칠십인역 잠언 18:8; 19:15의 안드로귀노스 -헤브라이즘과 헬레니즘의 인간 이해- (Androgyne (Pro LXX 18:8; 19:15): Understanding of Human Beings in Hebraism and Hellenism)

서지정보

· 발행기관 : (재)대한성서공회 성경번역연구소
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· 저자명 : 김선종

초록

The Greek word ‘androgyne’ that appears in Plato’s Symposium defines the primordial human being as a hermaphrodite. After Zeus’ wrath, this human being is divided as a male and a female. This Greek mythical definition of the human being is not harmonious with the Hebraic one given in the creation narrative of Genesis 1-2. Hence, the biblical reader can be astonished to get to know that this scandalous word is used in the Greek version of the Old Testament, the Septuagint.
This textual bizarreness drives the Septuagint specialists to translate ‘androgyne’ as an effeminate man rather than as a hermaphrodite in Proverbs LXX 18:8 and 19:15. It is possible that the word ‘androgyne’ in 19:15 forms wordplay with a gunè andrí in the previous verse. However, this is a makeshift measure devised in order to evade an interpretative difficulty. In this case, one cannot reflect a great semantic meaning of an androgyne. In light of the Ancient Near Eastern civilization, a deep sleep in Genesis 2:21 and the image of God in Genesis 1:26 can be reconsidered in a mythical background of human creation.
This article considers not only a textual problem related to ‘androgyne’ but the cultural strategy of the Septuagint translators who had to preserve and express their faith as diasporan Jews under the influence of Hellenism.

영어초록

The Greek word ‘androgyne’ that appears in Plato’s Symposium defines the primordial human being as a hermaphrodite. After Zeus’ wrath, this human being is divided as a male and a female. This Greek mythical definition of the human being is not harmonious with the Hebraic one given in the creation narrative of Genesis 1-2. Hence, the biblical reader can be astonished to get to know that this scandalous word is used in the Greek version of the Old Testament, the Septuagint.
This textual bizarreness drives the Septuagint specialists to translate ‘androgyne’ as an effeminate man rather than as a hermaphrodite in Proverbs LXX 18:8 and 19:15. It is possible that the word ‘androgyne’ in 19:15 forms wordplay with a gunè andrí in the previous verse. However, this is a makeshift measure devised in order to evade an interpretative difficulty. In this case, one cannot reflect a great semantic meaning of an androgyne. In light of the Ancient Near Eastern civilization, a deep sleep in Genesis 2:21 and the image of God in Genesis 1:26 can be reconsidered in a mythical background of human creation.
This article considers not only a textual problem related to ‘androgyne’ but the cultural strategy of the Septuagint translators who had to preserve and express their faith as diasporan Jews under the influence of Hellenism.

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