|
The Deuteronomist, or simply D, is one of the sources identified through source criticism as underlying much of the Hebrew Bible (Christian Old Testament). Seen by most scholars more as a school or movement than a single author,〔Albertz (2000), pp.2–4〕 Deuteronomistic material is found in the book of Deuteronomy, in the books of Joshua, Judges, Samuel, and Kings (the Deuteronomistic history, or DtrH), and also in the book of Jeremiah. (The adjectives Deuteronomic and Deuteronomistic are sometimes used interchangeably: if they are distinguished, then the first refers to Deuteronomy and the second to the history.)〔Spieckermann, p.338〕 It is generally agreed that the Deuteronomistic history originated independently of the books of Genesis, Exodus, Leviticus and Numbers (the first four books of the Torah sometimes called the "Tetrateuch," whose sources are the Priestly source, the Jahwist and the Elohist), and the history of the books of Chronicles; most scholars trace all or most of it to the Babylonian exile (6th century BCE), and associate it with editorial reworking of both the Tetrateuch and Jeremiah.〔Knight, pp.65–66〕 ==Background== Since the mid-20th century, scholars have identified the Deuteronomists as country Levites (a junior order of priests), or as prophets in the tradition of the northern kingdom of Israel, or as sages and scribes at the royal court.〔Block, p.167〕 Recent scholarship has interpreted the book as involving all these groups, and the origin and growth of Deuteronomism is usually described in the following terms:〔Albertz (1994a) pp.198-206〕〔Rogerson, pp.153-154〕 * Following the destruction of Israel (the northern kingdom) by Assyria in 721 BCE refugees came south to Judah, bringing with them traditions, notably the concept of Yahweh as the only god who should be served, which had not previously been known. Among those influenced by these new ideas were the landowning aristocrats (called "people of the land" in the bible) who provided the administrative elite in Jerusalem. * In 640 there was a crisis in Judah when king Amon was murdered. The aristocrats suppressed the attempted coup, putting the ringleaders to death and placing Amon's eight-year-old son, Josiah, on the throne. * Judah at this time was a vassal of Assyria, but Assyria now began a rapid and unexpected decline in power, leading to a resurgence of nationalism in Jerusalem. In 622 Josiah launched his reform program, based on an early form of Deuteronomy 5–26, framed as a covenant (treaty) between Judah and Yahweh in which Yahweh replaced the Assyrian king. * By the end of the 7th century Assyria had been replaced by a new imperial power, Babylon. The trauma of the destruction of Jerusalem by the Babylonians in 586, and the exile which followed, led to much theological reflection on the meaning of the tragedy, and the Deuteronomistic history was written as an explanation: Israel had been unfaithful to Yahweh, and the exile was God's punishment. * By about 540 Babylon was also in rapid decline as the next rising power, Persia, steadily ate away at it. With the end of the Babylonian oppression becoming ever more probable, Deuteronomy was given a new introduction and attached to the history books as an overall theological introduction. * The final stage was the addition of a few extra laws following the fall of Babylon to the Persians in 539 and the return of some (in practice only a small fraction)〔Albertz (2003), p.269〕 of the exiles to Jerusalem. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Deuteronomist」の詳細全文を読む スポンサード リンク
|