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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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Every one has his own hermeneutic tool, to interpret and appropriate (=sich aneignen) the realities of life. This interpretation is not to be content with it, but aims at providing prospects for the future. The tool is in general an individually internalized form of the collective one, which can be regarded as an ideology. The dissonance between Ideology and realities is to bring about some conflicts to the interpreting Individual or Group. The direction to deal with those is not beforehand but according to historical situations determined. This study will discuss the issue of the Tun-Ergehen-Zusammenhang in the sight of God’s justice. In this respect Psalm 73 is to read and compare with Isaiah 53.
This psalm is based on the ideological Perspective of Psalm 1, which focuses on the Tun-Ergehen-Zusammenhang. But the realities of the author of Ps 73 are diametrically opposed to what it suggests. This gives rise to doubts about its validity.
Ps 73 is on the occasion of consideration and perception in V.16-17 divided into two. V16 and 17 are connected with each other through the words of a same Wortfeld ??? “know” (inf. ???) and “perceive”. In V.1bα and 28 the word ??? “good” is common (inclusio). Both verses contrast the psalmist with Israel, while V.1bβ and 27 are content-related. Within this macrostructure V.2-15 and 18-26 describe the opposite transformation of the positions of the wicked and the psalmist.
The iterative PK ???? in V.17 suggests that the author’s perception had required long-term, deep and painful reflections. But from the plurality of visiting the holy place man can’t infer that it is a place of perception in itself, but that he had ceaselessly reflected on the issue before God. The perception represents no more than the God’s answer, whatever it is, to his sustained reflection in his crisis.
The perception is given in form of a vision in V.18-20.
V.21-22 does not result from thinking back to the previous affliction and temptation, but stand for being overwhelmed in face of and by God’s reality; a human being before it finds himself infinitely small and worthless. But he does not continue to be in such a feeble and helpless state, but then feels himself elevated with experiences of God’s being with him.
Who is this Psalmist? To understand V.15 against V.9-10 hints that he can be a priest, for he thinks he could also mislead the generation of God’s children as those criticised, only if he had made his mind. Moreover he is supposedly regarded as under God’s wrath(V.13-14).
When Ps 73 deals with the eschatological getting-over of his crisis of identity conditioned by God’s unrealized justice, Is 53 focuses on the changed attitude of the “we”-group toward a despised and rejected man of suffering. “We” come to see in his suffering the atonement for themselves and their justification. V.10-12 help make such confessions as those in V.4-6 and V.7-9. What makes this change possible, is, as it were, not the suffering in itself, but God’s plan, to have him suffered, exalted and raised. In this V. 10-12 should play a role of hermeneutical device. Therefore, the new understanding of the suffering in Is 53 doesn’t in the least deny or refuse the Tun-Ergehen-Zusammenhang; to do so would be no other than to withdraw from God’s justice, more clearly, hope for it. Ps 73 as well as Is 53 is one of the exilic or post-exilic attempts, to confront the gap between hope and reality.
For both and others, such as Job or Qoheleth, the Tun-Ergehen-Zusammenhang is to be considered as core of God’s justice, though its realization could not in the slightest be found on earth, furthermore, he appears to be indifferent to materializing his justice. They find new realities concealed in the world, God’s penetrating realities, which are to be announced before the community and the world full of iniquities. This is the beginning of the great change.
This psalm is based on the ideological Perspective of Psalm 1, which focuses on the Tun-Ergehen-Zusammenhang. But the realities of the author of Ps 73 are diametrically opposed to what it suggests. This gives rise to doubts about its validity.
Ps 73 is on the occasion of consideration and perception in V.16-17 divided into two. V16 and 17 are connected with each other through the words of a same Wortfeld ??? “know” (inf. ???) and “perceive”. In V.1bα and 28 the word ??? “good” is common (inclusio). Both verses contrast the psalmist with Israel, while V.1bβ and 27 are content-related. Within this macrostructure V.2-15 and 18-26 describe the opposite transformation of the positions of the wicked and the psalmist.
The iterative PK ???? in V.17 suggests that the author’s perception had required long-term, deep and painful reflections. But from the plurality of visiting the holy place man can’t infer that it is a place of perception in itself, but that he had ceaselessly reflected on the issue before God. The perception represents no more than the God’s answer, whatever it is, to his sustained reflection in his crisis.
The perception is given in form of a vision in V.18-20.
V.21-22 does not result from thinking back to the previous affliction and temptation, but stand for being overwhelmed in face of and by God’s reality; a human being before it finds himself infinitely small and worthless. But he does not continue to be in such a feeble and helpless state, but then feels himself elevated with experiences of God’s being with him.
Who is this Psalmist? To understand V.15 against V.9-10 hints that he can be a priest, for he thinks he could also mislead the generation of God’s children as those criticised, only if he had made his mind. Moreover he is supposedly regarded as under God’s wrath(V.13-14).
When Ps 73 deals with the eschatological getting-over of his crisis of identity conditioned by God’s unrealized justice, Is 53 focuses on the changed attitude of the “we”-group toward a despised and rejected man of suffering. “We” come to see in his suffering the atonement for themselves and their justification. V.10-12 help make such confessions as those in V.4-6 and V.7-9. What makes this change possible, is, as it were, not the suffering in itself, but God’s plan, to have him suffered, exalted and raised. In this V. 10-12 should play a role of hermeneutical device. Therefore, the new understanding of the suffering in Is 53 doesn’t in the least deny or refuse the Tun-Ergehen-Zusammenhang; to do so would be no other than to withdraw from God’s justice, more clearly, hope for it. Ps 73 as well as Is 53 is one of the exilic or post-exilic attempts, to confront the gap between hope and reality.
For both and others, such as Job or Qoheleth, the Tun-Ergehen-Zusammenhang is to be considered as core of God’s justice, though its realization could not in the slightest be found on earth, furthermore, he appears to be indifferent to materializing his justice. They find new realities concealed in the world, God’s penetrating realities, which are to be announced before the community and the world full of iniquities. This is the beginning of the great change.
목차
Ⅰ.
Ⅱ. 본문 번역과 구조
Ⅲ. 시인은 누구인가?
Ⅳ.
Ⅴ.
Ⅵ.
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