바벨서술 심판인가 축복인가?
Babel Narraive: Judgment or Blessing?
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창세기 3장과 4장과 6장의 죄명은 뚜렷한 반면 창세기 11:1-9의 죄명에 대한 해석은 학자들마다 의견을 달리한다. 이 논문은 바벨서술(창 11:1-9)에 대한 학자들의 다양한 접근방법과 해석들을 조사 분석하며 그러한 결과들이 본문 을 이해하는데 부적절함을 지적하며, 최종적으로 원역사의 문맥 안에서 성 경 저자가 의도한 전체 주제적인 흐름 속에서 바벨서술 해석의 실마리를 제 시하는 데에 목적을 두고 있다. 바벨서술의 다양한 접근법으로는 첫째, 궁켈 과 윌링어등의 통시적 접근을 시도한 학자들의 분석을 소개한다. 둘째, 카수 토와 라다이, 키카와다, 포클만, 왠함, 반볼데등 동시적 접근을 시도한 학자 들의 분석을 살펴보며 좀 더 넓은 의미의 구문론적 의미론적 분석을 해야 함을 지적한다. 세 번째는 고고학적 접근을 소개하는데 특히 죤 왈톤의 지구 랏 연구를 통한 바벨서술의 죄명에 대한 그의 창의적 대안을 살펴본다. 이러 한 각각의 접근법들의 한계를 지적하면서 네 번째로는 바벨 서술 자체의 다 양한 주제들을 다룬다. 다섯 번째는 바벨서술 본문 자체의 상세한 해석적 차 이들이 전체 주제에 영향을 미쳤음을 이해하며 각 구절들을 세밀하게 분석 한 다양한 해석들을 살펴본다. 최종적으로 글쓴이의 견해를 대안으로 제시 하는데 창세기 1-11장의 원역사의 전체문맥의 흐름 속에서 바벨 서술을 이 해할 때에만이 비로소 성경 저자가 본문에서 의도한 주제를 올바로 파악할 수 있음을 주장한다. 바벨서술은 창세기 1-11장의 원역사와 수미쌍관(inclusio) 을 이루며 그 결론 역할을 하며 창세기 1-3장의 인간의 죄를 인류가 되풀이 하는 역사로 본다. 즉, 인간은 하나님의 이름을 부르는 대신(예배) 자신들의 이름을 내는 것(예배하지 않는 것)을 택했으며 가인이 하나님의 면전을 떠나 (예배하지 않는 자) 가인의 도시를 세운 것처럼 인류가 하나님의 면전을 떠 나(예배하지 않는 자들) 시날땅에 자신들의 도시를 세운 역사를 반복한다. 그 다음에 이어지는 아브라함 서술은 이 모든 것의 대안으로 제시된다. 그러 므로 ‘흩어짐’은 심판이 아니라 인류를 다시 하나님의 면전으로 되돌리려는 변장된 하나님의 축복임을 제시한다.
Abstract
While the nature of sin can be easily detected in Genesis chapters 3, 4, and 6, there are vast differences in opinion among the biblical scholars as to the exact nature of sin in Genesis 11:1-9 pericope. The purpose of this article is to survey and analyze the various approaches proposed by different scholars to explore the exact tenet of the passage and consequently show how inadequate all those approaches are to represent the full force of the meaning of the text. In conclusion, this article suggests that the most probable clue to interpreting the text intended by the biblical author can best be found when it is viewed within the context of the whole primeval history. What is included in the initial part of the survey is as follows. First, the diachronic approaches is briefly introduced, e.g. Gunkel, Uehlinger’s, etc. Second, the synchronic approaches are looked into (e.g. Radday, Kikawad, Fokkelmann, etc.) and the approaches explicate the need to consider a larger syntactic and semantic investigation of the text to result in supplementary and corrective outcome. Third, the archaeological approach is introduced. Among the different approaches, Walton’s recent research on Ziggurat and its outcome applied to the Babel narrative is looked into as representative of the field. By pointing out the limitations and inadequacies done by these approaches, the article moves to the fourth part, analyzing the various themes that have been suggested. The ifth part deals with the various interpretive explanations on the detailed parts of the text and show how those differences led to diversity in themes. The last part provides the author’s own proposal to understanding the text. The author’s understanding shows that only when the text is viewed within the whole flow of primeval history, i.e. in the context of Genesis 1-11, can the meaning of the Babel narrative be properly understood. The Babel narrative is symmetrically structured and forms inclusio within the primeval narrative of Genesis 1-11. Genesis 11 plays a role of concluding the primeval history and preparing for the patriarchal narrative, especially that of Abraham. Instead of calling God’s name(worship), humanity chooses to make a name for themselves(non-worship). As Cain built the city away from the presence of the Lord (non-worship), humanity repeated the act by building the city away from the presence of the Lord(non-worship). Therefore, the article insists that ‘scattering’ is not exactly punishment but God’s disguised blessing of bringing humanity back to God’s presence.
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