페르시아 제국시대의 유대역사 재구성: 기원전 458년에서 430년까지 에스라-느헤미야서를 중심으로
A Reconstruction of Jewish History in the Persian Period, 458-430 BC, with special reference to Ezra- Nehemiah
0
조회
0
다운로드
18
인용
0
참고문헌
키워드
초록
This article is an attempt to reconstruct the Jewish history in the Persian period, 458―445 BC with special reference to Ezra-Nehemiah. 458 BC is the date which is arguably agreed as that of Ezra's return to Jerusalem, and 430 BC is the date which is presumed as the end of Nehemiah's whole mission. In order to fulfil this purpose we first discuss controversial issues such as what was the missions given to Ezra and Nehemiah by Artaxerxes, and why Nehemiah came to revisit Jerusalem. On the basis of this discussion we outline the Jewish history of the period 458―430 BC as follows: 1. During a period of revolts elsewhere in Persia, the empire felt a strong need to take a more 'hands-on' approach to its provinces, and to enforce greater compliance with imperial policy. Under these circumstances, Ezra was sent to Yehud in 458 BC. He brought a law, which contained not only traditional laws and customs of Judah, but also aspects of imperial control. 2. Another important mission assigned to Ezra was to inquire about Jerusalem and Yehud (Ezra 7:14). Specifically, he had to assess whether there existed a possibility of rebellion by the priests to whom power had been centralized in the community. Ezra was probably, however, involved in the attempt to build the wall (Ezra 4:7ff), which came to be viewed with suspicion by the Persians, and was prohibited. 3. Nehemiah, who had been in support of the previous attempt to build the wall, learned that the effort had been frustrated, and decided to ask the Persian king for permission to continue the building work. This request was accepted, since the empire thought that it was wiser to give permission: the completion of the wall with Persis's authorization, and under the supervision of a Persian loyalist, would ultimately provide a fort defending an imperial fringe. The empire was aware that the accumulation of power by particular groups in occupied countries was undesirable, as it created an alternative source of authority, and could lead to rebellion. Thus, providing Nehemiah with full support for rebuilding the wall, on the one hand, the empire also required that he should attempt to check the accumulation of power by the priesthood in Yehud, who had previously aroused suspicions of disloyalty, and antagonized other groups locally. 4. During his first term in office, Nehemiah was careful not to neglect this second mission of checking the priests and decentralizing their power. From the outset, he let all the people share in the building work, rather than limiting it to a specific group of people (cf. Neh 3). He was also interested in promoting the status of the common people (cf. Neh 5). Following a brief recall to the court, during which the priesthood took advantage of his absence, Nehemiah took a new and more forceful approach to the problem, by supporting the Levites, who were the only credible alternative to the priests. Upon returning th Jerusalem, he concentrated his efforts on supporting the Levites in various ways, and reported these efforts to the king.
Abstract
This article is an attempt to reconstruct the Jewish history in the Persian period, 458―445 BC with special reference to Ezra-Nehemiah. 458 BC is the date which is arguably agreed as that of Ezra's return to Jerusalem, and 430 BC is the date which is presumed as the end of Nehemiah's whole mission. In order to fulfil this purpose we first discuss controversial issues such as what was the missions given to Ezra and Nehemiah by Artaxerxes, and why Nehemiah came to revisit Jerusalem. On the basis of this discussion we outline the Jewish history of the period 458―430 BC as follows: 1. During a period of revolts elsewhere in Persia, the empire felt a strong need to take a more 'hands-on' approach to its provinces, and to enforce greater compliance with imperial policy. Under these circumstances, Ezra was sent to Yehud in 458 BC. He brought a law, which contained not only traditional laws and customs of Judah, but also aspects of imperial control. 2. Another important mission assigned to Ezra was to inquire about Jerusalem and Yehud (Ezra 7:14). Specifically, he had to assess whether there existed a possibility of rebellion by the priests to whom power had been centralized in the community. Ezra was probably, however, involved in the attempt to build the wall (Ezra 4:7ff), which came to be viewed with suspicion by the Persians, and was prohibited. 3. Nehemiah, who had been in support of the previous attempt to build the wall, learned that the effort had been frustrated, and decided to ask the Persian king for permission to continue the building work. This request was accepted, since the empire thought that it was wiser to give permission: the completion of the wall with Persis's authorization, and under the supervision of a Persian loyalist, would ultimately provide a fort defending an imperial fringe. The empire was aware that the accumulation of power by particular groups in occupied countries was undesirable, as it created an alternative source of authority, and could lead to rebellion. Thus, providing Nehemiah with full support for rebuilding the wall, on the one hand, the empire also required that he should attempt to check the accumulation of power by the priesthood in Yehud, who had previously aroused suspicions of disloyalty, and antagonized other groups locally. 4. During his first term in office, Nehemiah was careful not to neglect this second mission of checking the priests and decentralizing their power. From the outset, he let all the people share in the building work, rather than limiting it to a specific group of people (cf. Neh 3). He was also interested in promoting the status of the common people (cf. Neh 5). Following a brief recall to the court, during which the priesthood took advantage of his absence, Nehemiah took a new and more forceful approach to the problem, by supporting the Levites, who were the only credible alternative to the priests. Upon returning th Jerusalem, he concentrated his efforts on supporting the Levites in various ways, and reported these efforts to the king.
참고문헌 (35)
- 김영진, "에스라-느헤미야서에 나타난 유다 백성의 야웨신앙", 구약논단, 10, pp.103~121 (2001)
- 김영진, "포로기와 포로기 이후의 신학사상", 구약논단, 21, pp.33~50 (2006)
- 김지은, "페르시아 제국시대 시리아-팔레스틴의 행정체제", 구약논단, 6, pp.145~171 (1999)
- 김지은, "페르시아 시대 이스라엘의 사회-종교변화에 관한 연구", 구약논단, 13, pp.57~72 (2002)
- 민경진, "에스라-느헤미야서는 한 권인가, 두 권인가, 선구자들의 하나님" (2005), 한국성서학연구소
- 민경진, "아케메니드 정책과 에스라-느헤미야서", 부산장신논총, 6, pp.1~21 (2006)
- 한 \동구, "헬레니즘이 유대문화에 미친 영향", 현상과 인식, 26(4), pp.132~149 (2003)
- Ahlstr,G.W., "The History of Ancient Palestine from the Palaeolithic Period to Alexander's Conquest" (1993), JSOT Press
- Balentine,S.E., "The Torah's Vision of Worship" (1999), Fortress Press
- Berquist,Jon L., "Judaism in Persia's Shadow: A Social and Historical Approach" (1995), Fortress Press
- Bright,J., "The Date of Ezra's Mission to Jerusalem, ders, A History of Israel" (1981), Westminster Press
- Clines, D. J. A., "The Perils of Autobiography, in What does Eve do to Help", pp.124~164 (1990), JSOT Press
- Cross, F. M., "A Reconstruction of the Judean Restoration", JBL, 94, pp.4~18 (1975)
- Donner,H., "Das persische Zeitalter, Geschichter des Volkes Israel und Seiner Nachbarn in Grundzugen" (1986), Vandenhoeck & Ruprecht
- Hoglund, K., "The Achaemenid Context, Second Temple Studies: 1. Persian Period (JSOTSup 117),", pp.54~72 (1991), JSOT Press
- Hoglund, K., "Achaemenid Imperial Administration in Syria-Palestine and the Mission of Ezra and Nehemiah (SBLDS 125)", pp.97~205 (1992), Scholars Press
- Jepsen, A., "Nehemiah 10", ZAW, 66, pp.87~106 (1954)
- Kenyon,K.M., "Digging up Jerusalem" (1974), Tonbridge: Benn
- Klein, R. W., "Books of Ezra-Nehemiah", ABD, 2, pp.731~742
- McFall, L., "Was Nehemiah contemporary with Ezra in 458 BC", WTJ, 53, pp.263~293 (1991)
- Meyer,E., "Die Entstehung des Judenthums" (1896), Max Niemeyer
- Min, Kyung-jin, "The Levitical Authorship of Ezra-Nehemiah (JSOTSup 409)" (2004), T&T Clark International
- Morgenstern,J., "“Jerusalem - 458 B.C.?” HUCA 27 (1956), 101-79쪽; HUCA 28 (1957), 15-45쪽; HUCA 31 (1960), 1-29쪽", ~ (1957)
- Morgenstern, J., "The Dates of Ezra and Nehemiah", JSS, 7, pp.1~11 (1962)
- Myers, J. M., "I&II Esdras" (1982), Doubleday & Company
- Olmstead, A. T., "History of the Persian Empire", pp.312~313 (1948), University of Chicago Press
- Rendtorff, R., "Esra und das Gesetz", ZAW, 96, pp.65~84 (1984)
- Rowley, H. H., "Nehemiah's Mission and its Background,”", BJRL, 37, pp.557~558 (1955)
- Rudloph,W., "Esra und Nehemia (HAT 20)" (1949), Tingen: Mohr
- Saley, R. J., "The Date of Nehemiah Reconsidered, Tottle, Biblical and Near Eastern Studies", pp.151~165 (1978), Eerdmans
- Schaper, J., "The Jerusalem Temple as an Instrument of the Achaemenid Fiscal Administration", VT, 45, pp.528~539 (1995)
- Schaper, J., "Priester und Leviten in achamenidischen Juda: Studien zur Kult- und Sozialgeschichte Israels in persischer Zeit(FRLANT 31), (Tubingen: Mohr-Siebeck, 2000, 226-268쪽", ~ (2000)
- Williamson,H.G.M., "Ezra, Nehemiah (WBC 16)" (1985), Waco, Texas: Word Books
- Williamson,H.G.M., "Ezra and Nehemiah" (1987), JSOT Press
- Williamson, H. G. M., "Exile and After: Historical Study, The Face of Old Testament Studies", pp.236~265 (1999), Baker Books