역사적 에스라와 그의 지지 그룹 ’하레딤’(חרדים)

소형근(Hyeong-Geun So) 대한성서공회 2014 성경원문연구 Vol.- No.35

거짓과의 끝없는 논쟁들 ― 구약성서 예언서를 중심으로

소형근 ( So Hyeong Geun ) 서울신학대학교 기독교신학연구소 2018 神學과 宣敎 Vol.54 No.-

I examine the endless controversies over Falsehood in the Prophet Books of the Old Testament. With the development of the status and the system of the nation after the beginning of Israelite monarchy, Israelite Yahwism was in a state of confusion. The elements of the syncretic religion that was handed down among people shaked the Yahwism to its very foundation. Its cause was a absence of the apparent definition and practice of the Yahwism in Israelite consciousness. It were four prophets that targeted such exposed weaknesses of Yahwistic faith in Israel and Judah in 8. B.C., and they were Amos, Hosea, Isaiah and Micha. They tried to instruct the concept for a new worship understanding, because Israelite and Judahite were lost only in traditional worship ceremony without practice of mishpat and hesed. Four prophets regarded ones who concentrated only on the traditional cultic ceremony as false worshippers, but ones who fulfilled mishpat and hesed in the daily life as real worshippers. In that sense four prophets considered the implement of mishpat and hesed in the daily life as an element of worship. In Israelite monarchy period many prophets were trained at the school(?) of prophet, and they made sometimes predictions of coming events from a different perspective. The problem was, what is the real prophecy? or what is the false prophecy? In these situations Micha, Zechariah and Jeremiah presented criterions between a real prophecy and a false prophecy. According to Micha, a real prophet was one who has been full of power by the Spirit of LORD, and with justice and might(Mi 3:8). Zechariah accused a false prophet who speaks lies in the name of the LORD, who prophesies the false vision, who doesn't put on a hairy mantle in order to deceive, and who is not a prophet, but a tiller of the soil since his youth(Zech 13:3-6). Moreover Jeremiah regarded a false prophet as one who prophecies on his own authority, one who overissues groundless peace, one who prophecies without commission and calling, and one who believes in falsehood. These real and false controversies can apply to us today equally. The role of prophet in the Old Testament is similar to one of pastor in the church today. Today a real pastor must be firstly one who is called by God, secondly evangelizer who is based on the Word, thirdly interpreter of the Bible with the sense of balance. Furthermore, only the church service on Sunday isn't a real worship, but the life of six days is the place of worship, and to practise mishpat and hesed in these places of worship is a real worship and a whole service.

성서신학 : 포로 이후 “가난” 문제에 대한 느헤미야의 해결책 -느헤미야 5장 1-11절을 중심으로

소형근 ( Hyeong Geun So ) 서울신학대학교 기독교신학연구소 2015 神學과 宣敎 Vol.47 No.-

The great gaps between the rich and the poor are elements that can cause seriously the social problems in past, presence and future period. The important and sole way that can solve these problems is to actualize distributive justice. This article deals with the ‘poverty’, and I throw several questions in this paper. Where poverty is coming in the Old Testament? Which policies does the Israelite society have in order to solve the problem of poverty for the membership of the community? How did Nehemiah the governor for the jewish community in postexilic period solve the problem of poverty? The result is as in the following. One becomes poor, if one does not obey laws and teachings of God(Deu 15:4-5), and the rich can be poor in the circumstances(Lev 25:25, 35, 39, 47), also laziness and negligence lead to poverty(Pro 10:4; 19:15). The gap between the rich and the poor was extended in the monarchic period, and Israelite poverty was maximized through the contact with the neighboring powers(Phoenicia, Aram and Assyria). Laws of consideration and protection for the poor were included in the Old Testament, but kings and officials did not almost reflect these policies according to laws. The membership in the Jewish community was relatively rich in the beginning of postexilic period, but as time goes on there was the increasing polarization between the rich and the poor. Therefore Nehemiah executed firmly reform in order to solve the problem of poverty(Neh 5), and he proposed two solutions. One is a policy of Interest Prohibition, and the other is a policy of Mortgage Repayment. These Solutions are based on the Jubilee, but secondary proposal is a changed reformation policy from a law of Jubilee. The reform of Nehemiah was to practise the Torah of Pentateuch, and Nehemiah was a sole man who made a motto with the Torah for the poor and the solution of problem of poverty in the Old Testament. Nehemiah was a Leader who had the practical will of Torah in that sense.

하나님의 백성과 생존의 문제 ; 북이스라엘 전승 계승자들과 유다-이스라엘의 통합화

소형근 ( Hyeong Geun So ) 서울신학대학교 기독교신학연구소 2014 神學과 宣敎 Vol.45 No.-

722 and 720 BC were the significant periods for the Israelites. The kingdom of north Israel disappeared with the collapse of Samaria, and Israelites were deported from their land to the mesopotamian lands, or they were scattered in the surrounding nations. The majority of them moved into the kingdom of southern Judah on account of the same nation. Israelites lived freely in Judah without confinement, and the intellectual and educated Israelites delivered to the Judahites the traditions that were popular in the northern territory. This article has interest in the actions of the northern israelites migrants and the inheritors of the northern israelite traditions. Therefore, one of the inheritors was the family of Shaphan and the parts of them were prophets. Their theological thoughts had great influence on the integration of Judah-Israel in the Old Testament, and this integration of Judah-Israel appeared for the first time in Hos 1:2-2:1. As a result, the destruction of northern Israel was a theological mirror for Judah.

신명기16:18에 나타난 ??p<SUP>e</SUP>??m’(?????)과 ‘ ???<SUP>e</SUP>r?m’(?????)

소형근(So Hyeong-Geun) 장로회신학대학교 성서학연구원 2005 성서학 연구원 저널 Vol.45 No.-

포로 이후 초기에 나타난 왕권과 제사장권

소형근(Hyeong-Geun So) 한국구약학회 2010 구약논단 Vol.16 No.2

성서신학 : 구약성서에 나타난 이스라엘의 재판과 그 발전

소형근 ( Hyeong Geun So ) 서울신학대학교 기독교신학연구소 2013 神學과 宣敎 Vol.43 No.-

In dieser Arbeit geht es um die Rechtsprechung Israels im Alten Testament und ihre Entwickelung. Die Fragen nach der Rechtsprechung Israels liegen in einer langandauernden Auseinandersetzung vor. Um Gericht im allgemeinen halten zu konnen, mussen drei Bedingungen erfullt werden, erstens ein Gesetzbuch fur die unparteiische Gerichtsverhandlung, zweitens ein bestimmter Gerichtshof fur die gerichtliche Verhandlung und drittens ein Richter, der von der Zentralregierung oder den Ortschaften eingesetzt wird. In dieser Arbeit handelt es sich um die dritte Bedingung, d.h. die Gerichtsbarkeit in vorstaatlicher Zeit, die Gerichtsbarkeit in der Konigszeit und die Gerichtsbarkeit in exilisch- und nachexilischer Zeit. Die bezogenen auf die Rechtsprechung Texte im Alten Testament sind Gen 16:1-6; Ex 18:12-27; Num 11:16-25; Dt 1:9-17; 16:18; 17:8-11; Ri 4:4-5; 2 Sam 15:2-3; 1 Kon 7:7; 2 Ch 19:4-11 usw. Durch die exegetische Analyse dieser Texte lassen sich die historischen Richter und die Rechtsverhandlungen in Alten Israel aufklaren. Die Gerichtsbarkeit in vorstaatlicher Zeit erhalten pater familias im Zeitraum von den Erzvatern, Mose und ~yrf in der Wustenzeit und die Richter in der Richterzeit, und die Gerichtsbarkeit in der fruhen Konigszeit hat die Konige (David und Salomo), die in der mittleren Konigszeit Alteste, Beamte, Priester, die in der spateren Konigszeit die professionellen Richter. Die Gerichtsbarkeit in exilisch- und nachexilischer Zeit erhalten die Priester und die Volksversammlung.

고대 이스라엘의 법관 선발기준과 윤리강령

소형근(Hyeong-Geun So) 한국구약학회 2020 구약논단 Vol.26 No.4

The purpose of this thesis is to study the aspects of ancient Israel’s judicial organizations by examining the criteria for selection of judges and their code of ethics in the Old Testament. There were three types of judges in the society of ancient Israel; First, judges as representatives of the community (pater familias, judges, king, elders), second, judges as religious leaders (priests, Levites), and third, judges as appointed officials (high officials and shopheṭ as professional judge). When these judges were selected, a standard draft was provided with specific informations in Exodus 18 and Deuteronomy 1. According to Exodus 18, Moses, the first judge in the wilderness era, must conduct legal education and select capable persons as judges. In Exodus 18, capable persons must firstly fear God, secondly be sincere, and thirdly hate unrighteous interests. They even delegated the duties of commanders of the army to these judges. The criteria for the selection of judges in Deuteronomy 1 were delegated to each tribe to select the recognized and knowledgeable persons, unlike the mention of legal education in Exodus 18. They were first appointed as heads and among these the heads of thousands, hundreds, fifties, and tens were selected, and shared the roles as judges and administrators in the court. For these appointed judges, the codes of ethics appear in Deuteronomy 1 and 16 and 2 Chronicles 19. Deuteronomy 1 is the code of ethics proposed by Jethro, the father-in-law of Moses, and presupposes that the judgment of the Israelites and the Gentiles should be equally conducted for a fair judgment (v. 16). The code of ethics presented in Deuteronomy 1 is firstly not to look at appearance, secondly to listen to the small and the great alike, and thirdly not to be afraid of the face of any. By the code of ethics for the judges, suggested by Moses, in order to judge the people with justice (v. 18) in Deuteronomy 16, judge should not turn aside judgment, discern faces, and take a bribe. According to the code of ethics, presented by Jehoshaphat king of Judah in 2 Chronicles 19, judges firstly consider that judgment should not be on behalf of human beings but on Yahweh’s behalf, secondly let the fear of Yahweh be upon them and take care what they do, thirdly do in the fear of Yahweh with faithfulness and perfect hearts, and fourthly act with courage. Through these criteria for selection of judges and their code of ethics, the ancient Israel community sought after the practice of righteousness and justice.

고대 이스라엘의 성문

소형근(Hyeong-Geun So) 한국구약학회 2005 구약논단 Vol.18 No.-

엘레판티니 파피루스에 나타난 유다인 삶의 양태들

소형근(Hyeong-Geun So) 한국신학정보연구원 2016 Canon&Culture Vol.10 No.2

이 논문의 목적은 기원전 5세기 이집트 엘레판티니 지역에 살고 있던 유다인들의 종교성과 일상을 살피는 것이다. 또한 구약성서와 비교했을 때 그들의 신앙에 어떤 변화가 있었고, 그들이 어떤 식으로 토착화를 이루게 되었는지를 찾는 것이다. 엘레판티니 유다인들이 정확히 언제부터 거주했는지 알 수는 없지만, 그들은 기원전 525년 캄비세스가 이집트를 점령했을 때 이미 엘레판티니 지역에 지역 수비대로 활동하고 있었다. 또한 이들은 야후 성전을 짓고 야후 신앙을 갖고 살았지만, 야후 성전이 기원전 410년에 크눔(Khnum) 신을 지지하는 세력들에 의해 무너지자, 기원전 407년에 성전재건을 위한 서신을 유다 지역 총독 바고히에게 보낸다. 이 정도가 우리가 알고 있는 엘레판티니 유다인들에 대한 정보였다. 그러나 엘레판티니 파피루스와 오스트라카를 통해 이들은 유월절과 무교절, 안식일을 지키는 신앙인들이었지만, 유일신앙적 야웨 숭배가 아닌, 종교혼합적인 신앙인으로 전락했고, 이방인들과 잡혼이나, 이방신의 이름으로 상대방을 축복하는 행위는 그들의 일상이었다. 그러나 구약성서에서 볼 수 없는 법정에서 피고의 자기변론이나, 유산상속을 위한 공증제도 등은 발전된 고대 문화를 수용한 모습이라 할 수 있다. 엘레판티니 유다인들이 기원전 5세기 말 이후로 역사 속으로 사라진 것은 몹시 아쉽지만, 예루살렘이 아닌 디아스포라 유다인이 성전(temple)을 건축하고, 비록 이집트 땅에 토착화 된 야후 신앙일지라도 그 신앙을 이어가려고 노력했다는 점에서는 커다란 가치를 두어야 할 것이다. The purpose of this article is not only to investigate a religious and daily life of Judeans who lived in Elephantine in the fifth century B.C. but also to trace any observable difference in their Yahwism and how it was assimilated in Elephantine, especially in comparison to the Old Testament. It is not certain since when Judeans lived in Elephantine, but by the time Cambyses came to Egypt in 525 B.C., Elephantine had been a military garrison, guarding the southern frontier of Egypt. The Temple of Yhw in Elephantine was built as the Jewish population settled, but because of the conflict with the Khnum priests, the Temple of Yhw was destroyed in 410 B.C. by the local Persian governor. Afterwards, Jedaniah and his priests in Elephantine sent a letter to Bagohi the governor in Judah in 407 B.C. in order to rebuild the destroyed Temple. Through the Elephantine papyri and ostraca, we also observe that Judeans kept the Feast of Passover and Unleavened Bread and the Sabbath in Elephantine, but their religious views were syncretic. For example, marriages with foreigners and blessing by the names of foreign gods were normal for Judeans in Elephantine. Moreover, Judeans adopted the developed ancient cultural norms and legal practices, such as the notarization on right to inheritance and the plea of self-defense by the accused, which is unattested in the Old Testament. The colony of Elephantine vanished by the end of fifth century B.C. It is noteworthy that despite its syncretistic form of Yahwism, Elephantine preserves evidence for the religious life of diaspora Judeans who built the Temple of Yhw to keep their ancestor’s faith.