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- 저자 : 도현석(Doh, Hyunsok John) (검색결과 3 건)
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도현석(Doh, Hyunsok John) 한국신약학회 2014 신약논단 Vol.21 No.3
요 21:15-17의 예수와 베드로의 대화중에 사랑을 표현하는 동사 ?γαπ?ν과 ?ιλ??ν이 7회 사용되었다. 그 중 5회가 ?ιλ??ν이다. Φιλ??ν은 ?γαπ?ν의 동의어로 보는 해석이 학계의 정설이 되었지만 지금도 ?ιλ??ν이 ?γαπ?ν보다 못한 사랑이라는 통념이 널리 퍼져 있고, 한편으로는?ιλ??ν이 ?γαπ?ν보다 더 강한 사랑을 표현하고 있다는 이해도 소수 의견으로 남아있다. 대화의 내적 흐름을 면밀히 살피고, 전후 문맥을 고려하면, ?ιλ??ν이 더 강력한 사랑을 표현한다는 소수 의견이 더 합리적인 것으로 보인다. 그 방향의 해석을 위해 사용하는 모든 근거에 다 동의할 수 없어도 ?ιλ??ν은 ?γαπ?ν보다 못한 사랑이 아니라 진심어린 사랑을 표현하고 있다는 것을 알 수 있다. In the conversation between Jesus and Peter on the lakeshore of Galilee, recorded in John 21:15-17, two verbs (?γαπ?ν and ?ιλ??ν) expressing ‘love’ are used seven times. One of them ?ιλ??ν is used five times. An almost established scholarly consensus represents the understanding that the two verbs are used synonymously. What is more widespread in preaching is the interpretation that ?ιλ??ν is to express a love which is far inferior than ?γαπ?ν in quality. And a minority of scholars believe that ?ιλ??ν represents a stronger love than ?γαπ?ν. The closer reading of the interactions in the conversation, grasping the immediate literary context, seems to reveal that the minority view that ?ιλ??ν represents a stronger love is more logical. Although it is hard to accept all the arguments supporting the minority view, it is possible to adduce evidences for the notion that filei/n is not an inferior to ?γαπ?ν, and Peter is expressing his earnest love for Jesus using ?ιλ??ν. He spoke the two words filw/ se as if he said, “I love you dearly!”
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각 시대의 대쟁투에 나타난 엘렌 화잇의 요한계시록 사용 패턴
도현석 ( Hyun Sok Doh ) 글로벌기독교세계관학회 2011 학문과기독교세계관 Vol.2 No.-
Ellen G. White used the Book of Revelation more than ninety times in her book The Great Controversy. Differently from what Jon Paulien classified according to various purposes, I have classified her uses into five categories: (1) direct quotations for expression; (2) direct quotations to describe situations; (3) indirect quotations for expression; (4) indirect quotations to describe situations; (5) interpretations. Ellen White did not design The Great Controversy to be a verse-by-verse commentary on the Book of Revelation. She merely used the biblical text as needed, and rarely for theological purposes. Rather, Revelation is cited for homilitical purposes, and even more oftern for the sake of expression. White focused her interpretive comments on a few chapters of Revelation. I found more interpretations than homiletical and theological uses on those chapters. This was what was least expected. I can affirm three ideas here. First, I came to recognize one more time that The Great Controversy is not a verse-by-verse commentary on the Book of Revelation. Therefore White did not interpret every verse. It is foolish to look here for answers to all interpretive queries. The Great Controversy does not apply the seven seals and seven trumpets to the historical events. White used some texts to describe Christ`s second coming when they unmistakably described the scene of the second coming. Her usage shows that White did not apply the contents of Revelation arbitrarily, but was very careful in handling the text. Second, The Great Controversy did apply a few passages of Revelation to historical events. Since the theme of the Great Controversy is a huge conflict over truth, White dealt with the contents of Revelation which concern the truth debate. Therefore chapters 11-14 were interpreted in detail. The way she used these chapters was different from her general use of the Bible. Third, White focussed on the final triumph of Christ in The Great Controversy. This she illustrated in depth, from the time Satan lost his strength and received punishments to the time when the new heaven and the new earth are restored and the New Jerusalem comes down and the saints entere there. Specifically she interpreted the biblical passages related to this restoration literally rather than symbolically.
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도현석(Doh, Hyunsok John) 한국신약학회 2016 신약논단 Vol.23 No.2
이스라엘 백성을 이집트에서 구원하시려고 나타나신 하나님은 모세에게 자신의 이름을 ׳ה׳ה אשר ׳ה׳ה라 하셨고, 칠십인역은 그것을 헬라어로 ʽο "ών이라고 옮겼다(출 3:14 LXX). 하나님의 계명을 지키며 예수의 믿음을 지키는 성도를 세상에서 구원하려고 나타나신 하나님을 요한은 ʽο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος라고 소개하였다. 요한은 4장의 둘째 이상에서 만물의 창조자로 또한 구원자로 우주를 통치하시는 보좌에 앉으신 분을 본다. 출애굽 사건에 나타난 ʽο "ών은 요한계시록에서는 세상에서부터 자기 백성을 구원하시는 ʽο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος로 그 역할이 확대된다. 일찍 죽임을 당한 어린양이 함께 보좌에 올라 신정정치가 다시 확립됨으로 구원자로 나타난 하나님 ʽο "ών의 역할이 완성된다. 요한계시록은 신론을 배제하지 않는 중에 기독론과 구원론에 중심을 두었다. The Christ-centeredness of the NT often blinds us to the presence and power of God in the NT narrative. The book of Revelation with its beginning words, “the revelation of Jesus Christ,” is no better in this regard. In an attempt to provide a more balanced picture of the presence and power of the Triune God in Revelation, I examine the significance and relationship of the dual title of God: a composite title, “ʽο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος,” on the one hand and “ʽο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος” on the other. The origin of the divine title, “the One Who is,” can be traced in Exodus 3, a narrative that introduces God to Moses. When timorous Moses expressed his lack of confidence both in himself and in the people of Israel, God assured him by declaring Himself to be ׳ה׳ה אשר ׳ה׳ה (Exod 3:14), which is translated as “""ϵγώ ϵ"ιμι ʽο "ών” in the Septuagint. An already well-known divine title, this is expanded in Revelation 1:8 into “ο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος,” denoting the God who saves the faithful saints. In his second vision John sees “ϵτι τˋον θρόνον καθήμϵνος” (Rev 4:2) as the Creator of all things, the Savior, and the Ruler of the universe. The slain Lamb sits on the throne with God, establishing the theocracy once again and making complete the role of God as “ʽο "ών.” The God who reveals Himself by the title ο "ών καˋι ʽο ˆήν καˋι ʽο "ϵρχόμϵνος is none other than the God who sits on the throne. God features in Revelation not as an antithesis but as a consistent whole with the Christological and soteriological themes.
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