욥기 42:1-7: 이유 없는 고난 (Job 42:1-7: Is There a Groundless Suffering?)

서지정보

· 발행기관 : (재)대한성서공회 성경번역연구소
· 수록지 정보 : 성경원문연구 / 26호 / 32 ~ 52페이지
· 저자명 : 김상기

초록

This essay studies Job 42:1-7 as an open unit, though 42:1-6 is stylistically differentiated from V.7 and each of them is historically ascribed to other origin. Such an attempt can be justified by its chiastic structure: V.2 and V.7 are placed on the semantic Axis of Recognition, that of God’s power by Job and that of Job’s relative righteousness by God. The former is not all that different from his previous response in 40:4-5, which would necessitate God’s another speaking. V.3 and V.6 deal with Job’s attitude toward God, which changes from his reluctant admission of his own speech act through ignorance to the willing resolution, not to do as before. V.4 and V.5 give a possible information about the immediate cause of the change. In V.4 Job presents himself as an inquirer to God, which speaks for his consistent, but not yet satisfied concern about his own fortune (cf. 13:22; 14:15a; 31:35). Job’s rather unexpected response in V.5 cannot presuppose God’s answer to his request, though our Text is silent upon that. Then we may well think about a gap between those two verses. This is well comparable to the change of mood in lament Psalms. When this is considered as reasonable, the event represented by the gap is distinguished from God’s appearance in tempest in cap. 38-41*, for God there behaved just like an adversary, who would force Job to admit his mortal ignorance and incapability before Him the Creator. In this regard God appears to keep up with the work of Job’s friends including Elihu, who introduces and prepares God’s intervention, that is, in 36:22ff.; Elihu’s rhetorical questions in 37:15-19 anticipate God’s in form and content.
Job story is written around the question: Can man really fear God for nothing? But it is treated in the modified form of groundless suffering. Job’s friends judge his suffering as a logical consequence by the traditional theological conception “Tun - Ergehen - Zusammenhang”, where they falsely deduce from his present that his past was under sin and wickedness, and to convince him of that.
The above structure makes clear that it is not the experience(=Erfahrung) of God in storm, but that of the unmentioned in a unsayable event in gap, which makes Job accept and stand his reality symbolized by “dust and ashes”. In it man may not see any answer to the modified question. In fact, V.7 alludes to the existence of a groundless suffering, which in Job’s opinion must have come from God Himself; God shows himself to be on Job’s side. What matters is nevertheless that this suggests the change of the high-handed God in storm to God, who stands for having opposed Job. Both changes, Job’s and God’s, are textually conditioned by Job’s asking questions in V.4 - the importance of that point is not enough to emphasize.
God acts as intermediary agent to reconcile Job and his friends, while Job is still in pain. Job is therefore to become a friend of those friends, who should have befriended him. Before a groundless, so incomprehensible suffering of a person one should be on his side, though he seems to go so far as to blame and complain, that is what the Book Job says.

영어초록

This essay studies Job 42:1-7 as an open unit, though 42:1-6 is stylistically differentiated from V.7 and each of them is historically ascribed to other origin. Such an attempt can be justified by its chiastic structure: V.2 and V.7 are placed on the semantic Axis of Recognition, that of God’s power by Job and that of Job’s relative righteousness by God. The former is not all that different from his previous response in 40:4-5, which would necessitate God’s another speaking. V.3 and V.6 deal with Job’s attitude toward God, which changes from his reluctant admission of his own speech act through ignorance to the willing resolution, not to do as before. V.4 and V.5 give a possible information about the immediate cause of the change. In V.4 Job presents himself as an inquirer to God, which speaks for his consistent, but not yet satisfied concern about his own fortune (cf. 13:22; 14:15a; 31:35). Job’s rather unexpected response in V.5 cannot presuppose God’s answer to his request, though our Text is silent upon that. Then we may well think about a gap between those two verses. This is well comparable to the change of mood in lament Psalms. When this is considered as reasonable, the event represented by the gap is distinguished from God’s appearance in tempest in cap. 38-41*, for God there behaved just like an adversary, who would force Job to admit his mortal ignorance and incapability before Him the Creator. In this regard God appears to keep up with the work of Job’s friends including Elihu, who introduces and prepares God’s intervention, that is, in 36:22ff.; Elihu’s rhetorical questions in 37:15-19 anticipate God’s in form and content.
Job story is written around the question: Can man really fear God for nothing? But it is treated in the modified form of groundless suffering. Job’s friends judge his suffering as a logical consequence by the traditional theological conception “Tun - Ergehen - Zusammenhang”, where they falsely deduce from his present that his past was under sin and wickedness, and to convince him of that.
The above structure makes clear that it is not the experience(=Erfahrung) of God in storm, but that of the unmentioned in a unsayable event in gap, which makes Job accept and stand his reality symbolized by “dust and ashes”. In it man may not see any answer to the modified question. In fact, V.7 alludes to the existence of a groundless suffering, which in Job’s opinion must have come from God Himself; God shows himself to be on Job’s side. What matters is nevertheless that this suggests the change of the high-handed God in storm to God, who stands for having opposed Job. Both changes, Job’s and God’s, are textually conditioned by Job’s asking questions in V.4 - the importance of that point is not enough to emphasize.
God acts as intermediary agent to reconcile Job and his friends, while Job is still in pain. Job is therefore to become a friend of those friends, who should have befriended him. Before a groundless, so incomprehensible suffering of a person one should be on his side, though he seems to go so far as to blame and complain, that is what the Book Job says.

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