포로 귀환 이후 다윗과 그의 시편의 재해석: 시편 57, 60, 108편의 주제 분석을 중심으로 (Recalling David and His Psalms after the Return: Focusing on the Themes of Psalms 57, 60, and 108)

서지정보

· 발행기관 : 한국구약학회
· 수록지 정보 : 구약논단 / 29권 / 2호 / 163 ~ 188페이지
· 저자명 : 최지승

초록

흔히 아리스토텔레스의 격언으로 여겨지는 “부분의 합이 전체보다 크다”는 명제는 시편 108편에 매우 잘 들어맞는 표현이다. 시편 108편은 시편 2권에 있는 다윗 시편 모음집(52-71, 72편)에 속하는 시편 57, 60편 각각의 후반부(57:8-12[7-11]; 60:7-14[5-12])를 거의 그대로 차용하여 만들어졌지만, 그것의 메시지는 두 시편을 단순히 결합한 것을 넘어선다. 시편 108편의 편집의 목적은 그것의 정경적 위치와 Sitz im Leben에 비추어 해석되어야 한다. 이 시편이 포로 기간 이후에 편집되었다는 데는 의심의 여지가 없는데, 이에 근거하여 필자는 다른 주석가들이 크게 주목하지 않았던 주제적 접근을 시도했다. 덧붙여 시편 57, 60편의 표제어에 비추어 개인적 간구와 공동체적 간구가 결합될 수밖에 없었던 바벨론 포로기라는 국가적 경험이 시편 108편의 편집적 의도에 영향을 미쳤을 가능성을 탐구하였다.

영어초록

Psalm 108 was created by borrowing almost verbatim from Psalms 57:7-11 and 60:5-12, which belong to the collection of Davidic psalms in Book Two of the Psalms; however, its message goes beyond simply combining them. This calls for consideration of the Sitz im Leben of Psalm 108. As a first step to examine precisely the redactional date of Psalm 108, I researched both textual and extra-textual evidence. There is little doubt that this psalm was redacted during the post-exilic period.
Then, I clarified the themes of Psalms 57 and 60, and how they are linked. From the observations as I discussed above, three themes of Psalm 108 (57:8-12, 60:7-14) were categorized: God the mighty savior, Threat from foreign nations, and Hidden God. Although the relationship of these themes with other psalms in the Davidic Psalter (52-71, 72) was briefly examined, I argued that the themes of Psalms 57 and 60 represent the main themes of this Davidic collection. The ironic theology of ‘Yahweh who seems to be hidden, yet still King of the whole world’ becomes the main theme the post-exilic psalmists ponder.
Through Form criticism, the additional possibility of its redactional intention was suggested as the combination of an individual lament and a communal lament. Repeated wars and exploitations by foreign intruders were the moments when people mourned collectively in ancient Israel’s history. In particular, the Babylonian captivity was a national experience of whole Israel, in which the distinction between individual lament and communal lament lost its meaning. I guess that the redactor of Psalm 108 combined the two types of lament in this respect.
Some insist that the superscription explains all the reasons for the composition; however, it should be denied by the fact that it has little historical evidence.

참고자료

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