이스라엘 초기 공동체 형성기의 역사적 배경

박해령 ( Hae Ryeong Park ) 한국서양고대역사문화학회 2010 서양고대사연구 Vol.27 No.-

The Historical Background in the Formative Period of the Earliest Community of Israel Park, Hae-Ryeong To explore the formation of the earliest community of Israel is one of the most contentious chapters in the historical studies of Israel. Although there are disagreements, some who would the Late Bronze-Iron Age transition is generally recognized as the earliest possible period to which Israel`s formative period may be traceable. At the close of the 13th century B.C. the rapid momentous changes occurred in the political and social fabric of Late Bronze Age society. Archaeologically, this is vividly illustrated by demographic redistribution and an increase in the settled population, especially in the central hill country and Transjordanian highlands. According to the archaeological evidences, the finds indicate that the new people who constitutes the earliest community of Israel inhabited the highlands of central Canaan beginning in about 1200 B.C., the period of the Israelite Judges. The people settled in that region that eventually became Israel did not begin to form any kind of identity as a distinctive social entity called Israel until Iron Age I. Archaeological excavations of this period of time which started with the collapse of the older order - the Late Bronze, Canaanite city-states under Egyptian domination, indicate that the collapse was a gradual decline that started in the 13th century and lasted until the late 12th century B.C. The traditions of the Old Testament describe the land of Canaan as a fragmented multi-national land: inhabited by Canaanites, Horites, Hivites, Jebusites, Perizites, Hittites, Girgashites, and subsequently Philistines. From the ANE documents we know the peoples, such as Amorites, Hurrians, Habiru, Arameans. Some of these peoples, especially the sea peoples and the nomadic peoples immigrated to Canaan, others may have been part of the indigenous population. These inhabitants most likely comprised different elements of Late Bronze Age society, namely, the indigenous and nonindigenous populations. In conclusion, with the decline of Egyptian influence and power over Canaan during the 12th century B.C., some of its inhabitants constitute the earliest community of Israel.

Second order grating CCGSE - DFB 레이저 해석

박해령(Hae-Ryeong Park),김효창(Hyo-Chang Kim),이연호(Yeon-Ho Lee) 대한전자공학회 2000 대한전자공학회 학술대회 Vol.2000 No.11

이스라엘 기원공동체 형성과정에 대한 연구동향

朴海寧(Hae Ryeong Park) 연세대학교 신과대학(연합신학대학원) 1993 신학논단 Vol.21 No.-

사사기의 구조와 신학적 경향

朴海寧(Hae Ryeong Park) 연세대학교 신과대학(연합신학대학원) 1992 신학논단 Vol.20 No.-

구약성서의 죄개념과 사유(赦宥)의 하나님

박해령(Park Hae-Ryeong) 연세대학교 신과대학(연합신학대학원) 2009 신학논단 Vol.57 No.-

The sin which is regarded as the main theological theme in the Old Testament has broken off the relationship between God, Man, and the world. It occasioned by the disobedience and rebellion of the human race with regard to God and God's will. As a result of their rebellion against and disobedience to God, they lead a life in the alienation from the life of God. The nature of sin emerges with equal clarity from the Old Testament: disobedience, punishment, and the forgiveness of sin constitute major themes in nearly every book from Genesis through Malachi. In the Old Testament the meaning of sin is disobedience, rebellion, covenant disloyalty, and religious apostasy which is depicted in terms of violence, arrogance, harlotry in the religious context. These conceptions of sin in the Old Testament reflect the influence of Semitic culture and the strongly ethical-moralistic character of ancient Israelite religion. Sin as moral-ethical evil implicates the human being as a creature of choice in a contest of their autonomous wills and allegiances to the Creator. Human sin sets in motion a series of consequences which would eventuate in the death of the sinner. But God has prepared for them the forgiveness that formed a vital doctrine in Israelite faith. Though the path to forgiveness through repentance and cultic ritual might be complicated, though compensation and expiatory sacrifice might be costly, the hope of restored relationship with God found an equally important place in the Old Testament. The hope is the activity of God's salvation. The Old Testament expresses in a variety of ways the promise that the broken relationship between God and people will be restored. This promise will be fulfilled only when God forgives his people. Nourished in the poems of Israel's psalmists and writing prophets, this promise of forgiven sin formed the basis of hope for individual and national identity as the chosen people which would live on in the hearts of the Israelites for many centuries. God's forgiveness is solely out of his grace and steadfast love. This gift of God is the prime mover of his salvation for them. This sacred activity of God's salvation as the practical and personal ministry has been accomplished by the self-sacrificing death and power of the resurrection of Christ in the New Testament. The sin which is regarded as the main theological theme in the Old Testament has broken off the relationship between God, Man, and the world. It occasioned by the disobedience and rebellion of the human race with regard to God and God's will. As a result of their rebellion against and disobedience to God, they lead a life in the alienation from the life of God. The nature of sin emerges with equal clarity from the Old Testament: disobedience, punishment, and the forgiveness of sin constitute major themes in nearly every book from Genesis through Malachi. In the Old Testament the meaning of sin is disobedience, rebellion, covenant disloyalty, and religious apostasy which is depicted in terms of violence, arrogance, harlotry in the religious context. These conceptions of sin in the Old Testament reflect the influence of Semitic culture and the strongly ethical-moralistic character of ancient Israelite religion. Sin as moral-ethical evil implicates the human being as a creature of choice in a contest of their autonomous wills and allegiances to the Creator. Human sin sets in motion a series of consequences which would eventuate in the death of the sinner. But God has prepared for them the forgiveness that formed a vital doctrine in Israelite faith. Though the path to forgiveness through repentance and cultic ritual might be complicated, though compensation and expiatory sacrifice might be costly, the hope of restored relationship with God found an equally important place in the Old Testament. The hope is the activity of God's salvation. The Old Testament expresses in a variety of ways the promise that the broken relationship between God and people will be restored. This promise will be fulfilled only when God forgives his people. Nourished in the poems of Israel's psalmists and writing prophets, this promise of forgiven sin formed the basis of hope for individual and national identity as the chosen people which would live on in the hearts of the Israelites for many centuries. God's forgiveness is solely out of his grace and steadfast love. This gift of God is the prime mover of his salvation for them. This sacred activity of God's salvation as the practical and personal ministry has been accomplished by the self-sacrificing death and power of the resurrection of Christ in the New Testament.

고고학적 증거로 본 이스라엘 초기 공동체의 형성

박해령(Hae-Ryeong Park) 한국구약학회 2007 구약논단 Vol.13 No.4

예루살렘의 제의전승

박해령 연세대학교 대학원 1990 원우론집 Vol.- No.17

Jerusalem, situated on the central Palestinian plateau, was the last of all the sanctuaries founded in the first period of Israel's history. Its earliest appearance, called "Salim", may be in commercial documents from Ebla in ca. 2,400 B.C. Egyptian execration teats from the 19th century B.C. call the city "Rushalimum", and chose from el-Amarna in the 14th century B.C. "Urusalim". Probably it meant "the foundation of the god, Salem". "Salem" became its shortened form(Ps. 76 : 2 : Gen. 14 : 18). In rabbinic and Christian writings Jerusalem was understood to mean "Seeing of Peace". The interpretation "City of Peace" became popular after the biblical period. By David the city was elevated to its place of central importance in ca. 1,000 B.C. Since then it was turned into a religious and political symbol of the unity of the people of God. As the religious center of the people of God, Jerusalem has carious strands of traditions. In this work I have attempted to investigate the cult tradition of Jerusalem in the context of the Old Testament tradition history. For this studs I have used the traditio-historical method. From the traditio-historical point of view, Jerusalem / Zion tradition which was influenced by the mythological elements of Canaanite religion became the foundation of Judah's ruling ideology. For this purpose David had transferred the Ark from Qiryath-Yearim to bib new capital, Jerusalem. Thus Jerusalem became the religious center of Israel and acquired a site for worship which was chosen by Yahweh himself. Even the total destruction of national independence the Holy City would survive and keep the meaning of worshipping center to Yahweh. These systems of thought were to make the city the eternal holy one. It is called Jerusalem theology. But the holy city was experienced many sufferings which caused the syncretism of Yahweh's religion. Nevertheless Jerusalem had not lost the symbolic meaning of the Yahweh's presence and became the root of hope to the exilic people under Babylonian rule. As the temple city it could syntheize the various cultic traditions and also served to strengthen the political consolidation of Israel. These characteristic aspects of this city have defined the natures of its cult tradition. In conclusion, Jerusalem in which the glory of God has revealed is the place of God's presence. And ifs cult tradition was formed in the David-Solomonic period. Therefore it is to be one of the representative traditions of the Old Testament and the foundation of Royal theology. In these senses the role of David in this cult tradition is central one. In this field the further study will be needed to excavate the characteristics of Old Testament cults and its place in the Old Testament religion.

족장 전승(Patriarchal Tradition)의 연구 : E 자료를 중심으로 Focused on the Elohist Source

박해령 연세대학교 대학원 1985 원우론집 Vol.13 No.1

The Patriarchal narratives (Gen. 12-50) in the Old Testament have many problems. Among them the main thing is the reality of the Patriarchs (Abraham, Jacob, Issac) and the historicity of that period. But it is a very difficult problem. Nevertheless it is necessary that we have to make investigation into the Patriarchal tradition, because the biblical faith have deeply rooted in this traditon. Through the identification of this tradition, especially focused on the Elohist source, we shall attempt to find the theological meaning in it. In fact Elohist source that was marked by the use of Elohim as the divine name was identified by Hupfeld in 1853. It was characterized by the literary critics of the nineteenth century as independent epic narrative reaching from the Patriarchal stories in Genesis to the account of the Conquest in Joshua. Our study will begin with an examination of the passages which have clear parallels in Yahwist accounts: Abraham and Sarah at the court of Abimelech(Gen. 20:1-17); the expulsion of Hagar and Ishmael(Gen. 21:8-20); controversy and agreement with Abimelech(Gen. 21:22-34). And then we will consider the passages which do not have Yahwist parallels(the command to sacrifice Issac, Ge. 22:1-19) and the Joseph narratives(Gen. 37; 39-50). In our investigation of these passages we shall attempt to establish significant characteristics of the Elohist narratives and to find the theological interests of the Patriarchal narratives. According to our investigation, the results are as follows: (1) The main concern of the Patriarchal narratives is the relationship between God and Man. (2) The Patriarchal narratives reflect the life of the peoples those who have lived in Mesopotamia, Syria, Palestine of the Middle Bronze Age(ca. 2000-1500 B.C.). (3) The Mosaic, prophetic faith is the products of their Religion which have individual character. Further study on this tradition will be needed in view of the archaeological investigation of ancient Near East.