성서주석과 해석의 윤리 - 창 22장을 중심으로 -
Biblical Exegesis and the Ethics of Hermeneutics: In case of Genesis 22
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The present study aims to examine the ethics of hermeneutics in biblical interpretation. It provides various interpretations of Genesis 22 among Jewish and Christian communities as well as my own interpreta- tion of the text. Examples from two canonical communities demonstrate the foundation of hermeneutical ethics, which had been drawn from hermeneutical interests of the community. The study shows that the early canonical writings interpreted Gen 22 in three directions. The text had been adapted to emphasize the faithfulness of Abraham, voluntary sacrifice of Isaac, and the faithfulness of God. The text was also used to argue for the relation between the faith and practice. There are also some interpretations which were not widely accepted when they failed to obtain the support from their hermeneutical communities. Hebrew's use of Gen 12:16 to present God's self-pledge is one of the cases. Different concerns produce different emphasis from the text. Different hermeneutical interests and purposes defined what interpretation the hermenuetical community followed. In this case, hermeneutical commu- nity plays an important role in acceptance of a certain interpretation. However, after the canon was closed, the ethics of hermeneutics could no longer be determined by the interest and support of a hermeneutical community. Instead, the ethics of hermeneutics in biblical interpretation could be possibly obtained from the canon itself when reading it exegetically. It is especially true when a deconstructive reading is made against a traditional understanding. A feminist reading of Gen 22 within the larger literary context of Abraham's narrative serves to demonstrate the relation between biblical exegesis and hermeneutical ethics. The reading, against traditional reading that highlights Abraham's faith from the beginning, asserts that Gen 22 was placed at the end of Abraham's narrative as it shows the final bond between God and Abraham, after he showed his faith to God.
Abstract
The present study aims to examine the ethics of hermeneutics in biblical interpretation. It provides various interpretations of Genesis 22 among Jewish and Christian communities as well as my own interpreta- tion of the text. Examples from two canonical communities demonstrate the foundation of hermeneutical ethics, which had been drawn from hermeneutical interests of the community. The study shows that the early canonical writings interpreted Gen 22 in three directions. The text had been adapted to emphasize the faithfulness of Abraham, voluntary sacrifice of Isaac, and the faithfulness of God. The text was also used to argue for the relation between the faith and practice. There are also some interpretations which were not widely accepted when they failed to obtain the support from their hermeneutical communities. Hebrew's use of Gen 12:16 to present God's self-pledge is one of the cases. Different concerns produce different emphasis from the text. Different hermeneutical interests and purposes defined what interpretation the hermenuetical community followed. In this case, hermeneutical commu- nity plays an important role in acceptance of a certain interpretation. However, after the canon was closed, the ethics of hermeneutics could no longer be determined by the interest and support of a hermeneutical community. Instead, the ethics of hermeneutics in biblical interpretation could be possibly obtained from the canon itself when reading it exegetically. It is especially true when a deconstructive reading is made against a traditional understanding. A feminist reading of Gen 22 within the larger literary context of Abraham's narrative serves to demonstrate the relation between biblical exegesis and hermeneutical ethics. The reading, against traditional reading that highlights Abraham's faith from the beginning, asserts that Gen 22 was placed at the end of Abraham's narrative as it shows the final bond between God and Abraham, after he showed his faith to God.
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