메뚜기 재앙(출 10:3-20) 이해

장석정 한국구약학회 2012 구약논단 Vol.18 No.2

Why do we have the account on the plague of locusts? In what sense the swarm of locusts becomes the plague at the time of Exodus? This study intends to analyze the narrative of the eighth plague, the plague of locusts in Exodus 10:3-20. The usage of the words denoting ‘the land’ indicates that the main target of the plague is directed to the land itself, not the plants on the land. The locusts made the land of Egypt desolate and barren, so that the people of Egypt and Israel could not live there. Especially many locusts made the land dark and covered the ‘eye of the land’. This resulted in the consequence that the Egyptians could not see the land at all. Also instead of the expression such as ‘the plants’, the author uses the phrase ‘the plants in the land’ in the text in order to indicate that the focus of the text is ‘the land’. When Moses prayed, those locusts were removed. The text maintains that “not a single locust remained in all the land of Egypt”. To the author the purpose of the plague is the complete destruction of the locusts, especially from the land of Egypt. Many thought that the real victims of this plague were the plants and trees. However, a close analysis of the narrative of the plague shows that there is only one victim, that is, the land of Egypt. This land became desolate and the locusts did make it happen. Of course, the plants and trees were needed because the locusts wanted something to consume. But eventually the locusts were those which made the land of Egypt uninhabitable. Thus, the plague of the locusts was “the plague fallen upon the land”. 이 논문은 출애굽기에 기록된 열 가지 재앙들 가운데, 여덟 번째 재앙인 메뚜기 재앙(출 10:3-20)에 대한 분석적 연구로 이 재앙에 대한 기존의 이해에 대한 새로운 시각을 제공하려는 시도이다. 저자는 이 논문에서 각 절마다 나타나는 ‘땅’에 대한 연관성과 이미지들은 이 재앙의 ‘땅’과의 연관성을 더욱 강조해 주는 것을 밝힌다. 또한 ‘땅’이라고 번역될 수 있는 명사들과, 동사들의 사용빈도를 분석하여, 메뚜기 재앙은 ‘땅에 내린 재앙’임을 보여준다.

사사기에 사용된 šapaṭ 동사 우리말 번역 제안 - 사사 옷니엘을 중심으로 -

장석정 (재)대한성서공회 성경원문연구소 2016 성경원문연구 Vol.- No.39

This study is to explore the possibility of newly translating what has currently been translated as “he became a judge of Israel” in Judges 3:10a. The verb šapaṭ is used in the stories of individual judges in the book of Judges. The noun šopeṭ in participle form has never been used for any of the judges. However, the Korean Bible translates as if there is a noun form in the sentence. We do not know the exact meaning of ‘becoming a judge’ according to the text in Judges. Therefore, we need to have a new translation for Judges 3:10a as well as for all other cases in Judges where the verb šapaṭ is used. This study proposes that the plausible meaning ‘to rule’ needs to be applied to the verb šapaṭ, and indicates that ‘to judge’ is only one of many possible meanings of the verb šapaṭ. Furthermore, other passages in the Hebrew Bible than Judges also support the proposed translation of ‘he ruled Israel’ instead of ‘he became a judge for Israel.’ 2 Kings 23:22, Ruth 1:1, and 1 Samuel 7:6, 15-17 show that the verb šapaṭ is already translated as ‘he ruled Israel’ in the Korean Bible. These examples suggest that the translation ‘he became a judge for Israel’ is done only in Judges and not elsewhere in the Hebrew Bible. Not only in the case of Othniel, but also in all other cases of judges in the book of Judges, the translation of the verb šapaṭ should be coherent and reasonable. In order to convey the meaning of the verb šapaṭ and to identify the role of a judge as the ruler for the people of Israel (both as a commander in war and a civil administrator), the proposal for a new translation, ‘he ruled Israel as a judge’ is a promising candidate.

기드온 이야기 속 순환구조의 변형(삿 6:7-10) 연구

장석정 연세대학교 신과대학 연합신학대학원 2019 신학논단 Vol.95 No.-

Analyzing the introduction of Gideon Story(6:1-10), I have found that the content of 6:7-10 is out of the typical pattern of the cyclical structure in the Book of Judges. As we could see it from the majority of scholars, “the Israelites cried out to YHWH for help” appears in v. 6 as well as v. 7. Also in this passage we could find the characteristics of the Dtr in terms of the words and concepts. This study does not stop at the corner where the most of studies conclude that 6:7-10 was plausibly added later in the time of the exilic or the post-exilic time by the Dtr. It has tried to find out what kind of function this passage plays in the whole Book of Judges and in the story of Gideon. First, there is a problem of the translation of 6:1. Because there is no word for “again” in MT, we should translate it as “The Israelites did what was evil in the sight of YHWH...” instead of “The Israelites again did what was evil in the sight of YHWH...” Second, the warning of the prophet in 6:7-10 is the second stage out of three stages structure beginning in chapter 2 and ending in chapter 10. Judges 2 warns Israel that YHWH would not remove the people of the land from before Israel. Then Judges 6 warns Israel that she did not listen to YHWH’s commandment and feared other gods. Judges 10 proclaims that YHWH would not save Israel ever again, the worst case. Third, the prophet’s warning shows that at that time all Israelites had worshiped other gods, especially Baal as in the case of Gideon story (6:25-32). The opinion that 6:7-10 was added later by the Dtr would be plausible but no one could confirm it for sure. Instead, this study has tried to find out the function of 6:7-10 in the place where the introduction of Gideon is narrated. Although the pattern of the cyclical structure in the Book of Judges was modified, the writer secure the passage of 6:7-10 in the current place and the believing communities also have understood the meaning and the function of the passage and decided to pass the text on to the successive generations. 본 연구는 사사기 6:7-10의 내용을신명기 역사가의 편집 결과라고 결론내리는 지금까지의 연구의 한계를 넘어서, 이 구절이 전체 사사기에서와 기드온 이야기에서 어떤 역할을 하고 있는지를 밝히려고 하였다.6:7-10 구절은 신명기 역사가의 후대 편집의 결과일 가능성도 물론 있다. 본 연구는 이런 편집 작업의 유래에 대해서 연구한 학자들의 의견을 존중하면서, 우리가 이 구절을 기드온 이야기 속에 포함된 상태로 본문으로 전해 받은 이유에 대해 질문을 던졌다. 사사기의 순환구조의 전형적인 패턴에서 벗어나는 위험을 감수하면서까지 선지자는 이스라엘 자손들에게 경고의 메시지를 선포하고 있다. 누구나 바알을 섬기는 배교행위가 보편화되어 있어서 기드온 이전의 사사시대와는 구별되는 더 심각한 악행이 기드온 시대에 시작되었다는 것을 보여주면서, 동시에 비록 선지자의 질책이 쏟아졌음에도 불구하고 여전히 여호와는 이스라엘을 기드온이라는 사사를 통해서 구원해 주시고 있다는 점을 강조하려는 의도가 6:7-10의 구절 속에 담겨 있다. 순환구조의 패턴에 맞추려고 내용을 타협하는 것이 아니라, 패턴을 깨뜨리는 한이 있어도 이스라엘 자손이 여호와께 돌아오기를 바라면서, 선지자의 말씀을 통해 경고하고 있는 여호와의 마음을 찾아 볼 수 있다. 유대 공동체와 교회 공동체도 이런 의미를 파악했기 때문에, 후대의 편집의 결과로 첨가 되었을 수도 있는 6:7-10의 내용을 기드온 이야기 속에 계속해서 포함시키면서 후대로 전해주었던 것이라고 할 수 있다.

포로사건 경고와 땅의 개념

장석정 한국구약학회 2008 구약논단 Vol.14 No.4

This paper, the first of three consecutive papers, contains the effort to analyze the texts which include 'exile warnings' against Israel. The second paper would be the study on the texts depicting the exile events themselves. The third paper would concern the texts describing the post-exilic situations in relationship with the concept of the land. The texts have to be selective because there are so many kinds of texts saying that Israel would be in exile as her punishment. The study tries to identify the concept of the land in Leviticus 18: 26 and Deuteronomy 4: 28 and to compare one another in order to find any shift of emphasis in terms of the concept of the land. Leviticus 18 introduces the concept that the land would vomit its inhabitants because they defiled themselves and the land by committing the sins of the prohibited sexual behaviors. The purity of the land is preferred to Israel in this concept of the land. In Leviticus 26, the purity of the land is associated with exile warnings and it extends to the land of the foreigners where Israel would live. Also the sabbath of the land is focused in relationship with the exile event. While Israel was in exile, the land will enjoy its sabbatical rest. In Deuteronomy 4, making images would result in the exile punishment. Also the texts warn that Israel in the foreign land would not live long and serve foreign gods. Especially, Deuteronomy 28 contains the texts warning the exile event to other nations as well as to Egypt. The warning of exile to Egypt is crucial because it would nullify the exodus event and the promise of the land given to Abraham. Therefore, the concept of the land in exile warnings changes from a text to another in terms of its different emphasis on the land.

“이스라엘”과 유다의 관계 : 열왕기상 12장을 중심으로

장석정 연세대학교 신과대학 1999 신학논단 Vol.27 No.-

열왕기상 12장은 통일왕국 이스라엘이 남북으로 분열되는 결정적인 사건을 기록한 중요한 본문이다. 마치 다윗과 솔로몬의 통치기간에는 온 나라가 하나로 통일되어 있다가, 여로보암과 르호보암왕 때에 이르러 북왕국과 남왕국으로 분열된 것처럼 학자들에 의해 전통적으로 해석되어 왔다. 그러나 열왕기상 12장과 다른 여러 구약성서 구절들을 분석해보면 매우 다른 양상을 발견하게 된다.

신명기 1-3장에 나타난 땅의 개념 연구

장석정 한국기독교학회 2004 한국기독교신학논총 Vol.32 No.-

Since YHWH has given the promise of the land to Abraham, we have to understand the history of Israel in the relationship with the concept of the land. Israel earned the opportunity to go into the promised land through Exodus. And according to Deuteronomy, now they are listening to the voice of God spoken through the mouth of Moses before their entry into the land. This paper is a study on the concept of the land in Dt 1-3, whereas only Dt 4 begins to mention the statutes, commandments, and laws that Israel should observe when they go into the land. As a preface of the whole Deuteronomistic History, Dt 1-3 may reveal the concept of the land that has played the overarching concept in the following books like Joshua, Judges, Samuel, and Kings. By analyzing the biblical text of Dt 1-3, I have tried to identify the indispensible relationship among YHWH, Israel, and the land. The question of who could enter the land and of Israel's coexistence in the promised land with Edom and Moab, were systematically pursued in this paper. Also the concept of annihilation needs to be studied with this coexistence because on the surface level those two concepts seem to conflict each other. This paper opens the path to the next stage of study where I would deal with the concept of the law in the land. 여호와께서 아브라함에게 땅의 약속을 주신 이후로 이스라엘의 역사는 땅과 더불어서 이해될 수밖에 없다. 출애굽 사건을 통해 이스라엘은 약속의 땅으로 들어갈 수 있는 기회를 얻었으며, 신명기가 전해주는 내용에 따르면, 이제 광야생활을 모두 끝내고 그들이 차지할 땅 앞에서 모세를 통하여 들려주시는 하나님의 말씀을 듣고 있다. 본 논문은 신명기 1-3장에 나타나고 있는 땅의 개념에 관한 연구로서, 4장에서 나오기 시작하는 땅 안에서 지켜야 하는 규례들의 관한 언급이 나오지 않는 부분과는 분명히 구별된다. 전체 신명기역사의 서론에 해당한다고 할 수 있는 신명기 1-3장에서 발견되는 땅의 개념을 심도 있게 분석해 봄으로써, 여호와 하나님, 이스라엘, 그리고 약속의 땅의 유기적인 관계를 새롭게 이해하려고 시도하였다.

열왕기하 17:24-33에 나타난 하나님 경외에 관한 연구

장석정 국제기독교언어문화연구원 2003 기독교언어문화논집 Vol.7 No.-

"Fear of God" is one of the most important concepts in the Hebrew Bible. The Israelites should fear their God, YHWH with all their heart and soul. Jesus also said this is the first law among 613 laws recorded in the Bible. However, a interesting phenomenon is found in the report of 2 Kings 17 where the foreigners were moved into the land of the Northern Kingdom after the fall of Samaria by Assyria in 722 BCE. This article is pursuing this intriguing aspect in relation to the concept of "fear of God." The study on the MT text reveals that the foreigners feared their traditional gods well as YHWH in the land of Samaria. Only when they did not fear YHWH they were punished. The verb ??(=fear) is used when they worshipped their gods together with YHWH. The Israelites, however, should not fear other gods but YHWH. Therefore, this different way of fearing God depends upon the ethnicity of the people. Israel should fear YHWH only but the foreigners could fear their gods and YHWH at the same time. Time study shows that the different criterion had affected the foreigners. That is, because they were not the people of the covenant, the historical situation allowed that the double standard in fearing of God was an option among many others.

땅과 이스라엘

장석정 한국대학선교학회 2012 대학과 선교 Vol.23 No.-

출애굽 한 이스라엘 백성들에게 하나님은 엄중한 경고의 말씀을선포하셨다. 본 연구는 여러 가지의 경고본문들 가운데서 ‘땅’이라는개념이이스라엘백성들과의관계성속에서어떻게이해되고있는지를보여 주는 시도라고 하겠다. 그 본문들은 이스라엘 백성들이 약속의땅에 들어가서 여호와만을 섬기지 않고 우상들을 섬기면, 그 땅에서멸절되거나, 쫓겨나서 포로로 잡혀가게 된다는 경고의 말씀들이었다. 물론이렇게포로가된이스라엘이, 약속의땅으로돌아오게될것이라는회복의 내용도 나온다. 이스라엘이 멸절될 가능성을 담고 있는 경고본문들은 ‘땅’ 개념이 이스라엘을 그 땅에서 살아가는 하나의 민족에불과하도록 만들 수 있는 우선성(priority)을 가진 개념으로 강조되고있다는 것을 분명하게 보여 준다. 이 경고의 본문들을 분석함으로써,‘땅’의개념이이스라엘보다우선성(priority)이갖고있는것으로나타나는 경우와 ‘땅’과 이스라엘이 공동운명체로 나타나는 경우를 구별할수 있다는 것을 이 연구는 보여주었다. This study is to analyze the selected texts where the warnings against Israel's idolatry are pronounced in Leviticus and Deuteronomy. Israel was supposed to worship YHWH only when they entered the promised land as she made a covenant with YHWH. If Israel worshipped other gods whom the Canaanites served in the land, in some cases she should be punished with total and quick annihilation in the land and with the exile from the land. Therefore, I divide the warning texts into two categories. First, there are warning texts where only Israel's total destruction in the land was announced. Second,some warning texts indicate that Israel would be exiled from the land and/or could be returned to the land. The texts in these two categories are analyzed and compared in order to identify the relationship between the land and Israel. Lev. 18 says that the land will vomit Israel out as it vomited out the nation that was before Israel. The concept of the land plays the main role here because it can vomit Israel out and Israel will be one of those nations who lived in it. The priority of the land over Israel reveals in Lev. 18. Several warning texts in Deuteronomy also show this kind of the land's priority. According to Deut 68and 11, Israel is warned with total destruction in the land if they follow other gods when they enter the promised land. Of course, this warning has never been realized in history but it was a possibility that could have been realized. Once Israel was destroyed in the land,the land would remain alone. Some other nations could have immigrated to live in the land. The concept of the land controls its residents. On the other hand, Deut 4 and 28 announce that Israel would be destroyed and exiled to the foreign nations. They also indicate the possibility of Israel's return to the land. In this case, the land would remain as it is and wait for Israel's return. Israel is the only nation who can reside in the land. The concept of the land and Israel interrelated each other. The priority of the land over Israel is not plausible in these warning texts.

‘드보라 이야기’의 모호성 이해 ― 협력적 구원자들을 중심으로

장석정 한신대학교 신학사상연구소 2022 신학사상 Vol.- No.199

This study plans to shed some light on the ambiguity of judge-savior in the story of Deborah in Judges 4:1-24. I want to show that ambiguity exists in the text rather than interpret it with a preconceived ideology. At the same time, I want to deduce with logical thought why the author described the identity of a savior in such an ambiguous way. First of all, the fact that Deborah is a woman could be the reason for the ambiguity present through the whole story of Deborah. Judges like Othniel and Ehud came earlier than Deborah and played the role of both a judge and a savior. And Gideon, Jephthah, and Samson came later than Deborah and were also judges who played the role of both a judge and a savior. In this respect, Deborah is a unique case of the judicial judge, instead of a warrior-judge. If Deborah is a warrior-judge, she could have played the role of both a judge and a savior. However, the first and the only female and judicial judge, Deborah could not have done it. In her case the role of a savior was divided into three different individuals, two women and one man: Deborah, Barak, and Jael. The savior who was supposed to save the Israelites from the bondage of the Canaanites, is no longer limited to a single male judge nor an ethnic community of the Israelites. In the chaotic situation of the exilic period, the Israelites could not help living with the Canaanites in the promised land. Also, the outstanding ability of Ehud led Israel to rely on the male human figure rather than YHWH. Therefore, the story of Deborah shows the crucial point that YHWH raised a savior who would save the Israelites regardless of their sex or ethnicity. Furthermore, the author clearly shows that God is always behind the scene in Judges by emphasizing the point that although all three people have their reason for disqualification for a judge-savior, through YHWH’s work, all three of them could play the role of a savior, that is as cooperative saviors. 본 논문은 사사기 4:1-24에 기록된 ‘드보라 이야기’를 분석하여 이 이야기 속에 나타난 ‘모호성’과 드보라, 바락, 야엘의 협력적 구원자의 역할 분담을 조명하는 것이다. 저자가 의도적으로 설정했다고 판단되는 모호성이 분명히 존재하고 있다는 것을 보여주는 것과 동시에 이렇게 저자가 구원자의 역할을 세 명에게 분담시킴으로써, 각자의 역할과 동기에 있어서 모호성이 나타나는 이유에 관해서도 논리적인 추론을 시도해 보았다. 우선적으로 드보라가 유일한 재판 담당 사사라는 점과 예언자라는 점이 드보라 이야기 전체에 드리워진 모호성의 원인이 될 수 있다. 그녀보다 앞뒤에 기록된 옷니엘과 에훗, 기드온, 입다, 삼손의 경우에는 사사가 곧 구원자의 역할을 겸임하는 ‘1인 구원자’였으며, 드보라 이야기는 드보라, 바락, 야엘이 협력적으로 구원자 역할을 하는 ‘협력적 구원자’의 독특한 경우를 보여주고 있다고 하겠다. 전쟁 지휘관을 맡은 사사였다면 혼자서도 구원자의 역할을 겸직할 수 있었겠지만 처음 시도되는 재판 담당 사사의 경우에는 구원자의 역할을 두 명의 여성과 한 명의 남성이 협력적으로 분담하는 모습을 보여준다. 이방 족속의 억압에서 이스라엘을 구원하는 구원자는 더 이상 한 명에 국한되지 않으며, 남성만 되는 것도 아니고 이스라엘 자손에 한정되지도 않는다는 것을 알 수 있다. 포로기의 혼란스러운 상황 속에서 이스라엘은 약속의 땅에서 이방 족속들과 공존하면서 살아가야 하는 처지가 되었다. 때문에 성별이나 민족에 상관없이 여호와 하나님은 구원자를 세워주시고 이스라엘 자손의 구원을 감당하게 하신다는 것을 ‘드보라 이야기’는 보여준다. 또한 세 사람이 모두 그 역할이나 행동의 모호성을 보여주면서 동시에 나름대로 독특성을 가지고 있었기 때문에, 여호와 하나님이 역사하심으로 세 사람이 모두 ‘협력적 구원자’의 역할을 할 수 있었다는 것을 강조함으로써, 구원자로 세우심을 받은 모든 사사들의 뒤에는 하나님이 계심을 사사기 저자는 분명히 알려주고 있다.

두개내압 상승을 반복할 때의 가토혈압상승과 중추 α-adrenoceptor와의 관계

장석정,도성신,박승규,신호,김봉환 대한신경외과학회 1985 Journal of Korean neurosurgical society Vol.14 No.2

Urethane 마취 가토에서 경뇌막외강네 balloon 방법을 통하여 가압(가압 balloon내 식염수 주입속도 0.058/min)에 의한 cushing반응(이를 일차가압 실험이라 함)을 관찰한 다음 즉시 가압 balloon내 주입되었던 식염수를 일시에 제거한 후 30~60분을 기다려 다시 가압실험(이를 이차가압 실험이라 함)을 실시하면 더욱 급격한 cushing반응이 나타났다. 이 이차가압실험에 있어서의 cushing반응에 대한 몇가지 자율신경계 약물의 효과를 조사하였다. 1) 일차가압 실험 시작시의 내압은 26±0.9 ㎜Hg, 혈압은 105±3.1 ㎜Hg 심박은 245±5.7 beats/min이였다. 일차가압실험에서는 가압초기에 내압의 상승에 따라 혈압은 현저한 상승을 보이고 심박은 감소하였다. 최고혈압 상승시에 내압은 165±9.2 ㎜Hg, 원혈압에 대한 혈압 상승율은 49±4.7%, 원심박에 대한 심박 감소율은 16±2.9%, 식염수 주입량은 1.20±0.2 ㎖였다. 2) 이차가압실험 시작시의 내압은 33±1.4 ㎜Hg, 혈압은 84±2.8 ㎜Hg, 심박은 213±6.3 beats/min였다. 이차가압실험에서는 일차가압실험의 가압초기에 나타났던 경미한 혈압 하강을 볼 수 없었고, 급격한 혈압 상승을 일으켰다. 최고혈압상승시의 내압은 137±11.5 ㎜Hg, 혈압 상승율은 71±6.6%, 심박 감소는 거의 없었고 식염수 주입량은 0.52±0.1 ㎖였다. 3) 정맥내 chlorisondamine은 이차 가압에 의한 cushing반응을 억제하였다. 4) 측뇌강내 corynanthine 투여는 일차가압에 의한 coshing반응에는 거의 영향을 주지 못하였으나 이차가압에 의한 cushing반응은 억제하였다. 5) 측뇌실내 clonidine, yohimbine 및 prazosim은 이차가압에 의한 cushing반응에 거의 영향을 미치지 못하였다. 이상의 성적으로 가토에서 일차가압에 의한 cushing 반응후에는 중추 α₂-adrenoceptor의 기능저하가 일어나며, 이차가압에 의한 cushing반응에는 중추 α₁-adrenoceptor가 중요한 역활을 하고 있는 것으로 추론 하였다. It is well documented that elevation of intracranial pressure is accompanied by arterial blood pressure (cushing response) in laboratory animals as well as in human. When the elevation of intracranial pressure (ICP) was repeated in a rabbit at an interval of 30-60 min, the blood pressure increased more promtly than in the First elevation of ICP, suggesting that mechanism involved in the pressure might be different. Therefore, this study was undertaken to clarify the pharmacological characteristics of the response to the first and repeated (second) elevation of ICP in urethane anesthetized rabbits. Increasing ICP, induced by infusion of saline into a ballooned in the epidural space, produced arise of the arterial blood pressure. When the blood pressure reached a peak, the ballon was suddenly deflated to reduce the ICP and blood pressure declined (the first ICP evevation experiment). After 30-60 min the same procedure was repeated (the second ICP-elevation experiment) Results are summarized as follows; 1) In the first ICP elevation experiment, the arise of ICP was relatively slow at the beginning of the infusion but became sharp as the infusion proceeded. Coinciding with the gradual increase of ICP, there was a slight decrease in BP When ICP increased sharply BP also increased abruptly and heart rate decreased. 2) In the second ICP elevation experiment, the slight decrease in BP which appeard at the begining of the first ICP elevation experiment rat observed, so that only an abrupt arise of BP was seen. 3) Intravenous chlorisondamine inhibited the pressure responses in the second ICP elevation experiment. 4) Intraventricular corynanthine had little effect on the pressure response to the first ICP elevaton but inhibited the pressure response to the second ICP elevation. 5) Intraventricular clonidine, yohimbine and prazosin little effect on the pressure response to the second ICP elevation. From this results that functional integrity of central α₂-adrenoceptor which took part in the pressure response to the first ICP elevation might have deranged in the second ICP elevation and that central α₁-adrenoceptors play a dominant role in the pressure response to the second ICP elevation.