Brueggemann and Murphy, discussing the concept of counter-testimony, point out that this has to do with experience of temple destruction and exile. In other words, the Israel’s counter-testimony could be regarded as a theological response to the exilic and audience’s post-exilic experiences. If this is the case, it seems plausible to speculate that the Chronicler’s view of wisdom was also a response to the theological and ontological questions of the audience in their exilic and post-exilic context. The use of the reversal pattern Chronicler’s might then be regarded as a rhetorical device that testifies to the need for theological and ontological reorientation. Responding to that need, the Chronicler may have intended to convey a syntagmatic connotation which would lead his audience from the conventional view of the Deuteronomistic tradition to a new way of looking at the world, a new way to produce meanings and to live. Thanks to Cognitive film view of the effects of semiotics’ this research has argued how to appreciate the destabilizing effects of the reversal pattern and by so doing to infer the distinct (wisdom-)view in the Chronicler’s comprehensive reading of 1-2 Chronicles. This study differs from previous research in a number of respects. Firstly, this study has put forward an explanation of the reversal pattern in Chronicles. Although the reversal images have drawn much attention, there has Chronicler’s been no deep examination on the effects of the reversal pattern in a comprehensive reading of Chronicles. The reversal pattern as the innovation in the convention of Chronicler’s retributive pattern should be understood not as a mere extension of the retributive pattern, but in relation to the theologically distinct intention from the Deuteronomistic Chronicler’s History.
Brueggemann and Murphy, discussing the concept of counter-testimony, point out that this has to do with Israel’s experience of temple destruction and exile. In other words, the counter-testimony could be regarded as a theological response to the audience’s exilic and post-exilic experiences. If this is the case, it seems plausible to speculate that the Chronicler’s view of wisdom was also a response to the theological and ontological questions of the audience in their exilic and post-exilic context. The Chronicler’s use of the reversal pattern might then be regarded as a rhetorical device that testifies to the need for theological and ontological reorientation. Responding to that need, the Chronicler may have intended to convey a syntagmatic connotation which would lead his audience from the conventional view of the Deuteronomistic tradition to a new way of looking at the world, a new way to produce meanings and to live. Thanks to Cognitive film semiotics’ view of the effects of this research has argued how to appreciate the destabilizing effects of the reversal pattern and by so doing to infer the Chronicler’s distinct (wisdom-)view in the comprehensive reading of 1-2 Chronicles. This study differs from previous research in a number of respects. Firstly, this study has put forward an explanation of the reversal pattern in Chronicles. Although the Chronicler’s reversal images have drawn much attention, there has been no deep examination on the effects of the reversal pattern in a comprehensive reading of Chronicles. The reversal pattern as the Chronicler’s innovation in the convention of retributive pattern should be understood not as a mere extension of the retributive pattern, but in relation to the Chronicler’s theologically distinct intention from the Deuteronomistic History.
%28PhD%20Thesis%29%20THE%20WISDOM%20OF%20CHRONICLES%20Buyoung%20Son%20120107117.docx