French Missionary Dallet (1874) wrote in his book that there are many common things between Chinese culture and Korean culture, for example, the two countries have used the thousand character essay as the tool for teaching their children for Chinese character. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). The grammar between Korean language and Chinese language is distinctively different, and the translation on the language must be different. Recently, some of the translation of Tcheonzamun was made both on Korean pronunciation (Kim, 2023) and through the meaning of Chinese characters on Korean grammar (Park et al., 2021). The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). The meaning of Tcheonzamun (千字文) is the thousand(千) character(字) essay(文). There are several methods for Tcheonzamun translation (Park et al., 2021; Kim, 2023). The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). This study concerns the translation of the Tcheonzamun poem of (Tcheonzamun 385th-400th). The title of this study is ‘The Rosario of my father Ilsoo Joseph (Tcheonzamun 385th-400th)’. <Number in Tcheonzamun (the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet)>. 385-388 性(Seong) 靜(Zeong) 情(Zeong) 逸((il). My husband! When there is no stress from the outside, for example, from other persons, the sentiment(情) of the person will be comfortable(逸). My husband! Then, the inner part, in other words, the spirit(性) of the person will be calm(靜)! 389-392 心(Sim) 動(Dong) 神(Sin) 疲(Pi). My husband! No, it is not so! It is opposite! When the spirit(神) of the person will be hurt(疲), the heart(心) of the person will be tired(動) soon. The author thinks that the spirit is more important than the sentiment. 393-396 守(Su) 眞(Zin) 志(Zi) 滿(Man). My husband! In order to escape from your pitiful condition described above, what is the good solution? Please keep your opinion(志) strictly! And, your thought will be full(滿) of your mind! My husband! Then, you can maintain(守) your original condition healthily(眞)! 397-400 逐(Tchug) 物(Mul) 意(Eui) 移(i). My husband! If you change(移) often your decision(意), you will think the fortune(物) as the more important thing, then, you will take the thing by your force(逐)… It is ‘The Rosario of my father Ilsoo Joseph’.

This book is called as Tcheonzamun in Korea (Han, 1583). Dallet (1874) described that there are many differences between Chinese culture and Korean culture, for example, the origin between the two countries is different, and the language is also truly different between Chinese culture and Korean culture. The first translating method of Tcheonzamun is on the basis of Korean pronunciation of Chinese language on Tcheonzamun (Kim, 2023). The second method is through the meaning of Chinese character (Park et al., 2021). In addition, there is a deleting method. It is deletion of a part of Chinese character between different Chinese characters (Kim, 2023) and on the same Chinese character. Chinese character was taken from somewhat old Tcheonzamun book (Han, 1583). This is the result of translation on the basis of the meaning of Chinese characters on Tcheonzamun (Park et al., 2021). In addition, a deleting method was utilized (Kim, 2023). There are two repetitions of same line. It is in order to compare the original characters and the deleted characters. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 273-276 川(Tcheon) 流(Lyu) 不(Bul) 息(Sig). 273-276 川(Tcheon)-川=(nothing). 流(Lyu)-小-氵(川)-一=厶. 不(Bul)-小=一. 息(Sig)-丿(一)=目心. My husband! Are you going (心) to miss (目) somebody greatly (一)? Is it real? If there were not (nothing) your wife (厶) in your home, you will be such a terrible condition. 277-280 淵(Yeon) 澄(Zing) 取(Tchui) 映(Yeong). 277-280 淵(Yeon)-氵-小-[π(小)]=丨丨. 澄(Zing)-氵-小-一-夕-[ㅑ(夕)]=口. 取(Tchui)-日-一=又. 映(Yeong)-日-小=央. My husband! Do you want that we, you and me (your wife) (丨丨), will prosper (央) more and more than now (又)? Let’s talk (口) continually! 281-284 容(Yong) 止(Zi) 若(Yag) 思(Sa). 281-284 容(Yong)-人-[人]-口=宀. 止(Zi)-卜=亠. 若(Yag)-十-[十]-口=十. 思(Sa)-十(卜)=心口. My husband! Do you want me (your wife) to say (口) to you a lot of (十) secret (心) words in my heart? My husband! Please make to stop (亠) all of persons to enter into our home (宀)! Please protect us from other person(s) who is (are) willing to come between you and me (your wife)! 285-288 言(Eon) 辭(Sa) 安(An) 定(Zeong). 285-288 言(Eon)-二-亠=口. 辭(Sa)-二-亠-小-[小]-丿(丨)-[丨]=厶冂夕. 安(An)-宀=女. 定(Zeong)-宀=之. My husband! As a woman, and as a wife (女) of my husband, I really want (之) to talk (口) little by little (厶) all (冂) night (夕)! What (之) I, your wife, (女) want is to talk (口) with you even such a small time (厶) through (冂) the night (夕)! In other words, it can be said as follows. “My lovely wife Hyeonhi (女)! I have not heard your (之) talking (口) kindly (厶) in (冂) my heart (夕)!”.

Lecturers constitute the core force in ensuring the quality of education, scientific research, and the development of organizational culture. Therefore, managing the academic staff plays a pivotal role in the strategic development of higher education. However, an overview analysis of existing research on human resource management and faculty management reveals that most current studies approach the topic in a fragmented manner, focusing only on specific aspects without a comprehensive theoretical framework, and inadequately reflecting the profound social transformations impacting universities. From these research gaps, this article proposes three theoretical and practical research directions to address faculty management issues in Vietnamese universities: (1) developing a systemic faculty management model that integrates educational philosophy, policy, procedures, and management technologies; (2) designing a competency framework for lecturers tailored to the specific conditions of each institution; and (3) constructing a set of performance evaluation indicators (KPIs) to improve the efficiency of academic human resource management and development.

French Missionary Dallet (1874) wrote in his book that there are many differences between Chinese culture and Korean culture. And in the book (Dallet, 1874), he introduced ‘the thousand character essay’ to Western World. Chinese character is commonly used by both Chinese people and Korean people. And the thousand character essay (in Korea, it is called as ‘Tcheonzamun’) is used commonly by Korean people and Chinese people (Han, 1583). In the present work, a) Tcheonzamun translation, b) the relation between Korean language and Tcheonzamun were treated. On the present work, the next method was utilized for the translation of the Tcheonzamun poem (Tcheonzamun 273rd-288th). It is the method through the meaning of Chinese character on Tcheonzamun (Park, et al., 2021). The title of this study is ‘My husband! To me (your wife), you have to speak your words (言) with the great effort (辭) (Tcheonzamun 273rd-288th)’. Mainly, this work concerns the translation of the Tcheonzamun poem (Tcheonzamun 273rd-288th). In addition, the present researchers tried to know the relation between the grammar of Korean language and Tcheonzamun translation. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 273-276 川(Tcheon) 流(Lyu) 不(Bul) 息(Sig). My husband! The river (川) flows (流) continually without (不) any rest (息). My husband! We can not see our faces through this moving stream of water. The river does not function as a mirror. 277-280 淵(Yeon) 澄(Zing) 取(Tchui) 映(Yeong). However, my husband! The water through which we can see our faces is the water of lake. The water of silent lake is not moving. My husband! It is the lake through which we can successfully (取) see (映) our faces. It is the clear (澄) lake (淵) that functions as the good mirror for us. Supposing that (277-280 淵(Yeon) 澄(Zing) 取(Tchui) 映(Yeong)) were ABCD, the order of the present translation is CDAB. It is the grammar of Korean language. 281-284 容(Yong) 止(Zi) 若(Yag) 思(Sa). My husband! Do you want to think (思) something (若) deeply and well? My husband! In order to do this, you must hide (止) your expression in your face (容)!

French Missionary Dallet (1874) wrote that ‘the thousand character essay’ was utilized as the text book for ancient Chinese children for instructing Chinese characters. The period is up to Tchin (秦) dynasty before B.C. 2 century. In Korea, the thousand character essay is called as ‘Tcheonzamun’ (Han, 1583). It is really thought that Tcheonzamun was created by Chinese people (Han, 1583). However, several researchers found that Tcheonzamun might be created by Korean language-speaking people (Park et al., 2021; Kim, 2023). In the present study, the Tcheonzamun poem of (Tcheonzamun 273rd-288th) was translated on the basis of the meaning of Chinese characters (Park et al., 2021). This study concerns the translation of ‘the thousand character essay’. The range of the present translation of Tcheonzamun poem is 16 Chinese characters of (Tcheonzamun 273rd-288th). The title of this study is ‘My husband! Do you want to think (思) wisely something (若) good? The look of your face (容) must be stable and peaceful (止) to me (your wife) (Tcheonzamun 273rd-288th)’. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet).> 273-276 川(Tcheon) 流(Lyu) 不(Bul) 息(Sig). My husband! The river (川) flows continually (流) without (不) stop (息). My husband! With this unstable state, you and me (your wife), we can not accomplish any important or valuable thing. 277-280 淵(Yeon) 澄(Zing) 取(Tchui) 映(Yeong). My husband! In order for any type of the water (for example, river or lake or stream) can reflect (取) the image well (映). The water (淵) must rest calmly (澄), and it must be deep! Supposing that (淵(Yeon) 澄(Zing) 取(Tchui) 映(Yeong)) were ABCD, the order of translation of the present phrase (277-280) is CDAB. In the viewpoint of grammar, this phrase is the type of Korean language. 281-284 容(Yong) 止(Zi) 若(Yag) 思(Sa). My husband! Do you want to think (思) wisely something (若) good? The look of your face (容) must be stable and peaceful (止) to me (your wife). Supposing that (容(Yong) 止(Zi) 若(Yag) 思(Sa)) were ABCD, the order of translation of the present phrase (281-284) is CDAB. In the viewpoint of grammar, this phrase is the type of Korean language. 285-288 言(Eon) 辭(Sa) 安(An) 定(Zeong). My husband! Do you want to find out (定) the something precious (安)? Your words (言) to me must be reasonable (辭) and soft! Supposing that (言(Eon) 辭(Sa) 安(An) 定(Zeong)) were ABCD, the order of translation of the present phrase (285-288) is CDAB. And in the viewpoint of grammar, this phrase is the type of Korean language.

Abstract: French Missionary Dallet (1874) wrote in his book that ‘the thousand character essay’ have been used as a textbook for both Chinese children and Korean children. And Tcheonzamun was utilized for the children for learning Chinese characters. In Korea, the thousand character essay is called as ‘Tcheonzamun’. Most of Koreans believed that Chinese people has created this great book (Tcheonzamun) (Han, 1583). However, recently, several researchers suggested that Korean language-speaking people has made Tcheonzamun book (Park et al., 2021; Kim, 2023). Korean people and Chinese people commonly use Tcheonzamun book (Dallet, 1874). However, there are differences in the grammar between Chinese language and Korean language. It is well known that both the grammar of Korean language and that of Japanese language are similar. The previous two languages are composed of SOV(subject + object + verb), while Chinese language and English language are composed of SVO(subject + verb + object). As a result, the translation must be different with the same Chinese characters between on Chinese language and on Korean language. The thousand character essay is called as Tcheonzamun in Korea (Han, 1583). A Tcheonzamun poem is composed of 16 Chinese characters (Park et al., 2021; Kim, 2023). The range of this study is (Tcheonzamun 257th-272nd). On the present study, the translation will be carried out on the basis of meaning of Chinese characters (Park et al., 2021). This study concerns the translation of Tcheonzamun poem (Tcheonzamun 257th-272nd). The title of this study is ‘But you had better refresh (夙興) the ambiance when it is not warm! (Tcheonzamun 257th-272nd)’. <Number in Tcheonzamun(the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet)>. 257-260 臨 (Im) 深(Sim) 履(Li) 薄(Bag). My husband! You say to me frequently, “Be careful as if you were above the river covered with thin ice (履薄).” “Be careful as if you were on the dangerous place (臨深) in the case of the breakdown of thin ice.” 261-264 夙(Sug) 興(Heung) 溫(On) 凊(Tcheong). My husband! But I(your wife) will say to you! “Your words are not false! But you had better refresh (夙興) the ambiance when it is not warm! When the ambiance is too dark, please make it bright! But when the ambiance is too bright, please make it to be calm (溫凊).” 265-268 似 (Sa) 蘭(Lan) 斯(Sa) 馨(Hyeong). My husband! I will say to you, “If you do those things sincerely, the ambiance of our family will become good. And our ambiance will become good as if we had the fragrance (斯馨) of orchid plant (似蘭).” 269-272 如 (Yeo) 松 (Song) 之(Zi) 盛(Seong). My husband! I will advise the next thing to you! “If you do this diligently, the growth of our children (之盛) will become directly as that of pine plant (如松).”.

French Missionary Dallet (1874) described that there are many differences between Chinese culture and Korean culture. However, Chinese people and Korean commonly use Chinese character and the thousand character essay. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). Nearly all of Koreans believe that Tcheonzamun was created by Chinese people (Han, 1583). However, recently, several researchers suggested that Korean language-speaking people have created Tcheonzamun (Park et al., 2021; Kim, 2023). Chinese character was taken from the somewhat old Tcheonzamun book (Han, 1583). For the first time, deleting method was corrected. Until now, deletion of the same or the similar part was between another Chinese character (Kim, 2023). The title of this study is ‘My dear husband! I love you! (Nim(履)-a(薄)!) You are so strong! (Him(臨)-sen(深)) (Tcheonzamun 257th-272nd)’. This is the first translation through Korean pronunciation of Chinese character on Tcheonzamun. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). “Modified pronunciation in Korean alphabet.” Modified pronunciation in English alphabet>. 257-260 臨 (Im) 深(Sim) 履(Li) 薄(Bag). “힘센 님아!” Him(臨)-sen(深) Nim(履)-a(薄)! My dear husband! I love you! (Nim(履)-a(薄)!) You are so strong! (Him(臨)-sen(深)). 261-264 夙(Sug) 興(Heung) 溫(On) 凊(Tcheong). “쉬이 와서!” Swi(夙)-i(興) Wa(溫)-seo(凊)! My husband! Come to me (Wa(溫)-seo(凊)!) soon (Swi(夙)-i(興))! 265-268 似 (Sa) 蘭(Lan) 斯(Sa) 馨(Hyeong). “사람 살려!” Sa(似)-lam(蘭) Sal(斯)-lyeo(馨)! My husband, help (Sal(斯)-lyeo(馨)!) me! (Sa(似)-lam(蘭)). 269-272 如 (Yeo) 松 (Song) 之(Zi) 盛(Seong). “어서 해주셔!” Eo(如)-seo(松) Haezu(之)-syeo(盛)! My husband! Now quickly (Eo(如)-seo(松)), please do (Haezu(之)-syeo(盛)!) the thing for me, your wife! This is the second translation of on the basis of the meaning of Chinese character on Tcheonzamun. There are two repetitions for each line. It is in order to compare the deleted form with the original form of Chinese characters on the present Tcheonzamun poem. For the first time, the same parts on the same Chinese character were deleted. The bracket of [ ] was used in the next part. It is the expression of deleting same part or similar part in the same Chinese character. <Number in Tcheonzamun (the thousand character essay). Chinese character (Pronunciation shown in Korean language on English alphabet)>. 257-260 臨(Im) 深(Sim) 履(Li) 薄(Bag). 257-260 臨(Im)-口-口-口-[口-口-口] =人. 深(Sim)-氵-儿-木=冖. 履(Li)-人(儿)-尸-[夂(尸)]-曰-冫=丨. 薄(Bag)-氵-曰-艹(木)-一丶(冫)=寸. My husband! Do you want the better thing (丨) will become into the worse one (寸)? Please treat your wife (人) badly (冖)! 261-264 夙(Sug) 興(Heung) 溫(On) 凊(Tcheong). 261-264 夙(Sug)-一-夕=丿乙. 興(Heung)-(冂一⊃)-丨二-[二丨(丨二)]-一=人. 溫(On)-日-皿(冂一⊃)-冫=丶. 凊(Tcheong)-冫-月(日)-三(夕) = . My husband! It is not reasonable to say, but do you want your misfortune (丶) to continue directly (丨)? My husband! If I, your wife, treat you (人) as the flying and splendid (丿) bird (乙) in the sky. 265-268 似(Sa) 蘭(Lan) 斯(Sa) 馨(Hyeong). 265-268 似(Sa)-亻-[人(亻)] =小. 蘭(Lan)-十-[十]-丨彐-[彐丨(丨彐)]-曰-木=(nothing). 斯(Sa)-亻一-丨-人-土-三=亠. 馨(Hyeong)-曰-尸(亻一)-木-丿(丨)-人-土-夕(三)=乂. My husband! There is somebody whom you do not (亠) have to scold (乂). My husband! It is me, your wife! You must not treat me, your wife (小), as not-important (nothing) person! 269-272 如(Yeo) 松(Song) 之(Zi) 盛(Seong). 269-272 如(Yeo)-十-丶=口. 松(Song)-人-[人]-十=厶. 之(Zi)-丶=亠. 盛(Seong). My husband! Do you want there will be a lot of (盛) things unsuccessful (亠)? My husband! Please make me (your wife) to say (口) only a little (厶).