구약성서의 메시아 개념에 하나님의 아들로서의 신성(神性)이 동반되고 있음을 고찰하고 있다. 사무엘하 7:1-17의 나단계시와 세 개의 제왕시(시 2, 89, 110)의 구조분석과 정경비평을 통하여 다윗자손에게 부여된 신적 메시아상을 확증한다. 이어 다니엘서 7:13의 “인자 같은 이”가 다윗왕조의 메시아 전승과 이어지고 있음을 논의하면서 예수의 하나님의 아들로서의 메시아 기원은 헬라주의적 유대주의가 아니라 구약성서에서 이미 준비되고 있었다고 주장한다. 이러한 메시아적 신성 부여의 근거로서 ‘천상회의’ 모티프가 작용하고 있음을 밝혀준다.
This paper aim to claim that the Messiah as the Son of God derives from the Old Testament. Scholars have discussed that “the anointed one” of the Davidic dynasty was just a political leader, not like Pharaoh in Egypt as the godly son of prime god. They presuppose that there is a radical gap between the messiah(son of David) and the Messiah(Son of God). However, this study argues that the Israelites expected divine rule of God whenever they installed new kings on the throne of David. The oracle of Nathan in 2 Sam 7:1-17 promises eternal rule of the sons of David by Yahweh’s presence with them. The royal psalms 2, 89 and 110 proclaim Yahweh’s sonship in unison: “You are my son, today I have begotten you”(2:7b); “And I will make him the first-born”(89:27a[28a]); “From the womb of the morning like dew I begot you”(110:3aβ-3b). The messianic hope of Davidic kings furthermore develops eschatologically in the book of Daniel indicating the messiah as “one like a son of man”(7:13). The authors of the Old Testament utilized the motif of the “heavenly council” in which the divine beings(sons of God) participate in Yahweh‘s reign. They opened the way of divine sonship of the human kings by theological imagination of “the Lord of hosts” who sits on the throne surrounded by a multitude of divine beings and discuss about the governance of the world. The contribution of this paper is to prove that the origin of the divine character of messiah does not stem from Hellenistic Judaism but the Old Testament.
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