• Journal of the Korean Society of Food Culture
• /
• v.22 no.1
• /
• pp.1-9
• /
• 2007

This paper is intended to study what kinds of the vegetables are mentioned in the Bible and how they were used in those days. While one hundred and twenty-eight different plants are mentioned in the Bible, there are today 2,384 plant species in modem Israel, most of which have been introduced in recent centuries. These plants obviously did not exist there in biblical times and were only recently introduced from Australia and South America, respectively. This article will study only the vegetables mentioned in the Bible and known to have existed in the old and new testament times. Since the first book devoted exclusively to biblical botany was that of Levinus Lemmens in 1566, the modem systematic study of biblical plants, began with F. Hasselquist, a student of Linnaeus, the founder of modem botany. In 1928, Immanuel Loew approached the subject differently, reviewing all known data pertaining to biblical plants. His work not only discussed biblical plants, but also plants in later Jewish literature, particularly the Talmud. The British scholar G. E. Post provided a broad field study of modem plants in Palestine, Syria, Lebanon, and Jordan. More recent major treatments of the subject include those of A. and H. Moldenke (1952), M. Zohary (1982), N. Hareuveni (1984), and Y. J. Choi(1996). Today, articles on specific biblical plants listed in the Bible can be found in any number of encyclopedias. This study attempts to provide a synthesis of the work of a number of scholars who studied the vegetables and plants mentioned in the Bible. As a preliminary study on the culture of food in the biblical period, this study has focused on the identity and features of the vegetables of the Bible. In only a limited number of instances, because of the paucity of the informations and the broad and generic descriptions of the plants, we can't be certain about the identification of the vegetables named in the Bible. In many instances the traditions established by the Greek, Aramaic, and English translations are helpful, although sometimes they are misleading. This paper subdivides the vegetables into broad areas, the general vegetables and the flavoring herbs. Vegetables formed very important part of the diet in the biblical times. Two main types were used: those whose nutritious seeds could be easily stored and those which were eaten freshly gathered from gardens. Pulse seeds provided a useful source of vegetable protein, while fresh green vegetables were vitamin rich. Pulses could be eaten boiled, or their dried seeds could be ground up into flour and then made into nutritious soups. Fresh vegetables were eaten either raw or lightly cooked, usually by boiling in water. The general vegetables in the Bible are herbs(garden rocket), cucumber(snake cucumber), watermelon, leeks, chicory, and onions. Also the flavoring herbs in the Bible are rue, dill, cummin, black cummin, frankincense, cinnamon, cassia, myrrh, black mustard, coriander, mint, saffron, ginger grass, syrian hyssop, aloes(eagle wood), manna which have the flavor, aroma, and medical values.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.17 no.4
• /
• pp.861-878
• /
• 2003

In the ancient time wind is considered as the life . soul and the human's breath which represents essence of universal creation and the absolute power and also the messenger of the god or god's state. Greek's 'pneuma' , India's 'Brahman' and the Old Testament's 'ruach' are used to signify the wind. Also Wind(風) in traditional culture, it is related to 玄妙之道 of 花郞, the flower of youth in Shilla dynasty and sexual intercourse in shaman's dream which can be thought as Freud's libido. In this aspect we can see the connection between the wind and the libido which can be meaning of sexual desire. Ancient Chinese wrote word ‘風’ as phoenix, the god's bird, the phoenix in inscriptions on bones and tortoise carapace(甲骨文) because one can feel the wind but can’t see it. The word Ki(氣) origins from 風 therefore 風 is 氣's fundamental notion. The wind can be understood by ki which travels around the world to create all nature. And the Wind is associated with 風化, 玄鳥, 八僧舞, which are related with reproduction. In the book of change (周易) the 震巽卦 ; 雷風 come under wind which means the function of ki and also menas the 精(essence of life) of 恒久(eternity) means the reprodution ; that performs succession of life. In the Oriental Medicine 氣 is a phenomenon that appears by movement of Ki by 相火(Ministerial fire). 相火 is core of the succession of life which means preservation of descendants; therefore 風 has very similar concept with sexual desire. 風 is the beginning ki of universe and in human body aspect 風 belong to the Liver Meridian. If 風 makes movement then the Pericardium Meridian of Hand Kwolum responds and the genital organs which belongs to Liver Meridian of Leg Kwolum reproductive function by contraction and expansion. Generally 風 understood as movement and origination and this is recognized as meaning of 氣. Therefore as studied above the present writer believe m. participates closely to reproductive function.

• Journal of Intelligence and Information Systems
• /
• v.23 no.2
• /
• pp.71-88
• /
• 2017

Language models were originally developed for speech recognition and language processing. Using a set of example sentences, a language model predicts the next word or character based on sequential input data. N-gram models have been widely used but this model cannot model the correlation between the input units efficiently since it is a probabilistic model which are based on the frequency of each unit in the training set. Recently, as the deep learning algorithm has been developed, a recurrent neural network (RNN) model and a long short-term memory (LSTM) model have been widely used for the neural language model (Ahn, 2016; Kim et al., 2016; Lee et al., 2016). These models can reflect dependency between the objects that are entered sequentially into the model (Gers and Schmidhuber, 2001; Mikolov et al., 2010; Sundermeyer et al., 2012). In order to learning the neural language model, texts need to be decomposed into words or morphemes. Since, however, a training set of sentences includes a huge number of words or morphemes in general, the size of dictionary is very large and so it increases model complexity. In addition, word-level or morpheme-level models are able to generate vocabularies only which are contained in the training set. Furthermore, with highly morphological languages such as Turkish, Hungarian, Russian, Finnish or Korean, morpheme analyzers have more chance to cause errors in decomposition process (Lankinen et al., 2016). Therefore, this paper proposes a phoneme-level language model for Korean language based on LSTM models. A phoneme such as a vowel or a consonant is the smallest unit that comprises Korean texts. We construct the language model using three or four LSTM layers. Each model was trained using Stochastic Gradient Algorithm and more advanced optimization algorithms such as Adagrad, RMSprop, Adadelta, Adam, Adamax, and Nadam. Simulation study was done with Old Testament texts using a deep learning package Keras based the Theano. After pre-processing the texts, the dataset included 74 of unique characters including vowels, consonants, and punctuation marks. Then we constructed an input vector with 20 consecutive characters and an output with a following 21st character. Finally, total 1,023,411 sets of input-output vectors were included in the dataset and we divided them into training, validation, testsets with proportion 70:15:15. All the simulation were conducted on a system equipped with an Intel Xeon CPU (16 cores) and a NVIDIA GeForce GTX 1080 GPU. We compared the loss function evaluated for the validation set, the perplexity evaluated for the test set, and the time to be taken for training each model. As a result, all the optimization algorithms but the stochastic gradient algorithm showed similar validation loss and perplexity, which are clearly superior to those of the stochastic gradient algorithm. The stochastic gradient algorithm took the longest time to be trained for both 3- and 4-LSTM models. On average, the 4-LSTM layer model took 69% longer training time than the 3-LSTM layer model. However, the validation loss and perplexity were not improved significantly or became even worse for specific conditions. On the other hand, when comparing the automatically generated sentences, the 4-LSTM layer model tended to generate the sentences which are closer to the natural language than the 3-LSTM model. Although there were slight differences in the completeness of the generated sentences between the models, the sentence generation performance was quite satisfactory in any simulation conditions: they generated only legitimate Korean letters and the use of postposition and the conjugation of verbs were almost perfect in the sense of grammar. The results of this study are expected to be widely used for the processing of Korean language in the field of language processing and speech recognition, which are the basis of artificial intelligence systems.

• Proceedings of the Korea Hospitality Industry Research Society Conference
• /
• 2002.11a
• /
• pp.83-98
• /
• 2002

The old testament of the Bible has written the milk and curd. God said, I will ive you to how the milk and honey. The present study was designed to examine the effects of different homogenization pressure, homogenization temperature and $\beta$-cyclodextrin concentration on cholesterol removal rate of cheese, and to optimize the factors of cheese manufacture Process. In addition, the characteristics from cholesterol removed cheese and control are compared in the rheological and ensory analysis. The optimized process condition for cholesterol removal was for homogenization pressure, 74$^{\circ}C$ for homogenization temperature and 2% for $\beta$-cyclodextrin concentration, it showed 875% of the highest cholesterol removal rate in milk. Therefore, manufacture conditions of cholesterol removed cheese were chosen 74$^{\circ}C$ for homogenization temperature, for homogenization pressure, and I or 2% for $\beta$-cyclodextrin concentration. Cholesterol removed cheese and control were compared with yield, cholesterol removal, meltability, stretchability, textural properties and sensory analysis. Cholesterol content of control cheese containing 23.8% milk fat was cheese made from milk treated with 2% $\beta$-cyclodextrin and homogenization pressure was cholesterol removal. Yield of cholesterol removed cheese. As the homogenization pressure increased, oiling off reduced with showed better surface appearance. Stretchability of cholesterol removed cheese was lower 5~10cm than over 30cm of control. Meltability of cholesterol removed cheese also was lower than control. The hardness, gumminess, chewiness reduced to respectively. In the result of sensory analysis, treatment of homogenization for cholesterol removed cheese improved appearance and flavor, however texture fell. In addition, the resent result of the study indicated that about 75% of cholesterol in cheese could be removed, and the possibility of development of cholesterol removed cheese was observed. We have hope to research manufacture cheese global wide.

• Sim-seong Yeon-gu
• /
• v.29 no.1
• /
• pp.1-45
• /
• 2014

Mystic experience such as seeing an vision could be explained as experiencing elusive and mysterious unique existence in religious way. In depth psychology, which is based on unconsciousness like analytical psychology, this could be explained as a something that gives a meaning of life and purpose through discovering health and healing. The importance of primodial experience in depth psychology is that it can possibly discover the base of present acts. In Christian theology, symbolic mystery and truth of religious experience that appear in Christian tradition have interest on human situation. These two fields' approach methods are different, but both show common interest on unique experience which can be said properly as raw experience. Various visions appear in many parts of the Bible. Among many visions, the book of Zechariah, one of the 12 Prophets, describes rich and diverse 8 visions through chapter 1 to chapter 8. However, due to the Genre of revelation, it lacks historicity, and because of vagueness and symbolic meanings, its visions are hard to understand and interpret. Theologically, visions of Zechariah show communality of Israelites by reconstructing kingdom of Judah and church in a way of historical circumstances. Though, these visions could deliver the meaning of an ethnical aspect as reporting continuous conversation between the God and humans. Furthermore, it could mean a personal aspect of the Prophet Zechariah as reaching for a opportunity of new change. Moreover, those who read these visions could try to interpret the meanings of various images which represent meeting mysterious existences. Therefore, the Author would concentrate on the fact that 8 visions in the book of Zechariah, which has not been received much attention to neither Christians nor non-believers, develop in chiastic structure (stylistic contrast), so that tries to interpret the first, second, seventh, and the eighth visions in analytic psychology way. In visions of Zechariah, excepting the 4th vision which probably was inserted later, rest of 7 visions each shows the stage of the hours of darkness. 1st to 3rd visions represent evening, 5th vision represents deep in the night, and 6th to 8th visions represent dawn to morning. Moreover, since structure of visions arranged in chiastic way, horse appears in 1st and 8th vision, measuring rope and measure tools are used as main motif in 2nd and 7th vision. However, same motifs could have different symbolic meanings and roles as visions are formed in different situations and conditions. In the first vision, angels who ride horses look around the world and report it is calm and peaceful. Concerning the political situation back in the day, the world being calm and peaceful in the beginning of evening means that it is not ready to change to a whole new world. Psychologically, if there is no readiness to adopt new world, it means being hopeless. It is sending you a message to get out of those kinds of situation. Moreover, appearance of four angels who rode red, brown, and white horses to a myrtus tree in the valley means that it is time for individuation and it is right and good timing for changing. In second vision, you will be able to see that Israelites had long years being caught in the shadows by foreign country, and long years succumbed by the strength of four horns, which shows the progress of renewing strength and being oneness with oneself from overwhelmed situation by paternity. In seventh vision, meaning of two women bringing the godness of the sky, who were locked up in a rice basket, back to the temple in Babylon is going towards in a level of Self-actualization by separating one's ego captured excessively by matherhood and putting back to a place where it was before. In eighth vision, chariots pulled by horses are scattered far and wide, and horses which went to north had rest in the land of North. After horses and chariots are seen between two mountains of bronze with the image of Self and anima/animus. These images can be explained as the changing progress are almost completed and the God and human, in other words Self and ego are being united and is now time for rest. All of 8 visions contains the conversation between angel and Zechariah who willing to know the meaning of visions. Zechariah asks the angel actively about the meaning of visions because of his wish for Israelites to return home and rebuild church. Conversation among the God, Zechariah, who asks questions until he knows everything, an Angel, who gives answer to given questions, is conversation between ego and anima/animus. Eventually, it is a conversation between Self and ego.