요 19:28-37 예수님의 죽음

The Death of Jesus
²⁸ After this, Jesus, knowing that all was now ^bfinished, said (^vto fulfill the Scripture), ^c“I thirst.” 29 A jar full of sour wine stood there, ^dso they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. 30 When Jesus had received the sour wine, he said, ^e“It is finished,” and he bowed his head and ^fgave up his spirit.
Jesus’ Side Is Pierced
31 Since it was ^gthe day of Preparation, and ^hso that the bodies would not remain on the cross on the Sabbath (for that Sabbath was ⁱa high day), the Jews asked Pilate that their legs might be broken and that they might be taken away. 32 So the soldiers came and broke the legs of the first, and of the other ^jwho had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced his side with a spear, and at once there came out ^kblood and water. 35 ^lHe who saw it has borne witness—^mhis testimony is true, and he knows that he is telling the truth—ⁿthat you also may believe. 36 ^oFor these things took place that the Scripture might be fulfilled: ^p“Not one of his bones ^qwill be broken.” 37 And again another Scripture says, ^r“They will look on him whom they have pierced.”

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 19:28–37.

28-30절) 모친을 제자에게 맡기고 나서 모든 일이 이미 이룬어진줄 아시고 “내가 목마르다”, “다 이루었다."라고 말씀하심. 이에 신포도주에 해융을 우슬초에 메어 이를 포도주에 담갔다가 이를 예수님께 마시우게 하려고 했다.  / 머리를 숙이시고 영혼이 돌아가셨다. 육체적인 죽음을 이야기하면서 예수님의 인간으로서의 영혼이 죽음의 순간을 맞이하여 육체로부터 이탈하여 하나님 아버지께로 가신 순간을 묘사하고 있다. 

-  His spirit does not mean the Holy Spirit but Jesus’ own human spirit, which he voluntarily released from his body that it might return to the presence of God the Father (see Luke 23:43, 46). His spirit would remain in heaven with the Father until it returned to his body at his resurrection “on the first day of the week” (John 20:1).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2068.

본문에서 다 이루었다에 해당하는 헬라어 단어(tetelestai)가 3번이나 사용되는데 복음서 전체에서 6번 사용되는 것과 비교하면 대단히 많은 비중이 사용되고 있다. 

-  The end of Jesus’ earthly life was at this point imminent. To highlight this fact the Johannine evangelist used the strategic word tetelestai, by which he meant that the life of Jesus was coming to its intended end or goal. Indeed, within the space of the three verses (vv. 28–30) the verb family of telein/teleioun is used three times, whereas all words associated with this word family are used only six additional times in the rest of the Gospel, and two of those times appear in the summary of chap. 17 (17:4, 23). The intended hour of Jesus’ glorification had finally fully arrived (cf. 12:23; 17:1). The King had been crucified, and he was dying.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 270.

본문과 마가복음의 본문이 유사성과 차이점이 존재한다. 

-  Although in Mark 15:34–36 the giving to Jesus of a drink of cheap sour wine/vinegar is linked to the cry of desolation in that Gospel, there is here in John no such cry. For Mark that cry clearly reflected a scriptural allusion to Ps 22:1, and the same psalm alludes to the dividing and casting of lots for the victim’s clothing (22:18). Moreover, it is interesting that the same psalm also alludes to the dehydrated state of the victim, for his strength is dried up like a broken “potsherd” and his “tongue sticks to the roof of [his] mouth” (22:15).
The connection of the Markan Death Story, and to a lesser extent the Johannine Death Story, with Psalm 22 is unmistakable. But the Death Stories in both Mark and John can likewise be linked to statements in Psalm 69, where the victim’s “throat is parched” (Ps 69:3) and he is given “vinegar for [his] thirst” (Ps 69:21). In John the drink offered to Jesus is also here identified as a cheap sour wine/vinegar (oxous), which “was cheaper than regular wine, [and] was a favorite beverage of the lower ranks of society.”¹⁴⁵

Although there is in John no cry of desolation, as indicated above, the reader must not assume that John completely avoided the sense of Jesus experiencing suffering. His entire life was pictured as directed to the hour of his glorification (cf. 2:4, 11; 12:27; etc.). His statement “I am thirsty,” therefore, as Dodd has indicated, must be understood in this context of hanging on a painful cross and must be viewed in light of the allusions to sufferings in Psalms.¹⁴⁶

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 271.

본문 30절에 영혼이 돌아가시다라고 번역된 헬라더 단어는  (paredōken)으로 요한 복음에서 지속적으로 넘겨주다(deliver)로 쓰였던 단어이다. 먼저 유다로부터 안나스와 가야바에게, 빌라도에게 나중에는 병정들에게 념겨져서 십자가에 달리셨고 오늘 본문에서 자신의 영혼을 넘겨주신 것이다. 

-   When Jesus had thus tasted the sour wine, he was ready to die. But before Jesus died, John records the third and final statement of Jesus from the cross. That word, Tetelestai (Greek), Consummatuum est (Latin), “It is finished” (English), has reverberated down through Christian history and theology as an expression of the finished work of Christ.¹⁴⁸ As Paul and the Preacher of Hebrews stated, Jesus’ death took place “once” for everyone (Rom 6:10; Heb 7:27; 9:12; 10:10). Moreover, the Johannine seer echoed this expression of the end of time when he wrote in his visions “It is done!” (Rev 16:17; 21:6).

With this statement John declared that Jesus bowed his head and “delivered” (paredōken) his spirit. For the Johannine evangelist this picture of the dying Jesus is extremely powerful. Jesus, the obedient agent of God, died in a spirit of reverence with the bowed (klinas) head.¹⁴⁹ In contrast with the fact that throughout the Death Story Jesus had been repeatedly “delivered,” first from Judas, the “deliverer,” then to Annas and Caiaphas, then to Pilate, and finally to the soldiers to be crucified, at this point Jesus delivered his spirit. The force of these repeated deliverances should not be missed.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 272.

31절) 요 19:14 참조) 니산월 제 15일로 유월절 전날 / 이날 희생 양을 잡는 날이다.

이날은 유월절 예비일로 거룩한 날임으로 유대인의 결례대로 한다면 안식일에 시체들을 십자가에 두지 않기 때문에 시체를 십자가에서 내려오게 하기 위해서 강제로 죽음을 앞당기기 위해서 시체의 다리를 꺽는 것이다. 건강한 남자들의 경우 십자가형으로 바로 죽지 않고 오랬동안 십자가위에서 고통을 받게 된다. 이때 다리를 꺽게 되면 체중을 받쳐주지 못하기 때문에 체중이 아래로 쏠리게 되고 질식하게 되어서 바로 죽음에 이르게 된다. 

-  On the day of Preparation, see note on v. 14. That Sabbath was a high day (i.e., a special Sabbath) because it was the Sabbath of Passover week. The Jews’ request was based on Deut. 21:22–23 (cf. Josh. 8:29), according to which bodies of hanged criminals were not to defile the land by remaining on a tree overnight. legs might be broken. The Romans typically left decaying bodies on crosses long after death (see note on crucifixion on Matt. 27:35). However, on certain ceremonial occasions (such as the emperor’s birthday, see Philo, Against Flaccus 83), they could take the bodies down early, and breaking the legs would facilitate a quick death by preventing a person from prolonging his life by pushing himself up with his legs to be able to breathe. Arm strength soon failed, and asphyxiation ensued. The excavated bones of a crucified man from Givat ha-Mivtar (discovered near Jerusalem in 1968), whose legs had been broken, provide confirmation of this practice.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2068.

32-33절) 위의 유대인들의 요구대로 군병들이 십자가위의 죄인들의 죽음을 앞당기기 위해서 예수님 좌우편의 강도들의 다리를 꺾었다. 하지만 예수님의 다리를 꺾지 않았는데 이미 숨을 거두셨기 때문이다. 이는 하나님의 어린 양으로서 완전하고 흠없는 죽음을 의미한다. 

-  It is almost as though John wanted his readers to know that this Lamb of God died complete and unblemished because the broken legs might not have provided the church with such a wonderful picture of the perfect lamb (cf. 1 Pet 1:19; cf. also the inauguration of Passover and the unblemished lamb in Exod 12:5).¹⁵⁵ This righteous Jesus, John would later proclaim, died as the atoning sacrifice for the whole world (cf. 1 John 2:2). Although Passover and Yom Kippur (the Day of Atonement) are different events in the Jewish calendar, in Johannine theology they have been merged in the death picture of Jesus Christ.

¹⁵⁵ Bultmann viewed the nature of the story as a theological construction (John, 676, 651, 664)

.

 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 274.

34-35절) 한 군병이 창으로 예수님의 옆구리를 찔렀고 피와 물이 나왔다. 이는 이후의 그분의 옆구리의 창자국으로 남았고 완벽한 죽음을 의미한다. 또 한 증인이 이 이야기가 참임을 증거하는데 그 이유는 믿게 하기 위해서이다. 이를 본 자가 누구인가? 명확하지 않지만 예수의 사랑하시는 자, 요한이었을 것이다. 

36-37절) 뼈가 하나도 꺽이우지 아니할 것에 대한 성경의 예언이 성취됨

-  Not one of his bones will be broken. After vv. 24, 28 (see notes), this is now the third scriptural proof cited by John to indicate that Jesus’ death fulfills Scripture (Ps. 34:20; also Ex. 12:46, reiterated in Num. 9:12). Jesus escaped the breaking of his legs, and the spear piercing his body likewise failed to break any bones.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2068.