Daewook Kim | Yonsei University (original) (raw)
Papers by Daewook Kim
Biblica 105, 2024
The lexical and thematic similarities between Deut 22,23-29 and 2 Samuel 13 suggest the intertext... more The lexical and thematic similarities between Deut 22,23-29 and 2 Samuel 13 suggest the intertextual relationships between them. The narrative of 2 Samuel 13 contains specific claims that Deut 22,23-29 does not describe, and thus it seems that the author(s) of 2 Samuel 13 recognized and employed Deut 22,23-29. The author(s) of 2 Samuel 13 combined the ideal and real through (dis)harmony with Deut 22,23-29, thereby encouraging communal unity and protecting the community in the social circumstances of varied conflicts that occurred during the Persian period.
Biblische Notizen 201, 2024
The narrative of 2Sam 14 shapes changing dynamics between the characters, disseminating the theme... more The narrative of 2Sam 14 shapes changing dynamics between the characters, disseminating the theme of equality to the audience.
Biblical Interpretation 32, 2024
In this paper, I suggest that the narrative of 2 Sam. 18:1-19:9 is read in the Korean context of ... more In this paper, I suggest that the narrative of 2 Sam. 18:1-19:9 is read in the Korean context of being "united yet divided" through which K.P. Hong illuminates the duality between the ideal and the real in Judah's relationship with Israel. The opposition between David and Joab represents the dual circumstance of a community seeking union and simultaneously confronting division. Such duality is also observed in the distinction drawn between Ahimaaz and the Cushite. The violence in the narrative functions significantly to otherize Absalom and establish who We are. Also, the violence is intimately associated with Deut. 21:22-23 and the divine will. Therefore, a reading of this narrative through the Korean context can offer a means of resolving the difficulties of 2 Sam. 18:1-19:9 and generate the possibility of a new interpretation of the text in its present form.
Biblische Zeitschrift, 2024
In this article, we first argue that the David-Benjaminites episodes (2 Sam 16:1–14 and 19:16–31)... more In this article, we first argue that the David-Benjaminites episodes (2 Sam 16:1–14 and 19:16–31) can be read in the Persian conflict context based on “exclusive inclusivity.” Second, we examine the validity of reading the episodes together and demonstrate their textual combination through inclusio. Third, we analyze the literary and historical implications of the three different Benjaminites’ changing actions toward David and, conversely, David and Abishai’s dialog about them. Fourth, we propose that the various aspects of the three Saulide characters’ reactions to David reflect the Benjaminites’ changing actions in the postexilic period and that the reactions of David and Abishai give us insights to comprehensively understand the two symbolic types of the Golah community’s responses toward the Benjaminites. Consequently, the David-Benjaminites episodes signal the complex aspects of the Persian Yehud Judean’s internal struggles and their strategies to resolve the ideological issues.
Journal for the Study of the Old Testament 48, 2023
The narrator in 2 Sam. 17.14b does not clarify Absalom’s sin. To demonstrate Absalom’s sin, this ... more The narrator in 2 Sam. 17.14b does not clarify Absalom’s sin. To demonstrate Absalom’s sin, this paper surveys the episode regarding Absalom’s rebellion (2 Sam. 15.1–12) through related texts in the book of Samuel. Then it considers the stories about the two counselors, Hushai and Ahithophel (16.15–17.14). This examination reveals that Ahithophel’s two counsels aim to promote the unity Absalom pursues in 15.1–12 and that this will of Absalom is frustrated by Hushai and actually by YHWH. YHWH defeats Absalom’s will, just as Absalom’s rebellion opposes YHWH’s will; YHWH punishes Absalom measure for measure. Therefore, 2 Sam. 17.14b proves that YHWH upholds the measure for measure theological principle.
Biblische Zeitschrift 67, 2023
David’s depiction in 2 Sam 15 shows his absolute faith in YHWH and his sole reliance on Him. This... more David’s depiction in 2 Sam 15 shows his absolute faith in YHWH and his sole reliance on Him. This portrayal accords with Dtn 17,14–20 and contrasts sharply with the characterization of Absalom. The description of Ittai’s oath in YHWH’s name is deemed an example of adherence to YHWH by non-Israelites. The narrative portrays the ideal relationship between the people (the Israelites and foreigners) and YHWH. It is construed to depict the essential objective of the Deuteronomists in the postexilic period. Consequently, 2 Sam 15 does not belong to the so-called Succession Narrative; instead, it represents a Deuteronomistic narrative accomplished by the Deuteronomists in the postexilic period to express their theological ideals and opinions.
Biblische Notizen 195, 2022
The false prophets (Zech 13,1-6) are involved in child sacrifice and mourning over the dead (or d... more The false prophets (Zech 13,1-6) are involved in child sacrifice and mourning over the dead (or deities), and the description of the prophets’ self-negation serves to mock both false prophecy and idolatry.
Zeitschrift für die alttestamentliche Wissenschaft 132, 2020
The expression נפשות in Ezekiel 13 refers to two different meanings: (living) human beings and th... more The expression נפשות in Ezekiel 13 refers to two different meanings: (living) human beings and the spirits of the dead. The words כסתות and מספחות seem to refer to the paraphernalia involved in the women’s practice of necromancy and in the fall of the people, respectively. The expression נפשות is employed as antanaclasis to establish a conceptual connection between necromancy and ruin.
Journal for the Study of the Old Testament 43, 2019
There are similarities between the stories of Ahab in the Book of Kings and those of Saul in the ... more There are similarities between the stories of Ahab in the Book of Kings and those of Saul in the Book of Samuel which appear when examining the repetition of phrases, similar motifs, and parallel plots. The linguistic links between 1 Kings 20, 21, and 22.1-38 indicate that the stories of Ahab are juxtaposed. These similarities and juxtaposition have an effect on the interpretation of 1 Kgs 22.1-38; it is suggested that Ahab’s death in 1 Kgs 22.1-38 represents YHWH’s judgment on Ahab’s two sins illustrated in 1 Kings 20 and 21, which constitutes a considerable parallel to Saul’s two sins. Furthermore, the parallelism between Ahab’s inquiry in 1 Kgs 22.1-38 and Saul’s necromancy in 1 Sam. 28.3-25 reveals that Ahab’s inquiry is condemned as syncretistic Yahwism, whereas the importance of YHWH’s words is highlighted.
Vetus Testamentum 69, 2019
This paper seeks to determine the author(s)’s rhetorical purpose in 1 Kgs 12:25-13:34 by explorin... more This paper seeks to determine the author(s)’s rhetorical purpose in 1 Kgs 12:25-13:34 by exploring the similarities and differences between the characters, and examining related passages. After this examination, the following conclusions are arrived at: first, because of the old prophet’s deceit and the disobedience of the man of God, the true and false prophets are not clearly distinguished in the narrative; second, the comparison between Jeroboam and the old prophet reveals that disobedience, which is equated with idolatry, is more evil than false prophecy; and third, Yhwh’s prohibitions, which are associated with Jeroboam and the man of God, serve the rhetorical purpose of denunciating Jeroboam’s innovations and stressing obedience to Yhwh, that is, an adherence to Mosaic law. Consequently, the Mosaic law, which condemns idolatry, is seen to be more important than prophecy.
Biblische Notizen 178, 2018
The narrative (1 Sam 28,3-25) conveys the religious messages to readers/listeners: obedience to Y... more The narrative (1 Sam 28,3-25) conveys the religious messages to readers/listeners: obedience to YHWH and condemnation of necromancy regarded as syncretistic Yahwism.
Books by Daewook Kim
Kohlhammer, 2021
This study explores the four narratives regarding prophetic conflicts in the Deuteronomistic Hist... more This study explores the four narratives regarding prophetic conflicts in the Deuteronomistic History via three steps: first, examining the narratives with a synchronic approach; second, discussing the date of the narratives as revised by the Deuteronomists in the Persian period; last, considering religious settings and rhetorical purposes of the narratives. The Deuteronomists were more interested in the theological questions of the "true Israel," "true YHWH," and the "true worship place" than the prophetic conflicts. The conflicts reflect the difficulty to distinguish between true and false prophecy, and the Deuteronomists sought to answer their questions by using the conflict narratives. Their answers aimed for the postexilic community to protect their ethnic identity and to worship YHWH alone, exclusively in Jerusalem.
Biblica 105, 2024
The lexical and thematic similarities between Deut 22,23-29 and 2 Samuel 13 suggest the intertext... more The lexical and thematic similarities between Deut 22,23-29 and 2 Samuel 13 suggest the intertextual relationships between them. The narrative of 2 Samuel 13 contains specific claims that Deut 22,23-29 does not describe, and thus it seems that the author(s) of 2 Samuel 13 recognized and employed Deut 22,23-29. The author(s) of 2 Samuel 13 combined the ideal and real through (dis)harmony with Deut 22,23-29, thereby encouraging communal unity and protecting the community in the social circumstances of varied conflicts that occurred during the Persian period.
Biblische Notizen 201, 2024
The narrative of 2Sam 14 shapes changing dynamics between the characters, disseminating the theme... more The narrative of 2Sam 14 shapes changing dynamics between the characters, disseminating the theme of equality to the audience.
Biblical Interpretation 32, 2024
In this paper, I suggest that the narrative of 2 Sam. 18:1-19:9 is read in the Korean context of ... more In this paper, I suggest that the narrative of 2 Sam. 18:1-19:9 is read in the Korean context of being "united yet divided" through which K.P. Hong illuminates the duality between the ideal and the real in Judah's relationship with Israel. The opposition between David and Joab represents the dual circumstance of a community seeking union and simultaneously confronting division. Such duality is also observed in the distinction drawn between Ahimaaz and the Cushite. The violence in the narrative functions significantly to otherize Absalom and establish who We are. Also, the violence is intimately associated with Deut. 21:22-23 and the divine will. Therefore, a reading of this narrative through the Korean context can offer a means of resolving the difficulties of 2 Sam. 18:1-19:9 and generate the possibility of a new interpretation of the text in its present form.
Biblische Zeitschrift, 2024
In this article, we first argue that the David-Benjaminites episodes (2 Sam 16:1–14 and 19:16–31)... more In this article, we first argue that the David-Benjaminites episodes (2 Sam 16:1–14 and 19:16–31) can be read in the Persian conflict context based on “exclusive inclusivity.” Second, we examine the validity of reading the episodes together and demonstrate their textual combination through inclusio. Third, we analyze the literary and historical implications of the three different Benjaminites’ changing actions toward David and, conversely, David and Abishai’s dialog about them. Fourth, we propose that the various aspects of the three Saulide characters’ reactions to David reflect the Benjaminites’ changing actions in the postexilic period and that the reactions of David and Abishai give us insights to comprehensively understand the two symbolic types of the Golah community’s responses toward the Benjaminites. Consequently, the David-Benjaminites episodes signal the complex aspects of the Persian Yehud Judean’s internal struggles and their strategies to resolve the ideological issues.
Journal for the Study of the Old Testament 48, 2023
The narrator in 2 Sam. 17.14b does not clarify Absalom’s sin. To demonstrate Absalom’s sin, this ... more The narrator in 2 Sam. 17.14b does not clarify Absalom’s sin. To demonstrate Absalom’s sin, this paper surveys the episode regarding Absalom’s rebellion (2 Sam. 15.1–12) through related texts in the book of Samuel. Then it considers the stories about the two counselors, Hushai and Ahithophel (16.15–17.14). This examination reveals that Ahithophel’s two counsels aim to promote the unity Absalom pursues in 15.1–12 and that this will of Absalom is frustrated by Hushai and actually by YHWH. YHWH defeats Absalom’s will, just as Absalom’s rebellion opposes YHWH’s will; YHWH punishes Absalom measure for measure. Therefore, 2 Sam. 17.14b proves that YHWH upholds the measure for measure theological principle.
Biblische Zeitschrift 67, 2023
David’s depiction in 2 Sam 15 shows his absolute faith in YHWH and his sole reliance on Him. This... more David’s depiction in 2 Sam 15 shows his absolute faith in YHWH and his sole reliance on Him. This portrayal accords with Dtn 17,14–20 and contrasts sharply with the characterization of Absalom. The description of Ittai’s oath in YHWH’s name is deemed an example of adherence to YHWH by non-Israelites. The narrative portrays the ideal relationship between the people (the Israelites and foreigners) and YHWH. It is construed to depict the essential objective of the Deuteronomists in the postexilic period. Consequently, 2 Sam 15 does not belong to the so-called Succession Narrative; instead, it represents a Deuteronomistic narrative accomplished by the Deuteronomists in the postexilic period to express their theological ideals and opinions.
Biblische Notizen 195, 2022
The false prophets (Zech 13,1-6) are involved in child sacrifice and mourning over the dead (or d... more The false prophets (Zech 13,1-6) are involved in child sacrifice and mourning over the dead (or deities), and the description of the prophets’ self-negation serves to mock both false prophecy and idolatry.
Zeitschrift für die alttestamentliche Wissenschaft 132, 2020
The expression נפשות in Ezekiel 13 refers to two different meanings: (living) human beings and th... more The expression נפשות in Ezekiel 13 refers to two different meanings: (living) human beings and the spirits of the dead. The words כסתות and מספחות seem to refer to the paraphernalia involved in the women’s practice of necromancy and in the fall of the people, respectively. The expression נפשות is employed as antanaclasis to establish a conceptual connection between necromancy and ruin.
Journal for the Study of the Old Testament 43, 2019
There are similarities between the stories of Ahab in the Book of Kings and those of Saul in the ... more There are similarities between the stories of Ahab in the Book of Kings and those of Saul in the Book of Samuel which appear when examining the repetition of phrases, similar motifs, and parallel plots. The linguistic links between 1 Kings 20, 21, and 22.1-38 indicate that the stories of Ahab are juxtaposed. These similarities and juxtaposition have an effect on the interpretation of 1 Kgs 22.1-38; it is suggested that Ahab’s death in 1 Kgs 22.1-38 represents YHWH’s judgment on Ahab’s two sins illustrated in 1 Kings 20 and 21, which constitutes a considerable parallel to Saul’s two sins. Furthermore, the parallelism between Ahab’s inquiry in 1 Kgs 22.1-38 and Saul’s necromancy in 1 Sam. 28.3-25 reveals that Ahab’s inquiry is condemned as syncretistic Yahwism, whereas the importance of YHWH’s words is highlighted.
Vetus Testamentum 69, 2019
This paper seeks to determine the author(s)’s rhetorical purpose in 1 Kgs 12:25-13:34 by explorin... more This paper seeks to determine the author(s)’s rhetorical purpose in 1 Kgs 12:25-13:34 by exploring the similarities and differences between the characters, and examining related passages. After this examination, the following conclusions are arrived at: first, because of the old prophet’s deceit and the disobedience of the man of God, the true and false prophets are not clearly distinguished in the narrative; second, the comparison between Jeroboam and the old prophet reveals that disobedience, which is equated with idolatry, is more evil than false prophecy; and third, Yhwh’s prohibitions, which are associated with Jeroboam and the man of God, serve the rhetorical purpose of denunciating Jeroboam’s innovations and stressing obedience to Yhwh, that is, an adherence to Mosaic law. Consequently, the Mosaic law, which condemns idolatry, is seen to be more important than prophecy.
Biblische Notizen 178, 2018
The narrative (1 Sam 28,3-25) conveys the religious messages to readers/listeners: obedience to Y... more The narrative (1 Sam 28,3-25) conveys the religious messages to readers/listeners: obedience to YHWH and condemnation of necromancy regarded as syncretistic Yahwism.
Kohlhammer, 2021
This study explores the four narratives regarding prophetic conflicts in the Deuteronomistic Hist... more This study explores the four narratives regarding prophetic conflicts in the Deuteronomistic History via three steps: first, examining the narratives with a synchronic approach; second, discussing the date of the narratives as revised by the Deuteronomists in the Persian period; last, considering religious settings and rhetorical purposes of the narratives. The Deuteronomists were more interested in the theological questions of the "true Israel," "true YHWH," and the "true worship place" than the prophetic conflicts. The conflicts reflect the difficulty to distinguish between true and false prophecy, and the Deuteronomists sought to answer their questions by using the conflict narratives. Their answers aimed for the postexilic community to protect their ethnic identity and to worship YHWH alone, exclusively in Jerusalem.