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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 대한성서공회 성경원문연구 성경원문연구 제39호
- 발행연도
- 2016.10
- 수록면
- 86 - 104 (19page)
- DOI
- 10.28977/jbtr.2016.10.39.86
이용수
초록· 키워드
오류제보하기
After the introduction of a series of actions in 37:15a-17b, God commands Ezekiel to perform a curious symbolic action (37:19a-20c) and prophesy its implied meaning (37:21a-28c) before the eyes of Ezekiel’s contemporary audience (‘the children of your people’ in 37:18b). God’s expectation that they will be asking questions concerning the meaning in 37:18a-e is located in a central position in the text, and functions as the starting point for the following prophecies, thus binding them together into the whole discourse.
In terms of participants, however, when one perceives the fact that the implied meaning has nothing to do with Ezekiel’s contemporary audience but with ‘the children of Israel’ (37:21c), which is a reference to God’s real people in the future (cf. 37:23d-25e and 37:27b-c), one has to ask why God intends them to watch the curious symbolic action, to listen to the hopeful message for the future, and to hear what the implications of these signs will be. In light of this detail, God’s eleven actions to ‘the children of Israel’ (37:21c-28c) in the message need to be dealt with.
In the message of hope, the fact that unity is highlighted throughout the discourse is obvious. The root אָחד ‘one’ occurs eleven times in the discourse, and each of these occurrences signify one nation that shall not be divided, and that shall be reigned over by one shepherd. What does this imply for the unity of this prophecy? In God’s eleven activities, the one nation of the children of Israel will be established in the future on the mountains of Israel, and will never be in contact with any defilement again (37:21c-23c). God’s servant David as the only shepherd will rule over them, and they will observe God’s ordinances and statutes (37:23d-24e). All of these actions will culminate into an eternal covenant and the establishment of God"s sanctuary in their midst forever. The text concludes that God sanctifies Israel and that the nations will know it (37:27a-28c). In short, all of God’s activities aim at one future holy nation. The holy nation in God’s design is going to be established by the Lord himself as the sanctified Israel in the sight of the nations, not according to any desires for restoration or plans to repent that Israel itself might have.
In terms of participants, however, when one perceives the fact that the implied meaning has nothing to do with Ezekiel’s contemporary audience but with ‘the children of Israel’ (37:21c), which is a reference to God’s real people in the future (cf. 37:23d-25e and 37:27b-c), one has to ask why God intends them to watch the curious symbolic action, to listen to the hopeful message for the future, and to hear what the implications of these signs will be. In light of this detail, God’s eleven actions to ‘the children of Israel’ (37:21c-28c) in the message need to be dealt with.
In the message of hope, the fact that unity is highlighted throughout the discourse is obvious. The root אָחד ‘one’ occurs eleven times in the discourse, and each of these occurrences signify one nation that shall not be divided, and that shall be reigned over by one shepherd. What does this imply for the unity of this prophecy? In God’s eleven activities, the one nation of the children of Israel will be established in the future on the mountains of Israel, and will never be in contact with any defilement again (37:21c-23c). God’s servant David as the only shepherd will rule over them, and they will observe God’s ordinances and statutes (37:23d-24e). All of these actions will culminate into an eternal covenant and the establishment of God"s sanctuary in their midst forever. The text concludes that God sanctifies Israel and that the nations will know it (37:27a-28c). In short, all of God’s activities aim at one future holy nation. The holy nation in God’s design is going to be established by the Lord himself as the sanctified Israel in the sight of the nations, not according to any desires for restoration or plans to repent that Israel itself might have.
목차
1. 들어가는 말
2. 에스겔 33-39장의 본문-언어학적 구조
3. 에스겔 37:15-28 분석
4. 나가는 말
참고문헌(References)
Abstract
참고문헌 (21)
참고문헌 신청
[학술지(정기간행물)] - 박영복 / 2013 / 에스겔 37장 7절에 나타난 인칭의 불일치 해석 / 교회와 문화 31 : 123 ~ 141
[학술지(정기간행물)] - 박혜경 / 2012 / 에스겔의 나무와 요시야 종교 개혁 -에스겔 37장 15-28절에 나타난 상징과 역사에 대한 연구 / 한국기독교신학논총 (80) : 59 ~ 82
[단행본] - 이학재 / 2002 / 에스겔 어떻게 읽을 것인가? / 한국성서유니온선교회
[단행본] - Wright, C. J. H. / 2008 / 에스겔 강해: 새 마음과 새 영 / 한국기독학생회출판부
[단행본] - Ackroyd, P. R. / 1968 / Exile and Restoration. A Study of Hebrew Thought of the Sixth Century BC / SCM Press
[학술지(정기간행물)] - 박혜경 / 2012 / 에스겔의 나무와 요시야 종교 개혁 -에스겔 37장 15-28절에 나타난 상징과 역사에 대한 연구 / 한국기독교신학논총 (80) : 59 ~ 82
[단행본] - 이학재 / 2002 / 에스겔 어떻게 읽을 것인가? / 한국성서유니온선교회
[단행본] - Wright, C. J. H. / 2008 / 에스겔 강해: 새 마음과 새 영 / 한국기독학생회출판부
[단행본] - Ackroyd, P. R. / 1968 / Exile and Restoration. A Study of Hebrew Thought of the Sixth Century BC / SCM Press
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UCI(KEPA) : I410-ECN-0101-2017-233-002232455