이사야 6장과 마체바(ה)의 의미와 기능 연구
Mazzeba in Isaish 6: 13: It’s meaning and function
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The purpose of this article is to interpret massebet/massabtāh in Isa 6: 13 by utilizing the textual and archaeological evidence. This paper articulates that the terms massebet/massabtāh in Isa 6: 13 are associated with a standing stone(massēbâ) in light of textual evidence(Old Testament/Ugaritic texts) and archaeological discoveries. The massebet/massabtāh has four major functions: (1)to mark the memory of a dead person or the burial position of his/her grave, (2)to mark a legal relationship existing between individuals or groups, (3)to commemorate and to memorize an event, and (4)to mark the sacred area where a deity is immanent. The massebet/massabtāh ranges in date from the eleventh to the early seventh century BCE in Palestine (Megiddo, Shechem, Tirzah, Lachish, Gezer, Hazor, Hebran, Bethel, Beersheba. Arad, and the Southern Negev area including the Uvda Valley). The aniconic nature of the massebah enabled early (nascent) Israelites to interpret them as commemorative of YHWH's theophanies and historical acts. These masseboth were an abstract representation of God/YHWH as opposed to the tradition of iconographic representation, which was predominant in the ancient Near East. Later, the massebah was often related with asherah, altars, a terebinth, an oak, and high places(v.13). The influence of foreign cults swept away the original function/meaning of the massebah in Israel. The massebet/massabtāh changed its original function and as an image. For this reason, Isaiah considers the massebet/massabtāh to be prohibited under the second commandment. The use of the massebet/massabtāh is not a late innovation, but the logical conclusion of a very long development in ancient Near East and Palestine. The massebet/massabtāh as aniconic representations of a deity showed an aspect of popular religion. Isa 6: 13 is linked to their judgement based on idolatry conducted with massebah, which was the solid expression of their idol worship. Thus, the massebet/massabtāh function as cultic and memorial/symbolic ones.
Abstract
The purpose of this article is to interpret massebet/massabtāh in Isa 6: 13 by utilizing the textual and archaeological evidence. This paper articulates that the terms massebet/massabtāh in Isa 6: 13 are associated with a standing stone(massēbâ) in light of textual evidence(Old Testament/Ugaritic texts) and archaeological discoveries. The massebet/massabtāh has four major functions: (1)to mark the memory of a dead person or the burial position of his/her grave, (2)to mark a legal relationship existing between individuals or groups, (3)to commemorate and to memorize an event, and (4)to mark the sacred area where a deity is immanent. The massebet/massabtāh ranges in date from the eleventh to the early seventh century BCE in Palestine (Megiddo, Shechem, Tirzah, Lachish, Gezer, Hazor, Hebran, Bethel, Beersheba. Arad, and the Southern Negev area including the Uvda Valley). The aniconic nature of the massebah enabled early (nascent) Israelites to interpret them as commemorative of YHWH's theophanies and historical acts. These masseboth were an abstract representation of God/YHWH as opposed to the tradition of iconographic representation, which was predominant in the ancient Near East. Later, the massebah was often related with asherah, altars, a terebinth, an oak, and high places(v.13). The influence of foreign cults swept away the original function/meaning of the massebah in Israel. The massebet/massabtāh changed its original function and as an image. For this reason, Isaiah considers the massebet/massabtāh to be prohibited under the second commandment. The use of the massebet/massabtāh is not a late innovation, but the logical conclusion of a very long development in ancient Near East and Palestine. The massebet/massabtāh as aniconic representations of a deity showed an aspect of popular religion. Isa 6: 13 is linked to their judgement based on idolatry conducted with massebah, which was the solid expression of their idol worship. Thus, the massebet/massabtāh function as cultic and memorial/symbolic ones.
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