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Matthew Chapter 22
1 Jesus again in reply spoke to them in parables, saying, 2 "The kingdom of heaven may be likened to a king who gave a wedding feast for his son. 3 He dispatched his servants to summon the invited guests to the feast, but they refused to come. 4 A second time he sent other servants, saying, 'Tell those invited: "Behold, I have prepared my banquet, my calves and fattened cattle are killed, and everything is ready; come to the feast."' 5 Some ignored the invitation and went away, one to his farm, another to his business. 6 The rest laid hold of his servants, mistreated them, and killed them. 7 The king was enraged and sent his troops, destroyed those murderers, and burned their city.8 Then he said to his servants, 'The feast is ready, but those who were invited were not worthy to come. 9 Go out, therefore, into the main roads and invite to the feast whomever you find.' 10 The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests. 11 But when the king came in to meet the guests he saw a man there not dressed in a wedding garment. 12 He said to him, 'My friend, how is it that you came in here without a wedding garment?' But he was reduced to silence. 13 Then the king said to his attendants, 'Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.' 14 Many are invited, but few are chosen." 15 Then the Pharisees went off and plotted how they might entrap him in speech. 16 They sent their disciples to him, with the Herodians, saying, "Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone's opinion, for you do not regard a person's status. 17 Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?" 18 Knowing their malice, Jesus said, "Why are you testing me, you hypocrites? 19 Show me the coin that pays the census tax." Then they handed him the Roman coin. 20 He said to them, "Whose image is this and whose inscription?" 21 They replied, "Caesar's." At that he said to them, "Then repay to Caesar what belongs to Caesar and to God what belongs to God." 22 When they heard this they were amazed, and leaving him they went away. 23 On that day Sadducees approached him, saying that there is no resurrection. They put this question to him, 24 saying, "Teacher, Moses said, 'If a man dies without children, his brother shall marry his wife and raise up descendants for his brother.' 25 Now there were seven brothers among us. The first married and died and, having no descendants, left his wife to his brother. 26 The same happened with the second and the third, through all seven. 27 Finally the woman died. 28 Now at the resurrection, of the seven, whose wife will she be? For they all had been married to her." 29 Jesus said to them in reply, "You are misled because you do not know the scriptures or the power of God. 30 At the resurrection they neither marry nor are given in marriage but are like the angels in heaven.31 And concerning the resurrection of the dead, have you not read what was said to you by God,
마태오 복음서 22장
22:1 예수님께서는 또 여러 가지 비유로 그들에게 말씀하셨다. 22:2 “하늘 나라는 자기 아들의 혼인 잔치를 베푼 어떤 임금에게 비길 수 있다. 22:3 그는 종들을 보내어 혼인 잔치에 초대받은 이들을 불러오게 하였다. 그러나 그들은 오려고 하지 않았다. 22:4 그래서 다시 다른 종들을 보내며 이렇게 일렀다. ‘초대받은 이들에게, ′ 내가 잔칫상을 이미 차렸소. 황소와 살진 짐승을 잡고 모든 준비를 마쳤으니, 어서 혼인 잔치에 오시오.′ 하고 말하여라.’ 22:5 그러나 그들은 아랑곳하지 않고, 어떤 자는 밭으로 가고 어떤 자는 장사하러 갔다. 22:6 그리고 나머지 사람들은 종들을 붙잡아 때리고 죽였다. 22:7 임금은 진노하였다. 그래서 군대를 보내어 그 살인자들을 없애고 그들의 고을을 불살라 버렸다. 22:8 그러고 나서 종들에게 말하였다. ‘혼인 잔치는 준비되었는데 초대받은 자들은 마땅하지 않구나. 22:9 그러니 고을 어귀로 가서 아무나 만나는 대로 잔치에 불러 오너라.’ 22:10 그래서 그 종들은 거리에 나가 악한 사람 선한 사람 할 것 없이 만나는 대로 데려왔다. 잔칫방은 손님들로 가득 찼다. 22:11 임금이 손님들을 둘러보려고 들어왔다가, 혼인 예복을 입지 않은 사람 하나를 보고, 22:12 ‘친구여, 그대는 혼인 예복도 갖추지 않고 어떻게 여기 들어왔나?’ 하고 물으니, 그는 아무 말도 하지 못하였다. 22:13 그러자 임금이 하인들에게 말하였다. ‘이자의 손과 발을 묶어서 바깥 어둠 속으로 내던져 버려라. 거기에서 울며 이를 갈 것이다.’ 22:14 사실 부르심을 받은 이들은 많지만 선택된 이들은 적다.” 22:15 그때에 바리사이들이 나가서, 어떻게 하면 말로 예수님께 올가미를 씌울까 하고 의논하였다. 22:16 그러고는 저희 제자들을 헤로데 당원들과 함께 예수님께 보내어 이렇게 말하였다. “스승님, 저희는 스승님께서 진실하시고 하느님의 길을 참되게 가르치시며 아무도 꺼리지 않으시는 줄 압니다. 과연 스승님은 사람을 그 신분에 따라 판단하지 않으십니다. 22:17 그러니 스승님은 어떻게 생각하시는지 말씀해 주십시오. 황제에게 세금을 내는 것이 합당합니까, 합당하지 않습니까?” 22:18 예수님께서는 그들의 악의를 아시고 말씀하셨다. “위선자들아, 너희는 어찌하여 나를 시험하느냐? 22:19 세금으로 내는 돈을 나에게 보여라.” 그들이 데나리온 한 닢을 가져오자
22:20 예수님께서, “이 초상과 글자가 누구의 것이냐?” 하고 물으셨다. 22:21 그들이 “황제의 것입니다.” 하고 대답하였다. 그때에 예수님께서 그들에게 이르셨다. “황제의 것은 황제에게 돌려주고, 하느님의 것은 하느님께 돌려 드려라.” 22:22 그들은 이 말씀을 듣고 경탄하면서 예수님을 두고 물러갔다. 22:23 그날, 부활이 없다고 주장하는 사두가이들이 예수님께 다가와 물었다. 22:24 “스승님, 모세는 ‘어떤 사람이 자식 없이 죽으면, 그의 형제가 죽은 이의 아내와 혼인하여 그의 후사를 일으켜 주어야 한다.’ 고 하였습니다. 22:25 그런데 저희 가운데 일곱 형제가 있었습니다. 맏이가 혼인하여 살다가 죽었는데, 후사가 없어서 아내를 동생에게 남겨 놓았습니다. 22:26 둘째도 셋째도 그러하였고 일곱째까지 그러하였습니다. 22:27 맨 나중에는 그 부인도 죽었습니다. 22:28 그러면 부활 때에 그 여자는 그 일곱 가운데 누구의 아내가 되겠습니까? 그들이 다 그 여자를 아내로 맞아들였으니 말입니다.” 22:29 예수님께서 그들에게 대답하셨다. “너희가 성경도 모르고 하느님의 능력도 모르니까 그렇게 잘못 생각하는 것이다. 22:30 부활 때에는 장가드는 일도 시집가는 일도 없이 하늘에 있는 천사들과 같아진다. 22:31 그리고 죽은 이들의 부활에 관해서는 하느님께서 너희에게 하신 말씀을 읽어 보지 않았느냐?
32 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not the God of the dead but of the living." 33 When the crowds heard this, they were astonished at his teaching. 34 When the Pharisees heard that he had silenced the Sadducees, they gathered together, 35 and one of them (a scholar of the law) tested him by asking, 36 "Teacher, which commandment in the law is the greatest?" 37 He said to him, "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. 38 This is the greatest and the first commandment. 39 The second is like it: You shall love your neighbor as yourself. 40 The whole law and the prophets depend on these two commandments." 41 While the Pharisees were gathered together, Jesus questioned them, 42 saying, "What is your opinion about the Messiah? Whose son is he?" They replied, "David's." 43 He said to them, "How, then, does David, inspired by the Spirit, call him 'lord,' saying: 44 'The Lord said to my lord, "Sit at my right hand until I place your enemies under your feet"'? 45 If David calls him 'lord,' how can he be his son?" 46 No one was able to answer him a word, nor from that day on did anyone dare to ask him any more questions.
22:32 ‘나는 아브라함의 하느님, 이사악의 하느님, 야곱의 하느님이다.’ 하고 말씀하셨다. 그분께서는 죽은 이들의 하느님이 아니라 산 이들의 하느님이시다.” 22:33 군중은 이 말씀을 듣고 그분의 가르침에 감탄하였다. 22:34 예수님께서 사두가이들의 말문을 막아 버리셨다는 소식을 듣고 바리사이들이 한데 모였다. 22:35 그들 가운데 율법 교사 한 사람이 예수님을 시험하려고 물었다. 22:36 “스승님, 율법에서 가장 큰 계명은 무엇입니까?” 22:37 예수님께서 그에게 말씀하셨다. “‘네 마음을 다하고 네 목숨을 다하고 네 정신을 다하여 주 너의 하느님을 사랑해야 한다.’ 22:38 이것이 가장 크고 첫째가는 계명이다. 22:39 둘째도 이와 같다. ‘네 이웃을 너 자신처럼 사랑해야 한다.’는 것이다. 22:40 온 율법과 예언서의 정신이 이 두 계명에 달려 있다.” 22:41 바리사이들이 모여들자 예수님께서 그들에게 물으셨다. 22:42 “너희는 메시아를 어떻게 생각하느냐? 그는 누구의 자손이냐?” 그들이 “다윗의 자손입니다.” 하고 대답하자, 22:43 예수님께서 그들에게 말씀하셨다. “그러면 다윗이 성령의 도움으로 그를 주님이라고 부른 것은 어찌 된 일이냐? 22:44 ‘주님께서 내 주님께 말씀하셨다. 내 오른쪽에 앉아라, 내가 너의 원수들을 네 발아래 잡아 놓을 때까지. 22:45 이렇게 다윗이 메시아를 주님이라고 부르는데, 메시아가 어떻게 다윗의 자손이 되느냐?” 22:46 그들은 한마디도 대답하지 못하였다. 그리고 그날부터 예수님께 감히 묻는 사람도 더 이상 없었다.
(1절)talk는 speak와 거의 같은 뜻이지만 talk:마음을 터놓은 소수 사람들의 대화에 쓰임. in reply spoke to them(said to them). (3절)dispatched(sent). dispatch(dispǽtʃ).(군대, 특사)등을 (급파, 급보를 발송, 신속히 처리)하다. (4절)A second time he sent other servants(Then, he sent again some other servants). a feast; a banquet; a party.잔치. a table; a desk.상(床). (lay, set, spread) the table for dinner.저녁상을 차리다. I have already (laid, prepared) the table for my banquet.내가 잔칫상을 이미 차렸소. Behold, I have prepared my banquet, my calves and fattened cattle are killed.보시오, 내가 나의 잔치를 준비하였소. 내 송아지와 살진 소를 잡고. ~my oxen and fattened beast are killed.나의 황소와 살진 짐승을 잡고. (5절)Some ignored the invitation.어떤 사람들은 그 초대를 (묵살, 무시)하고. But they paid no attention and went away.그러나 그들은 아랑곳하지 않고 (가버렸다, 떠나갔다). (6절)mistreat(mistrí:t).(학대, 혹사)하다, 시달리다, 구박당하다. (strike, hit) one; give a blow; thrash; beat.때리다. (8절)right; fair; becoming; suitable; befitting; appropriate; reasonable; proper.(마땅, 상당)하다. unbecoming(of); unworthy(of); unsuitable(for); improper(for); inappropriate(to).마땅하지 않다. (9절)Go out, therefore, into the main roads.그러니 주요 도로로 가서. Go out, therefore, into an entrance to a county.그러니 고을의 어귀로 가서. an entrance; an entry; a way in; an ingress; a mouth; an approach.어귀. (10절)The servants(So the servants). hall(wedding hall)잔칫방, 결혼식 홀. (11절)But when the king came in to meet the guests.그런데 임금이 손님들을 만나려고 들어왔다가. When the king came in to look around the guests.임금이 손님들을 둘러보려고 들어왔다가. (12절)(full, formal) dress; a dress suit; ceremonial robes.예복. He said to him(He asked him). My friend(Friend). wedding garment.결혼 의복(유다인들이 하객으로 초청받아 결혼식에 참석할 때 입고 가야만 하는 의복). wedding ceremonial robes.결혼 예복(신랑 신부의 예복). But he was reduced to silence.그러나 그는 끽소리도 못하였다. He could not say any word.그는 아무 말도 하지 못하였다. attendants.수행원, 시종, 시중드는 사람. servants.하인들. (15절)counsel; consultation; conference.의논. discuss; consult with; confer with; counsel with.의논하다. discussed how.(올가미를 쒸울) 방법을 의논하였다. plotted how.(올가미를 쒸울) 방법을 모의하였다. (in, by, with) words=in speech.말로. (indescribable, ineffable) joy.말로 다할 수 없는 기쁨. appreciative words; (words, a speech) of (thanks, gratitude).감사의 말. speech.청중을 상대로 행하는 말·연설. (16절)a truthful man=a man of integrity. avoid; shun; eschew(a woman); alienate; be reluctant to; keep aloof from.꺼리다. regardless of pains.고통을 꺼리지 않고. be reluctant to take her sister along.그녀의 여동생을 데리고 가는 것을 꺼려했다. And(we know that) you are not concerned with anyone's opinion.~며 스승님께서는 그 누구의 의견에도 관심이 없으신 것으로 압니다. And(we know that) you are not reluctant to anyone.~며 스승님께서는 아무도 꺼리지 않으시는 줄 압니다. regard.보통 부정문에서 (고려, 참작, 호의적으로·높이 평가, 존중, 중요시, 존경)하다. ~for you do not regard a person's status; Indeed, you do not judge men by(according to) their status.과연 스승님은 사람을 그 신분에 따라 판단하지 않으십니다. (17절)census(sénsəs).(인구, 국세)조사, 고대 로마의 시민 및 그 재산 조사. take a census (of the population).(인구, 국세) 조사를 하다. census tax.시민 세, 주민세, 인구조사 세. Is it lawful to pay the census tax to Caesar or not?(Is it right to pay the tax to Caesar or not?). (19절)census tax(tax). Then they handed him the Roman coin(When they brought him a denarius). He said to them(He asked them). (21절)return; repay; (give, send) back.돌려주다. repay double the original amount.돈을 배로 해서 돌려주다. return corrected proofs.교정필 분을 돌려주다. Then repay to Caesar what belongs to Caesar and to God what belongs to God=Then repay to Caesar what is Caesar's and to God what is God's. (22절)~were amazed.놀라워하면서. 놀랍게 여긴 나머지. (23절)put question to.에게 질문하다. asserting(saying). (24절)raise up an army.군사를 일으키다, 군대를 모집하다. raise up descendants.후손을 (낳아) (기르다, 키우다). (28절)For they all had been married to her(Since all of them were married to her). (29절)mislead, misled(misléd).(오도, 호도, 현혹, 잘못 인도)하다, 그르치다, 나쁜 일에 꾀어 들이다. You are misled because; You are thinking so in error because. (30절)give in marriage=marry off.시집을 보내다. (give, take) a person in marriage.을 (며느리, 사위)로 (주다, 삼다). give one's daughter in marriage to.딸을 ~에게 시집보내다. ~but are like the angels.그러나 천사들과 같다. ~but will become alike(be like) the angels.그러나 천사들과 같아진다. (33절)astonish (əstániʃ).벼락 맞은 듯 놀라다, 깜짝 놀라게 하다. be struck with admiration; admire; marvel at; wonder at.감탄하다. (34절)But he was reduced to silence.그러나 그는 끽소리도 못하였다. ~tested him by asking.질문으로 예수님을 시험하였다. ~asked Jesus to test him.예수님을 시험하려고 물었다. silence(sáiləns).말문을 막아버리다, (조용히, 끽소리도 못)하게 하다, 침묵시키다. (37절)with all your soul.네 영혼을 다하고, 네 온 영혼으로. at the risk of your life.네 목숨을 다하고, 네 온 목숨으로. with all your being.네 목숨을 다하고. mind.사고·의지 등의 작용을 하는 마음, 정신:compose one’s mind.마음을 진정시키다. body와 대비하여 마음, 정신. mind and body.심신. (40절)The whole law and the prophets depend on these two commandments.온 율법과 예언서가 이 두 계명에 의존하고 있다. The spirit of the whole law and the prophets depend on these two commandments.온 율법과 예언서의 정신이 이 두 계명에 달려있다. (41절)while.때에, 하는 동안. Jesus questioned them, saying=Jesus asked them. (42절)What is your opinion about(What do you think about). (43절)inspired by the Spirit.성령에 의해 고무되어. by the help of the Spirit.성령의 도움으로. (44절)place(put). (45절)부르는데(부른다면).
Footnotes:
(1-14절)This parable is from Q; see Luke 14:15-24. It has been given many allegorical traits by Matthew, e.g., the burning of the city of the guests who refused the invitation (Matthew 22:7), which corresponds to the destruction of Jerusalem by the Romans in A.D. 70. It has similarities with the preceding parable of the tenants: the sending of two groups of servants (Matthew 22:3, 4), the murder of the servants (Matthew 22:6) the punishment of the murderers (Matthew 22:7), and the entrance of a new group into a privileged situation of which the others had proved themselves unworthy (Matthew 22:8-10). The parable ends with a section that is peculiar to Matthew (Matthew 22:11-14), which some take as a distinct parable. Matthew presents the kingdom in its double aspect, already present and something that can be entered here and now (Matthew 22:1-10), and something that will be possessed only by those present members who can stand the scrutiny of the final judgment (Matthew 22:11-14). The parable is not only a statement of God's judgment on Israel but a warning to Matthew's church. (2절)Wedding feast: the Old Testament's portrayal of final salvation under the image of a banquet (Isaiah25:6) is taken up also in Matthew8:11; cf Luke13:15. (3-4절)Servants...other servants: probably Christian missionaries in both instances; cf Matthew23:34. (7절)See the note on Matthew22:1-14. (10절)Bad and good alike: cf Matthew13:47. (11절)A wedding garment: the repentance, change of heart and mind, that is the condition for entrance into the kingdom (Matthew3:2; 4:17) must be continued in a life of good deeds (Matthew7:21-23).결혼 예복(관습상, 하객으로 참석하는 이스라엘 사람들은 결혼식에 초청을 받으면 반드시 입고 가야하는 결혼식 참석용 예복이 있었음): (여기서의 뜻은) 회개, 마음과 정신의 변화, 즉 하늘나라에 들어가는데 필요한 조건임. (하느님의 뜻과 예수님의 가르침과 계명에 따라) 선행의 삶을 지속해야만 한다. 부연하여 설명하면, 당신의 사제들은 의로움으로 옷 입고(시편132:9), 사도는 옷을 입고 있으므로 알몸이 되지는 않을 것(2코린5:3)이라는 성서의 구절대로 깨끗한 마음과 바른 양심과 진실한 믿음에서 나오는 의로움의 옷이요, 사랑의 옷(1티모1:5)입니다. (13절)Wailing and grinding of teeth: the Christian who lacks the wedding garment of good deeds will suffer the same fate as those Jews who have rejected Jesus; see the note on Matthew 8:11-12. (15-22절)The series of controversies between Jesus and the representatives of Judaism (see the note on Matthew21:23-27) is resumed. As in the first (Matthew21:23-27), here and in the following disputes Matthew follows his Marcan source with few modifications. (15절)The Pharisees: while Matthew retains the Marcan union of Pharisees and Herodians in this account, he clearly emphasizes the Pharisees' part. They alone are mentioned here, and the Herodians are joined with them only in a prepositional phrase of Matthew 22:16. Entrap him in speech: the question that they will pose is intended to force Jesus to take either a position contrary to that held by the majority of the people or one that will bring him into conflict with the Roman authorities. (16절)Herodians: see the note on Mark 3:6. They would favor payment of the tax; the Pharisees did not. (17절)Is it lawful: the law to which they refer is the law of God. (19절)They handed him the Roman coin: their readiness in producing the money implies their use of it and their acceptance of the financial advantages of the Roman administration in Palestine. (21절)Caesar's: the emperor Tiberius (A.D. 14-37). Repay to Caesar what belongs to Caesar: those who willingly use the coin that is Caesar's should repay him in kind. The answer avoids taking sides in the question of the lawfulness of the tax. To God what belongs to God: Jesus raises the debate to a new level. Those who have hypocritically asked about tax in respect to its relation to the law of God should be concerned rather with repaying God with the good deeds that are his due; cf Matthew 21:41, 43. (23-33절)Here Jesus' opponents are the Sadducees, members of the powerful priestly party of his time; see the note on Matthew 3:7. Denying the resurrection of the dead, a teaching of relatively late origin in Judaism (cf Daniel 12:2), they appeal to a law of the Pentateuch (Deut 25:5-10) and present a case based on it that would make resurrection from the dead ridiculous (Matthew 22:24-28). Jesus chides them for knowing neither the scriptures nor the power of God (Matthew22:29). His argument in respect to God's power contradicts the notion, held even by many proponents as well as by opponents of the teaching, that the life of those raised from the dead would be essentially a continuation of the type of life they had had before death (Matthew 22:30). His argument based on the scriptures (Matthew 22:31-32) is of a sort that was accepted as valid among Jews of the time. (23절)Saying that there is no resurrection: in the Marcan parallel (Matthew22:12, 18) the Sadducees are correctly defined as those "who say there is no resurrection"; see also Luke 20:27. Matthew's rewording of Mark can mean that these particular Sadducees deny the resurrection, which would imply that he was not aware that the denial was characteristic of the party. For some scholars this is an indication of his being a Gentile Christian; see the note on Matthew 21:4-5.(24절)"If a man dies...his brother': this is known as the "law of the levirate," from the Latin levir, "brother-in-law." Its purpose was to continue the family line of the deceased brother (Deut25:6). (29절)The sexual relationships of this world will be transcended; the risen body will be the work of the creative power of God. (31-32절)Cf Exodus 3:6. In the Pentateuch, which the Sadducees accepted as normative for Jewish belief and practice, God speaks even now (to you) of himself as the God of the patriarchs who died centuries ago. He identifies himself in relation to them, and because of their relation to him, the living God, they too are alive. This might appear no argument for the resurrection, but simply for life after death as conceived in Wisdom 3, 1-3. But the general thought of early first-century Judaism was not influenced by that conception; for it human immortality was connected with the existence of the body. (34-40절)The Marcan parallel (Mark 12:28-34)is an exchange between Jesus and a scribe who is impressed by the way in which Jesus has conducted himself in the previous controversy (Mark 12:28), who compliments him for the answer he gives him (Mark 12:32), and who is said by Jesus to be "not far from the kingdom of God" (Mark 12:34). Matthew has sharpened that scene. The questioner, as the representative of other Pharisees, tests Jesus by his question (Matthew 22:34-35), and both his reaction to Jesus' reply and Jesus' commendation of him are lacking. (35절)(A scholar of the law): meaning "scribe." Although this reading is supported by the vast majority of textual witnesses, it is the only time that the Greek word so translated occurs in Matthew. It is relatively frequent in Luke, and there is reason to think that it may have been added here by a copyist since it occurs in the Lucan parallel (Luke 10:25-28). Tested: see the note on Matthew 19:3. (36절)For the devout Jew all the commandments were to be kept with equal care, but there is evidence of preoccupation in Jewish sources with the question put to Jesus. (37-38절)Cf Deut 6:5. Matthew omits the first part of Mark's fuller quotation (Mark 12:29; Deut 6:4-5), probably because he considered its monotheistic emphasis needless for his church. The love of God must engage the total person (heart, soul, mind). (39절)Jesus goes beyond the extent of the question put to him and joins to the greatest and the first commandment a second, that of love of neighbor, Lev 19:18; see the note on Matthew 19:18-19. This combination of the two commandments may already have been made in Judaism.(40절)The double commandment is the source from which the whole law and the prophets are derived. (41-46절)Having answered the questions of his opponents in the preceding three controversies, Jesus now puts a question to them about the sonship of the Messiah. Their easy response (Matthew22:43a) is countered by his quoting a verse of Psalm 110 that raises a problem for their response (43b-45). They are unable to solve it and from that day on their questioning of him is ended. (41절)The Pharisees....questioned them: Mark is not specific about who are questioned (Mark12:35). (42-44절)David's: this view of the Pharisees was based on such Old Testament texts as Isaiah 11:1-9; Jeremiah 23:5; and Ezekiel 34:23; see also the extrabiblical Psalms of Solomon Psalm 17:21. How, then...saying: Jesus cites Psalm 110:1 accepting the Davidic authorship of the psalm, a common view of his time. The psalm was probably composed for the enthronement of a Davidic king of Judah. Matthew assumes that the Pharisees interpret it as referring to the Messiah, although there is no clear evidence that it was so interpreted in the Judaism of Jesus' time. It was widely used in the early church as referring to the exaltation of the risen Jesus. My lord: understood as the Messiah. (45절)Since Matthew presents Jesus both as Messiah (Matthew 16:16) and as Son of David (Matthew 1:1; see also the note on Matthew 9:27), the question is not meant to imply Jesus' denial of Davidic sonship. It probably means that although he is the Son of David, he is someone greater, Son of Man and Son of God, and recognized as greater by David who calls him my "lord.'
Matthew Chapter 23
1 Then Jesus spoke to the crowds and to his disciples, 2 saying, "The scribes and the Pharisees have taken their seat on the chair of Moses. 3 Therefore, do and observe all things whatsoever they tell you, but do not follow their example. For they preach but they do not practice. 4 They tie up heavy burdens (hard to carry) and lay them on people's shoulders, but they will not lift a finger to move them. 5 All their works are performed to be seen. They widen their phylacteries and lengthen their tassels. 6 They love places of honor at banquets, seats of honor in synagogues, 7 greetings in marketplaces, and the salutation 'Rabbi.' 8 As for you, do not be called 'Rabbi.' You have but one teacher, and you are all brothers. 9 Call no one on earth your father; you have but one Father in heaven. 10 Do not be called 'Master'; you have but one master, the Messiah. 11 The greatest among you must be your servant. 12 Whoever exalts himself will be humbled; but whoever humbles himself will be exalted. 13 "Woe to you, scribes and Pharisees, you hypocrites. You lock the kingdom of heaven before human beings. You do not enter yourselves, nor do you allow entrance to those trying to enter. 14 15 "Woe to you, scribes and Pharisees, you hypocrites. You traverse sea and land to make one convert, and when that happens you make him a child of Gehenna twice as much as yourselves. 16 "Woe to you, blind guides, who say, 'If one swears by the temple, it means nothing, but if one swears by the gold of the temple, one is obligated.' 17 Blind fools, which is greater, the gold, or the temple that made the gold sacred? 18 And you say, 'If one swears by the altar, it means nothing, but if one swears by the gift on the altar, one is obligated.' 19 You blind ones, which is greater, the gift, or the altar that makes the gift sacred? 20 One who swears by the altar swears by it and all that is upon it; 21 one who swears by the temple swears by it and by him who dwells in it; 22 one who swears by heaven swears by the throne of God and by him who is seated on it. 23 "Woe to you, scribes and Pharisees, you hypocrites. You pay tithes of mint and dill and cummin, and have neglected the weightier things of the law: judgment and mercy and fidelity. (But) these you should have done, without neglecting the others. 24 Blind guides, who strain out the gnat and swallow the camel! 25 "Woe to you, scribes and Pharisees, you hypocrites. You cleanse the outside of cup and dish, but inside they are full of plunder and self-indulgence. 26 Blind Pharisee, cleanse first the inside of the cup, so that the outside also may be clean. 27 "Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men's bones and every kind of filth. 28 Even so, on the outside you appear righteous, but inside you are filled with hypocrisy and evildoing. 29 "Woe to you, scribes and Pharisees, you hypocrites. You build the tombs of the prophets and adorn the memorials of the righteous,
마태오 복음서 23장
23:1 그때에 예수님께서 군중과 제자들에게 말씀하셨다. 23:2 “율법 학자들과 바리사이들은 모세의 자리에 앉아 있다. 23:3 그러니 그들이 너희에게 말하는 것은 다 실행하고 지켜라. 그러나 그들의 행실은 따라 하지 마라. 그들은 말만 하고 실행하지는 않는다. 23:4 또 그들은 무겁고 힘겨운 짐을 묶어 다른 사람들 어깨에 올려놓고, 자기들은 그것을 나르는 일에 손가락 하나 까딱하려고 하지 않는다. 23:5 그들이 하는 일이란 모두 다른 사람들에게 보이기 위한 것이다. 그래서 성구갑을 넓게 만들고 옷자락 술을 길게 늘인다. 23:6 잔칫집에서는 윗자리를, 회당에서는 높은 자리를 좋아하고, 23:7 장터에서 인사받기를, 사람들에게 스승이라고 불리기를 좋아한다. 23:8 그러나 너희는 스승이라고 불리지 않도록 하여라. 너희의 스승님은 한 분뿐이시고 너희는 모두 형제다. 23:9 또 이 세상 누구도 아버지라고 부르지 마라. 너희의 아버지는 오직 한 분, 하늘에 계신 그분뿐이시다. 23:10 그리고 너희는 선생이라고 불리지 않도록 하여라. 너희의 선생님은 그리스도 한 분뿐이시다. 23:11 너희 가운데에서 가장 높은 사람은 너희를 섬기는 사람이 되어야 한다. 23:12 누구든지 자신을 높이는 이는 낮아지고 자신을 낮추는 이는 높아질 것이다. 23:13 불행하여라, 너희 위선자 율법 학자들과 바리사이들아! 너희가 사람들 앞에서 하늘 나라의 문을 잠가 버리기 때문이다. 그러고는 자기들도 들어가지 않을 뿐만 아니라, 들어가려는 이들마저 들어가게 놓아두지 않는다. 23:14 (불행하여라, 너희 위선자 율법 학자들과 바리사이들아! 너희가 과부들의 가산을 등쳐먹으면서 남에게 보이려고 기도는 길게 하기 때문이다. 그러므로 너희는 엄한 단죄를 받을 것이다.) 23:15 불행하여라, 너희 위선자 율법 학자들과 바리사이들아! 너희가 개종자 한 사람을 얻으려고 바다와 뭍을 돌아다니다가 한 사람이 생기면, 너희보다 갑절이나 못된 지옥의 자식으로 만들어 버리기 때문이다. 23:16 불행하여라, 너희 눈먼 인도자들아! ‘성전을 두고 한 맹세는 아무것도 아니지만, 성전의 금을 두고 한 맹세는 지켜야 한다.’ 고 너희는 말한다. 23:17 어리석고 눈먼 자들아! 무엇이 더 중요하냐? 금이냐, 아니면 금을 거룩하게 하는 성전이냐? 23:18 너희는 또 ‘제단을 두고 한 맹세는 아무것도 아니지만, 제단 위에 놓인 예물을 두고 한 맹세는 지켜야 한다.’ 고 말한다. 23:19 눈먼 자들아! 무엇이 더 중요하냐? 예물이냐, 아니면 예물을 거룩하게 하는 제단이냐? 23:20 사실 제단을 두고 맹세하는 이는 제단과 그 위에 있는 모든 것을 두고 맹세하는 것이고, 23:21 성전을 두고 맹세하는 이는 성전과 그 안에 사시는 분을 두고 맹세하는 것이며, 23:22 하늘을 두고 맹세하는 이는 하느님의 옥좌와 그 위에 앉아 계신 분을 두고 맹세하는 것이다. 23:23 불행하여라, 너희 위선자 율법 학자들과 바리사이들아! 너희가 박하와 시라와 소회향은 십일조를 내면서, 의로움과 자비와 신의처럼 율법에서 더 중요한 것들은 무시하기 때문이다. 그러한 십일조도 무시해서는 안 되지만, 바로 이러한 것들을 실행해야만 했다. 23:24 눈먼 인도자들아! 너희는 작은 벌레들은 걸러 내면서 낙타는 그냥 삼키는 자들이다. 23:25 불행하여라, 너희 위선자 율법 학자들과 바리사이들아! 너희가 잔과 접시의 겉은 깨끗이 하지만, 그 안은 탐욕과 방종으로 가득 차 있기 때문이다. 23:26 눈먼 바리사이야! 먼저 잔 속을 깨끗이 하여라. 그러면 겉도 깨끗해질 것이다. 23:27 불행하여라, 너희 위선자 율법 학자들과 바리사이들아! 너희가 겉은 아름답게 보이지만 속은 죽은 이들의 뼈와 온갖 더러운 것으로 가득 차 있는 회칠한 무덤 같기 때문이다. 23:28 이처럼 너희도 겉은 다른 사람들에게 의인으로 보이지만, 속은 위선과 불법으로 가득하다. 23:29 불행하여라, 너희 위선자 율법 학자들과 바리사이들아! 너희가 예언자들의 무덤을 만들고 의인들의 묘를 꾸미면서,
30 and you say, 'If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets' blood.' 31 Thus you bear witness against yourselves that you are the children of those who murdered the prophets; 32 now fill up what your ancestors measured out! 33 You serpents, you brood of vipers, how can you flee from the judgment of Gehenna? 34 Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in your synagogues and pursue from town to town, 35 so that there may come upon you all the righteous blood shed upon earth, from the righteous blood of Abel to the blood of Zechariah, the son of Barachiah, whom you murdered between the sanctuary and the altar. 36 Amen, I say to you, all these things will come upon this generation. 37 "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together, as a hen gathers her young under her wings, but you were unwilling! 38 Behold, your house will be abandoned, desolate. 39 I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.'"
23:30 ‘우리가 조상들 시대에 살았더라면 예언자들을 죽이는 일에 가담하지 않았을 것이다.’ 하고 말하기 때문이다. 23:31 그렇게 하여 너희는 예언자들을 살해한 자들의 자손임을 스스로 증언한다. 마태 23:32 그러니 너희 조상들이 시작한 짓을 마저 하여라. 23:33 너희 뱀들아, 독사의 자식들아! 너희가 지옥형 판결을 어떻게 피하려느냐? 23:34 그러므로 이제 내가 예언자들과 현인들과 율법 학자들을 너희에게 보낸다. 그러면 너희는 그들을 더러는 죽이거나 십자가에 못 박고, 더러는 너희 회당에서 채찍질하고 또 이 고을 저 고을 쫓아다니며 박해할 것이다. 23:35 그리하여 의인 아벨의 피부터, 너희가 성소와 제단 사이에서 살해한 베레크야의 아들 즈카르야의 피에 이르기까지, 땅에 쏟아진 무죄한 피의 값이 모두 너희에게 돌아갈 것이다. 23:36 내가 진실로 너희에게 말한다. 이 모든 것이 이 세대에 닥칠 것이다.” 23:37 “예루살렘아, 예루살렘아! 예언자들을 죽이고 자기에게 파견된 이들에게 돌을 던져 죽이기까지 하는 너! 암탉이 제 병아리들을 날개 밑으로 모으듯, 내가 몇 번이나 너의 자녀들을 모으려고 하였던가? 그러나 너희는 마다하였다. 23:38 보라, 너희 집은 버려져 황폐해질 것이다. 23:39 내가 너희에게 말한다. 너희가 ‘주님의 이름으로 오시는 분은 복되시어라.’ 하고 말할 때까지, 정녕 나를 다시는 보지 못할 것이다.”
(2절)have taken their seat on the chair of Moses(sit in Moses' seat). (3절) example(deeds). For they preach(For they only say) but they do not practice.왜냐하면 그들은 말만 하고 실행하지는 않기 때문이다. 사실 그들은 말만 하고 실행하지는 않는다. (4절)~lay them on(other)people's shoulders. (5절)All their works are performed to be seen(Everything they do is to be seen by other people. or, Everything they do is done for other people to see). phylactery(filǽktəri)(pl.teries).유다교 성구함, 구약 성경의 성구를 적은 양피지를 담은 가죽 상자의 하나; 아침 기도 때 하나는 이마에 하나는 왼팔에 잡아맴. (7절)receive a bow of his son.아들의 인사를 받다. the upper(higher) seat; the top seat.윗자리. the seat(place) of honor.주빈 석. take the top seat; sit at the head of a table; take the seat of honor; occupy the place of honor.윗자리를 차지하다. a high(noble) seats.높은 자리. ~and the salutation "Rabbi"; ~ and to have men call them "Rabbi" or and to be called "Rabbi" by men. (8절)As for you, do not be called 'Rabbi.너희의 경우, 스승이라고 불리지 않도록 하여라. ~but you are not to be called 'Rabbi.그러나 너희는 스승이라고 불리지 않도록 하여라. (9절)in the world.세상에서. on earth.땅에서. earth.지구, 대지, 하늘에 대하여 땅. 바다에 대하여 육지. 천국·지옥에 대하여 이승(this world). 암석에 대하여 흙(soil). 토양(土壤). 속세의 일, 속된 일. on earth.부정을 강조하여 결코, 전혀, 조금도(at all). There is no reason on earth why you should sacrifice now.자네가 지금 희생을 하여야 할 이유는 결코 없어. And call no one on earth your father.또한, 결코 그 누구도 아버지라고 부르지 마라. (10절)Do not be called(Master=teacher); (And you are not, Nor are you) to be called Master. Messiah; Christ. (12절)a man of the highest rank.신분이 가장 높은 사람. a person of high positions; a man of rank; a big bug.신분이 높은 사람. the greatest.가장 위대한 사람. (13절)You do not enter yourselves, nor do you allow entrance to those trying to enter.너희들 자신들도 들어가지 않는다(않을 뿐만 아니라), 또한 들어가려는 이들마저 들어가는 것을 허용하지 않는다. And then, you do not enter yourselves, nor will you let those enter who are trying to enter; And then, not only do you not enter yourselves, but also you will not let those enter who are trying to enter.그러고는, 자기들도(너희들 자신들도) 들어가지 않는다(않을 뿐만 아니라), 들어가려는 이들마저 들어가게 놓아두지 않는다. nor는 not, no, never를 포함한 절 뒤에서 부정문의 연속을 나타냄. nor+(조)동사+주어의 어순=(도, 또한, 그리고) ~하지 않다. (15절)twice as much as yourselves.너희보다 (갑절이나, 두 배나) 못된 지옥의 자식으로. traverse(trəvə́:rs).가로지르다, 가로지르고 있다, 가로질러 가다, 건너다. (16절)of, about, by.두고. swear by.을 두고 맹세하다. swear on (the Bible, one's sword).성경에 손을 얹고 (칼을 두고)맹세하다. wait and see.일이 돌아가는 것을 두고 보다, 경과를 관망하다. by heaven.하늘을 두고, 하늘에 걸고. one:총칭 인칭으로서 복수형 없음. 사람은, 누구나, 세상사람. ~'If one swears by the temple.누구나 성전을 두고 맹세한다면. ~but if one swears by the gold of the temple.그러나 누구나 성전의 금을 두고 맹세한다면. ~one is obligated (by his swear).맹세를 지켜야한다. obligate(ábləgeit).보통 수동형으로 의무가 있다, 법률·도덕상의 의무를 지우다, 강요하다. Parents are obligated to support their children.부모는 자녀를 양육할 의무가 있다. (17절)greater(more important). (23절)tithe(taið).십일조(十一條), 10분의 1세(稅). I cannot remember a tithe of it.조금도 생각이 안 난다. mint and dill and cummin.박하, 소회향, 근채. weightier(more important). judgment.성경에서 (정의, 공정). justice.정의. mercy.자비. fidelity=faithfulness=faith.신의. the others(the former). do; fulfil; execute; practice; perform; act; carry out.실행하다. (24절)strain.잡아당기다, 팽팽하게 하다, 걸러내다. It strains out lazy and impulsive confessors.나태하고 충동적인 고해자들을 걸러내는 역할을 하는 것이다. gnat(næt).작은 벌레, 곤충 각다귀, 사소한 일. strain out the gnat.(성경)큰 일은 소홀히 하고 작은 일에 구애되다. (25절)plunder.약탈, 약탈품, (약탈, 노략질, 강탈)하다, 빼앗다. greed.탐욕. (26절)so that(and then). ~so that 하도록, 하기 위하여, (고어, 조건)하기만 하면, 이 되도록, 때문에. ~if that happens; if you do that; and then; then; well then.그러면, 그렇게 되면. ~if so; in that case; if(when) it is like that.그러면, 그렇다면. Get up earlier, and you will become healthy.더 일찍 일어나라, 그러면 건강해질 것이다. so that=and then. appear(look). (28절)Even so.정확히 그러하여, 바로(맞아, 곧, 그와 같이), 이처럼, 비록 그렇다 하더라도, 그렇다 손치더라도. In this way, in the same way, in the same manner, likewise.이처럼, 똑같은 방법으로, 같은 방식으로, 똑같이, 마찬가지로, 다름없이. evildoing(í:vəldu:iŋ).나쁜 짓, 악행, 악(opp. welldoing) (29절)adorn the memorials.기념(비, 물, 관)을 꾸미다. decorate the graves. (31절)thus.(이렇게, 그렇게) 하여. (32절)measure out=to pour or dole out=to administer; mete out.재어서 나누다, (분배, 측정)하다, 치수를 재다. fill up the measure of.부정(不正)등을 해내다. ~(이, 가) 저지른 (죄를, 죄의 양을) 채우다, 불행 등을 실컷 맛보다. fill up.을 채우다, 의 빈 자리를 메우다, 자리가 차다. ~now fill up what your ancestors measured out!자, 너희 조상들이 저지른 죄를 채워라; 자, 너희 조상들이 저지른 부정행위를 (완수하여라, 다 마저 하여라). Then, finish what your ancestors began.그러니, 너희 조상들이 시작한 짓을 마저 하여라. You stop complaining and finish what you are doing.불평하지 말고 하던 일이나 마저 끝내세요. (33절)a judgment of (Gehenna, hell).지옥 형 판결. a judgment of an acquittal.무죄 판결. a judgment of a conviction.유죄 판결. How can you flee from(How will you escape from). brood(bru:d).한배의 병아리, 한배의 아이들, 자식, 새끼, 자손. in a brood.골똘히 생각해서, 궁리해서. (34절)pursue(pərsú:).쫓다, (쫓아, 따라)다니다, (추적, 추격, 추구)하다, 몰다, 길을 따라가다. some of them(then some of them). (35절)shed on.피를 쏟다, 피를 흘리다. ~blood was poured into the earth.피가 땅에 쏟아졌다. ~there may come upon you all the righteous blood shed upon earth.땅에 쏟아진 모든 의로운 피가 너희를 덮칠 것이다. ~there may return to you all the value of the innocent blood shed upon earth.땅에 쏟아진 무죄한 피의 값이 모두 너희에게 돌아갈 것이다. come upon.을 우연히 만나다, 덮치다, 닥쳐오다, 임하다, 닥치다, 문득 ~을 생각해 내다, 을 갑자기 습격하다. come to you=return to you=go back to you. sanctuary(sǽŋktʃueri).성소, 성역. (35절)Barachiah가 아니고 여호야다 사제의 아들 즈카르야임. 2역대:24:20-24. (37절)young(young chicks). (38절)abandon(əbǽndən).돌볼 책임이 있는 사람을 버리다, 버려지다, 떠나다, 유기하다, 버리고 떠나다. behold(bihóʊld).바라보다, 이게 어찌된 영문인가, 보라, 주시하라. Jane's face was a joy to behold.제인의 얼굴은 바라보기만 해도 좋았다. ~lo and behold.하 이것 봐라(놀랍거나 짜증스러운 것에 사람들의 관심을 끌 때 내는 소리). Behold how beautiful the sunset looks!저녁노을이 얼마나 아름다운지 봐라!
Footnotes:
(1-39절)The final section of the narrative part of the fifth book of the gospel is a denunciation by Jesus of the scribes and the Pharisees (see the note on Matthew 3:7). It depends in part on Mark and Q (cf Mark 12:38-39; Luke 11:37-52; 13:34-35), but in the main it is peculiar to Matthew. (For the reasons against considering this extensive body of sayings- material either as one of the structural discourses of this gospel or as part of the one that follows in Matthew 24-25, see the note on Matthew 19:1-23:39.) While the tradition of a deep opposition between Jesus and the Pharisees is well founded, this speech reflects an opposition that goes beyond that of Jesus' ministry and must be seen as expressing the bitter conflict between Pharisaic Judaism and the church of Matthew at the time when the gospel was composed. The complaint often made that the speech ignores the positive qualities of Pharisaism and of its better representatives is true, but the complaint overlooks the circumstances that gave rise to the invective. Nor is the speech purely anti-Pharisaic. The evangelist discerns in his church many of the same faults that he finds in its opponents and warns his fellow Christians to look to their own conduct and attitudes. (2-3절)Have taken their seat...Moses: it is uncertain whether this is simply a metaphor for Mosaic teaching authority or refers to an actual chair on which the teacher sat. It has been proved that there was a seat so designated in synagogues of a later period than that of this gospel. Do and observe...they tell you: since the Matthean Jesus abrogates Mosaic law (Matthew 5:31-42), warns his disciples against the teaching of the Pharisees (Matthew 14:1-12), and, in this speech, denounces the Pharisees as blind guides in respect to their teaching on oaths (Matthew 16-22), this commandment to observe all things whatsoever they (the scribes and Pharisees) tell you cannot be taken as the evangelist's understanding of the proper standard of conduct for his church. The saying may reflect a period when the Matthean community was largely Jewish Christian and was still seeking to avoid a complete break with the synagogue. Matthew has incorporated this traditional material into the speech in accordance with his view of the course of salvation history, in which he portrays the time of Jesus' ministry as marked by the fidelity to the law, although with significant pointers to the new situation that would exist after his death and resurrection (see the note on Matthew 5:17-20). The crowds and the disciples (Matthew 23:1) are exhorted not to follow the example of the Jewish leaders, whose deeds do not conform to their teaching (Matthew 23:3). (4절)Tie up heavy burdens: see the note on Matthew 11:28. (5절)To the charge of preaching but not practicing (Matthew 23:3), Jesus adds that of acting in order to earn praise. The disciples have already been warned against this same fault (see the note on Matthew 6:1-18). Phylacteries: the Mosaic law required that during prayer small boxes containing parchments on which verses of scripture were written be worn on the left forearm and the forehead (see Exodus 13:9, 16; Deut 6:8; 11:18). Tassels: see the note on Matthew 9:20. The widening of phylacteries and the lengthening of tassels were for the purpose of making these evidences of piety more noticeable. (6절)Cf Mark 12:38-39. "Rabbi': literally, "my great one," a title of respect for teachers and leaders. (8-12절)These verses, warning against the use of various titles, are addressed to the disciples alone. While only the title "Rabbi' has been said to be used in addressing the scribes and Pharisees (Matthew 23:7), the implication is that Father and "Master' also were. The prohibition of these titles to the disciples suggests that their use was present in Matthew's church. The Matthean Jesus forbids not only the titles but the spirit of superiority and pride that is shown by their acceptance. Whoever exalts...will be exalted: cf Luke 14:11. (13-36절)This series of seven "woes," directed against the scribes and Pharisees and addressed to them, is the heart of the speech. The phrase woe to occurs often in the prophetic and apocalyptic literature, expressing horror of a sin and punishment for those who commit it. Hypocrites: see the note on Matthew 6:2. The hypocrisy of the scribes and Pharisees consists in the difference between their speech and action Matthew 23:3 and in demonstrations of piety that have no other purpose than to enhance their reputation as religious persons (Matthew 23:5). (13절)You lock the kingdom of heaven: cf Matthew 16:19 where Jesus tells Peter that he will give him the keys to the kingdom of heaven. The purpose of the authority expressed by that metaphor is to give entrance into the kingdom (the kingdom is closed only to those who reject the authority); here the charge is made that the authority of the scribes and Pharisees is exercised in such a way as to be an obstacle to entrance. Cf Luke 11:52 where the accusation against the "scholars of the law" (Matthew's scribes) is that they "have taken away the key of knowledge." (14절)Some manuscripts add a verse here or after Matthew 23:12 "Woe to you, scribes and Pharisees, you hypocrites. You devour the houses of widows and, as a pretext, recite lengthy prayers. Because of this, you will receive a very severe condemnation." Cf Mark 12:40; Luke 20:47. This "woe" is almost identical with Mark 12:40 and seems to be an interpolation derived from that text. (15절)In the first century A.D. until the First Jewish Revolt against Rome (A.D. 66-70), many Pharisees conducted a vigorous missionary campaign among Gentiles. Convert: literally, "proselyte," a Gentile who accepted Judaism fully by submitting to circumcision and all other requirements of Mosaic law. Child of Gehenna: worthy of everlasting punishment; for Gehenna, see the note on Matthew 5:22. Twice as much as yourselves: possibly this refers simply to the zeal of the convert, surpassing that of the one who converted him. (16-22절)An attack on the casuistry that declared some oaths binding (one is obligated) and others not (it means nothing) and held the binding oath to be the one made by something of lesser value (the gold; the gift on the altar). Such teaching, which inverts the order of values, reveals the teachers to be blind guides; cf Matthew 15:14. Since the Matthean Jesus forbids all oaths to his disciples (Matthew 5:33-37), this woe does not set up a standard for Christian moral conduct, but ridicules the Pharisees on their own terms. (23절)The Mosaic law ordered tithing of the produce of the land (Lev 27:30; Deut 14:22-23), and the scribal tradition is said here to have extended this law to even the smallest herbs. The practice is criticized not in itself but because it shows the Pharisees' preoccupation with matters of less importance while they neglect the weightier things of the law. (24절)Cf Lev 11:41-45 that forbids the eating of any "swarming creature." The Pharisees' scrupulosity about minor matters and neglect of greater ones (Matthew 23:23) is further brought out by this contrast between straining liquids that might contain a tiny "swarming creature" and yet swallowing the camel. The latter was one of the unclean animals forbidden by the law (Lev 11:4), but it is hardly possible that the scribes and Pharisees are being denounced as guilty of so gross a violation of the food laws. To swallow the camel is only a hyperbolic way of speaking of their neglect of what is important. (25-26절)The ritual washing of utensils for dining (cf Mark 7:4) is turned into a metaphor illustrating a concern for appearances while inner purity is ignored. The scribes and Pharisees are compared to cups carefully washed on the outside but filthy within. Self-indulgence: the Greek word here translated means lack of self-control, whether in drinking or in sexual conduct. (27-28절)The sixth woe, like the preceding one, deals with concern for externals and neglect of what is inside. Since contact with dead bodies, even when one was unaware of it, caused ritual impurity (Numbers 19:11-22), tombs were whitewashed so that no one would contract such impurity inadvertently. (29-36절)The final woe is the most serious indictment of all. It portrays the scribes and Pharisees as standing in the same line as their ancestors who murdered the prophets and the righteous. (29-32절)In spite of honoring the slain dead by building their tombs and adorning their memorials, and claiming that they would not have joined in their ancestors' crimes if they had lived in their days, the scribes and Pharisees are true children of their ancestors and are defiantly ordered by Jesus to fill up what those ancestors measured out. This order reflects the Jewish notion that there was an allotted measure of suffering that had to be completed before God's final judgment would take place. (34-36절)There are important differences between the Matthean and the Lucan form of this Q material; cf Luke 11:49-51. In Luke the one who sends the emissaries is the "wisdom of God." If, as many scholars think, that is the original wording of Q, Matthew, by making Jesus the sender, has presented him as the personified divine wisdom. In Luke, wisdom's emissaries are the Old Testament "prophets" and the Christian "apostles." Matthew's prophets and wise men and scribes are probably Christian disciples alone; cf Matthew 10:41 and see the note on Matthew 13:52. You will kill: see Matthew 24:9. Scourge in your synagogues...town to town: see Matthew 10:17, 23 and the note on Matthew 10:17. All the righteous blood shed upon the earth: the slaying of the disciples is in continuity with all the shedding of righteous blood beginning with that of Abel. The persecution of Jesus' disciples by this generation involves the persecutors in the guilt of their murderous ancestors. The blood of Zechariah: see the note on Luke 11:51. By identifying him as the son of Barachiah Matthew understands him to be Zechariah the Old Testament minor prophet; see Zechariah 1:1 (37-39절)Cf Luke 13:34-35. The denunciation of Pharisaic Judaism ends with this lament over Jerusalem, which has repeatedly rejected and murdered those whom God has sent to her. How many times: this may refer to various visits of Jesus to the city, an aspect of his ministry found in John but otherwise not in the synoptics. As a hen...under her wings: for imagery similar to this, see Psalm 17:8; 91:4. Your house...desolate: probably an allusion to the destruction of the temple in A.D. 70. You will not see me...in the name of the Lord: Israel will not see Jesus again until he comes in glory for the final judgment. The acclamation has been interpreted in contrasting ways, as an indication that Israel will at last accept Jesus at that time, and as its troubled recognition of him as its dreaded judge who will pronounce its condemnation; in support of the latter view see Matthew 24:30.
Matthew Chapter 24
1 Jesus left the temple area and was going away, when his disciples approached him to point out the temple buildings.2 He said to them in reply, "You see all these things, do you not? Amen, I say to you, there will not be left here a stone upon another stone that will not be thrown down." 3 As he was sitting on the Mount of Olives, the disciples approached him privately and said, "Tell us, when will this happen, and what sign will there be of your coming, and of the end of the age?" 4 Jesus said to them in reply, "See that no one deceives you. 5 For many will come in my name, saying, 'I am the Messiah,' and they will deceive many. 6 You will hear of wars and reports of wars; see that you are not alarmed, for these things must happen, but it will not yet be the end. 7 Nation will rise against nation, and kingdom against kingdom; there will be famines and earthquakes from place to place. 8 All these are the beginning of the labor pains. 9 Then they will hand you over to persecution, and they will kill you. You will be hated by all nations because of my name. 10 And then many will be led into sin; they will betray and hate one another.11 Many false prophets will arise and deceive many; 12 and because of the increase of evildoing, the love of many will grow cold. 13 But the one who perseveres to the end will be saved. 14 And this gospel of the kingdom will be preached throughout the world as a witness to all nations, and then the end will come. 15 "When you see the desolating abomination spoken of through Daniel the prophet standing in the holy place (let the reader understand), 16 then those in Judea must flee to the mountains, 17 a person on the housetop must not go down to get things out of his house, 18 a person in the field must not return to get his cloak. 19 Woe to pregnant women and nursing mothers in those days. 20 Pray that your flight not be in winter or on the sabbath, 21 for at that time there will be great tribulation, such as has not been since the beginning of the world until now, nor ever will be. 22 And if those days had not been shortened, no one would be saved; but for the sake of the elect they will be shortened. 23 If anyone says to you then, 'Look, here is the Messiah!' or, 'There he is!' do not believe it.
마태오 복음서 24장
24:1 예수님께서 성전에서 나와 걸어가시는데 제자들이 다가와 성전 건물들을 가리켰다. 24:2 그러자 예수님께서 그들에게 말씀하셨다. “너희는 저 모든 것을 보고 있지 않느냐? 내가 진실로 너희에게 말한다. 여기 돌 하나도 다른 돌 위에 남아 있지 않고 다 허물어지고 말 것이다.” 24:3 예수님께서 올리브 산에 앉아 계실 때, 제자들이 따로 예수님께 다가와 여쭈었다. “저희에게 일러 주십시오. 그런 일이 언제 일어나겠습니까? 또 스승님의 재림과 세상 종말의 표징은 어떤 것입니까?” 24:4 예수님께서 그들에게 대답하셨다. “너희는 누구에게도 속는 일이 없도록 조심하여라. 24:5 많은 사람이 내 이름으로 와서, ‘내가 그리스도다.’ 하면서 많은 이를 속일 것이다. 24:6 그리고 너희는 여기저기에서 전쟁이 났다는 소식과 전쟁이 일어난다는 소문을 듣더라도 불안해하지 않도록 주의하여라. 그러한 일이 반드시 벌어지겠지만 그것이 아직 끝은 아니다. 24:7 민족과 민족이 맞서 일어나고 나라와 나라가 맞서 일어나며, 곳곳에 기근과 지진이 발생할 것이다. 24:8 그러나 이 모든 것은 진통의 시작일 따름이다. 24:9 그때에 사람들이 너희를 환난 속에 몰아넣고 죽일 것이다. 너희는 내 이름 때문에 모든 민족들에게 미움을 받을 것이다. 24:10 그러면 많은 사람이 떨어져 나가 서로 팔아넘기고 서로 미워하며, 24:11 거짓 예언자들이 많이 나타나 많은 이를 속일 것이다. 24:12 또 불법이 성하여 많은 이의 사랑이 식어 갈 것이다. 24:13 그러나 끝까지 견디어 내는 이는 구원을 받을 것이다. 24:14 이 하늘나라의 복음이 온 세상에 선포되어 모든 민족들이 그것을 듣게 될 터인데, 그때에야 끝이 올 것이다.” 24:15 “그러므로 다니엘 예언자를 통하여 말씀하신 대로, 황폐를 부르는 혐오스러운 것이 거룩한 곳에 서 있는 것을 보거든─읽는 이는 알아들으라. 24:16 그때에 유다에 있는 이들은 산으로 달아나라. 24:17 옥상에 있는 이는 물건을 꺼내러 집 안으로 내려가지 말고, 24:18 들에 있는 이는 겉옷을 가지러 가려고 뒤로 돌아서지 마라. 24:19 불행하여라, 그 무렵에 임신한 여자들과 젖먹이가 딸린 여자들! 24:20 너희가 달아나는 일이 겨울이나 안식일에 일어나지 않도록 기도하여라.
24:21 그때에 큰 환난이 닥칠 터인데, 그러한 환난은 세상 시초부터 지금까지 없었고 앞으로도 결코 없을 것이다. 24:22 그 날수를 줄여 주지 않으시면 어떠한 사람도 살아남지 못할 것이다. 그러나 선택된 이들을 위하여 그 날수를 줄여 주실 것이다. 24:23 그때에 누가 너희에게 ‘보라, 그리스도께서 여기 계시다!’ , 또는 ‘아니, 여기 계시다!’ 하더라도 믿지 마라.
24 False messiahs and false prophets will arise, and they will perform signs and wonders so great as to deceive, if that were possible, even the elect. 25 Behold, I have told it to you beforehand. 26 So if they say to you, 'He is in the desert,' do not go out there; if they say, 'He is in the inner rooms,' do not believe it. 27 For just as lightning comes from the east and is seen as far as the west, so will the coming of the Son of Man be. 28 Wherever the corpse is, there the vultures will gather. 29 "Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. 30 And then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory. 31 And he will send out his angels with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other. 32 "Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near. 33 In the same way, when you see all these things, know that he is near, at the gates. 34 Amen, I say to you, this generation will not pass away until all these things have taken place.35 Heaven and earth will pass away, but my words will not pass away.36 "But of that day and hour no one knows, neither the angels of heaven, nor the Son, but the Father alone. 37 For as it was in the days of Noah, so it will be at the coming of the Son of Man. 38 In (those) days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark. 39 They did not know until the flood came and carried them all away. So will it be (also) at the coming of the Son of Man. 40 Two men will be out in the field; one will be taken, and one will be left.41 Two women will be grinding at the mill; one will be taken, and one will be left. 42 Therefore, stay awake! For you do not know on which day your Lord will come. 43 Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into. 44 So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come. 45 "Who, then, is the faithful and prudent servant, whom the master has put in charge of his household to distribute to them their food at the proper time? 46 Blessed is that servant whom his master on his arrival finds doing so. 47 Amen, I say to you, he will put him in charge of all his property. 48 But if that wicked servant says to himself, 'My master is long delayed,' 49 and begins to beat his fellow servants, and eat and drink with drunkards, 50 the servant's master will come on an unexpected day and at an unknown hour 51 and will punish him severely and assign him a place with the hypocrites, where there will be wailing and grinding of teeth.
24:24 거짓 그리스도들과 거짓 예언자들이 나타나, 할 수만 있으면 선택된 이들까지 속이려고 큰 표징과 이적들을 일으킬 것이다. 24:25 보라, 내가 너희에게 미리 말해 둔다. 24:26 그러므로 사람들이 너희에게 ‘보라, 광야에 계시다.’ 하더라도 나가지 마라. ‘보라, 골방에 계시다.’ 하더라도 믿지 마라. 24:27 동쪽에서 친 번개가 서쪽까지 비추듯 사람의 아들의 재림도 그러할 것이다. 24:28 주검이 있는 곳에 독수리들이 모여든다.” 24:29 “그 무렵 환난이 지난 뒤 곧바로 해는 어두워지고 달은 빛을 내지 않으며 별들은 하늘에서 떨어지고 하늘의 세력들은 흔들릴 것이다. 24:30 그때 하늘에 사람의 아들의 표징이 나타날 것이다. 그러면 세상 모든 민족들이 가슴을 치면서, ‘사람의 아들이’ 큰 권능과 영광을 떨치며 ‘하늘의 구름을 타고 오는 것을’ 볼 것이다. 24:31 그리고 그는 큰 나팔 소리와 함께 자기 천사들을 보낼 터인데, 그들은 그가 선택한 이들을 하늘 이 끝에서 저 끝까지 사방에서 모을 것이다.” 24:32 “너희는 무화과나무를 보고 그 비유를 깨달아라. 어느덧 가지가 부드러워지고 잎이 돋으면 여름이 가까이 온 줄 알게 된다. 24:33 이와 같이 너희도 이 모든 일을 보거든, 사람의 아들이 문 가까이 온 줄 알아라. 24:34 내가 진실로 너희에게 말한다. 이 세대가 지나기 전에 이 모든 일이 일어날 것이다. 24:35 하늘과 땅은 사라질지라도 내 말은 결코 사라지지 않는다.” 24:36 “그러나 그날과 그 시간은 아무도 모른다. 하늘의 천사들도 아들도 모르고 오로지 아버지만 아신다. 24:37 노아 때처럼 사람의 아들의 재림도 그러할 것이다. 24:38 홍수 이전 시대에 사람들은 노아가 방주에 들어가는 날까지 먹고 마시고 장가들고 시집가고 하면서, 24:39 홍수가 닥쳐 모두 휩쓸어 갈 때까지 아무것도 모르고 있었다. 사람의 아들의 재림도 그러할 것이다. 24:40 그때에 두 사람이 들에 있으면, 하나는 데려가고 하나는 버려둘 것이다. 24:41 두 여자가 맷돌질을 하고 있으면, 하나는 데려가고 하나는 버려둘 것이다. 24:42 그러니 깨어 있어라. 너희의 주인이 어느 날에 올지 너희가 모르기 때문이다. 24:43 이것을 명심하여라. 도둑이 밤 몇 시에 올지 집주인이 알면, 깨어 있으면서 도둑이 자기 집을 뚫고 들어오도록 내버려 두지 않을 것이다. 24:44 그러니 너희도 준비하고 있어라. 너희가 생각하지도 않은 때에 사람의 아들이 올 것이기 때문이다.” 24:45 “주인이 종에게 자기 집안 식솔들을 맡겨 그들에게 제때에 양식을 내주게 하였으면, 어떻게 하는 종이 충실하고 슬기로운 종이겠느냐? 24:46 행복하여라, 주인이 돌아와서 볼 때에 그렇게 일하고 있는 종! 24:47 내가 진실로 너희에게 말한다. 주인은 자기의 모든 재산을 그에게 맡길 것이다. 24:48 그러나 만일 그가 못된 종이어서 마음속으로 ‘주인이 늦어지는구나.’ 하고 생각하며, 24:49 동료들을 때리기 시작하고 또 술꾼들과 어울려 먹고 마시면, 24:50 예상하지 못한 날, 짐작하지 못한 시간에 그 종의 주인이 와서, 24:51 그를 처단하여 위선자들과 같은 운명을 겪게 할 것이다. 거기에서 그는 울며 이를 갈 것이다.”
(1절)left(come out of). going away(walking). leave.가버리다, 출발하다(depart), 사라지다(go away), 떠나다. go away.가다; 가버리다; 자리를 뜨다; 사람·장소를 떠나가다; 떠나다; 도망치다; 문제 따위가 사라지다. Jesus left the temple area and was going away, when his disciples approached him to point out the temple buildings.예수님의 제자들이 다가와 성전 건물들을 가리키고 있을 때에 예수님은 성전 구역을 출발해서 (다른 곳으로) 자리를 뜨셨다. Jesus came out of the temple area and was walking away, when his ~.예수님의 제자들이 다가와 성전 건물들을 가리키고 있을 때에 예수님은 성전 구역에서 나와 걸어가시고 있었다. When Jesus came out of the temple and was walking away, his disciples approached him and pointed out the temple buildings.예수님께서 성전에서 나와 걸어가시는데 제자들이 다가와 성전 건물들을 가리켰다. (2절)throw down.내던지다, 넘어뜨리다, 파괴하다, (미) 퇴짜 놓다, 골탕 먹이다, (미·구어) 버리다. 여기 돌 하나도 파괴되지 않을 돌 위에 남아 있지 않을 것이다; 여기 돌 하나도 다른 돌 위에 남아 있지 않고 전부 다 파괴될 것이다. ~ there here a stone that will not be thrown down.파괴되지 않고 다른 돌 위에 남아 있는 돌은 여기에 하나도 남아 있지 않을 것이다. Even a stone will not be left here upon another stone and every stone will be (collapsed=thrown down).여기 돌 하나도 다른 돌 위에 남아 있지 않고 다 허물어지고 말 것이다. (3절)said(asked). (4절)~said to them in reply=answered them. See that=watch out that. (6절))And, no matter what you hear the news that wars broke out from place to place and rumors that wars will break out; see that you are not uneasy.그리고 너희는 여기저기에서 전쟁이 났다는 소식과 전쟁이 일어난다는 소문을 듣더라도 불안해하지 않도록 주의하여라. You will hear of wars and reports of wars; see that you are not alarmed,너희는 전쟁과 전쟁에 관한 소문을 듣게 될 것이다. 불안해하지 않도록 주의하여라. ~here and there; from place to place; in places.여기저기. alarmed.겁먹은, 불안해하는, 깜짝 놀란. report.소문, 세평, 평판, 조사·연구의 보고(서), 리포트, 신문 등의 보도, 기사. ~for these(for such). (8절)birth pains=labor pains. (9절)Then they will hand you over to persecution.그때에 사람들이 너희들을 넘겨주어 박해를 겪게 할 것이며. affliction, hardship, ordeal, difficulties, trouble, misfortune.환난. (10절)turn away.을 내쫓다, 물리치다, (얼굴, 시선) 등을 돌리다, 손님을 내쫓다, 거부하다, 믿음을 저버리다, 믿음에서 (떨어져 나가다, 돌아서다). lead (in, into).이끌어 넣다, 끌어들이다, 에 빠지다. And then many will be led into sin.그러면 많은 사람이 죄에 빠질 것이다. And then many will be turned away from the faith.그러면 많은 사람이(믿음에서) 떨어져 나갈 것이다. fall away.떨어져 나가다. be disgusted; fall out of love; be disaffected.정나미가 떨어지다. (11절)arise.일어나다. appear.나타나다. (12절)evildoing(í:vəldu:iŋ).악행, 나쁜 짓, 악.(opp. well-doing). (14절)And this gospel of the kingdom(kingdom of heaven) will be preached throughout the world(in the whole world) as a witness to all nations, and then the end will come..그리고 하늘나라의 이 복음이 모든 민족들에게 증거로서 온 세상에 선포될 것이다. 그때에야 세상의 (종말, 끝)이 올 것이다. And this gospel of the kingdom of heaven will be preached in the whole world and all nations shall hear it, and then the end will come.그리고 하늘나라의 이 복음이 온 세상에 선포되어 모든 민족들이 그것을 듣게 될 터인데 그때에야 끝이 올 것이다. throughout the world.전 세계에, 전 세계적으로. (15절)Therefore, when you see "the abomination that causes desolation" standing in the holy place, as has been spoken of through Daniel the prophet (let the reader understand), then those (who are)in Judea must flee to the mountains. desolate(désələt).황량한, 황폐한, 사는 사람 없는, 적막한. a desolate wilderness.사람이 없는 황야. a desolate, friendless life.쓸쓸하고 고독한 생활. abomination(əbaminéiʃən).혐오, 혐오스러움, 증오, 몹시 싫어함, 혐오감을 주는 것. (have, hold)in abomination.을 몹시 싫어하다. (18절)뒤로 돌아서지 마라(집으로 되돌아가지 마라). (20절)flight not be(flight will not take place). (21절)tribulation, misfortune, trouble, distress, hardships.환난. go through hardships.환난을 겪다. (22절)elect they=elect these days. (23절)If anyone(Even if anyone). Christ(Messiah). (24절)appear(arise). christs(messiahs). great signs(signs). miracles(wonders). ~perform signs and wonders so great as to deceive(~perform great signs and miracles to deceive). (25절)미리 말해둔다(미리 말해 둔 것이다). (26절)So if(So even if). ~if they say(even if they say). (27절)As lightning struck on the east is throwing a light as far as the west.동쪽에서 친 번개가 서쪽까지 비추듯. For just as lightning comes from the east and is seen as far as the west.사실 동쪽에서(쳐서) 오는 번개가 멀리 서쪽에서까지 보이는 것과 꼭 마찬가지로. just as.꼭 ~처럼, 와 꼭 마찬가지로, 마침 ~할 때. as far as.까지, 하는 한은, 에 관해서는, 하는 한 멀리까지. 부정문에서는 보통 so far as를 씀. (28절)주검이 있는 곳은 어디(에)라도. (29절)influence; power; strength; might; sway, force.세력. (30절)And then.그러고는, 그런 다음, 그리고나서, 그 다음에, 하고 나서, 게다가. At that time.그때에. tribes(nations). ~will mourn.슬퍼할 것이다. ~will beat their chests.가슴을 치면서, 가슴을 칠 것이다. ~wield (power, influence); make one´s influence felt.권위, 권세를 떨치다. felt.마태20:25참조. (31절)blast(blæst).한 줄기의 센 바람, 일진광풍(一陣狂風), 돌풍, 질풍. with a trumpet blast(with a loud trumpet call). from the four winds.사방에서 부터, 사면팔방에서. (35절)~will not pass away(will never pass away). (36절)but the Father alone(but only the Father). (38절)they(people). (39절)carry away.채가다, 휩쓸리다, 가져가 버리다, 넋을 잃게 하다, 흥분시키다. be carried away(out of oneself).넋을 잃다, 무아지경이 되다. sweep(away, up, off, over, through), wash away, wash over, carry away, be plagued.휩쓸다. (40절)At that time, if two men were in the field.그때에 두 사람이 들에 있으면. Two men will be out in the field.두 사람이 들에 나가 있을 것이다(있을 터인데). (41절)handmill.맷돌, 손절구. (42절)keep oneself awake, be watchful, be alert, be awake.깨어있다. be wide awake.완전히 깨어 있다. 주인(주님). (43절)bear(keep) something in mind; take an advice to heart; have something stamped(engraved) on one´s mind; impress a fact on one´s mind.명심하다. be sure of.에 (자신, 확신)을 가지다, 을 확신하다, 을 믿다. be sure of this.이것을 믿으시오. be sure of a person’s honesty.의 정직을 의심치 않다. (44절)not expect.(생각하지도, 예상하지도, 예기치) 않은. expect.(예상, 예기, 기대)하다. (구어)(생각, 추측)하다(think, suppose). (45절)at a good(proper) time; at the right moment, on time, on schedule, on punctuality, at the right time.제때에. Who, then, is the faithful and prudent servant, whom the master has put in charge of the servants of his household to distribute to them their food at the proper time?주인이 그의 집안의 (식솔, 종)들을 그에게 맡겨 종들(그들)에게 제때에 (양식, 음식)을 (배분하도록, 나눠주도록)하였다. 그러면(then), 누가 충실하고 슬기로운 종이겠느냐? to distribute.배분하도록. to give.나눠주도록. (48절)wicked; wrong; (be) bad; bad-natured; evil.못되다. a wicked man; a rascal; a rogue.못된 사람. (51절)~and the servant's master will punish him severely.종의 주인은 그를 엄하게 (처벌, 처단)할 것이다. ~assign him a place with the hypocrites, where there will be wailing and grinding of teeth.위선자들과 함께 그를 이를 갈고 울부짖음이 있는 곳에 (배치, 유배)할 것이다. 종의 주인은 그를 엄하게 (처벌, 처단)하여 위선자들과 함께 그를 이를 갈고 울부짖음이 있는 곳에 (배치, 유배)할 것이다. estimate; guess; conjecture; inference; judgment; discretion; make a guess.짐작하다. at an unknown hour=at an hour he is not aware of.알지 못하는 시간에, 뜻밖의 시각에. punish, dispose, decide, settle, deal with.처단(處斷하다). punish an offender severely.범법자를 엄중 처단하다. punishment according to law. 의법처단하다.
Footnotes:
(1-25:46절)he discourse of the fifth book, the last of the five around which the gospel is structured. It is called the "escha tological" discourse since it deals with the coming of the new age (the eschaton) in its fullness, with events that will precede it, and with how the disciples are to conduct themselves while awaiting an event that is as certain as its exact time is unknown to all but the Father (Matthew 24:36). The discourse may be divided into two parts, Matthew 24:1-44 and Matthew 24:45-25:46. In the first, Matthew follows his Marcan source (Mark 13:1-37) closely. The second is drawn from Q and from the evangelist's own traditional material. Both parts show Matthew's editing of his sources by deletions, additions, and modifications. The vigilant waiting that is emphasized in the second part does not mean a cessation of ordinary activity and concentration only on what is to come, but a faithful accomplishment of duties at hand, with awareness that the end, for which the disciples must always be ready, will entail the great judgment by which the everlasting destiny of all will be determined. (2절)As in Mark, Jesus predicts the destruction of the temple. By omitting the Marcan story of the widow's contribution (Mark 12:41-44) that immediately precedes the prediction in that gospel, Matthew has established a close connection between it and Matthew 23:38, "...your house will be abandoned desolate." (3절)The Mount of Olives: see the note on Matthew 21:1. The disciples: cf Mark 13:3-4 where only Peter, James, John, and Andrew put the question that is answered by the discourse. In both gospels, however, the question is put privately: the ensuing discourse is only for those who are disciples of Jesus. When will this happen.....end of the age?: Matthew distinguishes carefully between the destruction of the temple (this) and the coming of Jesus that will bring the end of the age. In Mark the two events are more closely connected, a fact that may be explained by Mark's believing that the one would immediately succeed the other. Coming: this translates the Greek word parousia, which is used in the gospels only here and in Matthew 24:27, 37, 39. It designated the official visit of a ruler to a city or the manifestation of a saving deity, and it was used by christians to refer to the final coming of Jesus in glory, a term first found in the New Testament with that meaning in 1 Thes 2:19. The end of the age: see the note on Matthew 13:39. (4-14절)This section of the discourse deals with calamities in the world (Matthew 24:6-7) and in the church (Matthew 24:9-12). The former must happen before the end comes (Matthew 24:6), but they are only the beginning of the labor pains (Matthew 24:8). (It may be noted that the Greek word translated the end in Matthew 24:6 and in Matthew 24:13-14 is not the same as the phrase "the end of the age" in Matthew 24:3 although the meaning is the same.) The latter are sufferings of the church, both from within and without, that will last until the gospel is preached.....to all nations. Then the end will come and those who have endured the sufferings with fidelity will be saved (Matthew 24:13-14). (6-7절)The disturbances mentioned here are a commonplace of apocalyptic language, as is the assurance that they must happen (see Daniel 2:28 LXX), for that is the plan of God. Kingdom against kingdom: see Isaiah 19:2.(8절)The labor pains: the tribulations leading up to the end of the age are compared to the pains of a woman about to give birth. There is much attestation for rabbinic use of the phrase "the woes (or birth pains) of the Messiah" after the New Testament period, but in at least one instance it is attributed to a rabbi who lived in the late first century A.D. In this Jewish usage it meant the distress of the time preceding the coming of the Messiah; here, the labor pains precede the coming of the Son of Man in glory. (9-12절) Matthew has used Mark 13:9-12 in his missionary discourse (Matthew 10:17-21) and omits it here. Besides the sufferings, including death, and the hatred of all nations that the disciples will have to endure, there will be worse affliction within the church itself. This is described in Matthew 24:10-12, which are peculiar to Matthew. Will be led into sin: literally, "will be scandalized," probably meaning that they will become apostates; see Matthew 13:21 where "fall away" translates the same Greek word as here. Betray: in the Greek this is the same word as the hand over of Matthew 24:9. The handing over to persecution and hatred from outside will have their counterpart within the church. False prophets: these are Christians; see the note on Matthew 7:15-20. Evildoing: see Matthew 7:23. Because of the apocalyptic nature of much of this discourse, the literal meaning of this description of the church should not be pressed too hard. However, there is reason to think that Matthew's addition of these verses reflects in some measure the condition of his community. (14절)Except for the last part (and then the end will come), this verse substantially repeats Mark 13:10. The Matthean addition raises a problem since what follows in Matthew 24:15-23 refers to the horrors of the First Jewish Revolt including the destruction of the temple, and Matthew, writing after that time, knew that the parousia of Jesus was still in the future. A solution may be that the evangelist saw the events of those verses as foreshadowing the cosmic disturbances that he associates with the parousia (Matthew 24:29) so that the period in which the former took place could be understood as belonging to the end. (15-28절)Cf Mark 13:14-23; Luke 17:23-24, 37. A further stage in the tribulations that will precede the coming of the Son of Man, and an answer to the question of Matthew 24:3a, "when will this (the destruction of the temple) happen?" (15절)The desolating abomination: in 167 B.C. the Syrian king Antiochus IV Epiphanes desecrated the temple by setting up in it a statue of Zeus Olympios (see 1 Macc 1:54). That event is referred to in Daniel 12:11 LXX as the "desolating abomination" (NAB "horrible abomination") and the same Greek term is used here; cf also Daniel 9:27; 11:31. Although the desecration had taken place before Dn was written, it is presented there as a future event, and Matthew sees that "prophecy" fulfilled in the desecration of the temple by the Romans. In the holy place: the temple; more precise than Mark's where he should not (Mark 13:14). Let the reader understand: this parenthetical remark, taken from Mark 13:14 invites the reader to realize the meaning of Daniel's "prophecy."(16절)The tradition that the Christians of Jerusalem fled from that city to Pella, a city of Transjordan, at the time of the First Jewish Revolt is found in Eusebius (Ecclesiastical History, 3, 5, 3), who attributes the flight to "a certain oracle given by revelation before the war." The tradition is not improbable but the Matthean command, derived from its Marcan source, is vague in respect to the place of flight (to the mountains), although some scholars see it as applicable to the flight to Pella. (17-19절)Haste is essential, and the journey will be particularly difficult for women who are burdened with unborn or infant children. (20절)On the sabbath: this addition to in winter (cf Mark 13:18) has been understood as an indication that Matthew was addressed to a church still observing the Mosaic law of sabbath rest and the scribal limitations upon the length of journeys that might lawfully be made on that day. That interpretation conflicts with Matthew's view on sabbath observance (cf Matthew 12:1-14). The meaning of the addition may be that those undertaking on the sabbath a journey such as the one here ordered would be offending the sensibilities of law-observant Jews and would incur their hostility.(21절)For the unparalleled distress of that time, see Daniel 12:1. (26-28절)Claims that the Messiah is to be found in some distant or secret place must be ignored. The coming of the Son of Man will be as clear as lightning is to all and as the corpse of an animal is to vultures; cf Luke 17:24, 37. Here there is clear identification of the Son of Man and the Messiah; cf Matthew 24:23. (29절)The answer to the question of Matthew 24:3b "What will be the sign of your coming?" Immediately after...those days: the shortening of time between the preceding tribulation and the parousia has been explained as Matthew's use of a supposed device of Old Testament prophecy whereby certainty that a predicted event will occur is expressed by depicting it as imminent. While it is questionable that that is an acceptable understanding of the Old Testament predictions, it may be applicable here, for Matthew knew that the parousia had not come immediately after the fall of Jerusalem, and it is unlikely that he is attributing a mistaken calculation of time to Jesus. The sun...be shaken: cf Isaiah 13:10, 13. (30절)The sign of the Son of Man: perhaps this means the sign that is the glorious appearance of the Son of Man; cf Matthew 12:39-40 where "the sign of Jonah" is Jonah's being in the "belly of the whale." Tribes of the earth will mourn: peculiar to Matthew; cf Zechariah 12:12-14. Coming upon the clouds... glory: cf Daniel 7:13 although there the "one like a son of man" comes to God to receive kingship; here the Son of Man comes from heaven for judgment. (31절)Send out his angels: cf Matthew 13:41 where they are sent out to collect the wicked for punishment. Trumpet blast: cf Isaiah 27:13; 1 Thes 4:16. (32-35절)Cf Mark 13:28-31. (34절)The difficulty raised by this verse cannot be satisfactorily removed by the supposition that this generation means the Jewish people throughout the course of their history, much less the entire human race. Perhaps for Matthew it means the generation to which he and his community belonged. (36-44절)The statement of Matthew 24:34 is now counterbalanced by one that declares that the exact time of the parousia is known only to the Father (Matthew 24:36), and the disciples are warned to be always ready for it. This section is drawn from Mark and Q (cf Luke 17:26-27, 34-35; 12:39-40). (36절)Many textual witnesses omit nor the Son, which follows Mark 13:32. Since its omission can be explained by reluctance to attribute this ignorance to the Son, the reading that includes it is probably original. (37-39절)Cf Luke 17:26-27. In the days of Noah: the Old Testament account of the flood lays no emphasis upon what is central for Matthew, i.e., the unexpected coming of the flood upon those who were unprepared for it. (40-41절)Cf Luke 17:34-35. Taken.. left: the former probably means taken into the kingdom; the latter, left for destruction. People in the same situation will be dealt with in opposite ways. In this context, the discrimination between them will be based on their readiness for the coming of the Son of Man. (42-44절)Cf Luke 12:39-40. The theme of vigilance and readiness is continued with the bold comparison of the Son of Man to a thief who comes to break into a house. (45-51절)The second part of the discourse (see the note on Matthew 24:1-25:46) begins with this parable of the faithful or unfaithful servant; cf Luke 12:41-46. It is addressed to the leaders of Matthew's church; the servant has been put in charge of his master's household (Matthew 24:45) even though that household is composed of those who are his fellow servants (Matthew 24:49). (45절)To distribute...proper time: readiness for the master's return means a vigilance that is accompanied by faithful performance of the duty assigned. (48절)My master...delayed: the note of delay is found also in the other parables of this section; cf Matthew 25:5, 19. (51절)Punish him severely: the Greek verb, found in the New Testament only here and in the Lucan parallel (Luke 12:46), means, literally, "cut in two." With the hypocrites: see the note on Matthew 6:2. Matthew classes the unfaithful Christian leader with the unbelieving leaders of Judaism. Wailing and grinding of teeth: see the note on Matthew 8:11-12