모세가 제시한 바알브올 사건의 의의 (The Significance of Moses’ Treatment of the Baal-peor Event)

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초록

In his first farewell speech(Dt. 1:1-4:43), Moses briefly mentions the Baal-peor event through just two verses(Dt. 4: 3-4). Though it is concise, the anecdote might deeply touch the hearts of Moses' audience. Yet, the general reader has no clear-cut idea of this event. Thus, in this paper, the following issues are examined: (1) What is the event itself presented in Numbers 25 and why is it important? (2) What is the role of the Baal-peor episode in Moses' first speech? (3) What is the identity of the dead resulted from the Baal-peor event? (4) What is the practical lesson from Moses' treatment with this affair?Scholars have struggled to find the organic structure of the book of Numbers in vain. In 1980's, Dennis T. Olson suggested a bifurcation of Numbers hinted by two censuses in Num. 1 and 26 -- (1) Num. 1-25: The Old Generation of Rebellion, and (2) Num. 26-36: The New Generation of Hope. While the tone of the first is gloomy, that of the latter is bright. As seen in this division, Numbers 25 culminate s the sin of the old exodus generation. By breaking the first commandment (by worshipping the Baal of Mt. Peor), 24,000 Israelites were killed through the plague. Appallingly that number is the highest of the dead in Num 11-25. The second census recorded in Num 26 is held after this accident. In others words, the Baal-peor event is equal to the last death of the old generation.
To the contrary, the deuteronomic version of this tragic event tells that the 24,000 sufferers are part of the new generation. Using the metaphor of a journey, Moses evokes the passion of his audience. Deuteronomy 1-4 depicts the journey of the Israelites travelling from Mt. Sinai to the plains of Moab through Moses' sermon. According to Dt. 2:14-16, all the old obstinate generation passed away before crossing the Zered Valley, which is the watershed of Israelites' identity. The people who crossed this boundary and arrived at the plains of Moab belong to the new generation. However, the 24,000 might be the new generation in that the Baal-peor is located in the plains of Moab. What a contradiction this is!Confronting this difficulty, one has to examine the book of Numbers once again. If carefully studied, one might find that Numbers 20-36 deals with the events occurring in the fortieth year after the exodus. The mark to differentiate the new from the old is different: in Numbers, it is the Baal-peor event; in Deuteronomy, it is the crossing of the Zered Valley. In fact, the 24,000 people belong to the new generation, but they could not be counted as the new generation, as demonstrated in Numbers 26.
Employing double standards, that is, the Baal-peor and the crossing of the Zered Valley, Moses strongly warns against apostasy. Crossing the Zered Valley cannot guarantee the identity of the new generation. Only inward circumcision keeps the status of the new generation(cf. Rom. 2:28-29).

영어초록

In his first farewell speech(Dt. 1:1-4:43), Moses briefly mentions the Baal-peor event through just two verses(Dt. 4: 3-4). Though it is concise, the anecdote might deeply touch the hearts of Moses' audience. Yet, the general reader has no clear-cut idea of this event. Thus, in this paper, the following issues are examined: (1) What is the event itself presented in Numbers 25 and why is it important? (2) What is the role of the Baal-peor episode in Moses' first speech? (3) What is the identity of the dead resulted from the Baal-peor event? (4) What is the practical lesson from Moses' treatment with this affair?Scholars have struggled to find the organic structure of the book of Numbers in vain. In 1980's, Dennis T. Olson suggested a bifurcation of Numbers hinted by two censuses in Num. 1 and 26 -- (1) Num. 1-25: The Old Generation of Rebellion, and (2) Num. 26-36: The New Generation of Hope. While the tone of the first is gloomy, that of the latter is bright. As seen in this division, Numbers 25 culminate s the sin of the old exodus generation. By breaking the first commandment (by worshipping the Baal of Mt. Peor), 24,000 Israelites were killed through the plague. Appallingly that number is the highest of the dead in Num 11-25. The second census recorded in Num 26 is held after this accident. In others words, the Baal-peor event is equal to the last death of the old generation.
To the contrary, the deuteronomic version of this tragic event tells that the 24,000 sufferers are part of the new generation. Using the metaphor of a journey, Moses evokes the passion of his audience. Deuteronomy 1-4 depicts the journey of the Israelites travelling from Mt. Sinai to the plains of Moab through Moses' sermon. According to Dt. 2:14-16, all the old obstinate generation passed away before crossing the Zered Valley, which is the watershed of Israelites' identity. The people who crossed this boundary and arrived at the plains of Moab belong to the new generation. However, the 24,000 might be the new generation in that the Baal-peor is located in the plains of Moab. What a contradiction this is!Confronting this difficulty, one has to examine the book of Numbers once again. If carefully studied, one might find that Numbers 20-36 deals with the events occurring in the fortieth year after the exodus. The mark to differentiate the new from the old is different: in Numbers, it is the Baal-peor event; in Deuteronomy, it is the crossing of the Zered Valley. In fact, the 24,000 people belong to the new generation, but they could not be counted as the new generation, as demonstrated in Numbers 26.
Employing double standards, that is, the Baal-peor and the crossing of the Zered Valley, Moses strongly warns against apostasy. Crossing the Zered Valley cannot guarantee the identity of the new generation. Only inward circumcision keeps the status of the new generation(cf. Rom. 2:28-29).

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