4Q위-에스겔(Pseudo-Ezekiel)에 나타난 에스겔 전승의 재해석

Abstract

This paper is to examine how the canonical Ezekiel was adopted and adapted by the Qumran community. The detailed examination is focused on the two most famous visions of the canonical Ezekiel, i.e. the Vision of Dry Bones and the Merkabah Vision, and a text alluded to Ezekiel 37 and 38-39. The Vision of Dry Bones appears three times in 4QPseudo-Ezekiel manuscripts. In addition to 4QPseudo-Ezekiel, many manuscripts contain the Merkabah Vision (e.g. 4QShirSabbah, 4QBerakhot, etc.)BR This examination on the texts of 4QPseudo-Ezekiel reveals how the Qumran community transforms the canonical Ezekiel. Especially, the study on the Merkabah Vision significantly proves that the Merkabah Vision of Ezekiel 1 and 10 was already firmly established in the time period of the Qumran community. In principle, 4QPseudo-Ezekiel faithfully follows the canonical Ezekiel visions. Yet, 4QPseudo-Ezekiel transforms the Ezekielian visions in accordance with the Qumranic agenda, which was closely related to their contemporary historical and political situations. For example, the Vision of Dry Bones in 4Q386 frg. 6 joins the Merkabah Vision to the issue of resurrection, an issue that is not even implicitly alluded in the canonical Ezekiel.BR The literary characteristics of 4QPseudo-Ezekiel have been examined from various aspects by comparing it with other Qumran manuscripts. For instance, 4QPseudo-Ezekiel is to be considered as a pesher, as a simple paraphrase, or as a simplified summary version. 4QPseudo-Ezekiel does not fit in with any of those categories, but rather belongs to a genre reconstructed from the perspective of apocalyptic eschatology.