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  "Holy place in Matthew 24:15"

  (Adventist International Institute of Advanced Studies, 2007-10) Kim, Sun-hwan

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  This paper explores what the holy place refers to in the context of Matt 24:15, and why Matthew uses this unique phrase which is not seen in the Synoptic parallel passages. It employs the method of the grammatico-historical method of exegesis. Since the abomination of desolation, which is described as standing in the holy place in Matt 24:15, is quoted from Daniel, OT background of the main words— abomination, desolation, holy, and place—is important, thus examined in chapter 2. Abomination in the OT, especially in the Prophets, is used in relation to the idolatry, which profanes the holiness of God. Desolation is used many times as a result of God's judgment for abominations. The phrase "holy place" (tinp o1pn) in the OT is used to intend some designated spot within the sanctuary, not the entire sanctuary itself. On the other hand, Jerusalem is the most frequently modified place by holy in the form of holy mountain and holy city. In Dan 9, Jerusalem is explicitly emphasized as a holy place. An exegesis of Matt 24:15 follows. A larger narrative unit, Matt 21-25, is treated first, and the examination of Matthew's view of Jerusalem follows. After the structure of Matt 24 is explored, the meaning and significance of the holy place in the context of Matt 24:15 is probed. Additionally, the larger NT perspective on the holy place is examined at the end. This research concludes that the holy place in Matt 24:15 most probably refers to the holy city, Jerusalem, rather than to the temple only. Matthew's idea of Jerusalem being holy, the literal supporting evidence of Dan 9 for Jerusalem as a holy place, and the need for the open place where the sign for the immediate flight publicly stands seem to support the assertion that the holy place in Matt 24:15 is Jerusalem. However, Matthew seems to emphasize, by adopting the holy place, that Jerusalem contains the temple. which is God's dwelling place.

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  Evaluation of the 1000 Missionary Movement Missionary training program : 1996-2005

  (Adventist International Institute of Advanced Studies, 2007-01) Kim, Si Young

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  From the beginning of the 1000 Missionary Movement (1000 MM) in 1992 up to 2005, 3,779 young missionaries from fifty-three countries have been trained. These missionaries were assigned to and served in thirty-seven different countries. They have baptized 34,540 new believers and planted 628 churches in foreign countries. However, there are many cases where missionaries struggle with complex cross-cultural circumstances which often tend to weaken their efforts. Then the question is raised whether the missionary training given by 1000 MM to its missionaries is adequate or not. The purpose of this study is to evaluate the current 1000 MM training program and present the strengths and weaknesses of its training program. The evaluation was limited to the training factors that influence the crosscultural adjustment of missionaries. These include goals and objectives, length and type of training, place of training, the trainer, and the curriculum. Findings of this study show that adequate cross-cultural training is related to effective cross-cultural missionary work. Based on the findings of this study, six practical suggestions were proposed for effective cross-cultural training: (1) 1000 MM trainers need to be cross-culturally trained; (2) there needs to be a balance in the curriculum in biblical, professional, and cross-cultural training; (3) cross-cultural training needs to be done in the trainee's local language, for those who do not understand English well; (4) mission fields should be assigned to missionaries sometime earlier before the end of the missionary training; (5) the training period needs to be extended; and (6) the training curriculum should be constantly revised.

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