지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 저널정보
- 대한성서공회 성경원문연구 성경원문연구 제47호
- 발행연도
- 2020.10
- 수록면
- 168 - 190 (23page)
- DOI
- 10.28977/jbtr.2020.10.47.168
이용수
초록· 키워드
오류제보하기
James 2:18 quotes a saying (σύ πίστιν ἔχϵις) of an opponent with the phrase But someone will say (’Αλλ’ ἐρϵῑ τις). As in 1 Corinthians 15:35; Romans 9:19; and 11:19, the opponent’s saying may be a question: “Do you have faith?”
The counter-argument of James begins with κἀγώ, which can mean but I as in John 17:11. James says that he has works which prove his faith.
The repetition of kavgw, makes the construction of both A and B, and the use of ἔγω (I) makes an emphasis in contrast to σύ, (you).
These considerations lead us to translate James 2:18 as follows:
Someone, however, will say.
“As for you, do you have faith?”
As for me, however, I have works.
Show me your faith without works.
As for me, however, I will show you faith with my works.
James 4:5 begins with ἤ (otherwise), which supposes an opposition of an opponent (who claims that a friend of the world does not become God’s enemy) as in 1 Corinthians 6:19; 10:21; and Romans 3:29. In these passages, rhetorical questions seem to follow ἤ. Accordingly, πρòς ϕθόνον ἐπιποθϵῑ τó πνϵῡμα ὃ κατῴκισϵν ἐν ἡμῑν may also be a rhetorical question of James. In this sentence, τó πνϵῡμα (‘the spirit’) whom God has made to dwell in us may refer to the Holy Spirit as in 1 Timothy 1:14 and Romans 8:11. If God is the subject, τó πνϵῡμ (which God made to dwell in us) refers to the human spirit of those who became friends of the world. Such an interpretation, however, does not fit with 1 Timothy 1:14 and Romans 8:11 where the Holy Spirit is described as dwelling in us.
μϵίξονα δέ δίωσιν χάριν also seems to be a rhetorical question. “Does God, however, give (the friends of the world) more grace?”
These considerations enable us to translate James 4:5-6 as follows:
5 Otherwise, do you think that the Scripture says in vain?
Does the Spirit whom God made dwell in us desire (us who have become the friends of the world) jealously?
6 Does the Spirit, however, give (us) more grace?
Therefore, the Scripture says.
“God opposes the proud but gives grace to the humble.”
The counter-argument of James begins with κἀγώ, which can mean but I as in John 17:11. James says that he has works which prove his faith.
The repetition of kavgw, makes the construction of both A and B, and the use of ἔγω (I) makes an emphasis in contrast to σύ, (you).
These considerations lead us to translate James 2:18 as follows:
Someone, however, will say.
“As for you, do you have faith?”
As for me, however, I have works.
Show me your faith without works.
As for me, however, I will show you faith with my works.
James 4:5 begins with ἤ (otherwise), which supposes an opposition of an opponent (who claims that a friend of the world does not become God’s enemy) as in 1 Corinthians 6:19; 10:21; and Romans 3:29. In these passages, rhetorical questions seem to follow ἤ. Accordingly, πρòς ϕθόνον ἐπιποθϵῑ τó πνϵῡμα ὃ κατῴκισϵν ἐν ἡμῑν may also be a rhetorical question of James. In this sentence, τó πνϵῡμα (‘the spirit’) whom God has made to dwell in us may refer to the Holy Spirit as in 1 Timothy 1:14 and Romans 8:11. If God is the subject, τó πνϵῡμ (which God made to dwell in us) refers to the human spirit of those who became friends of the world. Such an interpretation, however, does not fit with 1 Timothy 1:14 and Romans 8:11 where the Holy Spirit is described as dwelling in us.
μϵίξονα δέ δίωσιν χάριν also seems to be a rhetorical question. “Does God, however, give (the friends of the world) more grace?”
These considerations enable us to translate James 4:5-6 as follows:
5 Otherwise, do you think that the Scripture says in vain?
Does the Spirit whom God made dwell in us desire (us who have become the friends of the world) jealously?
6 Does the Spirit, however, give (us) more grace?
Therefore, the Scripture says.
“God opposes the proud but gives grace to the humble.”
목차
1. 시작하는 말
2. 야고보서 2:18의 번역
3. 야고보서 4:5-6의 번역
4. 맺음말
참고문헌(References)
Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
『새한글성경』을 중심으로 한 역본 비교 연구 - 야고보서 -
성경원문연구
2024 .12
-
설교로서의 야보고서 연구
복음과 실천신학
2023 .05
-
야고보서 2:14-26에 나타난 ‘믿음과 행위’에 대한 연구
신학정론
2017 .12
-
야고보서 1:1-4에 나타난 신자의 특징
신학정론
2019 .06
-
에스겔서에 나타난 ‘하나님의 영(דוח/루아흐)’의 신학적 의미: 하나님의 백성 안에 임재하는 하나님의 영
구약논단
2024 .06
-
부와 가난의 주제로 본 야고보서 3:1-12의 `말실수`의 내용
신약논단
2015 .03
-
[신약] 야고보서를 어떻게 설교할까?
성서마당
2022 .09
-
신명기 역사에 나타난 ‘하나님의 사람’ 구절 연구 : 왕상 12:33~13:34
신학과 목회
2018 .11
-
Who is God
Catholic Theology and Thought
2016 .06
-
The Role of the Spirit of God in the Old Testament : with special reference to the Kingdom of God
ACTS 신학저널
2019 .01
-
교회학교 아동부 교재에서의 성령이해
신학과 목회
2016 .11
-
[일반서신 문맥설교 1]온전함에 이르는 길 : 야고보서 1-5장
성서마당
2025 .03
-
[권두언] 또 다른 은혜와 역사하심을 사모하며
신학지남
2020 .12
-
The Holy Spirit in Romans 8 and the ‘I’ in 7:14-25
신약연구
2024 .03
-
야고보서 5:7-20에 대한 ‘담화 분석’ : “고난을 견디어 내라! 하나님 그리고 이웃과의 관계성을 유지하면서!”
성경원문연구
2017 .10
-
인간의 행복에 대한 기독교적인 이해
행복한 부자연구
2016 .12
-
이레니우스(Irenaeus of Lyon)의 삼위일체론에 대한 연구 : ‘하나님의 두 손 교리’를 중심으로
ACTS 신학저널
2023 .04
-
본회퍼의 성령 이해
장신논단
2023 .09
-
16세기 종교개혁과 성경(관) : 종교 개혁자 존 칼빈과 이후 개혁신학의 전통에 관한 연구를 중심으로
신학지남
2017 .03
-
북한어 사역(私譯) 신약 성경들(『새누리성경』, 『하나님의 약속: 예수후편』, 『우리말성경』)에 대한 비교 연구: 야고보서 1장 표본 분석
신약연구
2019 .01
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0