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An ideological conflict in the Mt. Sinai covenant text (Ex 19:1-24:11)

  • Korean Journal of Old Testament Studies
  • Abbr : KJOTS
  • 2017, 23(4), pp.74-118
  • DOI : 10.24333/jkots.2017.23.4.74
  • Publisher : Korean Society of Old Testament Studies
  • Research Area : Humanities > Christian Theology
  • Received : October 11, 2017
  • Accepted : October 30, 2017

Jeong-Jin Lee 1

1장로회신학대학교

Accredited

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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