시형제 결혼의 신학적인 의미: 다말과 룻의 경우|RISS 상세보기

다국어 초록 (Multilingual Abstract)

This paper is to compare Tamar story (Genesis 38) to Ruth episode (the Book of Ruth). Both passages deal with the so-called ‘levirate marriage.’ It has been apparent that levirate marriage is, first of all, to preserve the name of the deceased, secondly, to keep his property, and thirdly, to support the widow's welfare while she is left alone (Josephus, Antiquities. iv. 8, § 23). However, almost every students overlook the most important thing of levirate marriage, that is ‘procreation’ of woman. This study argues that widow owns right to conceive a baby. It is because giving birth is the most privileged right for every woman in the light of creation accounts.
As an ancient tradition levirate marriage is that when a man dies without a son one of his brothers shall take the wife of the deceased in marriage (Deut. 25). Unfortunately, two episodes support and problematize the levirate custom because of their similarities and differences. That is why this article tries to examine the stories in question closely.
Tamar and Ruth are foreigners, Canaanitess and Moabitess, respectively. Right after their husbands die, they step in at a critical situation in the life of a family or herself but meet a positive turn in events from a negative direction. It is quite clear that they take the initiative in the stories regardless of the males who have power over them. Tamar and Ruth disguise themselves; Tamar puts off her widow's garment, putting on a veil. Ruth also washes and anoints herself, and puts on her best clothes. They attempt to recover their own right to conceive a baby. I believe this is the key to the levirate marriage. As a result, both widows become mothers of Perez and Obed, and finally become matriarchs of David.
Man and woman are entitled to procreation, as God commands, “Be fruitful and multiply”(Gen. 1: 26); hence, levirate marriage is to be understood as a widow's right. However Tamar and Ruth fail to get a chance to conceive and give birth. Consequently, they try to take subversive action against the ancient male-dominant society.
A Korean proverb says, “woman puts her shoes side by side on the terrace stone before delivery.” It is not certain if she could wear the shoes after childbirth. It means that giving birth can cost her life. In this regard, Tamar and Ruth's stories may challenge the contemporary male-centric culture, even to transform it. No matter how patriarchal the ancient society was, these two ‘subversive foreign women’ risked their own lives for the sake of the rights of becoming ‘mother’ God bestowed aa a gift.

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참고문헌 (Reference)

1 민 영진, "시형제 결혼, 이방 여인 룻 이야기" 한국신학연구소 2000

2 소 형근, "구약성서에 나타난 가족재판(?) 연구: 창 38: 24-26을 중심으로" 13 (13): 106-123, 2007

3 Goldin, J., "Youngest Son or Where Does Genesis 38 Belong?" 96 (96): 27-44, 1977

4 Coats, G. W, "Widow's Rights: A Crux in the Structure of Genesis 38" 34 : 461-66, 1972

5 Johnson,M.D, "The Purpose of the Biblical Genealogies:With Special Reference to the Setting of the Genealogies of Jesus" Cambridge University Press 1988

6 Derby, J, "The Problem of the Levirate Marriage" 19 (19): 11-17, 1990

7 Charlesworth,J.H, "The Old Testament Pseudepigrapha vol 2" Doubleday $ Co 1985

8 Wilson, R. R, "The Old Testament Genealogies in Recent Research" 94 (94): 169-189, 1975

9 Goodnick, B, "The Oedipus Complex and Its Biblical Parallel" 20 : 24-34, 1991

10 Westbrook, R, "The Law of the Biblical Levirate" 24 : 65-87, 1977