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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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The goal of this study is to reveal the identity of the ambiguous name ‘Qoheleth’ and to assert the constitutive unity of the book of Qoheleth as a whole. The ambiguity of the text language itself and composition that is not concentrated on a single topic, was an annoyance. But when we think differently, ambiguity has indeterminate elements that cannot be read immediately, but it can be a means to convey truth as a paradox. Thus, ambiguity requires readers" close reading, and guides them to face the text with freshness rather than with familiarity. So ambiguity is the author"s intended rhetorical strategy.
The Hebrew title Qoheleth(1:1) and the combinations of the third person verbs(1:2; 12:8) and the first person discourse(1:12; 1:14 etc.) allowed professional readers to guess the possibility of other editors. However, the title(1:1) and the ending section(12:9-14) constitute the outer frame of the book and represent a functional relationship and the identity of who he/she is. Qoheleth may be a pen name of a functional identity, because it has a definite article (12:8 אמד הקוהלח. Especially, the female verb of "Qoheleth’ (7:27, אמד קהלה) has opened the possibility of a female wisdom teacher. In this context of grammatical gender, Qoheleth may not be King Solomon, the symbol of wisdom, power, and wealth. She/He may be an anonymous wise person like a mother who teaches king Lemuel (Prov 31:1-9), ‘a qualified woman’ who demonstrates the well-being of her family and her social leadership(31:10-31). The possibility that Qoheleth is a woman, will be an antidote and a lesson for a society that has not broken the gender discrimination of leadership.
Qoheleth observed various things that happened ‘under the sun’ and answered with the superlative expression ‘hebel’-judgement (1:2; 12:8). In every place of the ordinary life where ambiguity and suffering existed, however, he(she) was active in the name of ‘Qoheleth’ as an intellectual speaker and writer(12:11) in the field of everyday life struggling against confusion and at the places where the public gathered. She/He was a wisdom teacher who searched pleasing words and recorded true words(12:9-10). And she/he looked at the absurdities of all things ‘under the sun’ and honestly expressed skeptical thoughts without hesitation but she/he consistently kept ‘the fear of God’ (3:14; 5:7; 7:18; 8:12, 13) and stressed it to the end (12:13).
The Hebrew title Qoheleth(1:1) and the combinations of the third person verbs(1:2; 12:8) and the first person discourse(1:12; 1:14 etc.) allowed professional readers to guess the possibility of other editors. However, the title(1:1) and the ending section(12:9-14) constitute the outer frame of the book and represent a functional relationship and the identity of who he/she is. Qoheleth may be a pen name of a functional identity, because it has a definite article (12:8 אמד הקוהלח. Especially, the female verb of "Qoheleth’ (7:27, אמד קהלה) has opened the possibility of a female wisdom teacher. In this context of grammatical gender, Qoheleth may not be King Solomon, the symbol of wisdom, power, and wealth. She/He may be an anonymous wise person like a mother who teaches king Lemuel (Prov 31:1-9), ‘a qualified woman’ who demonstrates the well-being of her family and her social leadership(31:10-31). The possibility that Qoheleth is a woman, will be an antidote and a lesson for a society that has not broken the gender discrimination of leadership.
Qoheleth observed various things that happened ‘under the sun’ and answered with the superlative expression ‘hebel’-judgement (1:2; 12:8). In every place of the ordinary life where ambiguity and suffering existed, however, he(she) was active in the name of ‘Qoheleth’ as an intellectual speaker and writer(12:11) in the field of everyday life struggling against confusion and at the places where the public gathered. She/He was a wisdom teacher who searched pleasing words and recorded true words(12:9-10). And she/he looked at the absurdities of all things ‘under the sun’ and honestly expressed skeptical thoughts without hesitation but she/he consistently kept ‘the fear of God’ (3:14; 5:7; 7:18; 8:12, 13) and stressed it to the end (12:13).
목차
1. 들어가는 말
2. 구문과 어휘의 모호성이 불러온 통일성 논의들
3. 모호한 이름 ‘코헬렛’
4. 구약 본문에 묘사된 지혜 말씀 생산자로서의 여성
5. 나오는 말
6. 참고문헌
참고문헌 (44)
참고문헌 신청
[학술지(정기간행물)] - 구덕관 / 1986 / 전도서 연구(1) / 기독교 사상 (332) : 196 ~ 204
[학술지(정기간행물)] - 권성달 / 2013 / 성서 히브리어 세 구성소 명사문장에 관한 연구 / 성경원문연구 (33) : 7 ~ 33
[학위논문] - 김순영 / 2011 / 코헬렛의 열쇳말과 모호성의 수사 : 전도서1:1-18, 6:10-12, 11:7-12:14의 수사적 구조를 중심으로 / 박사 / 백석대학교 기독교전문대학원
[단행본] - 김순영 / 2011 / 열쇳말로 읽는 전도서 / 프리칭아카데미
[학술지(정기간행물)] - 김중은 / 2014 / 세상만사는 정말 허무한가 / 구약논집 9 : 9 ~ 38
[학술지(정기간행물)] - 권성달 / 2013 / 성서 히브리어 세 구성소 명사문장에 관한 연구 / 성경원문연구 (33) : 7 ~ 33
[학위논문] - 김순영 / 2011 / 코헬렛의 열쇳말과 모호성의 수사 : 전도서1:1-18, 6:10-12, 11:7-12:14의 수사적 구조를 중심으로 / 박사 / 백석대학교 기독교전문대학원
[단행본] - 김순영 / 2011 / 열쇳말로 읽는 전도서 / 프리칭아카데미
[학술지(정기간행물)] - 김중은 / 2014 / 세상만사는 정말 허무한가 / 구약논집 9 : 9 ~ 38
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