지원사업
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.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 대한성서공회 성경원문연구 성경원문연구 제51호
- 발행연도
- 2022.10
- 수록면
- 76 - 98 (23page)
- DOI
- 10.28977/jbtr.2022.10.51.76
이용수
초록· 키워드
오류제보하기
This paper revisits the translation of Proverbs 18:24 in the light of the sayings about true friendship. Proverbs 18:24 has been translated in various ways because of two words of the Masoretic text, that is, ‘אשׁ(’îš)’ and ‘להתרצצ(lĕhitro‘ēa‘)’.
First, several bibles and commentaries construe אישׁ as a noun whose meaning is a man, translating it with the following word ‘רעים(re‘im)’ as a man of friends. They also consider the relation of אישׁ and רעים as the subjective genitive (a man who has friends) or the attributive genitive (a man who makes friends). However, this reading of אישׁ is neither grammatically correct nor contextually consistent. For this reason, the BHS apparatus suggests that אישׁ should be read as a particle ‘אשׁ(’iš)’ or ‘יש(yeš)’, which means there is. Such reading clearly makes the parallel between the first half and the second one through the same word יש or at least the same meaning, there is. Moreover, אשׁ or יש highlights the contrast between friends in the first half, and a friend in the second one.
Second, some bibles and commentaries parse the word להתרעע as Hithpolel infinitive construct of Ⅱרעע whose meaning is to be beaten up. This reading results in the translation of the first half as follows: A man of friends comes to ruin or There are friends who ruin themselves. Yet, להתרעע gives rise to a weak opposition between to ruin in the first half and clinging to in the second one. Compared to the Masoretic reading of להתרעע, the BHS apparatus’s reading of ‘להתרעות(lĕhitrā‘ôt)’ is preferable to understand the meaning of the whole verse. Considering that להתרעע means to associate with, the verse draws a comparison between friends who want to associate with others and a friend who clings closer than his/her brother. Indeed, Proverbs 18:24 offers a lesson about true friendship in terms of being superior to kinship. Its emphasis on true friendship is also harmonious with other sayings about friendship in the book of Proverbs, especially focused on an association with wise friends, unconditional and selfless love, and a warning against disguised friendship.
Therefore, this paper suggests the translation of Proverbs 18:24 as follows: There are friends who maintain superficial friendship, but there is a friend who clings closer than a brother.
First, several bibles and commentaries construe אישׁ as a noun whose meaning is a man, translating it with the following word ‘רעים(re‘im)’ as a man of friends. They also consider the relation of אישׁ and רעים as the subjective genitive (a man who has friends) or the attributive genitive (a man who makes friends). However, this reading of אישׁ is neither grammatically correct nor contextually consistent. For this reason, the BHS apparatus suggests that אישׁ should be read as a particle ‘אשׁ(’iš)’ or ‘יש(yeš)’, which means there is. Such reading clearly makes the parallel between the first half and the second one through the same word יש or at least the same meaning, there is. Moreover, אשׁ or יש highlights the contrast between friends in the first half, and a friend in the second one.
Second, some bibles and commentaries parse the word להתרעע as Hithpolel infinitive construct of Ⅱרעע whose meaning is to be beaten up. This reading results in the translation of the first half as follows: A man of friends comes to ruin or There are friends who ruin themselves. Yet, להתרעע gives rise to a weak opposition between to ruin in the first half and clinging to in the second one. Compared to the Masoretic reading of להתרעע, the BHS apparatus’s reading of ‘להתרעות(lĕhitrā‘ôt)’ is preferable to understand the meaning of the whole verse. Considering that להתרעע means to associate with, the verse draws a comparison between friends who want to associate with others and a friend who clings closer than his/her brother. Indeed, Proverbs 18:24 offers a lesson about true friendship in terms of being superior to kinship. Its emphasis on true friendship is also harmonious with other sayings about friendship in the book of Proverbs, especially focused on an association with wise friends, unconditional and selfless love, and a warning against disguised friendship.
Therefore, this paper suggests the translation of Proverbs 18:24 as follows: There are friends who maintain superficial friendship, but there is a friend who clings closer than a brother.
목차
1. 서론
2. 잠언 18:24의 마소라 본문
3. 참된 우정에 관한 격언의 관점
4. 결론
참고문헌
Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
우정 관련 속담을 활용한 중국어 교육 방안
한중언어문화연구
2018 .01
-
친구 사귐의 문제를 위하여 다시 읽는 <마장전>
문학치료연구
2015 .01
-
‘진정한 우정’과 ‘타자와의 소통’을 향한 설화문학적 상상력-문헌⋅구비(口碑)설화에 나타난 ‘친구 사귐’과 ‘보살핌윤리’의 담론을 중심으로-
국문학연구
2018 .01
-
The Comparison between Chinese and English Proverbs and Their Translation Criteria
통번역교육연구
2015 .01
-
잠언의 해석학적 렌즈로 본 잠언 11장 연구
신학지남
2016 .12
-
Rhyme and Cultural Context in Proverbs : for Better Translation
번역학연구
2016 .06
-
잠언의 해석학적 렌즈로 본 잠언 12장 연구
신학지남
2019 .12
-
만화 매체를 통한 속담 교육 방안 -중국어권 학습자 대상의 '문화 중심 언어 교육' -
언어와 문화
2023 .05
-
속담에서 분리되어 쓰이는 구성 요소에 대한 연구
국어국문학
2020 .06
-
잠언 분석을 위한 해석학적 제안 — 주제적, 전체론적, 세부적 접근
ACTS 신학저널
2015 .01
-
춘추전국시대의 벗 담론
중국문학
2021 .11
-
아시아권 속담의 구연양태와 세계인식 방법
어문론총
2018 .12
-
한국 학습자에게 중국어 속담 교육을 위한 비교 접근법에 대한 연구
Foreign Languages Education
2015 .01
-
Kalyāṇamitta of Buddhism and Kantian Friendship as Path to Liberation
International Journal of Buddhist Thought and Culture
2015 .09
-
속담을 활용한 중국어와 중국문화 교육방안 연구
중국문화연구
2021 .02
-
속담의 ‘變化’ 요인에 대하여
언어학 연구
2015 .10
-
소셜미디어를 통한 친구 사랑과 진정한 친구의 문제
철학논총
2022 .01
-
한국 漢詩의 ｢伐木｣ 수용 양상
동방한문학
2016 .01
-
칠십인역 잠언은 헬레니즘의 영향을 받았는가? - 잠언 9장을 중심으로 -
성경원문연구
2020 .10
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0