이스라엘 초기 공동체 형성기의 역사적 배경

박해령 ( Hae Ryeong Park ) 한국서양고대역사문화학회 2010 서양고대사연구 Vol.27 No.-

The Historical Background in the Formative Period of the Earliest Community of Israel Park, Hae-Ryeong To explore the formation of the earliest community of Israel is one of the most contentious chapters in the historical studies of Israel. Although there are disagreements, some who would the Late Bronze-Iron Age transition is generally recognized as the earliest possible period to which Israel`s formative period may be traceable. At the close of the 13th century B.C. the rapid momentous changes occurred in the political and social fabric of Late Bronze Age society. Archaeologically, this is vividly illustrated by demographic redistribution and an increase in the settled population, especially in the central hill country and Transjordanian highlands. According to the archaeological evidences, the finds indicate that the new people who constitutes the earliest community of Israel inhabited the highlands of central Canaan beginning in about 1200 B.C., the period of the Israelite Judges. The people settled in that region that eventually became Israel did not begin to form any kind of identity as a distinctive social entity called Israel until Iron Age I. Archaeological excavations of this period of time which started with the collapse of the older order - the Late Bronze, Canaanite city-states under Egyptian domination, indicate that the collapse was a gradual decline that started in the 13th century and lasted until the late 12th century B.C. The traditions of the Old Testament describe the land of Canaan as a fragmented multi-national land: inhabited by Canaanites, Horites, Hivites, Jebusites, Perizites, Hittites, Girgashites, and subsequently Philistines. From the ANE documents we know the peoples, such as Amorites, Hurrians, Habiru, Arameans. Some of these peoples, especially the sea peoples and the nomadic peoples immigrated to Canaan, others may have been part of the indigenous population. These inhabitants most likely comprised different elements of Late Bronze Age society, namely, the indigenous and nonindigenous populations. In conclusion, with the decline of Egyptian influence and power over Canaan during the 12th century B.C., some of its inhabitants constitute the earliest community of Israel.

A waveguide-typed plasmonic mode converter.

Park, Hae-Ryeong,Park, Jong-Moon,Kim, Min-Su,Lee, Myung-Hyun Optical Society of America 2012 Optics express Vol.20 No.17

<P>Waveguide-typed plasmonic mode converters (WPMCs) at a wavelength of 1.55 μm are presented. The WPMC is composed of an insulator-metal-insulator waveguide (IMI-W), a 1st reversely tapered insulator-metal-insulator-metal-insulator waveguide (RT-IMIMI-W), an insulator-metal-insulator-metal-insulator waveguide (IMIMI-W), a 2nd RT-IMIMI-W with lateral silver mirrors (LSMs), and a metal-insulator-metal waveguide (MIM-W) in series. The mode sizes for the IMI-W, IMIMI-W, and MIM-W via the IMIMI-W with LSMs were not only calculated using a finite element method but were also experimentally measured. The input mode size of 10.3 μm 10.3 μm from a polarization-maintaining single-mode fiber was squeezed to the mode size of ~2.9 μm 2.9 μm in measurement by converting an s0 mode to an Sa0 mode via an Ss0 mode. The WPMC may be potentially useful for bridging micro- to nano-plasmonic integrated circuits.</P>

Nanoimprinted Bragg Gratings for Long-Range Surface Plasmon Polaritons Fabricated via Spin Coating of a Transparent Silver Ink

Hae-Ryeong Park,Min-Su Kim,In-Seok Jeong,Jong-Moon Park,Jung Jin Ju,Myung-Hyun Lee IEEE 2011 IEEE TRANSACTIONS ON NANOTECHNOLOGY Vol.10 No.4

<P>We designed, fabricated, and characterized novel long-range surface plasmon polariton waveguides based on Bragg gratings (LRSPPW-BGs) via spin coating of a transparent silver ink on nanoimprinted polymeric patterns at low temperature in the absence of a vacuum system. For 20-nm-thick and 8-μm-wide LRSPPW-BGs of lengths in excess of 500 μ<B>m</B> , the measured reflectances are greater than 90% at a Bragg wavelength of ~1532 nm. For a 20-nm-thick, 8- μ<B>m</B>-wide, and 1000-μ<B>m</B>-long LRSPPW-BG, the full width at half maximum of a reflectance is determined to be 1.89 nm. The use of spin-coatable silver ink combined with the nanoimprint technique may represent a viable new route for cost effective and simple fabrication of LRSPPW-BGs.</P>

Sa0 mode converter for nano plasmonic integrated circuits.

Park, Hae-Ryeong,Lee, Dong Hun,Son, Jung-Han,Kim, Min-Su,Lee, Myung-Hyun American Scientific Publishers 2013 Journal of Nanoscience and Nanotechnology Vol.13 No.9

<P>We propose an Sa0 mode converter (Sa0MC) that transforms Ss0 mode to Sa0 mode in an insulator-metal-insulator-metal-insulator waveguide (IMIMI-W) at a wavelength of 1.55 microm. The proposed Sa0MC is composed of 3.0 microm-wide input and 2.0 microm-wide output IMIMI-Ws connected by a laterally tapered IMIMI-W with vertical silver ridges (VSRs) and lateral silver mirrors (LSMs). The input, tapered, and output IMIMI-Ws were designed to use 20 nm thick Au strips. The VSRs and LSMs were selected to use silver ink. Low-loss polymer was used for the 30 microm-thick upper and lower cladding layers and the 500 nm-thick central insulator layer sandwiched by two Au strips. The approximately 5.1 microm x 4.9 microm input Ss0 mode was converted to a approximately 1.0 microm x 0.5 microm Sa0 mode. The mode converting efficiency was approximately 5.0 dB in simulation. The proposed Sa0MC opens a new route for nano-plasmonic integrated circuits with mode sizes less than the diffraction limit of light.</P>

사사기의 구조와 신학적 경향

朴海寧(Hae Ryeong Park) 연세대학교 신과대학(연합신학대학원) 1992 신학논단 Vol.20 No.-

이스라엘 기원공동체 형성과정에 대한 연구동향

朴海寧(Hae Ryeong Park) 연세대학교 신과대학(연합신학대학원) 1993 신학논단 Vol.21 No.-

고고학적 증거로 본 이스라엘 초기 공동체의 형성

박해령(Hae-Ryeong Park) 한국구약학회 2007 구약논단 Vol.13 No.4

구약성서의 죄개념과 사유(赦宥)의 하나님

박해령(Park Hae-Ryeong) 연세대학교 신과대학(연합신학대학원) 2009 신학논단 Vol.57 No.-

The sin which is regarded as the main theological theme in the Old Testament has broken off the relationship between God, Man, and the world. It occasioned by the disobedience and rebellion of the human race with regard to God and God's will. As a result of their rebellion against and disobedience to God, they lead a life in the alienation from the life of God. The nature of sin emerges with equal clarity from the Old Testament: disobedience, punishment, and the forgiveness of sin constitute major themes in nearly every book from Genesis through Malachi. In the Old Testament the meaning of sin is disobedience, rebellion, covenant disloyalty, and religious apostasy which is depicted in terms of violence, arrogance, harlotry in the religious context. These conceptions of sin in the Old Testament reflect the influence of Semitic culture and the strongly ethical-moralistic character of ancient Israelite religion. Sin as moral-ethical evil implicates the human being as a creature of choice in a contest of their autonomous wills and allegiances to the Creator. Human sin sets in motion a series of consequences which would eventuate in the death of the sinner. But God has prepared for them the forgiveness that formed a vital doctrine in Israelite faith. Though the path to forgiveness through repentance and cultic ritual might be complicated, though compensation and expiatory sacrifice might be costly, the hope of restored relationship with God found an equally important place in the Old Testament. The hope is the activity of God's salvation. The Old Testament expresses in a variety of ways the promise that the broken relationship between God and people will be restored. This promise will be fulfilled only when God forgives his people. Nourished in the poems of Israel's psalmists and writing prophets, this promise of forgiven sin formed the basis of hope for individual and national identity as the chosen people which would live on in the hearts of the Israelites for many centuries. God's forgiveness is solely out of his grace and steadfast love. This gift of God is the prime mover of his salvation for them. This sacred activity of God's salvation as the practical and personal ministry has been accomplished by the self-sacrificing death and power of the resurrection of Christ in the New Testament. The sin which is regarded as the main theological theme in the Old Testament has broken off the relationship between God, Man, and the world. It occasioned by the disobedience and rebellion of the human race with regard to God and God's will. As a result of their rebellion against and disobedience to God, they lead a life in the alienation from the life of God. The nature of sin emerges with equal clarity from the Old Testament: disobedience, punishment, and the forgiveness of sin constitute major themes in nearly every book from Genesis through Malachi. In the Old Testament the meaning of sin is disobedience, rebellion, covenant disloyalty, and religious apostasy which is depicted in terms of violence, arrogance, harlotry in the religious context. These conceptions of sin in the Old Testament reflect the influence of Semitic culture and the strongly ethical-moralistic character of ancient Israelite religion. Sin as moral-ethical evil implicates the human being as a creature of choice in a contest of their autonomous wills and allegiances to the Creator. Human sin sets in motion a series of consequences which would eventuate in the death of the sinner. But God has prepared for them the forgiveness that formed a vital doctrine in Israelite faith. Though the path to forgiveness through repentance and cultic ritual might be complicated, though compensation and expiatory sacrifice might be costly, the hope of restored relationship with God found an equally important place in the Old Testament. The hope is the activity of God's salvation. The Old Testament expresses in a variety of ways the promise that the broken relationship between God and people will be restored. This promise will be fulfilled only when God forgives his people. Nourished in the poems of Israel's psalmists and writing prophets, this promise of forgiven sin formed the basis of hope for individual and national identity as the chosen people which would live on in the hearts of the Israelites for many centuries. God's forgiveness is solely out of his grace and steadfast love. This gift of God is the prime mover of his salvation for them. This sacred activity of God's salvation as the practical and personal ministry has been accomplished by the self-sacrificing death and power of the resurrection of Christ in the New Testament.

Second order grating CCGSE - DFB 레이저 해석

박해령(Hae-Ryeong Park),김효창(Hyo-Chang Kim),이연호(Yeon-Ho Lee) 대한전자공학회 2000 대한전자공학회 학술대회 Vol.2000 No.11

Anti-senescence and anti-inflammation effect of Pandanus conoideus Lamk through nitric oxide and reactive oxygen species

( Hae Ryung Choi ),( Ye Jin Seon ),( So Ryeong Kim ),( Ji Suk Han ),( Hee Young Ahn ),( Ji Hye Kim ),( Yun Dan Kang ),( Jin Wan Park ),( Jong Soo Kim ) 대한산부인과학회 2019 대한산부인과학회 학술대회 Vol.105 No.-

Objective: This study is to investigate if red fruit oil (RFO, Pandanus conoideus Lamk), which regulates NO and reactive oxygen species (ROS) metabolism, suppresses the senescence and inflammatory reaction of endothelial cells. Methods: The antioxidant activity of RFO was evaluated using 2,2,-diphenyl-1-picrylhydrazyl (DPPH) assay. To evaluate anti-senescence effect, 2 mM H2O2 was treated to human umbilical vein endothelial cells (HUVEC). 84 genes related to oxidative stress were evaluated using RT2-profiler PCR array. For anti-inflammatory effect, 1 μg/mL lipopolysaccharide (LPS) was treated to murine monocyte. The level of NO, pro-inflammatory cytokines, and signaling proteins were measured using ELISA, real-time PCR, and western blot analysis. Results: DPPH assay showed that antioxidant potent of RFO was 78.5 times 1mM ascorbic acid. RFO promoted the activation of superoxide dismutase (SOD) which induced degradation of endothelin (ET-1) in HUVECs. RFO increased the levels of SOD, glutathione peroxidases 3 (GPx), and peroxiredoxins (TPx), whereas it decreased the ROS metabolism gene and the oxidative stress responsive genes. In macrophages, RFO reduced nitric oxide (NO), prostaglandin E2 (PGE2), ROS and significantly both protein and mRNA level of iNOS. RFO inhibited the translocation of NF-κB p65 subunit, phosphorylation of I-κB, Extracellular signal-regulated kinase (ERK), and c-Jun N-terminal kinase (JNK) in a dose-dependent manner. Conclusion: RFO inhibited the senescence of endothelial cell by superoxide anion/ROS through regulating the ROS metabolism gene and the inflammatory cytokines through NF-κB. To conclude, RFO could be candidate of clinical target for treating vascular senescence or inflammation.