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This article tries to analyze an ashrei formula of Psalms and macarioi of the Beatitudes. Also it tries to translate ashrei into ‘joy of heaven’ instead of allegedly happy or blessed. Traditionally the Psalms was re-garded as a soucebook or a textbook for both Judaism and early Christian Church. Jewish messianic sects also used to have prayerbooks from the Psalms. Among those prayers there were some sermons which began with ashrei. In particular the ashrei formula resulted from the Psalms and transferred to Dead Sea Scrolls, apocalyptic literature, and NT. The sig-nificance of the ashrei formula is analyzed as follows: 1) ashrei, noun plu-ral constructive form, implies the superlative expression in Wisdom tradition. 2) it came out of OT, and developed into Judaism. 3) it was recited or sung at liturgical setting. 4) it reflects on eschatological sit-uation and simultaneously aims at a future-oriented sense.
Up to now ashrei has been mostly translated into happy or blessed. However, I would try to interpret ashrei as ‘joy of heaven’. It reflects seri-ous results of our analysis under study which is ‘interjection, formula of well-wishing, or superlative formula.’ The term joy of heaven is equiv-alent to kingdom of heaven because simply the kingdom of God refers to unrealized eschatology, as joy of heaven could refer to unrealized joy. In this respective, joy of heaven makes the best use of a dynamic nuance of the Hebrew ????. Joy of heaven could be now realized eschatologi-cally at any moment. ‘Here and now’ becomes eternal for the Psalmist and the evangelist as well. Ashrei becomes joy of heaven and acclama-tion for heaven.
Spiritually speaking, joy of heaven is closely related with joy that David R. Hawkins maintains in his book Power vs Force. joy of heaven is permanent because it comes out every moment. Likewise, it is also on-tological because it is rooted at being oneself. joy of heaven is not filled with momentary pleasure, but simply being oneself. That is why Martin Buber puts ashrei ‘O happiness!’ Thus, joy of heaven is an exclamation with envy and a pronouncement with conviction resulted from abyss of being. joy of heaven from Psalms and the Beatitude is what the Psalmist already realized in his songs and what Jesus accomplished in his mission.
Up to now ashrei has been mostly translated into happy or blessed. However, I would try to interpret ashrei as ‘joy of heaven’. It reflects seri-ous results of our analysis under study which is ‘interjection, formula of well-wishing, or superlative formula.’ The term joy of heaven is equiv-alent to kingdom of heaven because simply the kingdom of God refers to unrealized eschatology, as joy of heaven could refer to unrealized joy. In this respective, joy of heaven makes the best use of a dynamic nuance of the Hebrew ????. Joy of heaven could be now realized eschatologi-cally at any moment. ‘Here and now’ becomes eternal for the Psalmist and the evangelist as well. Ashrei becomes joy of heaven and acclama-tion for heaven.
Spiritually speaking, joy of heaven is closely related with joy that David R. Hawkins maintains in his book Power vs Force. joy of heaven is permanent because it comes out every moment. Likewise, it is also on-tological because it is rooted at being oneself. joy of heaven is not filled with momentary pleasure, but simply being oneself. That is why Martin Buber puts ashrei ‘O happiness!’ Thus, joy of heaven is an exclamation with envy and a pronouncement with conviction resulted from abyss of being. joy of heaven from Psalms and the Beatitude is what the Psalmist already realized in his songs and what Jesus accomplished in his mission.
목차
Ⅰ. 복 있는 사람
Ⅱ. ‘아슈레이’의 어원과 그 의미
Ⅲ. 시편의 ‘아슈레이’와 삶의 자리
Ⅳ. 하늘의 기쁨: 아슈레이 vs 마카리오이
Ⅴ. 마치는 글
참고문헌
Abstract
참고문헌 (27)
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UCI(KEPA) : I410-ECN-0101-2013-230-000310137