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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.
초록· 키워드
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The purpose of this study is to investigate the current discussion of justice(????) in Third Isaiah. There is wide scholarly consensus that the Book of Isaiah is divided into three main part, each originating from different authors and distinct historical and social setting. These divisions are commonly called First Isaiah(chs. 1-39), Second Isaiah(chs. 40-55), and Third Isaiah(chs. 56-66, the author of chapters 56-66, who was a prophet of the post-exilic period).
In the year 538 B.C. Cyrus, King of Persia, issued the edict concerning the rebuilding of temple in Jerusalem. He allowed the Jews to return home from Babylon, and gave back the temple vessels carried off when the city was capture. Once back in the land of Judah, Third Isaiah starts his prophetic behaviour and must deal with concern similar to those addressed by First and Second Isaiah. This is signaled in the first verse as the hendiadys for social justice and righteousness or justice and salvation(56:1) makes its reappearance. Justice in the social realm has implications for more than merely political stability, social harmony, and economic parity. Justice is the precondition for Goers coming deliverance and salvation. By linking divine salvation to the human performance of justice, the theological and historical realms intersect and religious and social aspects of justice are brought together. The indissolubility of this link is accomplished most effectively by using the religious image of "fasting" to describe the enactment of social reforms to relieve the poor and the oppressed(58:2).
First Isaiah's concern for social justice and Second Isaiah's for the theological significance justice are brought together by Third Isaiah with the sense of urgency. Injustice disrupts the social order and threatens the divine promise of salvation. But in the absence of a justice, who will establish justice(59:8, 9, 11, 14)? There is no human agent to be found. So YHWH himself takes up the cause. Now, he appears as the Divine Warrior breathing vengeance against wrongdoers, oppressors(59:15b). The Divine Warrior's battle is fierce and bloody and the prophet concludes the book with an image of YHWH executing judgement(66:16).
Thus, justice in Third Isaiah is similar to First Isaiah in that it is primarily social Justice; but lack of justice is so pervasive and debilitating that no merely human agent can restore it. Building on Second Isaiah's image of YHWH as cosmic Sovereign, Third Isaiah recapitulates YHWH's role as the Divine Warrior to be the champion of justice and in so doing move justice towards a more apocalyptic realization. In Battling the forces of injustice, nothing short of divine intervention will establish justice.
In the year 538 B.C. Cyrus, King of Persia, issued the edict concerning the rebuilding of temple in Jerusalem. He allowed the Jews to return home from Babylon, and gave back the temple vessels carried off when the city was capture. Once back in the land of Judah, Third Isaiah starts his prophetic behaviour and must deal with concern similar to those addressed by First and Second Isaiah. This is signaled in the first verse as the hendiadys for social justice and righteousness or justice and salvation(56:1) makes its reappearance. Justice in the social realm has implications for more than merely political stability, social harmony, and economic parity. Justice is the precondition for Goers coming deliverance and salvation. By linking divine salvation to the human performance of justice, the theological and historical realms intersect and religious and social aspects of justice are brought together. The indissolubility of this link is accomplished most effectively by using the religious image of "fasting" to describe the enactment of social reforms to relieve the poor and the oppressed(58:2).
First Isaiah's concern for social justice and Second Isaiah's for the theological significance justice are brought together by Third Isaiah with the sense of urgency. Injustice disrupts the social order and threatens the divine promise of salvation. But in the absence of a justice, who will establish justice(59:8, 9, 11, 14)? There is no human agent to be found. So YHWH himself takes up the cause. Now, he appears as the Divine Warrior breathing vengeance against wrongdoers, oppressors(59:15b). The Divine Warrior's battle is fierce and bloody and the prophet concludes the book with an image of YHWH executing judgement(66:16).
Thus, justice in Third Isaiah is similar to First Isaiah in that it is primarily social Justice; but lack of justice is so pervasive and debilitating that no merely human agent can restore it. Building on Second Isaiah's image of YHWH as cosmic Sovereign, Third Isaiah recapitulates YHWH's role as the Divine Warrior to be the champion of justice and in so doing move justice towards a more apocalyptic realization. In Battling the forces of injustice, nothing short of divine intervention will establish justice.
목차
Ⅰ. 들어가는 글
Ⅱ. 제3이사야의 배경
Ⅲ. 이사야서의 통일성의 매개로 사용된 ‘미쉬파트’(사 56:1)
Ⅳ. 반대자에 의해 짓밟힌 ‘미쉬파트’(사 58:2)
Ⅴ. 공동체에게서 멀어진 ‘미쉬파트’(59:8, 9, 11, 14)
Ⅵ. 무장 하나님(Divine Warrior)의 심판 기준 ‘미쉬파트’(사 59:15b; 61:8; 66:16)
Ⅶ. 나오는 글
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UCI(KEPA) : I410-ECN-0101-2009-230-018496405