2nd Sunday in Ordinary Time, Cycle A (가해 연중 제2주일)


1st Reading: Isaiah 49:3,5-6

Second Song of the Servant of the Lord
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[[3] And [the LORD] said to me, “You are my servant, Israel, in whom I will be
glorified." [5] And now the LORD says, who formed me from the womb to be his
servant, to bring Jacob back to him, and that Israel might be gathered to him, for
I am honored in the eyes of the LORD, and my God has become my strength-
[6] he says: “It is too light a thing that you should be my servant to raise up the
tribes of Jacob and to restore the preserved of Israel; I will give you as a light to
the nations, that my salvation may reach to the end of the earth."

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Commentary:

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번역자 주: 가톨릭 보편 교회의 전례력에 있어 네 개의 "고통받는 종의 노래들"은 다음과 같이 
발췌되고 있다:
(i) 첫 번째 고통받는 종의 노래는 이사야서 42,1-4/9
    (매년 성 월요일 및 매년 주님 세례 축일 제1독서에 포함됨), 
(ii) 두 번째 고통받는 종의 노래는 이사야서 49,1-6
    (매년 성 화요일, 가해 연중 제2주일 및 매년 세례자 요한 탄생 대축일 제1독서), 
(iii) 세 번째 고통 받은 종의 노래는 이사야서 50,4-9/11
    (매년 성 수요일 제1독서, 나해 연중 제24주일 제1독서, 매년 주님 수난 성지 주일  
    제1독서를 포함함), 그리고 
(iv) 네 번째 고통받는 종의 노래는 이사야서 52,13-53,12 
    (매년 성 금요일 제1독서, 나해 제29주일 제1독서를 포함함)에 있다.
-----

49:1-55:13. Chapter 49 marks the start of the second section of the second
part of Isaiah. The first section (40:1-48:22) dealt with the release of the Jews
from exile in Babylon on the orders of the Lord, the ruler of the world and of all
nations. This second section sings of the restoration of Zion and the renewal
of the people.

Almost all the oracles here presuppose that Babylon has fallen and the exiles
have returned home (although neither event is explicitly referred to). Nor is there
mention of the universal scope of salvation: the focus is mainly on future hopes
and on Jerusalem.

Most of the oracles in this section were probably proclaimed, between the years
515 and 500 BC. If that was the case, then they were addressed to a disillusioned
people: the enthusiasm that came with the return from exile and the efforts made
to rebuild Jerusalem failed to produce the desired results: there are still class
differences, greed is plain to see, and huge sectors of society are experiencing
poverty. The kind of Jerusalem that the exiles dreamed of had not come about:
it bore no relationship to what they were experiencing; nor did it fit the image of
Jerusalem found in many texts of the Priestly tradition (cf. “Introduction to the
Pentateuch”, in "The Navarre Bible: Pentateuch" (p. 20). These oracles are de-
signed to dispel, discouragement and to raise people’s hopes by telling them
about the liberator that God is going to send, the servant of the Lord, and by
proclaiming that the holy city (now given the sacred name of Zion) will very soon
be restored. In fact, the section can be divided into alternating poems on the
servant and on Zion: 49:1-13, the "servant" (second oracle); 49:14-50:3, "Zion";
50:4-11, the "servant", (third oracle and exhortation); 51:17-52:12, Zion;
52:13-53:12, the "servant" (fourth oracle); 54:1-17, "Zion" (Jerusalem). Verses
1-13 of chapter 55 are an exhortation to commit oneself to the new Covenant.

49:1-6. In the first Song of the Servant of the Lord (42:1-9) we meet the “servant”
for the first time and we are told of his mission to liberate the exiles. In this
second song, the servant himself speaks. He addresses .the “coastlands”,
“peoples from afar”, and he is conscious of having been chosen by God from his
mother’s womb to carry out God’s plans of salvation even in those distant parts
(cf. vv. 1-3). Here we are told about two aspects of his mission, which we will
hear more about in the oracles that follow. First, he is to play a leading role in
the recovery of the tribes and the repatriation of the exiles (v. 5); second, he will
extend salvation to the ends of the earth (cf. v. 6).

This poem contains, things that the servant has to say about himself (vv. 1-4),
and things that God says about the servant (vv. 5-6). The servant is well aware
that he was called by God, even from his mother’s womb, (like Jeremiah; cf. Jer
1:5) and has been charged with preaching to the pagan peoples (“the coastlands”)
or at least to his compatriots in the diaspora (cf. v. 1; cf. Jer 1:1-10; 25:13-38); he
has been endowed with qualities that enable him to speak out, with words that find
their mark like arrows, even if that creates divisions (v. 2; cf. Jer 1:10); and also,
despite the divine protection given him, he feels depressed and disappointed, as
happened to Jeremiah (vv. 3-4; cf. Jer 1:7; :8:18-20). Everything that the servant
does is grounded on what the Lord has told him: “You are my servant, Israel” (v.
3). Some commentators are of the view that “Israel” here is a later interpretation,
put in to support the collectivist interpretation of the servant that soon became
widespread; but there is little evidence to support that: the word “Israel” is missing
only in one manuscript, and not an important one at that. The mention of Israel
does not argue against the servant’s being an individual rather than a collectivity,
for in poetry a person can be addressed by his own name or by his family name.
In fact, both in biblical Israel and nowadays we often find people using their place
of birth as a surname.

In vv. 5-6 the Lord spells out the servant’s mission: it is to renew the people in
such a way that even non-Israelites can see the light and attain salvation. Although
the universal mission of the servant is not clearly defined here, for his work is meant
to be confined to the tribes of Jacob, still the achievement of this objective (the 
re-assembling of Israel) will be a kind of light to help the pagan nations see and
acknowledge God. The expression “light to the nations”. (v. 6) already occurred in
the earlier poem (42:6); there it could be taken in a social sense--to bring about
the liberation of the exiles and captives; here, the religious meaning is clear:
salvation will spread to all the nations.

To sum up, the servant of the Lord (be he an individual or a collectivity, or more
likely both) has been chosen by God, who loves him most specially; he has all
the main qualities of a prophet; and he must influence his compatriots so as to
enlighten those from outside, and bring them salvation.

The messianic interpretation of the servant figure, based on this second song,
was widespread among the Jews of Alexandria who made the Septuagint Greek
translation; it was also held by members of the Qumran community and by some
authors of the period between the Old and New Testaments (the author of the
"Book of Enoch", for example). All these interpreted the servant as standing for
the entire people of Israel. Christians, from the beginning, applied the songs of
the servant to Jesus, and saw them as finding fulfillment in his life. Thus, although
the image of the “sharp sword” (v. 2) refers to the effectiveness of the word of God,
in Hebrews 4:12-13 we find it used with reference to Revelation as a whole which
is fully and perfectly manifested in Jesus Christ (cf. also Rev 1:16 and 2:12). We
find the expression, “light to the nations” or “light to the peoples” being applied
by Simeon to Jesus (Lk 2:32). Indeed, in the Acts of the Apostles it is applied to
those who, in line with Jesus’ teaching and as cooperators in his work of salvation,
are setting out to preach to the Gentiles, as the words Paul and Barnabas speak
in the synagogue of Psidian Antioch testify: “It was necessary that the word of
God should be spoken first to you. Since you thrust it from you, and judge your-
selves unworthy of eternal life, behold, we turn to the Gentiles. For so the Lord
has commanded us, saying, ‘I have set you to be a light for the Gentiles, that you
may bring salvation to the uttermost parts of the earth” (Acts 13:46-47). Hence
the Church sees her mission as spreading the truth about Jesus, the light that
enlightens everyone: “The light, of God’s face shines in all its beauty on the
countenance of Jesus Christ, ‘the image of the invisible God’ (Col 1:15), the
‘reflection of God’s glory’ (Heb 1:3), ‘full of grace and truth’ (Jn 1:14). Christ is
‘the way, and the truth, and the life’ (Jn 14:6). [...] Jesus Christ, the ‘light of the
nations’, shines: upon the face of his Church, which he sends forth to the whole
world to proclaim the Gospel to every creature (cf. Mk 16:15). Hence the Church,
as the people of God among the nations, while attentive to the new challenges of
history and to mankind’s efforts to discover the meaning of life, offers to everyone
the answer which comes from the truth about Jesus Christ and his Gospel” (John
Paul II, "Veritatis Splendor", 2).

2nd Reading: 1 Corinthians 1:1-3

Greeting
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[1] Paul, called by the will of God to be an apostle of Christ Jesus, and our
brother Sosthenes,

[2] To the church of God which is at Corinth, to those sanctified in Christ Jesus,
called to be saints together with all those who in every place call on the name
of the Lord Jesus Christ, both their Lord and ours:

[3] Grace to you and peace from God our Father and the Lord Jesus Christ.

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Commentary:

1-9. With slight variations almost all St Paul's letters begin in the same kind of
way: there is a greeting (vv. 1-3), which carries the name of the writer, information
on the addressee(s), and the conventional phrase; and an act of thanksgiving to
God (vv. 4-9), in which the Apostle refers to the main qualities and endowments
of the Christians to whom he is writing. By comparing his letters with other letter
that have come down to us from the same period, it is quite apparent that St
Paul usually begins his letters in the style of the time. Yet he does not entirely
follow this rigid pattern: he changes the usual opening--"Greeting!" (cf. Acts 15:23;
23:26)--to this more personal one, which has a pronounced Christian stamp:
"Grace to you and peace." Also, the way in which he introduces himself and
describes those he is addressing tells much more than a simple "Paul to the
Corinthians: greeting!" Even his words of thanksgiving convey tenderness and
warmth--and their tone is not merely human, for he attributes to God the virtues
he praises in the faithful.

The Fathers of the Church have drawn attention to this characteristic of Paul's
letters--the way he manages to convey a deep doctrinal message in a familiar
style, nicely suited to whomever he happens to be addressing: " A doctor", St
John Chrysostom explains, "does not treat the patient in the same way at the
start of his illness as when he is recovering; nor does a teacher use the same
method with children as with those who need more advanced tuition. That is
how the Apostle acts: he writes as suits the needs and the times" ("Hom. on
Rom", Prologue).

1. St Paul attaches to his name three features which identify him--his divine
calling; his office as Apostle of Jesus Christ; and the will of God, the source of
his apostolic vocation.

"Called": this is a carefully chosen word designed to convey the vigorous and
personal way God called him. He calls all men to faith, to grace, to holiness, and
to heaven (cf., e.g. Rom 1:7; 1 Cor 1:2; 1:26; 7:20; Eph 1:18). By defining himself
as "called" (cf. Rom 1:1), St Paul is very probably referring to the episode on the
road to Damascus (cf. Acts 9:1-19), when Christ changed his life, as he had
earlier changed the lives of the Twelve.

" Apostle of Christ Jesus": Paul can find no stronger expression than this to
describe his mission: he is forever applying this title to himself-thirty-five times by
our reckoning. This fact of his apostleship is the basis of his authority--authority
to praise, teach, admonish and correct orally and in writing. He is so totally
identified with this mission that he has no other purpose than to pursue it; his
life is dedicated to this end; all his thoughts, words and actions are aimed at
achieving it. Humbly (because he once persecuted the Church: 1 Cor 15:9) and
yet forthrightly (cf. 1 Cor 9:1-2) he puts himself on the same level as the Twelve
as far as vocation and apostleship are concerned.

"By the will of God": the Apostle's energy and vitality are ascribable not to himself
but to God, who had plans for Paul ever since he was in his mother's womb (Gal
1:15); so much so that later in this letter he actually says, "If I preach the Gospel,
that gives me no ground for boasting. For necessity is laid upon me. Woe to me
if I do not preach the Gospel" (1 Cor 9:16).

"Our brother, Sosthenes": it is uncertain whether this was the same person as
the ruler of the synagogue in Corinth mentioned in Acts (18:17). The prominent
position given him here suggests that he was someone well-known to the
community at Corinth, either for his ministry among them or because he often
accompanied St Paul; he may have been the secretary, or scribe, who actually
wrote the letter down (cf. 16:21).

2. "The church of God at Corinth": the addressee of the letter. The very grammar
of the phrase emphasizes the fact that the Church is not the totality of the local
communities: rather, each local community--here, the Christians of Corinth--
represents the whole Church, which is one and indivisible: "The Apostle calls it
[the community] 'the church of God' in order to show that unity is one of its essen-
tial and necessary characteristics. The Church of God is one in its members and
forms nothing but a single Church with all the communities spread throughout the
world, for the word 'church' does not mean schism: it means unity, harmony,
concord" (St John Chrysostom, "Hom on 1 Cor, 1, ad loc.").

In another three brush-strokes St Paul here describes those who make up the
Church--those sanctified in Jesus Christ, those called to be saints, those who
invoke the name of our Lord Jesus Christ.

"Those sanctified in Christ Jesus": the faithful receive at Baptism the grace which
makes them a holy people (cf. Ex 19:6; 1 Pet 2:9); the participle "sanctified"
implies something stable, such as is the intimate union between the individual
Christian and Jesus. The formula "in Christ Jesus" here refers to the fact that the
baptized are grafted on to Christ like branches attached to a vine (cf. Jn 15:1ff);
this link with Christ is what makes them saints, that is, sharers in God's own
holiness; and it involves a duty to strive for moral perfection. " As those who
profess any art, even though they depart from its rules, are still called artists,
so in like manner the faithful, although offending in many things and violating
the engagements to which they had pledged themselves, are still called holy,
because they have been made the people of God and have consecrated them-
selves to Christ by faith and Baptism. Hence, St Paul calls the Corinthians
sanctified and holy, although it is certain that among them there were some
whom he severely rebuked as carnal, and charged with grosser crimes" ("St
Pius V Catechism", I, 10, 15).

"Called to be saints": through faith and Baptism "all Christians in any state or
walk of life are called to the fullness of Christian life and to the perfection of love"
(Vatican II, "Lumen Gentium", 40).

"Those who in every place call on the name of our Lord Jesus Christ": this circum-
locution describes Christian believers (cf. Acts 9:14, 21; 22:16; Rom 10:12); what
makes them different from others is that they worship Jesus Christ as Lord and
God, in the same way as the faithful of the Old Covenant invoked the name of
Yahweh. To be a member of the Church of God, therefore, it is , essential that a
person believe that Christ is God. "We believe in our Lord Jesus Christ, who is
the Son of God. He is the eternal Word of the Father before time began, one in
substance with the Father, "homoousios to Patri", through whom all things were
made. He was incarnate of the Virgin Mary by the power of the Holy Spirit and
was made man. 'Equal, therefore, to the Father according to his divinity, less
than the Father according to his humanity, his unity deriving not from some
impossible confusion of substance but from his Person"' (Paul VI, "Creed of the
People of God", 11).

3. Peace of soul, that "serenity of mind, tranquillity of soul, simplicity of heart,
bond of love, union of charity" of which St Augustine spoke ("De verb. Dom. serm.",
58), originates in the friendship with God which grace brings with it; it is one of the
fruits of the Holy Spirit (cf. Gal 5:22-23). This is the only true kind of peace: "There
is no true peace, just as there is no true grace, other than the grace and peace
which come from God," St John Chrysostom teaches. "Possess this divine peace
and you will have nothing to fear, even if you be threatened by the direst danger,
whether from men or even from the demons themselves; whereas see how every-
thing is a cause of fear for the man who is at war with God through sin" ("Nom. on
1 Cor, 1, ad loc.").

Gospel Reading: John 1:29-34

The Witness of John (Continuation)
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[29] The next day he (John the Baptist) saw Jesus coming toward him, and said,
"Behold, the Lamb of God, who takes away the sin of the world! [30] This is He
of whom I said, `After me comes a man who ranks before me, for He was before
me.' [31] I myself did not know Him; but for this I came baptizing with water, that
He might be revealed to Israel." [32] And John bore witness, "I saw the Spirit
descend as a dove from Heaven, and it remained on Him. [33] I myself did not
know Him; but He who sent me to baptize with water said to me, `He on whom
you see the Spirit descend and remain, this is He who baptizes with the Holy
Spirit.' [34] And I have seen and borne witness that this is the Son of God."

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Commentary:

29. For the first time in the Gospel Christ is called the "Lamb of God". Isaiah
had compared the sufferings of the Servant of Yahweh, the Messiah, with the
sacrifice of a lamb (cf. Isaiah 53:7); and the blood of the paschal lamb smeared
on the door of houses had served to protect the firstborn of the Israelites in Egypt
(cf. Exodus 12:6-7): all this was a promise and prefiguring of the true Lamb, Christ,
the victim in the sacrifice of Calvary on behalf of all mankind. This is why St. Paul
will say that "Christ, our Paschal Lamb, has been sacrificed" (1 Corinthians 5:7). 
The expression "Lamb of God" also suggests the spotless innocence of the
Redeemer (cf. 1 Peter 1:18-20; 1 John 3:5).

29. 이 복음서에서 처음으로 그리스도께서는 "하느님의 어린양"
이라고 불립니다. 이사야는 메시아인, 주님의 종의 고통받음
(sufferings)들을 한 마리의 어린양의 희생과 이미 비교하였고
(이사야 53,7 참조); 그리고 집들의 문 위에 뿌려진 파스카 어린양의 피는 
이집트에서 이스라엘의 후손들의 맏배를 보호하는 역할을 이미 하였는데(탈출 12,6-7 
참조), 이 모든 것들은 참된 어린양, 그리스도, 모든 인류를 대신하여 골고다의 
희생에 있는 제물에 대한 한 개의 약속 및 예표였습니다. 바로 이것이 성 바오로가 
장차 다음과 같이 말할 그 이유 입니다: "그리스도, 우리의 파스카 어린양께서 
희생제물이 되셨던 것입니다" (1코린토 5,7). "하느님의 어린양"은 또한 이 구속자
(the Redeemer)의 흠 없는 죄없음(spotless innocence)을 암시합니다(참조: 
1베드로 1,18-20; 1요한 3,5).

The sacred text says "the sin of the world", in the singular, to make it absolutely
clear that every kind of sin is taken away: Christ came to free us from Original
Sin, which in Adam affected all men, and from all personal sins. 

이 성스러운 본문은, 단수로, "세상의 죄"를 말하는데, 이것은, 다음과 같은, 죄의 
각 종류가 없어지게 됨을 절대적으로 분명하게 하기 위하여서 입니다: 그리스도께서,  
아담 안에서 모든 사람들에게 영향을 끼쳤던 바인, 원죄(Original Sin)로부터, 그리고 
모든 본죄(all personal sins)들로부터, 우리들을 자유롭게 하시고자 오셨던 것입니다.

The Book of Revelation reveals to us that Jesus is victorious and glorious in
Heaven as the slain lamb (cf. Revelation 5:6-14), surrounded by saints, martyrs
and virgins (Revelation 7:9, 14; 14:1-5), who render Him the praise and glory due
Him as God (Revelation 7:10).

Since Holy Communion is a sharing in the sacrifice of Christ, priests say these
words of the Baptist before administering it, to encourage the faithful to be grateful
to our Lord for giving Himself up to death to save us and for giving Himself to us
as nourishment for our souls.

30-31. John the Baptist here asserts Jesus' superiority by saying that He existed
before him, even though He was born after him. Thereby he shows us the divinity
of Christ, who was generated by the Father from all eternity and born of the Virgin
Mary in time. It is as if the Baptist were saying: "Although I was born before Him,
He is not limited by the ties of His birth; for although He is born of His mother in
time, He was generated by His Father outside of time" (St. Gregory the Great,
"In Evangelia Homiliae", VII).

By saying what he says in verse 31, the Precursor does not mean to deny his
personal knowledge of Jesus (cf. Luke 1:36 and Matthew 3:14), but to make it
plain that God revealed to him the moment when he should publicly proclaim
Jesus as Messiah and Son of God, and that he also understood that his own
mission as precursor had no other purpose than to bear witness to Jesus Christ.

32-34. To emphasize the divinity of Jesus Christ, the Evangelist includes here
the Precursor's testimony regarding Jesus' Baptism (cf. the other Gospels,
which describe in more detail what happened on this occasion: Matthew 3:13-17
and paragraph). It is one of the key points in our Lord's life, in which the mystery
of the Blessed Trinity is revealed (cf. note on Matthew 3:16). 

32-34. 예수 그리스도의 신성(divinity)을 강조하기 위하여 
이 복음사가는 여기에 예수님의 세례(Jesus' Baptism)에 관련한 
이 선구자의 증언을 포함시킵니다 (더 자세하게 바로 이 사건에서 
발생하였던 바를 기술하는, 다음에 있는, 다른 복음서들을 참조하라: 마태오 
복음서 3,13-17과 단락). 이것은 우리의 주님의 삶에 있어 중요한 점들 중의 
하나인데, 그 안에서 복되신 성삼위의 신비/오적이 드러나게 되기 때문입니다 
(마태오 복음서 3,16에 대한 주석을 참조하라).(*1)

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(*1) 번역자 주: (1) 다음의 주소에 접속하면, 마태오 복음서 3,16 및 이 절에 대한 
나바르 성경 주석서의 주석을 학습할 수 있다. 또한 필독을 권고드린다: 
http://ch.catholic.or.kr/pundang/4/navarre/a_baptlord.htm <----- 필독 권고  

(2) 그런데, 바로 이 해설은, 기원후 4-5세기를 거치면서 "정식화된"(formulated) 
그리스도교 계시 진리인 삼위일체 교의(dogma)에 전적으로 근거한/의존하는 해설임에 
반드시 주목하라. 

많이 부족한 죄인인 필자가 왜 바로 이 지적을 드리는가 하면, 예수님의 제자들 및 
사도 바오로를 포함하는 기원후 1세기 시절의 일부 유다인들이 도대체 어떠한 
방식으로, 무엇에 근거하여, 예수님이 "피조물인 그리스도/메시아"가 결코 아니고, 
"하느님이신 그리스도/메시아"이심을 이해할 수 있게 되었는지에 
대하여서, 아무런 설명을 제시하지 못하기 때문이다.   

(3) 다음의 주소에 접속하면, 바로 위의 제(2)항의 두 번째 단락에서 지적한 바에 
대하여 다루는, 아직은 완료되지 아니한, 졸글[제목: 요한 복음서는, 세례자 요한의 
증언 및 이사야서의 고통받는 종의 노래들에 근거하여, 예수님이, 그리스도이신, 
강생하신 하느님이심을 증언하는 복음서이다]을 읽을 수 있다. 특히 성서 신학, 
교의 신학을 전공한 성직자(주: 여기에는 주교님들도 포함함) 및 수도자들의 필독을 
요청드린다: 
http://ch.catholic.or.kr/pundang/4/soh/2934.htm <----- 필독 권고   
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The dove is a symbol of the Holy Spirit, of whom it is said in Genesis 1:2 that He
was moving over the face of the waters. Through this sign of the dove, the Isaiah
prophecies (11:2-5: 42:1-2) are fulfilled which say that the Messiah will be full of
the power of the Holy Spirit. The Baptist points to the great difference between
the baptism he confers and Christ's Baptism; in John 3, Jesus will speak about
this new Baptism in water and in the Spirit (cf. Acts 1:5; Titus 3:5). 

비둘기는 성령(the Holy Spirit)의 한 상징인데, 이 분에 대하여 창세기 1,2에서 
'하느님의 영이 그 물(심연) 위를 감돌고 있었다'라고 말해졌습니다. 비둘기라는 
바로 이 표징(sign)을 통하여, 이사야의 예언들(이사야 11,2-5(주님의 영); 
42,1-2)은 구현되는데 이 예언들은 메시아께서 성령의 힘으로 장차 충만하실 
것이라고 말합니다. 세례자 요한은 자신이 베푸는 세례와 그리스도에 기인하는 
세례의 커다란 차이점에 대하여 지적하며, 그리고 요한 복음서 제3장에서, 
예수님이 물로(in water) 및 하느님의 영으로(in Spirit) 주어지는
(사도행전 1,5; 티토 3,5를 참조하라) 바로 이 새로운 세례(new Baptism)에 
관하여 장차 말씀하실 것입니다.  

"The Son of God": it should be pointed out that in the original text this expression
carries the definite article, which means that John the Baptist confesses before
his listeners the supernatural and transcendent character of Christ's messiahship
--very far removed from the politico-religious notion which Jewish leaders had
forged.

"하느님의 아드님"(the Son of God): 다음은 반드시 지적이 되어야 합니다: 
원 본문에서 바로 이 표현은 정관사(the definite article)를 가지고 있는데, 이것은 
세례자 요한이 자신의 청중 앞에서, 유다인들의 지도자들이 과거에 이미 
단조(鍛造)하였던/꾸며내었던(had forged) 정치적-경신적(politico-religious) 
개념으로부터 매우 멀리 떼어 놓는, 예수님의 메시아 신분(messiahship)의 초자연적
(supernatural) 및 초월적(transcendent) 특징(character)을 고백함을 의미합니다.(*2)

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(*2) 번역자 주: 바로 이 해설은, 별다른 이유의 제시 없이, 제시되고 있는데, 
다음의 주소에 접속하면, 제33절의 해석에 근거하여 예수님이 "하느님의 아드님", 
즉, '거룩한'(holy) "하느님의 아들"(the son of God)으로 불리는 이유를 
들여다볼 수 있다: 
http://ch.catholic.or.kr/pundang/4/soh/2934.htm <----- 필독 권고
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*********************************************************************************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.


[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다].