여호수아 8:30-35, 세겜 언약에 대하여 - 2. 몇 가지 주석들 - ⓐ
Howard, D. M., Jr. (1998). Joshua (Vol. 5, pp. 214–217). Nashville: Broadman & Holman Publishers.
8:30 After the events of 8:1–29, Joshua and the people went to Mount Ebal, some distance to the north, and there Joshua built an altar to the Lord. Mount Ebal is only mentioned in Deuteronomy (11:29; 27:4, 13) and here (vv. 30, 33). It—along with Mount Gerizim, directly south of it—was the site to be used in proclaiming blessings and curses when the Israelites came into the land; specifically, it was to be the site of the curses (Deut 11:29; 27:13).137
8:31 The altar that Joshua built was done just as Moses had commanded. Deuteronomy 27:5–6 states that Israel was to build such an altar when it entered the land. The stones were uncut fieldstones, just as Moses had instructed, which was in accord with God’s earlier instructions about making altars (Exod 20:25).138
The ceremony included two different types of sacrifices, offered on the altar that Joshua built: burnt offerings and fellowship offerings. Burnt offerings were sacrifices that entirely consumed the animals, and they were offered as “an aroma pleasing to the LORD” (Exod 29:18; Lev 1:9, 13, 17) to atone for the sacrificers’ sins (Lev 1:4). The fact that these offerings were made indicates that one function of the activities at Mount Ebal was to atone for the nation’s sins.
Another function was indicated by the fellowship offerings (sometimes called “peace offerings”; see KJV, NASB, NLT). These were joyful offerings in which portions of the sacrificial animals were to be eaten by the ones presenting them (Lev 3:1–17; 7:11–21), and fellowship with God and others was at their core. The fact that these were offered indicates that another function of the activities was to reestablish a sense of relationship and well-being139 with God.
8:32 Joshua wrote a copy of the law on stones, which echoes the instructions for a king in Deut 17:18. While Joshua was not a king, several indications in the book show him in a “kingly” light, acting with the authority of a king and in ways in which kings were supposed to act (cp. Josh 1:5–9; Deut 17:14–20).
The stones may have been those of the altar (v. 31) or other stones, such as the two stone tablets given to Moses (Exod 32:15), the twelve stones set up to confirm the Sinai covenant, one for each tribe of Israel (Exod 24:4), or the large stone set up as a witness of the covenant renewal (Josh 24:26–27). The most natural reading grammatically would suggest that these stones were the altar stones. However, a careful reading of the instructions in Deuteronomy 27 reveals that there were two sets of stones in view: plaster-covered stones to be set up for writing the words of the law on (vv. 2–4, 8), and uncut stones to be set up as an altar for sacrifices (vv. 5–7).140 Thus, if, as is evident throughout this passage, the instructions in Deuteronomy were being followed closely, we must understand the writing stones to be different from the altar stones, a possibility that is allowed by the grammar.141
The last clause in the NIV (“which he had written”) suggests that Joshua was copying the law onto the stones from a copy of the law that he himself had written earlier, and this is possible grammatically. On the other hand, the NJPSV understands him to have copied from something Moses had written (“he inscribed a copy of the teaching that Moses had written”), which is also possible grammatically. Deuteronomy 17:18–19 instructs that the king was to write for himself a copy of the law and that it was to stay with him all the days of his life, so the former is certainly possible. However, we cannot be sure from whom (Moses? Joshua?) the copy came that Joshua used. The Old Greek omits the clause altogether; if it was not part of the original Hebrew text, then the question disappears altogether, and presumably the copy Joshua used was one from Moses.
8:33 The list of participants in this verse makes it clear that the entire nation was involved. Both the alien and the native-born citizen were included. The word here for “alien” (gēr) refers to those foreigners who lived as permanent residents within Israel. These were different from “foreigners” (nokrîm), who came into incidental contact with Israel, such as travelers or traders, and who had few rights within Israel (e.g., Exod 12:43; Lev 22:25; Deut 14:21; 15:3). Resident aliens, on the other hand, did enjoy certain rights in Israel, even though they were not Israelites by birth. They were allowed to take gleanings from the fields (Lev 19:10; 23:22), and the Israelites were repeatedly instructed to give special care to them, along with the poor, the widow, and the orphan (Exod 22:21; 23:9; Deut 10:17–22; 24:17–18). This special concern for aliens within Israel’s borders was rooted in Israel’s own alien status in Egypt, which they were to remember in perpetuity (Exod 22:21; 23:9; Deut 10:17–22; 23:7). Most strikingly, the aliens could participate in Israel’s festivals, such as the Passover (Exod 12:43–49), the Sabbath (20:10), the Feast of Weeks (Deut 16:10–12) and Tabernacles (16:13–14), and the celebration of the firstfruits (Deut 26:10–11). These celebrations appear to have been open to them so long as they were circumcised (Exod 12:43–49). In this sense, these aliens were true “converts” to faith in Israel’s God. Indeed, the Old Greek translates the Hebrew term here with the Greek word prosēlutos, which forms the basis of the English word “proselyte” (i.e., one who converts). This shows—as does the story of Rahab—that Israel’s faith was not a closed system: it was open to outsiders. In the case of its aliens, Israel was to treat those within its own borders in such a way that they would be desirous of entering fully into a relationship with Israel’s God. This is how Christians should relate to those outside the faith as well: Jesus instructed his disciples that they should be a light to the world, conducting themselves in a manner that would point people to their Lord (Matt 5:14–16). Here in Joshua 8, these aliens are participating right along with the rest of the Israelites in the covenant affirmation ceremony.
The people were surrounding the ark on both sides, opposite (neged) the Levitical priests142 carrying it, and divided into two groups. Half of them were in front of (mûl) Mount Ebal and half in front of Mount Gerizim, just as Moses had commanded they should do (Deut 27:12–13). A slight change in wording from the instructions in Deuteronomy occurs here. There, the people were to be “on top of” (ʿal) the mountains, whereas here they were “in front of” them. Since the people were scrupulously keeping to the instructions that Moses had given, it may be that they were indeed on top of the two mountains and that those on Mount Gerizim were considered those to be “in front of Mount Ebal” and vice versa.
The text does not state that the people did anything except line themselves up in this way. The next verse states that “after this,” Joshua read the law, including blessing and curse. In Deut 27:12–13, the people were to participate in reciting the blessing and curse, but if they were so involved here, the text does not state it.
8:34–35 Joshua read the entire book of the law to the people—this is stated explicitly twice in these two verses—but the blessing and the curse are specifically singled out in v. 34. This undoubtedly was to highlight the degree of obedience to the instructions of Deuteronomy 27 that the Israelites were practicing. This was the first public reading of the law mentioned after Moses’ death.
Joshua read the law to the entire assembly (qāhāl) of Israel, including women, children, and aliens (v. 35). The mention of aliens again reinforces their importance for Israel (see comments on v. 33). The term “assembly” of Israel is often used to denote Israel gathered as a congregation for worship or other religious functions (e.g., Lev 16:17; Deut 31:30; 1 Kgs 8:14; Ezra 10:1; Ps 22:22; etc.), but this is its only use in the Book of Joshua.
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Jamieson, R., Fausset, A. R., & Brown, D. (1997). Commentary Critical and Explanatory on the Whole Bible (Vol. 1, p. 149). Oak Harbor, WA: Logos Research Systems, Inc.
30. Then Joshua built an altar unto the Lord God of Israel in mount Ebal—(See on De 27:2). This spot was little short of twenty miles from Ai. The march through a hostile country and the unmolested performance of the religious ceremonial observed at this mountain, would be greatly facilitated, through the blessing of God, by the disastrous fall of Ai. The solemn duty was to be attended to at the first convenient opportunity after the entrance into Canaan (De 27:2); and with this in view Joshua seems to have conducted the people through the mountainous region that intervened though no details of the journey have been recorded. Ebal was on the north, opposite to Gerizim, which was on the south side of the town Sichem (Nablous).
31. an altar of whole stones—according to the instructions given to Moses (Ex 20:25; De 27:5).
over which no man hath lifted up any iron—that is, iron tool. The reason for this was that every altar of the true God ought properly to have been built of earth (Ex 20:24); and if it was constructed of stone, rough, unhewn stones were to be employed that it might retain both the appearance and nature of earth, since every bloody sacrifice was connected with sin and death, by which man, the creature of earth, is brought to earth again [KEIL].
they offered thereon burnt offerings unto the Lord, and sacrificed peace offerings—This had been done when the covenant was established (Ex 24:5); and by the observance of these rites (De 27:6), the covenant was solemnly renewed—the people were reconciled to God by the burnt offering, and this feast accompanying the peace or thank offering, a happy communion with God was enjoyed by all the families in Israel.
32. he wrote there upon the stones a copy of the law of Moses—(See on De 27:2, 3, 5); that is, the blessings and curses of the law. Some think that the stones which contained this inscription were the stones of the altar: but this verse seems rather to indicate that a number of stone pillars were erected alongside of the altar, and on which, after they were plastered, this duplicate of the law was inscribed.
33. all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side—One half of Israel was arranged on Gerizim, and the other half on Ebal—along the sides and base of each.
before the priests the Levites—in full view of them.
34. afterward he read all the words of the law—caused the priests or Levites to read it (De 27:14). Persons are often said in Scripture to do that which they only command to be done.
35. There was not a word of all that Moses commanded, which Joshua read not—It appears that a much larger portion of the law was read on this occasion than the brief summary inscribed on the stones; and this must have been the essence of the law as contained in Deuteronomy (De 4:44; 6:9; 27:8). It was not written on the stones, but on the plaster. The immediate design of this rehearsal was attained by the performance of the act itself. It only related to posterity, in so far as the record of the event would be handed down in the Book of Joshua, or the documents which form the groundwork of it [HENGSTENBERG]. Thus faithfully did Joshua execute the instructions given by Moses. How awfully solemn must have been the assemblage and the occasion! The eye and the ear of the people being both addressed, it was calculated to leave an indelible impression; and with spirits elevated by their brilliant victories in the land of promise, memory would often revert to the striking scene on mounts Ebal and Gerizim, and in the vale of Sychar.
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Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (수 8:30–34). Bellingham, WA: Lexham Press.
8:30 Mount Ebal The scene here at Mount Ebal—located north of Shechem in the central hill country of Israel—reflects the ceremony of covenant renewal that Moses commanded in Deut 27:1–13. The construction of the altar, the sacrifices of burnt offerings and peace offerings, the copying of the law of Moses, and the arrangement of the tribes opposite each other on Mount Ebal and Mount Gerizim aligns directly with Moses’ instructions in Deut 27 (compare Deut 11:29).
8:31 an altar of unhewn stones The command to make such an altar is found in Deut 27:5–7.
8:32 Joshua wrote on the stones Joshua was following the command from Deut 27:8 to write the law on the stones.
8:33 Mount Gerizim This peak is just south of Mount Ebal. The bases of the two mountains are only about 500 yards apart. The association of Gerizim with blessing and Ebal with cursing arises from geography. Israel reckons direction according to the physical orientation of a person standing with back to the Mediterranean and facing east. From that position, the left hand was north and the right hand was south. The right hand had positive connotations of wisdom, favor, and blessing (Psa 16:11), while the left hand had negative connotations of foolishness, disfavor, and cursing (Eccl 10:2). See Deut 27:11–13.
8:34 that was written in the scroll of the law Likely refers to the content of Deuteronomy, Moses’ reiteration of the law before his death.
2020/07/03 - [나의 공부/내 마음대로 공부하기] - 여호수아 8:30-35, 세겜 언약에 대하여 - 1. 성경 본문
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