http://chineseinput.net/에서 pinyin(병음)방식으로 중국어를 변환할 수 있습니다.
변환된 중국어를 복사하여 사용하시면 됩니다.
요한계시록 3:10의 한글 번역에 대한 제언 - Τηρήσω έκ를 중심으로 ―
한철흠(Chul Heum Han) 대한성서공회 2021 성경원문연구 Vol.- No.48
In Revelation 3:10, Jesus says that he will keep the Philadelphian Christians, who have kept his word of endurance, from the hour of trial. This article suggests that the Greek clause κἀγώ σε τηρήσω ἐκ τῆς ὥρας τοῦ πειρασμοῦ should be translated literally into Korean. The New Korean Revised Version translates this clause somewhat liberally as “I also will keep you exempt from the hour of trial.” In so doing, the New Korean Revised Version inserts exempt which does not appear in the Greek text. Instead, this article argues for a literal translation: “I also will keep you from the hour of trial,” which is faithful to the Greek text. The Greek preposition ἐκ may mean either source or separation in the Greek New Testament. When the ἐκ of Revelation 3:10 is taken to mean source, then Jesus promises to take the Philadelphian Christians out of the trial. But this reading is weakened by the fact that the meaning of τηρεῖν - to cause a state to continue - scarcely means out of, which presupposes a change of situation. When the ἐκ of Revelation 3:10 is taken to mean physical separation, then Jesus is promising to keep the Philadelphian Christians exempt from the hour of trial. This translation, however, is undermined by the fact that Revelation views the eschatological tribulation as something through which the followers of the Lamb must pass. The easiest and best translation is to construe the ἐκ of Revelation 3:10 as meaning spiritual separation or protection, in which case Jesus promises to keep the Philadelphian Christians from being negatively affected by the eschatological trial. The followers of the Lamb will have to pass through the trial but will come out victorious with his special help. This view is supported by the fact that Revelation encourages the readers to overcome the eschatological tribulation. The strength of the suggested literal translation of Revelation 3:10 lies in maintaining the ambiguity of the Greek, which can be taken to mean either that Jesus will keep the Philadelphian Christians from experiencing the trial, or that Jesus will protect them so that they can overcome the trial. In contrast, the liberal translation of the New Korean Revised Version fails to preserve this ambiguity, insofar as it excludes the second meaning. This study pays special attention to the possibility that the translation of the New Korean Revised Version is used as a proof text for dispensational premillennialism, especially the pre-tribulation rapture theory, though my suggested literal translation does not exclude the idea of pretribulational rapture advocated by dispensational premillennialists.
한철흠(Chul Heum Han) 한국기독교학회 2018 한국기독교신학논총 Vol.110 No.-
본 논문은 예수와 부자의 대화에 암시되어 있는 긴장 관계들을 중심으로 마가복음 10:17–31에 대한 새로운 해석을 제안한다. 예수—그리고 마가—가 부자의 진정성을 인정하고 그에게 호의를 보인다는 전통적 해석과 달리, 본 논문은 예수가 부에 대한 애착뿐만 아니라 막대한 부의 소유 자체를 문제 삼아 부자를 은연중에 비판하고 있음을 주장한다. 본 연구는 다음과 같은 중요한 가능성들을 제안한다. 부자는 치료가 필요한 사회, 종교적 “환자”로 간주된다. 부자는 선과 악을 구분할 수도 없고, 자신이 “선한 선생님”이라고 부른 예수의 가르침을 따를 의지도 없다. 예수는 제10계명을 수정하여 제시함으로써 부자의 “속여 빼앗는” 죄를 지적한다. 예수가 부자를 사랑한 이유는 그가 진정한 구도자였기 때문이기보다는 막대한 부의 소유와 애착으로 인해 육체적으로 가난한 자들보다 치료받을 가능성이 훨씬 적었기 때문이다. 본 논문은 또한 마가복음 10:17–31이 부자의 영적 상태뿐만 아니라 가난한 자들의 사회경제적 안녕에 대한 예수의 관심을 보여줌을 부각시킨다. 이 해석을 위해, 본 논문은 본문의 문맥뿐만 아니라 부자의 사회적 맥락을 중심으로 본문에 대한 세밀한 문학적 분석을 시도한다. 아울러 본 논문은 예수와 부자의 대화를 그라이스의 협동의 원칙에 비추어 논의한다. This article suggests a new reading of Mark 10:17–31 by reclaiming some tensions inscribed within the dialogue between Jesus and the rich man. Over against the widespread assumption that Jesus—and Mark—acknowledges the integrity of the rich man and shows favor to him, this article argues that Jesus implicitly criticizes him for his attachment to as well as possession of great wealth. The results of this study suggest several key findings: the rich man is considered a socio–religiously “sick” person who needs healing; the rich man is neither able to discern good from evil nor willing to follow Jesus’s teaching, whom he calls “Good Teacher”; Jesus modifies the tenth commandment in such a way as to point toward to his sin of “defrauding”; and Jesus loves the rich man not so much because he is a true God–seeker as because he has far less chance of being healed than physically sick people, because of his great wealth and attachment to it. This study also foregrounds the fact that Mark 10:17–31 shows Jesus’s concern for the socioeconomic wellbeing of the poor as well as the spiritual status of the rich man. To this end, this study carries out a close literary analysis of the passage, with special reference to not only its literary context but also the social context of the rich man. In addition, this study discusses the dialogue between Jesus and the rich man in the light of Grice’s cooperative principle.