Semantic Analysis: 1 Corinthians (Koine Greek → Korean)
Scope and Method
This document analyzes the full text of 1 Corinthians (chapters 1–16) in the original Koine Greek for the purpose of building a Korean-language translation requirements package for the curriculum doctrines: The Resurrection of Christ and Believers; Christian Unity versus Factionalism; The Cross as Wisdom and Power; Church Discipline and Holiness; Marriage and Singleness; Christian Liberty and Idol Meat; The Lord’s Supper; Spiritual Gifts and the Body of Christ; Love as the Greater Way; Order in Worship.
The core passage, 1 Corinthians 15:1–11 (Paul’s summary of the gospel and the resurrection appearances), receives full verse-by-verse treatment. Every other chapter of the book receives a chapter-level treatment of its load-bearing theological terms, using the same fields: Greek term / transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and Korean rendering & risk.
Per hard-rule instruction, any term already fixed in the baseline Romans translation_memory.json is reused exactly — its established Korean rendering, risk tier, and rejected-alternatives list are carried forward without alteration. Such terms are marked (baseline TM reuse) below. New terms discovered in 1 Corinthians are assigned provisional risk tiers using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json, for formal registration in a future Phase 1 step.
PART 1 — Core Passage Verse-by-Verse: 1 Corinthians 15:1–11
Overview
Paul restates, in fixed creedal form, “the gospel” he originally preached (εὐαγγέλιον, reused from Romans), anchored in Christ’s death, burial, resurrection, and a chain of eyewitness appearances, culminating in the encounter that made Paul himself an apostle “by the grace of God.” Every clause is load-bearing for the curriculum’s resurrection doctrine. Korean risk is concentrated in (1) the resurrection-appearance vocabulary (ὤφθη) given the live cultural presence of ancestor-spirit visitation testimony in Korean shamanism and folk religion, and (2) the grace vocabulary in v.10, given the baseline’s already-documented 기복신앙 (fortune-seeking-faith) risk applied here to an achievement-culture-inflected reading of Paul’s own labor.
15:1 — Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε
| Term (Greek / translit.) | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| γνωρίζω / gnōrizō | ”I make known” | reveal, inform, remind of something already known | ”declare,” “make known,” “remind you” | Paul formally restates fixed apostolic tradition, not new information | 알게 하노니 / algae hanoni — Low risk; must read as authoritative reminder, not casual news |
| ἀδελφοί / adelphoi | ”brothers” | siblings; extended to the whole believing community, male and female | ”brothers,” “brothers and sisters” | Address to the whole Corinthian church | 형제들 (hyeongjedeul) — Low-Medium; standard KRV form; note inclusive referent |
| εὐαγγέλιον / euangelion | ”good news” | authoritative royal/military announcement; the gospel message | ”gospel,” “good news” | (baseline TM reuse — 복음, Medium risk) The specific saving message about Christ, not generic good news | 복음 — reuse exactly per baseline; retain baseline warning against 기복신앙 (fortune-news) collapse |
| παρελάβετε / parelabete | ”you received” | to receive a formally transmitted tradition (rabbinic paradosis pattern) | “received,” “were given” | Corinthians received this gospel as fixed, authoritative tradition | 받다 (badda) — Medium; must convey formal reception of apostolic tradition, not casual hearsay |
| ἑστήκατε / hestēkate | ”you stand” (perfect) | firm standing, established position | ”stand,” “have taken your stand” | Continuing stability in the gospel already received | 서 있다 (seo itda) — Low |
15:2 — δι᾽ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ ἐπιστεύσατε
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| σῴζεσθε / sōzesthe | ”you are being saved” (present passive) | ongoing rescue/deliverance, continuous aspect | ”you are saved,” “you are being saved” | Salvation as a state entered and continuing, grounded in this gospel | (baseline TM reuse — 구원, Critical risk) 구원받고 있다/구원을 얻는다 — Critical; the present-tense “being saved” nuance must not be lost, so it is not read as a single past transaction disconnected from present standing |
| κατέχετε / katechete | ”you hold fast” | grip firmly, retain, hold in place | ”hold fast,” “hold firmly” | Perseverance in the gospel already received | 굳게 잡다 (gutge japda) — Medium |
| ἐπιστεύσατε / episteusate | ”you believed” (aorist) | to place trust in, be persuaded of | ”believed,” “came to faith” | Initial saving faith in the gospel content just stated | (baseline TM reuse — 믿음/믿다, High risk) 믿었다 — High; trust in Christ specifically, not generic religious assent |
15:3 — παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| παρέδωκα / paredōka | ”I handed down/delivered” | technical term for transmitting fixed, authoritative tradition | ”delivered,” “passed on,” “handed down” | Paul transmits a pre-existing creedal formula, not his own invention | 전하였노니 (jeonhayeotnoni) — High; must convey fixed, eyewitness-anchored apostolic tradition, distinct from an evolving folk legend or oral tale that grows with retelling |
| Χριστός / Christos | ”Anointed One” | the promised Messiah | ”Christ,” “Messiah” | (baseline TM reuse — 그리스도, Critical risk) | 그리스도 — reuse exactly |
| ἀπέθανεν / apethanen | ”died” (aorist) | ordinary death, here specified as substitutionary | ”died,” “was put to death” | Real, historical, bodily death of Christ | 죽으시다 (honorific) — Medium; honorific verb form required per baseline grammar rule |
| ὑπὲρ / hyper | ”for, on behalf of” | substitution, benefit, representation | ”for,” “on behalf of,” “in place of” | Marks Christ’s death as substitutionary atonement for sinners | 위하여 (wihayeo) — High; must retain substitutionary force, not soften to generic “because of” — connects directly to the Critical-tier atonement/propitiation escalation rule already established in the baseline |
| ἁμαρτιῶν ἡμῶν / hamartiōn hēmōn | ”our sins” | moral transgressions against God | ”our sins” | The specific guilt Christ’s death addresses | (baseline TM reuse — 죄, High risk) 우리 죄 — reuse exactly; moral offense against a personal God, not misfortune (액운) or loss of face (체면 손상) |
| κατὰ τὰς γραφάς / kata tas graphas | ”according to the scriptures” | conformity to, fulfillment of, written prophetic text | ”according to the Scriptures,” “as the Scriptures said” | Christ’s death fulfills OT prophecy, not coincidence | 성경대로 (seonggyeong-daero) — Medium; genuine one-time historical fulfillment, not a fortune-telling prediction (점, 사주팔자 예측) “coming true” |
15:4 — καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| ἐτάφη / etaphē | ”was buried” (aorist passive) | placed in a tomb | ”was buried,” “was entombed” | Confirms the reality and completeness of Christ’s death | 장사되시다 (honorific passive) — Low; establishes bodily death prior to bodily resurrection |
| ἐγήγερται / egēgertai | ”has been raised” (perfect passive) | raised and remaining in the raised state; abiding result | ”was raised,” “has been raised,” “is risen” | The resurrection is a completed, abiding, historical fact with continuing present significance | (baseline TM reuse — 부활, Critical/High risk) 부활하시다 — Critical; the perfect tense’s “abiding result” nuance should be preserved in teaching (Christ remains risen); NEVER 환생/윤회 |
| τῇ τρίτῃ ἡμέρ�ᾳ / tē tritē hēmera | ”on the third day” | specific chronological marker | ”on the third day” | Fulfills OT pattern (e.g., Hosea 6:2 background) | 제삼일에/사흘 만에 — Low |
15:5 — καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| ὤφθη / ōphthē | ”he appeared / was seen” (aorist passive of ὁράω) | objective visual appearance to a witness; can range from ordinary sight to a theophanic appearance | ”appeared,” “was seen,” “showed himself” | The risen Christ presented himself bodily and objectively to named, verifiable witnesses | 보이시다 (honorific passive) — CRITICAL: Korean shamanistic and ancestor-veneration culture includes widely reported claims of ancestor-spirit or deity “appearances” (조상님이 보이셨다) during gut rituals, jesa rites, or dreams. Teaching must explicitly distinguish Christ’s bodily, historical, multiply-attested resurrection appearances from a spirit-visitation or ancestral-apparition experience; this is the single most important cultural-collision point in the whole passage, since it underlies the entire eyewitness argument of vv.5–8 |
| Κηφᾷ / Kēphas | ”Cephas” (Aramaic, “rock”) | proper name, = Peter | ”Cephas,” “Peter” | First named individual witness | 게바 (Geba) — established KRV proper name; Low |
| τοῖς δώδεκα / tois dōdeka | ”the twelve” | the twelve apostles as a body | ”the Twelve,” “the twelve apostles” | Corporate apostolic witness | 열두 제자 / 열둘 — Low |
15:6 — ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| ἐπάνω πεντακοσίοις ἀδελφοῖς / epanō pentakosiois adelphois | ”more than 500 brothers” | large group eyewitness testimony | ”more than five hundred brothers” | Breadth of eyewitness attestation, most still living and checkable at time of writing | 오백여 형제 — Low |
| ἐφάπαξ / ephapax | ”at one time,” “simultaneously” | single occasion (distinct from the unique-atonement sense this word carries in Hebrews) | “at one time,” “all together” | Simultaneous group sighting, strengthening evidentiary weight | 동시에 (dongsie) / 한꺼번에 — Low; note the translator should not import Hebrews’ “once for all” nuance here — different function of the same word |
| ἐκοιμήθησαν / ekoimēthēsan | ”have fallen asleep” | euphemism for death carrying resurrection hope | ”have fallen asleep,” “have died” | Christian death described as sleep, awaiting bodily resurrection, not annihilation or ongoing ghostly presence | 자다/잠들다 (jada) as death-euphemism — High; must retain the hope-laden “sleep awaiting resurrection” sense, and must be clearly distinguished from Korean folk-belief in lingering ancestor spirits (귀신) who require ongoing jesa veneration — “sleep” here means rest under God’s care, not a spirit remaining active among the living |
15:7 — ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| Ἰακώβῳ / Iakōbō | ”to James” | proper name (the Lord’s brother) | “James” | Individual named witness, later a pillar of the Jerusalem church | 야고보 (Yagobo) — established KRV form; Low |
| τοῖς ἀποστόλοις πᾶσιν / tois apostolois pasin | ”to all the apostles” | the wider apostolic circle beyond the Twelve | ”all the apostles” | (baseline TM reuse — 사도, Low risk) | 모든 사도들에게 — reuse 사도 exactly |
15:8 — ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| ἔσχατον / eschaton | ”last” | final in a sequence | ”last of all,” “finally” | Paul’s appearance closes the resurrection-appearance list | 맨 나중에 — Low |
| ἔκτρωμα / ektrōma | ”one untimely born” | a miscarried or prematurely/abnormally born infant | ”one born at the wrong time,” “an aborted child” | Paul’s vivid, self-humbling image for the abrupt, unmerited, grace-alone character of his apostolic birth | 만삭되지 못하여 난 자 (established KRV image) — Medium; must be preserved as deliberate self-abasement reinforcing sheer grace, not softened into a neutral “unusual case” |
15:9 — ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| ἐλάχιστος / elachistos | ”least” (superlative) | smallest, most insignificant | ”least,” “very least” | Paul’s self-assessment relative to other apostles | 가장 작은 자 — Low-Medium |
| ἱκανός / hikanos | ”fit, worthy, sufficient” | adequate, qualified | ”fit,” “worthy,” “adequate” | Paul denies personal worthiness for the apostolic title | 자격이 있는 — Low |
| ἐδίωξα / ediōxa | ”I persecuted” | hostile pursuit, harassment | ”persecuted,” “hunted down” | Paul’s pre-conversion opposition to the church,背景 for grace’s magnitude | 핍박하다 (pipbakhada) — Low-Medium |
| ἐκκλησίαν τοῦ θεοῦ / ekklēsian tou theou | ”the church of God” | God’s assembled covenant people | ”the church of God” | (baseline TM reuse — 교회, Medium risk) | 하나님의 교회 — reuse exactly |
15:10 — χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ ἡ σὺν ἐμοί
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| χάριτι θεοῦ / chariti theou | ”by the grace of God” | unmerited divine favor as causal agent | ”by God’s grace,” “through the grace of God” | (baseline TM reuse — 은혜, Critical risk) Paul’s entire identity and apostleship is attributed to grace, not merit | 하나님의 은혜로 — CRITICAL; this verse is the passage’s single highest-stakes grace statement. Teaching must guard against a Korean achievement-culture misreading of the second clause (“I worked harder than all of them”) as grace-plus-merit synergism; the labor is the fruit of grace, never its precondition, echoing the baseline’s warning against a 기복신앙-style reciprocal-exchange pattern |
| εἰμι ὅ εἰμι / eimi ho eimi | ”I am what I am” | identity-affirming statement | ”I am what I am” | Paul’s present identity as apostle is wholly grace-constituted | 나는 나 된 것이 — Medium |
| κενή / kenē | ”empty, in vain” | without effect, fruitless | ”in vain,” “without effect” | Grace received was not wasted but bore fruit | 헛되지 (heotdoeji) — Low-Medium |
| ἐκοπίασα / ekopiasa | ”I labored/toiled” | strenuous work | ”labored,” “worked hard,” “toiled” | Paul’s ministry labor, correctly understood as grace’s fruit, not its cause | 수고하다 (sugohada) — Medium; must be taught in strict subordination to the preceding χάριτι θεοῦ clause |
| ἡ χάρις … ἡ σὺν ἐμοί / hē charis hē syn emoi | ”the grace that is with me” | ongoing, personified accompanying grace | ”the grace of God that was with me” | Grace as continuing empowering presence, not a one-time past gift only | (baseline TM reuse — 은혜, Critical risk) 나와 함께하신 하나님의 은혜 — Critical |
15:11 — εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| κηρύσσομεν / kēryssomen | ”we preach/proclaim” | authoritative public proclamation, herald’s announcement | ”we preach,” “we proclaim” | Unified apostolic proclamation regardless of which apostle speaks | 전파하다/전하다 (jeonpahada) — Low-Medium |
| ἐπιστεύσατε / episteusate | ”you believed” | see 15:2 | ”you believed” | (baseline TM reuse — 믿음/믿다, High risk) | 믿었다 — reuse exactly |
PART 2 — Chapter-by-Chapter Analysis of the Whole Book
Chapter 1 — Factionalism, the Cross, and Wisdom vs. Foolishness
| Term / translit. | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| κλητοῖς ἁγίοις / klētois hagiois (1:2) | “called saints” | summoned and set apart | ”called to be saints” | (baseline TM reuse — 부르심/거룩한/성도, High risk) | 성도로 부르심을 받은 자들 — reuse exactly |
| σχίσμα / schisma (1:10) | “tear, split” | division, faction within a group | ”division,” “schism” | Factional splits within the Corinthian church around personalities (Paul/Apollos/Cephas) | 분쟁 (bunjaeng) — High; Korean social life carries strong, well-documented faction dynamics organized around regional origin (지역감정), school ties (학연), and family/clan networks (지연, 혈연); teaching must clarify Paul condemns loyalty-faction behavior transplanted into the church, a live temptation given these existing social patterns |
| ἔρις / eris (1:11) | “strife, quarreling” | contention, rivalry | ”quarreling,” “strife” | Symptom of the underlying factionalism | 다툼 (datum) — Medium |
| σοφία / sophia (1:17, 20-24) | “wisdom” | intellectual skill, rhetorical sophistication, divine wisdom | ”wisdom” | Contrasted pair: “wisdom of the world” vs. “wisdom of God” revealed in the cross | 지혜 (jihye) — Medium-High; must be taught as two categorically different things (human philosophical/rhetorical sophistication vs. God’s redemptive wisdom in the cross), not degrees of the same virtue; minor collision with Confucian scholarly-wisdom ideals and Buddhist 반야(prajñā)-wisdom concepts |
| μωρία / mōria (1:18, 21, 23) | “foolishness” | folly, absurdity | ”foolishness,” “folly” | The cross appears foolish to unbelieving wisdom-seekers but is God’s wisdom | 미련한 것/어리석음 (eoriseokeum) — Low-Medium |
| σταυρός / stauros (1:17-18) | “cross” (execution stake) | instrument of Roman execution; by extension, Christ’s atoning death | ”cross” | Central curriculum doctrine: the cross as both wisdom and power | 십자가 (sipjiga) — established term, Low as vocabulary, but High doctrinally: must retain the wisdom/power paradox intact, not resolve it into mere sentimental symbol |
| δύναμις / dynamis (1:18, 24) | “power, might” | capability, strength, miraculous power | ”power” | (baseline TM reuse — 능력, Critical risk under power_of_god) The cross itself, not a display of miracles, is “the power of God” | 능력 — reuse exactly; must not be reframed toward shamanistic power-seeking (영력) per baseline rule |
| καυχάομαι / kauchaomai (1:29, 31) | “to boast” | take pride in, glory in | ”boast,” “take pride” | Boasting before God is excluded; only boasting “in the Lord” is legitimate | 자랑하다 (jaranghada) — Medium; Korea’s intense status/achievement consciousness (출세, chulse) makes this a live pastoral point — self-achievement boasting must be excluded, replaced with boasting only in what Christ has done |
Chapter 2 — The Spirit and Human Wisdom
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| πνευματικός / pneumatikos (2:13, 15) | “spiritual” | pertaining to the (Holy) Spirit; spiritually discerned | ”spiritual,” “Spirit-taught” | Truths discerned only by those who have the Spirit | 신령한 (sillyeonghan) — HIGH — special caution: established KRV usage renders πνευματικός as 신령한 throughout 1 Corinthians (2:13, 15; 3:1; 9:11; 10:3-4; 12:1; 14:37; 15:44-46), yet the baseline explicitly forbids the noun 신령 (sillyeong, “a spirit/divine spirit”) as a rendering for the Holy Spirit due to shamanistic collision (a mudang’s channeled spirit). This creates an unavoidable same-root tension: the adjective 신령한 is standard, required Bible Korean, but must always be taught as “belonging to/given by 성령 (the Holy Spirit),” never as “spirit-like” in the shamanistic sense of a generic divine-spirit quality. This distinction should be flagged in every occurrence context, not just this chapter |
| σαρκικός / sarkikos (3:1, cf. 2:14 ψυχικός) | “fleshly” | governed by sinful human nature, unspiritual | ”fleshly,” “carnal,” “worldly” | The Corinthians’ immature, quarrel-prone spiritual state | 육신에 속한 (yuksin-e sokhan) — Medium |
| νοῦς Χριστοῦ / nous Christou (2:16) | “mind of Christ” | Christ’s mode of thought/judgment | ”mind of Christ” | Spirit-given access to Christ’s own perspective | 그리스도의 마음 (Geuriseudo-ui maeum) — Low-Medium |
| μυστήριον / mystērion (2:1, 7) | “mystery” | a previously hidden truth now disclosed by revelation | ”mystery,” “hidden wisdom” | God’s redemptive plan, hidden and now revealed in Christ | 비밀 (bimil) — Medium; must be distinguished from occult secret-knowledge/divinatory 비법 (bibeop) concepts in Korean folk practice — this is revealed, not esoteric, truth |
| ψυχικὸς ἄνθρωπος / psychikos anthrōpos (2:14) | “natural/soulish man” | a person without the Spirit, unable to receive spiritual truth | ”natural person,” “unspiritual person” | Contrast category to the Spirit-indwelt believer | 육에 속한 사람 (yuk-e sokhan saram) — Medium |
Chapter 3 — Building the Church; the Temple of God
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| γάλα / βρῶμα / gala / brōma (3:2) | “milk / solid food” | infant food vs. mature food | ”milk,” “solid food” | Spiritual immaturity of the quarreling Corinthians | 젖 / 밥 (jeot / bap) — established KRV metaphor; Low |
| ναὸς θεοῦ / naos theou (3:16-17) | “temple of God” | the sanctuary where God’s presence dwells | ”temple of God” | The corporate church as God’s Spirit-indwelt dwelling | 하나님의 성전 (Hananim-ui seongjeon) — Medium-High; distinct word from 절 (Buddhist temple, already flagged in baseline’s “church” entry), so word-collision risk is low, but doctrinal weight is high: God’s presence dwelling in the corporate community, not a location requiring ritual purification rites |
| πῦρ / pyr (3:13-15) | “fire” | testing/refining agent; also judgment | ”fire” | Eschatological testing of ministry works | 불 (bul) — Low |
| οἰκοδομή / oikodomē (3:9-10) | “building, building up” | construction; by extension, spiritual edification | ”building,” “building up,” “edification” | The church as God’s building under construction; ministers as builders | 세움/건물 (se-um/geonmul) — Low-Medium; (cf. baseline doctrine “mutual_edification” — 서로 덕을 세움); reused again in Chapter 14 |
Chapter 4 — Apostolic Stewardship and Judgment
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| οἰκονόμος / oikonomos (4:1-2) | “household manager, steward” | one entrusted with managing another’s estate/resources | ”steward,” “manager” | Apostles as stewards entrusted with God’s mysteries | 청지기 (cheongjigi) — established Korean church term (cf. Luke 12; 1 Peter 4:10); Low-Medium |
| μυστήρια θεοῦ / mystēria theou (4:1) | “mysteries of God” | see μυστήριον above | ”mysteries of God” | Content entrusted to apostolic stewards | 하나님의 비밀 — reuse 비밀 from ch.2; Medium |
| κρίνω / krinō (4:3-5) | “to judge” | evaluate, pass verdict | ”judge” | Human judgment of ministers is premature; only the Lord’s judgment at his coming is final | 판단하다/심판하다 (pandanhada/simpanhada) — Medium |
Chapter 5 — Church Discipline and Holiness
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| πορνεία / porneia (5:1) | “sexual immorality” | illicit sexual relations broadly | ”sexual immorality,” “fornication” | The specific sin (incest with a father’s wife) requiring discipline | 음행 (eumhaeng) — established KRV term; High; must retain full moral seriousness as an offense against a holy God, not merely a loss-of-face social embarrassment (체면 손상, already flagged under “sin” in the baseline) |
| ζύμη / ἄζυμος / zymē / azymos (5:6-8) | “leaven / unleavened” | fermenting agent; by metaphor, corrupting influence vs. purity | ”leaven,” “yeast,” “unleavened” | Church purity imagery drawn from Passover; a little sin corrupts the whole community | 누룩 / 누룩 없는 (nuruk / nuruk eomneun) — Low-Medium; Passover background may need explanatory footnote for readers with limited OT narrative literacy |
| παραδοῦναι τῷ Σατανᾷ / paradounai tō Satana (5:5) | “to hand over to Satan” | formal act of church discipline removing someone from the protective community | ”deliver/hand over to Satan” | Redemptive discipline aimed at the offender’s eventual restoration, not condemnation | 사탄에게 내어주다 (Satan-ege naeojuda) — High; must be clearly taught as a redemptive, church-discipline act, explicitly distinct from folk-shamanistic curse-invocation or exorcism practice (귀신을 부리다/저주를 내리다); this is a formal act of the gathered church under Christ’s authority, not a magical incantation |
| ἐκκαθάρατε / ekkatharate (5:7) | “cleanse out” | purge, remove entirely | ”cleanse out,” “purge” | Removing the corrupting sin from the community | 깨끗하게 하다 (kkaekkeuthage hada) — Low-Medium |
Chapter 6 — Lawsuits, the Body, and Sexual Holiness
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| κριτήριον / kritērion (6:2, 4) | “tribunal, court” | civil law court | ”lawsuits,” “court” | Believers taking each other to secular courts rather than resolving disputes within the church | 법정 (beopjeong) — Low-Medium |
| σῶμα / sōma (6:13, 15, 19-20) | “body” | the physical human body; also corporate/sacramental/resurrection senses elsewhere (see Cross-Cutting Terms below) | “body” | Here: the individual believer’s physical body as “for the Lord” and as the Holy Spirit’s temple | 몸 (mom) — High; foundational polysemous term across the book; in this chapter specifically: the body is not to be given to sexual immorality because it belongs to the Lord and houses the Spirit |
| ναὸς τοῦ ἁγίου Πνεύματος / naos tou hagiou Pneumatos (6:19) | “temple of the Holy Spirit” | see ναός above, now applied to the individual body | ”temple of the Holy Spirit” | Individual body as the Spirit’s dwelling place | (baseline TM reuse — 성령, Critical risk) 성령의 성전 — reuse 성령 exactly; must not be framed with shamanistic possession language |
| ἠγοράσθητε / ēgorasthēte (6:20) | “you were bought” | purchased at a price, redeemed | ”you were bought,” “you were purchased” | Believers belong to God because Christ purchased them at the price of his own life | 값으로 사신 것이 되었다 (gap-euro sasin geosi doeeotta) — Medium-High; note possible resonance (to be actively guarded against) with the Korean folk practice of purchasing protective amulets (부적, bujeok) or paying a ritual specialist to “buy back” good fortune — the biblical purchase is Christ’s own atoning self-gift, not a magical fee-for-favor transaction |
| δοξάζω / doxazō (6:20) | “to glorify” | honor, magnify, give glory to | ”glorify” | (baseline TM reuse — 영광, Medium risk) Believers glorify God with their bodies | 영광을 돌리다 — reuse concept exactly |
Chapter 7 — Marriage and Singleness
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| γάμος / gamos, related verb γαμέω (7:1-40 throughout) | “marriage; to marry” | the marital union and act of marrying | ”marriage,” “to marry” | Paul’s balanced teaching that marriage is good but not obligatory | 혼인/결혼 (honin/gyeolhon) — established KRV term (혼인 preferred in NT contexts); High doctrinally: Korean culture retains strong Confucian-rooted marriage-as-filial-duty expectations (marrying to continue the family lineage, honor parents, produce descendants for future ancestor rites); Paul’s teaching that singleness is an equally valid, even sometimes preferable, calling (7:7-8, 32-35) runs directly against this cultural pressure and must be taught with full pastoral clarity, not softened to accommodate filial expectation |
| παρθένος / parthenos (7:25, 28, 34, 36-38) | “virgin” | an unmarried woman (or man, contextually) who has not had sexual relations | ”virgin,” “unmarried woman” | The specific class Paul addresses regarding whether to marry | 처녀 (cheonyeo) — Medium |
| ἄγαμος / agamos (7:8, 11, 32-34) | “unmarried” | without a spouse; single | ”unmarried,” “single” | A legitimate, Spirit-enabled state of life, not a deficient one | 미혼자/독신 (mihonja/doksin) — Medium; must not be read as a lesser or incomplete status given Korean marriage-pressure norms |
| χάρισμα / charisma (7:7) | “gift” | a Spirit-given enablement, here applied to one’s state of life (marriage or celibacy) | “gift” | (baseline TM reuse — 은사, High risk) Applied here beyond miraculous gifts to states of life — an important nuance extension | 은사 — reuse exactly; note extended sense (marriage/celibacy as each a 은사) alongside the more familiar miraculous-gift sense developed in chs. 12–14 |
| χωρίζω / chōrizō (7:10-15) | “to separate” | divorce, marital separation | ”separate,” “divorce” | Instruction on divorce and mixed marriages | 갈라서다/이혼 (garaseoda/ihon) — Medium |
Chapter 8 — Christian Liberty and Idol Meat (I)
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| εἰδωλόθυτα / eidōlothyta (8:1, 4, 7, 10) | “things sacrificed to idols” | meat/food ritually offered to a pagan deity, then sold or eaten | ”food sacrificed to idols,” “idol meat” | The central practical question of chs. 8–10: may a believer eat food that has passed through pagan ritual offering? | 우상에게 바친 음식/제물 (usang-ege bachin jemul) — CRITICAL: this concept maps with unusual directness onto the Korean Confucian ancestor-memorial rite (제사, jesa), in which food is ceremonially offered to deceased ancestors’ spirits before being eaten by the family. Korean Christians (Protestant and Catholic alike, per the documented 18th–19th century jesa-refusal martyrdoms already noted in the baseline’s “father” entry) continue to face live, practical pressure over whether to eat jesa-offered food or participate in the rite. Paul’s entire liberty/conscience/love framework in chs. 8–10 must be taught with this specific application squarely in view; this is arguably the single most pastorally urgent term in the whole book for a Korean audience |
| γνῶσις / gnōsis (8:1, 7, 10-11) | “knowledge” | intellectual understanding, here specifically theological knowledge (“idols are nothing”) | “knowledge” | Correct knowledge that, without love, can wound weaker consciences | 지식 (jisik) — Medium; contrast with love as the governing principle (ch.13) |
| ἐξουσία / exousia (8:9) | “authority, right” | the freedom/right to act | ”right,” “liberty,” “authority” | Christian liberty must be voluntarily limited for the sake of a weaker brother’s conscience | 권리/자유 (gwolli/jayu) — Medium-High; liberty is real but never absolute — it is always bounded by love, not autonomous self-assertion |
| συνείδησις / syneidēsis (8:7, 10, 12) | “conscience” | the inner moral faculty that approves or condemns one’s own actions | ”conscience” | The weaker believer’s conscience must be protected, not defiled | 양심 (yangsim) — Medium; a morally attuned faculty answerable to God, not merely social face-consciousness (체면) |
| πρόσκομμα / proskomma (8:9) | “stumbling block” | an obstacle causing another to trip/fall spiritually | ”stumbling block,” “obstacle” | The danger of causing a weaker believer to sin through one’s own liberty | 걸림돌/거리끼는 것 (geollimdol) — Medium |
| εἴδωλον / eidōlon (8:4, 7) | “idol” | an image or object of pagan worship | ”idol” | (cf. baseline “church” entry — 우상 already implicitly contrasted) | 우상 (usang) — established term; High given direct jesa/ancestor-tablet resonance |
Chapter 9 — Apostolic Rights and Self-Discipline
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| ἐξουσία / exousia (9:4-6, 12, 18) | “right, authority” | see ch.8 | ”right” | Paul’s own apostolic rights (to material support), voluntarily foregone | 권리 (gwolli) — reuse from ch.8; Medium |
| ἐγκράτεια / egkrateia (9:25) | “self-control” | discipline over one’s desires/body | ”self-control,” “temperance” | Athletic-discipline metaphor for spiritual/moral self-mastery | 절제 (jeolje) — Low |
| στέφανος / stephanos (9:25) | “wreath, crown” | victor’s wreath awarded to athletic contest winners | ”crown,” “wreath,” “prize” | The imperishable reward contrasted with a perishable athletic prize | 관/상 (gwan/sang) — Low-Medium; athletic metaphor, minor risk of confusion with royal/monarchical crown imagery but context clarifies |
| τρέχω / ἀγών / trechō / agōn (9:24-27) | “to run / a contest” | foot-race, athletic competition | ”run,” “race” | Christian life and ministry as disciplined competition toward a goal | 달리다/경주 (dallida/gyeongju) — Low |
Chapter 10 — Idolatry, the Lord’s Table, and Christian Liberty (II)
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| εἰδωλολατρία / eidōlolatria (10:14) | “idolatry” | worship of idols | ”idolatry” | Explicit command to flee idolatry, drawing on Israel’s wilderness failures | 우상숭배 (usang sungbae) — established term; High, same jesa-connection as εἴδωλον above |
| τράπεζα κυρίου / trapeza kyriou (10:21) | “the table of the Lord” | the Lord’s Supper table, contrasted with the “table of demons" | "the Lord’s table” | Exclusive loyalty: one cannot share both the Lord’s table and a pagan-ritual table | 주의 상 (ju-ui sang) — CRITICAL: Paul’s direct contrast between “the table of the Lord” and “the table of demons [δαιμονίων]” (10:20-21) maps with striking structural precision onto a Korean shamanistic gut ritual’s elaborately food-laden offering table (상, sang) set out for spirits. This is one of the most pastorally direct and theologically loaded parallels in the entire epistle for a Korean readership with any residual family exposure to folk-shamanistic ritual, and must be flagged for careful, explicit teaching, not left as an abstract ancient-world illustration |
| ποτήριον κυρίου / potērion kyriou (10:21) | “the cup of the Lord” | the Lord’s Supper cup | ”the Lord’s cup” | Same exclusive-loyalty point as above | 주의 잔 (ju-ui jan) — High, same note as above |
| κοινωνία / koinōnia (10:16, sacramental sense) | “fellowship, participation, sharing” | shared participation in something, here specifically in Christ’s body/blood through the Supper | ”communion,” “participation,” “fellowship” | Context-sensitive alongside the baseline’s general κοινωνία = 교제 (fellowship, Low risk). In this specific sacramental sense the established KRV rendering is 참여 (chan-yeo, “participation”), not 교제 | 참여 (chan-yeo) in sacramental contexts vs. 교제 (gyoje, baseline TM) in general-fellowship contexts — Medium; flag as a context-sensitive dual rendering, the same treatment pattern the baseline applies to “called” (κλητός) |
| πειράζω / peirazō (10:9, 13) | “to test, tempt” | put to the test, tempt to sin | ”test,” “tempt” | Testing Christ as Israel did in the wilderness; God’s faithfulness in temptation | 시험하다 (siheomhada) — Low-Medium |
Chapter 11 — Order in Worship and the Lord’s Supper
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| κεφαλή / kephalē (11:3-10) | “head” | physical head; metaphorically, source/authority/headship | ”head” | Headship relations (God/Christ, Christ/man, man/woman) grounding the head-covering instruction | 머리 (mari) — High; risk that Korea’s strong Confucian household-head concept (가장, gajang, the family patriarch’s near-absolute domestic authority) over-reads κεφαλή as blunt hierarchical domination rather than the relational, Christ-patterned, mutually-honoring headship the passage develops; requires careful doctrinal framing, not bare vocabulary substitution |
| κατακαλύπτω / katakalyptō (11:5-7) | “to cover” | cover the head with a garment | ”cover the head” | Culturally-specific worship practice instruction | 머리를 가리다 (mari-reul garida) — Medium; primarily a cultural-application question for teaching notes rather than a term-collision risk |
| δεῖπνον κυριακόν / deipnon kyriakon (11:20) | “the Lord’s supper” | the church’s shared commemorative meal | ”the Lord’s Supper” | Institution and proper observance of the Supper | 주의 만찬/성찬 (ju-ui manchan / seongchan) — CRITICAL: the Lord’s Supper and the Confucian ancestor-memorial rite (제사, jesa) are both, in form, a ceremonial commemorative meal performed “in memory of” someone who has died. The theological content is radically different — the Supper proclaims and gives thanks for the death of the living, risen Lord in corporate worship of God, whereas jesa historically involves offering food to a deceased ancestor’s spirit believed present and to be venerated/placated. Given this deep formal similarity, explicit doctrinal differentiation is essential every time this term is taught |
| σῶμα καὶ αἷμα / sōma kai haima (11:24-27) | “body and blood” | Christ’s body and blood, given in his death, represented in the bread and cup | ”body and blood” | The sacramental elements’ meaning; proclamation of Christ’s death | 몸과 피 (mom-gwa pi) — High; αἷμα (blood, 피) is a new term here; guard against both a magical/literalist misunderstanding of the elements and any resonance with folk-ritual blood-offering practices |
| ἀναξίως / anaxiōs (11:27, 29) | “unworthily” | in an unfitting, irreverent manner | ”unworthily,” “in an unworthy manner” | Warning against careless or irreverent participation in the Supper | 합당하지 않게 (hapdanghaji anke) — Medium |
| διακρίνω τὸ σῶμα / diakrinō to sōma (11:29) | “discern the body” | properly recognize/evaluate the significance of Christ’s body | ”discern the body,” “recognize the body” | Self-examination requirement before partaking | 몸을 분별하다 (mom-eul bunbyeolhada) — Medium-High |
| ἀνάμνησις / anamnēsis (11:24-25) | “remembrance” | commemorative recollection | ”remembrance,” “memorial" | "Do this in remembrance of me” — the Supper as a commanded memorial | 기념 (ginyeom) — High; note direct conceptual overlap with jesa’s memorial (추모/기념) function — cross-reference the “father”/jesa doctrine note already established in the Romans baseline; the Supper is corporate worship of the living Lord, not filial-duty veneration of the deceased |
Chapter 12 — Spiritual Gifts and the Body of Christ
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| χαρίσματα / charismata (12:4, 9, 28, 30-31) | “gifts” | Spirit-given enablements for the church’s benefit | ”spiritual gifts,” “gifts” | (baseline TM reuse — 은사, High risk) | 은사 — reuse exactly; per baseline, never framed as a shaman’s power (영력) sought for display |
| πνευματικά / pneumatika (12:1) | “spiritual things/gifts” (neuter) | see πνευματικός note under ch.2 | ”spiritual gifts” | Topic heading for the whole spiritual-gifts discussion | 신령한 것 (sillyeonghan geot) — established KRV rendering; carries the same special-caution flag as πνευματικός in ch.2 |
| σῶμα Χριστοῦ / sōma Christou (12:12-27) | “body of Christ” | the church as Christ’s organic, unified body | ”body of Christ” | Corporate unity-in-diversity of the church; foundational ecclesiology for this curriculum’s “Body of Christ” doctrine | 그리스도의 몸 (Geuriseudo-ui mom) — High; reuse σῶμα; must be taught as organic spiritual union transcending blood-lineage/clan identity — a positive point of contact with the baseline’s existing caution (under “gentiles”) against over-reading unity through Korea’s ethnic-nationalist 단일민족 or blood-lineage (혈통) framing; here the body-unity actually helps correct that risk rather than reinforcing it |
| μέλος / μέλη / melos / melē (12:12, 14, 18-27) | “member, limb” | body part | ”member,” “part of the body” | Individual believers as interdependent members of Christ’s body | 지체 (jiche) — established Korean church term; Low-Medium |
| διαίρεσις / diairesis (12:4-6) | “division, apportionment, variety” | distribution of different kinds | ”different kinds,” “varieties” | The one Spirit distributes varied gifts | 여러 가지 (yeoreo gaji) — Low |
Chapter 13 — Love as the Greater Way
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| ἀγάπη / agapē (13:1-13) | “love” | self-giving, willed, unconditional love, as distinct from erotic (ἔρως) or affectionate/family (φιλία, στοργή) love | ”love” | The greater way that must govern the exercise of every spiritual gift; love defined by its actions (patient, kind, not envious, etc.), not by feeling | 사랑 (sarang) — CRITICAL: Korean 사랑 is a semantically broad, everyday word covering romantic love, parental love, and general affection (used constantly in popular media for romantic love). The specific risk is collapse into 정 (jeong) — a well-documented, distinctively Korean relational-emotional concept describing a deep bond of attachment that accumulates through shared time, history, and experience. Agape in 1 Corinthians 13 is commanded, willed, chosen, and unconditional — it does not depend on accumulated relational history or natural affection the way 정 does. Teaching materials must explicitly distinguish biblical 사랑 (agapē) from 정 in this passage, alongside the lower-priority note that 사랑 must also not be reduced to Buddhist compassion (자비, jabi), a benevolence concept rooted in a different soteriological framework |
| ζηλόω / zēloō (13:4) | “to envy, be jealous” | envy, jealous rivalry | ”envy,” “is jealous” | Love does not envy — direct contrast with the factionalism/rivalry of ch.1 | 시기하다 (sigihada) — Low |
| μακροθυμέω / makrothymeō (13:4) | “to be patient/longsuffering” | endure long without retaliation | ”is patient,” “suffers long” | Love’s patient endurance | 오래 참다 (orae chamda) — Low |
| χάρισμα / charisma (13:2, contrastively) | “gift” | see ch.7, 12 | ”gift” | Gifts without love are worthless — reinforces 은사’s subordination to love | 은사 — reuse from ch.12; Medium |
Chapter 14 — Order in Worship: Tongues, Prophecy, and Edification
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| γλῶσσα / glōssa (14:2-28) | “tongue” | physical tongue; language; here specifically Spirit-given ecstatic/language utterance | ”tongue,” “tongues,” “language” | The gift of speaking in tongues, requiring interpretation and orderly use for the church’s benefit | 방언 (bang-eon) — established Korean church term; High; Korean Pentecostal/charismatic tradition gives tongues significant prominence, so Paul’s Corinthians-corrective balance (edification over ecstatic display) must be taught clearly — this is the same power/display risk pattern the baseline already flags for 능력 (power_of_god) transplanted into the gifts context |
| προφητεία / prophēteia (14:1, 3, 22, 24, 39) | “prophecy” | God-inspired, intelligible declaration | ”prophecy” | (baseline TM reuse — 예언, Medium risk) Preferred over uninterpreted tongues for its edifying intelligibility | 예언 — reuse exactly; distinct from 점/사주팔자 folk-fortune prediction per baseline note |
| ἑρμηνεία / hermēneia (14:26, cf. 12:10 ἑρμηνεύω) | “interpretation” | translating/explaining an utterance | ”interpretation” | Required accompaniment to public tongues-speech | 통역 (tongyeok) — Medium |
| οἰκοδομή / oikodomē (14:3-5, 12, 26) | “building up” | edification | ”edification,” “building up” | The controlling criterion for all worship practices: does it build up the church? | 세움/덕을 세움 (deok-eul se-um) — reuse from ch.3; Low; (cf. baseline doctrine “mutual_edification”) |
| τάξις / taxis (14:40) | “order” | orderly arrangement, sequence | ”order,” “orderly manner" | "Let all things be done decently and in order” | 질서 (jilseo) — Medium; worth noting a distant resonance with Confucian ritual-propriety (예, ye), already flagged as a forbidden collision for νόμος/law in the Romans baseline — here Paul’s “order” is a positive value, but teaching should still clarify Spirit-led order is not the same as rote ceremonial propriety |
Chapter 15 (continued) — The Resurrection of Believers (15:12–58)
(Verses 1–11 receive full treatment in Part 1 above; this section covers the chapter’s remaining load-bearing terms.)
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| ἀνάστασις νεκρῶν / anastasis nekrōn (15:12-13, 21, 42) | “resurrection of the dead” | bodily rising from death | ”resurrection of the dead” | (baseline TM reuse — 부활, Critical/High risk) The believer’s own future bodily resurrection, grounded in Christ’s | 부활 — reuse exactly; NEVER 환생/윤회 |
| σῶμα πνευματικόν / sōma pneumatikon (15:44) | “spiritual body” | resurrection body, Spirit-empowered and imperishable, yet still bodily | ”spiritual body” | The nature of the resurrection body — real, physical, yet transformed | 신령한 몸 (sillyeonghan mom) — established KRV term; High; same special-caution note as πνευματικός above applies directly here — “spiritual body” must not be read as a disembodied ghost-state (echoing folk notions of a lingering ancestor-spirit) but as a real, transformed, imperishable physical body |
| σῶμα ψυχικόν / sōma psychikon (15:44) | “natural body” | the present, mortal, perishable body | ”natural body” | Contrast term to the resurrection body | 육의 몸 (yuk-ui mom) — Low-Medium |
| ἔσχατος Ἀδάμ / eschatos Adam (15:45) | “last Adam” | Christ as the second/final representative head of humanity, contrasted with the first Adam | ”last Adam” | Federal-headship Christology: Christ undoes Adam’s death-legacy and grants resurrection life | 마지막 아담 (majimak Adam) — High; foundational typological/Christological term requiring careful historical (not mythological) framing |
| φθαρτός / ἄφθαρτος / phthartos / aphthartos (15:42, 50, 53-54) | “corruptible / incorruptible” | subject to decay vs. imperishable | ”perishable/corruptible,” “imperishable/incorruptible” | The resurrection body’s imperishable nature | 썩을 것 / 썩지 아니할 것 (sseokeul geot / sseokji anihal geot) — Medium |
| νῖκος / nikos (15:54-57) | “victory” | triumph, conquest | ”victory” | Christ’s resurrection secures believers’ final victory over death | 승리 (seungni) — Low |
| κέντρον θανάτου / kentron thanatou (15:55-56) | “sting of death” | the fatal barb (of a scorpion/insect) causing death; death’s power to harm | ”sting of death” | Death’s power is nullified by Christ’s resurrection victory | 죽음의 (독)침 (jugeum-ui dokchim) — Low-Medium |
Chapter 16 — Closing Instructions and Greetings
| Term | Literal meaning | Semantic range | English variants | Contextual theological meaning | Korean rendering & risk |
|---|
| λογία / logia (16:1-2) | “collection” | a gathered monetary contribution | ”collection,” “offering” | Practical instruction for the collection for the Jerusalem saints | 연금/모금 (yeongeum/mogeum) — Low |
| φίλημα ἅγιον / philēma hagion (16:20) | “holy kiss” | ancient Mediterranean greeting custom, sanctified for church use | ”holy kiss” | Expression of Christian family affection and unity | 거룩한 입맞춤 (georokan ipmatchum) — Low; primarily a cultural-distance/application note (Korean greeting customs do not include kissing) rather than a doctrinal-collision risk |
| Μαρὰν ἀθά / Maran atha (16:22) | “Our Lord, come!” (Aramaic) | eschatological invocation/prayer for Christ’s return | ”Maranatha,” “Come, Lord!” | Early church’s fervent hope for Christ’s return | 마라나타 (Maranata) — preserved transliteration, following the same treatment pattern as ἀββά/아빠 (abba) in the Romans baseline; Low |
| ἀνάθεμα / anathema (16:22) | “accursed, devoted to destruction” | solemn covenant-curse formula | ”let him be accursed,” “anathema” | Solemn apostolic warning against those who do not love the Lord | 저주 (jeoju) — High; “curse” language carries live collision risk with Korean folk-shamanistic curse practice (저주를 내리다, invoking spirits or using amulets/incantations against a rival); must be taught as a solemn apostolic/covenantal pronouncement of exclusion for rejecting Christ, categorically different from an occult curse-working |
PART 3 — Cross-Cutting, Context-Sensitive Terms
Some Greek terms recur across multiple chapters with distinct senses, mirroring the treatment the baseline already applies to κλητός/κλῆσις (“called”/“calling”) in Romans. These require the same “check which sense is active” discipline in Phase 2.
| Term | Senses across 1 Corinthians | Korean rendering per sense | Risk |
|---|
| σῶμα (sōma, “body”) | (1) individual physical body, temple of the Spirit (ch.6); (2) sacramental body of Christ in the Supper (ch.11); (3) corporate body of Christ, the church (ch.12); (4) resurrection body, natural vs. spiritual (ch.15) | 몸 (mom) in all cases; sense must be tracked contextually | High — foundational, multi-sense term |
| πνευματικός / πνευματικά (pneumatikos, “spiritual”) | (1) Spirit-discerned truth (ch.2); (2) spiritual gifts topic heading (ch.12); (3) resurrection body’s quality (ch.15) | 신령한 (sillyeonghan) in established KRV usage throughout | High — special caution: same root as the forbidden noun 신령, requires explicit teaching distinction every occurrence |
| κοινωνία (koinōnia) | (1) general Christian fellowship/shared participation (baseline sense, 교제); (2) sacramental participation in Christ’s body/blood (10:16, 참여) | 교제 (general) vs. 참여 (sacramental) | Medium — context-sensitive dual rendering |
| χάρισμα/χαρίσματα (charisma) | (1) miraculous/ministry-enabling spiritual gift (chs. 12, 13, 14); (2) state-of-life gift, e.g., singleness or marriage (7:7) | 은사 (eunsa) in both senses | High — baseline term extended to a broader sense not present in Romans; flag the extension |
| ἐξουσία (exousia) | (1) Christian liberty regarding idol meat (ch.8); (2) apostolic right to material support (ch.9) | 권리/자유 (gwolli/jayu), context-dependent | Medium-High |
PART 4 — Summary of Highest-Priority Korean Cultural Collision Points in 1 Corinthians
- Idol meat / εἰδωλόθυτα (chs. 8, 10) ↔ jesa ancestor-memorial food offerings — the single most practically urgent collision in the book.
- The Lord’s Supper / δεῖπνον κυριακόν (ch. 11) ↔ jesa as a commemorative meal for the deceased — deep formal similarity requiring explicit doctrinal differentiation.
- “Table/cup of demons” (ch. 10) ↔ a mudang’s shamanistic gut-ritual offering table — an unusually direct structural parallel Paul himself draws.
- ὤφθη resurrection-appearance language (15:5-8) ↔ ancestor-spirit or deity visitation claims in Korean shamanism/folk religion.
- ἀγάπη love (ch. 13) ↔ 정 (jeong), Korea’s distinctive relational-attachment concept, risking collapse of willed, unconditional love into accumulated natural affection.
- πνευματικός/신령한 (chs. 2, 12, 15) ↔ the baseline-forbidden noun 신령 — an unavoidable same-root tension in established KRV vocabulary requiring explicit, repeated teaching distinction.
- γάμος marriage/singleness teaching (ch. 7) ↔ Confucian filial marriage-duty expectations (continuing the family line, honoring parents through marriage and descendants).
- κεφαλή headship (ch. 11) ↔ Korean Confucian household-head (가장) authority patterns.
- ἀνάθεμα curse language (ch. 16) ↔ Korean folk-shamanistic curse practice.
- χάριτι θεοῦ grace in Paul’s own testimony (15:10) ↔ Korean achievement-culture merit-synergism risk, an application of the baseline’s already-Critical 기복신앙 grace warning to a labor/achievement context.
This document feeds directly into analysis/08_core_glossary.md, which consolidates every term above into a single per-term risk table for Phase 2 enforcement.