막 1:40-45 나병환자를 고치시는 주님

40 iAnd a leper8 came to him, imploring him, and jkneeling said to him, k“If you will, you can make me clean.” 41 Moved with pity, he stretched out his hand and touched him and said to him, “I will; be clean.” 42 And immediately the leprosy left him, and he was made clean. 43 And lJesus9 sternly charged him and sent him away at once, 44 and said to him, m“See that you say nothing to anyone, but go, nshow yourself to the priest and ooffer for your cleansing what Moses commanded, pfor a proof to them.” 45 qBut he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter ra town, but was out in rdesolate places, and speople were coming to him from every quarter.

 The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 막 1:40–45.

40절) 본문의 나병은 한센병(문둥병)이라고 알려진 병만이 아닌 만성적인 피부병을 의미한다.(레 13장) 

당시 나병은 고침의 대상이 아니라 깨끗함의 대상이었다. 왜냐하면 이 병은 죄의 상징으로 여겨졌고 그래서 깨끗함을 받아야할 것으로 여겨진 것이다. 레위기 13-14장을 보면 나병환자의 규례가 나오는데 이병을 가진 이들은 먼저 자신의 부정함을 사람들에게 알려야만했다. 그래서 도시와 마을 외곽에서 살아야만 했는데 지금 이 나병환자는 예수님앞에 나아와 주님께서 자신을 깨끗하게 해주실 수 있음을 알고 이를 요청하고 있는 것이다. 

- Widespread agreement exists among commentators that in the Bible “leprosy” is a general term covering various chronic skin diseases and is not limited to Hansen’s disease as is the contemporary use of the word (“a man suffering from a dreaded skin disease,” GNB). Without treatment in a hot climate many skin diseases were vicious. Not only was the disease painful and debilitating but it rendered the victims religiously and socially unclean. They were required to live outside of cities and towns, have no contact with anyone, and declare themselves unclean when anyone approached. The law regarding leprosy is found in Lev 13–14. The Bible never speaks of healing leprosy, always of cleansing it. Part of the reason may be the loathsome nature of the disease, but a more likely explanation is that leprosy is a symbol of sin that must be cleansed. The episode implies that Jesus can forgive sin and therefore prepares for 2:1–12. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 54–55.

41-42절) 본문은 매우 중요한 원문상의 문제를 가진다. 한글 본문은 '불쌍히 여기사’라고 기록하고 있다. 

(막 1:41, 개정) 예수께서 불쌍히 여기사 손을 내밀어 그에게 대시며 이르시되 내가 원하노니 깨끗함을 받으라 하시니

(Mk 1:41, NIV11) Jesus was indignant.* He reached out his hand and touched the man. “I am willing,” he said. “Be clean!” / *Many manuscripts Jesus was filled with compassion

(Mk 1:41, ESV) Moved with pity, he stretched out his hand and touched him and said to him, "I will; be clean."

(막 1:41, KJV) And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.

본문은 불쌍히 여기사와 분노하시며로 나뉜다. 나병환자의 상황에 대해서 질병의 고통가운데 있는 이에 대한 주님의 연민과 불쌍히 여기심, 동시에 죄와 질병에 대해서, 또한 이러한 질병의 상황을 해결하지 못하는 당시의 종교지도자들에 대해서,  율법들 어기고 예수님께 나아오고 있는 이에 대해서 분노하고 있다고 해석한다. 

- This verse contains a more important textual problem. The vast majority of textual witnesses, including those usually considered the most reliable, have a word meaning filled with compassion. Only one Greek manuscript, four Old Latin manuscripts, and one early Christian writer—all of medium value—have a word meaning having become angry (“In warm indignation,” NEB; “Jesus was moved to anger,” REB). Why scribes would have changed the latter to the former is easy to see, but that they would have changed the former to the latter is inconceivable. Despite the massive external attestation for “filled with compassion,” internal considerations are so strong that “having become angry” probably is the original. Furthermore, several other references in Mark refer to Jesus being angry, although they use different words (see 3:5; 10:14). Whether Jesus was “filled with compassion” or “moved to anger,” he displayed human emotion. Mark had no reservations about depicting the humanity of Jesus.

The question then arises, About what or with whom was Jesus angry? Was he angry with the leper? Most interpreters insist that such a thing would be out of character for Jesus, and certainly the idea that Jesus was angry with the leper for interrupting him or approaching him contrary to the law may be set aside. Most who adopt the variant reading take the position that Jesus was angry with the strangely unnamed religious authorities for being unable or unwilling to help the man or that Jesus was angry with the entire evil order in which suffering has such a prominent part. Before a decision can be made about the object of Jesus’ wrath, the stern verbs of v. 43 need to be considered. Jesus was perhaps angered that the leper doubted that the God active in Jesus’ ministry desired his cleansing (cf. Jesus’ reaction to doubt in 9:22–23).

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 55.

43-44절) 이에 병자를 고치시고 그에게 엄히 경고하며 보내신다. 이 일을 아무에게도 말하지 말고 고침받은 몸을 제사장에게 보이고 제물을 드려 그들에게 이 증거를 보일 것을 말씀하신다. 본문에 그들에게로 번역된 단어는 to then & against로 해석이 가능하다. 후자로 해석할 경우 예수님의 사역에 나타난 하나님의 능력을 인정하지 않는 제사장들에게 그 증거를 보여서 이를 입증하라고 이야기하시는 것이다. 

- Still another problem is the meaning of the last item in the verse. The word “them” probably refers to the priests, even though the word “priest” earlier in the verse is singular. Alternatively, it could refer to the people generally; but in this case there is no antecedent for the pronoun. In Greek the testimony can be either “to them” or “against them.” If the former, evidence of the healing is presented; but this is so obvious that it need not be stated. If the latter, the priests who do not recognize the power of God at work in Jesus produce evidence against their worthiness to hold the office. In 6:11 the same three words certainly mean against them, and that is probably the idea here. James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 56.

45절) 하지만 그 사람은 예수님께서 침묵하라고 하신 명령을 듣지 않고 나아가 그 이야기를 널리 전파하게 되었고 그래서 많은 이들이 예수님께 나아옴으로 드러내고 다니지 못할 지경이 되어 버렸다. 본문의 전파하다는 ‘케리쏘’로 복음이 선포될때 주로 사용되는 단어이고 이 일은 ‘로고스’인데 일반적으로 하나님의 말씀을 의미하는데 본문에서는 예수님이 행하신 이 이적을 의미한다. 예수님은 그에게 잠잠하라고 명하셨지만 고침을 받은 이 사람은 도저히 침묵할 수 없었던 것이다. 주변의 사람들도 그의 모습에 의아해했고 이를 증거하지 않을 수 없었을 것이다. 이렇게 누르면 누를수록 예수님의 존재와 그분의 가르침, 능력은 사람들에게 퍼져나갔다. 

- This verse contains the first instance of disobedience to the command to be silent, unless the word “he” refers to Jesus. The word “preach” (kēryssō, translated “talk freely” by the NIV) usually refers to the proclamation of the gospel, and the word “word” (logos, translated “news” by the NIV) often refers to the word of God; but they sometimes have a more general meaning as the NIV properly understands.

 James A. Brooks, Mark, vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 57.