The Text of the Book of Hosea

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김성진 문제

- 본문상의 문제들로부터 비교적 자유로운 구약성서의 ㅌ책들: => 오경, 사사기, 에스더, 요나서, 아모스서 등

- 빈번한 본문 훼손들로 유명한 책들? => 호세아서, 에스겔서, 사무엘서-열왕기서, 시편, 욥기, 스기랴서 등

출처: Douglas Stuart, 구약주석방법론, 162-63 요약

호세아 본문에 대한 세 가지 이슈 (1) Hebrew Vorlage(n) of the book

(2) LXX 호세아서의 번역적 특성

(3) 북쪽 방언의 영향

결론: MT Hosea is a reliable primary witness for the book of Hosea. ㅌ MT와 번역본들

히브리어 성경 번역서

LXX (BC 3세기-AD 1세기) Masoretic Text -Aquila/Theodotion/Symmachus (Leningrad Codex, Aleppo Codex) Vulgate Peshitta

Targum 문제

호세아서 히브리어 본문에 대한 상반된 접근 과거~현재 최근 - “The most corrupt and Several scholars, holding that the poorly preserved of the peculiarities in the MT reflect Hebrew Bible” dialectal idiosyncrasies and the - Extensive emendation literary style of the northern prophet based on versions––notably Hosea, attempt to read the MT in its the LXX––and critical own right by minimizing or resisting conjectures. most suggestions for emendation

BHS editor K. Elliger D. A. Garrett, Hosea, Joel (NAC; Nashville, => Over 300 textual changes TN: B&H, 1997), 26-27; T. E. McComiskey, “Hosea,” in The Minor Prophets (Grand for the Hebrew text of Hosea. Rapids: Baker Book, 2009). 문제

MT 호세아: a reliable primary text?

(1) Some scholars are skeptical about attributing the peculiar language of the book to the dialectal features of the northern provenance.

(2) The recent discovery of manuscripts of the Twelve Prophets from Qumran Cave 4 suggests that there may have been another Hebrew Vorlage that stood behind LXX Hosea. 문제

히브리어 성경 번역서

Masoretic Text LXX (Leningrad Codex, Aleppo Codex)

Targum

사해사본 (1947년) 이슈 1: Hebrew Vorlage(n) of the book

사해사본 (1947년) 발견 전 The LXX holds the place of priority while the other versions (e.g., the Peshitta, Vulgate, and Targum) are occasionally of minor value for text critics.

LXX의 가치에 대해 긍정적 LXX의 가치에 대해 부정적

E.g., G. H. Patterson, “The E.g., L. Treitel, “Die Septuaginta zu Septuagint Text of Hosea Hosea,” MGWJ 41 (1897), 441; H. S. Compared with the Masoretic Nyberg, “Das textkritische Problem des Text,” Hebraica 7 (1891), 190– Alten Testaments am Hoseabuch 221; Harper, Hosea; Neef, “Der demonstriert,” ZAW 52 (1934), 241–54; Septuaginta-Text und der idem, Studien zum Hoseabuche: Zugleich Masoreten-Text des Hoseabuches ein Beitrag zur Klärung des Problems im Vergleich,” 195–220. der alttestamentlichen Textkritik (Uppsala: A.B. Lundequistska, 1935), 116. 이슈 1: Hebrew Vorlage(n) of the book

사해사본 (1947년) 발견 후 - Seven Hebrew manuscripts of the Twelve Prophets from Cave 4 (4QXIIa,b,c,d,e,f,g) 이슈 1: Hebrew Vorlage(n) of the book

사해사본 (1947년) 발견 후 - Russell Fuller, the editor of the Twelve Prophets in the Discoveries in the Judaean Desert (DJD) series.

Closer to the MT

4QXIIb, 4QXIId, 4QXIIg

Closer to the LXX 4QXIIc, 4QXIIe 이슈 1: Hebrew Vorlage(n) of the book

사해사본 (1947년) 발견 후 4QXIIc - 약 75 BC

- 다음을 포함: Hos 2:13– 15[11–13]; 3:2–4; 4:1–5:1; 13:4–8; 13:15–14:6[5]; Joel 1:10–2:1; 2:8– 10; 2:10–23; 4:6–21[3:6–3:21]; Amos 2:11–3:7; 3:8–4:2; 6:13– 7:16; Zeph 2:15–3:2; Mal 3:6–7. - Hos 13:4: prima facie 이슈 1: Hebrew Vorlage(n) of the book

4QXIIc : 호세아 13:4

“그러나 애굽 땅에 있을 때부터 나는 네 하나님 여호와라. 나밖에 네가 다른 신을 알지 말 것이라. 나 외에는 구원자가 없느니라”

이슈 1: Hebrew Vorlage(n) of the book

Russell Fuller 교수의 주장: 이슈 1: Hebrew Vorlage(n) of the book Russell Fuller 교수 주장의 문제점 1

E. Tov, F. G. Martínez, and A. Lange => Non-aligned

MT (15%) LXX (20%) Non-aligned (65%) 이슈 1: Hebrew Vorlage(n) of the book Russell Fuller 교수 주장의 문제점 2

- The level of scribal intervention (e.g., “supralinear corrections, deletions, erasures, reshaping of letters, linear and supralinear scribal signs”)

Emanuel Tov Poor quality High quality (Deluxe edition) 4QDeutm, 5QDeut, 4QGenb, 4QpaleoGen– 주로 4QJoshb, 4QJudgb, Exodl, 4QpaleoExodm, Proto- 1QIsaa, 4QIsaa, 4QJera, 4QDeutg, 4QJerc MT 4QXIIc, 4QXIIe, 11QPsa, ,4QEzeka, MurXII, and 4QCantb, and 4QQoha. MasPsa. 이슈 1: Hebrew Vorlage(n) of the book Russell Fuller 교수 주장의 문제점 2

- H. von Weissenberg의 4QXIIc 연구 이슈 1: Hebrew Vorlage(n) of the book 이슈 1: Hebrew Vorlage(n) of the book

Zeph] את יד]ו] ,.The scribe added cancellation dots to signal omission (e.g - (יָדֹו as in 픐 <= [2:15 [Joel 2:13] גדיכ]מה] ,.The scribe did not even spot an obvious scribal error (e.g - .(בִּ גְדֵיכֶם cf., 픐 픊 ;בגדיכםה from ב the scribe accidently dropped <=

=> Less than superior quality. 이슈 1: Hebrew Vorlage(n) of the book

- The agreement between 4QXIIc and the LXX on Hos 13:4 => LXX를 뒷받침 하는 MT와 다른 Vorlage???? No!

- The large number of variant readings that contradict the LXX. - The scribe’s laxity and his inconsistent correcting pattern–– sometimes toward the MT/LXX (e.g., Joel 1:18), one time toward the MT but against the LXX (e.g., Hos 4:18), and at times creating independent readings that are not attested in major versions (e.g., Joel 2:19; 4:8[3:8]; 4:18[3:18])––undermine the reliability of 4QXIIc as a textual witness. - Conflation의 가능성 (E.g., 1QIsaa) 이슈 1: Hebrew Vorlage(n) of the book - Conflation? - G. Vermes argues that Qumran scribes had “creative freedom,” meaning they “felt free to improve the composition which they were producing” (The Complete Dead Sea Scrolls in English, 7th ed. [New York: Penguin, 2011], 24–25).

- S. Talmon attributes a number of Qumran variants in biblical scrolls and quotations to the scribes’ “insufficiently controlled copying” (“The Textual Study of the Bible–A New Outlook,” in F. M. Cross [ed.], Qumran and the History of the Biblical Text [Cambridge, MA: Harvard University Press, 1975], 380).

- J. Norton, in his study on the scribal practice at Qumran, remarks, Many Qumran scholars have observed that the sectarian exegetes who composed the Pesharim and other exegetical literature made use of multiple ‘versions’ of the same biblical passage. The ‘scribes’ of Qumran are deemed naturally to have been able to compare multiple copies of a work in their library or their scriptorium. . . . Indeed it is natural for scholars to view the ‘scribes’ of Qumran consulting multiple copies of a biblical work, since each accepts (or accepted at the time) that the scrolls were produced at Qumran by members of the community in the scriptorium. 이슈 1: Hebrew Vorlage(n) of the book - 결론

- 4QXIIc also accessed multiple textual sources in producing his manuscript. - The agreement between the LXX and 4QXIIc on Hos 13:4 merely resonates the common scribal interpolation attested in other manuscripts.

=> Hebrew Vorlage of LXX Hosea? Probably not! 이슈 2: LXX 호세아서의 번역적 특성

- 그럼 LXX 호세아 13:4의 긴 본문을 어떻게 이해해야 할까?

- Scholars agree that LXX Hosea is quite distinct from the MT.

- Nevertheless, they often presume that the Vorlage of LXX Hosea is at least “in basic agreement” with the MT, attributing the divergences to the LXX translator.

(1) The Translator’s Theological Rendering

(2) Translation Technique 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering

첫째, LXX 호세아 13:4

It existed in the Many commentators take Hebrew archetype the text of LXX as having before the time of undergone secondary the LXX. expansion. (R. Fuller, D. Barthélemy, Longer reading Lectio brevior Wellhausen) LXX Vulgate c 4QXII Peshitta Targum X O 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering 예) LXX 잠언 9:12, 18

- MT 잠언 9:12 - LXX 잠언 9:12 υἱέ ἐὰν σοφὸς γένῃ σεαυτῷ σοφὸς ἔσῃ καὶ τοῖς πλησίον ἐὰν δὲ אִם־ח ָ֭כַמְת ָּ ָּ κακὸς ἀποβῇς μόνος ἀναντλήσεις κακά [1] ὃς ἐρείδεται ἐπὶ ψεύδεσιν οὗτος ποιμανεῖ ἀνέμους ὁ δ᾽ αὐτὸς διώξεται ὄρνεα ח כַ ַ֣מְתָּל ָּ ְךָּוְְ֜לַָּ צְתָָּּ πετόμενα [2] ἀπέλιπεν γὰρ ὁδοὺς τοῦ ἑαυτοῦ ἀμπελῶνος τοὺς δὲ לְְֽבַדְ ךָָּ֥תִָָּּׂש ְֽ א ἄξονας τοῦ ἰδίου γεωργίου πεπλάνηται [3] διαπορεύεται δὲ δι᾽ 네가 만일 ἀνύδρου ἐρήμου καὶ γῆν διατεταγμένην ἐν διψώδεσιν συνάγει δὲ 지혜로우면 그 χερσὶν ἀκαρπίαν 지혜가 네게 My son, if you become wise for yourself, you will be wise for 유익할 것이나 your neighbors as well; however, if you turn out evil, you will 네가 만일 bear the evil alone. (12a) He who supports himself with lies will 거만하면 너 홀로 as well herd winds, and the same person will pursue flying birds, 해를 당하리라 (12b) for he has forsaken the ways of his vineyard and has caused the axles on his own farm to go astray. (12c) Yes, he travels through an arid wilderness and a land destined to drought and gathers barrenness with his hands. 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering 예) LXX 욥기 42:17

- MT 욥기 42:17 - LXX 욥기 42:17 καὶ ἐτελεύτησεν Ιωβ πρεσβύτερος καὶ πλήρης ἡμερῶν [1] γέγραπται וַיָ ָּ֣מָ ת אִ י ֹוב זָָק ֵ֖ ן δὲ αὐτὸν πάλιν ἀναστήσεσθαι μεθ᾽ ὧν ὁ κύριος ἀνίστησιν [2] οὗτος ἑρμηνεύεται ἐκ τῆς Συριακῆς βίβλου ἐν μὲν γῇ κατοικῶν τῇ Αυσίτιδι ּושְׂבַ ַ֥ע יָמִ י׃ 욥이 늙어 ἐπὶ τοῖς ὁρίοις τῆς Ιδουμαίας καὶ Ἀραβίας προϋπῆρχεν δὲ αὐτῷ 나이가 차서 ὄνομα Ιωβαβ [3] λαβὼν δὲ γυναῖκα Ἀράβισσαν γεννᾷ υἱόν ᾧ ὄνομα 죽었더라 Εννων ἦν δὲ αὐτὸς πατρὸς μὲν Ζαρε τῶν Ησαυ υἱῶν υἱός μητρὸς δὲ Βοσορρας ὥστε εἶναι αὐτὸν πέμπτον ἀπὸ Αβρααμ [4] καὶ οὗτοι οἱ βασιλεῖς οἱ βασιλεύσαντες ἐν Εδωμ ἧς καὶ αὐτὸς ἦρξεν χώρας πρῶτος Βαλακ ὁ τοῦ Βεωρ καὶ ὄνομα τῇ πόλει αὐτοῦ Δενναβα μετὰ δὲ Βαλακ Ιωβαβ ὁ καλούμενος Ιωβ μετὰ δὲ τοῦτον Ασομ ὁ ὑπάρχων ἡγεμὼν ἐκ τῆς Θαιμανίτιδος χώρας μετὰ δὲ τοῦτον Αδαδ υἱὸς Βαραδ ὁ ἐκκόψας Μαδιαμ ἐν τῷ πεδίῳ Μωαβ καὶ ὄνομα τῇ πόλει αὐτοῦ Γεθθαιμ [5] οἱ δὲ ἐλθόντες πρὸς αὐτὸν φίλοι Ελιφας τῶν Ησαυ υἱῶν Θαιμανων βασιλεύς Βαλδαδ ὁ Σαυχαίων τύραννος Σωφαρ ὁ Μιναίων βασιλεύς 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering 예) LXX 욥기 42:17 And it is written that he will rise again with those the Lord raises up. (17b) This man is interpreted from the Syriac book as living in the land of Ausitis, on the borders of Idumea and Arabia, and previously his name was Iobab; (17c) now he took an Arabian wife and fathered a son, whose name was Ennon, and he in turn had as father Zare, a son of the sons of Esau, and as mother Bosorra, so that he was the fifth from Abraam. (17d) And these are the kings who reigned in Edom, which country he too ruled: first Balak the son of Beor, and the name of his city was Dennaba, and after Balak, Iobab, who is called Iob, and after him Hasom, who was a leader from the Thaimanite country, and after him Hadad son of Barad, who cut down Madiam in the plain of Moab, and the name of his city was Geththaim. (17e) Now the friends who came to him were: Eliphaz, of the sons of Esau, king of the Thaimanites, Baldad, the tyrant of the Sauchites, Sophar, the king of the Minites. 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering 예) LXX 욥기

1-15장 4% 짧음 15-21장 16% 짧음 22-31장 25% 짧음 32-37장 35% 짧음 38-42장 16% 짧음 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering

LXX 번역 당시 Alexandria, Egypt에 확산됐던 점성술/별 숭배 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering J. H. Charlesworth’s study indicates that Sabaism infiltrated Judaism during the second century BC (early Jewish documents and archaeological evidence. BC OT contains no astrological beliefs; but it does preserve 10세기~ polemics against astrology (Isa 47:13-14; Jer 10:1-3; cf. Deut 2세기 4:19; Dan 2:27; 4:7; 5:7,11). Astrological ideas were apparently first assimilated into Jewish thought . . . During the last two centuries B.C. BC 2세기 astrological ideas, symbols, and beliefs permeated much 및 그 deeper into many sectors of Jewish culture. E.g., Talmud (b. 이후 Šabb. 156a and 156b), Pseudepigrapha (1 Enoch [72:1-37, 75.3]; 2 Enoch [21.6, 30:3], Artapanus’s En tois Ioudaikois [Praeparatio Evangelica 9.18]; Pseudo–Eupolemus [Praeparatio Evangelica 9.17.8], Treatise of Shem [1- 12]), and DSS (4QCryptic). 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering G. H. Patterson, who shares a positive evaluation of LXX Hosea, thinks that the “plus” of LXX Hos 13:4 cannot have come from the hands of the eight century BC prophet Hosea. Patterson remarks,

Sabaism [i.e., worshiping of sun, moon, and stars] among the Israelites is not mentioned until the time of Manasseh. At all events its influence came too late for Hosea’s notice and moreover this is the only mention of it in the book, and it is not to be supposed that one of so intense a spirit as Hosea, would have been satisfied with giving it such a simple and passing notice as this. 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering 둘째, LXX 호세아의 이집트 관련 본문

- 13 occurrences

- S. Pisano observes that in 8 occurrences (Hos 7:16; 8:13; 9:3, 6; 11:5; 12:2[1], 10[9]; 13:4), the LXX translator has modified the text “in an apparently systematic way in order to change the time frame of the references” from the future to the past. 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering 이슈 2: LXX 호세아서의 번역적 특성 (1) The Translator’s Theological Rendering - Major ancient versions: MT를 지지, LXX를 지지하지 않음 - S. Pisano “The statement that Ephraim has gone back to Egypt may show either a desire for historical accuracy on LXX’s part. . . . The net result of these observation is that in the LXX text of Hosea Egypt appears not to have been set in parallel with Assyria as the place of Israel’s future punishment.”

- Or the translator may have wanted to dissociate Egypt from Assyria as the place of Israel’s future punishment. Egypt is also portrayed negatively in the book of Jeremiah as an improper place of refuge. By modifying the Egypt texts, then, the translator could “help remove any stigma that his own generation might have felt concerning their presence in Egypt” (W. E. Glenny). 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique J. Joosten A. Because of the difficulty of the Hebrew text of Hosea, the LXX translator “erred rather often” in deciphering his Hebrew text.

Though at time he accurately reflects his Hebrew text, in many instances his “Hebrew reading implied by the Greek translation is clearly impossible” (e.g., errors concerning “vocalization, reading of single letters, and division of words”). 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique 예)

=> Such misreadings appear relatively frequently and “they tend to occur particularly in obscure passages.” => “The translator was not acquainted with a reading-tradition of the Book of Hosea.” 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique B. At times the translator had “a good grasp of the basic vocabulary of Biblical Hebrew.”

On the other hand, he seemed to have been “ignorant of the meaning of a great number of Hebrew words” contained in his source text.

“His usual way of dealing with unknown words” was to render them “after the context.” 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique 예) Hos 12:7[6]

픊 καὶ ἔγγιζε πρὸς τὸν θεόν σου διὰ וְָּקַ וֵּ ה אֶל־אֱ ֹלהֶ יךָּת מִָּיד 픐 (“And wait continually for παντός (“And draw near to your your God”) God always”)

II (“toקוה I (“to gather”) and notקוה The translator knew only <= wait for”). Thus he adapted a “contextual translation” which led to “arbitrary renderings” 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique 예) Hos 13:2

픊 θύσατε ἀνθρώπους μόσχοι γὰρ זֹבְחֵּ יָּא דםָּעֲג לִ יםָּיִש ָּ קון 픐 (“Let the men that sacrifice ἐκλελοίπασιν (“Sacrifice humans, kiss the calves”) for the calves have run out”).

יִשָ קּון The translator seems to have guessed the meaning of <= (“to kiss”) from the immediate context from which he renders “to run out” - See also Hos 9:6. 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique

C. The translator sometimes faced the dilemma between “the individual words” and “the context.” 예) Context를 중요시하는 경우 (Hos 2:2[1:11])

And 픊 καὶ θήσονται ἑαυτοῖς ἀρχὴν“) וְשמוָּל הֶ םָּרֹאׁש ָּאֶחד 픐 they shall set for themselves μίαν (“They shall set for one head”) themselves one authority”).

For other instances, see Hos 2:11[9]; 3:1; 4:16; 9:15, 16; 12:13[12]; 14:6[5]. 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique

예) Context 를 무시한 경우 (Hos 13:3)

And like 픊 καὶ ὡς ἀτμὶς ἀπὸ ἀκρίδων (“And“) ּוכְׂעָשָן מאֲרֻ בָ ה 픐 smoke from a window”) like vapor from locusts”).

מֵּאֲרֻ בה The translator may have thought that the meaning of - was “locust” (cf. the correct meaning is “window, chimney”) and hence he translated it word for word, though that rendition does not fit to the context

- Other examples can be found in Hos 8:1, 12; 11:9; 12:2[1], 12[11]; 13:1. 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique

D. In some cases, the translator intentionally diverged from his Vorlage if he thought it would help his reader.

a. “Clarifying additions” (Hos 5:13)

픊 καὶ ἐπορεύθη Εφραιμ πρὸς וַיֵּלְֶךָּאֶפְרַ יִםָּאֶל־אַָּשורָּ 픐 And Ἀσσυρίους καὶ ἀπέστειλεν πρέσβεις“) וַיִׁשְ לַ חָּאֶל־מֶ לֶ ְךָּי רֵּ ב Ephraim went to Assyria πρὸς βασιλέα Ιαριμ (“And Ephraim and sent to the king Jareb”) went to Assyria and sent ambassadors to the king Jarim”).

Cf. 픖픘픗 = 픐 ≠ 픊. For other instances, see Hos 2:10[8]; 4:2, 13; 5:1, 11, 15; 7:6; 10:6; 12:10[9]; 13:8, 13; 14:8[7]. 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique b. Decoding of “metonymy, synecdoche, and metaphor” (Hos 2:11[9])

픊 καὶ ἀφελοῦμαι τὰ ἱμάτιά μου καὶ τὰ וְהִצַלְתִ יָּצַמְרִ י וָּפִׁשְתִ י 픐 (“and I will take away ὀθόνιά μου (“and I will take away my my wool and my flax”) garments and my linen cloths”) wool”) refers to “woollen“) צֶמֶ ר The translator, recognizing that the Hebrew word clothes,” renders it as ἱμάτιά (“garments”). 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique b. Decoding of “metonymy, synecdoche, and metaphor” (Hos 8:7)

픊 ὅτι ἀνεμόφθορα ἔσπειραν καὶ ἡ כִ יָּ ָּרוחַ יִזְרעוָּוְסוָּפ ת הָּ 픐 For they sow the καταστροφὴ αὐτῶν ἐκδέξεται αὐτά“) יִקְ צֹרוָּ wind, and they shall reap (“For they have sown what is the whirlwind”) blighted, and their ruin shall await them”). - The translator probably “did not understand how ‘wind’ could be ‘sown’,” hence he as “metonymy for ‘what has been blighted by the wind’” (cf. 픖픘픗 ָּרוחַ decided to take = 픐 ≠ 픊). belly” => 픊 ὠδίνων“ בֶטֶ ן tree” => 픊 συμβόλοις “tokens”), 9:11 (픐“ עֵּ ץ Hos 4:12 (픐 - “pangs”). 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique b. Decoding of “metonymy, synecdoche, and metaphor” (Hos 8:7)

픊 καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς וְנ תַתִ יָּל ּהָּאֶ ת־כְר ָּ מֶיה ָּ 픐 And I will give ἐκεῖθεν (“And I will give her her“) מִש םָּ her her vineyards from possessions there”) there”) my drink”) => 픊 πάντα ὅσα μοι καθήκει“) ׁשִ ּקויי Similarly in Hos 2:7[5], 픐 (“all that I need”). 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique c. “Theological correction” (Hos 8:4)

᾽픊 ἑαυτοῖς ἐβασίλευσαν καὶ οὐ δι הֵּםָּהִמְ לִ יכוָּוְ לֹאָּמִמֶ נִָּיָּ 픐 they made ἐμοῦ ἦρξαν καὶ οὐκ ἐγνώρισάν μοι“) הֵּשִ ירוָּוְ לֹאָּי דעְתִ י kings, and not through me, (“They made a king for they set up princes, but I did themselves, and not through me; not know”) they ruled and they did not let me know”).

See also Hos 2:4–5[2–3]; 3:4. 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique

E. Overall, although the translator occasionally diverged from his Vorlage due to “misreading or erroneous analysis of the Hebrew,” “extreme faithfulness toward his Hebrew Vorlage” still characterizes the approach of the translator. 이슈 2: LXX 호세아서의 번역적 특성 (2) Translation Technique 결론: - Does LXX Hosea reflect an inaccurate, arbitrary translation that is far removed from its Vorlage? - Or does it still preserve a faithful rendition exercised with care and fairness toward both its Vorlage and the audience of its time? Is LXX Hosea still trustworthy in tackling the textual problems of the MT?

=> The LXX is not any better in the “critical junctures” where the help of the versions is most urgent. Like modern interpreters, the LXX translator struggled with the obscurities and difficulties laid before him. Frequent conjectures, misunderstandings, errors, and his theological renderings undermine the value of the LXX as an accurate representation of its source text. 이슈 3: 북쪽 방언의 영향

- The fall of the northern kingdom in 722 BC => 남유다로 호세아서가 전달

- Anomalies of MT Hosea

- The corrupt state of the Hebrew text? - Poor transmission owing to the scribes’ unfamiliarity with Hosea’s language? (D. Stuart)

- Errors due to a long history of transmission? (J. A. Dearman)

- Preserved most of its form? - Linguistic features of the northern provenance? 이슈 3: 북쪽 방언의 영향

- 북 이스라엘 히브리어에 대한 제한된 정보 - Direct evidences for the northern dialect is scarce both in biblical and extra-biblical Hebrew sources.

예) (סִּ בֹּלֶת ’versus Ephraimites שִּ בֹּלֶת ’Judg 12:6 (Gileadites - from the archaic Hebrew poetry in the שֶֶׁ the relative particle - (אֲשֶ ר Song of Deborah (Judg 5:7; cf. the more regular form - some epigraphic evidences from the eight-century BC Samaria Ostraca (e.g., contraction of diphthong [ay > ê] in words such as and יַיִּן house” [cf., Standard Biblical Hebrew“בת wine” and“ ין [בַיִּת .year” [cf“ שת as in ת preservation of the feminine nominal suffix - ([שָ נָה Standard Biblical Hebrew 이슈 3: 북쪽 방언의 영향

- 북 이스라엘 히브리어에 대한 제한된 정보 - Direct evidences for the northern dialect is scarce both in biblical and extra-biblical Hebrew sources.

- 북 이스라엘 히브리어의 불일치

.ין and ׁשֶָּ instead of יַיִן and אֲׁשֶ ר

;[is used in Hos 1:1; 2:1[1:10], 14[12], 15[13 אֲׁשֶ ר - 5:15; 12:9[8]; 13:10; 14:4[3].

.[is found in Hos 4:11; 7:5; 9:4; 14:8[7 יַיִן ,Likewise -

=> Nevertheless, the difficulty of the Hebrew text remains, and various commentators continue to theorize the existence of a northern dialect in the book of Hosea, ascribing many peculiarities to possible dialectal differences. 이슈 3: 북쪽 방언의 영향

- G. Rendsburg 및 Y. J. Yoo의 북이스라엘 히브리어에 대한 연구 - Some texts demonstrably stem from a northern Israel setting e.g., the Song of Deborah, the Gideon cycle); the material in the book of Kings that deals with the history of the northern Israel (e.g., Elijah and Elisha narrative); the book of Hosea; several dozen northern Psalms

- These texts reflect “atypical grammatical and lexical traits”–– atypical from the standpoint of Standard Biblical Hebrew but typical in other dialects such as Canaanite (e.g., Phoenician, Ammonite, Moabite, Deir ʿAlla) and/or in Aramaic.

- 그들의 주장: “Dan, Naphtali, Asher, and other northern tribes were closer to Tyre and Damascus than they were to Jerusalem” => Israelite settlement apart from Judah may have caused a distinct dialect of Hebrew that exhibits more affinity to Canaanite and Aramaic languages. 이슈 3: 북쪽 방언의 영향

- G. Rendsburg 및 Y. J. Yoo의 북이스라엘 히브리어 선별기준 First, the feature must occur exclusively, almost exclusively, or disproportionately in northern texts.

Second, the feature should have a cognate in a language or dialect spoken to the north of Israel, such as Ugaritic, Phoenician, and/or Aramaic (or, in the case of the Transjordanian variety of IH, in a dialect spoken in that region, such as Deir ʿAlla, Ammonite, and/or Moabite).

Third, the feature should stand in contrast to the equivalent JH [Judahite Hebrew] trait. => 16 percent of the biblical corpus (149 chapters out of a total of 920 Hebrew chapters in the Bible) reflect Northern Israel grammatical and lexical traits. 이슈 3: 북쪽 방언의 영향

- Y. J. Yoo의 호세아서 연구 - 85 Northern Israel Hebrew features in 197 verses (85/197 = 43.1%). Cf. - Psalms (124 Israelian Hebrew features in 614 verses [124/614 = 20.2%])

- The Book of Kings (122 Israelian Hebrew features in 807 verses [122/807 = 15.1%])

=> Yoo concludes that a prevalence of northern features characterizes the book of Hosea 이슈 3: 북쪽 방언의 영향 - Y. J. Yoo의 호세아서 연구 이슈 3: 북쪽 방언의 영향 - Y. J. Yoo의 호세아서 연구 이슈 3: 북쪽 방언의 영향 - Y. J. Yoo의 호세아서 연구 이슈 3: 북쪽 방언의 영향 - A. Levin의 호세아서 연구 (토론토대학) In an effort to identify distinct linguistic features in the book, he analyzes forty-five hapax legomena found in the MT of Hosea

;4:12 ;6 ,2:4 ;1:2] זְנּונִּים) ”The continuous use of reduplication“ (1) הַבְ הָבַי ,[8:6] שְ בָבִּ ים ,[6:10] שַ עֲרּורִּ יָה ,[4:18] אָ הֲבּוֶׁהֵבּו ,[2:4] נַאֲפּופֶיהֶָׁ ,[5:4 ;([11:7] יְרֹומֵ ם ,[10:1] בֹוקֵק ,[9:11] יִּתְ עֹופֵף ,[8:13]

- A. A. Macintosh who speaks of, “Hosea’s predilection for emphatic or intensive forms when speaking of love and sexual intercourse.” 이슈 3: 북쪽 방언의 영향 - A. Levin의 호세아서 연구 (토론토대학) (2) “Preference for the hiphil stem” when “one would expect G הִּתְ נּו ,[8:4] השִּ ירּו ,[7:12]אַיְסִּרֵ ם ,[7:5] הֶחֱלּו ,[18 ,4:10] הִּ זְנּו) ”stems ([13:15] יַפְרִּ יא ,[8:9]

(3) Many words that occur in “the feminine form in Hosea and only זִּבְחֹותָ ם ,[2:14] אֶתְ נָה) ”in the masculine form in the rest of the Bible appears in Hosea in “the [13:2] תְ בּון :cf ;[10:5] עֶגְלֹות ,[4:19] masculine and everywhere else in the feminine”)

(4) “A number of cases of non-agreement of gender in Hosea” (7:4; 9:2; 10:1; 14:7) 이슈 3: 북쪽 방언의 영향 - A. Levin의 호세아서 연구 (토론토대학) (5) Commonly attested “abrupt changes of person and number” (2:8; 2:12; 4:8; 4:13–14; 4:15; 4:16; etc.)

(in Phoenician בל .cf ;9:16 ;8:7 ;7:8) ”בְ לִּי The use of negative“ (6)

is followed רִּ יבּו ,The use of some unexpected prepositions (In 2:4 (7) (ל is commonly followed by רִּ יב whereas ,ב by

(8) “Unusual writing style,” i.e., “pseudo-sorites,” a “form of encoding everything by encoding its negative” (2:8-11; 5:4-6; 8:7; 9:11-16) 이슈 3: 북쪽 방언의 영향 - A. Levin의 호세아서 연구 (토론토대학) (9) Aramaisms: ([6:10 ;4:11] זְנּות ;[2:12] נַבְ לֻתָ ּה) ”the feminine ending ût“ - ;[12:12 ;10:4] שָדָ י ;[17 ,9:8 ;8:2] אֱֹלהַי) ”noun ending in ay“ - ([8:13]הַבְ הָבַי ;[5:13] לִּרְ פֹּאֶׁלָכֶם) ”as object marker לְֶׁ some possible cases of“ - הִּרְ בָהֶׁלַמִּ זְבְ חֹות ;[9:13] רָאִּיתִּ יֶׁלְצֹור ;[7:12] כְשֵמַ עֶׁלַעֲדָתָ ם ;[7:1]כְרָ פְאִּ יֶׁלְיִּשְרָ אֵ ל .([11:3] תִּרְ גַלְתִּ יֶׁלְאֶפְרַ יִּם ;[10:10] בְאָסְרָ םֶׁלִּשְ תֵ י ;[10:1] 이슈 3: 북쪽 방언의 영향 - A. Levin의 결론 Based on these features, Levin draws the following two conclusions.

- First, these peculiarities are not only distributed through all the chapters of the book, but also attested in a wide range of the prophet’s language such as “lexical sphere . . . verb forms, prepositions, particles, grammar, syntax, and style.”

- Second, although there are some linguistic features that the book of Hosea shares with other books (e.g., Deuteronomy, Amos), what “really” stands out are “a great deal” of “the numerous features within the text of Hosea that set it apart from many other Biblical texts.” 이슈 3: 북쪽 방언의 영향

A. A. Macintosh, who in his ICC commentary maintains that “the language of the book in its very peculiarity accurately represents something of the prophet’s own creation” that is “discernibly different from that of Jerusalem and the South.” 이슈 3: 북쪽 방언의 영향

The last verse (Hos 14:10a[9a]) of the book of Hosea sheds further light on our understanding of MT Hosea:

מִּ ִ֤יֶׁחָכָםֶׁ֙וְיָ ָ֣בֵֵֽןֶׁאֵֵ֔ לֶהֶׁנָב֖ ֹוןֶׁוְיֵֵֵֽֽדָעֵֵ֑ם (“Who is wise, that he shall understand these things, and understanding, that he shall know them?”). (누가 지혜가있어 이런 일을 깨달으며 누가 총명이 있어 이런 일을 알겠느냐). 결론 MT is still a reliable primary text for Hosea for the following reasons.

First, 4QXIIc stands as weak evidence for the existence of a Hebrew Vorlage aligned with the LXX.

Second, the translation character of LXX Hosea suggests that the LXX is not an accurate representation of its Vorlage.

Third, the difficulty of MT Hosea is due to the peculiarities of the prophet’s dialect and his literary style.

To be sure, the MT is by no means a flawless text. Still, it stands as a reliable primary witness to the text of Hosea we possess. 문제

- 본문상의 문제들로부터 비교적 자유로운 구약성서의 ㅌ책들: => 오경, 사사기, 에스더, 요나서, 아모스서 등

- 빈번한 본문 훼손들로 유명한 책들: => 호세아서, 에스겔서, 사무엘서-열왕기서, 시편, 욥기, 스기랴서 등

출처: Douglas Stuart, 구약주석방법론, 162-63

구약 석의 제2단계: 역사적, 문화적, 지리적 배경

제2단계: 본문의 역사적, 문화적, 그리고 지리적 배경 조 사

1) 본문의 저자와 사건 발생 시기 또는 본문의 기록 시기를 조사할 것. 2) 본문의 사건의 역사적 문화적 배경을 조사할 것. 3) 본문의 사건이 발생한 장소의 지리적 특징을 조사할 것. 4) 본문의 저자와 독자들이 처한 상황이 무엇인지 살펴볼 것. 5) 시나 지혜서의 경우 사회 문화적 상황과 예배 및 신앙적 배경을 살필 것. 구약 석의 제2단계: 역사적, 문화적, 지리적 배경

제8단계: 주석들과 문헌들을 참조하여 자신의 해석을 검토하기 1) 본문을 다시 신중하게 읽으면서 본문의 사건이나 저자의 논증이 어떻게 전개되 고 있는지 종합적으로 살펴보고, 본문을 기록한 저자의 의도 및 본문의 의미에 대 한 자신의 결론을 도출할 것 2) 본문에 대한 주석가들이나 다른 학자들의 견해를 조사할 것. 3) 본문과 비슷한 시기에 기록된 고대 근동의 문헌들, 외경, 위경, 그레꼬-로마 세 계의 문헌들이 본문의 단어들이나 장르, 문화적 요소들을 이해하는 데 도움을 주 는지 살펴볼 것. 4) 자신의 결론과 주석가들의 견해를 비교한 뒤, 그들의 견해를 수용할지 여부를 판 단하고, 수용할 경우 근거를 제시할 것. 5) 이같은 작업을 주해 전체에 적용하고 1-7단계에서 했던 작업을 조정할 것. Hebrew Accent System

Prose Accents: Most of books in the OT Poetical Accents: Psalms, Proverbs, and most of Job

(Fuller, Biblical Hebrew Syntax, 350). Hebrew Accent System Genesis 1:1

בְּרֵאשִׁ֖ית בָּרָּ ָ֣א אֱֹלהִ֑ים אֵֵ֥ת הַשָּמִִַׁ֖ים וְּאֵֵ֥ת the heavens and the earth. In the beginning, God created

הָּאָֽרֶ ץ׃

In the beginning, God created the heavens and the earth. Genesis 1:2 ץוְׂהָאָָ֗רֶ הָ יְׂתָ הַ֥ ת ֹ֙הּוֹ֙ וָ ב הּו וְׂ חֵ֖שֶ ְךעַל־פְׂנ ָּ֣י תְׂ הֹ֑ו׃ The earth was without form and void, and darkness was over the face of the deep. וְׂרָּּ֣וחַ אֱ ֹלהִ י׃ מְׂרַחֶ תֵ֖פֶ עַל־פְׂ נ ַ֥י הַָָּֽ יִ׃ And the Spirit of God was hovering over the face of the waters.

The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. Genesis 1:3

וַיֵ֥אמֶר אֱֹלה ִׁ֖ים יְּה ָ֣י אִֹ֑ור וַָֽיְּה י־אָֹֽור׃ and there was light. And God said, “Let there be light,”

And God said, “Let there be light,” and there was light. Genesis 1:1

בְּרֵאשִׁ֖ית בָּרָּ ָ֣א אֱֹלהִ֑ים אֵֵ֥ת הַשָּמִִַׁ֖ים וְּאֵֵ֥ת the heavens God created In the beginning, הָּאָֽרֶ ץ׃ and the earth.

In the beginning, God created the heavens and the earth. Genesis 1:2 ץוְׂהָאָָ֗רֶ הָ יְׂתָ הַ֥ ת ֹ֙הּוֹ֙ וָ ב הּו וְׂ חֵ֖שֶ ְךעַל־פְׂנ ָּ֣י תְׂ הֹ֑ו׃ was over the face and darkness The earth was without form and void, of the deep. וְׂרָּּ֣וחַ אֱ ֹלהִ י׃ מְׂרַחֶ תֵ֖פֶ עַל־פְׂ נ ַ֥י הַָָּֽ יִ׃ over the face of the was hovering And the Spirit of God waters. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. Genesis 1:3

וַיֵ֥אמֶר אֱֹלה ִׁ֖ים יְּה ָ֣י אִֹ֑ור וַָֽיְּה י־אָֹֽור׃ and there was light. “Let there be And God said, light,”

And God said, “Let there be light,” and there was light. Genesis 1:4

וַיַ אַּ֧רְׂ אֱ ֹלהִ ִ֛ י׃ אֶ ת־הָאֵ֖ ֹור כִי־ט֑ ֹוב וַיַבְׂד ָּ֣ל אֱֹלהִ י׃ And God separated that it was And God saw that the light בַ֥ין הָאֵ֖ ֹורּוב ַ֥ ין הַח שֶ ְך .good and the darkness. between the light

And God saw that the light was good. And God separated between the light and the darkness. Genesis 1:5

וַיִקְרָ֙ אָּאֱ ֹלהִ ִ֤ ים׀ָּל אֹורָ֙ ָָּּיֹ֔וםָּוְלַחֹׁשֶ ְךָּק ַ֣ר אָּל יְָּל הָָּּ he called Night. and the God called the light Day, וְַַֽֽיְהִ י־עֶ ָ֥רֶ בָּוַ ְַֽֽיְהִ י־בֹקֶ רָּיָֹ֥וםָּאֶחְָּֽד darkness the first day. And there was evening and there was morning, God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day. Pausal Form

Example 1: Gen 45:28 חַ י וַֹ֙ יאמֶרֹ֙ איִשְׂרָ ל ִ֛ רַ ב עֹוד־יֹוס ַ֥ף בְׂנִ ֵ֖י חָ ֑ י qal yiqtol הלך 1cs cohorative א ַ֥ לְׂכָ ה וְׂאֶרְׂאֶ ֵ֖ ּנּו בְׂ טֶ ׃ַ֥רֶ אָמ ּות weyiqtol ראה 1cs+suffix 3ms+energic nun

And Israel said, “It is enough; my son Joseph is still alive~~. I will go and I will see him before I die.” BBH 18.4.3 Energic nun

BBH 19.6 Pausal Form

חַ יExample 1: Gen 45:28 וַֹ֙י אמֶרֹ֙ יִשְׂרָ א ל ִ֛ רַ ב עֹוד־יֹוס ַ֥ ף בְׂ נִ ֵ֖י חָ ֑ אי ַ֥ לְׂכָ ה I will go and alive~~. “It is enough; And Israel said, I will see him my son Joseph is still וְׂאֶרְׂאֶ ֵ֖ ּנּו בְׂטֶ ׃ַ֥רֶ אָמ ּות before I die.” Pausal Form

Example 2: Ezek 14:18 Emphatic 1 אֲ נִי ּו ְׂש ֹֹ֙ל ֶשת ָה ֲא ָנ ִ ָּ֣שי׃ ָה א ֶל ֘ה ְׂב תֹוכָ הּ֒ חַ י־אָָ֗ נִי נְׂאֻ׃ֹ֙ אֲ דנָ ָּ֣י living of I~~, declares And these three men were in it, Emphatic 2 יּנָצְׂ לּו Emphatic 3 יְׂהוִה ל א ַ֥ יַצִ ֵ֖ ילּובָנִ ָּ֣י׃ ּובָ נֹ֑ות כִִ֛ יה ַ֥׃ ֵ֖ לְׂבַדָ ׃ יִּנָצלּו they would be but they sons or they would the Lord delivered~~. themselves alone, daughters, not deliver GOD Pausal Form ① +הִ ּנה Example 3: Ezek 34:11 suffix אֲ נִי② ③ 1cs כִִ֛יכ ַ֥ה אָמַ ֵ֖ר אֲ ד נָ ָּ֣י ֑היְׂהוִ הִ נְׂנִ י־אָָ֕ נִיוְׂדָרַשְׂ תִַ֥ י אֶ ת־צ אנִ ֵ֖י and I will search Behold I, I, the Lord GOD: For thus says for my sheep ④ ּובִקַרְׂ תִ י׃ and I will seek them out. God bless you!