Reconsidering Bathsheba’s Story from an Asian Perspective

Samuel Cheon 성공회대학교 신학연구소 2009 Madang: Journal of Contextual Theology Vol.12 No.-

The story of Bathsheba in 2 Samuel 11 is one of the most tragic narratives in the Hebrew Bible. It describes how a king’s lust drove him to destroy cruelly the family of a loyal soldier. Its characters, including David, Uriah, Bathsheba and Joab, were involved in this tragic event—an event which distorted their lives. For example, David, the king of all Israel, had been blessed and the recipient of promises through the prophet Nathan (2 Samuel 7), but, for this incident, he angered God and as a consequence his house was involved in serious trouble (2 Sam 12.10). Though Uriah was very faithful to his king, his master killed him for this scandalous event. Bathsheba was the wife of a loyal soldier, but, because of this incident in which she became an object of the king’s lust, was deprived of her loving husband and lost the unexpected child conceived through David, and was later part of the power struggle in the Davidic palace.

Gap-filling the Story of Lot's Wife (Gen. 19:1-29)

Samuel Cheon 한국구약학회 1998 구약논단 Vol.5 No.-

Examining the Date of the Wisdom of Solomon

Samuel Cheon 한국구약학회 1995 구약논단 Vol.1 No.-

Calvin and Calvinism’s Biblical Interpretation in Korea

Cheon Samuel 한국구약학회 2010 구약논단 Vol.16 No.3

사해사본이 칠십인역 본문 연구에 끼친 영향

천사무엘(Samuel Cheon) 한국신약학회 2007 신약논단 Vol.14 No.4

지혜문학과 묵시문학의 관계

천사무엘(Samuel Cheon) 한국기독교학회 2004 한국기독교신학논총 Vol.32 No.-

The purpose of this article is to study the relationship between wisdom literature and apocalyptic literature which are important areas in the recent Old Testament studies. What is the function of wisdom tradition in the formation of the apocalyptic literature? What are the common things or the different things between these two literatures? What are the wisdom elements in the apocalyptic literature? Examining scholars` opinions of them, this investigation attempts to present a proper answer about these questions. This study critically examines the scholarly argument that the origin of the apocalyptic literature would be related to the wisdom tradition, including those of G. von Rad, H. P. Mu‥ller, J. C. VanderKam, and J. Z. Smith Through this discussion, it presents the followings: First, apocalypticism is not a child of wisdom tradition or prophetic literature, but a new genre which consists of diverse literary and religious elements in the Ancient Near East as well as in the Old Testament. Second, the study of the relationship between the apocalypticism and the prophetic literature overestimates the eschatology in the apocalyptic literature. However, the study of the relationship between wisdom and apocalypticism makes us seriously consider the universal and meditative elements in the apocalyptic literature. Third, wisdom in the apocalyptic literature is not the proverbii wisdom, but the mantic wisdom, which is related to the interpretation of dreams and omens in Mesopotamian divination. Fourth, the characteristics of the apocalyptic literature should not only be understool through the Book of Daniel, but also through the intertestamental literature as well as the wisdom literature of the Ancient Near East. Fifth, wisdom elements in the apocalyptic literature include determinism, trust of the universal order, some literary elements such as languages, themes and styles. Especially concepts of wisdom, sage, the righteous, fear of God, and theodicy in the wisdom tradition are employed in the apocalyptic literature. This study shows that the close relationship between wisdom literature and apocalypticism should not be overlooked. Wisdom tradition should be seriously considered for understanding the apocalyptic literature.

집회서의 이스라엘 영웅 찬양시

천사무엘(Samuel Cheon) 한국기독교학회 2005 한국기독교신학논총 Vol.40 No.-

알렉산드리아 필로의 인간 이해

천사무엘(Samuel Cheon) 한국기독교학회 2002 한국기독교신학논총 Vol.23 No.-

The purpose of this article is to investigate how Philo of Alexandria understood the human being and its life, and why he did them in this way. To do so, it deals with the themes related to them, such as the double creation of man, the functions of the body and soul which consist of man, the relationship between man and the Logos, the death and afterlife of man, the classification of men such as God-born men, Heaven-born men, and Earth-born men. This study seriously considers that Philo s understanding of the human being is closely related to his concept of God under the influence of the Hellenistic metaphysics. It means that his conviction that God cannot be responsible for evil is deeply reflected in his understanding of the human being. For this, he draws on the concepts of the double creation in Plato` s theology and of the Logos and its fragment in Stoicism, and uses them to interpret the biblical passages in Genesis 1- 2. It indicates that Philo` s thought should be understood within the context of the Middle Platonism, which appropriated much Pythagorean, Stoic and Aristotelian terminology and doctrine. That it, following the teaching of the Septuagint and the Jewish tradition, Philo developed its concept of the human being, using the Hellenistic ideas. Even though Judaism and Hellenism are closely combined in his thought, we do not have to overlook that he considered himself as one of Orthodox Jews who were faithful to the Jewish biblical tradition.

구약과 외경에 나오는 하나님의 영 이해

천사무엘(Samuel Cheon) 한국기독교학회 2017 한국기독교신학논총 Vol.106 No.-

본 논문의 목적은 구약과 외경에 나오는 하나님의 영(히, 루아흐) 개념을 연구하는 것이다. 이를 위해 본 논문은 이 문서들에 나오는 이 용어의 의미와 역할을 살펴보면서 시대에 따라 그 의미가 어떻게 변화되었는지를 제시한다. 포로기 이전에 하나님의 영은 생명력이나 활력을 갖고 움직이게 하는 능력 등 하나님의 영향력을 의미했고, 카리스마적인 지도력이나 예언의 능력, 지혜의 능력, 의를 행하려는 의지력 등과 연관되어 있다. 포로기 이후에 이 용어는 하나님의 임재를 의미하기도 했는데, 하나님의 현존하시는 모습을 묘사하기 위해 사용되었다. 또한, 기원후 1세기 헬라철학의 영향을 받은 구약외경 솔로몬의 지혜서에서는 하나님의 위격으로 사용되어 하나님 자신뿐만 아니라 하나님의 힘, 정의 등 다른 발산체들과 동일시되기도 했다. The purpose of this article is to investigate the concept of the spirit of God in the Old Testament and Apocrypha. To do so, it studies the meaning and function of this term in these documents and presents its usage in the period of the Old Testament and Intertestament. According to this study, it meant the power or charismatic leadership, prophetic ability, wisdom, and justice in the pre-exilic period. It was also used to indicate God’s presence in the post-exilic period. However, it meant the hypostasis of God in the Wisdom of Solomon which was influenced by the Hellenistic philosophy.

디지털원주민 Z세대에 대한 대학선교방안 모색

천사무엘 ( Samuel Cheon ) 한국대학선교학회 2020 대학과 선교 Vol.45 No.-

본 논문의 목적은 기술발전으로 인한 기독교 대학교육의 변화된 환경에서 Z세대 대학생들에 대한 선교 방안을 탐구하는 것이다. 즉 Z세대는 누구이고 이들의 문화에 대응하는 선교는 어떻게 추구되어야 하는가를 살펴보는 것이다. 이를 위해 본 논문은 현대 사회과학에서 통용되고 있는 세대 분류연구에서 Z세대의 위치 및 문화적 특징을 살펴보고 이에 대응하는 선교방안을 모색했다. 본 논문은 Z세대 문화의 특징으로 부모와의 좋은 관계, 또래의 영향력이 큰 세대, 평등과 공정의 가치관을 추구하는 세대라 규정했다. 즉, 젊은 세대로서 평등과 공정, 다양성 등 진보적인 가치관을 선호하고 타 세대에 비해 또래의 영향력이 크지만 양육과정에서 부모의 긍정적 영향도 크기 때문에 노력을 통한 성공추구 등 보수적인 사고도 가지고 있다는 것이다. 대학선교는 이러한 Z세대 문화를 고려하여 선교의 방법을 추구하고 Z세대가 기독교 복음을 통해 새로운 가능성과 희망을 찾을 수 있도록 도와주어야 한다. The purpose of this article is to investigate missions strategies on Generation Z of ‘Digital Natives’ for Christian university chaplains in the educational context of the Fourth Industrial Revolution. To do so, it does not only find out the concept of who Generation Z is, following generation studies in the modern social science, but also investigate how missions strategies for them should be planned, considering their cultural characteristics. This article argues that Generation Z has a good relationship with their parents, is strongly influenced by peer group, comparing with other generations, and pursues the value of equality and fairness. It also argues that university chaplains should reflect seriously such cultural characteristics for their missions strategies.