• Korean Institute of Interior Design Journal
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• v.16 no.1 s.60
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• pp.108-118
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• 2007

The tabernacle architecture is the paradigm of the new testaments and the modern church, and has been from the temples to synagogues, the Old Testaments to the New Testaments, and from present to future. Nevertheless, research on the Tabernacles has never been studied architecturally but has only been researched Biblically or partially. This would be because people interested in the tabernacle lack in architectural knowledge, and architects would be limited theologically. Furthermore, the start of church architecture until now was the architecture of the Roman-court style and the Greece Temple as the exterior, such as the Basilica, a non-Christian, strangely styled piece of architecture, which was seen as the basis of the church architectural style, which is a great mistake, due to the effect of modern architectural educational system with the central figure of humanism and western styled architecture. The measurement and the pattern of the Tabernacle architecture were not recorded in the Bible in order to produce the shape of the Tabernacle. The 'Architecture of God' was designed for the very first time on Earth so that He could dwell among His people.

• Korean Journal of Oriental Medicine
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• v.13 no.1 s.19
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• pp.43-52
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• 2007

It is generally called that the Dunhuang Manuscript ${\ulcorner}Shanghanlun{\lrcorner}$ (敦煌本 ${\ulcorner}$傷寒論${\lrcorner}$ ) is all the series of documents relating to the Shanghanlun (傷寒論) included in one of the testaments, which was, in 1900, originally found in the Cangjing hole(藏經洞, Mogao cave(莫高窟), Dunhuang(敦煌), Gansu province(甘肅省). I tried to research on the ${\ulcorner}Fuhengjue$ Zangfuyongyao $Fayao{\lrcorner}$ (${\ulcorner}$輔行訣藏府用樂法要${\lrcorner$) in the Dunhuang Testament (敦煌遺書), which include main texts of the ${\ulcorner}Tangyejingfa{\lrcorner$ (湯液經法) upon which the ${\ulcorner}Shanghanlun{\lrcorner}$ (傷寒論) is based, because it seems to be in the category of the Dunhuang Manuscript ${\ulcorner}Shanghanlun{\lrcorner}$ (敦煌本 ${\ulcorner}$傷寒論${\lrcorner}$) in the broadly extended sense.

• Journal of the East Asian Society of Dietary Life
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• v.17 no.6
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• pp.789-797
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• 2007

This study was conducted to research the differences in food ingredients in the ancient Israelite period in the books of Moses, including the books of Geneses through Deuteronomy, in the Old Testament written during B.C $1446{\sim}1406$. The books introduced various foods in daily life, such as seven kinds of fruits and nuts, thirteen kinds of vegetables and grains, twelve kinds of meats, six kinds of breads and cookies, five kinds of drinks, thirteen kinds of spices, and five kinds of processed foods like butter and oil. The foods were sharply distinguished between the clean (able to eat) and the unclean (unable to eat) in the aspect of food culture. For example, foods with blood were not allowed to be eaten. At that time, bread was a staple food in Israel. There were already standard recipes for baking cookies, and appliances such as frying pans and ovens to bake bread were available. Most of the recipes in the books were the same as modern recipes, especially for wine, grape juice and raisins. Also it seems there were various spices already in use at that time, as well as processed foods made from milk.

• Culinary science and hospitality research
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• v.19 no.3
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• pp.234-247
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• 2013

This study was conducted to examine how the Jewish nation, which disappeared in the history, has come to history again after 2000 years, considering the investigation of the Pentateuch from old testaments in the bible that might be recorded from B.C 1446 to 1406 about 3440 years ago. The foods in the era of the Pentateuch were classified by a strict rule which stipulated eatable clean foods and uneatable unclean foods. According to the Pentateuch, Israelites must not have blood, and the rule has still influenced them strongly. Sacrificial rites were classified into five categories: burnt offering, grain offering, peace offering, sin offering and guilt offering. The subdivisions of the seasons were Passover, Festival of Unleavened bread, Festival of First fruits, Festival of Harvest, Festival of Trumpets, Day of Atonement, Festival of Shelters; and those seasons were explained clearly by their meanings and even methods. Contrary to general food culture instructed by custom and tradition, the commandments transcribed the food cultures for the Food Sanitation Act in themselves long ago. Those commandments even remark the results brought to the observant and the disobedient stringently.

• Journal of Korean Medical classics
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• v.21 no.1
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• pp.27-42
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• 2008

It is generally called that the Donhwang Manuscript[敦煌本] "Sanghallon(傷寒論)" is all the series of documents relating to the "Sanghallon(傷寒論)", included in one of the testaments, which was, in 1900, originally found in the Janggyeong hole[藏經洞], Makgo cave[莫高庸], Donhwang(敦煌), Gamsuk province[甘肅省]. The consecutive numbers of the Manuscript are S 202 and P 3287, the former is called the "Sanghallon(傷寒論)" A-Manuscript[甲本] and the latter consists of the "Sanghallon(傷寒論)" B-Manuscript[乙本] and the "Sanghallon(傷寒論)" C-Manuscript[丙本]. The Donhwang Manuscript is a type of a hurt book, but not a complete form of a book. As the research conducted, it has been proven that the Donhwang Manuscript "Sanghallon(傷寒論)" has the academic values as mentioned below. First, it is highly valuable to inter-related study and revise the "Sanghallon(傷寒論)". Second, it is one of circumstantial evidences to have various kinds of versions of the "Sanghallon(傷寒論)". Third, its findings somehow wipes out arguments concerning with identifying authors of the "Sanghallon(傷寒論) Sanghanrye(傷寒例)" and the "Sanghallon(傷寒論) Byeonmaekbeop(辦脈法)". Fourth, it has turned out that the existing "Geumgweokhamgyeong" is not a forgery, but one of imparted versions of the "Sanghallon(傷寒論)" In conclusion, it could be acknowledged that the discovery of the Donhwang Manuscript "Sanghallon(傷寒論)" enables to arrange and revise the "Sanghallon(傷寒論)", and it has provided researchers with critical evidences about ascertaining many kinds of different versions of the "Sanghallon(傷寒論)". Moreover, we can also find the great contribution of this findings which could clarify various non-proven arguments within many experts and researchers.

• Journal of The Korean Society of Inherited Metabolic disease
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• v.18 no.2
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• pp.50-54
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• 2018

Jehovah's Witnesses do not accept blood transfusions, because of their particular interpretation of the Old and New Testaments. When people with such religious convictions are in need of medical care, their faith and belief may become an obstacle for proper treatment, and pose legal, ethical, and medical challenges for the health care providers. We report two inherited metabolic disorder cases in South Korea where the infants died whilst under medical care because of parental refusal of blood transfusions for religious reasons. Case 1 had methylmalonic acidemia, Down syndrome and associated congenital cardiac anomalies requiring surgery. Case 2 had anemia and methylmalonic acidemia requiring dialysis to treat hyperammonemia and metabolic acidosis. For effective medical management, they needed life-saving blood transfusions. As a part of alternative treatment, Erythropoietin was administered in both cases. As a result, two babies died from their extremely low hemoglobin and hematocrit. The hemoglobin concentrations below 2.7 g/dL without cardiac problem and 5.4 g/dL with cardiac anomaly complicated by pulmonary hypertension are considered life-threatening hemoglobin threshold. The medical professional must respect and accommodate religious beliefs of the patients who can make informed decisions. However, when parents or legal guardians oppose medical treatment of their babies and incompetent care receivers on cultural and religious grounds, the duty to assist and save persons exposed to serious danger, particularly life-threatening events must come first.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.1
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• pp.56-67
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• 2019

In order to investigate the issue with the proper name of eshel(Tamarix aphylla) mentioned in the Bible, analysis of morphological taxonomy features of plants, studies on the symbolism of the Tamarix genus, analysis of examples in Korean classics and Chinese classics, and studies on the problems found in translations of Korean, Chinese and Japanese Bibles. The results are as follows. According to plant taxonomy, similar species of the Tamarix genus are differentiated by the leaf and flower, and because the size is very small about 2-4mm, it is difficult to differentiate by the naked eye. However, T. aphylla found in the plains of Israel and T. chinensis of China and Korea have distinctive differences in terms of the shape of the branch that droops and its blooming period. The Tamarix genus is a very precious tree that was planted in royal courtyards of ancient Mesopotamia and the Han(漢) Dynasty of China, and in ancient Egypt, it was said to be a tree that gave life to the dead. In the Bible, it was used as a sign of the covenant that God was with Abraham, and it also symbolized the prophet Samuel and the court of Samuel. When examining the example in Korean classics, the Tamarix genus was used as a common term in the Joseon Dynasty and it was often used as the medical term '$Ch{\bar{e}}ngli{\check{u}}$(檉柳)'. Meanwhile, the term 'wiseonglyu(渭城柳)' was used as a literary term. Upon researching the period and name of literature related to $Ch{\bar{e}}ngli{\check{u}}$(檉柳) among Chinese medicinal herb books, a total of 16 terms were used and among these terms, the term Chuísīliǔ(垂絲柳) used in the Chinese Bible cannot be found. There was no word called 'wiseonglyu(渭城柳)' that originated from the poem by Wang Wei(699-759) of Tang(唐) Dynasty and in fact, the word 'halyu(河柳)' that was related to Zhou(周) China. But when investigating the academic terms of China currently used, the words Chuísīliǔ(垂絲柳) and $Ch{\bar{e}}ngli{\check{u}}$(檉柳) are used equally, and therefore, it appears that the translation of eshel in the Chinese Bible as either Chuísīliǔ (垂絲柳) or $Ch{\bar{e}}ngli{\check{u}}$(檉柳) both appear to be of no issue. There were errors translating tamarix into 'やなぎ(willow)' in the Meiji Testaments(舊新約全書 1887), and translated correctly 'ぎょりゅう(檉柳)' since the Colloquial Japanese Bible(口語譯 聖書 1955). However, there are claims that 'gyoryu(ぎょりゅう 檉柳)' is not an indigenous species but an exotics species in the Edo Period, so it is necessary to reconsider the terminology. As apparent in the Korean classics examples analysis, there is high possibility that Korea's T. chinensis were grown in the Korean Peninsula for medicinal and gardening purposes. Therefore, the use of the medicinal term $Ch{\bar{e}}ngli{\check{u}}$(檉柳) or literary term 'wiseonglyu' in the Korean Bible may not be a big issue. However, the term 'wiseonglyu' is used very rarely even in China and as this may be connected to the admiration of China and Chinese things by literary persons of the Joseon Dynasty, so the use of this term should be reviewed carefully. Therefore, rather than using terms that may be of issue in the Bible, it is more feasible to transliterate the Hebrew word and call it eshel.