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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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This essay is a reexamination of Hosea 1-3, focusing on Gomer whose voice is hidden for dramatic composition, while also loosely applying feminism which critiques the crisis of the patriarchy where the husband controls his wife. For a long time, Hosea was regarded by scholars as a victim of an unhappy marriage and Gomer as an assailant who trampled on her husband’s love and dishonored her husband, but this is a problem from a feminist perspective.
Hosea 1-3 is a prophetic drama rich in symbolism that intensely describes the relationship between God and Israel in chapters 4-14 through the metaphor of marriage and adultery, but this metaphor contains provocative aspects. God’s love and punishment for unfaithful Israel are intertwined with images of patriarchal and sadistic violence. However, this in effect criticizes and denounces the corrupt mainstream patriarchal society by placing Israel as the unfaithful Gomer. Israel is represented as an adulterous wife which then places the Jewish men representing Israel’s mainstream society in the position of the opposite gender. It is a rhetorical strategy that trapped Israel into the image of an adulterous wife, and it ultimately condemned the nature of obscenity in a male-dominated society which may have been shocking and provocative.
The placement of the adulterous image on Israel poses a risk of damaging God’s honor to be in the husband’s position, but this also reveals the extraordinary nature of God’s love that takes on the shame. In God’s plan for restoration there is no longer the regression of patriarchy for domination and subordination. God inscribed the ideal partnership between man and woman in the Garden of Eden which is Israel’s ultimate goal for restoration. The verse, “In that day, you will call me ‘my husband’(ishi), you will no longer call me ‘my lord’ (baali)” (2:16) underscores this goal. Finally, the eternal marriage covenant has a cosmic impact that extends to universal restoration, and through the integration of the stories of Hosea-Gomer (3:1-3) and the descendants of Israel (3:4-5), YHWH’s unconventional love is revealed even at the cost of human shame.
Hosea 1-3 is a prophetic drama rich in symbolism that intensely describes the relationship between God and Israel in chapters 4-14 through the metaphor of marriage and adultery, but this metaphor contains provocative aspects. God’s love and punishment for unfaithful Israel are intertwined with images of patriarchal and sadistic violence. However, this in effect criticizes and denounces the corrupt mainstream patriarchal society by placing Israel as the unfaithful Gomer. Israel is represented as an adulterous wife which then places the Jewish men representing Israel’s mainstream society in the position of the opposite gender. It is a rhetorical strategy that trapped Israel into the image of an adulterous wife, and it ultimately condemned the nature of obscenity in a male-dominated society which may have been shocking and provocative.
The placement of the adulterous image on Israel poses a risk of damaging God’s honor to be in the husband’s position, but this also reveals the extraordinary nature of God’s love that takes on the shame. In God’s plan for restoration there is no longer the regression of patriarchy for domination and subordination. God inscribed the ideal partnership between man and woman in the Garden of Eden which is Israel’s ultimate goal for restoration. The verse, “In that day, you will call me ‘my husband’(ishi), you will no longer call me ‘my lord’ (baali)” (2:16) underscores this goal. Finally, the eternal marriage covenant has a cosmic impact that extends to universal restoration, and through the integration of the stories of Hosea-Gomer (3:1-3) and the descendants of Israel (3:4-5), YHWH’s unconventional love is revealed even at the cost of human shame.
목차
1. 들어가는 말
2. 호세아서 1-3장의 드라마적인 구성
3. 호세아-고멜의 결혼과 해석의 유동성
4. 남편의 명예와 아내의 수치에 대한 비판적 고찰
5. 나가는 말
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