God 의 영어표현은 언제 부터인가? 2009/07/09 14:58

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Andy Sukho Mun blog.chosun.com/andychun

바로가기 -------- 내블로그 가기 산과 바다에 우리가 살고... 칸토르-이상화 사랑의 빛 서신동 누구라도 그러하듯이 살아가는 이야기 어디서 왔다가 어디로 가는가 喜希 아델라. 울고싶을때 우는남자 함 혜 숙 바람처럼.. 촛불 우물안 개구리 Hi_story 선 브론즈 꼬맹이의사 패리스의 시사 앤 뷰 Andante, Andante 우린친구 아리랑 이 따뜻한 슬픔의 시간에,,, 한 ‧ 묶음 미리내 관악산 중앙SNP funny 사랑의 여신 ★강남베드로병원의 건강이야기 바람처럼 구름처럼 shinga67 람단 品安 (江湖煙波) 숨겨둔 이야기 smile queen 그 곳에 가고싶다 joy 살아가는동안 가로등 조선닷컴의 당찬 PB 꿈길 밖에 길이 없어 살만한 세상을 만들며 경희궁 건강 100세를 향해 浪 漫 貴 族(낭만귀족) 늘보 定處 없는 旅程 누리누빔 보고듣고 배우고 Engineer가 바라보는 세상이야기 삼시세끼의 밥에담긴 깨달음~ 흔적2 행복의 문 choi 반야월半夜月 유산요 장백산은 백두산 길바닥에 돌부리 하나 ponte 광야 *** 美花 야호야 들국화 이다 세상속으로 빈센트 오크통건강연구소 해피투게더 Freedom is not free. 편안한 오후 아름다운 미래 메타세쿼이어의 속삭임 특별한 시사회로의 초대 choijinsang 경옥이 흔적 따낀미얀마 늘~사랑 육공사 SunnySideUp 홍콩초신자 shinsuner 구지미 스테파노 자유공간 말라브리고 포인트 기쁨 행복한 한나 북치고 장구치고 入 古 出 新 북극성(北極星) 무명무상 마음이 머무는곳 흐르는 강물처럼 오가네 임사깟 사랑방 고국을 그리며....... 감동과 사랑이 있는... 미술품투자카페 람세스 캔버스 누가 이룩해 놓은 나라인가? 솔바람 柱聯찾아 천리길 나그네김 오두의 꿈꾸는 풍경 우표 골드 문 고향의 봄 제이주의 음악감상실 화라지를 아시나요/ 침묵 전원(田園)통신 입양부모의 마음 지게꾼 연미산 수색 그 물빛 무늬 '광야'에서 '하나님'만 바라보다 설악 청봉 찰리의 중국이야기 밝고 둥근달(moon) 앵두나무 newwindow 고방 톰서영과 로르 빛과 같이 지나는 시간들 slapshot 감사하며 살기 사슴의 집 green roof 想 開 靑松의 문학향기 신화의 거울 성경과 이스라엘, 한국과 세계 나나리카페 김홍주 만년설 seven N a half mindfulness 산다화 핀 섬 동산위의 소나무 자작나무숲에서 기대와 설레임 무심의 작은 둥지 오병규 세아이 여행 diver zinggumdari 오悉V의 블로그 일월-인권 프라자 그날이 오면,,,, 아름다운 세상 낙엽 지는 가을날 수봉 무용과 오페라 말레이코리아 passion for life 옥 색 천 목 BlueSky 존재의 신비 본드걸 꿈이있는자 봄내소리 '진리가 너희를 자유케 하리라' 검은눈동자 아낌없이 주는 나무 늘푸른 나무의 도토리 하루하루를 금모래의 '강변에 살자' 아바단 주향아로마 francisco 나도 한마디 안나의 삶 kims 풍기순흥 살며 사랑하며 조약돌 天地人 산속에 숨은달 음악과추억 물따라 바람따라 소박한 꿈 사람@함께 하는 세상 산과들 은혜위에 은혜러라 사계절 흐르는 강물처럼 월보 삼마 cognoscere 有緣千里來相會 청라원 일기 flyfish ○ Classicidea Minuette*♬ ○ 아카시아 향기나는 시루떡 루르드의 베르나데트 備忘錄 인연 신세계 마미앙의 산책 조금 느리게 노매드의 여정 가야만 해 불가지지대 소시민 事事佛供 處處佛像 최상철 우연 - ^.^ 雨淵 삶 고구려의 혼 프로사진실전훈련원 銀河天使의 나라 세상이야기 靑睦閒筆 오두막 웃는 돌 빈계절 오면 다시채울수있을까. 까치밥을 생각하는 마음 유 천 꿈꾸는 섬 si*jo문어발 반란을 꿈꾸는 여자 simbidium 가자~~~~~ 귀성전쟁 없애기 aunai 마음을 여는 감로수 아침이슬 가야산 먼 곳 안에서 바깥보기 사랑 조선닷컴 通達人클럽 골프通지기 울타리에 앉은 새 숲이 되고 싶은 나무 미래지향 천하부부의 여행 그리고 삶 cafe summer moon lead6012 본대로 느끼는대로 미도요 田元 具誠會 더불어사는 세상 Georgia on my mind 봄날처럼~~~ 술래 대한민국 愚農 亭 hanulove 초원의 집 기호의 섬 Law & Order travelessay 채움과 비움 우리나라 삼국지 보물 없는 보물섬 행복속에 머물고 싶어라 무화(無火) 백선균입니다 The Secret Garden 씨밀레 4evergreen solafide..나눔의 삶을 준비하며 따뜻한 비즈니스 화분 캄파눌라 주인공 나날이 좋은날 되소서 푸른잎사귀 세실 蒼村 함지박 크리스박 Alice in wonderland sohn430323 노오란 향기 Jeannie's Diary 꿈나무 minwhee rainbow 추풍 만리경 해변의 길손 주님의 품안 Seriyoon™ 오~☆천사 선희! 갈무리 밤골 물의나라 culture 오리&또또 달빛 흐르는 샘 부자되시고 싶은 분 오세요 조선닷컴 한 촌사람... 하이레티쿠스 무영탑 산사람들 봄여울 새로운 삶 멋진 이웃 마음 동양의학 쉽게이해하기 The Waste Land 영화, 축구, 그리고 음악 도란도란 사랑방 세사레 뜨거운 햇살.여기는 텍사스 시나위 기다림의 그늘아래서 때때로 바람부는 날이면 니구로 길 위에서 길을 잃다 좌충우돌 흐르는 강물처럼 ^_^..New Palladini 영화처럼 행복하게 살아가기 ^^ ... Endorphin Virus intermezzo Just-do-it mooyong66. 아름다운 이야기 두강산책 Robin Times 초록정원 아이..귀찮아.. 神話에 묘사된 기술자의 심리-上 Takeyosi Evergreen 오또산1 Mansio de Litteratura 우리 다시 만날 때까지 김홍석입니다 고운사람들 바람재 아이사랑 종달새 수레바퀴 사랑의 고을 해산 아름다운 오늘을 만드는 사람들 21C뉴스(www.21cnews.com) BOBOS 조민사사 경대승 munam (최승달) Flag 블랙리스트 관악산방 ccsslim(昌) wnduddlqslek 도On도 思索의 공간 흐르는강물처럼 불 괴 심 승환이가 신광철의 지구여행열차 창가에 가는세월 elitei 21세기 지전의 보이는대로 들리는대로 미르 來者勿拒 去者勿追 그린필 ☆ 시와 신앙 Poem & Faith ☆ 감사하는 나날 훼드라의 세상만사 백인대장의 '쑥덕공론' 건전한 보수 loveness Sous Le Ciel Gris Manon 흐르는데로... 동백 한숲아산 들빛마을 친환경 전문 에스엔비 Natural 전태수팔각정= 040810～ 아다다 psb0549 똑똑바보 먼 과거와 깊은 미래로 오가는길 쉼터.. always 행복 통! 통! 통하는[정수천]부천사랑 김완곤 a line's drive 타이거블로그 서투른 木工 바람소리... 이름없는 풀뿌리 천연염색 꽃물 풀물 이야기 어울림 바람 소리 세월 소리 젬워드(gemWord) 1월 눈 솔방울 아저씨 싱그런 풀냄새 물같이, 바람같이 김한수 vs 김한수 수레바퀴 저 산길 끝에는 옛님의 숨결... 아내(남편)가 아픈 사람들 김창호와 함께 하는 운하가 희망 鳳 頭 亭 (봉두정) 한 번뿐이므로 소중한... 고목나무에 꽃피우기 mountainpark 東夷敎會 한마음 운동 류한_말그림 La Chambre d'Echos 내 안에, 뜰 달리는 큰법당 UFO! 미지의 세계를 동경하며... 난... 행복해야 돼!!! 아름다운 세계 먼 산 kimyt 野生花 피는 들녘. 화양동계곡신토불이 시인 김인숙의 숭어리 숲 새슬 스트라이크테러 꿈꾸는 샹송인형 끌리는 것에 빠져보는 거야 ebony 팜 향로봉 산머리곡산 CEO와 영이 김동주원장의 여행이야기 온새미... 굳바이 마이 블로그 비엔나 당랑거철(螳螂拒轍) Welcome To My World .. 공간과 시간 보나 Universal Peace Fedevation Sunflower 조선미꽃방 www.00.ne.kr 청포도의 꿈 나무친구들 그대 이름은 모란 아름다운 세상 만들기 해외트레킹&스노우보딩 자키홍의 턴테이블 도인으로서의 시작 옛날에 금잔디 못다판 꽃한송이 함박골신사 다니엘의 기도하는 손 석양(夕陽) jch2319 노들나루 차나한잔 그리움이 바람되어 ★사람에게선 좋은 냄새가 난다★ 학문의 즐거움 상림남강 그리움! 아름다운 우리 ... ♥ 산새들꽃 바다야 쉬어가기 오드리의 방 초심초월初心超越 James' Leadership Note 피레네숲과 그리고 지중해변 한국인 유엔 사무총장 0212 Listen to my heart 파란하늘 밝고 따뜻한 세상을 위하여 秋山 생각하는 휴게실 아라리 한마음 남한강의 장 이어도 얼음꽃 작은눈 세상보기! 월송정 달빛 나의 정원 일기 상림사운정 Suitcase of memories 소석정(素石亭) 트리티_Doctorkimh 한국의 美 松林房 초암의 쉼터 靑山文學日記 雪中梅花 아름다운 迎瑞堂 믿거나 말거나~ 조화유 블로그 김종선의 캐나다 이야기 박원의 제비꽃 이야기 인간과 우주 그리고 공유 영화를 좋아하는 사람 DOLCE 살아 있으매.. 삶과 문학 ldg 동해 핑크로즈 취미로 그리는 캐리커처 하늘바라기 바람처럼... 겨울 그리고 야생마 바람 KPK악극단 스페셜리스트 충격예언 세상에 이런일이 나만의 세상...^^ shworld 마악산 하나님의 갈망 맛과 색깔 있는 영/어/세/상/ 칼럼니스트 columnist 이강석 등대지기 버팔로 능금꽃 향기로운 고향 정치에 대하여... 밀금 miracle 동서남북의 에너지 아름다운세상 mdyooao101 cool Chamber of mine 여란 망울이 고요한 호숫가 그대 그리고 나 혼자서 간다 premolar 그늘님의쉼터 노을빛처럼 편안한집 세상만사 두남 溫哥華-北山居師 방효문 이상철 ahnno 곰 좋은세월 설매화 박대통령 임기 끝까지 비공개 명경지수 베 잠뱅이 행복 바이러스 不法音源 청산 내인생의향기 Worm King 은은한 蘭香이 흐르는곳 사진 이야기 문학과 여행 주인으로 살기 머슴으로 살기 북경반점 청풍명월 八月花 디딤은 어디로 멋썸의 잡기장 常懷 디카로 부르는 노래(아마사진) 소로우의 월든 맘소리 소낙비 작별 노을 누운 산자락 그대에게 던지는 사랑의 그물 픽션 난픽션 김태공 마을 지 맘대로 씨부리는 헛소리 엄마냄새 삶의 한 가운데에서 해피 루루 코코의 집 홍익인간 미국 유학정보 잃어버린 시간을 찾아 맨발 Living Beautiful 솔이 댕기네 집 수선화 지저스가든 JESU'S GARDEN 아홉개의 필연과 우연.. 제스나의 뜰 Sanctification 샘물한모금의행복 먼산바라기 내 마음의 풍경소리 토민 그대 있음에 산책로 강가의 아침 언젠가는 랑~새 둥지 moon뭉치 빈처 내 마음에 집 시온성 기억속으로~ 이미희 이용남의 세계여행 갈대 고원에 핀 사랑 작은바다 나비건달 가라스 필휴먼(Philhuman) 헤드헌터, 사람을 만나다. 道可道 非常道 수색, 그 물빛 무늬 2 이런 저런 고도를 기다리며 ♡ ½ dorade 칸타빌레 hyuckc 다 이루리... 참나로가는길 하늘만큼 땅만큼 타는 불 수양 히라공주 아름다운 풍경 지난 시간을 괴어놓은 노을 심슨-free hsh0402 인디언 보호구역 Dr. Suh's Library 실루엣 세런딥 대청화곡(대정수포럼 상임대표) 翠軒 맑은 아침 ~바람처럼~ 詩도 아닌, 散文도 아닌 것이 玉蘭齋 소라의 꿈 작은 곰 자리 北 極 星 다 돌아볼때까지 休 yeshua 찬양 늑대굴 내가 사는 삶 피그말리온 China Inside 선물 (The Present) 은빛하늘 마셀의 노랑잠수함 아름다운세상 즐거운인생 다시, 나에게 소리네 까르페 디엠! 아까시꽃의 살아가는 이야기 행복을 찾어서 설원 鹿 野 苑 (DEERFIELD)

	Kepa(Sukho Mun) (andychun)   2008년 사순시기를 보내면서 베드로 사제(Kepa, Peter)를 본받는 삶을 살고 싶어 블로그명을 Kepa로 바꾸었습니다. 블로그 벗님들의 많은 기도를 부탁드립니다. 내 마음에 드는 사람들에 대한 사랑 때문에 마음에 들지 않는 사람들에 대한 사랑이 줄어들지 않기를 기도드립니다. 하느님께 감사드리는 삶입니다. 이곳 우리집 가까이에 있는 Saint Cecilia 성당에 다니고 있습니다. 매일 새벽미사 봉헌에 참례할 때가 하루 중에 가장 행복한 순간입니다. 위젯설정 통계 컨텐츠설정

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God 의 영어표현은 언제 부터인가?    2009/07/09 14:58

추천 3    스크랩  0

http://blog.chosun.com/andychun/4068154

 

(1) 유래

언제 부터 영어로 하느님을 God 이라고 인쇄물에 쓰게 되었는가? God  이라는 영어표기는 Wulfia 주교님 (Ulfilas, or Gothic Wulfila (also Ulphilas. Orphila) (ca. 310 – 383;), bishop, missionary, and bible translator, was a Goth or half-Goth who had spent time inside the Roman Empire at the peak of the Arian controversy. Ulfilas was ordained a bishop by Eusebius of Nicomedia and returned to his people to work as a missionary. Ulfilas was probably descended on his mother's side from Christian captives displaced from Cappadocia in Asia Minor in the 3d century. They converted some of the Goths to their faith and settled with them north of the Danube. Not yet 30, Ulfilas, already a leader of his people, was sent on a mission to Constantine I, the first Christian emperor of Rome, and in the same year was consecrated bishop of the Christian Goths by Eusebius of Nicomedia. For seven years he performed episcopal duties among his people north of the Danube and, persecuted by non-Christian Goths, settled his followers in Moesia (Bulgaria). He also assumed duties as judge and intellectual leader. In 381 he was summoned by the emperor Theodosius to Constantinople for conferences. He died there soon after.The Arianism of Ulfilas led to a break between Goths and Romans which was not healed by his compromise with Nicene orthodoxy. He was one of the founders of the Arian Gothic Church, which spread with missionary intensity to other East Germanic tribes in the Mediterranean Basin, the Ostrogoths (East Goths), Vandals, and Burgundians.It cannot be determined how much of the Bible Ulfilas translated. The ecclesiastical historian Philostorgios claims Ulfilas translated all of it except the too warlike Books of Kings; others deny this. Much of the Gospels and the Epistles of Paul, as well as fragments from Nehemiah, Ezra, and Genesis and one psalm, are preserved in later forms. He used the Septuagint for the Old Testament and a Greek text for the New Testament, translating faithfully but not slavishly, enriching his native Gothic with neologisms and syntactic constructions. Philologically this translation - practically all that exists of Gothic - is of inestimable value. Most of what remains is in the Codex Argenteus (Silver Codex) in Uppsala, Sweden. Treatises and exegetical writings in Gothic, Greek, and Latin are also ascribed to Ulfilas. The chief primary sources about him are chapters by early ecclesiastical historians and a letter by his pupil Auxentius.) 이  4세기경  그리스어로된  성경을 영어로 번역할 당시, 모국어인  Germanic 어로 표기하면서 부터 하느님을 God으로  사용하기 시작하였다. 그 이후 영어권의 미국이나 영국 사람들도 인쇄물에서 본격적으로 God을 하느님 명칭으로 사용한 것은 6세기 부터이다. God이  히브류어도 아니고  라틴어도 아니며  영어가 아닌데도 세계 모든 사람들의 하느님이라는 공통어가 되었다.  Germanic어로  뜻하는  God의 본래 의미는 "부르다, To

call or to invoke" 라는 뜻이다. 하느님 명칭, God은  유태인이 쓰는 이스라엘 모국어, 히브류어도 아니고  라틴어도 아니다. 다만, 우리나라 교계에서와 같이 아직도 하느님과 하나님으로 달리 표기하여 하느님을 호칭하는 용어 하나도  제대로 통일하지 못하고 하느님을 믿고 살아가는 신앙인들도 지구상에는 없을 것이다. 개신교, 가톨릭 모두 저마다 자기 주장만이 정당하다고 주장한다. 성령님께 귀 기울이면 해답은 얻을 수 있다. 이미 해답은 나와 있는 것이다. 하느님이 되었건  하나님으로 표기하였건  하여튼 대한민국 사람만 알고있는 하느님 이름 아닌가? 차라리 공통적으로 주님의 기도에서 부르는 하느님 명칭 "하늘에 계신 우리 아버지"로 통일하는 것이 좋을 것 같다. 영어 성경을 보더라도 God으로도 부족하여 많은 수식어를 동원하고 있다.대한민국의 가톨릭이나 개신교에서, 독일어에서 유래된, 외래어 God은  아무 저항 없이 선뜻 그대로 받아들이면서  왜   예수님을  따르는 신앙인이라고 고백하면서  하느님  명칭하나 제대로 일치를 보지 못하는가?

(2) God is a deity in theistic and deistic religions and other belief

systems,representing either the sole deity in monotheism,or a principal deity in polytheism.God is most often conceived of as the supernatural

creator and overseer of the universe. Theologians have ascribed a

variety of attributes to the many different conceptions of God. The

most common among these include omniscience, omnipotence, omnipresence, omnibenevolence (perfect goodness), divine simplicity, and eternal and

necessary existence. God has also been conceived as being incorporeal, a personal being, the source of all moral obligation, and the "greatest conceivable existent". These attributes were all supported to varying

degrees by the early Jewish,Christian and Muslim theologian philosophers, including Maimonides, Augustine of Hippo, and Al-Ghazali, respectively. Many notable medieval philosophers developed arguments for the existence of God.The earliest written form of the Germanic word god comes from the 6th century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * ǥuđan. Most linguists agree that the reconstructed Proto-Indo-European form * ǵhu-tó-m was based on the root * ǵhau(ə)-, which meant either "to call" or "to invoke". The Germanic words for god were originally neuter—applying to both genders—but during the process of the Christianization of the Germanic peoples from their indigenous Germanic paganism, the word became a masculine syntactic form.The capitalized form God was first used in Wulfila's Gothic translation of the New Testament, to represent the Greek Theos. In the English language, the capitalization continues to represent a distinction between monotheistic "God" and "gods" in polytheism. In spite of significant differences between religions such as Christianity, Islam, Hinduism, the Bahá'í Faith, and Judaism, the term "God" remains an English translation common to all. The name may signify any related or similar monotheistic deities, such as the early monotheism of Akhenaten and Zoroastrianism.

Conceptions of God can vary widely, but the word God in English—and its counterparts in other languages, such as Latinate Deus, Greek Θεός, Slavic Bog, Sanskrit Ishvara, or Arabic Allah—are normally used for any and all conceptions. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton (usually reconstructed as Yahweh or YHWH), believed to be a mark of the religion's henotheistic origins. In many translations of the Bible, when the word "LORD" is in all capitals, it signifies that the word represents the tetragrammaton. God may also be given a proper name in monotheistic currents of Hinduism which emphasize the personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu and Hari.It is difficult to draw a line between proper names and epitheta of God, such as the names and titles of Jesus in the New Testament, the names of God in the Qur'an, and the various lists of the thousand names of Hindu gods and List of titles and names of Krishna in Vaishnavism.Throughout the Bible there are many names for God that portray his nature and character. Elohim means “strong one.” It is especially used of God’s sovereignty, creative work, mighty work for Israel and in relation to his sovereignty; El Shaddai means “God Almighty”; El Elyon means “The Most High God” and stresses God’s strength, sovereignty, and supremacy. Conceptions of God vary widely. Theologians and philosophers have studied countless conceptions of God since the dawn of civilization. The Abrahamic conceptions of God include the trinitarian view of Christians, the Kabbalistic definition of Jewish mysticism, and the Islamic concept of God. The dharmic religions differ in their view of the divine: views of God in Hinduism vary by region, sect, and caste, ranging from monotheistic to polytheistic to atheistic; the view of God in Buddhism is almost non-theist. In modern times, some more abstract concepts have been developed, such as process theology and open theism. Conceptions of God held by individual believers vary so widely that there is no clear consensus on the nature of God. The contemporaneous French philosopher Michel Henry has however proposed a phenomenological approach and definition of God as phenomenological essence of Life

(3) 옛날  유태인은 하느님을 어떻게 불렀는가?

유태인들은 하느님을 야훼, YaHWeH  (Tetragrammaton) 라고 불렀다. 다만 하느님 호칭인 야훼, YahWeh가  너무나도  거룩해서 평상시에는 부르지 못하게 금지하고 성전에 가서 일년에 한번 과거 저지른 죄를 용서해 주십사하고  속죄제물을 바치고 죄 용서를 서원할  때 하느님, 야훼, YahWeh 를 부를 수 있도록 하였다. 이스라엘 사람들은 하느님 명칭인 YaHWeH 의 모음 a와 e를 사용하는 것이 불가능함으로 하느님 이름을 YHWH  (Tetragrammaton)로 표기한 것이다. 평상시에는 하느님을 주님(이스라엘 히브류, Adonai 영어표기 Lord)로 부르는 것이 그들의 관습이었다. 구약성서(다음 성경귀절 참조)를 보면 하느님 이름이 너무도 거룩하여 대신 쓰는 용어로(대용어) Adonai , Elohim, El Shaddai , El Elyon, 등을 사용하였다. 여호와가 하느님 표기 발음도 아니고  일부 영어로 성경을 번역하는 과정에서 빚어진 번역의 잘못임이  후대에 밝혀졌고  지금은  영어권에서도  거의 사용하지 않고 있다. 100년이 훨씬 넘는 19세기에 일부 선교사들이  우리말로 성경을 번역할 때  하느님 호칭을 여호와로 잘못 표기하여  그것이  우리 사회에  그대로  굳어져 있을 뿐이다. 우리나라의 개신교에서는 찬송가, 성경, 기도서 등 모든 서적 등에서 하느님을 여호와로 도배하여  하느님의 어원을 모르는  순수한 신자들을 오도하고 있는 것이다. 미국의 모든 개신교  교회에  가서  여호와로 발음하면 무슨 뜻이냐고 되물어온다. 소가 웃을 일 아닌가? 미국에 사는 이스라엘 사람들도 영어로 발음하는 제호바는 알지만 그것이 잘못 번역된 것이라고 손을 내젖는다.  Conceptions of God can vary widely, but the word God in English—and its counterparts in other languages, such as Latinate Deus, Greek Θεός, Slavic Bog, Sanskrit Ishvara, or Arabic Allah—are normally used for any and all conceptions. The same holds for Hebrew El, but in Judaism, God is also given a proper name, the tetragrammaton (usually reconstructed as Yahweh or YHWH), believed to hark back to the religion's henotheistic origins. In the Bible, when the word "LORD" is in all capitals, it signifies that the word represents the tetragrammaton. God may also be given a proper name in monotheistic currents of Hinduism which emphasize the personal nature of God, with early references to his name as Krishna-Vasudeva in Bhagavata or later Vishnu and Hari, or recently Shakti.It is difficult to draw a line between proper names and epitheta of God, such as the names and titles of Jesus in the New Testament, the names of God in the Qur'an, and the various lists of thousand names of God and List of titles and names of Krishna in Vaishnavism.Throughout the Bible there are many names for God that portray his nature and character. Elohim means “strong one.” It is especially used of God’s sovereignty, creative work, mighty work for Israel and in relation to his sovereignty ( Jer. 32:27; Gen. 1:1; Isa. 45:18; Deut. 5:23; 8:15; Ps. 68:7). El Shaddai “God Almighty.” (Gen. 17:1; 28:3; 35:11; Ex. 6:31; Ps. 91:1, 2). El Elyon means “The Most High God” and stresses God’s strength, sovereignty, and supremacy (Gen. 14:19; Ps. 9:2; Dan. 7:18, 22, 25)

The earliest written form of the Germanic word god comes from the 6th century Christian Codex Argenteus. The English word itself is derived from the Proto-Germanic * ǥuđan. Most linguists agree that the reconstructed Proto-Indo-European form * ǵhu-tó-m was based on the root * ǵhau(ə)-, which meant either "to call" or "to invoke".The capitalized form God was first used in Wulfila's Gothic translation of the New Testament, to represent the Greek Theos. In the English language, the capitalization continues to represent a distinction between monotheistic "God" and "gods" in polytheism.  In spite of significant differences between religions such as Christianity, Islam, Hinduism, the Bahá'í Faith, and Judaism, the term "God" remains an English translation common to all. The name may signify any related or similar monotheistic deities, such as the early monotheism of Akhenaten and Zoroastrianism.

(4) 유일신 하느님

God is a deity in theistic and deistic religions and other belief systems, representing either the sole deity in monotheism, or a principal deity in polytheism.God is most often conceived of as the supernatural creator and overseer of the universe. Theologians have ascribed a variety of attributes to the many different conceptions of God. The most common among these include omniscience, omnipotence, omnipresence, omnibenevolence (perfect goodness), divine simplicity, and eternal and necessary existence. God has also been conceived as being incorporeal, a personal being, the source of all moral obligation, and the "greatest conceivable existent". These attributes were all supported to varying degrees by the early Jewish, Christian and Muslim theologian philosophers, including Maimonides, Augustine of Hippo, and Al-Ghazali, respectively. Many notable medieval philosophers developed arguments for the existence of God, attempting to wrestle with the apparent contradictions implied by many of these attributes.

(5) Silver Bible

The Codex Argenteus (or "Silver Bible") is a 6th century manuscript, originally containing bishop Ulfilas's 4th century translation of the Bible into the Gothic language. Of the original 336 folia, 188 (including the Speyer fragment discovered in 1970) have been preserved, containing the translation of the greater part of the four gospels. A part of it is on permanent display at the Carolina Rediviva library in Uppsala, Sweden. The tribes we consider Gothic were nominally Arians during the period of time when Ulfilas translated the Christian bible into Gothic, meaning that they followed the teachings of Arius about the person and nature of Jesus Christ. The "Silver Bible" was probably written for the Ostrogothic King Theodoric the Great, either at his royal seat in Ravenna, or in the Po valley or at Brescia. It was made as a special and impressive book written with gold and silver ink on high-quality thin vellum stained a regal purple, with an ornate binding. After Theodoric's death in 526 the Silver Bible is not mentioned in inventories or book lists for a thousand years. Parts of the "Codex Argenteus", 187 of the original 336 parchment folia, were preserved at the former Benedictine abbey of Werden, (near Essen, Rhineland) among the richest monasteries of the Holy Roman Empire, whose abbots were imperial princes and had a seat in the imperial diets, where it was rediscovered in the 16th century. The date is unknown but certainly not before 799. The book, or the remaining part of it came to rest in the library of Emperor Rudolph II at his imperial seat in Prague.At the end of the Thirty Years' War, in 1648, after the battle of Prague, it was taken as war booty to Stockholm, Sweden, to the library of Queen Christina of Sweden. After her conversion to Catholicism and her abdication, the book wound up in the Netherlands as the property of Isaac Vossius in 1654. In the 1660s, it was bought and returned to Uppsala University by count Magnus Gabriel De la Gardie, who also provided its present lavishly decorated binding. The codex remains to this day at the Uppsala University library Carolina Rediviva. In March 1995, parts of the Codex that were on public display in Carolina Rediviva were stolen. The stolen parts were recovered one month later, in a storage box at the Stockholm Central Railway Station. It is unknown whether the other half of the book survived, and the wanderings of this Codex, its disappearance for a thousand years and possible fragmental remains remain a mystery. The final leaf of the codex, fol. 336, was discovered in October 1970 in Speyer, Germany 321 km south-east of Werden. It was found at the restoration of the Agsburg's Saint Afra chapel, rolled around a thin wooden staff, contained in a small reliquary originating in Aschaffenburg. The leaf contains the final verses of the Gospel of Mark. First publication mentioning Gothic manuscript appeared in 1569 by Goropius Becanus in his book "Origines Antwerpianae":Nunc igitur ad alteram linguam, quae Gotica doctissimi cuiusque apud Colonienses iudicio habetur, veniamus & eandem orationem Dominicam ea descriptam, in antiquissimo codice monasterii Werdeni, in regione Bergensi, quautor paulo plus minus a Colonia miliaribus distantis, examinemus quam reveredus & eruditissimus vir Maximilianus Morillonus, de Antonii fratris sui, piae memoriae, schedis mihi benigne communicavit, tum ob suam in omnes litterarum studiosos singularem benevolentiam; [Origines Antwerpianae, Liber VII. Gotodanica, 1569, p.740.]'So now let us come to another language, which the judgement of every man of distinguished learning at Cologne identifies as Gothic, and examine the aforesaid Lord's Prayer written in that [language] in a volume of great age belonging to the monastery of Werden in the district of Berg, about four miles from Cologne. This [volume] was kindly made available to me, with his notable generosity towards all researchers, by the most reverend and learned Maximilien Morillon, from among the papers of his late brother Antoine.'In 1597, Bonaventura Vulcanius, Leiden professor of Greek, published his book "De literis et lingua Getarum sive Gothorum". It was the first publication of a Gothic text altogether, calling the manuscript Codex Argenteus:De hac Getarum lingua pervenerunt ad me veluti lacerae quaedam tabulae publico Belgicarum Bibliothecarum naufragio Commentarioli docti cuiusdam Viri anonymi, quorum priore agitur De eius characteribus & pronuntiatione: altero vero, De Notis Lombardicis, quas ille se e vetustissimo quodam Codice MS quem Argenteum nominat desumsisse testatur. [De literis et lingua Getarum, 1597, p.4]'In regard to this Gothic language, there have come to me [two] brief dissertations by an unidentifiable scholar - shattered planks, as it were, from the shipwreck of the Belgian libraries; the first of these is concerned with the script and pronunciation [of the language], and the other with the Lombardic script which, as he says, he copied from a manuscript codex of great antiquity which he calls "the Silver".' [Note that according to this Vulcanius did not himself invent the epithet 'Argenteus' but found it in the notes of an unidentified precursor.]But he was not only the first who enabled the learned world to make the acquaintance of the Gothic translation of the Gospels in Gothic script, but also the first who connected this version with the name of Ulfilas:Ego vero, pace horum authorum, Geticarum literarum usum apud Getas longe ante Gulfilae tempora viguisse existimaverim; sed per Gulfilam Romanis primum innotuisse; quippe qui in linguam Gothicam Biblia sacra converterit; cujus exemplar MS idque vetustissimum Gothicis literis majoribus scriptum in aliqua Germaniae Bibliotheca delitescere audio. [De literis et lingua Getarum, 1597, p.3] 'With all due respect to these writers, I should think that the use of Gothic scripts existed among the Goths long before the time of Wulfila but that it was he who first made it known to the Romans by translating the Holy Bible into the Gothic language. I have heard that a manuscript copy of this, and a very ancient one, written in Gothic capital letters, is lurking in some German library.'In this his book Vulcanius published two chapters about the Gothic language which contained four fragments of the Gothic New Testament: the Ave Maria (Luke I.28 and 42), the Lord's Prayer (Matt. VI.9-13), the Magnificat (Luke I.46-55) and the Song of Simeon (Luke II.29-32), and consistently gave first the Latin translation, then the Gothic in Gothic characters, and then a transliteration of the Gothic in Latin characters.In 1737, Lars Roberg, a physician of Uppsala, made a woodcut of one page of the manuscript; it was included in Benzelius' edition of 1750, and the woodcut is preserved in the Linköping Diocesan and Regional Library. Another edition of 1854–7 by Anders Uppström contained an artist's rendition of another page. In 1927, a facsimile edition of the Codex was published.The standard edition is that published by Wilhelm Streitberg in 1910 as Die Gotische Bibel (The Gothic Bible).

(6)The Tetragrammaton

The most important and most often written name of God in Judaism is the Tetragrammaton, the four-letter name of God, AKA יהוה, YHWH or Yahweh. "Tetragrammaton" derives from the Greek prefix tetra- ("four") and gramma ("letter", "grapheme"). The Tetragrammaton appears 6,828 times (see 'Counts' in the Yahweh article) in the Biblia Hebraica Stuttgartensia edition of the Hebrew Masoretic text. This name is first mentioned in the book of Genesis (2.4) and in English language bibles is traditionally translated as "The LORD".The epithet, "The Eternal One," may increasingly be found instead, particularly in Progressive Jewish communities seeking to use gender-neutral language . Because Judaism forbids pronouncing the name outside the Temple in Jerusalem, the correct pronunciation of the Tetragrammaton may have been lost, as the original Hebrew texts only included consonants. Some scholars conjecture that it was pronounced "Yahweh", but some suggest that it never had a pronunciation (which is extremely unlikely given that it is found as an element in numerous Hebrew names). The Hebrew letters are named Yod-Heh-Vav-Heh: יהוה; note that Hebrew is written from right to left, rather than left to right as in English. In English it is written as YHWH, YHVH, or JHVH depending on the transliteration convention that is used. The Tetragrammaton was written in contrasting Paleo-Hebrew characters in some of the oldest surviving square Aramaic Hebrew texts, and it is speculated that it was, even at that period, read as Adonai ("My Lord") or Elohim when encountered. In appearance, YHWH is the third person singular imperfect of the verb "to be", meaning, therefore, "He is". This explanation agrees with the meaning of the name given in Exodus 3:14, where God is represented as speaking, and hence as using the first person — "I am". It stems from the Hebrew conception of monotheism that God exists by himself for himself, and is the uncreated Creator who is independent of any concept, force, or entity; therefore "I am that I am".The idea of 'life' has been traditionally connected with the name YHWH from medieval times. Its owner is presented as a living God, as contrasted with the lifeless gods of the 'heathen' polytheists: God is presented as the source and author of life (compare 1 Kings 18; Isaiah 41:26–29, 44:6–20; Jeremiah 10:10, 14; Genesis 2:7; and so forth).

The name YHWH is often reconstructed as Yahweh, based on a wide range of circumstantial historical and linguistic evidence. Most scholars do not view it as an "accurate" reconstruction in an absolute sense, but as the best possible guess, superior to all other existing versions, and thus the standard convention for scholarly usage. It is also, however, a historically used name within the Samaritan tradition. See Yahweh for a more detailed explanation of this reconstruction. By contrast, the translation "Jehovah" was created by adding the vowel points of "Adonai." Early Christian translators of the Torah did not know that these vowel points only served to remind the reader not to pronounce the divine name, but instead say "Adonai," so they pronounced the consonants and vowel points together (a phonological impossibility in Hebrew). They took the letters "IHVH," from the Latin Vulgate, and the vowels "a-o-a" were inserted into the text rendering IAHOVAH or "Iehovah" in 16th century English, which later became "Jehovah."The name YHWH is likely to be the origin of the Yao of Gnosticism. A minority view considers it to be cognate to an uncertain reading "Yaw" for the god Yam in damaged text of the Baal Epic. If the Hehs in the Tetragrammaton are seen as sacred augmentation similar to those in Abraham (from Abram) and Sarah (from Sarai), then the association becomes clearer. Though the final Heh in Yahweh would not necessarily have been pronounced in classical Hebrew, the medial Heh would have almost certainly been pronounced. Other possible vocalizations include a mappiq in the final Heh, rendering it pronounced — most likely with a gliding Patah (a-sound) before it.The prohibition of blasphemy, for which capital punishment is prescribed in Jewish law, refers only to the Tetragrammaton (Soferim iv., end; comp. Sanh. 66a).

(7 )Pronouncing the tetragrammaton

Most modern denominations of Judaism teach that the four-letter name of God, YHWH, is forbidden to be uttered except by the High Priest in the Temple. Since the Temple in Jerusalem no longer exists, this name is never said in religious rituals by Jews, and the correct pronunciation is disputed. Orthodox and some Conservative Jews never pronounce it for any reason. Some religious non-Orthodox Jews are willing to pronounce it, but for educational purposes only, and never in casual conversation or in prayer. Instead of pronouncing YHWH during prayer, Jews say Adonai. Substituting Adonai for YHWH dates back at least to the 3rd century BCE. Passages such as: "And, behold, Boaz came from Bethlehem, and said unto the reapers, YHWH [be] with you. And they answered him, YHWH bless thee" (Ruth 2:4)  strongly indicate that there was a time when the name was in common usage. Also the fact that many Hebrew names consist of verb forms contracted with the tetragrammaton indicates that the people knew the verbalization of the name in order to understand the connection. The prohibition against verbalizing the name never applied to the forms of the name within these contractions (yeho-, yo-, -yahoo, -yah) and their pronunciation remains known. (These known pronunciations do not in fact match the conjectured pronunciation yahweh for the stand alone form.) Many English translations of the Bible, following the tradition started by William Tyndale, render YHWH as "LORD" (all caps) or "LORD" (small caps), and Adonai as "Lord" (upper & lower case). In a few cases, where "Lord YHWH" (Adonai YHWH) appears, the combination is written as "Lord GOD" (Adonai elohim). While neither "Jehovah" or "Yahweh" is recognized in Judaism, a number of Bibles, mostly Christian, use the name. The Jewish Publication Society translation of 1917, in online versions does use Jehovah once at Exodus 6:3, where this footnote appears in the electronic version: The Hebrew word (four Hebrew letters: HE, VAV, HE, YOD,) remained in the English text untranslated; the English word 'Jehovah' was substituted for this Hebrew word. The footnote for this Hebrew word is: "The ineffable name, read Adonai, which means the Lord." ] Electronic versions available today can be found at E-Sword or The Sword Project (BUT also see below footnote re: Breslov.com version.) The form "Jehovah" has been used in English bibles from the time of William Tyndale (See Yahweh, for why Jehovah is considered an error by some.) in 1530, including:

• Coverdale's Bible [1535];
• the Matthew Bible [1537];
• the Bishops' Bible [1568];
• the Geneva Bible [1560].

(for each of the preceding, in print these have 'Iehouah,' which in modern pronunciation equals Jehovah). "Jehovah" is also found in the King James Bible, the American Standard Version, the Darby Bible, Green's Literal Translation also known as the LITV, Young's Literal Translation, the 1925 Italian Riveduta Luzzi version, the MKJV [1998], the New English Bible and the New World Translation."Yahweh" (or a similar construction) is found in the Rotherham's Emphasized Bible [1902], the New Jerusalem Bible, the World English Bible [in the Public Domain without copyright], the Amplified Bible [1987], the Holman Christian Standard Bible [2003], The Message (Bible) [2002], and the Bible in Basic English [1949/1964].(As of 2007 , the Breslov.com revised copy of the electronic Jewish Publication Society of America Version [1917] contains a single occurrence of "Jehovah" at Exodus 6.3 since at least 2001, but it seems to be a conversion error.

( 8 ) Hashem

Halakha requires that secondary rules be placed around the primary law, to reduce the chance that the main law will be broken. As such, it is common Jewish practice to restrict the use of the word Adonai to prayer only. In conversation, many Jewish people, even when not speaking Hebrew, will call God "Hashem", which is Hebrew for "the Name" (this appears in Leviticus 24:11). Many Jews extend this prohibition to some of the other names listed below, and will add additional sounds to alter the pronunciation of a name when using it outside of a liturgical context, such as replacing the 'h' with a 'k' in names of God such as 'kel' and 'elokim'.While other names of God in Judaism are generally restricted to use in a liturgical context, Hashem is used in more casual circumstances. Hashem is used by Orthodox Jews so as to avoid saying Adonai outside of a ritual context. For example, when some Orthodox Jews make audio recordings of prayer services, they generally substitute Hashem for Adonai; others will say Amonai. On some occasions, similar sounds are used for authenticity, as in the movie

Ushpizin, where Abonai Elokenu [sic] is used throughout.

(9)Adoshem

Up until the mid twentieth century, however, another convention was quite common, the use of the word, Adoshem - combining the first two syllables of the word Adonai with the last syllable of the word Hashem. This convention was discouraged by Rabbi David HaLevi Segal (known as the Taz) in his commentary to the Shulchan Aruch. However, it took a few centuries for the word to fall into almost complete disuse. The rationale behind the Taz's reasoning was that it is disrespectful to combine a Name of God with another word. Despite being obsolete in most circles, it is used occasionally in conversation in place of Adonai by Orthodox Jews who do not wish to say Adonai but need to specify the use of the particular word as opposed to God.

(10)Adonai 

Jews also call God Adonai, Hebrew for "Lord" (Hebrew: אֲדֹנָי). Formally, this is plural ("my Lords"), but the plural is usually construed as a respectful, and not a syntactic plural. (The singular form is Adoni, "my lord". This was used by the Phoenicians for the god Tammuz and is the origin of the Greek name Adonis. Jews only use the singular to refer to a distinguished person: in the plural, "rabotai", lit. "my masters", is used in both Mishnaic and modern Hebrew.) Since pronouncing YHWH is avoided out of reverence for the holiness of the name, Jews use Adonai instead in prayers, and colloquially would use Hashem ("the Name"). When the Masoretes added vowel pointings to the text of the Hebrew Bible around the eighth century CE, they gave the word YHWH the vowels of Adonai, to remind the reader to say Adonai instead. Later Biblical scholars mistook this vowel substitution for the actual spelling of YHWH and interpreted the name of God as Jehovah. The Sephardi translators of the Ferrara Bible go further and substitute Adonai with A.

(11) Ehyeh-Asher-Ehyeh

Ehyeh asher ehyeh (Hebrew: אהיה אשר אהיה) is the sole response given to Moses when he asks for God's name (Exodus 3:14). It is one of the most famous verses in the Hebrew Bible. The Tetragrammaton itself may derive from the same verbal root. The King James version of the Bible translates the Hebrew as "I am that I am" and uses it as a proper name for God. The Aramaic Targum Onkelos leaves the phrase untranslated and is so quoted in the Talmud (B. B. 73a).Ehyeh is the first-person singular imperfect form of hayah, "to be". Ehyeh is usually translated "I will be," since the imperfect tense in Hebrew denotes actions that are not yet completed (e.g. Exodus 3:12, "Certainly I will be [ehyeh] with thee.") Asher is an ambiguous pronoun which can mean, depending on context, "that", "who", "which", or "where". Therefore, although Ehyeh asher ehyeh is generally rendered in English "I am that I am," better renderings might be "I will be what I will be" or "I will be who I will be", or even "I will be because I will be." In these renderings, the phrase becomes an open-ended gloss on God's promise in Exodus 3:12, with a meaning similar to the Italian proverb "Que sera, sera." Other renderings include: Leeser, “I WILL BE THAT I WILL BE”; Rotherham, “I Will Become whatsoever I please.” Gr., E·go′ ei·mi ho on, “I am The Being,” or, “I am The Existing One”; Lat., e′go sum qui sum, “I am Who I am.” 

(12)El

The word El appears in other northwest Semitic languages such as Phoenician and Aramaic. In Akkadian, ilu is the ordinary word for god. It is also found in Old South Arabian and in Amharic/Ethiopian, and, as in Hebrew, it is often used as an element in proper names. In northwest Semitic texts it often appears to be used of one single god, perhaps the head of the pantheon, sometimes specifically said to be the creator.El (Hebrew: אל) is used in both the singular and plural, both for other gods and for the God of Israel. As a name of God, however, it is used chiefly in poetry and prophetic discourse, rarely in prose, and then usually with some epithet attached, as "a jealous God." Other examples of its use with some attribute or epithet are: El ("Most High God"), El Shaddai ("God Almighty"), El `Olam ("Everlasting God"), El Hai ("Living God"), El Ro'i ("God of Seeing"), El Elohe Israel ("God, the God of Israel"), El Gibbor ("God of Strength"). In addition, names such as Gabriel ("Strength of God"), Michael ("Who is like God?"), Raphael ("God's medicine"), "Ariel" ("God's lion"), and Daniel ("God is My Judge"/"God's Judge") and Israel ("one who has struggled with God") and Immanuel ("God is with us") use God's name in a similar fashion.

(13) Elohim

A common name of God in the Hebrew Bible is Elohim (Hebrew: אלהים); as opposed to other names mentioned in this article, this name also describes gods of other religions.Despite the -im ending common to many plural nouns in Hebrew, the word Elohim, when referring to God is grammatically singular, and takes a singular verb in the Hebrew Bible. The word is identical to the usual plural of el meaning gods or magistrates, and is cognate to the 'lhm found in Ugaritic, where it is used for the pantheon of Canaanite Gods, the children of El and conventionally vocalized as "Elohim" although the original Ugaritic vowels are unknown. When the Hebrew Bible uses elohim not in reference to God, it is plural (for example, Exodus 20:3). There are a few other such uses in Hebrew, for example Behemoth. In Modern Hebrew, the singular word ba'alim ("owner") looks plural, but likewise takes a singular verb.Another popular explanation comes from the interpretation of El to mean "power"; Elohim is thus the plural construct "powers". Hebrew grammar allows for this form to mean "He is the Power (singular) over powers (plural)", just as the word Ba'alim means "owner" (see above). "He is lord (singular) even over any of those things that he owns that are lordly (plural)."Other scholars interpret the -im ending as an expression‎ of majesty (pluralis majestatis) or excellence (pluralis excellentiae), expressing high dignity or greatness: compare with the similar use of plurals of ba`al (master) and adon (lord). For these reasons many Trinitarians cite the apparent plurality of elohim as evidence for the basic Trinitarian doctrine of the Trinity. This was a traditional position but there are some modern Christian theologians who consider this to be an exegetical fallacy. Theologians who dispute this claim, cite the hypothesis that plurals of majesty came about in more modern times. Richard Toporoski, a classics scholar, asserts that plurals of majesty first appeared in the reign of Diocletian (284-305 CE)¹. Indeed, Gesenius states in his book Hebrew Grammar ² the following: The Jewish grammarians call such plurals … plur. virium or virtutum; later grammarians call them plur. excellentiae, magnitudinis, or plur. maiestaticus. This last name may have been suggested by the we used by kings when speaking of themselves (compare 1 Maccabees 10:19 and 11:31); and the plural used by God in Genesis 1:26 and 11:7; Isaiah 6:8 has been incorrectly explained in this way). It is, however, either communicative (including the attendant angels: so at all events in Isaiah 6:8 and Genesis 3:22), or according to others, an indication of the fullness of power and might implied. It is best explained as a plural of self-deliberation. The use of the plural as a form of respectful address is quite foreign to Hebrew.The plural form ending in -im can also be understood as denoting abstraction, as in the Hebrew words chayyim ("life") or betulim ("virginity"). If understood this way, Elohim means "divinity" or "deity". The word chayyim is similarly syntactically singular when used as a name but syntactically plural otherwise.The Hebrew form Eloah (אלוה, which looks as though it might be a singular form of Elohim) is comparatively rare, occurring only in poetry and late prose (in the Book of Job, 41 times). What is probably the same divine name is found in Arabic (Ilah as singular "a god", as opposed to Allah meaning "The God" or "God") and in Aramaic (Elaha). This unusual singular form is used in six places for heathen deities (examples: 2 Chronicles 32:15; Daniel 11:37, 38;). The normal Elohim form is also used in the plural a few times, either for gods or images (Exodus 9:1, 12:12, 20:3; and so forth) or for one god (Exodus 32:1; Genesis 31:30, 32; and elsewhere). In the great majority of cases both are used as names of the One God of Israel.Eloah, Elohim, means "He who is the object of fear or reverence", or "He with whom one who is afraid takes refuge". Another theory is that it is derived from the Semitic root "uhl" meaning "to be strong". Elohim then would mean "the all-powerful One", based on the usage of the word "el" in certain verses to denote power or might (Genesis 31:29, Nehemiah 5:5).In many of the passages in which elohim [lower case] occurs in the Bible it refers to non-Israelite deities, or in some instances to powerful men or judges, and even angels (Exodus 21:6, Psalms 8:5).¹R. Toporoski, "What was the origin of the royal "we" and why is it no longer used?", (The Times, May 29, 2002. Ed. F1, p. 32)²Gesenius' Hebrew Grammar (A. E. Cowley, ed., Oxford, 1976, p.398)

(14)Elyon

The name `Elyon (Hebrew: עליון) occurs in combination with El, YHWH or Elohim, and also alone. It appears chiefly in poetic and later Biblical passages. The modern Hebrew adjective "`Elyon" means "supreme" (as in "Supreme Court") or "Most High". El Elyon has been traditionally translated into English as 'God Most High'. The Phoenicians used what appears to be a similar name for God, Έλιον. It is cognate to the Arabic `Aliyy.

(15) Shaddai

Shaddai was a late Bronze Age Amorite city on the banks of the Euphrates river, in northern Syria. The site of its ruin-mound is called Tell eth-Thadyen: "Thadyen" being the modern Arabic rendering of the original West Semitic "Shaddai". It has been conjectured that El Shaddai was therefore the "god of Shaddai" and associated in tradition with Abraham, and the inclusion of the Abraham stories into the Hebrew Bible may have brought the northern name with them (see Documentary hypothesis).In the vision of Balaam recorded in the Book of Numbers 24:4 and 16, the vision comes from Shaddai along with El. In the fragmentary inscriptions at Deir Alla, though Shaddai is not, or not fully present, shaddayin appear, less figurations of Shaddai. These have been tentatively identified with the ŝedim of Deuteronomy 34:17 and Psalm 106:37-38,who are Canaanite deities.According to Exodus 6:2, 3, Shaddai is the name by which God was known to Abraham, Isaac, and Jacob. The name Shaddai (Hebrew: שַׁדַּי) is used as a name of God later in the Book of Job.In the Septuagint and other early translations Shaddai was translated with words meaning "Almighty". The root word "shadad" (שדד) means "to overpower" or "to destroy". This would give Shaddai the meaning of "destroyer" as one of the aspects of God. Thus it is essentially an epithet. Harriet Lutzky has presented evidence that Shaddai was an attribute of a Semitic goddess, linking the epithet with Hebrew šad "breast" as "the one of the Breast", as Asherah at Ugarit is "the one of the Womb".Another theory is that Shaddai is a derivation of a Semitic stem that appears in the Akkadian shadû ("mountain") and shaddā`û or shaddû`a ("mountain-dweller"), one of the names of Amurru. This theory was popularized by W. F. Albright but was somewhat weakened when it was noticed that the doubling of the medial d is first documented only in the Neo-Assyrian period. However, the doubling in Hebrew might possibly be secondary. In this theory God is seen as inhabiting a mythical holy mountain, a concept not unknown in ancient West Asian mythology (see El), and also evident in the Syriac Christian writings of Ephrem the Syrian, who places Eden on an inaccessible mountaintop.An alternative view proposed by Albright is that the name is connected to shadayim which means "breasts" in Hebrew. It may thus be connected to the notion of God’s fertility and blessings of the human race. In several instances it is connected with fruitfulness: "May God Almighty [El Shaddai] bless you and make you fruitful and increase your numbers…" (Gen. 28:3). "I am God Almighty [El Shaddai]: be fruitful and increase in number" (Gen. 35:11). "By the Almighty [El Shaddai] who will bless you with blessings of heaven above, blessings of the deep that lies beneath, blessings of the breasts [shadayim] and of the womb [racham]" (Gen. 49:25).It is also given a Midrashic interpretation as an acronym standing for "Guardian of the Doors of Israel" (Hebrew: שׁוֹמֶר דְלָתוֹת יִשְׂרָאֶל). This acronym, which is commonly found as carvings or writings upon the mezuzah (a vessel which houses a scroll of parchment with Biblical text written on it) that is situated upon all the door frames in a home or establishment.Still another view is that "El Shaddai" is comprised of the Hebrew relative pronoun She (Shin plus vowel segol), or, as in this case, as Sha (Shin plus vowel patach followed by a dagesh, cf. A Beginner's Handbook to Biblical Hebrew, John Marks and Virgil Roger, Nashville:Abingdon, 1978 "Relative Pronoun, p.60, par.45) The noun containing the dagesh is the Hebrew word Dai meaning "enough,sufficient, sufficiency" (cf. Ben Yehudah's Pocket English-Hebrew/Hebrew-English,New York, NY:Pocket Books, Simon & Schuster Inc.,1964,p.44). This is the same word used in the Passover Haggadah, Dayeinu, "It would have been sufficient." The song entitled Dayeinu celebrates the various miracles God performed while extricating the Hebrews from Egyptian servitude. It is understood as such by The Stone Edition of the Chumash (Torah) published by the Orthodox Jewish publisher Art Scroll, editors Rabbi Nosson Scherman/Rabbi Meir Zlotowitz, Brooklyn, New York: Mesorah Publications,Ltd. 2nd edition, 1994, cf. Exodus 6:3 commentary p.319. The Talmud explains it this way, but says that "Shaddai" stands for "Mi she'Amar Dai L'olamo" - "He who said 'Enough' to His world." When God was creating the world, He stopped the process at a certain point, holding back creation from reaching its full completion, and thus the name embodies God's power to stop creation.It is often paraphrased in English translations as "Almighty" although this is an interpretive element. The name then refers to the pre-Mosaic patriarchal understanding of deity as "God who is sufficient." God is sufficient, that is, to supply all of one's needs, and therefore by derivation "almighty". It may also be understood as an allusion to the singularity of deity "El" as opposed to "Elohim" plural being sufficient or enough for the early patriarchs of Judaism. To this was latter added the Mosaic conception of YHWH as God who is sufficient in Himself,thatis,a self-determined eternal Being qua Being,for whom limited descriptive names cannot apply. This may have been the probable intent of "eyeh asher eyeh" which is by extension applied to YHWH (a likely anagram for the three states of Being past, present and future conjoined with the conjunctive letter vav), cf. Exodus 3:13-15.

(16)Shalom

Shalom ("Peace"; Hebrew: שלום)

The Talmud says "the name of God is 'Peace'" (Pereq ha-Shalom, Shab. 10b), (Judges 6:24); consequently, one is not permitted to greet another with the word shalom in unholy places such as a bathroom (Talmud, Shabbat, 10b). The name Shlomo, "His peace" (from shalom, Solomon, שלומו), refers to the God of Peace. Shalom can also mean "hello" and "goodbye."

(17) Shekhinah

Shekhinah (Hebrew: שכינה) is the presence or manifestation of God which has descended to "dwell" among humanity. The term never appears in the Hebrew Bible; later rabbis used the word when speaking of God dwelling either in the Tabernacle or amongst the people of Israel. The root of the word means "dwelling". Of the principal names of God, it is the only one that is of the feminine gender in Hebrew grammar. Some believe that this was the name of a female counterpart of God, but this is unlikely as the name is always mentioned in conjunction an article (e.g.: "the Shekhina descended and dwelt among them" or "He removed Himself and His Shekhina from their midst"). This kind of usage does not occur in Semitic languages in conjunction with proper names.The Arabic form of the word "Sakina سكينة" is also mentioned in the Quran.This mention is in the middle of the narrative of the choice of Saul to be king and is mentioned as descending with the ark of the covenant here the word is used to mean "security" and is derived from the root sa-ka-na which means dwell:And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the Covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a Symbol for you if ye indeed have faith."

(18)Yah

The name Yah is composed of the first two letters of YHWH. It appears often in names, such as Elijah. The Rastafarian Jah is derived from this, as well as the expression‎ Hallelujah.

(19)YHWH Tzevaot/Sabaoth

The name YHWH and the title Elohim frequently occur with the word tzevaot or sabaoth ("hosts" or "armies", Hebrew: צבאות) as YHWH Elohe Tzevaot ("YHWH God of Hosts"), Elohe Tzevaot ("God of Hosts"), Adonai YHWH Tzevaot ("Lord YHWH of Hosts") or, most frequently, YHWH Tzevaot ("YHWH of Hosts"). This name is traditionally transliterated in Latin as Sabaoth, a form that will be more familiar to many English readers, as it was used in the King James Version of the Bible. This compound divine name occurs chiefly in the prophetic literature and does not appear at all in the Pentateuch, Joshua or Judges. The original meaning of tzevaot may be found in 1 Samuel 17:45, where it is interpreted as denoting "the God of the armies of Israel". The word, apart from this special use, always means armies or hosts of men, as, for example, in Exodus 6:26, 7:4, 12:41, while the singular is used to designate the heavenly host.The Latin spelling Sabaoth combined with the large, golden vine motif over the door on the Herodian Temple (built by the Idumean Herod the Great) led to identification by Romans with the god Sabazius.The name Sabaoth is also associated with a demi-god in the gnostic Nag Hammadi Text; he is the son of Yaltabaoth.

(20)HaMakom

"The Place" (Hebrew: המקום)

Used in the traditional expression‎ of condolence; המקום ינחם אתכם בתוך שאר אבלי ציון HaMakom yenachem etchem betoch shs’ar aveilei Tziyon V’Yerushalayim — "The Place will comfort you (pl.) among the mourners of Zion and Jerusalem."

(21)  Seven Names of God

In medieval times, God was sometimes called The Seven. Among the ancient Hebrews, the seven names for the Deity over which the scribes had to exercise particular care were:

1. El
2. Elohim
3. Adonai
4. Ehyeh-Asher-Ehyeh
5. YHWH (i.e. Yahweh)
6. Shaddai
7. Zebaot

(22)  Lesser used names of God

• Adir — "Strong One".
• Adon Olam — "Master of the World".
• Aibishter — "The Most High".
• Avinu Malkeinu — "Our Father, our King".
• Boreh — "the Creator".
• Ehiyeh sh'Ehiyeh — "I Am That I Am": a modern Hebrew version of "Ehyeh asher Ehyeh".
• Elohei Avraham, Elohei Yitzchak ve Elohei Ya`aqov — "God of Abraham, God of Isaac, God of Jacob".
• Elohei Sara, Elohei Rivka, Elohei Leah ve Elohei Rakhel — "God of Sarah, God of Rebecca, God of Leah, God of Rachel".
• El ha-Gibbor — "God the hero" or "God the strong one".
• Emet — "Truth".
• E'in Sof — "endless, infinite", Kabbalistic name of God.
• HaKadosh, Baruch Hu — "The Holy One, Blessed be He".
• Kadosh Israel — "Holy One of Israel".
• Melech HaMelachim — "The King of kings" or Melech Malchei HaMelachim "The King, King of kings", to express superiority to the earthly rulers title.
• Makom or HaMakom — literally "the place", meaning "The Omnipresent"; see Tzimtzum.
• Magen Avraham — "Shield of Abraham".
• Ribbono shel `Olam — "Master of the World".
• Ro'eh Yisra'el — "Shepherd of Israel".
• YHWH-Yireh (Jehovah-jireh) — "The Lord will provide" (Genesis 22:13-14).
• YHWH-Rapha — "The Lord that healeth" (Exodus 15:26).
• YHWH-Niss"i (Yahweh-Nissi) — "The Lord our Banner" (Exodus 17:8-15).
• YHWH-Shalom — "The Lord our Peace" (Judges 6:24).
• YHWH-Ra-ah — "The Lord my Shepherd" (Psalm 23:1).
• YHWH-Tsidkenu — "The Lord our Righteousness" (Jeremiah 23:6).
• YHWH-Shammah (Jehovah-shammah) — "The Lord is present" (Ezekiel 48:35).
• Tzur Israel — "Rock of Israel".

(23) In English

The words "God" and "Lord" (used for the Hebrew Adonai) are often written by many Jews as "G-d" and "L-rd" as a way of avoiding writing a name of God, so as to avoid the risk of sinning by erasing or defacing His name. In Deuteronomy 12:3-4, the Torah exhorts one to destroy idolatry, adding, "you shall not do such to the LORD your God." From this verse it is understood that one should not erase the name of God. The general rabbinic opinion is that this only applies to the sacred Hebrew names of God — but not to the word "God" in English or any other language. Even among Jews who consider it unnecessary, many nonetheless write the name "God" in this way out of respect, and to avoid erasing God's name even in a non-forbidden way.

(24)Kabbalistic use

The system of cosmology of the Kabbalah explains the significance of the names. One of the most important names is that of the En Sof אין סוף ("Infinite" or "Endless"), who is above the Sefirot.The forty-two-lettered name contains the combined names אהיה יהוה אדוני הויה, that when spelled in letters it contains 42 letters. The equivalent in value of YHWH (spelled הא יוד הא וו = 45) is the forty-five-lettered name.The seventy-two-lettered name is based from three verses in Exodus (14:19-21) beginning with "Vayyissa," "Vayyabo," "Vayyet," respectively. Each of the verses contains 72 letters, and when combined they form 72 names, known collectively as the Shemhamphorasch.

The kabbalistic book Sefer Yetzirah explains that the creation of the world was achieved by the manipulation of the sacred letters that form the names of God.

(25)  Laws of writing divine names

According to Jewish tradition, the sacredness of the divine names must be recognized by the professional scribe who writes the Scriptures, or the chapters for the tefillin and the mezuzah. Before transcribing any of the divine names he prepares mentally to sanctify them. Once he begins a name he does not stop until it is finished, and he must not be interrupted while writing it, even to greet a king. If an error is made in writing it, it may not be erased, but a line must be drawn round it to show that it is canceled, and the whole page must be put in a genizah (burial place for scripture) and a new page begun.

(26)   The tradition of seven divine names

According to Jewish tradition, the number of divine names that require the scribe's special care is seven: El, Elohim, Adonai, YHWH, Ehyeh-Asher-Ehyeh, Shaddai, and Tzevaot.

However, Rabbi Jose considered Tzevaot a common name (Soferim 4:1; Yer. R. H. 1:1; Ab. R. N. 34). Rabbi Ishmael held that even Elohim is common (Sanh. 66a). All other names, such as "Merciful," "Gracious," and "Faithful," merely represent attributes that are common also to human beings (Sheb. 35a). The jewish mystcism of the kabbalah is pretty much eygptian magick and the name YHWH is the storm god of a mountain near that area, the place where a thunder cloud came upon the mountain where Moses was. Baal is name for Shiva and YHWH pronounced literally translates into Babaji in Hindi, Babaji is an immortal saint that lives in the Himilayas and throughout the exspanse of time has lived in many other mountains and is also known as the Lightening standing still because the way he came to Moses is how he has appeared to the people of his choosing for eons.

(27)See also 

Alaha

Baal Shem

Names given to the divine

Names of God in the Qur'an

Names of God

Ten Commandments

Jehovah

Yahweh

JHVH-1

Tetragrammaton

(28)British folklore

A partial coincidence with this list appears in a medieval verbal charm from British folk medicine:

† El † Elye † Sabaoth

† Adonay † Alpha † Omega † Messias

† Pastor † Agnus † Fons

 

(29)참고사항

 미국이나 유럽 사람들은 아버지마 할아버지 그리고 조상님들의 First Name을 부를 수 있다. 우리나라의 풍습은 아이를 낳아 작명을 할 때도 부모님이나 조상님들의 이름을 이어 받을 수 없는 것이 문화요  관습인데, 서양사람들은 이름을 물려 받는 것이 큰 영광이라고 생각한다. 세례자요한도 그의 아버지 이름을 따라  즈가리야로 작명하려 하엿지만 이미 가브리에 대천사를 통하여  이름을 요한이라고 하여라 하신 하느님 말씀에 순명하여 요한이라고 이름을 지었다. 그러고 보면  우리나라의 작명 관습이 참 좋은 전통이라고 생각된다. 더구나, 우리나라에서는  부모님이나 조상님의 이름을 함부로 부르지 않고 누가 너의 부모님 이름이 무엇이냐고 하면 함자(銜字)로 부르고 기휘(忌諱)한 것처럼  선민된 민족  유대인들은  하느님의 이름을 부르는 것을 금기시 하였다. 유대인들은 메시아, 예수님이요 하느님을 인정하지 않아 하느님으로 부터 벌을 많이 받았지만, 아직도 하느님은 유대인을 버리지 않으셨다. 신약성경의 로마서에서 언급된 것처럼 하느님께서는 구원의 날에 이스라엘 사람들, 유태인을 먼저 구원하시고 이방인들을 그 다음으로 구원하실 것이다. 더우기 유대인들은 AD 70 년 성전 멸망 후  회당에서는 하느님 이름인 야훼를 일체  부르지 않았다. 성경을 읽다가  하느님을

지칭하는 "야훼 YahWeh" 글자가 나오면 ‘나의 주(Adonai)'로 바꾸어 읽었다.

이런 전통에 따라 기원전 3세기에 히브리어 구약성서를 희랍어로 번역한 70인역에서도  야훼 YahWeh를 아도나이로 읽었고 그런 까닭에 '나의 주(kyrios)’로 번역하였다. 종교개혁시대에  와서 1518년 성서에 모음을 병기(倂記)하기 시작했는데, 야훼 YahWeh 하느님의   정확한 모음을 알지 못해 ‘Adonai’(나의 주)로 대신 읽었고, 그 자음 'a(e), o. a’를  차용하여 Jehovah로 표기하는 잘못을 범하게된다. 누가 한번 복사를 하면 여기저기에서 복사가 되듯이 잘못 표기된  Jehovah 표기는 그후 여러 성경 번역본에 등장하게된다. 예를들면 킹 제임스 성경에 7번 번역되어 나온다.  심지어 교회 교부들도   하느님 명칭인, 야훼 YahWeh 글자를  ‘성사문자(聖四文字, Tetragrammaton)’라 하여 “말할 수 없는 이름, 말로 표현할 수 없는 하느님 이름이라 하여 ‘아도나이(Adonai)’의 모음 'a(e), o. a’를 차용하여 라틴어로 여호와(YeHoWaH)로 할 것을 제안하는 잘못을 저지르기도 하였다.  그 후  미국 표준번역 성서(1901)에서도  제호바 Jehovah로 잘못 표기 하였다. 우리말 초기성경(1911)과  개역성경(1938/56)도   중국어 성경의 “야화화(耶華和)”와 미국표준번역의  제호바 Jehovah를  베껴서  여호와로 번역하였다. 여건이 열악한 1911년이었으니까  그 당시 우리나라에 신학자가 있었던 것도 아니고 복음을 아는 사람이 극히 제한적이었으니까  오번역을 이해할만하다.  지금 미국 개신교에서도   거의 대부분 교회에서 더이상 제호바 Jehovah는 사용하지 않고 있다. 지금 미국 개신교 성경도 어느 구절을 보나 제호바 Jehovah를 표기하지 않고 대신 Lord로 번역하여 사용하고 있다. 19세기 이후로 구약성서의 여러 번역사례와 고대 근동지역의 고고학적 증거와 초대교회의  교부들의 저술에 표기된  하느님 호칭에 대한  증거들을 통해 볼 때  그리고 야훼 YahWeh 의 발음 문제를 규명한 사례들을 볼 때  원래의 고유발음이  야훼(Yahweh)라는 가설에 도달하였다.  유태인들의 백과사전을 보더라도 제호바

Jehovah (우리나라에서는 여호와로 발음)는 잘못 번역된 것이라고 기술하고 있다. 동 가설이 여러 신학자들에게  광범위하게  보편적으로 수용되었다. 야훼

하느님 명칭이 예루살렘 성서(1966)에 의해 처음으로 채용되었고, 우리 나라에서도 , 1977년  공동번역 성경전서에서 공식적으로 개신교와 카톨릭이 함께 사용하게 되었다. 결론적으로 말하면  여호와는 성경의  성사문자(聖四文字, Tetragrammaton )의  정확한 발음이 아닌 것이 확실하여 이구 동성으로 번역이 잘못되었다고 한다. 어법적으로도 야훼가 더 정확한 표현에 가깝기 때문이다. 다만,  하느님 이름이 거룩하여 함부로 부를 수 없기 때문에  이스라엘의 전통을 따라  뒤늦게나마  전 세계 모든 가톨릭에서도 야훼라는 하느님 이름을 표기하지 않기로 한 것은 참 다행이다.

(30) 기타사항: 한국인의 신관

신화와 제의(祭儀)는 종교를 표현하는 근원어이다. 신화에는 그 신화를 탄생시킨

민족이나 인간 집단의 근원적인 종교관·신관·가치관이 나타나 있다. 〈단군신화〉는 한민족의 발생을 설명하는 설화로서 한국인의 신관의 원형이 그 안에 담겨 있다. '사상'을 한국 종교사상과 신관의 기원으로 밝히려는 대표적 시론으로는 육당

최남선의 〈불함문화론 不咸文化論〉이 있다. 그에 따르면 '' 은 몽골어 'tengri'에서 유래한 것으로 '밝다', '환하다'를 뜻하며, 하늘·태양·신을 총괄하여 신앙대상을 표현하는 말이 되었다. 대부분의 학자들은 ''이 ''으로 음전(音轉)되어 발전되었다고 보는데, ''의 종교현상학적 체험 내용은 큼·밝음·하나임·바름·오램·높음·온전함·김·으뜸·중심 등이며, 한자표기는 환(桓)·한(韓)·발(發)·대(大)·이(夷)·부리(夫里) 등이다. ''은 위와 같은 다양하면서도 원융회통(圓融會通)하는 뜻을 내포하고 있는

복합적 총괄어이다. '(韓·桓)과 밝음(朴·光明·太陽)이라는 개념적·실물적 상징을

통해서 한국인은 하눌님이라는 최고신 개념을 갖게 되었는데, 여기서 유의할 점은

한국인의 하눌님 신앙이 고산숭배·광명숭배·태양숭배·하늘숭배의 제의 형태를 취하면서도 결코 높은 산, 천공(天空), 태양 그 자체를 신격화하는 자연신 숭배의 차원이 아니라는 점이다. 그것들은 지고신 하눌님의 현현 형태, 곧 '히에로파니'이며, 만물은 지고신 하눌님의 주권과 신성을 분화형태로 담지하고 있다. 이런 의미에서 한국인의 신관은 일원론적 다신신앙 형태를 취했다. 이 신관은 신 체험에서 요청되는 구체성과 우주적 보편성을 동시에 충족시킨 형태이다. 최치원의 〈난랑비서 鸞郞碑序〉에 나오는 "國有玄妙之道 日風流……實乃包念 三敎"(〈삼국사기 三國史記〉 신라본기, 권4, 진흥왕조)라는 표현에 근거해 학자들은 한국 종교의 원형이 '풍류도'라고 밝힌다. 풍류도는 유(儒)·불(佛)·선(仙) 3교를 능히 다 포함한다. 유동식의 연구에 의하면, 풍류도는 우리말의 불[夫累]의 표현으로서 광명을 뜻하고, 알타이어 'burkan'과 어원이 같으며, 한민족 고유의 하느님 신앙에서 유래한 것이다. 광명이세(光明理世)하는 혁거세를 불거안[弗矩內]이라고 한 것이 그 예이다. 한국인의 하눌님은 초월적·내재적인 신이며, 모든 현상계를 초월하는 지고신인 동시에 만유에 내재하는 범신이다. 그러므로 한국인은 무교적 민속신앙의 다양한 다신론 형태를 지니면서도 지고신인 하눌님 신앙을 배제하지 않는다. 이같은 한국인의 원초적 신관은 배타주의적 유일신론이 아니고 포용적 유일신론이며, 타계적 초월신론이 아니라 현세적 범신론이며, 성속분리의 이원론이 아니라 성속일여(聖俗一如)의 창조적 변혁신론이다. 한국인의 하눌님 신관이 지향하는 이상적 현실세계는, 〈단군신화〉라는 건국신화가 보여주는 바와 같이 하늘과 땅의 융합, 하느님과 인간의 융합, 자기부정의 통과제의를 통한 새로운 문명의 탄생, 성과 속의 혼융일체를 통한 하나로 어우러지는 대동세계의 실현이라고 말할 수 있다.

(31) 우리나라의 전통은 부모님 이름을 부르지 못하도록 관습화 시켰다. 예를들면, 김 기화라는 사람이 딸, 김남숙을 둔 경우, 기화 아버님 진지 잡수십시요. 라고 아버님 이름을 못부르게 되어있다. 단순히,아버님 진지 잡수십시요, 하면된다. 길을 가다가 모르는 사람이 자네 부친의 이름이 무엇인가 하고 물으면, 김기화 입니다, 라고 해서는 안된다.  함자(銜字)로 부르고 기휘(忌諱)하는 것이 우리 풍습이다. 하물며, 어떻게 하느님의 자녀인 우리들이 하느님 이름을 동네 애들 이름 부르듯이 어떻게 함부로 부를 수 있겠는가? 

Kepa(Sukho Mun)님의 인기글

   Pope John Paul II (1920. 5.18 -2005. 4. ..

   마냐니따

   성체조배의 의미 성체강복 성시간 Glo..

   HOLY GOD, WE PRAISE THY NAME

   Via Dolorosa

Kepa(Sukho Mun)님의 최신글

   커피

   Ave Maria, Hail Mary - Catholic Hymns of..

    Ave Maris Stella

   Bach - Magnificat in D major, BWV 243 - ..

   Handel - Messiah - by London Philharmoni..

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  댓글 (3)  |  엮인글 (1)

	Grace		아주 좋은 글 추천합니다. 감사히 잘 읽고 갑니다. 평안하세요. 2009/07/15 12:45:56

	허필경느티나무		올초 교황청에서 하느님 실명(?)을 부르지 않도록 결정하였지요. 한국천주교회도 성가 속의 함자를 안 부르기로 하였습니다. 하느님, 주님, 아버지 등으로 부르면 되겠지요. 개신교의 하나님은 유일신이라는 점을 강조한다는데, 글쎄요. 제 개인적으로는 그대로 둬도 될 듯싶습니다.  2009/07/21 19:08:20

허필경느티나무

앞서 6.2일자 블로그에 자세한 설명을 해 올리셨군요.^^ 2009/07/21 19:11:52

이전글 : 미국에서 가톨릭 인구가 왜 증가하는가?	전체 게시물 보기▶
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