“하나님은 누구의 기도를 들었는가?” 사무엘하 21장 1-14절의 형성과정과 신학적 의도

다국어 초록 (Multilingual Abstract)

This thesis is about the formation process of 2 Samuel 21:1-14 and the theological intentions of the final editor of the text. The researcher introduces the grammatical discrepancies in the text, suggesting that this can be a clue to the text segmentation. The first block consists of the sentences from the first half of the story (1b, 2a, 4b, 5, 6, 8, 9a) and from the latter half (13b, 14a, 14c), which uses the third person male plural form verb with the subjective noun “the king”[המלך]. It is the ‘story of purging and famine resolution’. The second block is the ‘story of the Rizpah’ that vigils the bodies of the dead children of her, at the center of the narrative (vv. 9b-10). The third block consists of the sentences from the latter half (12-13a, 14d), and also from the first half (3a, 4a, 4c), which uses the third person male singular form verb with the subjective noun “David”[דוד]. It is the ‘story of David, who takes on the bones of Saul and Jonathan’. The text seems to be developed from Treaty of Gibeon and Israel.
Probably the founding tradition of the text would be the first block (1b, 2a, 4b, 5, 6, 8, 9a, 13b, 14a, 14c), including an additional descriptions of Mephibosheth in v.7, An apologetic intention on behalf of David could be found in this part, which is of pro-Davidic perspective. In other words, the report of lasting famine in the first block is the background of the text, and the first author seems to have been accustomed to the ​​treaties in the Hittite. In terms of pro-Benjamin or pro-Saul perspective, the first revision work was made with inclusion of Rizpah's story, the second block (9b, 10). It is probable that the editing was made to portray David in a negative way and to support the royal family of Saul from the tribe of Benjamin. And it seems Rizpah has prophetic attributes which may have association with what could found in the book of Isaiah.
Through the first revision, the unrighteousness of David and also that of Yahweh were revealed. Thus, through the second revision, the final editor constructed a story, together with three pieces of tradition, including the third block (3a, 4a, 4c, 4e, 12-13a, 14d), which came to have a totally different meaning. David is described as a cruel and confusing person, and YHWH as the one asking for retribution for Saul’s sin. The thing is, God does not solve the famine problem with the killing of Saul’s offspring, but, rather, benevolently, listens to Rizpah's prayer to stop the famine.
According to the finally edited texts, God is not the one appreciating revenge and human sacrifice; but rather preferring responding to a widow's prayer. The final meaning of the text in question is neither of revenge, nor the sacrifice, nor the heroic worship as found in the third block. It is Rizpah’s ritual act that becomes the center of the whole story and message. The appearance of a shamanistic God who wants vindictive sacrifice came to be under the control of the final editor. In the end, 2 Samuel 21:1-14 shows God's benevolent character who answers to a widow’s prayer.

목차 (Table of Contents)

• 감사의 글 iii
• 약어표 iv
• 목차 v
• I. 서론 1
• 1. 연구목적 1
• 2. 이론적 배경 3
• 3. 연구방법 10
• II. 본문의 문제들 13
• 1. 다윗[דוד]과 왕[המלך]이 혼재하는 문제 15
• 2. 동사의 단수와 복수가 혼재하는 문제 18
• 3. [שבעתים] 이독의 문제 20
• 4. [אל־הצּור] 번역의 문제 24
• 5. [נתך־מים] 시제의 문제 25
• 6. 종합 26
• III. 세 가지 블록 27
• 1. 첫 번째 블록 29
• (1) 첫 번째 블록의 재구성 29
• (2) 고대문헌과 첫 번째 블록의 관계 (힛타이트 조약) 31
• (3) [שבע]와 [יקע], 보복적인 희생제사 32
• 2. 두 번째 블록 33
• (1) 두 번째 블록의 재구성 33
• (2) 고대 문헌과 두 번째 블록의 관계 (소포글레스 안티고네) 34
• 3. 세 번째 블록 35
• (1) 세 번째 블록의 재구성 35
• (2) 고대 문헌과 세 번째 블록의 관계 (영웅의 뼈 제의) 37
• (3) 사무엘서와의 이질성 38
• 4. 종합 39
• IV. 본문의 형성과정 41
• 1. 본문의 가장 처음 모습 41
• (1) 본문의 초기 구성 41
• (2) 초기본문의 배경과 신앙 44
• (3) 기록과 편집 46
• 2. 첫 번째 개정작업 47
• (1) 두 번째 블록의 삽입 47
• (2) 하나님에게 탄원하는 리스바 49
• (3) 첫 번째 개정작업의 배경 52
• (4) 신학적인 전환 55
• 3. 두 번째 개정작업과 최종 편집 56
• (1) 세 번째 블록의 기록 배경 56
• (2) 두 번째 개정작업의 필요성 58
• (3) 두 번째 개정작업의 과정 60
• (4) 최종 편집 63
• 4. 종합 67
• V. 결론 69
• 참고자료 72
• Abstract 78