가톨릭 신앙생활 Q&A 코너

(십자성호를 그으며)
† 성부와 성자와 성령의 이름으로 아멘.

 

 

  

질문:

굿뉴스의  자료 에서

‘마라나타’(maranaqa; 오소서 주 예수여: 1고린 16,21)라고 되어 있는 것을 보았는데

 '마라나타' 어느 나라 말인가요 그리고 의미는 오소서 주예수가 맞습니까?

 알고 싶습니다.

---------------------

 

답변:

+ 찬미 예수님! 

 

1. 들어가면서

1-1. 신약 성경의 본문에서 "maranatha" 가 언급되고 있는 절들은 1코린토 16,22 와 요한 묵시록 22,20 로 파악되고 있으며, 그리고 다른 한편으로, 가톨릭 교회의 전례력에 있어, 1코린토 16,22는 미사 중에 봉독되는 독서들 중에 포함되지 않으나, 요한 묵시록 20,22는 다해 부활 제7주일 제2독서(요한 묵시록 22,12-14.16-17.20)에 포함된 것으로 파악이 되고 있습니다.

 

1-2. 다음은 굿뉴스 서버 제공의, "전례사전"에 주어진 설명입니다:

 

출처: http://info.catholic.or.kr/dictionary/view.asp?ctxtIdNum=6977 
(발췌 시작)

초기 그리스도인들이 사용한 표현(1고린 16,22. 묵시 22,20에 반영되어 있음)이며 아마 전례 후렴이었던 것으로 보인다. 아람어를 그리스어로 음역한 이 단어는 그리스도의 두 번째 오심이 도래하기를 비는 기도로서 ‘마라나 타’, 곧 ‘주님, 오소서!’로 이해하거나 근접한 재림에 대한 희망의 표현으로서 ‘마란 아타’, 곧 ‘주님께서 오고 계신다’로 이해할 수 있다.
(이상, 발췌 끝)

 

게시자 주 1-2: 아람어로 알려진 "maranatha"의 띄어 쓰기에 따른 위의 "전례사전"에 주어진 두 가지 해석 이외의 또다른 해석이 가능합니다. 이어지는 제2-1항과 제2-2항을 계속하여 읽도록 하십시오.

 

게시자 주 1-3: 다음은 Modern Catholic Dictionay 에 주어진 "aramic" 이라는 단어에 대한 설명입니다:

 

출처: http://www.therealpresence.org/dictionary/a/a386.htm

(발췌 시작)

ARAMAIC

 

Named from Aram, a country in Southwestern Asia. A Semitic language spoken by the Jews during and after the Babylonian exile (606-536 B.C.). It was spoken by Christ and the Apostles, since in New Testament times Hebrew was cultivated only by the learned. To meet the needs of the Jewish faithful, the Hebrew Bible was made available in Aramaic paraphrases called Targums.

 

아람어(aramaic)

 

남서부의 아시아에 있는 한 개의 나라인, 아람(Aram)(*)에서 유래하여 몀명되었습니다. 바빌론 유배(기원전 606-536년) 동안 그리고 이 유배 이후 유다인들에 의하여 말해졌던 한 개의 셈족 언어입니다. 이 언어는, 신약의 시기에 [모음들을 나타내는 글자들이 없는] 히브리어가 오로지 배운 자들에 의하여 연마되었기에(was cultivated), 그리스도와 사도들에 의하여 말해졌습니다. 유다교의 열심 신자들의 필요들을 충족시키기 위하여, 히브리어 성경은 타르굼(Targums)(**)이라고 불리는 아람어본 바꾸어 말하기(Aramic paraphrases)들로 사용하는 것이 가능하도록 마련되었습니다(made available).

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(*) 번역자 주: 지금의 "시리아(Syria)" 지역을 말하기도 한다.

 

(**) 번역자 주:

(1) 다음은 Modern Catholic Dictionary에 주어진 "targum" 에 대한 설명이다:

 

출처: http://www.therealpresence.org/dictionary/t/t014.htm

(발췌 시작)

TARGUM

 

The Aramaic translations or paraphrases of the Old Testament, made by the Jews when Hebrew had ceased to be their normal medium of speech. (Etym. Mishnaic Hebrew targum, translation, interpretation; from Hebrew tirgem, he interpreted.)

 

타르굼(Targum)

 

유다인들에 의하여, 히브리어가 말하기(speech)의 그들의 통상적 매체인 것이 이미 끝났을 때에, 마련된, 구약의 아람어 번역문들 혹은 바꾸어 말하기들을 말합니다. [어원.  Mishnaic Hebrew targum, translation, interpretation; from Hebrew tirgem, he interpreted.]

(이상, 발췌 및 우리말 번역 끝)

 

(2) 영어 가톨릭 대사전에 주어진 "Targum"에 대한 더 자세한 설명은 다음에 있다:

http://www.newadvent.org/cathen/14454b.htm

-----

(이상, 발췌 및 우리말 번역 끝).

 

1-3. 다음은 Modern Catholic Dictionary에 주어진 "maranatha" 라는 용어에 대한 설명입니다:

 

출처: http://www.therealpresence.org/dictionary/m/m055.htm

(발췌 시작)

MARANATHA

 

An Aramaic expression occurring in St. Paul (I Corinthians 16:22) in the verse "If anyone does not love the Lord, a curse on him. Maran atha." The Christian Fathers understood the term to mean "Our Lord has come." But more probably it means what St. John has at the close of the New Testament, "Come, Lord Jesus" (Revelation 22:20).

 

마라나타(maranatha)

 

성 바오로(St. Paul) (1코린토 16,22)에서 "누구든지 주님을 사랑하지 않는 자는 저주를 받으라! 마라나 타!" 라는 절에서 발견되는 한 개의 아람어 표현을 말합니다. 그리스도교 교부들은 이 용어가 "우리의 주님께서 이미 오셨다. (Our Lord has come.)" 를 의미한다고 이해하였습니다. 그러나 이 용어는 성 요한(St. John)이 신약의 끝인 "오십시오, 주 예수님! (Come, Lord Jesus.)" (요한 묵시록 22,20) 에서 가진 바를 아마도 더 의미할 것입니다.

(이상, 발췌 및 우리말 번역 끝).

 

1-4. 다음은 St. Joseph 판 NAB(New American Bible)의 부록인 Bible Dictionary에 주어진 "maranatha"에 대한 설명입니다:

 

(발췌 시작)

MARANATHA. An expression used by the first Christians (1 Cor 16, 22 and reflected in Rv 22, 20) probably as a liturgical refrain. It may be read as a prayer for the arrival of the second coming of Christ: Marana, tha, "Lord, come"; or as an expression of hope in the proximity of the parousia, Maran atha, "The Lord is coming."    

 

마라나타(maranatha). 아마도 한 개의 전례적 후렴(a liturgical refrain)으로서  첫 그리스도인들에 의하여 사용되었을 한 개의 표현입니다 (1코린토 16,22 그리고 요한 묵시록 22,20에 반영되어 있음). 이 표현은, , 마라나 타(Marana tha), "주님, 오소서" 라는 그리스도의 재림(the second coming of Christ)의 도착(arrival)을 바라는 한 개의 기도로서 읽힐 수도 있거나, 혹은, 마란 아타(Maran atha), "주님께서 오고 계십니다(The Lord is coming)." 라는 그리스도의 재림(the parousia)의 근접(proximity) 에 대한 희망(hope)의 한 표현으로서 읽힐 수도 있습니다.
(이상, 발췌 및 우리말 번역 끝).

 

2.

2-1. "새 번역 성경" 1코린토 16,22에서 "마르나 타" 로 번역된 표현에 대한 "주석 성경" 의 주석은 다음과 같습니다:

 

(발췌 시작)

"저희의 주님, 오십시오!" 를 뜻하는 아람 말 표현으로, 초창기 성찬례 때에 사용되었다(이에 대한 주님의 대답이 나오는 묵시 22,20 참조). 그런데 이 말을 "마란 아타!" 로 읽으면 "우리 주님께서 오셨다." 가 된다.

(이상, 발췌 끝)

 

2-2. "새 번역 성경" 요한 묵시록 20,22에서 "오십시오, 주 예수님!" 으로 번역된 표현에 대한 "주석 성경"의 주석은 다음과 같습니다:

 

(발췌 시작)

오십시오, 주 예수님!" 에 해당하는 그리스말 본문은 아람 말 마라나 타(= "저희의 주님, 오십시오!") 를 옮긴 것이다. 종말의 희망을 나타내는 이 표현은 전례에서도 이용된다(1코린 16,22 참조).

(이상, 발췌 끝)

 

게시자 주 2-2: 위의 제2-1항과 제2-2항에 발췌해 드린 "주성 성경" 제공의 두 주석들이, 이 표현의 원래의 아람어 표현인, 띄어쓰기에 따라 그 시제가 바뀐다는, "maranatha" 라는 용어의 사용과 관련하여, 충분한 설명을 제공하지 못하고 있다는 생각입니다.

 

2-3. 다음은 1코린토 16,22에 대한 NAB(New American Bible)의 주석 전문입니다:

 

출처: http://www.vatican.va/archive/ENG0839/_PZL.HTM#CH
(발췌 시작)

[22] Accursed: literally, "anathema." This expression (cf ⇒ 1 Cor 12:3) is a formula for exclusion from the community; it may imply here a call to self-examination before celebration of the Eucharist, in preparation for the Lord's coming and judgment (cf ⇒ 1 Cor 11:17-34). Marana tha: an Aramaic expression, probably used in the early Christian liturgy. As understood here ("O Lord, come!"), it is a prayer for the early return of Christ. If the Aramaic words are divided differently (Maran atha, "Our Lord has come"), it becomes a credal declaration. The former interpretation is supported by what appears to be a Greek equivalent of this acclamation in ⇒ Rev 22:20 "Amen. Come, Lord Jesus!"
(이상, 발췌 끝)

 

2-4. 다음은 요한 묵시록 22,20에 대한 NAB(New American Bible)의 주석 전문입니다:

 

출처: http://www.vatican.va/archive/ENG0839/_P135.HTM#Q48F

(발췌 시작)
[20] Come, Lord Jesus: a liturgical refrain, similar to the Aramaic expression Marana tha - "Our Lord, come!" - in ⇒ 1 Cor 16:22; cf the note there. It was a prayer for the coming of Christ in glory at the parousia; see the note on ⇒ Rev 1:3.

(이상, 발췌 끝)

 

2-5. 다음은 다음은 1코린토 16,22에 대한 Haydock's Catholic Bible Commentary 1859의 주석 전문입니다: 

 

출처: http://haydock1859.tripod.com/id177.html  

(발췌 시작)

Ver. 22. Let him be anathema, accursed. Maran Atha,[2] which, according to St. Jerome and St. Chrysostom, signify, the Lord is come already, and so is to be taken as an admonition to those who doubted of the resurrection, and is to put them in mind, that Christ, the Judge of the living and the dead, is come already. The Rabbinical writers tells us, there are three curses among the Jews called by different names: that the first was niddui, which implied an expulsion from the synagogue for a time; the second was greater, such being quite cut off from the common society, called Cherem; the third, Maran Atha, the Lord cometh, is coming, or is come, which was followed by exemplary judgments and punishments. Thus Mons. Hure, in his Bible Dictionary, Mr. Legh, in his Critica Sacra, and also Mr. Nary. But whether this is better grounded than many other Rabbinical stories, let others judge. (Witham)

(이상, 발췌 끝)

 

2-6. 다음은 1코린토 16,22에 대한 The Great Biblical Commentary of Cornelius a Lapide에 주어진 해설 전문입니다:

 

출처: http://www.corneliusbiblecommentary.faithweb.com/1stcor1516.htm

(발췌 시작)

Ver. 22.—If any man love not the Lord Jesus Christ, let him be Anathema. “Anathema” denotes anything separated by a curse, thrown away, and destined for utter destruction. In the case of men it denotes, therefore, eternal damnation. These are not words of excommunication merely, but of cursing, and of denunciation of eternal damnation against unbelievers and all who love not Christ. Cf. notes on Rom ix. 3. Next to “anathema” was reckoned “katathema,” which was a term applied to those who allied themselves to persons under condemnation. Hence Justin (qu. 121) says: “‘Anathema’ denotes anything, laid aside and set apart for God, and no longer put to common uses, or what has been cut off from God because of its vice or guilt. ‘Katathema’ is applied to those who consent to men under anathema, or who devote themselves to the gods below.”

 

Maran-atha. This is properly two words. Erasmus thinks it is the same as “anathema,” and he compares with its use here, “Abba Father.” But he is mistaken: the words are Hebrew-Syriac, and signify, “The Lord has come.” The first part is still in common use among the Christian churches of India and Babylon, which look to S. Thomas as their founder, and is applied to their bishops, as Mar Simeon, Mar Joseph, &c. But what has the phrase, “the Lord has come,” to do with the context here? Chrysostom and Theophylact say that S. Paul uses this word in order to point to Christ’s coming in our flesh, and His charity, to stimulate us to endeavour to come to every degree of virtue, and, as S. Jerome says, to hint that it is foolish to contend any longer by wanton hatred of one another against Him who, as every one knows, has now come.  S. Chrysostom says, further, that the reason why S. Paul denounces anathema against those who love not Jesus is, that He has now come in His humility to save so that there is now no excuse for not loving Him; for the Incarnation and Passion of Christ so win our love that the man who does not love Him is unworthy of pardon.

 

But this explanation seems too forced. Notice, then, that “Maran-atha” is a Syro-Hebraic phrase, which, with Amen, Hosanna, and Alleluia, has been transliterated into other languages. Cf. S. Jerome (Ep. 137 ad Marcellam) and S. Augustine (Ep. 178). And so S. Paul adds here, after “Anathema,” “Maran-atha,” because the Hebrews, when passing sentence on any one, were in the habit of invoking the Divine justice to confirm their own. Cf. Dan. xiii. 55 and 59 (Vulg.), and Ps. ix. 19. It is, then, a prayer: “May the Lord come as judge to punish him who loves not Christ.”

 

Notice again that by a euphemism the Hebrews commonly let this punishment be understood. Their usual formula is, “May God do so to me and more also,” without specifying the particular form of punishment that they wish to call down on themselves if they break their oath. They do this out of reverence for an oath, and from the fear that the curse, if openly expressed, may fall upon them in some way, just as among us now-a-days, when any one is enraged and falls to cursing, or calling down on his friend some dreadful disaster, he will by-and-bye add: “God avert this!” “God forbid it!” “God protect us!” Similarly, when it is here said, “The Lord is coming,” or, “May the Lord come,” supply “to judgment,” viz., to inflict everlasting punishment on unbelievers and the enemies of Christ. Anselm says: “If any one love not the Lord Jesus Christ, as His first coming is of no use to him, so neither will His second coming to judgment be.” The explanation of Titelman is the same: “Let him be anathema in the coming of the Lord to judgment.” S. Clement, too, seems to interpret “Maran-atha” in the same way (Ep. 2 in Fine), when, in allusion to this passage, he says: “This, my brother James, have I heard enjoined by the mouth of S. Peter: ‘If any one keep not these precepts entire, let him be anathema till the coming of our Lord Jesus Christ.’” What else explains these last words but the “Maran-atha” of SS. Peter and Paul?

 

S. Paul refers here to the last verse of the prophecy of Malachi, “lest I come and smite the earth with a curse,” and primarily to the Book of Enoch, quoted. by S. Jude in his epistle (vers. 14 and 15): “Behold, the Lord cometh with ten thousand of His saints, to execute judgment upon all, and to convince all that are ungodly,” &c.
(이상, 발췌 끝)

 

2-7 가톨릭 교회의 전례력에 있어, 다해 부활 제7주일 제2독서(요한 묵시록 22,12-14.16-17.20)에 대한 나바르 성경 주석서의 해설은 다음에 있습니다:

 

출처: http://ch.catholic.or.kr/pundang/4/navarre/c_east_7.htm

 

3.

이번 항에서는, 1코린토 16,22의 또다른 용례를 살펴보도록 하겠습니다.

 

3-1. 다음은 영어 가톨릭 대사전에 주어진 "anathema" 에 대한 설명에서 발췌한 것입니다:

 

출처: http://www.newadvent.org/cathen/01455e.htm

(발췌 시작)

At the end of the first Epistle to the Corinthians, xvi, 22, St. Paul says, "If any man love not our Lord Jesus Christ, let him be anathema, maranatha," which means, "The Lord is come." But commentators have regarded this expression as a formula of excommunication very severe among the Jews. This opinion, however, is not sustained by Vigouroux, "Dict. de la Bible" (s.v. Anathème). In the Western Church, Maranatha has become a very solemn formula as anathema, by which the criminal is excommunicated, abandoned to the judgment of God, and rejected from the bosom of the Church until the coming of the Lord. An example of such an anathema is found in these words of Pope Silverius (536-38): "If anyone henceforth deceives a bishop in such a manner, let him be anathema maranatha before God and his holy angels." Benedict XIV (1740-58--De Synodo dioecesana X, i) cites the anathema maranatha formulated by the Fathers of the Fourth Council of Toledo against those who were guilty of the crime of high treason: "He who dares to despise our decision, let him be stricken with anathema maranatha, i.e. may he be damned at the coming of the Lord, may he have his place with Judas Iscariot, he and his companions. Amen." There is frequent mention of this anathema maranatha in the Bulls of erection for abbeys and other establishments. Still the anathema maranatha is a censure from which the criminal may be absolved; although he is delivered to Satan and his angels, the Church, in virtue of the Power of the Keys, can receive him once more into the communion of the faithful. More than that, it is with this purpose in view that she takes such rigorous measures against him, in order that by the mortification of his body his soul may be saved on the last day. The Church, animated by the spirit of God, does not wish the death of the sinner, but rather that he be converted and live. This explains why the most severe and terrifying formulas of excommunication, containing all the rigours of the Maranatha have, as a rule, clauses like this: Unless he becomes repentant, or gives satisfaction, or is corrected.

(이상, 발췌 끝)

 

  

참고 자료:

http://en.wikipedia.org/wiki/Marana_tha 

 

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작성자: 교수 소순태 마태오 (Ph.D.)