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논문 기본 정보
- 자료유형
- 전문잡지
- 저자정보
- 저널정보
- 한신대학교 한신신학연구소 신학연구 神學硏究 第71輯
- 발행연도
- 2017.12
- 수록면
- 35 - 61 (27page)
- DOI
- 10.46334/TS.2017.12.71.35
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초록· 키워드
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The present paper aims to closely examine three verses, Genesis 1:27; 2:7, 24, that describe human creation, because they are used as a foundation for denouncing homosexuality as a sin and promoting the heterosexual patriarchal marriage and family system as the order of God’s creation. This paper argues that the biblical texts doe not offer as obvious an answer as some would claim. The texts are, in fact, open for diverse interpretations. They even offer support for the view that homosexually is an acceptable part of creation.
This study of Genesis 1:27, 2:7, and 2:24 explores new understandings as follows:
1) The literary features of parallelism in Genesis 1:27 and the division of verse 27 and its connection with verses 26 and 28 shows that Genesis 1:27 is not concerned with the creation of gender. It proclaims the relation of humanity with the divine as well as the other animals. In continuation with 1:26, 1:27a shows the special place and responsibility of humanity in the creation. Unlike the other creatures, they are created in the image of God. In continuation with 1:28, 1:27b emphasizes the commonality with the other animals that both are blessed for procreation and proliferation. The pair of ‘male and female’ highlights the distinction of the biological sexes for the sake of procreation.
2) The first creature in Genesis 2:7 reflects a sexually undifferentiated being that is later used as a raw material for the creation of gender, man( אִישׁ ) and woman( אשִָ֔ה ). The figure of androgyne is attested in Greek myth, like Plato’s Symposium, and in other Jewish rabbinical materials. The word, androgyne, does not appear in the Hebrew Bible(MT). It appears twice in the LXX, i. e. Prov. 18:8 and 19:15. The translator of Proverbs 19 perceives the kinds of human being as man, woman, and androgyne, which can possibly be renders ‘the effeminate man.’ The translator of Prov. 31:10 also renders Hebrew ’Esset chail ( אֵֽשֶת־חַ֭יִל ) into gyne andreios(γυνή ἀνδρεῖος) in Greek, which means ‘a woman who is like a man.’ These examples show the acknowledgement of the features of androgyne in the Bible.
3) The union of man and woman in Genesis 2:24 is not a proof text for a heterosexual marriage as the divine creative order. It indicates the physical union/closeness of human beings in relationship. The verb, dabaq ( דָבקַ ), that expresses the physical union in this verse does not refer to a sexual union in any other texts in the Bible. As an inclusion, this verse shows the fulfillment of the androgyne vision of being one, which was introduced in the beginning of the second creation story of humanity.
This study of Genesis 1:27, 2:7, and 2:24 explores new understandings as follows:
1) The literary features of parallelism in Genesis 1:27 and the division of verse 27 and its connection with verses 26 and 28 shows that Genesis 1:27 is not concerned with the creation of gender. It proclaims the relation of humanity with the divine as well as the other animals. In continuation with 1:26, 1:27a shows the special place and responsibility of humanity in the creation. Unlike the other creatures, they are created in the image of God. In continuation with 1:28, 1:27b emphasizes the commonality with the other animals that both are blessed for procreation and proliferation. The pair of ‘male and female’ highlights the distinction of the biological sexes for the sake of procreation.
2) The first creature in Genesis 2:7 reflects a sexually undifferentiated being that is later used as a raw material for the creation of gender, man( אִישׁ ) and woman( אשִָ֔ה ). The figure of androgyne is attested in Greek myth, like Plato’s Symposium, and in other Jewish rabbinical materials. The word, androgyne, does not appear in the Hebrew Bible(MT). It appears twice in the LXX, i. e. Prov. 18:8 and 19:15. The translator of Proverbs 19 perceives the kinds of human being as man, woman, and androgyne, which can possibly be renders ‘the effeminate man.’ The translator of Prov. 31:10 also renders Hebrew ’Esset chail ( אֵֽשֶת־חַ֭יִל ) into gyne andreios(γυνή ἀνδρεῖος) in Greek, which means ‘a woman who is like a man.’ These examples show the acknowledgement of the features of androgyne in the Bible.
3) The union of man and woman in Genesis 2:24 is not a proof text for a heterosexual marriage as the divine creative order. It indicates the physical union/closeness of human beings in relationship. The verb, dabaq ( דָבקַ ), that expresses the physical union in this verse does not refer to a sexual union in any other texts in the Bible. As an inclusion, this verse shows the fulfillment of the androgyne vision of being one, which was introduced in the beginning of the second creation story of humanity.
목차
Ⅰ. 들어가는 말
Ⅱ. 성서의 권위와 해석
Ⅲ. 퀴어신학과 성서해석
Ⅳ. 창세기 1-2장의 퀴어성과 해석의 다양성
Ⅳ. 끝맺는 말: 한국교회 개혁을 위한 성서해석의 과제
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