막 10:32-34 자신의 죽음에 대한 세번째 예언

Jesus Foretells His Death a Third Time

32 tAnd they were on the road, going up to Jerusalem, and uJesus was walking ahead of them. And vthey were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him, 33 saying, “See, wwe are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will xcondemn him to death and ydeliver him over to the Gentiles. 34 And they will zmock him and aspit on him, and flog him and kill him. And bafter three days he will rise.”

t For ver. 32–34, see Matt. 20:17–19; Luke 18:31–33

u Luke 9:51; 19:28

v ver. 24

w See Matt. 16:21

x Matt. 26:66; John 19:7

y Matt. 27:2; John 18:30, 31; Acts 3:13; [Acts 2:23; 4:27; 21:11]

z Matt. 27:26–31

a ch. 14:65; 15:19; See Matt. 26:67

b See ch. 8:31

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Mk 10:32–34.

32절) 여리고에서 예루살렘으로 올라가는 이 길은 약 32km정도의 거리로 일반적인 필그림, 순례자들이 걸었던 길이다. 일반적으로 스승이 제자들 앞서서 걸었다. 지금 마가는 의도적으로 주님께서 자신이 감당해야할 고난의 길을 향해서 의연하게 나아가고 계시는 모습을 그려주고 있는 것이다.  예수님께서 예루살렘으로 올라가시는 길에 제자들과 무리들에 앞서 가셨다. 이에 따르던 제자들은 놀라고 무리들은 두려워하였다. 이러한 이들을 위해서 주님께서는 이제 자신이 당할 일에 대해서 말씀하셨다. 제자들은 예수님이 예루살렘에 올라가시면 당할 일이 무엇인지 알고 있었다. 그래서 그들은 지금 그분이 말씀하신대로 고난과 박해를 피하지 않고 이것을 향해서 올라가시는 예수님의 의연한 모습에 놀라했다. 또한 무리들은 예수님에 대해서 그분을 정치적 메시야로 인식하고 있었고 그래서 예루살렘에 올라가면 과거 마카비와 로마제국과의 싸움처럼 격렬한 충돌이 있을 것을 두려워했던 것이다. 

- Jesus is aware of his impending death (cf. 8:31; 9:31; Isa. 53:1–12) but proceeds resolutely toward Jerusalem, like the servant of the Lord in Isa. 50:7 who set his face “like a flint” (cf. Luke 9:53, “his face was set”). The Twelve were amazed to see Jesus’ solemn determination in light of what he had already told them about his forthcoming suffering and death (Mark 8:31; 9:31). In addition to the Twelve, others followed along, but Mark says that they were afraid. This fear might have arisen from their belief that Jesus was a political messiah; if so, they might be facing fierce battles in Jerusalem, as in the earlier Maccabean revolt. It is more likely that the larger group of followers   p 1916  saw Jesus’ sober, deliberate progress toward Jerusalem, and had heard from the Twelve something of his predictions of suffering, and thus concluded that by following Jesus they might face a similar fate.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 1915–1916.

33-34절) 예수님께서는 이제 우리가 예루살렘에 올라가는데 인자가 대제사장들과 서기관들에게 넘겨지고 이제 그들이 주님을 죽이기로 결의하고 이방인들에게 넘길 것이며, 그렇게 넘겨진 예수님을 능욕하고 침 뱉으며 채찍질하고 죽일 것이지만 주님은 삼일만에 살아날 것을 말씀하신다. 주님의 죽음에 대한 예언이 이루어지기 위해서는 하나님께서 예수님을 대제사장과 서기관들에게 넘겨주셔야 하고, 또한 대제사장과 서기관들이 예수님을 이방인에게 넘겨주어야만 이루어진다. 하나님께서는 당신의 아들을 넘겨주셨고 이어 주님은 유대인들에 의해서 로마의 법정에 넘겨지고 부당한 대우를 받게 된다. 

- On the way up to Jerusalem Jesus took the Twelve aside and told them what was going to happen to him when they arrived. In this third prediction of his passion the first problem is to identify the actors. The niv employs the word betrayed in 10:33. That is a possible translation, but the Greek verb in question can also mean “hand over,” which is the way it is translated later on in the same sentence: and will hand him over to the Gentiles. This is not an insignificant matter. At issue is the question of who the primary actor was in Jesus’ suffering, death and resurrection. The choice of betray leads to Judas, while the choice of “hand over” points to God.

There are two important considerations here. The first is that the same Greek verb is used twice in the same sentence, and it is more consistent to translate it “deliver” in both cases. There is no justification in the context for rendering it two different ways. The second consideration is the consistency of the language in the three passion predictions. Each one begins with the verb hand over or betray in the passive voice and then moves to verbs in the active voice. In the first passion prediction the subject is indicated by the phrase “it is necessary,” where it is clear that God is the one who determines what is necessary. In the active verbs that follow, human beings are the responsible agents. Since the sequence of the verbs from passive to active voice is the same in all three predictions and since there is no contextual reason to change the initiator from God to Judas, it is preferable to use the English verb hand over. All three passion predictions cast God in the role of the primary actor. God delivered the Son of Man to humans, who in turn seize the opportunity to kill the Son of Man.

Nevertheless, this passion prediction covers some new ground. Unlike the first prediction in 8:31, the elders are now omitted from the list of Jewish leaders. Acting as the Sanhedrin or council, the elders were responsible for administering the political affairs of Jerusalem and Judea. Here we find only the chief priests and teachers of the law, who were responsible for the administration of the temple and the interpretation of the Jewish law. The executive arm of the Jewish state is missing from this list of conspirators. Instead of the elders we find the Gentiles or nations, more particularly the Roman administration of Judea that eventually mocked, spat on, flogged and killed Jesus.

 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 201–202.

당시 이스라엘에게는 사형에 대한 권한이 없었기에 예수를 로마, 이방인에게 넘겨준 것이다. 결국 인자는 이스라엘이 존귀케되기를 원하는 꿈을 추구하는 유대인들에의해서 죽임을 당하게 되는데 이것의 배후에는 하나님이 계셨다. 우리가 보기에 유다가 예수님을 팔고, 대제사장과 서기관들이 예수님을 넘겨주고, 로마의 법정이 예수를 십자가에 못박은 것으로 보여지지만 이 배후에 쉼없이 일하고 계신 분은 바로 하나님이시다. 이 한가지도 하나님께서 인정하시고 허락하지 않으시면 일어날 수 없는 일이기 때문이다. 

- That picture, however, does not accurately describe the political reality of the first century. No Jewish official or agency had the right to execute a sentence of capital punishment (Lane 1974:530). That was a privilege the Roman government reserved for itself, yet this prophecy contains no hint that the chief priests and scribes needed Rome’s permission for anything. They were simply to condemn Jesus and hand him over to the Gentiles to carry out the sentence they imposed. The third passion prediction is clearly framed by messianic hopes of the day. Yet it predicts that the Son of Man would be executed as the religious leaders of Judea pursue their dreams for an exalted Israel, while God acted behind the scenes to accomplish something else.

 Ronald J. Kernaghan, Mark, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2007), 202–203.