하나님나라를 꿈꾸며(Kingdom of God)

Then Joseph vfell on his father’s face and wept over him and kissed him. 2 And Joseph commanded his servants the physicians to wembalm his father. So the physicians embalmed Israel. 3 Forty days were required for it, for that is how many are required for embalming. And the Egyptians xwept for him seventy days.

4 And when the days of weeping for him were past, Joseph spoke to the household of Pharaoh, saying, y“If now I have found favor in your eyes, please speak in the ears of Pharaoh, saying, 5 ‘My father made me swear, saying, “I am about to die: in my tomb zthat I hewed out for myself in the land of Canaan, there shall you bury me.” Now therefore, let me please go up and bury my father. Then I will return.’ ” 6 And Pharaoh answered, “Go up, and bury your father, as he made you swear.” 7 So Joseph went up to bury his father. With him went up all the servants of Pharaoh, the elders of his household, and all the elders of the land of Egypt, 8 as well as all the household of Joseph, his brothers, and his father’s household. Only their children, their flocks, and their herds were left ain the land of Goshen. 9 And there went up with him both chariots and horsemen. It was a very great company. 10 When they came to the threshing floor of Atad, which is beyond the Jordan, bthey lamented there with a very great and grievous lamentation, and he cmade a mourning for his father seven days. 11 When the inhabitants of the land, the Canaanites, saw the mourning on the threshing floor of Atad, they said, “This is a grievous mourning by the Egyptians.” Therefore the place was named Abel-mizraim;1 it is beyond the Jordan. 12 Thus his sons did for him as he had commanded them, 13 for dhis sons carried him to the land of Canaan and buried him in the cave of the field at Machpelah, to the east of Mamre, which Abraham ebought with the field from Ephron the Hittite to possess as a burying place. 14 After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone up with him to bury his father.

v ch. 46:4

w ver. 26; [2 Chr. 16:14; Mark 16:1; Luke 23:56; John 19:39, 40]

x [ver. 10; Num. 20:29; Deut. 34:8; 1 Sam. 31:13; Job 2:13]

y ch. 47:29; See ch. 33:15

z 2 Chr. 16:14; Isa. 22:16; Matt. 27:60

a See ch. 45:10

b [2 Sam. 1:17; Acts 8:2]

c [ver. 3]

1 Abel-mizraim means mourning (or meadow) of Egypt

d ch. 49:29, 30; [Acts 7:16]

e ch. 23:16

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 창 50:1–14.

요셉이 그의 아버지 얼굴에 구푸려 울며 입맞추고

2 그 수종 드는 의원에게 명하여 아버지의 몸을 향으로 처리하게 하매 의원이 이스라엘에게 그대로 하되

3 사십 일이 걸렸으니 향으로 처리하는 데는 이 날수가 걸림이며 애굽 사람들은 칠십 일 동안 그를 위하여 곡하였더라

4 ◎곡하는 기한이 지나매 요셉이 바로의 궁에 말하여 이르되 내가 너희에게 은혜를 입었으면 원하건대 바로의 귀에 아뢰기를

5 우리 아버지가 나로 맹세하게 하여 이르되 내가 죽거든 가나안 땅에 내가 파 놓은 묘실에 나를 장사하라 하였나니 나로 올라가서 아버지를 장사하게 하소서 내가 다시 오리이다 하라 하였더니

6 바로가 이르되 그가 네게 시킨 맹세대로 올라가서 네 아버지를 장사하라

7 요셉이 자기 아버지를 장사하러 올라가니 바로의 모든 신하와 바로 궁의 원로들과 애굽 땅의 모든 원로와

8 요셉의 온 집과 그의 형제들과 그의 아버지의 집이 그와 함께 올라가고 그들의 어린 아이들과 양 떼와 소 떼만 고센 땅에 남겼으며

9 병거와 기병이 요셉을 따라 올라가니 그 떼가 심히 컸더라

10 그들이 요단 강 건너편 아닷 타작 마당에 이르러 거기서 크게 울고 애통하며 요셉이 아버지를 위하여 칠 일 동안 애곡하였더니

11 그 땅 거민 가나안 백성들이 아닷 마당의 애통을 보고 이르되 이는 애굽 사람의 큰 애통이라 하였으므로 그 땅 이름을 2)아벨미스라임이라 하였으니 곧 요단 강 건너편이더라

12 야곱의 아들들이 아버지가 그들에게 명령한 대로 그를 위해 따라 행하여

13 그를 가나안 땅으로 메어다가 마므레 앞 막벨라 밭 굴에 장사하였으니 이는 아브라함이 헷 족속 에브론에게 밭과 함께 사서 매장지를 삼은 곳이더라

14 요셉이 아버지를 장사한 후에 자기 형제와 호상꾼과 함께 애굽으로 돌아왔더라

2) 애굽인의 곡함

 The Holy Bible: New Korean Revised Version, electronic ed. (South Korea, n.d.), 창 50.

1-3절) 야곱의 죽음에 요셉이 몸을 굽혀 입맞추고 요셉을 수종드는 의원에게 명하여 야곱의 몸, 시체를 향으로 처리하게 하였다. 이것이 40일이 걸렸고 애굽 사람들이 야곱(이스라엘)을 위하여 70일간 애곡하였다. 

야곱의 시체를 향으로 처리한 것은 애굽의 종교적인 예식으로 그 몸이 부패하지 않도록 미이라로 만드는 것으로 매우 섬세한 작업이었기에 요셉이 믿고 맡길 수 있는 이들에게 이를 진행하도록 요청했다. 야곱의 시체를 그의 유언에 따라 헤브론으로 옮기기 위해서 그의 시체의 부패를 지연시켜야 했기 때문이다. 

애굽에서 몸을 향으로 처리하는 행위는 사후의 삶을 바라는 종교적인 행위로 귀족들에게 이러한 예식을 치렀다. 이는 제사장들이 하는 것이었는데 요셉은 이를 의원들에게 맡기고 있다. 이는 향으로 처리하는 이 예식이 지닌 종교성과의 거리를 두기 위한 요셉의 조치였다. 

야곱 이외에 성경에 시신을 향으로 처리한 인물은 요셉이 유일하다.(50:26)  또한 70일간 애곡하였다는 것은 애굽의 왕실에서 행해지던 관습으로 당시 요셉이 애굽에서 매우 존경을 받았다는 것을 보여준다. 이스라엘의 경우 애곡하는 기간이 보통 7일이었고 길게는 30일(아론의 경우 민 20:29; 모세의 경우, 신 34:8)이었다. 

이 70일은 아마도 향으로 처리하는데 40일, 애곡하는데 30일을 더해서 70일이 된 것으로 보인다. 

디오도루스의 기록에 의하면 애굽의 왕을 애곡하는 기간이 72일 이었다고 한다. 거의 왕에 준하는 기간동안 애굽 전체가 애곡했다는 것은 요셉이 애굽땅에서 가지고 있는 지위를 알 수 있다. 

-  50:1–3 Joseph arranges for Jacob’s body to be embalmed (v. 2). This was necessary in order to delay the normal process of putrefaction and so enable Jacob’s corpse to be transported to Hebron. Mummification was not practiced by the Hebrews, and so Joseph entrusts the task to Egyptian physicians (v. 2). Since embalming was normally a religious practice involving priests, Joseph may have deliberately chosen to use physicians in order to distinguish his father’s beliefs from those of the Egyptian priests. Apart from Jacob, the only other person in the Bible who was embalmed is Joseph (see v. 26). The seventy days of mourning reflects Egyptian royal practice according to some ancient sources (e.g., Herodotus, History 2.86; but 72 days in Diodorus of Sicily, Histories 1.72), suggesting that Jacob is being shown very high honor; for the Israelites the period of mourning was normally between seven and 30 days. It is unclear, however, whether the two periods mentioned are consecutive or concurrent.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 136.

-  2  Joseph gives orders to have his father embalmed, and those to whom this assignment is given are called physicians (hārōp̄eʾîm, lit., “the healers”). The LXX rendered the Hebrew word with hoi entaphiastaí, “those who bury.” However, embalmers are not those who bury a body, but those who prepare a body for burial. There is no evidence that physicians officiated at the embalming, although they may have gained valuable knowledge of physiology and anatomy for their practice of medicine from the embalming practices of the Egyptians. This procedure was mostly a religious observance, and therefore a priestly function. But in view of the frequent use of magical incantations and spells as a part of the praxis of ancient medicine, it is likely that Egyptian physicians served in some kind of a priestly capacity. Embalming was, above all, a religious ritual, and one in which such medical/priestly personnel would be involved.

One of the first acts in the embalming process was cutting a long slit down the side of the abdomen so that certain viscera could be removed. According to the first-century b.c. Roman historian Diodorus (Histories 1.91), the person who made this cut was called “the so-called one who slits” (legómenos paraschiótēs). This was this person’s only responsibility in the embalming process. Is this where Gen. 50:2 gets its designation “physicians”—associating those who make an incision into the body with the art of medicine? That is unlikely; in such a case the writer, if referring to those who make the incision, could easily have used a derivative of any word meaning “cut.”

The Egyptian verb for “embalm” is, as noted above, wt. In the medical literature of Egypt this verb has another meaning. It may be used to describe wrapping the mummy in bandages. The Egyptian medical profession adopted this word as a way of saying “bind up with a bandage” or “wrap with a poultice.” The noun designates a “binder [of wounds].” Applied to Gen. 50:2, it is possible to see that in the sense they were “bandagers,” the morticians who embalmed Jacob could be called physicians.13

LXX Septuagint

13 I have gleaned most of my information on v. 2 from W. A. Ward, “Egyptian Titles in Genesis 39–50,” Bib Sac 114 (1957) 55–59. See also Redford, Study of the Biblical Story of Joseph, pp. 240–41; Vergote, Joseph en Égypte, pp. 197–200; C. R. Youngblood, “The Embalming Process in Ancient Egypt,” Biblical Illustrator 14/2 (1988) 80–83.

 Victor P. Hamilton, The Book of Genesis, Chapters 18–50, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 691–692.

4-6절) 곡하는 기간 70일이 지나고 요셉이 바로에게 말하여 야곱이 자신에게 유언한대로 가나안 땅에 묘실에 장사할 수 있도록 허락을 구했다. 요셉은 직접 본인이 바로에게 나가지 않고 다른 사람을 통해 이를 전달한다. 이는 상주인 그가 주검에 접해 부정했기 때문이다. 그러면서 그는 장사후에 자신이 다시 돌아올 것이라는 사실을 분명히 밝힌다. 이에 바로가 이를 허락한다. 

느 2:6에서는 먼저 왕이 느헤미야에게 성을 건축한 후에 다시 돌아올 것을 요청한다. 요셉이 이렇게 자신이 분명히 돌아올 것을 약속하며 허락을 구하는 것은 바로가 그를 얼마나 총애하고 있는지를 알 수 있는 대목이다. 

4절에서 ‘내가 너희에게 은혜를 입었으면’이라는 표현은 앞서 요셉이 47:29에 했던 표현과 일치한다. 느헤미야도 아닥사스다 왕 앞에서 이렇게 표현한다.(느 2:5) 

느헤미야 2:5 (NKRV)

5왕에게 아뢰되 왕이 만일 좋게 여기시고 종이 왕의 목전에서 은혜를 얻었사오면 나를 유다 땅 나의 조상들의 묘실이 있는 성읍에 보내어 그 성을 건축하게 하옵소서 하였는데

-  Joseph’s if you would do me the kindness (lit., “if I have found favor in your eyes”) is the same expression his father used with him on his deathbed, and with which he prefaced a request (47:29). In preparation for my comments on Joseph’s effective use of quotation in v. 5, note that he has shifted Jacob’s ʾim-nāʾ māṣāʾṯî ḥēn (47:29), part of Jacob’s entreaty to Joseph, to his own entreaty to Pharaoh, rather than including it in the quotation.

 Victor P. Hamilton, The Book of Genesis, Chapters 18–50, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 693.

7-9절) 바로의 허락을 받은 요셉은 바로의 모든 신하와 바로 궁의 원로들과 애굽 땅의 모든 원로와 요셉의 온 집과 그의 형제들과 그의 아버지의 집의 사람들과 함께 야곱을 장사하러 올라갔다. 그들의 어린 아이들과 양 떼와 소 떼만 고센 땅에 남았고 병거와 기병이 요셉을 따라 함께 올라갔다. 

지금 애굽땅을 떠나 가나안을 향하는 야곱의 장례 행렬은 말 그디로 엄청난 규모였다. 수많은 인파들과 이를 호위하는 군대가 대동하여 이동하고 있는 것이다. 

-  7–9  Three different groups participate in Jacob’s funeral procession: (1) high-ranking members of Pharaoh’s bureaucracy, v. 7; (2) male survivors of Jacob’s family, v. 8 (what of Leah and his concubines—are they still living?);15 (3) a military escort, v. 9. The largeness of the procession is reinforced by the threefold use of kōl in vv. 7 and 8. The third group is particularly interesting. The chariots (reḵeḇ) and horsemen (pārāšîm), who accompany the deceased Israel to his place of burial as a sign of respect and honor, may be compared with later chariots and horsemen who pursue Israel (the nation) as they leave for Canaan, with the intent of overtaking them (Exod. 14:9, 17, 18, 23, 26, 28).

That the military escort is described as hammaḥaneh kāḇēḏ meʾōḏ, a very large retinue (lit., “camp”), has earlier echoes in the Jacob narrative. While he was still alive, Jacob found himself in the midst of other military camps (cf. 32:3, 8, 9, 11 [Eng. 2, 7, 8, 10]), one a divine camp, the other a camp of his own making. There is also a contrast between this Egyptian retinue that accompanies Jacob, and a later maḥanēh miṣrayim that wishes to capture Jacob’s descendants (Exod. 14:20).

15 See n. 5 above.

 Victor P. Hamilton, The Book of Genesis, Chapters 18–50, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 696.

10-11절) 그들이 요단 강 건너편 아닷 타작 마당에 이르러서 크게 울고 애통하며 요셉이 아버지 야곱을 위하여 7일간 애곡하였다. 그 땅 가나안 백성들이 이 곳의 애통을 보고 이를 아벨미스라임이라 하였다. 이것의 의미는 애굽 사람의 큰 애통이라는 의미이다. 

본문의 위치가 정확히 어디 인지는 분명하지 않다. 번역본에 따라서 요단강 건너편이라고 하기도 하고 요단강 동쪽이라고 표현하기도 한다. 타작마당은 일반적으로 높은 곳에 위치한다. 왜냐하면 알곡과 가라지를 바람에 의해서 분리해야했기 때문이다. 아마 이곳에 위치한 사람들을 매우 놀랐을 것이다. 엄청난 규모의 애굽의 군대와 장례 행렬이 와서 7일간 큰 소리로 애곡하는 모습에 그들은 그 땅의 이름을 ‘아벨미스라임’이라고 하였다. 

-  10  The procession makes its way from Egypt to Canaan. A number of well-known sites might have been mentioned as falling within the itinerary, but no famous cities are mentioned. The only place at which the funeral march halted was Goren-ha-atad. Here they remained for seven days while Joseph mourned his father’s passing. Seven days was the normal period for mourning (see 1 Sam. 31:13 par. 1 Chr. 10:12; 2 Sam. 11:27; Job 2:13; Jdt. 16:24; Sir. 10:12).16 The thirty days of mourning for Moses (Deut. 34:8) and for Aaron (Num. 20:29) are exceptional. Other texts refer to fasting as part of the mourning ceremony. For example, 2 Sam. 1:12 records a one-day fast by David after the death of Saul and Jonathan, and 1 Sam. 31:13 speaks of a seven-day fast performed by the residents of Jabesh-gilead after the burial of the bones of Saul and his three sons. Perhaps mourning included a number of acts, of which fasting would only be one, and hence the reason for not mentioning it explicitly in v. 10.17 I fail to see any significance in the fact that the entourage’s expression of grief is conveyed by the noun mispēḏ (lament), while Joseph’s own expression of grief is conveyed by ʾēḇel (mourning).18 The camp’s number is “great, very large” (kāḇēḏ, v. 9), as is their lamenting (kāḇēḏ, v. 10). The Canaanites also perceive the grieving to be “great, grievous” (kāḇēḏ, v. 11).

The site Goren-ha-atad is unidentifiable. This is the only place in the OT where it is mentioned. It is described as being beʿēḇer hayyardēn, for which most translations have “beyond the Jordan,” that is, Transjordan or East Jordan. If we retain that translation, then that means that the funeral march did not take the normal route from Egypt to Canaan, but—for some unknown reason—took a detour and traveled around the Dead Sea and up the east side of the Jordan, much as a later march of Jacob’s descendants did under Moses’ leadership. After the seven-day grieving period, the party continued on to Hebron, by either crossing the Jordan or by swinging around the lower tip of the Dead Sea.

16 The seven days of mourning may be compared with the seven days of birth preceding circumcision (17:12), the seven days of marriage (29:27), and the seven days of consecration of the priests (Lev. 8:33), all of which seem to refer to what today would be called rites of passage. See J. Milgrom, Leviticus 1–16, AB (New York: Doubleday, 1991), p. 538.

17 See H. A. Brongers, “Fasting in Israel in Biblical and Post-Biblical Times,” OTS 20 (1977) 4.

18 For ʾēḇel to express a son’s mourning for his father, see Gen. 27:41. For the two words in parallelism cf. Mic. 1:8cd, RSV: “I will make lamentation [mispēḏ] like the jackals, and mourning [weʾēḇel] like the ostriches.”

 Victor P. Hamilton, The Book of Genesis, Chapters 18–50, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 696–697.

12-14절) 야곱의 아들들이 아버지가 그들에게 명령한대로 그를 위해 따라 행하여 야곱을 애굽에서 가나안 땅으로 메어다가 마므레 앞 막벨라 밭 굴에 장사하였다. 이곳은 아브라함이 헷 족속 에브론에게 밭과 함께 사서 매장지로 삼은 곳이었다(23장). 요셉이 아버지를 장사한 후에 자기 형제들과 장례를 위해 함께 올라갔던 사람들과 함께 돌아왔다. 

-  13–14  The sons carry out their father’s last wish. They bury him in the cave of Machpelah where Jacob’s father, and grandfather, and one of his wives (Leah) are buried. Thus Jacob leaves one part of his family and joins another part of his family. Perhaps the recall of Abraham’s purchase22 of this real estate from Ephron the Hittite (see Gen. 23) is prompted by the use of the word ʾaḥuzzá (“burial site”). For the last seventeen years Jacob has lived on an ʾaḥuzzá in Egypt, courtesy of Pharaoh (47:11). Now Jacob is giving up not only one part of his family for another part of his family, but one ʾaḥuzzá for another ʾaḥuzzá. “Life in the land first becomes possible through a grave; through a grave the group put down roots in the land. The grave is the maternal origin and the final refuge.”23

22 Throughout Gen. 23 the verb nāṯan is used for buying (23:4) and selling (23:11) property, and means “give for money.” Other references (29:10; 49:30; and here in 50:13) use the verb qānâ, “to buy, purchase,” making clear that Abraham acquired his grave site by purchase.

23 H. Gese, Essays on Biblical Theology, tr. K. Crim (Minneapolis: Augsburg, 1981), p. 37.

 Victor P. Hamilton, The Book of Genesis, Chapters 18–50, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 698.