시편 1편의 구조적 이해 : 의인의 복과 악인의 멸망

Abstract

Judging from its form and contents, this Psalm is composed of 10 long or short units, which are rather chiastically structured: (a) V.1aα*(□□□□□□□□) - (a") V.6b, (b) V.1* - (b") V.5, (c) V.2 - (c") V.6a, (d) V.3a - V.4b (d"), (e) V.3b - (e") V.4a. It is read to bring comfort to the righteous having a hard time, but at the same time, functions as a warning to the wicked on his subversion. This may be a theological point not found in complaint psalms. In this sense, it can be characterized as prophetic rather than sagacious. This would also be supported by its deep-structure, which doesn"t foreclose the possibility of the wicked being transformed.<BR> The word □□□ in V.5 would be reinterpreted as a testimony in court, based on Tosefta Bekhorot 3:8, although it is a compilation of the Jewish oral law from the period of the Mishnah. If this is the case, it will provide stronger support to the reading V.5-6 from a juristical point of view. Then it will be meaningful, to translate □□ in V.6a into ‘recognize’ as in the (New) Korean Revised Version rather than simply ‘know’ or ‘care for’. The righteous will finally be recognized as such in JHWH"s (eschatological) Judgment.<BR> Therefore □□□□ is a speech form, representing the promise of the changed present-future and recognized future to a person living under certain conditions of his past-present life. And when textualized, it is formulated with or without a conjunctive □□□□.