하나님의 영과 신인식 - 이사야와 에스겔을 중심으로 -

이사야 한국구약학회 2016 구약논단 Vol.22 No.4

구약학에서 חור(루아흐)와 성령론은 다른 신학적 주제어들에 비해 상대적으로 덜 연구된 것이 사실이다. 실제로 구약성서에 등장하는 שודק חור(루아흐 카도쉬/성령)에 대한 직접적인 표현은 시편 51편 13절(개역-11절), 이사야 63장 10절, 11절 뿐이다. 하지만 구약성서 특히 예언서는 신인식론적인 하나님의 영에 대해 65회 언급하고 있다. 하나님의 영과 힘으로서의 신(神)인식론적인 의미는 구약성서만이 지니고 있는 독특한 표현이다. 특히 예언자들이 말하는 하나님의 영은 하나님의 임재의 한 방법이다. 본 논문은 구약의 예언서, 특히 포로기와 그 이후에 나타나는 하나님의 영 본문들을 주석적으로 살펴보면서 그 신학적 특징들을 분석하고자 한다. 이를 통해 루아흐가 구약성서의 또 다른 신학적 중심어라는 사실을 주목함과 동시에 구약의 영과 영성, 성령론에 대한 빈곤한 연구 건축에 돌 하나를 얹고자 한다. 하나님의 창조와 재창조, 절대주권, 이스라엘의 회복, 하나님의 절대 주권, 신인식에 대한 보편주의, 개인의 신앙양태의 변화는 예언서에서 하나님의 영과 맞물려 나타나는 중요한 신학적 특징들이다. 에스겔은 단순히 생기를 통한 피조물의 생명 얻음을 이야기하는 것이 아니라, 전체 이스라엘 민족의 회복을 선포하고, 생명의 호흡으로서의 하나님의 영을 통해 이스라엘의 회복과 새로운 창조를 말하면서 이스라엘의 내면적, 윤리적 변화를 요구한다. 이사야도 하나님의 영이 임재할 이스라엘 백성을 통해 본토와 민족의 회복이라는 사실에 대한 보다 폭넓은 의미를 제시한다. 그리고 전통적인 기름부음을 대신하는 영부음이 나타나고, 하나님의 이름과 영광, 손 그리고 말씀과의 연합이 나타난다. 이는 전통적인 임재의 상징이었던 법궤를 대신하는 표현들이라고 할 수 있다. 학개와 스가랴 그리고 에스겔은 성전의 재건과 회복된 공동체의 필수요건으로서의 하나님의 영을 말한다. 특히 이사야 63장의 שודק הור(루아흐 카도쉬/성령)는 하나님의 거룩함에 대한 강조가 하나님의 현현묘사까지 나아간 것으로, 이는 하나님의 영에 대한 인식이 하나님의 권능을 나타내는 도구에서 하나님의 현현을 통한 존재 자체에까지 확장되는 점에서 신인식론적인 대전환(大轉換)이라 할 수 있다. 이는 하나님에 대한 인식과 마찬가지로 하나님의 영에 대해서도 다양성과 인식의 변화가 있었음을 보여준다고 할 것이다. Studies on the theme of הור or Holy Spirit are rare in comparision with other theological themes in the Old Testament. In fact, the word Holy Spirit (שודק חור) occurs only three times in the Old Testament(Ps.51:13; Is.63:10,11). But the books of Prophets include sixty-five times of God’s Spirit of theoepistemological meaning. The theoepistemological meaning of God’s Spirit and Power is unique expression which could not find in any other near eastern texts except the Old Testament. Especially, God’s Spirit was a way of God’s presence to the prophets. The purpose of this paper is to make clear theological features in interpreting God’s Spirit texts in the Prophets and to prove the fact that חור is one of the theologically important themes in the Old Testament and to contribute to the development of studies of Holy Spirit in the Old Testament. God’s creation and re-creation, supremacy, Israel’s restoration, universalism on the theoepistemology, changes of individual religious life are main theological characteristics engaging with the God’s Spirit in the Prophets. Ezekiel said not merely the creatures' life-receiving through life-giving spirit, but entire Israel's restoration and new creation(Ez.37) and required Israel’s internal, ethical changes. Also Isaiah presented the fact that the meaning of new life-giving was not restricted in natural creatures and pointed out wider meaning about the restoration of the own land and nation(Is.40:12-14; 44:1-5 etc.). And there appeared the integrated relationship between pouring of oil and presence of Ruah YHWH, so to speak, the selection of YHWH appeared through oil-pouring was replaced by pouring of Ruah YHWH. Shem YHWH, Kabod YHWH and Yad YHWH supports the presence of Him(Is.59:19; Ez.3:12,14; 43:5 etc.). These are the alternations of the ark which was traditional symbol of God’s presence. Haggai, Zechariah and Ezekiel paid attention to God’s Spirit, necessary element of the reconstruction of the temple and the restoration of the faith of Israelite community. Especially שודק חור(Is.63:10,11) was the expression of God’s presence itself (not a symbol) starting from the emphasis of God’s holiness and it could be the theological great conversion because God’s Spirit appeared as the agent of YHWH or even His own manifestation. We could see the diversity of the epistemology of God’s presence and even its changes in the prophets.

2014 대한민국 독도 이사부 컨퍼런스 심포지엄 <이사부, 실직국과 우산국> 종합토론 녹취록

한국이사부학회 한국이사부학회 2014 이사부와 동해 Vol.8 No.-

[ 창립기념 학술대회 발표 녹취문 ]

한국이사부학회 한국이사부학회 2010 이사부와 동해 Vol.1 No.-

취약계층을 위한 공공병원 응급의료서비스의 인과순환구조분석

이사란,라인서 한국시스템다이내믹스학회 2023 한국시스템다이내믹스 연구 Vol.24 No.3

This study aims to identify factors that affect emergency medical services for vulnerable individuals, including homeless persons, in public hospitals through causal loop diagrams. This is to provide better emergency medical services influencing health and welfare for vulnerable persons who visit emergency room of the public hospitals. Further, it proposes to develop a systematic protocol to secure manpower required for the revitalization of comprehensive nursing care in the emergency department, as well as improve hospital employees ‘awareness regarding this group. Also, periodic evaluations and promotion through public meetings with the vulnerable are necessary to move in the right direction by integrating the goals of community health and public hospital emergency medical services. Based on this, operation strategies should be devised to ensure an effective public medical cooperation system and expand the health and welfare safety net nationwide.

중국 신에너지 자동차 보조금 정책 분석

이사매(李士梅) 한국지방재정학회 2018 한국지방재정학회 세미나자료집 Vol.2018 No.8

中国新能源汽车财政补贴政策简析

李士梅(이사매) 한국지방재정학회 2018 한국지방재정학회 세미나자료집 Vol.2018 No.8

예언서에 나타나는 선교사상 -선교적 눈으로 요나서 읽기-

이사야 ( Sa Ya Lee ) 한국대학선교학회 2016 대학과 선교 Vol.30 No.-

구약성서에서 선교라는 개념이나 사상을 찾기는 쉽지 않다. 본질적으로 구약성서는 다른 종교를 가지고 있는 민족을 이스라엘의 신앙범주 안으로 끌어오기 보다는 처음부터 그들을 배척하고 가까이 하지 말 것을 율법으로 천명하고 있기 때문이다. 그러나 구약은 본질적으로 선교적 사상의 보고(寶庫)이며, 모든 선교의 뿌리이다. 비록 유대교가 본질적으로 선교적인 종교는 아니지만, 구약은 선교적 책이다. 본 논문은 요나의 선교적 읽기를 시도한다. 요나서는 히브리 성경에서 이사야 66장 18-21절과 더불어 사자들이 실제로 이교도 민족들에게 파송되는 것을 보여주는 책이다. 더 나아가 책 전체가 선교적 메시지를 담고 있는 것은 구약성서에서 요나서가 유일하다. 예언서 이사야, 나훔과 요나의 앗수르 본문을 주석적으로 비교 고찰하여 예언서에 나타나는 선교사상을 살펴보고자 한다. 요나서의 선교적 메시지는 비단 니느웨 뿐 아니라, 뱃사람들 그리고 국수주의자 요나로 대변되는 포로후기의 유다 백성들을 향하고 있다. 그것은 주전 5세기, 에스라-느헤미야의 철저한 종교적, 정치적 개혁의 분위기 속에서 공동체가 놓치지 말아야 할 보편적 선교사상이었다. 요나서가 말하는 하나님의 백성은 이스라엘이라는 민족적 범주를 뛰어넘는다. 이스라엘은 하나님의 백성이지만, 하나님의 백성은 이스라엘보다 더 광범위하기 때문이다. It is difficult to find the conceptions or ideology of mission in the Old Testament. Actually, the Old Testament prohibits gentiles who believe other gods or have other religions in the name of laws(=torah) instead of drawing into the boundaries of Israel’s religion. However, the old testament is a treasure house of missionary thoughts and knowledges and simultaneously the root of all missionary works. Although Judaism is not substantially missionary religion, the Old Testament is essentially missionary book. This study tries to read the Book of Jonah with the eyes of mission. The Book of Jonah contains a Hebrew missionary sent to the gentiles in addition to Isa.66:18-21. Furthermore the book is the only book which contains missionary messages throughout the whole book. So, We shall compare the Assyria-related texts of the Isaiah, Nahum and Jonah with commentaries and examine the missionary thoughts in the book of prophets. The missionary messages of the Book of Jonah aims not only the people of Nineveh but also other gentiles and the people of post-ex ilic Israelites. That is the important universalism which the Israelite community should not miss in the atmosphere of political, religious reforms at the time of 5 century B.C. The conception of God’s people gets over the racial, ethnic conception of Israel in the Book of Jonah. Because the conception of God’s people is broader than Israel although Israel is the people of God.

고령 여성에서 골밀도와 혈중 지질 및 갑상선 기능검사와의 연관성

이사라 ( Sa Ra Lee ),조성범 ( Sung Bum Cho ),정경아 ( Kyung Ah Jeong ) 대한폐경학회 2009 대한폐경학회지 Vol.15 No.3

연구목적: 본 연구는 65세 이상 고령의 한국인 여성에서 골밀도와 혈중 지질 수치 및 갑상선 호르몬 수치와의 관계를 연구하기 위해 시행되었다. 연구재료 및 방법: 2007년 3월부터 12월까지 10개월간 본원 건강증진 클리닉에 내원하여 건강검진을 받은 한국인 폐경여성 중 65세 이상의 고령 여성 154명을 대상으로 하였다. 연구 대상자의 의무기록에서 환자의 연령, 신장, 체중, 체질량지수 (body mass index, BMI), 허리둘레, 과거 수술병력, 내과적 질환 여부를 조사하였다. 혈청 지질 수치 및 갑상선호르몬을 비롯한 기저 혈액검사를 시행하였고 이들 변수와 이중에너지 방사선 흡수계측기를 이용하여 측정한 골밀도와의 상관관계를 분석하였다. 결과: 낮은 요추 골밀도는 연령 및 혈청 트리요오드사이로닌 (triiodothyronine, T3), 고밀도 지단백 콜레스테롤 (high density lipoprotein cholesterol, HDL-C)과 유의한 상관관계가 있었으며 낮은 대퇴골 골밀도는 혈청 HDL-C 수치와 유의한 상관관계가 있다. 결론: 고령 여성에서 혈청 HDL-C 및 T3 수치는 낮은 골밀도의 간접적인 지표로 활용 가능성이 있다. Objectives: To determine the association between the serum lipid profile, thyroid function tests, and bone mineral density (BMD) in elderly (≥65 years) Korean women. Methods: The medical records of 154 postmenopausal elderly women who attended the health care clinic in our hospital between March 2007 and December 2007 were reviewed retrospectively. We determined the womens` baseline characteristics, including age, height, weight, and body mass index (BMI). The serum lipid profile, and thyroid hormone, calcium, phosphorus, and bone alkaline phosphatase levels were also measured. The bone mineral density (BMD) was measured by DXA. The correlation between the serum lipid profile, thyroid function tests, and BMD was analyzed using R software program. Results: The low BMD was associated with age, and T3 and HDL-cholesterol levels. The low femur BMD was associated with the serum HDL-cholesterol level. Conclusion: The levels of serum HDL-cholesterol and T3 can be used as an indirect marker for low BMD in elderly women. (J Korean Soc Menopause 2009;15:186-192)

홍삼 엑기스를 함유한 분말주의 제조 및 평가

이사원,최한곤,박정일,김종국 영남대학교 약품개발연구소 2000 영남대학교 약품개발연구소 연구업적집 Vol.10 No.-

To develop a dry alcohol containing red ginseng extract, dry alcohols composed of ethanol, water, dextrin and sodium lauryl sulfate were prepared using spray dryer, and their ethanol contents and encapsulation efficiencies were deter-mined. An optimal dry alcohol containing red ginseng extract was chosen and the feeling for its oral administration was eval-uated. Dextrin at dextrin/water weight ratios below 1.6/1 and ethanol at ethanol/water weight ratios below 1/1 remarkably increased both the ethanol contents and encapsulation efficiencies of dry alcohols. However, dextrin at dextrin/ water weight ratios above 1.6/1 and ethanol at ethanol/water weight ratio above 1/1 slightly decreased the both parameters. It might be due to the low solubility of dextrin in ethanol and limited diffusion coefficient of ethanol to the dextrin shell. Furthermore, 0.5%(w/w) sodium lauryl sulfate gave the maximum ethanol content of dry alcohol. The more increased amounts of red ginseng extract were added, the more increased amounts of ginsenoside Rb1 but the more decreased amounts of ethanol were encap-sulated in dry alcohols. A dry alcohol containing red ginseng extract was prepared with dextrin/ethanol/water(1/1/1, w/w/w) mixed solution, in which 0.5%(w/w) sodium lauryl sulfate and 20%(w/w) red ginseng extract were dissolved. It contained the ethanol contents of 31.17±1.33%(w/w) and ginsengoside Rb1 of 243.0±7.0㎍/g. It gave the moderate taste of red ginseng extract at its oral administration with or without water. Thus, the dry alcohol containing red ginseng extract can be further developed as a more convenient dosage form for red ginseng extract.

이주와 제단쌓기를 통해 본 아브라함의 모습

이사야(Sa-Ya Lee) 연세대학교 신과대학(연합신학대학원) 2010 신학논단 Vol.60 No.-

??Abraham is presented as a symbolic image of faith who followed the commandment of God obediently in the entire Bible not only in the Old Testament. His resolute obedience raises him up to the forefather of faith to all Muslims and Christians not only to Jews, But it is true that Abraham had many traces of unfaith and disobedience together.<br/> ??There are four altar-building stories which Abraham had built in Genesis. It is worthy of notice that obedience and disobedience appear side by side around them, The first two stories appear as the parts of Abraham's journeys to the land of Canaan and each of last two stories appears as the completion of his jorneys after the seperation of Lot from Abraham and as the occurrence of Aqedah itself. Among the four altar-building stories of Abraham, The narrator delineates Abraham's dis-obedience against the commandment of God(Gen, 12:1-8; 12:9-13:4) through the first two stories, and his resolute obedience to the commandment which requests the severance of Abraham's paste(=Lot, Gen, 13:5-8) and the future(=Isaac, Gen. 22), And especially impf ???(Gen, 13:14), active part, ???(Gen, 13:15) and impf ????(Gen, 22:14) show that Abraham is turning from disobedient man to obedient one in the light of the com-manrment of Gen. 12:1-3.<br/> ??Although Abraham is individual person, the narrator presents him theologically as the representative of the (post) exilic community, In God's words that God will make Abraham to be a great nation, the narrator taught the descendants of Abraham to be obedient to the commandments of God because he attributed the disaster of the community to the disobedience to God. So he was looking forward the conversion of the community's circumstance through Abraham's change from disobedient unfaith to obedient faith. ??Abraham is presented as a symbolic image of faith who followed the commandment of God obediently in the entire Bible not only in the Old Testament. His resolute obedience raises him up to the forefather of faith to all Muslims and Christians not only to Jews, But it is true that Abraham had many traces of unfaith and disobedience together.<br/> ??There are four altar-building stories which Abraham had built in Genesis. It is worthy of notice that obedience and disobedience appear side by side around them, The first two stories appear as the parts of Abraham's journeys to the land of Canaan and each of last two stories appears as the completion of his jorneys after the seperation of Lot from Abraham and as the occurrence of Aqedah itself. Among the four altar-building stories of Abraham, The narrator delineates Abraham's dis-obedience against the commandment of God(Gen, 12:1-8; 12:9-13:4) through the first two stories, and his resolute obedience to the commandment which requests the severance of Abraham's paste(=Lot, Gen, 13:5-8) and the future(=Isaac, Gen. 22), And especially impf ???(Gen, 13:14), active part, ???(Gen, 13:15) and impf ????(Gen, 22:14) show that Abraham is turning from disobedient man to obedient one in the light of the com-manrment of Gen. 12:1-3.<br/> ??Although Abraham is individual person, the narrator presents him theologically as the representative of the (post) exilic community, In God's words that God will make Abraham to be a great nation, the narrator taught the descendants of Abraham to be obedient to the commandments of God because he attributed the disaster of the community to the disobedience to God. So he was looking forward the conversion of the community's circumstance through Abraham's change from disobedient unfaith to obedient faith.