요한계시록에 나타난 무천년왕국에 대한 해석학적 쟁점(계 20:1-7)

최선범(Sun-Bum Joseph Choi) 한국복음주의신약학회 2013 신약연구 Vol.12 No.4

The purpose of this study is to demonstrate the interpretation of amillennialism mainly based on Revelation 20:1-7 with reference to the inner-contextual relation to the Book of Revelation. Having stated several issues for deciding reality of the millennial kingdom, this paper provides the hermeneutical bases of the amillennial perspectives. First of all, Revelation 20:1-7 should be interpreted symbolically, rather than literally. John employs numeral symbols such as 666 for the reality of anti-Christ and 7 for representing the power of the lamb, as well as the Holy Spirit. The chain and abyss should be understood as the metaphor for restrictions of the dragon. Secondly, the millennial kingdom begins with the ministry of Christ, including death and resurrection by the first coming of Christ rather than the second coming of Christ. The parousia, which is hardly identified as parousia, may have occurred at the final judgment day(cf. 16:6; 19:11-22; 20:7-10). The Christ event of first coming caused war between the dragon and the church; as well as to establish the kingdom of Christ. On one hand, Revelation 12 depicts the reality of the dragon who fell down by defeat in the cosmological heavenly war. On the other hand, Revelation 20 focuses on the same defeat of thedragon by the metaphor of binding with a big chain and restriction in the abyss. Thirdly, the millennial kingdom is the present reality, realized in the life of the church rather than the future reality after the second coming of Christ. The restriction of dragon in the abyss is a signal of millennial kingdom(20:3). There is shockingly no activity of the dragon, except chapter 12, in the Book of Revelation. John sees the present situation of that is reined by the power of Christ and at the same time persecuted by the beasts. Fourthly, Revelation 20:1-7, only states that the base of millennial kingdom should be treated as a new unit which redescribes the life of church before the final judgment and saving day by the second coming of Christ. Καὶ εἶδον (and I saw) is a literary device that refers to a switch over of the other aspect of the same visional event. The large context of Revelation 16- 20 shows the recapitulation of the final war between the army of Christ and the dragon(16:6; 19:11-22; 20:7-10). Before the last eschatological battle takes place, the dragon is already put into the temporary prison so called the abyss. Fifth, the millennial kingdom manifests the reality of heavenly aspects rather thanearthly aspects. In Revelation 20, the dragon is bound and directly put into the abyss. There is no indication that the millennial kingdom is literally established on the earth. The martyrs who sit on their thrones in the heavenly temple court function as a mirror that shows both the present suffering reality of the earthly church and the future glorious reality of the eternal kingdom. Finally, the aorist active verb ἔζησαν(they lived) does not give any clear indication of the general resurrection or bodily resurrection. John only mentions the first resurrection for the life of the martyrs in the heavenly temple. If all human beings participate in the second resurrection as bodily transformation in the eternal kingdom, the first resurrection must be understood as a spiritual or symbolic resurrection appeared in the heavenly vision.

고린도전서 11:17-34에 나타난 주의 만찬의 성서적 근거와 교회 전승

최선범(Choi, Sun-Bum J.) 한국신약학회 2020 신약논단 Vol.27 No.1

본 논문은 고린도전서 11:17-34에 나타난 주의 만찬의 성서적 근거를 찾음으로 신약시대에 거행되었던 주의 만찬을 포괄적으로 이해하고 후대 교회들이 서로 다른 전승의 발전을 이해하는데 초점을 맞춘다. 필자는 고린도 교인들이 “떡을 떼는 형식, 또는 애찬의 형식, 또는 떡과 포도주를 강조하는 형식을 포함한 포괄적인 주의 만찬을 시행하였다고 전제한다. 고린도교회 안에 발생한 부한 자들과 가난한 자들 간의 계층갈등이 주의 만찬 과정에 표면화되자, 바울은 질서 있게 주의 만찬을 진행하기 위하여 최후의 만찬에서 선언된 예수의 제정명령의 전승을 전달하는 동시에 새로운 시행령을 첨부하여 정형화된 주의 만찬을 만들었다. 그는 떡과 포도주에 집중하여 그리스도의 죽음과 연결되는 주의 만찬의 시행령을 통해 그리스도와의 연합과 그리스도인들 간의 연합을 나타내는 주의 만찬의 의미를 강조했다(고전 10:21; 11:23-27). 바울 이전의 만찬이 떡을 떼는 것과 애찬의 형식을 포함하는 포괄적인 주의 만찬이었다면 바울이 새롭게 제정하여 시행한 주의 만찬은 과거의 그리스도의 죽음 사건을 기념하고 미래에 그리스도의 종말론적 왕국을 기대하는 이중적 구조로 구성했다. 후대 교회 역사를 살펴보면, 서방교회 전통이 바울 전승에 기초한 떡과 포도주에 집중한 그리스도의 죽음을 강조했다면, 동방교회 전통은 바울 이전에 포괄적으로 시행되었던 주의 만찬 전승의 한 부류를 전승으로 받아들여 그리스도의 부활과 종말론적 소망을 담은 축제로서의 주의 만찬을 시행했다. In this paper, I focus on a comprehensive understanding of the Lord’s Supper in the New Testament and its understanding of the development of different traditions by finding its Biblical basis in 1 Corinthians 11:17-34. I presuppose that the Corinthian church had a comprehensive celebration of the Lord’s Supper, including “breaking the bread, the form of agape meal, or the emphasis on bread and wine.” When the conflict between the rich and the poor in the Corinthian church surfaced in the process of the Lord’s Supper, Paul utilized the enactment order of Jesus declared at the Last Supper. Paul established a new ordinance of the Lord’s supper in order to set up the process of Christian worship in orderly manner. He emphasized the meaning of the Lord’s Supper in order to express the unity with the Christ and the unity of Christians by focusing on bread and wine, which is connected to Christ’s death (1 Cor. 10:21; 11:23-27). Before Paul formalized the Lord’s Supper, it was performed variously including the breaking of bread and the form of agape meal. But Paul set up the Lord’s supper focusing on a double-minded celebration of Christ’s death in the past and anticipation of Christ’s eschatological kingdom in the future. In later church history, the Western church emphasized Christ’s death focusing on bread and wine based on Paul’s tradition, while the Eastern church was a type of the Lord’s Supper tradition that was comprehensively carried out before Paul.

누가복음 11:5-8의 한밤중의 세 친구 비유 이해 - ἀναίδεια의 이중적 기능

최선범(Choi, Sun-Bum J.) 한국신약학회 2020 신약논단 Vol.27 No.3

본 논문은 누가복음 11:5-8의 한밤중의 세 친구 비유가 이중적 의미와 교훈을 준다는 것을 지적한다. 학자들은 ἀναίδειαν αὐτοῦ의 의미를 이분법적으로 집 밖에서 떡을 요청하는 사람의 관점에서 이해하든지 아니면 방안에 있는 사람의 입장에서 “수치”를 “명예”로 이해했다. 그 결과로 일부 학자들은 ἀναίδειαν αὐτοῦ/는 집 밖에 서서 있는 사람의 “간청함”으로 이해하고 다른 학자들은 집 안에 있는 사람의 “수치” 또는 “명예”로 이해했다. 그러나 ἀναίδειαν αὐτοῦ를 “부끄러움 없음”이란 사전적 의미로 이해하던 “명예”로 해석하던 관계없이 집 밖에 있는 사람과 방 안에 있는 사람에게 동일하게 적용했을 가능성이 있다. 한편으로 한밤중의 세 친구 비유는 방안에 있는 사람이 자신의 명예를 보존하기 위하여 집 밖에 있는 사람의 요구를 들어주어야 한다는 것을 지적한다. 다른 한편으로 이 비유는 방안에 있는 사람이 집 밖에 있는 사람의 명예를 지켜주기 위하여 떡을 줄수밖에 없다는 것을 강조한다. 그러므로 누가복음 11:5-8의 비유는 기도자가 응답이 지연될 때 지속해서 간청해야 할 것을 권면하는 것과 하나님이 자신의 신실한 성품과 명예를 유지하기 위해서 믿는 자의 기도에 응답하신다는 교훈을 준다. In this article I demonstrate that the parable of three friends at midnight in Luke 11:5-8 employs an ambiguous word, ἀναίδεια which has a dual function to give instruction on how to pray. As a result of dichotomous readings, ἀναίδειαν αὐτοῦ is taken as referring to either the persistence of the person standing outside the house or the shamelessness of the person in the house. But it is possible to apply this word equally to both the person outside the house and the person inside the house. Thus, on the one hand, the parable of three friends at midnight indicates that the person in the house must respond to the needs of the person outside the house in order to preserve his own honor. On the other hand, this parable emphasizes that the person in the house has to give bread in order to protect the honor of the person outside the house. Therefore, the parable of three friends at midnight in Luke 11:5-8 encourages believers to be persistent in their prayers until they are answered. At the same time, it also teaches that God gracefully answers the prayers of believers even in order to maintain God’s faithful character and honor.

디모데후서에 나타난 고난의 신학: 병사, 경기자, 농부 모티브를 중심으로(딤후 2:1-6)

최선범(Choi, Sun-Bum) 한국침례신학대학교 출판부 2024 복음과 실천 Vol.71 No.1

전투기용 AESA 레이다 시험/검증을 위한 절차 및 방법에 대한 고찰

이광병(Kwang-Byeeng LEE),전재범(Jae-Beom JEON),최선열(Sun-Youl CHOI) 대한전자공학회 2017 대한전자공학회 학술대회 Vol.2017 No.6

유기농채소와 일반채소의 미생물 오염도 평가

최창순 ( Chang Sun Choi ),이민화 ( Min Hwa Lee ),이강범 ( Kang Bum Lee ),최선금 ( Sun Keum Choi ),김수경 ( Su Kyoung Kim ),강주희 ( Ju Hee Kang ),탁홍민 ( Hong Min Tahk ) 중앙대학교 생활문화산업연구소 [ 구-생활과학연구소] 2008 생활과학논집 Vol.27 No.-

The market of organic produces which are cultivated without insecticide or chemical fertilizer is growing very fast. However, several food poisoning cases are caused by microbiologically contaminated organic vegetables. Therefore the aim of this research is to compare the microbiological contamination level of organic and inorganic vegetables produced in Korea. Each 10 samples of organic and inorganic vegetables (Chicory, Romaine, Red Lettuce, and Red chard) were collected from retail market and submitted to the microbial evaluation. The number of total microbes, Escherichia coli 0157, Salmonella spp., and Staphylococcus aureus were investigated with the standard methods of Food Code in Korea. Statistical analysis of each group was performed using SAS (version 9.1) program. The average number of total microbes and Staphylococcus aureus in organic vegetables were much lower than that of inorganic vegetables (6.91 vs. 6.44; 7.04 vs. 6.89 respectively) but contamination of E. coli 0157 and salmonella spp. were vice versa. Our data may support that organic vegetables are not free from microbiological contamination which can cause food poisoning.