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제사법의 회개에 나타난 책임과 회복의 윤리: 아솀(אָשֵׁם) 동사와 레위기 6장 1-7절을 중심으로

The Ethics of Responsibility and Restoration Underlying Repentance in the Sacrificial Laws: The Meaning of אָשֵׁם and the reading of Leviticus 6:1–7

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한국구약학회 (Korean Society of Old Testament Studies)|2022.06|구약논단 (Korean Journal of Old Testament Studies)|제28권 제2호|pp. 105-141|DOI 10.24333/jkots.2022.28.2.105

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참고문헌

키워드

repentance회개레위기Leviticus속건제속죄제성서 윤리sin/purification offeringguilt/reparation offeringbibilical ethics
주제분류기독교신학

초록

이 연구는 제의법(레 1-16)이 제사장 내러티브에 속한 텍스트화된 제의라고 전제하고, 제의법의 기저에 흐르는 윤리적 가치를 규명하고자 한다. 전반부는 속죄제와 속건제에 자주 등장하는 아솀 동사의 의미를 문법 분석과 고대 근동 문화의 고난과 죄의 관계를 통해 밝힘으로써, 기존에 제안된 의미들을 수정, 종합한다. 후반부는 레위기 6장 1-7절을 역시 문법과 문체 분석을 통하여, 속죄제와 속건제는 피해자의 피해 복구를 위한 죄인의 책임있는 행동을 요구하고 있음을 주장한다.

Abstract

The aim of this article is to find a moral value that underlies in the sacrificial laws. The Priestly document (P) and, especially, its sacrificial laws have been largely considered as having no ethical concern. This scholarly trend, at least partly, comes from the separation of the cultic laws including the sacrificial laws from the main narrative. Yet, a more recent trend stresses the unity of P’s law and narrative. This article begins with the acceptance of this newer trend and seriously takes the narrative context that the cultic laws were meant to serve him residing on the earth, rather than tracing the form or tradition-historical critical meanings beyond the text. Against this methodological background, the first part of this article seeks to figure out the true nuance of אָשֵׁם, while evaluating the three major opinions on the meaning of this Hebrew verb: “to feel guilt,” “to realize guilt,” and “to suffer guilt.” A better-nuanced translation is “to fear guilt” or “to suspect guilt.” This avoids both extremely subjective conviction and objective knowledge of committing sins. This conclusion denies Milgrom’s argument that forgiveness comes before presenting an offering by repentance in the sense of remorse and generates the question of where forgiveness locates. In the latter part of this article, Leviticus 6:1–7 (BHS 5:20–26) is analyzed as a test case because it is a rare instance in which the interpersonal compensation is mentioned in P’s cultic laws together with a sacrificial offering. This text suggests that the sacrificial offering works as compensation for the damage to the deity in the same way that monetary compensation does for the damage to the neighbors. The moral value underlying the sacrificial laws is repentance defined not as an internal feeling but as a responsible action to restore the damage either to God, to neighbors, or to both.

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