에스겔 34장의 시내산 언약

에스겔 34장에서 다윗 언약 보다 중요한 것이 바로 시내산 언약이다. 여러 학자들이 시내산 언약에 대해 언급하긴 했지만, 다윗 언약 보다 더 중요하게 다뤄지고 주장한 경우는 없었다.

Twice, however, Ezekiel took up the topic of the Messiah directly. In Ezek. XXXIV. 23-4 a shepherd is mentioned whom God is to set over his people, his “servant David,” and in Ezek. XXXVII. 25ff. the prophet again speaks in exactly the same way of the shepherd, the servant David, who is to rule over “Judah and Joseph,” now finally reunited as one nation. There is, of course, no mistaking the fact that in Ezekiel also the topic of the Messiah and the traditional concepts specific to it are not altogether properly drawn. He is strangely unable to expound the Davidic tradition. One looks in vain in Ezekiel for an exposition of the subjects connected with it: instead, in both passages he glides into the wording of the Exodus covenant tradition. In Ezek. XXXIV. 23f. the formula belonging to the Sinai covenant-I their God, they my people-follows upon the heels of what is said about the Messianic advent of the king, and in Ezek. XXXVII. 23 it immediately precedes it. How then is the covenant concept which appears in both places to be understood from the point of view of the history of tradition? Is it a renewal of the covenant with David, or of the Sinai covenant? Undoubtedly the latter. We have just seen how little Ezekiel expounds the once-widespread Messianic-Davidic tradition. Thus Ezekiel fuses the Sinai tradition and the David tradition which Jeremiah still kept essentially separate. But the Sinai tradition dominates his thought-under the new David, Israel will obey the commandments (Ezek. xxxw. 24). - G. von Rad, Old Testament Theology, Vol.2, 236.