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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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The biblical era is normally termed as the slavery regime, which was highly developed in the Persian and Hellenistic period. This thesis notes that in those days, all the goods were manufactured by slaves who were forced to work in fields, quarries, mines and forests by kings, i.e., castle lords. Hebrew slaves suffered under the slavery regime which was dominated by castle lords. The Bible prohibits idolatry and manufacturing pesel and massekah because Yahweh is the God of the Hebrew people who suffered under the regime of slave labour represented by pesel umassekah, the emblem of the polis, the empire state.
The Sinai pericope is dominated by the theme of the prohibition of idolatry, which is specially highlighted in the Decalogue (Exod. 20:1-17). The identity of the deity in Exod. 20:2 is characterized by the holiness of Yahweh in v. 3, which in turn is supported by the separation from all other gods in the pantheon. While every god/goddess is represented by his/her idol, Yahweh has nothing to do with any divine image. This idea is expressed by the prohibition of making and worshipping pesel in vv. 4-6. This linkage implies that the prohibition of pesel cannot be rightly interpreted without presupposing Yahweh’s identity as the saviour of the Hebrew slaves (v. 2) and Yahweh’s exclusion from the pantheon which reflects the hierarchical system of the slavery society (v. 3). Thus, the noun pesel in v. 4 represents the civilization of Egypt, ‘the house of slavers’ as mentioned in v. 2, as well as the prohibited religions of other gods in v. 3.
The cultic images were the emblem of the city or castle (’ir), which manages the slavery system. The pesel in the first Decalogue corresponds to the massekah in the second Decalogue (Exod. 34:17), including ‘golden gods’, ‘silver gods’, and ‘the golden calf’.
As shown in Genesis as a whole, the city or castle has been occupied by violators of the divine will and destroyers of creation. Israel’s fathers suffered from the violence of the castle people (Gen. 12:10-20; 20:1-18; 26:1-11). The castle of Sodom, where Lot experienced suffering from war, was destroyed due to their violence (Gen. 13:10-11; 14:12; 19:24-25). The Bible reveals the criticism of the civilization created by cities (eg. Joshua 6, 12, etc.). The phrase pesel umassekah symbolizes the civilization of city/castle networks.
The prohibition of pesel and massekah in the Decalogue and the renewed Decalogue implies that any slavery under the empire regime must be abolished not only in castles and fields but also in quarries and mines and places of felling operations. The Decalogue was surely pronounced by Israelite captives who attained complete enlightenment of the divine will through their personal experiences of suffering from the slavery regime under the Babylonian and the Persian Empires. The declaration of the prohibition of pesel and massekah has long been inherited and kept by Israelite diaspora communities who looked forward to seeing their liberation by Yahweh.
The Sinai pericope is dominated by the theme of the prohibition of idolatry, which is specially highlighted in the Decalogue (Exod. 20:1-17). The identity of the deity in Exod. 20:2 is characterized by the holiness of Yahweh in v. 3, which in turn is supported by the separation from all other gods in the pantheon. While every god/goddess is represented by his/her idol, Yahweh has nothing to do with any divine image. This idea is expressed by the prohibition of making and worshipping pesel in vv. 4-6. This linkage implies that the prohibition of pesel cannot be rightly interpreted without presupposing Yahweh’s identity as the saviour of the Hebrew slaves (v. 2) and Yahweh’s exclusion from the pantheon which reflects the hierarchical system of the slavery society (v. 3). Thus, the noun pesel in v. 4 represents the civilization of Egypt, ‘the house of slavers’ as mentioned in v. 2, as well as the prohibited religions of other gods in v. 3.
The cultic images were the emblem of the city or castle (’ir), which manages the slavery system. The pesel in the first Decalogue corresponds to the massekah in the second Decalogue (Exod. 34:17), including ‘golden gods’, ‘silver gods’, and ‘the golden calf’.
As shown in Genesis as a whole, the city or castle has been occupied by violators of the divine will and destroyers of creation. Israel’s fathers suffered from the violence of the castle people (Gen. 12:10-20; 20:1-18; 26:1-11). The castle of Sodom, where Lot experienced suffering from war, was destroyed due to their violence (Gen. 13:10-11; 14:12; 19:24-25). The Bible reveals the criticism of the civilization created by cities (eg. Joshua 6, 12, etc.). The phrase pesel umassekah symbolizes the civilization of city/castle networks.
The prohibition of pesel and massekah in the Decalogue and the renewed Decalogue implies that any slavery under the empire regime must be abolished not only in castles and fields but also in quarries and mines and places of felling operations. The Decalogue was surely pronounced by Israelite captives who attained complete enlightenment of the divine will through their personal experiences of suffering from the slavery regime under the Babylonian and the Persian Empires. The declaration of the prohibition of pesel and massekah has long been inherited and kept by Israelite diaspora communities who looked forward to seeing their liberation by Yahweh.
목차
Ⅰ. 들어가는 말
Ⅱ. 십계명의 위치와 기능
Ⅲ. 우상금지에 대한 종래의 이해
Ⅳ.‘페셀’은 무엇인가
Ⅴ. 언약법에 나타난 ‘마세카’ 금지령
Ⅵ. 제단제작법에 나타난 ‘페셀’ 금지령
Ⅶ. 십계명: 하나님 나라의 선교강령
Ⅷ. 나가면서
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