다니엘 10장의 관점에서 본 바울의 다메섹 체험
Paul's Experience on the Damascus Road in Light of Daniel 10
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바울은 자신이 다메섹 도상에서 경험했던 그리스도의 현현 사건의 유일한 증인이었음을 말하기 위해 함께 동행했던 사람들은 실제적으로 이 사건에 참여할 수 없었음을 강조하며 이때 두 번에 걸친 사도행전 본문은 다니엘 10:7에 대한 강한 암시를 던져 준다(행 9:7; 22:9). 만일 그렇다면 바울의 다메섹 체험은 구약의 선지자들―특별히 이사야, 에스겔, 혹은 예레미야―의 소명기사를 배경으로 할 뿐만 아니라 또한 다니엘서라는 또 다른 해석학적인 틀과도 관련이 있다고 생각해 볼 수 있지는 않을까? 특별히 바울이 갈라디아서 1:16에서 “그의 아들”이라는 칭호 속에서 다니엘 7:13의 “인자 같은 이”에 대한 암시를 읽을 수 있었다면 바울에게 있어 다메섹 도상에서의 체험은 처음부터 신학적으로 다니엘서와 매우 깊은 관련을 맺고 있었다고 추론해 볼 수 있지 않을까? 만약 바울이 다메섹에서 현현하신 그리스도를 다니엘서의 “인자 같은 이”의 관점에서 이해하였다면 자신의 체험을 진술하는 곳에서 또 다른 다니엘서의 암시를 발견한다는 것이 결코 놀라운 것만은 아닐 것이다. 본고는 이러한 관찰과 추론으로부터 시작하여 사도행전에 소개되는 바울의 다메섹 체험과 다니엘서 10장에 기술된 다니엘의 비전 체험 사이의 언어학적 개념적 유사성을 관찰해 보고 또한 이러한 관찰이 바울의 신학을 이해하는데 어떠한 의의를 가질 수 있겠는지를 제안하고자 한다.
Abstract
The purpose of this article is to examine the linguistic, conceptual,and thematical similarities between the narratives of Daniel 10 and Paul's Damascus experience in Acts, and to suggest some theological implications of this proposal. The following two premises are taken for this study. First of all, the three descriptions of Paul's Damascus experience reflect faithfully the tradition originated from Paul's and Ananias' witness (Act 9:1-19; 22:6-16; 26:12-18). Second, in a chronological stand point of view, Paul was able to access three major Danielic traditions, that is, MT-Daniel, OG-Daniel, and TH-Daniel. The following eight evidences are presented to support the proposal. (1) vision from heaven (Act 26:19; Dan 10:1 [TH]); (2) great light and sound from heaven (Act 9:3-4; Dan 10:6 [OG]); (3) exclusive vision experience (Act 22:9; Dan 10:7 [OG]); (4) messenger sent by God (Act 9:17; Dan 10:11 [OG]); (5) message and its content (Act 9:16; Dan 10:14 [OG]); (6) strengthened visionary (Act 9:16-19; Dan 10:18 [OG]); (7) common narrative structure; (8) Paul's intimacy with Daniel 10-12. These evidences, taken cumulatively, strongly suggest that the two accounts from Daniel and Acts are closely connected in terms of language, concepts, and themes. The intertextual relationship between the two passages, however, should not be exaggerated to deny the influence of OT prophets such as Isaiah,Jeremiah or Ezekiel. Rather this observation shows that various OT influences lie behind the account of Paul's Damascus experience, and especially Daniel 10 functions as a hermeneutic frame on which such influences are converged. In conclusion, in light of the supposed linguistic connection, the Danielic tradition that Paul seems to have employed is close to that of OG-Daniel. Secondly, the reason that Paul describes his convertsion experience in the hermeneutic cave of Daniel 10, broadly 7-12,is possibly because he understood Christ in the category of Danielic “the Ancient of days,” or “the Son of Man” (cf. Gal 1:16; Rom 1:2-4). In this line, lastly, if Daniel 7-12 played significant role in understanding Paul's conversion and calling, it is necessary to study further systematically some permanent influence of Daniel on Paul's theology.
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