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This study is about rethinking the Hebrew word “tzela” because the translation of the Hebrew word “tzela” into ribs further intensifies the gender conflict. For this purpose, this essay exegetically analyzes the creation of human beings in Genesis 1 and the creation of woman in Genesis 2 and proposes a new understanding and new translation.
From around the second century BCE, Judaism, which recorded and preserved the Hebrew Bible, was the first to think about how to translate “tzela” in Genesis 2. Reformers, in particular, posited the “side” as the original meaning of “tzela,” but could not escape the androcentric interpretation and used the translation “rib.” Unfortunately, in the process of translation from Hebrew to another language, the Hebrew word “tzela” was translated into ribs, resulting in the blind belief that women were created as/from men’s “ribs” in Christianity.
With the transmission of Christianity to Korea, this translation was combined with the patriarchal Confucian culture of Joseon and the androcentric atmosphere of the Japanese colonial period, worsening the problem of gender conflict as the theological basis for misogyny and discrimination. However, to this day, this translation has not been reevaluated within Christianity. To resolve this problem, this study analyzes the creation story of the ancient Near East, reveals that “the creation of women through ribs” began with the ancient Sumerian creation myth, and analyzes the uniqueness of the latter compared to the Genesis creation story. Next, after clarifying that the “tzelem” of human creation in Genesis 1 and the “tzela” of female creation in Genesis 2 are linguistically related, it is suggested that Hebrew “tzela” be translated into “form” or “shape,” rather than “rib” or “side.” Because man and woman have already been created in the same “appearance” in the human creation from Genesis 1, the female creation of Chapter 2 should logically be made in the appearance of a man, not a man’s rib. Another reason to translate “tzela” into “outward appearance” is that the original meaning of Hebrew “ezer knegdo,” which translates to “corresponding helper,” is “help from the other side facing the mirror,” so the creation of a woman is justified only when a man has the same “outward appearance” as looking into the mirror.
As a result, it is revealed that the creation of women is due to the principle of creation presented in Genesis 1, “tohu and bohu” (וּהכֹו וּהחֹ) In addition, it is argued that the difference between men and women is not a difference in material or essence, but a distinction between external clunkiness and delicacy, through the different verbs used in the creation of men and women with the same appearance.
Therefore, this study reveals that women are not subordinated and inferior to men at all, but that women and men are essentially equal and equally cooperative beings. Finally, based on these conclusions, this study urges the consequential social responsibility of Korean Christianity.
상세정보 수정요청해당 페이지 내 제목·저자·목차·페이지From around the second century BCE, Judaism, which recorded and preserved the Hebrew Bible, was the first to think about how to translate “tzela” in Genesis 2. Reformers, in particular, posited the “side” as the original meaning of “tzela,” but could not escape the androcentric interpretation and used the translation “rib.” Unfortunately, in the process of translation from Hebrew to another language, the Hebrew word “tzela” was translated into ribs, resulting in the blind belief that women were created as/from men’s “ribs” in Christianity.
With the transmission of Christianity to Korea, this translation was combined with the patriarchal Confucian culture of Joseon and the androcentric atmosphere of the Japanese colonial period, worsening the problem of gender conflict as the theological basis for misogyny and discrimination. However, to this day, this translation has not been reevaluated within Christianity. To resolve this problem, this study analyzes the creation story of the ancient Near East, reveals that “the creation of women through ribs” began with the ancient Sumerian creation myth, and analyzes the uniqueness of the latter compared to the Genesis creation story. Next, after clarifying that the “tzelem” of human creation in Genesis 1 and the “tzela” of female creation in Genesis 2 are linguistically related, it is suggested that Hebrew “tzela” be translated into “form” or “shape,” rather than “rib” or “side.” Because man and woman have already been created in the same “appearance” in the human creation from Genesis 1, the female creation of Chapter 2 should logically be made in the appearance of a man, not a man’s rib. Another reason to translate “tzela” into “outward appearance” is that the original meaning of Hebrew “ezer knegdo,” which translates to “corresponding helper,” is “help from the other side facing the mirror,” so the creation of a woman is justified only when a man has the same “outward appearance” as looking into the mirror.
As a result, it is revealed that the creation of women is due to the principle of creation presented in Genesis 1, “tohu and bohu” (וּהכֹו וּהחֹ) In addition, it is argued that the difference between men and women is not a difference in material or essence, but a distinction between external clunkiness and delicacy, through the different verbs used in the creation of men and women with the same appearance.
Therefore, this study reveals that women are not subordinated and inferior to men at all, but that women and men are essentially equal and equally cooperative beings. Finally, based on these conclusions, this study urges the consequential social responsibility of Korean Christianity.
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목차
- 1. 문제 제기
- 2. 창세기 1장의 인간 창조의 분석
- 3. 창세기 2장의 여자 창조 분석
- 4. 결론
- 참고문헌
- ABSTRACT
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