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자료유형
학술저널
저자정보
이은우 (장신대)
저널정보
한국구약학회 구약논단 구약논단 제27권 제1호 통권79집
발행연도
2021.3
수록면
192 - 213 (22page)

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The purpose of this study is to examine and reconstruct the history of 2 Kings 23:13. This verse, in which Josiah defiles the high places built by Solomon for pagan gods, has received attention by many scholars for a long time. Some regard this verse as a part of a Deuteronomic redaction in Josiah’s period, others as part of the DtrH in Babylonian exile. Some pursued the historicity of this verse by reflecting on the results of archaeological research on the Silwan cemetery. Thus, this study searches for the historicity of this verse through lexical, archaeological, and redactional critical research. In particular, this study analyzes this verse in comparison with 1 Kings 11, especially v5. v7, v33, which are related to Solomon’s worship of pagan gods, while considering the validity of applying the findings from the archaeological excavation of the Silwan cemetery.
This study reveals that the basic layer of this verse is the phrase that‘the king defiled the high places that were before Jerusalem’, which is primarily a Deuteronomic redaction in Josiah’s period influenced by the Deuteronomic code.
To this layer, the long phrase ‘which Solomon the king of Israel had built for Ashtoreth the detestation of the Zidonians, and for Chemosh the detestation of Moab, and for Milcom the abomination of the children of Ammon’ was added. This was inserted by the Deuteronomistic redactor in Babylonian exile who regarded idol worship as the main reason for the fall of Judah and captivity.
Finally, the phrase ‘which were on the right hand of the mount of corruption’ was added. Here ‘the mount of corruption’ can be understood as ‘the mount of anointment’, which reflects the image of ‘the mount of Olives’ where the Last Judgment happens in Zechariah 14:4. This phrase is a post-exilic Deuteronomistic redaction in the Persian period which warns of Judah’s demise if idol worship continues.
This study concludes that 2 Kings 23:13 was continuously expanded from Deuteronomic reform report in Josiah’s period through Babylonian Deuteronomistic introspection on monarchy to post-exilic Deuteronomistic redaction to solve the problem of idol worship.

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