French Missionary Dallet (1874) described that the thousand character essay is the greatly valuable book. In Korea, this book is called as Tcheonzamun (Han, 1583). Both Chinese people and Korean people have used this book for long time (Dallet, 1874). There are two species of Tcheonzamun translation. One is on the basis of Chinese grammar (Han, 1583). The other is on Korean grammar (Park et al., 2021; Kim, 2023). The order of these two languages is opposite, and the translation must be different. On the present work, the translation was done on Korean grammar (Park et al., 2021; Kim, 2023). On the present work, the deleting method was used (Kim, 2023). It is the method transformed from Park et al., (2021). This method is also called as the analyze of Chinese character. Same or similar part of Chinese character on the same line of 4 letters was deleted. Sometimes, this deletion occurred on the same letter. In this case, the mark of [ ] was added. On the case of similar part, the mark of () was added. The translation was done only with the remained part or letter (Kim, 2023). The range of this study is (Tcheonzamun 513th-528th). And somewhat old book (Han, 1583) of Tcheonzamun was utilized. This work concerns the translation of a poem of the thousand character essay. The title of this study is ‘My husband! You and me(your wife), we are going to make the barren(nothing) material into the tremendously valuable(金) thing. What shall we do? The next is the answer. It is truly simple! Let us make the ordinary soil(土) into our house(厂)! And then, my husband! Let us live together peacefully at our home! (Tcheonzamun 513th-528th)’. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. 513-516 世(Se) 祿(Log) 侈(Tchi) 富(Bu). 513-516 世(Se). 祿(Log)-[冫-<(冫)]-[T-丁(T)]-[二-II(二)]-[丨-丨]=(nothing). 侈(Tchi)-[夕-夕]=亻. 富(Bu)-[口-口]-[一-一]-[丨-丨]=冖. My husband! If I(your wife) live with you(亻) together in our home(冖), I must abandon(nothing!) a lot of(世) things! My husband! You do not like the speaking of me, your wife! 517-520 車(Geo) 駕(Ga) 肥(Bi) 輕(Gyeong). 517-520 車(Geo)-車=(nothing). 駕(Ga)-ζ-キ-フ-[丿-丨(丿)]-彡=口. 肥(Bi)-ㄷ(ζ)-フ-ㅑ(彡)=亅. 輕(Gyeong)-車-工(キ)=小. My husband! Do you want me(your wife) not(nothing) to say(口) any more? My husband! You can do it, if you treat me(your wife) (小) as your servant(亅). 521-524 策(Tchaeg) 功(Gong) 茂(Mu) 實(Sil). 521-524 策(Tchaeg)-[k-k]-木=口. 功(Gong)-工=刀. 茂(Mu)-戊(木)=小. 實(Sil)-宀(工)-[母-目(母)]=人. My husband! Are you going to touch the sword(刀) to me, to my mouth(口) in order for me not to say a word? My husband! Is it right for you(人) to do this terrible thing to me(your wife) (小)? 525-528 勒(Neug) 碑(Bi) 刻(Gag) 銘(Myeong). 525-528 勒(Neug)-力-口-十-丨=土. 碑(Bi)-十-[口-口]-亠-丨=厂. 刻(Gag)-刂(力)-亠-幺=(nothing). 銘(Myeong)-夕(幺)-口=金. My husband! You and me(your wife), we are going to make the barren(nothing) material into the tremendously valuable(金) thing. What shall we do? The next is the answer. It is truly simple! Let us make the ordinary soil(土) into our house(厂)! And then, my husband! Let us live together peacefully at our home!.

Education is acknowledged as a premier national strategy and constitutes a cornerstone for cultivating high-caliber human capital. In the context of international integration and comprehensive educational reform, the implementation of policies and directives in Phú Thọ province has become a strategic priority. Following administrative consolidation, the province has emerged as a significant educational hub, encompassing numerous institutions and a substantial workforce of educators and administrators, thereby providing a conducive environment for advancing educational development initiatives. Empirical evidence indicates that Phú Thọ has attained notable achievements: the educational infrastructure has been expanded and modernized, the quality of specialized and high-achieving education has improved, and policy execution has been relatively coherent and aligned with reform objectives. Nonetheless, persistent challenges include regional disparities in educational quality, limitations in human resource capacity and administrative competence, and uneven adoption of digital technologies and pedagogical innovations. The principal underlying factors are generic policies insufficiently tailored to local contexts, uneven professional competence among teaching staff, and constraints in educational technology integration. To enhance policy efficacy, this study recommends formulating context-specific frameworks, strengthening professional capacity, promoting digital transformation and pedagogical innovation, and narrowing regional gaps to ensure equitable access to quality education.

French Missionary Dallet (1874) wrote in his book that the thousand character essay was for long time utilized as the text book Chinese character for children both on China and on Korea. The thousand character essay is called as Tcheonzamun (千字文) in Korea (Han, 1583). Park et al., (2021) translated Tcheonzamun poem through the meaning of Chinese characters on Korean grammar for Tcheonzamun poem. In addition, there is another method; Kim (2023) translated Tcheonzamun poem on the deleting method for Chinese characters, and he translated with the remained part(s) after the deletion. And Kim (2023) translated Tcheonzamun poem on Korean pronunciation of Chinese characters. The present work used the translating method on Korean pronunciation of Chinese character (Kim, 2023). It is considered that the continuous sixteen letters of Chinese characters on Tcheonzamun becomes one poem (Park et al., 2021; Kim, 2023). The range of this study is (Tcheonzamun 449th-464th). There are several methods for Tcheonzamun translation (Park et al., 2021; Kim, 2023). For the present study, the method of Korean pronunciation of Chinese character on Tcheonzamun was taken (Kim, 2023). This work concerns the translation of the Tcheonzamun poem (Tcheonzamun 449th-464th) on Korean pronunciation of Chinese characters on Tcheonzamun. The title of this study is ‘My husband! You and me (your wife), let’s dance(Tchu-se!) together like the flower(Ggot) blooms(Tchum-eul)! (Tcheonzamun 449th-464th)’. The next is the result of this work. <Number in Tcheonzamun. Chinese character (Pronunciation in Korean language). “Modified pronunciation in Korean alphabet.” Modified pronunciation in English alphabet>. 449-452 肆(Sa) 筵(Yeon) 設(Seol) 席(Seog). “싸(肆(Sa)) 여(筵(Yeon)) 세워(設(Seol)) 서(席(Seog))!” Ssa-yeo Sewo-seo! My husband! Let’s make together (Ssa-yeo) all of us, you and me(your wife)! Let’s line up! (Sewo-seo!) There are three translations for this line (453-456). This is the first one. 453-456(1) 鼓(Go) 瑟(Seul) 吹(Tchi) 笙(Saeng). “춤(鼓(Go)) 을(瑟(Seul)) 추(吹(Tchi)) 세(笙(Saeng))!” Tchum-eul Tchu-se! My husband! You and me(your wife), let’s(Tchu-se!) dance(Tchum-eul) together! This is the second one. 453-456(2) 鼓(Go) 瑟(Seul) 吹(Tchi) 笙(Saeng). “꽃(鼓(Go)) 을(瑟(Seul)) 피우(吹(Tchi)) 세(笙(Saeng).)!” Ggo-seul Piu-se! My husband! Let’s achieve the hope of us (you and me, your wife), as the flower(Ggo-seul) blooms!(Piu-se!) This is the third one. 453-456(3) 鼓(Go) 瑟(Seul) 吹(Tchi) 笙(Saeng). “꽃(鼓(Go))춤 을(瑟(Seul)) 추(吹(Tchi)) 세(笙(Saeng))!” Ggot Tchum-eul Tchu-se! My husband! You and me(your wife), let’s dance(Tchu-se!) together like the flower(Ggot) blooms(Tchum-eul)! 457-460 陞(Seung) 階(Gye) 納(Nab) 陛(Pye). “숨는(陞(Seung)) 게(階(Gye)) 나(納(Nab)) 빠(陛(Pye))!” Sum-neun-gye nab-pa! My husband! It is bad(nab-pa!) to hide yourself(Sum-neun-gye)! My husband! Let’s make our love to appear to others! 461-464 弁(Byeon) 轉(Zeon) 疑(Eui) 星(Seong). “반(弁(Byeon)) 듯이(轉(Zeon)) 있(疑(Eui)) 어(星(Seong))!” Ban-deusi Is-seo! My husband! Let’s make to present(Is-seo!) ourselves actually in the world! (Ban-deusi).

French Missionary Dallet (1874) wrote in his book that the thousand character essay is used in China for instructing Chinese characters for their children. The thousand character essay is called in Korea as Tcheonzamun (Han, 1583). Recently, several researchers translated Tcheonzamun poem on Korean grammar (Park et al., 2021) and on Korean pronunciation (Kim, 2023). This time, the present researchers carried out the translation on the meaning of Chinese character (Park et al., 2021) and on the deleting method (Kim, 2023). The deleting method was found by chance (Kim, 2023), however, it has given the meaningful result. So it was used as the method for the present study. For the present study, two methods were utilized. The first one is on the basis of meaning of Chinese characters of Tcheonzamun (Park et al., 2021). This is the common method. And the second one is through the deletion of Chinese characters on Tcheonzamun (Kim, 2023). The first part is the result of the translation on the basis of the meaning of Chinese character on Tcheonzamun. And the second part is the result of translation on the deleting method. The title of this study is ‘My dear husband! Do you wish that our family(土) will advance more and more(丿)? You can do it, if you change and treat me(your wife) from the miserable state(nothing) to the favorable condition(高)! (Tcheonzamun 481st-496th).’ The first translation is carried out on the basis of the meaning of Chinese characters on Tcheonzamun (Park et al., 2021). <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. 481-484 杜(Du) 槁(Go) 種(Zong) 隸(Ye). My husband! The unfortunate(隸) person will disappear(槁) as the tree or the grass will be dried. However, this good cup or the best quality bowl(種) will be obtained from the formidable tree(杜). 485-488 漆(Tchil) 書(Seo) 壁(Byeog) 經(Gyeong). My husband! In the family where the parents grow their children brightly(經) at home(壁), and in the family where these children can keep(漆) well these learnings(書) from the parents. 489-492 府(Bu) 羅(La) 將(Zang) 相(Sang). My husband! And the children will be grown up(羅) in those families(府) on the district. Then, there will be a lot of strong men(將) and talented women(相). 493-496 路(No, Lo) 俠(Hyeobg) 槐(Gwae) 卿(Gyeong). My husband! You and me(your wife) are calling each other(卿). My husband! There are many favorable people(俠) in the street(路) like this good tree(槐)! The second translation is done on the deleting method (Kim, 2023). There are two repetitions of each line. It is in order to compare the deleted Chinese character(s) with the original one. <Number in Tcheonzamun. Chinese character (Pronunciation shown in Korean language on English alphabet)>. There are two translations for this line of (481-484). It is the first translation. 481-484(1) 杜(Du) 槁(Go) 種(Zong) 隸(Ye). 481-484(1) 杜(Du)-木=土. 藁(Go)-木-[十-十]=高. 種(Zong)-[工丶丿-田(工丶丿)]-[人一-千]-土=(nothing). 隸(Ye)-上(土)-[冫-丿丶(冫)]-[二-二]-[II-十(II)]=丿. My husband! Are you going to make the poor person(nothing) happy(丿) in the world? In order to do this, please, deliver me (your wife) from the miserable and low position(土) to the comfortable and high condition(高). Then, it will also be done for the poor person. It is the second translation of this line of (481-484). 481-484(2) 杜(Du) 槁(Go) 種(Zong) 隸(Ye). 481-484(2) 杜(Du)-木-土=(nothing). 藁(Go)-木-[十-十]=高. 種(Zong)-[工丶丿-田(工丶丿)]-[人一-千] =土. 隸(Ye)-上(土)-[冫-丿丶(冫)]-[二-二]-[II-十(II)]=丿. My dear husband! Do you wish that our family(土) will advance more and more(丿)? You can do it, if you change and treat me(your wife) from the miserable state(nothing) to the favorable condition(高)! 485-488 漆(Tchil) 書(Seo) 壁(Byeog) 經(Gyeong). 485-488 漆(Tchil)-士-氵-[ラ-匕(ラ)]-亅=(nothing). 書(Seo)-彐-キ-丨(亅)=曰. 壁(Byeog)-土(士)-キ-[尸-口(尸)]-小=亠. 經(Gyeong)-彡(氵)-幺(彐)-小=工. My husband! Do you want me(your wife) to forbid(nothing) my saying(曰)? My husband! Then, you also! Please stop(亠) your work(工)! The conversation for me(your wife) is as important as your work! 489-492 府(Bu) 羅(La) 將(Zang) 相(Sang). 489-492 府(Bu)-寸-亻-丿=亠. 羅(La)-四-亻-彡-[土-土]=幺. 將(Zang)-寸-丿-ツ(彡)-[ㅚ-ㅟ(ㅚ)]=(nothing). 相(Sang)-目(四)=木. My husband! Are you going to protect(亠) the wish of me(your wife) (幺)? My husband! Please stop(nothing) the growing of tree(木) in the world! 493-496 路(No, Lo) 俠(Hyeobg) 槐(Gwae) 卿(Gyeong). 493-496 路(No, Lo)-[口-口]-夂-卜=亠. 俠(Hyeobg)-[亻-人(亻)]-土(夂)=丶丿. 槐(Gwae)-厶-[十-十]-[八-儿(八)]=口. 卿(Gyeong)-y(厶)-卩(卜)=艮. My husband! Even though I want an agreeable change! Do you want to stop(亠) the formidable change(丶丿) between you and me, your wife? My husband! If I(your wife) do not(艮) say(口) anything, such an unfortunate thing will occur!.

Karbala stands as one of the most prominent historical milestones that deeply engraved its meanings in the Islamic consciousness and the human conscience. Imam al-Hussein (peace be upon him) played a pioneering role in consolidating faith-based and principled values through his sermons and words. The significance of these sermons lies in their combination of elevated eloquence and precise syntactic structure, which renders them a fertile subject for linguistic inquiry, especially at the intersection of syntax and pragmatic context. The importance of this study resides in examining the syntactic constructions employed in Imam al-Hussein’s (peace be upon him) sermons and analyzing them from the perspective of the relationship between structure, intentionality, and context, given that many syntactic deviations can be explained by semantic or intentional motivations imposed by different communicative situations. From this standpoint, the present research, entitled “The Intentionality of Syntactic Structure in Imam al-Hussein’s Sermons in Karbala: An Analytical Semantic Study in Light of Context”, aims to combine traditional syntactic analysis with modern pragmatic approaches. It should be noted that the study is based on selective samples and does not intend to provide an exhaustive survey of all the sermons. The research is divided into two main sections: the first addresses the theoretical framework of syntactic structure and the function of context, while the second provides the applied dimension, which includes a syntactic and semantic analysis of Imam al-Hussein ’s (peace be upon him) sermons on the Day of ʿĀshūrāʾ as a representative model of the sermons delivered during the Battle of al-Ṭaff.

Green finance has become a critical financial mechanism for advancing urban low-carbon transformation, yet its environmental effects remain theoretically contested between the “green promotion” hypothesis and the “green paradox.” Existing literature largely concentrates on industrial and energy-sector transitions, overlooking the urban dimension. Drawing on panel data for 261 Chinese cities from 2006 to 2023, this study employs a panel threshold model with two-way fixed effects to examine the nonlinear relationship between green finance and urban low-carbon transformation, with particular attention to the roles of industrial structure upgrading and government attention. The results reveal that: (1) green finance, industrial structure upgrading, and government attention all significantly facilitate urban low-carbon transformation; (2) both industrial structure upgrading and government attention exert negative moderating effects on the contribution of green finance to urban low-carbon transformation; and (3) these moderating effects display pronounced heterogeneity across cities. The findings extend the theoretical understanding of the environmental effects of green finance within the urban context and uncover the multidimensional drivers of urban low-carbon transition. In practice, this study provides evidence-based insights for improving China’s green financial system, refining industrial upgrading pathways, and enhancing government governance mechanisms, thereby supporting high-quality urban development amid global green transition efforts.

French Missionary Dallet (1874) wrote in his book that ‘the thousand character essay’ had been used as a Chinese character textbook for the children in Tchi’n (秦) country. The thousand character essay is called as Tcheonzamun in Korea. There are two methods for Tcheonzamun translation. The first method is through Korean pronunciation of Chinese character on Tcheonzamun (Park et al., 2021b). The second method is through the meaning of Chinese character on Tcheonzamun (Park et al., 2021a). The range of this work is (Tcheonzamun737th-752nd). The theme of this Tcheonzamun poem is shown as follows. 745-748 欣(Heun) 奏(Zu) 累(Lyu) 遣(Gyeon). My husband! If you and me (your wife) can live together on speaking loudly (欣) with the joyful voices (奏). My husband! The sorrow (累) will go out of (遣) our home! It will be done naturally. As a conclusion, this poem is written on Korean grammar style. This Tcheonzamun poem (Tcheonzamun737th-752nd) have been written not by Chinese people but by Korean language speaking people.