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창 19:23-29 기억하시는 하나님

창 19:23-29 기억하시는 하나님 2020.11.19

창 19:23-29 기억하시는 하나님

2020. 11. 19. 09:09

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God Destroys Sodom

23 The sun had risen on the earth when Lot came to Zoar. 24 Then ithe Lord rained on Sodom and Gomorrah sulfur and fire from the Lord out of heaven. 25 And he overthrew those cities, and all the valley, and all the inhabitants of the cities, and what grew on the ground. 26 But Lot’s wife, behind him, looked back, and she became ja pillar of salt.

27 And Abraham went early in the morning to the place where he had kstood before the Lord. 28 And he looked down toward Sodom and Gomorrah and toward all the land of the valley, and he looked and, behold, the smoke of the land went up like the smoke of a furnace.

29 So it was that, when God destroyed the cities of the valley, God lremembered Abraham and sent Lot out of the midst of the overthrow when he overthrew the cities in which Lot had lived.

i Deut. 29:23; Jer. 20:16; 50:40; Lam. 4:6; Amos 4:11; Zeph. 2:9; Luke 17:29; 2 Pet. 2:6

j Luke 17:32

k ch. 18:22

l See ch. 8:1

The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 창 19:23–29.

23-25절) 롯이 소알에 들어갈 때에 해가 돋았다. 고대 근동에서는 해가 뜨는 때에 맞추어 그날 재판이 시작되었다. 바로 이때 하나님의 심판이 시작된 것이다. 본문은 이 심판이 하나님으로부터 임한 것임을 강조하기 위해서 24절에서 여호와의 이름을 두번이나 강조한다. 하나님께서 하늘에서 유황과 불을 소돔과 고모라에 비같이 내리셨다. 이로 인해서 그 성과 온 들과 성에 거주하는 모든 백성과 땅에 난 것, 식물들까지 모두 엎어 멸하셨다. 롯이 이 성에 마음을 둔 이유가 바로 이 땅의 푸르름(13:10)이었는데 이 심판으로 인해서 이 푸르름과 생기는 모두 사라져 버렸다.

이처럼 소돔과 고모라에 대한 심판은 하나님의 철저한 심판을 상징하는 표현이 되었다. 이후에 인간의 타락상을 묘사할 때 소돔과 고모라와 같다라는 표현이 사용되기 시작했다.

유황은 노란색 고약한 냄새가 나는 물질로 이것이 탈 때 엄청난 열과 황화 가스를 분출한다. 이처럼 유황불은 하나님께서 심판을 내리실 때 사용되었다.(겔 38:22)

- Brimstone is translated by tev as “burning sulfur.” Sulfur is a yellow substance that burns with a high heat and produces a suffocating odor.

Fire and burning sulfur are used to describe the destruction sent down from heaven by God in Ezek 38:22. Brimstone is also mentioned in Rev 14:10; 19:20; 20:10; 21:8. “Fire and brimstone” is the traditional rendering suggesting two separate elements, but in the context they are to be understood as one and the same. Brimstone and fire may be rendered, for example, “heat and fire that suffocate people” or “hot burning coals.”

tev Today’s English Version

William David Reyburn and Euan McG. Fry, A Handbook on Genesis, UBS Handbook Series (New York: United Bible Societies, 1998), 432.

- God destroys Sodom and Gomorrah using burning sulfur that rains down from the sky. The unusual nature of this exceptional event underlines that it is an act of divine punishment. Subsequently, the cities of Sodom and Gomorrah become synonymous with human depravity (e.g., Isa 1:9; Lam 4:6; Zeph 2:9; Matt 11:23–24; Rev 11:8). Against this background, Lot’s rescue emphasizes God’s concern for the righteous in the midst of a world that stands condemned for its sinfulness (2 Pet 2:6–9).

e.g. for example

D. A. Carson, ed., NIV Biblical Theology Study Bible (Grand Rapids, MI: Zondervan, 2018), 54.

26절) 롯의 아내는 뒤를 돌아보았으므로 소금 기둥이 되어버렸다.

천사가 소돔성을 떠나서 피할 곳에 들어가기까지 뒤를 돌아보지 말 것을 말했는데 롯의 아내는 뒤를 돌아보았다. 이는 말씀에 대한 불순종에 대한 표시로 롯의 아내가 소돔에 대한 마음을 버리지 못한 것을 의미한다. 구원의 백성으로 살면서도 여전히 자신히 누리던 죄악의 순간들을 잊지 못하고 뒤돌아보게 되는 우리의 모습을 떠오르게 한다. 이처럼 롯의 아내는 그녀가 소돔의 자녀임을 말해준다. 그녀의 이러한 실패는 이후에 다른 이들에게 생생한 경고가 된다.(눅 17:32)

“롯의 처를 기억하라” (누가복음 17:32, NKRV)

여기서 롯의 아내가 뒤를 돌아본 행위는 그저 언뜻 뒤돌아보는 것을 의미하는 것은 아니다. 우리는 눅 17:28-32에서 한가지 힌트를 얻을 수 있다.

“또 롯의 때와 같으리니 사람들이 먹고 마시고 사고 팔고 심고 집을 짓더니 롯이 소돔에서 나가던 날에 하늘로부터 불과 유황이 비오듯 하여 그들을 멸망시켰느니라 인자가 나타나는 날에도 이러하리라 그 날에 만일 사람이 지붕 위에 있고 그의 세간이 그 집 안에 있으면 그것을 가지러 내려가지 말 것이요 밭에 있는 자도 그와 같이 뒤로 돌이키지 말 것이니라 롯의 처를 기억하라” (누가복음 17:28–32, NKRV)

롯의 아내는 롯의 뒤에서 멀어져서 자신의 관심을 뒤돌리고 있었다. 눅 본문과 롯의 아내와 연결시켜서 생각해보자면 롯의 아내는 지금 소돔으로 되돌아갔던 것이다. 자신이 포기해야하는, 자신이 소돔에 놓고온 것이 아까와서 뒤로 돌이켰다고 볼 수 있다.

27-29절) 이제 시선은 아브라함에게로 옮겨 진다. 아브라함이 그 아침에 일찍 일어나 여호와 앞에 서 있던 곳에(18:22) 이르러서 소돔과 고모라 지역을 바라보았는데 연기가 용광로와 같이 치솟아 오르는 것을 보았다.

아브라함은 하나님께서 소돔과 고모라에 심판을 내리실 것에 대한 말씀을 들었고 이에 롯을 구원해주실 것을 요청했다. 이후 29절에서 말하는 것처럼 롯이 구원을 받은 것은 하나님께서 아브라함을 생각하셨기 때문이다. 하나님께서는 아브라함과 약속을 하셨고 그 약속을 기억하시고 지키시는 것이다. 아브라함으로 말미암아 모든 민족이 복을 얻게 될 것이라고 하셨는데 롯은 벌써 2번이나 그 혜택을 받고 있는 것이다.

“너를 축복하는 자에게는 내가 복을 내리고 너를 저주하는 자에게는 내가 저주하리니 땅의 모든 족속이 너로 말미암아 복을 얻을 것이라 하신지라” (창세기 12:3, NKRV)

하나님이 아브라함을 생각하사라는 표현은 8:1에서 노아와 그와 함께 방주에 있는 모든 들짐승과 가축을 기억하사라는 표현과 같다. 이처럼 하나님의 기억하심을 통해서 구원이 베풀어진다.

“하나님이 노아와 그와 함께 방주에 있는 모든 들짐승과 가축을 기억하사 하나님이 바람을 땅 위에 불게 하시매 물이 줄어들었고” (창세기 8:1, NKRV)

이처럼 하나님께서 기억하시는 것은 은총을 베푼다라는 의미이다. 결국 본문은 롯이 구원을 받은 것은 그의 의로움이 아니라 아브라함의 중보 결과 였음을 확실히 하고 있다. 다시한번 아브라함은 롯에게 복의 근원이 된 것이다.

생각하다. 기억하다라는 히브리어 단어는 ‘쟈칼’이다. 인간의 편에서는 이 기억함이 후회나 구출, 감사나 헌신으로 이끈다. 하나님의 기억하심은 그분의 의도와 개입으로 이끈다. 우리는 하나님을 기억함으로 그분을 찬양하고 경배한다. 하나님께서는 우리를 기억하심으로 당신의 은혜를 베푸신다.

- (zākar I), q. remember, reflect on, commemorate; ni. be remembered, invoked; hi. mention, invoke, praise, give evidence, bring a memorial offering (#2349); אַזְכָּרָה (ʾazkārâ), nom. offering over which God’s name was invoked (#260); זָכוּר (zākûr), remembrance (#2345); זֵכֶר (zēker), nom. remembrance, proclamation, name (#2352); זִכָּרוֹן (zikkārôn), nom. remembrance, memorial (#2355); מַזְכִּיר (mazkîr), secretary, recorder (#4654).

ANE The vb. is well attested. Phoen. zkr and skr, Aram. זָכַר and דָּכַר, and Eth. zakara all mean “remember.” Akk. zakāru is a vb. of speaking, signifying “declare, mention, invoke, swear.” Old South Arab. and Arab. ḏkr means both “remember” and “mention.” In Ugar. the root occurs only in personal names.

OT 1. The root and its derivatives have crucial roles in the OT. On the human level, the words embrace reflection, especially on what is in the past. Such reflection may lead to regret or relief, or more actively appreciation and commitment. God’s remembering has to do with his attention and intervention, whether in grace or in judgment. Religious worship is the context where human and divine usage come together, in the fellowship of praise and blessing.

Remembering can refer to worrying or consoling reflection or to reasoning. The rich person does not “reflect” on the brevity of life (Eccl 5:20 [19]). Thinking about the wicked prospering is disturbing (Job 21:6). Remembering present affliction means being engrossed by it (Lam 3:19–20). On the other hand, the exiles are exhorted to remember Yahweh (Jer 51:50; cf. Zech 10:9). The young in their pleasures are to remember their Creator and so to take him into account (Eccl 11:9–12:1). Job is urged to “consider” that the innocent are never punished (Job 4:7) and to remember to praise God’s work rather than criticize him (36:24). Remembering God’s past dealings with Israel suggested that the present rupture in the covenant relationship was Israel’s fault, not his (Mic 6:4–5). It also showed his sovereignty over history and so leads to a monotheistic conclusion (Isa 46:9). Remembering God’s laws brings encouragement (Ps 119:52). Remembering his name at night means turning to him in prayerful meditation (Ps 119:55; cf. 63:6 [7]). To remember God’s greatness is an antidote to fear (Neh 4:14 [8]; cf. Deut 7:18). To remember Zion (Ps 137:6) is to be committed to the city of God and appreciate all it stands for. The vb. is even applied to the future, in the sense of bearing in mind the predictable consequences of sin (“reflect on,” Isa 47:7; “consider,” Lam 1:7).

2. In many of the cases with human subjects, changes of life situation stir up memories of relief or nostalgia. Thus, Zophar assured Job that, if he repented, he would recall his present troubles “as waters gone by” (Job 11:16). On the other hand, Israel complained in the desert about its lack of the varied diet that they remembered eating in Egypt (Num 11:5). The exiles missed worshiping in Jerusalem and engaged in a sort of funeral lament (Ps 137:6; cf. 42:4 [5]). In the lament of Ps 77 the initial reaction to Israel’s downfall is one of frustration: God’s earlier salvation was now a missing element (Ps 77:3 [4], 5 [6]; see NRSV). The death of an individual or community carries with it the fate of being forgotten (Job 24:20; cf. Ps 83:4 [5]; Jer 11:19; Ezek 21:32 [37]; 25:10; Zech 13:2).

3. Eschatological promises speak of past or present phenomena or experiences being transcended and no longer remembered. The ark would be superseded and not missed (Jer 3:16). The exiles were not to dwell on God’s past saving acts, which would be eclipsed by his new work of redemption (Isa 43:18). Jerusalem, personified as a bride, was to remember no more the humiliation of her exilic widowhood (54:4). In the new heavens and earth the former things that brought sorrow will be forgotten (65:17).

4. Remembering can connote gratitude. Abigail urged David to remember her in his future time of blessing, after she had brought food and wine to him and his men (1 Sam 25:31). Not remembering someone’s former benefits is condemned in the OT as an act of ingratitude. Joash forgot Jehoiada’s former help when he killed his son (2 Chron 24:22). Nobody remembered the poor wise man who saved his city (Eccl 9:15). At the divine level, Israel in the desert forgot the power of God displayed in the Exodus (Ps 78:42; 106:7; cf. Judg 8:34; Neh 9:17; Isa 57:11). Unfaithful Jerusalem failed to remember the ignominious origins from which God had rescued it (Ezek 16:22, 43). After sinning against God, Israel is urged to remember and appreciate his past grace: “Is this the way you repay the Lord?” (Deut 32:5–7).

5. Rather than denoting simply a mental process, remembering frequently induces present action, like tying a knot in a handkerchief. In fact, the tassels on the Israelites’ garments were to remind them of God’s commands and so to obey them (Num 15:39–40). The purpose of Joseph’s appeal to the chief butler to remember him was that he would get him released from prison (Gen 40:14). To remember God’s precepts leads to obeying them (Ps 103:18). Keeping the leprosy regulations was motivated by the reminder of God’s striking Miriam with leprosy (Deut 24:9; cf. Num 12:10). Challenging Israel to remember God’s past saving deeds was tantamount to a call to praise (Ps 105:5; 1 Chron 16:12). In Deut memory plays a major role as a positive constraint. The Israelites’ historical experience of being slaves in Egypt is urged as a reason to include their slaves in the Sabbath rest and in the Feast of Weeks (Deut 5:15; 16:12), to release their slaves in the seventh year (15:15), to leave part of their crops for the underprivileged (24:22), and generally to respect their right to justice (24:18). Further, in 8:2 God’s dealings in the desert are meant to stimulate Israel to obedience, while in 8:18 the reflection that Israel’s prosperity is God’s gift is an incentive to obey and stay loyal to him, rather than worshiping other gods. In 9:7 the exhortation to remember Israel’s continual rebellion in the desert introduces a long narrative of sin and grace, which culminates in a passionate call for obedience (10:12–13). In the book of Ezekiel remembering past sin is a powerful impetus for good. The exiles were to remember how they had personally grieved God in their preexilic history and so come to a true sense of God’s will (Ezek 6:9). Moreover, their resettlement in the land was to be marked by remorse for their bad lifestyle when they were there before, the act of remembrance serving as an incentive to new loyalty (16:61, 63; 20:43; 36:31).

6. Remembering God is often a dynamic phenomenon that leads to the situation of the believer or the believing community being transformed, especially in the Psalms. Recalling God’s past saving work becomes a bridge from a grim present to a blessed future. In Ps 77:11 [12] his saving activity at the Exodus is seen to be relevant to Israel’s disastrous situation and an implicit promise that the God who saved them will save again. In 143:5 the recollection of God’s past salvation changes despair into hope and prayer. Jonah, at death’s door, remembered God and turned to him in a prayer for rescue (Jon 2:7 [8]). In Ps 78:35 seeking God in repentance is triggered by memories of God as Savior. Similarly, in Isa 63:11, after sinning and being punished, Israel is represented as recalling the Exodus and turning back to God, while in Zech 10:9 those of Israel still in exile were to remember God and turn to him again in faith, as a prelude to their return to the land. Many of these examples focus on the Exodus not simply as an event in history but as a window through which to glimpse God’s redemptive will for his people and individual believers in every generation. To this end the Exodus was to be personally remembered in the Feast of Unleavened Bread (Exod 13:3; Deut 16:3).

7. So closely is remembering associated with action that at times it functions as a synonym for action of various kinds. In Amos 1:9 Tyre’s not remembering its treaty with Israel means to disregard or break it. In Ps 109:16 not to remember to show kindness to the needy connotes neglect to do so. To forget God as Savior in Isa 17:10 is to forsake him for alien gods. For the Transjordan tribes remembering Moses’ command to fight alongside the other tribes until the whole land was won (Josh 1:13; cf. Deut 3:18–20) connotes obedience. Similarly, to remember the Torah is to obey it (Mal 4:4 [3:22]; cf. Isa 64:5 [4]). To remember the Sabbath day (Exod 20:8; cf. “observe,” Deut 5:12) is to observe it by abstaining from work. The remembering of the Feast of Purim (Esth 9:28) refers to its celebration.

8. All the preceding examples relate to human recollection. The vb. often has God as subject, especially in prayers. Samson so prayed in his helplessness, asking for renewed strength (Judg 16:28). Hannah, praying for a son, asked God to remember her (1 Sam 1:11). Nehemiah, in a series of prayers that punctuate his memoirs, requested that his work might stand as a memorial to his service for God and his fellow Jews. Evidently he had enemies who gave him no credit for his dedicated labors and sought to undo them. So he committed to God both his own work (Neh 5:19; 13:14, 22, 31) and the opposition he had encountered (6:14; 13:29) (see H. G. M. Williamson, Ezra, Nehemiah, xxv–xxviii). In intercessory prayer for Israel’s survival Moses reminded God of his promises to the patriarchs (Exod 32:13; Deut 9:27). In Ps 132:1–10 (cf. 2 Chron 6:42) the reigning king prayed for blessing on his reign for David’s sake and was given a favorable reply in vv. 17–18.

9. An appeal to remember frequently features in lament petitions. In Ps 106:4–5 the psalm leader interrupts a communal lament, praying to be included in Israel’s coming salvation. Specific appeals are made to God’s commitment to the covenant (25:6–7; 74:2; Jer 14:21), to the dishonor God is suffering (Ps 74:18, 22; 89:50–51 [51–52]), to his compassion for human frailty (89:47 [48]; Job 7:7), to sympathy for human affliction (Lam 5:1–20) or to his mercy (Hab 3:2), to God’s previous personal care (Job 10:9), and to his scriptural promises (Neh 1:8, with reference to Deut 30:2–4; Ps 119:49). Past loyalty to God is sometimes pleaded in individual laments (2 Kgs 20:3 = Isa 38:3; Jer 18:20). God is reminded of injustice Judah has suffered in Ps 137:7 (cf. Jer 15:15). In Ps 88:5 [6] the lamenter compares his low level of life with being dead and so outside God’s remembering care. In Job 14:13 Job quaintly asks God to let him shelter in Sheol, out of reach of his anger, and remember him when the danger was past.

10. Narratives record God’s favorable response to crises and/or to petitions associated with it (Gen 8:1; 19:29; Exod 2:24); childlessness is reversed in Gen 30:22; 1 Sam 1:19. Hymns celebrate his active remembering, whether motivated by the covenant (Ps 98:3; 105:8, 42; 106:45; 111:5; cf. 9:12 [13]; 115:12) or compassion (78:39; 103:14; 136:23). God’s mindfulness in blessing humanity is praised in 8:4 [5].

11. In promises God’s faithfulness to his covenant is affirmed (Gen 9:15; Lev 26:42, 45; Ezek 16:60; cf. Exod 6:5; Num 10:9; Jer 31:20).

12. Divine remembering can have negative overtones of accusation or punishment. God laments Israel’s short-lived devotion in Jer 2:2. Sinners are warned that God remembers their sins, storing them up for judgment (14:10; Hos 7:2; 8:13; 9:9), or are urged to interpret disaster in this way (Jer 44:21). A curse urges that punishment of the family’s earlier sins should be inherited (Ps 109:14). In a communal lament this very fate is deprecated (79:8). Petitions that an individual’s or the community’s own sin be not remembered are offered in Ps 25:7; Isa 64:9 [8]. In Ezekiel assurances are given that the previous sins of repenting sinners will not be remembered against them (Ezek 18:22; 33:16), and warnings are given that earlier good behavior of backsliders will not count to their credit (3:20; 18:24; 33:13). God promises to forgive and forget his people’s sins in Isa 43:25; Jer 31:34.

13. The hi. or causative form of the vb. occasionally relates to memory. In 2 Sam 18:18 Absalom is said to have no son to carry on his memory. In 1 Kgs 17:18 fear is expressed that the prophet in God’s name will “bring” hidden sins “to light” (REB) and exact punishment for them. In Ps 87:4 God promises to “record” foreign nations on the register of his people. However, the normal meaning of the hi. is to mention in speech (e.g., Gen 40:14; 1 Sam 4:18; Isa 19:17), especially the name of God or other gods (Exod 23:13; Josh 23:7; Isa 62:6; Amos 6:10; cf. the ni. in Hos 2:17 [19]). The servant in Isa 49:1 describes God’s commission in terms of his mentioning his name (cf. Acts 9:10–11). It often refers to invoking God in worship (e.g., in Isa 26:13 [REB]; 48:1). God causes his name “to be invoked” at the sanctuary (Exod 20:24, REB). The task of the Levites was to “invoke” God (1 Chron 16:4, NRSV), whether in praise or in “petition” (NIV), and the term reappears in the headings to Ps 38 and 70. Thus, it also means to praise the beloved in a love song (Song of Songs 1:4) or to cause a king’s name to be celebrated (45:17 [18], NRSV). Ps 20:7 [8] affirms that “we boast” (REB) of Yahweh’s name, instead of chariots or horses. In Ps 71:16; Isa 12:4; 63:7 God’s attributes are proclaimed in praise.

14. The hi. also has two special meanings. First, in Isa 66:3 it is used of bringing incense as a memorial offering (עַזְכָרָה see below). Second, it can have a forensic flavor. In 43:26 God challenges the exiles to “cite” him “to appear” (REB) or to “accuse” him (NRSV). In Ezek 21:23 [28] Nebuchadnezzar’s divination shows Jerusalem’s guilt as legal proof (W. Zimmerli, Ezekiel, 1:438, 445), while in Ezek 21:24 [29] Judah by its sins had also presented such evidence. In 29:16 Egypt’s role was to attest Judah’s guilt. Similarly, in Num 5:15 the purpose of the grain offering used in the ordeal of the wife accused of adultery was to expose or “draw attention” to her guilt.

15. The nom. זֵכֶר refers to remembrance when it is associated with death. Evildoers and Israel’s enemies suffer the fate of not being remembered at the time of death (Exod 17:14; Deut 25:19; 32:26; Ps 9:6 [7]; 34:16 [17]; 109:15; Isa 26:14). On the other hand, wisdom teaching promises that the righteous will always be remembered (Ps 112:6; Prov 10:7). Ecclesiastes provocatively asserts that not even the righteous have lasting remembrance after their death (Eccl 9:5). Like the Akk. zikru, the term is also used in human contexts as a parallel and synonym of “name” or “fame” (Prov 10:7; Hos 14:7 [8]).

16. When used of God, this latter meaning also applies (Exod 3:15; Ps 30:5; 97:12; 102:12 [13]; NRSV “name”; 135:13; Isa 26:8; Hos 12:5 [6]). This usage is developed from a basic meaning of invocation or proclamation and corresponds to the hi. of the vb. In Ps 6:5 [6] the parallelism indicates that the meaning is not remembrance but praise (Childs, 71; Schottroff, 294–95). In Esth 9:28 recounting the message of Purim seems to be in view (Childs, 72). To “celebrate” God’s goodness in Ps 145:7 is to engage in proclaiming it in worship. Similarly, in Ps 111:4 the זֵכֶר that God established for his wonders denotes proclamation of the Exodus (Childs, 22; Schottroff, 193).

17. The nom. זִכָּרוֹן has at least three meanings. First, like זֵכֶר, it can mean remembrance: Eccl 1:11; 2:16 denies that the dead are remembered. Second, it is a memorandum, record, or “something to be remembered” in itself (Exod 17:14), such as the scroll (סֵפֶר, #6219b) of remembrance in which God lists his true people’s names (Mal 3:16). The most common sense is a memorial or reminder of something else. It is applied to religious objects, even to pagan symbols in Isa 57:8. The twelve stones at the Jordan (Josh 4:7) were a monument to God’s bringing Israel’s twelve tribes into the land. The two onyx stones and twelve gems on the high priest’s ephod and breastpiece (Exod 28:12, 29; 39:7) were a means of bringing the names of the twelve tribes into God’s presence for his blessing. The bronze censers used by Korah and his followers were hammered into an overlay for the altar as a reminder to Israel that only Aaron’s family could be priests (Num 16:40 [17:5]). The gold looted from the Midianites was put in the sanctuary as a permanent thank offering for the victory (Num 31:54; cf. also Zech 6:14). The term is also applied to festivals and rites of worship. The Passover was a memorial or commemoration of the Exodus (Exod 12:14), keeping its memory green for each generation. However, in Num 10:10 the trumpets at festivals and sacrifices were a reminder for God, calling on him to graciously accept his people’s offerings (cf. Exod 30:16). The trumpet calls that signaled the autumn celebration of Lev 23:24 (cf. Num 29:1–6) probably likewise requested that God should take note of Israel. In Exod 13:9 the Feast of Unleavened Bread is said to function in the same way as phylacteries, reminding God’s people to obey his Torah. The “reminder offering” in Num 5:15, 18 is explained in the text as a reminder or way of establishing the guilt or innocence of the wife suspected of adultery. In Neh 2:20 the meaning of זִכָּרוֹן is uncertain. It is best taken as an invocation or proclamation, like זֵכֶר. Sanballat and his fellow leaders had no right to engage in worship in Jerusalem.

18. The nom. אַזְכָרָה (NIV “memorial portion, memorial offering”) is used of certain offerings. In form it is an Aram. aphel inf. used as a nom. Like the Heb. hi. vb., it seems to refer to the invoking of God’s name, in this case, over the part of an offering that was burned in sacrifice as distinct from the rest that was given to the priests (Schottroff, 334–38). It is used of different types of grain offering in Lev 2:2, 9, 16; 5:12; 6:15 [8]; Num 5:26. In Lev 24:7 it is applied to the frankincense placed beside the showbread and later, representing the bread, burned on the altar as an offering (cf. Isa 66:3).

P-B In the Qumran writings there are three interesting uses. As in the Ps, in 1QH 4:35 remembering God (in this case, “the might of your hand and the greatness of your compassion”) gives the individual believer new confidence. The blowing of trumpets in battle so that God might remember and rescue in Num 10:9 is quoted in 1QM 10:7 and applied to the eschatological war. The cultic trumpets of Num 10:10 are also applied thus: one set of trumpets was to be inscribed “reminder of vengeance in God’s appointed time” (1QM 3:7; 7:13; 16:4; 18:14). In 1QS 10:5, however, Num 10:10 is echoed with reference to the festivals and holy days. The promise that God will remember the covenant with Israel’s ancestors in Lev 26:45 is claimed by the community in CD 1:4; 6:2 (= 6QD 3:5).

NT NIDNTT 3:230–47.

See Forgetting

See Name

See Offering, sacrifice

See Praise, singing, thanksgiving

Bibliography

TDOT 4:64–82; TWAT 2:571–93; P. A. H. de Boer, Gedenken und Gedächtnis in der Welt des Alten Testaments, 1962; B. S. Childs, Memory and Tradition in Israel, 1962; W. Schottroff, ‘Gedenken’ im Alten Orient und im Alten Testament, 2d ed., 1967.

Leslie C. Allen

q. qal

ni. niphal

hi. hiphil

ANE Ancient Near East(ern)

Phoen. Phoenician

Akk. Akkadian

Ugar. Ugaratic