시내산 언약체결 본문(출 19:1-24:11)에 나타나는 사상적 갈등
An ideological conflict in the Mt. Sinai covenant text (Ex 19:1-24:11)
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초록
출애굽기 19장 1절-24장 11절은 세 개의 층으로 구분된다. 제 1 층은 제사장만이 야훼에게 접근할 수 있다는 기존의 사상에 반대하며 일반 백성의 거룩성을 주장한다. 제 2 층은 십계명을 시내산 언약체결 이야기에 넣으려는 편집활동이다. 제 3 층은 야훼에게 백성이 접근하는 표현을 무력화 시키는 제사장적 편집이다.
Abstract
Exodus 19:1-24:11 is a literary unit that differs from unit Exodus 24:12-34:35. Exodus 19:1-24:11 refers to the original covenant-making story, but it also contains two redactions. Therefore, the text can be divided into three layers, the original text and two redactions. The original story described the covenant with Yahweh on Mt. Sinai, in which all the Israelites became treasures of Yahweh, a kingdom of priests, and a holy nation. After the covenant was made, the Israelite elders went up to Yahweh with the priests Aaron, Nadab, and Abihu, as well as Moses (Ex 24:9-11). This indicates that the common Israelites became holy in the same sense as Moses and the priests. For this reason, the ceremony of priestly ordination was conducted on all the people of Israelite (Ex 24:3-8). Moreover, Aaron, Nadab and Abihu were mentioned with the elders, who were the representatives of Israelites (Ex 24:9-11). And first redaction was made to insert the Decalogue into the original story. Second redaction was made after the first redaction. The second redaction is related to the expressions that deny such holiness of the common people (Ex 19:9, 12-13a, 19; 24:1-2). The second redaction corresponds to the idea in other priestly texts. Therefore, it seems that these verses (Ex 29:9, 12-13a, 19; 24:1-2) were inserted by later priestly redactor(s) to nullify the idea that all the Israelites were as holy as to approach God. In short, the Sinai covenant text consisted of a story that challenged the existing priesthood, with two redactions, one was related to the Decalogue and the other was a priestly redaction. For a challenge of that type to be made, the historical context can be placed at the end of the Exile period. This is because, at that time, the home country of Israelites could be a platform to try new things. And the priestly redaction was possible after the second temple was erected because the second temple was the central sanctuary centered on the priests. It is my opinion that Sinai covenant story could be written between the end of the Exile and sometime not long after the construction of the second temple.
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