북이스라엘 히브리어 연구에 대한 비판들과 대응
Critiques and Response on the Study of the Northern Israelite Hebrew
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이 글은 구약성서 히브리어 변이에 관한 연구 가운데 공시적 연구를 대표하는 북이스라엘 히브리어에 관한 지난 30년간의 연구사와 방법론을 소개하고, 그것에 관한 비판적 입장을 학자별, 쟁점별로 검토한 다음, 학자들의 비판이 정당한지를 비판적으로 살피는 데 목적을 둔다. 필자를 포함한 렌드스버그 학파에 의하여 주로 이루어진 성과에 따르면 북이스라엘 히브리어의 특징이 드러나 북이스라엘에서 기원한 책은 호세아, 아모스, 욥기, 잠언, 전도서, 아가이며, 주요 본문은 신명기 32장, 북이스라엘 지파를 다루는 창세기 49장과 신명기 33장, 북이스라엘 사사들이 나오는 사사기 본문들, 고라와 아삽의 시편들, 느헤미야 9장 등이다. 음운론, 형태론, 통사론, 어휘 등 모든 언어학적 영역에 걸쳐 특징이 나온다. 북이스라엘 히브리어는 경계를 이루는 이웃 국가들(우가릿어, 페니키아어, 아람어, 모압어, 암몬어, 데이르 알라 등)의 언어와 특징을 공유하지만 남유다 히브리어와의 공유는 제한적이다. 북이스라엘 히브리어 연구성과에 대한 비판적 주장도 만만찮다. 프레드릭스, 슈니더윈드와 시반, 영, 패트-엘 등의 학자들이 북이스라엘 히브리어의 정의, 방법론, 본문들 등에 대하여 비판을 가하였다. 주로 분포와 성서 외적인 증거들에 대하여 비판이 제기되었다. 특히 패트-엘의 주장은 가장 부정적이어서 북이스라엘 히브리어의 실체는 없다고 주장한다. 필자는 그 비판들이 논리적으로 정당한지 쟁점별로 정리한 다음, 그 비판에 대하여 응답한다. 학자들이 제기한 많은 문제점은 지난 30년간의 논쟁을 통하여 수용되고 발전된 부분도 있다. 하지만 대부분 북이스라엘 히브리어 연구의 방법론에 대한 비판을 과장하거나 전제의 차이를 설정한 다음 그 실체를 부인한다는 점을 밝힌다. 따라서 필자는 북이스라엘 히브리어에 대한 비판은 정당성이 약하여, 북이스라엘 히브리어의 실체를 부인할 수 없다고 주장한다.
Abstract
There are two major methodologies in explaining the variants of the biblical Hebrew. Firstly, it is the diachronic approach that tries to describe the variants with historical differences such as early, standard, late Hebrew. Second, it is the synchronic approach that illuminates the variants with geographical differences such as southern Judahite Hebrew and northern Israelite Hebrew. During last three decades, Rendsburg and some scholars conducted the systematic and comprehensive study on the northern Israelite Hebrew, thus it becomes enough to reach the entity of northern Israelite Hebrew. On the contrary, several scholars joined to review critically on the researches in the northern Israelite Hebrew. This paper pursues to introduce a history of research and methodology on the northern Israelite Hebrew, examine the issue of northern Israelite Hebrew(i.e, Israelian Hebrew) with focusing on the problems and issues raised by Fredericks, Schniederwind and Sivan, Young, and Pat-El, and finally tries to make a response to the issues raised by above scholars. According to Rendsburg, linguistic features of the northern Israelite Hebrew appear in the following books and texts which are considered to be origniated from the north Israel: Hosea, Amos, Job, Proverbs, Qoheleth, Song of Songs, Deuteronomy 32, Genesis 49 and Deuteronomy 33 dealing the northern tribes, judges from the northern territories, Psalms of Korah and Asap, Nehemiah 9, and so on. Its linguistic and geographical boundary is neighboring with Ugaritic, Phoenician, Aramaic, Moabite, Ammonite, Deir ʿAlla, and so on. It is also notable that the northern Israelite Hebrew shares its linguistic features with surrounding countries, not with Judah. There are some scholars who criticized the researches on the northern Israelite Hebrew. Fredericks, Schniederwind and Sivan, Young, Pat-El reviewed critically the issues such as definition, methodology, texts and so on. After summarizing disputed points of critical reviews, I try to make a response to the critiques. Though some points raised by scholars are reasonable and acceptable, its general directions are not so different from reaching the northern biblical Hebrew. However, Pat-El evaluates very negatively the reality of the northern Israelite Hebrew. I maintain that Pat-El is overstating her opinion and are considered to be not reasonable and acceptable. She starts with strong presupposition that the Bible has only literary forms shared by the same scribal tradition between the North and the South, so she insists that it is not distinguishable between the standard biblical Hebrew and the northern biblical Hebrew. She maintains that variants in standard biblical Hebrew could be explained in other ways, but she does not demonstrate clearly what they are. In sum, it is concluded that the critical reviews done by scholars are mostly not so reasonable, thus not enough to disprove the reality of the northern Israelite Hebrew.
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