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The purpose of this paper is to clarify the confusion of the logical status of the rich in Proverbs with wealth as a material reward for following wisdom’s way in the actconsequence nexus. Since Klaus Koch suggested the act-consequence nexus, many scholars have regarded the negative descriptions of the rich in Proverbs as an inherent ambiguity of the nexus or as an exception to the nexus. In this paper, however, I argue that in Proverbs the rich designated as ryvi["(ʿāšir ) do not just signify individuals who possess economic wealth. The term also points to social-political leaders and those who are moral agents. In Proverbs, the rich are consistently described as moral agents who regularly fail to choose and act for the good.
As the sages uncover the rich’s illusion that their wealth can protect them like a fortress (10:15; 18:11), they show that the rich overestimate the value of wealth and, thus, put too much confidence in it. Because of this misguided trust in wealth, the rich seek their own advantage rather than embody virtues in social relations (14:20; 19:4). The rich’s pursuit of their own advantage consolidates the hierarchy between the rich and others by controlling relations with the purpose of increasing their own profits (19:6-7). Especially in their relationships with the poor, the rich increase their wealth and strengthen control over the poor by oppressing them (22:16). These immoral characteristics serve as evidence of the rich’s intellectual and moral hubris: they overestimate their own knowledge and wisdom (28:11). This paper contributes to the scholarship of Proverbs by clarifying the role of the rich in the book and, more importantly, in the act-consequence nexus. In Proverbs, the rich are moral agents whose way of life can be morally evaluated by the moral standards that the instructions themselves articulate elsewhere.
As the sages uncover the rich’s illusion that their wealth can protect them like a fortress (10:15; 18:11), they show that the rich overestimate the value of wealth and, thus, put too much confidence in it. Because of this misguided trust in wealth, the rich seek their own advantage rather than embody virtues in social relations (14:20; 19:4). The rich’s pursuit of their own advantage consolidates the hierarchy between the rich and others by controlling relations with the purpose of increasing their own profits (19:6-7). Especially in their relationships with the poor, the rich increase their wealth and strengthen control over the poor by oppressing them (22:16). These immoral characteristics serve as evidence of the rich’s intellectual and moral hubris: they overestimate their own knowledge and wisdom (28:11). This paper contributes to the scholarship of Proverbs by clarifying the role of the rich in the book and, more importantly, in the act-consequence nexus. In Proverbs, the rich are moral agents whose way of life can be morally evaluated by the moral standards that the instructions themselves articulate elsewhere.
목차
1. 들어가는 말
2. 도덕적 행위자(Moral Agents)
3. 아쉬르/부자에 대한 잠언의 부정적 묘사
4. 나가는 말
5. 참고문헌
참고문헌 (39)
참고문헌 신청
국립국어원 표준국어대사전 누리집
안근조 / 2019 / 잠언의 낯선 여자 경계를 통해서 본 지혜와 율법과의 관계 / Korean Journal of Old Testament Studies 25(3):74~101
Jong-Keun Lee / 2017 / A Study on the Relationship between the Laws of Hammurabi and Proverbs 8 based on the Divine Council / Korean Journal of Old Testament Studies 23(1):190~233
Samuel Cheon / 2008 / Interpretive Issues for the Study of the Book of Proverbs / Korean Journal of Old Testament Studies 14(4):147~166
Han, Dong-Gu / 2012 / Proverb’s Understanding of God and Sacredness / Korean Journal of Old Testament Studies 18(1):12~33
안근조 / 2019 / 잠언의 낯선 여자 경계를 통해서 본 지혜와 율법과의 관계 / Korean Journal of Old Testament Studies 25(3):74~101
Jong-Keun Lee / 2017 / A Study on the Relationship between the Laws of Hammurabi and Proverbs 8 based on the Divine Council / Korean Journal of Old Testament Studies 23(1):190~233
Samuel Cheon / 2008 / Interpretive Issues for the Study of the Book of Proverbs / Korean Journal of Old Testament Studies 14(4):147~166
Han, Dong-Gu / 2012 / Proverb’s Understanding of God and Sacredness / Korean Journal of Old Testament Studies 18(1):12~33
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