‘하나님의 선교’는 ‘선교적 교회론’과 ‘선교적 해석학’을 거치면서 성서를 선교적으로 해석하는데 이론의 여지가 없음을 보여주었다. 구약성서는 포로기를 거치면서 구원신앙과 창조신앙 사이의 긴장이 사라지고 창조주 ‘하나님의 자기 확장’으로서 선교를 이해하게 한다. ‘하나님의 형상’으로서 인간은 특별한 자질이 아닌 선교적으로 이해되 는 사명에 주목해야 한다. 역사적 이스라엘은 ‘언약 공동체’로서 은혜의 독점이 아니라, 하나님의 복을 삶으로 증언하는 역할을 부여받았다. 포로기/포로기 이후 이스라엘의 정체성은 역사 가운데 베푸시는 해방 과 구원의 사건과 창조의 섭리를 고백함으로써 증인이 되는 ‘예배공동 체’로 인식된다. 하나님은 이스라엘에 창조 세계의 정의와 긍휼과 샬롬을 위한 종말론적인 헌신을 요구하셨다.

21세기 한국교회의 효율적이고 지속가능한 선교사역을 유지하고 선교의 동력을 추진하기 위해서도 성경적 선교론의 필요성이 대두된다. 20세기 중반에 급진적인 선교사상에 대응하기 위해 성경중심적인 복음주의 지도자들에 의해 결성된 로잔선교운동은 복잡한 세상속에서 성경적 신학에 근거한 현대선교운동을 활성화 하는데 큰 기여를 하고 있다. 로잔운동은 성경중심적인 선교가 종교혼합주의적인 상황에서 절대적으로 필요함을 알고 존 스토트와 빌리 그레이엄을 중심으로 선교운동을 전개하였다. 제1차 로잔운동에서 발표된 로잔언약에서 현대선교의 중심은 성경의 권위를 인정하고 영감된 성경이 신앙과 삶의 유일한 척도임을 강조하였다(2항). 제2차 로잔대회에서 발표된 마닐라선언에서 성경의 복음이 하나님께서 주시는 메시지임을 확언하고 이 복음을 변호하고 선포한다(3항)고 명시하고 있다. 제3차 로잔대회 케이프타운서약에서도 “우리는 하나님의 말씀을 사랑한다”고 강조하였다. 모세오경과 선지서, 그리고 시편에 나타난 선교메시지는 예수님과 사도들, 초대교회 지도자들이 활용한 선교사역의 교과서였다. 오늘도 효율적인 선교사역을 위해 구약성경에 나타난 선교주제들을 심도있게 연구하는 역사가 일어나기를 바란다.

본 논문은 다문화 사회 선교와 관련하여 도움이 될 만한 두 군데의 구약성서의 본문을 살핀 것이다. 첫 번째는 창세기 21장 8-21절의 ‘이스마엘과 하갈 이야기’인데 아브라함의 약속 기사에서 불필요한 부분으로 여겨져 외면을 받아 온 구절이다. 그러나 이 ‘이스마엘과 하갈 이야기’를 반복이라는 문학적인 기법을 사용하여 창세기 22장 1-19절의 ‘이삭 번제 사건’과 비교해 보면 이 두 구절에는 거의 완전한 병행이 존재함을 알 수 있다. 따라서 창세기 22장의 이삭 번제 사건 기사가 축복과 약속에 관계된 것이라면 창세기 21장의 하갈과 이스마엘 이야기도 역시 쫓겨나는 저주의 기사가 아닌 또 다른 축복과 약속의 기사로 보아야 할 것이다. 두 번째로 살핀 곳은 요나서이다. 요나서는 저자가 구사한 아이러니라는 기법을 사용하여 전 인류를 동정하는 하나님을 입으로는 고백하면서도 자신들의 집단 밖에 있는 사람들에 대해서는 동정을 부인하는 무리들에 대해 항변함으로써 보편적인 하나님의 사랑을 심화시킨다. 한편 요나서는 구조와 언어를 통하여 사랑이 율법보다 훨씬 중요하다는 주제를 강화시킨다.

본 연구는 하나님께서 이스라엘 공동체에게 주신 율법이 어떠한 모습으로 선교를 구현하고 있는가에 관한 것이다. 구약성경은 선교의 사상만 있다고 말하지만 율법 속에는 하나님의 속성이 잘 나타나 있다. 그리고 그것은 이스라엘 공동체가 사는 삶의 모습을 통하여 드러난다. 이스라엘 공동체에게는 인권과 인간의 존엄성을 존중하고 사회복지 등이 있음을 율법을 통해 볼 수 있다. 율법은 이스라엘 공동체의 삶을 통해 하나님의 속성을 드러내도록 주어진 것이다. 그리고 그들이 하나 님의 속성을 드러낼 수 있는 가장 좋은 방법은 ‘더불어 사는 삶’이었다. 따라서 본 연구는 먼저 율법을 통해서 이스라엘 공동체를 세 가지로 분류하였다. 그리고 ‘더불어’의 의미를 살펴본 뒤 율법과 ‘더불어 사는 삶’과의 관계성을 기술하였다. 율법은 이스라엘 공동체로 하여금 철저 하게 ‘더불어 사는 삶’을 살도록 요구하고 있는데, 그것이 곧 하나님께 순종하는 것이고 하나님의 선교를 세상에 알리는 방법이었다. 다음으로 ‘더불어 사는 삶’의 현대교회 적용을 니케아-콘스탄티노플 신조에 나타난 교회의 네 가지 표지로 적용하였다. ‘더불어 사는 삶’은 오늘과 같이 빈부의 격차 혹은 실패감과 좌절감을 느끼게 하는 시대에 매우 역동적이면서도 나눔과 섬김 그리고 배려를 알려주는 삶의 방식으로 교회 공동체가 실천해야 할 삶의 방식이다.

This study was conducted to investigate the noodle-making characteristics of a noodle dough with konjac powder added. The water-binding capacity was significantly increased by increasing amounts of the konjac powder. When the weight and volume of the noodles were measured after cooking, there was no difference between the control and konjac powder groups. Turbidity was significantly reduced in a concentration-dependent manner. Chromaticity, in the case of raw noodle lightness (L), decreased significantly, while redness (a) and yellowness (b) significantly increased. Cooked noodles also showed the same pattern of results, however, as a whole, the results were lower when compared to wet noodles. The texture characteristics of hardness and chewiness significantly increased by increasing concentrations of the konjac powder. Cohesiveness was determined to not be significantly different by observing the surface of the noodle with a scanning electron microscope. In a sensory evaluation of the cooked noodle, no significant differences in gloss, taste, hardness, springiness or overall acceptability were observed between the control and konjac powder groups. This study indicates the that addition of 1.5% konjac powder to noodle dough may improve the functionality and preference of noodles

This study was conducted with the purpose of investigating the rheological characteristics of noodle flour dough supplementary konjac powder comprising 0%, 0.5%, 1.0%, 1.5% or 2.0% of the total mixture. In farinograph analysis, water absorption increased with the increased content of konjac powder. Both the arrival times and the development times of the dough with added konjac powder were longer than original wheat flour dough. Dough stability was found to be increased as compared to the control, but decreased as konjac powder content was increased. As konjac powder content increased, the resistance of the dough as shown by farinograph data was highest in the original wheat flour dough as 130 BU. Starting temperature, maximum viscosity temperature and maximum viscosity were decreased as shown in amylograph analysis. In extensograph analysis, the dough's extensibility and resistance to extension of the dough decreased as the amount of konjac powder was increased. The ratio of resistance to extensibility (R/E) decreased with the an increase in the amount of konjac powder included in the dough. The dough’s tensile strength after cooking was increased in proportion to the additional amount of konjac powder used.

우리가 유대교와 기독교의 메시아에 대한 해석의 차이를 무시하고 성경을 메시아의 약속과 성취라는 도식으로만 해석한다면, 구약의 내용을 심각하게 제한하는 것이다. 또한 구원사에서 이스라엘의 선택과 언약, 열방을 향한 하나님의 선포와 이스라엘의 역할 등을 간과하는 것이다. 가령 메시아 예언의 핵심인 구약의 하나님의 ‘종’은 개인과 공동체 모두를 가리키고 있어서 ‘종’을 철저히 개인으로 해석하는 기독 교와는 큰 차이가 있다. 그러나 이 종이 개인이든 공동체이든 공히 선교적 사명을 가진 것은 분명하기 때문에 ‘종’에 대해 선교적 해석을 할 때 그 공통점을 발견하게 된다. 열방의 복의 근원인 아브라함의 언약과 하나님의 의로운 통치를 실현하는 다윗의 언약이 약속에 따라 보냄 받은 그리스도에게로 이끄는 하나의 이야기(메시아적 해석)는 결국 그리스도로부터 모든 민족에게 나아가는 또 하나의 이야기(선교적 해석)와 합류된다. 그러므로 성경전 체를 읽는 해석학적 방향은 메시아적이면서 동시에 선교적이어야 한다. 십자가에서 하나님의 선교(Missio Dei)를 성취한 예수에게로 모아진 초점은 예수로부터 온 세상으로 파송(Missio Christi)되는 해석학적 체계가 되어야 하는 것이다. 이 논문에서는 모세 오경을 ‘선택,’ ‘출애굽,’ ‘율법’이라는 주제어를 가지고 선교적 해석을 하고, 구약의 역사서를 ‘하나님의 주권’과 ‘언약’이라는 주제어를 가지고 선교적 해석을 시도하 고 있다. 이것은 구약에서 선교와 관련된 구절을 찾아 선교의 기초를 놓는 것이 아니라 구약성경 전체를 ‘하나님의 선교’의 이야기라는 해석 학적 틀로 성경의 기초를 놓는 것이다.

Some of biblical scholars assert the idea that there are neither messages nor visions about mission in the Old Testament, but J. Raymond Tallman said, “The bible is a book of mission from its beginning to the end,” David J. Hesselgrave said “The more the biblical scholars do world mission in the perspective of the whole bible, they will better understand that the bible is a book of mission,” Arthur F. Glasser said “The Old Testament is a book of mission.” Johannes Blauw confessed that there was time “he was ignorant of missionary ideas in the Old Testament,” and mentioned that “the Old Testament does not ignore or takes lightly of the missionary meaning and its evidence about people all over the world.” In Genesis, the first book of the Bible, the activities of four patriarchs – Abraham, Isaac, Jacob, and Joseph are well recorded and God, the primary subject of mission, selected them as missionaries and did missionary work. Abraham was born a son of Terah, a descendent of Shem (Gen. 11:27) and was called upon a missionary at 75 (Gen. 12:4). He left his hometown, Ur of the Chaldeans and moved to the land of Canaan. Before he went to his missionary field, God gave him a vision that he will make into a great nation, his name will be great and will be a blessing, and in the missionary field, God gave him the same vision repeatedly (Gen. 12:13, 13:16, 15:5, and 22:1718). Abraham with his three hundred eighteen trained men born in his house defeated them and recovered all the goods and brought back the captured people. When the king of Sodom requested of the return of his people but not of the goods, Abraham took an oath in the name of God and returned the goods as well as the people. Abraham let known of God with good virtues to the King of Sodom (Gen. 14:1116). God commanded Abraham of circumcision and of mission for all nations by ordering circumcision of people they bought from a foreigner. (Gen. 17:1214) Abraham let known of God to Abimelech king of Gerar and his officials with the guidance of God (Gen. 20:18). Thus, Abraham’s mission was a life mission that took place within his life. Isaac was born as the only son of Abraham and Sarah when Abraham turned one hundred years old, and was offered to God as a sacrifice (Gen. 22:913). He obeyed to God’s word in the years of famine, and instead of moving to Egypt, he stayed in Gera. The year Isaac planted crops in that land, God blessed him with a hundredfold of crops and made him rich and very wealthy. He had so many flocks and herds and servants that made the Philistines to envy him, so he had to leave the land. But later, Abimelech king of the Philistines in Gerar visited him with Ahuzzath his personal adviser and Phicol the commander of his forces and told him “We saw clearly that the Lord was with you”, “Let us make a treaty with you that you will do us no harm,” and “And now you are blessed by the Lord.” and made a treaty with Isaac. Isaac absolutely obeyed to God’s commands, received great blessings from God in foreign soils, revealed God through his life, and did life mission that made the foreign king to confess the name of God.

구약성서에는 다양한 정서적 용어가 소개되어 있다. 인격형성에 큰 영향을 끼칠 수 있는 불안, 두려움과 공포, 그리고 분노와 격분 등은 현대 심리학에서도 중요하게 취급되는 정서분야이다. 막연한 상황에서 안전에 대한 위협으로 인해 발생한 불안, 구체적인 위협상황에서 느끼는 두려움과 죽음의 공포, 그리고 자신의 정당성을 주장하는 표현으로 나타나는 분노와 격분 등은 인간 내면의 심리적, 영적 성향과 의도를 드러낸다는 점에서 주목할 만하다.

The main topic in the church and theology of 2007 is revival. 2007 is the 100th year after Pyungyang revival movement of 1907 in Korea. I studied to relook the Pyungyang revival movement what happened 100 years ago and I tried to access biblically for the revival of Korean church which have been declined for years. This research analyze the revival movement on biblical foundation for these request of modern era. Especially through Old Testament, I tried to find the meaning of revival movement in the Old Testament, and how it progressed, what was the result of revival in Old Testament. The revival in the Old Testament appeared in personal and national. The bible that began with Genesis told us about the personal revival through the person who lived every era. But through the Whole Bible of Old Testament, it declared the history of personal revival in every era. But through whole the Old Testament is the history of chosen people by covenant with God. When the people of Israel suffered because of their betray, God sent the prophets and said the people return to God. Then the people of Israel repent and returned to the God they took the revival. This paper studied the characters of revival movement in Israel through the study of Mizpeh Revival Movement, Josiah Revival Movement, Ezra Revival Movement, and Mount Carmel Revival Movement. And it tried to find the driving force of the revival of Korean church based on those characters.

The purpose of this artide is to see how and to what extent God used the cultural environment of the Old Testament writers as they contributed to the inspired record. Out of lots of cultures in the Old Testament, only Genesis account of creation，polygyny, and kingship found in ]ewish society will be deeply discussed in this paper. Nevertheless, these cultures were already prevalent among ancient pagan peoples. This artide is going to deal with how to missiologically understand the similarities and parallels between two different cultures. In faa, the significance of culture in the propagation of the Gospel has been extensively recognized. Provided that cultural values are disregarded, the expansion of the kingdom of God can be severely withered. Even though culture is not a core subject of the Old Testament, biblical studies have clarified that hwnan cultures have played an important part in biblical history. People can learn from the Scriptures neither to overemphasize nor underestimate the importance of culture. The faα that culture holds a meaningful place in the Bible implies the worth as well as the restriction of culture in the duty of global mission. Culture is a plan, map, or blueprint for living that is always in the process of formation. It is a code for action, for survival， and for success in life. Culture is fundamentally a social phenomenon and can be conceived in the individual through encounters with other members of society. Furthermore, culture, with all its values and limitations, has played an outstanding role in divine revelation in human history. God's inspiration did not come in cultural vacuum. Divine disclosure did not despise culture but accepted it to the extent that it could be employed as the vehicle of divine revelation. In order to discover the influence of culture in the Old Testamem on mission, the first chapter examines the Genesis account of creation paralleling ancient Near Eastern creation cosmogonies and appraises the creation account in Genesis I from a missiological viewpoint. The second chapter researches polygyny from a missiological perspective. Assurning that monogamy is God's concept, this article discusses why polygyny was practiced in ancient Israel and why the Old Testament does not blame it. The third chapter studies the idea of kingship in Israel and tries to reveal missionary meaning this social institution indicates. Because the Bible implies that the monarchy in Israel was borrowed from Israel’s neighbors, this paper debates to what extent kingship in Israel possesses rrusslOnary values to evangelize the unchurched pagans. This writer makes sure that God did indeed speak in the context and employed factors of the content of the surrounding cultures in order to deliver his message to his ancient people, and to us. Also, this writer wants to say that God worked some degree in other peoples and cultures apart from his work in the ]ewish community. It is dear enough that God did not reject the culture of pagan unqualifìedly and hoped to apply their culture to the mission of the church effectively to extend the kingdom of God. To accurately understand culture and to approach it from a biblical standpoint make the fruits of mission abundant.

Korean fresh elephant-foot (Amorphophalus konjak K. Koch) and its powder were analyzed and compared with foreign samples to investigate the physico-chemical characteristics of Korean konjak. The Korean fresh konjak contained 80.6% of moisture content and most of the solid component comprises much of sugar, protein and trace of fat and fibre. The mannan content of Korean konjak powder is far smaller than those of Japanese and Chinese konjak powder. The analysis of the Korean konjak revealed that glutamic acid, aspartic acid and arginine included 45% of total amount, and other amino acid was incresaed with the order of valine, serine, leucine and glycine. The Korean konjak contained a moderate amount of K component and other inorganic component was larger with the order of P, Na and Ca. The yield of refined powder obtained from dried chip of Konjak was 61.0% in Korean one and 57.5% in Chinese one. The degree of lightness of Chinese konjak powder was slightly higher than that of Korean product, but the difference could not be recognized by naked eye.