목차
1- rp m이 나오는 우가릿 텍스트
2- 우가릿어의 rp m의 연구사
3-기타 문서에서의 르바임
4- 우가릿에서의 르바임.
2- 우가릿어의 rp m의 연구사
3-기타 문서에서의 르바임
4- 우가릿에서의 르바임.
본문내용
ne word debated which meaning was original and which was a secondary development. The two roots rph "to be slack, to be weak," or rp "to heal" have been suggested to search for the origin of the Rephaim.
Fortunately, the Ugaritic evidence allow us to draw a historical picture of the Rephaim. In UT 128:14-15, dtn/ddn was the name of a clan ancestor which occurs as Dit nu in Akkadian sources. It is clear that btk rpi ar is parallel to bp r qb dtn. This leads us to assume that these rpi ar are human beings. In RS 24.252, the rpi ar invoke and receive the blessings of the deceased ancestor rpu. This further determines that rpi ar are living humans, otherwise, if both are dead, the invocation makes no sense. All above evidence leads us to see this word as the designation of an ethnic group. This ethnic group might have disappeared for some reasons, but some of their characteristics and fame did not disappear with them, which were reflected in the secondary meanings of the word. Two most prominent characteristics of this ethnic group could be what we have discerned from the texts analyzed in this paper: 1) They were once a brave fighting group and were well-known for this, 2) They had an ancestor-worship tradition.
It might not be coincidental for us to find the presence of the eponym rp m in both Ugarit and Bible. How can we link these two sources? The first evidence is that these rp m were described in both sources dwelling in Ashtarot and Edrei. The second evidence might be in the same direction. In UT 121:I:8, there is il d rgzm. This recalls the Nut Garden of Song of Songs 6:11. The Nut Garden and Nut Valley in Song of Songs is also called Valley of Rephaim. The third evidence might be the epithet of the heroic figure Danil as "man of rpi, man of hrnmy." Albright already in 1939 equated hrnmy with a place name hrnm in Syria, this place name is further connected with the biblical name Hinnom, another name of the Valley of Rephaim.
Around 1900 BCE, a dynasty was founded by a portion of the elite of an ethnic group called rp m at Ugarit. Their homeland was the Bashan region, the location of Athtarot and Edrei. This ethnic group had the custom of deifying their ancestors and worshipping them. They were also outstanding chariot warriors well-known throughout the region. We might assume that the indigenous inhabitants in the Ugarit were not the Rephaim, they were ruled by these foreigners. This might explain why the rp m were sometimes deified in Ugarit.
By the 12th-11th century, the Rephaim was almost totally erased from the political map. Because of their glorious history as a warrior-guild, they left in the memory of the coming generations a fame as giant warriors. In addition, it was their fame as a pious ancestor- worship people that kept them in the memory of the surrounding peoples and cultures. Their designation rp m also became a synonym for the spirits/shades of the dead, because of their extreme veneration to their deceased ancestors.
Fortunately, the Ugaritic evidence allow us to draw a historical picture of the Rephaim. In UT 128:14-15, dtn/ddn was the name of a clan ancestor which occurs as Dit nu in Akkadian sources. It is clear that btk rpi ar is parallel to bp r qb dtn. This leads us to assume that these rpi ar are human beings. In RS 24.252, the rpi ar invoke and receive the blessings of the deceased ancestor rpu. This further determines that rpi ar are living humans, otherwise, if both are dead, the invocation makes no sense. All above evidence leads us to see this word as the designation of an ethnic group. This ethnic group might have disappeared for some reasons, but some of their characteristics and fame did not disappear with them, which were reflected in the secondary meanings of the word. Two most prominent characteristics of this ethnic group could be what we have discerned from the texts analyzed in this paper: 1) They were once a brave fighting group and were well-known for this, 2) They had an ancestor-worship tradition.
It might not be coincidental for us to find the presence of the eponym rp m in both Ugarit and Bible. How can we link these two sources? The first evidence is that these rp m were described in both sources dwelling in Ashtarot and Edrei. The second evidence might be in the same direction. In UT 121:I:8, there is il d rgzm. This recalls the Nut Garden of Song of Songs 6:11. The Nut Garden and Nut Valley in Song of Songs is also called Valley of Rephaim. The third evidence might be the epithet of the heroic figure Danil as "man of rpi, man of hrnmy." Albright already in 1939 equated hrnmy with a place name hrnm in Syria, this place name is further connected with the biblical name Hinnom, another name of the Valley of Rephaim.
Around 1900 BCE, a dynasty was founded by a portion of the elite of an ethnic group called rp m at Ugarit. Their homeland was the Bashan region, the location of Athtarot and Edrei. This ethnic group had the custom of deifying their ancestors and worshipping them. They were also outstanding chariot warriors well-known throughout the region. We might assume that the indigenous inhabitants in the Ugarit were not the Rephaim, they were ruled by these foreigners. This might explain why the rp m were sometimes deified in Ugarit.
By the 12th-11th century, the Rephaim was almost totally erased from the political map. Because of their glorious history as a warrior-guild, they left in the memory of the coming generations a fame as giant warriors. In addition, it was their fame as a pious ancestor- worship people that kept them in the memory of the surrounding peoples and cultures. Their designation rp m also became a synonym for the spirits/shades of the dead, because of their extreme veneration to their deceased ancestors.