지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
The complex religious environment of the Middle(Near in Europe) East gave birth to and nurtured the central thoughts of Old Testament. Religion of the Old Testament is Yahwism, which was created within the context of the endless conflicts between the dominant powers and the different religions in the Middle East.
The start of the Yahweh religion can be characterized by the fact that despite very close relationship with other national religions and their various religious literatures, there is no indication of any explicit imitations of these religions by the Yahweh religion. For instance, arguments that the creation narrative and the flood story have their antecedents in ancient Babylonian mythologies, or arguments that the idea of monotheism has been borrowed from the religion of ancient Amarna Egypt or from Midianite religion, have now been dismissed as valid explanations. Quite to the contrary, Yahweh religion is now considered as having arisen out of the historical experiences of ancient Hebrews who had a semi-nomadic existence, and who were also outsiders, in the ancient Middle East.
The main confession of the “wandering strangers” in the ancient historical creeds of Israel was that “Yahweh brought Israel out of Egypt.” Martin Noth and Von Rad refer to this confession as a “Urbekenntnis” (primary confession) of Israel, and such an argument is consistent with the historical narratives, the prophetic traditions, and the poetic tradition the Old Testament, which emphatically describe the Exodus-event as the terminus a quo of their religion and of their history.
Therefore, Israel's encounter with Yahweh's salvation in history is a central event in defining the central ideas of the Old Testament. From this, it follows that the divine name “Yahweh”(Israel's God) has a causative meaning, not only an ontological meaning. J. Bright's observation that “Yahweh was no benign maintainer of status quo to be ritually appeased, but a God who had called his people from the status quo of dire bondage into a new future” is appropriate. If so, we can infer the characteristics of God from Exodus 33 : 19 to interpret Exodus 3 : 14, taking the tautological paronomasia in the passages in question into account. If we accept this logic, then we must read Exodus 3 : 14 as a causative sentence. Accordingly, we can interpret the divine name Yahweh as One Who Causes to be, or One Who Creates(=Creator).
This Yahweh was easily reconciled with the encompassing characteristics of El, the head of the Canaanite pantheon, but established an opposite perspective relative to aggressive Baalistic ideologies which can be characterized as materialistic, hedonistic, and unethical. Therefore, the religion of Yahweh is opposed, in nature, to Marcionite tendencies. And Yahweh War(Holy War) passages of the Old Testament demand, in actual fact, a spirituality of nonviolence in a world that had not learned how to beat swords into plowshares. Such ideas represent a Copernican shift away from Marcionite tendencies of the Christian societies.
Israel became the people of the covenant by pursuing a life centered round the torah, and confessions of faith that included praise, thanks, and complaints. That the people of the covenant live to (1) become a ligth to the nations and (2) stay faithfully to the torah is a response to Yahweh's Heilsgeschichte(history of salvation).
The torah - oriented demands to destroy Baalism can be traced to many historians from J to dtr and chr, and to prophets like Elijah, Hosea, and Jeremiah. The central tenets of Old Testament do have an important message for modern society, and that is to destroy new-Baalism that is present in our world today.
The start of the Yahweh religion can be characterized by the fact that despite very close relationship with other national religions and their various religious literatures, there is no indication of any explicit imitations of these religions by the Yahweh religion. For instance, arguments that the creation narrative and the flood story have their antecedents in ancient Babylonian mythologies, or arguments that the idea of monotheism has been borrowed from the religion of ancient Amarna Egypt or from Midianite religion, have now been dismissed as valid explanations. Quite to the contrary, Yahweh religion is now considered as having arisen out of the historical experiences of ancient Hebrews who had a semi-nomadic existence, and who were also outsiders, in the ancient Middle East.
The main confession of the “wandering strangers” in the ancient historical creeds of Israel was that “Yahweh brought Israel out of Egypt.” Martin Noth and Von Rad refer to this confession as a “Urbekenntnis” (primary confession) of Israel, and such an argument is consistent with the historical narratives, the prophetic traditions, and the poetic tradition the Old Testament, which emphatically describe the Exodus-event as the terminus a quo of their religion and of their history.
Therefore, Israel's encounter with Yahweh's salvation in history is a central event in defining the central ideas of the Old Testament. From this, it follows that the divine name “Yahweh”(Israel's God) has a causative meaning, not only an ontological meaning. J. Bright's observation that “Yahweh was no benign maintainer of status quo to be ritually appeased, but a God who had called his people from the status quo of dire bondage into a new future” is appropriate. If so, we can infer the characteristics of God from Exodus 33 : 19 to interpret Exodus 3 : 14, taking the tautological paronomasia in the passages in question into account. If we accept this logic, then we must read Exodus 3 : 14 as a causative sentence. Accordingly, we can interpret the divine name Yahweh as One Who Causes to be, or One Who Creates(=Creator).
This Yahweh was easily reconciled with the encompassing characteristics of El, the head of the Canaanite pantheon, but established an opposite perspective relative to aggressive Baalistic ideologies which can be characterized as materialistic, hedonistic, and unethical. Therefore, the religion of Yahweh is opposed, in nature, to Marcionite tendencies. And Yahweh War(Holy War) passages of the Old Testament demand, in actual fact, a spirituality of nonviolence in a world that had not learned how to beat swords into plowshares. Such ideas represent a Copernican shift away from Marcionite tendencies of the Christian societies.
Israel became the people of the covenant by pursuing a life centered round the torah, and confessions of faith that included praise, thanks, and complaints. That the people of the covenant live to (1) become a ligth to the nations and (2) stay faithfully to the torah is a response to Yahweh's Heilsgeschichte(history of salvation).
The torah - oriented demands to destroy Baalism can be traced to many historians from J to dtr and chr, and to prophets like Elijah, Hosea, and Jeremiah. The central tenets of Old Testament do have an important message for modern society, and that is to destroy new-Baalism that is present in our world today.
목차
서론 : 구약성서의 중심 사상이 배태 성장한 그 환경
Ⅰ. 야훼의 자기 계시와 이스라엘의 원(原) 신앙고백(Urbekenntnis)
Ⅱ. 야훼 앞에서의 이스라엘의 응답(應答)
결론 : 신(新) 바알주의(new Baalism)를 척결하라!
참고 문헌
Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
구약의 하나님 야웨(Ⅲ)
장신논단
2007 .09
-
신(神)의 얼굴과 신(神)의 등 - 창조신(創造神)의 자궁(子宮) 속성(屬性)의 은유(隱喩) -
신학연구
2005 .12
-
The Hand of Yahweh
구약논단
2003 .10
-
‘야웨’(Yahweh) 이름의 기원과 의미
장신논단
1996 .12
-
예레미야서에 나타난 『거짓말』의 문제: 『쉐케르(ŝeqer)』의 사회사적 문맥을 중심하여
신학과세계
2019 .12
-
에스겔서의 3단계 구조에서 고이의 기능
구약논단
2020 .09
-
The Praise of Yahweh's Self-Revelation in Psalm 19
구약논단
2003 .10
-
구약성서의 창조신앙으로서 다산과 풍요에 관한 연구
신학연구
2005 .12
-
이사야 1-12장에 나타난 ‘하나님의 왕권'
신학과 목회
2012 .05
-
포로민의 정당성 주장을 위한 에스겔서의 전략 : 8-11장을 중심으로
신학논단
2018 .09
-
사사기에 나타난 ‘여호와의 영’의 임재 현상에 대한 우리말 번역 제언
성경원문연구
2017 .04
-
구약에 나타난 야웨의 날 전승과 그 해석
신학연구
1976 .04
-
구약성서에 나타난 세계화 : ‘세계화’ 상황에 대한 예언자적 사역
구약논단
2013 .12
-
여호와 경외로서의 언약
구약논단
2006 .12
-
창세기에 나타난 이스라엘 야훼종교의 예배행위 단서들에 대한 일고
신학논단
2008 .09
-
구약성서 속 작은 자 배려와 그 적용
신학과 목회
2019 .05
-
야훼와 엘
한신논문집
1995 .11
-
고난받는 야훼의 종
한국여성신학
1992 .03
-
구약성서에서 본 "루앗하·엘로힘(야훼)"
한신논문집
1996 .11
-
N. K. Gottwald, The Tribes of Yahweh: A Sociology of Religion of Liberated Israel 1250-1050 B.C. Orbis Books, Mayknoll, 1979.
신학연구
1994 .06
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2009-230-015275506