구약에 기록된 바다의 다층적 의미 연구 : 고대근동 문헌에서의 신화적 바다와의 비교연구 = (A)study on the multiple meaning of the sea recorded in the old testament : an elenctic study against the mythical sea in the old testament with the ancient near eastern literature

다국어 초록 (Multilingual Abstract)

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

목차 (Table of Contents)

• I. 서론 = 1
• A. 문제 제기 = 1
• B. 연구 목적 = 5
• C. 연구내용과 연구사 = 9
• D. 연구 방향 = 22
• E. 연구 방법과 범위 = 24
• 1. 연구방법 = 24
• 2. 연구 범위 = 28
• Ⅱ. 고대근동 신화에서의 바다 = 31
• A. 바빌론의 창조신화에서의 바다 = 31
• 1. 지정학적인 의미로 사용되는 바다 = 31
• 2. 신화적인 의미로 사용되는 바다 = 33
• 3. 바빌론의 창조신화에서의 바다 = 35
• a. 내용 = 36
• b. 메소포타미아의 우주관(Mesopotamian Cosmogony)에서의 바다 = 51
• c. 티아맛(바다)의 이미지 = 54
• B. 가나안의 창조신화에서의 바다 = 58
• 1. 바알 신화집의 구조 = 59
• 2. 바알 신화집의 내용 = 62
• 3. 얌(바다)과 로탄 그리고 용의 관계 = 87
• 4. 창조의 개념에 관한 문제 = 92
• C. 이집트 창조신화에서의 바다 = 94
• 1. 이집트문서에서의 바다 = 94
• 2. 이집트 창조신화에서의 바다 = 96
• 3. 이집트인의 우주관/론(Cosmology)에서의 바다 = 100
• 4. 창조방법과 바다 = 104
• 5. 이집트의 창조와 바다에 대한 결론 = 108
• D. 고대근동 문헌과의 비교연구에서 얻을 수 있는 장점들과 차별성 = 111
• Ⅲ. 여호와의 대적자로서의 바다 = 114
• A. 구약의 바다에 관한 서론적 고찰 = 114
• 1. 구약에 기록된 물 = 114
• a. 창세기 1:2에서 "~Ah+t."과 루아흐"x;Wra" = 114
• b. 노아홍수에서 하나님의 심판의 도구로 사용되는 "물"(창세기 7:11-24) = 119
• c. 출애굽 홍해사건의 바다와 "루아흐" = 125
• d. 시편 29편에서 가나안의 종교와 문화를 경책함 = 127
• 2. 구약성경 저자의 문학적 기법 = 133
• a. 평행법 = 133
• b. 이미지(image) = 142
• B. 바다 = 150
• 1. 시편 93편 = 151
• 2. 시편 24:1- = 174
• 3. 구약에 기록된 ‘혼돈의 바다’에 대한 정리 = 179
• C. 바다의 또 다른 형상 리워야단 = 180
• 1. 연구사 = 181
• 2. 어원 연구 = 182
• 3. 시편 74:13- = 184
• 4. 욥기 3: = 193
• 5. 욥기 41:1- = 196
• 6. 이사야 27: = 199
• 7. 구약에 기록된 리워야단의 모습에 대한 정리 = 205
• D. 바다의 또 다른 형상 라합 = 207
• 1. 연구사 = 207
• 2. 어원 연구 = 208
• 3. 이사야 51:9- = 209
• 4. 욥기 9: = 217
• 5. 욥기 26:12- = 220
• 6. 시편 89:9- = 225
• 7. 이사야 30: = 234
• 8. 구약에 기록된 라합의 모습에 대한 정리 = 236
• E. 바다의 또 다른 형상 탄닌(Tannin) = 237
• 1. 어원 연구 = 237
• 2. 욥기 7: = 238
• 3. 예레미야 51:34- = 240
• 4. 에스겔 29: = 244
• 5. 구약에 기록된 탄닌에 대한 정리 = 246
• F. 바다와 바다괴물들(바다괴물의 출현): 다니엘 7:1- = 247
• 1. 분문의 구성과 그 해석 = 247
• 2. 본문 주석: 다니엘 7:2-3 바다에서 올라온 짐승 = 249
• G. 소결론 = 261
• Ⅳ. 여호와 = 267
• A. 전투에 임하심 = 267
• 1. 시편 93:1- = 267
• 2. 나훔 1:1- = 284
• 3. 하박국 3:3-7(혼돈의 바다와 싸우기 위하여 진군하시는 여호와) = 307
• B. 전쟁 신 바알의 이미지 = 329
• C. 전투 양상: 하박국 3:8- = 334
• Ⅴ. 여호와의 창조물로서 여호와를 찬양하는 바다 = 355
• A. 양상 = 355
• 1. 시편 104:25- = 355
• 2. 시편 148: = 361
• 3. 창세기 1: = 363
• B. 고대근동문헌과 신학적 의미 = 367
• Ⅵ. 적용(종교혼합주의에 대한 경계) 및 신약에서 바다와 용 = 373
• A. 종교혼합주의에 대한 경계 = 373
• 1. 쿤틸렛 아즈루드(Kuntillet Ajrud) 유물 = 373
• 2. 열왕기상 17-18장 주석(종교혼합주의에 대한 투쟁) = 380
• B. 신약에서의 바다와 용 = 423
• 1. 마가복음에서의 바다 = 423
• 2. 마가복음 4:35- = 426
• a. 개요 = 427
• b. 구조 = 429
• c. 본문과 구약과의 관계 = 430
• 3. 마가복음 6:45- = 431
• a. 개요 = 431
• b. 구조 = 432
• c. 내용 = 434
• 4. 요한계시록에서의 용과 바다 = 437
• Ⅶ. 결론 = 447
• Ⅷ. BIBLIOGRAPHY = 460