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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 대한성서공회 성경원문연구 성경원문연구 제48호
- 발행연도
- 2021.4
- 수록면
- 93 - 123 (31page)
- DOI
- 10.28977/jbtr.2021.4.48.93
이용수
초록· 키워드
오류제보하기
The researcher analyzed the paragraphs of Ecclesiastes 3:10-15 as verb syntax and semantics of a relative tense system, and focused on the expression and meaning generation of the text paragraph. Within the sub-paragraph, the verb has various functions. Verbs within this unit function in various ways. First of all, the verb form qatal is characteristic of the past and pluperfect, and starts observation, reflection, and enlightenment. Yiqtol uses not only individual facts of the future but also general facts and repetitive (habitual) usages. The timelessness of the form of existence is universally transforming statements. In addition, Ecclesiastes 3:10-11 convincingly expresses one’s own statements through strategic use of alternating individual concepts and general concepts.
The way the passages in Ecclesiastes 3:10-15 deploy is a narrative development of wisdom that leads to observation (v. 10) - reflection (v. 11) - enlightenment (vv. 12-13; v. 14). Unlike the position of King-Qohelet (1:13b), the Evangelist Qohelet observes the contradictory facts pre-set by God, saying that this is what God has allowed to a humble (or devote) man (3:10c). He says that there is a proper time (v. 11a) when all things are beautiful, but that man cannot understand God’s event as a whole (v. 11bγ) and implies the partial possibility and partial impossibility of man (v. 11bβ). Observation and reflection reach dual enlightenment, and the anthropological dimension of the pre-set kairos-time is not transcendental, but exists in the possibility of simple enjoyment (eating, drinking, seeing good) It is realized in the good and good behavior (v. 12b). On the theological level, enlightenment - this good event of God - continues in the future, and has the sovereignty (v. 14aγ) of sovereign personality that cannot be added or subtracted as a human. People who are habitually fearful of God (v. 14bβ) are enchanted by His aesthetic beauty. Therefore, a person’s limited understanding is not limited, but partial. Even if it is a part of a person and if he can enjoy it and do good things, even though he lives for a limited time (v. 12b), he can enjoy the kairos-reality of “Olam-time” (eternal time, v. 11bα). The thought of Ecclesiastes 3:10-11 is very marvelous: God is not just a distant, incomprehensible, indescribably fearful being (dues tremendus), but a fascinus (deus fascinus). Man does not know God’s events as a whole, but has partial understanding and possibility of capture. Even if it is subject to the passage of time (years), the possibility of partial enjoyment of a person remains. The evangelist says that such enjoyment is also God’s gift. The thought of Ecclesiastes 3:10-15 is far from a skeptical, pessimistic worldview.
The way the passages in Ecclesiastes 3:10-15 deploy is a narrative development of wisdom that leads to observation (v. 10) - reflection (v. 11) - enlightenment (vv. 12-13; v. 14). Unlike the position of King-Qohelet (1:13b), the Evangelist Qohelet observes the contradictory facts pre-set by God, saying that this is what God has allowed to a humble (or devote) man (3:10c). He says that there is a proper time (v. 11a) when all things are beautiful, but that man cannot understand God’s event as a whole (v. 11bγ) and implies the partial possibility and partial impossibility of man (v. 11bβ). Observation and reflection reach dual enlightenment, and the anthropological dimension of the pre-set kairos-time is not transcendental, but exists in the possibility of simple enjoyment (eating, drinking, seeing good) It is realized in the good and good behavior (v. 12b). On the theological level, enlightenment - this good event of God - continues in the future, and has the sovereignty (v. 14aγ) of sovereign personality that cannot be added or subtracted as a human. People who are habitually fearful of God (v. 14bβ) are enchanted by His aesthetic beauty. Therefore, a person’s limited understanding is not limited, but partial. Even if it is a part of a person and if he can enjoy it and do good things, even though he lives for a limited time (v. 12b), he can enjoy the kairos-reality of “Olam-time” (eternal time, v. 11bα). The thought of Ecclesiastes 3:10-11 is very marvelous: God is not just a distant, incomprehensible, indescribably fearful being (dues tremendus), but a fascinus (deus fascinus). Man does not know God’s events as a whole, but has partial understanding and possibility of capture. Even if it is subject to the passage of time (years), the possibility of partial enjoyment of a person remains. The evangelist says that such enjoyment is also God’s gift. The thought of Ecclesiastes 3:10-15 is far from a skeptical, pessimistic worldview.
목차
1. 들어가는 말
2. 본론
3. 전체 요약 및 하나님, 인간, 세계 이해
4. 나오는 글
참고문헌
Abstract
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