빌립보서의 하팍스 레고메논(hapax legomenon)인 폴리튜마(πολίτευμα)의 번역 문제 (Problem in Translating polit, euma as Hapax Legomenon in Philippians 3:20)

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초록

In Philippians 3:20, Paul mentions poli,teuma as hapax legomenon which is normally translated as citizenship. However, since hapax legomenon is used once in the New Testament, the use and function of this term do not receive full attention. In fact, there are multiple types of poli,teuma, and is used to refer to various groups meeting together in association. The one-time use of the noun poli,teuma in Philippians 3:20 together with the earlier use of the verb politeu,omai (‘to live as a citizen’) in 1:27 arouses curiosity about its use and meaning. In order to achieve an accurate interpretation of the Biblical text, semantic analysis of history, literature and theology becomes crucial. Though the prime objective of Bible reading is to identify theological constituents of the text, the perception of historical dynamics such as politics, society, economy, and culture should be considered as well. This work therefore aims to focus on the authentic meaning of poli,teuma in Philippians.
Not only does the term poli,teuma connote political action, civil rights, country and government, its technical term is defined as groups of people in multiple forms and types. One must carefully observe the intended use of the word because it is not easy to determine the role and function of poli,teuma in the context of an ancient society. The term may imply a gathering of a certain group like the gentiles residing in foreign cities, or even an internal political organization in certain Greek cities.
This study focuses on finding the definition of poli,teuma by looking into the various usage of the term throughout legal orders of emperors, religious regulations or clubs of soldiers and women within ancient inscriptions. In Philippians, the function of poli,teuma is not restricted to the rights of citizenship but represents a space or sphere-oriented governmental body.
Today, scholars like D. Georgi, H. Koester, R. A. Horsley, and N. T. Wright have been reading Pauline letters from the political perspective. As a whole, they understood Paul’s political stance as anti-Roman. Even though we cannot neglect political aspects when considering the Philippians, it reflects Paul’s theological orientation to the main target, which is the Christian community in Philippi. It means that Paul’s concern is to lead them to imitate a Christ-like life. The goal of Philippians is to uphold the Christian community in the last days and to give them a solid foundation of faith in times of tribulation. Paul emphasizes that Christians should live in hope of being affiliated with Christ in heaven.
In conclusion, attempt to interpret Philippians as a political document is inappropriate. Paul’s aim was not to resist against the unjust authorities of the Roman empire. The term should therefore not be associated with politics, but be considered from a spatial perspective. In fact, Paul makes no remark about being anti-Roman at all in Philippians 3:20, but emphasizes that Christians in Philippi belong to another ruler and community: Christ and heaven. Eventually, Christians are forced to construct their own viewpoint and standards within the walls of the Church; but, ultimately having a home to return to.

영어초록

In Philippians 3:20, Paul mentions poli,teuma as hapax legomenon which is normally translated as citizenship. However, since hapax legomenon is used once in the New Testament, the use and function of this term do not receive full attention. In fact, there are multiple types of poli,teuma, and is used to refer to various groups meeting together in association. The one-time use of the noun poli,teuma in Philippians 3:20 together with the earlier use of the verb politeu,omai (‘to live as a citizen’) in 1:27 arouses curiosity about its use and meaning. In order to achieve an accurate interpretation of the Biblical text, semantic analysis of history, literature and theology becomes crucial. Though the prime objective of Bible reading is to identify theological constituents of the text, the perception of historical dynamics such as politics, society, economy, and culture should be considered as well. This work therefore aims to focus on the authentic meaning of poli,teuma in Philippians.
Not only does the term poli,teuma connote political action, civil rights, country and government, its technical term is defined as groups of people in multiple forms and types. One must carefully observe the intended use of the word because it is not easy to determine the role and function of poli,teuma in the context of an ancient society. The term may imply a gathering of a certain group like the gentiles residing in foreign cities, or even an internal political organization in certain Greek cities.
This study focuses on finding the definition of poli,teuma by looking into the various usage of the term throughout legal orders of emperors, religious regulations or clubs of soldiers and women within ancient inscriptions. In Philippians, the function of poli,teuma is not restricted to the rights of citizenship but represents a space or sphere-oriented governmental body.
Today, scholars like D. Georgi, H. Koester, R. A. Horsley, and N. T. Wright have been reading Pauline letters from the political perspective. As a whole, they understood Paul’s political stance as anti-Roman. Even though we cannot neglect political aspects when considering the Philippians, it reflects Paul’s theological orientation to the main target, which is the Christian community in Philippi. It means that Paul’s concern is to lead them to imitate a Christ-like life. The goal of Philippians is to uphold the Christian community in the last days and to give them a solid foundation of faith in times of tribulation. Paul emphasizes that Christians should live in hope of being affiliated with Christ in heaven.
In conclusion, attempt to interpret Philippians as a political document is inappropriate. Paul’s aim was not to resist against the unjust authorities of the Roman empire. The term should therefore not be associated with politics, but be considered from a spatial perspective. In fact, Paul makes no remark about being anti-Roman at all in Philippians 3:20, but emphasizes that Christians in Philippi belong to another ruler and community: Christ and heaven. Eventually, Christians are forced to construct their own viewpoint and standards within the walls of the Church; but, ultimately having a home to return to.

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