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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 대한성서공회 성경원문연구 성경원문연구 제50호
- 발행연도
- 2022.4
- 수록면
- 37 - 59 (23page)
- DOI
- 10.28977/jbtr.2022.4.50.37
이용수
초록· 키워드
오류제보하기
This research analyzes the special structure in the lament of the poor which appears in the psalms of individual laments, and observes its theological significance. The psalms of lament from the ones who are suffering from poverty consist of self-lament, God-lament, and enemy-lament.
The poor experience a sense of loss of life amid economic exploitation, social alienation, and hunger. At the same time, the poor also experience abandonment and a deep despair in their relationship with God like the fear of abandonment as well as emotional abandonment. But it does not stop there. They confess their pain of poverty as a self-lament. The worse the poverty gets, the deeper they lament. Here, self-lament gets connected to the God-lament. The poor meet God through the God-lament, and God lightens up their faces. They meet God as the one who frees them from poverty as well as the legal helper of the poor. In this way, the lament of the poor functions as the most direct and essential driving force that induces YHWH’s astonishing Magnalia Dei.
Therefore, the lament of the poor changes their stance of suffering, and they disclose the sufferings caused by exploitation. They lament about the poverty and social isolation caused by social structure. The poor do not hesitate to lament about the enemies’ affront (Ps 14:32, 35). The lament of the poor who experienced suffering amid the existential danger accelerates God’s act of salvation, and leads to the insight that liberation from poverty is possible.
The purpose of this study also has another important intention: Although the Hebrew terms referring to “the poor” — the subject that shapes the lament of the poor — and “the enemy” — the target of the lament of the poor — appear variously, and the understanding of “God”, the recipient of the lament appears differently according to the situations or characteristics of the lament, the Korean translation is overly uniform.
Thus, this research presents one useful data and standard to understand the lament of the poor by analyzing the theological intention of each term although it accepts the existing translation and its uniform translation.
The poor experience a sense of loss of life amid economic exploitation, social alienation, and hunger. At the same time, the poor also experience abandonment and a deep despair in their relationship with God like the fear of abandonment as well as emotional abandonment. But it does not stop there. They confess their pain of poverty as a self-lament. The worse the poverty gets, the deeper they lament. Here, self-lament gets connected to the God-lament. The poor meet God through the God-lament, and God lightens up their faces. They meet God as the one who frees them from poverty as well as the legal helper of the poor. In this way, the lament of the poor functions as the most direct and essential driving force that induces YHWH’s astonishing Magnalia Dei.
Therefore, the lament of the poor changes their stance of suffering, and they disclose the sufferings caused by exploitation. They lament about the poverty and social isolation caused by social structure. The poor do not hesitate to lament about the enemies’ affront (Ps 14:32, 35). The lament of the poor who experienced suffering amid the existential danger accelerates God’s act of salvation, and leads to the insight that liberation from poverty is possible.
The purpose of this study also has another important intention: Although the Hebrew terms referring to “the poor” — the subject that shapes the lament of the poor — and “the enemy” — the target of the lament of the poor — appear variously, and the understanding of “God”, the recipient of the lament appears differently according to the situations or characteristics of the lament, the Korean translation is overly uniform.
Thus, this research presents one useful data and standard to understand the lament of the poor by analyzing the theological intention of each term although it accepts the existing translation and its uniform translation.
목차
1. 들어가는 말
2. 개인탄원시의 가난한 자들
3. 가난한 자들의 ‘원수’
4. 가난한 자들의 하나님
5. 나가는 말
참고문헌
Abstract
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