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If we regard the Hebrew noun, שָׁלוםֹ as a derivative of the verb, שָׁלוםֹ, the original meaning of “Shalom”, which is generally translated as “peace”, is “wholeness”. Namely, the peace of “Shalom” comes from “wholeness”. In this essay I investigated the Chronicler’s postexilic period in light of “shalom”. In other words, I researched on the wholeness of the Chronicler’s post-exilic time. For this purpose, I first examined the twelve occurrences of “Shalom” in Chronicles, but this examination did not provide an important clue for understanding the wholness (shalom) of the Chronicler’s post-exilic time.
It is the composition of Chronicles that sheds light on the Chronicler’s view on the wholeness in his postexilic period. Chronicles is not just a repetition of the Israel’s history of Genesis through Kings. The Chronicler freely selected texts and composed them for his own purpose, and his selection and composition reflect the Chronicler’s post-exilic atmosphere. The two major subjects in the composition of Chronicles are the temple and the Davidic kingdom. The central place and the detailed genealogy of the tribe of Levi, the description of David and Solomon as the preparer and the completer of the temple construction respectively, and the emphasis on the temple in the Chronicler’s own record (Sondergut) reveal that the post-exilic Israel was a temple-centered community. Certainly, the reconstructed temple contributed greatly to the wholeness of Israel in the post-exilic time.
However, the Davidic kingdom, which is another important subject in Chronicles, was not reestablished in the Chronicler’s time. It has shown that the Chronicler aspired for the restoration of the Davidic kingdom by the place and length of Judah’s genealogy, the Chronicler’s jumping into the David narrative via a short Saul narrative omitting the important topics of the Israelite history such as the Exodus, the Sinai Covenant and the Conquest narrative, and the unfolding the history of Israel through the kingdom of Judah. If the temple is prominent in Chronicles because of the temple-centered Israelite society, then the Davidic kingdom is emphasized in Chronicles because of its absence in the postexilic Israel. In this vein, the post-exilic Israelite community, who fulfilled the half of shalom by rebuilding the temple, longed for fulfilling another half of shalom by restoring the Davidic dynasty.
It is the composition of Chronicles that sheds light on the Chronicler’s view on the wholeness in his postexilic period. Chronicles is not just a repetition of the Israel’s history of Genesis through Kings. The Chronicler freely selected texts and composed them for his own purpose, and his selection and composition reflect the Chronicler’s post-exilic atmosphere. The two major subjects in the composition of Chronicles are the temple and the Davidic kingdom. The central place and the detailed genealogy of the tribe of Levi, the description of David and Solomon as the preparer and the completer of the temple construction respectively, and the emphasis on the temple in the Chronicler’s own record (Sondergut) reveal that the post-exilic Israel was a temple-centered community. Certainly, the reconstructed temple contributed greatly to the wholeness of Israel in the post-exilic time.
However, the Davidic kingdom, which is another important subject in Chronicles, was not reestablished in the Chronicler’s time. It has shown that the Chronicler aspired for the restoration of the Davidic kingdom by the place and length of Judah’s genealogy, the Chronicler’s jumping into the David narrative via a short Saul narrative omitting the important topics of the Israelite history such as the Exodus, the Sinai Covenant and the Conquest narrative, and the unfolding the history of Israel through the kingdom of Judah. If the temple is prominent in Chronicles because of the temple-centered Israelite society, then the Davidic kingdom is emphasized in Chronicles because of its absence in the postexilic Israel. In this vein, the post-exilic Israelite community, who fulfilled the half of shalom by rebuilding the temple, longed for fulfilling another half of shalom by restoring the Davidic dynasty.
목차
I. 들어가는 말
II. 샬롬(שָׁלוםֹ)의 근원적 의미
III. 역대기의 “샬롬”(שָׁלוםֹ)의 용례
IV. 역대기의 구성에 나타난 포로기 이후의 샬롬
V. 나가는 말
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UCI(KEPA) : I410-ECN-0101-2016-231-002500467