요 19:38-42 예수님을 무덤에 안치하는 아리마대 요셉과 니고데모

Jesus Is Buried
^38 sAfter these things Joseph of Arimathea, who was a disciple of Jesus, but secretly ^tfor fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body. ^39 uNicodemus also, who earlier had come to Jesus⁵ by night, came ^vbringing a mixture of ^wmyrrh and aloes, about seventy-five pounds⁶ in weight. ⁴⁰ So they took the body of Jesus and ^xbound it in ^ylinen cloths with the spices, as is the burial custom of the Jews. ⁴¹ Now in the place where he was crucified there was a ^zgarden, and ^ain the garden a new tomb ^bin which no one had yet been laid. ⁴² So because of the Jewish ^cday of Preparation, ^dsince the tomb was close at hand, they laid Jesus there.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 요 19:38–42.

38절) 빌라도에게 예수의 시체를 구하는 아리마대 요셉, 그는 예수의 제자이지만 유대인을 듀려워하여 베일에 싸여있던, 은휘하던 제자였다. 하지만 예수의 죽음이 그로 하여금 휘장을 젖히고 앞으로 나아오게 했다. 

아리마대 요셉은 대단히 매력적인 인물이었다. 그는 부자요, 산헤드린 공회의 주요 멤버였고, 하나님 나라의 일이 성취되기를 기다리는 사람이었다. 또한 예수의 제자였으나 유대인들을 두려워하여 은휘하던 제자였다. 

- The picture of Joseph from Arimathea in the various Gospel accounts provides a fascinating collage. He was said to be rich (Matt 27:57), an important member of the Sanhedrin (Mark 15:43; Luke 23:50) who apparently was both a good and righteous person (Luke 23:50) and one who lived with the expectation of God fulfilling the promise of the coming of the kingdom (Mark 15:43; Luke 23:51). But beyond these descriptions he was also said to be a disciple of Jesus (Matt 27:57; John 19:38), whom John adds was a closet or secret disciple because he apparently feared reprisal from the Jews (John 19:38).
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 279.

39절) 앞서 밤에 예수님께 나아와서 거듭남에 대해서 들었던 니고데모도 주님을 장사지내기 위해서 몰약과 침향 섞은 것을 백근(30kg에 해당하는 양으로 왕의 장례에나 사용될 만큼 많은 분량이다.) 정도 가지고 나아옴, 니고데모는 장사에 필요한 물품을 구체적으로 준비하고 요셉은 빌라도에게 시체를 장사를 위해서 내어달라고 요구하면서 자신들의 역할은 나누어서 감당하고 있다. 

- Not only did Joseph become involved in the burial, but according to John he was joined by Nicodemus. Nicodemus had also earlier moved from being a closet inquirer (3:1–9) to a council member who sought to be fair in judgment (7:50). At this point he is also portrayed as a person who was willing to make a declarative statement through the burial of Jesus’ body. To facilitate this task, he brought a mixture of myrrh and aloes.¹⁸³ Bernard argued at this point that Nicodemus must have had at his home these spices because he would have hardly had time to collect or purchase them.¹⁸⁴ But perhaps Joseph and Nicodemus divided their tasks, one   p 281  going for the spices and the other seeking the release of the body.¹⁸⁵ Both suggestions, however, are speculations.
¹⁸³ Myrrh was a typical Egyptian preparation used in their embalming process. It comes from a small thorn tree found in southern Arabia and Ethiopia that is very fragrant and produces an aromatic resin. It was also used in cosmetics and was one of the gifts Matthew indicates was brought by the star gazers to the baby Jesus and his family (2:11). For further details see R. K. Harrison’s article in ISBE 3.450–51. Aloe was also used by the Egyptians in embalming. Most of the references in the OT to this item are, according to Harrison, general references to a sweet fragrant powder (e.g., Num 14:6; Ps 45:8; Prov 7:17; Cant 4:14) probably derived from a sandalwood or eaglewood tree found from India through Malaysia. The reference in John to aloes is probably from a small plant, aloë succotrina, used in embalming. For further information see Harrison’s article in ISBE 1.99. Most commentators fail to make this distinction.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 280–281.

40절) 예수의 시체를 가져다가 장례 예법대로 향품과 함께 세마포로 쌌다. 시체의 부패로 인해서 그 악취와 부패를 늦추기 위해서 향품을 사용한 것이다. 

41-42절) 사람을 장사한 일이 없는 새 무덤, 요셉 개인의 무덤으로 당시에는 이것이 큰 재산이었다. 이곳에 예수님의 시체를 안치한다. 

- Mark refers to the tomb as one that was “cut out of rock” (Mark 15:46). Matthew (27:60) and John (19:41) indicate that it was a new tomb, and   p 283  Luke (23:53) states that no one had been buried in it. Matthew (27:60) adds that it was Joseph’s own tomb. To understand these statements, particularly that of Luke, one must realize that tombs were valuable pieces of property and were used repeatedly by families. A person was placed on a burial slab in the tomb until the flesh decomposed, then the bones were collected and put in an ossuary (a small box), which was kept in another part of the tomb. Then the burial slab could be reused. According to Matthew’s account the tomb was apparently a new tomb for Joseph and his family.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 282–283.

유월절, 유대인의 예비일은 요한복음 전체에서 매우 중요한 주제이다. 유월절의 어린양으로 이제 무덤에 안치된다. 

- It is important at this stage to reflect on the fact that the Passover, Day of Preparation, and the Death of the Lamb have been present in every major narrative section of the Gospel from the introduction of the Lamb in the Three Cameos of Witness (1:29, 36), to the Cana Cycle (2:13, 23), the Festival Cycle (6:4; 11:55), the Centerpiece of the Gospel (12:1), the Farewell Cycle (13:1), and the Death Story (18:28, 39; 19:14, 31, 42). And these references do not include the repeated mention of the hour of his destiny.
 Gerald L. Borchert, John 12–21, vol. 25B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2002), 285.