「성경전서 개역개정판」 아가 번역의 개정을 위한 주석적 제안

강승일 한국구약학회 2010 구약논단 Vol.16 No.4

The Hebrew text of the Song of Songs is in a very good condition presenting no serious text critical issues. However, the book contains some fifty hapax legomena along with very difficult words rarely attested in other books of the Hebrew Bible. In addition, the author of the book uses highly sophisticated poetic devices which can hardly be rendered into another language. Therefore, it would be a daunting task for any translator to render such a book as the Canticles into Korean. While working on a commentary on the Song of Songs, the present author has found that many verses in the translation of the book of the New Korean Revised Version are in need of emendation. Some verses in the current translation fail to reflect the original Hebrew's poetic styles or deliver the intended meaning of the original text. Other verses are to be revised for a better reading on text critical grounds. This study lists these problematic verses with the author's own translation and provides detailed explanations for such emendation. Admittedly, the New Korean Revised Version largely focused on updating old vocabularies in the original Korean Revised Version, thus failing to reflect many of the discoveries and development of recent biblical scholarship. Therefore, time is ripe to discuss the issue of revising or improving the New Korean Revised Version. It is hoped that this short essay will make contributions to this undertaking and that further studies will examine the translation issues of the individual books of the New Korean Revised Version. 본 논문은 「성경전서 개역개정판」아가에서 개정을 고려할 만한 구절들을 주석적으로 분석한 것이다. 개정이 필요한 근거와 필자 나름의 사역을 덧붙이고, 도움이 되는 경우 다른 새로운 한글 번역본들을 대조하였다. 이 논문의 연구 결과는「개역개정」아가 번역에서 일부는 수정 또는 난하주(혹은 난외주)에 추가 설명이 필요함을 보여준다.

우림과 둠밈, 에봇, 그리고 언약궤 - 제사장의 점술 도구들

강승일 한국구약학회 2012 구약논단 Vol.18 No.2

The Urim and Thummim were sanctioned as the official means of divination in ancient Israel. Whereas many studies have delved into the meaning and nature of the Urim and Thummim, there is a significant lack of studies on the possibility that other tools of the priests were used in divination. This essay argues that the Ephod and the Ark of the Covenant along with Urim and Thummim once functioned as tools for priestly divination in the early history of ancient Israel. It is worth noting that Deuteronomy and the Priestly source remain silent on the divinatory function of the Ephod and the Ark. It is suggested that the Ephod was originally a garment for the cult images of the divine used in divination, but later reduced as one of the priestly garments due to the aniconic tendency of normative Yahwism. In a similar fashion, the Ark of the Covenant became simply an wooden receptacle in which the tablets of the covenant were kept. We do not know for sure how these divinatory tools were used. It appears that the Urim and Thummim were used to determine one's culpability. As for the use of the Ark in divination, the earlier strata clearly show that the Ark was once a war oracle. It is more difficult to articulate the way the Ephod played a role in divination. Chances are that the divination through the Ephod was employed in some general questions that can be answered ‘yes’ or ‘no.’ 이 논문은 구약성경의 증거들을 바탕으로 우림과 둠밈뿐만 아니라, 에봇과 언약궤도 이스라엘 역사의 초기에 제사장의 점술 도구들로서의 기능을 가지고 있었음을 보여준다. 저자는 각 점술 도구들이 어떠한 상황에서, 어떠한 방식으로 사용되었는지 분석하고, 구약성경의 일부 자료층에서 에봇과 언약궤의 점술적 기능이 사라지게 된 배경과 신학적 이유가 무엇인지 밝힌다.

구약성서와 인류학 - 프레이저의 공감주술에서 더글라스의 거룩함의 개념까지

강승일 한국구약학회 2015 구약논단 Vol.21 No.2

With the emergence of the so-called historical criticism of the Bible in the 19th century, the theories and methodologies used in social sciences began to be applied to the Old Testament. While biblical studies have collaborated with other disciplines such as semitic linguistics, archaeology, ancient Near Eastern studies, theology, and philosophy, it has rarely engaged with the community of anthropologists. This paper briefly reviews the history of scholarship of anthropological interpretation of the Old Testament from Robertson Smith's Lectures on the Religion of the Semites: First Series, The Fundamental Institutions to some recent series of collections of essays. Then it discusses methodological problems in the use of anthropological data to biblical studies. As a case study, it applies two well-known anthropological theories to the interpretation of some enigmatic rites and anecdotes in the Old Testament: one is the theory of sympathetic magic put forward by James G. Frazer in his magnum opus The Golden Bough, and the other is Mary Douglas's understanding of the concept of purity/holiness. The incident of the bronze serpent made by Moses (Num 21), the scapegoat ritual (Lev 16), and the story of five golden tumors and five golden mice (1 Sam 5-6) are interpreted in light of the theory of sympathetic magic. And the concept of contagious holiness inspired by Mary Douglas's contagious impurity is the key to the interpretation of the story of Uzzah's sudden death(2 Sam 6). The results of this study suggests the followings: (1) some rituals in the Old Testament may have originated from old magical practices; (2) stories in the Bible reflects humankind's general features of social life, symbol systems, and religious concepts; and (3) the study of the Old Testament should not remain within the framework of the ancient Near Eastern context and engage in dialogue with findings from anthropological inquiries. 19세기에 역사비평학이 본격적으로 등장하면서 사회과학에서 사용되던 이론과 방법들이 구약성서에 적용되기 시작하였다. 성서학은 셈어학, 고고학, 고대근동학, 신학, 철학 등을 인접학문으로 두고 있지만, 인류학은 좀처럼 구약성서의 인접 학문으로 여겨지지 않는다. 이 논문은 로버트슨 스미스의 Lectures on the Religion of the Semites: First Series, The Fundamental Institutions 로부터 최근의 연구논문 모음집들에 이르기까지 구약성서에 대한 인류학적 해석의 연구사를 간략히 다룬다. 그리고 인류학 자료들을 성서학에 적용하는 데 있어서의 문제와 방법론에 대하여 논한다. 일종의 사례 연구로, 이 논문은 구약성서에 기록된 일부 기이한 의식과 이야기들을 두 가지의 유명한 인류학 이론들을 활용하여 설명한다. 그 하나는 제임스 프레이저가 그의 대작 「황금가지」 에서 제시한 공감주술의 이론이고, 다른 하나는 메리 더글라스의 정결함/거룩함의 개념에 대한 이해이다. 모세의 구리뱀 사건(민 21), 아사셀 염소 의식(레 16), 다섯 개의 금 종양과 금 쥐 이야기(삼상 5-6)은 공감주술의 원리의 빛 하에서 해석된다. 그리고 메리 더글라스의 부정함이 옮겨 간다는 생각에서 착안해 낸 거룩함의 옮겨감에 대한 개념은 웃사의 갑작스런 죽음을 설명하는 단서가 된다(삼하 6). 이 연구의 결과는 다음의 내용을 제안한다. (1) 구약성서의 일부 제의들은 오래 된 주술적 풍습들로부터 기인했을 수 있다. (2) 성경의 이야기들은 인간의 보편적 삶의 양식, 상징체계, 종교적 개념 등을 반영한다. (3) 구약성서 연구는 고대 근동이라는 해석학적 틀을 넘어서서 인류 보편적 풍습과 관련들을 탐구하는 인류학의 연구 결과들과 진지한 대화를 할 필요가 있다.

야훼 하나님의 아내?

강승일 한국구약학회 2011 구약논단 Vol.17 No.2

본 논문은 쿤틸렛 아즈루드 명문의 해석에 얽힌 문제들과 여러 학자들의 다양한 견해들을 종합적으로 검토하고 비판한다. 저자는 특히 이 논문에서 ‘실체화 이론’에 대해서 설명하고, 성경의 실체화의 예들을 추가적으로 제시한다. 저자는 이 논문에서, 쿤틸렛 아즈루드 명문의 문법적 문제를 비껴가려는 여러 주장들에도 불구하고, 가장 올바른 해석은 명문에 언급된 ‘아세라’가 야훼 하나님의 배우자로 등장한 가나안의 여신임을 주장한다. One of the most remarkable discoveries in the field of biblical archaeology and iconography in recent years is arguably the much-debated inscription found at Kuntillet Ajrud. Having had an enormous impact on our understanding of the folk religion of ancient Israel, this inscription has been the center of attention of western biblical scholarship. Surprisingly enough, however, it has rarely been discussed in the society of Korean biblicists. This essay critically reviews various scholarly opinions about the "Yahweh and his Asherah" inscription. In so doing, it also introduces Professor McCarter's hypostasis theory and provides more examples of hypostases in the Bible and Jewish literature, e.g. the Deuteronomistic name theology, the god Bethel and other deities attested in the Elephatine papyri, the wisdom in Proverbs, the Glory of Yahweh in the book of Ezekiel, Yahweh's voice and righteousness, Shekinah and Memra in the Targums, and finally the Logos in the Gospel of John. A major abstacle to see “his A(a)sherah” in the inscription as a goddess is the fact that proper nouns do not take pronominal suffixes in Northwest Semitic languages. The present author, however, presents, along with Amarna examples, Hos 2: 16 as an exception to this grammatical rule. Even if the expression “Yahweh and his Asherah” is irregular from a grammatical viewpoint, one may point out that the inscription is more like graffiti than a sophisticated literary product. So a little grammatical problem won't be a serious issue. Therefore, it would not be presumptuous to say that the most likely interpretation of the Kuntillet Ajrud inscription is to see the two cow-like figures as Yahweh and his consort Asherah the goddess.

ROUGH FILTERS OF BE-ALGEBRAS

강승일,안선신 한국전산응용수학회 2012 Journal of applied mathematics & informatics Vol.30 No.5

Rough sets and rough filter in BE-algebras are established and some related their properties are discussed.

인공지능 생성시스템에서의 병렬 매칭

강승일,윤종민,정규식 대한전자공학회 1995 전자공학회논문지-B Vol.b32 No.3

One of the hardest problems that limit real application of production system is its slowness. One way to overcome this problem is to speed up the matching operation which occupies more than 90% of the total execution time. In this paper, we try to speed up the matching operation with parallel execution of a typical pattern matching algorithm, RETE, in a multiprocessor environment, This requires not only to make partitions of the rules but also to allocate the partitioned rules to processors, respectively. A partition strategy is proposed to make groups of similar rules by evaluating the similarity of rules according to the number of common conditions between rules. An allocation strategy is proposed to make the load of each processor even by assigning the different priority to the group of rules according to the expected amount of time required for matching operation. To compare with the existing methods, we perform simulation using OPS5 sample programs. The simulation results show that the proposed methods can improve the performance of production system.

고대 이스라엘의 달신 숭배와 그 배경

강승일 한국구약학회 2011 구약논단 Vol.17 No.4

The moon is the most prominent luminary in the night skies. This gives the moon a special place in Mesopotamian myth and ritual. Major time periods and holidays were set to the phases of the moon, the new, the quarter, and the full moons, and the king participated in the associated festivals along with the priests and the public. Accordingly, the moon-god enjoyed a high-ranking position in the Mesopotamian pantheon. Some iconographic representations show that the moon god was worshiped in ancient Israel, too. They include the stele found at Hazor containing the symbol of a lunar deity in low relief with two human hands raised below the symbol, the bull-headed figure in a stele found at Bethsaida, and stamp seals with various lunar symbols with Israelite names, etc. Biblical data condemning lunar cult mostly stem from the late pre-exilic period or thereafter, such as the Deuteronomistic texts and Jeremiah, which indicates that the cult of the moon became very popular during the 7th century BCE and onwards. Archaeology essentially reveals the same picture. The vast majority of seals with astral symbols originate from the period between 730 and 630 BCE. Although the Assyrians did not impose religious obligations upon their vassals, it is likely that the imperial presence of the Assyrians in Palestine prompted the kings of Judah to voluntarily adopt the Assyro-Aramean religious practices. And this may have contributed to the resurgence of the worship of the lunar deity in Judah during the 7th centuries BCE.

성취되지 않은 예언의 문제 : 고대 이스라엘 예언을 중심으로

강승일 장로회신학대학교 기독교사상과 문화연구원 2014 장신논단 Vol.46 No.1

아마르나 시대의 정략결혼과 솔로몬의 사례

강승일 한국서양고대역사문화학회 2019 서양고대사연구 Vol.54 No.-

With the discovery of hundreds of clay tablets at El-Amarna in Egypt in 1887, it became apparent that some 3400 years ago, the ancient Near East formed a kind of international system similar to modern diplomatic relations. There were two institutional arrangements behind the formation and maintenance of the Amarna international community. One was the exchange of diplomatic envoys, and the other was diplomatic marriages between powerful kings. Among them, this paper discusses the diplomatic marriage of the Amarina Age. This paper examines the position of the Amarna kings on diplomatic marriage and notes that the real purpose of marriage between powerful kingdoms was to obtain gold from Egypt. Furthermore, it explains how foreign princesses who were married to pharaohs were treated in Egypt. The pharaohs of ancient Egypt are said to have never given their princesses to the kings of other countries. Some scholars have presented examples of Egyptian princesses married to other countries, but this paper has shown that these cases cannot be maintained. In particular, a close examination of the records of the Old Testament indicating that King Solomon of Israel married Pharaoh's daughter shows that all the biblical records were intentional in the context of seeking to exalt Solomon on the one hand and of criticizing Solomon's sin on the other. Therefore, it has shown that these records cannot be a reliable historically. 1887년 이집트의 엘 아마르나에서 수백 개의 점토판이 발견되면서 지금으로부터 3400여 년 전, 고대 근동 세계가 매우 밀접한 외교 관계로 얽힌 일종의 국제 체제를 형성했다는 사실이 드러나게 되었다. 이러한 아마르나 국제 공동체를 형성하고 유지할 수 있었던 배경에는 두 가지의 제도적 장치가 있었다. 그 하나는 외교 사절의 교환이고, 다른 하나는 강대국 왕들 사이의 정략결혼이었다. 이 중에서 본 논문은 아마르나 시대의 정략결혼에 대하여 논한다. 본 논문은 아마르나 시대 왕들의 정략결혼에 관한 입장을 살펴보고, 다른 강대국 왕들의 정략결혼의 진짜 목적은 이집트로부터 금을 얻어내기 위한 것이었음에 주목한다. 더 나아가 이집트로 시집을 간 공주들이 어떠한 처우를 받았는지 알아본다. 고대 이집트의 파라오들은 타국의 왕에게 자신의 공주를 준 적이 없는 것으로 알려져 있다. 일부 학자들은 이집트 공주가 타국으로 시집간 사례들을 제시하고 있으나, 본 논문은 그 사례들이 모두 사실이 아님을 밝혔다. 특히 이스라엘의 왕 솔로몬이 파라오의 딸과 결혼을 했다는 구약성서의 기록들에 대해서도 면밀히 분석한 결과, 모든 기록들이 한편으로는 솔로몬을 높이고자, 다른 한편으로는 솔로몬의 죄를 비판하고자 하는 문맥에서 의도적으로 사용되고 있으므로, 역사적으로 신뢰할 만한 진술이 되지 못한다는 것을 보여주었다.

인공지능 생성 시스템에서의 병렬 매칭 ( A Parallel Matching for Al Production System )

강승일,윤종민,정규식 대한전자공학회 1993 대한전자공학회 학술대회 Vol.1993 No.1