누가의 이사야 인용(눅 4:18)을 통해 본 나사렛 선언에 대한 연구
A Study on the Nazareth Manifestation(Luke 4:18) in the Light of Luke’s Citation on Isaiah
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이 논문은 예수의 가르침과 사역 프로그램의 요약인 나사렛 선언을 본문에창의적으로 인용된 이사야서의 내용을 중심으로 연구한 내용을 담고 있다. 누가가 70인역의 iva,sasqai tou.j suntetrimme,nouj th/| kardi,a|를 뺀 것은 이 내용이 당시 유대문헌에서 희년의 성취를 통해 시온의 회복과 이방인에 대한 복수를 믿으며 폐허 된 예루살렘 때문에 마음이 상한 유대인들에 대한 위로로이해되었기 때문이다. 누가는 이방인의 구원을 차별화하지 않으며 유대인의민족주의적인 희년의 회복도 찬성하지 않는다. 또한, “avpo,stelle teqrausme,nouj evn avfe,sei”(사 58:6d)의 삽입은 희년 사상의 중요성과 함께 예수 사역을 통한종말론적인 희년의 성취가 하나님의 백성이 악을 버리고 가난한 자와 소외된 자들을 돕는 사역에 동참할 때 주어지는 축복임을 강조하기 때문이라 여겨진다. 예수의 사역을 통한 희년은 성령의 기름 부음을 받은 예수와 그 제자들의 사역으로 말미암아 마귀에 억눌린 자들이 자유롭게 되며 가난하고소외된 자들에게 복된 소식인 하나님 나라의 성격을 지닌다.
Abstract
This research aims to study the intention of the Nazareth manifestation,the summary and program of Jesus’ teaching and ministry, in the light of the Isaiah passage cited creatively by Luke. The Isaiah 61, important passage of the eschatological Jubilee, was traditionally understood as the nationalistic hope for Israel’s restoration and revenge to gentile oppressors among the various Jewish traditions in intertestamental era. However, Luke’s idea of the salvation brought by Jesus was very much universal both for Jewish and Gentile believers. Therefore, “the day of the Lord’s favor” for Luke is not to restore nationalistic Zionism nor revenge Gentiles. That intention can be found in Luke’s way of the citation and the following stories of gentiles received God’s favors. In his citatioin, Luke omitted iva,sasqai tou.j suntetrimme,nouj th/| kardi,a| ai tou.j suntetrimme,nouj th/| kardi,a(LXX Isa. 61:1d) because “the healing for the broken hearted” is related to the nationalistic Zionism. and revenge the gentile oppressors (LXX Isa. 61:2). Luke’s omitting was surely to depart from Zionism The insertion of “avpo,stelle teqrausme,nouj evn avfe,sei”(Is. 58:6d) is for the importance of the eschatological Jubilee. The eschatological Jubilee brought by Jesus, however, was not literal Jubilee of the mosaic covenant nor nationalistic liberation. For Luke, Jesus was neither a social or political revolutionist. Rather, the eschatological Jubilee brought by the Spirit anointed Jesus was more like a challenge his disciples to take care of the poor by sharing possessions, and it was Jesus’ healing ministry and exorcism by the power of the Holy Spirit. His disciples were demanded to participate in his ministry. His Jubilee,inclusive both spiritual and social, is concrete help for the people in need. This is also a major characteristic of the kingdom of God brought by Jesus. That is the good news to the poor and socially outcasts.
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