를밝혀준다. 사건진행 과 정보진행, 두경우모두접속사 바브 가사용되는데, 이때 바브 는진행을알려주는구문론적표지의기능을한다. 화자와청자라는화용론적시간에서바라볼때, 사건진행은 새로운정보 (new information) 를추가적으로알려주지만, 정보진행은 부차적인정보 (additional information) 를안내해준다. 반면, 배경정보 (background information) 는이야기를처음진행시키는 R에서볼때, 대과거시점으로역행 (Regress) 해간다. 시간선상의이야기의흐름에서도식화시켜본다면, 배경정보 는다음과같다. HG R 도입 i ii iii 요약 5ag -ad 1aa 2 3 5aa 5b 다른한편, 독서정보 (Leserinformation/Reader s Information: LI) 는시간선상의전개되는사건밖에서독자들에게정보를알려주는것인데, 욥기 1:1-5 중에서는 1:1ab 그의이름은욥이다 에해당된다. 이를통해독자들 27) 비교, R. Bartelmus, Sachverhalt und Zeitbezug, 359, 각주 14.

44 성경원문연구제 40 호 은욥기전체를읽으면서욥은누구인가를질문하게한다. 2.4.4. 욥기 1:1-5 의노에틱적용주해 1 익스 - 카탈 (x-qatal) 은 절대적시작 28) 을알리는동사구문론적표현이다. 욥기의저자는오래전에있었던한사람에대한이야기로욥기의초두를시작한다 ( 겔 19:14). bayai( 이욥 / 욥 ) 은 #W[( 우쯔 / 우스 ) 라는지역에살았다. 우스 는구약성경의이스라엘에서보았을때, 요단동편땅인에돔의지역으로나타난다. 우스땅에사는딸에돔아즐거워하며기뻐하라잔이네게도이를지니네가취하여벌거벗으리라 ( 애 4:21) 저자가바라보는위치가요단서편이라는것은 3b 에서도 바헤이하이쉬하후가돌밋콜브네케뎀 (~d<q,-yneb.-lk'mi ladg" awhh; vyaih' yhiy>w:/ 욥은동방의모든자손들중에큰자 ) 이라고소개하며, 저자의관점이요단서편에서동편을바라보고있음을알려주고있다. 이러한서술자의입장을대변하듯, 저자는욥을 저사람 이라고먼곳을지칭하는원칭지시대명사남성단수 awh( 후 / 그, 저 ) 를사용하고있다 ( 욥 1:1; 비교. 1:3). 그사람은 신행일치 를이룬온전한사람이었다. 그에대한구체적인사실들은 1ba-b 에서표현적차원에서 베카탈 (w e qatal) + adjective(x3) + 베코텔 (w e qōtel) 의이야기사슬로전개하고있다. 1bb 의 베코텔 (w e qōtel) 은 욥이악을멀리하는자였다 라는것을능동형분사구문으로표현해주고있다. 이는 1ba 에서열거한욥의성격적특징을 3 회사용된형용사로열거하고있는데, 형용사는주어의특질을함의해주고있다. 29) 1ba 에서열거된주어의특질을 1bb 에서는요약해주고있으며, 요약적측면을표현하기위하여 1bb 는표현적층위에서 베코텔 (w e qōtel) 보편적인사건 을사용하고있다. 즉 악을멀리하는자 라는것은 1ba( 온전, 정직, 하나님을경외 ) 의요약임을알수있다. 30) 1bb 는구문론적특이성이관찰되는데, 1ba 의 hy"h'w>( 베하야 / 그리고있었다 ) 와 1bb 의 rs'w( 베싸르 / 멀리하는 ) 는구문상연결되어있다. 어구 י ה +ה 코 28) Marvin H. Pope, Job, The Anchor Bible 15 (New Heaven; London: Yale University Press, 1973), 3; David J. A. Clines, Job 1-20, 9. 포프 (Marvin H. Pope) 는선행하는사건과그어떤연결도없이도입되는 익스 - 카탈 (x-qatal) 의구문형식을 clear-cut beginning 을지시하는관습적인공식임이라고말한다. 마소라성경은 독립적인내러티브 (an independent narrative) 를큰이야기안에짜넣을때 익스 - 카탈 (x-qatal) 의구문형식을사용하고있다 ( 삼하 12:1; 에 2:3). 이러한이야기시작공식은역사적인내러티브의 정규적인공식 (regular formula) 또는 관습적공식 (customary formula) 인 wayyehi 와구분된다 ( 삼상 1:1). 29) 마소라본문은욥을명사연계형으로 경건한자 ( 요레엘로힘 ) 로언표하고있지않다. 단지 경건한 이라는형용사를사용해서 욥은하나님을두려워한다 ( 야레엘로힘 ) 는것을표현하고있다. 따라서포프 (Job, 1) 와클라인스 (Job 1-20, 2) 의 one who feared God and shunned evil, a God-fearer, a shunner of evil 은마소라본문의의도와는다소차이가있는의역이라할수있다. 30) Marvin H. Pope, Job, 1. 포프역시이러한사실에주목하여, one who feared God and shunned evil 로하반절을번역한다. 그러나그는 하나님을경외하는 이라는명사구문이형용사적으로사용되었음을간과한다.

고전히브리어의노에틱적해설과그적용 / 오민수 45 1 2 3aa 3ab 3b 4a 4b 5aa 5ab 5ag 5bd 텔 (qōtel) ( 절대형 ) 은 직업적인성격의활동 을나타내는히브리어의표현으로, 요셉이야기의초두 ( 창 37:7), 그리고모세의소명기사 ( 출 3:1) 에서나타난다. 따라서욥기 1:1b 에서 욥이악을멀리하는것 은욥자신에게는직업적인성격의활동이비견됨을함축해주고있다. 이러한이해는 5ab 에서욥이대가족의수장으로서행위, 즉자식들을위해제의의책임을수행하는아버지의행위 (5bb) 와일치한다. 이러한가족제사장면은제의에서제사장직이별도로분화되지않았던족장시대의제의정경을보여주고있다. 5ab 에서욥은자신의자녀들을 바예캇데쉠 (~ved>q;y>w:) 거룩하게했다. 그는단지자녀들의부정을제어하는정결제사를드린것이아니라자녀들을거룩하게성별하고있다. 이는욥의가문이제사장적인반열에있었음을암시해주고있다고역추론할수있다. 왜냐하면구약에서거룩하게성별하는것은특별한제의적인목적 31) 을위해수행되는일이기때문이다. 욥기 1:1 에나타난욥의경건과욥기 1:2-3 의넘치는복은상호연결되어있었다. 욥기 1:2-3 은주인공욥의자녀들과그의물질적인복을나열하고있다. 저자는넘치는욥의복과도입부에밝힌욥의경건을상호연결하고있다. 그가동방의사람들중큰사람이된것은단지 우연의소산 이아니라그의 경건한삶덕택 이었음을독자들에게알려주고있다. 욥의자식들또한우애가좋다. 각각돌아가며잔치를배설할정도의아들들이라면이미장성하여결혼한정도의자식을뜻하며, 욥의일곱아들들이누이세명도초대한것으로보아욥의딸들은출가하지않은채아버지집에거했던것 32) 을암시한다. 4 절을통해서볼때, 욥은소유가충만하였고, 그의가정또한온전한화평과행복을누리고있었다. 번제는자식들의잔치이후단한번으로족하였다. 그러나욥의제사는차고남음이있었다. 그는아들들의숫자에따라번제를하는비상한경건의사람이었다. 욥의이례적인경건은 yl;wa( 울라이 / 아마도 ) 라는가정적상황을예견하는예방적인성격이었다. 욥은자식들이하나님께생각으로나마하나님께대한죄를범하지않을까하였다. 텍스트표현적인측면에서, 욥기의저자는자식들의범죄와하나님을저주하는것은동시적으로발생하는것임을설명하고자 익스 - 카탈베카탈 (x-qatal w e qatal) 을사용하였다. 또한욥은스스로하나님에관련되어서저주라는말을입에담지않을정도로온전한경건함을지니고있음을저자는 %rebe( 베레크 / 축복하다 ) 라는 완곡어법 (euphemism) 으로표현하고있다 ( 비교. 욥 2:9). 31) David J. A. Clines, Job 1-20, 16. 32) Marvin H. Pope, Job, 7.

46 성경원문연구제 40 호 5b 욥의행실은항상그러했다함으로, 1bb 로소급하며요약하여주고있다. 그리고욥기 1:1-5 의단락의내용적전개는다음과같이구조화될수있다. A: 욥의품행 (1b) B: 욥의자녀들 (2 절 ) - 봐익톨 (wayyiqtol) 로도입 [ 물질적인복 (3 절 )] - yhiy>w:( 바예히 ) 로도입 (3aa) 과종결 (3bb) B : 자녀들의잔치 (4 절 ) - 베카탈 (w e qatal) 로도입 [ 욥의만회적인번제 (5aa-g)] - yhiy>w:( 바예히 ) 로 exposition 도입 A : 욥의성격의경건함 (5b) 욥기의첫단락은욥의경건한성품으로 A 와 A 로 inclusio 를형성하고있고, 욥의자녀들에대한소개와그들의잔치관습에관한내용은각각 B 와 B 로내적인평행을이루고있다. 표현적차원에서 봐익톨 (wayyiqtol) 과 베카탈 (w e qatal) 로각각사실과정보진행을알려주고있다. [ ] 란은욥의가시적인자산의축복이번제에사용됨을알수있다. 즉, 그는받은바물질적복을자녀들이악에서떠나도록하는데풍성히사용할만큼, 하나님을경외하는자였다. [ ] 란의두경우모두, 바예히 33) 를사용하여추가적인사건을보도함으로이사건이이야기주정보안에들어옴을알려주는것임을구문론적으로구분해주고있다. 3. 나오는말 현대의언어학의발전은성경텍스트를이해하는데있어풍성한도움을주고있다. 하지만아리스토텔레스이후에정립된문법적인서술방법위에세워진인도-게르만어언어체계와셈어인히브리어체계가불일치하는어려움을극복하기위해서, 본고의필자는복수언어간에불변의상수를밝힌노에틱적인접근방법을소개하며그유용성을욥기 1:1-5까지의단락으로예시하여보았다. 이러한접근방법은히브리어의상대적인시제체계를지닌마소라본문을 표현적층위 ( 구문론 ) 와 내용적층위 ( 의미론 ) 로구분하여구문과의미가어떻게긴밀하게엮어져가는지잘보여준다. 또한노에틱에기초한동사구문론의활용은 화용론적인측면 에서도유용한데, 단락의시작과종결, 사건의진행과멈춤을통해독자들에게사건이해의도움을줄뿐아니라, 서술자가부각시키는부분과배경정보로알려지는점을구분해주며, 독자들에게는독서정보와요약적인정리까지해주고있다. 본소고의 33) R. Bartelmus, Einführung in das Biblische Hebräisch, 114; 비교, Marvin H. Pope, Job, 3.

고전히브리어의노에틱적해설과그적용 / 오민수 47 필자가위에서예시한바와같이, 히브리어동사의형태에대한노에틱적인접근은동사의구문론 (verbal syntax) 과의미론 (semantic), 그리고문장론 (clause syntax) 과화용론 (pragmatic) 까지아우를수있다. 본소고의필자는텍스트언어학적으로근거가있는노에틱적인접근방법을통해서, 성경주해가더욱풍성하게진일보되기를기대하는바이다. < 주제어 >(Keywords) 노에틱, 성경히브리어문법, 구문론과의미론, 화용론, 욥기 1:1-5. Noetic, grammatic system of Biblical Hebrew, syntax and semantic, pragmatic, Job 1:1-5. ( 투고일자 : 2017 년 1 월 31 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 4 월 26 일 )

48 성경원문연구제 40 호 < 참고문헌 >(References) 권성달, 성서히브리어명사문장에서의한정성에관한연구 앤더슨, 제네트, 글리너트의이론을중심으로, 성경원문연구 29 (2011), 7-28. 권성달, 성서히브리어명사문장의어순에관한연구, 성경원문연구 35 (2014), 170-194. 우상혁, 성경히브리어동사형태연구 : 시간, 상, 양태를중심으로, 개혁논총 17 (2011), 41-73. 장성길, 성경히브리어동사체계내에서의발화수반행위이론과양태성개념에기초한소고, 성경과신학 54 (2010): 1-34. 장성길, 성경히브리어동사의양태특성소고, 성경원문연구 38 (2016), 99-120. Bartelmus, R., HYH: Bedeutung und Funktion eines hebräischen <Allerweltswortes> - zugleich ein Beitrag zur Frage des hebräischen Tempussystem, ATSAT 17, S. Ottilien: EOS Verlag, 1982. Bartelmus, R., Einführung in das Biblische Hebräisch ausgehend von der grammatischen und (text-) syntaktischen Interpretation des althebräischen Konsonantentexts des Alten Testaments durch die tiberische Masoreten-Schule des Ben Ascher: Mit einem Anhang Biblisches Aramäisches, Zürich: TVZ, 1994. Bartelmus, R., Sachverhalt und Zeitbezug: Pragmatisch-exegetische Anwendung eines noetischen Theorems auf 1 Kön 1, R. Bartelmus, ed., Auf der Suche nach dem archimedischen Punkt der Textinterpretation. Studien zu einer philologisch-linguistisch fundierten Exegese alttestamentlicher Text, Zürich: Pano Verlag, 2003, 355-381. Bühler, C., Sprachtheorie: Die Darstellungsfunktion der Sprache, Stuttgart: G. Fischer, 1934. Chomsky, N., Aspekte der Syntax-Theorie, Frankfurt am Main: Suhrkamp, 1969. Clines, David. J. A., Job 1-20,WBC 17, Dallas: Words Book, 1989. De Saussure, F., Grundfrage der allgemeinen Sprachwissenschaft, Berlin: Walter de Gruyter, 2001. Denz, A., Die Verbalsyntax des neuarabischen Dialekts Kwayriš (Irak): Mit einer einleitenden allgemeinen Tempus- und Aspektlehre, Abhandlung für die Kunde des Morgenlandes XL:1, Wiesbaden: Steiner, 1971. Denz, A., Tempus und Aspekt? Vorstellung eines neotischen Modells, N. Nebes, ed., Tempus und Aspekt in den semitischen Sprachen, Jenaer Beiträge zum Vorderen Orient, Band I, Wiesbaden: Harrassowitz, 1999, 37-41.

고전히브리어의노에틱적해설과그적용 / 오민수 49 Driver, S. R., A Treatise on the Use of the Tenses in Hebrew and Some Other Syntactical Questions, The Biblical Resource Series, London: Oxford University Press, 1892. Gross, W., Verbformen und Funktion: WAYYIQṬL für die Gegenwart. Ein Beitrag zur Syntax poetischer hebräischen Schriften, ATSAT 1, St. Ottilien: EOS Verlag, 1976. Güttgemanns, E., Die Funktion der Zeit in der Erzählung, Forum theologiae linguisticae 23:4, Bonn: Linguistica Biblica 1974. Hardmeier, C., Textwelten der Bibel entdecken: Grundlage und Verfahren einer textpragmatischen Literaturwissenschaft der Bibel, Textpragmatische Studien zur Literatur- und Kulturgeschichte der Hebräischen Bibel, Band I:1, Gütersloh: Gütersloher Verlagshaus, 2003. Koch, K., Was ist Formgeschichte? Methoden der Bibelexegese, Neukirchen-Vluyn: Neukirchener Verlag, 1989. Koschmieder, E., Zur Bestimmung der Funktionen grammatischer Kategorien, E. Koschmieder, ed., Beiträge zur allgemeinen Syntax, Heidelberg: Carl Winter, 1965, 1-60. Koschmieder, E., Die noetische Grundlage der Syntax, E. Koschmieder, ed., Beiträge zur allgemeinen Syntax, Heidelberg: Carl Winter, 1965, 70-89. Koschmieder, E., Das Gemeinte, E. Koschmieder, ed., Beiträge zur allgemeinen Syntax, Heidelberg: Carl Winter, 1965, 101-106. Lämmert, E., Bauformen des Erzählens, Metzler Studienausgabe, Stuttgart: Metzler, 1989. Longacre, R. E., Discourse Perspective on the Hebrew Verb: Affirmation and Restatement, Walter R. Bodine, ed., Linguistics and Biblical Hebrew, Winona Lake: Eisenbrauns, 1992, 177-189. Longacre, R. E., Weqatal Forms in Biblical prose, Robert D. Bergen, ed., Biblical Hebrew and Discourse Linguistics, Dallas: Summer Institute of Linguistics; Winona Lake: Eisenbrauns, 1994, 50-98. Michel, D., Grundlegung einer hebräischen Syntax, Teil 1: Sprachwissenschaftliche Methodik, Genus und Numerus des Nomens, Neukirchen-Vluyn: Neukirchener Verlag, 1977. Niccacci, A., The Syntax of the Verb in Classical Hebrew Prose, Journal for the Study of the Old Testament Supplement 86, Sheffield: Sheffield Academic Press, 1990. Pope, Marvin, H., Job, The Anchor Bible 15, New Heaven; London: Yale

50 성경원문연구제 40 호 University Press, 1973. Schneider, W., Grammatik des biblischen Hebräisch, München: Claudius, 1974. Stoellger, P., Semantik, Religion in Geschichte und Gegenwart 7 (2004), 1187-1189. Weinrich, H., Tempus. Besprochene und erzählte Welt, Sprache und Literatur 16, Stuttgart: C. H. Beck, 1971.

고전히브리어의노에틱적해설과그적용 / 오민수 51 <Abstract> Noetic Analysis of Classical Hebrew and His Application to Job 1:1-5 Minsu Oh (Chongshin University) This essay suggests an new approaching method to interpret biblical narrative texts. The new approaching based on verbal syntax of the classical Hebrew is called as noetical interpretation of texts. This essay tries to show how the verbal syntax helps understand profound meaning of a narrative text. Before doing so, the author briefly surveys grammatical distincts and differences between the classical Hebrew and the indogermanic languages. In historical respect of both language families, the use of the former goes back to semitic language cultures. The grammatical systems of the later was fundamental established by the Greek s Philosopher Aristoteles. Difficulties for syntactical and semantical interpretation are caused by different uses of employed verbs. Thus the noetical approaching is alternatively proposed in this essay. It differentiates content s level of a sentence from expression s level, so that one may notice nuances of narrator s intention. The noetical analysis mainly gives attention to explain interlingual consistent elements and is very helpful to inform beginning and conclusion of a paragraph, progress and ending of events, foreground and background information toward readers. The author applied this grammatical system to Job 1:1-5. Finally, this essay ist pointing out the adequateness of the noetical analysis for Hebrew texts.

52 성경원문연구제 40 호 욥기 30:22하반절 크티브 / 크레 의선택과문학적-수사학적번역 1) 안근조 * 1. 들어가는말 본연구의과제는욥기 30:22하반절의번역과관련하여마소라텍스트의난외주 (Masorah parva) 지시대로 크레 (Qere) 를따를것인지아니면대부분의번역들과같이 크티브 (Ketib) 를따를것인지를결정하는데있다. 왜현재의성서번역본들은쓰기전통인크티브에근거하고반면에수정된읽기전통인크레를수용하지않는지그이유를주석적인측면뿐만아니라마소라본문의형성사를통해밝힐것이다. 본연구의목적은대다수의번역작업과는달리욥기 30:22하반절의본문을크티브가아닌크레로읽었을때도리어본문이전달하는더욱풍부한수사학적의미에도달할수있음을논증하는일이다. 따라서이연구는번역자들에게크티브 / 크레전통의세심한배려와주의깊은선택의필요성을부각시키면서본문비평적읽기너머의문학비평적읽기의중요성을새롭게강조함으로써성서번역에있어서기계적이고문법적인선택에서더나아가문학적-수사학적선택이크티브 / 크레결정의기준에있어서중요하게작용함을고찰하려한다. 이를위해먼저, 크티브 / 크레체제의출현과정과본문비평학자들이이문제를어떻게다루어왔는가를살피고오늘날학자들과번역자들의관련된입장을정리할것이다. 다음으로욥기 30:22 본문에서왜크레의교정읽기를따르지않는지에대하여본문비평적입장과주석적입장에서논의할것이다. 이어서기존번역본들과달리크티브가아닌크레를선택하여본문 30:22하반절을새롭게번역함으로써얻어지는수사비평적문학적함의가해당본문 30장뿐만아니라욥기전체의신학적, 문학적내용과적절히 * Boston University 에서박사학위를받음. 현재호서대학교연합신학전문대학원구약학교수. keunjoahn@hanmail.net.

욥기 30:22 하반절 크티브 / 크레 의선택과문학적 - 수사학적번역 / 안근조 53 상응하고있음을증명함으로써크티브 / 크레선택에따른다양한해석학적대안들을열어줄수있을것이다. 끝으로, 본문비평과수사학적비평의통합적읽기가요청되는상황에서성서번역자들이고려해야할번역비평적제언을제시하려고한다. 2. 크티브 / 크레 체제의출현과정 본래히브리어성경의 크티브 / 크레 체제의본문전통이생기게된이유는마소라학자들의거룩한문서에대한보수적이고도경건한태도에서연유한다. 자음으로만이루어진본문에모음을붙이기시작하면서본문수정이불가피한부분들이발견되었다. 수세기를거쳐서전해져온자음본문의경우자음철자의오류가전혀없을수없었을것이다. 또한모음없이읽어오던자음본문에대한정확한발음이혼돈되는부분들이생겨나기시작했다. 그러나본문에대한경외감이쓰기나읽기에있어서임의적수정의실행을어렵게하였다. 따라서쓰기전통의크티브를본문에그대로놔둔채, 본문의난외주에읽기전통의크레를표기하되크레발음의모음들을본문의크티브에적용하여기록한것이크티브 / 크레전통의발단이다. 1) 그러나다른부류의본문비평학자들에따르면난외주의크레는오기의수정보다는다양한본문전통의반영으로보기도한다. 2) 즉, 성서본문에대한경외감을가졌던마소라학자들이본문을수정하기위한새로운단어나의미를생성했다고보기는오히려힘들다는것이다. 다만마소라학자들에게가장많이읽혀지던대다수의본문전통을선택하여읽다가이따금같은본문에대한상이한읽기전통이갈등을빚게될때또다른읽기를난외주에표기하여두었다는것이다. 올린스키 (Harry M. Orlinsky) 와같은학자들은처음에마소라학자들이대표적인세개의본문사본을가지고작업을시작했다고가정한다. 세본문이일치할때에는문제가없었으나불일치가나타날경우, 두본문의읽기전통을모음화하여크레로표기하고다른하나의읽기전통의단어는크티브로그대로본문에남겨놓았다고주장한다. 3) 그러나 hwhy 를 ynda 로의도적으로수정하여읽는것을공식화된 Qere Perpetuum 의예들에서확인할수있듯이본문읽기에서수정작업이불가피 1) Emmanuel Tov, Textual Criticism of the Hebrew Bible (Minneapolis: Fortress Press, 1992), 58. 2) Ibid., 61. 3) Harry M. Orlinsky, Studies in the Septuagint of the Book of Job, Hebrew Union College Annual 36 (1965), 38.

54 성경원문연구제 40 호 하다는사실을염두에둔다면, 크티브 / 크레출현의이유에서마소라학자들의교정의노력을전적으로무시하기에는무리가따른다. 고르디스 (Robert Gordis) 는이와같은상황을종합하여다음과같이크티브 / 크레체제의출현과정을크게세단계로설명한다. 4) 첫째, 고대자음문서로부터기록된형태와는다르게읽는전통이이미존재하고있었다. 예를들면, Qere Perpetuum이나 Qere Euphemism 같은경우이다. 둘째, 자음본문에모음을표기할때따라야할원리와체계들이생기기시작하였다. 이를근거로, 자음본문에서모음역할을했던자음들의혼돈으로인한복수어미나인칭어미변화상의오류, 또는무의식적실수로드러난오기들을크레를통하여바로잡음으로써정확한읽기를가능케했다. 끝으로, 수정의노력에도불구하고여전히존재하는다른읽기전통의문서들을난외주에대조본문으로싣는크레가등장하였다. 최근의학자들은크티브 / 크레해석과관련하여개인에따라의견이분분하나한가지확실한것은그만큼크티브 / 크레의존재자체가히브리어성서의본문전통의긴역사와다양한형성역사를반영하고있다는데의견을같이한다. 5) 더군다나고르디스의고전적종합적인논의를통해주목할만한사실은히브리어성서의본문전통의마지막단계에서크티브 / 크레는대조본문의역할로수렴되고있다는것이다. 이는그만큼성서본문의다양한읽기의필연성이본문형성의역사속에내재되어있음을알려준다. 기계적인본문필사가아니라본문의의미해석의과정이거룩한문서의기록과전승단계에관여하고있다는사실을주목하게한다. 따라서오늘날번역가와주석가에게있어서크티브 / 크레는단순한본문비평적선택의문제를넘어문학적과제와신학적해석의문제로확장된다. 문학적-수사학적읽기의필요성이대두되는이유가여기에있다. 6) 4) Robert Gordis, The Biblical Text: A Study of the Kethib-Qere (Philadelphia: The Dropsie College for Hebrew and Cognate Learning, 1937), 29-54. 5) 크티브 / 크레에대한학자들의다양한견해를위해다음의글들을참조하라. Derek R. G. Beattie, Kethibh and Qere in Ruth IV 5, Vetus Testamentum 21 (1971), 490-494; P. Cassuto, Qeré-Ketib et Listes Massorétiques dans le Manuscrit B19a (Frankfurt; New York: P. Lang, 1989); Jong-Hoon Kim, The Tradition of the Ketib/Qere and its Relation to the Septuagint Text of II Samuel, ZAW 123 (2011), 27-46; Elvira Martín-Contreras, The Phenomenon Qere We La Ketib in the Main Biblical Codices: New Data, Vetus Testamentum 62 (2012), 77-87. 6) 문학적 - 수사학적관점에서의성서번역에대한이론은다음의자료를참조하라. Ernst R. Wendland, Translating the Literature of Scripture: A Literary-Rhetorical Approach to Bible Translation (Dallas: SIL International, 2004).

욥기 30:22 하반절 크티브 / 크레 의선택과문학적 - 수사학적번역 / 안근조 55 3. 욥기 30:22 하반절의 크티브 와 크레 욥기에서 크티브 / 크레 체제가적용된구절은총 53개에달한다. 대부분의본문에서는크티브의교정으로서의크레의읽기전통을좇고있다. 특히, 문법적교정들이두드러진다. 7) 그러나 30:22하반절의경우와마찬가지로크레가아닌크티브를선택한본문들도대략 3~4곳이더확인된다. 8) 본연구에서그가운데유독 30:22하반절에관심을갖는이유는무엇보다도학자들의독법이이구절에서처럼다양하게드러나는곳이없기때문이다. 우선 30:22 본문의대표적인번역들은다음과같다. MT ÎhY"viWTÐ hw<vut. ynigeg>mot.w ynibe+ykir>t; x:wr-la, yniaef'ti Qere Ketib LXX e;taxaj de, me evn ovdu,naij kai. avpe,rriya,j me avpo. swthri,aj 개역개정 나를바람위에들어불려가게하시며무서운힘으로나를던져버리시나이다 표준 나를들어올려서바람에불려가게하시며태풍에휩쓸려서흔적도없이사라지게하십니다 성경 저를바람에실어보내시고폭풍속에내팽개치셨습니다 LUT Du hebst mich auf und läßt mich auf dem Winde dahinfahren und vergehen im Sturm. RSV TEV TNK Thou liftest me up on the wind, thou makest me ride on it, and thou tossest me about in the roar of the storm. You let the wind blow me away; you toss me about in a raging storm. You lift me up and mount me on the wind; You make my courage melt. 한글성경을비롯한대부분의영어성경과독어성경은크티브전통을따른다. 곧바람또는태풍에날려가는욥의가련한신세에대한묘사로번역 7) 욥 15:15; 16:16; 20:11; 26:14; 30:11 등. 8) 욥 6:2; 13:15; 24:6 상 ; 39:12. 예를들어, 24:6 상의경우, rcq 동사와관련하여크티브의히필형이나크레의칼형이같은뜻을전달하기에결정이모호한면이있다. 그러나곡식을거두어들이게한다는사역형의의미에서번역자들은크티브를선호하는것으로나타난다.

56 성경원문연구제 40 호 한다. 포프 (Marvin H. Pope) 역시폭풍우가운데위아래로흔들려붕괴되는인생의모습으로그린다. you lift me up and mount me on the wind you toss me about with a tempest. 9) 클라인즈 (David J. A. Clines) 또한크티브를선택하여태풍가운데소멸되는비천한신세로그리면서폭우의이미지를첨부하여다음과같이번역하였다. 10) you snatch me up and make me ride on the wind you dissolve me with a downpour. 그러나크티브중심의기존번역은다음과같은두가지본문비평적문 제를야기한다. 첫째, 본래크티브전통의자음인 hwvt 를 hawvt 나 havt 로 보충또는교정이불가피하다는사실이다. 폭풍이나태풍이라는단어로명사화시켜 22상반절의 x:wr와병행을이루는장점이있으나본문크티브의자음을수정해야하는어려움이따른다. 둘째문제는여전히자음수정으로인해본래크티브본문의쓰기에서의도하는 hwv 동사의 pual형 2인칭미완료형의문법적기능이수행되지못한다는사실이다. 구드 (Edwin M. Good) 는이문제를의식하여본래 hwv 동사의문법적의미를살려 you level me 로번역하였으나 11) 이는 22 상반절과의평행법에벗어나며 hwv 동 사의 piel형의기존의미영역과도거리가멀다. 12) 대안으로서학자들은난외주의크레의읽기인 hy"viwt( 투시야 ) 를따라서 성공, 지혜, 승리 의의미를살리는번역을시도한다. 예를들면, 위에서유대인성경인 TNK는 22하반절을 you make my courage melt 로번역함으로써태풍의이미지보다는개인의계획이나성공과관련된용기의의미를부각시키고있다. 더욱흥미로운것은칠십인역 (LXX) 은태풍의개념보다는하나님의섭리와계획인 swthri,a( 구원 ) 를사용하고있는점이다. 이는칠십인역의본문전통은크티브보다는크레를따르고있음을보여준다. 또한씨레스코 (Anthony R. Ceresko) 신부도크레에준하여 you sweep victory 9) Marvin H. Pope, Job (New York: Doubleday & Company, Inc., 1982), 218. 10) David J. A. Clines, Job 21-37 (Nashville: Thomas Nelson Publishers, 2006), 931. 11) Edwin M. Good, In Turns of Tempest: A Reading of Job with Translations (Stanford: Stanford University Press, 1990). 12) David J. A. Clines, Job 21-37, 956.

욥기 30:22 하반절 크티브 / 크레 의선택과문학적 - 수사학적번역 / 안근조 57 away from me 로번역하며 13), 욥기의수사학적읽기를시도하는하벨 (Norman C. Habel) 역시크레읽기의맥락을따르고있다 : And then [you] made my success melt away. 14) 그러나이러한시도들은크티브읽기에서견지되었던평행법을깨뜨리고있으며더중요한문제는 22하반절의 gwm 동사에두개의목적어가생기는어려움을설명하지못하고있다. 양자의문제들이똑같이제기되는상황이지만본문에대한대부분의번역들은사실상크레보다는크티브를따르고있다. 이는무엇보다도오늘날번역자들이그만큼마소라학자들의크레전통의모음읽기원리에굳이구애받지않는현상을방증한다. 난외주의지시보다는본문내용의자연스런연결과조화에번역의주안점을두고있다. 무엇보다도주석적관점에서독자들에게본문을더욱잘이해시키고소통하게하는의미동등성의원리에충실하려는번역자의의도가한몫을차지한다. 15) 이와같은측면에서본문과관련하여크레보다는크티브를선택하는요인이본문주석의과정에서드러난다. 일례로, 이미앞선본문 30:19 16) 에서욥은진흙가운데내쳐진상태임을한탄하였다. 그러한맥락에서 22절본문에이르면이번에는바람에날려이리저리내팽개쳐지는이미지가본문의내용상흐름에더잘연결되는것으로보인다. 17) 욥의가련한현실에대한자기비애적인탄식이 아래로내쳐지고 (19절), 위로흩날리면서 (22절) 로표현되고있는것이다. 이와같은탄식시 (lament psalms) 의맥락에서태풍의이미지가지혜나성공의이미지에비하여자연스러워보인다. 만일에욥기가전통적인시편의문학양식을고수하고있다면말이다. 그러나이곳에서욥기는기존의히브리문학의탄식시전통을깨뜨리고있다. 욥은시편탄식시의시인들처럼하나님을향한신뢰를전제하면서구원에이르는길로나아가지않는다. 18) 도리어욥은끝까지자신의항변을굽히지않을뿐아니라심지어하나님을향한직접적인고발까지나아간다 : 내가주께부르짖으나주께서대답하지아니하시오며 (20절), 주께서돌이켜 대적하시나이다 (21절). 그리고는 23절에서는 13) Anthony R. Ceresko, Job 29-31 in the Light of Northwest Semitic: A Translation and Philological Commentary (Rome: Biblical Institute Press, 1980). 14) Norman C. Habel, The Book of Job (Philadelphia: The Westminster Press, 1985), 414. 15) Timothy Wilt, Translation and Communication, Timothy Wilt, ed., Bible Translation: Frames of Reference (Manchester: St. Jerome Publishing, 2003), 27-80. 16) 하나님이나를진흙가운데던지셨고나를티끌과재같게하셨구나 ( 개역개정 ). 이하한글성경본문은특별한언급이없는한 성경전서개역개정판 (1998) 을따른다. 17) William D. Reyburn, A Handbook on the Book of Job (New York: United Bible Societies, 1992), 551. 18) Carol A. Newsom, The Book of Job: A Concept of Moral Imaginations (Oxford: Oxford University Press, 2003), 192.

58 성경원문연구제 40 호 끝내 내가아나이다 라고자신의지식을고집할뿐, 하나님구원에대한신뢰의간구는나타나지않는다. 이는히브리시의전통적문학양식과내용으로부터이탈하는현상이다. 히브리문학의수사학적비평의선도자인알터 (Robert Alter) 는일정한본문단락에서기존의문학적인관습으로부터벗어나는의도적이탈 (divergence) 이나변형 (changes) 의수사학적표현에주목한다. 저자가심어둔의도적이탈에숨은수사학적의미를파악할때정작본문이말하고자하는진의를포착할수있다고주장한다. 19) 번역자가이와같은문학적이고수사학적인장치에예민해질때새로운조명이본문에가해진다. 4. 욥기 30:22 하반절의번역과수사학적읽기 4.1. 욥기의수사학적기술 세계성서공회연합회 (UBS) 번역책임자로관계하고있는크리스프 (Simon Crisp) 는현대성서번역의가장영향력있는발전가운데하나를 문학적방향전환 으로보고있다. 20) 더이상기능적동등성의이론즉형식보다는내용중심의번역으로서는성서의수사비평적효과나담화분석을통한의미도출이어렵다고지적한다. 따라서 1970년대이후두드러진문학비평 (Literary Criticism) 에준하는문학번역 (Literary Translation) 의필요성이요구되고있다. 특히욥기와같은책은긴밀한수사학적구조로구성되어있기에번역과해석에있어서수사학적문학비평의관점이더욱필수적으로대두될수밖에없다. 21) 문학비평적논의를바탕으로우리의본문인 30:22하반절의번역을재고하여볼때이제까지읽어오던 태풍 이미지중심의크티브선택본문에서간과되었던 지혜 이미지중심의크레읽기의수사학적독 19) Robert Alter, The Art of Biblical Narrative (New York: Basic Books, Inc., Publisher, 1981), 97, 103. 20) 사이먼크리스프, 현대성서번역을위한도전들, 신현우역, 성경원문연구 24 별책 (2009), 205. 21) 욥기의수사학적구조에대한탁월한논의들은다음의자료들에서찾을수있다 : R. Polzin, Biblical Structuralism (Philadelphia: Fortress Press, 1977); Y. Hoffman, The Relation between the Prologue and the Speech Cycles in Job: A Reconsideration, Vetus Testamentum 31 (1981), 160-170; Norman C. Habel, The Narrative Art of Job: Applying the Principles of Robert Alter, JSOT 27 (1983), 101-111; Carol A. Newsom, The Book of Job as Polyphonic Text, JSOT 97 (2002), 87-108.

욥기 30:22 하반절 크티브 / 크레 의선택과문학적 - 수사학적번역 / 안근조 59 특성이새롭게발견된다. 욥기에동원되는두드러진수사학적기술중하나가역설 (paradox) 과반전 (twist 또는 reversal) 이다. 문학비평에서역설은모순적상황에서전하고자하는메시지를극대화하는기술로사용된다. 22) 반전이란등장인물의언행이내러티브전개에서뜻하지않는혹은정반대의결과를초래하게되는경우를일컫는다. 23) 역설은독자에게어느정도까지는인지가능하나반전은뜻하지않게다가온다. 그러나역설과반전은기존의문학적관습과기대에벗어나있다는점에서공통점을지닌다. 역설과반전은등장인물에게는차단되어있는정보가독자들에게는알려져있기에이야기결과에따른극적효과가큰기술이다. 욥기내러티브와같이등장인물의무지 ( 無知 ) 와독자들의전지 ( 全知 ) 가대조적으로드러난이야기전개에서는역설과반전의기술은극대화된다. 왜냐하면등장인물이의식하지못하는사건이나담화에서독자들은역설적으로그본의를간파하고새로운반전을통해극대화된의미에도달하기때문이다. 대표적역설은욥기 7:17이다 : 사람이무엇이기에주께서그를크게만드사그에게마음을두시고. 이는기존의시편 8:4의사람이해에대한역설적표현이다 : 사람이무엇이기에주께서그를생각하시며인자가무엇이기에주께서그를돌보시나이까. 욥은본래사람에대한돌보심을강조하는시편의관습적표현을의도적으로대비시켜사람에대한하나님의지나친간섭을 풍자적찬양 으로한탄하고있다. 24) 그만큼자신이당하는고통이하나님으로부터왔음을의도적으로표현하고있는것이다. 반면에, 반전의기술은무의식적인사건전개나등장인물의언사에관계한다. 욥기 9:17에서욥은 그가폭풍 (hr[f) 으로나를치시고까닭없이내상처를깊게하시며 라고탄식한다. 그러나정작 38:1에폭풍우 (hr[s) 가운데나타나신하나님이욥을큰깨달음의세계로인도한다 (42:5). 25) 친구들과의대화 22) 포켈만 (J. P. Fokkelman) 은역설의기술의예로아브라함이이삭을바치는장면을설명한다. 아브라함이그의외아들을포기했을때그아들의생명을살렸을뿐만아니라그냉정한명령을내린하나님과의유대관계도더욱친밀해진다 : J. P. Fokkelman, Genesis, Robert Alter and Frank Kermode, eds., The Literary Guide to the Bible (Cambridge: Harvard University Press, 1987), 50. 23) 대표적인반전의예는에스더서에나오는모르드개와하만의뒤바뀌는운명에대한내러티브이다 : Jack M. Sasson, Esther, Robert Alter and Frank Kermode, eds., The Literary Guide to the Bible (Cambridge: Harvard University Press, 1987), 340. 24) Samuel E. Balentine, Job (Macon: Smyth & Helwys, 2006), 139. 25) 내가주께대하여귀로듣기만하였사오나이제는눈으로주를뵈옵나이다. 욥의깨달음에대한번역자들의논의를위해서는다음의자료들을참조하라 : E. J. van Wolde, Job 42:1-6: The Reversal of Job, W. A. M. Beuken, ed., The Book of Job (Louvain: Uitgeverij

60 성경원문연구제 40 호 에있어서도욥은소발에게이렇게반문한다 (13:9상): 하나님이너희를감찰하시면좋겠느냐. 욥이무심코내뱉은이말은내러티브의끝에이르면실제로엄연한현실로드러난다. 하나님께서줄곧친구들을지켜보시다가최종적으로판단하고계시기때문이다 (42:7-8). 26) 욥기내러티브는요소요소에이와같은문학적기술을사용하여수사학적의미를강조하고있다. 4.2. 욥기 30:22 하반절의반전 욥기 30장은욥기전체에서욥과세친구와의논쟁의결론부인 29-31장의중앙부에위치한다. 물론, 뒤이어 32-37장에이르는비교적긴엘리후의언설이나오고있으나 38장이후하나님의폭풍우언설의클라이맥스직전욥의마지막발언이라는측면에서내러티브적효과의비중이큰부분이라하겠다. 흥미로운것은 29장과 30장의극명한대조이다. 즉, 29장이욥의가장행복했던과거의시기를회고하는장면이라면 30장은욥의가장비극적인현재의상태를탄식하는장면이다. 이와같은대비는 31장에서욥이꾀하고있는하나님앞에서의신-인법정소송 (divine-human lawsuit) 의필연성과타당성을높이는효과를지닌다. 27) 하벨은 30장전체를다음장 31:35-37 에서명백하게드러나는법정소송에서무고한고통을호소하는욥의최후변론으로본다. 28) 새로운발견은 31:35하반절에서욥을고발하는자의 고소장 을요청하기에앞서욥자신은이미본문 30장에서하나님에대한고소장을작성하고있다는사실이다. 본문 30:19까지하나님은 3인칭이었다가 20절부터는 2인칭으로갑자기전환되고있다. 더불어욥은피고인의신분에서원고측검사로돌변한다. 본문 30:20-23에서욥은직접적으로감히하나님을고발하고있는것이다. 욥의불평의내용이곧하나님의죄목으로나열되면서궁극적으로원고를죽음으로이르게한하나님에대한기소장 (formal Peeters, 1994), 248; 김상기, 욥기 42:1-7: 이유없는고난, 성경원문연구 26 (2010), 40; 안근조, 욥기 42:6 번역의문제와제안, 성경원문연구 31 별책 (2012), 51, 55. 26) 여호와께서욥에게이말씀을하신후에여호와께서데만사람엘리바스에게이르시되내가너와네두친구에게노하나니이는너희가나를가리켜말한것이내종욥의말같이옳지못함이니라그런즉 이는너희가나를가리켜말한것이내종욥의말같이옳지못함이라. 27) 잔젠 (J. Gerald Janzen) 은이와같은수사학적구성을다음과같이극명하게묘사한다 : 29 장과거의회고 < > 30 장현재의인식 => 31 장마지막맹세문. J. Gerald Janzen, Job (Atlanta: John Knox Press, 1985), 201. 28) Norman C. Habel, The Book of Job, 417.

욥기 30:22 하반절 크티브 / 크레 의선택과문학적 - 수사학적번역 / 안근조 61 indictment) 29) 을완성한다 : 20 내가주께부르짖으나주께서대답하지아니하시오며 내가섰사오나주께서나를돌아보지아니하시나이다 - 불평 1: 하나님의침묵 21 주께서돌이켜내게잔혹하게하시고 힘있는손으로나를대적하시나이다 - 불평 2: 하나님의잔혹 22 나를바람위에들어불려가게하시며 무서운힘으로나를던져버리시나이다 - 불평 3: 하나님의던져버림? 23 내가아나이다주께서나를죽게하사 모든생물을위하여정한집으로돌려보내시리이다 - 기소근거 : 욥의죽음초래 신-인법정소송의맥락에서불평즉고소할수밖에없는원인들을항목별로배열한뒤최종적인기소근거로서죽음으로내몬죄를고발하고있다. 그러나히브리문학형식곧시편탄식시의문학적관습에익숙한사람은양식의파괴를곧바로인지하게된다. 왜냐하면 30:1-15와 30:16-19에서고통스러운외적상황과내적상황을토로하였고이어 30:20-22까지는직접적인불평이나왔기에이제 23절이후에는구원과생명을향한신뢰가나올것을기대하기때문이다. 그러나 23절은신뢰대신불신이나오고이후 24절이하는찬양과송영이아니라통곡과애곡으로끝맺고있다 (24-31절). 욥기는이구절에서수사학적기법을동원한다. 전통적개인탄식시의형식을빌리는가싶더니마지막순간에방향을틀어놓는다 (twist). 역설적으로신뢰에서불신으로, 광명에서흑암으로, 생명에서죽음으로나아간다 (24-31절). 그러나이러한절망의탄식이욥의진심은아니다. 욥기의저자는이러한역설적기법을동원하여본문그대로의죽음이나애곡의결론이아니라도리어욥기드라마의결론부에계시될생명과찬양의삶으로의반전 (reversal) 효과를극대화하고있는것이다. 문제는 22절인데기존의크티브읽기는반전의내용을충분하게반영하지않는다. 기소장의내용을보면욥이하나님을고발하는최종근거는욥을죽음에이르게했다는사실 29) Norman Whybray, Job (Sheffield: Sheffield Phoenix Press, 2008), 142.

62 성경원문연구제 40 호 이다 (23절). 그죽음의요인들이 20절에서는하나님의침묵으로, 21절에서는하나님의잔혹으로나타난다. 그러면본문 22절에서는하나님의어떤품성인가? 개역개정 에준하여보면하나님이폭풍가운데욥을 던져버림 에대한묘사이다. 이를하나님의폭력으로보면되는가? 그러나이는이미 21절의잔혹함에포함된내용이다. 그렇다면하나님의구원치않으심에대한불평인가? 이는또한앞선 20절의부르짖음에대한무응답의묘사로충분하다. 정작 22절이강조하고자하는욥을죽음으로내몬하나님의품성은무엇인가? 기존의크티브읽기는단지욥의처량한신세를비유적으로묘사하는하나님의무자비한처사에대한표현에그치고있다. 크레를통한대안적읽기를위해먼저 22 상반절을살펴보자. ynbykrt xwr-la ynaft 를직역하면 당신이나를바람으로올리신다 가된 다. 전통적으로 bkr의히필동사는말이나마차에오르는행위로물리적으로는높은위치로, 신분상으로는관직이나왕권으로오르는표현에서주로쓰인다. 30) 물론 바람에날리다 라는표현은시편 1:4의악인에대한하나님의심판을떠올릴수도있다. 그러나시편에서는 @dn 동사를사용하여 날아흩어지는 의미를강조한다. 반면에욥기본문에서는 바람에흩어지 는 (@dn) 표현보다는 바람으로오르는 (bkr) 이미지를부각시킨다. 이에대 하여하벨이나뉴썸 (Carol A. Newsom) 은시편 18:10[11] 에서야웨의 그룹을타고다니심 의이미지를연상하며욥을신적자리에까지높이들어올린장면으로해석한다. 31) 그렇다면 22상반절과 22하반절은전형적인대조와역설의장면이다. 왜냐하면높아짐을기대하나실제적으로는비천하게낮아진상황을극적으로드러내고있기때문이다. 기존의 22 하반절의크티브읽기로는이러한대조가살아나지않는다. hwvt ynggmtw 는 당신이나를태풍에휩쓸려가게한다 정도로번역될뿐이 다. 22상반절과의맥락에서대조가아닌연속적장면이다. 본문단락의문학적맥락은이미앞서 20절에서부터대조적표현으로가득하다 : 주께부르짖으나 (20aa) vs 대답하지아니하시오며 (20ab); 내가섰사오나 (20ba) vs 나를돌아보지아니하시나이다 (20bb). 또한 21절은이제까지와는다른하나님의역설적모습이드러난다 : 주께서돌이켜내게잔혹하게하시고 (21상). 동사 돌이켜 ($ph의니팔형 ) 자체는이제까지의구원에서갑자기공격으로돌변하는하나님을묘사한다 : 힘있는손으로나를대적하시나이다 (21하). 30) 창 41:43; 왕상 1:33, 38; 사 58:14 등. 31) Norman C. Habel, The Book of Job, 421; Carol A. Newsom, The Book of Job (Nashville: Abingdon Press, 1996), 546.

욥기 30:22 하반절 크티브 / 크레 의선택과문학적 - 수사학적번역 / 안근조 63 이와같은대조와역설의문학적맥락을고려한다면 22 하반절은크레 읽기를초청한다. 크레로읽을경우 hyvwt ynggmtw 는 지혜를흩어지게하 다 또는 성공을수포로돌아가게하다 의직역이나, 아니면 계획을망쳐놓다 의의역이가능하다. 그렇다면곧바로 22상반절과대조를이루며전체적으로역설의극적효과를상승시킨다. 즉, 하나님께서이전에는욥을바람으로높이고양시켜성공적삶을살게하다가갑자기그의완전한지식과성공 ( 투시야 ) 의삶을물거품으로돌아가게했다는표현이되기때문이다. 결정적인고발의원인이이곳에서밝혀진다. 하나님의이해할수없는 (inscrutability of God) 변덕 이다. 번영의삶을한순간에물거품되게한이유불가의하나님의처사가고발근거이다. 욥을죽음으로내몰아결국통곡과애곡 (31절) 으로끝나게하는궁극적인원인이여기에있다. 4.3. 욥기 30:22 하반절의번역 위에서살펴본욥기 30:20-23의문학적-수사학적맥락에상응하는새로운번역이요청된다. 크레읽기에서제안하는 hyvwt는구약성경에서총 12번나타나는데이중 10번은지혜서에등장하고 32) 2번은각각이사야 28:29와미가 6:9에나타난다. 예언서의본문들이지만여전히지혜전승과관련된 다. 33) 거츠 (J. C. Gertz) 에따르면 hyvwt 의본래의미는 지성 이나 분별력 으로주로 hmkx의특징적성격을규정하는기능들을드러낸다고한다. 특히잠언 8:12-21에서지혜여인의자기묘사에등장하는것처럼실천적인능 력에해당하는본성들로서특히 hrwbg( 힘 / 능력 ) 와관련된다. 34) 무엇보다도 왕이나지배자들의통치에서요청되는실용적인지혜에해당하는성격으로서지혜의힘, 성공적통치력, 또그에따른보상으로서의도움과안정등의의미영역들을포함하고있다. 욥기에서 hyvwt는실제로다양한의미군을이루고있는데총 6개의본문에해당하는각각의 개역개정 의번역은다음과같이나타난다. 5:12 성공 ; 6:13 능력 ; 11:6 지식 ; 12:16 지혜 ; 26:3 큰지식 ; 30:22 힘 5:12 는하나님께서교활한자들의계획이성공하지못하게한다는의미에 32) 욥 5:12; 6:13; 11:6; 12:16; 26:3; 30:22; 잠 2:7; 3:21; 8:14; 18:1; cf. 시락 38:8. 33) J. C. Gertz, hy"viwt, G. Johannes Botterweck, Helmer Ringgren and Heinz-Josef Farby, eds., TDOT, Vol. XV (Grand Rapids: William B. Eerdmans Publishing Company, 2006), 647-648. 34) Ibid., 648.

64 성경원문연구제 40 호 서 hyvwt의보상적의미를가리킨다. 6:13은욥의탄식가운데자신의 도움 과 능력 이더이상존재하지않는다는의미로서 30:22하반절본문의고통의상황묘사와맥락상가장가까운용례이다. 11:6은하나님지혜의오묘함과관련된부분으로하나님의주권적섭리를뜻한다. 35) 12:16 역시하나님의지혜로운섭리를묘사한다. 26:3은사람들에게충고로주어지는실제적지식을일컫는다. 끝으로 30:22 본문은 힘 을택하고있어서얼핏크레의 hyvwt의번역같으나실제로는 무서운힘으로나를던져버리시나이다 의문맥상크티브의 hwvt, 즉바람이나태풍의이미지에준하는번역이다. 정리하면욥기에서의 hyvwt의용례는하나님과관련하여세상을창조하고다스리는하나님의섭리를가리키고, 인간과관련해서는인생을분별력있게설계하고지혜롭게살아가는능력이나지식을의미한다고하겠다. 따라서우리의본문 30:22하반절에서 hyvwt는성공하는인생의능력이더이상발휘되지않고붕괴된실패한현장을묘사하는것으로해석되어야한다. 이러한의미에부합하여동사 gwm가번역되어야한다. 본래는 밀려들다, 파도치다 또는 녹다 등의어원론적의미를지닌다. 36) 바우만 (A. Baumann) 은시편 107:26 37) 을예로들어, 큰파도의일렁거림으로인하여위아래로요동하는공포어린상황에서허물어지는존재를묘사하기위한동사로설명하면서욥기 30:22하반절또한사나운폭풍속에서오르락내리락하는욥의고통스런처지를표현하는것으로본다. 38) 그러나바우만은동시에 gwm 동사의비유적의미의용례를설명하는데이곳에서는시편 75:3 이나아모스 9:5와같이전우주적인또는전사회적인무질서와혼돈을묘사할때사용되는것으로강조한다. 39) 앞서살펴보았듯이클라인즈는 gwm 동사의 polel형을 you dissolve me with a downpour 40) 와같이 용해되다 로번역하고있으며하벨은 And then made my success melt away 41) 에서처럼 녹아버리다 로번역한다. 42) 이를종합해보건대욥기본문에서크레의 35) Ibid., 649. 36) A. Baumann, gwm, G. Johannes Botterweck, Helmer Ringgren and Heinz-Josef Farby, eds., TDOT, Vol. VIII (Grand Rapids: William B. Eerdmans Publishing Company, 1997), 149. 37) 그들이하늘로솟구쳤다가깊은곳으로내려가나니그위험때문에그들의영혼이녹는도다. 38) A. Baumann, gwm, 150. 39) Ibid., 151. 40) David J. A. Clines, Job 21-37, 956. 41) Norman C. Habel, The Book of Job, 414. 42) Cf. Ludwig Koehler and Walter Baumgartner, Lexicon in Vetries Testament libros (Leiden: Brill, 1953), 501a; Ludwig Koehler, Walter Baumgartner and Johann J. Stamm, The Hebrew and Aramaic Lexicon of the Old Testament, Vol. 2, M. E. J. Richardson, trans. and ed.

욥기 30:22 하반절 크티브 / 크레 의선택과문학적 - 수사학적번역 / 안근조 65 hyvwt 를선택하여 gwm 동사와상응하게번역한다면어떤삶의지혜나계획 또는세계관이한순간에무너져내림으로혼돈과절망의상황에들어가게되는인생을표현하는것으로번역되어야한다. 이와같은논의를바탕으로크레읽기를통한새로운번역을다음과같이제안한다 : 주께서나를바람위로높이올리시고는성공을수포로돌아가게하셨습니다 ynibe+ykir>t; x:wr-la, yniaef'ti hy"viwt ynigeg>mot.w - 불평 3: 하나님의변덕 22상반절이 당신이나를바람에들어올리다 의구조로되어있기에평행법을유지하기위해 22하반절에서도 ( 당신이 ) 나를성공에관한한망쳐놓다 로보고최종적으로, 성공을수포로돌아가게하셨습니다 로번역하 였다. 얼핏 hyvwt 를본문그대로목적어로처리한인상이있지만사실본문 gwm 동사의목적어는 1 인칭목적격접미사로표기되어있는 나를 이다. hyvwt 가목적어가아니라면 22 상반절의 x:wr 처럼전치사구로번역하는길을 택해야하는데본문비평적수정의부담이따른다. 물론, 22상반절에비해짧은 22하반절의본문상의훼손등에의한탈락을가정할수도있고, 또그 에따른본문비평적첨가도시도할수있다. 43) 전치사 l[ 이 hyvwt 를이끄는 단어로서보충된다면 gwm 동사의목적어가두개가되는문법적난제뿐만아니라 22절내의평행법유지의문제를동시에해결할수있다. 사실, 본문은앞에서도살펴본바번역자들간의견이분분한난해본문이라명확한문법적설명이힘들다. 크티브와크레의양자가탈문법또는본문수정의부담을안고있다면적절한번역을위한제3의지표가요청된다. 이글에서는그대안적판단기준의하나로서문학적맥락을고려하는번역을시도하고있는것이다. 이러한역설과반전의수사학적맥락이욥기전체의흐름과상통하기때문이다. 5. 나가는말 : 번역비평적제언 이제까지욥기 30:22 하반절의크티브 / 크레의선택과관련된다양한본문 (Leiden: Brill, 1995), 555a. 43) 본문비평상의수정과첨가의예들은클라인즈 (David J. A. Clines) 의본문비평적노트를참조하라 : David J. A. Clines, Job 21-37, 956.

66 성경원문연구제 40 호 비평과번역비평의논의들을주목하면서어떤읽기가본문을가장적절하게번역할수있는지의문제를고민하였다. 이를위해마소라텍스트의크티브 / 크레의형성사와학자들의수용태도들을정리하였고욥기 30:22 본문의경우대다수의크티브선택의번역보다는난외주의크레의지시에따른번역이본래의욥기의문학적표현을더욱효과적으로전달하는번역임을주장하였다. 이를문학적-수사학적비평방법중하나인역설과반전의기술을통해증명하고그에따른대안적번역을제안하였다. 끝으로이곳에서는본문의크티브 / 크레선택과번역의작업가운데얻어진통찰들을통해번역비평적제언을몇가지하고자한다. 첫번째로주목할수있는것은문학적-수사학적번역은살아있는본문의세계에담겨있는수사학적함의를제공한다. 단순한문자적또는내용적일치에그치는것이아니라히브리문학의특징을통한본문의접근과파악이자칫표면적의미에그칠뻔한번역을심층적의미까지도달하도록인도한다는것이다. 실제로욥기 30:22의번역에서단순한욥의고통의묘사로부터욥기내러티브전체의역설과반전의기술을적용함으로써결론에서의욥의새로운도약을내다보게끔하는수사학적효과를얻도록하고있다. 둘째, 문학적-수사학적번역은딱딱한문서의감상과분석에그치는것이아니라문서의저자와원독자들그리고오늘의번역자의문화와신앙공동체와의소통을추구한다. 따라서단순히원천언어에대한수용언어의확정적이고기계적인번역에머무르게하는것이아니라생동적인세계로번역자를안내한다. 언어학의문법적체계와문학적심미의세계와의연결과통찰이풍부한대안적번역들의가능성을제공한다. 끝으로, 문학적-수사학적읽기는더욱구체적으로크티브 / 크레의선택에있어서여전히양자의가능성을새롭게열어준다는데에중요성이있다. 즉좁은의미에서내용동등성의원리로크티브또는크레를단조롭게결정하는것이아니라다양한신학적, 감성적성찰이반영된번역적대안들을시도할수있는계기를마련한다. 향후 문학적번역 은번역자의새로운선택의지표로자리하기위해서라도계속된관심과연구가이루어져야할것이다. 물론, 문학적-수사학적번역의한계또한분명히밝힐필요가있다. 신앙공동체의경전 (Canon) 의번역이라는입장에서확정되지않는과정중의번역이나심미적예술적번역의논의에는위험성이따른다. 그러므로번역자들에게원천언어와수용언어사이의동등성의개념은견지되어야한다. 그러나그럼에도불구하고여전히 하나님 또는 하나님의나라 의개념을일대일로대응시킬수없는인간언어의한계상황을염두에둔다면, 여전

욥기 30:22 하반절 크티브 / 크레 의선택과문학적 - 수사학적번역 / 안근조 67 히살아있고생동감있는의미유기체로서의성경의본문과신앙공동체와의끊임없는대화는오늘의성경번역자들의과제가아닐수없다. < 주제어 >(Keywords) 크티브 / 크레, 번역비평, 문학적-수사학적번역, 역설, 반전. Ketib/Qere, Translation Criticism, Literary-Rhetorical Translation, Paradox, Reversal. ( 투고일자 : 2017 년 1 월 31 일, 심사일자 : 2017 년 3 월 8 일, 게재확정일자 : 2017 년 4 월 26 일 )

68 성경원문연구제 40 호 < 참고문헌 >(References) 김상기, 욥기 42:1-7: 이유없는고난, 성경원문연구 26 (2010), 32-52. 안근조, 욥기 42:6 번역의문제와제안, 성경원문연구 31 별책 (2012), 48-56. 싸이먼크리스프, 현대성서번역을위한도전들, 신현우역, 성경원문연구 24 별책 (2009), 197-208. Alter, Robert, The Art of Biblical Narrative, New York: Basic Books, Inc., Publisher, 1981. Balentine, Samuel E., Job, Macon: Smyth & Helwys, 2006. Baumann, A., gwm, G. Johannes Botterweck, Helmer Ringgren and Heinz-Josef Farby, eds., TDOT, Vol. VIII, Grand Rapids: William B. Eerdmans Publishing Company, 1997, 149-152. Beattie, Derek R. G., Kethibh and Qere in Ruth IV 5, Vetus Testamentum 21 (1971), 490-494. Cassuto, P., Qeré-Ketib et Listes Massorétiques dans le Manuscrit B19a, Frankfurt; New York: P. Lang, 1989. Ceresko, Anthony R., O.S.F.S., Job 29-31 in the Light of Northwest Semitic: A Translation and Philological Commentary, Rome: Biblical Institute Press, 1980. Clines, David J. A., Job 21-37, Nashville: Thomas Nelson Publishers, 2006. Fokkelman, J. P., Genesis, Robert Alter and Frank Kermode, eds., The Literary Guide to the Bible, Cambridge: Harvard University Press, 1987, 36-55. Gertz, J. C., hy"viwt, G. Johannes Botterweck, Helmer Ringgren and Heinz-Josef Farby, eds., TDOT Vol. XV, Grand Rapids: William B. Eerdmans Publishing Company, 2006, 647-650. Good, Edwin M., In Turns of Tempest: A Reading of Job with Translations, Stanford: Stanford University Press, 1990. Gordis, Robert, The Biblical Text: A Study of the Kethib-Qere, Philadelphia: The Dropsie College for Hebrew and Cognate Learning, 1937. Habel, Norman C., The Book of Job, Philadelphia: The Westminster Press, 1985. Janzen, J. Gerald, Job, Atlanta: John Knox Press, 1985. Kim, Jong-Hoon, The Tradition of Keyib/Qere and its Relation to the Septuagint Text of II Samuel, ZAW 123 (2011), 27-46. Koehler, Ludwig and Baumgartner, Walter, Lexicon in Vetries Testament libros, Leiden: Brill, 1953. Koehler, Ludwig, Baumgartner, Walter, and Stamm, Johann J., The Hebrew and Aramaic Lexicon of the Old Testament, Vol. 2, M. E. J. Richardson, trans.

욥기 30:22 하반절 크티브 / 크레 의선택과문학적 - 수사학적번역 / 안근조 69 and ed., Leiden: Brill, 1995. Martín-Contreras, Elvira, The Phenomenon Qere We La Ketib in the Main Biblical Codices: New Data, Vetus Testamentum 62 (2012), 77-87. Newsom, Carol A., The Book of Job, Nashville: Abingdon, 1996. Newsom, Carol A., The Book of Job: A Concept of Moral Imaginations, Oxford: Oxford University Press, 2003. Orlinsky, Harry M., Studies in the Septuagint of the Book of Job, Hebrew Union College Annual 36 (1965), 37-47. Pope, Marvin H., Job, New York: Doubleday & Company, Inc., 1982. Reyburn, William D., A Handbook on the Book of Job, New York: United Bible Societies, 1992. Sasson, Jack M., Esther, Robert Alter and Frank Kermode, eds., The Literary Guide to the Bible, Cambridge: Harvard University Press, 1987, 335-342. Tov, Emmanuel, Textual Criticism of the Hebrew Bible, Minneapolis: Fortress Press, 1992. van Wolde, E. J., Job 42:1-6: The Reversal of Job, W. A. M. Beuken, ed., The Book of Job, Louvain: Uitgeverij Peeters, 1994. Wendland, Ernst R., Translating the Literature of Scripture: A Literary-Rhetorical Approach to Bible Translation, Dallas: SIL International, 2004. Whybray, Norman, Job, Sheffield: Sheffield Phoenix Press, 2008. Wilt, Timothy, Translation and Communication, Timothy Wilt, ed., Bible Translation: Frames of Reference, Manchester: St. Jerome Publishing, 2003, 27-80.

70 성경원문연구제 40 호 <Abstract> Deciding Ketib or Qere for Job 30:22b on the Basis of Literary-Rhetorical Translation Keun Jo Ahn (Hoseo University) The task of this study is to decide whether we are to adopt Ketib or Qere for the translation of Job 30:22b. Most previous translations follow Ketib rather than Qere s alternative reading. Exegetical reasons as well as historical emergence of Masorah parva are pursued in order to explain the translators decision of Ketib reading in Job 30:22b. This study, by contrast, aims to prove that Qere reading of the text is more appropriate because it reveals literary-rhetorical competence of the text. Translators have not given much attention to Ketib / Qere system of the Masorah text. Also, their sensitivity to literary textures of the text has been questioned by literary critical scholars. However, a reconsideration of the masoretic marginal notes and detailed readings of the literary complex of the text emerge as one of the cardinal criteria in interpreting and translating biblical texts. This study first observes how the Ketib/Qere system was employed by Masoretes in its first phase and how the system has been utilized by modern translators. Second, the reasons for scholars taking Ketib instead of Qere in interpreting Job 30:22b are explored in both perspectives of textual critical analyses and exegetical studies. This work looks through various versions and readings of the text. Third, the literary features of the book of Job is emphasized. Regarding Job 30:22, the rhetorical skills of paradox and reversal are recognized. Based on these literary-rhetorical techniques, a new translation which adopts Qere reading is proposed. This new translation reflects literary-rhetorical effectiveness of the whole book of Job. Finally, some observations and suggestions of translation criticism are made with the emphasis on the necessity and validity of the literary-rhetorical translation.

한글성경번역을위한희구법카탈적용의필요성 / 박철우 71 한글성경번역을위한희구법카탈적용의필요성 박철우 * 1. 서론 히브리동사의어간형중 카탈형 은일반적으로완료의의미를갖는동사이다. 안드라슨 (Alexander Andrason) 은 RSV를바탕으로한통계로, 이것이전체 카탈형 중약 98% 에해당되며, 나머지중 1.5% 가영어에서 may, can, would, should, must 등의조동사로표출되는가능성, 허락, 의도등을나타내는양태적동사로사용된다고지적한다. 그리고남은 0.5% 가비동사적 (non-verbal uses) 으로사용된다고말한다. 1) 이양태동사적용례가운데성경번역에고려될필요가있는중요한용례가희구법적용례들 (precative or optative Qatal) 이다. 이희구법적용례에관한이해는이제보편적으로수용되는이론이지만, 그간일부이이론자체에대한부정적견해를가지고있는학자들도존재해왔다. 드라이버 (S. R. Driver) 는희구법적용례가다른용례와완전히부조화를이루고있으며, 그근거자료도매우희귀하다고보아, 이에대한부정적입장을취하였다. 2) 그리고드라이버는만약이러한용법이있다할지라도, 이희구법적카탈이미래성취에대한확신의의미가확장된것으로이해되어야만한다고본다. 3) 최근에는쿠크 (John A. Cook) 가드라이버에동의하는 * University of Aberdeen 에서구약학으로박사학위를받음. 현재나사렛대학교교수. cwpark@kornu.ac.kr. 이논문은 2017 년도나사렛대학교의연구비지원과제임. 1) Alexander Andrason, An Optative Indicative? A Real Factual Past? Toward a Cognitive-Typological Approach to the Precative Qatal, Journal of Hebrew Scriptures 13, (2013), 1-42; cf. L. McFall, The Enigma of the Hebrew Verbal System (Sheffield: Almond Press, 1982), 186-187. 2) S. R. Driver, A Treatise on the Use of the Tenses in Hebrew and Some Other Syntactical Questions (London: Oxford University Press, 1892), 25-26; cf. Bruce K. Waltke and M. O Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake: Eisenbrauns, 1990), 494. 3) S. R. Driver, A Treatise on the Use of the Tenses, 1892, 25-26. 게제니우스 (W. Gesenius) 도이와유사한입장을취한다. W. Gesenius, E. Kautzsch and A. E. Cowley, Gesenius Hebrew

72 성경원문연구제 40 호 의견을개진하면서희구법적용례들은일반적인완료 (perfect or past) 로번역해야한다고주장하였다. 4) 이에반하여안드라슨은단어의의미의확장은우연적이거나작위적현상이아니라, 인간의인지과정의보편적인특성중의하나라고본다. 그리고언어가인간사회의다양한상황들속에서사용됨에따라새로운의미가파생되고발달하며새로운문법적특징으로나타난다고말하며, 희구법적카탈도그러한역사적진화를거친한결과라고주장한다. 5) 이를전제로희구법적카탈의용례를유형별로나누어검토하며그것의역사적발전단계를추적한다. 희구법용례의대부분은운문에서나타나지만, 산문에서도나타난다. 6) 이를통해그는희구법적카탈은거의모든셈어에서발견되는한전형적특징임을밝히며 (Akkadian, Phoenician-punic, Ugaritic, Syriac, Arabic, Ethiopian languages), 히브리성경에나타난여러희구법카탈의용례들을제시한다. 7) 이이론은이미 1855년에발트 (Heinrich Ewald) 에의해부분적으로관찰되기시작한이래로, 8) 1902년에는데이빗슨 (A. B. Davidson) 도카탈이가끔소망을표현한다는것을관찰하였다. 비록그가이것을이상한현상이라고보기는하였으나, 그는이것을동사어미활용 (suffix conjugation) 의완료의미에내재되어있는의미로보았고, 이희구법적의미가미래확신과연결되어있다고보았다. 9) 쥐옹 (Paul Joüon) 도카탈의희구법적의미를인정한다. 그는명사절이간구적의미를가질수있고, 상태완료 (stative perfect[ 활 Grammar (Oxford: Clarendon Press, 1909), 312-313. 4) John A. Cook, The Biblical Hebrew Verbal System: A Grammaticalization Approach, Ph.D. Dissertation (University of Wisconsin-Madison, 2002), 231-232. 5) Alexander Andrason, An Optative Indicative?, 1-42. 6) Ibid., 11-12 ( 대상 17:23-27); cf. Paul Joüon and T. Muraoka, A Grammar of Biblical Hebrew (Roma: Editrice Pontificio Istituto Biblio, 2006), 336-337, ss. 112.k. ( 대상 17:27; 삼상 24:15); Paul Joüon, Gramaire de l hébreu biblique (Roma: Editrice Pontificio Istituto Biblio, 1965). 7) Ibid., 1-42. 8) Heinrich Ewald, Syntax of the Hebrew Language, James Kennedy, trans. (Edinburgh: T. & T. Clark, 1879), 15; Ausführliches Lehrbuch der hebräischen Sprache des alten Bundes (Göttingen: Dieterich, 1870). 9) A. B. Davidson, Hebrew Syntax (Edinburgh: T. & T. Clark, 1902), 63. 3 인칭희구법카탈의예들 : 시 6:8; 10:16; 67:6, 7; 107:42; 109:28; 129:4; 애 1:21; 사 43:9; 가능한용례들, 욥 21:16; 22:18; 2 인칭희구법카탈의예들 : 시 4:2; 3:8; 7:7; 25:11; 31:6; 56:9; 60:6; 61:6; 85:2-4(?); 119:21; 140:8. 그리고위에언급된본문들의대부분은명령법이나지시법또는또다른희구법동사와연결되어나온다는사실을지적한다. J. C. L. Gibson, Davidson s Introductory Hebrew Grammar Syntax, 4th ed. (T. & T. Clark: Edinburgh, 1994; A. B. Davidson, 3rd ed., 1901), 69. 안드라슨 (Alexander Andrason) 은희구법적의미를이러한내재적의미로설명하는것은객관성이결여된설명이라고비판한다.

한글성경번역을위한희구법카탈적용의필요성 / 박철우 73 용된형용사 conjugated adjective]) 가간구적뉘앙스를가질수있듯이, 능동완료도희구적의미를갖게되었을것으로본다. 10) 특히부텐비저 (Moses Buttenwieser) 는각시편의문학분석을바탕으로이이론을전개하였고, 희구법적카탈은기도나탄원의문맥속에서나타나며, 미완료 익톨 이나명령형 커톨 과함께나타난다는사실을주장하였다. 11) 그는이희구법카탈의기원을고대인의의식구조즉말의주술적힘이라는개념에서찾는다. 고대인들은, 그들의소원을이미이루어진것으로발설하면그것이이루어질수밖에없게된다는믿음을가지고있었으며, 이희구법은바로여기에서기원한다고보았다. 12) 이것을예언자적완료와같은것으로본다. 13) 이스라엘아이탄 (Israel Eitan) 도그의논문에서희구법카탈을이미확증된이론으로인식하며, 이희구법카탈 (1st. precative or optative perfect) 에서, 명령적의미를내포하는 바브 + 카탈 로발전하고 (2nd. imperative perfect), 그후에이것이미래를나타내는완전한형태의 바브전환법카탈 로발전하게되는과정을설명한다 (3rd & 4th. future perfect and absolute future). 14) 이러한견해는최근에에드워드리핀스키 (Edward Lipiński) 의지지를받고있는것이기도하다. 15) 희구법카탈이론은다시미첼다후드 (Mitchell Dahood) 에의해서우가릿문헌비교를포함한다양한본문분석을통하여강화되었다. 16) 제임스휴즈 (James A. Hughes) 는, 히브리어완료형의본래적기능들중의하나가희구 10) Paul Joüon and T. Muraoka, A Grammar of Biblical Hebrew, 336-337, ss. 112.k.; 참조, adjective 의한글번역에대한새로운제안 [ 속성사 ]): 김동혁, 영어와성서히브리어의몇가지문법용어에대한한국어번역제안, 성경원문연구 39 (2016), 148-159. 11) Moses Buttenwieser, The Psalms Chronologically Treated with a New Translation (New York: KTAV Publishing House, 1969; 1st ed., 1938), 19-25 (from, The Importance of the Tenses for the Interpretation of the Psalms, Hebrew Union College Jubilee Volume [1875-1925][1925], 89-111). 12) Ibid., 24, 51. 13) Ibid., 24. 부텐비저 (Moses Buttenwieser) 가제시한대표적용례들은다음과같다 : 시 65:10(51 쪽 ); 21:3, 5b(97 쪽 ); 85:2-4(272 쪽 ); 83:11(342 쪽 ); 47:10(353 쪽 ); 3:8(397 쪽 ); 4:2(401-402 쪽 ); 7:7(418 쪽 ); 9:5, 17(429 쪽 ); 35:22(452 쪽 ); 18:44(457 쪽 ); 83:11(474 쪽 ); 129:4(486 쪽 ); 63:3, 8(518 쪽 ), 9(520 쪽 ); 31:6(598 쪽 ); 32:5(656 쪽 ); 57:7(720 쪽 ); 61:4, 6(758 쪽 ); 64:8(762 쪽 ); 26:12(814 쪽 ); 10:14, 16, 17(428-429 쪽 ); 17:3(479 쪽 ). 14) Israel Eitan, Hebrew and Semitic Particles: Comparative Studies in Semitic Philology, AJSL 46 (1929), 25-26. 15) Edward Lipiński, Semitic Languages: Outline of a Comparative Grammar, 2nd ed. (Leuven: Peeters Publishers, 2001), 525-526. 16) Mitchell Dahood, The Psalms I:1-50, AB (New York: Doubleday & Company,1965); The Psalms II: 51-100, AB (New York: Doubleday & Company, 1968); The Psalms III: 101-150, AB (New York: Doubleday & Company, 1970).

74 성경원문연구제 40 호 법 (precative and optative) 이라고주장하는긴스버그 (H. L. Ginsberg) 를따르며, 희구법카탈이론을지지한다. 17) 그는특히이희구법적카탈을헬라어의단순과거희구법 (aorist optative) 과탄원이나간구에서사용되는단순과거명령 (aorist imperative) 과유사하다고본다. 18) 그리고이희구법카탈은월트키 (Bruce K. Waltke) 와오코너 (M. O Connor) 에의해수용된다. 19) 필자는본연구를통하여다후드 ( 대부분부텐비저에의해이미제시되었던용례들 ) 가그의시편주석에서제안한희구법적용례들을중심으로이희구법적카탈의의미를우리말성경번역에적극적으로적용할필요가있음을피력하고자한다. 지면관계상본논문에서는시편 (MT) 의처음 6개의시편 (3, 4, 7, 9, 10, 17편 ) 안에있는용례들을중심으로그가능성을검토하고자한다. 희구법카탈과관련하여논란이되어온이시편본문들에대한국내외대표적인번역본들을검토하고, 이에대한주요학자들의견해가무엇인지를살펴봄으로서희구법카탈적용의현주소를검토하고, 이에대한대안적번역을제시하고자한다. 이희구법적해석의기준으로해당본문의 문맥적검토 와함께희구법카탈의전형적인문법적문학적환경인명령형사용, 특히명령형간구와희구법카탈의병행적관계여부등을검토함으로서그가능성을타진해보고자한다. 20) 특히명령형, 희구양태 (optative) 나의무유형 (deontic form) 이선행되지않는경우 ( 예, 대상 17:23-27), 전후문맥의검토는매우중요하며, 진술자 (enunciator) 가하나님을향한간구를표출하는가의여부등과, 내용및수사학적특징 ( 간구나기도를나타내는 베아타יהוה] 아도나이 [ועתה 에서와같은감탄어등의사용여부 ) 21) 과본문의구조적특징들이검토될것이다. 2. 한글성경에적용이필요한희구법카탈의용례와그가능성 2.1. 시편 3:7(MT 8) 전통적번역들은 히키타 ית) (הכ 와 쉬바르타 ( (שׁברת 를일반적완료로번 17) James A. Hughes, Another Look at the Hebrew Tenses, JNES 29 (1970), 22-23; H. L. Ginsberg, The Rebellion and Death of Ba lu, Orientalia 5 (1936), 177. 18) James A. Hughes, Another Look at the Hebrew Tenses, 22. 19) Bruce K. Waltke and M. O Connor, An Introduction to Biblical Hebrew Syntax (IBHS), 494-495, ss. 30.5.4cd. 20) Mitchell Dahood, The Psalms I, 20; Moses Buttenwieser, The Psalms Chronologically Treated, 19-25; A. B. Davidson, Hebrew Syntax, 63; Alexander Andrason, An Optative Indicative?, 10-14. 21) Cf. Alexander Andrason, An Optative Indicative?, 10-14 ( 특히, 11-13).

한글성경번역을위한희구법카탈적용의필요성 / 박철우 75 역한다. NKJ는이것을각각 You have struct ; you have broken 으로번역하며 (JPS: thou hast smitten ; thou hast broken ), 개역개정 은이를 주께서나의모든원수의뺨을치시며악인의이를꺾으셨나이다 라고번역한다. 22) 표준 도 개역개정 처럼완료로번역한다. 23) NRS( you strike ; you break ) 와 NJB( you strike ; you break ) 와 TNK( you slap ; you break ) 와 공동 은이것을현재로번역하며하나님의속성처럼서술한다 ( 나의하나님, 구하여주소서. 당신은내원수의턱을내리치시고악한자의이빨을부수시는분 ). 이번역들도기존의완료적번역의불편함을인지하고있었던것이다. 이번역과관련하여다후드는 키히키타 ( (כי-הכית 의 (כי) 키 를강조용법으로보고, 히키타 를희구법으로보아다음과같이번역한다 : O that you yourself would smite all my foes on the jaw! Smash the teeth of the wicked. 24) 부텐비저는, 시편 3편이도움을간구하는내용을담고있는시 ( a cry for help ) 이므로, 여기에서 완료 보다희구법적해석이더적합하며, 특히 7상반절에나오는간구 ( 명령형 ) 는 히키타 와 쉬바르타 를희구법으로볼때문맥에더잘어울린다고주장한다. 25) 앤더슨 (A. A. Anderson) 과크레이기 (P. Craigie) 도희구법해석의타당성을인정한다. 26) 특히 7절은명령형 쿠 (קומה) 마 로시작함으로서전형적인희구법카탈의문학적문법적배경을제공한다. 이것을우리말로번역하면, 주여일어나소서. 나의하나님이몸을구원하소서. 정녕주여내모든원수들의뺨을치시고악인들의이를부수소서! 라는번역이가능할것이다. 이 7하반절 ( 희구법간구 [ 히키타 // 쉬바르 22) Cf. Hans Joachim Kraus, Psalmen 1: Ps 1-59, BK (Neukirchen: Neukirchener Verlag, 1978), 157 ( Ja, du hast alle meine Feinde auf den Backen geschlagen, zerbrachst der Frevler Zähne ). 23) 성경전서표준새번역 (1993 년 ) 과 성경전서새번역 (2004 년 ), 그리고 공동번역성서 (1977 년 ) 와 공동번역성서개정판 (1999 년 ) 의내용이각각일치하기때문에, 별도로표기하지않는한, 표준 에는 새번역 도포함되며, 공동 에는 공동개정 도포함됨. 24) Mitchell Dahood, Psalms I, 15, 19. 로스 (Allen P. Ross) 는여기에 키 ( י,כ for) 가나온다는이유로이것을희구법카탈로해석하는것이적당하지않다고보지만 (Allen P. Ross, A Commentary on the Psalms [Grand Rapids: Kregel Publications, 2011-2013]), 키 ( י (כ 는강조용법으로자주나오는단어이다. Cf. 부텐비저는시 3:7 과 9:4 의희구법카탈이강세적 키 (emphatic ki) 에의해강조되고있음을피력한다 (Moses Buttenwieser, The Psalms Chronologically Treated, 429). 25) Moses Buttenwieser, The Psalms Chronologically Treated, 397. 26) A. A. Anderson, Psalms (1-72), NCBC (Grand Rapids: Eerdmans, 1972), 75; Peter C. Craigie, Psalms 1-50, WBC (Waco: Word Books, 1983), 70-71 ( Oh, that you would smite...oh, that you would smash... ).

76 성경원문연구제 40 호 타 ]) 은, 그앞의간구 (7상반절: 명령형간구 [ 쿠마 // 호쉬에니 ]) 와내용적병행을이루면서 간구의내용을발전적으로구체화하며강조하는역할 을하게된다 : (7상반절[ 명령형간구 ] // : 7하반절 [ 희구법간구 ]). 27) 존이튼 (John Eaton) 도다후드의견해에동의하며, 다음과같이번역한다 : Smite the jaws of all my enemies and break the fangs of the cruel. 28) 보깡 (E. Beaucamp) 은 7절을시편기자가잠자기에앞서행한하나님을향한마지막호소라고보며, Debout Seigneur! ( 주여일어나소서 ) 로번역한다. 29) 비교적최근의번역인 CEV(1995) 는 7-8절을다음과같이번역한다 : Come and save me, LORD God! Break my enemies jaws and shatter their teeth, because you protect and bless your people. 7절에서희구법카탈을잘살리고있다. 2010년에개정된프랑스어번역 TOB(Traduction œcuménique de la Bible) 는전통적인번역을따른다 (NRS, NJB, TNK): Lève-toi, SEIGNEUR! Sauve-moi, mon Dieu! toi qui frappes tous mes ennemis à la mâchoire et casses les dents des méchants.( 주여일어나소서! 나의하나님이여나를구원하소서! 내모든적들의턱을치시며악인들의이를부수시는주여 [ 일어나소서그리고구원하소서 ]!) 그러나현재형번역인 tu frappes (La Nouvelle Bible Segond; La Bible en Français Courant; cf. La Bible Segond 21[ tu gifles ]) 대신에 toi qui frappes 문장을앞의 Lève-toi 와연결시킴으로써이문장이가지고있는명령의요소를간접적으로표출한것으로보인다. 7절의희구법바로다음에이어지는 8절의 (ליהוה) 르아도나이 의전치사 르 ( (ל 를우가릿에서널리사용되는호격적 르 (lamedh vocativum) 로보아 오주여 로번역한다면, 30) 오주여, 그구원을내려주소서, 주님의은혜를주님의백성위에내려주소서 라고번역할수있고, 그간구의효과는배가될것이다. 31) 27) 이구조적특징과관련하여아래의시 4:1; 7:6; 9:13, 15-16; 17:3 해석참조 ; James Hughes, Another Look at the Hebrew Tenses, 22 ( 시 4:1 의명령형간구와희구법완료형의간구사이의병행적관계 ); 병행이며동시에점진적내용전개 (// and ). 28) John Eaton, The Psalms (London: T & T Clark International, 2003), 68-69. 29) E. Beaucamp, Le Psautier Ps 1-72 (Paris: Gabalda, 1976), 49 ( Ce dernier, avant de s endormir, lance un ultime appel à Yahvé ). 30) Mitchell Dahood, Psalms I, 21; Psalms III, 407. 31) Mitchell Dahood, Psalms III, 405-406 ( 다후드 [M. Dahood] 는하나님의별명 [divine apellatives] 과연결되어나오는호격적 르 ( (ל 의용례를 14 개이상언급하고있으며, 상당한설득력을가지고있다 ). 이이론에대한반론도적지않다 (cf. W. Derek Suderman, The Vocative Lamed and Shifting Address in the Psalms: Reevaluating Dahood s Proposal, VT 65:2 (2015), 297-312; Bruce K. Waltke and M. O Connor, IBHS, 211, ss. 11.2.10i. 각주 96). 그러나희구법카탈로이해된 7 절의 2 인칭과 8 하반절의 2 인칭이직접적으로하나님을향하여간구함으로그사이에있는 르아도나이 도하나님을향한발설로이해할때본문의

한글성경번역을위한희구법카탈적용의필요성 / 박철우 77 2.2. 시편 4:1(MT 2) 여기에서다후드는, (הרחבת) 히르하브타 를희구법카탈로해석하는이스라엘아이탄의견해에동의하면서다음과같이번역한다 ( 참조, 부텐비저 ): When I call, answer me, O God of my vindication; in distress set me at large; Have pity on me and hear my voice. 32) NKJ( you have relieved me ) 와 NRS( you gave me room ) 와 NJB( you have set me at large ) 와 JPS( thou hast enlarged me ; cf. TNK[ you freed me ]) 는이것을완료로번역한데반하여, NIV는이것을희구법으로번역한다 ( give me relief ). 이희구법카탈의적용과관련하여 NIV만조심스럽게적용하고있다. 33) 한글성경에서는 개역개정 이이것을완료로번역하였으나 ( 나를너그럽게하셨사오니 ), 34) 공동 과 표준 은, NIV와같이, 이것을희구법으로번역하고있다 ( 공동 : 나를빼내주소서 ; 표준 : 나를막다른길목에서벗어나게해주십시오 ). 바이저 (Arthur Weiser) 역시 NKJ와 NRS와 NJB와 JPS(TNK) 의번역전통과일치하는번역을하고있다. 35) 크라우스 (Hans Joachim Kraus) 도전통적인완료로번역한다 ( In Drangsal schufst du mir Raum[ In distress you gave me room ] ). 36) 이경우 CEV도완료로번역한다 ( you set me free ). 피터크레이기는다후드에동의하며, 이것을희구법으로번역한다 ( [When in distress,] give me room ). 37) 존이튼은여기에과거의구원이언급되는것이 내용이더자연스럽다. 따라서이경우 르 를호격적 르 ( (ל 로읽는것이더나을수있다. 그러나 8 절의 르 를목적격전치사로읽거나호격적 르 로읽거나, 7 절의희구법이해에는큰영향을끼치지않는다. 32) Mitchell Dahood, Psalm I, 23; Israel Eitan, Hebrew and Semitic Particles, 25; Moses Buttenwieser, The Psalms Chronologically Treated, 401-402 ( Answer me, O God, when I call, Thou who wilt right me; Give me room and freedom in my distress: Have mercy on me and hear my prayer ). 33) Bruce K. Waltke and M. O Connor, IBHS, 494, ss. 30.5d, 각주 26). 월트키 (B. K. Waltke) 와오코너 (M. O Conner) 는일련의현대번역성경들이이희구법을간과하고있음에대해유감을표명하며, NIV 도매우소극적으로, 곧희구법이절대적으로요구되는경우가아니면기존의번역들처럼완료의의미로번역하고있음을지적한다. 34) 김이곤은이것을 과거의구원경험을되새긴다 는의미에서 MT 를그대로따르고있으며, 김정우는 기원형완료 보다 확신의완료 로본다. 김이곤, 시편 I, 성서주석 17 ( 서울 : 대한기독교서회, 2007), 202; 김정우, 시편 I ( 서울 : 총신대학교출판부, 2005), 213, 267 (cf. 시 7:6 의경우희구법적용 ). 35) Arthur Weiser, The Psalms, OTL (London: SCM, 1962), 119; Die Psalmen, ATD (Göttingen : Vandenhoeck & Ruprecht, 1959). 36) Hans Joachim Kraus, Psalmen 1, 165. 37) Peter C. Craigie, Psalms 1-50, 77-78.

78 성경원문연구제 40 호 너무갑작스럽다는점을지적하면서 과거 로번역하는대신희구법카탈로번역하는것이타당하다고본다. 그리고다음과같이번역한다 : in my distress give me room. 38) 보깡은이경우단지운율 (4 + 4) 에맞지않는표현으로보며, 괄호에넣어서별도로 (tu m as élargi) 라고번역한다 ([ 나를자유케하셨나이다, 완료 ]; cf. TOB: Dans la détresse tu m as soulagé [ 내고통의짐을덜어주셨나이다, 완료 ]; La Nouvelle Bible Segond: Dans la détresse, tu me mets au large [ 현재 ]; La Bible Segond 21: tu m as mis au large [ 완료 ]). 39) 그러나이경우 (1절의 히르하브타 ), 이단어의전후에명령형들이나온다는사실은이표현이희구법으로쓰였음을잘보여준다 ( 아네니 [ [ענני 응답하소서 ; 혼네니 [ [חנני 은혜를베풀어주소서, 4:1). 제임스휴즈는 1상반절과 1하반절사이의병행을바탕으로 히르하브타 를희구법으로이해한다 : When I call answer me(impv.) // When I am distress make wide (Perf.) for me ( ănēnî [ 명령형간구 ] // hirḥaḇtā [ 완료형간구 ]). 40) 2.3. 시편 4:7(MT 8) 이경우에도다후드는 (נתתה) 나타타 를희구법적카탈로해석하고, 이절의말미에나오는 (רבו) 라부 도희구법적카탈로해석한다 ( Put happiness in my heart; now let their wheat and their wine increase ). 41) 그러나그는 MT (מעת) 메에트 에서 메 의비교급적의미를너무쉽게포기한다는약점을갖는다. 이에반해크레이그는 나타타 를희구법적용법으로수용하나 메 (מעת) 에트 의의미를살려서번역하는장점을보여준다 ( Put more joy in my heart than when their corn and new wine abound ). 42) 한글성경은모두 ( 개역개정 ; 표준 ; 공동 ) 현재형으로번역한다 ( 개역개정 : 주께서내마음에두신기쁨은그들의곡식과새포도주가풍성할때보다더하니이다 ). 다음의영어성경들은완료로번역한다 : NIV( You have filled my heart with greater joy than ; NRS(NKJ: You have put gladness in my heart ). 크라우스도완료형 ( 과거 ) 으로번역한다 : Du, Jahwe, gabst mir mehr Freude ins Herz 38) John Eaton, The Psalms, 70-71. 39) E. Beaucamp, Le Psautier Ps 1-72, 50. 40) James Hughes, Another Look at the Hebrew Tenses, 22.,ע ת ( 앗타의 에트 (now) 를 (מ ע ת ( 메에트 41) Mitchell Dahood, Psalms I, 22, 27. 다후드는 MT 시 74:6) 가잘못기록된것 ( written defectively ) 으로본다. 42) Peter C. Craigie, Psalms 1-50, 77.

한글성경번역을위한희구법카탈적용의필요성 / 박철우 79 als... ( 주여, 주님은나의마음에더큰기쁨을주셨나이다 ). 43) 다음번역들은현재형으로번역되어있다 : NJB( Yahweh, to my heart you are a richer joy ; cf. TNK: You put [ 현재형 ]) 와 La Bible Segond 21; La Nouvelle Bible Segond [ Tu mets dans mon cœur plus de joie, 현재형 ], cf. TOB). CEV도완료로번역한다 ( You brought me more happiness ). 그러나이시편은여러개의명령형으로구성됨으로써 44) 희구법카탈을위한문맥적환경을갖추고있다는차원에서, 1절과마찬가지로희구법카탈로의번역이타당하다. 이 7절에희구법을적용하여번역하면다음과같다 : 내마음에기쁨을주시되, 새곡식과새포도주를풍성히누릴때보다더하게하소서! 2.4. 시편 7:6(MT 7) NKJ, NRS, JPS, TNK는시편 7:6의 (צוית) 찌비타 를완료로번역하였고 (NKJV[ You have commanded ]; NRS[ you have appointed a judgment ]; JPS[ thou hast commanded ]; TNK[ you have ordained judgement ]), NJB는이를미완료로번역한다 ( Awake, my God, you demand judgement ; cf. JB[ you who demand that justice shall be done ]; TOB[ toi qui dictes le droit!, cf. La Bible En Français Courant]; La Nouvelle Bible Segond [ Eveille-toi pour moi, toi qui as ordonné l équité! : 공평을행하신주여, 나를위해일어나소서 ]; La Bible Segond 21 [ réveille-toi pour me secourir, toi qui établis le droit! : 공의를세우시는주여, 나를 { 내구원을 } 위해일어나소서 ]). 45) 크라우스는이 찌비타 가여기에서문맥에맞지않는다고보며이것을 별도의문장 으로직역한다 : -Gericht hast du entboten- ( 당신은심판을선언하셨습니다 ). 46) 그는이것을 BHS를따라 צוה) 짜베 [ṣawwēh], 피엘 2인칭남성단수명령형 ) 로읽어야할것이라고본다. 크라우스는이처럼이곳에서 명령형 의필요를명백히인지하고는있었으나아직이것을희구법카탈로는생각하고있지않다 ( 참조, 아르투르바이저 ). 47) 43) Hans Joachim Kraus, Psalmen 1, 166. 44) 시 4:1 ( 아네니 [ נ ני, [ע 응답하소서 ; 혼네니 [ נ נ י, [ח 은혜를베풀어주소서 ); 4:6 ( 느사알레누오르 [ שׂ א ע ל י נ ו א ו ר, [נ 주님의빛나는얼굴을우리에게비춰주소서.( 45) TOB, La Nouvelle Bible Segond, La Bible Segond 21, La Bible En Français Courant 은 toi qui 를앞의명령문과연결하여한문장으로만듦으로써 toi qui 문장이갖고있는명령의뉘앙스를살린다. 46) Hans Joachim Kraus, Psalmen 1, 191. 47) Ibid., 191; Arthur Weiser, The Psalms, 134. 바이저 (Arthur Weiser) 도희구법카탈에대한언

80 성경원문연구제 40 호 NIV는희구법으로번역하였다 ( decree justice ). 한글성경에서, 개역개정 은완료로번역했으나 ( 주께서심판을명령하셨나이다 ), 표준 과 공동 은희구법으로번역하였다 ( 표준 : 하나님, 깨어나셔서판결을내려주십시오 ; 공동 : 나의하나님! 일어나시어판결을내려주소서 ). 다후드의시편 3:7의설명에서와같이, 48) 이단어 (6bb절의 찌비타 [ ( [צוית 바로앞에나오는명령형 (6aba절의 쿠마 [, [קומה, [הנשׂא] 히나세 우라 [ ( [עורה 은이것이희구법적카탈임을보여주는근거라고할수있다 : <6aba절 [ 명령형간구 ] 6bb절 [ 희구법간구 ]> ; cf. 3:7; 4:1; 9:13 + 15-16; 17:3 등. 다후드는이절을다음과같이번역한다 ( 참조, 부텐비저 ): Arise, O Yahweh, in your wrath, rise up against the arrogance of my adversaries; Bestir yourself, O my God, a judgment appoint! 49) 피터크레이기도이와유사한번역을제시한다 : Arise, O Lord, in your wrath. Lift yourself up against the furious outbursts of my enemies. Awake, O Lord my God. Declare a judgement. 50) 보깡은이것 (MT 7-9상 ) 을 기원 (adjuration) 으로보고다음과같이번역한다 : Lève-toi dans ta colère Seineur! Sur l adversaire en fureur dresse-toi! Eveille-toi pour moi commande et juge! ( 주여분노가운데친히일어나소서! 내적들을향해분노를발하소서, 나를위해일어나소서, 명령하며심판하소서!) 51) 희구법카탈을바탕으로이절을번역하면다음과같다 : 주여, 진노로일어나시어, 내대적들의화를꺾어주소서. 하나님, 떨치고일어나시어, 심판을내려주소서! CEV도이러한번역을보여준다 : Get angry, LORD God! Do something! Attack my furious enemies. See that justice is done. 2.5. 시편 9:4-5(MT 5-6) 시편 9:4-5(4절 : ; [ישׁבת] 야샵타 ; [עשׂית] 아시타 5절 : ; [מחית] 마히타 아바 ; [אבדת] 드타 ( [גערת] 가아르타 의번역은영어성경의 NIV, NKJ, NRS, NJB 급없이, ṣiwwîtā 대신, BHS 의제안인 ṣawwēh (Piel 명령형 ) 를취하여 명령형 으로번역한다 ( Appoint a judgement ). 48) Mitchell Dahood, Psalms I, 20; cf. James Hughes, Another Look at the Hebrew Tenses, 22 ( 병행적요소강조 ). 49) Mitchell Dahood, Psalms I, 40; Moses Buttenwieser, The Psalms Chronologically Treated, 411, 418 ( Arise in thy wrath, O Lord, Arise to stay the fury of my foes, Awake, order that justice be done unto me ). 50) Peter C. Craigie, Psalms 1-50, 97-98; 로스 (Allen P. Ross) 는 엘라이 (to me) 를 엘리 (my God) 로수정할경우, 희구법완료로의이해가적절하다고보았다 ( Awake, my God; decree justice ). Allen P. Ross, The Psalms, vol. 1 (Grand Rapids: Kregel, 2011), 275. 51) E. Beaucamp, Le Psautier Ps 1-72, 59-61.

한글성경번역을위한희구법카탈적용의필요성 / 박철우 81 와네개의최근프랑스어번역 (La Nouvelle Bible Segond, La Bible Segond 21, TOB, La Bible En Français Courant) 과세개의한글성경 ( 개역개정, 표준, 공동 ) 모두희구법적카탈을도입하지않았다 ( 표준 : 보좌에앉으셔서공정하고정직한판결을나에게내려주셨습니다. 주님께서이방나라들을문책하시고, 악인들을멸하시며, 그들의이름을영원히지워버리셨습니다 [ 완료 : cf. 개역개정, 공동 ]). NIV, NKJ, NRS, NJB는완료로번역하고있으며, 52) TNK와 CEV는모두현재형으로바꾸어번역한다. 53) 이현재형전환은이문장에서기존의완료형번역들과다른해석의필요가있었음을보여준다. 다후드는이문장과관련된부텐비저의견해에동의하며, 이것을시편 3:7(MT 8) 에서처럼, 희구법적카탈로해석한다. 54) 다후드는이와가장가 (כי אתה עשׂית) 아시타 까운희구법카탈의예로시편 39:9(MT 10) 의 키아타를제시한다 ( Oh that you would act! ). 55) 피터크레이기는시편 9:4-5( 시 39:9) 를완료형으로번역한다. 56) 그러나시편 9:1-3에서시인은앞으로하나님의놀라운일들을찬양하고감사할것을고백한다. 1-2절은찬양과감사에대한다짐이며, 3절은그이유 ( 변함없는하나님의진리 히브리동사미완료 :, [יכשׁלו] 잌카슐루 they stumble; 요브두 [, [יאבדו they perish) 를서술한다 ( 개역개정 : 내원수들이물러갈때에주앞에서넘어져망함이니이다 ; NIV: My enemies turn back; they stumble and perish before you ). 이러한근거선포다음에, 시인에게간절히필요한구체적간구를고백하는것 (4-6절) 은자연스럽고, 시전체의내용도풍요로워진다. 7-8절에나오는 하나님역사에대한시인의확신 은 4-6절의간구와적절한조화를이룬다. 이러한내용전개상의자연스러움은 4-5 절을희구법카탈로이해하게하는당위성을제공한다. 더욱이 13, 19-20절에나오는명령형간구들 ( 하나님을향한직간접명령형 ) 52) Cf. 크라우스 (Hans Joachim Kraus) 도이동사들을모두완료로번역한다 ( Du hast...geführt; hast...gesetzt; hast du gescholten; vernichtet, gelöscht ). Hans Joachim Kraus, Psalmen 1, 215. 53) Cf. La Nouvelle Bible Segond 과 La Bible Segond 21 도현재로번역한다. La Nouvelle Bible Segond: Car tu défends mon droit, tu me rends justice, tu es assis sur ton trône en juge juste ; La Bible Segond 21: car tu soutiens mon droit et ma cause, tu sièges sur ton trône en juste juge. 54) Mitchell Dahood, Psalms I, 53, 55; Moses Buttenwieser, The Psalms Chronologically Treated, 419-429. 55) Mitchell Dahood, Psalms I, 238, 241. 56) Peter C. Craigie, Psalms 1-50, 114 ( for you have undertaken; you have sat upon the throne; You have rebuked; you made the wicked perish; you have wiped out ), 307 ( for you have acted ).

82 성경원문연구제 40 호 도희구법카탈을지지해준다 (13절, 혼네니 [ חננני 내게은혜를베푸소서 ] ; 르에 [ ראה 보소서 ] ; 14절, 아사프라 [ אספרה 청유법 : 나로전하게하소서 ] ; 아길라 [ אגילה 청유법 : 나로기뻐하게하소서 ] ; 19절, 쿠마 [ קומה 일어나소서 ] ; 20절, 쉬타아도나이모라라헴 [ שׁיתה יהוה מורא להם 그들로두렵게하소서 ] 57) ). 동일한이유에서 6절 (MT 7) 의 탐무 ( (תמו 와 나타슈타 ( (נתשׁת 와 아바드 ( (אבד 도희구법카탈로번역해야한다고본다. 58) 시편 9:4-6을번역하면다음과같다 : 주여나의의와송사를변호하시오며, 보좌에앉으시어공정한재판을내려주소서!(4절) 이방민족들을질타하시고, 악인들을멸하시오며, 그들의이름을영원히지워버리소서!(5절) 적들이멸망하여영원히폐허가되게하시오며, 성읍들이뿌리째뽑히게하시며, 그들의기억조차사라지게하소서!(6절) 2.6. 시편 9:15-16(MT 16-17) NIV와 NKJ와 NRS와 NJB는 15절에서, (טבעו) 타브우 를현재완료로번역한다 (NIV[ have fallen into ]; NKJ[ have sunk down ]; NRS[ have sunk in ]; NJB[ have fallen into ]; cf. JPS[ are sunk down, 현재수동 ]; TNK[ sink in, 현재 ]). NIV와 NKJ와 JPS와 TNK가 (נלכדה) 니르크다 를현재수동태로번역하는데반해 (NIV[ their feet are caught ]; NKJ[ their own foot is caught ]; JPS[ is their own foot taken ]; TNK[ their own foot is caught ]), NRS 는이것을현재완료수동태로번역한다 ([ has their own foot been caught ]; cf. NJB[ their feet caught in their snare ]). 개역개정 은모두 완료 로번역하는데반하여 ( 이방나라들은자기가판웅덩이에빠짐이여자기가숨긴그물에자기발이걸렸도다 ), 표준 과 공동 은이두동사를 현재 의상태로번역한다 ( 표준 : 저이방나라들은자기가판함정에스스로빠지고, 자기가몰래쳐놓은덫에자기발이먼저걸리는구나 [cf. 공동 ]). 이것은 NIV, NKJ, JPS, TNK에가깝다고할수있다. 이여섯개의영어번역과세개의한글번역성경모두여기에서희구법적카탈의의미를반영하고있지않다. 59) 57) MT מ ו ר ה 대신 מ ו ר א 로읽는다. Cf. C. A. Briggs, The Book of Psalms (Edinburgh: T & T Clark, 1906), 85; Arthur Weiser, The Psalms, 147-148 ( Put them in fear ); Hans Joachim Kraus, Psalmen 1, 216-217 ( Bereite, Jahwe, ihnen ein Schrecknis ). 58) Mitchell Dahood, Psalms I, 53-55; Psalms III, 414-415. 59) TOB, La Bible En Français Courant, La Nouvelle Bible Segond, La Bible Segond 21 도희구법카탈을적용하지않고있다 ; 크라우스역시희구법카탈을적용하지않는다 (Hans Joachim Kraus, Psalmen 1, 215).

한글성경번역을위한희구법카탈적용의필요성 / 박철우 83 NIV와 NKJ와 JPS는 16절의완료형 (נודע) 노다 를 현재 로해석하고있으며 (NIV[ is known ]; NKJ[ is known ]; JPS[ is known ]), NRS와 NJB와 TNK는 현재완료재귀 로해석한다 ( has made himself known ). 개역개정 은완료의의미로해석하고있으며 ( 여호와께서자기를알게하사심판을행하셨음이여 ), 표준 과 공동 은현재형으로번역한다 ( 그모습드러내시고 ). 여기에서완료형해석이더보편적이고문자적임에도현재형해석을취함으로써완료형의부적합성을완화하려는시도로보인다. NIV, NKJ, NRS, JPS, TNK는 16절의 (נוקשׁ) 노케슈 를현재수동으로해석하고있으며 (is snared; are ensnared), NJB는이것을능동의의미로번역한다 ( he has ensnared the wicked ). 표준 과 공동 은 NIV, NKJ, NRS, JPS, TNK와유사한번역을하고있으며 ( 현재상태 ), 개역개정 은완료로번역한다. CEV에서도 15-16절의번역에서희구법카탈번역의흔적은없다. 피터크레이기는명백하게완료적의미로번역한다 : Nations have sunk into the pit they have made. Their foot was caught in the net they hid!(15절 ) The Lord has revealed himself; he has executed judgement, by the action of his hands striking down the wicked(16절 ). 60) 존이튼은이들을 확신의완료 (the perfect of confidence) 로보아 미래 로번역한다. 61) 다후드는이것을희구법카탈로보며다음과같이번역한다 : May the nations be mired in the pit they made, in the net they hid may their feet get caught(15절 ). May Yahweh be known by the judgement he passes; by the work of his hands let the wicked man be snared(16절 ). 62) 13절에나오는간구는이것의희구법적이해를지지한다. 13절의간구 ( 명령형 : 혼네니 [ ; [חננני 르 ( [ראה] 에 에이어서다시이어지는희구법적카탈 (15-16절) 은다른용례들에서도반복되는면모이다 : <13절 [ 명령형간구 ] 15-16절 [ 희구법간구 ]>; 참조, 시편 3:7; 4:1; 7:6; 17:3 해석. 부텐비저는시편 9:4-6, 12, 15, 16하반의동사를희구법카탈로이해해야한다고보며, 이시편은감사시로읽어야한다고주장한다. 63) 희구법적용법을바탕으로이두절을번역하면다음과같다 : 주여이방나라들은자기가판구덩이에스스로빠지게하시고, 그들이숨겨놓은덫 60) Peter C. Craigie, Psalms 1-50, 114. 61) John Eaton, The Psalms, 83, 85 ( The nations shall sink in the pit of their own making; in the net which they spread, their own foot shall be caught...the wicked shall be snared in the work of their own hands. ). 62) Mitchell Dahood, Psalms I, 54. 63) Moses Buttenwieser, The Psalms Chronologically Treated, 419-429.

84 성경원문연구제 40 호 에그들자신이빠지게하소서 (15절). 주께서행하신공의가널리알려지게하시고, 악인들은자기가꾀한일에스스로걸려들게하소서!(16절) 2.7. 시편 10:14 여기에서 NKJ, NJB, JPS와 개역개정, 공동 은 (ראתה) 라이타 를일반적완료로번역하나 (NKJ와 NJB[ You have seen ]; JPS[ Thou hast seen it ]; La Nouvelle Bible Segond과 TOB[ Tu as vu ]), NIV와 NRS와 TNK는이것을현재강세로번역한다 (NIV[ you, O God, do see ]; NRS[ you do see ; TNK[ You do look ]; cf. La Bible En Français Courant [ Toi, tu vois la peine et le tourment du pauvre ]; La Bible Segond 21 [ Tu vois cependant leur peine et leur souffrance ]). 표준 은이단어를생략하고있다 ( 주님께서는학대하는자의포악함과학대받는자의억울함을살피시고손수갚아주려하시니 ). 아마그다음에나오는 : behold ]תביט) 타비트 개역개정 감찰하시고 ]) 와내용상중첩된다는차원에서그렇게하지않았을까생각되나, 이단어를강조용법이라는차원에서라도번역을했어야한다. 피터크레이기는이것을 칼완료강조 로번역한다 ( 참조, NJB): You have seen the trouble and vexation, yes you have! 64) 한스요아킴크라우스는 (ראתה) 라이타 뒤에나오는 키אתה) 아타 (כי 가현재의위치 (BHS) 에적절하지않으며, 아마본래 라이타 앞에위치했었을것이라는관찰을하지만, 여기에서도희구법카탈은고려하지않는다. 65) 그는이것을단순완료로번역한다 ( Du hast Unheil und Kummer gesehen [ 당신은불행과고난을보셨습니다 ]). 66) 존이튼은하나님이고통과고난을보고계신다는확신과그가미래에그것을직접다루실것이라는사실을강조하며다음과같이번역한다 : Surely you must see the trouble and misery; you regard it and will take it into your hands. 67) 다후드는이를다음과같이희구법적카탈형으로번역한다 : See for yourself the misery, and the sorrow behold, since you give them from your own hand! 68) 그리고이절의말미에나오는 아타하이타 ( היית (אתה 도희구법으로 64) Peter C. Craigie, Psalms 1-50, 121, 123. 65) Hans Joachim Kraus, Psalmen 1, 216. 66) Ibid., 216. 67) John Eaton, The Psalms, 83, 86. 이튼 (John Eaton) 은 16-17 절과관련해서도이러한하나님에대한신뢰를표출하는것으로이해하여 미래 로번역한다 (84, 86 쪽 ). 68) Mitchell Dahood, Psalms I, 60, 65.

한글성경번역을위한희구법카탈적용의필요성 / 박철우 85 번역한다 ( you be his helper! ). 이절의전후에하나님을향한간구의명령형이나온다는사실은이러한희구법의가능성을지지해준다 (12절: 쿠마 [ קומה 일어나소서 ], נשׂה] 느사 드소서 ], 알티슈카흐 [ אל -תשׁכח 잊지마소서 ] ; 15절 : 셰보שׁבר] 르 꺾으소서 ], תדרושׁ] 티드로슈 찾으소서 ] ). 다후드는이와유사한예로시편 30:10(MT 11) 을언급한다 ( 헤예오제르리 [ -עזר לי : [היה be my helper! ). 69) CEV에서는하나님이무언가를행해주시기를간구하는내용을미래용법 ( you will do something : 무언가해주소서 ) 으로표출한다 : But you see the trouble and the distress, and you will do something. The poor can count on you, and so can orphans. 부텐비저는시편 10:14상, 16, 17의동사들에서희구법적카탈의의미를감지하지못함으로써, 이시를감사시로오해하였다고지적하며, 이것은 도움을위한부르짖음 ( a cry for help ) 으로이해해야한다고주장한다. 70) 희구법카탈을적용하여 표준 을일부보완하여번역하면다음과같을것이다 : 오주여학대하는자의포악함을보시고, 학대받는자의억울함을살펴주시옵소서! 주께서손수갚으시리니, 가련한사람이주님께의지하나이다. 오주여, 정녕고아를돕는분이되어주소서! 2.8. 시편 10:16-17 NKJ와 NJB는 16절의 아브두 ( (אבדו 를완료로번역하였고 (NKJ[ have perished ]; NJB[ have vanished ]; cf. TOB[ les nations ont disparu de son pays ]; La Nouvelle Bible Segond [ les nations disparaissent de son pays ]), NIV와 NRS는미완료 ( 미래 ) 로번역하였다 (NIV[ will perish ]; NRS[ shall perish ]; TNK[ will perish ]; cf. JPS[ are perished : 현재수동 ]). 그리고 개역개정 이완료로번역한반면 ( 멸망하였나이다 ), 표준 과 공동 은칠십인역과불가타처럼, 미완료 ( 미래 ) 로번역하였다 ( 사라질것입니다 ). 71) 미완료 ( 미래 ) 를통해서간접적이나마소망을표출하고자한것이다. 이번역 69) Ibid., 61, 65, 181 (RSV: be thou my helper! ; NKJ: be my helper! ; 개역개정 : 나를돕는자가되소서 ; 표준 : 나를돕는분이되어주십시오. ). 70) Moses Buttenwieser, The Psalms Chronologically Treated, 428-429. 71) 사무엘테리언, 캐롤슈툴뮐러, 월터브뤼그만등도미완료 ( 미래 ) 로번역한다. Samuel Terrien, The Psalms: Strophic Structure and Theological Commentary (Grand Rapids: Eerdmans, 2003), 137 ( 미래심판 ); Carroll Stuhlmueller, Psalms 1 (Wilmington: Michael Glazier, 1983), 93 (14-18 절전체를신뢰의노래로본다.); Walter Brueggemann and William H. Bellinger, Jr., Psalms (Cambridge: Cambridge University Press, 2013), 66 ( 미래의심판에대한소망과믿음으로해석 ).

86 성경원문연구제 40 호 들은이절에서희구적의미로해석할수밖에없는당위성을인지하고있었다고할수있다. CEV도 16절에서이렇게바람과소망을드러낸다 : Our LORD, you will always rule, but nations will vanish from the earth. 다후드는명백히희구법카탈로번역한다 : Let the heathen perish from his earth! 72) 피터크레이기도이경우, 다후드와같이, 희구형으로번역한다 : Let the nations perish from his earth! 73) 이미이스라엘아이탄도 1929년에쓴논문에서 아브두 ( (אבדו 를희구법카탈로이해한바있다. 74) 16절을희구형으로번역하면다음과같다 : 주님은영원무궁토록왕이시오니, 이방나라들이주님의땅에서사라지게하소서! 17절에서 NKJ와 JPS와 TOB는 샤마타 ( (שׁמעת 를전통적완료카탈로번역한다 (NKJ[ have heard ]; JPS[ thou hast heard ]; TOB[ tu as exaucé le désir des humbles ]). NRS와 TNK는 미래 로번역하고있으며 (NRS[ you will hear ]; TNK[ you will listen to ]), NIV는이것을뒤에나오는미완료와연계하여 미완료현재 로번역한다 ( You hear ; cf. NJB, 현재 [ you listen to ]; La Nouvelle Bible Segond [ Tu entends le désir des affligés ]; Le Bible Segond 21 [ Tu entends les désirs de ceux qui souffrent ]). 표준 은특히 NIV(cf. NJB, La Nouvelle Bible Segond, La Bible Segond 21) 와유사한번역을하고있음을보여주며 ( 들어주십니다 ), 공동 도 샤마타 를현재형으로번역한것으로보인다 ( 야훼여! 당신은미약한사람들의호소를들으시고그마음든든하게해주시옵니다 ). 개역개정 은전통적완료카탈로번역한다 ( 들으셨사오니, cf. NKJ; JPS). 피터크레이기도전통적완료로번역한다 : You have heard the desire of the afflicted, Oh Lord. 75) 크라우스도완료로번역한다 ( Das Begehren der Armen hast du vernommen [ 주님은가난한사람들의소원을들으셨습니다 ]). 76) 다후드는이를희구형카탈로번역한다 : Hear, O Yahweh, the lament of the poor. 77) 15절에서명령형이나오며, 78) 14절과 16절에서희구법이나오고, 17절후반부에서두개의미완료지시형이나오므로 ( 타킨 [ : [תכין you will prepare; : [תקשׁיב] 타크쉬브 you will incline your ear), 17절전반부의희구법과의연결이자연스럽다. 17절전반부에서나오는갑작스러운완료는 72) Mitchell Dahood, Psalms I, 61, 66. 73) Peter C. Craigie, Psalms 1-50, 121, 123. 74) Israel Eitan, Hebrew and Semitic Particles, 25. 75) Peter C. Craigie, Psalms 1-50, 121. 76) Hans Joachim Kraus, Psalmen 1, 216. 77) Mitchell Dahood, Psalms I, 61, 66. 78) 앞의시 10:14 분석참조.

한글성경번역을위한희구법카탈적용의필요성 / 박철우 87 전체적문맥에잘어울리지않으며, 오히려 17절의내용을희구법으로해석할때, 이와연결되어있는 18절에나오는 소원 과잘어울린다. 79) 필자는 17-18절에관한다음과같은번역을제안한다 : 오주여, 불쌍한사람의소원을들어주소서, 그들의마음을굳건하게해주시오며, 그들의부르짖음에귀를기울여주소서! 고아와억눌린사람을변호하여주시고, 이땅에더는겁을주는사람이없게하시길바라나이다. 80) 2.9. 시편 17:3 여기에서 NKJ와 JPS와 TNK는, (בחנת) 바한타, (פקדת) 파카드타 쩨라프타니 ( (צרפתני 를모두완료형으로직역을하고있으며 (NKJ[ you have tested ; you have visited ; you have tried ]; JPS[ thou hast proved ; thou hast visited ; thou hast tried ]; TNK[ you have visited ; proved ; you have tested ]; TOB[ Tu as examiné mon cœur ; la nuit, tu as enquêté ; tu m as soumis à l épreuve ], cf, CEV), NIV와 NRS는 바한타 와 파카드타 와 쩨라프타니 를조건절의현재형으로번역한다 (NIV[ though you prove ; examine ; though you test ]; NRS[ if you try ; you visit ; if you test ]; cf. NJB[ you prove ; examine ; you test ]; La Nouvelle Bible Segond [ Tu sondes mon cœur ; tu l inspectes la nuit ; tu m éprouves ]; La Bible Segond 21 [ Tu examines mon cœur ; tu le visites la nuit ; tu me mets à l épreuve ]). 이현재형번역은종전의완료의번역으로는그의미표출에한계가있었음을간접적으로보여준다. 한스요아킴크라우스는 3상반절에서 바한타, 파카드타, 쩨라프타니 를현재형으로번역한다 ( Du prüfst mein Herz, untersuchst es bei Nacht, erprobst mich - da findest du ). 그는 3하반절의 zammōtȋ ( :זמתי Qal 완료 1인칭단수 ; Piel inf. [zammôt, + [זמות 1인칭대명접미사 ) 를,זמתי) zimmātȋ 나의허물 ) 로수정하고, 이를 발 -תמצא) 티므짜 (בל 의목적어로번역한다 ( erprobst mich - da findest du keine Schandtat an mir [- 당신은내게서아무허물도발견하지못할것입니다 ]). 81) 그러나여기에서도희구법카탈의가능성을언급하지않는다. 피터크레이기도일반적완료형으로번역한다 : You have tested my heart, you have visited by night, you have refined me, 79) NIV, RSV, NRS 가 18 절에서소원의의미를잘살리고있다. 80) Cf. 18 절, ASV, NAS, NKJ, NIV, NRS, 공동. 81) Hans Joachim Kraus, Psalmen 1, 271-272.

88 성경원문연구제 40 호 [but you will find nothing]. 82) 다후드는이것을희구법으로번역한다 : Examine my heart, prove me at night, test me with fire, [You will find no idolatry in me]. 83) 개역개정, 표준, 공동 모두희구법적카탈로번역하지않고있다 ( 표준 : 주님께서는나의마음을시험하여보시고, 밤새도록심문하시며샅샅이캐어보셨지만내잘못을찾지못하셨습니다. 내입에서무슨잘못을발견하셨습니까? ). 보깡은이절의내용을 부정적고백 ( confession négative ) 으로보며, 간구의의미를담아다음과같이번역한다 : 밤새도록나의마음을 < 살펴보소서 >, 주님의불같은눈동자도내게서아무런허물도발견하지못할것입니다. 84) 동일한맥락에서, 부텐비저는시편 17:3의, 바한타 문장과 파카드타 문장을조건절불변화사없이시작하는조건절문장으로보며 ( a compound conditional sentence ), 쩨라프타니 를명령형으로보고, 다음과같이번역한다 : Shouldst thou try my heart, Shouldst thou search me in the night, Prove my conduct as a man, Thou wilt not find me scheming evil. ( 주여나의마음을시험하고, 밤에나를살펴보소서, 나의행동을한인간으로서시험하소서, 그렇게하신다고해도, 결코나에게서교활한죄악을찾아내지못하실것입니다. ). 85) 부텐비저는시인이하나님께자신을시험하시기를도전적으로요구하는형태로자신의결백을강하게주장하는것으로이해한다. 존이튼도이와유사하게다음과같이번역한다 : You shall try my heart, when you visit me in the night; test me, and you shall find in me no evil purpose. 86) 하나님이시험을하셔도아무런허물을발견하지못하실것 이라는내용 ( 미래의사실 [ 발티므짜, ( [בל -תמצא 87) 은앞의세개의동사 ( 바한타 ; 파카드타 ; 쩨라프타니 ) 를일반적완료로이해하여단순히 이미일어난사실 로해석할때보다, 희구법으로이해하여더적극적으로 한번시험해보라 고도전할때더강화되고명료해진다. 더욱이위의세동사 ( 바한타, 파카드타, 쩨라프타니 ) 앞에서명령형 (1절) 82) Peter Craigie, Psalms 1-50, 159. 83) Mitchell Dahood, Psalms I, 92, 94. 84) E. Beaucamp, Le Psautier Ps 1-72, 91 ( <sonde> mon coeur scrutant au long des nuits; rien <d infamant> en moi ne trouvera ton feu. ). 85) Moses Buttenwieser, The Psalms Chronologically Treated, 479-483. 86) John Eaton, The Psalms, 99-100. 87) 표준 과 공동 은 발티므짜 ( ל -ת מ צ א (ב 를완료로번역한다. 이경우 개역개정 이원문의의미 ( 미완료형 ) 를더잘반영한다.

한글성경번역을위한희구법카탈적용의필요성 / 박철우 89 과지시법 (2절, 예쩨 [ יצא let come forth, 지시법 ] ; 테헤제나 [ תחזינה let look upon, 지시법 ] ) 이나온다는점은이세동사를희구법적카탈로해석하게하는좋은근거가된다. 더욱이 1절에서세개의명령형동사 ( 쉬므아 [ שׁמעה hear] ; 하크쉬바 [ הקשׁיבה listen to] ; 하아지나 [ האזינה give ear to] ) 가나오고, 이어서부정어 ( 로 [ ( [לא 가나오는구조는, 3절의구조와유사하다 ( 세개의희구법적완료형 [ 일종의명령형 ] + 부정어 [ 발,.( [בל 여기에서시인은 1절에서일반적명령형, 2절에서지시법, 3절에서희구법을사용한다. 이세절은모두명령형적내용을담고있다는공통점을가지고있다. 시인이표현의다양성과점층적변화를통하여내용을강조한것으로볼수있다 : <1절 [ 명령형간구 ] // & 2절 [ 지시법간구 ] // & 3절 [ 희구법간구 ]>. 88) 필자는 표준 을바탕으로다음과같은번역을제안한다 : 나의마음을시험하시고, 나를밤새도록심문하시며캐내보소서, 내입에서아무것도발견하지못하실것입니다. 89) 3. 결론 희구법카탈은이제많은학자들이수용하는이론이다. NIV가부분적으로수용하였으나 ( 참고, 시 4:1; 7:6), 다른번역본에서는거의적용하지않고있는상황이다. 최근의번역인 CEV(1995) 는이러한희구법카탈의의미를고려한흔적이상당부분보인다 ( 참고, 시 3:7; 7:6). 주요영어성경번역이대부분 1970-1980년대에이루어졌으며 (NEB[1961]; NIV[1979]; NKJ[1982]; NJB[1985]; TNK[1985]; NRS[1989]), 한글번역성경가운데 표준 은 1993년초판이출판되었고, 이당시아직보수적정서를가지고있던우리나라기독교계에서이것을수용하기는쉽지않은상황이었고, 공동 이 1977년에출판된것이므로, 아직희구법카탈이론이충분히자리잡기전의상황이었다. 90) 그럼에도불구하고 표준 과 공동 에서일부시도된것은다행스 88) 이와유사한수사학적면모 ( 병행과발전적강조 : [ 명령형간구 ] // and [ 희구법간구 ]) 는앞의 3:7 과 4:1; 7:6; 9:15-16 해석참조. 89) 4-5 절이내용적으로이와연결되며이를보충하는구조로되어있다. 두번째소단락 (6-12 절 ) 의 6-9 상반절에서다시간구가나오고 9 하반 -12 절에서악인들의죄가구체화된다. 그리고세번째소단락 (13-15 절 ) 에서다시먼저하나님을향한간구가반복적으로언급된후 (13-14 절 ), 그가하나님의역사로인해누리게될은혜에대한확신을고백한다. 이세소단락은다음과같은구조적특징을가지고있다 : 1-5 절 ( 명령형 [ 간구 ] + 서술 ); 6-12 절 ( 명령형 [ 간구 ] + 서술 ); 13-15 절 ( 명령형 [ 간구 ] + 서술 ). 90) 1999 년에개정된 공동번역성서개정판 은 1977 년판 공동번역성서 와차이가없었음 ( 적어도위에분석된시편의경우 ).

90 성경원문연구제 40 호 러운일이다 ( 참고, 시 4:1; 7:6). 물론 2004년의 새번역 과 1999년의 공동개정 이전면적인개정은아니었지만, 여기에서도발전적인시도를보여주진못했다. 최근프랑스어성경 (TOB[2004]; La Bible En Français Courant[1997]; La Nouvelle Bible Segond [2002]; La Bible Segond 21[2007]) 에서부분적이나마그필요성을인지하고있는듯하나, 아직충분한시도를보여주지못하고있다 ( 참고, 시 7:6 설명 ; 3:7[TOB]). 학자들가운데서도상당수 ( 특히 1960년대이전저술들 ) 는아직히브리어의기존문법에대해보수적경향을가지고있었던것이사실이다 ( 예를들어, 바이저, 크라우스등 [ 시 7:6; 10:14 설명참조 ]). 그러나최근의다른많은학자들이이를긍정적으로수용하는단계에이르렀으며, 여러주석서에서직접적으로적용되고있음을관찰할수있다 ( 다후드는물론, 존이튼, 피터크레이기, 앤더슨, 보깡등 ). 따라서앞으로우리의새로운번역에서이이론을적극적으로검토하고적용할필요가있다고본다. 비록이희구법카탈의적용은또하나의도전적시도인것은분명하지만, 이것은성경의여러곳 ( 특히시편 ) 에서그본문이갖고있는고유한정서와의도와메시지를더정확히표출하는데기여할수있을것이라고생각한다. < 주제어 >(Keywords) 희구법카탈, 한글성경번역, 시편, 다후드, 부텐비저. Precative and optative Qatal, Korean Bible translation, Psalms, Mitchell Dahood, Moses Buttenwieser. ( 투고일자 : 2017 년 1 월 31 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 4 월 26 일 )

한글성경번역을위한희구법카탈적용의필요성 / 박철우 91 < 참고문헌 >(References) 김동혁, 영어와성서히브리어의몇가지문법용어에대한한국어번역제안, 성경원문연구, 39 (2016), 148-159. 김이곤, 시편 I, 성서주석 17, 서울 ; 대한기독교서회, 2007. 김정우, 시편 I, 서울 : 총신대학교출판부, 2005. Anderson, A. A., Psalms (1-72), NCBC, Grand Rapids: Eerdmans, 1972. Andrason, Alexander, An Optative Indicative? A Real Factual Past? Toward a Cognitive-Typological Approach to the Precative Qatal, Journal of Hebrew Scriptures 13 (2013), 1-42. Beaucamp, E., Le Psautier Ps 1-72, Paris: Gabalda, 1976. Briggs, C. A., The Book of Psalms, Edinburgh: T & T Clark, 1906. Brueggemann, Walter and Bellinger, Jr., William H., Psalms, Cambridge: Cambridge University Press, 2013. Buttenwieser, Moses, The Psalms Chronologically Treated with a New Translation (New York: KTAV Publishing House, 1969 [1st ed. 1938]), 19-25 (from, The Importance of the Tenses for the Interpretation of the Psalms, Hebrew Union College Jubilee Volume [1875-1925][1925), 89-111). Cook, John A., The Biblical Hebrew Verbal System: A Grammaticalization Approach, Ph.D. Dissertation, University of Wisconsin-Madison, 2002. Craigie, Peter C., Psalms 1-50, WBC, Waco: Word Books, 1983. Dahood, Mitchell, The Psalms I: 1-50, AB, New York: Doubleday & Company, 1965. Dahood, Mitchell, The Psalms II: 51-100, AB, New York: Doubleday & Company, 1968. Dahood, Mitchell, The Psalms III: 101-150, AB, New York: Doubleday & Company, 1970. Davidson, A. B., Hebrew Syntax, Edinburgh: T. & T. Clark, 1902. Driver, S. R., A Treatise on the Use of the Tenses in Hebrew and Some Other Syntactical Questions, London: Oxford University Press, 1892. Eaton, John, The Psalms, London: T & T Clark International, 2003. Eitan, Israel, Hebrew and Semitic Particles: Comparative Studies in Semitic Philology, AJSL 46 (1929), 22-51. Ewald, Heinrich, Syntax of the Hebrew Language, James Kennedy, trans., Edinburgh: T. & T. Clark, 1879; Ausführliches Lehrbuch der hebräischen Sprache des alten Bundes, Göttingen: Dieterich, 1870. Gesenius, W., Kautzsch, E., and Cowley, A. E., Gesenius Hebrew Grammar, Oxford: Clarendon Press, 1909.

92 성경원문연구제 40 호 Joüon, Paul and Muraoka, T., A Grammar of Biblical Hebrew, Roma: Editrice Pontificio Istituto Biblio, 2006; Paul Joüon, Gramaire de l hébreu biblique, Roma: Editrice Pontificio Istituto Biblio, 1965. Hughes, James A., Another Look at the Hebrew Tenses, JNES 29 (1970), 12-24. Kraus, Hans Joachim, Psalmen 1: Ps 1-59, BK, Neukirchen: Neukirchener Verlag, 1978. Lipiński, Edward, Semitic Languages: Outline of a Comparative Grammar, 2nd ed., Leuven: Peeters Publishers, 2001. Ross, Allen P., A Commentary on the Psalms, Grand Rapids: Kregel Publications, 2011-2013. Stuhlmueller, Carroll, Psalms 1, Wilmington: Michael Glazier, 1983. Terrien, Samuel, The Psalms: Strophic Structure and Theological Commentary, Grand Rapids: Eerdmans, 2003. Waltke, Bruce K. and O Connor, M., An Introduction to Biblical Hebrew Syntax, Winona Lake: Eisenbrauns, 1990. Weiser, Arthur, The Psalms, OTL, London: SCM, 1962; Die Psalmen, ATD, Göttingen : Vandenhoeck & Ruprecht, 1959.

한글성경번역을위한희구법카탈적용의필요성 / 박철우 93 <Abstract> Application of the Precative Qatal for Korean Bible Translation Cheol-Woo Park (Korea Nazarene University) The precative Qatal is now well established grammar, which is accepted by many scholars. But it has not been fully applied to actual translations of the Bible. NIV accepted it partially, but most other English translations did not apply it to their translations. CEV (1995), one of the latest translations shows that much consideration was given to the precative Qatal in its translation. Most popular English translations appeared in the 70 s and 80 s (NEB[1961]; NIV[1979]; NKJ[1982]; NJB[1985]; TNK[1985]; NRS[1989]), and the Korean Common translation was published in 1977, and the New Korean Standard Version in 1993 when it was not yet widely accepted nor familiarized well enough to do so. The revision of the New Korean Standard Version (2004) and the Korean Common Translation (1999) did not apply it for their revisions. Recent French translations of the Bible (TOB[2004]; La Bible En Français Courant[1997]; La Nouvelle Bible Segond [2002]; La Bible Segond 21[2007]) also do not show positive attempt to do so even though they show their partial recognition of the need of its application to their translations. It is also evident that a number of biblical scholars (especially those whose works date before the 1960 s) tended to show conservative attitude toward the extant Hebrew grammar as we have seen in this article (for example, Arthur Weiser, Hans Joachim Kraus, et al.). In this article, I showed the present situation of applying the precative Qatal to Bible translations focusing on some selected biblical texts, especially the first six Psalms (Ps 3, 4, 7, 9, 10, 17) of the Psalter and different opinions related to its application to each of these biblical texts, and proposed the possible Korean translation of these passages, showing the benefit of its application for clearer and deeper meaning of the texts. We observed the present tendency to make direct application to the translation in many commentaries, but not so much in the Bibles. I think we are in the right time now to apply it more positively to new Korean Bible translation and

94 성경원문연구제 40 호 exegesis. Although it is quite a challenging task, I regard it worthwhile and necessary for letting the biblical texts themselves speak their meaning, feeling, and message with more clarity.

장애인호칭의비교와대안연구 / 채은하 95 장애인호칭의비교와대안연구 히브리어성경, 칠십인역과한글공인번역성경들을중심으로 채은하 * 1. 들어가는말 성경에는다양한종류의장애인들이등장하고있다. 장애라는현실을인간의긴역사에서결코피하거나도외시할수없기때문일것이다. 따라서장애인의호칭문제는장애인에대한집단적편견이나무의식을보여주는한단면이기도하다. 이런점에서히브리어성경 (BHS) 과다양한번역성경들, 이를테면최초의번역성경인칠십인역 (LXX) 1) 을비롯해서최근 (1998/1999/2001) 한국교회 ( 구교포함 ) 가개정출판해서예배용으로사용하고있는세종류의한글공인성경들 ( 개역개정, 새번역, 공동개정, 대한성서공회번역 / 출판 ) 과한국천주교회창립 200주년을기념하여만든우리말완역신구약합본 성경 (2005) 에나타난장애인호칭들은매우중요한의미를갖는다. 왜냐하면번역성경들에서발견되는장애인호칭들을통해장애인에대한한국사회와교회의인식과태도를어느정도가늠할수있기때문이다. 성경은하나님의권위있는말씀으로서교회와성도들의생각과행동의기준이되므로장애인의호칭문제는매우민감하고중요하다. 2) 이것을위해본논문은먼저히브리어성경에나타난대표적인장애인호칭들을찾아구분할것이다. 그리고이것들을칠십인역과최근개정혹은새로번역된 4개의한글공인성경들에나타난장애인호칭들과비교할것이다. * 장로회신학대학교에서구약학으로박사학위를받음, 현재한일장신대학교신학과교수. chai7365@hamail.net. 1) 본논문을위해히브리어성경은 BHS 를, 칠십인역은랄프스 (A. Rahlfs) 가편집한본문을사용할것이다 : BHS (Biblia Hebraica Stuttgartensia), 슈투트가르트히브리어구약성서 ( 한국어서문판 ) ( 서울 : 대한성서공회, 2008); A. Rahlfs, ed., Septuaginta (Stuttgart: Deutsche Bibelgesellschaft, 1979). 2) 채은하, 장애인의시각에서본한글공인번역성경들의장애인호칭과대안, 성경원문연구 30 (2012), 142.

96 성경원문연구제 40 호 그리고그장애인호칭들을비교분석하면서 1990년개정된장애인복지법에따라장애인의대안적호칭들을제안하게될것이다. 3) 2. 히브리어성경과칠십인역에나타난장애인호칭과번역들 히브리어성경 (BHS) 이주로사용하고있는장애인호칭들은대표적으로 rwe[i, vrexe, ~Leai, x:sepi 를들수있다. 4) 이들가운데첫번째 rwe[i 는시각장애인, ~Leai 과 vrexe 는언어와청각장애가있는사람들에게, 마지막용어 x:sepi 는지 체장애인에게붙여진용어들이다. 5) 이장애인호칭들에대한칠십인역의번역을살펴보면, rwe[i 는칠십인역에서대부분 tuflo,j로번역하고있다. 그리고 vrexe는모두 kwfo,j( 언어혹은청각장애혹은모두에게적용가능 ) 로번역하고있고, 주로언어장애인을가리키는 ~Leai은어느특정용어가아니라다양하게 du,skwfoj, mogila,loj, a;laloj 혹은 kwfo,j 내지는 evneo,j로번역하고있다. 마지막으로지체장애인 x:sepi에대하여칠십인역은모두 cwlo,j로번역하고있다. 이외에히브리어동사 [l;c' 의분사형태가나타나기도하는데칠십인역은이동사에대하여모두다른그리스어동사들을수동형태로번역하여지체장애를묘사하고있다 (evpiska,zw 창 32:31[32]; suntri,bw 미 4:6, 7; avpwqe,w 습 3:19). 이것을볼때히브리어동사 [l;c' 와이를번역한그리스어용어들은일반적으로사용되는장애인호칭이아니라지체장애의상태를 설명하는것으로보인다. 이것을종합해볼때 rwe[i, vrexe, ~Leai 과 x:sepi 와같은 히브리용어들은히브리어성경에서발견되는대표적인장애인호칭이며, ~Leai을제외하고는칠십인역은일관성있게 tuflo,j, kwfo,j와 cwlo,j로번역하고있다. 히브리어성경과칠십인역에나타난장애인호칭들을요약정리하면다음과같다 : 3) 이문제를위해신구약성경의일부분을연구한논문들이있다 : 채은하, 장애인의시각에서본한글공인번역성경들의장애인호칭과대안, 140-160; 채은하, 한글공인성경들의장애인호칭과대안 - 복음서와사도행전을중심으로, 성경원문연구 34 (2014), 162-180. 4) 사해문헌역시이런네종류의장애인들 (rwe[i, vrexe, ~Leai, x:sepi) 을차별하고소외시키고있다 (1QSa 2:6). 5) 1990 년부터정부는장애인을크게지체장애, 시각장애, 청각장애, 언어장애, 정신장애등과같이분류하는장애인복지법을따르고있다. 성경에서정신장애에대한언급은불분명하거나소수이기에본연구에서는성경에서자주언급되는시각, 청각, 언어, 지체장애에해당하는장애인호칭만을다루려고한다. 한국재활재단편, 한국장애인복지변천사 ( 서울 : 양서원, 1997), 56-57.

장애인호칭의비교와대안연구 / 채은하 97 < 표 1> 히브리어성경과칠십인역에나타난주요장애인호칭들 히브리어성경칠십인역 rwe[i ( iwwēr, blind) 출 4:11; 레 19:14; 21:18; 신 27:18; 28:29; 삼하 5:6, 8(x2); 왕하 25:7; 욥 29:15; 시 146:8; 사 29:18; 35:5; 42:7, 16, 18, 19(x3); 43:8; 56:10; 렘 31:8; 39:7 6) ; 52:11; 애 4:14 7) ; 습 1:17. ( 동물에적용 : 신 15:21; 말 1:8) tuflo,j: 출 4:11; 레 19:14; 21:18; 신 27:18; 28:19; 삼하 5:6, 8(x2); 욥 29:15; 시 145:8(BHS 146:8); 사 29:18; 35:5; 42:7, 16, 18, 19(x2); 43:8(x2); 61:1; 습 1:17. ( 동물에적용 : 신 15:21; 말 1:8) evktuflo,w: 왕하 25:7; 사 56:10; 렘 52:11. vrexe (ḥērēš, deaf) 출 4:11; 레 19:14; 시 38:13[14]; 58:4[5]; 사 29:18; 35:5; 42:18, 19; 43:8. kwfo,j: 출 4:11; 레 19:14; 시 37:14(BHS 38:14); 57:5(BHS 58:5); 사 29:18; 35:5; 42:18, 19; 43:8; 44:11( 히브리본문과그의미가전혀다르다 : 한글번역은히브리본문을따르고있다 ). ~Leai ( illēm, dumb) 출 4:11; 사 35:6; 시 38:13[14]; 잠 31:8. ( 우상에적용 : 합 2:18; 동물에적용 : 사 56:10) du,skwfoj: 출 4:11 mogila,loj: 사 35:6 a;laloj: 시 37:14 (BHS 38:14) kwfo,j: 합 2:18 evneo,j: 사 56:10 x:sepi (pissēaḥ, lame) 레 21:18; 삼하 5:6; 5:8(x2); 9:13; 19:26[27]; 욥 29:15; 잠 26:7; 사 33:23; 35:6; 렘 31:8. ( 동물에게적용 : 신 15:21; 말 1: 8, 13) cwlo,j: 레 21:18; 삼하 5:6, 8(x2); 9:13; 19:27; 욥 29:15; 사 33:23; 35:6. ( 동물에적용 : 신 15:21; 말 1:8, 13) 위의 < 표 1> 에서본것처럼장애인호칭에대한히브리어성경과칠십인역은비교적규칙적으로일관되게사용하고있음을알수있다. 이두성경에나타난장애인호칭들과나아가한글공인번역성경들 ( 개역개정, 새번역, 공동개정, 성경 ) 의것들을각각비교하면서그대안을제안하고자한다. 6) 이절은칠십인역에나타나지않는다. 7) 칠십인역본문은 BHS 의것과다르다.

98 성경원문연구제 40 호 2.1. 시각장애인 (rwe[i) 의번역문제 BHS 에서가장자주등장하는장애인은한눈이든혹은두눈이든시력을 잃은시각장애인 rwe[i 8) 로서출애굽기 4:11; 레위기 19:14; 21:18; 신명기 27:18; 28:29; 사무엘하 5:6, 8(x2); 열왕기하 25:7; 욥기 29:15; 시편 146:8; 이사야 29:18; 35:5; 42:7, 16, 18, 19(x3); 43:8; 56:10; 예레미야 31:8; 39:7; 52:11; 예레미야애가 4:14; 스바냐 1:17 에서발견되고있다. 9) rwe[i 는또한무력혹은 무지하거나의지할데없는상황을은유적으로표현하는단어로사용되기도한다. 이럴경우시각장애인자체를말하기보다는이스라엘백성들의무지와어리석음을가리키기위해서장애은유로사용된것이다 ( 사 29:18; 35:5; 시 146:8). 이단어는칠십인역에서시각장애인을호칭하는가장일반적인그리스어 tuflo,j로거의대부분번역되고있지만 10) 그리스어동사 evktuflo,w 11) 의분사형으로번역되기도한다. 이것을종합해볼때시각장애인에대한대표적인히브리어는 rwe[i 이고, 이에상응하는그리스어는주로 tuflo,j로번역하고있다. 이렇게시각장애인 rwe[i에대하여칠십인역은주로 tuflo,j로거의기계적으로번역하고있는반면한글번역성경들은 rwe[i를다양하게번역하고있다. rwe[i 에대하여 개역개정 은주로 맹인 12) 과 보지못하고 ( 사 43:8) 로번역하고있다. 새번역 은 눈이먼사람 13) 과 못보는사람 14) 으로, 공동개정 은 소경 15) 혹은 ( 앞 ) 못보는사람 ( 장님 ) 16), 보지못하는 8) rwe[i, HALOT 1, 803. 9) rwe[i 는시각장애를가리키는가장일반적인형용사이고동사는 wr, 명사는 awweret 와 iwwārôn 인데모두시각장애를가리키고있다 : rwe[i iwwēr, TDOT 10, 574-575; EDNT 3, 377-378. 10) 출 4:11; 레 19:14; 21:18; 신 27:18; 28:29; 삼하 5:6, 8(x2); 욥 29:15; 시 145:8(BHS 146:8); 사 29:18; 35:5; 42:7, 16, 18, 19(x2); 43:8(x2); 61:1; 렘 31:8; 39:7; 애 4:14; 습 1:17 ( 동물에적용 : 신 15:21; 말 1:8). 11) evktuflo,w 는왕하 25:7; 사 56:10; 렘 52:11 에서발견되는데문자적으로 시력을잃다 는뜻을갖고있다. 왕하 25:7 과렘 52:11 의경우호칭이아닌시력을잃은유다왕시드기야의상황을설명해주고있다. W. Bauer, W. Arndt and F. Gingrich, tuflo,w, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago; London: The University of Chicago Press, 1979), 831( 이후 GELNT). 12) 출 4:11; 레 19:14; 21:18; 신 27:18; 28:29; 삼하 5:6, 8; 욥 29:15; 시 146:8; 사 29:18; 35:5; 42:16, 18, 19(x3); 56:10; 59:10; 렘 31:8; 애 4:14; 습 1:17. 13) 레 19:14; 21:18; 신 27:18; 28:29. 14) 출 4:11; 욥 29:15; 사 29:9. 15) 레위 19:14; 21:18; 신명 27:18; 2 사무 5:6, 8; 욥기 29:15; 이사 29:18; 35:5; 42:7, 16, 18, 19(x2); 56:10; 59:10; 예레 31:8; 애가 4:14; 스바 1:17. 16) 출 4:11; 시 146:8; 사 56:10.

장애인호칭의비교와대안연구 / 채은하 99 이 17) 로번역하고있다. 성경 에서는거의 눈먼이 ( 사람 ) 18) 와 보지못하는이 ( 사 42:7) 와 눈먼이 (42:19) 와 두눈을뽑고 ( 렘 39:7) 로통일시켜번역하고있다. 이처럼과거의기존성경과는달리 장님 19) 과같은단어는거의빠지고 소경, 못보는사람 혹은 맹인 으로대체번역한것은장애인기피 / 차별용어를의식적으로고치려는노력의결과로보인다. 그럼에도불구하고한글공인성경들은비교적최근이라고할수있는시기 (1998/1999/2001/2005년) 에번역 ( 개정 ) 되었음에도불구하고 시각장애인 이라는중립적인호칭은발견되고있지않다. 한글공인번역성경들의장애인호칭을요약정리하면다음과같다 : < 표 2> 시각장애인 rwe[i 와그의번역들 BHS rwe[i LXX tuflo,j evktuflo,w 개역개정 맹인맹인 새번역 공동개정 눈이먼사람못보는사람 소경 ( 앞 ) 못보는사람보지못하는이 눈이멀어서 앞못보는소경 / 장님 성경 눈먼이 ( 사람 ) 눈이먼자 실제로 rwe[i 가사용된구절을찾아보기로한다. 먼저시각장애 (rwe[i) 를가 진제사장의제사수행을금지하는내용이담긴레위기 21:18의히브리본문과번역들을비교해보기로한다 : [;Wrf' Aa ~rux' Aa x:sepi Aa rwe[i vyai br'q.yi al{ ~Wm AB-rv,a] vyai-lk' yki 1) pa/j a;nqrwpoj w- a'n h= evn auvtw/ mw/moj ouv proseleu,setai a;nqrwpoj cwlo.j h' tuflo.j (LXX) 2) 누구든지흠이있는자는가까이하지못할지니곧맹인이나 ( 개역개정 ) 17) 사 42:20; 43:8. 18) 탈출 4:11; 레위 19:14; 21:18; 신명 27:18; 28:29; 2 사무 5:6, 8; 2 열왕 25:7; 욥기 29:15; 시편 146:8; 이사 29:18; 35:5; 16, 18, 43:8; 56:10; 예레 31:8; 52:11; 애가 4:14; 스바 1:17. 19) 공동개정 ( 구약성경 ) 에서장님이라는용어는모두 3 회등장하는데 ( 출 4:11; 민 16:14; 신 28:29), 히브리어 rwe[i 를 장님 으로번역한경우는출 4:11; 신 28:29 이다.

100 성경원문연구제 40 호 3) 몸에흠이있어서하나님께가까이나아갈수없는사람은, 눈이먼사람이나 ( 새번역 ) 4) 소경이든지절름발이든지얼굴이일그러졌든지 ( 공동개정 ) 5) 정녕몸에흠이있는사람은누구도가까이오지못한다. 눈먼사람, ( 성경 ) 위의구절에서보듯이 ( 특히밑줄친호칭들 ) 이본문의 rwe[i가나타나는레위기 21:18-20은제사행위에적합하지않은제사장의자격미달자를언급 한것인데, 여기의첫번째대상이시력을잃은시각장애인 rwe[i 이다. rwe[i 는 tuflo,j, 맹인, 눈이먼사람, 소경, 장님 으로번역되고있다. tuflo,j는시각장애인을호칭하는가장일반적인그리스어로서거의예외없이 rwe[i 를번역한것이다. 20) 그런데한글성경이사용하고있는 맹인, 눈이먼사람, 소경, 장님 과같은호칭들은시각장애인에대한부정적의미와뉘앙스를담고있을뿐만아니라한국사회에서현재공식적인호칭으로사용되고있지않다. 21) 오히려이용어들은은유적으로분별력이없거나인간 / 사물을제대로판단하지못하는사람들을빗대어서눈이멀었다고표현하는데사용되고있다. 그러므로이구절의히브리어원문을다음과같이번역할것을제안해본다 : 몸이장애가있는사람은누구든지가까이하지못한다, 곧시각장애인 22) ( 레 21:18) 한편 rwe[i가신체적인시각장애가아니라은유적으로무기력하고부도덕한사람에게적용된경우가있다. 이를테면거짓예언자 ( 사 56:10; 애 4:4) 와이스라엘 ( 사 42:19; 43:8) 을비난하기위하여은유적으로 rwe[i 를사용할때도똑같이시각장애인으로번역해야하는가하는문제가있다. 이와는정반대로이스라엘의회복을기대할때하나님은 rwe[i를시온으로의귀환명단에포함시키고그들의시력을회복하신다 ( 사 29:18; 35:5; 42:16; 렘 31:8) 고 20) tuflo,j 는신약성경에서무려 50 회정도언급되고있는시각장애인에대한대표적인호칭이다 ( 마 9:27, 28; 11:5; 12:22; 15:14(x3) ; 행 13:11). 21) http://blog.naver.com/touchhope/220427882486. 지금까지시각장애인은 장님, 봉사, 소경 등으로불렸다 ( 여전히불리고있다 ). 원래이같은호칭들은처음에는앞못보는사람을낮추어사용되던것이아니었다고한다. 소경 은종 4 품, 봉사 는종 8 품에해당하는관직의이름으로, 시각장애인들이이관직에서많이일을하게되었다. 이때시각장애인을부를때그사람의이름보다는관직명을사용하게되었고그것이시각장애인의호칭으로굳어졌다는것이다. 또 장님 은조선시대시각장애인기관인 맹청 에서시각장애인들이손윗사람을부를때존경의뜻을담아사용하던말이라한다. 그러나이용어들이부정적인상황에빗대어쓰이면서이제는비하용어로쓰이고있다. 22) 시각장애인, 지체장애인, 코가불완전한자, 지체가불균형한자, 발부러진자, 손부러진자 등이다. 이때 BHS 를비롯하여한글번역성경들은시각장애인을가장먼저언급한반면칠십인역은유일하게시각장애인보다지체장애인을먼저나열하고있다.

장애인호칭의비교와대안연구 / 채은하 101 은유적으로표현하기도한다. 또한특이한것은 고난받는종 의역할가운데한가지는시각장애인에게시력을회복시킨다는것이다 (cf. 예수의사 역 ). 23) 이렇게은유적으로사용된 rwe[i 도역시 시각장애인 으로번역해야 할것인지하는문제다. 시각장애인을은유적으로표현한스바냐 1:17과이사야 35:5에등장하는 rwe[i를먼저살펴보기로한다. 내가사람들에게고난을내려맹인 ( 혹은눈먼사람, 소경 ) 같이행하게하리니이는그들이나여호와께범죄하였음이라 그들의살은분토같이될지라. ( 습 1:17, 개역개정 ) 그때에맹인 ( 혹은눈먼사람, 소경 ) 의눈이밝을것이며못듣는사람의귀가열릴것이며 ( 사 35:5, 개역개정 ) 위의두본문은 rwe[i 에대하여서로상반되는의미로장애은유를사용하고있다. 스뱌냐의경우이스라엘의무능과무지를실감나게표현하기위한은유적 rwe[i이고, 이사야의본문역시반대의상황이지만시각장애인의장애제거를민족의회복을실감나게설명하기위해은유적으로표현한것이다. 24) 이럴경우번역에대한신학적주석을해야하는문제가있는데, 의미상그렇다하더라도원문에있는장애인용어를달리번역하기는어려우므로문자그대로시각장애인으로사용해야할것으로보인다. 왜냐하면번역은가능하면문자적번역에충실해야그이후폭넓은주석적-신학적해석이가능하기때문이다. 물론이와는조금다른경우가있는데 rwe[i 를사람이아닌동물에게사용한것으로서 BHS에서두곳 ( 신 15:21; 말 1:8) 이발견된다. 25) 칠십인역에서도마찬가지로 rwe[i를 tuflo,j로번역하고있는데신명기 15:21의한글번역들은다음과같다 : 그러나그짐승이흠이있어서절거나눈이멀었거나 ( 혹은눈을못보거나 ) 무슨흠이있으면네하나님여호와께잡아드리지못할지니 ( 신 15:21, 개역개정 ) 23) rwe[i ( iwwēr), TWOT 2, 655. 24) 채은하, 장애 ( 인 ) 와치유 : 온 (Ohn) 신학으로서의장애인신학시도, 장신논단 48:4 (2016), 150, 154. 25) rwe[i 외에도 ~Leai( 합 2:18; 사 56:10), vrexe( 시 58:4) 와 x:sepi( 신 15:21; 말 1:8, 13) 를역시사람이아닌짐승 ( 혹은독사 ) 혹은우상에게적용하고있다. 이경우에도마찬가지로문자적으로번역해야할것이다.

102 성경원문연구제 40 호 이구절에서 개역개정 뿐만아니라다른한글성경들모두 rwe[i에대하여 눈이멀었거나 혹은 눈을못보거나 로번역하고있다. 이럴경우동물에게 시각장애 라는용어를사용하기는어려워보인다. 만일짐승에게 시각장애 라고적용한다면오히려본문자체가어색하고희화될수있기에현재번역하고있는그대로사용해야할것이다. 결론적으로 rwe[i 가사람에게는 시각장애인 으로, 짐승에게적용되었을경우엔 눈이멀었다 나혹은 눈을못본다 는것으로번역되는것이적절해보인다. 그러나이스라엘이나다른사람들에게 rwe[i 를은유적으로사용하였을경우 시각장애 라는중립적인호칭을그대로사용해야할것으로보인다. 2.2. 언어장애인 (~Leai) 과청각장애인 (vrexe) 의번역문제 BHS 에서언어와청각장애인에해당하는단어는각각 ~Leai 과 vrexe 이다. 언 어장애 ( 인 ) 를가리키는 ~Leai은출애굽기 4:11; 이사야 35:6; 56:10; 하박국 2:18; 시편 38:13[14](LXX 37:14); 잠언 31:8에서발견되고있는데주로사람에게적용되지만개 ( 사 56:10) 나우상 ( 합 2:18) 에게도사용하고있다. ~Leai은칠십인역에서어느한용어로통일되지않고오히려다양하게 (du,skwfoj 출 4:11 26) ; mogila,loj 27) 사 35:6; evneo,j 28) ; 사 56:10; a;laloj 29) 시 37:14(BHS 38:14); kwfo,j 합 2:18) 번역되어있다. 이단어들가운데앞의두용어들은칠십인역에서모두한번씩만나타나는희귀단어들이어서정확한사용범위를찾기는쉽지않지만모두언어장애를묘사하고있다. ~Leai에대하여한글번역성경들은주로 말못하는사람 과 벙어리 로번역하고있다 ( 아래의 < 표 3> 참조 ). 과거의번역성경들과달리 벙어리 라는횟수가줄고대신주로 말못하는사람 으로번역하고있으나그럼에도불구하고 언어장애인 이라는중립적인표현은전혀나타나고있지않다. a;laloj로번역한시편 37:14(BHS 38:14) 의경우사람에게적용되었음에도불구하고 개역개 26) 이그리스어는 stone-deaf 의의미를갖고있으며 LXX 에서단 1 회여기에만나타나고있다. 27) mogila,loj 의의미는아예말하지못하는언어장애인을포함하여언어사용이나말하는데있어서불편하거나어려움을겪는정도의의미를갖고있다. 막 7:32 에나타나고있지만칠십인역에서는여기서만한번나타나고있다 : mogila,loj, GELNT, 525. 28) 이단어는 말할수없는혹은입을닫은 이란뜻을갖고있으나꼭말을하지못하는장애만을언급하는것이아니며칠십인역에서잠 17:28 과사 56:10 에나타나고있다 : evneo,j, GELNT, 265. 29) 이단어는대체로언어장애를가리키고있다. 칠십인역에서단 2 곳에서만발견되고있다 : 시 30:19(BHS 31:19) 와 37:14(BHS 38:14). a;laloj, GELNT, 35.

장애인호칭의비교와대안연구 / 채은하 103 정 을제외하고는모두 벙어리 로번역하고있다. ~Leai에대한한글번역들을정리하면다음과같다 : < 표 3> 언어장애인 ~Leai 과그의번역들 BHS ~Leai LXX du,skwfoj mogila,loj a;laloj kwfo,j evneo,j ( 출 4:11) ( 사 35:6) ( 시 38:13[14] ( 합 2:18) ( 사 56:10) LXX 37:14) 개역개정 말못하는자말못하는자말못하는자 말하지못하는 ( 우상 ) 벙어리 ( 개 ) 새번역 말못하는이 말을못하던혀 벙어리 말도못하는 ( 우상 ) 벙어리 ( 개 ) 공동개정 벙어리벙어리벙어리 성경 말못하는이말못하는이벙어리 말못하는 ( 우상 ) 벙어리 ( 우상 ) 벙어리 ( 개 ) 벙어리 ( 개 ) 한편청각장애인을가리키는 vrexe에대하여칠십인역은출애굽기 4:11; 레위기 19:14; 시편 58:4[5]; 이사야 29:18; 35:5; 42:18, 19; 43:8에서언제나예외없이 kwfo,j로번역하고있다. vrexe 역시신체적인청각장애혹은은유적으로이해가부족한경우를가리킬때사용하는대표적인단어 30) 인데, 칠십인역은이단어를언어장애인과청각장애인모두에게적용할수있 는그리스어 kwfo,j 로번역하고있다. 31) 그러나히브리어의경우 ~Leai 은언어장애인으로, vrexe 는청각장애인으로각각구분해서사용하고있다. vrexe 와 kwfo,j에대하여한글번역성경들은 못듣는자, 듣지못하는이, 귀먹은자, 귀머거리 로번역하고있다 ( 아래의 < 표 4> 참조 ). vrexe에대하여칠십인역이청각과언어장애인모두를가리키는 kwfo,j로번역하고있지만한글번역성경들은히브리어의의미처럼청각장애인에국한시키고있다. vrexe에대한성경들의번역을비교하면다음과같다 : 30) vrx ḥrš, TLOT 2, 477. 31) kwfo,j 는언어와청각장애모두를가리키고있기때문에본문안에서언어장애인인지청각장애인인지구분해야할것이다. 신약성경에서이단어가 언어장애인 을가리키는부분은마 9:32, 33; 12:22; 15:30, 31; 눅 1:22; 11:14 이고, 청각장애인으로이해된곳은마 11:5; 막 7:32, 37; 9:25 와눅 7:22 이다. 채은하, 한글공인성경들의장애인호칭과대안 - 복음서와사도행전을중심으로, 170; GELNT, 462; EDNT 2, 333.

104 성경원문연구제 40 호 < 표 4> 청각장애인 vrexe 와그의번역들 BHS LXX 개역개정 새번역 공동개정 vrexe kwfo,j 못듣는자 ( 사람 )( 출 4:11; 사 29:18; 35:5; 42:18, 19; 43:8), 귀먹은자 ( 레 19:14) 듣지못하는이 ( 출 4:11; 레 19:14; 사 29:18; 43:8), 귀먹은자 ( 사람 )( 사 35:5; 42:18, 19; 43:8) 귀머거리 ( 출 4:11; 레 19:14; 사 29:18; 35:5; 42:18, 19), 듣지못하는이 ( 사 43:8) 성경 귀먹은자 ( 이 )( 출 4:11; 레 19:14; 사 29:18; 35:5; 42:18, 19; 43:8) 이처럼언어와청각장애인을가리키는 ~Leai 과 vrexe 가나란히등장하고있 는출애굽기 4:11은칠십인역에서각각 du,skwfoj와 kwfo,j로번역되어있다. ~Leai에대한 du,skwfoj는칠십인역에서여기서만한번나타나고있는데, 사전적으로중증에해당하는청각장애인을의미한다. 그런데그다음단어 vrexe에대한 kwfo,j는청각장애인혹은언어장애인둘모두에게적용되기에이구절에서장애인목록의반복을피하려면 kwfo,j는언어장애인으로보아야할것이다. 실제로영어번역에서도약간의혼란이있다. 즉세개의영어성경 (KJV, NRS와 NIV) 가운데 NIV는히브리어 ~Leai(du,skwfoj) 을청각장애인으로이해하고, 나머지 KJV와 NRS는언어장애인으로번역하고있다 : who makes him dumb, or deaf (or seeing or blind)? 여기에서장애인들 의등장순서를보면차례로 ~Leai 과 vrexe 이다. 이호칭들과칠십인역과한글 번역성경들의번역을다음과같이비교함으로써대안적번역을제안해보고자한다 : rwe[i Aa x:qepi Aa vrexe Aa ~Leai ~Wfy"-ymi Aa ~d'a'l' hp, ~f' ymi wyl'ae hw"hy> rm,ayow: hw"hy> ykinoa' al{h] 1) ei=pen de. ku,rioj pro.j Mwush/n ti,j e;dwken sto,ma avnqrw,pw kai. ti,j evpoi,hsen du,skwfon kai. kwfo,n ble,ponta kai. tuflo,n ouvk evgw. o` qeo,j (LXX) 2) 여호와께서그에게이르시되누가사람의입을지었느냐누가말못하는자나못듣는자나눈밝은자나맹인이되게하였느냐나여호와가아니냐 ( 개역개정 )

장애인호칭의비교와대안연구 / 채은하 105 3) 주님께서그에게말씀하셨다. 누가사람의입을지었느냐? 누가말못하는이를만들고듣지못하는이를만들며, 누가앞을볼수있는사람이되게하거나앞못보는사람이되게하느냐? 바로나주가아니더냐?( 새번역 ) 4) 야훼께서그를꾸짖으셨다. 누가사람에게입을주었느냐? 누가벙어리나귀머거리를만들고눈을열어주거나앞못보는장님이되게하느냐? 나야훼가아니더냐? ( 공동개정 ) 5) 그러자주님께서그에게말씀하셨다. 누가사람에게입을주었느냐? 누가사람을말못하게하고귀먹게하며, 보게도하고눈멀게도하느냐? 나주님이아니냐?( 성경 ) 이런장애인호칭들의비교를통해출애굽기 4:11을다음과같이번역할수있을것이다 : 여호와께서그에게말씀하시기를, 누가사람에게입을지어주셨는가? 누가 언어장애인, 청각장애인혹은보는자나시각장애인 이되게하는가? 나여호와가아닌가! 이런번역들은가장중립적이고표준적인장애인호칭을담은본문이될것이다. 덧붙여짐승과우상에게도적용된 ~Leai의번역을생각할필요가있다. 이사야 56:10에서 ~Leai을 evneo,j로번역하고있는데, 한글번역성경들은모두 벙어리 혹은 벙어리개 로번역하고있다. 여기에서 ~Leai은무시와탐욕과나태를일삼는이스라엘의지도자들을개로비유하고한층더하여 짖지도못하는개 로표현하기위한것이다. 이들은짖지못하는개일뿐만아니라한가지장애를더하여 보지도못하는 rwe[i 라고비유하고있다. 이구절은이렇게번역하는것이좋을듯하다 : 이스라엘의파수꾼들은 보지못하는자들 이요 짖지도못하는개들 이요다꿈꾸는자들이요누워있는자들이요 ( 사 56:10). 이렇게할때시각장애인이나언어장애인에대한부정적이미지를연상시키지않고잘못된지도자들의나태와탐욕을비유적으로표현할수있을것이다. 한편 ~Leai이동물에게만아니라유일하게우상에게적용한경우가있는데칠십인역은그 ~Leai을 kwfo,j로번역하고있다 ( 합 2:18). 이것에대해한글번역성경들은주로 말도못하는우상 ( 벙어리우상 - 성경 ) 이라고번역하고있다. 이것은대부분의한글성경들이번역한것처럼 벙어리우상 보다는 말도못하는우상 이라는것으로두어야할것이다. 비록미묘한차이이긴하지만 벙어리우상 이라고하게되면언어장애인이라는특정장애인이우상의부정적특징에개입되기때문이다. 한편잠언 31:8상반의 BHS 본문은 말하지못하는언어장애인 (~Leai) 을

106 성경원문연구제 40 호 위해대신말해줄것 을언급하고있는데, 칠십인역은 ~Leai 에해당하는부분을생략한채다음과같이달리번역하고있다 : 하나님의말씀으로너의 입을열어라. 32) 한글번역성경들은모두히브리본문처럼 ~Leai 을포함시 켜서번역하고있다. 그러므로 ~Leai이나타나는이절의상반절은이렇게번역되어야할것이다 : 너는언어장애인을위해입을열라 이상과같이언어와청각장애인에대한 ~Leai 과 vrexe 와이것들을번역한 그리스어용어들은대체로일관성있게장애인호칭을사용하고있지만한글번역성경은여전히속어적인표현들이나장애의단편적현상을묘사적으로표현하고있다 ( 위의 < 표 3>, < 표 4> 참조 ). 이런부분은차기성경번역에서장애인에대한중립적인호칭으로번역해야할것들이다. 2.3. 지체장애인 (x:sepi) 의번역문제 BHS에서지체장애인을지칭하는대표적인단어는 x:sepi이다. 이단어는레위기 21:18; 사무엘하 5:6, 8(x2); 9:13; 19:26[27]; 욥기 29:15; 잠언 26:7; 이사야 33:23; 35:6; 신명기 15:21; 말라기 1:8, 13 33) 에서나타나고있으며, 칠십인역은모두예외없이 cwlo,j로번역하고있다. x:sepi의사전적의미는대부분의사전들이 다리가불편한 혹은 다리를저는 정도의의미만전달 할뿐특별한설명을더하고있지않다. 34) x:sepi 에대하여장애의상태를어 느정도알수있는구약의본문이있다. 그예는므비보셋의경우로써사무엘하 4:4를보면므비보셋이장애를갖게된연유를이렇게설명해주고있다 : 사울의아들요나단에게다리저는아들하나가있었으니이름은므비보셋이라전에사울과요나단이죽은소식이이스르엘에서올때에그의나이가다섯살이었는데그유모가안고도망할때급히도망하다가아이 가떨어져절게 (xs;p') 되었더라 ( 개역개정 ). 므비보셋의상태가히브리어 xs;p' 의니팔형으로설명되고있다 ( 삼하 5:6, 8). 또한그는두발이모두장애 를입었다고기록하고있다 ( 삼하 9:13). 나중에므비보셋이다윗왕에게엎드려절을한적이있는데 ( 삼하 9:6), 그렇다면이단어는다리나발에장애가있어서걷는일이불편한것은맞지만걷지못하는정도는아닌것같다. 칠십인역은히브리어 x:sepi 를언제나 cwlo,j로번역하고있는데이그리스어의뜻은조금더포괄적으로신체특히다리 ( 혹은발 ) 나손이기형이거나기능적으로마비되거나손실되어서불편한경우, 때로는단순한상처를입 32) a;noige so.n sto,ma lo,gw qeou/ ( 잠 31:8 상 ). 33) 신 15:21 과말 1:8, 13 에서이단어는모두희생제물로드려지는동물에게적용되고있다. 34) xs;p'/x:sepi, BDB, 820.

장애인호칭의비교와대안연구 / 채은하 107 은사람도가리킨다. 35) 이처럼 cwlo,j 는발이나다리에마비나결손이있는 지체장애인에게통용되는일반적인호칭으로서 x:sepi 와다르지않다. 36) 그 런데신약성경 ( 개역개정 ) 에서이단어는 못걷는사람 ( 마 11:5; 15:30; 눅 7:22; 행 3:2; 8:7; 14:8) 과 저는사람 ( 마 15:30; 21:14; 막 9:45; 눅 14:13, 21; 요 5:3) 으로번역되고있다. 더욱이마가복음 9:45에서사용된 cwlo,j는절단장애인을지칭하고있다. 이것을볼때 x:sepi/cwlo,j는저는사람뿐만아니라못걷는사람을포함하여다리나발 ( 혹은팔 ) 의절단이나마비이든혹은경미하게저는정도의장애가있든일반적으로다리나발혹은팔의장애가있는모든지체장애인을가리킨다고할수있다. 37) 반면한글공인성경들은 x:sepi/cwlo,j에대하여조금씩달리하고있는데 개역개정 은주로 다리저는자 ( 레 21:18; 삼하 5:6, 8; 9:13; 19:26; 욥 29:15; 사 33:23; 35:6) 로번역하고있다. 새번역 역시 다리저는자 ( 레 21:18; 삼하 5:6; 9:13; 19:26; 욥 29:15; 사 33:23; 35:6) 로, 공동개정 은 절름발이 ( 레 21:18; 삼하 5:6, 8; 19:27 38) ; 사 35:6), 저는자 ( 삼하 9:13), 절뚝발이 ( 욥 29:15; 사 33:23) 로번역하고있다. 마지막으로 성경 은 x:sepi/cwlo,j를모두 다리저는사람 ( 레 21:18; 삼하 5:6, 8; 9:13; 19:27; 욥 29:15; 사 33:23; 35:6) 으로번역하고있다. 이렇듯한글성경의번역들은 x:sepi를칠십인역에서모두 cwlo,j로, 한글성경에서는 공동개정 을제외하고는모두 다리저는자 ( 사람 ) 로일치시키고있다. 이것을종합해볼때한글성경들은 x:sepi/cwlo,j 를모두 다리를저는장애인 으로번역하고있음을알수있다. x:sepi 외에도 BHS 는지체장애에대하여또다른히브리어 [l;c' 39) 를분사 형태로사용하고있다 ( 창 32:31[32]; 미 4:6, 7; 습 3:19). 이단어에대한그리스어번역은다양한동사들 (evpiska,zw 창 32:32; suntri,bw 미 4:6; avpwqe,w 습 3:19) 40) 의수동형태로상처를입거나불편한다리의상태를묘사하고있 35) GELNT, 457, 889. 36) H. Balz and G. Schneider, EDNT 3, 490-491. 37) 지체장애인은신체적결함으로상지, 하지및척추에마비, 절단, 관절운동제한또는변형이 6 개월이상지속되어운동기능, 일상생활수행능력, 사회생활에상당한지장을받는사람으로정의하고있다. 한국재활재단편, 한국장애인복지변천사, 57. 38) 개역개정 의삼하 19:26 이 공동개정 과 성경 에는 19:27 로표기되어있다. 39) [lc, HALOT 2, 1030. 40) evpiska,zw 는 다리를절다 라는뜻을갖고있는데칠십인역에만나타나고있다 ; suntri,bw 는 깨지다, 부서지다, 멍들다 라는의미를갖고있으며신약성경에서도자주발견되고있다 ( 마 12:20; 막 5:4; 14:3; 눅 9:39; 요 19:36; 롬 16:20; 계 2:27). avpwqe,w 는 거부, 소외되다 라는뜻을갖고있는데주로은유적으로사용되고있다. evpiska,zw 는불편한다리나몸을나타내는데사용되고있지만 suntri,bw 와 avpwqe,w 는주로은유적으로쫓겨나거나거부된상태를표현하고있다. GELNT, 103, 793.

108 성경원문연구제 40 호 다. 따라서이단어 ([l;c') 는지체장애인을가리키는일반명사라기보다는불편한다리를묘사하는지체장애의상태를설명하는것으로보아야할것이다. 이렇게 x:sepi/cwlo,j가한글성경들에서주로 다리저는자, 절름발이, 절뚝발이 처럼번역한것은지체장애인전체를포함하지못하는한계를지니게된다. 그러므로 x:sepi/cwlo,j는지체장애를가진모든장애인을포함할필요가있으므로 지체장애인 으로통일할필요가있다. 41) 특히 2001년에개정한 공동개정 은한곳을제외하고는 ( 삼하 9:13) x:sepi/cwlo,j를모두 절름발이 혹은 절뚝발이 로번역하고있다. x:sepi/cwlo,j에대한한글성경들의번역과이들의사용분포를정리하면다음과같다 : < 표 5> 지체장애인 x:sepi 와그의번역들 BHS LXX x:sepi cwlo,j 개역개정 새번역 공동개정 성경 다리저는자 ( 사람 ) 레 21:18; 삼하 5:6, 8; 9:13; 19:26[27]; 욥 29:15; 사 33:23; 35:6 레 21:18; 삼하 5:6; 9:13; 19:26[27]; 욥 29:15; 사 33:23; 35:6 삼하 9:13 레 21:18; 삼하 5:6, 8; 9:13; 19:27; 잠언 26:7; 욥 29:15; 사 33:23; 35:6 절름발이 레 21:18; 삼하 5:6, 8; 19:27; 잠 26:7; 사 35:6 욥 29:15; 사 33:23 절뚝발이 x:sepi가나타나는여러본문들가운데대표적으로사무엘하 5:8하반의본문을통해 x:sepi의번역들을비교하고그에대한대안적번역을제안해보고자한다 : tyib'h;-la, aaby" al{ x:sepiw rwe[i Wrm.ayO!Ke-l[; 41) 신약성경 ( 마 11:5; 15:30, 31; 막 9:45; 눅 7:22; 14:13, 21; 요 5:3; 행 3:2; 8:7; 14:8; 히 12:13) 에자주등장하는 cwlo,j 는다리나발혹은팔의절단내지는장애가있는 지체장애인 으로호칭하는것이적절하다는연구가있다. 채은하, 한글공인성경들의장애인호칭과대안 - 복음서와사도행전을중심으로, 167.

장애인호칭의비교와대안연구 / 채은하 109 1) tufloi. kai. cwloi. ouvk eivseleu,sontai eivj oi=kon kuri,ou (LXX) 2) 속담이되어이르기를맹인과다리저는사람은집에들어오지못하리라하더라 ( 개역개정 ) 3) 그래서 눈먼사람과다리저는사람은왕궁에들어갈수없다 는속담이생겼다.( 새번역 ) 4) 이리하여소경과절름발이는왕궁에들어가지못하게되었다.( 공동개정 ) 5) 여기에서 다리저는이와눈먼이는궁안에들어가지못한다. 는말이생겨났다.( 성경 ) 이본문은다윗왕이이끄는군대가여부스족속을침략하려하자여부스사람들이어떤경우라도다윗의침략을막아낼수있다고호언장담하기위해눈먼사람과다리저는사람이라할지라도다윗의군대를능히이길수있음을표현한것이다. 그러자다윗은맹인과다리저는자로하여금예루살렘의입성을엄격하게금하는법을선포한것으로되어있다. 42) 이선포때문에장애인들이실제로예루살렘입성을할수없었는지는알수없다. 어쨌든한글번역성경들은 x:sepi/cwlo,j를 다리저는사람 혹은 절름발이 로거의통일시켜서번역하고있다. 이렇게 다리저는사람, 절름발이 혹은 절뚝발이 와같은번역은속어에속한차별적인용어로서요즘일상에서도거의사용되지않고있기에성경의언어로는적절하지않다. 따라서사무엘하 5:8하반은시각장애인 rwe[i/tuflo,j도함께등장하고있는데다음과같이번역할것을제안한다 : 그러므로그들은말하기를, 시각장애인과지체장애인 은그집으로들어오지못하리라. 마지막으로 x:sepi 와더불어본연구가선택한모든종류의장애인 (rwe[i, vrexe, ~Leai) 이나타나는이사야 35:5-6 상반을살펴보기로한다. 이구절의장 애인호칭들을다른번역들과비교함으로써그에대한대안적번역을최종적으로제안해보고자한다. 이단어들을중심으로히브리어원문과그의번역들을소개하면다음과같다 : hn"x.t;p'ti ~yvir>xe ynez>a'w> ~yriw>[i yney[e hn"x.q;p'ti za' ~Leai!Avl.!rot'w> x:sepi ly"a;k' gled;y> za' 1) to,te avnoicqh,sontai ovfqalmoi. tuflw/n kai. w=ta kwfw/n avkou,sontai to,te a`lei/tai w`j e;lafoj o` cwlo,j kai. tranh. e;stai glw/ssa mogila,lwn o[ti evrra,gh 42) 채은하, 구약성경에나타난장애인의현실과장애인신학의한시도, 구약논단 14 (2008), 41-42.

110 성경원문연구제 40 호 evn th/ evrh,mw u[dwr kai. fa,ragx evn gh/ diyw,sh (LXX) 2) 그때에맹인의눈이밝을것이며못듣는사람의귀가열릴것이며그때에저는자는사슴같이뛸것이며말못하는자의혀는노래하리니 ( 개역개정 ) 3) 그때에눈먼사람의눈이밝아지고, 귀먹은사람의귀가열릴것이다. 그때에다리를절던사람이사슴처럼뛰고, 말을못하던혀가노래를부를것이다 ( 새번역 ) 4) 그때에소경은눈을뜨고귀머거리는귀가열리리라. 그때에절름발이는사슴처럼기뻐뛰며벙어리도혀가풀려노래하리라 ( 공동개정 ) 5) 그때에눈먼이들은눈이열리고귀먹은이들은귀가열리리라. 그때에다리저는이는사슴처럼뛰고말못하는이의혀는환성을터뜨리리라 ( 성경 ) 이구절에히브리어 rwe[i, vrexe, x:sepi 와 ~Leai 이나란히나타나고있다. 이가운 데처음세용어들에대하여칠십인역은예외없이 tuflo,j, kwfo,j, cwlo,j로번역하고, ~Leai은 mogila,loj로언어장애를묘사하고있다. 지금까지앞에서제안한것을기초로이구절에나타난장애인호칭들을다음과같이번역하고자한다 : 그때에시각장애인의눈이열릴것이며청각장애인의귀가들릴것이다. 그때에지체장애인은사슴처럼뛸것이며언어장애인의혀는기뻐서소리치게될것이다 이렇게시각, 청각, 지체그리고언어장애인이라고호칭한것은이런용어들이현재장애인에대한포괄적이고표준적인분류이기때문이다. 또한장애인을호칭할때가능한한속어적이고특정장애의형태나모습을지양해야하는것은 ( 이를테면, 지체장애인에대하여절뚝발이, 청각장애인에대하여귀가먹은사람으로묘사 ) 이런표현이종종장애인의장애를조롱하거나비하하는소재가되기때문이다. 3. 결론및나가는말 마지막으로본연구자는위에서조사한다양한종류의장애인들을가리키는대표적인 4개의히브리어용어들 (BHS) 과이를번역한칠십인역 (LXX) 의그리스어들과그것에대한 4개의한글공인성경들의호칭들을비교함으로써대안적번역들 43) 을다음과같이제안하려고한다. 43) 정부는 1980 년이후부터장애인조사를제도적으로매 5 년마다실시하고있다. 1990 년부터지체장애, 시각장애, 청각장애, 언어장애, 정신장애등을장애인의범주로분류하고있다. 한국재활재단편, 한국장애인복지변천사, 56-57.

장애인호칭의비교와대안연구 / 채은하 111 < 표 6> 장애인호칭들의비교와대안적번역 BHS 칠십인역 개역개정 (1998) 새번역 (2001) 공동개정 (1999) 성경 (2005) 대안적번역 맹인, 눈이먼사 소경, 눈먼 ( 이 ) 시각 rwe[i tuflo,j 눈이먼사람 람, 못보는사람 눈먼이 ( 사람 ), 사람 장애인 못보는사람 ~Leai du,skwfoj mogila,loj a;laloj evneo,j 말못하는자 말못하는자 ( 혀 ) 벙어리, 말못하는이 벙어리, 말못하는이 ( 자 ) 언어장애인 kwfo,j 못듣는자 듣지못하는 귀머거리 귀머거리 청각 vrexe kwfo,j 귀먹은자 자귀먹은자 듣지못하는자 장애인 x:sepi cwlo,j 다리저는자 다리저는자 절뚝발이절름발이 다리저는자 지체장애인 지금까지보았듯이히브리어성경과칠십인역은장애인호칭들을비교적단순하고일관성있게사용하고있다. 장애의종류와정도가너무도다양하기때문에사실그원어만으로장애의정확한상태나종류를찾는일은결코쉬운일이아니다. 그럼에도불구하고히브리어성경과칠십인역에나타난장애인호칭들은특정장애의모습이나형태를묘사하는데집중하기보다는일관성있고중립적인용어들로나타나고있다. 그러나한글번역성경들은최근에개정된것임에도불구하고여전히속어들혹은부적절한표현들이거나비하적인언어로장애인들을표현하고있다. 아마도호칭의문제는우리말특성상존대와하대그리고비하의어투가뚜렷하기때문인것같다. 사실 1990년장애인복지법에따라장애인호칭들이통일되었다고하지만이런용어들은주로사회복지나장애인관련부분에서통용되고있을뿐보편화된것은아니다. 또한이것들은지금까지오랫동안사용되었던익숙한호칭들이아니었기에쉽게사용되는말도아니다. 그러나장애인의호칭문제는인간의역사만큼길고, 각시대의정신을담고있다. 장애인은사회적편견이나차별적시선과제도때문에좌절하기도하지만호칭이나용어때문에도적지않게상처를받는다. 과거에사용하던많은장애인호

112 성경원문연구제 40 호 칭들이현재속어이거나장애의유무없이남들을비하하거나무시할때여전히은유적으로사용되기도하고, 이런은유적사용은역으로장애인에대한부정적인식으로연결되곤한다. 때문에성경에서장애인에대한중립적이고비차별적인호칭들의사용은중요한의미를갖는다. 얼마전까지세계교회협의회 (WCC) 는장애인을장애가아닌누구나갖고있는능력의관점에서 능력이다른사람 (differently abled people, DAP) 으로호칭하기도했다. 그러나이호칭은장애인에대한새로운인식을갖게하는데기여한바가있지만장애의현실이간과되었다는지적에따라대신 PWD(people with disability) 를공식용어로채택, 사용하고있다. 그이유는장애는신체적이든정신적이든물리적장애내지한계로받아들여야지거기에어떤능력이나해석이전제되어서는안된다는지적이더설득력이있기때문이다. 마찬가지로한국에서도 장애우 ( 障碍友 ) 라는용어가한때장애인호칭으로사용되기도했지만장애인에대하여유독우호적인태도나호칭역시일종의차별내지는동정의시선이될수있다는판단때문에현재공식적으로사용하고있지않다. 성경은하나님의말씀으로서신앙과신학적인측면만이아니라사회에끼치는영향이크다. 그것은교회와성도들이그들의사고나태도와행동의기초를성경에서찾기때문이다. 그러므로성경에나타난장애인호칭들은의식적이든무의식적이든사회적그리고신학적함의를자연스럽게담게된다. 때문에성경번역에있어서장애인호칭에대한속어의사용이나편견과무시가담긴호칭사용은자제해야할당위성을갖는다. 이런점에서미래의한글번역성경들은성경에등장하는장애인호칭들에대하여그에준한공식적인분류를따라야할것이다. 현재한국에서는시각장애인, 청각장애인, 언어장애인과지체장애인그리고정신장애인을장애인의공식적인범주내지용어로분류하고있다. 이런장애인호칭들은현재로선장애인호칭에있어서가장포괄적인, 다시말하면가장중립적이미지를담은것으로이해하고있다. 물론현재의이런표준적인장애인호칭이미래에시대의변화와요청에따라달리바뀔수있다. 44) 언어와정신은시대적흐름에바뀌게되는것이분명하기에성경번역에있어서장애인 44) 근대이전의한국에서는지금은공적으로전혀사용하지않는 병신 ( 病身 ) 이란용어를장애인호칭으로사용했다. 병신이란본래한자어病身에서온말로서그원의는병든몸혹은아픈몸이라는뜻이다. 병신이란말의원의는중립적가치를지녔다. 그러다가병신이라는단어는몸을중심으로정상 / 비정상, 주체 / 타자, 우 / 열, 강 / 약, 유시 ( 有視 )/ 무시, 동화 / 이화 ( 異化 ) 를뚜렷이구분하는성향으로바뀌게되었다. 한마디로말해병신이란말에는차별과배제와억압의시선을담고있다. 박희병, 병신에의시선, 고전문학연구 24 (2003), 311-312.

장애인호칭의비교와대안연구 / 채은하 113 호칭의최근변화도수용해야할것이다. 결론적으로히브리어성경에나타난 rwe[i, vrexe, ~Leai 과 x:sepi 에대하여칠십 인역의번역과현재사용하고있는한글공인번역성경들 ( 개역개정, 새번역, 공동개정, 성경 ) 의용어들을검토해서중립적인용어들즉 시각장애인, 청각장애인, 언어장애인과지체장애인 을대안적인장애인호칭으로번역할것을주장하고제안한다. < 주제어 >(Keywords) 히브리어성경, 칠십인역, 시각장애인, 언어장애인, 청각장애인, 지체장애인. BHS, LXX, blind, dumb, deaf, lame. ( 투고일자 : 2017 년 1 월 31 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 3 월 20 일 )

114 성경원문연구제 40 호 < 참고문헌 > (References) 공동번역성서개정판 (1999) 성경전서개역개정판 (1998) 성경전서새번역 (2004) 한국천주교중앙협의회, 성경 (2005) BHS (Biblia Hebraica Stuttgartensia), 슈투트가르트히브리어구약성서 ( 한국어서문판 ), 서울 : 대한성서공회, 2008. A. Rahlfs, ed., Septuaginta, Stuttgart: Deutsche Bibelgesellschaft, 1979. 남연희, 설지화, 이기량, 장애인복지론, 고양시 : 공동체, 2009. 박희병, 병신에의시선, 고전문학연구 24 (2003), 309-361. 한국재활재단편, 한국장애인복지변천사, 서울 : 양서원, 1997. 채은하, 구약성경에나타난장애인의현실과장애인신학의한시도, 구약논단 14:1 (2008), 28-50. 채은하, 장애인의시각에서본한글공인번역성경들의장애인호칭과대안, 성경원문연구 30 (2012), 140-160. 채은하, 한글공인성경들의장애인호칭과대안-복음서와사도행전을중심으로, 성경원문연구 34 (2014), 162-180. 채은하, 장애 ( 인 ) 와치유 : 온 (Ohn) 신학으로서의장애인신학시도, 장신논단 48:4 (2016), 143-168. Bauer, W., Arndt, W., and Gingrich, F., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (GELNT), Chicago; London: The University of Chicago Press, 1979. Brown, F., Driver, S. R., and Briggs, Charles A., A Hebrew and English Lexicon of the Old Testament (BDB), Lafayette: Associated Publishers and Authors, Inc., 1981. vrx ḥrš, Theological Lexicon of the Old Testament (TLOT), Vol. 2, Peabody: Hendrickson Publishers, Inc., 1997, 477-482. rwe[i, L. Koehler, W. Baumgartner and J. J. Stamm, The Hebrew and Aramaic Lexicon of the Old Testament (HALOT), Vol. 1, M. E. J. Richardson, trans. and ed., Leiden; New York: E. J. Brill, 1994, 803. rwe[i ( iwwēr), R. L. Harris, G. L. Archer, Jr. and B. K. Waltke, eds., Theological Wordbook of the Old Testament (TWOT), Vol. 2, Chicago: Moody, 1980. rwe[i iwwēr, G. J. Botterweck, H. Ringgren and H. Fabry, eds., Theological Dictionary of the Old Testament (TDOT), Vol. 10, Grand Rapids; Cambridge: William B. Eerdmans Publishing Company, 1999, 574-577. tuflo,j, H. Balz and G. Schneider, Exegetical Dictionary of the New Testament (EDNT), Vol. 3, Grand Rapids: William B. Eerdmans, 1990, 377-378.

장애인호칭의비교와대안연구 / 채은하 115 <Abstract> A Study on the Comparison of Terms Referring to People with Disabilities (PWD) and Their Alternatives: Centering on Hebrew Bible, LXX, and Recently Revised and Newly Translated Korean Bible Versions Unha Chai (Hanil Univ. & Presbyterian Theological Seminary) A lot of people with disabilities (PWD) appear in the Hebrew Bible (BHS 45) ). It is because disabilities can neither be avoided nor overlooked in human history. Therefore, their terms could be a public barometer to judge their society s mass bias or unconsciousness concerning PWD. In this respect, it is of significance to find out which terms are used for PWD in BHS and how they are translated in LXX and recently revised and newly translated Korean Bible versions. The Korean Bible versions chosen for this essay are The New Korean Revised Version (1998), The Revised New Korean Standard Version (2001), The Common Translation of the Holy Bible (1999) and Seong-kyung (2005) published by the Catholic Bishops Conference of Korea. The terms representatively referring to PWD are rwe[i, vrexe, ~Leai and x:sepi in BHS. In LXX 46) they are usually translated as tuflo,j for rwe[i, kwfo,j for vrexe and cwlo,j for x:sepi. However, ~Leai is translated into various words like du,skwfoj, mogila,loj, a;laloj, kwfo,j or evneo,j rather than a specific word. As shown, each Hebrew term is quite regularly translated into Greek words like tuflo,j, kwfo,j and cwlo,j in LXX except ~Leai. The Hebrew terms are usually translated as the blind, the dumb, the deaf, and the lame in English versions like the KJV, NRS and NIV. This essay seeks to compare the four Hebrew terms for the PWD in BHS and their translations into Greek words in LXX and various Korean Bible versions mentioned above, and to find out their alternatives. It is noticeable that their titles in Korean versions are translated into more neutral and sound designations than in older Korean versions of the Bible. However, this essay points out that 45) Biblia Hebraica Stuttgartensia (BHS) (Stuttgart: Deutsche Bibelgesellschaft, 1977; 1997). 46) A. Rahlfs, ed., Septuaginta (Stuttgart: Deutsche Bibelgesellschaft, 1979).

116 성경원문연구제 40 호 there s more to be done, and alternatively proposes to align these terms in the Old Testament according to the terms used in The Act on Welfare of Persons with Disabilities (1990), and to adopt the terms 시각장애인, 언어장애인, 청각장애인 and 지체장애인 for the four Hebrew terms studied in this paper. The language of the Bible is very powerful and influential to Bible readers because it is God s Word. Therefore the terms or titles for the PWD are to be revised to words with sound, neutral meaning and nuance according to the spirit and fashion of our times. It is carefully proposed that the translations are to be neutral and non-prejudiced at any case.

고대천문학의언어로읽는마태복음 2:9 / 현우식 117 고대천문학의언어로읽는마태복음 2:9 현우식 * 1. 들어가는말 마태가전해주는동방박사의이야기 ( 마 2:1-12) 는세대와지역을초월하여성서학분야의전문가는물론이고다른분야의전문가들과일반인에게이르기까지관심을받고있는주제이다. 1) 그럼에도불구하고마태복음 2:9 에서별의운동을지시하는술어 proh/gen과 evsta,qh에대한새로운신학적해석과번역을위한시도는미온적이었다고평가할수밖에없다. 2) 이학제적고찰은마태복음 2:9의원문에대한입체적이해와한글로의번역에도움을주고자하는목적을지닌다. 3) 이러한목적을위하여본연구에서중점적으로논의될문제는다음과같다. * 인지과학으로박사학위를받음. 현재호서대학교과학신학교수. godel@hoseo.edu. 1) 동방박사이야기를다룬방대한저술작품에관하여는다음을참조하라. R. Trexler, The Journey of the Magi: Meanings in History of a Christian Story (Princeton: Princeton University Press, 1997); E. 야마우찌, 페르시아와성경, 박응규, 이한영, 조용성역 ( 서울 : 기독교문서선교회, 2010), 553-583. 2) 이러한사례를보기위해서는 J. Powell, The Evolution of the Gospel: A New Translation of the First Gospel with Commentary and Introductory Essay (New Haven: Yale University Press, 1994), 6; J. Broadus, Commentary on Matthew (Grand Rapids: Kregel Publications, 1990), 20; F. Bruner, Matthew: A Commentary (Grand Rapids: William B. Eerdmans, 2004), 60; G. Montague, Companion God: A Cross-Cultural Commentary on the Gospel of Matthew (New York: Paulist Press, 2010), 26-32; R. France, The Gospel of Matthew (Grand Rapids: William B. Eerdmans, 2007), 74; R. Gundry, Matthew: A Commentary on His Handbook for a Mixed Church under Persecution (Grand Rapids: William B. Eerdmans, 1994), 31; F. Beare, The Gospel According to Matthew: Translation, Introduction and Commentary (Cambridge: Harper & Row Publishers, 1981), 80; C. Keener, A Commentary on the Gospel of Matthew (Grand Rapids: William B. Eerdmans, 1999), 104; D. Harrington, The Gospel of Matthew (Collegeville: The Liturgical Press, 1991), 43; J. Gibbs, Matthew 1:1-11:1 (Saint Louis: Concordia Publishing House, 2006), 121; S. Lachs, A Rabbinic Commentary on the New Testament: The Gospel of Matthew, Mark, and Luke (New Jersey: Ktav Publishing House, 1987), 9 를참조하라. 3) 이연구에서는분사구문을번역할때에더욱해석이가미될수밖에없다는입장에동의한다. 유은걸, 국역성격의헬라어분사구문처리에관한소고 - 새번역 히브리서를중심으로 -, 성경원문연구 25 (2009), 96-110.

118 성경원문연구제 40 호 1) 별과관련된컨텍스트내에서해석할때, evn th/ avnatolh/ 의함의는무엇인가? 2) 별과관련된컨텍스트내에서해석할때, proh/gen auvtou,j의함의는무엇인가? 3) 별과관련된컨텍스트내에서해석할때, evsta,qh evpa,nw ou- h=n to. paidi,on의함의는무엇인가? 이러한문제를중심으로먼저성서학적주석의결과를논의하고, 1세기고대의과학적전망에서접근할것이다. 이연구는텍스트 ( 마 2:9) 에대한다음의해석학적전제로부터시작된다. 첫째, 기적이불가능하다는전제는비과학적이다. 4) 또한기적이라고불리는사건은시간과장소에따라상대적일수밖에없다. 그러므로이연구에서는단지기술된사건이초자연적성격을지니고있다는이유로동방박사이야기의역사성을모두폐기하려는해석에는동의하지않는다. 둘째, 1세기의텍스트를해석하기위한컨텍스트에는천문학적컨텍스트가포함되어야한다. 5) 마태복음의컨텍스트내에서천문학과점성학은분리될수없다. 6) 그때에는별의운동을연구하면서그법칙을연구하는것을천문학이라고불렀고, 그의미를연구하는것을점성학이라고불렀기때문이다. 또한그시대에는흔히동일한의미로사용되었으며, 점성학 (astrology) 이라는표현이일상적으로더욱자주사용되었다는점에도유의해야한다. 따라서마태의동방박사를성경의각주에서 점성가 라고만소개하는표현은재고되어야한다. 7) 마고스 (ma,goj) 를점성가라고소개하는것은주후 1~2세기에활동하던알렉산드리아의위대한천문학자프톨레마이오스 (Klaudios Ptolemaios, c. 100-170) 를점성가라고하는것과다름없기때문이다. 8) 4) R. Brown, The Birth of the Messiah: A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke (New York: Doubleday, 1997), 188. 이연구에서는브라운의전제를공유한다. 5) 1 세기초의유대인과기독교인들사이에고대천문학으로서의점성술의개념이확산되어있었다. H. Koester, 신약배경연구, 이억부역 ( 서울 : 은성, 1995), 610-611. 6) 아우구스티누스는 그리스도교교양 (De docta Christiana II.22.33) 과 질서론 (De ordine II.15.42) 에서점성학과천문학을동의어로간주하고있다. 아우구스티누스자신도천상에대한연구로서의천문학을연마한바있다. 아우구스티누스의과학과수학에관하여는다음을참조하라. 현우식, 아우구스티누스의수학신학, 한국조직신학논총 40 (2014), 245-274. 7) 알렉산드리아의필로는과학자로서의마고스를언급했다 (De legibus specialibus III.100-101). 필로는예수와같은시대의인물이다. R. Brown, The Birth of the Messiah, 167. 8) 프톨레마이오스의천문학은수학적천문학이자동시에점성학이다. 프톨레마이오스에게는 행성이지구의변화를정할수있다면, 행성은지구내의인간사의변화도정할수있다 는명제가전제되어있었다. O. Neugebauer, A History of Ancient Mathematical Astronomy (Berlin:

고대천문학의언어로읽는마태복음 2:9 / 현우식 119 셋째, 별과측정자사이의사건을전하고있는텍스트 ( 마 2:9) 는동시대천문학과문화의컨텍스트내에서해석될필요가있다. 9) 만약마태가별을천문학의대상이아닌초자연적인대상으로이야기해주고자하였다면, 현재우리에게전해져내려온본문과는다른방식의기록을남겼을것이다. 예를들면, 별이지상으로내려와직접인도하였다고명시할수도있었을것이다. 10) 또는천사가별의형태로나타났다고설명할수도있었을것이다. 11) 또는별이아이가있는집이나동굴내부로들어가아이의머리위에머무는식의정확한인도를했다고할수도있었을것이다. 12) 그러나마태와마태공동체는그렇게하지않았다. 마태복음 2:9의텍스트가천문학의컨텍스트와관련이있다고전제할때, 충분한해석작업을위해서는 1세기그레코-로만시대와문화권내에서별의운동을묘사하는언어적표현에대한이해가선행되어야한다. 13) 특 Springer-Verlag, 1975), 607-615; L. Taub, Ptolemy s Universe: The Natural Philosophical and Ethical Foundations of Ptolemy s Astronomy (Chicago: Open Court, 1993), 129-137; J. Evans, The History and Practice of Ancient Astronomy (New York: Oxford University Press, 1998), 344. 9) 루츠 (U. Luz) 에의하면, 별에관한마태의언급은성서내부의용어라기보다는성서외부의용어를사용한것이며박사들에게적합한방식으로언급된것이다. U. Luz, Matthew 1-7: A Commentary, J. Crouch, trans. (Minneapolis: Fortress Press, 2007), 114. 10) 이러한사례는 박사들의계시 로불리는문서를통해발견할수있다. B. Landau, Revelation of the Magi: The Lost Tale of the Wise Men s Journey to Bethlehem (New York: Harper One, 2010), 50-53; 별을천사로이해하는해석의역사에관하여는다음의연구를참조하라. D. Allison Jr., Studies in Matthew: Interpretation Past and Present (Grand Rapids: Baker Academic, 2005), 17-41. 11) 이러한사례는 구주의복음서 또는 구주의유아기복음서 (Arabic Gospel of the Infancy of the Savior) 7 장을통해서발견할수있다. A. Roberts and J. Donaldson, eds., The Ante-Nicene Fathers: Translations of the Writings of the Fathers down to A.D. 325, vol. 8 (Grand Rapids: William B. Eerdmans, 1999), 406; 이시리아어복음서의본문과번역본에관하여는다음을참조하라. J. Elliott, The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation (Oxford: Clarendon, 1993), 100-102. 12) 이러한사례는 야고보의원복음서 의 2 장에서발견할수있다 (Protevangelium of James 21.9-11). S. Porter, Early Apocryphal Gospels and the New Testament Text, C. Hill and M. Kruger, eds., The Early Text of the New Testament (Oxford: Oxford University Press, 2012), 368; O. Cullmann, The Protevangelium of James, W. Schneemelcher and R. Wilson, eds., New Testament Apocrypha (Cambridge: James Clarke & Co. Ltd, 1991), 436. 13) 이론적으로는유대의천문학과의연관성도함께고려될수있다. 그러나역사적으로유대의천문학과마태복음의언어적연관성을보여주는자료와흔적을발견하기어렵다는점이큰제약조건이다. 미드라쉬의관점에서동방박사이야기에대한설명을시도한탁월한연구로는다음을참조하라. E. Yamauchi, The Episode of the Magi, J. Vardaman and E. Yamauchi, eds., Chronos, Kairos, Christos: Nativity and Chronological Studies Presented to Jack Finegan (Winona Lake: Eisenbrauns, 1989), 15-39; 점성술을지지하는유일한유대위경으로알려진시리아어문서 Treatise of Shem ( 주전 31 년경 ) 에대하여는다음을참조하

120 성경원문연구제 40 호 히마태복음텍스트의컨텍스트를보여줄수있는고대의천문학과수학적배경을이해하기위해서우선다음과같은전제를충분히고려하는것이필요하다. 14) (1) 관측자 (observer) 는천구가있다고전제하고, 그중심에지구가있다고전제한다. (2) 관측자는지구를기준으로그리고오직지상의관점에서천상의별을관찰할수있다. 텍스트 ( 마 2:9) 에의하면관측자는베들레헴또는베들레헴의근방에서별의운동을관측하고있다. 그러므로관측자는북위 32.7365 의위치에서관측하는것으로전제된다. (3) 관측자가관찰하는하늘의모든행성은지구를중심으로행성운동을한다. 본연구는마태복음텍스트가지닌언어적세계내에서새로운해석과번역을모색하고, 동시에과학시대의컨텍스트내에있는독자들을위한작업이다. 15) 2. evn th/ avnatolh/ 에대한해석과번역 GNT 4 에의하면마태복음 2:9 의텍스트는다음과같다. 16) oi` de. avkou,santej tou/ basile,wj evporeu,qhsan kai. ivdou. o` avsth,r( o]n ei=don evn th/ avnatolh/ ( proh/gen auvtou,j( e[wj evlqw.n evsta,qh evpa,nw ou- h=n to. paidi,on) 이에대한우리글성경의주요번역은다음과같다. 라. J. Charlesworth, The Old Testament Pseudepigrapha, vol. 1 (New York: Doubleday, 1983), 473-480. 14) 고대의그리스천문학에관한내용은다음을참조하라. D. Lindberg, The Beginnings of Western Science: The European Scientific Tradition in Philosophy, Religions, and Industrial Context, Prehistory to A.D. 1450 (Chicago: The University of Chicago Press, 1992), 86-95; J. Cushing, Philosophical Concepts in Physics (Cambridge: Cambridge University Press, 1998), 49-51; G. Lloyd, Early Greek Science: Thales to Aristotle (London: Chatto & Windus, 1970), 80-97. 15) 과학의시대를살아가는현대인을고려할때, 이연구의결과로제안되는새로운번역과설명은성경의각주를통해서제공될필요가있다. 민영진, 새로운번역에대한제안 - 번역도구활용, 새로운편집, 새로운번역 -, 성경원문연구 31 (2012), 91-102. 16) 번역과본문비평에관하여다음연구의입장과제안을따른다. 김창락, 성서번역과본문비평, 성경원문연구 10 (2002), 7-37.

고대천문학의언어로읽는마태복음 2:9 / 현우식 121 왕의부탁을듣고박사들은길을떠났다. 그때동방에서본그별이그들을앞서가다가마침내그아기가있는곳위에이르러멈추었다. ( 공동개정 ) 박사들이왕의말을듣고갈새동방에서보던그별이문득앞서인도하여가다가아기있는곳위에머물러서있는지라 ( 개역개정 ) 그들은왕의말을듣고떠났다. 그런데동방에서본그별이그들앞에나타나서그들을인도해가다가, 아기가있는곳에이르러서, 그위에멈추었다. ( 새번역 ) 위의한글번역본이가지고있는공통적기본전제는먼저 evn th/ avnatolh/ 의해석과번역에서찾을수있다. 여기에서 evn th/ avnatolh/ 는다음과같이세가지로번역이가능하다. (1) 동방에서 / 동쪽에서 : 방위를나타냄 (2) 떠오르는 : 행성의운동을나타냄 ( 고대의천문학적표현 ) (3) 태양과관련되어떠오르는 : 특정한천체현상을나타냄 ( 고대의천문학적표현 ) 2.1. 동방에서 새번역, 개역개정, 공동개정 은 (1) 을선택하고있다. 여기에서 (1) 을전제로하면, 9절의의미는 동방에서본별 이라고해석되는것이논리적으로자연스럽다. 그러나이러한 (1) 의해석을위해서는적어도다음의세가지문제가해결되어야한다. 1) 전치사 evn이 동방에서 을의미하는방위를나타내는전치사로사용되었다면관사를취하지않았어야한다. 일반적으로방위를나타낼때관사를사용하지않기때문이다. 17) 2) 마태는 avpo. avnatolw/n(2:1) 을통해, 방위를나타내는전치사의경우, 관사를사용하지않는다는용법을이미인지하고있음을보여준다. 3) 동방에서 의의미를표현할때, 마태는복수형을사용하고있다 (8:11; 24:27). 이러한세가지문제를신중하게고려할때, (1) 의의미를표현하는번역을선택하는것은마태의기준과일관성에부합하지않을수있다. 만약 (1) 의의미로해석되기위해서는, 마태가언어사용의일관성을포기한점과 17) R. Brown, The Birth of the Messiah, 173.

122 성경원문연구제 40 호 유일하게 2:9에서만방위를나타내기위해서관사를사용했다는점이입증되어야한다. 2.2. 떠오르는 evn th/ avnatolh/ 의문제를다각적관점에서폭넓게접근한브라운 (Raymond E. Brown) 에의하면, 천문학적의미의차원에서 (2) 에해당하는 떠오르는 (at its rising) 으로의해석이타당하다. 18) 또한루츠 (Ulrich Luz) 는그리스어문법상의이유와요세푸스 (Josephus) 의빈번한사용등을근거로제시하며 (1) 보다는 (2) 에해당하는번역을지지한다. 19) 그리고데이비스와앨리슨 (W. D. Davies & D. C. Allison, Jr.) 은호머, 플라톤, 에우리피데스등의작품에서사용된용례를분석하며 (2) 에해당하는번역을지지한다. 20) 이러한 (2) 의해석과번역을지지하는신약학자들그룹에는프랜스 (R. T. France), 깁스 (J. A. Gibbs), 베어 (F. R. Beare), 터너 (D. Turner), 건드리 (R. Gundry), 해링턴 (D. Harrington), 놀란드 (J. Nolland) 등이포함된다. 21) 여기에서언급된성서학자들의주장에의하면마태복음의별이동방박사들의출발지로부터베들레헴의예수가있는장소까지동방박사들을인도한다는해석은정당화될수없다. 또한이러한식의해석은마태복음본문과도거리가있다는것이다. 이러한주장은논리적으로타당하며번역작업에반영될필요가있다. 22) 영어번역성경 RSV에서는 (1) 에해당하는번역 동쪽에서 (in the east) 가선택되어있다. 반면, 개정판인 NRS에서는 (2) 에해당하는번역 떠오르는 (at it rising) 이새롭게채택되어있다. 이문제에관한한, NRS의번역은 RSV에서 (1) 의의미로번역을제공할때직면할수밖에없는문제들로부터자유롭다고평가할수있다. 신약에서 (2) 의 떠오르는 이라는번역을직접비교해볼수있는용례는 18) Ibid., 165. 19) U. Luz, Matthew 1-7: A Commentary, 102. 20) W. Davies and D. Allison, Jr., The Gospel According to Saint Matthew, vol. I (London: T & T Clark, 1988), 236. 21) R. France, The Gospel of Matthew, 60; J. Gibbs, Matthew 1:1-11:1, 115; F. Beare, The Gospel According to Matthew, 73; D. Turner, Matthew (Grand Rapids: Baker Academic, 2008), 80; R. Gundry, Matthew, 27; D. Harrington, The Gospel of Matthew, 40; J. Nolland, The Sources for Matthew 2:1-12, The Catholic Biblical Quarterly 60 (1998), 292. 22) 2 절과이야기흐름에근거할때, 별이다시나타났다는점을명확히해야한다. B. Newman and P. Stine, A Translator s Handbook on the Gospel of Matthew (London: United Bible Societies, 1988), 42.

고대천문학의언어로읽는마태복음 2:9 / 현우식 123 없다. 그러나, LXX 번역중에는비교해볼수있는중요한단서가있다. LXX의민수기 24:17 avnatelei/ a;stron evx Iakwb( 한별이야곱으로부터떠오를것이다 ) 에서동사 avnate,llw가사용되어있기때문이다. 마태 ( 마 2:6) 가구약을인용할때, LXX의미가 5:2를그대로인용하지않았다는점을감안한다고해도, LXX의민수기 24:17에서별과직접관련된동사 avnate,llw가사용되었다는점에주목할필요가있다. 23) 또한발람의이야기와동방박사의이야기를대비하여해석할때, 별과동방박사와관련하여다음과같은신학적유사성도함께고려해볼수있다. 24) (1) 동방으로부터 (avpv avnatolw/n) 온발람 (LXX 민 23:7) 과 동방으로부터 (avpo. avnatolw/n) 온박사들 ( 마 2:1) 사이에는비유대인배경과특별한능력의소유자, 그리고긍정적역할이라는측면에서유사성이있다. 25) (2) 야곱의별 (LXX 민 24:17) 과 유대인의왕의별 ( 마 2:2) 사이에는메시아를상징하는별이란점에서유사성이있다. 26) (3) 발람이 그의공간으로 (eivj to.n to,pon auvtou/) 돌아감 (LXX 민 24:25) 과박사들이 그들의나라로 (eivj th.n cw,ran auvtw/n) 돌아감 ( 마 2:12) 사이에는이야기의종결형식이라는점과사건의현장을떠나돌아간다는점에서유사성이있다. 2.3. 태양과관련되어떠오르는 천문학과과학의역사를전공하는학자들은 evn th/ avnatolh/ 가 (3) 의의미로해석될수있는가능성에주목하고있다. 27) 여기에서 (3) 은 (2) 의의미와 23) S. Stendahl, The School of St. Matthew and Its Use of the Old Testament (Ramsey: Sigler Press, 1991), 43-45. 마태복음과공관복음내에평행본문이있는경우, 마태는 LXX 의본문에충실하게구약을인용했다고볼수있다. 24) 발람이야기와동방박사이야기에관하여는다음을참조하라. R. Brown, The Birth of the Messiah, 190-196; A. Merz, Matthew s Star, Luke s Census, Bethlehem, and the Quest for the Historical Jesus, P. Barthel and G. Van Kooten, eds., The Star of Bethlehem and the Magi: Interdisciplinary Perspectives from Experts on the Ancient Near East, the Greco-Roman World, and Modern Astronomy (Leiden: Brill, 2015), 471. 25) 이방인을대표하는존재로서의동방박사에관하여신인철, 동방박사의예수경배서사에내포된이방인수용의신학적의도, 신약논단 18 (2011), 1-41 을참조하라. 26) S. Stendahl, Quis et Unde?: An Analysis of Matthew 1-2, G. Stanton, ed., The Interpretation of Matthew (London: SPCK, 1983), 56-66. 마태복음 1 장의모티브가예수가누구냐는정체성문제라면, 2 장의모티브는왜예수가메시아인가를다루는문제와관련되어있다. 27) M. Hoskin, The Star of Bethlehem, Journal for the History of Astronomy 33 (2002), 388; D. Hughes, The Star of Bethlehem, Journal for the History of Astronomy 33 (2002), 389; J. Birdsall, The Star of Bethlehem, Journal for the History of Astronomy 33 (2002), 391; A. Adair, A Critical Look at the History of Interpreting the Star of Bethlehem in Scientific

124 성경원문연구제 40 호 달리 태양과관련된떠오름 (heliacal rising) 으로한정된다. 이를천문학적인의미로다시말한다면, 해가뜰때에떠오름 또는 해가뜨기직전에떠오름 에적용될수있는용어가된다. 이러한제안은 1911년포이그트 (Heinrich Voigt) 에의하여처음시도되었으며, 마태복음 2:9의텍스트가동쪽하늘에서해가뜰때의현상을나타내는것이라는천문학적해석이제공되었다. 28) evn th/ avnatolh/ 를 (3) 의의미로해석하기위해서는고대천문학의문서에서사용된증거가필요하다. 이를찾아보기위해서는고대그리스의천문학이집대성된것으로평가받는프톨레마이오스의 Tetrabiblos가중요하다. 1세기말에서 2세기중반에완성된것으로추정되는이문서는주전 4세기이전부터전해내려온고대천문학연구의주요결과와내용이포함되고정리된천문학의역사서이기도하다. 따라서마태가속해있던시대의천문학적컨텍스트와텍스트를살펴볼수있는자료를제공할수있다는면에서특히중요하다. Tetrabiblos는이러한조건을갖추고있고신뢰할수있는희귀한자료에해당된다. 고대천문학의역사서이자교과서인 Tetrabiblos에서, 프톨레마이오스는양자리 (Aries) 에서해가뜰때에떠오르는목성 (Jupiter) 을표현하면서 evn th/ avnatolh/ 를사용하고있다 (Tetrabiblos 3.10). 29) 그러므로 Tetrabiblos에나타난 evn th/ avnatolh/ 의어법은번역 (3) 이타당함을판단할수있는천문학과역사적근거를제공한다. 30) 즉마태복음을포함하는신약문서시대에서가장보편적이고표준적인그레코-로만천문학의컨텍스트와표현법에비추 Literature and Biblical Studies, P. Barthel and G. Van Kooten, eds., The Star of Bethlehem and the Magi: Interdisciplinary Perspectives from Experts on the Ancient Near East, the Greco-Roman World, and Modern Astronomy (Leiden: Brill, 2015), 62; S. Heilen, The Star of Bethlehem and Greco-Roman Astrology, Especially Astrological Geography, P. Barthel and G. Van Kooten, eds., The Star of Bethlehem and the Magi: Interdisciplinary Perspectives from Experts on the Ancient Near East, the Greco-Roman World, and Modern Astronomy (Leiden: Brill, 2015), 345; M. Molnar, The Star of Bethlehem: The Legacy of the Magi (New Brunswick: Rutgers University Press, 1999), 87-89; M. Kidger, The Star of Bethlehem: An Astronomer s View (Princeton: Princeton University Press, 1999), 25-26. 28) D. Hughes, Astronomical Thoughts on the Star of Bethlehem, P. Barthel and G. Van Kooten, eds., The Star of Bethlehem and the Magi: Interdisciplinary Perspectives from Experts on the Ancient Near East, the Greco-Roman World, and Modern Astronomy (Leiden: Brill, 2015), 114. 29) Claudius Ptolemy, Tetrabiblos, F. Robbins, trans. (Cambridge: Harvard University Press, 1980). 30) 본연구에서는마태복음의기록연대가 Tetrabiblos 의기록연대보다앞서있다고전제한다. 그러므로마태가 Tetrabiblos 를볼수없었다는점은자명하다. 그러나이를근거로적어도주전 4 세기부터전래된천문학적정보에대하여마태가전적으로소외되어있었다고주장하는것은별개의추론이다.

고대천문학의언어로읽는마태복음 2:9 / 현우식 125 어본다면, 9절의관련구는 해가뜰때에떠오르는별 또는 해가뜨기직전에떠오르는별 로번역되는것이자연스럽다. 여기에서동쪽, 해가뜰때, 해가뜨기직전, 떠오르는별에대한정보를모두담을수있는한글은 동틀녘에떠오르는별 이적절하다. 3. proh/gen 과 evsta,qh 에대한해석과번역 천문학적컨텍스트와의상관성을고려하여마태의텍스트 (2:9) 에대한해석과번역을시도하는작업을찾아보기어렵다. 이러한어려움은특히 proh/gen과 evsta,qh가포함된문구가성서학자들과과학자들에게쉽게해결하기어려운질문을지속적으로제기하기때문에발생된다. 3.1. 천문학자의언어 먼저, 마태와마태공동체가포함되었던고대의컨텍스트의관점에서행성의규칙적운동에대한이해를고찰할필요가있다. 관측자가북반구에서별을관찰하였다면, 관측자에게천구는오른쪽방향으로즉시계방향으로회전하는것으로보인다. 그러므로천구에속한행성들은동쪽하늘로부터서쪽하늘의방향으로운동하는것으로보인다. 이때, 동쪽에서서쪽방향으로운동하는행성의운동을 순행운동 (prograde motion) 이라고한다. 여기에서매우신비롭고기이한현상으로여겨졌던행성의불규칙적운동을살펴볼필요가있다. 예를들어, 1) 태양이떠오르기전에화성이먼저하늘에떠오르고, 2) 화성이태양의우측방향을향하여태양의앞을지나가고, 3) 화성이태양의우측에있다고하자. 그때, 관측자에게화성은역방향으로, 즉서쪽에서동쪽으로, 운동하는것으로보인다. 즉화성이일상적현상과는반대로동쪽으로부터서쪽을향하여행성운동을하는것으로관찰된다는것이다. 이러한현상은일종의기적으로여겨졌고, 고대천문학내에서최대의수수께끼중하나에해당되는것이었다. 31) 이러한행성의불규칙한운동의현상을 역행운동 (retrograde motion) 이라고한다. 32) 물론, 행성의역행운동은실제운동이아니다. 역행운동은 31) C. Ruggles, Ancient Astronomy: An Encyclopedia of Cosmologies and Myth (Oxford: ABC-CLIO, 2005), 410-412. 32) 행성의역행운동은 태양 과 달 에는적용되지않는다.

126 성경원문연구제 40 호 지구의운동때문에그렇게보이는것이다. 1510년경코페르니쿠스는역행운동의문제에관하여태양의운동이아니라지구의운동이라는새로운해법을제시하고프톨레마이오스의고대천문학모델이가진취약한부분을수학적으로극복했다. 33) 주전 4세기의에우독소스 (Eudoxus of Cnidos, c.400-c.350 B.C.) 의수학적천문학이후, 그리스의천문학자들은이러한역행운동을설명하기위해노력했다는점에유의해야한다. 34) 관측자가행성의위치를몇개월동안관측하면, 다음과같은불규칙적인역행운동을발견할수있었다는것이다. 35) (1) 동쪽으로향하는행성 A의운동이중단되는것으로관측될때가있다. (stationary motion1) (2) 그다음, 행성 A가일정기간동안서쪽으로역행하는것으로관측된다. (retrograde motion) (3) 그다음, 행성 A의운동이다시중단되는현상이관측된다. (stationary motion2) (4) 그다음, 행성 A가다시동쪽으로향하는운동을하는것으로관측된다. (prograde motion) 1-2세기그레코-로만의고대천문학이집대성된프톨레마이오스의 Tetrabiblos는분사 prohgou,menoi(tetrabiblos 3.11, 3.12) 가고대그리스의천문학에서 (2) 의역행운동을표현할때사용되었던언어임을보여준다. 36) 여기에서분사의동사원형은 prohgei/sqai이다. 37) 또한, 프톨레마이오스는 prohgh,seij를사용하여역행운동을표현하고있다 (Tetrabiblos 3.13, 2.75). 여기에서사용된명사 prohgh,seij는일상용어가아니라전문용어이며, 동사 33) 현우식, 코페르니쿠스의과학신학, 한국조직신학논총 37 (2013), 108-113. 34) 에우독소스 (Eudoxus of Cnidos, c.400-c.350 B.C.) 의수학적천문학은이미주전 4 세기부터역행운동이과학적으로연구되었다는것을보여주고있다. 에우독소스의천문학은아리스토텔레스를통하여프톨레마이오스의고대천문학완성에영향을주었다. 이천문학적체계와가치는 16 세기의코페르니쿠스의태양중심적우주론이나올때까지과학과신학에서표준적세계관으로작용했다. 역행운동에대한타당한설명은 16 세기코페르니쿠스에의해서제공되었다. J. Cushing, Philosophical Concepts in Physics, 61-62. 35) D. Lindberg, The Beginnings of Western Science, 90-92; J. Cushing, Philosophical Concepts in Physics, 49-51; G. Lloyd, Early Greek Science, 86-92. 36) 프톨레마이오스는기원전시기부터전해내려오는점성학과천문학의문서들을모아서편찬에사용했다. J. Lankford, ed., History of Astronomy (New York: Garland Publishing Inc., 1997), 44. 37) S. Heilen, The Star of Bethlehem and Greco-Roman Astrology, Especially Astrological Geography, 342.

고대천문학의언어로읽는마태복음 2:9 / 현우식 127 원형은 prohge,omai이다. 38) 프톨레마이오스는 (1) 의정지운동과 (3) 의정지운동을설명하기위해서명사형 sthrigmo,j로써 정지한 (standing still) 상태를표현하고있다 (Tetrabiblos 2.4, 2.6). 여기에서 sthrigmo,j의동사는 sthri,zw이다. 이동사는한장소에고정시킨다는의미로사용되는일상적용어이기도하다. 39) 이용법은 sthrigmo,j가천문학영역에서만사용되는특수한전문용어가아니라, 일상과천문학의영역에서함께사용될수있다는사실을보여주고있다. 동사 sthri,zw는마태복음내에서는사용되지않고있다. 그대신상응하는의미를가진동사 i[sthmi가마태복음 2:9에서사용되고있다. 3.2. 마태의언어 마태의용어 proh/gen은프톨레마이오스가사용한용어의어원과유사하지만일치하지는않는다. 40) 이러한이유에서마태의용어를천문학적용어로볼수없다는반론이가능하다. 41) 그러나다음과같은점에비추어볼때, 일치하지않으므로천문학적용어로볼수없다는논증은타당하지않다. 1) 마태복음의기록연대보다후대의천문학자프톨레마이오스가사용한용어의동사 prohgei/sqai는신약과 LXX에서직접사용된흔적이없다. 또한초기기독교문서에서사용된흔적이없는용어였다는점이고려되어야한다. 2) 프톨레마이오스가사용한 prohge,omai는 LXX에서 기사가... 그들을앞장서서가다 ( 마카베오하 11:8) 의의미로사용되고있다. 42) 그러므로마태가사용한용어의의미와차이가없다 ( 마 14:22; 21:9, 31; 26:32; 28:7). 3) 프톨레마이오스는역행운동을표현하기위해하나의용어만을고수하지않았다. 프톨레마이오스에의하면고대그리스천문학에서는역행운동에관련하여유사한용어또는상응하는일상적용어가교차허용되고 38) J. Birdsall, The Star of Bethlehem, 392. 39) F. Danker and W. Bauer, eds., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: The University of Chicago Press, 2000), 945. 40) 이점에서몰나르 (M. Molnar) 의주장이다른어근을동일한것으로오해한것에기인한다는버즈올 (J. Birdsall) 과하일렌 (S. Heilen) 의언어학적지적은타당하다. J. Birdsall, The Star of Bethlehem, 391-392; S. Heilen, The Star of Bethlehem and Greco-Roman Astrology, Especially Astrological Geography, 346-348. 41) J. Birdsall, The Star of Bethlehem, 392; S. Heilen, The Star of Bethlehem and Greco-Roman Astrology, Especially Astrological Geography, 342. 42) B. Taylor, The Analytical Lexicon to the Septuagint (Grand Rapids: Zondervan Publishing House, 1994), 365.

128 성경원문연구제 40 호 있었다. 논의의중심이되고있는 proh/gen은동사 proa,gw의미완료능동태로사용되었다. 어원적분석을하면, pro( 앞에, 먼저 ) + a,gw( 가다 ) 가합성된형태임을알수있다. 43) 여기에서 pro는 공간의기준에서앞 이란의미로의해석과 시간의기준에서앞 이란의미로의해석이가능하다. 만약, 별이시간상앞에간다는의미로사용되었다면, 2:9를제외한마태의본문내용과의논리적일관성을포기해야한다. 그러므로본문의일관성을전제한다면, 별이공간상앞에간다는해석이타당하다. 44) 관측자를기준으로보면, 앞의공간 이란관측자의시야에포함되는모든 3차원공간을포함한다. 새번역 마태복음내에서 proa,gw가사용된구절을보면다음과같다. ( 마 14:22) 자기보다먼저건너편으로가게하시고 ( 마 21:9) 앞에서서가는무리와 ( 마 21:31) 오히려너희보다먼저하나님의나라에들어간다 ( 마 26:32) 너희보다먼저갈릴리로갈것이다 ( 마 28:7) 그들보다먼저갈릴리로가시니 위의용례에서는예외없이사람이주어로사용되고있다. 그렇다면사람이아니라별이주어로사용된경우에는어떤의미를전달할수있는가? 별이인도해가다가 ( 새번역 마 2:9) 또는 별이앞서인도하여가다가 ( 개역개정 마 2:9) 의의미로번역해야할필연성이있다면, 그필연성은마태복음내에서제공되는것이라고할수없다. 가령, 구약출애굽사건중광야에서구름기둥과불기둥이인도하는모델에근거해서해석해야한다는신학적주장이정당하다면 45), LXX에서사용된 h`gei/to( 출 13:21) 와마태의 proh/gen이일치하지않는이유에대한논리적설명이선행되어야한다. 마태복음 2:9에서 proh/gen이사용될때, 그주어에해당하는명사는사람을지칭하는명사가아니고별을지칭하는명사라는점을고려해야한다. 별이동사의주어로사용되는천문학적구문과문맥은사람이동사의주어로사용되는경우와다르다. 사람과사람사이에적용된표현의의미 ( 마 14:22; 43) R. Whitaker and J. Kohlenberger III, The Analytical Concordance to the New Revised Standard Version of the New Testament (Oxford: Oxford University Press, 2000), 4575; H. G. Liddell and Robert Scott, A Greek-English Lexicon (Oxford: Clarendon Press, 1996), 1466-1467. 44) B. Newman and P. Stine, A Translator s Handbook on the Gospel of Matthew, 42. 45) B. Viviano, Matthew and His World: The Gospel of the Open Jewish Christians Studies in Biblical Theology (Fribourg: Academic Press; Göttingen: Vandenhoeck & Ruprecht, 2007), 45-50.

고대천문학의언어로읽는마태복음 2:9 / 현우식 129 21:9, 31; 26:32; 28:7) 와별과관측자사이에적용된표현의의미 ( 마 2:9) 가일치할수는없기때문이다. 여기에서별은박사들이관측한별로한정되어나타나고있다. 그리고마태는별이지상에근접해있다는정보를전혀제공하지않는다. 그렇다면별은하늘에있는것으로전제하는것이합리적이다 ( 마 2:2). 46) 따라서 proh/gen은하늘의별과지상의관측자사이의관계를지시하는용어로해석되는것이적절하다. 별의이동과멈춤을표현하려는마태의언어는관측자의언어로이해되는것이타당하다. 47) 고대의천문학에의하면, 동사 evsta,qh는해가일정한지점의너머로지다또는그지점의뒤로넘어가다 (set behind) 는표현에사용되었다. 48) 예를들면, 별이산등성이너머로졌다는표현에사용된것이다. 그러므로동일한해석이마태복음에적용될때, 별이아이가있는곳너머로혹은그뒤로진다는해석이가능하다. 49) 마태가사용한 proh/gen과 evsta,qh의의미를연결하여관측자의입장에서분석하는것이필요하다. 이를위해 역행운동 을설명하는천문학적언어를고찰하고비교하는것이천문학적사건의입체적해석을위해서선행되어야한다. 앞에서살펴본바와같이, 상응하는용어가프톨레마이오스의천문학문서에서사용되었다는증거는 proh/gen과 evsta,qh의관계에대한해석을위해서도유용하다. 만약마태의 proh/gen을 역행운동 (retrograde motion) 으로해석할수있다면, 마태의언어 evsta,qh를역행운동과그일환으로이루어지는 정지운동 (stationary motion) 을지시하는의미로해석할수있기때문이다. 50) 역행운동과정지운동을전제한마태의묘사는관측자와별사이의측정관계를잘표현하고있다. 동시에별의운동에대한서술의일관성이잘유지되고있다. 마태의언어 proh/gen과 evsta,qh( 마 2:9) 는지상의관측자가볼수있는별의두가지운동을지시하고있는것이다. 그리고두가지의다른사건에대한일관된관측을연결해주는장치의기능을담당하고있다. 정지운동과관련하여해석할때, evpa,nw는부사보다는마태의의도대로아이 46) B. Newman and P. Stine, A Translator s Handbook on the Gospel of Matthew, 42. 47) R. France, The Gospel of Matthew, 60. 48) C. Ruggles, Ancient Astronomy, 397. 49) 심지어현재의과학자들도일상생활에서는 해가뜬다 와 해가진다 는일상적표현을그대로사용하는경우가많다. 그럼에도불구하고이러한언어사용이곧코페르니쿠스이전의지구중심의세계관을반영하는것은아니다. 50) 일부다른사본에는 evsth 로기록되어있다. R. Swanson, ed., New Testament Greek Manuscripts: Variant Readings Arranged in Horizontal Lines Against Codex Vaticanus (Sheffield: Sheffield Academic Press, 1995), 17 을참조하라.

130 성경원문연구제 40 호 가있는장소와별의위치를연결하는전치사로보는것이타당하다. 51) 마태는별과장소사이의간격이나거리에대하여는어떠한정보도제공하지않고있지만, 마태의언어는수직의방향으로위를지시하는것이분명하다. 52) 별의움직임에대한마태의언어는다음과같이짝을이루어의미를전달하고있다. (1) proh/gen( 마 2:9): 별의역행운동을표현 (2) evsta,qh( 마 2:9): 별의정지운동을표현 여기에서마태의수사학적효과를발견할수있다. (1) 은해뜰녘에떠오르는별의역행운동을관측하고표현한것에해당된다. (2) 는아이가있는곳위하늘에서의별의정지운동을관측하고표현한것에해당된다. 여기에서아이가있는곳의위지점은역행운동의 정지점 (stationary point) 을의미할수있으며, 역행운동후별이정지점에도달했다는것을묘사해준다. 역행운동에서별의멈춤을강조한다면, 위에 멈추다 / 서다 로번역할수있다. 반면, 별의머무름을강조한다면, 위에 머무르다 / 서있다 로번역할수있다. 4. 나가는말 현대의과학자들은프톨레마이오스를점성가라고부르지않는다. 천문학자라고부른다. 과학자들과역사학자들은프톨레마이오스를고대의수학적천문학을정립한위대한과학자로평가하고있기때문이다. 그래서현대의일반인들도프톨레마이오스를고대의천문학자로이해하고있다. 과학자들의논리와입장을존중한다면, 현대의성서학자들이마태복음의 박사들 (ma,goi) 을점성가로표현할필요는없다. 한글성경에서마태복음의박사가고대의천문학자로이해되고표현될이유는충분하다. 최소한 공동개정, 개역개정, 그리고 새번역 의각주에서점성가와천문학자 51) 천문학문헌에서는부사로해석해도충분하다. A. Panaino, Pre-Islamic Iranian Astral Mythology, Astrology, and the Star of Bethlehem, P. Barthel and G. Van Kooten, eds., The Star of Bethlehem and the Magi: Interdisciplinary Perspectives from Experts on the Ancient Near East, the Greco-Roman World, and Modern Astronomy (Leiden: Brill, 2015), 252. 52) 그리스어텍스트에의하면별이아이가있는지점을지시한다는내용은함의될수없다. D. Carson, Matthew 1-12 (Grand Rapids: Zondervan Publishing House, 1995), 88.

고대천문학의언어로읽는마태복음 2:9 / 현우식 131 가병기되거나고대의천문학자로설명될필요가있다. 본연구의결과는다음을함의한다. (1) evn th/ avnatolh/ 는 동틀녘에떠오르는 (at its heliacal rising) 으로해석되고번역될수있다. (2) proh/gen은 역행운동 (a retrograde motion) 으로해석되고번역될수있다. (3) evsta,qh는 정지운동 (a stationary motion) 으로해석되고번역될수있다. 신학과과학의학제적연구결과에따라, 한글성경번역작업에제안할수있는번역문은다음과같다. o` avsth,r( o]n ei=don evn th/ avnatolh/ ( proh/gen auvtou,j( e[wj evlqw.n evsta,qh evpa,nw ou- h=n to. paidi,on. 천문학자들이관측했던동틀녘에떠오르는별이, 천문학자들앞에서역행운동을하다가, 아기가있는곳위에이르러서정지운동을하였다. ( 마 2:9) < 주제어 >(Keywords) 천문학적컨텍스트, 마태복음 2:9, 동틀녘에떠오름의 en tē anatolē, 역행운동의 proēgen, 정지운동의 estathē. astronomical context, Matthew 2:9, en tē anatolē of heliacal rising, proēgen of retrograde motion, esthatē of stationary motion. ( 투고일자 : 2017 년 1 월 31 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 4 월 26 일 )

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134 성경원문연구제 40 호 A.D. 1450, Chicago: The University of Chicago Press, 1992. Lloyd, G., Early Greek Science: Thales to Aristotle, London: Chatto & Windus, 1970. Luz, U., Matthew 1-7: A Commentary, J. Crouch, trans., Minneapolis: Fortress Press, 2007. Merz, A., Matthew s Star, Luke s Census, Bethlehem, and the Quest for the Historical Jesus, P. Barthel and G. Van Kooten, eds., The Star of Bethlehem and the Magi: Interdisciplinary Perspectives from Experts on the Ancient Near East, the Greco-Roman World, and Modern Astronomy, Leiden: Brill, 2015, 463-495. Molnar, M., The Star of Bethlehem: The Legacy of the Magi, New Brunswick: Rutgers University Press, 1999. Montague, G., Companion God: A Cross-Cultural Commentary on the Gospel of Matthew, New York: Paulist Press, 2010. Neugebauer, O., A History of Ancient Mathematical Astronomy, Berlin: Springer-Verlag, 1975. Newman, B., and Stine, P., A Translator s Handbook on the Gospel of Matthew, London: United Bible Societies, 1988. Nolland, J., The Sources for Matthew 2:1-12, The Catholic Biblical Quarterly 60 (1998), 282-300. Panaino, A., Pre-Islamic Iranian Astral Mythology, Astrology, and the Star of Bethlehem, P. Barthel and G. Van Kooten, eds., The Star of Bethlehem and the Magi: Interdisciplinary Perspectives from Experts on the Ancient Near East, the Greco-Roman World, and Modern Astronomy, Leiden: Brill, 2015, 231-268. Porter, S., Early Apocryphal Gospels and the New Testament Text, C. Hill and M. Kruger, eds. The Early Text of the New Testament, Oxford: Oxford University Press, 2012, 366-369. Powell, J., The Evolution of the Gospel: A New Translation of the First Gospel with Commentary and Introductory Essay, New Haven: Yale University Press, 1994. Ptolemy, C., Tetrabiblos, F. Robbins, trans., Cambridge: Harvard University Press, 1980. Ruggles, C., Ancient Astronomy: An Encyclopedia of Cosmologies and Myth, Oxford: ABC-CLIO, 2005. Roberts, A. and Donaldson, J., eds., The Ante-Nicene Fathers: Translations of the

고대천문학의언어로읽는마태복음 2:9 / 현우식 135 Writings of the Fathers down to A.D. 325, vol. 8, Grand Rapids: William B. Eerdmans, 1999. Stendahl, S., The School of St. Matthew and Its Use of the Old Testament, Ramsey: Sigler Press, 1991. Stendahl, S., Quis et Unde?: An Analysis of Matthew 1-2, G. Stanton, ed., The Interpretation of Matthew, London: SPCK, 1983, 56-66. Swanson, R., ed., New Testament Greek Manuscripts: Variant Readings Arranged in Horizontal Lines against Codex Vaticanus, Sheffield: Sheffield Academic Press, 1995. Taub, L., Ptolemy s Universe: The Natural Philosophical and Ethical Foundations of Ptolemy s Astronomy, Chicago: Open Court, 1993. Trexler, R., The Journey of the Magi: Meanings in History of a Christian Story, Princeton: Princeton University Press, 1997. Turner, D., Matthew, Grand Rapids: Baker Academic, 2008. Viviano, B., Matthew and His World: The Gospel of the Open Jewish Christians Studies in Biblical Theology, Fribourg: Academic Press; Göttingen: Vandenhoeck & Ruprecht, 2007. Yamauchi, E., The Episode of the Magi, J. Vardaman and E. Yamauchi, eds., Chronos, Kairos, Christos: Nativity and Chronological Studies Presented to Jack Finegan, Winona Lake: Eisenbrauns, 1989.

136 성경원문연구제 40 호 <Abstract> Reading the Text of Matthew 2:9 in the Context of Ancient Astronomical Languages Woosik Hyun (Hoseo University) This interdisciplinary study explores the meaning and translation of Matthew 2:9 from an ancient astronomical perspective. With respect to the Greco-Roman astronomy as well as astrology around the first and second centuries, we understand the text is characterized by (1) evn th/ avnatolh/, (2) proh/gen, and (3) evsta,qh. In terms of a star, we rediscover the usage of the Greek terms by analyzing the proper documents including Ptolemy s Tetrabiblios, and then discuss the implications of astronomical approach and translation. Regarding the Matthean magi as observers of the star, we assert that (1) evn th/ avnatolh/ could be defined as a heliacal rising, (2) proh/gen as a retrograde motion, and (3) evsta,qh as a stationary motion. The results could imply and demonstrate a new translation: the star which the astronomers had observed at its heliacal rising did retrograde before them until it came to do a stationary motion over the place where the child was.

바울서신의 마음 번역에대한제안 / 이재현 137 바울서신의 마음 번역에대한제안 로마서를중심으로한의미론과신학적고찰 이재현 * 1. 들어가면서 마음 이라는우리말은상당히포괄적의미를지닌단어이다. 국립국어원에의하면일곱개의사전적의미를가지고있다. 1) (1) 사람이본래부터지닌성격이나품성, (2) 사람이다른사람이나사물에대하여감정이나의지, 생각따위를느끼거나일으키는작용이나태도, (3) 사람의생각, 감정, 기억따위가생기거나자리잡는공간이나위치, (4) 사람이어떤일에대하여가지는관심, (5) 사람이사물의옳고그름이나좋고나쁨을판단하는심리나심성의바탕, (6) 이성이나타인에대한사랑이나호의 ( 好意 ) 의감정, (7) 사람이어떤일을생각하는힘. 이런일곱개의의미를종합하면 마음 이란지정의 ( 知情義 ) 와관련한 (2, 3, 6) 인간인격의중심 (1) 으로서외부의사람이나사물에대한반응 (2, 6) 과판단혹은결정 (5, 7) 을할수있는곳 (3) 으로요약할수있다. 이런이해는 마음 이란단어의묘사와정의, 그리고그것의기능의측면을함께고려한것이다. 그런데이런포괄적의미를담고있는단어로성경원어를번역하는과정은여러문제상황을만들수있다. 특별히의미론과관련해타당한근거없이전체성을전가하는문제 (illegitimate totality transfer) 는심각하다. 이상황은성경원문의단어를이해할때그것이가지고있는전체적의미를타당한근거없이한단어에밀어넣어해석하는과정에서생기는것이다. 하지만번역된성경에서도동일한오류가나타날수있다. 이에본논문은우리말성경이사용하고있는 마음 이란표현을단어와의미론의관점에서다시생각해보고실제본문석의를통해번역상의문제점과적절한대안을제시하려고한다. 이를위 * McMaster Divinity College 에서신약학으로박사학위를받음. 한동대학교교목. is4267@hotmail.com. 1) 국립국어원표준대사전, 마음, http://stdweb2.korean.go.kr/search/view.jsp (2017. 1. 10.).

138 성경원문연구제 40 호 해성경전체에걸쳐조사해야하는것이옳지만, 본연구는로마서를중심으로한바울서신해석으로제한하려고한다. 분량의문제도있지만, 마음 이란단어를통해저자가전달하려는신학적의도가비교적잘드러난예이기때문이다. 2. 문제상황 (1): 단어연구에있어근거없는전체성전가 (illegitimate totality transfer) 의문제 단어의미의전체성을근거없이한단어에전가하는개념은영국성서학자바 (James Barr) 가 1961년에 Semantics of Biblical Language( 성서언어의의미론 ) 라는책에서처음언급한것이다. 2) 당시까지유행했던성경의단어와의미론에대한어설픈언어학적적용, 특히 20세기가장영향력있는신약단어신학사전이라고평가받는 TDNT가갖고있는단어와개념의무분별한연결의문제점을지적하면서제시한것이다. 기본개념은이렇다. 한단어는여러문맥에서의용례를통해그뜻에대한종합적이해와개념들이만들어지는데, 그렇게만들어진전체적의미가개별문맥과상관없이그단어의모든용례속에동일하게담겨져있다는가정으로본문을해석하는것이다. 즉, 귀납적으로큰의미를종합한후타당한근거없이그종합된의미를연역적으로모든경우들에적용하려는시도이다. 바는이런접근방식이치명적인오류를낳는다고지적했다. 그는 ἐκκλησία( 교회 ) 의경우를예로들었다. 3) 신약성경은이단어를여러문맥에서다양한단어들과조합하여 그리스도의몸 이나 그리스도의신부 혹은 하나님나라의완성의첫할부금 (first instalment) 등등의의미를전달한다. 이런의미들을종합하면, ἐκκλησία란그리스도의신부이자몸으로서하나님나라의완성을향한첫단계를지칭하는것으로정리할수있다. 하지만그렇다고해서각문맥에서사용된모든경우가이런포괄적의미를다담고있는것으로해석할수는없다는것이다. 예를들어가이사랴빌립보에서베드로의 2) James Barr, The Semantics of Biblical Language (Oxford: Oxford University Press, 1961), 218-262; P. Cotterell and M. Turner, Linguistics & Biblical Interpretation (Downers Grove: InterVarisity Press, 1989), 106-128; D. A. Carson, Exegetical Fallacies, 2nd ed. (Grand Rapids: Baker, 1996), 53, 61-62; M. Silva, Biblical Words and Their Meaning: An Introduction to Lexical Semantics (Grand Rapids: Zondervan, 1995), 25-27; Constantine R. Campbell, Advances in the Study of Greek (Grand Rapids: Zondervan, 2015), 85. 3) James Barr, The Semantics of Biblical Language, 218.

바울서신의 마음 번역에대한제안 / 이재현 139 고백후예수가언급한교회라는표현 ( 마 16:18) 이마치위에서말한포괄적개념을다담고있는것으로이해하는것은온당하지않다는것이다. 타당한근거없이전체성을한단어에게전가하는이런방식은몇가지문제점을가지고있다. 첫째, 의미론과관련한오해요소들을전혀인지하지못하고있다. 단어의의미를이해하기위해제시한오그던 (C. K. Ogden) 과리처즈 (I. A. Richards) 의삼각형도식에의하면단어는상징 (symbol) 과의미 (sense), 그리고지시대상 (referent) 의요소들의연결을가지고있다. 4) 의미 상징 지시대상 상징이란언어표현을의미하는것으로한국어의 코끼리 와영어의 elephant 란말이여기에해당된다. 지시대상은실제든가상이든상징으로표현하는실재를말한다. 코끼리 나 elephant 가지시하는동물이여기에해당된다. 의미란상징으로지시대상을표현할때담겨있는이미지나개념을말하는것으로 코끼리 가갖고있는큰몸집과큰코를갖고있는어떤동물의개념이다. 문제는이런상징의표현이모든사람들에게동일한지시대상으로인식되거나동일한의미로인식되지않는다는것이다. 예를들어 코끼리 라는상징의언어표현은그것을한번도본적없는사람들에게는의미로전달되지않는다. 또한코끼리를알아도전달자가의미하는코끼리와듣는사람이이해하는것과는차이가있을수있다. 만일전달자가아프리카코끼리를생각하고 코끼리 라는상징으로표현했지만, 듣는자는인도코끼리를의미하는것으로들을수있기때문이다. 이렇듯단어와개념혹은의미의연결은자동적으로이루어지는것이아니다. 오해의암초가많은과정이다. 근거없는전체성전가는이런암초들을제대로인식하지못한단순한발상이다. 둘째, 단어선택과관련한저자의의도를무시할가능성이있다. 단어는반드시저자의선택과정의결과로전달된다. 이개념은 20세기언어학의선구자인소쉬르 (Ferdinand de Saussure) 의언어학연구에기인한다. 그는언어를 랑그 (langue) 와 빠롤 (parole) 의요소로구분했는데, 전자가사회 4) C. K. Ogden and I. A. Richards, The Meaning of Meaning (New York: Brace & Co., 1945), 11.

140 성경원문연구제 40 호 성이담긴일반적언어체계를의미한다면후자는개인의선택이담긴대화과정을의미한다. 5) 이후개인의선택은단어와관련한언어학연구에서의미를결정하는데반드시고려해야할중요한변수로여겨졌다. 6) 하지만의미에대한전체성을타당성없이한단어에전가해서해석을강요하는것은저자가단어선택을통해대화의과정을진행한다는것을고려하지않은것이고, 저자의의도를왜곡할가능성이있다. 셋째, 대화와관련한상황정보의중요성을무시할가능성이있다. 7) 이역시소쉬르의언어연구와관련있다. 그는언어가시간에따라변화할수있음을고려해서문서비교를중심으로한 20세기이전의통시적연구방법대신말을통한현재의대화과정을중심으로한공시적접근방법을구분해서제안했다. 8) 이제안은대화하는개인들과사회의언어환경이변화할수있다는것을인식하고대화과정의상황정보를고찰하는것이중요하다는것을고려하게만들었고, 이후언어학에서단어연구의필수요소로자리잡게했다. 더나아가이런상황정보는단순한환경제공의역할을넘어단어의사용과의미를창출하는기능이있음도인식하게되었다. 9) 즉, 대화의환경이달라지면동일단어도그의미가달라질수있다는말이다. 하지만전체성의의미를모든단어에근거없이적용하게되면상황정보를무시한해석이가능하다. 자연스럽게오류가생길여지가많아진다. 이상에서보듯포괄적인의미를가진단어를무분별하게적용해서의미를끄집어내는해석은본문의뜻을오해할가능성이많다. 바가지적한것은성경원문의단어를이해하고그의미를해석하는과정에서생기는함 5) Ferdinand de Saussure, Course in General Linguistics, Wade Baskin, trans. (New York: McGraw-Hill Book, 1966), 7-15, 77-78. 6) 한예로레빈손 (Stephen H. Levinsohn) 은신약헬라어의강화특성에대한책서문에서언어의기능적접근의전제는 선택은의미를말하는것이다 (Choices implies meaning) 라고언급한다. S. E. Levinsohn, Discourse Features of New Testament Greek: A Coursebook on the Information Structure of New Testament Greek (Dallas: Summer Institute of Linguistics, 2000), viii; 참고, Steven E. Runge, Discourse Grammar of the Greek New Testament (Peabody: Hendrickson, 2010), 5-7; Constantine R. Campbell, Advances in the Study of Greek, 78-79. 7) 언어학에서는세종류의상황정보를구분한다. 하나는흔히문맥 (co-text) 이라고말하는것으로본문과관련된글속의상황정보이다. 두번째는실제상황 (context of situation) 에대한정보이며, 세번째는보다넓은범위의문화적상황정보 (context of culture) 이다. M. A. K. Halliday and R. Hasan, Language, Context, and Text: Aspects of Language in a Social-Semiotic Perspective (Oxford: Oxford University Press, 1985), 48 49. 8) Ferdinand de Saussure, Course in General Linguistics, 77-78, 101-39. 이개념을도입해신약에서사용된구약본문에대한통시적접근과공시적접근에대한비평적고찰은이재현, 빌립보서 1:19 의 σωτηρία 재고찰 : 통시적방법론평가와공시적접근제안, 성경원문연구 32 (2013), 159-184 를보라. 9) M. Silva, Biblical Words and Their Meaning, 139.

바울서신의 마음 번역에대한제안 / 이재현 141 정이다. 그렇다면, 번역된단어들은이현상에서자유로울까? 그렇지않다. 이제우리말성경에서 마음 으로표현된단어를중심으로동일한오류의현장으로가보자. 3. 문제상황 (2): 우리말번역의 마음 이란단어가주는문제들 3.1. 주요번역본들의용례 우리말번역본에서 마음 이란단어의수는번역본에따라다르다. 바울서신의경우 개역개정 과 새번역 그리고 공동개정 의사용례가서로다른데, 10) 새번역 과 공동개정 에서는고린도후서 ( 각각 45번과 49번 ) 에가장많이나오는반면 개역개정 에서는로마서 (26번) 에가장많이나타난다. 각책에대한빈도수는아래와같다. 개역개정 새번역 공동개정 로마서 26 37 35 고린도전서 15 28 23 고린도후서 21 45 49 갈라디아서 2 5 6 에베소서 10 9 10 빌립보서 9 16 22 골로새서 7 9 11 데살로니가전서 4 5 8 데살로니가후서 3 3 3 디모데전서 4 5 7 디모데후서 4 2 7 디도서 1 0 0 빌레몬서 2 3 2 로마서를중심으로 마음 으로번역한그리스어단어를분석하면세번 10) 우리말성경번역은이외에도여러가지가있지만, 대한성서공회홈페이지 (http://www.bs korea.or.kr/about/owntrans/major/feature.aspx) 에있는우리말주요성경역본중개정된것세가지를비교한것이다.

142 성경원문연구제 40 호 역본에서공통으로많이번역된것과서로차이가있는부분의단어들로구분할수있다. 먼저 마음 으로많이번역한단어들의경우크게세가지가있는데 καρδία와 νοῦς, 그리고 φρονέω이다. καρδία는가장많이 마음 으로번역된단어이다. 개역개정 은 26번의 마음 표현중 15번을이단어의번역으로사용했고, 새번역 은 37번중 15번사용했다. 두번역본모두같은구절에서 마음 이란번역을했다. 11) 이단어는 공동개정 에서도가장많은빈도수를가지고있는데, 35번중 12번을사용하여번역했다. 12) 일반적으로영어에서는 heart로이해되는데, BDAG는신체적, 영적, 심리적삶의근원을의미하는 heart와인간내면의요소를말하는 interior, center, heart라는두개의큰부분으로나누고그에따른용례들을정리해서설명한다. 13) 마찬가지로루와나이다 (J. P. Louw and E. A. Nida) 사전역시 사람의삶의다양한요소를가진심리적이유의근원 으로서의 heart와인간내면의것을말하는 inside로구분하여설명한다. 14) 이런설명과용례들에의하면 καρδία는인간의생각이나정서, 의지와태도같은삶의여러표현들을제공하는근원혹은인간내면의핵심으로이해할수있다. 이것은서론에서제시한 마음 이란우리말단어와거의부합되는표현이다. 로마서에서의실제용례도이와비슷한모습을보여준다. 예를들어 καρδία는여러부분에서육체와의대조혹은말의고백과비교되는인간내면의어떤것을의미한다 ( 예, 롬 2:15, 29; 6:17; 10:6, 8, 9, 10). 하지만다른부분에서는여러의미영역단어들과의조합을통해그내면요소의모습들을보여주기도한다. 15) 여기에는인지와생각등과관련한의미영역단어들과 16) 정서와관련된단어들, 17) 그리고내면상태를외부로표현하는행위나태도, 판단과관련된의미영역 11) 로마서 1:21, 24; 2:5, 15, 29; 5:5; 6:17; 8:27; 9:2; 10:1, 6, 8, 9, 10; 16:18. 12) 로마서 1:21; 2:5, 15, 29; 5:5; 8:27; 9:2; 10:1, 8, 9, 10; 16:18. 13) W. Bauer, Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., F. W. Danker, W. F. Arndt, and F. W. Gingrich, trans. (Chicago: University of Chicago Press, 2000), 508-509. 14) J. P. Louw and E. A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains, 2 vols. (New York: United Bible Societies, 1988), 321, 715. 15) 의미영역과루와나이다사전에대해서는이민규, Greek-English Lexicon of the New Testament Based on Semantic Domains 에대한평가와사용방법, 성경원문연구 15 (2004), 350-373 을참고하라. 16) ἀσύνετος: 의미영역 32( 이해 : 롬 1:21); φρόνημα: 의미영역 26.15( 사려깊은계획 : 롬 8:27); ἀκάκων: 의미영역 31( 견해나믿음과신뢰를가짐 : 롬 16:18). 여기서사용된숫자는루와나이다사전에서의미영역을분류한숫자이다. 17) ἐπιθυμία: 의미영역 25( 태도들과감정 : 롬 1:24); λύπη 와 ὀδύνη: 의미영역 25( 롬 9:2); εὐδοκία: 의미영역 25( 롬 10:1). 참고, 사랑 (ἀγάπη) 과의연결 ( 롬 5:5).

바울서신의 마음 번역에대한제안 / 이재현 143 단어들이포함된다. 18) 우리말번역본에서 마음 으로자주번역된또다른단어는 νοῦς이다. 개역개정 과 새번역 에서는 6번번역했다 ( 롬 1:28; 7:23, 25; 11:34; 12:2; 14:5). 하지만 공동개정 은로마서 12:2만 마음 으로번역해서다른것들과차이를보인다. BDAG에의하면이단어는크게사고기관, 사고하는방식, 사고의결과로서의의견이나가치관등의세구분으로그용례를정리하는데, 모두 생각하는것 과관련있다. 19) 루와나이다사전도마찬가지이다. 심리기관 ( 의미영역 26) 의하나로서사고와관련한의미영역 (30[ 생각하다 ]) 속에위치시켰다. 20) 인간내면의제반영역을포함한 καρδία와달리사고와생각차원에집중한단어로이해할수있다. 마음 으로자주번역된또다른단어는 φρονέω라는동사이다. 개역개정 과 새번역 ( 롬 11:20; 12:16[2번 ]), 그리고 공동개정 ( 롬 8:5[2번 ]; 12:16) 모두 3번번역했다. BDAG는어떤것에대한의견을갖는것과사고작용을하는것혹은그것에의해서어떤태도를발전시키는것의구분을통해이단어의용례들을설명한다. 모두생각과사고작용에대한것들이다. 21) 위의 νοῦς와의미영역이겹치지만, 사고과정의결과로생기는외적반응과태도의요소가더있는것이다르다. 위에서언급한세가지주요단어들외에각번역본들이 마음 이라고표현한그리스어단어들이여럿있다. 개역개정 의경우로마서 1:28과 15:6에서는각각 ἐπίγνωσις와 ὁμοθυμαδόν을 마음 과 한마음 으로번역했다. 하지만로마서 15:6의경우를제외하고는 새번역 과 공동개정 은 개역개정 과많은차이를보인다. 위의세가지주요단어들을번역할때와는사뭇다른양상이다. 먼저 ἐπίγνωσις를 마음 으로번역한역본은 개역개정 밖에없다. 새번역 과 공동개정 은 마음 으로번역한것이 개역개정 보다많은데대부분의역을하면서 마음 을첨가한형태이거나 22) 태도나감정과관련한단어들 ( 의미영역 25[ 태도들과감정들 ] 과 57 [ 주다-관대함 ], 88[ 부러워함, 질투 ]) 을 마음 과연결시켜번역한것들이 18) ἀμετανόητον: 의미영역 41( 행위와그와관련된상태들 : 롬 2:5); σκληρότητά: 의미영역 88( 윤리 - 도덕적자질과그와연관된행위 : 롬 2:5). 19) W. Bauer, Greek-English Lexicon of the New Testament, 680. 20) J. P. Louw and E. A. Nida, Greek-English Lexicon of the New Testament, 324, 350. 21) W. Bauer, Greek-English Lexicon of the New Testament, 872. 22) 새번역 : 롬 1:9(μάρτυς γάρ μού ἐστιν ὁ θεός 에대한의역 ), 13(προεθέμην 에대한의역 ); 6:15(ἁμαρτήσωμεν 에대한의역 ); 15:14(μεστοί ἐστε ἀγαθωσύνης 에대한의역 ); 공동개정 : 로마 7:22(ἔσω ἄνθρωπον 에대한의역 ); 8:16(πνεύματι ἡμῶν 에대한의역 ); 11:7(ἐπωρώθησαν 에대한의역 ), 25(πώρωσις 에대한의역 ); 15:14(μεστοί ἐστε ἀγαθωσύνης 에대한의역 ).

144 성경원문연구제 40 호 다. 23) 공동개정 은다른두번역본과달리독특한것들이몇가지더있다. 의역과관련해서로마서 7:22의 ἔσω ἄνθρωπον( 속사람 ) 과로마서 8:16의 πνεύματι ἡμῶν( 우리의영으로 ) 을 우리의마음 으로표현한것이다. 또한 φρόνημα라는단어를 마음 으로번역한점도다르다 ( 롬 8:6, 7). 3.2. 용례분석을통해서본문제점들 3.2.1. 번역의일관성문제 로마서에서 마음 으로번역한용례들은크게두가지문제가있다. 한가지는번역의일관성에대한것이고다른하나는타당한근거없는전체성전가와관련한문제이다. 먼저, 번역의일관성에대한문제를생각해보자. 개역개정 의경우 καρδία와 νοῦς에대해일관성있는번역을유지했다. 이두단어는로마서전체에걸쳐각각 15번과 6번사용되었는데, 개역개정 은이두단어가사용된모든부분을다루어 마음 으로번역했기때문이다. 하지만세번째주요단어인 φρονέω에서는그일관성이무너진다. 로마서에총 9번언급된이단어를 마음 으로 3번 ( 롬 11:20, 12:16[2번 ]) 번역하고 뜻 으로 1번 ( 롬 15:5), 그리고나머지 5번은 생각 이나그와관련된것으로번역했다 ( 롬 8:5; 12:3[2번 ], 14:6[2번 ]). 동일한단어임에도불구하고 καρδία와 νοῦς를대할때와다른결과이다. 흥미로운것은동사 φρονέω와동족어인 φρόνημα라는명사는일관성있게 생각 으로번역한점이다 ( 롬 8:6[2번 ], 7, 27). Φρόνημα를 생각 으로일관성있게번역했으면동족어 φρονέω도일관성을유지하고번역했어야하는것아닌가? 일관성부재의문제는로마서 1:28에서 마음 으로번역한 ἐπίγνωσις에서도나타난다. 로마서에서 3번사용된이단어를로마서 3:20에서는 깨닫다 로번역했고로마서 10:2에서는 지식 으로번역했다. 다르게번역해야할특별한이유가없음에도불구하고일관성있게번역하지않았다. 번역에일관성이없는것은다른두번역본도마찬가지이다. 새번역 은 23) 새번역 : 롬 11:11(παραζηλῶσαι [ 의미영역 88]); 12:8(ἁπλότητι [ 의미영역 57], ἱλαρότητι [ 의미영역 25]), 11(ζέοντες [ 의미영역 25]); 14:15(λυπεῖται [ 의미영역 25]); 15:2(ἀρεσκέτω [ 의미영역 25]), 26(εὐδοκέω [ 의미영역 25]), 27(εὐδοκέω [ 의미영역 25]); 공동개정 : 로마 7:18 (θέλειν [ 의미영역 25]); 12:8(ἁπλότητι [ 의미영역 57], ἱλαρότητι [ 의미영역 25]), 11(ζέοντες [ 의미영역 25]); 14:15(λυπεῖται [ 의미영역 25]); 15:26(εὐδοκέω [ 의미영역 25]), 27(εὐδοκέω [ 의미영역 25]).

바울서신의 마음 번역에대한제안 / 이재현 145 개역개정 과마찬가지로 καρδία와 νοῦς에대해서는일관성을유지하고있다. 모든용례를다다루어 마음 이라고번역했기때문이다. 하지만다른부분에서는상황이다르다. Φρονέω의경우로마서에서 9번나타남에도불구하고 8번만번역했고, 그중로마서 11:20과 12:6[2번 ] 은 개역개정 처럼 마음 으로번역하지만나머지 5번은 생각 과관련한것으로번역했다 ( 롬 8:5; 12:3[2번 ]; 14:6[ 두번의경우를하나로표현 ]; 15:5). 로마서 1:28의 ἐπίγνωσις의경우 개역개정 과다르게 마음 으로번역하지는않았지만, 3 번의경우를모두다르게번역했기에 24) 이역시일관성이없다고볼수있다. 공동개정 의상황은더심각하다. 우선로마서에서 마음 과관련해가장많이사용된 καρδία의경우 15번의사용중 12번만 마음 으로번역하고로마서 6:17은 성심껏 이라고표현하고로마서 1:24와 10:6에서는우리말로번역하지도않았다. Καρδία가 마음 과가장가까운단어임에도이런식의번역은이례적이다. Νοῦς의경우도마찬가지이다. 로마서에서 6번언급된이단어를로마서 12:2는 마음 으로번역했지만, 다른 5번은 판단력 ( 롬 1:28), 이성 ( 롬 7:23, 25), 생각 ( 롬 11:34), 신념 ( 롬 14:5) 으로번역했다. 모두생각혹은사고작용과관련된번역이지만일관성은별로없어보인다. 일관성부재의문제는 φρονέω의경우더심각하다. 로마서에서 9번사용된이단어를 마음 으로 3번번역하고 ( 롬 8:5[2번 ]; 12:16) 뜻 으로 1번 ( 롬 15:5), 생각 으로 2번 ( 롬 12:3, 16), 판단 으로 1번 ( 롬 12:3) 번역했고, 심지어로마서 11:20과 14:6의경우는번역하지않았다. 그런데 공동개정 은 φρονέω의동족어인 φρόνημα의경우 마음 으로 2번번역하고 ( 롬 8:6, 7) 생각 으로 1번번역했다 ( 롬 8:27). 다른두번역본이모두 생각 으로번역한것과다른형태이며일관성이없는것이다. 이상에서보듯세번역본모두 마음 과관련한번역에일관성이없는보습을보인다. 25) 그렇다면이런모습이성경해석과본문이해에영향을미칠까? 아쉽지만그렇다고대답할수있다. 26) 하지만성경원어가일관성있 24) 롬 1:28( 인정하다 ); 3:20( 인식하다 ); 10:2( 지식 ). 25) 우리말성경번역의일관성에대한문제는이수만, 성경번역에서의일관성점검과한글성경역본들, 성경원문연구 28 (2011), 170-203 을보라. 26) 각언어의특성상번역의어려움이상존하기때문에성경번역에있어모든단어를문맥과상관없이동일하게번역하기어려운것은사실이다. 특별히한단어가여러의미를가지고있는다의어 (polysemy) 의경우는문맥에따라적절한단어를선택하는것이더타당할수도있다. 하지만, 다의어의경우도일관성의요소가전혀없는것은아니다. 여러표현들의연관성이있기때문인데, 다의어는일반적으로공통적인핵심의미는존재하고그것을근거로확장의형태로사용된다. P. Cotterell and M. Turner, Linguistics & Biblical

146 성경원문연구제 40 호 게표현함에도불구하고그단어에대한번역에일관성이없다는것은저자와독자를연결하는과정에서오해를낳을수있다. 27) 왜냐하면성경저자가어떤단어를여러문맥에서일관성있게사용한다는것은그단어에대한기본의미를공유한상태에서전달하고싶은내용이있다는의도를반영하기때문이다. 따라서성경원어에상응하는단어나표현들이있는상황에서그원어의의미를생략하거나다른표현으로사용하는등일관성이결여된모습은같은단어를일관되게사용한저자의의도가독자들에게전달되는기회를차단할수도있다. 그러므로몇몇부분에서 καρδία와 φρονέω를번역해서표현해도문맥과내용에지장을주지않음에도불구하고그것을생략한 공동개정 은그단어번역의타당성을떠나독자가저자의의도를읽을기회를박탈한것일수있다. 또한 새번역 이로마서다른부분에서는 ἐπίγνωσις를번역하여의미를전달함에도불구하고로마서 1:28에서그것을번역하지않은것역시독자들이저자의의도를읽을기회를충분히제공하지않은것일수있다. 28) 3.2.2. 타당한근거없이전체성을전가하는문제 우리말번역본의 마음 번역과관련한두번째문제는타당한근거없이한단어의포괄적의미를개별용례에전가시키는것이다. 이것은일관성의부재차원보다훨씬심각하다. 개역개정 과 새번역 은모두 καρδία와 νοῦς를 마음 으로일관성있게번역했다. 하지만두단어모두를 마음 으로번역했다는점에서독자로하여금저자의의도를오해할여지를만들었다. 루와나이다사전에의하면 καρδία와 νοῦς는모두의미영역 26( 심리적기관들 ) 에속해있다는점에서중첩되는모습이있다. 하지만이두단어는동의어 (synonym) 가아니다. Καρδία는생각과사고의영역과감정의영역, Interpretation, 138-139. 다의어와동음이의어 (homonymy) 에대한설명은 Ibid., 135-139; John Lyons, Linguistic Semantics (Cambridge: Cambridge University Press, 1995), 54-60 을보라. 27) 나이다 (Eugene A. Nida) 는번역의일관성점검에대한세가지원칙을말한다. (1) 같은문맥속의같은단어와구분은같은방식으로번역되어야한다. (2) 병행구분에있어서다른점은같은점과마찬가지로충실하게보존되어야한다. (3) 일관성에대한연구는번역과정에있어서일관성을기계적으로적용하기보다는성경의해당부분이번역된다음에실시되어야한다. Eugene A. Nida, Checking a Translation for Consistency, BT 5 (1954), 178; 이수만, 성경번역에서의일관성점검과한글성경역본들, 172 에서재인용. 28) 비크만 (J. Beekman) 과캘로우 (J. Callow) 는이런현상을의미와관련해 불완전한정보 (incomplete information) 를주는번역의불성실이라고부른다. J. Beekman and J. Callow, Translating the Word of God (Grand Rapids: Zondervan, 1974), 38.

바울서신의 마음 번역에대한제안 / 이재현 147 그리고그것을표현하는태도와판단의영역을아우르는인간내면의처소라는상당히포괄적개념을갖고있는반면 νοῦς는주로생각과사고의영역에집중된개념을전달한다. 그렇기에굳이이둘의관계를생각한다면 일반적-구체적 (Generic-specific) 이라는상하관계속에위치시킬수있겠다. 이관계에서일반적이고보편적의미를담고있는것이상위개념이고구체적인것은실례나설명에해당되는하위개념이다. 따라서넓은의미를갖고있는 καρδία는상위개념에해당하고보다작은개념의 νοῦς는 καρδία 안또는아래에위치하는하의어 (hyponym) 로볼수있다. 29) 바울이이둘을구분해쓰는것은인간내면의 καρδία의영역중 νοῦς를통해생각과사고의차원을분명하게전달하려는의도일것이다. 하지만 마음 이란번역으로그둘을구분하지못하게한다면바울의의도를독자들이인식할수없게만들뿐아니라, νοῦς로표현한부분에서도 καρδία가갖고있는또다른영역, 예를들어감정의영역까지함께고려해서해석할여지를주는것이다. 실제로그렇게해석하는것은독자몫이지만, 오해의소지를줄수는있다. 이경우 νοῦς에대한번역에일관성이있을수록더많은오해를만들가능성이있다. 마음 에대해타당한근거없이전체성을전가하는문제는 새번역 과 공동개정 이 개역개정 의경우외에추가한부분에서더뚜렷해진다. 앞서용례분석에서보았듯이이추가번역부분은주로감정과관련한 마음 에대한부분이다. 실제성경원문에서는심리기관과관련한의미영역에속한단어가전혀없음에도마치그것과관련있는것처럼번역한것이다. 물론우리말에서는그런표현이이해되기는하지만그런식의번역은성경원문의의미를오해할여지를주는것이다. 특별히생각이나사고의의미로서의 마음 과정서적의미로서의 마음 을혼동해서이해하거나혹은모든 마음 번역에두차원의의미를함께적용해서이해할수있는근거를주는것이다. 해석에심각한오류를줄수있다. 구체적실례를들어보자. 한단어에대한포괄적의미를부여해서생기는문제중하나는문맥을고려해서저자의의도를이해하는것에방해될수있다는것인데, 마음 의번역에서도동일한모습이나타난다. 로마서에 29) 의미에대한 일반적 - 구체적 상하관계에대해서는 John Lyons, Introduction to Theoretical Linguistics (Cambridge: Cambridge University Press, 1968), 456-458; J. Beekman and J. Callow, Translating the Word of God, 69-71 을참조하고, 동의어와하의어를포함한다양한의미관계에대한설명은 P. Cotterell and M. Turner, Linguistics & Biblical Interpretation, 155-161; M. Lynne Murphy, Semantic Relations and the Lexicon: Antonymy, Synonymy and Other Paradigms (Cambridge: Cambridge University Press, 2008), 133-242 를참조하라.

148 성경원문연구제 40 호 는복음안에담겨있는구원의단계에대한이야기가들어있다. 구원과관련한인간의상태를구원을경험하기이전의모습과구원을경험하는과정, 그리고그이후의삶의모습으로구분해서설명한다. 흥미로운것은바울은각단계에서단어들을일관성있게사용한다는점이다. 먼저, 구원얻기이전의상태를묘사할때바울은 καρδία와 νοῦς를사용해서설명한다. 그상태는내적으로이해력이없는모습 ( 롬 1:21, καρδία) 이며하나님의창조질서를바꾸어동성을향한욕망에붙잡힌모습 ( 롬 1:24: καρδία) 도있고, 하나님을거절한사고의영역 ( 롬 1:28, νοῦς) 을가졌으며하나님을향해회개하지않는상태 ( 롬 2:5, καρδία) 로표현된다. 또한율법을통해선을행하기를원하지만죄의지배에서벗어나지못하는상황을언급하고있는로마서 7장의 나 의상태역시 νοῦς를통해표현된다 ( 롬 7:23, 25). 30) 이런관찰은바울이하나님의진노아래있는인간의상황을포괄적내면상태 (καρδία) 가망가져있는것으로묘사하고있음을보여주며, 특별히생각과사고의영역이망가져있는상태를 νοῦς를통해전하려는듯하다. 그런데 개역개정 과 새번역 처럼이두그리스어단어를구별하지않고모두 마음 으로번역하면 νοῦς를통해전달하려는생각과사고의영역에대한강조가약화될수있다. 인간의죄됨을이해할때생각이나가치관의문제를간과하고단순히태도와행위를품은내면의윤리적차원의문제로만인식할가능성을줄수있다. 바울의구원설명과다른초점을갖게될수있으며이후구원의과정과삶에대해서도다른초점과방향성을가진이해가만들어질수있는빌미가될수있다. 한편, 믿음으로구원을얻는과정에서는오직 καρδία만사용된다 ( 롬 6:17; 10:9-10). 흥미롭게도모든바울서신에서이과정과관련해믿음과 νοῦς를 30) 이부분이신자의경험을의미하는것 (C. E. B. Cranfield, The Epistle to the Romans, vol. 1 [Edinburgh: T & T Clark, 1975], 344 347; J. D. G. Dunn, Romans 1-8, WBC [Waco: Word, 1988], 387 389, 403 412; L. Morris, The Epistle to the Romans, PNTC [Grand Rapids: Eerdmans, 1988], 284-288; S. E. Porter, The Letter to the Romans: A Linguistic and Literary Commentary, NTM 37 [Sheffield: Sheffield Phoenix Press, 2015], 145 등 ) 인지불신자의경우 (E. Käsemann, Commentary on Romans [Grand Rapids: Eerdmans, 1980], 198-212; D. J. Moo, The Epistle to the Romans, NICNT [Grand Rapids: Eerdmans, 1996], 447-448; N. T. Wright, Romans, Leander E. Keck, ed., The New Interpreter s Bible: A Commentary in Twelve Volumes, Vol. 10: Acts, Romans, 1 Corinthians [Nashville: Abingdon, 2002], 551 555; Ben Witherington, Paul s Letter to the Romans [Grand Rapids: Eerdmans, 2004], 195 등 ) 인지에대한논란이있다. 필자는불신자의경험을다루는것으로본다. 이에대한근거와논쟁은 Jae Hyun Lee, Paul s Gospel in Romans: A Discourse Analysis of Rom 1:16 8:39, LBS 3 (Leiden: Brill Academic, 2010), 363-367 을참고하라. 하지만이것이구원얻은이후상태를반영하는것이라고해도본논문의논지에는영향을주지않는다. 여전히인지와사고의영역의중요성을말하는것에는변함이없기때문이다.

바울서신의 마음 번역에대한제안 / 이재현 149 직접연결한표현은없다. 31) 복음을듣고받아들이는과정은생각과사고의차원이필요하지만전인적인결정혹은포괄적내면의결정을강조하려는듯하다. 그런데 개역개정 과 새번역 처럼모든상황을 마음 으로만번역하면이번에는구원얻는믿음의반응을단순한인지적동의차원으로볼가능성이있다. 왜냐하면 νοῦς도 마음 으로번역했기때문이다. 본문을적절하게해석할수있는단서를모든것이담긴포괄적인단어로제시했기에생길수있는상황이다. 뿐만아니라, 구원얻기이전단계에서생각과사고의요소를고려할수없다면믿음으로구원을얻는과정에서도그요소가어떻게변화해야하는지에대한단서를못얻을수있다. 이는결국구원을얻는믿음에어떤요소가담겨있어야하는지를인식하지못하게할수도있다. 그래서어쩌면믿음을단순히인지적동의혹은감정적경험등으로오해하는상황이만들어지는것이아닌가싶다. 세번째모습은구원얻은이후의삶이다. 삶에대한것이니까내적외적상황을묘사하는여러표현을사용할수있다. 그런데주목할것은바울은로마서 12:2에서 νοῦς를사용하여신자의삶을설명하는기초를제공하고있다는점이다. 로마서 1-8장에서구원에대한큰그림을설명하고 9-11장에서그에근거한유대인의상태와구원, 그리고이방인과의관계성을설명한바울은로마서 12장에서신자의삶에대해본격적으로설명하기시작한다. 그런데포괄적인 καρδία 대신생각과사고의영역을말하는 νοῦς라는표현으로시작한것이다. 신자의삶과관련해이부분을강조하고싶은것으로보인다. 32) 하지만이것을단순히 마음 으로번역한 개역개정 과 새번역 의경우는독자들이그단어를사용한바울의의도를찾아내기어려울수있다. 포괄적언어를한단어에밀어넣는방법으로계속번역해왔기에단어구별을통해강조점을구분하기어렵게했기때문이다. 특별히 새번역 의경우는 καρδία가사용되지않은부분에도감정의단어와 마음 의표현을섞어번역했기에더더욱로마서 12:2에서생각과사고를부각시킨바울의의도를찾기가쉽지않을지모른다. 공동개정 도이영역에서자유롭지못하다. 동일하게태도와감정의영역을 마음 과결부시켜많이번역했기때문이다. 더나아가이런 마음 의번역들은바울이왜신자의삶을설명하면서 φρονέω와 φρόνημα라는생각과사고의단어들을많이사용하는지주목하지못하게할수있다. 이런상황들은신자의삶의중요한차원 31) 바울서신다른곳에서 νοῦς 와믿음과의연결은구원이전의상태를소개할때만보인다 ( 예, 딤후 3:8; 딛 1:15). 32) 롬 12:1-2 와이전부분과의연결성과그에따른함의에대해서는이재현, 로마서에나타난반복과지연을통한윤리적권면, 신약논단 19 (2012), 203-240 을참조하라.

150 성경원문연구제 40 호 을간과하게되는결과를만들수있으며심하게는신앙의삶에서생각의차원은별로중요하지않은것으로치부할가능성을열수있다. 신앙을단순히정서의요소가담긴 마음 의윤리적차원과그로인한행동의차원으로만생각하게만들수있다는것이다. 지금까지살펴본바에의하면우리말성경에있는 마음 번역의문제는 (1) 헬라어원문의단어사용에구별이있었음에도각단어의용례에주의하지않고 마음 으로번역한점, (2) 번역의일관성을놓친점, (3) 타당성없이 마음 이란단어의포괄적의미를한단어에전가시킨점등이다. 그렇다면이에대한대안은무엇이고대안을통한바울의생각의흐름에대한새로운이해는무엇인가? 이제부터간략하게그것들을다루고자한다. 4. 마음 에대한적절한번역과바울신학다시보기 4.1. 마음 에대한번역제안 우리말번역본의 마음 과관련한여러이슈들은번역과정의문제였기에그에대한몇가지제안을먼저하고자한다. 첫째, 가능하면원문의단어와번역언어의단어사이에어휘동등성 (lexical equivalence) 의원리를유지하면서번역하는것이필요하다. 번역하는과정에서는때때로성경원문의단어에상응하는우리말단어가없을수있다. 이경우그에상응하는동의어나반의어를사용하거나혹은뜻을풀어적절한방식으로대응하는경우가있을수있다. 33) 하지만 마음 과관련한그리스어단어들의경우는다르다. 우리말에그개념과표현에상응하는단어들이있고, 그단어들이사용되는원문의문맥에벗어나지않게표현할수있는단어들이있기때문이다. 따라서이경우에대한비크만 (J. Beekman) 과캘로우 (J. Callow) 의제안을들을필요가있다. 34) [ 언어들간에개념들이공유된다는전제하에 ] 언어들간의어휘구조의차이들이충분히인식되지않는다면번역의과정에서모든어휘의동등성은 문자적 이어야한다고생각하는것이자연스럽다. 여기서 문자적 어휘동등성이란어휘구조의변화없이전달되는것을말한다. 33) 이문제에대해서는 J. Beekman and J. Callow, Translating the Word of God, 175-211 을참고하라. 34) Ibid., 177.

바울서신의 마음 번역에대한제안 / 이재현 151 예를들어, 단어는단어로, 상징적표현은상징적표현으로, 동의어는동의어로, 반의어는반의어로표현하는것이다. 그러므로 καρδία와 νοῦς를서로구분해서번역하는것이필요하다. 전자는포괄적개념의 마음 으로후자는 이성 이나 생각 등의사고영역을의미하는표현으로번역하는것이좋다. 영어번역에서도이단어들을 heart와 mind로분명하게구분해서표현하는데, 이점에서는이둘을구분한 공동개정 의번역이일리가있다. 개역개정 이로마서 1:28에서 마음 으로번역한 ἐπίγνωσις는 지식 으로번역하는것이적절하다. Φρονέω의경우역시 마음 이라는포괄적단어대신 생각하다 혹은 생각 이라는표현을사용하는것이더바람직해보인다. 이역시사고영역에만해당하는단어이기때문이다. 예를들어 개역개정 과 새번역 이로마서 12:16을 한마음 과 교만한마음 으로번역한것을 같은생각 과 교만한생각 으로표현하는것이좋겠다. 35) 한편, 새번역 과 공동개정 에서감정과태도와관련해 마음 을넣어의역하거나첨가한부분들은그단어를생략하고표현해도된다. 예를들어로마서 14:15에서 ὁ ἀδελφός σου λυπεῖται를 [ 당신의 ] 형제의마음을상하게한다면 이라는번역대신 당신의형제가슬퍼하게된다면 으로번역하는것이다. 로마서 15:26과 27의경우 εὐδόκησαν을 기쁜마음으로 대신 개역개정 처럼 기뻐했다 로번역하면된다. 마찬가지로로마서 12:11에서 ζέοντες를 뜨거워진마음을가지고 ( 새번역 ) 나 열렬한마음으로 ( 공동개정 ) 라고번역하는대신 [ 성령으로인한 ] 열정으로 라고번역해도된다. 36) 마음 번역에대한두번째제안은번역의일관성을유지하라는것이다. 얼핏보기에번역의일관성은타당성없이전체성을전가하는문제와상충되는듯보인다. 일관성을유지하기위해서는성경원문의단어를똑같이번역해야할것같고, 타당한근거없는전체성전가를피하기위해서는동일단어로통일해서번역하는것을피해야할것같기때문이다. 하지만이둘은서로충돌되는개념이아니다. 여기서제시하는번역의일관성이란 35) 공동개정 은첫번째는 한마음 으로번역했지만, 두번째의경우는 오만한생각 으로번역했다. 36) 개역개정 은 마음 이라는단어는사용하지않았지만 τῷ πνεύματι 라는표현을생략하고번역했다. 이것이사람의영을의미하는지 (J. A. Fitzmyer, Romans, AB [New York: Doubleday, 1993], 654) 혹은성령을의미하는지 (D. J. Moo, The Epistle to the Romans, 778; Arland J. Hultgren, Paul s Letter to the Romans [Grand Rapids: Eerdmans, 2011], 455) 논란이있지만, 독자로하여금해석의중요한부분을놓치게할수있는번역이다. 특별히이것을성령으로해석할수있다면더욱그러하다.

152 성경원문연구제 40 호 한단어의모든용례를반드시똑같은표현으로쓰라는것이아니기때문이다. 번역과정에서는때때로원문의단어가문맥에따라다른뜻으로사용되는경우도있고, 우리말로번역하는과정에서문맥에적절한표현이다를수도있다. 하지만본논문에서제시하는것은표현이너무어색하거나어휘구조를벗어나는것이아니라면가능하면동일표현을유지하는것이좋다는것이다. 예를들어 καρδία는일괄되게 마음 이란번역을사용하는것이좋다. 그런데문맥에따라그리고연결된단어에따라서다른표현으로사용할필요가있을수도있는데, 이경우그단어가가지고있는의미영역안에서번역하는것이좋겠다. 그래야독자들이동일단어를통해표현하려는저자의의도나주제혹은개념의통일성과일관성을인식하게할수있기때문이다. 예를들어, νοῦς의경우영어로는 mind라는단어로일관성있게표현할수있지만, 우리말로는단어연결에따라표현이약간다를수있는여지가있다. 그럼에도불구하고 마음 이란단어대신생각과사고에대한의미영역을유지해서표현하는것이바울이이단어로강조하려는것을놓치지않게할수있다. 4.2. 새로운번역제안에의한바울신학고찰 새로운번역제안들이바울이설명하는복음의내용을잘이해하는데도움을주는가? 앞서 마음 번역의용례들의문제점을짚어본방식과마찬가지로새로운번역제안들의유용성도구원의과정과관련한문맥에서살펴보겠다. 첫단계는구원이전상황이다. 하나님의진노를받을수밖에없는인간의비참한상태이다. 그핵심표현은로마서 1:28이다. 주요한세번역본들이모두다르게번역한부분이다. 개역개정 새번역 공동개정 또한그들이마음에하나님두기를싫어하매하나님께서그들을그상실한마음대로내버려두사합당하지못한일을하게하셨으니사람들이하나님을인정하기를싫어하므로, 하나님께서는사람들을타락한마음자리에내버려두셔서, 해서는안될일을하도록놓아두셨습니다. 인간이하느님을알아보려고도하지않았기때문에하느님께서는그들이올바른판단력을잃고, 해서는안될일들을하게내버려두셨습니다.

바울서신의 마음 번역에대한제안 / 이재현 153 이부분을잘이해하기위해서는두개의열쇠가필요한데, 하나는문맥이고다른하나는 ἐπίγνωσις와 νοῦς를포함한내용이다. 먼저로마서 1:28의문맥은로마서 1:18에서시작한다. 로마서 1:16-17에서설명한복음의내용을본격적으로언급하는부분으로서인간의죄에대한하나님의진노를말한다. 이부분은인간과하나님사이의상호작용이나타난다. 인간은하나님의진리를알고있지만불의로진리를막는것으로반응하고, 하나님은인간의그런반응에대해하늘로부터진노를보여주는과정이다. 이과정은 (1) 하나님의진리와 (2) 진리에대한인간의거절, 그리고 (3) 그에대한하나님의진노의요소들이있는데, 이것들은이후로마서 1:19-32에서하나씩설명된다. 37) 첫번째요소인하나님의진리는로마서 1:19-20에서설명한다. 그진리는창조를통해드러낸창조주의신적속성인데인간들이이미인지하고 (καθοράω: 의미영역 27[ 배우다 ]; 롬 1:20) 있는것이다. 두번째요소인하나님을향한인간의거절은로마서 1:21-23에서서술된다. 주목할점은인간의그런모습을인지와생각의내적차원과행위와태도의외적차원으로구분해서설명한다는것이다. 사람들은하나님을알면서도영화롭게하거나감사하지않고 ( 롬 1:21상반, 행위와태도의영역 [A]) 오히려내적으로그들의사고 (διαλογισμοῖς: 의미영역 30[ 생각하다 ]) 가허망해지고 ( 롬 1:21하반, 인지와생각의내적영역 [B]) 마음 (καρδία) 이미련해져서스스로지혜있다고말하나어리석은 (μωραίνω: 의미영역 32[ 이해 ]) 상태가되어 ( 롬 1:22, 인지와생각의내적영역 [B]) 경배의대상을하나님이아닌다른것들로바꾸어섬기고있다는것이다 ( 롬 1:23, 행위와태도의영역 [B]). 이는하나님의진노의원인이되는인간의모습을행위와태도의외적영역 (A) - 인지와생각의내적영역 (B) - 인지와생각의내적영역 (B) - 행위와태도의외적영역 (A) 의구조로설명한것이다. 이런설명은인간의죄인됨에대해적어도세가지초점을보여준다. (1) 인간죄인됨의핵심문제는하나님과의관계거절이다. 단순히사회-윤리적문제가아닌창조주와의관계를어떻게하는가가핵심이라는것이다. (2) 하나님을향한인간의거절은총체적이고전인적인모습을갖고있다. 단순한행위나내면의문제가아니라그둘이함께어우러진것이다. (3) 그문제의시작혹은핵심은내면의인지와사고와관련된것이다. 소위안에서망가진것을밖으로표출하는방식 (inside-out) 인데, 내면의인지과정의망가짐이시작임을말하 37) 롬 1:18-32 에대한보다자세한설명은 Jae Hyun Lee, Paul s Gospel in Romans, 99-128 을보라.

154 성경원문연구제 40 호 려는것이다. 하나님과사람사이에벌어지는상호과정의세번째요소인하나님의진노와심판은로마서 1:24에서 32까지진행된다. 하나님을문장의주어로해서 παρέδωκεν( 넘겨주었다 ) 이라는능동태동사를사용하여묘사한다 ( 롬 1:24, 26, 28). 우리말주요번역들은모두 내버려두다 라는소극적의미로번역했지만, 합당한번역이아니다. 왜냐하면, 이단어는한영역에서다른영역으로이동시킨다는적극적의지를표현하는것이기때문이다 ( 의미영역 37.G[ 배신하다, 넘겨주다 ]). 38) 가룟유다의배신을이단어로표현하는것도그런의미와무관하지않다 ( 참고, 마 26:21, 23). 바이른 (B. Byrne) 은이단어를 한사람을다른사람의영향력으로넘겨주는것 이라고묘사함으로써하나님이심판의주도성을갖고있음을말한다고본다. 39) 그런데주목할것은바울은로마서 1:21-23에서제시한강조점을가지고하나님의심판을행위와태도의외적영역과인지와사고의내적영역을구분해서설명한다는점이다. 심판의첫부분인로마서 1:24-26은인간반응의행위와태도차원에대한하나님의응답이다. 바꾸다 라는연결점을통해로마서 1:23에서언급된경배대상을바꾼 (ἤλλαξαν) 인간의행위와태도차원에대해하나님의창조질서를바꾸어 (μετήλλαξαν) 자신들의욕망을채우려는동성애를하나님의진노의예로설명한다. 로마서 1:28부터는인지와사고의내적영역에초점맞추어인간의죄의모습을설명하고그에대한하나님의심판을서술한다. 이런면에서로마서 1:28을담고있는문맥은인간이왜구원을얻을수없고하나님의진노아래있을수밖에없는가에대한중요한설명을제공하는부분이다. 그렇기에이부분의이해가구원과정과그이후의신자의삶을이해하는열쇠라고해도과언이아니다. 왜냐하면, 그죄인된모습의반전이구원의과정이요삶이기때문이다. 이런문맥안에서로마서 1:28의내용은인간죄인됨의핵심과정을담고있다. 특별히로마서 1:21-23에서언급한인지와사고영역에서하나님을거절한것에대한설명과하나님의응답을말한다. 이부분역시로마서 1:18처럼하나님과인간사이에벌어지는일련의상호과정을담고있다. 그핵심은하나님과의관계이며하나님과그분에대한진리에대한반응이다. 시작은사람들이하나님을 ἐπίγνωσις 안에담는것을합당하게 (ἐδοκίμασαν) 여기지않는것이다. 개역개정 에서는 ἐπίγνωσις를 마음 으로번역했지만, 원어와상응하게번역한것이아니다. 지식 이라고해야옳다. 루와나이다 38) J. P. Louw and E. A. Nida, Greek-English Lexicon of the New Testament, 473. 39) B. Byrne, Romans, SP (Collegeville: Michael Glazier, 1996), 75.

바울서신의 마음 번역에대한제안 / 이재현 155 사전은이단어를 알다 의내용과활동이담긴의미영역 28( 알다 ) 속에위치시켰고, 40) BDAG에서도지식의의미를가진것으로말했기때문이다. 41) 새번역 과 공동개정 은이단어를번역하지않았다. 이단어의중요성을제대로인지하지못한듯하다. 또한 개역개정 과 새번역 은 싫어하다 는표현으로인간의반응을표현했는데, 이것은감정적인요소가담긴듯한인상을줄수있기에적절한번역이아니다. 이에해당하는원어는 δοκιμάζω 인데사고작용과관련한의미영역 (27[ 배우다 ], 30[ 생각하다 ]) 을가진단어이다. 42) 그렇기에인간의죄는하나님을감정적으로싫어해서거절한것이아니다. 그분을자신의지식의중요한부분으로인정하고보유하고있을지그렇지않을지를판단한후거절하고배제하기로결정했다는의미이다. 여기서말한지식을지식체계혹은사고체계라고확대해석을한다면인간의죄의핵심은하나님과의관계를자신의지식체계나사고체계속에서적극적이고도능동적으로완전히배제한것이다. 이것을근원적인죄 (The sin) 로부를수있다. 그러면사람들은하나님이없는, 자신을주인과왕으로세운사고체계나지식체계를갖게되며, 그것으로자신의모든삶을살아가게된다. 하나님은이런인간의죄의근원적모습에응답해서완전히망가진그들의 νοῦς 안으로그들을던져넣으신다. 하나님을배제하여자신만존재하는사고와생각의영역안에서사람들이살아가게하셨다는의미이다. 하나님의진노의모습이다. 바울이이과정에서 νοῦς를쓴것은참으로적절하다. 사고와가치체계에대한문제를다루고그것을핵심으로설명하고싶은그의의도가잘나타나기때문이다. 이런면에서이단어를 마음 으로번역한 개역개정 과 새번역 은바울의의도를잘전달하지못하는듯하다. 오히려 공동개정 의 판단력 이비슷할지모른다. 하지만문제는단순한판단력이아니라하나님없는사고체계나지식체계이기에 공동개정 역시적절한번역은아닌듯하다. 오히려 이성 혹은 생각 이라는인지영역으로번역하는것이더좋다. 하나님이없는지식 [ 체계 ], 곧망가진 생각 이나 이성 의사고체계속에던져진인간은모든악한일을하게된다 ( 롬 1:28하반-31). 악한일을해서악한것이아니라, 하나님이없는생각속에살아가는모든모습들이그분과관계없는것이기에악한것이다. 이것을죄들 (sins) 이라고부를수있겠다. 그리고인간의그악한일들이인간스스로를괴롭게한다. 이것이하나님의현재 40) J. P. Louw and E. A. Nida, Greek-English Lexicon of the New Testament, 334, 336. 41) W. Bauer, Greek-English Lexicon of the New Testament, 369. 42) J. P. Louw and E. A. Nida, Greek-English Lexicon of the New Testament, 332, 362, 364.

156 성경원문연구제 40 호 적진노이다. 하지만그것은끝이아니다. 인간은그근원적인죄와그로인해파생된죄악들로인해미래심판을받게될것이기때문이다 ( 롬 2:5). 인간의죄와하나님의진노에대한이런이해는믿음으로구원을받는과정을이해하는중요한단서가된다. 비록바울은믿음과 νοῦς를직접연결하지않고 καρδία만을사용하지만, 생각과사고의중요성을강조한것을고려한다면믿음의반응에는반드시 νοῦς와관련된영역의변화를전제하고있음을생각할수있다. 다시말해, 인간죄의핵심이지식 [ 체계 ] 안에하나님이란변수를거절한것이고, 인간은그런망가진사고 [ 체계 ] 안에서하나님과상관없이사는것이기때문에예수를믿는다는것은자신의그런상태를인정하는것과자신을중심으로한잘못된사고 [ 체계 ] 를버리고하나님을중심으로한지식 [ 체계 ] 으로의전환이반드시수반되어야한다는것이다. 이것이믿음과함께해야할 회개 의모습이다. 단순히예수를믿는다고말하는것이나행동의바꿈을의미하는것이아니다. 인간내면깊은곳에있는 마음 의바뀜을의미하는것으로그중요한단계는내면의잘못된 사고 [ 체계 ] 에서돌아서는것에서시작하는것이다. 구원얻는과정에서생각과사고의차원이중요했다면, 이요소는구원얻은이후의삶의과정에서도중요하다. 바울이로마서 12:2에서 νοῦς로신자의삶에대한설명을시작한것을이해할수있다. 구원받기이전에따르던세상의생각이나사고체계가아닌성령으로인한새로운생각으로살라는것을말하고싶기때문이다. 로마서 1:28과정반대의모습으로살라고말하는것이다. 43) 이런면에서로마서 12:3을시작으로신자의삶의여러모습을 φρονέω를통한 생각 의요소로계속말하는것도이해된다. 단순히행위와태도를변화시키기이전에하나님이중심에서있는새로운지식 [ 체계 ], 새로운가치관에서의시작을말하고싶은것이다. 하나님의진노아래있는인간의모습이하나님없는지식 [ 체계 ] 에서시작된안에서밖으로의삶이었다면, 구원얻은신자의모습은그분을중심으로모신지식 [ 체계 ] 에서시작된새로운형태의안에서밖으로의모습이다. 한마디로하나님과의관계안에서살아가는것이라고정리할수있다. 44) 이런이해는바울이포괄적인의미를지닌 καρδία와구체적으로사고와 43) D. J. Moo, The Epistle to the Romans, 757; Colin G. Kruse, Paul s Letter to the Romans, PNTC (Grand Rapids: Eerdmans, 2012), 465. 44) 단순히 LXX 에비해사용빈도가줄었다는이유로신약에서 νοῦς 가별로중요하지않다고평가한샌드 (A. Sand) 의입장은타당하지않다 (A. Sand, νοῦς, Exegetical Dictionary of the New Testament, vol. 2 [Grand Rapids: Eerdmans, 1994], 478). 바울은구원의과정에서사고의영역의중요성을계속해서 νοῦς 로묘사했기때문이다.

바울서신의 마음 번역에대한제안 / 이재현 157 생각의영역을의미하는 νοῦς나 φρονέω 등의단어들을구분해서사용한것을민감하게고려해서얻은결과이다. 하지만이모든것을 마음 으로뭉뚱그려번역한다면얻기쉽지않은이해이다. 5. 나가면서 성경을번역하는것은쉬운작업이아니다. 원문을통한저자의의도를잘알기위해치밀한석의작업이필요하고, 그것을독자의언어로적절하게연결시켜야하기때문이다. 그런데번역작업못지않게중요한것은그작업결과에대한평가가아닌가싶다. 필자는우리말번역에서제시하고있는 마음 에대한번역을로마서를중심으로살펴보았다. 심각한오류는아니라고생각할수있을지모르지만, 바울이편지의독자들에게전해주고픈복음의내용과그와관련한의도와초점을온전히전달하지못하는환경을만들수있다고평가할수있기때문이다. 번역의일관성문제와함께한단어의포괄적의미를타당한근거없이모든상황에밀어넣어저자가말하려는문맥과내용을오해하게할가능성도있다. 이에본논문은 마음 이란포괄적의미를가진우리말단어를성경원문과문맥에맞게조심해서번역해야함과바울이구분하고있는 마음 과사고의영역에해당하는단어역시구별해서번역할것을제안했고, 그결과로얻어지는바울의구원이해에대한통찰력을살펴보았다. 어느번역도완전한것은없다. 하지만더적절한이해와번역을위해고심하는것은성경을읽고이해하는사람뿐아니라다른사람들이성경을삶의표준으로삼고잘살아갈수있도록돕고섬기려는사람들의의무일것이다. 이런면에서본연구는계속되는번역작업에작은기여를기대한다. < 주요어 >(Keywords) 우리말 마음 번역, 의미론, 번역의일관성, 타당한근거없는전체성전가, 바울신학. Ma-eum in Korean Translation, Semantics, consistency in Bible translation, illegitimate totality transfer, Pauline Theology. ( 투고일자 : 2017 년 1 월 25 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 4 월 26 일 )

158 성경원문연구제 40 호 < 참고문헌 >(References) 공동번역성서개정판, 서울 : 대한성서공회, 1999. 성경전서개역개정판, 서울 : 대한성서공회, 1998. 성경전서새번역, 서울 : 대한성서공회, 2004. 국립국어원표준대사전, 마음, http://stdweb2.korean.go.kr/search/view.jsp (2017. 1. 10). 이민규, Greek-English Lexicon of the New Testament Based on Semantic Domains 에대한평가와사용방법, 성경원문연구 15 (2004), 350-373. 이수만, 성경번역에서의일관성점검과한글성경역본들, 성경원문연구 28 (2011), 170-203. 이재현, 로마서에나타난반복과지연을통한윤리적권면, 신약논단 19 (2012), 203-240 이재현, 빌립보서 1:19의 σωτηρία 재고찰 : 통시적방법론평가와공시적접근제안, 성경원문연구 32 (2013), 159-184. Barr, James, The Semantics of Biblical Language, Oxford: Oxford University Press, 1961. Bauer, W., Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., F. W. Danker, W. F. Arndt, and F. W. Gingrich, trans., Chicago: University of Chicago Press, 2000. Beekman, J. and Callow, J., Translating the Word of God, Grand Rapids: Zondervan, 1974. Byrne, B., Romans, SP, Collegeville: Michael Grazier, 1996. Campbell, Constantine R., Advances in the Study of Greek, Grand Rapids: Zondervan, 2015. Carson, D. A., Exegetical Fallacies, 2nd ed., Grand Rapids: Baker, 1996. Cotterell, P. and Turner, M., Linguistics & Biblical Interpretation, Downers Grove: InterVarsity Press, 1989. Cranfield, C. E. B., The Epistle to the Romans, 2 vols., Edinburgh: T & T Clark, 1975. de Saussure, Ferdinand, Course in General Linguistics, Wade Baskin, trans., New York: McGraw-Hill Book Co., 1966. Dunn, J. D. G., Romans 1-8, WBC, Waco: Word, 1988. Halliday, M. A. K. and Hasan, R., Language, Context, and Text: Aspects of Language in a Social-Semiotic Perspective, Oxford: Oxford University Press, 1985. Hultgren, Arland J., Paul s Letter to the Romans, Grand Rapids: Eerdmans, 2011.

바울서신의 마음 번역에대한제안 / 이재현 159 Käsemann, E., Commentary on Romans, Grand Rapids: Eerdmans, 1980. Kruse, Colin G., Paul s Letter to the Romans, PNTC, Grand Rapids: Eerdmans, 2012. Lee, Jae Hyun, Paul s Gospel in Romans: A Discourse Analysis of Rom 1:16 8:39, LBS 3, Leiden: Brill Academic, 2010. Levinsohn, S. E., Discourse Features of New Testament Greek: A Coursebook on the Information Structure of New Testament Greek, Dallas: Summer Institute of Linguistics, 2000. Louw, J. P. and Nida, E. A., Greek-English Lexicon of the New Testament Based on Semantic Domains, 2 vols., New York: United Bible Societies, 1988. Lyons, John, Introduction to Theoretical Linguistics, Cambridge: Cambridge University Press, 1968. Lyons, John, Linguistic Semantics, Cambridge: Cambridge University Press, 1995. Moo, D. J., The Epistle to the Romans, NICNT, Grand Rapids: Eerdmans, 1996. Morris, L., The Epistle to the Romans, PNTC, Grand Rapids: Eerdmans, 1988. Murphy, M. Lynne, Semantic Relations and the Lexicon: Antonymy, Synonymy and Other Paradigms, Cambridge: Cambridge University Press, 2008. Nida, Eugene A., Checking a Translation for Consistency, BT 5 (1954), 176-181. Ogden, C. K. and Richards, I. A., The Meaning of Meaning, New York: Brace & Co., 1945. Porter, S. E., The Letter to the Romans: A Linguistic and Literary Commentary, NTM 37, Sheffield: Sheffield Phoenix Press, 2015. Runge, Steven E., Discourse Grammar of the Greek New Testament, Peabody: Hendrickson, 2010. Sand, A., νοῦς, EDNT, vol. 2, Grand Rapids: Eerdmans, 1994, 478-479. Silva, M., Biblical Words and Their Meaning: An Introduction to Lexical Semantics, Grand Rapids: Zondervan, 1995. Witherington, Ben, Paul s Letter to the Romans, Grand Rapids: Eerdmans, 2004.

160 성경원문연구제 40 호 <Abstract> A Suggestion on the Use of ma-eum in Korean Translations of the Pauline Letters: A Semantic and Theological Consideration Focused on Romans Jae Hyun Lee (Chaplain in Handong Global University) The purpose of this article is to evaluate the use of ma-eum in Korean translations in light of the concept of the illegitimate totality transfer. In 1961, James Barr, a British biblical scholar, coined the term illegitimate totality transfer, when he criticized the approach of TDNT, which was one of the most influential theological dictionaries at that time. This phenomenon can happen when one understands the meaning of a word in the bible. As the result of the analysis of the meaning in various contexts, one can get a total view or meaning of a certain word as a summary. It is a normal way to get a possible meaning of a word. However, if the interpreter tries to understand the text with the assumption that in every case the word connotes the total meaning regardless of its context, several problems arise. He/she can neglect the authorial intention in a text, which the author expresses with the choice of a certain word in a specific context. In addition, to distort the meaning of the word is also possible. Even though this error happens in understanding the meaning of the Greek or Hebrew word in the bible, the same thing can also happen in translating the original language of the bible into Korean. One of the examples is the use of ma-eum in Korean translation. Since this word has a wide range of meaning including the cognitive, emotional, and volitional aspects, it is often used as the standard word to express the inner situation of human. Because of its inclusive meaning, most of the Korean bible translations use it to translate the Greek words in various context and show the same problems caused by the illegitimate totally transfer. This paper examines all the cases of ma-eum in the three major Korean bible translations, the New Korean Revised Version, the Revised New Korean Standard Version, and the revised edition of the Common Translation of the Holy Bible, and points out twofold problem. One is their inconsistency in translation and the other is the pitfalls of the illegitimate totality transfer with

바울서신의 마음 번역에대한제안 / 이재현 161 regard to ma-eum translation. Even though καρδία (kardia), which is translated as heart in English, is the most general term to express the inner state of human, Paul distinguishes it with other words such as νοῦς (nous) and φρονέω (phroneō) that connote the cognitive aspect of the heart. Moreover, he maintains their distinctions consistently in describing the process of salvation. However, the present use of ma-eum in Korean translation fails to reflect Paul s intention, so it makes the readers overlook his emphasis on the thinking or cognitive aspect in the salvation process. In response to these problems, this paper suggests to use ma-eum only as a translation of καρδία consistently. With regard to the other words about the cognitive aspect of inner state, however, this paper proposes not to use ma-eum but to use different terms such as saeng-gak or e-seong for νοῦς and saeng-gak-ha-da for φρονέω, etc., and to maintain their consistency by selecting proper expressions within the same semantic domain. After then, this article provides a brief sketch of Paul s explanation on the salvation process and his emphasis based on the proposed translation. Translation is to link between the author and the readers by leading the readers into the same linguistic environment of the author. Since translation deals with two different languages, however, the connecting work is on-going process and its outcome is not always perfect. It leads us to consider that translation always needs evaluation and revision. In this sense the goal of this paper is still valid: to put another stepping stone on the way of linking the bible and the readers by providing proper evaluation. Translation is to link between the author and the readers by leading the readers into the same linguistic environment of the author. Since translation deals with two different languages, however, the connecting work is on-going process and its outcome is not always perfect. It leads us to consider that translation always needs evaluation and revision. In this sense the goal of this paper is still valid: to put another stepping stone on the way of linking the Bible and the readers by providing proper evaluation.

162 성경원문연구제 40 호 해산함으로구원을얻으리라? 디모데전서 2:15 에관한소고 박성호 * 1. 들어가며 해산함으로구원을얻으리라 1) 이말을문자적으로이해하면, 여성은구원의방식에있어서남성보다한가지가능성을더가지고있는셈이다. 그러나디모데전서 2:9-15의영향사 2) 와본문해석을둘러싼상반된입장들 3) 을고려하면, 이것은여성들에게위로가되지않는다. 설상가상으로이단락의악명에는 15절로인해기이함까지가중된다. 여자가해산함으로구원을얻을것이라는말을신약문서어디에서도찾아볼수없기때문이다. 저자가바울전통의계승자임을감안하여어느정도상황에따른변화를예상해볼수도있지만, 바울의구원론에비해상당히생소한진술임은분명하다. 4) * Eberhard Karls University Tübingen 에서신약학으로박사학위를받음. 현재감리교신학대학교강사. limonenhaus@gmail.com. 1) 개역개정 의번역. 2) Jürgen Roloff, Der erste Brief an Timotheus, EKK 15 (Zürich: Benziger Verlag; Neukirchen-Vluyn: Neukirchener Verlag, 1988), 142-146. 15 절의해석사는 Andreas J. Köstenberger, Ascertaining Women s God-Ordained Roles: An Interpretation of 1 Timothy 2:15, Bulletin for Biblical Research 7 (1997), 109-121 참조. 3) 윌리암 D. 마운스, 목회서신, 채천석, 이덕신역, WBC 46 ( 서울 : 도서출판솔로몬, 2009), 359-360 에따르면, 해석의방향은크게두가지로구분된다. 첫번째는 ( 남녀 ) 상보주의적해석 (complementarian) 으로서여성의사역에대하여어떤제한을인정하는견해이다. 두번째는 ( 남녀 ) 평등주의적해석 (egalitarian) 으로서아무런제한도인정하지않는견해이다. 그러나두가지의큰해석방향안에서구체적인부분들에대한주석은학자들마다달라지기때문에실제로견해들은더세분화된다. 참고문헌은그야말로방대하며, 최근까지도이단락에대한활발한의견개진이이루어지고있는것을보면논쟁은여전히진행중이다. 4) 본논문은딤전을포함하는목회서신이바울의친필서신이아니라는전제에서출발한다. 필자가보기에바울의진정서신들과의신학적차이, 바울의연대기상으로조화시킬수없는불일치, 그리고상당한차이를보여주는교회의모습은바울저작설로해결하기어렵다. 저자문제와관련해서는주석서나신약개론및신약신학교재들이상세하게다루고있으므로여기서더언급하지않기로한다. 진정성문제에대한최근의논의에대해서는마크하딩, 최근목회서신연구동향, 김병모역, 21 세기신학시리즈 18 ( 서울 : CLC, 2016), 23-50 참조.

해산함으로구원을얻으리라? / 박성호 163 본논문의목적은신학적으로큰문제를야기하는디모데전서 2:15에초점을맞춤으로써이구절이디모데전서, 보다넓게는목회서신의구원론에, 더나아가목회서신의근간을이루는바울의구원관에부합하게이해될수있는지를살펴보는일이다. 무게중심이전적으로 15절의해석에놓여있기때문에 8-14절에대한설명은간략하게이루어질수밖에없다. 5) 2. 단락의문맥 (2:8-14) 2장전체는교회의질서를위한지침들을내용으로하는큰단락 (2:1-3:16) 6) 의일부로서, 모든사람을위한기도를강조하는 1-7절과예배에서의태도에대해설명하는 8-15절로구분된다. 두번째단락은다시금남자의처신을언급하는 8절과여자의처신에대해설명하는 9-15절로구분되는데, 권면의대상에있어서는대칭을이루지만양적으로는눈에띄게불균형을보인다. 그만큼공동체안에서여자들과관련된문제가저자에게더심각하게여겨졌던것으로보인다. 명령의적용범위가실제로예배의자리를넘어일상에까지이를수밖에없다는점을잘알고있었기때문일것이다. 7) 8절이비교적간단한형태로남자들에게바람직한기도의태도에대하여말하고있다면, 여자들에게주는명령의내용 (9-15절) 은크게두가지로나누어진다. 첫번째명령은여자들의단정한옷차림과선행을다룬다 (9-10절). 8) 저자가보기에화려한치장과화장에대한욕구로인해부수적인것이전면에부각되고본질적인것, 곧믿음에합당한삶의자세로서의선행 9) 이후 5) 교회에서의여성의지도력이나목회서신의여성이해와관련해서는최영실, 성서는여성의사회적지도력을거부하는가? ( 디모데전서 2 장 11-15 절에대한해석을중심하여 ), 성공회대학논총 6 (1992), 85-110; 김길성, 여성임직에대한성경의교훈 : 디모데전서 2:8-15 절을중심으로, 신학지남 63 (1996), 121-146; 이복우, 남녀신자의역할과위치, 신학정론 32 (2014), 263-293 참조. 그밖의해외논문은아래에서언급되는것들을참조하라. 6) 그목적은 하나님의집에서어떻게행하여야할지를알게하려함 (3:15) 이라는말로요약된다. 지침의전체적인내용은제도화를통해견고하게자리를잡아가는교회의모습을비춰준다. 7) Norbert Brox, Die Pastoralbriefe, 4. Aufl., RNT 7:2 (Regensburg: Verlag Friedrich Pustet, 1969), 130; Lorenz Oberlinner, Der erste Timotheusbrief / Der zweite Timotheusbrief, HThK: Apostelgeschichte und Briefe (Ungekürzte Sonderausgabe) (Freiburg; Basel; Wien: Herder, 2002; org. ed. 1994, 1995), 82-83. 8) 부정사 kosmei/n 은 8 절의주동사 (bou,lomai) 와연결된다. 9) 선행의구체적인내용은그것을참과부의자격요건중하나로언급하는 5:10 이밝히고있다 ( 그외 5:25; 6:18; 딛 2:7, 14; 3:8, 14; 또는행 9:36 의다비다도참조 ). Jürgen Roloff, Der erste Brief an Timotheus, 134 에의하면, 선한일들 이라는표현자체가제 2 바울서신으로서의특징을보여준다. 바울은그리스도인의도덕적행위를가리킬때단수형태의 행위 ( 고

164 성경원문연구제 40 호 퇴하는것은경건에이르러야하는사람 (4:8) 에게바람직하지않다. 두번째명령 (11-15절) 은여자들의배우는방식을설명하는데, 배움의기회가허용되어있다는긍정적인측면보다는그기회를특정방식으로제한하려는부정적인차원에초점을맞추고있다. 12절은앞의명령을다른방식으로다시이야기한다는점에서병행을이룬다. 저자는여자가가르치거나남자를지배하는것을허락하지 10) 않는다. 여성들의예배참여자체는가능하지만, 가정에서주어지는성역할에상응하게예배의자리에서도그역할은구분되고지켜져야하기때문이다. 13-14절에서는창세기 2-3장의창조이야기와타락이야기를바탕으로명령의근거가제시된다 (ga,r). 첫번째근거는창조의순서이다 ( 창 2:7, 22-23). 여기에는먼저창조된것이우위에있다는고대근동의사고방식이바탕에깔려있다. 11) 두번째근거는타락의시작주체와관련되어있다 ( 창 3:6, 12-13). 뱀에게먼저속임을당한여자는그렇지않은남자를가르치거나주관하는일에는적합하지않다는것이다. 일방적인방식으로하와의죄 (para,basij) 에초점을맞추게된데에는이미기원전 2세기경에이점을강조했던유대해석전통의영향이크다 ( 집회 25:24) 12). 그러나우리는아담도속았다는사실을분명하게알고있다. 13) 결과적으로, 이사건에대한유대교해석전통으로하와의단독범죄가정당화됨으로써인류의타락에대 전 3:13-15; 갈 6:4; 빌 1:6; 살전 1:3) 나 열매 ( 롬 6:22; 갈 5:22; 빌 1:11; 4:17) 를사용함으로써성령에의한새로운삶의측면을강조했다. 그러나목회서신의저자에게는 선한일들 이라는표현이기독론적 - 구원론적으로더이상논란의소지가없었고, 오히려세상을향한교회와그리스도인들의모습을보여주기에적합했다. 물론바울처럼저자에게도선행은구원의조건이되지않는다. 10 절에서구원론적문맥이보이지않는것도이를뒷받침한다. 10) Alan Padgett, Wealthy Women at Ephesus: I Timothy 2:8-15 in Social Context, Interpretation 41 (1987), 25 는 evpitre,pw 의현재시제가거짓교사들의영향을받은몇몇부유한여성교인들에대한한시적인제한을염두에둔것이라고주장한다. 그러나이에대한윌리암 D. 마운스, 목회서신, 387-389 의반박을참조하라. 11) 참조, H. Strack und P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch. 3. Band: Die Briefe des Neuen Testaments und die Offenbarung Johannis, 6. Aufl. (München: C. H. Beck sche Verlagsbuchhandlung, 1975), 645-646. 12) 기원후문서들인아담과이브의생애 9-11; 에녹 2 서 31:16-18 도참조. 때로는구체적으로하와가뱀에의해성적유혹을받았다는유대교전승을연결시키기도한다 ( 마카비 4 서 18:6-8; 에녹 2 서 31:6; Philo, Legum allegoriae III.59-61; Philo, Quaestiones in Genesim I.33, 46). 디모데전서에내재된유대교의영향에대해서는 Christopher R. Hutson, Saved through Childbearing : The Jewish Context of 1 Timothy 2:15, Novum Testamentum 56 (2014), 394-399. 13) 바울은아담의행위를죄가세상에들어온이유로설명한다 ( 롬 5:12-13; 고전 15:21-22). 하와만을언급하고있는고후 (11:3) 에서도그는아담의무죄와하와의유죄를강조하기보다는뱀과같이교활한거짓사도들의행위와가르침으로인해고린도교인들이하와처럼속임을당할수있다는자신의염려를표현한다.

해산함으로구원을얻으리라? / 박성호 165 한여자의책임이부각되고, 이로부터남자에대한여자의열등함이도출되었는데, 목회서신의저자는이전통을근거로삼은것이다. 14) 3. 주문장 / 귀결절 (2:15 상 ) 여자의열등함과죄성에근거하여저자는예배에서의행동지침을정당화했다. 이것으로단락은마무리될수있었다. 그러나저자가제시한두번째근거는문제의소지가컸다. 속임을당한하와로말미암아 죄에빠진상태 혹은 타락에대한책임 이라는굴레가여자들에게씌워지게되었기때문이다. 이것이저자가 15절에서갑자기구원을언급하게된계기이다 ( 반어적접속사참조 ). 이때창세기 3:16은 14절의 죄 와 15절의 출산 의연결고리역할을한다 ( 아담과이브의생애 18-20도참조 ). 14절의현재완료 14) Philip H. Towner, The Letters to Timothy and Titus, NICNT (Grand Rapids; Cambridge: William B. Eerdmans Publishing Company, 2006), 229-233 은유대교해석전통의영향을부정한다. 문화적인영향으로인해스스로교사역할을함으로써권위를남용하고남편들과남자들을존중하지않았던몇몇부유한여성들과창조이야기에대한이단적해석에대해저자가이여성들이가르치는일을금지하고 (11-12 절 ) 창조이야기에대한그릇된이해를반박하고있다는것이다 (13-14 절 ). 그러나그가스스로제시한구절들 (230 쪽 ) 은연대설정의어려움이라는이유로채택을거부해야하는증거들이아니라, 오히려그해석전통이이미기원전 2 세기 ( 집회서 ) 부터알려지기시작하여기원후 1 세기 ( 필로, 에녹 2 서, 마카비 4 서 ) 까지, 그리고기록장소와관련해서도이집트의알렉산드리아부터시리아의안디옥이나소아시아에이르기까지폭넓게통용되고있었음을보여주는결정적인증거들이다. - 본문에대한그이외의부적절한해석의예는 Kenneth L. Waters, Saved through Childbearing: Virtues as Children in 1 Timothy 2:11-15, Journal of Biblical Literature 123 (2004), 703-735 가보여준다. 그에의하면, 11-15 절은믿음, 사랑, 거룩함, 정숙이라는미덕들을구원받을에베소여성들의자녀로묘사하는알레고리이다. 그러나본문을남성에게확대 적용하는것은차치하고라도워터스 (Kenneth L. Waters) 는알레고리를주장하면서도정작 11-12 절에대한알레고리적의미는제시하지않는다. 그의후속작 (= Revisiting Virtues as Children: 1 Timothy 2:15 as Centerpiece for an Egalitarian Soteriology, Lexington Theological Quarterly 42 [2007], 37-49) 도마찬가지이다. 또다른부적절한해석은 Sebastian Fuhrmann, Saved by Childbirth: Struggling Ideologies, the Female Body and a Placing of I Tim 2:15a, Neotestamentica 44 (2010), 31-46 의입장이다. 그는목회서신의저자가반대하는거짓교사들의신화및족보의배경에 ( 영지주의문서와사상체계에서발견될수있는 ) 자궁 (womb) 의모티브가있다고설명한다. 고대에는남성의완전함에비견되는여성의불완전함의원인을, 자궁해부를통해서, 이리저리움직이는자궁 / 돌아다니는자궁 (the wandering womb) 이라는여성질병에서찾았다. 이질병은남성의개입으로치유된다고생각했다. 목회서신의대적자들은 자궁 을 신화들 의핵심적인모티브로보면서욕망의선동자로규정했고, 이러한비이성적인욕망을조절하기위해서순결의식들이필요하다고주장했다. 순결만이구원의필수요소이다. 목회서신의저자는이와같은주장에대해 ( 남성의개입으로만가능한 ) 출산을통한구원을반대의견으로제시하고있는데, 이때가부장적이상에따라공동체안에서의성역할에대한전통적이해를전제하기때문에그의진술은여자들의성역할에대한풍자로이해해야한다는것이다.

166 성경원문연구제 40 호 형 (ge,gonen) 은죄에빠진상태의지속성을함축하는데, 15) 이러한상태가여자의구원을위협하는장애물이될수없다는사실을저자는분명히밝혀야했다. 16) 문장자체는과거가정법동사가사용된 eva,n-조건절과미래직설법동사가나타나는귀결절이만나서 현실적으로예측할수있는경우 또는 일어날수있거나틀림없이일어나리라고생각할수있는경우 를나타내며, 일반적으로보편타당한사실 ( 주문장에서대개현재적 / 무시간적표현 ) 이나특별한미래적상황 ( 주문장에서대개미래적표현 ) 을가리킨다. 17) 그런데여기서문제가되는것은출산이여자들의구원의방편처럼제시되고있다는점이다. 3.1. swqh,setai de, 3.1.1. 접속사와주어 접속사 de, 는반어적의미를가지며, 문장을하와가속아서죄에빠지게 15) F. Blass, A. Debrunner, und F. Rehkopf, Grammatik des neutestamentlichen Griechisch, 16. Aufl. (Göttingen: Vandenhoeck & Ruprecht, 1984), 279 (= 340), 280-281 (= 342); E. G. Hoffmann und H. von Siebenthal, Griechische Grammatik zum Neuen Testament (Riehen: Immanuel-Verlag, 1985), 265-266 (= 200a). 16) Andreas J. Köstenberger, Ascertaining Women s God-Ordained Roles: An Interpretation of 1 Timothy 2:15, 138-140, 142-143 은 15 절을타락이야기에대한해석 (interpretation) 으로본다. 여성의합법적인사역을위한적절한기준을마련하려는맥락 (12 절 ) 속에서 13-15 절의논지가창조 (13 절 )- 타락 (14 절 )- 창조질서의회복 (15 절 ) 으로진행되어갔다는것이다. 그러나그는정작중요한조건절을거의언급하지않는다. 저자의의도는단순히창조질서의회복이아니라, 여자들이하와의 죄 로인한숙명으로부터벗어날수있는가능성을제시하는것이다. 쾨스텐베르거 (Andreas J. Köstenberger) 와비슷하게, Andrew B. Spurgeon, 1 Timothy 2:13-15: Paul s Retelling of Genesis 2:4-4:1, Journal of Evangelical Theological Society 56 (2013), 543-556 은 15 절이 13-14 절에서시작된아담과하와이야기의연속이며두사람의창조 - 타락 - 회복에대한하나의예화라고주장한다. 불순종한아담과속임을당한하와가믿음과사랑과거룩함으로살면 (15 하 ) 하나님과의관계는다시복구되고, 특히하와는 ( 아담과의재결합을가리키는 ) 출산을통해하나님뿐아니라남편인아담과의관계도회복하게될것인데, 이와같이공동체의여자들도각자자기남편에게복종하고그에게서사도들의바른교훈을배워서거짓교사들의속임수에빠지지않아야한다는것이다. 그러나스펄전 (Andrew B. Spurgeon) 은 13-14 절이전적으로하와에게초점을맞추고있다는점을간과한다. 저자는창세기이야기를바탕으로공동체의여성들에게말을걸고있다. 주어가자연스럽게 하와 에서 여자 로옮겨감으로써저자의관심이다시직접적으로공동체의여성들을향한다는사실이이를뒷받침해준다. 17) BDR, 371, 373; E. G. Hoffmann und H. von Siebenthal, Griechische Grammatik zum Neuen Testament, 548-550 (= 280c), 553-556 (= 282); 박창건, 박익수, 신약성서헬라어문법 ( 서울 : 대한기독교서회, 1995), 500, 503-504.

해산함으로구원을얻으리라? / 박성호 167 된사실 (14절) 과밀접하게연결시킨다. 저자는공동체내의여성들에게주는명령을마무리하면서 죄 (para,basij) 로인해위기에처한여자의구원문제를짚고넘어가야했다. 동사에내재된주어역시단수형이고저자가특별히다른주어를명시적으로언급하지않는것을보면, 이미 하와 에서 여자 로바뀐 14절의주어가여기서계속되는것으로생각된다. 이는공동체내의여성들을가리킨다. 18) 부문장에서복수 ( 그들 ) 로의자연스러운전환이주문장의단수가여성을대표하는집합적의미를가지고있음을알게해주기때문이다. 19) 3.1.2. 동사의의미 신약성서에서 sw,zw의의미는크게 자연적인위험이나위기로부터보호하다 / 구하다, 무사하다 ( 비구원론적 ) 와 영원한죽음, 심판 ( 또는심판에이르게하는것 ) 으로부터구하다 ( 구원론적 ) 로나누어진다. 20) 이곳에서 sw,zw 의비구원론적의미를지지하는사람들은구체적인해석에있어서차이가나지만, swqh,setai를 보호받다, 무사하다, 안전하게지켜지다 로번역한다는점에서는일치를보인다. 21) 쾨스텐베르거 (Andreas. J. Köstenberger) 는 sw,zw 수동태가나오는성서밖의증거들 22) 을이용하여이동사의미래시제 18) Gordon D. Fee, 1 and 2 Timothy, Titus, 2nd ed., NIBC 13 (Peabody: Hendrickson Publishers, 1988), 74; Lorenz Oberlinner, Der erste Timotheusbrief / Der zweite Timotheusbrief, 101; Stanley E. Porter, What Does It Mean to Be Saved by Childbirth (1 Timothy 2.15)?, Journal for the Study of the New Testament 49 (1993), 93, 98-99; Andreas J. Köstenberger, Ascertaining Women s God-Ordained Roles: An Interpretation of 1 Timothy 2:15, 122-123; Moyer Hubbard, Kept Safe through Childbearing: Maternal Mortality, Justification by Faith, and the Social Setting of 1 Timothy 2:15, Journal of Evangelical Theological Society 55 (2012), 749, 각주 19. 19) Alan Padgett, Wealthy Women at Ephesus: I Timothy 2:8-15 in Social Context, 27-28; Andrew B. Spurgeon, 1 Timothy 2:13-15: Paul s Retelling of Genesis 2:4-4:1, 546, 552 는주어를여전히하와로본다. 이에대한반박으로는 Stanley E. Porter, What Does It Mean to Be Saved by Childbirth (1 Timothy 2.15)?, 92. 20) Walter Bauer, Wörterbuch zum Neuen Testament, K. Aland und B. Aland, hrsg., 6. Aufl.. (Berlin; New York: Walter de Gruyter, 1988), 1591-1593. 21) Charles K. Barrett, The Pastoral Epistles in the New English Bible (Oxford: Clarendon Press, 1963), 56-57; S. Jebb, A Suggested Interpretation of I Timothy 2:15, The Expository Times 81 (1969-70), 221-222; Andreas J. Köstenberger, Ascertaining Women s God-Ordained Roles: An Interpretation of 1 Timothy 2:15, 123-133; Moyer Hubbard, Kept Safe through Childbearing: Maternal Mortality, Justification by Faith, and the Social Setting of 1 Timothy 2:15, 744-749; Christopher R. Hutson, Saved through Childbearing : The Jewish Context of 1 Timothy 2:15, 407-408. 22) Andreas J. Köstenberger, Ascertaining Women s God-Ordained Roles: An Interpretation of 1 Timothy 2:15, 127-128.

168 성경원문연구제 40 호 가능동태-중간태-수동태의의미를모두보여준다고강조한후, 또다른성서밖의증거들 23) 에서 dia, 와함께오는 sw,zw 수동태가능동적으로 도피하다, 도망가다 (escape) 를뜻한다는사실에착안하여이곳에도동일한의미를부여한다. 즉주문장은격언적미래 (gnomic future) 로서여자가출산을거쳐사탄으로부터보호받거나도망간다는의미이다. 24) 그러나동사를둘러싼그의논증방식에는전체적으로문제가있다. 신약의구절들을비교하면서도결론을보류한채정작성서밖의증거들을수용하여이곳에서의동사의의미를결정하기때문이다. 허바드 (M. Hubbard) 는신약성서에서 sw,zw가비구원론적인의미로사용된용례를모두 37번으로계산하면서바울의서신들중두곳 ( 고전 3:15와딤후 4:18) 을여기에포함시킨다. 25) 먼저, 디모데후서 4:18에서그는 sw,sei eivj에집중하여 Thesaurus Linguae Graece(=TLG) 를통해이조합이항상여행이나이동과관련해서안전하게어떤장소로구해낸다는의미임을밝혀냄과동시에예외없이비구원론적인맥락으로사용되었음을보여주려했다. 26) 따라서디모데후서 4:18에서도 sw,zw가비구원론적인의미로쓰였다는것이다. 그러나다른모든 TLG 예문들과달리디모데후서 4:18에서전치사와함께오는명사는추상적인장소이다 (eivj th.n basilei,an auvtou/ th.n evpoura,nion). 원칙에따라비구원론적의미로번역한다해도이문장은 천국 이라는표현때문에궁극적으로는구원론적의미로확장시켜생각할수밖에없다. 따라서이구절은바울이 sw,zw의비구원론적의미도사용했다는증거가될수없기때문에이곳에도적용할수없다. 허바드는고린도전서 3:15(auvto.j de. swqh,setai( ou[twj de. w`j dia. puro,j) 를은유적으로해석하여어리석은건축자가불길이라는위험한환경에서구출되는것으로이해한다. 27) 그러나고린도전서 3장은전적으로종말론적인맥락에서이해해야한다. 이점은이미대표적인종말론적개념인 날 (h`me,ra) 과 불 (pu/r) 을언급하는 13절에서드러나고있다. 전체적인의미는, 예수그리스도라는기초위에집을지은건축자라면그재료가부실하여집이튼튼하지않거나보기좋지않을지라도마지막날에 상 (misqo,j) 이없을뿐구원을받는다는사실이다. 따라서고린도전서 3:15에서도 sw,zw 23) Ibid., 128-129. 24) Ibid., 123-133. 25) Moyer Hubbard, Kept Safe through Childbearing: Maternal Mortality, Justification by Faith, and the Social Setting of 1 Timothy 2:15, 744, 각주 7 번. 26) 증거구절들과관련해서는 Ibid., 747 과그곳의각주 13 번참조. 27) Ibid., 749 와그곳의각주 17 번.

해산함으로구원을얻으리라? / 박성호 169 는구원론적의미이다. 이로써바울이이동사를일관되게구원론적인맥락과의미로사용했다는사실이확인된다. 28) 주문장의 swqh,setai와관련해서고려해야할사항들은더있다. 첫째, sw,zw에대한비구원론적해석은전체적인문맥에어긋난다. 15절은하와의죄로인해야기된실존적위기상황과관련이있다. 저자는여자가부문장의내용을지키는한이위기상황이결코구원을가로막을수없음을강조하고있다. 둘째, 죄에서벗어나회심과함께믿음에이르게되는현재성을강조하든 ( 딤전 1:15; 2:4; 딤후 1:9; 딛 3:5), 영원한멸망으로부터의구원을약속받는미래성이든 ( 딤전 2:15; 4:16; 딤후 4:18), 목회서신에서이동사는일관되게구원론적의미를가지고있다. 29) 셋째, 저자는 안전하게보호받다 를표현하기위해서전혀다른단어를사용한다 (rù,omai[ 딤후 3:11; 4:18]). 넷째, 목회서신의용례는일관되게이동사에구원론적인의미를부여하는바울의친필서신들 ( 롬 5:10; 고전 7:16) 의용법에도상응한다. 30) 저자에게지금쟁점이되고있는것은하와의죄이래로여자들에게부과된깊은죄성또는타락에대한책임의굴레에서벗어나는문제이다. 3.2. dia,(+ 속격 ) 신약에서 sw,zw 수동태와 dia,(+ 속격 ) 31) 의조합이나타나는곳은모두일곱군데이다 ( 요 3:17; 행 15:11; 롬 5:9; 고전 3:15; 15:2; 딤전 2:15; 벧전 3:20[diasw,zw]). 로마서 5:9에서전치사와함께오는인칭대명사는그리스도를가리키며, 그를통해서진노로부터구원을받을것이라고말한다. 여기서 dia, 는 도구적 용법 (instrumentalis) 중사람을통한 중재 의의미를띤다 ( 요 3:17도참조 ). 고린도전서 15:2에서는 도구적 용법의또다른의미인 수단 / 방편 이나 ( 무엇을일으키는 ) 원인 / 이유 로해석될수있다 ( 행 15:11 28) Walter Radl, sw,zw, H. Balz und G. Schneider, hrsg., EWNT Ⅲ, 2. Aufl. (Stuttgart; Berlin; Köln: Kohlhammer, 1992), 768-770. 29) Walter Radl, sw,zw, 768-769. 윌리암 D. 마운스, 목회서신, 422-423; Gottfried Holtz, Die Pastoralbriefe, 4. Aufl., ThHNT 13 (Berlin: Evangelische Verlagsanstalt, 1986), 70; Norbert Brox, Die Pastoralbriefe, 138; Gordon D. Fee, 1 and 2 Timothy, Titus, 75; Philip H. Towner, The Letters to Timothy and Titus, 235; Douglas J. Moo, I Timothy 2:11-15: Meaning and Significance, Trinity Journal NS 1 (1980), 72 도구원론적의미를지지한다. 30) Stanley E. Porter, What Does It Mean to Be Saved by Childbirth (1 Timothy 2.15)?, 93-94 는제 2 바울서신중에서도특히목회서신이이러한경향을일관되게유지하고있음을강조한다. 31) Walter Bauer, Wörterbuch zum Neuen Testament, 359-362 는크게세가지용법을구분한다 : 공간, 시간, 도구. 그외에 BDR, 223; E. G. Hoffmann und H. von Siebenthal, Griechische Grammatik zum Neuen Testament, 265-266 (= 184f) 참조.

170 성경원문연구제 40 호 도참조 ). 반면, 고린도전서 3:15와베드로전서 3:20은 dia, 의 공간적 용법 (locativus) 으로서 통과하여, 가로질러 의의미를갖는다. 그렇다면이곳에서는어떻게해석할수있을까? 일단, 가장유력한후보는 도구적 용법이다. sw,zw 능동태와 dia,(+ 속격 ) 의조합이나타나는디도서 3:5에서는전치사가명확하게 수단 / 방편 을의미하며, 신학적으로도목회서신의구원관에전적으로상응한다. 그러나이곳에서의동일한적용은출산을방편으로한구원이라는매우독특한구원론적진술을하게만드는데, 목회서신의저자가바울전통의충실한계승자임을감안하면이것은분명문제가되며, 만약바울자신이저자라면더욱더큰신학적논란을야기할수밖에없다. 신학적모순을피하면서 dia, 를문맥에맞게해석할수있는방법은두가지이다. 첫째, dia, 가움직임을포함하는동사와함께사용되어 공간적 용법중 통과하여, 가로질러 의의미를지니는고린도전서 3:15와베드로전서 3:20은 sw,zw 수동태와 dia,(+ 속격 ) 의조합이다른방식으로도설명될수있음을보여준다. 32) 실제로이용법은뒤따르는조건절을함께고려할때에도보다매끄러운해석을가능하게한다. 둘째, 도구적 용법중 부대상황 이다. dia, 가이러한용례로사용된신약의다른예문들 ( 롬 4:11; 8:25; 고후 2:4; 딤후 2:2) 은 ( 의경험 ) 아래에서, 라는 ( 수반되는 ) 상황에서, 을거쳐서 라는의미를통해이곳을위한적합한해석의가능성을제시해줄수있다. 33) 첫번째방법의두예문을 부대상황 으로분류하기도한다는점을염두에두면, 34) 우리는결국두가지가능성을모두적절한해석으로채택할수있다. 35) 32) Christopher R. Hutson, Saved through Childbearing: The Jewish Context of 1 Timothy 2:15, 408 ( the ordeal through which one is safely delivered ). 33) Robert Falconer, 1 Timothy 2:14, 15: Interpretative Notes, Journal of Biblical Literature 60 (1941), 376 ( in the experience of ); Gottfried Holtz, Die Pastoralbriefe, 71; Jürgen Roloff, Der erste Brief an Timotheus, 141-142 ( durch hindurch ); Andreas J. Köstenberger, Ascertaining Women s God-Ordained Roles: An Interpretation of 1 Timothy 2:15, 128-133 ( by way of ); Moyer Hubbard, Kept Safe through Childbearing: Maternal Mortality, Justification by Faith, and the Social Setting of 1 Timothy 2:15, 756-757. 34) Robert Falconer, 1 Timothy 2:14, 15: Interpretative Notes, 376; Jürgen Roloff, Der erste Brief an Timotheus, 142, 각주 167 번 ; Andreas J. Köstenberger, Ascertaining Women s God-Ordained Roles: An Interpretation of 1 Timothy 2:15, 129-130. 35) sw,zw 의사용여부와무관하게 dia,(+ 속격 ) 의용례중에서아직고려되지않은것은시간적용법 (temporalis) 이다. dia, 를시간적으로이해하면대략 출산을하는동안 으로해석할수있다. 그런데여기에는두가지문제가있다. 첫째, 전치사에이어지는속격명사는대개명확하게시간적인단어인데 ( 행 1:3; 갈 2:1), 출산 은시간적개념이아니다. 둘째, 동사의구원론적의미를취할경우 ( 미래를암시하기때문에 ) 출산하는동안 이라는시간적관점

해산함으로구원을얻으리라? / 박성호 171 3.3. swqh,setai (de.) dia. th/j teknogoni,aj 출산 으로번역되는 teknogoni,a는신약성서에서이곳에만나타나는단어이다. 젊은과부에게주는권면 (5:14) 의맥락에서는동사의형태로등장하지만 (teknogone,w), 거기서는구원과의연관성이보이지않는다. 그러면이단어를포함한주문장의해석들을살펴보자. 3.3.1. 여자는출산의위험을통과하여무사할것이다문자적인의미그대로자녀를낳는과정에서안전하게출산함으로써신체적으로아무런위험을겪지않을것이라는해석이다. 36) 보다구체적으로출산중사망률이매우높았던기원후 1-2세기의상황 37) 을고려하여출산이라는고통스러운체험에서무사할것이라는격언적약속 38) 으로이구절을이해하기도한다. 헛슨 (C. R. Hutson) 은로마제국에서산모가출산시사망하는경우가일반적이었던상황으로인해서출산자체가유대교회당에서위험으로부터의구출에대한특별한감사기도의이유가되었다는사실에초점을맞추며, 이를위해여자가출산시사망하는이유가되는세가지종류의범법, 곧생리 ( 레 15:19-24), 반죽제물 ( 민 15:17-21) 및 ( 안식일 ) 등불 ( 출 35:3) 과관련된부주의를언급하는미쉬나 (m. Šabb. 2:6) 를예로제시한다. 본래토라가죽음과연결시키지않았던세가지명령이미쉬나로발전해가는과정에서죽음과연결됨으로써큰중요성을갖게되었듯이, 디모데전서의진술도심각한죽음의위협이될수있는출산과관련하여믿음, 사랑, 거룩함과정숙함의절대적중요성을부각시키고있다는것이다. 39) 은자동적으로사라지게된다. 동사의비구원론적의미를내세울때에만시간적용법이가능하다는뜻이다. 36) Charles K. Barrett, The Pastoral Epistles in the New English Bible, 56-57. 37) Aline Rousselle, Body Politics in Ancient Rome, P. Schmitt Pantel, ed., A History of Women in the West: I. From Ancient Goddesses to Christian Saints, A. Goldhammer, trans. (Cambridge; London: The Belknap Press of Harvard University Press, 1992), 297-310; Moyer Hubbard, Kept Safe through Childbearing: Maternal Mortality, Justification by Faith, and the Social Setting of 1 Timothy 2:15, 752-756. 38) Moyer Hubbard, Kept Safe through Childbearing: Maternal Mortality, Justification by Faith, and the Social Setting of 1 Timothy 2:15, 758-759 에의하면, 그리스도인산모의출산중사망률이당시의일반적인상황에서결코예외가아니었던탓에주문장은예언이아니라, 많은예외에도불구하고사실또는참인문구를가리키는격언적문구이다 ( 마 6:33; 엡 6:2-3; 약 5:13-15; 벧전 3:10; 요 1 5:14-15). 39) Christopher R. Hutson, Saved through Childbearing : The Jewish Context of 1 Timothy 2:15, 399-410.

172 성경원문연구제 40 호 하지만그의주장에는문제가있다. 첫째, 유대그리스도인과이방그리스도인이섞여있는혼합된공동체인에베소교회에서저자가토라보다강화된미쉬나의해석전통에근거해서말할수있을정도로유대그리스도인들이다수를이루었는지는분명하지않다. 둘째, 랍비문헌들의기록시기가목회서신보다후대일지라도그속에담긴전통이이미목회서신이기록되던당시에존재했을가능성은충분히인정되지만, 하와에대한부정적인해석의흐름과출산시의죽음문제가토라의명령을강화시킨미쉬나의해석 ( 혹은그근간을이루는문서화이전의해석 ) 과연결되는과정은명료하게제시되지않는다. 셋째, sw,zw의비구원론적의미는받아들이기힘들다. 넷째, 출산중의안전은본문의주제와무관하다. 3.3.2. 여자는출산을통하여오류로부터해방될것이다 11-12절의명령과연결하여여자들이아이를낳음으로써남자를가르치거나지배하는오류에서벗어나게된다는해석이다. 여기서도 teknogoni,a는문자적의미의 출산 으로서, 여자가도덕적-정신적미덕들을지키기위해서자신에게주어진역할을수행하고, 반대로하와와같은실수를저지름으로써남자를지배하려는과오를범하지않는상황에대한이상적표현이다. 40) 하지만가르침과남자지배의오류가벗어나야할내용이라고보기에는동사에서너무멀리떨어져있는데다가, 저자는그것을어떤형태로든보다명확하게언급했을것이다 ( 예 : evk나 avpo, 가이끄는전치사구 ). 주동사의비구원론적의미도부적합한설명이다. 3.3.3. 여자는메시아의탄생으로말미암아구원을받을것이다이견해는 teknogoni,a 앞의정관사에집중하여전치사구를 ( 바로 ) 그출산을통하여 로번역함으로써저자가특정사건, 곧마리아의예수출산을염두에두고있다고본다. 41) 즉이해석은여기서일종의하와-마리아-유형론을생각하며, 창세기 3:15를메시아의예고로해석하는 원시복 40) S. Jebb, A Suggested Interpretation of I Timothy 2:15, 221-222. 41) George W. Knight (III.), The Pastoral Epistles: A Commentary on the Greek Text, NIGTC (Grand Rapids: William B. Eerdmans Publishing Company; Carlisle: The Paternoster Press, 1992), 146-147; Philip B. Payne, Libertarian Women in Ephesus: A Response to Douglas J. Moo s Article, I Timothy 2:11-15: Meaning and Significance, Trinity Journal NS 2 (1981), 177-181. Mark D. Roberts, Woman Shall Be Saved: A Closer Look at 1 Timothy 2:15, The Reformed Journal 33 (1983), 21 도 출산 을메시아의탄생으로보지만, 주동사는비구원론적으로해석한다.

해산함으로구원을얻으리라? / 박성호 173 음 (Protoevangelium) 으로여긴다. 그러나이해석은여러가지약점을지니고있다. 42) 첫째, 여성일반을대표하는하와에대한언급에서별안간마리아로넘어가는것은논리전개상매우어색하다. 둘째, 주문장이명확하게부문장을통해한정되고있다는점이고려되지않는다. 구원의조건은부문장으로설명된다. 독자들이 15절에서마리아가메시아를출산한일과여자들이믿음안에서생활해야한다는사실의연관관계를읽어냈으리라는사실도의심스럽다. 셋째, 바울적인 예수그리스도에대한믿음을통하여 (dia. pi,stewj VIhsou/ Cristou/ [ 롬 3:22]) 나 그리스도안에서 (evn Cristw/ VIhsou/ [ 롬 3:24]) 는아닐지라도구원론적연관성을보다명료하게암시해주는요소가요구된다. 넷째, 바울은어디에서도마리아의출산에의한구원을언급하지않는데, 바울의전통에서있는목회서신의저자가그사건에특별한구원론적의미를부여하는것은이해하기힘들다. 다섯째, teknogoni,a는단하나의출산이아니라일반적의미에서의출산과관련이있다. 정관사는이미언급된또는알려진것을가리킬수도있지만반드시그렇지않으며, 뒤따르는명사가가지고있는개성이나종속전체를대표할수도있다. 43) 잘알려진것을가리키는정관사의기능을강조하기원한다면, 메시아의탄생보다는창세기 3:16의내용을생각하는것이더적합하다. 여섯째, 원시복음 이해는신약성서어디에도나오지않으며, 2세기에가서처음으로나타난다. 그런데이를언급하는교부들은신약성서의여러구절들을증거로제시하며마리아의예수출산을구원사건으로보지만, 44) 거기에정작디모데전서 2:15는없다. 3.3.4. 여자는자녀를낳음으로말미암아구원을받을것이다 주문장을완전히문자적으로번역하여여성은아이를낳음으로써구원에이르게될것이라는해석이다. 45) 이해석의대변자들은특히결혼을금지하 42) 지속적으로대변되는만큼이나반박도꾸준히제기된다. 참조, 윌리암 D. 마운스, 목회서신, 424; Norbert Brox, Die Pastoralbriefe, 138-139; Gordon D. Fee, 1 and 2 Timothy, Titus, 75; Lorenz Oberlinner, Der erste Timotheusbrief / Der zweite Timotheusbrief, 102-103; Stanley E. Porter, What Does It Mean to Be Saved by Childbirth (1 Timothy 2.15)?, 92; Andreas J. Köstenberger, Ascertaining Women s God-Ordained Roles: An Interpretation of 1 Timothy 2:15, 117-118. 43) BDR, 252; 박창건, 박익수, 신약성서헬라어문법, 338-339. 44) Ignatius, Pros Ephesious Ignatios 18-19; Justinus, Dialogus cum Tryphone 100; Irenaeus, Adversus Haereses III.22.4; V.19. 45) David R. Kimberley, 1 Tim 2:15: A Possible Understanding of a Difficult Text, Journal of Evangelical Theological Society 35 (1992), 484-486; Stanley E. Porter, What Does It Mean to Be Saved by Childbirth (1 Timothy 2.15)?, 97-98, 101-102.

174 성경원문연구제 40 호 는소위영지주의적대적자들 46) 이내세운슬로건 (4:3, 7-8) 에대하여목회서신의저자가창조및타락이야기에대한자신의입장을근거로반대의견을표명하고있다고생각한다. 강점은구절자체를문자적-문법적으로해석하는데있어서어려움이없고여성들에게준명령의배경에거짓교사들이있다는사실을확실하게고려하고있다는점이다. 그러나가장큰문제는이것이바울의구원관이나그의전통을계승하고있는목회서신저자의구원사상에상응하지않는다는것이다. 출산을영지주의적금욕주의를반박하는구원의방편으로보는해석에도동의하기어렵다. 여기서여자의구원과직결되는결정적인요소는출산이아니라부문장의내용이다. 3.3.5. 여자는가사 ( 家事 ) 의의무를다함으로써구원을받을것이다 이해석은디모데전서 5:14와디도서 2:4-5를함께고려하여 teknogoni,a에출산뿐만아니라양육의의미도포함되어있다고설명함으로써, 47) 이단어를제유법 ( 提喩法 ) 으로이해한다. 거짓교사들이주장하는공동체내의여자들의역할과대조적으로저자는포괄적의미의 출산 을통해여자의가장중요한임무와고유영역을지적하고, 결혼을긍정적으로평가함으로써결혼을금지하는거짓교사들의주장 (4:3; 그외 5:14; 딛 2:3-4) 을반박하고있다는것이다. 48) 46) 거짓교사들은대개초기영지주의적경향을띠는사람들로여겨지지만, 영지주의의기원과발전에대해서우리가알고있는사실은여전히제한되어있다. 거짓교사들의사상을 ( 초기 ) 영지주의와연결시키는것에조심성이요구된다는점과관련해서는유은걸, 목회서신의대적자는영지주의자였는가?, 신약논단 15 (2008), 1051-1082 참조. 47) 마르틴디벨리우스, 목회서신, 김득중역, 국제성서주석 42 ( 서울 : 한국신학연구소, 1983), 80; 박익수, 디모데전 후서 / 디도서, 대한기독교서회창립 100 주년기념성서주석 45 ( 서울 : 대한기독교서회, 1994), 117-118; Gordon D. Fee, 1 and 2 Timothy, Titus, 75-76; Joachim Jeremias und August Strobel, Die Briefe an Timotheus und Titus. Der Brief an die Hebräer, 12. Aufl., NTD 9 (Göttingen: Vandenhoeck & Ruprecht, 1981), 22; Helmut Merkel, Die Pastoralbriefe, 13. Aufl., NTD 9:1 (Göttingen: Vandenhoeck & Ruprecht, 1991), 27; Douglas J. Moo, I Timothy 2:11-15: Meaning and Significance, 72. J. D. Quinn and W. C. Wacker, The First and Second Letters to Timothy: A New Translation with Notes and Commentary, The Eerdmans Critical Commentary (Grand Rapids; Cambridge: William B. Eerdmans Publishing Company, 2000), 231-232 는 15 절이공동체의남편과아내모두에게해당되는것으로전제하며, 특히남편에게아기를키우거나내다버릴수있는권리가있었던당시의상황을고려하여 출산 이라는단어가문자적으로아이를낳는일을넘어 ( 버리지않고 ) 양육하는일까지포함하고있다고설명한다. Andreas J. Köstenberger, Ascertaining Women s God-Ordained Roles: An Interpretation of 1 Timothy 2:15, 140-142 는 teknogoni,a 를양육을포함하는넓은의미의개념으로이해하면서도동사를비구원론적으로해석한다는점에서차이를보인다. 48) Norbert Brox, Die Pastoralbriefe, 136. Lorenz Oberlinner, Der erste Timotheusbrief / Der

해산함으로구원을얻으리라? / 박성호 175 하지만이해석또한문제가적지않다. 첫째, teknogoni,a는말그대로 출산 을뜻한다. 49) 자녀양육과관련해서는아예다른용어가 5:10에서사용된다 (teknotrofe,w). 5:14에는저자가젊은과부들에게바라는가정적의무와책임 (game,w( teknogone,w( oivkodespote,w) 이차례로나열되는데, 세단어는마치하나의논리적-개념적연속체의인상을준다. 그런점에서 teknogone,w 와동일한의미를가진 teknogoni,a가본래의의미이외에가정및가사와관련된의무를함께포괄하고있다고보기어렵다. 50) 또다른증거본문으로제시되는탈무드 (bber 17a) 에서는그의미가전혀다르다. 51) 둘째, 15절에서는단어자체의기본적인의미로충분하기때문에한편으로제유법이불필요하기도하지만, 다른한편으로는부분으로전체를가리키는제유법의특성상맞지도않다. 성서전반에걸쳐나타나는제유법의예들과비교해볼때 ( 출 17:8; 수 10:40; 마 16:17; 행 1:21; 롬 12:1), 15절은제유법이라보기어렵다. 52) 셋째, 출산이구원의방편으로제시되고있는문제는여전히해결되지않으며, 바울의구원이해에도부합하지않는다. 53) 오버린너 (L. Oberlinner) 는부문장을주문장에대한 조건 이나 제한 이아니라기독교공동체가모범적인삶을통해스스로를구원공동체로서보여준다는의미의 보충 으로봄으로써이부문장이출산-구원의연관성과모순되지않는다고주장하지만, 54) 출산을통한구원과기독교적인경건한삶을통한구원의관계는여전히명료하게설명되지못한다. 3.3.6. 여자는출산 ( 의고통과위험 ) 을통과하여 / 거쳐서구원을받을것이다 이견해는 dia,(+ 속격 ) 를 통과하여, 가로질러 ( 공간 ) 또는 ( 의경험 ) 아 zweite Timotheusbrief, 101-104 역시이해석을견지하면서, 출산과구원약속의연결이기독교적삶과구원이이론적이고추상적인것이아니라인간의삶의조건들에뿌리를내리고있음을보여주려는저자의의도임을강조한다. 49) Walter Bauer, Wörterbuch zum Neuen Testament, 1612; Gottfried Holtz, Die Pastoralbriefe, 70-71; Philip B. Payne, Libertarian Women in Ephesus: A Response to Douglas J. Moo s Article, I Timothy 2:11-15: Meaning and Significance, 178. 50) Stanley E. Porter, What Does It Mean to Be Saved by Childbirth (1 Timothy 2.15)?, 96, 각주 28 번은 teknogoni,a 가전적으로 출산 만을의미한다는사실을보여주는성서외의증거들을제시한다. 51) 여자들은무엇으로공적을쌓는가? 그들의자녀들로하여금학당에서수업을받게함으로써다. Gottfried Holtz, Die Pastoralbriefe, 71 이제시한독일어번역을재번역했다. 52) Moyer Hubbard, Kept Safe through Childbearing: Maternal Mortality, Justification by Faith, and the Social Setting of 1 Timothy 2:15, 759-760. 53) Philip B. Payne, Libertarian Women in Ephesus: A Response to Douglas J. Moo s Article, I Timothy 2:11-15: Meaning and Significance, 178-179. 54) Lorenz Oberlinner, Der erste Timotheusbrief / Der zweite Timotheusbrief, 104.

176 성경원문연구제 40 호 래에서, 라는 ( 수반되는 ) 상황에서, 을거쳐서 ( 부대상황 ) 의의미로보는것을전제한다. 55) 그리고창세기 3:16에서언급되는임신의수고와출산의고통이여자에게주어진벌이라는점에집중한다 (14절의 para,basij 참조 ). 이것은여자의운명이고남자에게종속된표시이며, ( 남성편향적시각의유대해석전통의강한영향으로 ) 심지어인류타락에대한책임의상징이자구원으로부터멀어진실존적위기상황의표식처럼여겨지게되었지만, 이러한숙명이여자의구원을가로막지는못한다. 여자가믿음과사랑과거룩함에거하는한, 남자와똑같이구원에이를수있기때문이다. 다시말해, 출산 은구원의수단 / 방편이아니라구원을향해가는길에통과해야 / 거쳐야하는사건이지만, 절대구원을가로막을수없는것으로이해된다. 그래서홀츠 (Gottfried Holtz) 는 죄때문에고통으로얼룩진출산을통과하여, 죄의결과에도불구하고 로해석한다. 56) 동사, 전치사및속격명사의각각의의미와이세가지가함께조합된주문장의해석에있어서, 그리고무엇보다도바울의구원론을계승하고있는저자의신학적경향과관련해서도이설명이가장합리적인해석의길을열어준다. 3.4. 종합저자는출산을통한어머니됨을충족시킴으로써여자에게구원이주어진다고설명하지않는다. 따라서주문장의전치사구로부터지나치게많은긍정적인의미를이끌어내서는안된다. 출산을통한구원은바울의중심사상인이신칭의와맞지않으며, 구원론에있어서그의전통을따르고있는목회서신저자의사상에도모순된다. 그에게도구원의근거는기독론이기때문이다. 이어지는부문장에서저자는구원에대한기대의바탕을이루는기독교적삶의기본덕목들을간략하게제시함으로써이점을보여준다. 4. 부문장 / 조건절 (2:15 하 ) 주문장의전치사구로부터구원론적필요충분조건을이끌어내서는안된다는사실이분명해졌다면, 주문장을가능하게하는조건절의중요성이자연스럽게부각된다. 여자의창조신학적열등함과죄성에도불구하고구 55) Gottfried Holtz, Die Pastoralbriefe, 71; Jürgen Roloff, Der erste Brief an Timotheus, 141-142; Robert Falconer, 1 Timothy 2:14, 15: Interpretative Notes, 376. 56) Gottfried Holtz, Die Pastoralbriefe, 71.

해산함으로구원을얻으리라? / 박성호 177 원에이르게하는결정적인조건에대해저자가제시하는것은출산이아니라, 믿음과사랑과거룩함으로정숙하게사는것이다. 4.1. eva.n mei,nwsin (evn) 부문장의주어가갑자기복수로변하는것은어렵지않게설명된다. 주문장의집합적또는대표적단수주어가복수형으로바뀐것이다. 이로써명확하게에베소교회의여성신자들이진술의적용대상이된다. 57) 복수형주어에여자들이낳을자녀들 58) 이나남성들 59) 이함께포함되어있다고볼이유는없다. 여기서구원문제는전적으로여자들과관련되어있다. 출산 이라는단어도여성들이외의존재를진술의대상으로보기어렵게한다. 동사 me,nein과전치사 evn의결합은 에머물다 / 체류하다 나 어떤 ( 정신적 ) 상태로계속있다 를뜻하며, 주로요한문헌의용법이라할수있다. 60) 목회서신에서는모두네번등장하는데, 한번 ( 딤후 4:20) 을제외하고나머지경우 ( 이곳외에딤후 2:13; 3:14) 에는모두후자의의미로사용된다. 측정가능한 3차원적영역에머무는것이아니라새로운공간과시간, 곧이를통해실존이새로운단계에이르게되었음을가리킨다. 61) 요한문헌과비교 57) 윌리암 D. 마운스, 목회서신, 421, 426-427; Norbert Brox, Die Pastoralbriefe, 137; Gottfried Holtz, Die Pastoralbriefe, 71-72; Stanley E. Porter, What Does It Mean to Be Saved by Childbirth (1 Timothy 2.15)?, 98-99. Mark D. Roberts, Woman Shall Be Saved: A Closer Look at 1 Timothy 2:15, 21-22 는상반절의주어가 모든여자 를가리키는반면, 하반절의주어는에베소교회의몇몇여자들이라고설명한다. 즉 모든여자 는메시아의탄생을통해창조질서에있어서의종속관계에서벗어나게되고, 에베소교회의몇몇여자들 은교회에서가르치는일을하기위해 ( 자녀를출산할필요없이 ) 믿음과사랑과거룩함으로살아야회복될 (= 가르칠 ) 수있다는것이다. 이는 15 절을마치두개의독립된문장으로나누어생각한오류의결과이다. 상반절의주어를하와로, 하반절의주어는거짓교사들의영향을받은몇몇부유한여성들로보는 Alan Padgett, Wealthy Women at Ephesus: I Timothy 2:8-15 in Social Context, 27-30 의유형론적해석역시본문이해에부적합하다. 에베소교회의부유한여성들은하와처럼하나님이본래주신역할, 곧자녀출산에충실할때 뱀 (= 거짓교사들 ) 으로부터구원받을수있지만동시에믿음 - 사랑 - 거룩함으로살아야구원이가능하다는설명, 그리고바울이예수를출산한마리아를함께고려하고있고그것이에베소의부유한여성들에게구원을위한제 3 의길을열어준다는설명을도대체어떻게이해해야하는가? 58) Joachim Jeremias und August Strobel, Die Briefe an Timotheus und Titus. Der Brief an die Hebräer, 22. 59) J. D. Quinn and W. C. Wacker, The First and Second Letters to Timothy: A New Translation with Notes and Commentary, 233. 60) 이동사는신약성서에서총 118 회등장하는데, 요한문헌에서만절반이상인 67 회사용되고있다 ( 요 40 회, 요 1 24 회, 요 2 3 회 ). 61) Hans Hübner, me,nw, H. Balz und G. Schneider, hrsg., EWNT Ⅱ, 2. Aufl. (Stuttgart; Berlin; Köln: Kohlhammer, 1992), 1002-1004 참조.

178 성경원문연구제 40 호 해볼때특이한점은새로운실존의근거가하나님이나그리스도가아니라믿음, 사랑, 거룩함과정숙함이라는사실이다. 4.2. evn pi,stei kai. avga,ph kai. a`giasmw/ pi,stij는하나님과의올바른관계를위한중심적인표현이자십자가에달렸다가부활 승천한예수그리스도와의끊을수없는관계를보여주는신학적중심개념이다. 62) 목회서신에서도믿음의대상은우선적으로그리스도이며 ( 딤전 1:16; 3:13, 16; 딤후 3:15), 이믿음은건전한가르침에서온다 ( 딤전 1:5, 10; 딤후 2:2; 4:3). 목회서신에서바울의생생한복음선포보다는이미굳어진믿음의전승이중요하다는점, 곧구원의방식으로서의믿음이가지고있는역동성은사라지고전해진교리 ( 건전한교훈 ) 를받아들이는것과동일시되고있다는점에서바울과는분명다른믿음이해이지만, 목회서신의저자는여전히바울의믿음과구원의밀접하고도절대적인연관성을붙잡고있다. 그에게도믿음은전존재를규정하는, 그래서잘못된가르침에맞서서싸울때관철되고고수해야하는실존적태도이기때문이다 ( 딤전 6:12). 63) 목회서신에서믿음은종종다른미덕과함께언급된다. 64) 청결한마음과선한양심과거짓이없는믿음에서나오는사랑 ( 딤전 1:5) 이바른교훈의목적으로제시되고있고, 반대로일부사람들이이사랑으로부터멀어진것이잘못된가르침을따른결과라는점 ( 딤전 1:3-4, 6-7), 그리고여러미덕중에서가장자주 믿음 과함께등장한다는점 ( 이곳외에딤전 1:14; 4:12; 6:11; 딤후 1:13; 2:22; 3:10; 딛 2:2) 을고려해볼때, avga,ph는바른선포를위한절대적인기준으로생각되고있다. 65) a`giasmo,j는이곳과히브리서 (12:14) 외에바울에게서만볼수있는용어이다 ( 살전 4:3-7; 고전 7:34). 신약에서는권면의맥락에서결정적인역할을하며, 자주전치사 (eivj/evn) 와함께사용되어신자의새로운삶의목표를가리킨 62) 목회서신에서 pi,stij 는 33 회사용되었다 ( 딤전 19 회, 딤후 8 회, 딛 6 회 ). 63) Gerhard Barth, pi,stij, pisteu,w, H. Balz und G. Schneider, hrsg., EWNT Ⅱ, 2. Aufl. (Stuttgart; Berlin; Köln: Kohlhammer, 1992), 230-231. 64) 마음 양심 사랑 ( 딤전 1:5), 사랑 ( 딤전 1:14; 2:15; 딤후 1:13), 양심 ( 딤전 1:19), 말 행실 사랑 정절 ( 딤전 4:12), 의 경건 사랑 인내 온유 ( 딤전 6:11), 의 사랑 화평 ( 딤후 2:22), 교훈 행실 의향 오래참음 사랑 인내 박해를받음 고난 ( 딤후 3:10-11), 절제 경건 신중 사랑 인내 ( 딛 2:2). 65) Gerhard Schneider, avga,ph, avgapa,w, avgaphto,j, H. Balz und G. Schneider, hrsg., EWNT Ⅱ, 2. Aufl. (Stuttgart; Berlin; Köln: Kohlhammer, 1992), 26 참조.

해산함으로구원을얻으리라? / 박성호 179 다. 어군자체가하나님의본질과그에따른 ( 인간을향한 ) 요구를기본방향으로하고있기때문이다. 하나님은그리스도를통해새로운방식으로은혜롭고구원하시는분으로경험된다. 따라서그분의거룩하심은더이상두려움을주기보다는성령수여를통해신자안에직접적으로현존하게되며, 신자는바로이거룩함이라는선물을안고구별된삶을살아가게된다. 66) 4.3. meta. swfrosu,nhj 9절과비슷하게 meta, 는믿음-사랑-거룩함과함께가는내적태도가있음을보여주며, 67) 여기서는 swfrosu,nh가제시되었다. 신약에서이어군의등장횟수 (16회) 중목회서신이 2/3 가량 (10회) 을차지한다. 68) swfrosu,nh는헬라전통의기본미덕중하나로, 본래충동에대한이성적 정신적지배력으로서의단정함이나절제를의미하기때문에통치자의미덕으로여겨지거나직무의무론에포함되었다. 목회서신에서는감독의자격조건 ( 딤전 3:2; 딛 1:8) 이나장로에게기대되는요건 ( 딛 2:2) 으로, 또는젊은남자들이가져야하는미덕 ( 딛 2:6) 이나나이든여자들이젊은여자들로하여금갖추도록교육해야하는덕목 ( 딛 2:4-5) 으로언급된다. 본단락에서는예배때의바른처신 ( 과궁극적으로예배를넘어일상으로까지확대되는삶의태도 ) 과관련해서두번사용되었다 (9절과 15절 ). 목회서신은이어군을사용함으로써헬라주의적이상을수용하면서도다른미덕들과마찬가지로그근원을전적으로하나님께두고있다 ( 하나님이주신절제하는마음 [ 딤후 1:7] 과 세상정욕을거부하는신중한삶 [ 딛 2:12] 참조 ). 69) 4.4. 종합 믿음과사랑과거룩함으로정숙하게사는것이구원과관련하여필수적이라는사실은목회서신특유의사상이며, 이것은유사한방식으로다른 66) Horst Balz, a[gioj, a`gia,zw, a`giasmo,j, a`gio,thj, H. Balz und G. Schneider, hrsg., EWNT Ⅱ, 2. Aufl. (Stuttgart; Berlin; Köln: Kohlhammer, 1992), 41, 44 참조. 67) Gottfried Holtz, Die Pastoralbriefe, 72; George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, 134. 68) swfrosu,nh: 딤전 2:9, 15; swfrone,w: 딛 2:6; swfroni,zw: 딛 2:4; swfronismo,j: 딤후 1:7; swfro,nwj: 딛 2:12; sw,frwn: 딤전 3:2; 딛 1:8; 2:2, 5. 69) Dieter Zeller, swfrosu,nh, swfrone,w, swfroni,zw, swfronismo,j, swfro,nwj, sw,frwn, H. Balz und G. Schneider, hrsg., EWNT Ⅱ, 2. Aufl. (Stuttgart; Berlin; Köln: Kohlhammer, 1992), 790-792; 윌리암 D. 마운스, 목회서신, 375; Philip H. Towner, The Letters to Timothy and Titus, 207.

180 성경원문연구제 40 호 곳에서여러차례미덕들을나열하고있는것을통해서도확인할수있다. 율법의행위가아니라믿음에의한구원을내세웠던바울의구원론과는분명다른표현방식이지만, 신학적내용에있어서바울의전통에서완전히벗어나거나전혀다른구원관을주장하는것은아니다. 바울이생각했던믿음과구원의절대적연관성을여전히고수하고있다는점에서목회서신의저자는그전통을계승하고있으며, 구원의궁극적인조건이출산이아니라그리스도에대한믿음과그에따른경건한삶임을분명하게보여주고있다 (1:14-16; 2:5-6; 딤후 1:9-14; 2:11-12; 딛 3:3-7). 70) 5. 나가며 15절이속임을당한하와가죄에빠지게됨으로써씌워진숙명의굴레 (14절) 에대한긍정적인진술일지라도, 앞에나오는명령들과그에대한근거들이일으키는남자와여자의우열관계의문제가일시에해결되는것처럼그내용을지나치게과대평가해서는안될것이다. 그러나여자들이만일믿음과사랑과거룩함으로정숙하게살면, 출산 ( 의고통과위험 ) 을통과하여 / 거쳐서구원을받을것이다. 저자는창조질서에서의열등함과인류타락의원인이라는주장으로인해야기될수밖에없는신학적문제, 곧여자들은남자들에비해죄에깊이빠진상태이기에구원에서멀거나그가능성이매우희박하다고생각하는오해와비난을방지하고, 더나아가여자들에게구원의확실한가능성을제시해야했다. 물론그의이러한 긴급조치 가여성신자들을향한그의명령과근거를정당화시킬수는없다. 그런점에서 남성우월주의적-가부장적 이라는수식어는여전히 육체의가시 로남을것이다. 하지만분명한것은, 단락을마무리하는 15절이전적으로목회서신의신학 ( 구원론 ) 에상응한다는사실이다. 주문장의동사에서구원론적의미를제거하거나전치사구에지나치게무게중심을두는해석은이점을쉽게간과하게만드는주된요인이다. 목회서신의저자는바울의신학적전통을계승한사람답게기독론에근거한바울의구원론을자신이처한공동체상 70) 그런점에서윌리암 D. 마운스, 목회서신, 421 의진술은전적으로옳다 : 해산함으로구원을얻으리라 가무엇을뜻하든지간에, 이구원은믿음과사랑과거룩함과정절을수반할것임에틀림없다. 목회서신에서구원의교훈은완전히바울적이다. 구원은믿음을통해신자가전유하는하나님의은혜와긍휼을통한것인반면 ( ), 행위에의한구원이아니며, 더더욱출산에의한구원은아니다.

해산함으로구원을얻으리라? / 박성호 181 황에그대로적용하고있다. 하와의죄로시작되어짊어질수밖에없게된숙명에도불구하고여자들의구원은믿음에서떨어지지않는한보장될것이다. < 주제어 >(Keywords) 여자 / 여성, sw,zw, dia,(+ 속격 ), 출산 (teknogoni,a), 구원론, 주문장 / 귀결절, 부문장 / 조건절. woman, sw,zw, dia,(+genitive), childbirth, soteriology, main sentence/apodosis, subordinate sentence/protasis. ( 투고일자 : 2017 년 1 월 31 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 4 월 26 일 )

182 성경원문연구제 40 호 < 참고문헌 >(References) 성경전서개역개정판 : 독일성서공회해설, 서울 : 대한성서공회, 2005 (5쇄). Novum Testamentum Graece, Aland, Barbara, et al. eds., 28th ed., Institute for New Testament Textual Research Münster / Westphalia under the direction of Holger Strutwolf, ed., Stuttgart: Deutsche Bibelgesellschaft, 2012. 김길성, 여성임직에대한성경의교훈 : 디모데전서 2:8-15절을중심으로, 신학지남 63 (1996), 121-146. 디벨리우스, 마르틴, 목회서신, 김득중역, 국제성서주석 42, 서울 : 한국신학연구소, 1983. 마운스, 윌리암 D., 목회서신, 채천석, 이덕신역, WBC 46, 서울 : 도서출판솔로몬, 2009. 박익수, 디모데전 후서 / 디도서, 대한기독교서회창립 100주년기념성서주석 45, 서울 : 대한기독교서회, 1994. 박창건, 박익수, 신약성서헬라어문법, 서울 : 대한기독교서회, 1995. 유은걸, 목회서신의대적자는영지주의자였는가?, 신약논단 15 (2008), 1051-1082. 이복우, 남녀신자의역할과위치, 신학정론 32 (2014), 263-293. 최영실, 성서는여성의사회적지도력을거부하는가? ( 디모데전서 2장 11-15절에대한해석을중심하여 ), 성공회대학논총 6 (1992), 85-110. 하딩, 마크, 최근목회서신연구동향, 김병모역, 21세기신학시리즈 18, 서울 : CLC, 2016. Balz, Horst, a[gioj, a`gia,zw, a`giasmo,j, a`gio,thj, H. Balz und G. Schneider, hrsg., EWNT Ⅰ, 2. Aufl., Stuttgart; Berlin; Köln: Kohlhammer, 1992, 38-48. Barrett, Charles K., The Pastoral Epistles in the New English Bible, Oxford: Clarendon Press, 1963. Barth, Gerhard, pi,stij, pisteu,w, H. Balz und G. Schneider, hrsg., EWNT Ⅲ, 2. Aufl., Stuttgart; Berlin; Köln: Kohlhammer, 1992, 216-231. Bauer, Walter, Wörterbuch zum Neuen Testament, Kurt Aland und Barbara Aland, hrsg., 6. Aufl., Berlin; New York: Walter de Gruyter, 1988. Blass, F., Debrunner, A., und Rehkopf, F., Grammatik des neutestamentlichen Griechisch, 16. Aufl., Göttingen: Vandenhoeck & Ruprecht, 1984. Brox, Norbert, Die Pastoralbriefe, 4. Aufl., RNT 7:2, Regensburg: Verlag Friedrich Pustet, 1969. Falconer, Robert, 1 Timothy 2:14, 15: Interpretative Notes, Journal of Biblical Literature 60 (1941), 375-379. Fee, Gordon D., 1 and 2 Timothy, Titus, 2nd ed., NIBC 13, Peabody: Hendrickson

해산함으로구원을얻으리라? / 박성호 183 Publishers, 1988. Fuhrmann, Sebastian, Saved by Childbirth: Struggling Ideologies, the Female Body and a Placing of 1 Tim 2:15a, Neotestamentica 44 (2010), 31-46. Hoffmann, E. G. und von Siebenthal, H., Griechische Grammatik zum Neuen Testament, Riehen: Immanuel-Verlag, 1985. Holtz, Gottfried, Die Pastoralbriefe, 4. Aufl., ThHNT 13, Berlin: Evangelische Verlagsanstalt, 1986. Hubbard, Moyer, Kept Safe through Childbearing: Maternal Mortality, Justification by Faith, and the Social Setting of 1 Timothy 2:15, Journal of Evangelical Theological Society 55 (2012), 743-762. Hübner, Hans, me,nw, H. Balz und G. Schneider, hrsg., EWNT Ⅱ, 2. Aufl., Stuttgart; Berlin; Köln: Kohlhammer, 1992, 1002-1004. Hutson, Christopher R., Saved through Childbearing : The Jewish Context of 1 Timothy 2:15, Novum Testamentum 56 (2014), 392-410. Jebb, S., A Suggested Interpretation of I Ti 2:15, The Expository Times 81 (1969-1970), 221-222. Jeremias, Joachim und Strobel, August, Die Briefe an Timotheus und Titus. Der Brief an die Hebräer, 12. Aufl., NTD 9, Göttingen: Vandenhoeck & Ruprecht, 1981. Kimberley, David R., 1 Tim 2:15: A Possible Understanding of a Difficult Text, Journal of Evangelical Theological Society 35 (1992), 481-486. Knight (III.), George W., The Pastoral Epistles: A Commentary on the Greek Text, NIGTC, Grand Rapids: William B. Eerdmans Publishing Company; Carlisle: The Paternoster Press, 1992. Köstenberger, Andreas J., Ascertaining Women s God-Ordained Roles: An Interpretation of 1 Timothy 2:15, Bulletin for Biblical Research 7 (1997), 107-144. Merkel, Helmut, Die Pastoralbriefe, 13. Aufl., NTD 9:1, Göttingen; Zürich: Vandenhoeck & Ruprecht, 1991. Moo, Douglas J., I Timothy 2:11-15: Meaning and Significance, Trinity Journal NS 1 (1980), 62-83. Oberlinner, Lorenz, Der erste Timotheusbrief / Der zweite Timotheusbrief, HThK: Apostelgeschichte und Briefe (Ungekürzte Sonderausgabe), Freiburg; Basel; Wien: Herder, 2002; org. ed. 1994, 1995. Padgett, Alan, Wealthy Women at Ephesus: I Timothy 2:8-15 in Social Context, Interpretation 41 (1987), 19-31.

184 성경원문연구제 40 호 Payne, Philip B., Libertarian Women in Ephesus: A Response to Douglas J. Moo s Article, I Timothy 2:11-15: Meaning and Significance, Trinity Journal NS 2 (1981), 169-197. Porter, Stanley E., What Does It Mean To Be Saved By Childbirth (1 Timothy 2.15)?, Journal for the Study of the New Testament 49 (1993), 87-102. Quinn, J. D. and Wacker, W. C., The First and Second Letters to Timothy: A New Translation with Notes and Commentary, The Eerdmans Critical Commentary, Grand Rapids; Cambridge: William B. Eerdmans Publishing Company, 2000. Radl, Walter, sw,zw, H. Balz und G. Schneider, hrsg., EWNT Ⅲ, 2. Aufl., Stuttgart; Berlin; Köln: Kohlhammer, 1992, 765-770. Roberts, Mark D., Woman Shall Be Saved: A Closer Look at 1 Timothy 2:15, The Reformed Journal 33 (1983), 18-22. Roloff, Jürgen, Der erste Brief an Timotheus, EKK 15, Zürich: Benziger Verlag; Neukirchen-Vluyn: Neukirchener Verlag, 1988. Rousselle, Aline, Body Politics in Ancient Rome, P. Schmitt Pantel, ed., A History of Women in the West. I. From Ancient Goddesses to Christian Saints, A. Goldhammer, trans., Cambridge; London: The Belknap Press of Harvard University Press, 1992, 296-336. Schneider, Gerhard, avga,ph, avgapa,w, avgaphto,j, H. Balz und G. Schneider, hrsg., EWNT Ⅰ, 2. Aufl., Stuttgart; Berlin; Köln: Kohlhammer, 1992, 19-29. Schrage, Wolfgang, Der erste Brief an die Korinther: 3. Teilband: 1Kor 11,17-14,40, EKK VII:3, Zürich: Benziger Verlag; Düsseldorf; Neukirchen-Vluyn: Neukirchener Verlag, 1999. Spurgeon, Andrew B., 1 Timothy 2:13-15: Paul s Retelling of Genesis 2:4-4:1, Journal of Evangelical Theological Society 56 (2013), 543-556. Strack, Hermann und Billerbeck, Paul, Kommentar zum Neuen Testament aus Talmud und Midrasch. 3. Band: Die Briefe des Neuen Testaments und die Offenbarung Johannis, 6. Aufl., München: C. H. Beck sche Verlagsbuchhandlung, 1975. Towner, Philip H., The Letters to Timothy and Titus, NICNT, Grand Rapids; Cambridge: William B. Eerdmans Publishing Company, 2006. Waters, Kenneth L., Revisiting Virtues as Children: 1 Timothy 2:15 as Centerpiece for an Egalitarian Soteriology, Lexington Theological Quarterly 42 (2007), 37-49. Waters, Kenneth L., Saved through Childbearing: Virtues as Children in 1 Timothy 2:11-15, Journal of Biblical Literature 123 (2004), 703-735.

해산함으로구원을얻으리라? / 박성호 185 Zeller, Dieter, swfrosu,nh, swfrone,w, swfroni,zw, swfronismo,j, swfro,nwj, sw,frwn, H. Balz und G. Schneider, hrsg., EWNT Ⅲ, 2. Aufl., Stuttgart; Berlin; Köln: Kohlhammer, 1992, 790-792.

186 성경원문연구제 40 호 <Abstract> She will be saved through childbearing?: Reflection on 1 Timothy 2:15 Sung-Ho Park (Methodist Theological University) First Timothy 2:15 is the ending verse of the paragraph in which the author of the Pastoral Epistles gave two orders about the right attitude during the service to women in the church in Ephesus. He based the second order (v. 11-12) on the story of the creation and the fall (v. 13-14). The sin of Eve who was tempted by the serpent has sealed the fate of women since Eve that they are responsible for the fall of the mankind and also much inferior to men. This was a theological problem because it has been thought that women cannot be saved or that their salvation can be threatened. The author had to remove this misunderstanding and/or charge. The main sentence (=apodosis) of v. 15 shows a very extraordinary statement that women are saved by childbearing. But the problem is that this statement does not match the soteriology of Paul and of the author of the Pastoral Epistles who is succeeding Paul s theology. The purpose of this study is to reexamine the meaning of the expressions of the apodosis and protasis and to find a grammatically, linguistically, and theologically right interpretation. Specially, unlike the tendency to give too much weight on the apodosis (or the prepositional clause in the apodosis), the importance and meaning of the protasis let us verify that the author did not claim salvation of women by childbirth but through religious life in faith, which is completely in agreement with the soteriology of Paul and that of the author who faithfully follows Paul s theological tradition.

A Model for Translators: An Exegesis of Genesis 32:22-32 / Natarajan Subramani 187 A Model for Translators: An Exegesis of Genesis 32:22-32 Natarajan Subramani* 1. Introduction The book of Genesis has variety of materials and most of them are ambiguous in their nature. One such is the Jacob saga materials. It is hard to locate the beginning and the end of this short yet momentous event. The whole context of this passage is Jacob s encounter with the divine at the verge of his meeting with Esau. Here he seeks the blessings of the divine to protect him from Esau and his 400 men who have set out to meet Jacob. The encounter between God and Jacob makes him blessed; the divine gifts him with a new name and with a limp. The story recounts Jacob s encounter with the man (In Old Testament the divine encounter with the human is mostly addressed as the man, the angel of the Lord, etc.) and is explained as a background to Jacob s meeting with Esau. Luther says: every man holds that this text is one of the most obscure in the Old Testament. 1) Acknowledging the indistinct nature and richness of the text, this study is an attempt to interpret the passage by using the original text along with various interpretations. It is also an attempt to relate the event to the present context of the church and society in India. Modern-day India still languishes under the caste system, in which the numerous lower castes are relegated to working in the lowest and most menial jobs. The story of Jacob and his wrestle with the mysterious but clearly superior being can be taken as a metaphor for their struggle for acceptance in the wider Indian society and the Church Jacob may have limped as a result of his wrestling match, but he gained several benefits from it which lasted into later generations. * Natarajan Subramani works with the Bible Society of India, Bangalore, as Senior Translations Advisor. nsubramani@biblesociety.in. 1) H. C. Leupold, Exposition of Genesis, Vol. II (Grand Rapids: Baker Book House, 1975), 874.

188 성경원문연구제 40 호 2. Translation of Genesis 32:22-32 2) xq;yiw: awh hl'y>l;b; ~q'y"w: ytev.-ta,w> wyv'n" ytev.-ta, wyd'l'y> rf'[' dx;a;-ta,w> wyt'xop.vi qboy: rb;[]m; tae rbo[]y:w: lx;n"h;-ta, ~rebi[]y:w: ~xeq'yiw: Al-rv,a]-ta, rbe[]y:w: vyai qbea'yew: ADb;l. bqo[]y: rtew"yiw: rx;v'h; tal[] d[; AM[i [G:YIw: Al lkoy" al{ yki ar>y:w: %r,y<-@k; [q;tew: Akrey>-@k;B. AM[i Aqb.a'heB. bqo[]]y: hl'[' yki ynixel.v; rm,ayow: ^x]lev;a] al{ rm,ayow: rx;v'h; ynit'k.r;be-~ai yki ^m,v.-hm; wyl'ae rm,ayow: bqo[]y: rm,ayow: da[ rmea'ye bqo[]y: al{ rm,ayow: t'yrif'-yki laer'f.yi-~ai yki ^m.vi lk'wtw: ~yvin"a]-~[iw> ~yhil{a/-~[i an"-hd'ygih; rm,ayow: bqo[]y: la;v.yiw: la;v.ti hz< hm'l' rm,ayow: ^m,v. ~v' Atao %r,b'y>w: ymiv.li ~AqM'h; ~ve bqo[]y: ar'q.yiw: ~ynip' ~yhil{a/ ytiyair'-yki laeynip. yvip.n: lcen"tiw: ~ynip'-la, rb;[' rv,a]k; vm,v,h; Al-xr;z>YIw: Akrey>-l[; [;leco awhw> laewnp.-ta, laer'f.yi-yneb. Wlk.ayO-al{!Ke-l[; @K;-l[; rv,a] hv,n"h; dygi-ta, [g:n" yki hz<h; ~AYh; d[; %rey"h; hv,n"h; dygib. bqo[]y: %r,y<-@k;b. 22 And he rose up that night and took two of his wife and two of his women servants and eleven of his sons and passed over the ford Jabbok. 23 and he took them and sent them over the brook and sent over that he had. 24 and Jacob was left alone and there a man wrestled with him until the breaking of the day. 25 when he saw that not prevailed against him, and he touched the hollow of the his thigh and was out of joint the hollow of the thigh of Jacobs he wrestled with him. 26 and he said let me go for breaketh of the day. And he said I will not let thee go except thou bless me. 27 and he said what unto him is and he said thy name Jacob 28 and he said no thy name more shall be called Jacob, but Israel for as a prince has thou power with God and with men, and he has prevailed. 29 and asked him and Jacob said tell me thy name I pray thee. And he said wherefore it is that thou dost ask after my name? and he blessed him there. 30 and Jacob called the name of the place Peniel: for I have seen God face to face and is preserved my life. 31 and rose the sun upon him as he passed over Peniel and he halted upon his thigh. 32 therefore eat not the children of Israel of the sinew which shrank which is upon the hollow of the thigh unto this day, because he touched the hollow of the Jacob s thigh in the sinew that shrank. 2) In chapter 32, the verse numbering does not follows the Hebrew text, but the English

A Model for Translators: An Exegesis of Genesis 32:22-32 / Natarajan Subramani 189 3. Source: The source critics like S. R. Driver, J. Wellhausen, the great bulk of 32:3-33:20 delivered from J. Driver assigned only 33:18-20 to other sources, mostly E, to which Wellhausen also ascribed 32:13b-21. Subsequent source critics tended to find somewhat more E in these chapters. Scholars like S. A. Geller, E. Blum, G. W. Coats and C. Westermann argue that this episode is an integral part of J s account of Jacob. 3) The earlier assumption that the narrative is composed of two versions which once existed independently must be given up. With the exception of v. 23 and 24a, there is no real doublet in the narrative. It must therefore be ascribed completely to the Yahwist. 4) Similarly 32:30 led many to argue that 32:22-32 was composed of E and J, though different analyses were offered, even by the same commentator in different editions. More recently the fashion has swung back to regarding 32:3-32 as all from the hand of J. 5) 3.1. Structure: This passage describes the return of Jacob to Canaan. The event throughout this chapter occurs at night. Jacob was distressed due to the news of Esau and his 400 men. He spends that night in the river bank after sending all his people and belongings over the river. It is during the night (v. 21) that he sends his gift on to Esau. And now, he himself gets up in the night. Anxiety may have produced insomnia. 6) The mysterious activity and the critical problems posed have led to much discussion. The story about Jacob is spread over three sections according to V. P. Hamilton : 1. vv. 22-25 are narrative, describing Jacob s and his entourage s crossing of the Jabbok, and Jacob s wrestling with a man. translations. 3) G. J. Wenham, Genesis 16-50, Word Biblical Commentary 2 (Dallas: Word Books Publishers, 1994), 294. 4) G. von Rad, Genesis, A Commentary, Revised Edition (London: SCM Press Ltd., 1987), 320. 5) G. J. Wenham, Genesis 16-50, 289. 6) V. P. Hamilton, The Book of Genesis: Chapters 18-50, NICOT (Grand Rapids: W. B. Eerdmans Publishing Company, 1995), 328.

190 성경원문연구제 40 호 2. vv. 26-29 are dialogue between Jacob and the man, and they climax in the renaming of Jacob as Israel. 3. vv. 30-32 are etymology, explaining the origin of the name Peniel and a certain dietary restriction. 7) One can read vv. 22-23 in two ways. First, Jacob himself crosses the river (v. 22, sing. and not pl.). Second, Jacob sends his entourage across, but he himself does not cross (v. 23). The man who encountered Jacob is no river demon who tries to stop Jacob from fording the river. There are no obstacles in the river crossing. Indeed, taken together, vv. 22-23 might suggest that Jacob crossed the Jabbok several times. 8) 3.2. Setting: While on the river bank Jacob has undergone the struggle between life and death. He is there alone, having sent all his belongings across the river without him. According to the text, the wives, handmaids, and sons were brought over first. It is interesting to note how, in a patriarchal society, only the sons are mentioned, as the one daughter Dinah was not as important for later history as the sons were. In ancient Israelite patriarchal society the females were not considered as equal to males. Hence, the daughter is not mentioned, only the sons. This kind of exclusive male chauvinistic approach is predominately found in Israel. The text does not explain the logic in Jacob s reasoning as to why he brought all his family across the Jabbok and remained on the river bank alone. The conjecture could be made that probably he was disturbed, sleepless, restless and fearful of death because of his brother Esau. In the midst of this narrative built on human calculation, there are statements which are note worthy for their theological acumen. These include a brief theophany (32:1-2), a fearful prayer (32:9-12) and an extended encounter (32:22-32). There is little doubt that two theophanic episodes (32:1-2, 22-32) have had an independent life and been incorporated into the narrative. 9) 7) Ibid. 8) Ibid., 329. 9) W. Brueggemann, Genesis, Interpretation: A Bible Commentary for Teaching and Preaching (Atlanta: John Knox Press, 1982), 261.

A Model for Translators: An Exegesis of Genesis 32:22-32 / Natarajan Subramani 191 4. Exegetical Notes with Critical Apparatus of Genesis 32:22-32 Chapters 32-33 are similar in theme and content. Jacob returns to Canaan as per God s command. This trace back to the utter poverty of Jacob followed by blessings of God. Jacob gathers a large part of his possessions together and send them as gifts that they may wipe off the anger of his brother Esau. 4.1. Genesis 32:22-25 The ambiguity of the text requires in depth study. Jacob is momentarily left alone, separated from his party. The word man 10) is open to all possible interpretations. The identity of the man (v. 24) is obscure. In much interpretation, it has been understood as a demon or a Canaanite numen. 11) It brings us to Jacob s situation, who perceives nothing but a male antagonist closing in upon him. A man struggled with him describes the attack from Jacob s point of view; he is assaulted by an unidentifiable male and has to fight for his life. 12) Indeed, the struggle was indecisive for a long period, until the mysterious antagonist touched Jacob s hip, which was put out of joint by the touch, as though by a magical power. 13) The verb he struggled (qbayw) occurs only here and in v. 25 and is clearly a play on the name Yabbok (qby), and probably Jacob too (bq[y), so one could paraphrase it he Yabboked him or he Jacobed him! The form in which the struggle took place is left unspecified. qba is often said to be a by-form of qbj to embrace, a friendly gesture, but there is nothing friendly about this encounter. 14) The verb (qba) is correctly translated wrestled, as just about all translators 10) Jacob s assailant is identified simply as a man (vyai). Jacob will later identify the man as God (~yhil{a/) (v. 30), and Hos 12:4[5] identifies him as an angel (%a'l.m;). 11) W. Brueggemann, Genesis, 266-267. 12) G. J. Wenham, Genesis 16-50, 295. 13) G. von Rad, Genesis, A Commentary, 321. 14) G. J. Wenham, Genesis 16-50, 295. Undoubtedly, there is an acoustical similarity in Jacob, Jabbok, wrestled. Vv. 24-25 are the only two places where this denominative verb qba occurs in the Old Testament (and both are Niphal). The noun from which the verb is built is qb'a' dust, suggesting perhaps that when one wrestles on the ground he gets dirty or dusty. In ch. 32 a man wrestles (qba) Jacob (embraces for fighting). In ch. 33, Esau embraces (qbx) Jacob (embrace for greeting). Two verbs that rhyme are chosen to describe the start of Jacob s encounters.

192 성경원문연구제 40 호 agree. It matters little whether it be derived from the noun qba meaning dust and so the verb is construed to mean roll in the dust, or to become dusty or to raise the dust ; or whether the root qbx is compared which means to clasp as the wrestlers do. 15) H. Gunkel, G. von Rad and Westermann are among those who suggest that originally this was an account of Jacob s encounter with a Canaanite river god. And this they hold is confirmed by the man s desire to depart before dawn, a regular feature of folk tale. However, O. Eissfeldt argues the story actually identifies the opponent as El, the supreme Canaanite creator god. On the other hand in other dangerous encounters with the divine the unrecognised foe is the Lord or his angel and often in Genesis the Lord is equated with El. 16) It is clear that at some point Jacob has recognized the divine character of his opponent and has persistently sought a blessing. How and when Jacob became aware of the character of the man with whom he wrestled, we are quite unable to say. Jacob must from the outset have been most distinctly aware that this was not a struggle merely between man and man in physical opposition. 17) The man realized that he could not win, so he touched Jacob s thigh. For the Israelite reader knowing the man s identity, the first clause, he could not win, must have sounded astonishing. 18) The words used do not suggest that something in the nature of a wrestlers trick was used. The hollow of the thigh seems to have been the ball-and-socket joint. This joint was dislocated, we are not informed whether this infirmity was permanent or only for a few days or weeks. Speculation on this point is quite futile. 19) It gives an insight into Jacob s situation. A touch that dislocates indicates an opponent with superhuman power. 20) The expression until the breaking of the day reveals that a long bout of wrestling occurred. 21) Then we have the incident when the man demanded to go before the day break. It indicates a desire to continue to hide his identity. It may also hint at the idea that no man can see God and live (cf. v. 2; Exo 33:20). In this process of struggle, it is another hint for Jacob of the supernatural 15) H. C. Leupold, Exposition of Genesis, 875. 16) G. J. Wenham, Genesis 16-50, 295. 17) H. C. Leupold, Exposition of Genesis, 878. 18) G. J. Wenham, Genesis 16-50, 295. 19) H. C. Leupold, Exposition of Genesis, 877. 20) G. J. Wenham, Genesis 16-50, 295. 21) G. von Rad, Genesis, A Commentary, 321.

A Model for Translators: An Exegesis of Genesis 32:22-32 / Natarajan Subramani 193 character of his opponent. 22) 4.2. Genesis 32:26-29 Jacob was no easy conquest for the man. Jacob s Herculean strength was observed in 29:10 when he rolled away the stone from the well. 23) No one knows why the man struck Jacob on the hollow of the thigh. Neither does one know why the man requests Jacob to release him because dawn is beginning to break. Gunkel s commentary popularised the notion that this is a vestige of the Ur-form of the story. In the earlier traditional narrative (as stated above) the man who fought with Jacob was a nocturnal demon (or a river spirits) who loses his power at daylight. It appears that the dawn, as well as the place of the incident (the Jabbok river in the Transjordan area), are foils for the character of Jacob. 24) Jacob is insisting on something that he cannot provide for himself. The words for hollow of his thigh are noted in various ways and meanings as if these were different in usage. 25) The touching of Jacob s thigh results in the thigh s being dislocated. 26) The etymology of Israel offered by the text relates larfy to the verb hrf to struggle, fight. The word literally means El (God) fights. 27) R. B. Coote relates it to the noun hrfm, usually translated government ; hence he explains 22) G. J. Wenham, Genesis 16-50, 296. 23) V. P. Hamilton, The Book of Genesis: Chapters 18-50, 329. 24) Ibid., 332. 25) The situation would be that two men are engaged in combat and at some point in the contest one combatant touches/strikes the scrotum of the other combatant. This situation would then be comparable to that envisioned in the law of Deu 25:11-12 in which two men are wrestling. The wife of the losing combatant disadvantages the winning combatant by seizing him by the private parts. Ibid., 331. 26) In the Hiphil stem ([qy) designs some kind of public ritual act of execution on living bodies (Num 25:4; 2Sa 21:6, 9), in the Qal stem (as here) the meaning is separation, alienation, dislocation. Given the other references to thigh in the patriarchal traditions, it is inconceivable that any latter Israelite would have missed the national import of this verse. Jacob, the ancestor of Israel, had his thigh struck, and it was from that thigh that Israel came forth (Exo 1:5). 27) G. J. Wenham, Genesis 16-50, 296. It has also been thought that the notion of God fighting is incompatible with Israelite theology, so that the real meaning of Israel must be different. So, S. A. Geller following the Greek translators (LXX, Aquila, Symmachus) and the Vulgate, relates it to rrf to rule, be strong and E. Jacob links Israel with rvy just, right comparing the other ancient poetic name Jeshurun. W. F. Albright suggested it was related to Ethiopic and Arabic stems meaning to heal ; hence the word means God heals.

194 성경원문연구제 40 호 the names as El Judges which is very similar to M. Noth s earlier suggestion, May God rule. 28) The original meaning of Israel is much debated (God rules? God heals? God judges?), as is the relationship between Israel and verb hrf 29) (struggled). The concept of God s fighting with someone is certainly no more of a problem than the passage itself. The reversal of the emphasis (from God fights to fight with God ) in the explanation is because of the nature of popular etymologies which are satisfied with a word play on the sound or meaning of the name to express its significance. Jacob now learns that he shall no longer be called Jacob. No longer will be the stigma of heel and his being supplanted be attached to him. Biblical Hebrew uses the idiom they shall say no more or it shall be said no more to indicate a spiritual metamorphosis of some kind. Particularly close to Genesis 32:29 is Jeremiah 3:16-17, they shall no more say. But it shall be called. Jacob is making a confession about the appropriateness of his name. Only now would Jacob agree with Esau that Jacob is the perfect name for him (27:36). The acknowledgement of the old name and its unfortunate suitability, paves the way for a new name. Instead of merely blessing him, his opponent changes Jacob s name, thus announcing Jacob s new character and destiny. He says: not Jacob (the negative immediately before the word affected) shall thy name be called from now on but Israel. He adds a reason: thou hast striven with God and with men and hast prevailed. hrf means to strive or fight lae is God. 30) J. J. Scullion suggests that with God and with men is merism, the statement of two extremes to express totality. 31) 4.3. Genesis 32:30-32 Jacob s question is life and unlike the one that the man had earlier asked him. The man had said to Jacob: what is your name? Jacob s question is phrased a bit differently. In asking Jacob his name, the man need not add please as Jacob did when he asks his question. The man s question is introduced as a statement. 28) Ibid., 297. 29) This word is a hapax legomenon except Hos 12:3[4]. 30) H. C. Leupold, Exposition of Genesis, 880. 31) J. J. Scullion, Genesis: A Commentary for Students, Teachers and Preachers, Vol. 6 (Collegeville: Liturgical Press, 1992), 331.

A Model for Translators: An Exegesis of Genesis 32:22-32 / Natarajan Subramani 195 Jacob s request is introduced as one inquiry and a statement. 32) Jacob s question is nothing more than a request for information from the identification of his adversary. This request is formal element in the theophanies and seems to be that only with the disappearance of the deity does the protagonist realize he or she has had contact with the divine. The man now implicitly identified with God (v. 28) refuses to give his name, lest it be abused and then he blesses Jacob. Then he disappears in the dark as suddenly as he came. Jacob does not receive a direct answer to his question about the man s name, but that does not stop him from naming the place where this wrestling match occurred. He calls it Peniel, 33) that is the face of El. He refers to that event by saying, I have seen God face to face, a statement all the more remarkable given that it happened during the night at the bottom of a dark gorge. The expression face to face need not be confined to literal visual perception. In an idiomatic fashion it refers to the direct, non-mediated (i.e., immediate) character of a manifestation of presence. It describes a person-to-person encounter, without the help or hindrance of an intermediary. 34) Jacob is not saying: by all logical considerations, I should be dead by now. It is true that God says that a man shall not see me and live (Exo 33:20) 35), but that is hardly Jacob s concern. But for Jacob the most important aspect of the encounter is that I have seen God face to face, and yet my life was rescued. This event involves Jacob moving from a proclamation of revelation to a statement of testimony which means he shifts from awe to relief. The rising of the sun marks the passing of the time and the dawn of a new era in Jacob s career. Jacob s encounter with the man has progressed from night (v. 22) to dawn (vv. 24, 26) to daylight. Jacob s exclamation, I have seen God face to face is mentioned before the rising of the sun, indicating that it is not the 32) V. P. Hamilton, The Book of Genesis: Chapters 18-50, 335. 33) Peniel is called Penuel. Penuel has an old case ending of u for the construct in place of the other old case ending i in Peniel. The form Peniel may be used here because it sounds more like face of God. Its location is uncertain, says that it lies close to the southern bank of the Yabbok somewhere between Mahanaim and Succoth. With an adequate and a historically accurate account of the origin of the name Peniel before us, we may used wonder at those who under such circumstances go far afield and try to account for its origin by comparing the Phoenician promontory of which was called qeou proswpon (face of God). 34) V. P. Hamilton, The Book of Genesis: Chapters 18-50, 336. 35) A concept that admits exception throughout the Old Testament.

196 성경원문연구제 40 호 displacement of the darkness by the sun that permits Jacob s identifying his antagonist. 36) But he limps past Peniel, witnessing to the reality of his nocturnal encounter and showing that although in one sense he was victorious, God had left his mark on him. He was not totally self-sufficient. 37) As Jacob departs Peniel, he leaves with two things he did not bring with him to the Jabbok River. He has a new name and a new limp. The new name will forever remind Jacob of his new destiny. The new limp will forever remind him that in Elohim Jacob met for the first time one who can overpower him. 38) 5. Theological Themes The Jacob story is the most complicated narrative among all other ancestral narratives. Particularly this prescribed pericope has the unique features with the combinations of multifaceted forms. There are many theological themes in this passage. Some prominent words such as cross, face appear frequently in this passage. 39) Theme of blessing (32:26-29), is another key word of the Jacob cycle. Jacob received blessings from his father (ch. 27), here it is solely from God. It is a struggle between life and death for Jacob at the verge of meeting his brother Esau. Jacob s encounter with God finally ended with the divine conferring a blessing and with the bestowal of the new name Israel. This struggle shows the sovereignty of God and faithfulness to his promise despite the exhibition of all human unworthiness. At this juncture, it does not mean that Jacob had control over God, rather, that Israel is totally dependent on God s grace. 40) 5.1. Theological and Ethical Message Jacob has won the birthright, the blessing and ultimately the conflict with Laban. He has endured through all, and now he endures with God. Jacob has 36) V. P. Hamilton, The Book of Genesis: Chapters 18-50, 337. 37) G. J. Wenham, Genesis 16-50, 297. 38) V. P. Hamilton, The Book of Genesis: Chapters 18-50, 337. 39) G. J. Wenham, Genesis 16-50, 294. 40) Ibid., 294.

A Model for Translators: An Exegesis of Genesis 32:22-32 / Natarajan Subramani 197 struggled with God, has been graced by God, and carries the mark of the struggle, at least temporarily, in his thigh. Jacob, though he does not realise it, then unwittingly asks for power over God by asking the attacker s name. The attacker refuses the request and blesses Jacob (v. 29). 41) Only in the dawn after the night long struggle does Jacob realize that the encounter has been with God (v. 30). To God, the humility matters more than the wealth, possession and fame. Jacob stood on the mud bund of the river Jabbok in fear of his brother Esau and his 400 men who were with him. The God, who is the God of the lonely and weak, always takes the side of the weaker sections of the community and blesses them. 5.2. Relation to the other Biblical Passage The divine encounter with the human could be seen clearly in almost all the ancestral narratives where the divine takes the form of the human and literally interacts with the human as a person. It is portrayed in the biblical narratives under the description as the one who appeared to the human as an angel, an angel of the Lord etc. One or more such examples are present in Genesis 18-19, which begins with three men standing in front of Abraham; in Judges 6 where Yahweh s angel sat under an oak tree, and shortly engaged in conversation; and especially in Judges 13, where Manoah and his wife take Yahweh s angel to be a man of God. Thus it is not unusual or unheard of in the Old Testament for supernatural beings to assume human form. 42) Apart from wrestling with God, all other elements in the story could be seen in the biblical passages even including the change of the names in New Testament. 5.3. Relevance of the Text to the Present Day Context This narrative reflects some of Israel s most sophisticated theology. On the one hand, Jacob/Israel soars to bold heights of a promethean kind. But then, he is corrected by a limp, affirming that only God is God. On the other hand, Jacob is a cripple with a blessing. Israel must ponder how it is that blessings are given 41) J. J. Scullion, Genesis: A Commentary for Students, Teachers and Preachers, 231. 42) V. P. Hamilton, The Book of Genesis: Chapters 18-50, 330.

198 성경원문연구제 40 호 and at what cost. This same theology of weakness of power and power in weakness turns this text toward the New Testament and the gospel of the cross. Jacob lived, but he lived a new way now with power and with new weakness. And then he faced his brother. 43) Jacob s encounter with God is exclusive example for the modern day context of the Church and Society. The struggle to challenge the human-made structure of Church/Society is the struggle belonging to the ordinary persons, particularly the poor and the oppressed communities in the Indian soil. The weaker section of our community needs the divine intervention to meet the challenges of the oppressive structure of the society. The divine encounter would enable the Dalits, Adivasis, women and children to overcome the structural power base to face challenges ahead of them not only for the present day but also for the future generation. If this could be done it would enable them to live in harmony with all humanity and thereby realise the kingdom values presented in Isaiah where the lamb and the wolf live together. 6. Conclusion This remarkable occurrence is not to be regarded as a dream or an internal vision, but should be felt within the sphere of sensuous perception. At the same time, it was not a natural or corporeal wrestling, but a real conflict of both mind and body, a work of the spirit with intense effort of the body, in which Jacob was lifted up into a highly elevated condition of body and mind resembling that of ecstasy, through the medium of the manifestation of God. Divine manifestation deserves to be commemorated in every possible way. Jacob marks this one for himself and for his descendants by giving a distinctive name to the place where it occurred. The new name given to Jacob is Israel and the explanation following is that Jacob struggled with God and with men and had overcome. The transformation of the name from Jacob into Israel, subsequently the father of nation is the climax of the text. The whole issue here is the one who grasped the blessings by meeting him makes Jacob pray to God for blessings. 44) This passage is an exclusive passage for the present day Church and Society which needs to 43) W. Brueggemann, Genesis, 271. 44) G. J. Wenham, Genesis 16-50, 294.

A Model for Translators: An Exegesis of Genesis 32:22-32 / Natarajan Subramani 199 encounter with God to liberate the people who are under the oppressive structure of the Church and Society. This is the only way that the people can meet the challenges. <Keywords> Man, limp, name, wrestle, blessing. ( 투고일자 : 2017 년 1 월 31 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 4 월 26 일 )

200 성경원문연구제 40 호 <References> Blenkinsopp, J., The Pentateuch, New York: Doubleday, 1992. Brueggemann, W., Genesis, Interpretation: A Bible Commentary for Teaching and Preaching, Atlanta: John Knox Press, 1982. Delitzsch, F. and Keil, C. F., Biblical Commentary on the Old Testament, Grand Rapids: W. B. Eerdmans Publishing company, 1949. Gottwald, N. K., The Hebrew Bible: A Socio-Literary Introduction, Philadelphia: Fortress Press, 1989. Hamilton, V. P., The Book of Genesis: Chapters 18-50, NICOT, Grand Rapids: W. B. Eerdmans Publishing Company, 1995. Hamilton, V. P., Handbook on the Pentateuch: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Grand Rapids: Baker Academic, 1973. Leupold, H. C., Exposition of Genesis, Vol. II, Grand Rapids: Baker Book House, 1975. Mann, T. W., The Book of the Torah: The Narrative Integrity of the Pentateuch, Atlanta: John Knox Press, 1988. Rendtorff, R., The Old Testament: An Introduction, Philadelphia: Fortress Press, 1991. Scullion, J. J., Genesis: A Commentary for Students, Teachers and Preachers, Vol. 6, Collegeville: Liturgical Press, 1992. Soggin, A. J., Introduction to the Old Testament, Third Edition, London: SCM Press, 1989. Speiser, E. A., Genesis, The Anchor Bible, New York: Doubleday and Company, Inc, 1964. von Rad, G., Genesis, A Commentary, Revised Edition, London: SCM Press Ltd., 1987. Wenham, G. J., Genesis 16-50, Word Biblical Commentary 2, Dallas: Word Books Publishers, 1994. Wolf, H., An Introduction to the Old Testament Pentateuch, Chicago: Moody Press, 1991. Zornberg, A. G., Genesis, The Beginning of Desire, Philadelphia: The Jewish Publication Society, 1995.

A Model for Translators: An Exegesis of Genesis 32:22-32 / Natarajan Subramani 201 <Abstract> A Model for Translators: An Exegesis of Genesis 32:22-32 Natarajan Subramani (The Bible Society of India) The book of Genesis has a variety of stories, many ambiguous in their nature. One such is the Jacob saga materials, which abounds with puzzles and confusions. It starts with Jacob s encounter with the divine at the verge of his meeting with Esau. Before the meeting he seeks the blessings of the divine to protect him from Esau and his 400 men who have set out to meet Jacob. The story then moves on to Jacob s new name and how he acquires his limp. There is then a discussion of the source of the story and a consideration of its division into three parts. These are described as part narrative, describing the river crossing and Jacob s wrestling with a man; part dialogue between Jacob and the man, climaxing in the renaming of Jacob as Israel and part etymological, explaining the origin of the name Peniel and a certain dietary restriction. There is then an examination of the puzzle of sending Jacob s family across the river while he remains on the other side. In the struggle there is the question of the interpretation of man there is considerable discussion on who the man is a river god, a demon, El or God Himself. The one definite conclusion is that whoever the mysterious figure is, he is supernatural, as only such a person could cause the mysterious touch that dislocates Jacob s hip, the implication of this and the consequences. The effect of change of name is considered, along with the conclusion that the identification of man must be God and Jacob realising and acting on the implication. An examination of the theological and ethical themes involved in the story follows, together with consideration of the relationship of the story to other Biblical passages. The articles concludes with its relevance to present day context for Indian society, especially marginalized sections of society. The relevance of the story of Jacob and his wrestle with the mysterious man can be taken as a metaphor for their struggle for acceptance in the wider Indian society and the Church Jacob may have limped as a result of his wrestling match, but he gained several benefits from it which lasted into later generations.

202 성경원문연구제 40 호 Two Spheres of Life: Rereading Galatians 3:10-14 1)Youngju Kwon* 1. Introduction Galatians 3:10-14 has been the center of scholarly attention for many years. Part of the reason for this is that there are a host of theological issues in this passage. To mention some of the key words is enough to illustrate the point: works of the law, faith in/of Christ, justification, redemption, the Abraham story, in Christ, gentiles in salvation history, and the Spirit, each of which would require a separate article or a monograph for a fuller treatment. Another reason for much scholarly attention has to do with a sheer difficulty of this passage. Despite the presence of numerous profound and complex theological concepts, Paul makes highly condensed arguments about them, which makes it harder to get the plain meaning of this passage, let alone its sophisticated nuances. The fiery scholarly debates on the meaning of some cryptic phrases such as ἔργα νόμου and πίστις Χριστοῦ can be understood in this context. Still worse, Paul s staccato arguments are further complicated by his ambiguous use of the Old Testament. All these difficulties call for an interpreter s extra care and effort in various exegetical decisions. Having acknowledged this, the present study will not pretend to offer final answers to numerous exegetical and theological issues; nor will it revisit all those related scholarly debates. Rather, this article will reread Galatians 3:10-14 with a special attention to the nature of the true gospel. As I will argue in more detail, despite the presence of numerous contested issues, this passage essentially highlights two crucial components of the true gospel: Christ as a new sphere of life and gentiles as beneficiaries of God s blessing. The true gospel that Paul preached from the beginning is * Ph. D. Candidate at Asbury Theological Seminary. answer.is@gmail.com.

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 203 Christ-centered and gentile-inclusive, as opposed to a false gospel that is law-centered and gentile-excluding. But before examining our passage, we need to take a closer look at Galatians 1-2 in which Paul places several interpretive keys for elucidating Galatians 3:10-14. 2. Surveying the larger context Since Paul s arguments in Galatians 3:10-14 consist of highly compressed statements, viewing the larger context is crucial for interpreting this passage. The textual and contextual evidence from other parts of the letter will fill the gap that Paul s staccato arguments create. Further, many of the previous studies underestimate or disregard Galatians 1-2 due to its nature being a personal narrative, which is allegedly not much relevant to the exegesis of Galatians 3-4 whose nature is essentially a theological argument. 1) In order to fill this lacuna, we will briefly overview the previous context Paul s arguments from the beginning up to this point. The opening of Paul s letters is not simply about greetings and salutation, but often sets the tone for the following narrative. Galatians is not an exception on this; Paul places in it an important key to the interpretation of the letter as a whole. It is remarkable that the prelude and postlude of Galatians are framed by apocalyptic motifs: the present evil age (1:4) and new creation (6:15). 2) This observation indicates that Paul s arguments in Galatians are to be read apocalyptically, with a special reference to the contrasting two ages: this age and the age to come. 3) In other words, Paul invites Galatians to grasp an important truth that the present evil age and its powers must be gone when the new age and its powers come. As we shall see below in greater detail, there are a number of 1) Beverly Roberts Gaventa, Galatians 1 and 2: Autobiography as Paradigm, NovT 28 (1986), 311. 2) Richard B. Hays, Apocalyptic Poiēsis in Galatians: Paternity, Passion, and Participation, Mark W. Elliott, et al., eds., Galatians and Christian Theology (Grand Rapids: Baker Academic, 2014), 200, 203; G. Walter Hansen, A Paradigm of the Apocalypse: The Gospel in the Light of Epistolary Analysis, Mark D. Nanos, ed., The Galatians Debate (Peabody: Hendrickson, 2002), 154. 3) For an apocalyptic reading of Galatians, see J. Louis Martyn, Galatians, AB 33A (New York: Doubleday, 1997).

204 성경원문연구제 40 호 antithetical themes throughout the letter such as law and Christ/faith/promise, curse and blessing, flesh and spirit, slave and son, etc., and I would argue that these antithetical themes can be best understood in the scheme of the two ages and their correlating values and powers. Another element worth noting in this opening part is that Christ s death is depicted as a decisive factor that results in the inbreaking of the new age (1:4). The implication is that, after the Christ-event, a new age has dawned and Christians are thus to live according to a new set of values that are demanded by the new age. In Galatians 1:6-10, Paul addresses the gist of the problem of the Galatian church: they turn away from the gospel of Christ (which is the true gospel) and become attracted to a different gospel (which is a false gospel). What is intriguing in Paul s description about the false gospel is that those who preach the false gospel are to be cursed (ἀνάθεμα; 1:8, 9), which echoes the language of curse in our passage (κατάρα and its cognates; 3:10, 13). The fact that, despite the different Greek words, the language of curse is completely absent throughout the letter except these verses strongly suggests that Galatians 1:6-10 may offer a key to the interpretation of our passage. The point to be noted is that the cursed ones in Galatians 1:6-10 are those who proclaim the false gospel, whereas the ones under a curse in Galatians 3:10-14 are those who adhere to law observance. In other words, it seems that the false gospel in the Galatian church has to do with law observance. Then in Galatians 1:11-24, Paul defends his apostolate and this includes two crucial elements. First, his gospel had a divine origin: it was revealed from God/Jesus, which again underscores the apocalyptic nature of this letter. Paul did not receive the gospel from a human, but it was given through the revelation ( ἀποκαλύψεως ) of Jesus Christ (vv. 11-12). He also emphasized the fact that it was God who called him and revealed ( ἀποκαλύψαι ) Jesus in him for this apostolic ministry (vv. 15-16). The revelatory nature of the gospel is echoed later in other gospel activities such as Paul s defense of the gospel (2:2, ἀνέβην δὲ κατὰ ἀποκάλυψιν ) and his explication of the gospel (3:23, εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι ). Second, the core feature of this revealed gospel is the inclusion of gentiles. Though Paul was far more zealous for the traditions of my ancestors (v. 14) in the past, it turns out that he was actually called to proclaim the gospel among the gentiles (v. 16). That Paul traveled to

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 205 the regions where gentiles resided before going up to Jerusalem probably reflects his clear perception of this calling (vv. 17-24). The Jerusalem Council (2:1-10) was the official meeting in which Paul s apostolic ministry (i.e. preaching the gospel to the gentiles) was fully accepted by the leaders of the Jerusalem church. There it was confirmed that Paul had been entrusted with the gospel for the uncircumcised, just as Peter for the circumcised (vv. 7-9). In other words, for Paul, the inclusion of gentiles is a crucial part of the true gospel. It is also interesting to note that Paul spent quite a long space (three verses out of ten; vv. 3-5) for depicting the issue of his gentile companion s circumcision. Paul s remarks about Titus s circumcision may give an additional hint to the interpretation of our passage since they ultimately address the larger issue of law observance. Paul s intention seems to pinpoint the fundamental failure of a different gospel: the compulsion of unnecessary burden in this case, circumcision in particular and law observance in general upon gentile Christians, when it comes to having a right relationship with God. Paul intentionally chose not to circumcise Titus, because to do so may result in the misrepresentation of the gospel in such a way that the true gospel still means keeping the law rather than finding freedom in Christ (2:4). As Galatians 2:5 indicates, Paul believes that the true gospel is at stake here. The Antioch incident (2:11-21) is a vivid example that illustrates the nature of the false gospel, which is law-centered and gentile-excluding. The proper understanding of this unit hinges on how to interpret Paul s statement in v. 16: a person is justified not by ἔργα νόμου but by πίστις Χριστοῦ. 4) Again, owing to the lack of Paul s explanations about these cryptic phrases, exegetical and theological debates on them have been vigorous among scholars. Setting the details of debates aside for a moment, let us focus on the fact that the proper understanding of Galatians 2:16 is crucial for the interpretation of Galatians 3:10-14. Why? The reason is that the idea of the former passage (i.e. justification not by works of the law but by faith in/of Christ) comes up again in the latter passage. But in order to comprehend the essential idea of Galatians 2:16 that lacks a sustained explication, we need to take a look at the Antioch incident as a 4) Graham Stanton, The Law of Moses and the Law of Christ, James D. G. Dunn, ed., Paul and the Mosaic Law (Grand Rapids: Eerdmans, 2001), 103: It is generally agreed that 2:15-16 is a programmatic statement which is expounded and underlined in the sections of Galatians which follow.

206 성경원문연구제 40 호 whole. 5) Paul challenges Peter head on because Peter s withdrawal from the meal with gentiles put the true gospel in jeopardy. Both Paul and Peter know that, according to the true gospel, justification is not by works of the law but by faith in/of Christ (2:16). 6) In other words, after the Christ-event (2:21; cf. 1:4), law observance or Jewish way of living no longer claims its jurisdiction on believers, especially on gentiles; now faith in/of Christ is a superior norm that Jews and gentiles can enjoy together (cf. 3:28). To express this in terms of apocalyptic dualism, the old age (characterized by the law) must be gone as the new age (defined by Jesus Christ) now comes. Peter s withdrawal is significantly flawed because his act demonstrates that he still adheres to the values of the old age and rebuilds the very things that were once torn down (i.e. law observance; 2:17). Even if Peter finds himself as a transgressor of the law in an effort to keep the Christ-values by eating with gentiles, let him be the transgressor! 7) The reason is that it is ultimately Christ, not the law, that defines his way of living (2:18-21). Peter s behavior is wrong not due to his meritorious works or the law functioning as a boundary marker, but because he, by withdrawal, implies that law observance is still in force and thereby leaves gentile believers outside the community of faith. 8) In short, Peter s withdrawal vividly manifests what the false gospel looks like: law-centered and gentile-excluding. Another important element to be noted in the Antioch incident is participation in Christ. Though Paul does not enunciate how this participation in or union with Christ happens, it seems that Paul configures justification primarily in 5) The following broad sketch is indebted to John M. G. Barclay, Paul and the Gift (Grand Rapids: Eerdmans, 2015), 365-387. 6) Here I must emphasize with Barclay (Paul and the Gift, 374, 379) that the primary emphasis in these phrases (i.e. ἔργα νόμου and πίστις Χριστοῦ) falls on law vs. Christ rather than works vs. faith: The term ἔργα reflects the fact that the Law requires observance in practice, but what is significant is not the bare fact of practices (and thus not works as such) but that they derive from, and oriented to, the Torah Just as the emphasis in the first of the two antithetical phrases, works of the law (ἔργα νόμου), falls on the second term (the practice of the Torah), so in the second, faith in Christ (πίστις Χριστοῦ), the emphasis falls not on faith but on the Christ on whom this faith is founded. For Paul, what is essential about faith is only that one is seeking to be considered righteous in Christ (2:17). 7) This is my paraphrasing of Timothy G. Gombis, The Transgressor and the Curse of the Law : The Logic of Paul s Argument in Galatians 2-3, NTS 53 (2007), 87-88. 8) Normand Bonneau, The Logic of Paul s Argument on the Curse of the Law in Galatians 3:10-14, NovT 39 (1997), 68-69.

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 207 terms of believers participation in what Christ has done. 9) The paradigmatic I (thus inviting Galatian believers to imitate him in this respect) has been crucified with Christ and now lives in Christ (2:19-20); and this participation language is not unique to Galatians but also found in Paul s other letters (Rom 6:3-6; 7:6; 2Co 4:10; Phi 3:10; Col 2:20; 3:3). 10) That Paul s talk of justification by faith in/of Christ in 2:16 ( δικαιωθῶμεν ἐκ πίστεως Χριστοῦ ) smoothly switches to justification in Christ in 2:17 ( δικαιωθῆναι ἐν Χριστῷ ) seems to underscore the same point: i.e. justification understood primarily in terms of participation in Christ. Lastly, some comments on Galatians 3:1-9 are in order. In the first unit (vv. 1-5), in view of the two ages, the contrasting or even clashing values are still attested, but with a slight modification and a new import. Regarding the slight modification, we see works of the law versus hearing of faith. As to the new import, whereas justification was the predominant expression for depicting a right relationship with God in 2:11-21, now in 3:1-5, the present experience of the spirit bears witness to a right relationship with God. 11) In the second unit (vv. 6-9), there is another new import that will be picked up again in our passage (3:14) and the following (Gal 3-4): the Abraham story. The traditional reading of this unit presents Abraham as a paradigm of faith (i.e. Abraham s trust in God is paradigmatic for believers trust in Christ). But it seems that this reading does not have much to offer for explaining a participatory, vicarious, and representative nature of the Abraham story: God s blessing upon gentiles is accomplished in Abraham, or probably more precisely in his seed Jesus Christ (3:14, 16, 29). 12) Of course this is not a matter of either/or choice, but a matter 9) For participatory soteriology, see Daniel G. Powers, Salvation Through Participation, CBET 29 (Leuven: Peeters, 2001); Michael J. Gorman, Inhabiting the Cruciform God (Grand Rapids: Eerdmans, 2009), 40-104. It is also to be noted that this confirms our previous argument that the primary emphasis in the phrase faith in/of Christ falls on Christ rather than faith, because what is significant in justification is not believers faith per se but their faith or participation in what Christ has done. 10) Richard B. Hays, Galatians, NIB 11 (Nashville: Abingdon, 2000), 243-244. For participation as a dominant motif in Paul s letters and his gospel, see Susan Grove Eastman, Apocalypse and Incarnation: The Participatory Logic of Paul s Gospel, Joshua B. Davis and Douglas Harink, eds., Apocalyptic and the Future of Theology (Eugene: Cascade, 2012), 165-182. 11) Sam K. Williams, Galatians, ANTC (Nashville: Abingdon, 1997), 86. 12) For this alternative reading, see Richard B. Hays, What Is Real Participation in Christ?, Fabian E. Udoh, et al., eds., Redefining First-Century Jewish and Christian Identities (Notre Dame: University of Notre Dame Press, 2008), 340-341; Terence L. Donaldson, The Curse

208 성경원문연구제 40 호 of primary emphasis. It is true and important that Abraham believed in God (as in a traditional reading), but what is more important is that Abraham is depicted as a representative figure, who initiates a process of salvation, characterized by faith, that ultimately is fulfilled for a group which Paul designates οἱ ἐκ πίστεως (as in an alternative reading). 13) But both readings find a common ground in the fact that God s covenant with Abraham entails a blessing to the gentiles, which highlights a crucial element of Paul s true gospel. To sum up, we may deduce from this cursory overview of the previous context some important principles that we need to consider when interpreting Galatians 3:10-14. First, in a macroscopic level, Paul envisions two ages. This is why, in a microscopic level, we can find, as correlating values of the two ages, a set of antithetical themes throughout the letter. Among many antitheses, the overarching one is law and Christ. In Paul s mind, law and Christ are totally different spheres of life; thus loyalty to one sphere must mean disloyalty to another when two spheres are in conflict. Second, what is implicit in the first principle now needs to be stated explicitly: that the primary emphasis in the phrases like ἔργα νόμου and πίστις Χριστοῦ falls on law and Christ rather than works and faith. 14) The latter phrase is more confusing because Paul sometimes makes a contrast between law and faith later in the letter without a reference to Christ (e.g. 3:1-5, 11-12). However, we must bear in mind that Paul s primary concern in formulating this phrase is not to focus on a person s faith itself but to highlight his or her faith in/of Christ. Third, as a corollary of the second principle, this is probably why Paul understands the true gospel as the gospel of Christ (1:7), not the gospel of faith. For Paul, the true gospel is about claiming the centrality of Jesus Christ as a new sphere of life, while the false gospel tends to go back to an old sphere of life, that is, law and its observance. As Paul declares, the true gospel was originated from Jesus Christ, through the revelation of Jesus Christ (1:12), and the true gospel finds its continuing significance in embracing a new identity in Christ (2:19-21). Fourth, another of the Law and the Inclusion of the Gentiles: Galatians 3:13-14, NTS 32 (1986), 101-102. Again, the participatory language seems to highlight the fact that in the phrase πίστις Χριστοῦ, the primary emphasis falls on Christ rather than faith, whether the genitive construction is construed as objective or subjective. 13) Terence L. Donaldson, Inclusion of the Gentiles, 101. 14) We have mentioned this several times above especially in notes 6, 9, and 12.

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 209 core element of the true gospel is the inclusion of gentiles. Whether it is Paul s call, or its confirmation from Jerusalem Council, or Peter s failure in the Antioch incident, or God s covenantal promise with Abraham, all these events and narratives highlight the significance of the inclusion of gentiles in God s salvific plan. 3. A fresh reading of Galatians 3:10-14 With these observations in mind, let us now turn to Galatians 3:10-14 in order to see how these principles can clarify Paul s staccato arguments in our passage. 3.1. What is wrong with works of the law? (3:10) Paul s staccato argument in v. 10 is further compounded by the seeming contradiction between Paul s statement (v. 10a) and his scriptural support (v. 10b). Christopher D. Stanley captures the conundrum of this verse well: Whereas Paul s own statement appears to pronounce a curse upon anyone who would attempt to live by the Jewish Torah, the biblical text to which he appeals clearly affirms the opposite: its curse falls not on those who do the Law, but on those who fail to do it. 15) This hermeneutical gap produces a number of scholarly proposals that are well summarized elsewhere and thus need not to be reiterated here. 16) Instead, we will briefly review the two interpretive options that receive relatively wide scholarly support: Old Perspective and New Perspective. The proponents of Old Perspective argue that this conundrum can be easily resolved by inserting unexpressed assumption: that no one can keep the law perfectly. 17) Then Paul s line of thought becomes clear: (1) All who do not 15) Christopher D. Stanley, Under a Curse : A Fresh Reading of Galatians 3.10-14, NTS 36 (1990), 481. 16) James M. Scott, For as Many as Are of Works of the Law Are under a Curse (Galatians 3.10), Craig A. Evans and James A. Sanders, eds., Paul and the Scriptures of Israel, JSNTSup 83 (Sheffield: JSOT Press, 1993), 188-197. 17) For this reading, see J. B. Lightfoot, Saint Paul s Epistle to the Galatians (London: MacMillan, 1896), 137; Hans Joachim Schoeps, Paul, Harold Knight, trans. (London: Lutterworth, 1961), 175-177; Robert H. Gundry, Grace, Works, and Staying Saved in Paul, Bib 66 (1985), 23-25;

210 성경원문연구제 40 호 keep the law perfectly are cursed [Gal 3:10b, Paul s citation of Deu 27:26]. (2) No one can keep the law perfectly [unexpressed assumption]. (3) Therefore, all who rely on the works of the law are under a curse [Gal 3:10a, Paul s statement]. 18) However, the traditional reading suffers a number of difficulties. First, as Wakefield says, Jewish understanding of the law never supposed that perfect obedience to the law was either possible or necessary, either for maintaining the blessing or avoiding the curse. 19) In this respect, it is noteworthy that Paul had a robust conscience declaring himself as to the righteousness under the law, blameless (Phi 3:6) in a word, perfect obedience to the law is not impossible. 20) Second, not only Palestinian Judaism but also the larger context of Deuteronomy seems to assume that obedience to the law and its attendant blessings were humanly possible (cf. Deu 30:11-14). 21) Third, even if one fails to keep the law perfectly, he or she can always find ways to maintain one s covenantal status. In Sanders s terms, means of atonement for transgression are readily available to the transgressors of the law. 22) Fourth and most importantly, even if all these difficulties turn out to be unwarranted, Paul s main contention in this passage is not whether perfect obedience to the law is possible or not, but that keeping the commandments could not produce justification and life even if the law could be fulfilled in its entirety. 23) In short, the fact that perfect obedience to the law is not only possible but also beside the point in Paul s argument seems to undercut the plausibility of Old Perspective reading. 24) The New Perspective offers a fresh reading by redefining the phrase works of the law. According to this view, in the phrase, the works do not generally refer to human deeds or meritorious works, but point to some specific practices of the law that function to distinguish Israelites from other pagans. In this Thomas R. Schreiner, Galatians (Grand Rapids: Zondervan, 2010), 204-206; Douglas J. Moo, Galatians, BECNT (Grand Rapids: Baker Academic, 2013), 204-205. 18) This nice syllogism comes from Thomas R. Schreiner, Is Perfect Obedience to the Law Possible: A Re-Examination of Galatians 3:10, JETS 27 (1984), 151. 19) Andrew Hollis Wakefield, Where to Live, AcBib 14 (Atlanta: Society of Biblical Literature, 2003), 68. 20) Krister Stendahl, Paul among Jews and Gentiles (Philadelphia: Fortress, 1976), 78-96. 21) James M. Scott, Under a Curse, 188. 22) E. P. Sanders, Paul and Palestinian Judaism (Philadelphia: Fortress, 1977), 75. 23) Christopher D. Stanley, Under a Curse, 482. 24) Richard B. Hays, The Faith of Jesus Christ, 2nd ed. (Grand Rapids: Eerdmans, 2002), 178.

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 211 context, the works that the law demands (such as circumcision, food laws, and Sabbath observance) are wrong not because they rely on human works, but because practicing them results in the exclusion of gentiles from God s covenant and blessing. Works of the law as a boundary marker or a badge of national identity turn out to be an obstacle to God s salvific plan of extending the covenant blessing to the gentiles. 25) Of course New Perspective is not a monolithic idea that involves a number of theological and exegetical issues and even scholars in this camp have differing opinions on different matters 26) ; but they would generally agree on this view of works of the law briefly sketched above. Indeed, there are some significant improvements in New Perspective: it accentuates that the inclusion of the gentiles are not subsidiary but central to Paul s gospel 27) ; it also fits better to the immediate context of Paul s argument because works of the law are addressed not in a general context of human works, but in the particular context in which the specific practices of the law such as food laws (2:11-21) and circumcision (2:1-10; 5:2-7) are in view 28) ; third, New Perspective reading seems to be historically and sociologically more sensitive than Old Perspective, as it corrects the traditional caricature of Judaism as a works-righteous religion (thus historically sensitive) and adds an important social implication that different identities including ethnicity can be united in Christ (cf. 3:28). Though New Perspective reading certainly enhances our understanding of Paul s thoughts, it seems still inadequate to express the full picture. First, unlike the depiction of New Perspective, Paul s fault with works of the law is not about some specific practices of the law, but about the law in its entirety as an old sphere of life. On this, Paul s adapted citation of Deuteronomy 27:26 is extremely illuminating. Paul broadens the narrow language of Deuteronomy the words of this law (which refers to the twelve commands of Deu 27:15-26) into all the things written in the book of the law (Paul s adapted citation in Gal 25) Though Dunn would be happy with both terms, Wright (The Climax of the Covenant [Minneapolis: Fortress, 1992], 142, 150) seems hesitant to use the latter term. 26) N. T. Wright, Paul and His Recent Interpreters (Minneapolis: Fortress, 2015), 90. 27) T. David Gordon ( The Problem at Galatia, Int 41 [1987], 36) argues that this is partly indicated in the fact that the issue of gentiles is mentioned from the beginning of the letter, whereas the issue of justification appears first in Gal 2 and disappears after Gal 3. 28) James D. G. Dunn, Works of the Law and the Curse of the Law (Galatians 3.10-14), NTS 31 (1985), 535.

212 성경원문연구제 40 호 3:10b). 29) Second, it is worth reiterating that Paul s primary concern in the phrase works of the law falls on law rather than works. Both New Perspective and Old Perspective fail on this because they focus on the secondary question what is wrong with works of the law and what kinds of works do Paul have trouble with? But Paul s more urgent concern is to show that the law ultimately cannot and will not bring life and blessing because it belongs to the old age. The law is at best an old, past sphere of life and thus one s allegiance to it must fail, which is expressed here as under a curse. 30) That Paul envisions the law as a sphere of life is indicated in the preposition ὑπó. There is a discrepancy between Paul s statement ( under a curse ; 3:10a) and Deuteronomy 27:26 ( cursed ; 3:10b). Some scholars completely ignore this issue, but others consider it significant. 31) Some of those who take issue with this discrepancy argue that it can be understood in light of its conditional nature. 32) In other words, those who rely on works of the law are under a curse as a possibility: if they keep the law perfectly, the curse will not fall upon them; but if otherwise, they will be cursed as Deuteronomy 27:26 pronounces. But we have already seen that whether one can fulfill the law or not is beside the point; Paul touches on the issue of the law in a more profound level: that the law, regardless of its fulfillability, cannot and will not take us to the promised land of life and blessing. This brings us to an alternative reading of ὑπó language as denoting a realm of authority. The proponents of this view maintain that the usage of this preposition in Galatians prefers this interpretive option. To quote a few scholars comments is sufficient to illustrate the point. Longenecker observes, In each occurrence it 29) Ronald Y. K. Fung, The Epistle to the Galatians, NICNT (Grand Rapids: Eerdmans, 1988), 141; In-Gyu Hong, The Law in Galatians, JSNTSup 81 (Sheffield: JSOT Press, 1993), 80-81; Ben Witherington, Grace in Galatia (Grand Rapids: Eerdmans, 1998), 232. 30) John M. G. Barclay, Paul and the Gift, 403. 31) As far as the comments on 3:10 are concerned, the following scholars do not even mention this issue: Hans Dieter Betz, Galatians, Hermeneia (Philadelphia: Fortress, 1979); Charles B. Cousar, Galatians, IBC (Atlanta: John Knox, 1982); Charles H. Cosgrove, The Cross and the Spirit (Macon: Mercer University Press, 1988); Frank J. Matera, Galatians, SP 9 (Collegeville: Liturgical Press, 1992); Marion L. Soards and Darrell Pursifull, Galatians (Macon: Smyth & Helwys, 2015). 32) Sam K. Williams, Galatians, 89; Ben Witherington, Grace in Galatia, 233; Thomas R. Schreiner, Galatians, 204; Douglas J. Moo, Galatians, 201; Peter Oakes, Galatians, Paideia (Grand Rapids: Baker Academic, 2015), 109.

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 213 [the preposition ὑπó] expresses a situation of being under the authority or power of that which it modifies. 33) Similarly, Das says, In Galatians the Greek preposition ὑπó with the accusative case expresses being under the authority or power of someone or something. 34) Onwuka makes the same point: The preposition ὑπó with the accusative is used here to indicate that which is in a controlling position. It indicates being under the control, power, sovereignty of something. 35) Spicing up this with apocalyptic language, de Boer says, those under a curse are still stuck in the present evil age (1:4), where malevolent powers hold all human beings under their control, one of these cosmic powers evidently being the law itself (3:23; 4:4-5, 21). To be under a curse, here the curse of the law, is to be outside the realm of salvation. 36) Putting all these together, we may now be prepared to answer the question stated in the title of this section: what is wrong with works of the law? They are wrong not because perfect obedience to the law is impossible or because they function as a narrow national identity marker. Rather, the real problem of works of the law is that they belong to the old age; and thus those who still adhere to law observance express no more than their loyalty to outdated values. 3.2. Law and Christ as mutually exclusive spheres of life (3:11-12) In terms of Paul s essential argument, vv. 11-12 do not add much since they reiterate the main idea expressed in v. 10 (i.e. that law and Christ are totally different spheres of life and thus that a person s loyalty to one sphere must mean his or her disloyalty to the other). But examining these verses is still necessary because (1) these verses need some clarification for the coherent reading of Galatians 3:10-14 as a unit and (2) they bring further illumination to Paul s essential argument. Regarding the clarification, Paul s overarching antithesis in these verses needs to be clarified. Unlike the previous context (1:1-3:9) where law and Christ 33) Richard N. Longenecker, Galatians, WBC 41 (Dallas: Word Books, 1990), 116. 34) A. Andrew Das, Galatians (St. Louis: Concordia, 2014), 314. 35) Peter Chidolue Onwuka, The Law, Redemption and Freedom in Christ (Rome: Editrice Pontificia Universita Gregoriana, 2007), 66. 36) Martinus C. de Boer, Galatians: A Commentary, NTL (Louisville: Westminster John Knox, 2011), 198.

214 성경원문연구제 40 호 usually stand in contrast, here in 3:11-12, law and faith come into prominence. But we must not assume that this change of opposing referents necessitates the shift of Paul s primary concern (i.e. from law vs. Christ to law vs. faith ), because Paul, even after some twists and turns of contrasting themes, always comes back on track to the original overarching antithesis law and Christ. For example, in 3:15-29, after the talk of inheritance from law vs. promise (vv. 15-21) and the coming of law vs. faith (vv. 23-25), Paul claims that the promise is fulfilled not in the law but in Christ Jesus (vv. 26-29). In a similar vein, Paul s allegory of Hagar and Sarah (4:21-5:1) contains various competing themes such as slavery vs. freedom, flesh vs. promise, and flesh vs. spirit; but they are fundamentally framed by the overarching antithesis: law as an enslaving power (4:21) vs. Christ as a giver of freedom (5:1). Similarly, despite some variances of conflicting themes (e.g. law vs. faith/grace/spirit), Galatians 5:2-5 are best understood in light of this overarching antithesis because this unit begins and ends with the discussion of law (v. 2) and Christ (v. 5). The same pattern can be found in Galatians 3:10-14 because Paul, after discussing two ways of justification in law vs. from faith (vv. 10-12), comes back to the overarching antithesis: the law under a curse vs. Christ as the redeemer from that curse (vv. 13-14). In light of this, we may safely conclude that Paul, even with the contrast between law and faith in vv. 11-12, has the overarching antithesis (i.e. law vs. faith in/of Christ) firmly in his mind. 37) Concerning further illumination on Paul s essential argument, the ways Paul frames the discussion in these verses highlight the law as a sphere of life. First, we must emphasize the fact that Paul has still in view the entire law in vv. 11-12, as he does in v. 10. As mentioned earlier in v. 10, Paul s adapted citation of Deuteronomy 27:26 (i.e. from this law to all in the law ) shows that his trouble with the law is not about some aspects of the law but about the law in its entirety. This becomes all the more evident in vv. 11-12 where Paul begins talking even more generally about the law without the qualification of works. On this, it is notable that the mention of works of the law completely disappears from 3:10b onward; and in vv. 11-12 and in the following chapters Paul addresses the law in a more general and fundamental level. 38) Paul s 37) Similarly, Jeffrey R. Wisdom, Blessing for the Nations and the Curse of the Law, WUNT 133 (Tübingen: Mohr Siebeck, 2001), 190-191. 38) J. Louis Martyn, Galatians, 312.

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 215 general tone about the law, in itself, does not prove that Paul sees the law as a sphere of life, but it at least points to this possibility. But, second, this possibility gains more probability when we observe the change of preposition from ἐκ (ἐξ ἔργων νόμου in v. 10) to ἐν (ἐν νόμῳ in v. 11 and ἐν αὐτοῖς in v. 12). In other words, it seems that, with the use of ἐν, Paul intends to evoke the locative sense in the law as a sphere of life. 39) Of course the preposition ἐν is not necessarily to be construed in a locative sense (i.e. justification in the law); it can be also translated in an instrumental sense (i.e. justification by the law), as many scholars would argue. 40) However, in order to determine the primary sense here, rather than examining the relationship between ἐξ ἔργων νόμου in v. 10 and ἐν νόμῳ in v. 11, 41) we need to pay more attention to Galatians 5:4 where the only other occurrence of justification ἐν νόμῳ (without the qualification of works ) is found. 42) In Galatians 5:4, the locative sense nicely fits into Paul s argument since he seems to envision law and Christ as two spheres of life: when you find justification in the law, then you cut off from Christ, which means that you are not in Christ any more. Further, the locative sense becomes a more attractive interpretive option when we remember that the language of in Christ as a counterpart of ἐν νόμῳ is pervasive throughout the letter (1:22; 2:4, 16-21; 3:13-14, 26-29; 4:19; 5:6). If it is correct that Galatians 5:4 sheds an illuminating light on how we interpret Galatians 3:11-12, then this also confirms our previous proposal that, even with the reference to law vs. faith, the overarching antithesis in Galatians 3:11-12 must be law vs. Christ, as this is the case in Galatians 5:4. Despite a number of exegetical and theological issues in vv. 11-12, if we keep these two points (i.e. law vs. Christ as an overarching antithesis and law 39) De Boer (Galatians, 203) captures this idea well: The law and its commandments here constitute a realm or a sphere determining a person s existence, the manner in which one shall live. 40) For a locative sense, see Charles H. Cosgrove, The Cross and the Spirit, 54; Sam K. Williams, Galatians, 90; J. Louis Martyn, Galatians, 312; Martinus C. de Boer, Galatians, 203. For an instrumental sense, see Hans Dieter Betz, Galatians, 146; Richard N. Longenecker, Galatians, 88-89; Norman H. Young, Who s Cursed And Why? (Galatians 3:10-14), JBL 117 (1998), 88-89; Thomas R. Schreiner, Galatians, 207; Douglas J. Moo, Galatians, 206; A. Andrew Das, Galatians, 318; Peter Oakes, Galatians, 76; Debbie Hunn, Galatians 3.10-12: Assumptions and Argumentation, JSNT 37 (2015), 259. 41) Almost all commentators make remarks on this. 42) Almost all commentators neglect this connection between 3:11 and 5:4 except de Boer (Galatians, 203), though he gives only scriptural reference in passing without much explanation.

216 성경원문연구제 40 호 and Christ as spheres of life) firmly in mind, tracing Paul s line of thought is not hard. Whether δῆλον in v. 11 goes with the previous ὅτι or the following ὅτι, whether the righteous one in Habakkuk 2:4 refers to the Messiah or a believer in general, whether ἐκ πίστεως modifies δίκαιος or ζήσεται, whether in the phrase ἐκ πίστεως the primary emphasis is on faith or faithfulness, Paul s overall argument will not greatly change and can be summarized as follows: law and Christ are mutually exclusive spheres of life (3:12a) and thus the ways of life that each sphere demands are totally different. In other words, law-people (i.e. those who belong to the sphere of law) are expected to live according to law observance that inevitably leads them to a curse (3:11a, 12b). By contrast, Christ-people find their identity and shape their lives on the basis of faith (3:11b), which inevitably leads them to a blessing and promise (cf. 3:14). 3.3. In Christ: blessing and promise (3:13-14) Once again, there are a number of issues that involve scholarly debates in Galatians 3:13-14. But since our primary concern is to elucidate Paul s staccato arguments about the true gospel, we, rather than reproducing all these debates here, will take a different route: with the principles discussed above in mind, we will look for additional textual and contextual evidence that may lend further clarity to Paul s staccato arguments in these verses. Some scholars think that the appeal to Christ seems quite abrupt since Paul speaks of law, faith, spirit, curse, and blessing without a single reference to Christ in 3:2-12. So they attempt to explain this by attributing these verses to pre-pauline traditional material, or by noting a possible link between these verses and the previous OT citation (i.e. Hab 2:4 as a messianic text) for smoother transition. 43) But it is worth repeating that the overarching antithesis of law and Christ is fundamentally established from the beginning. Thus we can say that the introduction of Christ is not abrupt; just as he was in the previous context, Christ is presented here again as a new sphere of life. To demonstrate Christ as a new sphere of life, in v. 13 Paul first portrays the law as an old sphere of life under which people are enslaved to the power of 43) Richard N. Longenecker, Galatians, 121-122; Richard B. Hays, The Faith of Jesus Christ, 179.

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 217 curse. On this, Paul s use of the verb ἐξαγοράζω for depicting Christ s work is extremely illuminating. The verb is rarely used in the entire New Testament (four times only in Pauline letters); out of four occurrences, two times are attested in Pauline undisputed letters, here and Galatians 4:5. It is possible that the language of redemption harkens back to the exodus, where Yahweh freed his people from Egyptian bondage. 44) But this is probably not the case because Paul cites or echoes the Exodus story nowhere in Galatians. Further, Paul s tone is more general and fundamental (i.e. law as a sphere of life, which makes it hard to limit its undergirding motif to the Exodus story alone). The more plausible reading would be that Paul here appeals to the conventional usage of this language the emancipation of slaves. 45) Then Paul s intention of using this verb becomes clear: to show that those who belong to the sphere of the law are under the bondage or enslaving power of the law; and it is Christ alone who can deliver them from this curse. That Paul envisions the law as a wrong sphere of life incurring enslavement and curse is further confirmed in Galatians 4:5 (where the only other occurrence of the verb ἐξαγοράζω is found) and its immediate context. 46) Paul s way of describing law and Christ in these verses are strikingly similar to that in Galatians 3:13-14; and Galatians 4:1-7 is more explicit where Galatians 3:13-14 is latent, especially on the two fronts. First, whereas Paul implies the enslaving power of the law in Galatians 3:13 by using the verb ἐξαγοράζω, in Galatians 4:1-7 Paul explicitly states this point in two different ways: that being under the law is somewhat similar to being enslaved to the elemental spirits of the world (4:3) and that a major benefit of Christ s redemption is to declare us no longer a slave but a child (4:4-7). Second, whereas the apocalyptic/eschatological significance of Christ s coming and redemption is not indicated at all in Galatians 3:13, Paul is more explicit on this matter in later verses by adding the expression when the fullness of time had come (4:4). 47) In other words, Paul s discussion in Galatians 4:1-7 is fundamentally shaped by apocalyptic eschatological motifs: the law belongs to this world ( the elemental spirits of the 44) Thomas R. Schreiner, Galatians, 216. 45) Ben Witherington, Grace in Galatia, 238; similarly, J. Louis Martyn, Galatians, 317; Sam K. Williams, Galatians, 92; Martinus C. de Boer, Galatians, 210; A. Andrew Das, Galatians, 325. 46) Bruce W. Longenecker, The Triumph of Abraham s God (Nashville: Abingdon, 1998), 92. 47) Susan Grove Eastman, Apocalypse and Incarnation, 169.

218 성경원문연구제 40 호 world ), 48) while Christ belongs to a new time, a new age ( the fullness of time ). In short, Galatians 4:5 and its immediate context lend further clarity to Galatians 3:13 by providing the broader context where law and Christ are presented as mutually exclusive spheres of life that belong to the two contrasting ages. If this reading is correct, then the force of in Christ in v. 14 should not be missed. What is implicit in 3:13 and what is further clarified in Galatians 4:1-7 (i.e. that law and Christ must be understood primarily as a sphere of life) are now doubly confirmed in this phrase, in Christ. In the words of v. 14, the blessing of Abraham is now available to the gentiles who are incorporated into and thus belong in Christ as a new sphere of life. The link between blessing to the gentiles, Abraham, and Christ that was implicit earlier in 3:8 is now clear: when Paul says in 3:8, quoting Genesis 15:6, all the gentiles shall be blessed in you [Abraham], he actually envisions gentiles inheritance of the blessing in Christ, Abraham s seed; this is what our passage explicitly states and 3:15-18 will further elucidate. Since Christ s death and resurrection inaugurates a new age (3:13), gentiles can find the blessing of Abraham in and only in the new sphere of life, namely, in Christ (3:14a). Once law and Christ as spheres of life come into sharp focus, now it must be stressed that one purpose/result (as ἵνα clause indicates) of Christ s redemption is that gentiles now become co-heirs of Abraham s blessing. It is remarkable that the phrase εἰς τὰ ἔθνη in v. 14a goes forward in an emphatic position. 49) So if we reflect this force in our translation: so that to the gentiles the blessing of Abraham might come in Christ Jesus. As we have already seen in the overview of the previous context, Paul here emphasizes the same point: the inclusion of gentiles is an indispensible element of the true gospel. In v. 14b Paul speaks of another purpose/result of Christ s redemptive work: so that we might receive the promise of the Spirit through faith. Here, whether we is to be understood exclusively (only Jews) or inclusively (Jews and gentiles alike) or whether the blessing of Abraham is same with or different from the promise of the Spirit is not much relevant for our 48) Here I am arguing, with Witherington (Grace in Galatia, 286), not that the law is to be equated with the elemental spirits but that the former is one form of the latter. 49) G. Walter Hansen, Abraham in Galatians, JSNTSup 29 (Sheffield: Sheffield Academic, 1989), 123.

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 219 purposes. 50) Instead, our primary concern is on the fact that Christ s redemption brings the promise of the Spirit through faith (διὰ τῆς πίστεως). On this point, I would argue that, even if Paul here refers to faith only, he probably has in mind a specific kind of faith faith in/of Christ. This is one of the principles that we have emphasized all along. Further, the awkward expression with inserting a definite article (literally, through the faith ) seems to underscore this as well: the faith as faith in/of Christ. 51) A similar usage of the faith also points to the same direction. In 3:23-25, the faith and Christ are used interchangeably 52) such that these verses express the same idea with a shift of reference: that the law is our guardian until the faith (= Christ) comes. But then in 3:26-29 onward, it is Christ, not faith, that appears consistently as a counterpart of the law. These observations prepare us to summarize Paul s main line of argument in 3:13-14. What the law cannot do to lead us to blessing and promise is accomplished in and only in Christ and his redemptive work. These verses and other textual evidence indicate that, despite the twist of reference, law and Christ is still an overarching antithesis as mutually exclusive spheres of life. In Christ is categorically different from in the law. One of the crucial benefits of being in Christ is that blessing and promise are now extended to the gentiles. 4. Conclusion Galatians 3:10-14 is one of the most difficult passages in Pauline letters. Paul s ambiguous citation of the Old Testament, his use of cryptic phrases, his frequent change of reference, and his staccato arguments about heavy theological themes are all contributing factors that have baffled interpreters of Paul. The present study, via various routes, attempts to trace Paul s train of thought. The study begins with an overview of the previous context that was largely ignored by the previous scholarship due to the allegedly different nature between Galatians 1-2 and Galatians 3-4. But, as it turns out, this overview is 50) For these issues and different readings, see Sam K. Williams, Justification and the Spirit in Galatians, JSNT 29 (1987), 91-100; John W. Taylor, The Eschatological Interdependence of Jews and Gentiles in Galatians, TynBul 63 (2012), 291-316. 51) Frank J. Matera, Galatians, 124-125. 52) Ben Witherington, Grace in Galatia, 268: In short, the Faith here refers to Christ.

220 성경원문연구제 40 호 extremely helpful because Paul places in the first two chapters many interpretive keys that significantly enhance our understanding of Galatians 3:10-14. To say these crucial interpretive keys and how they advance our understanding of Galatians 3:10-14 briefly: the letter as a whole is framed by apocalyptic terms, with a special attention to the two ages. This framework invites us to interpret a number of antithetical themes utilized throughout the letter, among which law and Christ stand out as the overarching antithesis. In addition, several participatory motifs and languages portray law and Christ essentially as spheres of life. It is in this very context that our passage makes the best sense. In other words, the law (and its practices) ultimately leads us to curse, because it is at best an old and thus wrong sphere of life. However, since Christ s eschatological redemptive work, the new time has begun and the new age has dawned; now Christ is a new sphere of life in which gentiles can enjoy blessing and promise together with Jews on the basis of faith in/of Christ (rather than law observance). In short, the true gospel that Paul preached from the outset is Christ-centered and gentile-inclusive, as opposed to the false gospel that is law-centered and gentile-excluding. < 주제어 >(Keywords) apocalyptic, Galatians, in Christ, law, pistis Christou. ( 투고일자 : 2017 년 1 월 25 일, 심사일자 : 2017 년 3 월 2 일, 게재확정일자 : 2017 년 4 월 26 일 )

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 221 < 참고문헌 >(References) Barclay, John M. G., Paul and the Gift, Grand Rapids: Eerdmans, 2015. Betz, Hans Dieter, Galatians, Hermeneia, Philadelphia: Fortress, 1979. Bonneau, Normand, The Logic of Paul s Argument on the Curse of the Law in Galatians 3:10-14, NovT 39:1 (1997), 60-80. Cosgrove, Charles H., The Cross and the Spirit, Macon: Mercer University Press, 1988. Cousar, Charles B., Galatians, IBC, Atlanta: John Knox, 1982. Das, A. Andrew, Galatians, ConcC, St. Louis: Concordia, 2014. de Boer, Martinus C., Galatians: A Commentary, NTL, Louisville: Westminster John Knox, 2011. Donaldson, Terence L., The Curse of the Law and the Inclusion of the Gentiles: Galatians 3:13-14, NTS 32:1 (1986), 94-112. Dunn, James D. G., Works of the Law and the Curse of the Law (Galatians 3.10-14), NTS 31:4 (1985), 523-542. Eastman, Susan Grove, Apocalypse and Incarnation: The Participatory Logic of Paul s Gospel, Joshua B. Davis and Douglas Harink, eds., Apocalyptic and the Future of Theology, Eugene: Cascade, 2012, 165-182. Fung, Ronald Y. K., The Epistle to the Galatians, NICNT, Grand Rapids: Eerdmans, 1988. Gaventa, Beverly Roberts, Galatians 1 and 2: Autobiography as Paradigm, NovT 28:4 (1986), 309-326. Gombis, Timothy G., The Transgressor and the Curse of the Law : The Logic of Paul s Argument in Galatians 2-3, NTS 53:1 (2007), 81-93. Gordon, T. David., The Problem at Galatia, Int 41:1 (1987), 32-43. Gorman, Michael J., Inhabiting the Cruciform God, Grand Rapids: Eerdmans, 2009. Gundry, Robert H., Grace, Works, and Staying Saved in Paul, Bib 66:1 (1985), 1-38. Hansen, G. Walter, Abraham in Galatians, JSNTSup 29, Sheffield: JSOT Press, 1989. Hansen, G. Walter, A Paradigm of the Apocalypse: The Gospel in the Light of Epistolary Analysis, Mark D. Nanos, ed., The Galatians Debate, Peabody: Hendrickson, 2002, 143-154. Hays, Richard B., Galatians, NIB 11, Nashville: Abingdon, 2000. Hays, Richard B., The Faith of Jesus Christ, 2nd ed., Grand Rapids: Eerdmans, 2002.

222 성경원문연구제 40 호 Hays, Richard B., What Is Real Participation in Christ? Fabian E. Udoh, et al., eds., Redefining First-Century Jewish and Christian Identities, Notre Dame: University of Notre Dame Press, 2008, 336-351. Hays, Richard B., Apocalyptic Poiēsis in Galatians: Paternity, Passion, and Participation, Mark W. Elliott, et al., eds., Galatians and Christian Theology, Grand Rapids: Baker Academic, 2014, 200-219. Hong, In-Gyu, The Law in Galatians, JSNTSup 81, Sheffield: JSOT Press, 1993. Hunn, Debbie, Galatians 3.10-12: Assumptions and Argumentation, JSNT 37:3 (2015), 253-266. Lightfoot, J. B., Saint Paul s Epistle to the Galatians, London: MacMillan, 1896. Longenecker, Bruce W., The Triumph of Abraham s God, Nashville: Abingdon, 1998. Longenecker, Richard N., Galatians, WBC 41, Dallas: Word Books, 1990. Martyn, J. Louis, Galatians, AB 33A, New York: Doubleday, 1997. Matera, Frank J., Galatians, SP 9, Collegeville: Liturgical Press, 1992. Moo, Douglas J., Galatians, BECNT, Grand Rapids: Baker Academic, 2013. Oakes, Peter, Galatians, Paideia, Grand Rapids: Baker Academic, 2015. Onwuka, Peter Chidolue, The Law, Redemption and Freedom in Christ, TGST 156, Rome: Editrice Pontificia Universita Gregoriana, 2007. Powers, Daniel G., Salvation Through Participation, CBET 29, Leuven: Peeters, 2001. Sanders, E. P., Paul and Palestinian Judaism, Philadelphia: Fortress, 1977. Schoeps, Hans Joachim, Paul, Harold Knight, trans., London: Lutterworth, 1961. Schreiner, Thomas R., Is Perfect Obedience to the Law Possible?: A Re-Examination of Galatians 3:10, JETS 27:2 (1984), 151-160. Schreiner, Thomas R., Galatians, Grand Rapids: Zondervan, 2010. Scott, James M., For as Many as Are of Works of the Law Are under a Curse (Galatians 3.10), Craig A. Evans and James A. Sanders, eds., Paul and the Scriptures of Israel, JSNTSup 83, Sheffield: JSOT Press, 1993, 187-221. Soards, Marion L., and Pursifull, Darrell, Galatians, SHBC 26a, Macon: Smyth & Helwys, 2015. Stanley, Christopher D., Under a Curse : A Fresh Reading of Galatians 3.10-14, NTS 36:4 (1990), 481-511. Stanton, Graham, The Law of Moses and the Law of Christ, James D. G. Dunn, ed., Paul and the Mosaic Law, Grand Rapids: Eerdmans, 2001, 99-116.

Two Spheres of Life: Rereading Galatians 3:10-14 / Youngju Kwon 223 Stendahl, Krister, Paul among Jews and Gentiles, Philadelphia: Fortress, 1976. Taylor, John W., The Eschatological Interdependence of Jews and Gentiles in Galatians, TynBul 63:2 (2012), 291-316. Wakefield, Andrew Hollis, Where to Live, AcBib 14, Atlanta: Society of Biblical Literature, 2003. Williams, Sam K., Justification and the Spirit in Galatians, JSNT 29 (1987), 91-100. Williams, Sam K., Galatians, ANTC, Nashville: Abingdon, 1997. Wisdom, Jeffrey R., Blessing for the Nations and the Curse of the Law, WUNT 133, Tübingen: Mohr Siebeck, 2001. Witherington, Ben, Grace in Galatia, Grand Rapids: Eerdmans, 1998. Wright, N. T., The Climax of the Covenant, Minneapolis: Fortress, 1992. Wright, N. T., Paul and His Recent Interpreters, Minneapolis: Fortress, 2015. Young, Norman H., Who s Cursed And Why? (Galatians 3:10-14), JBL 117:1 (1998), 79-92.

224 성경원문연구제 40 호 <Abstract> Two Spheres of Life: Rereading Galatians 3:10-14 Youngju Kwon (Asbury Theological Seminary) Galatians 3:10-14 is arguably one of the most difficult passages in Pauline letters since it contains a number of exegetical and theological issues. But the clear meaning of this passage will emerge when we pay due attention to Galatians 1 and 2 that have been largely ignored in previous studies. Paul places several important interpretive keys in these chapters that may enhance our understanding of Galatians 3:10-14. Such interpretive keys include: that the letter as a whole especially numerous antithetical themes attested throughout the letter is best understood in light of apocalyptic two ages; that despite the frequent change of antithetical themes, law and Christ are the overarching antithesis; that law and Christ are depicted essentially as mutually exclusive spheres of life; and that the inclusion of gentiles is the core element of Paul s true gospel. Based on these, the rest of the article offers a fresh reading of Galatians 3:10-14. In the exegesis of Galatians 3:10, noting the so-called Old Perspective s and New Perspective s inadequate readings of works of the law, it argues that the emphasis in this phrase is not on works but on the law. Thus Paul s fault with works of the law is neither that they rely on human works nor that some, not all, practices of the law function as boundary markers. But Paul s real problem is, we propose, that the entire law as a sphere of life cannot produce life and blessing. As to Galatians 3:11-12, there are two main contributions of this article. First, despite Paul s use of different antithetical referents here (i.e. law vs. faith), the investigation of other parts of the letter reveals that Paul s overarching antithesis is still clearly law and Christ. Second, the change of expression (from ἐξ ἔργων νόμου in v. 10 to ἐν νόμῳ in v. 11) underscores the law as a sphere of life. Regarding Galatians 3:13-14, Paul s use of the verb ἐξαγοράζω stresses the law as an old sphere of life that enslaves those in it. Again, the use of preposition ἐν in association with Christ also highlights him as a new sphere of life.

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 225 Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ Ho Hyung Cho* 1. Introduction When Christian scholars deal with the theme, the kingdom of God, they may be inclined to look primarily into the Gospels. It is not difficult to guess the reason for this; the Gospels are full of the concepts, words, and relevant stories of the kingdom. However, when one turns his or her eyes to Paul s letters, 1) the situation is quite the opposite. In relation to the frequency in use, the word, βασιλεία rarely occurs in the letters. 2) The low frequency in use, however, does not imply that the kingdom theme is of little importance in the letters of Paul. 3) * Ph.D. in New Testament at The Southern Baptist Theological Seminary. Lecturer in New Testament at Chongshin University, Seoul. hajunyou123@gmail.com. 1) Paul s undisputed letters are seven: Romans, 1 Corinthians, 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon. These are considered genuine by most scholars. The remaining letters are disputed: Ephesians, Colossians, 2 Thessalonians, 1 Timothy, 2 Timothy, and Titus. Among these, scholars see Ephesians, 1 Timothy, 2 Timothy, and Titus as pseudepigraphic. As a matter of fact, the authenticity of Paul s letters is one of the biggest issues in Pauline scholarship. However, this article does not deal with the authorship of Paul s letters because of the limited space. In this study I designate these thirteen letters as Paul s. For a detailed discussion, see Lars Kierspel, Charts on the Life, Letters, and Theology of Paul, Kregel Charts of the Bible and Theology (Grand Rapids: Kregel Publications, 2012), 77-82; Edwin D. Freed, The Apostle Paul and His Letters (New York: Routledge, 2014), 4-5; Patrick Gray, Opening Paul s Letters: A Reader s Guide to Genre and Interpretation (Grand Rapids: Baker Academic, 2012), 139-152. 2) The word βασιλεία in Paul s letters occurs 14 times whether it is related to God or Christ. E.g., Rom 14:17; 1Co 4:20; 6:9, 10; 15:24, 50; Gal 5:21; Eph 5:5; Col 1:13; 4:11; 1Th 2:12; 2Th 1:5; 2Ti 4:1, 18. For a helpful information on the kingdom emphasis in Paul s understanding of the gospel, see Ben Witherington III, Jesus, Paul and the End of the World: A Comparatives Study of New Testament Eschatology (Downers Grove: InterVarsity, 1992); Frances Young, Paul and the Kingdom of God, R. S. Barbour, ed., The Kingdom of God and Human Society (Edinburgh: T.&T. Clark, 1993). 3) In his book, Paul: Follower of Jesus or Founder of Christianity? (Grand Rapids: Eerdmans, 1995), 73-75, David Wenham indicates five important points of agreement between Jesus and Paul: (1) Paul uses the kingdom of God language as Jesus did; (2) [Paul] speaks of the kingdom as something present and as something to be inherited and consummated in the future as Jesus did ; (3) particular sayings are thematically akin to Jesus kingdom sayings ; (4) there are some

226 성경원문연구제 40 호 Rather, despite its low number of occurrences, it is significant because it has closely to do with Paul s eschatology (or soteriology). 4) Among the occurrences in the letters, the paper will deal in particular with ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ in Ephesians 5:5. The phrase is unique; as a matter of fact, the kingdom of God and the kingdom of Christ occur in the New Testament, but the combined expression is unique to this passage. This paper s thesis is that the phrase is an expression full of overtones of the present aspect rather than the future one, and of both reign and realm rather than either reign or realm alone. In order to prove the proposal, after examining the context surrounding the phrase and clarifying the grammatical issues, the next section will investigate its present aspect in light of the phrase ἔχει κληρονομίαν in Ephesians 5:5. The following section will explore the meaning of βασιλεία in relation to the whole of Ephesians, fathoming how it can be applied to both reign and realm. 2. Syntagmatic Word Associations with the Phrase in 5:5 The author of Ephesians contrasts 5:1-2 with 5:3-5 through δέ, an adversative conjunction: on the one hand, in 5:1-2 the author orders the Ephesians to imitate God and walk in love which they should do. On the other hand, in 5:3-5 the author enumerates vices in which they should not indulge: sexual immorality, impurity of any kind, greediness, obscenity, foolish talk, coarse joking, and idolatry. 5) As believers, they never should be characterized by these tradition indicators suggesting that Paul is referring to known tradition that originates from the Gospels; (5) Paul has been influenced directly or indirectly by specific sayings within Jesus kingdom teaching. 4) So Brian Vickers, The Kingdom of God in Paul s Gospel, Southern Baptist Journal of Theology 12 (2008), 52. 5) The six vices which the author of Ephesians enumerates can be divided into two triads. Especially, the first triad is primarily related to sexual relation, and the second triad to tongue, that is, speech. For a helpful discussion, see Clinton E. Arnold, Ephesians, Zondervan Exegetical Commentary on the New Testament 10 (Grand Rapids: Zondervan, 2010), 319-322; Frank Thielman, Ephesians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2010), 328-331; Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids: Baker Academic, 2002), 651-658; Andrew T. Lincoln, Ephesians, Word Biblical Commentary 42 (Dallas: Word Books, 1990), 322; Ernest Best, A Critical and Exegetical Commentary on Ephesians, International Critical Commentary on the Holy Scriptures of the Old and New Testaments 36A (Edinburgh: T.&T. Clark, 1998), 477. Lincoln and Best argue that the second triad has sexual connotations.

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 227 vices. In a broad sense, 5:5 belongs to 5:3-5 in which believers should not be identified with various vices. In a narrow sense, 5:5 treats of seriously specific vices related with the kingdom of Christ and God. In fact, the author mentions the three vices in 5:3. Perhaps, the vices may be connected to the circumstances surrounding the Ephesians. So, before investigating the clause led by ὅτι which brings on an indirect statement, the phrase ἴστε γινώσκοντες should be surveyed as to the grammatical sense and the semantic nuance of the phrase. 2.1. The Grammatical and Semantic Consideration of ἴστε γινώσκοντες The author of Ephesians mentions three vices in 5:5. The kingdom of Christ and God depends on whether or not the Ephesians do the vices. For that reason, in order to highlight the clause led by ὅτι, the author uses the phrase ἴστε γινώσκοντες, the grammar of which is controversial among scholars. First of all, the phrase ἴστε γινώσκοντες is an unusual construction that lays stress on the continuous action of knowing. Probably the phrase is a similar form of infinitive absolute in Hebraism made by the cognate verbs. 6) That is to say, it is almost akin to a Hebraic idiom, but it is not the same because even though ἴστε and γινώσκοντες have a synonymous meaning, they are not cognates. 7) It is simply a plerophoric style imparting an impressive emphasis. 8) As for the phrase itself, there is a debate about whether the verb, ἴστε should be taken as indicative or imperative. Different English versions 9) and scholars take ἴστε as either indicative or imperative because either indicative or imperative of οἶδα is possible. One of the scholars who sees it as imperative, 10) Best argues that it would be an imperative mood because imperatives are frequently used before and after 5:5. It is more probable, however, that it should be understood as 6) So James Hope Moulton, A Grammar of New Testament Greek (Edinburgh: T.&T. Clark, 1908), vol. 2, 22, 23; vol. 3, 85, 157; A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman Press, 1934), 330, 890; Friedrich Blass, Albert Debrunner, and Robert W. Funk, A Greek Grammar of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 1961), 422. 7) So Ernest Best, Ephesians, 480. 8) Clinton E. Arnold, Ephesians, 323. 9) English versions that take ἴστε as an imperative are HCSB, NRSV, NEB, REB, and NAB. English versions that take it as an indicative are NIV, NASB, ESV, KJV, NKJV, ASV, and NJB. 10) So Ernest Best, Ephesians, 480; Andrew T. Lincoln, Ephesians, 316; Frank Thielman, Ephesians, 332.

228 성경원문연구제 40 호 indicative because there is no case in the New Testament that take imperative after a causal conjunction, γάρ. 11) Furthermore, it is obvious that Paul is reminding readers of what they already know. Actually, Paul uses the indicative in Galatians 5:21 and 1 Corinthians 6:9, in which he tells readers that those who do the actions on the vice lists will not inherit the kingdom of God. If the phrase, ἴστε γινώσκοντες is rendered in the literal sense, it would be you know this because you know. 12) Next, it is necessary to ask about whether the phrase ἴστε γινώσκοντες signifies an exhortation or a warning. If the phrase is intended as a warning, the clause led by ὅτι has a nuance that believers never will enter into the kingdom when they perform the vices. Or if it is for an exhortation, believers should not display such vices, continually recognizing that those who does display the vices do not inherit the kingdom. Perhaps, the phrase may hint at both senses. Also, even though the phrase cannot exclude the nuance of an exhortation, it has a sense of warning. That is to say, the Ephesians as believers should not be sexually immoral, impure, or covetous because such persons have no inheritance in the kingdom of Christ and God. This is a severe warning for the Ephesians. 13) For believers, the warnings are used as a means to persevere in the way of salvation which already has begun and will be fulfilled. God s grace makes true believers heed warnings, and these believers will rightly respond to the warnings. 14) Strictly, the warnings play the important role of warning posts 11) So Clinton E. Arnold, Ephesians, 324; Harold W. Hoehner, Ephesians, 659; F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, New International Commentary on the New Testament (Grand Rapids: Eerdmans, 1984), 369, 371, n. 23; Markus Barth, Ephesians, Anchor Bible 34 (Garden City: Doubleday, 1974), 563. Even though he takes it as an indicative, he argues that it is difficult to decide one of the two. Stanley E. Porter takes it as an indicative and argues that the periphrastic phrase should be understood in a chiastic structure of Eph 5:3-5. Stanley E. Porter, iste ginōskontes in Ephesians 5,5: Does Chiasm Solve a Problem?, Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 81 (1990), 273. He concludes: (1) the phrase ἴστε γινώσκοντες is not to be understood as Semitic in background ; (2) the demonstrative [τοῦτο] appears to have anaphoric reference ; (3) ἴστε is better understood as an indicative ; (4) Eph 5,3-5 forms a clear chiastic structure, with the two verbs of knowing, ἴστε and γινώσκοντες, forming the central points (C and C ) of the construction. (Ibid., 276) 12) So Clinton E. Arnold, Ephesians, 323. 13) I treat one of the warning passages in Hebrews in my article, Hebrews 12:22-29 Revisited: A Study of a Warning Passage, Journal of Korea Evangelical Society of New Testament Studies (2016), 788-819. Especially, I introduce various significant information on the theme in 791-795. 14) So Thomas R. Schreiner, Run to Win the Prize: Perseverance in the New Testament (Wheaton:

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 229 against going astray on the road of salvation. 15) In 5:5 the author of Ephesians warns the Ephesians, who have inheritance in the kingdom of Christ and God, not to go away out of the Christian pilgrimage. 16) 2.2. Three Vices: πόρνος, ἀκάθαρτος, and πλεονέκτης The author of Ephesians warns the Ephesian believers not to indulge in three vices in 5:5: πόρνος, ἀκάθαρτος, and πλεονέκτης. They necessarily should avoid the vices because they have inheritance in the kingdom of Christ and God. To be precise, the triad of vices has already been mentioned in 5:3. The author repeats the vices not in an abstract form (simply immorality) but in a personal form (concretely a person). 17) πόρνος means one who practices sexual immorality, that is, any sexual activity outside a marriage relationship. 18) ἀκάθαρτος, which signifies lexically unclean, is rendered as an unclean person in a substantive use of an adjective. 19) The uncleanness metaphorically may mean character of an obscene act involved in sexual immorality. 20) However, it refers to various kinds of impurity in thoughts and behaviors. 21) The last vice of the triad is πλεονέκτης which, in a lexical sense, Crossway, 2010), 100-101. 15) See a detailed argument of this case in Charles Stanley, Eternal Security: Can You Be Sure? (Nashville: Thomas Nelson, 1990); R. T. Kendall, Once Saved, Always Saved (Chicago: Moody Press, 1983); Zane C. Hodges, The Gospel Under Siege: A Study on Faith and Works (Dallas: Redención Viva, 1981); Michael Eaton, No Condemnation: A New Theology of Assurance (Downers Grove: InterVarsity, 1995). 16) So Klyne Snodgrass, Ephesians, NIV Application Commentary (Grand Rapids: Zondervan 1996), 269; Frank Thielman, Ephesians, 332. Contra Clinton E. Arnold, Ephesians, 326. 17) So Clinton E. Arnold, Ephesians, 324. 18) Walter Bauer, Greek-English Lexicon of the New Testament and Other Early Christian Literature, William F. Arndt, F. Wilber Gingrich, and Frederick W. Danker, eds. and trans., 3rd ed. (Chicago: University of Chicago Press, 2000), 855. So Clinton E. Arnold, Ephesians, 319-320; Frank Thielman, Ephesians, 328. 19) Walter Bauer, Greek-English Lexicon of the New Testament and Other Early Christian Literature, 34. 20) So Clinton E. Arnold, Ephesians, 320; Frank Thielman, Ephesians, 329; Klyne Snodgrass, Ephesians, 268; Markus Barth, Ephesians, 561; Arthur G. Patzia, Ephesians, Colossians, Philemon, Understanding the Bible Commentary Series (Grand Rapids: Baker Books, 1990), 257. For uncleanness relevant to sexual immorality, see Rom 1:24; 2Co 12:21; 1Th 4:7; 1En 10:11; T. Jud 14:5; T. Jos 4:6. 21) So Harold W. Hoehner, Ephesians, 652.

230 성경원문연구제 40 호 means a covetous person with insatiable desire to acquire. 22) The triad of vices has two issues on the phrase, ὅ ἐστιν εἰδωλολάτρης: a textual issue and a syntactical issue. Above all, regarding a textual issue, some ancient texts take ὅς ἐστιν instead ὅ ἐστιν. 23) It might be a scribal attempt to make a pronoun and a preceding noun agree grammatically, an attempt to make an ambiguous phrase to read more easily. However, given that some texts known as reliable ones take ὅ ἐστιν, 24) ὅ ἐστιν would be weightier than ὅς ἐστιν. 25) Second, as for a syntactical issue, there are debates on whether ὅ ἐστιν is linked to a preceding noun (πλεονέκτης) or preceding three nouns (πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης). Robinson argues that ὅ ἐστιν is related to three nouns. Because the relative pronoun, ὅ is a neuter, it is likely that it modifies three masculine nouns rather than a masculine noun. 26) However, if Paul intended that the relative pronoun indicates the three nouns, he would use ἅ instead of ὅ. 27) In a sense, a difference of gender between a relative pronoun and a preceding noun does not matter. Of course, the two are usually in agreement as to gender, but a neuter can be used in a place where a masculine or a feminine is expected. 28) As a matter of fact, a number of scholars relate ὅ ἐστιν to a preceding noun, πλεονέκτης. 29) Such 22) Walter Bauer, Greek-English Lexicon of the New Testament and Other Early Christian Literature, 824. So Clinton E. Arnold, Ephesians, 320-321; Frank Thielman, Ephesians, 329; Brian S. Rosner, Greed as Idolatry: The Origin and Meaning of a Pauline Metaphor (Grand Rapids: Eerdmans, 2007), 129. 23) A D K L P and most minuscules. 24) â 46 B F G ø 33 81. 25) So Andrew T. Lincoln, Ephesians, 317; Harold W. Hoehner, Ephesians, 660, n. 4; Ernest Best, Ephesians, 480, n. 9; Frank Thielman, Ephesians, 332. 26) So J. Armitage Robinson, Commentary on Ephesians: The Greek Text with Introduction Notes and Indexes (Grand Rapids: Kregel Publications, 1979), 116; Rudolf Schnackenburg, Ephesians: A Commentary, Helen Heron, trans. (Edinburgh: T.&T. Clark, 1991), 219-220. 27) So Markus Barth, Ephesians, 563. 28) Friedrich Blass, Albert Debrunner, and Robert W. Funk, A Greek Grammar of the New Testament and Other Early Christian Literature, 132 (2). ὅ ἐστιν is a formulaic phrase used without reference to the gender of the word explained or to that of the word which explains. Cf. A. T. Robertson, A Grammar of the Greek New Testament, 713; Walter Bauer, Greek-English Lexicon of the New Testament and Other Early Christian Literature, 727. 29) So Clinton E. Arnold, Ephesians, 323; Harold W. Hoehner, Ephesians, 660; Ernest Best, Ephesians, 481; Bruce Manning Metzger, A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies Greek New Testament, 2nd ed. (Stuttgart: Deutsche Bibelgesellschaft; [s.l.]: United Bible Societies, 4th ed., 1994), 539; Frank Thielman, Ephesians, 332, n. 14; F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, 372.

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 231 a phenomenon appears in Colossians 3:5, saying, πορνείαν ἀκαθαρσίαν πάθος ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία ( Sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry ). Even though the relative pronoun, ἥτις is feminine, and the preceding noun, πλεονεξίαν feminine, in that Paul relates idolatry to covetousness, the phrase, ὅ ἐστιν εἰδωλολάτρης in Ephesians 5:5 should be a preceding noun, πλεονέκτης. The author of Ephesians considers whether or not a believer does the triad of vices as a criterion to have inheritance in the kingdom of Christ and God. 3. The Meaning of the Phrase ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ in 5:5 The word βασιλεία is generally associated with either God 30) or Christ. 31) Yet, the phrase in Ephesians 5:5 is the only occurrence in the New Testament. 32) As a matter of fact, the effort to understand it properly appears in textual variants 33) because ἡ βασιλεία τοῦ θεοῦ must be a typical expression from the period of the early church. 34) So, this section explores how the phrase ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ grammatically should be understand and what the aspect (or nuance) of the phrase is. 3.1. The Grammatical Issue of the Phrase Among the scholars who try to grasp what the phrase in Ephesians 5:5 means, Johann Albrecht Bengel observes that the article expressed only once in the phrase takes καί as an epexegetic conjunction and renders Christ who is God. 35) This is grammatically called Granville Sharp s rule; when the 30) E.g., Rom 14:17; 1Co 4:20; 6:9, 10; 15:50; Gal 5:21; Col 1:13; 4:11; 1Th 1:5; 2:12. 31) E.g., Col 1:13; 2Ti 4:1, 18. Cf. 1Co 15:24. Other references in the New Testament are Mat 13:41; 16:28; Luk 1:33; 22:29-30; 23:42; Joh 18:36; 2Pe 1:11; Rev 11:15. 32) It is almost equivalent to Rev 11:15. 33) â 46 1245 2147 remove τοῦ Χριστοῦ και. F gr G it g Ambrosiaster change the order of the words τοῦ θεοῦ καὶ Χριστοῦ. For a more discussion, see Andrew T. Lincoln, Ephesians, 317; Harold W. Hoehner, Ephesians, 661, n. 2; Murray J. Harris, Jesus as God: The New Testament Use of Theos in Reference to Jesus (Grand Rapids: Baker Book House, 1992), 263. 34) So Bruce Manning Metzger, A Textual Commentary on the Greek New Testament, 539. 35) So Johann Albrecht Bengel, Bengel s New Testament Commentary, vol. 2, Charlton T. Lewis and Marvin R. Vincent, trans. (Grand Rapids: Kregel Publications, 1981), 411.

232 성경원문연구제 40 호 copulative καί connects two singular nouns or adjectives or participles that has the same case, the two are the same person. In particular, if the two are an articular first noun and an anarthrous second noun, the rule can be applied more strongly than any other case; the second noun obviously explains the first named person. 36) Such a view might be the effort of the early Christianity that highlights the deity of Christ on the basis of equation between God and Christ. 37) However, the fact that θεός in the genitive form is anarthrous is not decisive because God can be used without an article in order to express the kingdom of God. 38) Furthermore, if the conjunction, καί in Ephesians 5:5 is epexegetically taken, 39) is it possible to apply Granville Sharp s rule to other similar passages? Some examples are ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ ( In the presence of God and of Christ Jesus in 1Ti 5:21; 2Ti 4:1), 40) τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ ( Our great God and Savior, Christ Jesus in Tit 2:13), and τοῦ θεοῦ ἡμῶν καὶ σωτῆρος Ἰησοῦ Χριστοῦ ( Our God and Savior Jesus Christ in 2Pe 1:1). It is doubtful whether it follows Granville Sharp s rule or not. 41) In addition, the epexegetic καί is always used to particularize, so that if a single word is being defined by what follows καί, the definition is usually a phrase rather than a single word. 42) Rather, even though the phrase in Ephesians 5:5 is unique, the translation, the kingdom of Christ and God, is very likely. What is striking is that because the word, βασιλεία is singular, it is the one and the same kingdom. 43) In other words, the kingdom of Christ and the kingdom of God are not different but the same. This one kingdom 36) So Harold W. Hoehner, Ephesians, 661. 37) So Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament with Scripture, Subject, and Greek Word Indexes (Grand Rapids: Zondervan, 1996), 276, n. 55; Max Zerwick, Biblical Greek: Illustrated by Examples, Joseph Smith, trans. (Rome: Pontificio Istituto Biblico, 1963), 185; Ernest Best, Ephesians, 482. He introduces others such as Jerome and Beza who understand as Bengel did; Markus Barth, Ephesians, 565. He mentions Gottlieb Christoph Adolf von Harless who understood like Bengel. 38) So A. T. Robertson, A Grammar of the Greek New Testament, 786. For some relevant verses, see 1Co 6:9, 10; 15:50; Gal 5:21. 39) The epexegetic καί rarely occurs in the New Testament: Mat 8:33; Mar 1:19; Joh 1:16; Act 5:21. So Murray J. Harris, Jesus as God, 262; Friedrich Blass, Albert Debrunner, and Robert W. Funk, A Greek Grammar of the New Testament and Other Early Christian Literature, 442 (9). 40) All Scripture citations from the ESV unless otherwise noted. 41) So Klyne Snodgrass, Ephesians, 269, n. 13. 42) Murray J. Harris, Jesus as God, 262. 43) So Markus Barth, Ephesians, 564.

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 233 belongs to Christ and God. 44) 3.2. The Present Aspect of the Phrase The βασιλεία in Paul s letters has both a present aspect and a future one; 45) it is a present reality that believers experience in their lives and a future hope that they await. The phrase in Ephesians 5:5 has the present aspect in relation to ἔχει κληρονομίαν in Ephesians 5:5 and the semantic usage of κληρονομία throughout Ephesians. 46) What is noticeable is that Paul relates vice lists to the kingdom of God in two other passages: 1 Corinthians 6:9 and Galatians 5:21. 47) Paul asks in 1 Corinthians 6:9, Ἢ οὐκ οἴδατε ὅτι ἄδικοι θεοῦ βασιλείαν οὐ κληρονομήσουσιν; ( Do you not know that the unrighteous will not inherit the kingdom of God? Paul also warns in Galatians 5:21, οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν ( Those who do such things will not inherit the kingdom of God. ) Here, the verbs in the passages is 44) E.g., see Murray J. Harris, Jesus as God, 262-263; Markus Barth, Ephesians, 564; Andrew T. Lincoln, Ephesians, 325; Samuel Hulbeart Turner, The Epistle to the Ephesians in Greek and English (BiblioBazaar, 2009), 149. 45) The aspects of the kingdom of God are present and future: the present passages are Rom 14:17; 1Co 4:20; Col 4:11; 1Th 2:12. The future ones are 1Co 6:9; 15:50; Gal 5:21. For a more detailed discussion, see Ernest Best, Ephesians, 482; Karl Paul Donfried, The Kingdom of God in Paul, Wendell Willis, ed., The Kingdom of God in 20 th -Century Interpretation (Peabody: Hendrickson Publishers, 1987), 187; L. J. Kreitzer, KINGDOM OF GOD/CHRIST, Gerald F. Hawthorne and Ralph P. Martin, eds., Dictionary of Paul and His Letters (Downers Grove: InterVarsity Press, 1993), 524-525; Robert W. Yarbrough, The Kingdom of God in the New Testament: Mark through the Epistles, Christopher W. Morgan and Robert A. Peterson, eds., The Kingdom of God (Wheaton: Crossway, 2012), 148; David Wenham, Paul: Follower of Jesus or Founder of Christianity?, 73. 46) The sense of the future eschatology appears in the letter to the Ephesians; believers were sealed by the Holy Spirit and await the day of redemption (1:13; 4:30). They wait inheritance that already made by down payment (1:14). The future expectation is in 1:18 and 4:4. Paul mentions the age to come (1:21). The children of wrath (2:3) are in the future sense. The glorious church (5:27) has future, saying, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. 6:8 is in future sense, saying Whatever good anyone does, this he will receive back from the Lord, whether he is a slave or free. In particular, 5:6 is important because if it has future sense, 5:5 could be the same sense. Yet, the wrath of God is used in Paul s letters with both the present sense and the future: the passages for the present sense of the wrath are Rom 1:18; 3:5; 13:4; 1Th 2:16, and the passages for the future sense of it are Rom 2:5; 5:9; 9:22; 1Th 1:10; 5:9 (Ernest Best, Ephesians, 485-486). 47) Lincoln argues that Col 3:5-8 is a primary source of Eph 5:5 because of the similarity, even though there is no the expression, the kingdom of God in Col 3:5-8 (Ephesians, 325).

234 성경원문연구제 40 호 κληρονομέω in the future tense; it is observable that the kingdom of God has the future aspect. What is noticeable, however, is that Paul does not use the verb κληρονομέω in Ephesians 5:5 but ἔχω which is present tense. Stanley E. Porter asserts that the present tense of ἔχω is future-referring present 48) that is used to describe a future event. 49) Quoting from A Greek Grammar of the New Testament and Other Early Christian Literature 323 (3) by Friedrich Blass, Albert Debrunner, and Porter says, [It] finds two kinds of future-referring Presents: those whose lexical items have a future sense and those which derive their future reference from context. 50) What is noteworthy is that Blass/Debrunner does not take ἔχω as a lexical item that has a future sense; they primarily deal with the examples related to ἔρχομαι. 51) It is certain that he has the context of Ephesians 5:5 as he says, [The present tense] is used occasionally in contexts where the author seems to imply that he is speaking of the future. 52) If so, Porter presupposes that Ephesians 5:5 is future in context. In a sense, as Porter maintains, if κληρονομία is used in any future sense in Ephesians, the tense of ἔχω could be the present tense that implies the future. If not, the tense of ἔχω does not need to be taken as a futuristic present. It seems to be important to understand the sense of κληρονομία in 5:5 in the semantic approach. 53) As a 48) Stanley E. Porter, Verbal Aspect in the Greek of the New Testament: with Reference to Tense and Mood (New York: P. Lang, 1989), 230-232. He explains future-referring present (Ibid., 230-231) and takes Eph 5:5 as one of the examples for it (Ibid., 232). 49) It seems that the future referring present that Porter mentions is a little bit ambiguous because he seems to include a conative present, saying, The speaker conceives of the process as in progress and this progress may very well carry over into what he sees the future (Verbal Aspect, 231). However, the two realms should be sorted out. The future referring present is quite different from a conative present that is divided into two areas: (1) In progress, but not complete and (2) Not begun, but about/desired to be attempted. The first of a conative present is used to indicate that an attempt is being made in the present time (indicative mood). Often it bears the connotation that the action will not be completed (Daniel B. Wallace, Greek Grammar Beyond the Basics, 534). The second is used to indicate that an attempt is about to be made or one that is desired to be made in the present time. The action may or may not be carried out (Daniel B. Wallace, Greek Grammar Beyond the Basics, 535). However, for Porter, ἔχω seems to be a futuristic present that depicts a future event, an event that is wholly subsequent to the time of speaking (Daniel B. Wallace, Greek Grammar Beyond the Basics, 536). 50) Stanley E. Porter, Verbal Aspect, 231. 51) Friedrich Blass, Albert Debrunner, and Robert W. Funk, A Greek Grammar of the New Testament and Other Early Christian Literature, 323 (3). 52) Stanley E. Porter, Verbal Aspect, 230. 53) So Johannes P. Louw and Eugene A. Nida, Greek-English Lexicon of the New Testament Based on Semantic Domains, vol. 1 (New York: United Bible Societies, 1989), 573-574.

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 235 matter of fact, it semantically occurs 4 times including 5:5. The first occurrence is 1:13-14, saying, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως ( You were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it ). The phrase τῆς κληρονομίας ἡμῶν ( our inheritance ) means the believer s eternal inheritance, their gain of heaven. 54) In a sense, it has the concept of accomplishment in the future sense because of the phrase εἰς ἀπολύτρωσιν τῆς περιποιήσεως. At the same time, however, it conveys the fact that believers enjoy the blessings of salvation now because they were predestined (v. 11), saved (v. 13), and sealed with the Holy Spirit (v. 13). 55) The second occurrence is τῆς κληρονομίας αὐτοῦ ( His inheritance ) in 1:18. Here, it is obvious that the phrase signifies the believers who were saved. 56) Paul wants them to know about how they are glorious beings with emphasis on the state of being saved. The third is συγκληρονόμα ( Fellow heirs ) in 3:6. Paul implies that Gentile believers have already become the beings saved in Christ Jesus. In the light of three occurrences, κληρονομία in 5:5 can be understood as the present state of believers who already have been saved. Furthermore, the flow of Paul s exhortation in 5:3-4 supports the present aspect of κληρονομία in Ephesians 5:5. Urging readers to avoid sexual immorality and all impurity or covetousness in 5:3, Paul reminds them of who they are, ἁγίοις. What is noteworthy is that the absence of the definite article before it. Paul lays emphasis on the qualitative dimensions of the term, the holiness of those set apart for God. 57) The readers are reminded of the intent that God chose them to be holy and blameless before him (1:1, 4). By using πρέπει ( It is fitting ) Paul exhorts them not to engage in these lists and stresses on the present life that is appropriate to believers. As with the word πρέπει, Paul uses ἀνῆκεν 58) ( It is 54) So Harold W. Hoehner, Ephesians, 227; David R. Denton, Inheritance in Paul and Ephesians, Evangelical Quarterly 54 (1982), 159; Contra Hammer who compares the inheritance concept between Paul and Ephesians and concludes that Paul s use of the term [klêronomia] is oriented toward the past, Ephesians use is oriented toward the future. Paul L. Hammer, Comparison of klêronomia in Paul and Ephesians, Journal of Biblical Literature 79 (1960), 268. 55) So Clinton E. Arnold, Ephesians, 93; Andrew T. Lincoln, Ephesians, 40-41. 56) So Harold W. Hoehner, Ephesians, 267; Clinton E. Arnold, Ephesians, 108; Andrew T. Lincoln, Ephesians, 59. 57) So Andrew T. Lincoln, Ephesians, 322; Frank Thielman, Ephesians, 329. 58) Schlier points out rightly the sense of ἀνήκει, saying, In the LXX it is almost always found in the legal or political sense. In Phm 8 in the NT τὸ ἀνῆκον denotes not merely that which is fitting but

236 성경원문연구제 40 호 fitting ) in 5:4. Once again, Paul places emphasis on believers lives in ways that are in a manner worthy of their new identity in Christ as the saved people who follow the one true and holy God. 59) Paul emphasizes believers lives in the present in 5:5 in relation to the flow of 5:3-4. If they do vice lists that might be prevalent in Ephesus in those days, such an action is to prove that they are not suitable as God s people. 3.3. The Sense of βασιλεία in the Phrase The debate among scholars on whether βασιλεία means reign or realm has endured for a long time. Of course, the dominating view is that it means reign or rule. Such a consensus, as Hans Kvalbein indicates, results from G. Dalman s influence. Kvalbein insists that Dalman s view has influenced today s prevalent dictionaries such as ThWNT, Bauer-Aland, BDAG, and Greek-English Lexicon by Johannes P. Louw & Eugene A. Nida. 60) Even so, the consensus made by Dalman has been challenged by a number of German scholars including W. G. Kümmel, S. Aalen, and H. Conzelmann. 61) The debates about its exact meaning may prove that it has both meanings. It may not be the case that one of the two that which is almost legally obligatory, although in a private matter. He asserts that ἀνήκω in Eph 5:4 also the same nuance. Heinrich Schlier, ἀνήκει, Gerhard Kittel, ed., Geoffrey W. Bromiley, trans., Theological Dictionary of the New Testament (Grand Rapids: Eerdmans, 1964), vol. 1, 360. 59) So Clinton E. Arnold, Ephesians, 323. 60) So Hans Kvalbein, Do Not Trust the Dictionaries: Basileia Is Realm, Not Rule or Reign (Berlin: The 65th General Meeting of SNTS, 2010. 7. 30.), 1. As Kvalbein s severe criticism is actually proved, Louw and Nida say, It is generally a serious mistake to translate the phrase ἡ βασιλεία τοῦ θεοῦ the kingdom of God as referring to a particular area in which God rules. The meaning of this phrase in the NT involves not a particular place or special period of time but the fact of ruling. (Johannes P. Louw and Eugene A. Nida, Greek-English Lexicon, 480) However, Kvalbein overstates a little bit because all prevalent dictionaries do not state as he criticized. Bauer explains the meanings of βασιλεία: (1) It is the act of ruling that has kingship, royal power, royal rule, and the royal reign of God. (2) It is territory ruled by a king, kingdom (Walter Bauer, Greek-English Lexicon of the New Testament and Other Early Christian Literature, 168-169). Schmidt states, In relation to the general usage of βασιλεία, usually translated kingdom, it is to be noted first that it signifies the being, nature, and state of the king. Almost spontaneously there then intrudes a richly attested second meaning; the dignity of the king is expressed in the territory ruled by him, i.e., his kingdom (Karl Ludwig Schmidt, βασιλεία, Gerhard Kittel, ed., Geoffrey W. Bromiley, trans., Theological Dictionary of the New Testament [Grand Rapids: Eerdmans, 1964], vol. 1, 579). 61) George Eldon Ladd, Kingdom of God-Reign or Realm, Journal of Biblical Literature 81 (1962), 230.

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 237 should be chosen. The relationship between the two seems to be indivisible. Is it possible to have a reign without a realm? If there is no realm that is ruled, is reign feasible? Certainly not! Recognizing the inseparable relationship between the two, G. E. Ladd says, The Kingdom is God s reign and the realm in which the blessings of his reign are experienced. 62) Ladd actually admits at a minimum that a believer who experience God s rule is a realm. Ladd s concept of a realm makes it possible to say, The church is the fellowship of those who have experienced God s reign and entered into the enjoyment of its blessings. 63) Of course, Ladd asserts that the kingdom of God and the church are not to be identified yet that there is an inseparable relationship between the Kingdom and the church. 64) It is true that βασιλεία is both reign and realm; Ladd says, When God acts to establish his effective reign in the world, the resulting order is also called the kingdom of God. βασιλεία can have two eschatological meanings: the eschatological act of God and the eschatological order created by God s act. 65) In that sense, βασιλεία in 5:5 means Christ s reign. At the same time it is realm as believers experience his reign, their lives are the presentation of the inbreaking of βασιλεία. 4. The Realization of God s Present Reign through Christ in Ephesians The author of Ephesians pinpoints the triad of vices (πόρνος, ἀκάθαρτος, and πλεονέκτης) in 5:5. Such a person has no inheritance in the kingdom of Christ and God. On that account, the author warns the Ephesians not to do the vices. As mentioned previously, the kingdom does not mean two kingdoms but God s reign through Christ. Given that the author highlights their identity as believers throughout Ephesians, the expression to have inheritance (ἔχειν κληρονομίαν) is for laying emphasis on the present state of a believer. This section explores how God s present reign through Christ is actualized in a 62) George Eldon Ladd, Theology of the New Testament (Grand Rapids: Eerdmans, 1993), 117. 63) Ibid. 64) Ibid. 65) George Eldon Ladd, Kingdom of God-Reign or Realm, 236.

238 성경원문연구제 40 호 believer throughout Ephesians in three: 1) the reign of the risen and redeeming Christ; 2) the realm, believers under Christ s reign; and 3) their lives as the presentation of Christ s reign. 4.1. Christ as the Ruler Ephesians 1 emphasizes the fact that the risen Christ s reign has been inaugurated; Paul mentions ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ ( the summing up of all things in Christ ) in 1:10, and πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ ( all things placed under Christ s feet ) and κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ ( Christ as head over all things to the church ) in 1:22. Here, πάντα ( all things ) is related to the standard rhetoric of Jewish monotheism, in which it constantly refers, quite naturally, to the whole of the created reality from which God is absolutely distinguished as its Creator and Ruler. 66) By using it, Paul applies the implication of God s sovereignty to Jesus Christ and describes Christ s absolute reign. 67) Also, Paul depicts that God raised Jesus Christ from the dead and sat him at his right hand in the heavenly places (1:20). The phrase καθίσας ἐν δεξιᾷ αὐτοῦ is an allusion to Psalm 110:1, which is known as an enthronement Psalm for the king. 68) Yahweh s right hand in the Old Testament implies the position of favor (Psa 80:18; Jer 22:24), of victory (Psa 20:6; 44:3; 48:10; Isa 41:10), and of power (Exo 15:6; Psa 89:13; Isa 48:13). 69) The highlight of Christ as a ruler continues in 1:21, saying, Far above all rule and authority and power and dominion, and above every name that is named. This means that Jesus now shares precisely God s exaltation and sovereignty over all the angelic powers. 70) Paul intends the fully cosmic rule of the exalted Christ. 71) 4.2. A Believer as Realm under Christ s Reign Christ s reign presupposes that believers were already saved. In other words, after being saved, they are placed under the reign of Christ. Experiencing his 66) Richard Bauckham, Jesus and the God of Israel: God Crucified and Other Studies on the New Testament s Christology of Divine Identity (Grand Rapids: Eerdmans, 2009), 23, 238. 67) Ibid., 23. 68) So Andrew T. Lincoln, Ephesians, 61. 69) Ibid., 62. 70) Richard Bauckham, Jesus and the God of Israel, 24. 71) Ibid., 177.

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 239 reign, they live as presenters of his reign. In that sense, the in Christ formula throughout Ephesians plays an important role in describing who believers were and who they are. As compared with other letters by Paul, the formula is more frequently found in various forms throughout Ephesians. 72) What is important is that such a frequency does not permit a single meaning of the formula; the formula is a flexible idiom which may express instrumentality or mode of action as well as locality. 73) There are three theological aspects of the formula in Ephesians. 74) Above all, the formula indicates God s sovereignty, saving action through Christ. Surprisingly, the formula in an instrumental sense puts stress on believers who are recipients of the redemptive works: God has blessed us in Christ with every spiritual blessing (1:3), God chose us in him (1:4), God has blessed us in the beloved (1:6), God made known to us the mystery of his will, according to his purpose, which he set forth in Christ (1:9), In him we were made a heritage of God (1:11), 75) In him God sealed you with the promised Holy Spirit (1:13), God seated us with him in the heavenly places in Christ (2:6), God forgave you in Christ (4:32). By using the formula instrumentally Paul underscores believers salvation with implication of Christ s reign. Second, the formula in a local sense points out the exhortation of behavior fit to believers: Your faith in the Lord (1:15), Now you are light in the Lord (5:8), Obey 72) E.g., ἐν Χριστῷ, ἐν αὐτῳ, ἐν τῷ, ἐν ᾧ, ἐν τῷ Χριστῷ, ἐν τῷ κυρίῳ Ἰησοῦ, ἐν Χριστῷ Ἰησοῦ, ἐν κυρίῳ, ἐν τῷ Ἰησοῦ. 73) A. J. M. Wedderburn, Some Observations on Paul s Use of the Phrases in Christ and with Christ, Journal for the Study of the New Testament 25 (1985), 83-84; Mark A. Seifrid, IN CHRIST, Gerald F. Hawthorne and Ralph P. Martin, eds., Dictionary of Paul and His Letters (Downers Grove: InterVarsity Press, 1993), 433. 74) So Mark A. Seifrid, IN CHRIST, 436. He suggests five theological aspects of the formula: (1) something that God has done or does through Christ for salvation ; (2) exhortation or commendation of behavior or character ; (3) the present state of believers in view of Christ s saving work ; (4) specific persons or particular situation in relation to salvation ; and (5) the nature of Christ. I investigate the formulas in Ephesians. I think that the fourth has not found, and the fifth is 3:21 and 4:21. The fifth is not dealt with in this paper because the two are related to the nature of Christ. 75) So Harold W. Hoehner, Ephesians, 227. According to him, the verb ἐκληρώθημεν in 1:11 is a passive with the idea that the believer is viewed as God s inheritance and could be translated we were made a heritage (of God). For the similar opinion of Hoehner, see Markus Barth, Ephesians, 93-94; F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, 263; Clinton E. Arnold, Ephesians, 89; Andrew T. Lincoln, Ephesians, 35-36. In other words, the verb ἐκληρώθημεν implies that believers were already forgiven and saved.

240 성경원문연구제 40 호 your parents in the Lord (6:1), Be strong in the Lord (6:10). Paul draws attention to the lives of believers under Christ s reign. Third, the formula in a local sense shows the present state of believers placed under Christ s reign: The saints in Ephesus who are faithful in Christ Jesus (1:1), In him we have redemption through his blood (1:7), We are his workmanship, created in Christ Jesus (2:10), Now in Christ Jesus you have been brought near (2:13), One new man being created in him (2:15), A holy temple in the Lord (2:21), In him you are being built together into a dwelling place for God (2:22), Partakers of the promise in Christ Jesus (3:6), In whom we have boldness and access with confidence (3:12). Paul demonstrates believers who are saved in Christ and how they should live under Christ s lordship. 76) 4.3. A Believer as the Presenter of Christ s Reign As ones who are saved, believers experience the reign of Christ. Their lives are the direct presentation of his lordship. Paul gives weight to the lives of believers as the realm where Christ reigns. Scholars rightly assert that Paul practically exhorts readers in chapters 4-6. 77) Nevertheless, the exhortations for believers to live in a worthy manner implicitly permeate chapters 1-3: We should be holy and blameless before him (1:4), God predestined us the praise of his glorious grace (1:5-6), They are not under the tyranny of the prince of the power of the air and his hosts (2:1-9), His workmanship, created in Christ Jesus for good works (2:10), They should not be back to the past (2:11-22). Paul explicitly exhorts readers to live as Christ s realm in chapters 4-6, in which the frequency of imperatives in use proves that there are a lot of exhortations in the chapters: the imperative occurs once in chapters 1-3 and forty times in chapters 4-6. 78) First, Paul instructs readers how to live at home (5:22-6:9): 76) Mark A. Seifrid, IN CHRIST, 436. He points out rightly that the formula has much to do with the exclusivity or distinctiveness of God s saving action through Christ and Paul s definition about how believers were to live under Christ s saving lordship. Cf. Michael Parsons, In Christ in Paul, Vox Evangelica 18 (1988), 32. He asserts that the formula is closely related to the objective reality of the individual believer being identified with Christ in his death, and resurrection. His italics. 77) So Ernest Best, Ephesians, 353; Harold W. Hoehner, Ephesians, 499; Frank Thielman, Ephesians, 246; Clinton E. Arnold, Ephesians, 226; Andrew T. Lincoln, Ephesians, xxxvi. 78) So Harold W. Hoehner, Ephesians, 499.

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 241 submission and headship (5:22-24), an appeal to husbands to love their wives in light of the relationship between Christ and the church (5:25-33), and instructions to children, fathers, slaves, and masters who other members within the Christian household (6:1-9). Second, Paul exhorts them to live as is proper to their new identities in the church (4:1-16; 4:25-5:2): the unity of the church (4:1-3), the foundation for the unity of the church as one spiritual community (4:4-6), Christ gives grace to all members in the church (4:7-10), and talented leaders equip the entire body with the effectual ministry of each other (4:11-16). Third, Paul encourages readers to strive for victory in the world (4:17-24; 5:3-21): believers should live differently from non believers (4:17-19), the new identity created in Christ and the lifestyle worthy to the new identity (4:20-24), abstain from vice lists that is not appropriate for believers as realm that Christ reigns (5:3-5), live apart from those who disobey God (5:6), living as the children of the light (5:7-14), living in wisdom (5:15-17), and being filled with the Holy Spirit (5:18-21). Fourth, Paul inspires readers to live as those who are under Christ s reign everywhere where they go (6:10-20): exhortation to get a victory with God s power in the spiritual battle (6:10-13), defending against the powers of darkness and being armed with armor from God (6:14-17), and watching and praying for the spiritual warfare (6:18-20). 5. Conclusion In this article we have investigated the meaning of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ in Ephesians 5:5. The phrase morphologically occurs once in the whole of the New Testament. In order to get the sense of the phrase in the surrounding context, first, I have examined the grammatical issue of the phrase ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ and argued that the βασιλεία is the one belonging to Christ and God because it is singular. That is to say, Christ s kingdom and God s kingdom are same. Second, I explored the present aspect of the phrase in 5:5 together with the phrase ἔχει κληρονομίαν in the same verse. Given the semantic usage of κληρονομία throughout Ephesians demonstrates, in particular, ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ has the sense of the present aspect rather than the future aspect. Third, I inspected what βασιλεία in 5:5

242 성경원문연구제 40 호 means: reign and realm. In effect, this has been a big issue among scholars, as mentioned above. βασιλεία in 5:5 means both Christ s reign and his realm. Here, the realm is specified in believers in experiencing his reign; they are depicted as the presentation of the inbreaking of βασιλεία. For this detailed discussion, I surveyed three in Ephesians: the reign of the risen and redeeming Christ, the realm, believers under Christ s reign, and their lives as the presentation of Christ s reign. In conclusion, I have revealed that the phrase ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ is an expression full of overtones of the present aspect rather than the future one, and of both reign and realm rather than either reign or realm alone. I also evince that as ones who experience his reign, believers are the responsible presenters for his reign. <Keywords>( 주제어 ) Ephesians 5:5, the kingdom of Christ and God, reign, realm, present aspect. 에베소서 5:5, 그리스도와하나님의나라, 통치, 영역, 현재성. ( 투고일자 : 2017 년 1 월 31 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 4 월 26 일 )

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 243 <References> Arnold, Clinton E., Ephesians, Zondervan Exegetical Commentary on the New Testament 10, Grand Rapids: Zondervan, 2010. Barth, Markus, Ephesians, Anchor Bible 34, Garden City: Doubleday, 1974. Bauckham, Richard, Jesus and the God of Israel: God Crucified and Other Studies on the New Testament s Christology of Divine Identity, Grand Rapids: Eerdmans, 2009. Bauer, Walter, A Greek-English Lexicon of the New Testament, William F. Arndt, F. Wilber Gingrich, and Frederick W. Danker, eds. and trans., 3rd ed., Chicago: University of Chicago Press, 2000. Bengel, Johann Albrecht, Bengel s New Testament Commentary, vol. 2, Charlton T. Lewis and Marvin R. Vincent, trans., Grand Rapids: Kregel Publications, 1981. Best, Ernest, A Critical and Exegetical Commentary on Ephesians, International Critical Commentary on the Holy Scriptures of the Old and New Testaments 36A, Edinburgh: T.&T. Clark, 1998. Blass, Friedrich, Debrunner, Albert, and Funk, Robert W., A Greek Grammar of the New Testament and Other Early Christian Literature, Chicago: University of Chicago Press, 1961. Bruce, F. F., The Epistles to the Colossians, to Philemon, and to the Ephesians, New International Commentary on the New Testament, Grand Rapids: Eerdmans, 1984. Cho, Ho Hyung, Hebrews 12:22-29 Revisited: A Study of a Warning Passage, Journal of Korea Evangelical Society of New Testament Studies (2016), 788-819. Denton, David R., Inheritance in Paul and Ephesians, Evangelical Quarterly 54 (1982), 157-162. Donfried, Karl Paul, The Kingdom of God in Paul, Wendell Willis, ed., The Kingdom of God in 20 th -Century Interpretation, Peabody: Hendrickson Publishers, 1987, 175-190. Eaton, Michael, No Condemnation: A New Theology of Assurance, Downers Grove: InterVarsity, 1995. Freed, Edwin D., The Apostle Paul and His Letters, New York: Routledge, 2014. Gray, Patrick, Opening Paul s Letters: A Reader's Guide to Genre and Interpretation, Grand Rapids: Baker Academic, 2012. Hammer, Paul L., Comparison of klêronomia in Paul and Ephesians, Journal of

244 성경원문연구제 40 호 Biblical Literature 79 (1960), 267-272. Harris, Murray J., Jesus as God: the New Testament Use of Theos in Reference to Jesus, Grand Rapids: Baker Book House, 1992. Hodges, Zane C., The Gospel Under Siege: A Study on Faith and Works, Dallas: Redención Viva, 1981. Hoehner, Harold W., Ephesians: An Exegetical Commentary, Grand Rapids: Baker Academic, 2002. Kendall, R. T., Once Saved, Always Saved, Chicago: Moody Press, 1983. Kierspel, Lars, Charts on the Life, Letters, and Theology of Paul, Kregel Charts of the Bible and Theology, Grand Rapids: Kregel Publications, 2012. Kreitzer, L. J., KINGDOM OF GOD/CHRIST, Gerald F. Hawthorne and Ralph P. Martin, eds., Dictionary of Paul and His Letters, Downers Grove: InterVarsity Press, 1993, 524-526. Kvalbein, Hans, Do Not Trust the Dictionaries: Basileia Is Realm, Not Rule or Reign, Berlin: The 65th General Meeting of SNTS, 2010. 7. 30., 1-4. Ladd, George Eldon, Kingdom of God-Reign or Realm, Journal of Biblical Literature 81 (1962), 230-238. Ladd, George Eldon, Theology of the New Testament, Grand Rapids: Eerdmans, 1993. Lincoln, Andrew T., Ephesians, Word Biblical Commentary 42, Dallas: Word Books, 1990. Louw, Johannes P. and Nida, Eugene A., Greek-English Lexicon of the New Testament Based on Semantic Domains, vol. 1, New York: United Bible Societies, 1989. Metzger, Bruce Manning, A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies Greek New Testament, 2nd ed., Stuttgart: Deutsche Bibelgesellschaft; [s.l.]: United Bible Societies, 4th ed., 1994. Moulton, James Hope, A Grammar of New Testament Greek, Edinburgh: T.&T. Clark, 1908. Parsons, Michael, In Christ in Paul, Vox Evangelica 18 (1988), 25-44. Patzia, Arthur G., Ephesians, Colossians, Philemon, Understanding the Bible Commentary Series, Grand Rapids: Baker Books, 1990. Porter, Stanley E., Verbal Aspect in the Greek of the New Testament: with Reference to Tense and Mood, New York: P. Lang, 1989. Porter, Stanley E., iste ginōskontes in Ephesians 5,5: Does Chiasm Solve a

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 245 Problem?, Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche 81 (1990), 270-276. Robertson, A. T., Grammar of the Greek New Testament in the Light of Historical Research, Nashville: Broadman Press, 1934. Robinson, J. Armitage, Commentary on Ephesians: the Greek Text with Introduction Notes and Indexes, Grand Rapids: Kregel Publications, 1979. Rosner, Brian S., Greed as Idolatry: The Origin and Meaning of a Pauline Metaphor, Grand Rapids: Eerdmans, 2007. Schlier, Heinrich, ἀνήκει, Gerhard Kittel, ed., Geoffrey W. Bromiley, trans., Theological Dictionary of the New Testament, Grand Rapids: Eerdmans, 1964, vol. 1, 360. Schmidt, Karl Ludwig, βασιλεία, Gerhard Kittel, ed., Geoffrey W. Bromiley, trans., Theological Dictionary of the New Testament, Grand Rapids: Eerdmans, 1964, vol. 1, 579-590. Schnackenburg, Rudolf, Ephesians: A Commentary, Helen Heron, trans., Edinburgh: T.&T. Clark, 1991. Schreiner, Thomas R., Run to Win the Prize: Perseverance in the New Testament, Wheaton: Crossway, 2010. Seifrid, Mark A., IN CHRIST, Gerald F. Hawthorne and Ralph P. Martin, eds., Dictionary of Paul and His Letters, Downers Grove: InterVarsity Press, 1993, 433-436. Snodgrass, Klyne, Ephesians, NIV Application Commentary, Grand Rapids: Zondervan 1996. Stanley, Charles, Eternal Security: Can You Be Sure?, Nashville: Thomas Nelson, 1990. Thielman, Frank, Ephesians, Baker Exegetical Commentary on the New Testament, Grand Rapids: Baker Academic, 2010. Turner, Samuel Hulbeart, The Epistle to the Ephesians in Greek and English, BiblioBazaar, 2009. Vickers, Brian, The Kingdom of God in Paul s Gospel, Southern Baptist Journal of Theology 12 (2008), 52-67. Wallace, Daniel B., Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament with Scripture, Subject, and Greek Word Indexes, Grand Rapids: Zondervan, 1996. Wedderburn, A. J. M., Some Observations on Paul s Use of the Phrases in Christ and with Christ, Journal for the Study of the New Testament 25 (1985),

246 성경원문연구제 40 호 83-97. Wenham, David, Paul: Follower of Jesus or Founder of Christianity?, Grand Rapids: Eerdmans, 1995. Witherington III, Ben, Jesus, Paul and the End of the World: A Comparatives Study of New Testament Eschatology, Downers Grove: InterVarsity, 1992. Yarbrough, Robert W., The Kingdom of God in the New Testament: Mark through the Epistles, Christopher W. Morgan and Robert A. Peterson, eds., The Kingdom of God, Wheaton: Crossway, 2012. Young, Frances, Paul and the Kingdom of God, R. S. Barbour ed., The Kingdom of God and Human Society, Edinburgh: T.&T. Clark, 1993. Zerwick, Max, Biblical Greek: Illustrated by Examples, Joseph Smith, trans., Rome: Pontificio Istituto Biblico, 1963.

Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ / Ho Hyung Cho 247 <Abstract> Ephesians 5:5 Revisited: A Study of ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ Ho Hyung Cho (Chongshin University) The Gospels are full of concepts, words, and relevant stories of the kingdom of God. On the contrary, the situation of Paul s letters is quite the opposite. As a matter of fact, in relation to the frequency in use, the word βασιλεία rarely occurs in the letters (Rom 14:17; 1Co 4:20; 6:9, 10; 15:24, 50; Gal 5:21; Eph 5:5; Col 1:13; 4:11; 1Th 2:12; 2Th 1:5; 2Ti 4:1, 18.). Nevertheless, the low frequency in use does not imply that the kingdom theme is of little importance in the letters of Paul. Rather, despite its low occurrences, it is significant because it has to do closely with Paul s eschatology (or soteriology). Among the occurrences in the letters, I deal in particular with ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ in Ephesians 5:5. In general, the kingdom of God or the kingdom of Christ occurs in the New Testament. However, the combined form appears only in this passage. In order to grasp the phrase ἡ βασιλεία τοῦ Χριστοῦ καὶ θεοῦ after clarifying the grammatical issues, I examine its present aspect in light of the phrase ἔχει κληρονομίαν in Ephesians 5:5. Then, I explore the meaning of the word βασιλεία in relation to the whole of Ephesians, fathoming how it can be applied to both reign and realm. From this I draw the following conclusion. First, the phrase in 5:5 is an expression full of overtones of the present aspect rather than the future one in light of the semantic usage related to κληρονομία in Ephesians. Second, the phrase has the sense of both reign and realm rather than either reign or realm alone. Third, the phrase signifies both Christ s reign and his realm, believers under his reign, throughout Ephesians. In addition, as those who experience his reign, believers are responsible for presenting it.

248 성경원문연구제 40 호 < 번역논문 > 관련성이론에관하여 1) 스티븐패트모아 (Stephen W. Pattemore)* 이두희 ** 행간읽기나는 1611년성경 (* 역자주 : 제임스왕역성경 ) 의등장을둘러싸고휘몰아쳤던사상의흐름을이해하고자노력해보았다. 그러나그것은거의불가능함을알게되었다. 번역자들이독자에게 라는서문에서약간의도움을얻을수있을까기대해보았다. 하지만그것은가끔은분명하고설득력있게다가왔으나, 때로는지나간시대의안개속에잠겨있는듯했다. 2) 내가거기에나오는문장들을읽고이해하는것이불가능하다는말은아니다. 어려운점은행간을읽어내는것이다. 사실내가정말로하고싶은것은바로행간을읽어내는것이다. 그런특별한느낌이그본문의표면위로떠오르는것은 무슨까닭 인가? 그아래에숨어있는것은무엇인가? 번역자들은과거의위대한사람들이잘해내고도 욕을먹은 일을말하기위해그서문의첫부분에서 1500 단어를할애하고있는데, 그이유는무엇인가? 서문에는 그들의가슴에달라붙은이들로부터생계수단을빼돌려서, 자기들부동산에대한광기를채우는저양부모들 이나오는데, 그들은과연누구를가리키는가? 400년전에내나라말로쓰인문서를읽는것이이정도로어렵다면, 낯선문화속에서외국어로쓰였고, 2000년전의맥락을떠올려야하는성경을읽어내는일은얼마나더망막한일이겠는가! 다시말하지만, 내가정말 * 저자는뉴질랜드오클랜드에서활동하면서세계성서공회번역자문위원으로섬기고있다. SPattemore@biblesociety.org.nz. ** 대한성서공회번역실장, 신약학, dhlee@bskorea.or.kr. 1) Stephen W. Pattemore, On the Relevance of Translation Theory, Review and Expositor 108 (2011), 263-277. 2) 서문전체를인쇄하는경우는드물다. David G. Burke, ed., Translation That Openeth the Window: Reflections of the History and Legacy of the King James Bible (Atlanta: SBL, 2009), 219-242 에서쉽게찾아읽을수있다.

관련성이론에관하여 / 스티븐패트모아 249 로하려는일은행간을읽는것인데, 그것은단어와문장사이의틈새에끼어있는비밀을풀어내는것이다. 내가확신하기로, 그렇게해야지만실제로무슨일이벌어지고있었는지를제대로이해할수있을것이기때문이다. 나는성경이말하는참뜻을이해하고싶다. 나는한명의그리스도인, 곧 2000여년동안이특별한문서가중심적이고규범적이라고주장해온신앙공동체의구성원으로서성경을대하기때문이다. 다른문서들이아니고유독이문서들이문제인이유는무엇인가? 의미가처음으로소통될때무슨일이있었기에이문서들이정경화되는길에들어서게되었는가? 완전히만족스럽지는않지만, 이난제에대해통상적으로주어지는답변은적어도두가지이다. 역사비평가는 결여된정보의상당수는내가아주열심히찾기만하면접근가능한것이다. 라고말할것이다. 역사가들과고전학자들, 고고학자들과성경학자들은광대한양의 배경지식 혹은 맥락 을찾아냈다. 그리고이것이간격을메우는데실제로조금도움을주기도한다. 헨리 8세와윌리엄틴데일, 메리와엘리자베스의종교적경쟁관계, 제임스 1세의정치적목적들, 햄튼왕실회의와그회의의결과에관해알려진모든것을읽는다면, 나는확실히더나은위치에서그서문의뉘앙스와드러나지않은전제들을이해할수있을것이다. 이것은성경에대해서도마찬가지이다. 그런데지금나의문제는각상황에서내가 너무나많은 맥락을가지고있다는점이다. 행간을읽어내기위해필수적으로알아야하는것은딱어느정도인가? 한편, 포스트모던비평가는 나에게있는것은본문이전부이고그래서나는단지그본문에익숙해져야한다. 라고말할것이다. 저자들과그들이전하고자한의미는되살려내기어려울정도로소실되었고, 우리는 기의 (signification) 가끝없이뒤로물러나고있는상황에직면해있다. 이런상황에서나는내가바라는것을해내야한다. 나는포스트모던접근법으로부터가치있는많은것을배우기는했다. 그렇지만, 의미를구성해내는일에대한이런근본적인비관론이우리인간의상황을정말제대로보여준다는생각에는결코안주할수없다. 우리는정기적으로, 그리고대부분의경우에는성공적으로, 말과몸짓과본문을통해의미를서로소통한다. 그리고나는의도적인의사소통의수단이라고보이는것을듣거나읽을때, 그뒤에자리하고있는것으로추정되는의미를끈질기게추적한다. 의사소통을시작한사람이시공간적으로나에게서분리되어있다는것은부인할수없는사실이다. 내가확신하기로, 제임스왕역 (Authorized Version) 서

250 성경원문연구제 40 호 문 에서내가 정말 제대로이해한부분이꽤있다. 거리가더멀수록단어들사이의간격이더넓어지고, 그래서의미를놓치게될가능성이더커지는것은확실하다. 그러나오해가있다는것을시인하는것이오히려이해를인정해주고이해에특권을부여하는것이다. 의심할여지없이제임스왕역의번역자서문은, 독자들이단지표면적으로가아니라그것이암시하거나함축하는바를이해할것이라생각하며작성되었다. 저자들은독자들이상당한관심을가질것으로가정한다. 독자들이손에쥔새로운번역성경의본내용을읽기전에여러쪽의장황한서문을참아줄정도로독자들의관심이충분하다고본다. 모든면에서서문은 의사소통행위 를보여주는전형적인기록이다. 일군의사람들은일관성있는본문을통해다른사람들의정신상태를바꾸어놓으려고한다. 이때독자들이한언어의문법과의미론을알고있을뿐만아니라, 그사상과사건과장소의사회문화적전체맥락도알고있다고가정한다. 이말은서문에만적용되는것이아니라, 그것이소개해주고있는번역물에도적용되고, 나아가서모든원천본문들에도적용된다. 제임스왕역은 17세기영국의번역자들과그리스도인대중사이의의사소통행위를대변해준다. 그러나그것은독립적이고독창적인것은아니었다. 그것은이전의의사소통행위혹은이전의여러많은의사소통행위들을충실히대변한다고주장한다. 그런의사소통행위들에서성서의저자들은독자들스스로가자리한사회문화적맥락속에서독자들의정신상태를바꾸어놓으려고했다. 대부분의현대번역이론들밑에깔려있는생각이있는데, 번역이란구체적인맥락속에자리한구체적인사람들사이에서일어나는의사소통행위라는이해이다. 늘그런것은아니다. 의사소통과맥락사람들은종종언어를일종의암호라고생각한다. 내마음속의생각을여러분과소통하기위해서나는그것을단어와문장으로암호화해야한다. 그리고그생각을생성해내기위해 ( 내가사용했던것과동일한암호책을사용해서 ) 여러분은그것을해독해야만한다. 의미는본질적으로본문안에내재되어있다. 의사소통의기호모델 (code model of communication) 이지난세기후반부를지배했고, 유진나이다 (Eugene A. Nida) 가자신의 번역이론 을정초시켰던몇몇이론적기초중의하나를이루었다. 3) 이것은 번역학 3) 다른것들로는촘스키 (Noam Chomsky) 의작업에기초한문법의 심층구조 견해와사전적

관련성이론에관하여 / 스티븐패트모아 251 (Translation Studies) 이일반학문분과로떠오르기전에번역에대해가장영향력있는이론적틀이었다. 나이다가번역을이해한방식은오늘날까지도지속적으로전세계에서성경번역에영향을미치고있다. 특히, 본문의 형식 과본문의 의미 가나뉠수있다는생각과, 적어도성경번역에서 의미 의효과적인소통이 형식 의보존보다우선해야한다는생각이그렇다. 본문자체에내재한보다복합적인차원 ( 담화구조 : discourse structure) 에대한이해와, 본문은의미를담아내는그릇이아니라다른무엇을가리키는표지 (signs) 로기능한다는이해가커졌다. 이에따라이전이론이의미있게재조정되기에이르렀다. 4) 그러나언어학과의사소통이론의발전은그이론적토대를허물기시작했다. 특히, 기호모델은인간의의사소통이지니는미세함과힘을설명해내기에는부적절한것으로드러났다. 점진적으로, 의사소통이론들은맥락, 추론, 그리고의미구성에참여하는사람들사이의협력이중요하다는사실을고려해왔다. 의사소통에대한이러한 화용론적 설명은번역의본질에대한우리의이해에영향을미쳐왔다. 한예로, 윌트 (Timothy Wilt) 는의사소통의 여러틀 을은유적개념으로사용한다. 의사소통의여러틀은언어, 조직, 그리고사회문화적상황의제한을특징으로하는맥락의하부구조들을말하는데, 그속에서의사소통의발신자와수신자는상호작용을통해의미를협상해간다. 5) 노드 (Christiane Nord) 는베르메르 (Vermeer) 의기능주의개념에기초해서 스코포스 (skopos) 이론을발전시켰다. 스코포스이론에서번역의성공여부는후원자, 번역자, 수신자공동체와본문이서로협의한이해관계에비추어측정된다. 6) 의사소통에있어서관련성 보다근본적인차원에서작용하고있는것은스페르버 (Dan Sperber) 와윌슨 (Deirdre Wilson) 이 1986년에제안하고, 그뒤에얼마되지않아거트 의미론이있다. Stephen W. Pattemore, Framing Nida: The Relevance of Translation Theory in the United Bible Societies, P. Noss, ed., A History of Bible Translation (Rome: Edizioni di Storia e Letteratura, 2007), 217-263 을보라. 4) E.g., Jan de Waard and Eugene A. Nida, From One Language to Another: Functional Equivalence in Bible Translation (Nashville: Thomas Nelson, 1986). 5) Timothy Wilt, Translation and Communication, Timothy Wilt, ed., Bible Translation: Frames of Reference (Manchester: St. Jerome, 2003), 27-80. 6) Christiane Nord, Translation as a Purposeful Activity: Functionalist Approaches Explained (Manchester: St. Jerome, 1997).

252 성경원문연구제 40 호 (Ernst-August Gutt) 가성경번역에도입한 관련성이론 이다. 7) 관련성이론의근본적인통찰은, 우리는소통하고자하는내용을정확하게말하는경우가드물다는것이다. 우리는보통의도하는것보다조금만말하지만, 우리가뜻하는것을효과적으로나타낼능력이있는단어들을선택한다. 사람으로북적되는방안에서내가 Fire! 라고외친다면, 누구나그말을 집에불이났다. 즉시건물을떠나라. 는뜻으로알아들을것이다. 내가뜻하는바를정확하게말할수도있었지만, 그것은그렇게적절하지는 (relevant) 않았을것이다. 듣는사람들이그말을이해해내는데걸리는시간이너무길어지고, 무엇보다도주목을끌지못할수있기때문이다. 마찬가지로, Fire! 라는내말을 네총의방아쇠를당겨라. 는뜻으로해석해낼사람은방안에몇없을것이다. 다른맥락에서라면 Fire! 라는표현은 방아쇠를당겨라. 는뜻으로이해하는것이적절할수도있겠지만말이다. 우리가생각할수있는어떠한기호체계도 Fire! 라는말의두가지의미를구분해주지는못한다. 구분을가능하게하는것은 맥락 이다. 이것은통상적이지않고극단적인사례로보일수있다. 그러나바로이런요소들이, 말로하는것이든글로하는것이든, 우리의의사소통관행의상당부분을결정한다. 분명의도를가진의사소통의수단이되는뭔가를우리가듣게될때 ( 혹은읽게될때 ) [ 명시적의사소통 : ostensive communication], 우리는그것이최대한적절한것이라가정하고, 이해에있어서뭔가도움이되는결과로이끄는맥락을찾아나선다. 그러한첫번째맥락과그함축적의미를발견하게되면, 우리는그과정을멈춘다. 화재시비상출구로달려가는파티손님들은, 내가실제로는 총을쏘라. 는뜻으로그말을했는지에관해더깊이조사하는일을멈춘다. 화용론적언어학이나인지심리학에서따온언어로표현되는이런개념들이, 사람의의사소통이어떻게일어나는지를이해하는틀을관련성이론에제공해준다. 의미는그것을실어나르는메시지에의해서는충분히결정되지않는다. 심지어구문론과의미론의모든법칙과수단이동원되더라도, 발신자가의미하는내용이수신자에게다다르기이전에, 광범위한추론을사용한해석이선행되어야지발신자가의도한결과에이를수있다. 본문은그의도된맥락과상호작용해서청중이의미를향해나아가도록밀어내고, 우리는본능적으로그의사소통이적절한것이되는길을찾아낸다. 관련성이론에서맥락은인지적개념이다. 즉, 참이거나아마도참일것이라고우리가 7) Dan Sperber and Deirdre Wilson, Relevance: Communication and Cognition, 2nd ed. (Oxford: Blackwell, 1995); Ernst-August Gutt, Translation and Relevance: Cognition and Context, 2nd ed. (Manchester: St. Jerome, 2000). 단초가되는이두작품은이제 2 판이나와있다.

관련성이론에관하여 / 스티븐패트모아 253 주장하는일련의명제들이다. 그런개념들전체의총합이우리의인지환경 (cognitive environment) 이다. 맥락을환기시킴으로써, 화자는청자가특정한해석을향해가도록내몰기도하고, 제한하기도한다. 의사소통의대상이되는본문으로부터추론되어나온개념들 (ideas) 은맥락의산물 (contextual effects) 이라고불린다. 그것은명시적인것 (explicatures) 일수도있고, 암시적인것 (implicatures) 일수도있다. 명시적인것들은본문자체에서나온가정들로, 대명사, 일반용어와지시적지소사를참조한결과들을포함한다. 그것들은애매한용어들을풀어주고, 청자의기억으로부터본문에있는개념들을풍부하게만들어준다. 이와는대조적으로, 암시적인것들은 특정한맥락속에서 본문을이해하는과정에서만생성된다. 그것들은본문과맥락의 상호작용 의결과물이다. 관련성자체는상대적으로규정된다. 소통되는개념은맥락의산물이많을수록청자에게더적절한것이된다. 이해를위한정신적노력의과정을적게요구할수록의사소통은더적절한것이된다. 청자가이해과정을밟고자애쓸가치가있을때, 의사소통은가장적절한것이된다. 그리고그것이화자의능력과기호 ( 嗜好 ) 에맞아떨어지게생성될수있었을가장적절한본문이다. 8) 그래서인간의인지 (cognition) 는 이해를위해노력하는과정 과 맥락의결과 사이에균형을잡는행동속에서일어난다. 의사소통이일어나는것은, 청중이볼때의사소통을시도하는사람이의사소통할생각이있고, 그것이적절한 (relevant) 것이기를의도한다고여겨질때이다. 의사소통을시도하는사람들도같은가정위에서움직이고, 청중이적당한정도의노력을기울여서의도된의미에도달하도록자기들의메시지를만들어낸다. 맥락이선행적으로결정되는것이아니라, 다양한맥락들이점진적으로드러난다. 메시지가의사소통과정에서처리됨에따라, 그리고듣는사람들이단기적으로기억한대화의이전부분, 장기적으로기억속에저장된정보, 그리고메시지가가리켜보이는다른환경적인요소들에접근함에따라그렇게된다. 관련성이론과성경 관련성이론은주로서로가얼굴을맞대고대화하는상황을고려하면서 8) Dan Sperber and Deirdre Wilson, Relevance, 125.

254 성경원문연구제 40 호 발전되었다. 그러나스페르브와윌슨은관련성이론이글로된의사소통과문학적본문에도마찬가지로적용된다고생각했다. 9) 관련성이론이문학에사용된비문학적언어들을설명해내는능력은언어의묘사적사용 (descriptive use) 과해석적사용 (interpretive use) 사이의구분에서생겨난다. 10) 전자에서, 발화 ( 發話 ) [ 혹은본문 ] 는사건의실제상태를재현 ( 再現 ) 하기위해사용된다. 후자에서, 발화는또다른재현 ( 예를들면, 발화나생각 ) 에대한화자의해석을재현한다. 간접화법, 은유, 직유, 반어는모두해석적사용의사례들이다. 시적언어는약한암시적연결고리들 (weak implicatures) 을다수만들어냄으로써작동하는것으로보일수있다. 11) 저자가의도한강한암시적연결고리들과길게꼬리를물며점진적으로약해지는맥락의결과 ( 그것에대해서는청중이점점더많은책임을져야한다 ) 사이에날카로운구분을하는것은불가능하다고관련성이론은주장한다. 그렇기때문에관련성이론은다양한청중에대한문학적본문의섬세한영향을그리고복합적독서현실을설명해낸다. 따라서관련성이론이문학작품을다룰때, 그것은결정론적으로저자중심적인접근도아니고, 해체주의적으로독자중심적접근도아니다. 오히려그것은그러한접근법이각각어떻게작동하는지를설명하는데기여한다. 성경은특별한종류의문학적본문이다. 12) 따라서관련성이론은첫째로, 원래적인의사소통행위들이각각저자와공유한인지적환경속에서첫번째청중이의사소통행위를어떻게이해했겠는지를이해하는틀을제공한다. 둘째로는, 후대의청중들이자신들의인지적환경속에서일련의다른우선순위를가정하면서, 어떻게해서서로다른읽기에도달하는지를이해하는틀을제공한다. 13) 관련성이론은또한본문상호간의인용 (quotation) 과암시 (allusion) 의역할을평가하는체계적인방식을제공한다. 14) 9) Ibid., 75. 10) Ibid., 224-243. 11) 다수의저자들이관련성이론을문학에훨씬더깊이적용했다. Ian McKenzie, Paradigms of Reading: Relevance Theory and Deconstruction (Basingstoke: Palgrave McMillan, 2002); Adrian Pilkington, Poetic Effects: A Relevance Theory Perspective (Amsterdam: John Benjamins, 2000). 12) 성경은하나님으로부터의메시지를재현하는책인데, 의사소통의저자와맥락이다수라는점에서 ( 그세부사항중많은것은알려져있지않다 ), 현대청중이성경을조사하기위해서거쳐야하는장구한시간의깊이에있어서, 그리고특히일부사람들 ( 독자들과저자들 ) 이가지고있는전제들의층이여럿이라는점에서특별한문서이다. Stephen W. Pattemore, Souls under the Altar: Relevance Theory and the Discourse Structure of Revelation, UBS Monograph Series 9 (New York: UBS, 2003), 38-45 를보라. 13) Stephen W. Pattemore, The People of God in the Apocalypse: Discourse, Structure, and Exegesis, SNTSMS 128 (Cambridge: CUP, 2004), 28-31.

관련성이론에관하여 / 스티븐패트모아 255 이때성경본문들은자체안에그것을이해하는데필수적인모든것을포함하고서, 포장이풀리기를기다리는단순한정보꾸러미가아니다. 이해에있어서맥락이결정적이지만, 그맥락은본문에대한막연하고무한한정황이아니다. 이해에관련되는맥락은, 특별히저자와청중이공유하는세계에관한가정들이다. 그가정들은단지의미가통하도록만들기에충분한정도이면된다. 관련성과성경번역마찬가지로관련성이론은, 원래다른언어로다른청중에게주어진본문을재현한다고주장하면서번역자가새로운청중에게한본문을제공할때벌어지는일에관심을둔다. 거트가관련성이론을성경번역에적용한선구자이다. 15) 동등성 개념이문제가있음을발견하고서거트는제안하기를, 관련성이론의 묘사적사용 개념이번역을설명하는데기초를제공한다고했다. 번역은의사소통의이차적행위이다. 번역은더이전의일차적인의사소통을충실하게재현한다고주장한다. 청중이본문을정확하게이해하기위해서는원래맥락을이루는요소들에접근하는것이필요한경우가있다. 번역자는그런본문을새로운청중에게제공하기로결정할수있다. 이것을거트는직접 (direct) 번역이라고묘사하는데, 더최근에는 S-모드 (s-mode) 번역이라고도한다. 그것은자극 (stimulus) 을재현하는데초점을두고있기때문이다. 새로운청중이스스로쉽게접근할수있는맥락의실마리들을사용해서본문을정확하게이해할수있는경우가있다. 번역자는그런본문을제공하기로결정할수도있다. 이것은해석 (interpretation) 을재현하는것이므로간접 (indirect) 번역혹은 I-모드 (i-mode) 번역이다. 물론분량이긴번역은결코배타적으로 S-모드혹은 I-모드이지는않고, 보통은둘의혼합양상을띤다. 그러나거트가한일은두가지이다. 하나는, 번역자들입장에서번역을읽는독자들이접근했으면하고바라는맥락이무엇인지를번역자들로하여금숙고하게만든것이다. 또하나는, 그결과번역자들이자기들의성공여부를어떻게측정할수있는지를번역자들로하여금숙고하게강제한것이다. 14) Stephen W. Pattemore, Relevance Theory, Intertextuality, and the Book of Revelation, P. Noss, ed., Current Trends in Scripture Translation, UBS Bulletin 194/195 (Reading: UBS, 2002), 43-60. 15) Ernst-August Gutt, Translation and Relevance; Relevance Theory: A Guide to Successful Communication in Translation (Dallas: SIL, 1992).

256 성경원문연구제 40 호 의사소통사건의관련성을숙고하는일은번역자들에게많은제약을부과한다. 원천본문에서 암시적 인정보를번역에서얼마만큼명시적인것으로만들어야하는가? 전통적인번역관행은이문제를다루는체계적인방식을갖추지않았다. 그리고번역상의수정에대한제안이나모형들은번역된본문이그원래맥락으로부터표류하게만들었다. 관련성이론은명시적인것과암시적인것의개념을도입함으로써그경계를재규정한다. 조금심하게단순화시켜보자면, 번역에서명시적인것들은본문이소통하고자하는내용을크게왜곡시키지않고서단언하는수준까지고양될수있는것이라고말할수있다. ( 예를들자면, 요단을요단 강 이라고한다든지, 대명사 그 로표현된것을예수님이라고밝히는것이다.) 그러나암시적인것의경우에는더큰주의가필요하다. 암시적인것이번역에서단언될때그자체로새롭고의도되지않았던암시적의미를끌어들이게되기때문이다. 또다른문제는번역에있어서 맥락의일치 (contextual consistency) 와관련된다. ( 이것은 사전적일치 [lexical consistency] 에반대되는개념이다.) 번역상의수정은원래맥락에서접근가능했던차원가운데한본성, 즉본문자체를대폭바꾸어놓을수있다. 그것은융단 (tapestry) 에짜넣은문양들을모호하게만들고, 결과적으로의미를상실하거나왜곡시키게된다. 영어의풍부함과다양성을감안할때, 원천언어에나오는한낱말이번역자로하여금몇개의동의어사이에서번역어를선택하도록강요할수도있다. 이일을어떻게해야하는가? 일대일로동등성을지니는단하나의번역어가일관되게채택되어야한다고주장되어야하는가? 우리가문구의동일성을기묘하게주장하지않도록유도하는이유들을 내세우면서, 제임스왕역번역자들은어떤용어들의경우에는번역에서율법주의적으로일관성을고집하지않아도되는자유를주장하고누렸다. 16) 그러나 다양한의미 를가진원천언어의낱말들은보통수용언어에서한단어로번역될 수없다. 그것은동등성을지니는원천언어와수용언어의상이한의미범위때문이다. 나이다와태버 (Charles R. Taber) 는이런생각을 언어적일치에대한맥락적일치의우선성 이라고표현한다 : 원천언어에나오는한낱말을번역하기위해수용언어에서바른낱말을선택하는것은언어적일치의고정된체계보다맥락에더의존한다. 17) 이것은관련성이론이맥락의중요성을강조한것과일관된것으로보인 16) David G. Burke, Translation That Openeth the Window, 237-238. 17) Eugene A. Nida and Charles R. Taber, The Theory and Practice of Translation (Leiden: E. J. Brill, 1969), 15-22. 인용된부분은 17 쪽에서온것이다.

관련성이론에관하여 / 스티븐패트모아 257 다. 특정항목에대한상호적인지환경의구성요소로서가지는본문자체 ( 그리고본문이암시하는다른본문들 ) 의중요성에충분한주의를기울이지않을경우, 그것은숨겨진위험을내포한다. 본문을작성할때저자들은의식적이고의도적이라고가정해보자. 그러면, 저자들이스스로접근가능한다른맥락에서특정단어나문구를이전에어떻게사용했는지충분히자각하면서 ( 그리고상호관련성을알면서 ) 그단어나문구를고른다고우리는생각해볼수있다. 그러므로이런다른맥락들 ( 동일한본문에서앞서나온부분들혹은떠오른다른본문들 ) 은단어나문구의새로운사용을해석하는맥락의일부이다. 심지어는, 의미론학자가볼때, 그것들이다른의미로사용되고있다고판정할수있는경우에도그렇다! 번역자가새로운맥락에서다른낱말로번역하기로결정할때, 이맥락적함의의망은깨어지고, 번역된본문의해석은원래본문의해석과달라질것이다. 번역에서관련성의사례들 관련성이론의영감을받게되면, 번역자들은본문을가공물 (artefact) 이아니라의사소통의매개물로조사할것이다. 첫째로, 번역자들은 원저자와원래청중의세계에서 관련성을최적화해줄해석들을찾고자할것이다. 이것은본문의분석뿐만아니라, 소통되는의미에최적으로기여하는맥락의분석과도관련될것이다. 따라서새롭게번역된본문을공들여만들기전에번역자들이해야할일이있다. 그것은그들의청중이원래맥락의전제들에접근할수있다고볼것인지아니면그들이도움을필요로한다고볼것인지를결정하는것이다. 만약에도움을필요로한다면, 그도움이어떻게제공될것인가? 번역된본문에서원래맥락의전제들을명시적으로만듦으로써그렇게할것인가? 아니면, 원래맥락에관한메모, 지도, 단어설명, 소개그리고다른도움장치들을사용해서원래맥락에대한통찰을가지도록제공함으로써그렇게할것인가? 우리는관련성이론이번역에어떤식으로영향을미치는지몇몇구체적사례들을제시함으로결론을맺고자한다. 고린도전서 10:7 μηδὲ εἰδωλολάτραι γίνεσθε καθώς τινες αὐτῶν, ὥσπερ γέγραπται, Ἐκάθισεν ὁ λαὸς φαγεῖν καὶ πεῖν καὶ ἀνέστησαν παίζειν.

258 성경원문연구제 40 호 KJV: Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. NRS: Do not become idolaters as some of them did; as it is written, The people sat down to eat and drink, and they rose up to play. GNB: nor to worship idols, as some of them did. As the scripture says, The people sat down to a feast which turned into an orgy of drinking and sex. 기록당시의상황을모르는현대독자들은 rose up to play( 일어나서뛰놀다 / 춤춘다 ) 라는어구를원래의사소통사건의맥락과는전혀관련이없는가정하에서이해할것이거의확실하다. 그러나번역자들은그런독자를돕기위해어느정도까지멀리가야하는가? 번역자안내서는 출애굽기 32:6하반절로부터인용된부분에대한 GNB의번역은생생한풀어쓰기이다. 그런의미가그리스어에암시되어있는것일수있지만표현되어있지는않다. 18) 는사실을분별력있게관찰하고있다. GNB는성적인요소들을설명했다. 뿐만아니라, 마시는것을, 원래짝을이루는먹는것과함께묶지않고놀이 / 성 / 춤과한묶음으로재조정했다. 이것은원문에함축된의미의일부를영리하게번역한것이다. 그러나원문으로부터기껏해야약한정도로만끌어낼수있는 ( 특히, 술취해서벌이는성적행동과관련된 ) 훨씬더많은함축적의미를그안에지니게되었다. 고린도전서 10:18 βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν; KJV: Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? NRS: Consider the people of Israel; are not those who eat the sacrifices partners in the altar? GNB: Consider the people of Israel; those who eat what is offered in sacrifice share in the altar s service to God. NRS 번역자들은, 현대청중들에게는 κατὰ σάρκα 를이해하기에걸맞는맥락이없고, 오히려그들이완전히잘못된가정들을끌어들이기가아주 18) Paul Ellingworth and Howard Hatton, A Translator s Handbook on Paul s First Letter to the Corinthians (London; New York: UBS, 1985), 193.

관련성이론에관하여 / 스티븐패트모아 259 쉬울것이라고생각했는데, 그것은옳다. 그러나 NRS조차도독자들에게많은일을남겨두고있다. partners in the altar 는무슨뜻인가? 다소평범하지않은이구절은맥락이달라짐에따라폭넓은의미를가질수있다. 고린도사람들이유대의희생제의제도를알고있다고본다면, 의미는분명했을것이다. 예배하는사람들이보통은제단에희생으로드려진것을함께먹었다는것을포함해서 바울이잘알려진사실과일반적인생각에호소하고있다. 고번역자안내서는논평한다. 19) 그러나현대청중들에게는약간의도움이필요하다. GNB는배경에깔린내용일부를명시화하기로하는데, 그자체로모호하고문제가있는방식으로그렇게한다. 그것은그자체로상당히다른일련의함축을가질수있기때문이다. 내가점검해본소수언어번역의하나를그최종역본으로부터역번역해보자면 [partners in the altar] 는제단에서희생을드리는사람들 로풀어주었다. 이것은 GNB 번역에서추론할수있는암시적인의미이다. 그러나원문이암시하는바는아니다. 결국사람들과사제들은매우혼란에빠지게된다. 요한계시록 7:2-3 20) 개역개정 : 또보매다른천사가살아계신하나님의인을가지고해돋는데로부터올라와서땅과바다를해롭게할권세를받은네천사를향하여큰소리로외쳐이르되우리가우리하나님의종들의이마에인치기까지땅이나바다나나무들을해하지말라하더라 21) 하나님의종들을 인침 은두루마리를 인침 과무슨관계가있는가? 번역자들은이것을어떻게다루어야하는가? 이구절을이해하는데필수적인배경을제공하는것으로몇몇다른본문들혹은당시의개념들이제안되었다. ( 노예에대한 ) 소유권표시로서의인침, 유월절 ( 출 12장 ), 에스겔 9 장, 그리고세례의식등이거기에포함된다. 출애굽기나세례의맥락에연결할직접적인동기는적어보인다. 이두맥락은원문의맥락과너무나많은차이가있다는문제를불러일으켜서이해를위한해결과정에들어가는노력을증가시킨다. 에스겔 9장은원문의맥락에더근접해있다. 하지만여전히어려운문제를많이제기한다. 노예소유권과인침 ( 혹은낙인 ) 이라는문화적맥락은쉽게접근될수있고, 듣는사람들에게중요하고도유익한맥락의결과를제공할수있었을것이다. 더쉽게접근해볼수있는맥 19) Ibid., 200. 20) 이장의세부적논의에대해서는, Stephen W. Pattemore, People of God, 117-164를보라. 21) [ 역자주 ] 원문에는없지만, 독자의편의를위해 개역개정 본문을실었습니다.

260 성경원문연구제 40 호 락은바로앞서나오는본문인 6장에서인을떼는 (breaking) 내용이다. 동일한용어를선택한다는것은우연한것이아니라, 의도적으로반어적이다. 여섯개의인을 여는것 (opening) 은 불순종한인간에대한하나님의진노를드러냈다. 그러나여기서동시에일어나는인침이있다. 하나님의심판에대한멈출수없는계시가정형어구 ( 그가 인을열었을때 ) 의반복에의해표시되었을때처럼, 이제하나님의종들을인침이반복에의해강조된다 (7:2, 3, 4, 5, 8). 두루마리의인을 해제함 (unsealing) 이라는배경에비추어, 재앙이수반되는상황에서, 하나님의백성은 인치는 과정에의해안전을보장받는다. GNB가 하나님의인으로표시된 (marked with God s seal) 이라고말함으로써효과를다소흐리고는있지만, 대부분의주요영어번역본들은 인침 과관련해서이가능성을유지한다. 그러나 CEV는이장면내내 인침 (sealing) 보다는 표시함 (marking) 이라고언급한다. 이것은맥락적일치의좋은예라고할수있다. 그러나사실그것은연관성을완전히상실한다. 그리고그과정에서정당한범위를넘어서서, 아직언급된적이없는다른표, 곧짐승의표 (the mark of the beast) 와더긴밀한연결을형성한다. 요한계시록 21:1 Καὶ εἶδον οὐρανὸν καινὸν καὶ γῆν καινήν. ὁ γὰρ πρῶτος οὐρανὸς καὶ ἡ πρώτη γῆ ἀπῆλθαν καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι. 이구절은 새하늘과새땅이나타나기전에지금있는땅이파괴되고새땅에는바다가없는것 을암시한다고많은그리스도인들은받아들여왔다. 그런데관련성이론은우리로하여금해석과번역에제약을가할수있는근접맥락의요소들을찾도록요구한다. 그렇게함으로써그런이해를교정하도록돕는다. 요한계시록의구조를주의깊게분석하면, 우리는새예루살렘에대한이짧은환상이 (21:1-8) 바로앞의최후심판환상 (20:11-15) 과긴밀히연결되고, 따라서후자가전자의직접적인맥락을제공하고있음을알게된다. 그래서처음하늘과처음땅이 지나갔다 (21:1) 는내용을우리가읽을때에, 이것은 20:11의결과이다. 거기서처음하늘과처음땅은, 배우들이무대에서달아나듯이, 심판자면전에서달아난것으로보도된다. 이근접맥락에서는 ἀπῆλθαν( 앞엘싼 ) 이라는단어가 가버렸다, 떠났다 는통상적의미이상일것이라고생각할이유는없다. 22) 옛하늘 22) 실제로, 앞에르코마이 가조금의애매함도없이 존재하기를멈추다 는뜻으로쓰인경우는없다.

관련성이론에관하여 / 스티븐패트모아 261 과땅은단순히장면에서사라진것이지파괴된것이아니다. GNB와 CEV 에서제공되는관주는베드로후서 3:13에나오는 새하늘과새땅 을지목한다. 아울러베드로후서 3:12는불에의해하늘이소멸된다고말한다. 이관주때문에독자들은요한계시록 21:1의 지나갔다 를그와같은뜻이라고오해할수있다. 그관주가해석의적절한맥락으로요한계시록 20:11을지목했다면더좋았을것이다. 그러면 사라졌다 (disappeared) 는번역은아마도받아들일만한것이다. 그러나 존재하기를멈추었다 는방향으로번역이흘러가서는안된다. 또한이런맥락에서, 우리는바다가더이상없다는것을바다부분이없는땅을예언한것이아니라혼동과죽음의힘이끝났음을묘사하는것으로읽게된다. 20:13에의하면, 죽음과하데스와더불어바다는죽은사람들을수용하고있기때문이다. 요한계시록 20:13을참조하라는관주는도움이될수있다. 그러나 바다 라는단어를이해할때 카오스 개념을포함하지않는보통의현대독자에게는, 각주에서그배경을설명해주는것또한필요할수있다. 관련성이론은지나친처리노력없이좋은인지적결과를낳는최적화된관련성에관심을가진다. 이것은땅과하늘의파괴가여기서명시적으로주장된것이아님을드러낸다. 그리고독자는 새하늘과새땅 은요한계시록 21:5 보라, 내가만물을새롭게하노라 하는구절에서표현된하나님의새롭게하시는강령의결과라고쉽게이해할수있다. 오래되고낡아서이전장면에서무대로부터달아났던하늘과땅은이제새롭게되고활기를되찾아되돌아온다. 관련성과번역 성경을고대의의사소통행위에대한기록으로보는관점은우리가의사소통의현대이론들을접목시키는것을허용한다. 그목적은원래의맥락에서무슨일이벌어지고있는지를이해하도록하고, 그리고새로운언어로새로운본문을만들어서새로운청중이원래의사건에접근하도록하려는것이다. 그러나그것이이논문의시작부분에서내가제기한딜레마를해결하는데어떤식으로도움을주는가? 관련성이론은역사비평가와포스트모던비평가양자모두에게평화제의를하고있다. 역사적맥락이이해에있어서결정적으로중요함을관련성이론은역사비평학자에게확증해준다. 서로다른청중은자기들이본

262 성경원문연구제 40 호 문에가지고들어오는맥락에대한상이한이해에따라, 본문을서로다르게읽을것이다. 이점에있어서관련성이론은포스트모던비평가들의견해에동의한다. 그러나관련성이론은또한각그룹에게더엄격하게도전을제기한다. 역사비평적측면에서, 관련성이론은해석에관련된맥락에제한을두고, 해석자로하여금그맥락을더비판적으로평가하도록도전한다. 포스트모던측면에서, 관련성이론은초기의지적나태함에도전을가한다. 본문은단지내가그러리라고바라는것을의미하지는않는다. 저자와저자의맥락에대한, 그본문을받아서소중히보존한사람들에대한, 그리고지금도현존하는저자이신성령에대한윤리적책임이있는데, 그것은본문에의해재현된의사소통의관련성 ( 적절성 ) 을최적화하는것이다. 또번역자에게있어서관련성이론은번역의방법론을제공하는것이아니다. 서로다른사회문화적맥락에자리한새로운청중에게의미를소통하기위한기술과전략을적용할때번역자가취해야할관점을제공한다. 주석방법들, 동등성을찾는기술들, 필수적인맥락적전제를제시하는전략들, 사실번역프로젝트가가진전체적인목적과기대는더이상문서상에서수행되는과제로간주되지않는다. 오히려우리는원래의의사소통사건을반영하면서새로운의사소통사건에참여하는사람들이다. 이때우리를제약하는것은단지언어적인기준들이아니라, 사람의공동체에대한그리고궁극적으로는위대한의사소통자이신하나님께대한충성심이다. 제임스왕역번역자들이주장했듯이, 번역은단지하나님의말씀을재현하는것이아니라, 하나님의말씀 이다. 23) < 주제어 >(Keywords) 의미, 성경번역, 의사소통, 관련성이론, 맥락. meaning, Bible Translation, communication, Relevance Theory, context. ( 투고일자 : 2017 년 1 월 31 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 4 월 26 일 ) 23) David G. Burke, Translation That Openeth the Window, 231.

관련성이론에관하여 / 스티븐패트모아 263 < 참고문헌 >(References) Burke, David G., ed., Translation That Openeth the Window: Reflections of the History and Legacy of the King James Bible, Atlanta: SBL, 2009. de Waard, Jan and Nida, Eugene A., From One Language to Another: Functional Equivalence in Bible Translation, Nashville: Thomas Nelson, 1986. Ellingworth, Paul and Hatton, Howard, A Translator s Handbook on Paul s First Letter to the Corinthians, London; New York: UBS, 1985. Gutt, Ernst-August, Relevance Theory: A Guide to Successful Communication in Translation, Dallas: SIL, 1992. Gutt, Ernst-August, Translation and Relevance: Cognition and Context, 2nd ed., Manchester: St. Jerome, 2000. McKenzie, Ian, Paradigms of Reading: Relevance Theory and Deconstruction, Basingstoke: Palgrave McMillan, 2002. Nida, Eugene A. and Taber, Charles R., The Theory and Practice of Translation, Leiden: E. J. Brill, 1969. Nord, Christiane, Translation as a Purposeful Activity: Functionalist Approaches Explained, Manchester: St. Jerome, 1997. Pattemore, Stephen W., Relevance Theory, Intertextuality, and the Book of Revelation, P. Noss, ed., Current Trends in Scripture Translation, UBS Bulletin 194/195, Reading: UBS, 2002, 43-60. Pattemore, Stephen W., Souls under the Altar: Relevance Theory and the Discourse Structure of Revelation, UBS Monograph Series 9, New York: UBS, 2003. Pattemore, Stephen W., The People of God in the Apocalypse: Discourse, Structure, and Exegesis, SNTSMS 128, Cambridge: CUP, 2004. Pattemore, Stephen W., Framing Nida: The Relevance of Translation Theory in the United Bible Societies, P. Noss, ed., A History of Bible Translation, Rome: Edizioni di Storia e Letteratura, 2007, 217-263. Pilkington, Adrian, Poetic Effects: A Relevance Theory Perspective, Amsterdam: John Benjamins, 2000. Sperber, Dan and Wilson, Deirdre, Relevance: Communication and Cognition, 2nd ed., Oxford: Blackwell, 1995. Wilt, Timothy, Translation and Communication, Timothy Wilt, ed., Bible Translation: Frames of Reference, Manchester: St. Jerome, 2003.

264 성경원문연구제 40 호 < 초록 > 관련성이론에관하여 최근성경번역은의사소통이론의영향을받고있다. 의사소통이론은언어의화용론적측면, 즉구체적인맥락에서언어가사용된다는점을강조한다. 성경번역자에게있어서는, 적어도두가지맥락이중요하다. 하나는본문이원래전달되었던당시의맥락이고, 다른하나는최근에그본문을읽는청중의맥락이다. 관련성이론 (Relevance Theory: RT) 의주장에따르면, 우리가말한내용은우리가뜻하는내용의실마리에지나지않는다. 따라서우리가말한내용은그것을통해전달하고자의도했던사상이생겨난맥락속에서해석되어야한다. 이리하여관련성이론은의미의생성과수용에서맥락이어떤역할을차지하는지를평가하는데있어서체계적인수단을제공한다. 이논문은관련성이론에연관된쟁점들을간략히설명하고, 관련성이론의중요개념몇개를개관한다음, 관련성의고려가번역에어떤식으로영향을미치는지를보여주는사례몇가지를소개할것이다.

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 265 < 서평 > Erklärt. Der Kommentar zur Zürcher Bibel (Konrad Schmid and Matthias Krieg, eds., Zürich: Theologischer Verlag Zürich, 2011) 박동현 * 이상원 ** 1. 들어가는말 이글에서는스위스 취리히성서 (Zürcher Bibel) 2007년개정판 부교재 [bibel(plus)] 의하나인 취리히성서해설 을소개하면서이런해설성서를우리한국교회와그리스도인들이어떻게활용할수있을지를함께생각해보려고합니다. 20세기후반부터여러나라성서공회에서는성서를새로번역하거나개정하거나보급하는일말고도, 새로번역하거나개정한성서를잘활용하는데도움이될자료도만들어내고있습니다. 이런흐름을타고스위스취리히개혁교회 (Evangelich-reformierte Landeskirche des Kantons Zürich) 에서는 2007년에 취리히성서 (Zürcher Bibel) 개정판 1) 만펴낸것이아니라다음네가지 부교재 [bibel(plus)] 도만들어내놓았습니다. 그네자료는우선겉모습부터서로다릅니다. 1) 둘러보기 취리히성서가이드 (Besichtigt. Der Reiseführer zur Zürcher Bibel, 초판 2007; 제2판 2009): 가로 21.3센티미터, 세로 15.3센티미터, 전체 159쪽, 연한주황색책껍질. * 장로회신학대학교은퇴교수. 독일베를린신학대학 (Kirchliche Hochschule Berlin, 지금의베를린훔볼트대학교신학부 ) 신학박사 (Dr. theol.). dhpark52@gmail.com. ** 장로회신학대학교강사. 독일튀빙엔대학교 (Universität Tübingen) 신학박사 (Dr. theol.). sangwon83@hanmail.net. 1) 취리히성서 2007 년개정판에대한간략한소개로는 http://www.tvz-verlag.ch/zh-bibel 에있는 Die neue Übersetzung der Zürcher Bibel 을참고하실수있습니다.

266 성경원문연구제 40 호 2) 깊이들어가기 취리히성서세미나 (Vertieft. Das Seminar zur Zürcher Bibel, 2007): 가로 21.3센티미터, 세로 30.1센티미터, 연한초록색책껍질. 3) 뜻풀이 취리히성서해설 (Erklärt. Der Kommentar zur Zürcher Bibel, 초판 2010; 제2-3권제2판 2011): 가로, 세로다 22.2센티미터의정사각형꼴, 목차와머리말에뒤이어구약성서창세기부터열왕기하까지를해설한제1권 (1-876쪽) 과역대상부터말라기까지를해설한제2권 (877-1938쪽) 과신약성서해설과부록을한데묶은제3권 (1939-2716쪽), 모두세권으로되어있습니다. 책껍질의색은세권이차례대로하늘색, 초록색, 고동색입니다. 4) 함께듣기 원음취리히성서 (Mitgehört. Der Originalton zur Zürcher Bibel, 2007): 취리히성서 2007 년개정판본문가운데서뽑은것을읽어녹음한콤팩트디스크 (Compact Disc) 다섯장으로이루어져있습니다. 이글에서주로소개하려는것은셋째자료인 뜻풀이 취리히성서해설 입니다. 지금부터는이자료를 취리히성서해설 로줄여부르기로합니다. 맨먼저 취리히성서 번역과개정의역사를간추려살펴봅니다 (2.). 이어서 취리히성서 2007년개정판부교재네가지의성격과내용을간단

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 267 히소개합니다 (3.). 그러고나서 취리히성서해설 을자세히들여다봅니다. 성서각책전체의기본정보와해설문을, 성서의첫책인창세기와복음서가운데서가장먼저생긴것으로알려져있는마가복음을보기로알아봅니다 (4.). 그다음에성서의각본문이생겨나는과정을비교적잘드러내며본문의뜻을풀이한보기로, 신명기전체해설문과신명기 1장과 12장의뜻풀이를살펴봅니다 (5.). 마지막으로 취리히성서해설 의좋은점과아쉬운점을정리하면서 (6.) 우리가갈길을같이생각해봅니다 (7.). 2. 취리히성서 번역과개정의역사 483 년 (1524~2007 년 ) 스위스독일어번역성서인 취리히성서 는 루터성서 2) 와마찬가지로신약성서부터나왔습니다. 3) 1522년독일비텐베르크 (Wittenberg) 에서마틴루터 (Martin Luther) 가번역한신약성서가나오자스위스에서는이신약성서를즉시받아들였습니다. 남부독일과바로이어지는스위스의도시바젤 (Basel) 에서는독일에서쓰지않는여러낱말을풀이하는 낱말모음 (Glossar) 을덧붙여내놓았고, 스위스안쪽에있는도시취리히 (Zürich) 에서는훌드리히 / 울리히츠빙글리 (Huldrych/Ulrich Zwingli) 가중심이되어루터의신약성서를알레만어 (Alemannic) 4) 로고쳐 1524년에출판했습니다. 그뒤로도취리히에서는루터가번역하는구약성서가나오는대로이작업을이어갔습니다. 다른한편으로구약예언서와시편, 잠언, 아가, 외경은취리히에서나름대로번역해나갔습니다. 츠빙글리가만든 말씀전하기 (Prophezei) 모임에서매주월요일부터금요일까지날마다설교자들과신학생들이만나성서본문을한단락씩연구하며번역했습니다. 5) 이점을생 2) 최신개정판인 루터성서 2017 년 (Lutherbibel 2017) 은종교개혁 500 주년한해전인 2016 년에독일성서공회에서펴냈습니다. 이개정판본문은 https://www.die-bibel.de/bibeln/online-bibeln/ lutherbibel-2017 에서도찾아볼수있습니다. 3) 취리히성서출판과개정역사에대해서는 Waldtraut Ingeborg Sauer-Geppert, Bibelübersetzungen III/1, Gerhard Krause und Gerhard Müller, hrsg., Theologische Realenzyklopädie 6 (Berlin; New York: W. de Gruyter, 1980), 243-244; Wilhelm Gundert, Bibelübersetzungen IV/1, Gerhard Krause und Gerhard Müller, hrsg., Theologische Realenzyklopädie 6 (Berlin; New York: W. de Gruyter, 1980), 271-272; https://www.bibelwissenschaft.de/wibilex/das-bibellexikon/lexikon/sachwort/anzeigen/details/ bibeluebersetzungen-christliche-deutsche/ch/73ef820864a3879e22854008a752c356/ 에있는항목 2.3 Die Zürcher Bibel 과 3.3 Die Revisionen der Zürcher Bibel 을참고할수있습니다. 4) 독일서남부고지대에서쓰는독일어로, 독일남부 ( 바덴뷔르템베르크주, 바이에른주 ) 와프랑스 ( 알자스지역 ) 와스위스 ( 바젤, 취리히등 ) 와오스트리아일부지역등에서씁니다.

268 성경원문연구제 40 호 각하면, 츠빙글리가중심이되었다하더라도 취리히성서 는처음부터여러사람이함께번역해낸성서라할만합니다. 6) 1534년구약성서와신약성서가다들어있는 루터성서 가나오기도전인 1531년에취리히에서는이미구약성서와신약성서가다들어있는 취리히성서 를찍어냈습니다. 그러고보면신구약성서가들어있는최초의독일어성서는 루터성서 가아니라 취리히성서 라고할수있습니다. 취리히성서 의구약성서는 1540년까지다시손질했고, 신약성서는 1574년까지개정했습니다. 그뒤로도오늘에이르기까지취리히에서는츠빙글리의정신을살려 7) 끊임없이성서원문과낱낱이견주어보면서 취리히성서 를다듬어오고있습니다. 한편으로는원문연구의새로운열매를받아들이고다른한편으로는현대언어에맞게고쳐왔습니다. 이리하여 취리히성서 는 루터성서 못지않게중요한독일어번역성서로자리잡아왔습니다. 취리히성서 의여러개정판가운데두드러지는것은우선 1667년의개정판입니다. 이개정판에서는 취리히성서 의알레만어를표준독일어문어체로바꾸었습니다. 그래서 취리히성서 는알레만어성서라는특성이사라집니다. 1907년취리히교회총회 (Die Zürcher Kirchensynode) 는 취리히성서 를다시고치기로하고, 츠빙글리가죽은뒤 400년이지난 1931년에새로운개정판을내놓았습니다. 이개정판에서는무엇보다도구약성서의정확한번역에중점을두었습니다. 또성서학연구의새로운결과를받아들여원문을이전보다더잘이해하여그뜻을제대로드러내려고애썼습니다. 1931년개정판이나온뒤로도성서학과역사학과언어학이크게발전했습니다. 그리하여 1984년취리히개혁교회총회 (Die Synode der 5) Volker Leppin, Zwingli, Ulrich (1484-1531), Gerhard Müller, hrsg., Theologische Realenzyklopädie 36 (Berlin; New York: W. de Gruyter, 2004), 793-809, 바젤 대성당에장날인금요일을빼고는주중에날마다그도시의모든성직자들이모여츠빙글리가성서본문을라틴말과히브리말과그리스말로읽고풀이 했다고합니다. 여기서는 797 쪽. 6) 바로앞에있는글의같은쪽에서알려주는최근연구결과에따르면, 그래도취리히성서가나온데에결정적인역할을한사람은자기삶의마지막순간까지취리히성서를계속다듬었던츠빙글리였던만큼취리히성서는츠빙글리성서라할만한데, 취리히성서를처음부터언제라도개정할수있게하려는마음으로츠빙글리는자기이름을붙여이성서부르기를꺼렸다고합니다. 7) 종교개혁기념 500 주년을맞아독일성서공회에서펴낸 루터성서 2017 년 을비롯하여이제까지나온모든루터성서개정판이루터가쓴번역어를최대한살리려고한것과는달리, 취리히성서 의여러개정판은츠빙글리의정신을따라츠빙글리에크게매이지않고늘원문에서새롭게번역해왔다고할수있습니다.

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 269 Evangelisch-reformierten Kirche Zürich) 는 취리히성서 를새롭게하기로결정하였고, 20년 (1987~2007년) 의작업을거쳐 2007년개정판을펴냈습니다. 이개정판에서도 취리히성서 의번역전통에걸맞게새로운본문비평과주석의결과를받아들였습니다. 그렇지만뜻을풀어알려주는식의번역은될수있는대로줄이고구약성서원어 ( 히브리어와아람어 ) 와신약성서원어 ( 그리스어 ) 의특성을살려내려고무척힘썼습니다. 또성서시대와오늘의문화가크게다를때이를억지로서로짜맞추려하지않고오늘의독자들에게낯선것은낯선그대로두기도했습니다. 그리하여읽는사람이될수있는대로성서본문에조금이라도더가까이다가설길을열어놓으려고했습니다. 성서원문의뜻에맞추어현대어표현으로번역했을경우에는각주에원문글자그대로번역한것을적어놓았습니다. 각주에는 취리히성서 본문과다르게번역할수있는보기와히브리어나그리스어에대한설명도적어놓았습니다. 또성서뒷부분에는상당한분량의 용어해설집 (Glossar) 뿐만아니라도량형단위, 주화및화폐가치, 연대표, 이개정판에서밑바탕으로삼은원문, 하나님이름표기법, 각주, 관련구절표시에대한안내를담은사용안내문, 마지막으로몇장의지도가덧붙어있습니다. 3. 취리히성서 2007 년개정판의 부교재 [bibel(plus)] 1) 취리히성서 2007년개정판의 부교재 [bibel(plus)] 네가지는서로긴밀하게관련시켜활용하도록만든자료입니다. 그리하여이넷은 취리히성서 2007년개정판과함께하나의네트워크를이룹니다. 이점은우선 취리히성서해설 각쪽바깥쪽과 둘러보기 취리히성서가이드 각부분의첫머리바깥쪽과 깊이들어가기 취리히성서세미나 각장의첫머리바깥쪽에나오는 귀띔 (tip) 과 초점 (spot) 을보면잘알수있습니다. 8) 2) 둘러보기 취리히성서가이드 는크게다섯부분으로이루어져있습니다. ⑴ 첫부분인 사용길라잡이 (Gebrauchsanweisung) 에서는 취리히성서 8) 취리히성서해설 에대한자세한소개는아래 3.5) 와 4. 를보십시오.

270 성경원문연구제 40 호 2007년개정판과함께이책을어떻게쓸것인지, 이책에어떤내용이들어있는지를짤막하게알려줍니다. ⑵ 둘째부분인 소통 (Verständigung) 에서는성서자체와성서의세계를이해하는데매우중요한전문개념 ( 이를테면 묵시, 복, 비유, 사도, 지혜 등 ) 103가지를독일어알파벳순서로아주짧게풀이해놓았습니다. ⑶ 셋째부분인 역사 (Geschichte) 에서는성서에나타나있는중요한사건뿐만아니라성서번역과도관련된지난 3500년 ( 기원전 2400년 ~ 기원후 2007년 ) 의역사를연대순으로정리해놓았습니다. ⑷ 이책의본론인넷째부분 찾아볼곳 (Orte) 에서는, 성서의책순서대로창세기부터요한계시록까지한권한권안으로독자들을모셔들입니다. 1 성서의각책을소개하는첫머리에서는보통 귀띔 (tip) 과 초점 (spot) 의두가지를제시합니다. 귀띔 (tip) 에서는성서안에들어있는이책의어느부분을, 매체 (Mittel) 에서는마지막부교재인 함께듣기 원음취리히성서 컴팩트디스켓에서들어보면좋은지밝혀두었습니다. 또성서의각책과관련하여읽을수있는다른여러가지책 (Buch), 들을만한고전음악 (Klassik) 과현대대중음악 (Pop), 볼만한영화 (Film) 도소개합니다. 초점 (spot) 에서는이책에서읽어볼만한대표적인단락을일러줍니다. 2 그책의어떤본문을읽으며어떤내용을마음에간직할지, 또개혁교회에서그책을어떻게이해해왔는지를알려줍니다. 20세기에찍어둔이스라엘지역사진도곁들였습니다. 또한성서각책의전체짜임새를도표로그려놓았습니다. ⑸ 마지막으로다섯째부분인 나들이 (Ausflüge) 에서는성서에나오는중요한주제 ( 이를테면 창조, 선택, 기름부음, 산, 정의, 돈 등 ) 열네가지의중심본문들을제시합니다. 여기에서도각주제를다루는첫머리에서는바로앞 ⑷와마찬가지로 귀띔 (tip) 과 초점 (spot) 을두어참고자료를소개합니다. 3) 깊이들어가기 취리히성서세미나 는다섯사람의전문가 ( 목회자, 신학자, 기독교교육전문가, 예술가, 건축가 ) 가독일어를쓰는스위스개별교회에서쓰도록개발한, 알차고수준높은성인성서교육교재입니다. ⑴ 기원전 2600년부터기원후 600년까지이르는긴기간을 25개의시기

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 271 로나누고, 각시기의중심주제 ( 신들의임금, 해, 부부, 목자, 구주 등 ) 를정하여거기에맞는옛중동문헌본문이나성서본문이나그리스도교초기문헌본문을중심으로함께공부할자료를소개해줍니다. ⑵ 각장은첫쪽전체를채우는현대그림 (Grafik) 한폭을본 (gesehen) 다음에, 색깔있는종이에검은색글씨로써놓은 (geschrieben) 중심본문을읽고, 겪어보기 (erlebt), 옛장소로가보기 (verortet), 자리찾기 (eingereiht), 뜻알기 (ausgelegt), 받들기 (verehrt), 되묻기 (nachgefragt), 읽은자료 (gelesen) 의차례로공부하게해놓았습니다. 겪어보기 (erlebt) 에서는중심본문을읽고들은다음에참석자들이이야기를나누고때로는본문에나오는사람들이되어연극을해보도록까지제안합니다. 옛장소로가보기 (verortet) 에서는본문의배경이되는나라와민족과사회의상황을알려줍니다. 자리찾기 (eingereiht) 에서는본문의역사배경과통일성과짜임새와흐름을알아봅니다. 뜻알기 (ausgelegt) 에서는본문이무엇을말하려는지를일러줍니다. 받들기 (verehrt) 에서는본문의가르침을제시합니다. 되묻기 (nachgefragt) 에서는앞에서공부한내용을제대로이해했는지돌이켜보게하는질문을적어두었습니다. 읽은자료 (gelesen) 에서는이장을준비하면서참고한책을밝힙니다. 4) 함께듣기 원음취리히성서 는다섯장의콤팩트디스크로이루어져있습니다. 남자, 여자두사람씩모두네사람의배우가구약성서에서뽑은마흔두군데단락과신약성서에서뽑은열여덟군데단락뿐만아니라 깊이들어가기 취리히성서세미나 의본문으로제시된옛중동문헌 ( 바빌론의길가메쉬서사시일부, 이집트의아마르나태양신찬양시, 가나안비석에적힌글 ) 과그리스도초기관련문헌 ( 나그함마디의그노시스문헌, 니케아콘스탄티노플신앙고백문, 베네딕트수도원규율 ) 도각각세군데씩입체적으로읽어녹음해놓았습니다. 5) 취리히성서해설 의중심을이루는해설과해설관련참고자료에대해서는아래 4. 에서자세하게다룰것이므로여기서는그첫책첫머리의 머리말 (Einleitung) 과셋째책의맨뒤에 덧붙임 (Anhang) 만다루기로합니다.

272 성경원문연구제 40 호 ⑴ 첫책첫머리의 머리말 (Einleitung [6-7 쪽 ]) 에서는 1 취리히성서 2007년개정판과이개정판의 부교재 [bibel(plus)] 를소개하면서 취리히성서해설 이그가운데서어떤자리를차지하는지를먼저밝힙니다. 2 그런다음에 취리히성서해설 의짜임새와내용을크게, 책각쪽의안쪽에둔 해설부분 (Lauftext) 과바깥쪽에둔 참고자료제시부분 (Rand) 에둘로나누어설명합니다. 3 뒤이어 취리히성서 2007년개정판과이개정판의 부교재 [bibel(plus)] 는하나의네트워크를이루므로늘서로관련시켜활용할것을권하고, 감사의말씀으로끝맺습니다. ⑵ 셋째책맨뒤의 덧붙임 (Anhang) 에서는 1 용어해설집 (Glossar [2676-2694쪽]) 이눈에두드러집니다. 여기에는본문뜻풀이각쪽의바깥쪽에내용을실어두지않은용어의해설 9) 을모아두었습니다. 그런경우가 169개나됩니다. 10) 독일어알파벳순서대로는 압바 (Abba) 에서시작하여 방언 (Zungenrede) 으로끝납니다. 2 그다음 (2696-2698쪽) 에나오는것이 용어해설목록 (Register der theologischen Esssays) 입니다. 여기에는본문뜻풀이의바깥쪽에이미붙여놓은올림말을한데모아두었습니다. 이목록은 알파와오메가 (A und O) 항목에서시작하여 혀 (Zunge) 항목으로끝나는데, 각항목이성서어느구절의해설에, 이해설집몇쪽에붙어있는지도밝혀놓았습니다. 모두 178 개항목이나됩니다. 3 셋째로는 (2700-2701쪽) 개혁교회교리에영향을준주제해설목록 (Register der Reformierten Wirkungen) 이있습니다. 성만찬 (Abendmahl) 항목에서시작하여 혀 (Zunge) 항목으로끝나는데, 여기에도각항목이성서어느구절의해설에, 이해설집몇쪽에붙어있는지도밝혀놓았습니다. 모두 108개항목입니다. 4 넷째로 (2702-2707쪽) 개혁교회교리에영향을준주제해설참고도서목록 (Bibliographie der Wirkungen) 이나옵니다. 5 다섯째로는 (2708-2711쪽) 그림자료출처목록 (Abbildungsnachweis) 9) 이를테면 취리히성서 2007 년개정판뒷부분에붙여놓은용어해설집의맨첫항목인 알파와오메가 (A und O) 는계 1:8 의 해설참고자료 (Essay) 로제 3 권 2638 쪽왼쪽가장자리아랫부분에실어놓았습니다. 10) 취리히성서 2007 년개정판뒷부분에붙여놓은용어해설집에는 302 개항목이들어있습니다.

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 273 이나옵니다. 본문뜻풀이와관련하여나온여러그림이어디에서왔는지밝힙니다. 6 마지막으로 해설자명단 (Verzeichnis der Autorinnen und Autoren) 이붙어있습니다. 본문뜻풀이를한구약학자 23명과신약학자 17명, 또본문내용과관련된개혁교회교리를정리한조직신학자 1명, 모두 41명인데스위스출신학자들인것으로보입니다. 이들대부분은지역교회에서목회한경험이있거나교회관련여러기관에서활동해본경험이있거나지금도그렇게일하고있습니다. 가장젊은사람이학개, 스가랴, 말라기해설을쓴마틴로이엔베르거 (Martin Leuenberger, 1973년생 ) 이고, 가장나이많은사람이시편, 예레미야, 호세아, 요엘해설을쓴클라우스자이볼트 (Klaus Seybold, 1936년생 ) 입니다. 4. 취리히성서해설 의해설과해설관련참고자료성서본문의단락별뜻풀이에앞서성서각책전체를간단하게소개만하고, 신구약성서의큰묶음 ( 오경, 역사서, 복음서등 ) 을안내하는내용은빠져있습니다. 이점에서 취리히성서해설 은, 독일성서공회에서내놓은해설성서 11) 나미국성서공회에서영어굿뉴스바이블 (Good News Bible) 본문에세계성서공회연합회에서마련한해설을덧붙여낸해설성서 12) 나 13) 국제가톨릭성서공회가편찬해낸해설성서 14) 와다릅니다. 11) Stuttgarter Erklärungsbibel. Lutherbibel mit Erklärungen 을가리킵니다. 1992 년에나온제 2 판의해설부분을우리말로번역하여개역한글판본문과개역개정판본문에각각붙여 1997 년과 2001 년에 해설 관주성경전서독일성서공회판 과 관주 해설성경전서개역개정판 이라는이름으로펴냈습니다. 독일성서공회에서는 2005 년에외경부분을덧붙여 Stuttgarter Erklärungsbibel. Lutherbibel mit Erklärungen mit Apokryphen 을, 2007 년에조금고쳐제 2 판을펴냈습니다. 12) 1997 년판 Good News Study Bible. 13) 이두가지해설성서에대한서평은왕대일, 독일성서공회판해설 관주성경전서 와 굿뉴스스터디바이블 : 구약을중심으로, 성경원문연구 9(2001), 41-55; 김창락, 해설 관주성경전서와굿뉴스스터디바이블 : 신약을중심으로, 성경원문연구 9(2001), 56-68 에서볼수있습니다. 또김영봉, 우리의상황에서나온해설성서가필요하다 : 스터디바이블을사용하고있는독자의입장에서, 성경원문연구 9(2001), 69-82 를참고할수있습니다. 14) Biblia Sagrada. Edição Pastoral. Introducões e notas (Brasilia: Sociedade Biblica Cátolica Internacional, 1992). 이해설성서의해설을우리말로옮겨공동번역본문에붙여서광주의 일과놀이 출판사에서 1995 년에 성서해설판공동번역국제가톨릭성서공회편찬 이라는제목으로펴냈습니다.

274 성경원문연구제 40 호 1) 성서각책해설의짜임새 ⑴ 성서각책해설첫쪽에서는책이름 ( 히브리어성서, 칠십인역성서, 불가타성서, 취리히성서 ), 쓴때, 생긴곳, 쓴사람, 문학형식 (Textsorten), 통일성, 정보가치, 중심낱말, 신학, 활용 (Benutzung), 영향 (Wirkung) 을아주간단하게도표식으로소개합니다. ⑵ 이어서색깔 ( 구약은하늘색, 신약은고동색 ) 이있는종이한장에흰색글자로그책에관한기본내용을알려줍니다. 본문해설에서는 취리히성서 2007년개정판본문을먼저단락별로나누어제시한다음에그단락의뜻을풀이합니다. ⑶ 마지막단락뜻풀이가끝난뒤에뜻풀이를한사람의이름을밝혀두었습니다. 2) 본문뜻풀이각쪽의모습과내용 ⑴ 가로로각쪽의안쪽 ( 홀수쪽은왼쪽, 짝수쪽은오른쪽 ) 으로전체의 5 분의 4쯤되는공간에 취리히성서 2007년개정판본문단락을두단으로나누어실은다음에그뜻풀이를마찬가지로두단으로나누어실었습니다. 본문과뜻풀이는글꼴을달리하여구별해놓았습니다. 뜻풀이의길이는본문의길이에맞추는것을원칙으로삼았습니다. 그렇지만때로는뜻풀이가상당히길어지기도합니다. 창세기 1:1-2:4상반절의경우에는뜻풀이가본문의네배더됩니다. 그만큼본문을중요하게다루었기때문일것입니다. 각쪽의바깥쪽 ( 홀수쪽은오른쪽, 짝수쪽은왼쪽 ) 으로전체의 5분의 1쯤되는공간에서는해당본문과관련한여러가지참고자료를해설보다는

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 275 더작은글씨로, 또줄사이를좁혀서소개합니다. ⑵ 각쪽안쪽의 취리히성서 2007년개정판본문과해설책의쪽수가너무많아지지않게하려고본문이시일때는줄을바꾸어쓰지않고줄이바뀌는곳에빗금 (/) 을그어두었습니다. 시의연이시작하고끝나는곳에는빗금을겹으로 (//) 그어두었습니다. 본문이전해내려오는과정에서나중에들어온신약본문은대괄호 ([ ]) 로둘러쌌습니다. 뜻풀이가운데들어있는본문은기울어진글꼴로썼습니다. 하나님의이름 여호와 를 취리히성서 2007년개정판본문에서는 주님 을뜻하는독일어철자네개를모두대문자로적고 (HERR), 뜻풀이에서는 여호와 를가리키는독일어철자네개를모두대문자로적습니다 (JHWH). ⑶ 각책본문풀이첫쪽바깥쪽의참고자료제시성서의각책본문풀이첫쪽 ( 홀수쪽 ) 바깥쪽 귀띔 (tip) 에서소개하는참고자료는 더읽을거리 (Lektüre) 와 매체 (Mittel) 입니다. 1 더읽을거리 (Lektüre) 에서는지금풀이하는책의내용을더자세히알려주면서도일반인들이이해할수있게쓴참고자료를소개합니다. 2 매체 (Mittel) 에서는지금풀이하는책과관련된부분이 취리히성서 2007년개정판 부교재 [bibel(plus)] 의다른세가지어디에있는지를알려줍니다. ⑷ 각장본문풀이첫머리바깥쪽의참고자료제시각장본문풀이첫머리바깥쪽에있는 초점 (spot) 에서는다음여러참고자료를제시할수있습니다. 색있는숫자는해당장의절수를가리킵니다. 1 관련본문 (Stellen) 에서는비슷한내용이들어있는성서다른곳을알려줍니다.

276 성경원문연구제 40 호 2 용어해설 (Essay) 에서는 취리히성서 2007년개정판의 용어해설집 에들어있는올림말을제시합니다. 용어해설내용은그자리에서바로하거나, 그용어의중심본문이있는자리에해두었습니다. 3권끝의 용어해설집 이나 취리히성서 2007년개정판뒤에붙은 용어해설집 에서도찾아볼수있습니다. 3 영향 (Wirkung) 에서는해당주제와관련하여특히개혁교회가성서에근거하여어떤가르침을만들어왔는지알려줍니다. 먼저중심개념을적고뒤이어관련내용을간략히소개하거나다른관련본문을찾아볼수있게합니다. 4 그밖에가끔성서고고학그림자료도소개합니다. 3) 성서각책전체의기본정보와참고자료소개의보기 ⑴ 창세기전체의기본정보소개 1 첫쪽 (10쪽) 에서는창세기에관한기본정보를다음과같이간단하게도표식으로소개합니다. 책이름 히브리어성서 처음에 칠십인역성서 근원 불가타성서 근원의책 취리히성서 근원 모세의첫책 쓴때 기원전 1000~200년쯤, 아주오래전부터전해내려온부분도 있음 생긴곳 벧엘, 예루살렘, 이집트디아스포라 ( 창 37-50), 메소포타미아 의영향을강하게받음 ( 창 1-11) 쓴사람 입에서입으로전해준백성, 예루살렘안팎의제사장들 문학형식 역사이야기, 역사기록, 이야기 ( 창 37-50) 통일성 아주오랜기간을거쳐생겨남, 다른여러책과하나로묶는 복잡한과정을겪었음 정보가치 옛중동의여러종교에비추어성서본문의역사를알아볼수 있는본문 중심낱말 창조, 하나님의형상대로창조된사람, 에덴동산, 홍수, 언약, 땅, 이스라엘 신학 유일신론, 창조신학, 신학적인간론, 조건없는약속, 축복,

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 277 활용영향 역사신학제사장무리아마세상에서가장잘알려진책인듯함, 예술과문학과문화에엄청난영향을끼침 2 둘째와셋째쪽 (11-12쪽) 에서는짙은하늘색바탕의종이에큰글씨로하얗게, 창세기의문학적성격과생겨난과정과중요성과짜임새와중심내용과흐름과신학적의도를처음부터끝까지죽이어서써놓았습니다. 길고짧은문장이모두열넷인데, 실제로는다섯단락으로이루어져있는것을정해진공간에다넣으려고하다보니새단락을새줄로시작하지않고단락사이에그냥줄표만넣어두었습니다. 3 창세기본문뜻풀이첫쪽 (13쪽) 바깥쪽에서는창세기전체에관한참고자료를알려줍니다. 더읽을거리 (Lektüre) 에서는최근 (1994~2009년) 에독일어로나온창세기연구서나주석서를여덟권이나소개합니다. 연구본문의순서에맞추어각각그특성을짧게알려주는말까지덧붙였습니다. 맨뒤에는학문적인주석서의대표적인보기로지금까지나온창세기주석서로그분량이가장큰클라우스베스터만 (Claus Westermann) 의세권으로된주석서를제시합니다. 매체 (Mittel) 에서는 취리히성서 2007년개정판 부교재 [bibel(plus)] 의다른세가지어디에창세기관련자료가있는지를알려줍니다. ⑵ 마가복음전체의기본정보소개 1 첫쪽 (2030쪽) 에서는창세기의경우와마찬가지로마가복음에관한기본정보를다음과같이간단하게도표식으로소개합니다. 책이름 그리스어성서 마가에따름 불가타성서 마가에따른복음서 취리히성서 마가에따른복음서 쓴때 기원후 70년쯤, 유대독립전쟁때 (66~73년) 생긴곳 팔레스타인밖, 헬레니즘문화가중심을이루는로마제국영토 안의어딘가에서 쓴사람 유대사람이아닌그리스도인으로유대교와맞닿아있는문화권 출신 문학형식 기적이야기, 비유, 예수님의말씀, 마지막때에관한말씀, 예수님의수난이야기 통일성 따로전해내려오던여러이야기를하나의이야기로엮음,

278 성경원문연구제 40 호 끝부분 (16:9-20) 은나중에덧붙음정보가치예수님의활동과주변환경, 또그리스도교초기의교회상황을간접적으로나마알수있음중심낱말권위, 하나님나라, 믿음, 깨닫지못하다, 따르다, 두려움, 십자가신학예수님이실제로누구신지는십자가로부터만드러난다. 사용그리스도교초기의여러교회성도들앞에서낭독하고전해내려왔음영향마태복음과누가복음의밑바탕을이루었으나나중에는마태복음과요한복음의그늘에묻힘 2 둘째쪽 (2031쪽) 에서는짙은고동색바탕의종이에큰글씨로하얗게처음부터끝까지단락나눔없이죽이어서열개의문장으로, 마가복음의특별한의도 ( 앞쪽의도표식소개에서밝힌 신학 ) 에초점을맞추어마가복음의짜임새를크게세부분으로나누어설명해놓았습니다. 3 마가복음본문뜻풀이첫쪽 (2033쪽) 바깥쪽에서는마가복음전체에관한참고자료를알려줍니다. 더읽을거리 (Lektüre) 에서는최근 (1987~2007년) 에독일어로나온마가복음주석서두권과학습서한권을소개합니다. 매체 (Mittel) 에서는 취리히성서 2007년개정판 부교재 [bibel(plus)] 의다른세가지어디에마가복음관련자료가있는지를알려줍니다. 4) 성서각장전체의참고자료소개보기 ⑴ 창세기 1장전체의참고자료소개 14쪽바깥쪽의 초점 (spot) 아래에다음세가지자료를제시해두었습니다. 1 관련본문 (Stellen) 에서는창세기 1:1-2:4 전체, 1:2, 3, 4, 7, 21 관련구절을적어놓았습니다. 적어둔관련구절과어떤점에서관련되는지그내용도간추려알려줍니다. 이를테면창세기 1:1-2:4의관련구절로신명기 26:5-9와시편 78편과에스겔 20장을들면서, 이네군데에서는이스라엘역사를간추려말하는데그가운데이스라엘이이집트에서빠져나온사건을다루는점에서서로관련이된다는것입니다. 또한창세기 1:7에서하나님이말씀하신 그대로되다 라는표현은 9, 11, 15, 24, 30절에도나온다는사실을일러줍니다. 2 용어해설 (Essay) 에서는 하나님 / 신들 과 창조 와 짐승 이라는세가지올림말을제시해두었습니다. 그리고는그해설내용은각각고린도

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 279 전서 8:1-6과시편 104편과욥기 38-39장뜻풀이의바깥쪽에서찾아보라고합니다. 그래서고린도전서 8:1-6의 초점 (spot) 을찾아보았는데, 고린도전서 8:1-6 뜻풀이 (2382-2383쪽) 바깥쪽에 하나님 / 신들 을해설하는내용이길게나와있습니다. 다른두경우도마찬가지방식으로해설내용을찾아볼수있습니다. 3 14-17쪽바깥쪽에있는 영향 (Wirkung) 에서는창세기 1장에서비롯된개혁교회의교리가어떻게발전해왔는지를일러주는데, 서로관련된세가지올림말을다룹니다. 먼저 창조 자체를두고서는시편 19:1-7 뜻풀이바깥쪽을보라고합니다. 그래서그곳 (1164-1165쪽) 을찾아보면, 스위스의종교개혁지도자가운데한사람인하인리히불링어 (Heinrich Bullinger) 가 1552년에창조를두고쓴말에서시작하여요하네스칼빈 (Johannes Calvin) 이 1559년에, 요하네스코카이우스 (Johannes Coccejus) 가 1665년에, 프리드리히슐라이에르마허 (Friedrich Schleiermacher) 가 1830년에, 칼바르트 (Karl Barth) 가 1945년에, 위르겐몰트만 (Jürgen Moltmann) 이 1985년에쓴글까지끌어다씁니다. 그뿐만아니라 1984년캐나다장로교회의문서일부까지옮겨놓았습니다. 뒤이어 (14-15쪽) 창세기 1-2장에서 아무것도없는데서창조하심 이라는교리를개혁교회전통에서어떻게발전시켜왔는지를일러줍니다. 여기서도여러신학자곧아만두스폰폴란스도르프 (Amandus von Polansdorf) 가 1624년에, 삐에르모리 (Pierre Maury) 가 1960년에, 기스베르트포에트 (Gisbert Voet) 가 1648년에, 위르겐몰트만이 1971년에, 에밀브룬너 (Emil Brunner) 가 1950년에, 요하네스코카이우스가 1665년에, 조나던에드워즈 (Jonathan Edwards) 가 1765년에, 알로이스임마누엘비더만 (Alois Emanuel Biedermann) 이 1965년에, 아브라함카이퍼 (Abraham Kuyper) 가 1884년에쓴글을옮겨적어두었습니다. 다음으로는 (16-17쪽) 창세기 1:26-28에서, 하나님이사람을하나님의형상대로창조하셨다 하신데서비롯된개혁교회교리의역사를다룹니다. 1559년의요하네스칼빈에서시작하여 1717년의프리드리히아돌프람페 (Friedrich Adolf Lampe), 1576년의페트루스마르튀르페어미글리 (Petrus Martyr Vermigli), 1967년의헨드리쿠스버코프 (Hendrikus Berkhof), 1937년의에밀브룬너, 1945년의칼바르트, 1985년의위르겐몰트만의글에까지이릅니다. ⑵ 마가복음 1장전체의참고자료소개 2034쪽바깥쪽 초점 (spot) 아래에다음세가지자료를제시해두었습니

280 성경원문연구제 40 호 다. 1 관련본문 (Stellen) 에서는 2-3, 6, 11, 13, 23-27, 24, 25, 35, 43-44절의관련구절을적어놓았습니다. 이를테면 2-3절은출애굽기 23:20과말라기 3:1과이사야 40:3을뒤섞어인용하고있음을맨먼저알려줍니다. 다음으로마가복음 1:6에서세례요한이입었다고하는털옷과둘렀다고하는가죽띠와관련되는구절로는열왕기하 1:8을듭니다. 2 용어해설 (Essay) 에서는 예수, 세례자요한, 세례, 회개, 용서, 죄, 영, 하늘, 아들 / 하나님의아들, 천사, 하나님의나라, 안식일, 권위, 거룩한 / 거룩한것, 기도하다, 깨끗하다 라는올림말을제시해두었습니다. 그리고그해설내용을어디에서찾아볼수있는지를밝혀놓았습니다. 그안내를따라가보면, 이를테면 1절의 예수 관련해설내용은마가복음 9:2-13 뜻풀이 (2059-2060쪽) 바깥쪽에서, 마가복음 1:4-6에나오는 세례요한 관련해설내용은누가복음 1:5-25 뜻풀이 (2091-2092쪽) 바깥쪽에서, 마가복음 1:40-42에나오는 깨끗하다 관련내용은레위기 11:1-47 뜻풀이 (273쪽) 바깥쪽에서찾아볼수있습니다. 이가운데특별히눈에띄는것은마가복음 1:22, 27에나오는 권위 에대한해설입니다. 그해설은누가복음 20:1-8 뜻풀이 (2156쪽) 바깥쪽에서찾아보게안내해놓았는데, 거기서그내용을읽어보면, 권위 를뜻하는그리스어의본뜻이무엇이고, 실제로성서에서말하는권위가무엇이며어떤사람들에게어떻게나타나는지를잘간추려설명하고있습니다. 이런경우와는달리아예마가복음 1장뜻풀이의바깥쪽에서용어해설의내용까지실어놓기도했습니다. 2035쪽바깥쪽에서마가복음 1:2-15의 용어해설 (Essay) 로제시한 회개하다 와 2036쪽바깥쪽에서 1:14-15의용어해설로제시한 복음 과, 2036-2037쪽바깥쪽에서 1:29-2:12의용어해설로제시한 기적 이그러합니다. 3 영향 (Wirkung) 에서다룰주제로마가복음 1:9-11에서는 하나님과삼위일체 를, 13절에서는 천사 와 귀신 을, 15절에서는 하나님의나라 를제시합니다. 이어서그실제내용을찾아볼수있는곳을알려줍니다. 그안내를따라고린도후서 13:13 뜻풀이 (2423-2424쪽) 바깥쪽에서 하나님과삼위일체 해설내용을들여다보면, 이와관련하여 1534년의바젤신앙고백, 1559년칼빈, 1830년의프리드리히슐라이에르마허, 1932년의칼바르트, 1996년의토머스토렌스, 1980년의위르겐몰트만의글을소개하고있습니다. 나머지경우의해설내용은각각스가랴 4:1-14 뜻풀이 (1915-1916

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 281 쪽 ), 누가복음 10:18 뜻풀이 (2126-2127쪽), 마태복음 19:16-26 뜻풀이 (1996-1997쪽) 의바깥쪽에실려있습니다. 각풀이에서는해당주제를두고개혁교회전통을대변하는여러학자가밝힌견해를소개하고있습니다. 5. 취리히성서해설 의신명기전체해설과 1장과 12장뜻풀이 1) 신명기전체해설성서각책전체해설과단락별본문해설은서로밀접히이어져있기때문에신명기전체해설을먼저소개하고, 1장과 12장뜻풀이를알아보기로합니다. 399쪽에서는신명기를통틀어다섯문장 ( 번호 1-5) 으로간단하게안내하고있습니다. 긴문장은여러개의짧은문장 ( 기호 a-d) 으로끊어서우리말로옮기면아래와같습니다. 15) (1a) 히브리어성서에서신명기가차지하는자리를보면, 신명기는앞에나온것을새롭게풀이하는책으로읽을책이다. (1b) 신명기에서는, 이스라엘이광야길을걸어온이야기를간추려이야기해준다. (1c) 다른한편으로는시나이산에서받은율법을설교하듯이, 신명기당시상황에알맞도록생생하게그려내고있다. (2a) 신명기에대한이런이해는, 구약성서의첫그리스어번역본에보존된이름인 < 듀테로노미온 > 에도잘반영되어있다. (2b) 이이름은 두번째율법 을뜻한다. (3a) 신명기는 모세의다섯번째책 곧오경의마지막책으로오경맨끝에자리잡고있다. (3b) 그렇지만성서학에서밝혀낸바에따르면, 신명기의이런위치가이책이원래뜻하던바와어울리는것은아니다. (4a) 신명기의율법부분 ( 신 12-25) 은아마도가장오래된율법자료에까지거슬러올라가는것으로보인다. (4b) 이율법자료는북왕국이스라엘에서모아두었던것이다. (4c) 그러다가북왕국이기원전 722년에망한뒤에남왕국유다로망명해온사람들과함께그리로넘어온듯하다. (4d) 거기서수백년지난뒤인요시야임금때나라법의자리를차지했다 ( 왕하 22-23). (5) 바빌로니아에사로잡혀가서살던믿음의사람들 16) ( 기원 15) 될수있으면한문장이 16 어절을넘지않게하고, 독일어문장의의미를손상시키지않는범위에서우리상황에맞게조정하여옮겼습니다. 독일어지시대명사는더러실명사로고쳐옮기기도하고, 글흐름에따라원문에없는것을덧붙이기도했습니다. 16) 독일낱말그대로는 신학적인글을쓰는사람들 을뜻합니다.

282 성경원문연구제 40 호 전 596~536년 ) 은이법을, 이스라엘전역사를가늠할수있는잣대로생각했다. 신명기본문뜻풀이맨뒤 (480쪽) 를보면, 신명기를풀이한사람이마틴로제 (Martin Rose) 라는사실을알수있습니다. 로제는신명기전체해설에서우선신명기가구약성서에서차지하는자리와책이름이지니는뜻을알려줍니다. 그런다음에는신명기의중심부분이어떻게생겨났는지를간략하게일러줍니다. 2) 신명기 1장뜻풀이로제는 46절이나되는긴신명기 1장을한단락으로다룹니다 (401-404 쪽 ). 이점에서절수가비슷한마가복음 1장을파스칼레론데즈 (Pascale Rondez, 2084쪽 ) 가열단락으로나누어다루는것 (2033-2036쪽) 과는아주딴판입니다. 로제는신명기 1:1-5가책이름역할을한다는말로본문풀이를시작합니다. 그러고서는곧바로신명기의문학적특성과쓴사람과쓴때와쓴곳을알려줍니다. 뒤이어신명기의얼개를소개하면서신명기가오늘구약성서의책순서에서차지하는자리가지니는뜻을신명기전체해설에서보다좀더자세히일러줍니다. 신명기는바빌로니아포로시대에오늘성서학에서 신명기역사가들 (Deuteronomisten) 이라고부르는사람들곧신명기정신으로역사를쓴사람들이바빌로니아에서썼다. 그들은신명기를모세의고별연설체로썼다. 이야기하듯이써놓은 1-11장과 26-34장은신명기의바깥틀을이루며가운데들어있는 12-25장을감싼다. 12-25장에는여러가지율법을모아놓았다. 이율법모음은신명기를쓴사람들에게까지옛어른들로부터전해내려온것이다. 이것을이스라엘역사를이해하는잣대로삼아그들은이스라엘이가나안땅을차지한때부터망할때까지이르는역사를기록했다. 그것이여호수아서부터열왕기하까지이어지는긴역사기록인데, 이기록맨앞에신명기를두었다. 이런식으로신명기를독자들이이스라엘역사를이해하고풀이하는열쇠로삼게하려한셈이다. 곧이스라엘은하나님의계명을무시하고지키지않아서하나님께심판받아망했다. 그런데신명기의얼개와구약성서에서차지하는자리가지니는뜻에대

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 283 한자세한설명은신명기전체서론에들어갈만한내용입니다. 앞서소개한창세기와마가복음전체해설문에서도그러했습니다. 17) 신명기 1:6부터는모세가지난날의여러가지사건을돌이켜보며말합니다. 로제는그흐름을깨뜨리고, 모세를도와일할사람들을세운이야기 (9-18절) 와가나안정탐꾼이야기 (22-45절) 가끼어들었다고봅니다. 18) 모세를도와일할사람들을세운이야기 (9-18절) 는호렙산을떠나라는하나님의명령 (6-8절) 과이스라엘이길을나선이야기 (19절이하 ) 사이에끼어들었다. 6-8절에서모세는호렙산에서하나님이하신말씀곧호렙산을떠나라는하나님의말씀을전했음을상기시킨다. 그런데이스라엘이호렙산을떠나는것을 19절에가서야볼수있다. 따라서 9-18절은 6-8절과 19절사이에들어온것이다. 가나안정탐꾼이야기 (22-45절) 는바로앞에나온모세의요구와걸맞지않는다. 곧 20-21절에서모세는땅을두고하신하나님의약속 (8절) 을이스라엘에게생각나게하고서는, 땅차지하러가기를두려워하거나주저하지말라고한다. 그래서이스라엘은땅을차지하러올라갔어야했다. 그런데그대신에가나안으로정탐꾼을보냈다 (22절이하 ). 이어서로제는가나안정탐꾼이야기를풀이하면서이이야기를통해알수있는것이무엇인지를밝혀줍니다. 곧가나안정탐꾼이야기에서는이스라엘의불순종과하나님의노여움이라는주제가반복해서나타난다는것입니다. 이이야기에서는, 왜모세와광야세대가가나안땅에들어갈수없게되었는지가드러난다. 또이스라엘이왜광야에서긴시간을보내야했는지도알수있다. 곧이스라엘이, 하나님이약속하신대로이끌어주실것을믿지않아서하나님이노여워하시고이스라엘에게벌을내리셨다. 여호수아와갈렙을제외한광야세대가죽지않은한이스라엘이가나안땅에들어갈수없다. 그러자이스라엘은하나님의뜻을돌이키려했으나이미늦었다 (45절). 오랜심판의시간이지나서야하나님의새로운역사가시작된다 (46절). 3) 신명기 12 장뜻풀이 17) 위 4.3)⑴2 와 4.3)⑵2 를보십시오. 18) 이는마틴로제 (Martin Rose) 가 취리히성서주석 총서가운데신명기주석을쓰면서펼친주장입니다. M. Rose, 5. Mose. Teilband 2: 5. Mose 1-11 und 26-34. Rahmenstücke zum Gesetzeskorpus (Zürich: Theologischer Verlag Zürich, 1994), 471-488 에자세히나옵니다.

284 성경원문연구제 40 호 로제는신명기 12장의본문도그냥하나로묶어풀이합니다 (429-432쪽). 그렇지만실제로뜻을풀이해나갈때는여러단락으로나눕니다. 2-28절에는이스라엘이가나안땅에자리잡으면하나님이정하실한곳에서만하나님을예배해야한다는규정이계속해서나옵니다. 로제는같은주제가반복해서나타나는본문을네단락으로나누고그네단락이다다른시기에생겨난것으로이해합니다. 그리하여가장오래된단락인 13-19절은아직유목민의전통이남아있는때에생긴것인데, 거기에이스라엘의거주지역이크게넓어진때에 20-27절이덧붙고, 이스라엘이나라를잃고남의나라에사로잡혀가서살때에 8-12절이덧붙고, 그뒤로아직그렇게살때이거나사로잡혀살던곳에서고향으로돌아온뒤에 2-7절이덧붙었다고생각합니다. 그러니까적어도한 200년에걸쳐 12장이이루어졌다는것입니다. 나중에덧붙은여러단락에서는각각먼저생긴단락의내용을새시대에맞게다듬어덧붙였음이똑똑히드러난다고합니다. 6. 취리히성서해설 의좋은점과아쉬운점 우선 취리히성서 2007년개정판을내면서네가지 부교재 [bibel(plus)] 를함께만들어냈다는점이새롭습니다. 그리하여, 힘들게개정한성서를개인의생활에서든교회안팎의이런저런모임에서든잘쓸수있는길이마련된것입니다. 그가운데하나인 취리히성서해설 을읽을때도수시로다른세가지부교재를끌어다가함께쓰면성서를이전보다훨씬더입체적으로재미있게읽고공부하고이해할수있습니다. 취리히성서해설 만두고서는좀더생각해볼점도몇가지있습니다. 1) 성서본문의형성과정을두고풀이하는내용성서본문뜻풀이에서는신구약성서신학의최근연구결과까지과감하게반영하여일반인에게쉽게전달하려고합니다. 이전의해설성서에서는미처다루지못한최근성서학연구의열매를보통의그리스도인들과교회에서도맛볼길이열린것입니다. 특히성서각책과한책안의각본문이어떻게생겨났는가하는문제와관련되는연구의결과를알려줍니다. 이를테면에스겔서기본정보의 통일성 항목에서 20세기후반에에스겔서연구에획기적인공헌을한발터침멀리 (Walther Zimmerli) 가주장한 이어

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 285 쓰기 (Fortschreibung) 라는표현을그대로받아들입니다. 앞에서소개한바와같이 19) 로제가신명기 1장의정탐꾼이야기가나중에들어왔다고풀이하는것과신명기 12장이네단계에걸쳐생겨났다고하는것도최근연구결과가운데하나입니다. 안드레아스린데만 (Andreas Lindemann, 2424쪽 ) 이고린도후서전체해설문에서고린도후서가여섯편의편지로이루어져있다고한것도그러합니다. 이런내용이성서를그저몇사람의전문가가한꺼번에죽써서전해준것으로믿어온사람들에게는충격을줄수도있습니다. 그렇지만성서본문을찬찬히주의깊게읽는사람들에게는, 성서본문에서글의흐름을어렵게하는요소들이눈에띌때해당본문을넘어서서더큰틀에서어떤흐름을찾아볼수있는눈을열어줄수도있습니다. 그리하는가운데성서안에남아있는해석의역사를느끼면서성서의말씀이늘살아움직이는말씀임을깨달을수있습니다. 또한성서학의최신연구결과를반영할때어느한쪽의주장으로만치우칠수있는위험이있습니다. 그렇지만다른한편으로는이렇게성서의한본문을, 여러시대를거치면서새시대의상황에맞게새롭게이해해오는과정을거쳐오늘의성서가이루어졌다는점을생각할수있다면, 오늘의시대도전해받은성서를그저들어오던대로만받아들일것이아니라새롭게이해할용기를낼수있기도할것입니다. 2) 개별단락의신선한뜻풀이개별단락뜻풀이에서도이전의다른해설성서에서찾아보기힘든신선한내용이자주눈에띕니다. 이를테면사도행전 2:14-41 뜻풀이에서다니엘마구에랏 (Daniel Marguerat, 2327쪽 ) 이, 성령강림에뒤이어베드로가사도의권위를지닌인물로처음한설교가예수님이이른바공생애를시작하실무렵에처음으로나사렛회당에서설교하셨다고한본문을떠올리게한다 (2245쪽) 고풀이한점이그러합니다. 3) 용어해설의새로운점용어해설에서도새로운점이없지않습니다. 우선이전의해설성서에서는다루지않았던중요한용어해설이들어와있는점이눈에띕니다. 이를테면이미앞에서다룬 권위 가그러합니다. 20) 19) 위 5. 를보십시오. 20) 위 4.4)⑵2 를보십시오.

286 성경원문연구제 40 호 4) 성서의가르침과교리를이어주기성서의본문을근거로개혁교회에서그동안어떻게가르쳐왔는가를조직신학자들의견해를살피면서잘정리해서소개해놓은점에서스위스개혁교회의전통과유산에대한자부심을느낄수있습니다. 그렇지만이는일단개혁교회라는교단의울타리안에서주로이루어진작업이어서같은성서를읽는다른교단의전통가운데서도중요한것은조금이라도함께다루면어떨까하는생각이듭니다. 그렇지만개혁교회그리스도인이아닌사람들에게도, 이런 영향 항목의내용은성서의가르침이자기가속한교회공동체에서어떤가르침의모습으로나타나는지를생각해볼계기를마련해줄것입니다. 5) 뜻풀이의알맞은분량본문뜻풀이의분량을단락으로나눈성서본문과거의같게함으로써이전의여러해설성서에서해설이짧아느꼈던아쉬움을어느정도는채울수있을것입니다. 아울러너무길어서읽기힘든주석서보다는쉽게다가갈수있는책이되었습니다. 6) 책의효율성있는짜임새 취리히해설성서 는성서본문의단락별뜻풀이에곁들여여러가지참고자료를알려줌으로써열심있는독자들이스스로더깊이성서를공부하도록격려합니다. 그것도책전체, 각장, 한절또는여러절에관한것으로구별하여다룬것도독자들에게는도움이됩니다. 또책전체를소개하는것말고는각쪽의바깥쪽에참고자료를소개한점도괜찮아보입니다. 7) 아쉬운점들 (1) 사본이나본문번역의문제를제대로다루지않고있습니다. 21) 이런문제는아마도 취리히성서 2007년개정판자체의각주에서다루었기때문인듯합니다. 어떤식으로든보충이되면좋겠습니다. 이를테면본문뜻풀이바깥쪽에번역관련각주를덧붙이거나 취리히성서 2007년개정판해당구절의각주를보라고안내해줄수도있을것입니다. 21) 이를테면 취리히성서 2007 년개정판시 100:3 의각주와히 7:24 각주를보십시오.

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 287 (2) 40명의성서학자들이나누어본문뜻풀이를쓴까닭에집필지침에따른다고애썼을것임이분명한데도때로는학자에따라이런저런차이가있을수밖에없는것으로보입니다. 위에서살펴본대로우선본문의단락구분도학자에따라크게차이가나고, 서술내용의학문적수준과표현형식에서도그러한것으로보입니다. 여전히어려운전문용어를그대로쓴경우도있습니다. 사도행전기본정보소개 통일성 항목에나오는 서방본문 이그런경우입니다. (3) 성서각책첫머리의 귀띔 (tip) 의 더읽을거리 (Lektüre) 에서추천하는책들이대부분일반인들이읽기에는어렵지않을까하는생각이듭니다. (4) 성서장절표시가불완전하거나잘못쓴경우도더러눈에띕니다. 이를테면디도서 1:10-16 뜻풀이 (2528쪽) 밑에서여덟째줄괄호안의절수 14 는 2:14 로고쳐야합니다. 고린도전서 1:3-11 뜻풀이 (2403쪽) 둘째줄괄호안의고린도전서 1:3은고린도전서 1:4를잘못쓴것입니다. 22) 7. 취리히성서해설 과한국교회 취리히성서 2007년개정판부교재가운데들어있는 둘러보기 취리히성서가이드 와 깊이들어가기 취리히성서세미나 와 함께듣기 원음취리히성서 는, 제작의도와짜임새와내용은좋으나, 수준이너무높아서우리한국교회실정에는그리맞아보이지않습니다. 결국 뜻풀이 취리히성서해설 이우리한국교회에서활용해볼만한것으로남습니다. 한국교회에이미나와있는숱한해설성서와견주어볼때 취리히성서해설 은그내용이풍부하고알차며신선합니다. 물론한국교회교역자들과신학도들과평신도들이이해하고받아들이기힘든부분도있습니다. 그렇지만한국교회의수준이그동안에높아지기도했으므로오히려이전보다어려운내용도잘소화해낼수있으리라기대합니다. 무엇보다도한국의그리스도인들가운데는성서를사랑하며꾸준히차근차근자세히읽 22) 얼마전부터국내열일곱명의성서학자들이대한성서공회의부탁을받아 취리히성서해설 을한글로옮기고있습니다. 이글에는 2017 년 1 월 12 일목요일오후에대한성서공회에서모인 취리히성서해설번역자워크숍 에서나눈이야기도들어있습니다.

288 성경원문연구제 40 호 는사람들이아직많이있습니다. 이런분들이 취리히성서해설 을한글번역으로읽을수있다면, 성서를더잘이해하는기쁨을맛볼수있으리라예상합니다. 취리히성서해설 은스위스취리히개혁교회에서공식적으로계획하고추진하여스위스학자들이만들어낸해설성서입니다. 우리한국교회도한국의여러교단이함께계획하고한국학자들이집필하여한국교회와그리스도인들뿐만아니라세계교회와세계의그리스도인들에게도움을줄해설성서를만들어낼날이어서오기를기대합니다. < 주제어 >(Keywords) 성서, 독일어성서, 취리히성서, 성서해설, 성서연구. Bible, Bible in German, Zürcher Bibel, Bible Explained, Bible Study. ( 투고일자 : 2017 년 1 월 31 일, 심사일자 : 2017 년 2 월 28 일, 게재확정일자 : 2017 년 4 월 26 일 )

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 289 < 참고문헌 >(References) 김영봉, 우리의상황에서나온해설성서가필요하다 : 스터디바이블을사용하고있는독자의입장에서, 성경원문연구 9(2001), 69-82. 김창락, 해설 관주성경전서와굿뉴스스터디바이블 : 신약을중심으로, 성경원문연구 9(2001), 56-68. 왕대일, 독일성서공회판해설 관주성경전서 와 굿뉴스스터디바이블 : 구약을중심으로, 성경원문연구 9(2001), 41-55. Gundert, Wilhelm, Bibelübersetzungen IV/1, Gerhard Krause und Gerhard Müller, hrsg., Theologische Realenzyklopädie 6, Berlin; New York: W. de Gruyter, 1980, 269-276. Leppin, Volker, Zwingli, Ulrich (1484-1531), Gerhard Müller, hrsg., Theologische Realenzyklopädie 36, Berlin; New York: W. de Gruyter, 2004, 793-809. Rose, Martin, 5. Mose. Teilband 2: 5. Mose 1-11 und 26-34. Rahmenstücke zum Gesetzeskorpus, Zürich: Theologischer Verlag Zürich, 1994. Sauer-Geppert, Waldtraut Ingeborg, Bibelübersetzungen III/1, Gerhard Krause und Gerhard Müller, hrsg., Theologische Realenzyklopädie 6, Berlin; New York: W. de Gruyter, 1980, 228-246. Die neue Übersetzung der Zürcher Bibel, http://www.tvz-verlag.ch/zh-bibel. Die Zürcher Bibel ; Die Revisionen der Zürcher Bibel, https://www.bibelwissensc haft.de/wibilex/das-bibellexikon/lexikon/sachwort/anzeigen/details/bibelueb ersetzungen-christliche-deutsche/ch/73ef820864a3879e22854008a752c356/.

290 성경원문연구제 40 호 <Abstact> Book Review - Erklärt. Der Kommentar zur Zürcher Bibel (Konrad Schmid and Matthias Krieg, eds., Zürich: Theologischer Verlag Zürich, 2011) Donghyun Park, Sang-Won Lee (Retired Professor of the Presbyterian University and Theological Seminary, Presbyterian University and Theological Seminary) In this article, we will introduce Erklärt. Der Kommentar zur Zürcher Bibel. It is one of the four companion books entitled bibel(plus) published with Zürcher Bibel (revised in 2007). In so doing, we will think over how Korean churches and Christians could use this kind of study Bible for their own purposes. First of all, we will survey a short history about the translation and revisions of Zürcher Bibel and briefly explain the nature and characteristics of the four volumes of the bibel(plus). Thereafter, we will look into Der Kommentar zur Zürcher Bibel in detail. This study Bible with expositions alongside the text of Zürcher Bibel 2007 was published in three volumes: two volumes of the Old Testament and one volume of the New Testament. It is composed of three parts. The first part is the introduction, which is included in volume 1. It introduces Zürcher Bibel 2007 and four volumes of the bibel(plus), and explains the significance of this study Bible among the bibel(plus). The second part is the texts of the Old and New Testaments and expositions on them, which are found throughout three volumes. The last part is the appendix, which includes the glossary, a catalogue of essays (located in the expositions section), and the list of authors of expositions, etc. The expositions on each text of the Bible begin with a short introduction of the book as a whole, which includes the name of the book, date of writing, place of writing, author, literary characteristics, and theology of the book. Then it succinctly summarizes its contents and starts commenting on the text. The section of Lauftext presents Zürcher Bibel 2007 pericope by pericope. It continues to explain meanings of the text. The section of Rand provides further information on other biblical passages, essays, books and media related to the text in question. Lastly comes the author of the expositions. Biblical and theological explanations do not hesitate to communicate fruits of recent biblical scholarship with its ordinary readers. In particular, it informs readers of the

< 서평 > Erklärt. Der Kommentar zur Zürcher Bibel / 박동현이상원 291 formation process of the texts that has been discussed among scholars. These pieces of information may help readers to recognize and understand the history of Bible interpretation in a fresh way. We can also find out expositions of the texts and explanations of biblical terms which would be found in other study Bibles. The abundant up-to-date contents of this study Bible is its merit. On the other hand, the academic level of expositions and expressions is uneven, which might be unavoidable in a cooperative work of many different authors. There might be contents that are not easy for Korean ministers, seminarians, and lay persons to accept and digest. But there are also many Korean Christians who meticulously read the Bible verse by verse. The Korean translation of this study Bible would bring great joy to the latter group of Christians, helping them to better understand the Bible in a deeper level.

292 성경원문연구제 40 호 <Report> A New Dutch Bible Translation in Plain Language Matthijs J. de Jong* The Bijbel in Gewone Taal (Bible in Plain Language) is a Dutch translation made by the Netherlands Bible Society, published in October 2014. It is a new translation from the biblical source texts, designed to make the Bible accessible to as wide a readership as possible. This article sets out the basic principles of this translation. 1) 1. Introduction 1.1. First impression Any Dutch reader who opens the Bijbel in Gewone Taal (BGT) will be struck immediately by its use of well-known words and short sentences. When he or she starts reading, the easiness of reading and the directness of the language will be noticed. The BGT is a faithful translation in which clarity and comprehensibility always come first. The aim of this new Dutch translation is to give the present-day reader a more direct access to the biblical text. In order to achieve clarity, elements that remain implicit in the biblical text, often have to be made explicit in the translation. At the same time, the text must retain its power of expression. It must have the potential to touch and inspire the reader. This requires translators to make clear decisions, making explicit the main points of * Matthijs J. de Jong (Ph.D. in Old Testament, Leiden University) is a head of Translation and Bible Research department at the Netherlands Bible Society. mdjong@bijbelgenootschap.nl. 1) This article is an updated and reworked version of an English brochure, Bijbel in Gewone Taal / Bible in Plain Language, published by the Netherlands Bible Society in 2015 and written by the present author.

A New Dutch Bible Translation in Plain Language / Matthijs J. de Jong 293 the text and leaving implicit elements of minor importance, so that the text retains its sharpness and power. The BGT aims of offer the Dutch Bible reader a reliable, comprehensible and inspiring text. 1.2. Why this project The Netherlands Bible Society began work on the BGT in 2006. The basic team consisted of a group of 12 translators, some fluent in Hebrew or Greek and others expert in the field of Dutch language. In a little over seven years, they translated the 66 books of the Protestant canon into very accessible Dutch. The aim of this translation was to produce a faithful rendering of the source text, which was understandable for everyone. 2) Until now, there has not been a translation like the BGT in Dutch, that is, a translation without language barriers, making the Bible clear for a very wide readership. In the Dutch context there was a significant and increasing need for this kind of translation. 3) 1.3. Target users When the project was set up, the target users of the BGT were defined. It was important that the end result of the translation work should serve the target users as defined and our translation method would be based on this. Two groups of target users were distinguished. 1.3.1. Readers encountering difficulties with existing Dutch translations. The first and obvious target group for the BGT consisted of readers who could not cope well some not at all with the existing Bible translations. These were 2) For an overview of the project and the translation method, see Matthijs J. de Jong, Hoe vertaal je de Bijbel in gewone taal (Heerenveen: Jongbloed, 2014). An updated English version of this monograph will appear in 2018. 3) This increasing need was the outcome of various reader surveys carried out in 1998 and 2005. The results are described and summarised by Clazien Verheul, Een Bijbelvertaling in eenvoudig Nederlands (A Bible translation in easy Dutch), Met Andere Woorden 27:1 (2008), 3-12.

294 성경원문연구제 40 호 people who were motivated to read the Bible, but were confronted with too many unknown words and over-complicated sentences. A translation they could understand, could make a real difference to them. It would not only enable them to read the Bible, as they wished, but also give them the feeling that they, finally, fully participated. The availability of such a new translation would have an emancipatory effect on these reader groups. This first target group includes readers with limited language skills, readers will little reading experience, those with problems of dyslexia or deafness, those with Dutch as a second language, those with little knowledge of the Bible, and others. The rough estimate was that those, motivated to read the Bible, who could greatly benefit from the Bible in Plain Language, numbered some 200,000 persons. 1.3.2. Readers for whom an understandable translation would be a welcome addition. In addition to the first group, there was a much greater and very diverse group of readers who were likely to appreciate a translation opting for comprehensibility. The reason is not so much because they could not cope with other translations, but because a translation in plain language would strongly appeal to them. This prediction was based on several trends in our society: In today s culture, ease of reading plays a big role. Texts must be immediately accessible and not require too much effort, otherwise readers give up the attempt. This is a culture-wide trend, which also influences how people read the Bible. It is worthwhile to try to make a Bible translation as easily comprehensible as possible in order to accommodate the preferences of a large section of today s readership. Familiarity with the Bible is fast disappearing from Dutch society. In this situation, a Bible translation that can be understood without much prior knowledge of the Bible is helpful for all kinds of readers, for young people, those on the margins of the Christian church, and readers newly introduced to the Bible. These groups need a translation that requires as little inside information as possible. One of the most striking things about plain language is its directness and power of expression. Reading the Bible in this kind of language may be

A New Dutch Bible Translation in Plain Language / Matthijs J. de Jong 295 a powerful experience even for highly educated readers. Although, cognitively speaking, they do not need this translation, it may nevertheless become the translation in which the text speaks to their hearts. Based on these considerations, the number of potential readers for this new translation could comprise up to several million. With these two target groups defined, the NBS felt able to launch the project Bijbel in Gewone Taal (The Bible in Plain Language). The justification for making this new translation was the persistent and increasing demand for an easily accessible Bible, a demand stemming mostly from readers of Target Group 1, and from professionals working with them such as pastors and teachers. At the same time, the current cultural climate created the preconditions for making such a translation a success with a much wider audience. Therefore, the BGT from the outset was designed to become a translation both accessible to the readers who needed it most and acceptable and enjoyable for as wide a readership as possible. 4) 1.4. General principles Three general principles have governed our work on this translation: 1. Clarity and comprehensibility. The aim of clarity and comprehensibility is the main guiding principle and keynote of this translation. The language has to be understandable for everyone, and the text has to be presented in manageable units. 2. Precision and Faithfulness. The aim of clarity and comprehensibility should be achieved within a translation process, by carefully making translational steps. The end result must be a reliable rendering of the source text. The BGT is neither a simplification of an existing translation nor a summarising, simplifying 4) During the project, a number of rehearsal readings were carried out, where texts from the BGT were tested in religious education at secondary schools, in the prison ministry, in the ministry to the deaf, with readers of Dutch as a second language, and in several mixed study groups in churches. In these rehearsal readings, many weak readers were involved. By letting them read the texts aloud, discussing the texts and asking questions about them, it was possible to assess whether the texts indeed had reached the target level anticipated.

296 성경원문연구제 40 호 rendering of the biblical texts. It was undertaken as a genuine and reliable translation of the biblical source texts. 3. Expressiveness. Comprehensibility should not stand in the way of expressiveness, but should serve it in the best way possible. Our goal was to produce a text that gives enjoyment and stimulates the imagination of the reader. The translation has to retain the emotional force of the biblical texts and speak to the reader. The aim of clarity and comprehensibility functioned as the overall guiding principle of the translation project. What do clarity and comprehensibility mean, with regard to language and with regard to the texts? Before we began our translation work, we established a translation method based on research into comprehensibility. We defined our method by asking two questions: 1. What is comprehensible language? 2. What factors are of decisive importance for understanding a text? The answer to these questions became the basis for our translation approach. 5) 1.4.1. Comprehensive language Much research has been done into how words are understood. 6) Clear advice coming from recent studies is: use well-known words. Texts that have to be understood by as great a readership as possible should contain well-known words. Well-known words are those which are used often. Comprehensibility relates to word frequency. For the Dutch language, there are frequency lists and specialist dictionaries available. Plain, ordinary language is thus not something highly subjective. It is possible to establish quantifiably and objectively the basic vocabulary used and this basic vocabulary became the starting-point for 5) Studies in these two fields have been brought together on the website www.kennisbank-begrijpelijketaal.nl/en (Knowledge Base Comprehensible Text). This knowledge base contains hundreds of (mostly English) scholarly articles as well as review articles relating to language and text comprehension. 6) On the subjects of word difficulty in general, word frequency, word length, word concreteness, word familiarity, ambiguity, etc., see www.kennisbank-begrijpelijketaal.nl/en.

A New Dutch Bible Translation in Plain Language / Matthijs J. de Jong 297 our lexicon. In the end, just under 4000 different words were used in the BGT, apart from biblical proper names. By comparison, the classical and more literary translation, the New Bible Translation (NBV) of 2004, uses nearly 12,000 words. In addition to the limited vocabulary, particular attention has been paid to the sentence structure. In the BGT, sentences are in general short and always have a clear structure. 7) 1.4.2. Comprehensive texts What factors play a role in the comprehensibility of texts? Recent research shows that the structure of a text and its cohesion play a decisive role in determining whether or not a text is understandable. 8) The following factors are to be considered: Structure: First of all, the structure of the text should be clear. This relates to the skeleton of the text, i.e. its division into sections and paragraphs, the use of blank lines and other separation markers. But it also relates to the organic construction of the text, i.e. its sentences must form a logical and coherent whole. Headings: The use of informative headings increases the accessibility of a text. Organisation of information: Sentences must not be overloaded with information. Information has to be balanced and neatly divided among the sentences. Furthermore, in order to serve the coherence of the text, information must be presented in a (chrono)logical, natural order. References: All intra-textual references should be clear and unambiguous for the reader. Alternatively, the reference has to be made more explicit. Connectives: The connections between the sentences must be clear. These factors which have a positive influence on how well a text is understood consistently played a seminal role in the work on the BGT. Much more than in any other Dutch Bible translation, information is rearranged in 7) See Marja Verburg and Clazien Verheul, Gewone woorden in een bijzonder boek: het lexicon van de Bijbel in Gewone Taal (Plain words in a special book: the lexicon of the Bible in Plain Language), Met Andere Woorden 33:3 (2014), 27-41. 8) For the articles and surveys, see http://www.kennisbank-begrijpelijketaal.nl/en/advanced-search.

298 성경원문연구제 40 호 order to give the textual unit more cohesion and a clear focus, and information which is presumed in the source text, is often made explicit. In the BGT, the text is divided into manageable units, pericopes, consisting of a few paragraphs (of an average size of five verses). A heading is placed above every periscope, briefly stating its main point. These insights functioned as the solid rock on which we founded our translation method. 9) 2. Illustrations of the translation approach 2.1. Some examples Four examples are presented here illustrate the style of the BGT. 10) Psalm 46:1-3 ESV God is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth gives way, though the mountains be moved into the heart of the sea, though its waters roar and foam, though the mountains tremble at its swelling. BGT-E With God we are safe. He helps us when we are in trouble. We do not need to be afraid, even though the earth trembles, even though the mountains fall into the sea. Let the seas roar, let the mountains tremble, we are not afraid. 9) On a practical level, the translators were assisted by specialists of the Dutch Foundation for Easy Reading (Stiching Makkelijk Lezen). This foundation specialises in Easy-reading literature, and their experts scrutinised all of the texts in progress for comprehensibility and ease of reading. 10) For the reader s convenience, in this article, I quote the BGT in an English translation. Working together with Helen Richardson-Jewett, an experienced English translator, we have taken particular care for the English translations to express both the wording, the content and the spirit of the BGT. For the Dutch original, consult the BGT, freely available on www.debijbel.nl.

A New Dutch Bible Translation in Plain Language / Matthijs J. de Jong 299 Isaiah 40:1-2a NIV Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, BGT-E God says: Go comfort my people, yes, go and comfort them. Go tell the people of Jerusalem that they must not give up. Tell them that they will no longer be oppressed. Matthew 5:3 NIV Blessed are the poor in spirit, for theirs is the kingdom of heaven. BGT-E True happiness is for people who know that they need God. For God s new world is for them. Romans 3:23-24 ESV For all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, BGT-E For all people do wrong. So no one lives close to God. But God wants to save the people, simply and freely. He forgives the sins of everyone who believes in Jesus Christ. For God wants to be good to us. These examples show that the BGT does more than just reformulating the texts into plain words and short sentences. It also offers explicit renderings, a rearrangement of information, a clear and explicit rendering of biblical concepts, etc. Needless to say, this kind of translation also raises questions. The translation choices for the BGT were always based on in-depth analysis of the source text and profound exegesis, and we considered it of great importance to illustrate and explain our translation method to the Dutch public even before this new translation appeared. During the years of our work on the BGT we published more than 40 articles with specimen of our work in progress to stimulate familiarity with this new translation and the translation method adopted. 11) 11) Some 30 of these articles were published in the quarterly magazine Met Andere Woorden, published by the Netherlands Bible Society between 2007 and 2014. In the year before the BGT appeared, we published articles in many Dutch Christian magazines, periodicals and journals.

300 성경원문연구제 40 호 2.2. Translational steps By way of in-depth illustration we consider 2 Corinthians 8:3-4 and the translational steps taken by the BGT. First, I present both the Greek text and a very literal rendering, which apart from showing the difficulties in this passage, is meaningless: o[ti kata. du,namin( marturw/( kai. para. du,namin( auvqai,retoi meta. pollh/j paraklh,sewj deo,menoi h`mw/n th.n ca,rin kai. th.n koinwni,an th/j diakoni,aj th/j eivj tou.j a`gi,ouj( For according to power, I testify, and beyond power, they were willing of themselves, with much urge begging us the grace and the fellowship of the ministry to the saints. Paul is writing in this chapter about a support campaign undertaken by Christians in the Greek world for the Christians in Jerusalem. Paul had money collected to support the Christians in Jerusalem, to show solidarity with them. He wanted the Christians in Corinth to take part in it as well. To encourage them, he mentions the example of the Christians in Macedonia. The passage quoted describes the positive example of the Macedonian Christians. 12) What steps were taken then to translate this? First of all, in the first part of the sentence the finite form of the verb remains implicit. It can be filled in on the basis of the immediate context. In verse 5, it is expressed explicitly: they gave (e;dwkan). With this, the first part can be understood: For they (i.e., the Macedonian Christians) gave as much as they were able, yes, I can testify, even 12) For this issue, we used the commentaries of Margaret E. Thrall, A Critical and Exegetical Commentary on the Second Epistle to the Corinthians, volume 2, ICC (Edinburgh: T&T Clark, 1994); Murray J. Harris, The Second Epistle to the Corinthians: A Commentary on the Greek Text, NIGTC (Grand Rapids: Eerdmans, 2005); Erich Gräßer, Der zweite Brief an die Korinther. Kapitel 8,1-13,14, Ökumenischer Taschenbuch-Kommentar zum Neuen Testament 8:2 (Gütersloh: Gütersloher Verlaghaus, 2005). In addition, we consulted the electronic exegetical translation notes made for the New Bible Translation (i.e., the Standard Dutch Bible Translation published in 2004 by the NBS), the Translator s Handbook, and scholarly studies in international journals, such as by Julien M. Ogereau, The Jerusalem Collection as Κοινωνία: Paul s Global Politics of Socio-Economic Equality and Solidarity, New Testament Studies 58 (2012), 360-378.

A New Dutch Bible Translation in Plain Language / Matthijs J. de Jong 301 more than they were able. And they did this voluntarily. Secondly, in the last part of this sentence, Paul uses four general terms ca,rij (grace), koinwni,a (fellowship), diakoni,a (ministry), a[gioi (saints) each with a very specific meaning dictated by the context. The first two terms, th.n ca,rin kai. th.n koinwni,an, are closely linked. Either koinwni,a further explains ca,rij, i.e., the favour that consists of the fellowship of participation (with kai. being given an epexegetical meaning), or th.n ca,rin kai. th.n koinwni,an forms a so-called hendiadys: the favour of participation. Either way, the meaning of this sequence is the favour of participation: to be allowed to join in with others. The Macedonians Christians begged for the favour of participating. In plain language: They asked May we join in? The word diakoni,a is often formally rendered as ministry. This term can cover a broad range of activities. In this particular context it refers to a collection for the Christians in Jerusalem. A modern equivalent would be a campaign for supporting the Christians in Jerusalem. Finally, the a[gioi, the saints, are mentioned; Paul uses the plural form a[gioi frequently as a term for the Christians, and he can apply it to Christians everywhere. In this case, the campaign is not for Christians in general, but for Christians in a particular place, i.e. in Jerusalem. Although Paul does not refer to their locality explicitly in this text, he refers to the journey he is planning so that he can bring the money that has been collected to a particular place. Evidently, Paul knew that the Christians in Corinth knew for whom this support was meant. There is a shared implied knowledge between Paul and his addressees. Exegetes have access to this information, but common readers do not. Therefore, the BGT makes explicit that the holy ones here are the Christians in Jerusalem. There is a difference between what Paul states ( the holy ones, i.e. the Christians) and what he communicates to his addressees ( the Christians in Jerusalem ). The BGT often chooses to render the message communicated. After these preliminary steps were taken, the information was then presented in a logical order. For a Dutch readership the text can be understood best if it is said first what the Macedonian Christians intended to do and then to say what they actually did. This is then is the result in the BGT-E: They asked me: May we join the campaign to help the Christians in Jerusalem? They were very eager to do that. They gave all they could

302 성경원문연구제 40 호 spare I must say, more that they could spare! And they did that of their own accord. This example shows that rearranging and restructuring a text can be done as translational steps: all meaningful elements from the source text have been re-worked into the translation. Furthermore, this example shows that in order to establish the referential meaning of this Greek sentence, one must know the context of the issue being discussed, what relation the sender had to the receiver, and what the communicative situation was. The Christians in Corinth only needed a hint, just like us in our everyday communication. But to give the modern reader access to the communication between Paul and the Corinthians, elements that remain implicit in the source text have to be made explicit in the translation. 3. Clarification by making the text more explicit 3.1. Introduction Language utterances always contain implicit elements. A language utterance always communicates more than the meaning of the explicit words alone. 13) A translation should not deal only with the actual words written, but also with the message these words communicate. This also applies to the Bible. The ordinary modern-day reader stands outside the communicative range presumed by the biblical texts. The average twenty-first century reader does not have the background knowledge, the reference frameworks and cultural sensitivity of those for whom the text was originally written. The reader is an outsider. The BGT seeks to offer the reader a new, direct access to the text. Making information explicit which the text presupposes, contributes to this. The elucidation which the BGT offers aims to fill in the deficit for the reader. 3.2. Names and reference words In the BGT there are many cases where geographical, topographical and 13) See for this the magnificent work by Robyn Carston, Thoughts and Utterances. The Pragmatics of Explicit Communication (Oxford: Blackwell, 2002).

A New Dutch Bible Translation in Plain Language / Matthijs J. de Jong 303 ethnographical names are made more explicit. Source text Dothan Gilead Zebulun Moab BGT-E The city of Dothan The region of Gilead The tribe of Zebulun The land of Moab A second type of explanation which occurs often is the clarification of whom and what the text concerns. Here is an example: Mark 1:35 NRS In the morning, while it was still very dark, he got up BGT-E Early in the morning, when it was still dark, Jesus got up. Such explanations occur very frequently in the BGT. They give the reader some grasp of the text without altering the textual meaning. 3.3. Giving a more explicit background to dialogue Sometimes the context of the dialogue is made explicit, as the following example shows: Deuteronomy 4:1 NIV Hear now, O Israel, the decrees and laws I am about to teach you. BGT-E Moses said to the Israelites: Listen carefully to the laws and rules of the Lord, which I will teach you. Here the context of the dialogue, identifying who is speaking to whom, remains implicit in the source text but is now made explicit. In Deuteronomy 4 a new textual unit begins. As it begins the BGT specifies who is speaking to

304 성경원문연구제 40 호 whom. 3.4. Making the situation more explicit All sorts of circumstances are implicit in Bible texts because they were at one time self-explanatory. This however can form a barrier for the present-day reader. The text is not clear or gives the reader the wrong impression. In such cases the BGT tries to elucidate. Here is an example from the story of Naaman the Syrian (2Ki 5). Naaman the Syrian was cured of his skin disease; he wanted to reward the prophet Elisha for this, but the latter refused every present. If you will not, said Naaman, please let me, your servant, be given as much earth as a pair of mules can carry, for your servant will never again make burnt offerings and sacrifices to any other god but the Lord. (2Ki 5:17, NIV) Naaman s request is remarkable. He wanted to load up two asses, and transport a few hundred kilos of earth from Israel to Syria. Why? This is a riddle for the modern reader, but to the reader of the time the answer was in the text. Naaman wanted only to make sacrifices to the God of Israel. Therefore he needs an altar on Israelite soil. That is what his words imply. Readers at the time would have understood this. The BGT makes the vital link explicit: Then Naaman said: I see that you really want nothing from me. But if you approve, I would like to take some earth from this country, as much as two asses can carry. On this earth I will build an altar in order to bring sacrifices to the Lord. I shall never again make offerings to other gods. (2Ki 5:17, BGT-E) Readers can now understand the text, precisely as the original readers could. The source text was not intended to confront readers with difficulties, but yet, the average modern reader experiences some sort of difficulty in most translations. In the BGT this is solved, by making explicit what remains implicit in the source text. In this way, today s reader can catch up with his

A New Dutch Bible Translation in Plain Language / Matthijs J. de Jong 305 ancient counterpart. 14) 4. Imagery 4.1. Imagery retained Imagery is of great importance in the Bible. It determines the literary quality of the texts. Furthermore, a figurative way of speaking is characteristic of many of the biblical texts. A Bible without imagery is not possible. The BGT preserves the use of imagery, within the bounds of clarity. Imagery in plain language can be very effective: Wicked people hear the voice of evil deep in their hearts. (Psalm 36:2) Your hand holds on to me. (Psalm 139:5) The people that live in darkness, shall see a shining light. (Isaiah 9:1) All kinds of basic imagery are to be found in the BGT. The difficulty is not the phenomenon of imagery in itself, but the fact that biblical texts come from another time and culture, and that often the biblical images demand knowledge of a world which is alien to us. This can make texts inaccessible to modern readers. The BGT gives priority to clarity, and employs various strategies in order to achieve this. 4.2. Explicit rendering of the image The first strategy is to make explicit how the image is intended. The use of the verb to stand out stresses the main point of the comparison. 14) It is true that this information necessary for the understanding of the text can also be given in a footnote, as is recommended for 2Ki 5:17 by Roger Omanson and John Ellington, A Handbook on 1-2 Kings. Volume 2, UBS Handbook Series (New York: United Bible Societies, 2008), 814. For two reasons this was not an option for the BGT. First, footnotes do not work for a substantial part of the target readers of this translation. And second, even if readers have the ability of taking in the information provided in the note and combining it correctly with the corresponding text, they still miss the sensation of understanding the biblical text by reading it. This is what the BGT aims to provide.

306 성경원문연구제 40 호 Philippians 2:15 NIV, so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe. BGT-E Then you will be perfect children of God, pure and without fault. Then you will stand out among all the evil and dishonest people, like stars, which shine in the night. 4.3. Use of a more familiar image A further strategy for clarification is to choose a new image, close to the biblical image. Deuteronomy 10:16 NRS NIV BGT-E Circumcise, then, the foreskin of your heart, and do not be stubborn any longer. Circumcise your hearts, therefore, and do not be stiff-necked any longer. Do not therefore be disobedient any longer, but open up your heart before God. The BGT turns around the order within the verse, to produce a better text at the end of the pericope (10:12-16). The image of circumcising the heart is replaced by a connected, but more familiar image: opening up the heart. The word to circumcise is reasonably well known, and of course the practice of circumcision is found in the BGT. But if readers are not familiar with the practice of circumcision, the metaphorical use of the term means little to them. The shift to open up your heart before God brings the metaphor to life again. In this way the text gains in expressiveness. 4.4. Explicit rendering of the meaning The third strategy is to set out the meaning of the image. Psalm 139:9-10, NIV If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me,

A New Dutch Bible Translation in Plain Language / Matthijs J. de Jong 307 your right hand will hold me fast. Very few readers will know what is meant by rising on the wings of the dawn. However, this text was not intended to evoke an elusive image. On the contrary, the wings of the dawn conjured up for the earliest readers the well-known image of the sun, imagined as a winged disk, an image widely known in the ancient Near East. Many seal impressions from biblical times depict the winged sun disk, the symbol of the rising sun. 15) To the ancient reader, the wings of dawn directly suggested the sunrise in the east. The far side of the sea in the second line was the extreme west from the point of view of Israel. So the extreme east and the extreme west are here directly opposite each other, precisely as in the previous verse ascending to heaven and sinking to the realm of death (Sheol) are mentioned. 16) The message that verse 9 seeks to communicate can easily be lost on the modern reader, so the BGT states clearly what the images are meant to indicate: Psalm 139:9-10, BGT-E I can go to the place where the sun rises. I can go the place where the sun sets. But there too your hand shall lead me, 15) The seal impressions presented here are taken from Othmar Keel and Christoph Uehlinger, Göttinnen, Götter und Gottessymbole. Neue Erkenntnisse zur Religionsgeschichte Kanaans und Israels aufgrund bislang unerschlossener ikonographischer Quellen, 6.Aufl. (Fribourg: Academic Press, 2010), 293, figures 258b and 258c. 16) See L. Sutton, The Rising of Dawn An Investigation of the Spatial and Religious Background of Dawn in Psalm 139:7-12, Journal for Semitics 20:2 (2011), 546-561.