Paulus Dimas Prabowo’s research while affiliated with Sekolah Tinggi Teologi Baptis Medan and other places

With rapid changes in society, the psychological problems experienced by modern society are becoming more and more serious, both quantitatively and qualitatively. This is also experienced by Christians. Counseling is needed as one way to deal with this psychological problem. There are at least three types of counseling approaches that Christians can choose, namely psychological counseling, christian counseling and biblical counseling. The main purpose of this study is to use the Systematic Literature Review and Bibliometric analysis to examine: 1) what uniqueness each counseling method has; 2) how it has developed; 3) whether there are blind spots that experts in each field cannot see through comparison. According to the research findings, each counseling technique has been developed through a similar process despite different perspectives. Although biblical counseling was designed later than other counseling techniques, all three techniques have passed the theoretical development stage and are currently undergoing clinical trials. It is hoped that an objective comparison of their effectiveness can be obtained.

Indonesia has initiated the vision of Golden Indonesia 2045 with an optimistic tone. However, amidst this optimism, major challenges are also present, such as increasing social complexity and moral decline that obscures cultural and spiritual values. The same anxiety was also felt by the mentors of the Proyek Pengembangan Anak (PPA) Efrata ID0524 in Samarinda. One solution can also be found in Matthew 5:16. This verse offers a basic principle for forming a generation that is able to be a light in the midst of the darkness of the times. The activity was carried out on November 4, 2024 at the Bethel Tabernacle Church (GBT) Jesus Alfa Omega, located at Jalan Pangeran Antasari No. 47, Bukuan Village, Palaran District, Samarinda City, East Kalimantan 75256. The number of attendees at the PkM activity was 158 people consisting of mentors, students fostered by PPA ID0524 Samarinda aged 5-20 years, and parents of students. The method of briefing is through lectures interspersed with interactions. The briefing material is based on Matthew 5:16. The method of writing this PkM article is literature study and exegesis. The results of the briefing showed positive things, both in terms of enthusiasm and commitment from the participants.

The word ‘meditate’ in Psalm 1:2b has various translations in ancient manuscripts, which are at least divided into two camps, namely manuscripts that support the translation ‘meditate’ including the Masoretic, Septuagint, Theodotion (Q), Peshitta, Vulgate, and Targum and manuscripts that support the translation ‘voice’ including Aquila (’A), Symmachus (S), Quinta (E’), Sexta (S’), and Syro-Hexapla. In turn, it appears that there are differences in motives between the two, namely the motives of contemplation and conservation. Based on a study using the textual criticism method, with consideration of consistency and context, it can be seen that the blessed according to Psalm 1:2b are those who like to contemplate the Law of the LORD. The contemplation activity is private, in the context of learning, with the practice of reading silently. The goal is to experience spiritual growth and knowledge

Abstrak: Gereja memiliki tanggung jawab untuk mengemban misi Allah bagi segala bangsa. Dalam praktiknya, ditemui beragam tantangan yang berpotensi menghambat laju pelaksanaan misi tersebut. Fakta ini juga dijumpai di Indonesia. Kisah Para Rasul 15-16 memuat beragam tantangan yang dihadapi misi gereja di awal kekristenan. Artikel ini bertujuan untuk mengidentifikasi apa saja tantangan misi yang mencerminkan konteks Indonesia. Dengan metode analisis tematis, ditemukan bahwa Kisah Para Rasul 15-16 menunjukkan adanya delapan tantangan misi. Tantangan-tantangan tersebut meliputi: dinamika intraiman (15:1-35), dinamika intern tim (15:36-41), kultur-religi (16:1-3), geografi (16:4-8), multikulturalisme (16:9-15), okultisme (16:16-18), aksi massa (16:19-22a), dan aksi penguasa (16:22b-40). Apabila diperbandingkan dengan kondisi yang ada di Indonesia, maka dapat disimpulkan bahwa tantangan misi dalam Kisah Para Rasul 15-16 mencerminkan tantangan misi di Indonesia.

Adolescence is a crucial period in determining the future. Career is the most important thing to think about and plan. A teenager not only needs to have careful calculations but also receive guidance from more senior people in planning his future. This research focuses on educational efforts for future planning based on James 4:13-15 for PPA Efrata ID0524 students in Loa Kulu, Kutai Kertanegara. This activity aims to provide a biblical understanding of future planning so that PPA Efrata ID0524 students get encouragement to plan well for the future. Reporting of PkM results is carried out using a qualitative approach, presented descriptively, and supported by literature studies and activity documentation. As a result, the participants who were still teenagers gained an understanding of the encouragement to plan for the future in accordance with the principles contained in James 4:13-15, namely: first, future plans need to be prepared in detail (v. 13); second, planning for the future requires awareness of one's limitations (v. 14); third, planning for the future must be according to divine will (v. 15).

Adolescence is a crucial period in determining the future. Career is the most important thing to think about and plan. A teenager not only needs to have careful calculations but also receive guidance from more senior people in planning his future. This research focuses on educational efforts for future planning based on James 4:13-15 for PPA Efrata ID0524 students in Loa Kulu,Kutai Kertanegara. This activity aims to provide a biblical understanding of future planning so that PPA Efrata ID0524 students get encouragement to plan well for the future. Reporting of PkM results is carried out using a qualitative approach, presented descriptively, and supported by literature studies and activity documentation. As a result, the participants who were still teenagers gained an understanding of the encouragement to plan for the future in accordance with the principles contained in James 4:13-15, namely: first, future plans need to be prepared in detail (v. 13); second, planning for the future requires awareness of one's limitations (v. 14); third, planning for the future must be according to divine will (v. 15).

The doctrine of the Trinity in the New Testament, especially in Paul's writings, is often thought to have a legacy from Greek culture. However, most of the New Testament writers, including Paul, were first century Jews with Second Temple Period Judaism. Therefore, observations of the doctrine of the Trinity need to look at Jewish intertestamenal literature, including the Apocrypha, Pseudepigrapha, and Qumran Texts which project the thoughts of the Second Temple Period of Judaism. Through thematic and comparative analysis methods, it was found that intertestamental Jewish literature inherited the doctrine of the Trinity in Ephesians in the form of the concept of God as Father, conveying the people as children of God (adopted), the Messiah as Lord and Son of God, the role of Messiah King and Messiah Priest, The dead Messiah, as well as the concept of the Holy Spirit dwelling within the community, provided the impetus for prophecy, as well as being a source of knowledge, guide and protector. Finally, it can be confirmed that Jewish influence is far greater than Greek influence in the doctrine of the Trinity.Doktrin Trinitas di dalam Perjanjian Baru, khususnya dalam tulisan-tulisan Paulus, sering dianggap memiliki warisan dari budaya Yunani. Namun kebanyakan penulis kitab Perjanjian Baru, termasuk Paulus, merupakan orang-orang Yahudi abad pertama dengan pandangan Second Temple Periode Judaism. Oleh sebab itu, pengamatan terhadap doktrin Trinitas perlu melihat sastra intertestamental Yahudi, meliputi Apokrifa, Pseudepigrafa, dan Teks Qumran yang memproyeksikan pemikiran Second Temple Periode Judaism. Melalui metode analisis tematik dan komparasi, ditemukan bahwa sastra intertestamental Yahudi memberikan warisan terhadap doktrin Trinitas di dalam Surat Efesus berupa konsep Allah sebagai Bapa, pengangkatan umat sebagai anak Allah (adopsi), Mesias sebagai Tuhan dan Anak Allah, peran Mesias Raja dan Mesias Imam, Mesias yang mati, serta konsep Roh Kudus yang berdiam di dalam komunitas, memberi dorongan nubuat, serta sebagai sumber pengetahuan, pembimbing dan pelindung. Akhirnya dapat ditegaskan, bahwa bahwa pengaruh Yahudi jauh lebih besar daripada pengaruh Yunani dalam doktrin Trinitas.

Inti dari doktrin Kristen terletak pada keyakinan yang mendalam bahwa dalam penyaliban Yesus dari Nazaret, Sang Allah dan Sang Manusia bersinggungan dengan cara yang selamanya mengubah jalannya sejarah manusia. Namun dimensi dari korban Yesus Kristus dimaknai secara beragam dengan berbagai model, yang setidaknya menyentuh aspek soteriologis dan moralitas. Namun adakah dimensi lain yang digapai melalui pengorbanan Kristus? Artikel ini hendak menunjukkan kepada pembaca bahwa Ibrani 10 memperlihatkan jangkauan dimensi yang lebih luas dari korban Kristus. Melalui metode eksposisi yang ditunjang dengan studi literaur, diperoleh bahwa korban Kristus menyentuh lima dimensi, yakni: pertama, dimensi soteriologis, yakni korban Kristus berkuasa menghapuskan dosa (ay. 1-10); kedua, dimensi seremonial, yakni korban Kristus mengakhiri sistem korban Perjanjian Lama (ay. 11-18); ketiga, dimensi relasional, yakni korban Kristus membuka jalan bagi umat percaya kepada Allah (ay. 19-25); keempat, dimensi eskatologis, yakni korban Kristus mengingatkan penghakiman manusia (ay. 26-31); kelima, dimensi spiritual, yakni korban Kristus mendorong ketekunan di tengah derita (ay. 32-39).

The Book of Jonah contains the word 'yarad' four times, which constitutes one of the recurring motifs in the text. Its usage is often interpreted as indicative of multidimensional degradation and is even associated with foreshadowing Christ's redemptive work. However, a critical question arises: What was the author of the Book of Jonah attempting to underscore through the repeated inclusion of the word 'yarad'? This study aims to delve into the occurrences of 'yarad' in the Book of Jonah through stylistic analysis to discern patterns, thereby elucidating the author's intent in employing these repetitions throughout the narrative. The methodology employed is stylistic analysis, with particular attention paid to the repetitive element. Consequently, discernible patterns emerge in 1:3b, 1:3c, 1:5b, and 2:6a, which exhibit a tendency towards diminishment yet encompass contrasts and pivotal moments. Consequently, it becomes evident that the author of the Book of Jonah strategically employs the word 'yarad' four times to accentuate contrasts, degradation, and pivotal shifts.

Frasa ????????? ??????? (beba'al hamon) dalam Kidung Agung 8:11 merupakan frasa problematik. Pertama, frasa tersebut dimaknai sebagai lokasi geografis oleh Alkitab versi LAI bahkan versi bahasa Inggris tetapi lokasinya masih belum jelas dan masih diperdebatkan hingga sekarang. Kedua, frasa tersebut ditafsirkan secara beragam seperti: suami dari banyak orang, dewa kesuburan Kanaan, dan dewa sesembahan orang Tirus maupun Kartago. Ketiga, naskah kuno yang lebih tua dari Teks Masoretik, yakni Septuaginta, Aquila, Symmachus, Vulgata dan Peshitta mayoritas memiliki terjemahan dan pemaknaan yang berbeda terhadap frasa tersebut. Berdasarkan ketiga masalah tersebut, maka yang menjadi rumusan masalah dalam artikel ini adalah: apa interpretasi yang tepat untuk frasa ????????? ??????? (beba?al hamon) dan implikasinya bagi penafsiran Kidung Agung 8:11-12? Artikel ini bertujuan untuk menafsirkan makna frasa ????????? ??????? (beba?al hamon) dan mengimplikasikannya dalam penafsiran Kidung Agung 8:11-12. Metode yang digunakan ialah analisis perbandingan naskah, analisis sintaksis, dan analisis sastra puisi dengan penekanan pada struktur dan paralelisme. Hasilnya ditemukan bahwa frasa ????????? ??????? (beba?al hamon) memiliki makna ‘sebagai pemilik dari banyak orang’ dan Kidung Agung 8:11-12 hendak menjelaskan bahwa cinta Salomo kepada gadis Sulam bersifat membebaskan, di mana kekayaan dan kekuasaannya dalam pengelolaan kebun anggur berdampak bagi kelepasan gadis Sulam dari kehidupannya yang malang bersama saudara-saudara lelakinya menuju hidup yang berkebebasan.