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The purpose of this study is to describe the deuteronomist's view of prophet Elijah as reflected by the whole history. This study focuses on the religious and theological context from which the prophetic tradents would have drawn in creating portrayal of Elijah in the Deuteronomistic History. It is the contention of this study 1Kings 17-19, 21 and 2 Kings 1-2 are made up of originally independence stories concerning the life and ministry of the prophet Elijah. These stories were collected and brought together into a coherent narrative cycle by a northern ninth century prophetic cycle within a generation of the life of prophet. The picture that emerges of the prophet Elijah has number of affinities with the portrayal of Samuel. Both of these prophets are portrayed as intercessor between God and his people, as advisors and opponent to kings, and as proponents of a holy war ideology. This Elijah cycle was incorporated into the emerging Deuteronomistic History with redaction.
The portrayal of the prophet Elijah in 1Kings 17-19 is rooted in Israel's earliest religious tradition. He challenges the encroaching baalism of his day and his message is a call to exclusive allegiance that culminates in the covenant renewal on Mt. Carmel. Elijah portrayed as the second Moses, the savior of Israel and its covenantmediator by the deuteronomistic historian. In discussing 1 Kings 18, it points out how Elijah, like Moses, calls Israel to an exclusive allegiance to Yahweh, a call that is embodied in a covenant renewal ritual that has many paralleled to the establishment of the Mosaic covenant in Exodus 24:1-11. Like Moses, Elijah in Kings 18 offer sacrifice set up twelve stone, and orders the leader of Israel to ascend the mountain to eat and drink before Yahweh. And in response to the covenant renewal, Yahweh sends the blessing of abundant rain. Then the narrative of Elijah's pilgrimage to Mt. Horeb in 1Kings 19 is compared to Moses' earlier experience of the divine theophany on the same mountain in Exodus 33.
The Naboth vineyard of 1Kings 21 finds itself host to a widow, a fatherless child, and a stranger, primary foci of the deuteronomic theology. The treatment of the weak becomes a barometer of the healthy of ancient society. Justice for the weak becomes a responsibility of the king, ensured by God. The narratives Elijah ofthe deuteronomistic history toward a theology of Yahweh as guardian of the social order, the god who looks after the widow, the orphan, and the stranger.
Through the above investigation, this study concludes that the deuteronomistic historian utilized Elijah's narratives to validate Israel's Exile and to help his people have hope.
The portrayal of the prophet Elijah in 1Kings 17-19 is rooted in Israel's earliest religious tradition. He challenges the encroaching baalism of his day and his message is a call to exclusive allegiance that culminates in the covenant renewal on Mt. Carmel. Elijah portrayed as the second Moses, the savior of Israel and its covenantmediator by the deuteronomistic historian. In discussing 1 Kings 18, it points out how Elijah, like Moses, calls Israel to an exclusive allegiance to Yahweh, a call that is embodied in a covenant renewal ritual that has many paralleled to the establishment of the Mosaic covenant in Exodus 24:1-11. Like Moses, Elijah in Kings 18 offer sacrifice set up twelve stone, and orders the leader of Israel to ascend the mountain to eat and drink before Yahweh. And in response to the covenant renewal, Yahweh sends the blessing of abundant rain. Then the narrative of Elijah's pilgrimage to Mt. Horeb in 1Kings 19 is compared to Moses' earlier experience of the divine theophany on the same mountain in Exodus 33.
The Naboth vineyard of 1Kings 21 finds itself host to a widow, a fatherless child, and a stranger, primary foci of the deuteronomic theology. The treatment of the weak becomes a barometer of the healthy of ancient society. Justice for the weak becomes a responsibility of the king, ensured by God. The narratives Elijah ofthe deuteronomistic history toward a theology of Yahweh as guardian of the social order, the god who looks after the widow, the orphan, and the stranger.
Through the above investigation, this study concludes that the deuteronomistic historian utilized Elijah's narratives to validate Israel's Exile and to help his people have hope.
목차
Ⅰ. 들어가는 글
Ⅱ. 엘리야 행적의 신명기 역사적 편집
Ⅲ. 사무엘 예언전승의 계승자로서의 엘리야
Ⅳ. 제2의 모세로서의 엘리야
Ⅴ. 신명기 신학적 이상의 실현자로서의 엘리야
Ⅵ. 나오는 글
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UCI(KEPA) : I410-ECN-0101-2010-230-002384646