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정석규 한국구약학회 2009 구약논단 Vol.15 No.4
본 논문은 왕의 법을 다루는 신 17장 14-20절을 본문 자체에 대한 구조 분석적 해석과 전후문맥과의 관계를 통해 본문의 기능을 밝히려는 연구이다. 이러한 분석을 통하여 본 논문은 '왕의 법'을 다루는 텍스트가 왕에 대한 이중적 시각, 즉 왕의 권한을 제한하는 것뿐만 아니라 왕에게 최고의 통치자로서의 정당성을 부여하는 시각도 제공함을 밝힌다. ______________________________________________________________________________ Dual Functions of the Law of Kingship in Deut 17:14-20 ______________________________________________________________________________ Seokgyu Jung, Ph.D. Professor, Department of Theology Hanyoung Theological University This paper attempts to expose the dual functions of the law of kingship in Deut 17: 14-20 by a structural analysis on the text itself and in relation to its larger contexts. In the extant form of Deut 17: 14-20, the regulation of the establishment of a king(17: 14-15) justifies the institution of kingship by the people's designation and divine approval. However, the regulations of the duties of a king(17: 16-20) explicitly function to restrict the royal prestige by mentioning a list of prohibitions imposed on the king (17: 16-17), and the torah that should be read and observed by the king(17: 18-20). Thus, the present form of Deut 17: 14-20 unveils both positive and negative perspectives on kingship. In the larger context of Deut 16: 18 - 18: 22, the law of kingship functions to restrict the monarchic power within both ancient Israel and the Ancient Near East. The regulations in Deut 16: 18 - 18: 22 demonstrate decentralization and distribution of power through limiting the power and prestige of the authorities under the torah: judges/officials(16: 18 - 17: 13), the king(17: 14-20), priests/Levites(18: 1-8), and the prophet (18: 9-22). In the larger context of Deut 16: 18 - 18: 22, thus, the law of kingship regards the king as an authority controlled under the torah actualized as the will of God. In the larger context of Deut 16: 18 - 17: 20, however, the law of kingship functions to legitimate royal administrative authority. Deut 16: 18 - 17: 20 can be regarded as a legitimate literary unit. The successive appearances of the conjunctive particle, (17: 2, 8, 14), explicitly unveil how the judicial procedure shifts from the local court (17: 2-7) to the highest centralized authority(17: 14-20) via the higher court(17: 8-13). In relation to its larger context of Deut 16: 18 - 17: 20, the negative tasks of a king(17: 16-17) postulate a new royal task to restore the divided kingdom caused by Solomon's erroneous policies by providing a counter-model against Solomon. Also, the positive tasks of a king (17:18-20) provide the monarchy with a divinely authorized legitimacy to administer the people under the torah. In the context of Deut 16: 18 - 17: 20, therefore, the law of kingship (17: 14-20) can be understood within a positive perspective on kingship.
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정석규 한국구약학회 2010 구약논단 Vol.16 No.2
This is an exegetical paper on the final form of 2 Kings 21: 1-18. This paper attempts to expose the freedom of YHWH in punishing against His people as well as the theological justification for the destruction of Jerusalem by YHWH based upon Manasseh's sins as the double theological intentions of the final form of 2 Kings 21: 1-18. In order to disclose the intentions of the text, this paper examines the final form of the text by a synchronic approach rather than a diachronic approach. First, this paper analyzes the structure and texture of the final form of the texts. The extant form of 2 Kings 21: 1-18 is portrayed in the rhetorical scheme of inclusio of the typical regnal introduction(21: 1) and the concluding regnal resume(21: 17-18). In this outer framework, the main block concerning the reign of Manasseh(21: 2-16) is described in terms of a five-part concentric design as follows: a. Explanation of Manasseh's sins(21: 2-9)b. Cause for YHWH's punishment(21: 11)c. YHWH's announcement of punishment(21: 12-14)b'. Cause for YHWH's punishment(21: 15)a'. Explanation of Manasseh's additional sins(21: 16). This concentric structure shows theological function of Manasseh's sins as the cause for YHWH's punishment against Judah as well as the final form of 2 Kings 21: 1-18 as a legitimate unified literary unit. Second, this paper shows a close relationship between YHWH's punishments against Samaria and against Judah by comparing the sins of Manasseh with those of Ahab and Samaria. This relationship shows that the reference of Manasseh's sins is intended to reveal theological justification for the destruction of Jerusalem by YHWH. Third, this paper tries to expose an another function of the final form of the text by comparing Manasseh's sins with the reforms of Hezekiah and Josiah. In relation to the reforms of King Hezekiah and King Josiah of Judah, Manasseh's sins depicted in the final text of 2 Kings 21: 1-18 are intended to show YHWH's sovereignty or the freedom of God in destroying Jerusalem and Judah and reneging the eternal promise to the house of David(cf. 2 Sam 7: 12-16). The reason why Manasseh's sins, which nullify the reform of the formal king Hezekiah(2 Kings 18-20), cannot be nullified by the righteous reform of the latter king Josiah(2 Kings 22-23) is that YHWH freely made the decision to punish against Jerusalem. Therefore, the narrative of Manasseh's sins in 2 Kings 21: 1-18 functions to expose the freedom of God in punishing against His people as well as theological justification for the destruction of Judah by YHWH. 본 논문은 므낫세의 죄를 다루는 왕하 21: 1-18을 본문 자체에 대한 구조 분석적 해석과, 신명기적 역사에 나타난 므낫세의 죄와 연관되는 다른 왕들의 죄 또는 개혁과 비교함으로 본문의 기능을 밝히려는 연구이다. 므낫세의 죄는 북이스라엘과의 관계에서 남유다에 대한 하나님의 심판이 정당하다는 것을 보여주며, 남유다의 왕들과의 관계에서는 하나님의 심판이 하나님의 자유임을 보여주는 기능을 한다.
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