성서의 퀴어성과 해석의 다양성 ― 인간창조(창 1:27; 2:7, 24) 본문을 중심으로 (The Queerness of Biblical Texts and Diversity of Interpretations ‒ Genesis 1:27, 2:7, 2:24 as examples)

서지정보

· 발행기관 : 한신대학교 한신신학연구소
· 수록지 정보 : 신학연구 / 54권 / 2호 / 35 ~ 61페이지
· 저자명 : 이영미

초록

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 denouncinghomosexuality as a sin and promoting the heterosexual patriarchal marriageand family system as the order of God’s creation. This paper argues that the biblicaltexts 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 thathomosexually is an acceptable part of creation.
This study of Genesis 1:27, 2:7, and 2:24 explores new understandings asfollows:1) The literary features of parallelism in Genesis 1:27 and the division ofverse 27 and its connection with verses 26 and 28 shows that Genesis 1:27 isnot concerned with the creation of gender. It proclaims the relation of humanitywith the divine as well as the other animals. In continuation with 1:26, 1:27ashows the special place and responsibility of humanity in the creation. Unlike theother 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 thedistinction of the biological sexes for the sake of procreation.
2) The first creature in Genesis 2:7 reflects a sexually undifferentiated beingthat 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 notappear in the Hebrew Bible(MT). It appears twice in the LXX, i. e. Prov. 18:8 and19:15. 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 gyneandreios(γυνή ἀνδρεῖος) in Greek, which means ‘a woman who is like a man.’ Theseexamples 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 aheterosexual marriage as the divine creative order. It indicates the physical union/closeness of human beings in relationship. The verb, dabaq ( דָבקַ ), that expressesthe physical union in this verse does not refer to a sexual union in any other textsin the Bible. As an inclusion, this verse shows the fulfillment of the androgyne visionof being one, which was introduced in the beginning of the second creationstory of humanity.

영어초록

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 denouncinghomosexuality as a sin and promoting the heterosexual patriarchal marriageand family system as the order of God’s creation. This paper argues that the biblicaltexts 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 thathomosexually is an acceptable part of creation.
This study of Genesis 1:27, 2:7, and 2:24 explores new understandings asfollows:1) The literary features of parallelism in Genesis 1:27 and the division ofverse 27 and its connection with verses 26 and 28 shows that Genesis 1:27 isnot concerned with the creation of gender. It proclaims the relation of humanitywith the divine as well as the other animals. In continuation with 1:26, 1:27ashows the special place and responsibility of humanity in the creation. Unlike theother 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 thedistinction of the biological sexes for the sake of procreation.
2) The first creature in Genesis 2:7 reflects a sexually undifferentiated beingthat 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 notappear in the Hebrew Bible(MT). It appears twice in the LXX, i. e. Prov. 18:8 and19:15. 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 gyneandreios(γυνή ἀνδρεῖος) in Greek, which means ‘a woman who is like a man.’ Theseexamples 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 aheterosexual marriage as the divine creative order. It indicates the physical union/closeness of human beings in relationship. The verb, dabaq ( דָבקַ ), that expressesthe physical union in this verse does not refer to a sexual union in any other textsin the Bible. As an inclusion, this verse shows the fulfillment of the androgyne visionof being one, which was introduced in the beginning of the second creationstory of humanity.

참고자료

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