제3이사야서의 배경에서 본 이사야 6장의 내러티브 비평 (A Narrative Critical Reading of Isaiah 6 in a Socio-Historical Context of Third Isaiah (Chs. 56-66))

서지정보

· 발행기관 : 연세대학교 한국기독교문화연구소
· 수록지 정보 : 신학논단 / 65권 / 121 ~ 145페이지
· 저자명 : 우택주, 정원제

초록

In a socio-historical context of Third Isaiah(chs. 56-66) in Persian Jerusalem, this study suggests a new reading of Isaiah 6, generally understood as the call narrative, through narrative criticism. The call narratives of Amos 6, Hosea 1-3, Jeremiah 1, Ezekiel 1-3 are mainly composed and arranged not for biographical records but for highlighting certain theological purposes of those prophetic books. Likewise Isaiah 6 could be composed and arranged here for a certain rhetorical purpose of the book of Third Isaiah, which is thought to be related to the work of Nehemiah.
With the help of the poor Levites, Third Isaiah attempts to check the rich Zadokites priestly group who monopolized power and wealth in order for its wealth to flow into Persian empire. For this purpose, Isaiah 6 may work in a certain way. A narrative critical reading of Isaiah 6 reveals us as follows. The death of Uzziah and the theophany of Yahweh in the temple contrast the authority of Yahweh with the Davidic monarchy, so that this may lead to open a room for the Persian authority. What is more interesting is that Isaiah is understood as the rich high priest standing inside of the holy of the holies, whereas the praising seraphs look like the poor Levites served at the court of the temple in the postexilic period.
This contrasting image of Isaiah and seraphs creates an irony that the high priest (Isaiah) in the holy of the holies are still impure but not dead because of the cleansing act of the seraphs (Levites). It should be emphasized that the most important action is done by the seraphs, not by the high priest. Thus the activities of the Levites are affirmed but those of the priest group are negated. Moreover the volunteering action of Isaiah seems unusual in comparison to the ugaritic divine council text. The consequence of his volunteering only leads the image of the priestly group into bad reputation in those days since his messages turn out to be only judgment and destruction rather than hope and restoration, as usually expected. This could have effected on lowering the status and the power of the priest group. This way Isaiah 6 in the eye of Third Isaiah would seem to serve well the purpose of Nehemiah’s reform.

영어초록

In a socio-historical context of Third Isaiah(chs. 56-66) in Persian Jerusalem, this study suggests a new reading of Isaiah 6, generally understood as the call narrative, through narrative criticism. The call narratives of Amos 6, Hosea 1-3, Jeremiah 1, Ezekiel 1-3 are mainly composed and arranged not for biographical records but for highlighting certain theological purposes of those prophetic books. Likewise Isaiah 6 could be composed and arranged here for a certain rhetorical purpose of the book of Third Isaiah, which is thought to be related to the work of Nehemiah.
With the help of the poor Levites, Third Isaiah attempts to check the rich Zadokites priestly group who monopolized power and wealth in order for its wealth to flow into Persian empire. For this purpose, Isaiah 6 may work in a certain way. A narrative critical reading of Isaiah 6 reveals us as follows. The death of Uzziah and the theophany of Yahweh in the temple contrast the authority of Yahweh with the Davidic monarchy, so that this may lead to open a room for the Persian authority. What is more interesting is that Isaiah is understood as the rich high priest standing inside of the holy of the holies, whereas the praising seraphs look like the poor Levites served at the court of the temple in the postexilic period.
This contrasting image of Isaiah and seraphs creates an irony that the high priest (Isaiah) in the holy of the holies are still impure but not dead because of the cleansing act of the seraphs (Levites). It should be emphasized that the most important action is done by the seraphs, not by the high priest. Thus the activities of the Levites are affirmed but those of the priest group are negated. Moreover the volunteering action of Isaiah seems unusual in comparison to the ugaritic divine council text. The consequence of his volunteering only leads the image of the priestly group into bad reputation in those days since his messages turn out to be only judgment and destruction rather than hope and restoration, as usually expected. This could have effected on lowering the status and the power of the priest group. This way Isaiah 6 in the eye of Third Isaiah would seem to serve well the purpose of Nehemiah’s reform.

참고자료

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