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RISS 인기검색어
- 검색키워드
- 저자 : 유정섭 (柳廷燮) (검색결과 5 건)
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구약에 기록된 바다의 다층적 의미 연구 : 고대근동 문헌에서의 신화적 바다와의 비교연구
유정섭 亞細亞聯合神學大學校 2007 국내박사
This study focuses on the meaning of the 'sea' (??) and its related word, the 'river' (???) in the Old Testament with the background of the Ancient Near Eastern studies. In the Old Testament the meaning of the term 'sea' can be classified into two categories: geographical (natural) and mythological meaning. The geographical meaning is obvious, but the mythological meaning is complicated due to the imagery of "chaos or adversary". Furthermore the mythological meaning is extended, particularly combined with such unique words as Leviathan (!t'y"w>li), Rahab (bh;r) and Tannin (!yNIßT) appeared in the context of the sea. In order to peruse such unique words in the Old Testament, the Ancient Near Eastern Literature should be employed. I accept, in the evangelical circle, that the Bible is the word of God, inspired by the holy spirit, this is infallible and inerroneous in the autographs; while Ancient Near Eastern Texts are corrupted and fallible. Therefore our use of the Ancient Near Eastern Texts should be elenctical, that is to reprove and correct them by the proper use of the inspired scripture. This study has two major purposes. First purpose is to identify "the sea and the river" as "chaos or adversary", which defies YHWH with Leviathan, Rahab and Tannin in the Old Testament. For this identification we first approached the terms ym/nhr in the Baal Cycle, identifying with ltn (lotan), tnn (dragon) and seven-headed serpent/dragon(Chapter Ⅱ). Then the similar identity and imagery are confirmed by syntactical parallelism and semantical parallelism (Pss 93; 24), the imagery of the defiant sea against God by Leviathan, Rahab and Tannin (Ps 74; Isa 27; Job 7; Isa 51; Job 9; Ps 89) in the Old Testament (Chapter Ⅲ) Second purpose of this study is to clarify that the sea of chaos and other sea monsters recorded in the Bible is not only used as the imagery of a being defiant to God and to be destroyed ultimately by God, but also as a being created by God, the Creator, to praise him and sometimes to be used as an instrument of judgement. This aspect is never found in the Ancient Near Eastern Documents. Although in Mesopotamian and Egyptian Document some examples are found where the hymns take in its form very similar shape to those of the Old Testament, the sea and sea monsters are never found to play the same role as in the Bible. For instance, in Psalms 148 tanninim (~ynIⓒyNIT) and tehomot (tAm)hoT.., deeps/seas) praise God, while the chaotic force 'Tiamat' does not praise Marduk, nor does ym/nhr praise Baal. In Psalms 104 Leviathan who was created by God enjoys itself in the sea created by God, meanwhile Tiamat is Killed by Marduk, severed in two and constitute a part of the universe. In the same way ym/nhr was killed by Baal and ceased to exist. In Genesis 1:21 Tannin which represents the defiant chaos against YHWH, is nothing but a creature of God. Habakkuk 3:9 uses the neharot (tArßh'n>, rivers) as an instrument of God's judgement, while no record of Marduk uses 'living' Tiamat as an instrument of judgement, nor does Baal use 'living' ym/nhr as an instrument of judgement to establish the order. The Bible authors used this elenctic imagery to implant the greatness of God on the heart of Israelite who were already well accustomed to of the contemporary Ancient Near Eastern culture. To emphasize the uniqueness of the Bible by means of these facts is also another purpose of this study. In Chapter Ⅱ we looked into the creation mythology and the sea in reference with Ancient Near Eastern Documents. Research of the Enuma Elish shows that Marduk completes the part of creation with an episode of subduing the sea (Tiamat) which here specify forces of disorder and chaos. And in this process the imagery of the sea that is Tiamat and monsters which follow her and battle scene those characters engaged in were illustrated in detail. Also in Baal Cycle, Baal restored the order in nature by conquering the sea (ym) which represents chaos. Also chaos, the imagery of ym/nhr which mean the sea and the imagery of Baal was explained. Thus the fact that ym, Lotan, tnn and seven-headed serpent are all the same thing is logically presented. While Enuma Elish is closely related to the creation itself, Baal Cycle just put emphasis on establishment of the natural order in the created world. Both of these mythology helps to comprehend the Bible Text with regard to imagery of battle motif and individual object. At the same time in the Egyptian creation mythology the role of the sea is mentioned. In the Egyptian creation mythology, no comment of any battle experience is to be found in relation with the sea. No chaos and disorder is mentioned with Nun (the sea primitive sea), nor is battle. Also in the Egyptian creation mythology, creation is not a product of battle or struggle. The function of the sea is mentioned only as a background of early creation. From this aspect, in Egyptian creation mythology, the sea, when compared with Enuma Elish and Baal Cycle, is different, to a great degree, in its contents, characteristics and imagery. In Chapter Ⅲ we search for the meaning of the sea as an adversary against of God. As an initial consideration we have studied the sea not as a being defiant to God but as the simple water (tehom[~Ah+t], The judgement of the flood, The victory at the red sea) which is very important with ruah (x;Wr)'s involvement in mind. Also Psalms 29 is considered to have some importance with regard to elenctic uses against Baal religious culture. And then we study the superb literary trait the contemporary Hebrew Bible scholarships possessed. Parallelism (syntactical parallelism and semantical parallelism) and imagery are two important aspect which will affect the study of Old Testament textual there after. The next step of our study is to seek to define the meaning of the sea, river, Leviathan, Rahab and tannin. What we aim in this study is to seek the identity of the sea used as an age
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