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자료유형
학술저널
저자정보
양인철 (한남대)
저널정보
한국구약학회 구약논단 구약논단 제26권 제2호 통권76집
발행연도
2020.6
수록면
115 - 148 (34page)

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In this paper, I argue that Ezekiel’s behavior just before the loss of his wife (Ezek 24:15-27) reflects the PTSD (Post-Traumatic Stress Disorder) of the exiled community after the fall of the Jerusalem Temple. Ezekiel and his exiled community suffered the trauma of invasion by the Neo-Babylonian Empire. In Ezekiel 24, Ezekiel’s loss of his wife symbolizes the loss of the Jerusalem Temple. By his symbolic act, the prohibition of mourning just before the death of his wife, Ezekiel becomes the symbol for his exiled community. It means that Ezekiel extends his individual trauma to his exile community’s collective trauma. By explaining the meaning of his individual trauma, Ezekiel makes the exile community recognize the nature of their suffering and responsibility. Furthermore, Ezekiel hopes that his exile community will become a new community recovered from their trauma. Rather than weeping for their destroyed city Jerusalem, Ezekiel and his community start a new beginning during the exile while they wear turbans on their head and put their sandals on their feet. This behavior facilitates the recovery from the trauma for his exile community.
In order to demonstrate my argument, first of all, this study introduces the trauma theories of Cathy Caruth and Jeffrey Alexander in the cultural and literary studies. Second, this study introduces biblical scholars’ psychoanalytic studies on Ezekiel. Third and Last, based on Alexander’s collective trauma theory, this study attempts to understand Ezekiel’s trauma after it analyzes the translation, the structure, and the background of Ezekiel 24:15-27. As a conclusion, the study discusses the contributions of the studies on Ezekiel’s trauma to the Korean society.

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1. 들어가는 말
2. 트라우마 이론에 근거한 에스겔 해석
3. 에스겔의 아내의 죽음으로 인한 트라우마
4. 나가는 말
5. 참고문헌

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UCI(KEPA) : I410-ECN-0101-2020-023-000901056