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      • 창세기 1:1~2 다시 읽기 : 베뢰아학 성서해석법을 중심으로 Centered on the Biblical Hermeneutics of the Berean Studies

        한상식 베뢰아학회 2006 베뢰아논단 Vol.1 No.1

        In recent studies, Genesis 1:1~2 has been understood differently from traditional views depicted in the translations such as LXX, Vulgate, KJV, and others. They have showed traditional views on some words or phrases in these verses. Especially, about the syntax of these verses, they have understood these two verses independent. However, some new translations show different views on words and the syntax of the verses. For example, some modern translations see as follow: (1) Gen 1:1 does not say the divine 'creation of nothing.' God may have created the universe out of pre-existing chaotic matter. (2) The expression of rûah ĕlōhîm means the wind of God, not the Holy Spirit. (3) Gen 1:2 is an implicit dependent clause. Confer the syntax of NJPS: Genesis 1:1(dependent sentence), 1:2 (parenthesis sentence), and 1:3 (principal sentence). According to the Picture of God's Will, we Bereans read these initial verses (Gen 1:1~2) that God created the darkness for the sake of the Son of man before the creation of the heaven and the earth (Gen 1:1) and made the universe out of the darkness (Gen 1:3~2:3). According to the Picture of God's Will, we Bereans say that (1) God created the heaven and the earth, that is, the universe, from pre-existing chaotic matter to keep the fallen angels in it, (2) the initial two verses are the exposition of the creation story in Gen 1:1~2:3, and (3) rûah ĕlōhîm means the heavenly being keeping the fallen angels bound in the universe.

      • 요한복음 12:1~8의 향유부음의 의미

        김은수 베뢰아학회 2007 베뢰아논단 Vol.1 No.4

        KIM, Eun Soo. "The Meaning of Perfume Pouring in John 12:1~8." Berea Forum 1 (2007): 390~410. Mary's perfume pouring on Jesus in the Book of John is a beautiful and marvelous incident beyond description. Although all four Gospels mention it (Mt 26:1~13; Mk 14:3~9; Lk 7:36~50; Jn 12:1~8), the particular content and construction in John differ from Luke's description of an utterly sinful woman's love (Lk 7:47) or from Mark's portrayal of the King's anointing (Mk 14:3). As a result, the finest in spirituality and literature can be said to be achieved in this text. John demonstrates that the pouring of the perfume over Jesus' head resulted from the long cherished desire for love and remission, and also that for Jesus, it is his consecration as the eternal high priest who through self-sacrifice carries the sin of humankind. For this purpose, John perfects the Old Testament motive by metaphorically describing the temple's cleansing, burning incense and covenant in 12:1-8. At the same time, the incident of perfume pouring induces the reader to think over the meaning of Jesus' burial as the text suggests that Jesus' death is not irrelevant to the Passover. Jesus, by performing many miraculous signs as the Son of God, and stopping over Bethany to raise Lazarus from the dead, and being anointed as the high priest, the Christ, shows that his sufferings were for the sake of his eternal sacrifice, and that they constitute salvation that would lead, not only Lazarus but also all those who believe in him, to resurrection. The text finely states the intention of the Book of John, namely to make believe that Jesus is the Son of God and the Christ, and that by believing in him one may have eternal life.

      • “성령 충만”에 대한 원어 분석 : 누가복음과 사도행전의 πλήΘω와 πληροω와 πλήρηϛ를 중심으로

        김정태 베뢰아학회 2006 베뢰아논단 Vol.1 No.3

        KIM, James Jung Tae. "An Analysis on the Term 'Fullness of the Holy Spirit'~Centered on πλήθω, πληροω and πλήρης in Luke and Acts." Berea Forum 1 (2006):261~281. The term, "fullness of the Holy Spirit" is expressed by πλήθω, πληροω and πλήρης. Although these three terms are used in a very similar way, their meaning is more or less different from each other. πληροω occurs 9 times in Luke and it mostly means to accomplish. πλήθω is more used than πληροω. πλήθω occurs 9 times in Acts, and is related 5 times to the Holy Spirit. Tenses of πλήθω in Acts are all aorist, and the voices are all passive. Aorist means that the action of the fullness of the Holy Spirit is a one~time action. In addition, the passive voice signifies that the initiative depends on the Holy Spirit. The fullness of πλήθω is for ministry, which implies that it disappears when the ministry is completed. The meaning of πληροω is similar to πλήθω, but does not relate to the Holy Spirit except in Acts 13:52~"And the disciples were filled joy and the Holy Spirit." πλήρης, which occurs 17 times in the New Testament, and 8 times in Acts, is not used in expressing the act of receiving the Holy Spirit or the fullness of it. It expresses the next stage in receiving the Holy Spirit. Therefore, it is not used on the day of Pentecost to describe the 120 disciples who received the Holy Spirit and spoke in tongues, but in today's Christian life. For it is an adjective, not a verb, which describes the situation of a believer who has already experienced the Holy Spirit and internalized the Spirit's character.

      • 21세기 선교의 한 축 : 노인복지

        장훈주 베뢰아학회 2006 베뢰아논단 Vol.1 No.3

        CHANG, Hoon Zoo. "The Welfare Program for the Elerly as Mission in 21th Century. "Berea Forum 1 (2006): 307~328. The fact is not surprising anymore that South Korea faces rapidly ageing populations. The church should be sensitive to this current situation and act in a proper way. It means it is necessary for the church to be more active to develop relevant programs. A welfare business in church is different from a general welfare business when it comes to delivering the love of God. Christians' social welfare business is fulfilled by obedience to God's word. The word to love your neighbor is represented in the old and new testaments, and it means that it is a must~commandment as christians. In addition, the Bible tells that the elders should be respected and protected. Therefore, the church has a duty for the elderly welfare business. Through these welfare program for the elderly, the church can make a success to form an image as "a church serving the community" in and out the community and the church, which is a merit certainly to the church. Additionally, when the government or social groups try to perform a welfare program for the elder, place secure and management budget are necessary, but not sufficient, yet. However, the church has not only proper facilities to administer the welfare program, but also various manpower and budget for mission. Consequently, the church can fulfill the mission goal with the service for the community, one of the functions of the church as they manage the welfare program. If the churches in South Korea execute these programs matching its condition, they would face the new growth era.

      • 개혁주의 성령론과 오순절주의 성령론 비교

        배승언 베뢰아학회 2007 베뢰아논단 Vol.2 No.1

        The christian faith always is aopposed to the atheistic ideas and scientific almighty ideas. We christians have an invaluable responsibility to give the apology and the evidence that what are our knowledge and faithful basic for the God, to the unbeliefs and the atheists and the unchristians. Therefore this study for the understanding of Pneumatology is comperatively discussed of the Reformed Churches' and the Pentecostal Churches' Pneumatology. The believers deal well with the services and works through the fullness of the Holy Spirit, and then have fruits of the Holy Spirit. They distinguish between the regeneration and the baptism of the Holy Spirit, and identify the baptism with the fullness of the Holy Spirit. The fullness of the Holy Spirit is regarded as the above levelled experience after the experience of the baptism in the Holy Spirit. Therefore, it is identified the baptism of the Holy Spirit with the regeneration and is distinguished the fullness of the Holy Spirit from the baptism in the Holy Spirit. In the Pentecostal theology, it is more interested in the power and the gifts of the Holy Spirit, but in the Reformed theology is more interested in the santification and the fruits of the Holy Spirit. If everyone seeks the baptism on the Holy Spirit, the Holy Spirit is fully filled to him at once. The duty that seeks the more full indwelling of the Holy Spirit wholly is laid to the human beings, but at the same time to give the Holy Spirit to the human beings is utterly depend on the God. The person guided by the Holy Spirit makes the fruits of the Holy Spirit. The person with the fullness of the Holy Spirit is the person with the fullness of love. The churches with the fullness of the Holy Spirit are the churches with the fullness of love. The first fruit of the Holy Spirit is love. It is nothing that the human beings have to help to the works of God, God only guides all the things entirely. Although the human beings have their all responsibility, God's gospel would have become His grace for grace to His sons and daughters because God only gives to His sons and daughters all His powers.

      • 요한복음 서언의 로고스와 “경륜적 인자론”(II) : 김기동의 요한복음 서언을 중심으로

        손정분 베뢰아학회 2007 베뢰아논단 Vol.1 No.4

        SON, Joung Bun. "Logos on the Preface of the Book of John and Dispensational Theory of the Son of Man." Berea Forum 1 (2006): 362-389. The preface contains the image like the self-declaration of God, and this is the way to testify though the mouth of John. Logos in the beginning and God who sent him, preexistent Logos and the life of Creator in him, the light which the ruler of darkness, who dare not do anything and cannot help being defeated. There is no gap for man to get in among the follows: God's sovereign work is strong in the testimony of Baptist John, the authority as children to gain by believing in the name, the glory of the Father's one and only Son. Man just welcomes Jesus and receive the fullness of grace, dwelling in grace and truth. Therefore, once we illuminate it according to the picture of God's will based on the Hebrew way of thinking, this preface is able to be interpreted in a well balanced way at last. It is the required consideration that the extreme purpose of Logos' incarnation is no related to man's sinning and possible to be broader than redemption and salvation in the world. Facing the preface of the book of John in this point of view, in terms of coming of the Son of Man, the horizon of interpretation is possible to be extended. That is, the Son of Man's heir theory, the Son of man's destruction of the devil, and the Son of Man's soteriology.

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