쉐마(신 6: 4-5)와 에살핫돈의 왕위계승조약과의 비교연구
A Study on the Meaning of the Shema(Dt 6: 4-5) With Special Relation with Esarhaddon' Succession Treaty
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The present article purports to examine the literary dependency between Shema and Esarhaddon's Succession Treaty and latter's significance in understanding the original meaning of the Shema(Dt 6: 4-5). The scholarship on Deuteronomy has understood the Shema as the first verse of the so-called 'Urdeuteronomium' and the slogan of Josiah's reform. There is a consensus at this point. But in spite of this general agreement, in fact there are many theories and controversies on the exact and orignal meaning of the Shema. The representative theories are these. The first explanation is that the Shema is in common with the first commendment of the Decalogue in its meaning and purpose. So it is considered only as the expression of 'Monolatry' or 'Monotheism.' The second one argues that the original meaning of the Shema was a opposition to the so-called 'Polyjahwismus.' Namely, it opposed many regional manifestations of Yahweh which were claimed at many local sanctuaries in the Northern Kingdom Israel and the Southern Kingdom Judah. The third one is that 'the one God' and 'Our God' which are mentioned in the Shema would be a political slogan to unify the migrants from the former Northern Kingdom Israel and the residents of Judah. But these theories have their own problems. Besides they make us misunderstand the original meaning of the Shema, when they fail to notice the relationship between the Shema and the Esarhaddon' Succession Treaty. If we investigate the Shema by setting it against the Esarhaddon' Succession Treaty, we can first find that it used one of the royal ideologies of the Neo-Assyria, the 'love' motif for Yahweh which had originally something to do with political loyalty. By having used the treaty texts in relation to fundamentally political loyalty for Yahweh, as the one God He became the one to whom Israel as His people should give their undivided loyalty. In this way, the demand of the assyrian king for loyalty was removed. This is the Shema's anti-assyrian aspect. One more important thing relating to the Shema is that it established Israel's identity as the people serving only Yahweh. The political loyalty demands vassal king give his undivided loyalty to his suzerain and exclude any possibility of other rival one. Therefore the Oneness of Yahweh as 'Our God' made Israel escape from his polytheistical environments and get the orientation to worship only Yahweh.
Abstract
The present article purports to examine the literary dependency between Shema and Esarhaddon's Succession Treaty and latter's significance in understanding the original meaning of the Shema(Dt 6: 4-5). The scholarship on Deuteronomy has understood the Shema as the first verse of the so-called 'Urdeuteronomium' and the slogan of Josiah's reform. There is a consensus at this point. But in spite of this general agreement, in fact there are many theories and controversies on the exact and orignal meaning of the Shema. The representative theories are these. The first explanation is that the Shema is in common with the first commendment of the Decalogue in its meaning and purpose. So it is considered only as the expression of 'Monolatry' or 'Monotheism.' The second one argues that the original meaning of the Shema was a opposition to the so-called 'Polyjahwismus.' Namely, it opposed many regional manifestations of Yahweh which were claimed at many local sanctuaries in the Northern Kingdom Israel and the Southern Kingdom Judah. The third one is that 'the one God' and 'Our God' which are mentioned in the Shema would be a political slogan to unify the migrants from the former Northern Kingdom Israel and the residents of Judah. But these theories have their own problems. Besides they make us misunderstand the original meaning of the Shema, when they fail to notice the relationship between the Shema and the Esarhaddon' Succession Treaty. If we investigate the Shema by setting it against the Esarhaddon' Succession Treaty, we can first find that it used one of the royal ideologies of the Neo-Assyria, the 'love' motif for Yahweh which had originally something to do with political loyalty. By having used the treaty texts in relation to fundamentally political loyalty for Yahweh, as the one God He became the one to whom Israel as His people should give their undivided loyalty. In this way, the demand of the assyrian king for loyalty was removed. This is the Shema's anti-assyrian aspect. One more important thing relating to the Shema is that it established Israel's identity as the people serving only Yahweh. The political loyalty demands vassal king give his undivided loyalty to his suzerain and exclude any possibility of other rival one. Therefore the Oneness of Yahweh as 'Our God' made Israel escape from his polytheistical environments and get the orientation to worship only Yahweh.
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