예루살렘 성전 재건 기록들 속에 나타난 ‘성전’의 이해

Abstract

In the Biblical account of Ezra concerning rebuilding of the Temple by the Israelites who had returned from exile, there is no mention of glory of the the Lord(כְבוֹד־יְהוָה) filling the Temple. The phenomenon is clear indication of God’s presence and it had occurred immediately after the completion of erection of Tabernacle in wilderness (Ex 40:34) and building the Temple of Solomon (1 Ki 8:11(2 Chr 5:14). For the terms which refer to the Temple itself convey the most basic information to understand the notion of the Temple, this article starts with the analysis of the terms describing the Temple in the Masoretic text of Ezra, in its Greek translation and in the other parallel text in Septuagint. Then I try to figure out whether notion of the rebuilt temple differs from the previous one. The terms are used in Masoretic text are basically בית and היכל and their Aramaic equivalents. And many times, they are accompanied with various words such as Lord(יהוה), God(אֱלֹהִים) of Israel), Jerusalem and so on. Like the Temple(בית) of Solomon, the rebuilt Temple is the House of God who have made covenant with Israel and Jerusalem is the place where God have chosen that His name may be there (2 Chr 6:6; Ez 6:12.). In the same sense, the Greek translation in Septuagint refers Jerusalem Temple mostly using οἶκος, the Greek equivalent of בית, for the Temple is considered as a dwelling place of God. There is no coherence of terminology in Greek Esdras. However, the book begins with the Passover feast which appears in 2 Chronicles 35 and mention the building of the Temple of Solomon. Thus, it underlines that the rebuilt Temple is, just like the previous one, place where the ark of covenant is located and is the place that God promised to be with people of Israel. The rebuilt Temple, which is a visible symbol of covenant between God and Israel, at same place in Jerusalem indicates the restoration of Israel under God’s protection.