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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
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연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
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This article explores what connects Malachi to the Gospel of Matthew in the Christian Bible. It is noticeable that there is more than 300 years of an interval between the two. Also Malachi was written in Hebrew, Matthew in Greek. Regardless of that chronological distance and different languages, the Hebrew scripture and the Greek scripture make one Bible as the Christian canon. How is this possible?
In order to solve this matter, we start a traditional Jewish reading of the Bible. Since the last verse of Malachi contains a kind of final judgement and punishment (Mal. 4:6), it makes the reader or audience feel uneasy. Accordingly, rabbis propose that they read the verse just before the last (4:5) after finishing Malachi. ‘Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes.’ This is the clue to decode the relation Malachi and Matthew. First, for the Jews, a preferable ending part is that they feel hopeful, rather than fear and despair. I regard this Jewish-hope-reading as positive closing. Second, the ending part of Malachi links Elijah to Jesus Christ in the first verse of Matthew. This chain of Elijah and Jesus extends to Moses in Mal. 4:4. This three persons structure is familiar with Jewish readers, representing Torah, Prophets, Messiah respectively. Hence, the long time distance between Malachi and Matthew is connected with Elijah and Jesus the Messiah.
Meanwhile Tanakh also draws to close with open-ending. The Chronicles deliver Cyrus decree which proclaims liberty for the Exilers. This is obviously anachronistic closing because Ezra and Nehemiah took part in rebuilding after the decree. Why does the Chronicles come to end of Tanakh? This is namely open-ending which commits oneself to working for the future Temple. Then ending passages of Malachi play a significant role, relating the first verse of Matthew: one is for positive closing, the other is for open ending. That is why two Testaments had become one Bible.
In order to solve this matter, we start a traditional Jewish reading of the Bible. Since the last verse of Malachi contains a kind of final judgement and punishment (Mal. 4:6), it makes the reader or audience feel uneasy. Accordingly, rabbis propose that they read the verse just before the last (4:5) after finishing Malachi. ‘Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes.’ This is the clue to decode the relation Malachi and Matthew. First, for the Jews, a preferable ending part is that they feel hopeful, rather than fear and despair. I regard this Jewish-hope-reading as positive closing. Second, the ending part of Malachi links Elijah to Jesus Christ in the first verse of Matthew. This chain of Elijah and Jesus extends to Moses in Mal. 4:4. This three persons structure is familiar with Jewish readers, representing Torah, Prophets, Messiah respectively. Hence, the long time distance between Malachi and Matthew is connected with Elijah and Jesus the Messiah.
Meanwhile Tanakh also draws to close with open-ending. The Chronicles deliver Cyrus decree which proclaims liberty for the Exilers. This is obviously anachronistic closing because Ezra and Nehemiah took part in rebuilding after the decree. Why does the Chronicles come to end of Tanakh? This is namely open-ending which commits oneself to working for the future Temple. Then ending passages of Malachi play a significant role, relating the first verse of Matthew: one is for positive closing, the other is for open ending. That is why two Testaments had become one Bible.
목차
Ⅰ. 두 개의 계약
Ⅱ. 성경전서 vs 정경
Ⅲ. 성경전서의 범위와 목차
Ⅳ. 타나크의 구성 원리
Ⅴ. 말라기와 마태복음 사이
Ⅵ. 한 권의 정경
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