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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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The purpose of this study is to investigate the Deuteronomistic Historian's view of king Jeroboam ben Nebat as reflected by the whole history. According to the Deuteronomistic History Jeroboam was one of Solomon's officials who had been given "charge over all the forced labor of all the house of Joseph." Yet he "lift up his hand against the king" and then was confronted by the prophet Ahijah from Shiloh, who predicted that Jeroboam himself would become king over the northen tribes. When Solomon sought to kill Jeroboam, he took refuge with Pharaoh Shishak in Egypt. After Solomon's death Rehoboam had failed to win the allegiance of the northern tribes. The northern tribes then elected Jeroboam, who had meanwhile returned from Egypt, as their king
The paucity of information about Jeroboams political headquarters in the biblical account contrasts sharply with the extended report on the national religious centers he established at Dan and Bethel(l Kings 12:26-33 see also 1 Kings 13:1-14:18). This contrast is an indication of the interests of the Deuteronomistic History, our principal biblical resource for the history of the monarchy. This literature was given its primary shape by a historian whom scholars describe as Deuteronomistic, because his perspective on the history of Israel is based on religious ideas preserved in the Book of Deuteronomy. Many scholars believe that the first Deuteronomistic historian wrote during the reign of King Josiah of Judah(640-609 B. C. E) in support of the kings program of religious reform and cultic centralization. In any case, the historian placed special emphasis on Jerusalem as the divinely ordained central sanctuary for all Israel and the only place where sacrifice could legitimately be offered to the God of Israel. It was, in his view, the place that the Lord your God will choose, foretold by Moses as the one acceptable place of sacrifice after the conquest of Canaan (Deuteronomy 12 : 13-14). From the Deuteronomistic perspective, jeroboams installation of national sanctuaries at Dan and Bethel was a fundamental breach of religious law and a flaunting of the divine will.
As the Deuteronomistic historian saw it(l Kings 12:26-33), Jeroboam established these two cult centers because he feared that if his people continued to make regular pilgrimages to Jerusalem, they might eventually renew their allegiance to Rehoboam. He therefore established northern sanctuaries to replace Jerusalem in direct violation of Yahwehs instructions to Moses in Deuteronomy 12, and instituted a festival at Bethel beginning the fifteenth day of the eighth month, a month that he alone had devised(l Kings 12:33), that is, without divine authorization to rival the authorized festival of Sukkoth, which was celebrated in Jerusalem one month earlier(Leviticus 23:34 cf. Deuteronomy 16: 13-17). He compounded this crime by fashioning two golden calves to be worshiped at the two sanctuaries and installing non levitical priests to officiate.
In the Deuteronomistic interpretation of history, moreover, the disastrous consequences of jeroboams crime spread beyond his own reign. The sin of Jeroboam, as the Deuteronomistic historian called it, was perpetuated by his successors(l Kings 15:26, 34, etc.), and it eventually led to the fall of the northern kingdom and the exile of its people(2 Kings 17:21-23).
The paucity of information about Jeroboams political headquarters in the biblical account contrasts sharply with the extended report on the national religious centers he established at Dan and Bethel(l Kings 12:26-33 see also 1 Kings 13:1-14:18). This contrast is an indication of the interests of the Deuteronomistic History, our principal biblical resource for the history of the monarchy. This literature was given its primary shape by a historian whom scholars describe as Deuteronomistic, because his perspective on the history of Israel is based on religious ideas preserved in the Book of Deuteronomy. Many scholars believe that the first Deuteronomistic historian wrote during the reign of King Josiah of Judah(640-609 B. C. E) in support of the kings program of religious reform and cultic centralization. In any case, the historian placed special emphasis on Jerusalem as the divinely ordained central sanctuary for all Israel and the only place where sacrifice could legitimately be offered to the God of Israel. It was, in his view, the place that the Lord your God will choose, foretold by Moses as the one acceptable place of sacrifice after the conquest of Canaan (Deuteronomy 12 : 13-14). From the Deuteronomistic perspective, jeroboams installation of national sanctuaries at Dan and Bethel was a fundamental breach of religious law and a flaunting of the divine will.
As the Deuteronomistic historian saw it(l Kings 12:26-33), Jeroboam established these two cult centers because he feared that if his people continued to make regular pilgrimages to Jerusalem, they might eventually renew their allegiance to Rehoboam. He therefore established northern sanctuaries to replace Jerusalem in direct violation of Yahwehs instructions to Moses in Deuteronomy 12, and instituted a festival at Bethel beginning the fifteenth day of the eighth month, a month that he alone had devised(l Kings 12:33), that is, without divine authorization to rival the authorized festival of Sukkoth, which was celebrated in Jerusalem one month earlier(Leviticus 23:34 cf. Deuteronomy 16: 13-17). He compounded this crime by fashioning two golden calves to be worshiped at the two sanctuaries and installing non levitical priests to officiate.
In the Deuteronomistic interpretation of history, moreover, the disastrous consequences of jeroboams crime spread beyond his own reign. The sin of Jeroboam, as the Deuteronomistic historian called it, was perpetuated by his successors(l Kings 15:26, 34, etc.), and it eventually led to the fall of the northern kingdom and the exile of its people(2 Kings 17:21-23).
목차
Ⅰ. 들어가는 말
Ⅱ. 신명기 역사에 나타난 여로보암의 행적
Ⅲ. 중앙성소의 원칙을 파괴한자로서 비난
Ⅳ. 잘못된 종교개혁을 행한 자로서 비난
Ⅴ. 멸망한 벧엘 제의 창시자로서 비난
Ⅵ. 북이스라엘 멸망의 원인제공자로서 비난
Ⅶ. 나오는 말
〈Abstract〉
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