Scientific elites, as an indicator of human capital in the field of social capital, are the factors that, by playing the dual role of facilitator and transformer, cause the crystallization and change of social capital components in the field of national security. Each of the security discourses examines the field of security from a specific perspective, but none of them have assessed the agency and the effectiveness of the scientific elite in removing lasting national security. The aim of this research in the first step is to find a discourse among security discourses that has the greatest potential for the crystallization of the existential nature of elites and in the second step, measuring how the existence or non-existence of elites affects the metaphor of sustainable national security, explaining how this relates to a theoretical and theoretical perspective is a matter that has been addressed in this article by citing library sources and by analytical-descriptive method.

This time, the researchers tried to interpret the same poem of Tcheonzamun 465th-480th for the second time. The translation will be done through the meaning of Chinese character for the same Tcheonzamun poem (465th-480th). The translation will be done through the meaning of Chinese character for the same Tcheonzamun poem (465th-480th). The second line is: 1) My husband, do you want me, your wife, who is the principle(聿) of our family. 2) To be relax and to be happy(休)?. 3) There is one(一) tiny little(幺) thing for you to do(工), my husband! 4) The tiny little thing is “truly(十), and truly(十) it will not(尸) be occurred(立)!”.

The present researchers tried to translate this Tcheonzamun(The thousand character essay) 481st-496th. The method was through Korean pronunciation of the Chinese characters of the 16 letters. Then the present researchers modified the pronunciation. 481-484 杜槁種隸 Na Dugo Zoahae?! 나 두고 좋아해?! Instead of me(Na Dugo), you, my husband, love another woman(Zoahae)?! Does the wife carry her husband in front of the authority? And the man of authority commands next things. 485-488 漆書壁經 Tcheoseo Byeoge 쳐서 벽에 I will beat you(Tcheoseo) against the wall(Byeoge) because of this unjustness, 489-492 府羅將相 Bulal Zaba! 불알 잡아 Seize the testicle of the man! 493-496 路俠槐卿 Nubhyeo! Gugyeo! 눕혀! 구겨! Make the man to lie on the ground! Make the serious harm to the man!

The present researchers translated twice this same poem (Tcheonzamun 449th-464th). The first interpret was done through Korean pronunciation, and the second translation through the meaning of Chinese characters. This third translation was also carried out through the meaning of Chinese characters. The difference between the second interpret and this third translation is if there is deletion of part(s) of Chinese character. On the third translation, this time, the present researchers tried to delete all possible part(s) from the original Chinese characters. With the remained part(s) the present researchers tried to translate Tcheonzamun 449th-464th.

Tcheonzamun in Korean language means ‘The thousand character essay.’ The first translation (Park et al., submitted in 2021) was done through the Korean pronunciation of this poem (Tcheonzamun 465th-480th). This work, the second translation of (Tcheonzamun 465th-480th), will be done through the meaning of Chinese characters. There is another thing for the researchers to describe. It is that present researchers tried to delete all of possible part(s). Then, the researchers will be going to translate the remained parts instead of the original letters. The next is a translation of one line. 469-472 Zwa Dal Seung Myeong 좌달승명 左達承明 (1) In order for the husband wants only one(丨) wife, and he hopes that his only and original wife walks peacefully and slowly(辶) there, (2) in the house(厂), (3) the husband must have intelligence(明) (4) as if the water(水) does so.

The first translation of the Tchaonzamun (The thousand character essay) poem was carried out through the pronunciation of Korean language (Park et al., 2021). This time, the researchers tried to translate the same poem, 417th-432nd Tcheonzamun, on the different method. It was through the meaning of Chinese character. 417-420 Bae Mang Myeon Rag 배망면락 背邙面洛. The river Rag (洛) at the end faces (面) the tomb(背邙). Even though you try so much, the end of our lives is the death, The life is such a short one. Isn’t it? Please, do not think that the live is very important! Do not let us live our lives carefully! It is not necessary for us to do our best in order to attain our goal during the life… 421-424 Bu Wi Geo Gyeong 부위거경 浮渭據涇. No, it is not true! It is not the end! The river again continues to the river Gyeong (涇). After that (據), it flows into (浮) the greater river Wi (渭). And, this river Wi (渭) continues to the great river Hwangha(黃河). Then, this river Hwangha(黃河) comes to the sea in the eastern side of China. It is the Seohae(西海), the western side of Korea. 425-428 Gung Zeon Ban Ul 궁전반울 宮殿盤鬱. If you stand on a highly built house (宮) and if you observe the landscape, it seems that the plants (the herbage and the wood) grow well (鬱), they turn round (盤), and they follow the river (殿). If there is a big river, there will be a wood. It will be shown as if the wood follows the river. 429-432 Nu Gwan Bi Gyeong 루관비경 樓觀飛驚. If you sit on a highly built house (樓), you can see(觀) that the birds are surprised(驚) and they fly into such a high place of the heaven(飛). In another words, if there are wood and river, the living animals and birds will appear. Yes, they are not dead but alive, and they have full of joyfulness of the life!

The translating method for Tcheonzamun (The thousand character essay) was through Korean pronunciation of Chinese characters. This time, the present researchers tried through Korean pronunciation to translate the poem of 16 Chinese characters (Tcheonzamun 465th-480th). 465-468 右通廣內 Woottong Gwangnae! 웃통 광내! You, my husband, recently you used to spend a lot of time(Gwangnae) for your costume! For example for your upper clothes (Woottong)! It is not normal! 469-472 左達承明 Zeodeul Sung Nae! 저들 숭 내! You are going(Nae) to imitate(Sung) those bad persons(Zeodeul)! 473-476 旣集墳典 Gizib Bon Geot 기집 본 것 I(the wife) thought(Geot) that you have met(Bon) another woman(Gizib) instead me, your original wife! 477-480 亦聚群英 Yeogsiguna! 역시구나! I did not think that you have done such a dirty thing, but it is true (Yeogsiguna)! You are not honest to me, so I am really unhappy!