고대 이스라엘의 열두 지파 체제는 언제 제정되었는가? (When was the Twelve–Tribe System institutionalized in the history of Ancient Israel?)

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초록

This study pursues when the twelve–tribe system that stands for all the Israelites could be institutionalized in the history of ancient Israel. This issue involves discussing several complicate subjects like the significance of the Merneptah’s “Israel,” the appropriate understanding of tribalism, the time of the full blown state, and a critical dating of the tribal lists.
(1) The significance of the Merneptah’s “Israel,” as a Egyptian royal propaganda, indicates a tribal coalition. It probably maintained a social security for the newly found settlements which appeared from the thirteenth century BCE in the central highland of Canaan. (2) Given Robert B. Coote’s twelve generalities and E. J. van der Steen’s four characterizations on tribalism, the Israelite tribal society had been always there with the rise and the fall of the monarchy. And the biblical reference on tribal lists were written by the monarchic court for certain ideological purpose of the ruling house(s). (3) Current state of research on the emergence of the state tends to see that the full blown state system could be reached at the period from the late ninth century BCE to the middle of the eighth century BCE, but not before.
(4) Based on the arguments above, the critical estimation of the date of the nine tribal lists in the Old Testament shows that all are inappropriate for the starting point of institutionalizing the twelve–tribe system. A terminus a quo and a terminus ad quem for the institution alization of the twelve–tribe system could be during the Omride and the Jehuid dynasty in the ninth and eighth century BCE. But the Jehuid dynasty could be a more positive candidate for the institutionalization of the twelve–tribe system, based on the two circumstances. The external one comes from the long strife with the Aramaean. The internal one comes from a political need to comfort the tribal life disenfranchised by the Omride politics.
Therefore we may conclude that as pre–deuteronomistic tradition,Elisha’s twelve oxen (1King 19:19–21) in the episodes of the Jehuid apology could be the most appropriate, though not the earliest, locus for the institutionalization of the twelve–tribe system in the history of ancient Israel. That scene symbolizes the social integration of the tribal society under one political regime, the Jehuid.

영어초록

This study pursues when the twelve–tribe system that stands for all the Israelites could be institutionalized in the history of ancient Israel. This issue involves discussing several complicate subjects like the significance of the Merneptah’s “Israel,” the appropriate understanding of tribalism, the time of the full blown state, and a critical dating of the tribal lists.
(1) The significance of the Merneptah’s “Israel,” as a Egyptian royal propaganda, indicates a tribal coalition. It probably maintained a social security for the newly found settlements which appeared from the thirteenth century BCE in the central highland of Canaan. (2) Given Robert B. Coote’s twelve generalities and E. J. van der Steen’s four characterizations on tribalism, the Israelite tribal society had been always there with the rise and the fall of the monarchy. And the biblical reference on tribal lists were written by the monarchic court for certain ideological purpose of the ruling house(s). (3) Current state of research on the emergence of the state tends to see that the full blown state system could be reached at the period from the late ninth century BCE to the middle of the eighth century BCE, but not before.
(4) Based on the arguments above, the critical estimation of the date of the nine tribal lists in the Old Testament shows that all are inappropriate for the starting point of institutionalizing the twelve–tribe system. A terminus a quo and a terminus ad quem for the institution alization of the twelve–tribe system could be during the Omride and the Jehuid dynasty in the ninth and eighth century BCE. But the Jehuid dynasty could be a more positive candidate for the institutionalization of the twelve–tribe system, based on the two circumstances. The external one comes from the long strife with the Aramaean. The internal one comes from a political need to comfort the tribal life disenfranchised by the Omride politics.
Therefore we may conclude that as pre–deuteronomistic tradition,Elisha’s twelve oxen (1King 19:19–21) in the episodes of the Jehuid apology could be the most appropriate, though not the earliest, locus for the institutionalization of the twelve–tribe system in the history of ancient Israel. That scene symbolizes the social integration of the tribal society under one political regime, the Jehuid.

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