This thesis analyzes 2 Chronicles 34-35(Josiah text) and examines the metonymic and functions in the text. The metonomies illustrate the Chronicler`s historical theology that visions the holy community of all Israel, embracing Judah, northern Kingdom, the remnant of Israel through inclusive language.
The metonymy theory developed with the focus of linguistic research was examined, and the characteristics and hermeneutic meanings of metonymy expressions described by the Chronicler that 2 Chronicles 34-35 were focused on. The author of Chronicles rewrote the story of Josiah, a history of the past, in a metonymic way of the late Persian era, and presented a new ideology dialectically. The Chronicler emphasizes 'Temple', 'Levi', 'Jerusalem', and 'All Israel' through the repetition of metonymic expressions related to the body, place, and group. These metonymic expressions imply the context in the time of the chronicler, and the role of the Levites as mediator, specially emphasized has the hermeneutic effect of "democratization of the clergy".
In particular, the paragraph containing Hulda's message at the center of the Josiah text in Chronicles(2 Chr 34:22-28) is also a metonymic expression, the second district of Jerusalem and region from which she came from, indicates an area where “refugees” live. In addition, the participation of the people's descendants(2 Chr 35:5, 7, 13) in the Passover which means “people(Min-jung)” as a metonymic expression indicates that Josiah's reform is a reform that includes all classes. It presents that Josiah`s reform is a progressive and inclusive reform that includes. The historical narrative of the author of the chronicles contains the past, reality, and ideal at the time.