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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2006.2
- 수록면
- 33 - 56 (24page)
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초록· 키워드
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Till now, Ezra's activities were acknowledged with the political, social, religious characters including Nehemiah's activities in the type of the reformation of Judean society after exile; At first, Judean society in post-exilic period established the community based on the torah through Ezra, after then reconstituted Judean identity firmly, banning the marriage with foreign nations. Second, Ezra as persian official formed Judean society with the direction of Persian need in the view of the Persian policy to characterize Judean society in postexilic period religiously. Despite the broad scope of Ezra's authority, his actual activities were confined to the 'congregation of the captivity' alone. As is evident from the fragments of Ezra's memoirs, his prime concern was not for the political or social welfare of the
people in Jerusalem and Judah, but for the relations between the returnees and local inhabitants, who had not experienced the spiritual awakening of the exiles. Ezra addresses his admonitions to the 'captivity', 'the children of the captivity' or the 'congregation of the captivity'(Ez 8:35; 9:4; 10:6,8).
Moreover, Ezra's mission was not concerned either with Persian governmental affairs or with official, cultic religion of Judah. It was concerned with the community of the exile which was within the Judean state, the autonomous community of the Jews who had returned from Babylonian exile. The religious life of 'the sons of the golah' was what we would call today personal religion, and was entirely distinct from the cultic religion of the temple presided over by the high priest. Ezra's mission therefore did not trespass the high priest's jurisdiction.
Therefore Ezra needed no formal permission to act, as his mission here authority to impose penalties on violators of the law. Such authority had been vested with the heads of the community of the exile. When Ezra succeeded in impressing upon elders and princes the gravity of intermarriage, it was the latter who decided to expel the culprits from the community of the exile. The process of the divorce was not a purely internal affair of the community of the exile. The gentile wives were not under the jurisdiction of the exile, but of the state, or the city of their residence.
people in Jerusalem and Judah, but for the relations between the returnees and local inhabitants, who had not experienced the spiritual awakening of the exiles. Ezra addresses his admonitions to the 'captivity', 'the children of the captivity' or the 'congregation of the captivity'(Ez 8:35; 9:4; 10:6,8).
Moreover, Ezra's mission was not concerned either with Persian governmental affairs or with official, cultic religion of Judah. It was concerned with the community of the exile which was within the Judean state, the autonomous community of the Jews who had returned from Babylonian exile. The religious life of 'the sons of the golah' was what we would call today personal religion, and was entirely distinct from the cultic religion of the temple presided over by the high priest. Ezra's mission therefore did not trespass the high priest's jurisdiction.
Therefore Ezra needed no formal permission to act, as his mission here authority to impose penalties on violators of the law. Such authority had been vested with the heads of the community of the exile. When Ezra succeeded in impressing upon elders and princes the gravity of intermarriage, it was the latter who decided to expel the culprits from the community of the exile. The process of the divorce was not a purely internal affair of the community of the exile. The gentile wives were not under the jurisdiction of the exile, but of the state, or the city of their residence.
목차
Ⅰ. 서론
Ⅱ. 에스라 활동의 자료
Ⅲ. 에스라 활동의 내용
Ⅳ. 에스라 활동의 대상
Ⅴ. 에스라 활동의 성격
Ⅵ. 결론
참고 문헌
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UCI(KEPA) : I410-ECN-0101-2012-230-004256814