여호야긴과 에윌므로닥 - 열왕기하 25:27-30의 정경적 지위와 신학적 의의 - (Crisis of Discontinuity vs Hope of Continuity: Canonical Position of 2 Kings 25:27-30)

서지정보

· 발행기관 : (재)대한성서공회 성경번역연구소
· 수록지 정보 : 성경원문연구 / 37호 / 58 ~ 83페이지
· 저자명 : 김창주

초록

This essay attempts to explore theological significance in the final verses of 2 Kings. The Jehioachin’s episode is mentioned just like an epilogue in the last stage at the compositive edition of Enneateuch (Genesis through Kings). It is, first of all, necessary that 2 Kings 25:27-30 should be analyzed historically and exegetically. I suggest that the final 4 verses imply canonical position of the present formation of the Hebrew Bible through Jehoiachin’s release.
The appearance of Jehoiachin and Evil-merodach in this episode shares a couple of common points with each other. Both of them, as a legitimate line of decent, ruled their own country shortly, but were estimated as a failure. For the Deuteronomic historian, Jehoiachin was indeed evil in the sight of the Lord (2 Kings 24:9). If so, how did he come to the conclusive part of the Primary History? The fact that Jehoiachin was restored by Evil-merodach of the Babylonian Emperor implies a positive message for the following reasons. First, Jehoiachin’s episode, as a model for Diaspora Novelle, reflected an open ending or positive closing of the Judaic way of canonical editing even in a hopeless time. Second, I try to propose that the use of an imperfect verb in the short paragraph can reach a climax in the whole chapter 25. From then on, Jehoiachin as a Davidic line will be restored and reign the Judah community.
Meanwhile when Enneateuch draws a conclusion as the Primary History, the Deuteronomist devised theological and rhetorical device, which is namely a dialect between discontinuity and continuity of the Kingdom of Judah. For Jehoiachin, though being a loser and a captive in Babylon, he could become a clue of a positive sign in the critical moment of Judah. Accordingly, by positioning Jehoiachin in the final step of Enneateuch, Deuteronomist could read into the possible continuity of Israel/Judah. Thus, Enneateuch could form a narrational structure of a long history from the beginning of the world to the last scene of Judah. If Genesis 2-3 reflects the Babylon exile of Israel, and the Book of Genesis is a prologue of the Primary History, the technique that closes the Enneateuch with the appearance of Jehoiachin is applicable to “an intelligible end”, that keeps not only theological consistence but also optimistic expectation from him.

영어초록

This essay attempts to explore theological significance in the final verses of 2 Kings. The Jehioachin’s episode is mentioned just like an epilogue in the last stage at the compositive edition of Enneateuch (Genesis through Kings). It is, first of all, necessary that 2 Kings 25:27-30 should be analyzed historically and exegetically. I suggest that the final 4 verses imply canonical position of the present formation of the Hebrew Bible through Jehoiachin’s release.
The appearance of Jehoiachin and Evil-merodach in this episode shares a couple of common points with each other. Both of them, as a legitimate line of decent, ruled their own country shortly, but were estimated as a failure. For the Deuteronomic historian, Jehoiachin was indeed evil in the sight of the Lord (2 Kings 24:9). If so, how did he come to the conclusive part of the Primary History? The fact that Jehoiachin was restored by Evil-merodach of the Babylonian Emperor implies a positive message for the following reasons. First, Jehoiachin’s episode, as a model for Diaspora Novelle, reflected an open ending or positive closing of the Judaic way of canonical editing even in a hopeless time. Second, I try to propose that the use of an imperfect verb in the short paragraph can reach a climax in the whole chapter 25. From then on, Jehoiachin as a Davidic line will be restored and reign the Judah community.
Meanwhile when Enneateuch draws a conclusion as the Primary History, the Deuteronomist devised theological and rhetorical device, which is namely a dialect between discontinuity and continuity of the Kingdom of Judah. For Jehoiachin, though being a loser and a captive in Babylon, he could become a clue of a positive sign in the critical moment of Judah. Accordingly, by positioning Jehoiachin in the final step of Enneateuch, Deuteronomist could read into the possible continuity of Israel/Judah. Thus, Enneateuch could form a narrational structure of a long history from the beginning of the world to the last scene of Judah. If Genesis 2-3 reflects the Babylon exile of Israel, and the Book of Genesis is a prologue of the Primary History, the technique that closes the Enneateuch with the appearance of Jehoiachin is applicable to “an intelligible end”, that keeps not only theological consistence but also optimistic expectation from him.

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