열왕기하 9장의 “하샬롬”

김유기(Yoo-ki Kim) 대한성서공회 2021 성경원문연구 Vol.- No.48

In the story of Jehu’s rebellion in 2 Kings 9, the question hăšālôm appears five times. The speakers are Jehu’s fellow commander (v. 11), the first (v. 18) and second (v. 19) horsemen sent by Joram, Joram himself (v. 21), and Jezebel (v. 31), while the addressee is Jehu in all these cases. The Septuagint renders hăšālôm in 2 Kings 9 consistently as an interrogative particle εἰ and εἰρήνη (‘peace’). The Vulgate also employs the words pax (peace) and pacatus (peaceful) in four of the five cases. Yet the Latin version is not as literal as the Greek in its translation of the expression. Some modern translations use words meaning peace, either consistently or partly, while others resort to a greeting formula. In its form, hăšālôm is a typical polar question. A speaker can utter this short question simply to greet the addressee or ask about a third party’s wellbeing by adding a prepositional phrase which points to the third party. As with other polar questions in Biblical Hebrew, an echo system language, the addressee generally responds with šālôm, the first word of the question, to answer the question in the affirmative. The negative answer lō’ expected in other polar questions is not found for hăšālôm in the Old Testament. Probably, the expression was generally not taken as a serious question but a greeting formula. In 2 Kings 9, Jehu never answers hăšālôm questions with šālôm. He either does not respond to the question (vv. 11, 31) or responds in an uncooperative manner (vv. 18, 19, 22). At any rate, the five occurrences of hăšālôm directed to Jehu are not real questions about peace but general greetings. Therefore, it is best to render hăšālôm as a greeting in the target language, such as annyeong- in Korean.

Boundary - Scan 방식을 이용한 인쇄회로기판 테스트

김유인(Yoo In Kim),류근장(Keun Jang Ryoo),손윤식(Yoon Sik Shon),이재선(Jea Sun Lee),김윤홍(Yoon Hong Kim),임인철(In Chil Lim) 한국정보과학회 1992 한국정보과학회 학술발표논문집 Vol.19 No.2

Boundary-Scan 테스트 방식은 기존 테스트 방식으로 인쇄회로기판을 테스트할때 발생되는 장애요인을 해결한다. 본 논문에서는 Boundary-Scan 테스트 방식에서의 데이타 이동 경로를 테스트하여 부가된 경로에 대한 신뢰성을 보장하고 올바른 데이타를 전송 할 수 있게 한다. 또한 기판내 칩의 출력단 셀을 설계하여 신호연결선에서 발생된 단락고장으로 인하여 야기될 수 있는 인쇄회로기판 파손을 방지하고, 입력단 셀을 설계하여 신호연결선 테스트에 대한 결과 데이타를 효율적으로 분석하게 한다.

선진국 중소소매업 정책에 관한 연구(Ⅰ)

김유오(Kim Yoo-oh),이민권(Lee Min-kweon) 한국유통과학회 2005 유통과학연구 Vol.3 No.2

In the business environment which enclosed the domestic small and d medium distribution industry, and a business sign of recovery, reduction of income, job insecurity, and a national pension an aging society - positive exhibition of the large-sized store in comparison with the low personal consumption depended uneasy and deregulation, and consumer needs progress of individualization diversification it is ultimately faced with a difficult situation. Therefore the seen research examine the various range of a circulation policy through precedence research. It is going to consider and see the influence which the circulation regulation means of the purpose of large-sized store regulation and a major power is compared, and regulation.

뮤추얼펀드의 성과 측정을 위한 모형의 개발

김유만(Kim, Yoo-Man) 대한경영학회 2001 大韓經營學會誌 Vol.27 No.-

동어근 부정사의 화용론적 기능

김유기(Kim Yoo Ki) 장로회신학대학교 성서학연구원 2006 성서학 연구원 저널 Vol.50 No.-

소매기업의 다국적화 프로세스에 관한 연구 -국내 진출 다국적 소매기업을 중심으로-

김유오 ( Yoo Oh Kim ) 한국유통정보학회 2004 유통정보학회지 Vol.7 No.1

한비의 법치

김유지 ( Yoo Ji Kim ) 한국법교육학회 2009 법교육연구 Vol.4 No.2

민주시민으로서 법치국가에서 살아가는 시민으로서, 기본적으로 ‘법치’의 개념은 명확히 파악하고 있어야 하는 것으로 생각된다. 하지만 ‘법치’라는 용어는 그 어원 -한비의 법가사상-에 대한 우리의 선입견으로 인해 제대로 파악되지 못하는 실정이다. 그러므로 본 논문에서는 한비의 법치를 맥락적인 의미에 따라 고찰해 봄으로써, ‘법치’라는 기본적인 법개념을 명확히 하여, 다른 법개념의 연구와 보다 심도 있는 법교육 텍스트 연구에 자그마한 도움이 되고자 한다. 한비는 발전적 역사관과 이해타산적인 인간관을 전제로 하여 법치의 정당성을 도출해내고, 이러한 법의 기반 위에서 술과 세를 확립해야만 국가가 안정된다고 보았다. 즉 법의 확립으로 백성과 신하에 대한 지배권을 확립하고, 법을 통한 관료제를 확립함으로 정권이 유지되며, 법과 술의 확립으로 군주의 세가 만들어지는 것이라고 보았다. 이러한 한비의 법치에 대해 절대군주를 옹호하는 인치주의를 주장하였다고 평가하는 견해가 있으나, 이는 한비가 말 하는 법의 정당성 근거로서의 道에 대한 성급한 판단이 아닌 것인가 한다. 물론, 한비의 법치는 해결해야 할 또 다른 문제점을 가지고 있지만, 법규범의 확립을 통해 현실적인 문제에대한 대안을 모색하는 현실지향적이고 미래지향적이고, 국가의 안정을 통한 국민의 이익의 도모라는 공공적 성격은 현대에 있어서도 고찰할만한 법사상적 가치를 가진다고 평가할 수 있을 것이다. We generally understand that the notions of the legalism has been known as a citizen living in the democratic legalistic State. But the term of `legalism` has not been clearly known for our preconceptions. Therefore, to find out the concept of the legalism of Han Fei and to support other studies of the education of law are the object of this study. In Han Fei`s philosophy, the ruler firmly controls the state with the help of three concepts: his position of power(Shih); certain techniques(Shu), and laws(Fa). The Shu is a device for correcting official`s impropriety. In the same way, It does not necessarily mean that the Shih is the power of an absolute ruler. It is an instrument to make a proper application of the law. It was wanted to realize the rule of law not one`s self-will. It also has been criticized that his legalism had another unsolved problem. But it is also valuable doctrine in legal thoughts suggesting realistic and future-oriented alternatives for present problems and seeking public goods through stabilization of state.

새로운 변화를 능동적으로 주도할 수 있는 학회가 되어야

김유일(Kim, Yoo-Il) 한국도시설계학회 2000 도시설계 : 한국도시설계학회지 Vol.1 No.1

히브리어 겸양 표현의 번역

김유기(Yoo-ki Kim) 대한성서공회 2016 성경원문연구 Vol.- No.39

This article focuses on the deferential self-reference expression ‘your servant’ in Biblical Hebrew and the Korean deferential pronoun cheo. There are similarities between these two forms in terms of pragmatic functions. But they differ in their morphosyntactic properties and frequency of use. The Hebrew forms have not been fully grammaticalized to be recognized as pronouns. More importantly, these forms alternate with first-person forms such as pronominal suffixes, verbal conjugations, and independent pronouns. An examination of the major Korean translations of 1 Samuel 1-3 reveals that most of them simply render deferential self-reference forms lexically, though their lexical meaning cannot usually be found in the original Hebrew text. This type of literal translation could cause confusion among the readers. They might think that the speaker is literally a slave of the addressee or is flattering his/her superior, while in fact the forms are regular means of deference in Hebrew. Hebrew deferential self-reference forms can better be rendered using the Korean deferential pronoun with the help of other means of deference. In addition, the absence of deferential forms when speaking to a status-marked person can signify that the speaker is on an equal standing or in intimate terms with the addressee. Therefore, both the presence and absence of deferential forms can serve as markers that inform better functional translations.

이사야 7:14하의 번역 - ‘하알마’와 무동사절을 중심으로 -

김유기(Yoo-ki Kim) 대한성서공회 2020 성경원문연구 Vol.0 No.46

The Hebrew term hā‘almāh in Isaiah 7:14b has been rendered as cheonyeo in most Korean translations, which partly corresponds to ‘virgin’ in English, without taking the definite article ha- into account. Moreover, all the Korean versions under review have rendered the adjective hārāh and the participle yōledet as future tense verbs. ‘almāh is attested in the Hebrew Bible nine times, but none of the other instances put focus on ‘virginity’. Along with bětȗlāh and na‘ărāh, ‘almāh generally refers to a young woman. The LXX translates ‘almāh as parthenos, which has been suggested to mean ‘virgin’ since the LXX almost mechanically renders Hebrew bětȗlāh as parthenos. However, bětȗlāh does not always focus on virginity and parthenos is sometimes chosen to translate na‘ărāh. In addition, the context of Isaiah 7:14 does not warrant the translation of ‘almāh as cheonyeo or ‘virgin’. Korean versions also need to translate the Hebrew definite article into the Korean determiner geu since the young woman in this verse is likely to be a particular person known to the interlocutors of the reported speech. The adjective hārāh and the participle yōledet immediately follows the subject hā‘almāh as predicates. Korean translations as well as a number of translations in other languages render the adjective and participle as future tense verbs. However, they are preceded by hinnēh, which presents actions or events in temporal proximity. The context also suggests that the events referred to by these predicates are occurring or will soon come true. The woman is probably pregnant now and will soon give birth to a son. Therefore, it is recommended that these predicates be rendered using present tense or near future tense verbs. After all, the sign is not about a virgin birth but the birth of a son and naming him Immanuel, which promises protection to King Ahaz and his kingdom.