Semantic Analysis: 1 John (Korean Destination Language)

Scope and Method

This document analyzes the full Greek text of 1 John, chapter 1 through chapter 5, for every load-bearing theological term relevant to a Korean-language translation. The core passage, 1 John 4:7-21, receives verse-by-verse treatment. Every other chapter receives a chapter-level section covering its load-bearing terms with the same analytic fields. Where a term is already established in the baseline Romans translation_memory.json, that exact Korean rendering is reused here and cross-referenced; it is not re-litigated. New terms specific to 1 John’s vocabulary (light/darkness, love, propitiation, advocate, antichrist, testing spirits, born of God, eternal life, abide, idols, etc.) are analyzed fresh and risk-tiered using the same Critical/High/Medium/Low framework as the baseline.

Korean risk grounding continues to draw on the same cultural collision map documented in the baseline package: 기복신앙 (fortune-seeking faith), 무속신앙/굿 (shamanism/shaman ritual), 사주팔자 (birth-chart fate divination), 제사/jesa (Confucian ancestor-memorial rites), 신선/도인 (Daoist immortals/Way-masters), 환생/윤회 (Buddhist rebirth/reincarnation), 화신 (Buddhist avatar-incarnation), 체면/출세 (face/social-success culture), and — newly relevant for 1 John — Korea’s own historic pattern of self-proclaimed-messiah new religious movements (e.g., 통일교/Unification Church, 기독교복음선교회/JMS, 신천지/Shincheonji), each of which claims a living human figure as a second-coming or uniquely enlightened messianic figure. This last item is directly relevant to 1 John’s antichrist and false-spirit material and is documented as such below.

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PART 1 — Core Passage: 1 John 4:7-21 (Verse-by-Verse)

1 John 4:7

“Ἀγαπητοί, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐκ τοῦ θεοῦ ἐστιν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ θεοῦ γεγέννηται καὶ γινώσκει τὸν θεόν.”

• ἀγαπητοί (agapētoi) — “beloved ones.” Literal: those who are the object of ἀγάπη-love; vocative of endearment used by the author for the congregation. Semantic range: term of pastoral affection, not romantic or filial. English variants: “beloved,” “dear friends,” “dear ones.” Theological meaning: frames the whole passage as pastoral exhortation from a spiritual father-figure to his spiritual children. Korean rendering: 사랑하는 자들아 (sarang-haneun jadeul-a). Risk: Low. Established affectionate address form in Korean Bible tradition.
• ἀγαπῶμεν ἀλλήλους (agapōmen allēlous) — “let us love one another.” ἀγαπάω: to love with committed, willed, self-giving love (distinct from φιλέω’s affectionate friendship-love and ἔρως’s desire-love, neither of which occurs in this passage). Semantic range: volitional, others-oriented love; can describe both divine and commanded human love. English variants: “love one another,” “have love for each other.” Korean rendering: 서로 사랑하자 / 우리가 서로 사랑하자 using 사랑 (sarang) as the noun root. Risk: High. 사랑 is Korea’s single most common word for “love” across all registers — romantic love-songs, family affection, and biblical ἀγάπη all use the same lexeme, unlike Greek’s several distinct words. Korean also has the culturally load-bearing concept of 정 (jeong) — a deep, often unspoken relational attachment/bond distinct from either romantic 사랑 or committed biblical ἀγάπη. Teaching must make explicit that ἀγάπη here is a willed, self-giving, Christ-defined love (v. 10 below), not romantic affection, mere family-loyalty 정, or Confucian hierarchical benevolence (인, in). See Core Glossary.
• ἐκ τοῦ θεοῦ ἐστιν (ek tou theou estin) — “is from/of God.” ἐκ: source/origin preposition. Semantic range: originates in, has its source in. Theological meaning: love is not a human achievement but has its origin in God’s own nature (anticipates v. 8, 16). Korean rendering: 하나님께로부터 난 것이니 / 하나님께 속한 것이라. Risk: Medium. Must not be read as “love is a portion of divine cosmic energy” (echoing folk-religious/new-religious “innate divine spark” concepts — see Chapter 4 introduction below); it is relational origin in the personal God, not an impersonal emanation.
• γεγέννηται ἐκ τοῦ θεοῦ (gegennētai ek tou theou) — “has been born of God.” γεννάω: to beget, to bring forth; perfect passive here indicating a completed past event with continuing present result. Semantic range: literal biological begetting; figuratively, spiritual regeneration/new birth. English variants: “is born of God,” “has been born again,” “is God’s child.” Theological meaning: new spiritual birth, a one-time, Spirit-wrought event producing an ongoing new nature/identity — one of 1 John’s central themes (cf. 2:29; 3:9; 4:7; 5:1,4,18). Korean rendering: 하나님께로부터 난 자 / 하나님께로서 난 자 (established Korean church usage; verb 거듭나다, “to be born again,” is the standard companion term). Risk: Critical. NEVER render with or allow conflation with 환생 (hwansaeng, rebirth) or 윤회 (yunhoe, the Buddhist reincarnation cycle), per the baseline’s “resurrection” entry — the same forbidden-substitution logic applies here even more directly, since “born of God” describes a personal, once-for-all, non-repeating spiritual birth into permanent sonship, not a cyclical rebirth into a new existence.
• γινώσκει τὸν θεόν (ginōskei ton theon) — “knows God.” γινώσκω: to know by experience/relationship, as opposed to οἶδα’s more static knowing-that. Semantic range: relational, experiential knowledge; in 1 John this “knowing” is the mark of genuine new birth, polemically aimed at opponents claiming a superior esoteric “knowledge” of God (proto-gnostic background). English variants: “knows God,” “has come to know God.” Korean rendering: 하나님을 안다. Risk: High. Must be taught as relational, covenantal knowledge available to every believer through Christ — not privileged esoteric knowledge accessible only to an initiated spiritual elite, a pattern with live Korean parallels in groups claiming exclusive secret revelation (e.g., 신천지’s claimed “the only ones who understand the Bible’s secrets” teaching). See Chapter 2 and 4 notes on antichrist/false teaching below.

1 John 4:8

“ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν, ὅτι ὁ θεὸς ἀγάπη ἐστίν.”

• ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν θεόν — “the one not loving has not known God.” Negative parallel to v. 7; ἔγνω is aorist, “came to know / has known.” Theological meaning: absence of love is diagnostic evidence of the absence of true knowledge of God — a behavioral test, central to 1 John’s purpose of assurance (see doctrine “Assurance of Salvation”).
• ὁ θεὸς ἀγάπη ἐστίν (ho theos agapē estin) — “God is love.” This is a predicate-nominative identity/characterization statement (parallel in structure to 1:5 “God is light”), not a claim that “love” as an abstract force is itself divine (i.e., not reversible as “love is God”). Semantic range: love as an essential, defining attribute of God’s own being, most fully displayed in Christ’s atoning death (v. 10). English variants: “God is love.” Theological meaning: grounds all Christian ethics (v. 7 command) in God’s own nature revealed supremely at the cross. Korean rendering: 하나님은 사랑이시라 (using the honorific copula 이시라/이시다). Risk: Critical. This is one of Scripture’s most quoted verses in Korean popular Christian culture and also one of its most easily flattened. It must never be taught in a way that supports the reverse claim “무엇이든 사랑이면 곧 하나님이다” (“whatever is loving is therefore divine/God”), a pantheistic collapse that would also resonate uncomfortably with Cheondogyo/Donghak’s 인내천 (“man is heaven”) teaching that divinity is an indwelling human quality, or with a generic “the universe is love” spirituality increasingly common in Korean popular new-age discourse. God is love; love-in-general is not therefore God. Christ’s atoning death (v. 10) must always be taught as the controlling definition of this love, not a free-floating sentiment.

1 John 4:9

“ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ θεὸς εἰς τὸν κόσμον ἵνα ζήσωμεν δι᾽ αὐτοῦ.”

• ἐφανερώθη (ephanerōthē) — “was manifested/revealed.” φανερόω: to make visible, to disclose openly what was previously hidden. Semantic range: historical, objective revelation — not a subjective inner mystical experience alone. English variants: “was manifested,” “was shown,” “was revealed.” Korean rendering: 나타난 바 되었으니 / 나타났으니. Risk: Medium. Emphasize concrete historical disclosure (the incarnation and cross), not a private mystical illumination comparable to shamanistic spirit-revelation or new-religious “enlightenment experience” claims.
• τὸν υἱὸν αὐτοῦ τὸν μονογενῆ (ton huion autou ton monogenē) — “his only-begotten/unique Son.” μονογενής: one-of-a-kind, unique; not “only born” in a biological-generation sense but “one and only, unique.” Reuses baseline term 하나님의 아들 (Son of God, Critical risk in baseline registry). English variants: “only begotten Son,” “one and only Son,” “unique Son.” Korean rendering adds 독생자 (dokssaengja, “only-begotten,” established KRV term used alongside 하나님의 아들). Risk: Critical (inherits baseline’s “son_of_god” and “sonship_of_christ” risk tier). Must retain uniqueness and eternal co-equal Sonship; never assimilate to a founder-figure “sent from heaven” pattern as in the Dangun/Hwanung myth (see baseline note), nor to a claimed human “second Christ” figure as some Korean new religious movements teach.
• ἀπέσταλκεν (apestalken) — “has sent” (perfect tense, ἀποστέλλω, root of “apostle” 사도 in baseline). Semantic range: sending with a mission and delegated purpose. Korean rendering: 보내셨으니. Risk: Low, reuses the sending concept behind 사도/선교 (baseline “apostle,” “mission”).
• εἰς τὸν κόσμον (eis ton kosmon) — “into the world.” κόσμος: the created order, but frequently in 1 John (and John’s Gospel) also the system of human life organized in opposition to God (see 1 John 2:15-17; 4:1,3-5,14,17; 5:4-5,19). Semantic range spans (a) the physical/human world as object of God’s saving love (this verse; v. 14) and (b) the God-opposing moral-spiritual system (2:15-17; 5:19). English variants: “world,” “the world system,” “mankind.” Korean rendering: 세상. Risk: High. Korean 세상 is used broadly for “the world” in almost any sense (physical globe, human society, “worldly” concerns) with little inherent signal for which of 1 John’s two senses is active; each occurrence must be disambiguated by context in translation notes, since 4:9/4:14 use the neutral “object of God’s love” sense while 2:15-17 and 5:19 use the negative “opposed to God” sense.
• ζήσωμεν δι᾽ αὐτοῦ (zēsōmen di’ autou) — “that we might live through him.” ζάω: to live; here of the new spiritual/eternal life granted through Christ’s mission, not mere biological existence. Korean rendering: 우리로 그로 말미암아 살게 하려 하심이라. Risk: Medium, connects forward to “eternal life” (영생) — see Chapter 1 and 5 entries below.

1 John 4:10

“ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλ᾽ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν.”

• οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν θεόν, ἀλλ᾽ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς — “not that we loved God, but that he loved us.” Structural emphasis: divine love is prior to and the ground of any human love, entirely unilateral in its initiation. Theological meaning: love here is defined by God’s initiating action, not human devotion offered first. This directly parallels the baseline’s “grace” doctrine (Critical) — love, like grace, moves from God to the sinner first, unearned and unprompted. Risk implication: Korean translation and teaching must explicitly connect this verse to the same 기복신앙 warning documented for “grace” in the baseline — love/grace flows from God’s initiative, never as a response to human ritual devotion offered first.
• ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν (hilasmon peri tōn hamartiōn hēmōn) — “a propitiation concerning our sins.” ἱλασμός: a sacrifice that satisfies divine justice/wrath and thereby averts judgment and secures reconciliation. Semantic range: propitiation (wrath-averting, God-ward) and expiation (sin-removing) are both present; the KRV renders this 화목제물 (“sacrifice/offering of reconciliation”). English variants: “propitiation,” “atoning sacrifice,” “sacrifice of atonement,” “expiation.” Korean rendering: 화목제물 (hwamok jemul), also occurring at 1 John 2:2. Risk: Critical (new term for this glossary; same tier as baseline’s imputed_righteousness/justification). This term sits directly inside the same collision zone the baseline documents for “grace”: Korean shamanistic gut ritual centers on offering a 제물 (sacrificial offering, sometimes food, sometimes symbolic items) to appease offended spirits and avert misfortune, and Confucian 제사 (jesa) ancestor rites likewise present ritual food-offerings to venerated ancestors. 화목제물 must always be taught with the crucial reversal these folk patterns lack: God himself provides and initiates the offering out of his own prior love (v. 10a), rather than humans offering a sacrifice to appease an angry, unpredictable spiritual power. This is not a ritual humans perform to earn divine favor; it is a completed, once-for-all act God accomplished in Christ.

1 John 4:11

“Ἀγαπητοί, εἰ οὕτως ὁ θεὸς ἠγάπησεν ἡμᾶς, καὶ ἡμεῖς ὀφείλομεν ἀλλήλους ἀγαπᾶν.”

• ὀφείλομεν (opheilomen) — “we owe / we are obligated.” ὀφείλω: to be under obligation, to owe a debt. Semantic range: moral necessity/debt, not a legalistic transaction. English variants: “we ought,” “we are obligated,” “we owe it.” Korean rendering: 우리도 서로 사랑하는 것이 마땅하도다 (마땅하다, “fitting/proper/obligatory”). Risk: Medium. Must be taught as a grace-responsive obligation flowing from having received God’s prior love (not a reciprocal repayment that could satisfy or complete a debt to God — cf. the baseline’s warning against 은덕/eundeok, Confucian reciprocal-obligation benevolence, under “grace”). Loving one another does not repay God; it is the appropriate fruit of having already been loved completely.

1 John 4:12

“θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ ἐν ἡμῖν τετελειωμένη ἐστίν.”

• τεθέαται (tetheatai) — “has seen/beheld.” θεάομαι: to gaze upon, behold attentively (distinct from mere seeing, βλέπω). Korean rendering: 본 사람이 없으되. Risk: Low.
• μένει (menei) — “abides/remains/dwells.” μένω: one of 1 John’s key recurring verbs (used c. 24 times across the letter, e.g. 2:6,10,14,24,27-28; 3:6,9,14-15,17,24; 4:12-13,15-16), denoting continuous, settled, relational indwelling/communion. Semantic range: to remain, stay, continue in relationship. English variants: “abide,” “remain,” “dwell,” “live in.” Korean rendering: 거하다 (established KRV verb; also 있다/머물다 in less formal contexts). Risk: High. This is one of the sharpest live collision risks in the whole letter: Korean shamanism describes a spirit’s indwelling of a mudang during ritual trance as 신들림 (spirit-possession) or 접신 (spirit-contact/possession), and popular Korean religious vocabulary readily uses spirit-indwelling language in that possession-trance sense. 거하다/μένω in 1 John must always be taught as conscious, willed, ongoing relational communion and obedience — continuing in Christ’s love and commandments — never as an ecstatic, involuntary trance-state of spirit-possession. This risk directly parallels and reinforces the baseline’s Critical warning under “holy_spirit.”
• τετελειωμένη ἐστίν (teteleiōmenē estin) — “has been perfected/completed” (τελειόω, perfect passive). Semantic range: brought to its intended goal/completeness, not sinless moral perfection in an abstract sense. English variants: “made perfect,” “brought to completion,” “matured/fulfilled.” Korean rendering: 온전히 이루어지느니라 / 온전하게 되었느니라. Risk: Medium. Distinguish from Buddhist/folk-religious “perfection” attained through ascetic self-cultivation (수행, 도 닦기 — cf. baseline’s “sanctification” entry); love’s perfecting here is relational completion through obedient communion with God, not an individual’s spiritual-attainment achievement.

1 John 4:13

“Ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ μένομεν καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ πνεύματος αὐτοῦ δέδωκεν ἡμῖν.”

• ἐκ τοῦ πνεύματος αὐτοῦ δέδωκεν ἡμῖν (ek tou pneumatos autou dedōken hēmin) — “he has given us of his Spirit.” Reuses baseline’s 성령 (Holy Spirit, Critical risk). Theological meaning: the indwelling Spirit is the objective ground of assurance of mutual abiding (see doctrine “Assurance of Salvation and Eternal Life”). Korean rendering: 그의 성령을 우리에게 주셨으므로. Risk: Critical (inherited from baseline). The same forbidden-substitution logic applies: this indwelling must never be framed using 신들림/접신 shamanistic-possession vocabulary, and 성령 must never be softened to 신령 (a generic “divine spirit,” per baseline “holy_spirit” entry).

1 John 4:14

“καὶ ἡμεῖς τεθεάμεθα καὶ μαρτυροῦμεν ὅτι ὁ πατὴρ ἀπέσταλκεν τὸν υἱὸν σωτῆρα τοῦ κόσμου.”

• μαρτυροῦμεν (martyroumen) — “we testify/bear witness.” μαρτυρέω: to give authoritative eyewitness testimony. Semantic range: legal/formal testimony, not mere personal opinion. English variants: “testify,” “bear witness,” “declare.” Korean rendering: 증언하노니 / 증거하노니. Risk: Medium. Must retain the sense of authoritative, apostolic eyewitness testimony (cf. 1:1-3), not a subjective personal impression comparable to a mudang’s claimed spirit-communication testimony.
• σωτῆρα τοῦ κόσμου (sōtēra tou kosmou) — “Savior of the world.” σωτήρ: one who rescues/delivers; reuses the root of baseline’s 구원 (salvation, Critical). Korean rendering: 세상의 구주 (established KRV compound; 구주 is the standard Korean title “Savior”). Risk: Critical (inherits salvation’s tier). Must never be softened toward a generic “helper/benefactor of humanity”; must retain 구원’s Critical-tier distinction from 해탈 (Buddhist liberation) documented in the baseline — the Savior rescues from sin’s guilt and estrangement from a personal God, not from an impersonal cycle of suffering.

1 John 4:15

“ὃς ἐὰν ὁμολογήσῃ ὅτι Ἰησοῦς ἐστιν ὁ υἱὸς τοῦ θεοῦ, ὁ θεὸς ἐν αὐτῷ μένει καὶ αὐτὸς ἐν τῷ θεῷ.”

• ὁμολογήσῃ (homologēsē) — “should confess.” ὁμολογέω: literally “to say the same thing,” i.e., to publicly agree with and affirm a truth; a formal, verbal, public acknowledgment. Semantic range: confession as public affirmation of a truth-claim (distinct from ἐξομολογέω’s sense of confessing wrongdoing, used at 1:9 — see Chapter 1 below). English variants: “confess,” “acknowledge,” “declare openly.” Korean rendering: 시인하다 (si-inhada, “to acknowledge/affirm as true”) — the KRV’s standard verb for this Christological confession sense, distinct from 자백하다 (jabaekhada, “confess wrongdoing,” used for sin-confession at 1:9). Risk: High. This confession — “Jesus is the Son of God” — functions in 1 John as the doctrinal test separating true teaching from the antichrist spirit (4:2-3; cf. baseline’s “lordship_of_christ” Romans 10:9 parallel, 예수는 주님이시다). Korean teaching must keep 시인하다 (public doctrinal affirmation) clearly distinct from 자백하다 (moral confession of sin), since collapsing the two could obscure that this is a Christological creed-test, not primarily a penitential act.

1 John 4:16

“καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν. ὁ θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ θεῷ μένει καὶ ὁ θεὸς ἐν αὐτῷ μένει.”

• ἐγνώκαμεν καὶ πεπιστεύκαμεν (egnōkamen kai pepisteukamen) — “we have known and have believed” (both perfect tense, denoting settled present states from past completed action). πιστεύω reuses baseline 믿음/믿다 (faith, High risk). Korean rendering: 우리가 알고 믿었노니. Risk: High (inherits “faith” tier). Knowledge and faith are presented as complementary, not faith as a lesser or blind alternative to knowledge, nor knowledge as a superior gnostic replacement for simple trust.
• Repetition of ὁ θεὸς ἀγάπη ἐστίν — see v. 8 note above; same Critical risk tier and same forbidden-substitution guardrail against pantheistic reversal.

1 John 4:17

“ἐν τούτῳ τετελείωται ἡ ἀγάπη μεθ᾽ ἡμῶν, ἵνα παρρησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως, ὅτι καθὼς ἐκεῖνός ἐστιν καὶ ἡμεῖς ἐσμεν ἐν τῷ κόσμῳ τούτῳ.”

• παρρησίαν (parrēsian) — “boldness/confidence/freedom of speech.” παρρησία: originally civic free speech in a public assembly; in NT usage, confident, unashamed access/standing, especially before God. Semantic range: boldness in prayer (5:14), boldness at Christ’s return (2:28), boldness at judgment (this verse) — consistently a legal/relational confidence grounded in one’s standing in Christ, not innate self-assurance. English variants: “confidence,” “boldness,” “freedom/openness.” Korean rendering: 담대함 (damdaehan). Risk: High. Must be distinguished from (a) generic secular self-confidence/assertiveness (자신감) and (b) a shaman’s ritual boldness in confronting or commanding spirits during a gut ceremony; biblical παρρησία is confidence rooted entirely in Christ’s finished atoning work (v. 10), not in personal spiritual power or achievement.
• ἡμέρᾳ τῆς κρίσεως (hēmera tēs kriseōs) — “day of judgment.” κρίσις: a legal decision/verdict. Korean rendering: 심판 날. Risk: Medium, standard eschatological term, no significant Korean-specific collision beyond ensuring it is read as a personal divine tribunal, not an impersonal karmic reckoning (cf. baseline’s caution on 윤회-adjacent impersonal-retribution concepts).

1 John 4:18

“φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ᾽ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει, ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ.”

• φόβος (phobos) — “fear.” Semantic range here: dread, terror, craven fear of punishment (distinct from the positive “fear of the Lord”/reverent awe found elsewhere in Scripture, a different nuance not in view in this verse). English variants: “fear,” “dread,” “terror.” Korean rendering: 두려움. Risk: Medium. Must be distinguished from the productive reverent-awe sense of “fearing God” found elsewhere in Scripture; here it specifically denotes the tormented dread of an unreconciled sinner anticipating judgment. Also worth noting pastorally: this fear-removal stands in contrast to the perpetual, unresolved fear-of-offended-spirits that drives repeat ritual observance in Korean shamanistic practice (one never knows if the spirits have been sufficiently appeased) — 1 John 4:18 offers a definitively resolved, fear-free confidence instead.
• τελεία ἀγάπη (teleia agapē) — “perfect/complete love.” Korean rendering: 온전한 사랑. Risk: Medium, same considerations as v. 12’s τετελειωμένη.
• κόλασιν (kolasin) — “punishment/torment.” κόλασις: penal suffering. Korean rendering: 형벌. Risk: Low-Medium; standard judgment vocabulary.

1 John 4:19

“ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς.”

• αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς (autos prōtos ēgapēsen hēmas) — “he first loved us.” πρῶτος: first, prior in sequence and in causal priority. Theological meaning: restates v. 10’s priority principle as the summary ground of all Christian love. Korean rendering: 그가 먼저 우리를 사랑하셨음이라. Risk: Medium, reinforcing the same non-transactional-priority guardrail as v. 10/11 (grace precedes and enables response; it is not elicited by prior human devotion or ritual).

1 John 4:20

“ἐάν τις εἴπῃ ὅτι ἀγαπῶ τὸν θεόν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν θεὸν ὃν οὐχ ἑώρακεν οὐ δύναται ἀγαπᾶν.”

• ἀδελφόν (adelphon) — “brother.” Semantic range: fellow believer, spiritual sibling within the church family, not merely a biological or clan sibling. English variants: “brother,” “fellow believer,” “brother/sister.” Korean rendering: 형제. Risk: Medium. Korean church usage already extends 형제/자매 broadly to fellow believers, but Korean social culture carries a strong inherited Confucian age-hierarchy sense embedded in sibling terms (형/오빠 for older brother, 동생 for younger, each carrying different relational obligations). Teaching should clarify that “brother” in 1 John denotes equal standing as God’s children (regardless of age, social rank, or family-of-origin hierarchy), not a Confucian elder-younger obligation structure.
• μισῇ (misē) — “hates.” μισέω: settled hostility/aversion, the direct antonym of ἀγαπάω in this letter’s stark either/or moral logic (cf. 2:9-11; 3:15). Korean rendering: 미워하다. Risk: Low.
• ψεύστης (pseustēs) — “liar.” Semantic range: one whose words contradict reality/truth; 1 John uses this term repeatedly for false doctrinal and moral claims (1:10; 2:4,22; 4:20; 5:10). Korean rendering: 거짓말하는 자. Risk: Low-Medium. Should retain the letter’s forceful, unambiguous moral-diagnostic tone; avoid softening to a milder “one who is mistaken.”

1 John 4:21

“καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπ᾽ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ.”

• ἐντολήν (entolēn) — “commandment.” ἐντολή: an authoritative directive from a superior, here from Christ/God himself. Semantic range: a binding command (not mere advice or suggestion); 1 John uses this term repeatedly (2:3-4,7-8; 3:22-24; 4:21; 5:2-3) to describe both the singular love-commandment and, cumulatively, obedience to God’s revealed will. English variants: “commandment,” “command,” “instruction.” Korean rendering: 계명 (gyemyeong; established KRV term, shared root with 십계명, “the Ten Commandments”). Risk: High. Reuses and extends the baseline’s “law” (율법) risk profile: 계명 must be taught as flowing from and expressing the love relationship already established by grace (cf. “obedience_of_faith” in the baseline registry), not as an independent meritorious moral code, and not assimilated to Confucian ritual-propriety codes (예) or filial-duty codes (효) that structure obligation by social hierarchy rather than by grace-given relationship with God.

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PART 2 — Chapter-by-Chapter Analysis of the Whole Book

Chapter 1 — Fellowship, Light, and Confession of Sin (1:1-10)

New load-bearing terms not yet covered above:

• κοινωνία (koinōnia) — “fellowship.” 1:3,6,7. Reuses baseline term exactly: 교제 (gyoje), Low risk per baseline. 1 John adds a distinctive double object: fellowship “with the Father and with his Son” (1:3) and fellowship “with one another” (1:7) — vertical and horizontal fellowship are inseparably linked, a structural point worth flagging even though the term itself carries baseline’s Low risk rating.
• φῶς (phōs) / σκότος or σκοτία (skotos/skotia) — “light” / “darkness.” 1:5-7 (“God is light, and in him is no darkness at all”); also 2:8-11. Semantic range: φῶς denotes moral purity, truth, and self-revealing holiness; σκοτία denotes moral corruption, falsehood, and separation from God — an ethical/relational contrast, not primarily a literal-visual or cosmic-dualistic one. English variants: “light”/“darkness.” Korean rendering: 빛 / 어둠 (established, transparent terms). Risk: High (new term for this glossary). Korean religious vocabulary has several live “light” associations that could blur 1 John’s meaning: Won Buddhism’s central symbol, the 일원상 (Il-Won-Sang, “One Circle”), represents the Dharmakaya Buddha as a unified, formless cosmic truth/light-principle; Cheondogyo/Donghak’s 인내천 (in-nae-cheon, “man is [heaven’s] divinity”) teaches an indwelling divine light/principle within every person; and shamanistic gut ceremonies employ ritual candlelight as part of spirit-invocation. “God is light” (1:5) must be taught as describing the personal, morally perfect, self-revealing character of the one true God — not an impersonal cosmic illumination-principle, an indwelling universal human divinity, or a ritual-light element in spirit-invocation practice. This risk directly parallels and should be cross-referenced with the “God is love” analysis at 4:8/4:16 above, since both predicate-nominative statements (God is light / God is love) are vulnerable to the same pantheistic-collapse misreading.
• περιπατέω (peripateō) — “to walk.” 1:6-7; also 2:6,11. Literal: to walk about, go on foot; figuratively (a common Hebraic idiom retained in the LXX and NT), one’s ongoing manner of life/conduct. English variants: “walk,” “live,” “conduct oneself.” Korean rendering: 행하다 / 살다. Risk: Low-Medium; well-established Korean Bible idiom for lifestyle-conduct, minimal collision risk beyond ensuring it is not read as a single ritual act but an ongoing pattern of life.
• αἷμα Ἰησοῦ (haima Iēsou) — “the blood of Jesus.” 1:7 (“the blood of Jesus his Son cleanses us from all sin”). Semantic range: the atoning, sacrificial blood of Christ’s death, echoing OT sacrificial imagery. Korean rendering: 예수의 피. Risk: Medium-High. Distinguish from any Korean folk-ritual use of blood in exorcism/warding practices; also connect to the propitiation (화목제물) analysis at 4:10 — this is the historical, once-for-all atoning event, not a repeatable ritual substance.
• καθαρίζει (katharizei) — “cleanses.” καθαρίζω: to make clean, purify. 1:7,9. English variants: “cleanses,” “purifies.” Korean rendering: 깨끗하게 하다 / 정결하게 하다. Risk: High. Directly parallels the baseline’s “holy” entry: must be distinguished from shamanistic ritual purification (부정을 씻음, “washing away ritual impurity/misfortune” performed in a gut ceremony). Christ’s blood cleanses from the moral guilt of sin before a holy God; it does not remove ritual pollution or bad luck.
• ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν (homologōmen tas hamartias hēmōn) — “we confess our sins.” 1:9. Note the distinct verb-object pairing from 4:15’s doctrinal ὁμολογέω: here the object is “our sins” (moral confession) rather than a doctrinal truth-claim. Korean rendering: 우리가 우리 죄를 자백하면 (KRV’s established rendering, using 자백하다 specifically for sin-confession, distinct from 시인하다 used for the Christological confession at 4:15 — see note there). Risk: High. Must be taught as direct, unmediated confession to God through Christ (1:9’s promise “he is faithful and just to forgive”), never requiring a human ritual intermediary. This guards against two live Korean patterns: (a) Catholic sacramental confession (고해성사) requiring a priest-mediator, and (b) a mudang’s ritual role in addressing spiritual offense on a client’s behalf during a gut ceremony. 1 John 1:9 is a direct transaction between the believer and God.
• πιστὸς καὶ δίκαιος (pistos kai dikaios) — “faithful and just/righteous.” Describes God’s character in forgiving. δίκαιος reuses baseline’s 의 root (righteousness, High risk) — note here God’s righteousness is the guarantee of his forgiving faithfulness, precisely because Christ’s atoning work (propitiation, 4:10) has already satisfied justice; forgiveness is therefore not an arbitrary act of leniency contrary to God’s justice.
• ψεῦδος/ψεύστην ποιοῦμεν αὐτόν (pseudos/pseustēn poioumen auton) — “we make him a liar” (1:10, of denying one’s sin). Reuses ψεύστης analysis above.

Chapter 2 — Advocate, Antichrist, Commandment, and Abiding (2:1-29)

New load-bearing terms:

• παράκλητος (paraklētos) — “advocate/helper/one who is called alongside.” 2:1 (of Christ, “we have an advocate with the Father”). Literal: one summoned to stand alongside another, especially in a legal setting, to speak on their behalf. Semantic range: legal advocate/defense counsel; comforter/helper (as applied to the Holy Spirit in John 14-16, though 1 John 2:1 applies it specifically to Christ’s heavenly intercession). English variants: “advocate,” “counselor,” “intercessor,” “one who pleads our case.” Korean rendering: 대언자 (established KRV rendering, “one who speaks/pleads on behalf of another”). Risk: High. Directly parallels the baseline’s “intercession” entry: must be distinguished from a mudang’s ritual mediation between the living and offended spirits during a gut ceremony. Christ’s advocacy before the Father is grounded in his own finished atoning work (2:2’s propitiation, ἱλασμός — see 4:10 analysis) — a legal, righteous defense secured once for all, not an ongoing shamanistic negotiation with an unpredictable spiritual power that must be repeatedly appeased.
• ἀντίχριστος (antichristos) — “antichrist.” 2:18 (twice),22; 4:3; also “many antichrists,” 2 John 7 (outside this book but same author’s usage). Literal: “against/instead-of Christ” — anti- carrying both senses of opposition and false substitution/replacement. Semantic range: both a future singular eschatological figure and, more immediately in 1 John’s use, any person or teaching that denies the true doctrine of Christ (2:22-23; 4:2-3) and functions as a false alternative to him. English variants: “antichrist,” “false Christ substitute,” “opponent/replacement of Christ.” Korean rendering: 적그리스도 (jeokgeuriseudo; established Korean Christian term). Risk: Critical (new term for this glossary, grounded reason below). Korea’s modern religious landscape has produced multiple influential new religious movements built directly around a living human figure claiming unique messianic or “second coming” status — most prominently the 통일교 (Unification Church), whose founder was proclaimed by followers to fulfill Christ’s return; 기독교복음선교회/JMS, whose founder claimed messianic status; and 신천지 (Shincheonji), whose founder is presented by the movement as the “promised pastor” uniquely able to unlock Scripture’s hidden meaning. This is not a hypothetical collision risk but a documented, ongoing pattern in Korean religious life directly matching 1 John’s own concern (2:18-23; 4:1-3): a figure who denies or supplants the sufficiency and uniqueness of the biblical Christ while claiming his authority or role. Teaching on 적그리스도 must therefore be given with full pastoral awareness of this live Korean context, and the doctrinal test of 4:2-3 (confessing “Jesus Christ has come in the flesh,” i.e., the true incarnation and full sufficiency of the biblical Christ alone) must be presented as directly discerning such claims, not merely as an abstract end-times curiosity.
• χρῖσμα (chrisma) — “anointing.” 2:20,27 (“you have an anointing from the Holy One… his anointing teaches you”). Literal: the act/substance of anointing with oil; figuratively, the Holy Spirit’s indwelling teaching ministry given to every believer. English variants: “anointing,” “the Spirit’s anointing.” Korean rendering: 기름부으심 (girembueusim). Risk: High. Must be connected explicitly to the baseline’s “power_of_god” Critical warning: Korean Pentecostal/charismatic church culture uses “anointing” language extensively (안수기도, 기름부음 practices), and this vocabulary carries real risk of sliding toward a shamanistic 영력 (spirit-power) framing if not carefully taught. In 2:20,27, the anointing’s specific function is teaching/enabling correct doctrinal discernment (against the antichrists’ false teaching, 2:26) available to every ordinary believer — not a special charismatic power-display reserved for spiritually elite figures.
• ἐντολή, καινή/παλαιά (entolē, kainē/palaia) — “commandment, new/old.” 2:7-8. See core-passage note on ἐντολή at 4:21; here Christ’s love-commandment is framed as both continuous with the old covenant command (Lev 19:18) and newly embodied/fulfilled in Christ and his people. Korean rendering: 새 계명 / 옛 계명. Risk: Medium, standard covenant-continuity vocabulary; connect to baseline’s “law” (율법) and “covenant” (언약) entries.
• παρουσία (parousia) — “coming/arrival/presence.” 2:28 (“that when he appears/comes, we may have boldness”). Semantic range: a technical NT term for Christ’s future visible return. Korean rendering: 강림하실 때 / 재림. Risk: Medium. Standard eschatological vocabulary; ensure it denotes a personal, visible, historical return of Christ, not a symbolic or purely “spiritual” second coming as claimed by some Korean new religious movements referenced above under antichrist.
• τέκνα θεοῦ (tekna theou) — “children of God.” 2:29-3:2 (bridging into ch. 3). τέκνον emphasizes born-relationship (from τίκτω, “to bear/give birth to”), distinct from the baseline’s 양자 (adoption, huiothesia), which is Paul’s preferred legal-relational term in Romans. Korean rendering: 하나님의 자녀. Risk: High. Should be taught alongside, not in place of, baseline’s adoption entry: 1 John’s τέκνα emphasizes the organic reality of new birth (see γεννάω at 4:7 above) producing family resemblance and identity, complementing Romans’ legal-inheritance emphasis under 양자. Both must avoid the Korean traditional-adoption pattern of adoption existing primarily to continue ancestor-memorial rites (제사) rather than for relational belonging (see baseline “adoption” note).

Chapter 3 — New Birth, Sin, Righteousness, and the Test of Love (3:1-24)

New load-bearing terms:

• σπέρμα αὐτοῦ (sperma autou) — “his seed.” 3:9 (“God’s seed abides in him”). Semantic range: a generative principle/nature, likely referring to the Spirit or the divine life implanted at new birth, causing the believer not to persist in habitual sin. Korean rendering: 하나님의 씨. Risk: Medium-High. Avoid any reading that suggests a magical or quasi-biological talisman-like substance (cf. baseline’s caution against 부적/talisman-adjacent readings of spiritual power); this is the Spirit-given new nature from regeneration (γεννάω, see 4:7), not an object or force.
• ἀνομία (anomia) — “lawlessness.” 3:4 (“sin is lawlessness”). Literal: without-law-ness, rebellion against divine law. Reuses baseline’s 율법 root (law, High risk) in negated form. Korean rendering: 불법. Risk: Medium-High. Must be read as rebellion against God’s moral revelation specifically, not merely social rule-breaking or civil illegality (cf. baseline’s “law” caution against reduction to 법률/civil law).
• τέκνα τοῦ διαβόλου (tekna tou diabolou) — “children of the devil.” 3:10, the stark antithetical parallel to τέκνα θεοῦ. Korean rendering: 마귀의 자녀. Risk: High. The letter’s binary moral-spiritual anthropology (two and only two spiritual parentages) must be preserved without softening into a spectrum; also must not be confused with folk-religious categories of ancestral curse-lineage or generational spirit-affliction sometimes discussed in Korean shamanistic/quasi-Christian folk belief (some Korean churches have imported a “generational curse” teaching with more affinity to folk causation than to 1 John’s own emphasis on present moral/spiritual allegiance, expressed through hatred vs. love, cf. 3:12-15 on Cain).
• πεποίθησιν/παρρησίαν πρὸς τὸν θεόν (pepoithēsin/parrēsian pros ton theon) — “confidence toward God.” 3:21 (also 5:14, related to 4:17’s παρρησία analyzed above). Korean rendering: 하나님 앞에서 담대함. Risk: High, same considerations as 4:17.
• ἐὰν καταγινώσκῃ ἡμῶν ἡ καρδία (ean kataginōskē hēmōn hē kardia) — “if our heart condemns us.” 3:20-21. καρδία: the seat of moral self-awareness/conscience in biblical anthropology. Korean rendering: 우리 마음이 우리를 책망할지라도. Risk: Medium. God’s knowledge and grace are shown to be greater than the condemning verdict of one’s own conscience — pastorally important given Korean culture’s strong 체면 (face/shame) sensitivity, where internal self-condemnation can be especially intense; the verse’s comfort (God is greater than our heart) should not be flattened into mere self-forgiveness psychology divorced from God’s objective verdict.

Chapter 4 (Full Chapter Summary)

Chapter 4 divides into two units. Verses 1-6 (preceding the designated core passage) introduce:

• δοκιμάζετε τὰ πνεύματα (dokimazete ta pneumata) — “test the spirits.” 4:1. δοκιμάζω: to examine and approve through testing, as one assays metal for purity. Semantic range: doctrinal examination/discernment, applied here specifically to claimed prophetic/spiritual utterances circulating in the churches. English variants: “test the spirits,” “examine/discern the spirits.” Korean rendering: 영들을 시험하라 / 영들을 분별하라 (KRV uses 시험하다, “test”; 분별하다, “discern,” is also widely used in Korean church teaching on this passage). Risk: Critical (new term for this glossary; among the highest-risk terms in the entire book). This vocabulary sits directly on top of a live and specific Korean shamanistic practice: 영분별 (“spirit discernment”) and 접신 (“spirit-contact/possession”) are the mudang’s own claimed specialty — the ability to perceive, distinguish, and communicate with spirits during divination or gut ritual. A careless Korean rendering or under-explained teaching of “test the spirits” risks being heard as an endorsement of, or an invitation to develop, exactly this kind of shamanistic spiritual-discernment practice. 1 John 4:2-3 supplies the one and only test that must always accompany this term in translation and teaching: whether a spirit/teaching confesses Jesus Christ has come in the flesh (a doctrinal-Christological test), not whether a person can sense, name, or channel spiritual beings. This is a decisive, deliberate, and doctrinally narrow procedure, categorically different from shamanistic spirit-communication ability.
• τὸ πνεῦμα τῆς πλάνης (to pneuma tēs planēs) — “the spirit of error/deception.” 4:6 (contrasted with τὸ πνεῦμα τῆς ἀληθείας, “the Spirit of truth”). Korean rendering: 미혹의 영. Risk: High, reinforcing the antichrist/testing-spirits complex above.

Verses 7-21 constitute the designated core passage and receive full verse-by-verse treatment in Part 1 above.

Chapter 5 — Faith’s Victory, the Threefold Witness, Eternal Life, and Idols (5:1-21)

New load-bearing terms:

• νικᾷ τὸν κόσμον (nika ton kosmon) — “overcomes/conquers the world.” 5:4-5 (also 2:13-14; 4:4). νικάω: to prevail, win victory, especially in a contest. Semantic range: decisive moral-spiritual victory over the world-system hostile to God (κόσμος in its negative sense, see 4:9 note above), achieved specifically “through our faith” (5:4) and identified with belief that Jesus is the Son of God (5:5). English variants: “overcome,” “conquer,” “gain the victory.” Korean rendering: 세상을 이기느니라. Risk: High. Korean folk-religious and popular-superstitious culture maintains active practices for warding off misfortune, bad spirits, or bad luck — 부적 (protective talismans), 액막이 (ritual warding-off of ill fortune), and related gut-ceremony elements aimed at overcoming malevolent spiritual forces through ritual technique. “Overcoming the world” in 1 John must be taught as victory secured entirely through faith in Jesus as the Son of God (5:5) — a settled, once-secured spiritual reality grounded in Christ’s own victory — not a talismanic or ritual-technique-based warding-off of misfortune requiring ongoing repetition or renewal.
• ζωὴ αἰώνιος (zōē aiōnios) — “eternal life.” 1:2; 2:25; 3:15; 5:11,13,20 (a major recurring theme; the letter’s stated purpose in 5:13 is “that you may know that you have eternal life”). Literal: life belonging to/characteristic of the age to come; also carries a qualitative sense (the very life of God himself, cf. John 1:4; 1 John 1:2 “the life was manifested”). Semantic range: not merely unending duration but a new quality of relational life with God, beginning now and continuing forever. English variants: “eternal life,” “everlasting life,” “the life of the age to come.” Korean rendering: 영생 (yeongsaeng; established Korean Christian term). Risk: High (new term for this glossary). Must be distinguished from two live Korean cultural/religious longevity concepts: (a) the Daoist/folk ideal of 불로장생 (bulло-jangsaeng, “deathless long life”) and the 신선 (sinseon, Daoist immortal) state already flagged as a forbidden collision under the baseline’s “saints” entry — physical immortality/longevity achieved through cultivation/elixir, entirely different from 영생’s relational and Christ-given character; and (b) the Buddhist 극락왕생 (geungnak-wangsaeng, “rebirth into the Western Paradise/Pure Land”), a post-mortem destination reached through accumulated merit or Amitabha Buddha’s grace within a still-cyclical cosmology. 영생 must be taught as a present-tense relational possession (“you may know that you have eternal life,” 5:13, not merely a hoped-for future state), grounded in union with Christ (5:11-12) and received by faith, not achieved through cultivation, merit, or ritual attainment.
• τὸ πνεῦμα καὶ τὸ ὕδωρ καὶ τὸ αἷμα (to pneuma kai to hydōr kai to haima) — “the Spirit and the water and the blood.” 5:6-8, the threefold witness. Historically directed against a docetic/Cerinthian denial that the divine Christ was truly and fully united with the human Jesus through his baptism (“water”) and death (“blood”), not merely at his baptism and departing before the crucifixion. Korean rendering: 성령과 물과 피. Risk: High, reinforcing incarnation (성육신, baseline Critical) — must retain the point that the same Jesus who was baptized truly died a real human death; this is not a symbolic or partial incarnation.
• ἁμαρτία πρὸς θάνατον / οὐ πρὸς θάνατον (hamartia pros thanaton / ou pros thanaton) — “sin unto death” / “not unto death.” 5:16-17. A famously difficult interpretive crux; likely refers to a decisive, unrepentant rejection of Christ (perhaps identified with the antichrists’ apostasy in view throughout the letter) versus ordinary sins believers commit and should pray for one another about. Korean rendering: 사망에 이르는 죄 / 사망에 이르지 아니하는 죓. Risk: High. Requires careful pastoral framing in teaching materials to avoid either (a) inducing anxious uncertainty about whether one has committed an unforgivable sin (a real pastoral risk in any culture, but note Korean culture’s strong 체면/face-related shame-sensitivity may compound this anxiety) or (b) minimizing the letter’s serious warning about decisive apostasy.
• εἴδωλα (eidōla) — “idols.” 5:21, the letter’s closing exhortation: “little children, keep yourselves from idols.” Literal: images/representations of a deity, used for worship. Semantic range: physical cult images, but by NT usage extension also anything that competes for the devotion/allegiance due to the one true God. English variants: “idols,” “false gods,” “images.” Korean rendering: 우상 (usang; established Korean Christian term). Risk: High. Korean Protestant tradition already carries a strong existing teaching history on this exact term, directly connected to the baseline’s “father” entry: 18th-19th century Korean Catholic converts were persecuted specifically over refusing 제사 (jesa) ancestor-memorial rites, historically framed by the church as idolatrous veneration of ancestor spirit-tablets (신주/위패). Contemporary application must also include shamanistic shrine objects/implements used in gut ceremonies and Buddhist temple images (불상), consistent with the baseline’s “church” entry’s contrast with 당집 (shrine) and 절 (temple). 1 John 5:21 should be taught with this full concrete Korean cultural range in view, not merely as an abstract ancient warning against literal statue-worship irrelevant to modern life.
• ὁ ἀληθινός θεός (ho alēthinos theos) — “the true God.” 5:20 (closing doctrinal climax: “This is the true God and eternal life”). ἀληθινός: genuine, real, as opposed to counterfeit or merely apparent. Korean rendering: 참되신 하나님. Risk: Critical (inherits baseline’s “god” Critical tier). Must retain exclusivity and monotheistic force consistent with the baseline’s mandated 하나님 (never 하느님/천주/산신령); functions as the letter’s final doctrinal seal, tying together its entire argument against the antichrists’ false alternative Christ and the closing warning against idols.

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Summary of New Critical/High-Risk Terms Introduced by 1 John (Beyond Baseline)

Term	Korean	Risk	Chapter(s)
God is love / love	사랑 / 하나님은 사랑이시라	Critical	4 (core)
Propitiation	화목제물	Critical	2, 4 (core)
Test the spirits	영들을 시험하라/분별하라	Critical	4
Antichrist	적그리스도	Critical	2, 4
Born of God / new birth	하나님께로부터 난 자	Critical	2,3,4 (core),5
Light / darkness	빛 / 어둠	High	1, 2
Abide	거하다	High	1-4 (core)
Confess (sin)	자백하다	High	1
Confess (doctrine)	시인하다	High	4 (core)
Advocate	대언자	High	2
Anointing	기름부으심	High	2
Eternal life	영생	High	1,2,3,5
Overcome the world	세상을 이기다	High	5
Idols	우상	High	5
Boldness/confidence	담대함	High	3, 4 (core)
Commandment	계명	High	2, 4 (core)
Children of God (born-sense)	하나님의 자녀	High	2, 3

All terms above are formalized with full risk-tier fields and rationale in analysis/08_core_glossary.md.

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This document extends, and does not contradict, the baseline Romans translation_memory.json and bible_term_registry.json. All terms shared with Romans (God, Jesus, Christ, Son of God, Father, Holy Spirit, righteousness, sin, faith, salvation, fellowship, law, covenant, etc.) retain their exact baseline Korean renderings and risk tiers throughout this analysis.