Keywords
Sagrada Escritura, metáfora matrimonial, profetas, violencia de género, marriage metaphor, prophets, genre violence
Ehemetaphorik bei den Propheten. Einige Fragen augeschlechtsspezifischer Sicht
Abstract
La metáfora matrimonial utilizada para expresar la relación entre Dios e Israel aparece por primera vez en Os 1 3 y será ulteriormente desarrollada por los profetas mayores en Is 54 y 62, Jr 2,2 4,4 y Ez 16 y 23. En la literatura sapiencial también se encuentra. Sin embargo, adopta otro cariz, pues no expresa tanto la alianza con Yhwh como la relación de absoluta dedicación que debe entablar el discípulo con la Sabiduría (Prov 1 9; 31,10-31; Sir 6,18 37; 14,20 15,10; 51,13 30).
El vasto elenco bibliográfico de los últimos cuarenta años da habida cuenta del creciente interés por el tema en el corpus profético y al que tampoco es ajeno el ámbito sapiencial. Se observa, además, que el foco de investigación ha ido cambiando de perspectiva. De hecho, hasta 1980 los estudios subrayan más la acción de Dios y su amor por Israel como base sobre la que se sustenta la metáfora. A partir de los 80, en cambio, la aproximación feminista hace más hincapié en el protagonismo de la mujer evidenciando el carácter violento y a veces "pornográfico" de la imagen marital . Con el objetivo de comprender el porqué de las acciones punitivas adjudicadas a Yhwh la investigación actual está tomando otros derroteros: rastrear la situación social de la fémina y su estatus dentro del matrimonio en conformidad a las leyes que regulaban la relación conyugal.
The marriage metaphor used to express the relationship between God and Israel appears for the first time in Hos 1 3 and will later be developed by the greater prophets in Isa 54 and 62, Jer 2:2-4:4 and Ezek 16 and 23. It is also found in Wisdom literature, but with a different perspective as it does not express the alliance with YHWH as much as it express the relationship of absolute dedication that a disciple should have with Wisdom (Prov 1-9; 31:10-31; Sir 6:18-37; 14:20-15:10; 51:13-30). The vast bibliography of the last forty years has shown a growing interest in this theme in the prophetic works and Wisdom literature. The focus of research over the years has changed. Until 1980, studies focused on God s action and love for Israel as the basis for the metaphor. After the 1980s, however, the feminist approach began to put more emphasis on the main role of women underlining the violent and sometimes pornographic character of marriage . With the purpose of understanding the reason under the punitive actions attributed to YHWH, current research is taking other paths: tracking the social situation of women and her status within the marriage conforming to the laws that regulated the conjugal relationship.
The marriage metaphor used to express the relationship between God and Israel appears for the first time in Hos 1 3 and will later be developed by the greater prophets in Isa 54 and 62, Jer 2:2-4:4 and Ezek 16 and 23. It is also found in Wisdom literature, but with a different perspective as it does not express the alliance with YHWH as much as it express the relationship of absolute dedication that a disciple should have with Wisdom (Prov 1-9; 31:10-31; Sir 6:18-37; 14:20-15:10; 51:13-30). The vast bibliography of the last forty years has shown a growing interest in this theme in the prophetic works and Wisdom literature. The focus of research over the years has changed. Until 1980, studies focused on God s action and love for Israel as the basis for the metaphor. After the 1980s, however, the feminist approach began to put more emphasis on the main role of women underlining the violent and sometimes pornographic character of marriage . With the purpose of understanding the reason under the punitive actions attributed to YHWH, current research is taking other paths: tracking the social situation of women and her status within the marriage conforming to the laws that regulated the conjugal relationship.
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