보성산 유기농 녹차의 품질에 따른 카테킨 함량과 항산화능 비교 분석

박경련(Kyung Ryun Park),이상길(Sang Gil Lee),남태규(Tae Gyu Nam),김영준(Young Jun Kim),김영록(Young-Rok Kim),김대옥(Dae-Ok Kim) 한국식품과학회 2009 한국식품과학회지 Vol.41 No.1

유기농 녹차의 등급별 총페놀 함량과 항산화능은 각 추출 용매에 따른 수율을 확인하였을 때 물 추출에 비하여 수용성 유기용매의 추출 수율이 유의적으로 높았다. 유기용매를 이용한 추출수율은 물을 이용할 때 보다 총페놀 함량은 1.5에서 3.2배, 항산화능은 1.8에서 3.8배 정도 높게 나타났다. HPLC 분석을 통하여 총페놀 함량과 항산화능의 상관관계를 비교 시 총페놀 함량이 증가함에 따라 항산화능이 1차 선형관계로 증가하는 경향을 보였다. HPLC분석을 통하여 유기농 녹차에 함유되어 있는 다양한 카테킨의 함량이 채엽시기에 따라 변화가 나타났다. 유기농 녹차의 카테킨 성분 중 가장 많이 존재하는 EGCG가 건조중량당 5.8-7.7%의 함량을 보였고, caffeine은 1.7-2.9%의 함량을 보였다. 유기농 녹차의 카테킨 함량은 일반적으로 채엽 시기가 늦어짐에 따라서 점차 감소하였다. 유기농 녹차의 등급에 따른 항산화능은 최상급인 우전에서 가장 높았으며 최하등급인 엽차에서 가장 낮게 나타났다. HPLC 분석에 의한 유기농 녹차의 등급에 따른 총 카테킨 함량(㎎/g)은 우전(155.4), 세작(147.7), 중작(143.2), 엽차(135.1), 대작(130.5)의 순서로 감소하였다. 이를 통해 녹차의 채엽 시기가 유기농 녹차의 카테킨 성분 및 항산화능에도 영향을 미치는 것을 확인하였다. 전반적으로 상급의 유기농 녹차 일수록 총페놀 및 카테킨 함량이 많으며 또한 더 높은 항산화능을 가지는 것으로 나타났다. The objective of this study was to evaluate the effect of various solvents on extraction of bioactive phenolics and to analyze the antioxidant capacity and contents of individual catechins in various grades of green teas organically grown in Boseong, Korea. The organic green teas, based on their harvest seasons, were categorized into five grades such as Woo-Jeon, Se-Jak, Jung-Jak, Dae-Jak, and coarse tea. Solvents used to extract phenolics from these teas included water at 23℃ and 70℃ as well as 80% (v/v) aqueous methanol and ethanol. In general, aqueous organic solvents of methanol and ethanol led to higher extraction yields of phenolics than water at 23℃ and 70℃. Total phenolics and antioxidant capacity of the teas extracted with the aqueous organic solvents were approximately 1.5 to 3.2 and 1.8 to 3.8 times higher than those with water at 23℃ and 70℃, respectively. Coarse tea, the lowest grade of green tea, showed approximately 30-60% lower total phenolics and antioxidant capacity compared with the higher grade ones. Reversed-phase HPLC analysis was performed quantitatively to identify individual catechins, gallic acid, and caffeine in teas extracted with 80% (v/v) aqueous methanol. Based on their dry weights, the organic green teas contained about 1.7 to 2.9% of caffeine. Content (㎎/g dry weight) of tea catechins decreased in the following order: Woo-Jeon (155.4) > Se-Jak (147.7) > Jung-Jak (143.2) > coarse tea (135.1) > Dae-Jak (130.5). (-)-Epigall℃atechin gallate was the most abundant among the catechins analyzed. The highest grade of green tea, Woo-Jeon, had the highest amount of (-)-epigall℃atechin gallate at 77.4 ㎎/g dry weight. Overall, the higher grade of organic green teas tended to have the higher level of antioxidant capacity and catechins.

사과 기능성 소재 개발 및 활용

김대옥(Dae-Ok Kim) 한국원예학회 2017 한국원예학회 학술발표요지 Vol.2017 No.5

선교사 영성의 기초로서의 산상수훈

김대옥 ( Dae Ok Kim ) 한국복음주의선교신학회 2010 복음과 선교 Vol.13 No.-

The purpose of this study is to argue that the Sermon on the Mount is Jesus blueprint for building the Kingdom of God on this earth, and to show that it is an appropriate manual for missionaries, the agents of the kingdom of God, to realize Jesus` vision of Kingdom-life on this earth. Missionaries are to, in the light of the Sermon on the Mount, be led to reflect upon spiritual problems in their selves, and to learn that the Sermon on the Mount serves as the foundation for Christian spirituality by which the continuous fulfillment of the Kingdom be realized. With this aim in mind, the study is comprised of three parts, and each represents a significant aspect of the Sermon on the Mount which in turn serves as the spiritual foundation for the missionaries. The first aspect of the spiritual foundation found in the Sermon on the Mount is its being the ``Kingdom of Heaven. ``The ``kingdom`` described in the Sermon on the Mount is not so much a utopia after death as a reality embodied in the midst of the problematic world ``here and now.`` ``The Beatitudes`` is presented as the heart of our Kingdom-seeking life, which serves as the determining principle for the rightful condition of heart, and rightful attitude toward God and life. Missionaries are expected to sustain the inner life of devotion, keep the identity as the salt and light, and guide people to live the life of glorifying God. The second aspect of the spiritual foundation found in the Sermon on the Mount is its demand to be ``lived out`` in our daily lives. A normative life of a missionary should be a life of seeking spiritual growth and wholeness. There is a sense in which a missionary holds a heavenly ``secret`` with which mere formal and superficial spirituality is avoided. Missionaries may reverently recognize that God is the living God, have hearts for neighbours and pray for them, and do not neglect to pray for themselves either. However, it is not to be missed that the essence of spirituality of the Sermon on the Mount is not just praying but to live out its rules. It is to uphold God`s expectation of perfection as the goal by which they pursue God`s kingdom and seek to realize the Golden Rules. The third aspect of the spiritual foundation found in the Sermon on the Mount is its revelation of the spiritual crises for us to overcome. The Sermon on the Mount manifests the depth of spiritual sickness and distortions of the believers and offers the ways for restoration. First, it penetrates and reveals the formalism and legalism in the life of believers. Secondly, it convicts religious hypocrisy, self-centered desire for material gain, and secularism. Thirdly, it exposes such ungodly tendencies such as judging others, egocentric demanding, laziness, idolatrous obsession for success, life of boasting, etc. The manifestation of the kingdom challenges these spiritual crises and demand that they be dealt with and get rectified before we go to ``the village down the mount`` (the world). The Sermon on the Mount is the perfect spiritual foundation for missionaries (1) to overcome their spiritual problems, and (2) to build the kingdom of God firmly in the lives of individuals and communities.

약학박사 정 시련 교수 정년퇴임 기념호 : 연구논문(재록) ; 생명과학 : Parathion의 간독성 및 면역독성에 있어서 대사과정의 역할

김대옥 ( Dae Ok Kim ),이상규 ( Sang Kyu Lee ),전태원 ( Tae Won Jeon ),김춘화 ( Chun Hua Jin ),현선희 ( Sun Hee Hyun ),김은정 ( Eun Jung Kim ),문귀임 ( Gui Im Moon ),김정애 ( Jung Ae Kim ),이응석 ( Eung Seok Lee ),이병무 ( Byung Mu 영남대학교 약품개발연구소 2006 영남대학교 약품개발연구소 연구업적집 Vol.16 No.-

산화방지제 파이토케미컬이 건강에 미치는 영향에 대해 고려할 점

김대옥(Dae-Ok Kim),이창용(Chang Y. Lee) 한국식품과학회 2021 한국식품과학회지 Vol.53 No.2

과일, 채소, 곡물, 견과류 등에 함유된 파이토케미컬은 심혈관질환, 암, 퇴행성신경질환 등을 유발하는 활성산소의 바람직하지 않은 영향을 방지하는 산화방지제로 역할을 한다. 이처럼 유해물질로 간주되었던 활성산소는 최근에 면역 및 다른 생리적 반응 신호에서 인체에 유익한 역할을 하는 것으로 밝혀졌다. 여러 연구에 따르면 활성산소는 신진대사 건강을 증진시키는 필수 신호 전달 물질로 작용한다. 따라서, 산화방지제가 활성산소의 신호 전달에 간섭하는 것은 전반적인 이점에 의문의 여지가 있다. 그러므로 건강상의 이익을 위해 파이토케미컬을 기능성 식품과 보충제에 적용할 때 활성산소가 미치는 영향을 이해하기 위한 연구가 반드시 필요하다. 본 논문은 활성산소에 관한 연구를 계획하는 식품학자 및 영양학자들에게 가능한 연구 방향을 제공하고자 활성산소의 새로운 역할과 다양한 파이토케미컬의 호메시스를 간략하게 다루고 있다. Phytochemicals in fruits, vegetables, cereals, and nuts, advertised as “antioxidants”, combat undesirable effects of reactive oxygen species (ROS) in the body. These undesirable effects include cancer, cardiovascular diseases, and neurodegenerative disorders. Although ROS were initially considered to be primarily damaging agents, ROS have been discovered to play a role in signaling immune and other physiological responses in recent years. Several studies have demonstrated that ROS act as essential signaling molecules to promote metabolic health. Therefore, the overall advantage of the interference of ROS signals by antioxidants could be questionable. Future research is required to understand the implications of the application of phytochemicals in functional foods and supplements for health benefits on ROS levels in the body. This study describes the new roles of ROS and hormesis of various phytochemicals to provide a possible research guideline to food and nutrition scientists.

커큐민이 건강에 미치는 효과 - 재평가

김대옥(Dae-Ok Kim),이창용(Chang Y. Lee) 한국식품과학회 2021 한국식품과학회지 Vol.53 No.5

커큐민은 산화방지능, 항염증, 항우울, 항균, 항종양 등의 다양하고 유익한 생리학적 활성이 있는 것으로 알려져 있다. 또한, 커큐민은 면역조절, 대사조절, 신경보호 효과도 가지고 있다. 지난 10년 동안 13,000편 이상의 연구 논문에서 커큐민의 건강상 이점에 대한 연구가 발표되었음에도 불구하고, 아직까지 전 세계 어느 나라에서도 커큐민을 의약품으로 시장에 출시하지 못하고 있다. 긍정적인 결과가 많음에도, 건강상의 이점을 내세우는 대부분의 연구는 커큐민의 다양한 화학적 거동을 고려하지 않은 시험관실험 및 동물실험에 기반으로 하고 있다. 커큐민은 PAINS이자 IMPs 중의 하나로 알려져 있다. 따라서 엄격한 연구 설계에도 불구하고, 인체적용시험 및 임상시험은 특별한 이점을 입증할 수 없었다. 이 논문에서는 커큐민의 다면적 특성을 검토하여 커큐민의 부정적 특성이 이로운 효과와 균형을 이룰 수 있도록 하고 건강상의 이점을 더 잘 이해할 수 있는 잠재적 연구 방법을 제안하고 있다. Curcumin is known to possess diverse beneficial physiological effects including antioxidant, anti-inflammatory, anti-depressant, anti-microbial, and anti-neoplastic activities, as well as immune-modulating, metabolism-regulating, and neuroprotective effects. However, despite more than 13,000 research papers published during the last ten years regarding the health benefits of curcumin, curcumin has not been introduced in the market as a pharmaceutical agent in any country. Despite the abundance of positive findings, most investigations that tout its health benefits are based on in vitro and in vivo studies that fail to consider the protean chemical behaviors of curcumin, which is known to be a pan-assay interference compound and an invalid metabolic panacea. Therefore, human clinical trials, despite rigorous study design, have been unable to prove specific benefits. This article reviews the pleiotropic properties of curcumin so that they can be balanced against its beneficial effects and suggests potential research avenues to better understand its health benefits.

성경과 꾸란의 공통 내러티브를 통한 무슬림과의 선교적 대화 가능성 연구: 노아 내러티브를 중심으로

김대옥(Kim, Dae Ok) 한신대학교 신학사상연구소 2013 신학사상 Vol.0 No.161

이 논문은 성경과 꾸란이 공유하고 있는 인물 내러티브를 통해 양 경전의 공통된 메시지를 강조함으로써 이슬람과의 선교적 대화 가능성을 모색해 보는 데 목적을 둔다. 필자는 서로 상관이 없을 것 같으면서도 통일한 양 경전의 노아 내러티브에 대한 분석을 통해 우리가 어떻게 상대의 경전을 이해하고 또 수용할 수 있는지, 그리고 엄연히 존재하고 있는 그러한 차이들에도 불구하고 상호간의 공통주제를 강조함으로써 두 경전 간의 대화를 통해 선교적 접점을 만들 수 있는지에 대한 가능성을 추적해 보았다. 성경과 꾸란이 공통으로 간직하고 있는 노아 내러티브는 크고 작은 불일치가 존재함에도 불구하고 본질적으로 공통 메시지를 전달하고 있다. 가령 노아가 예언자직을 가지고 있었는지의 여부, 그가 사람들 앞에서 설교를 했는지의 여부, 모든 동물이 방주에 탔는지, 아들과 아내가 홍수에서 죽었는지, 방주가 머문 산정의 이름 동의 여부는 분명히 논란의 여지가 있다. 하지만 이 내러티브들이 전달하고자 하는 메시지는 그러한 상세한 정보 너머에 있다. 그 메시지는 하나님께서 당시 인류의 범죄에 진노하시고 ‘심판’하셨다는 사실이요, 그 중에서 의인 노아를 보존하시고 ‘구원’ 하셨다는 사실이며, 그것을 교훈 삼아 이 이야기를 듣는 청중도 경성하여 신적명령에 순종해야 한다는 것이다. 이와 같이 양 경전에 있는 공유 내러티브의 본래적인 기록 목적에 초점을 두고 읽어낸다면, 존재하는 차이를 강조하여 진리논쟁과 상호반목으로 치닫던 지금까지의 현실을 반복하지 않고, 상호 존중의 입장에서 건강한 양자간의 대화는 가능하게 될 것이다. The purpose of this article is to argue that Christianity and Islam can have a meaningful dialogue with each other by emphasizing the common messages from the common narratives appeared?in both?the Bible and the Quran. To our surprise, Christianity and Islam who have been sharing the history of trouble and discord for a long time, have many common narratives in each of their scriptures . The writer’ s interest in this article is to find out a possibility that they can have receptive relationship each other through dialogue, even go further up to find the truth. The 23 prophets out of 25 prophets in the Quran are the common figures of the Bible. This article focused on Noah. The Noah Narrative which appears in both scriptures has big or small inconsistencies. There would be some room for further discussion as we see the details in the narratives. However, the two narratives in both scriptures are not much different each other by their appearance. Rather, the points that both scriptures emphasize in Noah Narrative is much the same. It is true that God raged at the people for committing the sins, and punished, and saved righteous Noah and his family from the flood. This plays a part as a sample that God will punish the sinners and save the righteous even today as He did in the past. In fact, the differences in both scriptures do not seem to affect the flow of the story in the narrative. They do not make any gap to the purpose of the story. Having nothing to do with the details of the story, the Noah Narrative has common emphasis, through which both group can grope to accept each other. When one focuses on the differences the Narrative has, both parties would go up to?a dispute over the truth eventually. For that reason, the writer argued that both parties are to emphasize the common points rather than the different points of the narratives for the conversation between them. As they focus on the original purpose of the narratives, they can open the possibility of a

Metallothionein 유전자가 도입된 재조합 Saccharomyces cerevisiae의 생육과 카드뮴 제거

김대옥(Dae-Ok Kim),박성식(Sung-Sik Park),서진호(Jin-Ho Seo) 한국생물공학회 1996 KSBB Journal Vol.11 No.5

하나님 나라 도래 현실로서 예수가 선포한 희년의 특징 고찰

김대옥(Kim, Dae-Ok) 한신대학교 신학사상연구소 2016 신학사상 Vol.0 No.174

예수의 복음은 ‘하나님 나라’의 도래로 집약된다. 그것은 ‘온 백성에 미칠 큰 기쁨의 좋은 소식’으로써, 특히 1세기 이스라엘의 역사 현실에서 억압받던‘가난한 이’들에게 미치는 자유와 해방의 소식이었다. 그는 하나님 나라가 임해왔음을 선언하며, 이사야의 예고를 들어 고래로부터 이스라엘의 사회적 이상이 되어왔던 희년 실천을 자신의 메시아적 사명의 핵심으로 제시한다. 그는 희년 실천의 틀 안에서 하나님 나라의 실현이 구체화 될 것을 기대한다. 예수가 선포하고 기대한 희년에는 전통적인 이해를 뛰어 넘는 여러 특징들이 있다. 예수는 그의 희년 선포에서 하나님 나라의 분배적 정의에 초점을 두었고, 전통적인 50년 희년 주기를 넘어 즉각적이고 상시적인 실천을 기대했다. 그럼에도 그는 국가의 전면적 실천보다는 상황적 실천을 의도했다. 그는 자선 차원을 넘는 총체적인 회복으로써의 희년을 기대하고, 유대적 특수주의를 넘어선 보편 명령으로 확대했다. 선제적인 은혜의 선순환의 지속을 기대하며, 그것을 영생의 길로써 제시했다. 그것은 예수를 따르는 제자도의 전제였고, 희년 실천 거부에 대해서는 지속적인 비판이 따랐다. 마침내 희년 명령은 지상명령으로써 제시되었다. 예수의 지상적 몸이요 제자공동체인 교회는 희년 실천으로 구체화되는 하나님 나라의 복음을 회복해야 한다. 그 복음을 재확인하고 구체적인 실천 방향을 모색해야 하는 것은 무엇보다 그것이 교회의 정체성과 존재 목적의 문제이기 때문이다. The gospel of Jesus is summed up in the coming of the Kingdom of God. As “good news of great joy for all the people,” it was the news of freedom and deliverance especially for the poor who, as a matter of historic reality, were under the oppression in the first century Israel. Jesus proclaimed that the kingdom of God had come and by quoting Isaiah’s prophecy presented the practice of the Jubilee that had been the social ideal of Israel from old days as the core of his Messianic mission. And it was within the framework of practicing the Jubilee that he expected the reality of the Kingdom of God to be materialized. The Jubilee that Jesus proclaimed and expected has many characteristics that went beyond the conventional understanding. In proclaiming the Jubilee, he focused on distributive justice in the Kingdom of God and expected an immediate and continuing practice beyond the traditional fifty-year-cycle. At the same time, he intended Jubilee to be practiced depending on the circumstances rather than in a nation-wide scale by the state. He expected Jubilee as overall restoration that is more than acts of charity and expanded it beyond Jewish particularism as a universal command. He looked forward to the continuing good cycle of preemptive grace and showed the practice of Jubilee as the way of eternal life. As it was a precondition for the discipleship to follow Jesus, those who fail to practice Jubilee has been subjected to perennial criticism. The command to practice Jubilee presented itself finally as the great commission. The church, which is the earthly body of Jesus and the community of his disciples, ought to restore the gospel of the Kingdom of God that is to be realized in the practice of Jubilee. Reaffirming that gospel and seeking for specific methods of practice is called for because first and foremost this matter concerns the very identity of the church and purpose of its being.

``이스마엘 언약``과 그 성취 연구

김대옥 ( Dae Ok Kim ) 한국복음주의선교신학회 2011 복음과 선교 Vol.15 No.-

The purpose of this article is to argue that God established a covenant with the Muslims who are the spiritual descendants of Ishmael, which the writer calls it "Ishmaelic Covenant", just as Christians are those of Abraham, and that God provides the salvational plan for them in the Christ, And that the ``Ishmaelic Covenant`` belongs to the ``Abrahamic Covenant``, and the later is being completed by the former. In order to do this, the writer pursues the history of Ishmael and his descendants in the records of the Bible, especially focusing on the God`s covenant that was given to them and its fulfillment. In doing so, the writer tries to suggest some ideas in order for ``Abrahamic covenant people`` and ``Descendants of Ishmael``, who have lived for long time in hostility, to live together in peace. First of all, the writer provides the background of the birth of Ishmael and his life by arranging the ``Ishmael narrative`` that is recorded in Genesis chapters 16, 17, 21 and 25 briefly. Then he adds some stories told in the Quran, the holy book of Muslims, whom the writer considers ``the descendants of Ishmael.`` Then the writer deals with ``Ishmaelic covenant`` which is the core part of this article. This term is newly made by the writer through biblical research, which has been ignored by the ``covenant people.`` But the writer thinks that it should be dealt properly as the Abrahamic covenant, since the life and history of the descendants of Ishmael have been maintained according to this covenant. They became great nations by this covenant, though lived in the wilderness, and lived in hostility against all the brothers having warlike character. Finally the writer discusses the fulfillment and expectation of the ``Ishmaelic covenant`` in the Bible. God has been faithful to the people fulfilling the covenant. To conclude, the writer suggests that the people of ``Abrahamic covenant`` and those of ``Ishmaelic covenant`` who have been in the relationship of hostility and conflict for a long time, should exert all possible efforts in order to re-recognize each other as brothers together who have been descended from one God and one father Abraham, and to build up win-win relationship each other.