Semantic Analysis
Semantic Analysis: 1 Peter (Greek → Korean)
Methodology and Scope
This document analyzes the entire text of 1 Peter (chapters 1–5) in Koine Greek for load-bearing theological vocabulary relevant to a Korean-language rendering. It extends, and never contradicts, the baseline Romans Language Package for Korean. Every term already recorded in the baseline translation_memory.json / bible_term_registry.json (e.g. 하나님, 예수, 그리스도, 주님, 은혜, 믿음, 구원, 거룩한, 성령, 아버지, 죄, 영광, 이방인, 부활, 은사, 부르심, 순종의 개념 등) is reused exactly and is only re-flagged here where 1 Peter’s context introduces a new nuance or a new collision risk not covered by the Romans analysis. All newly identified terms follow the same risk-tier framework (Critical/High/Medium/Low) and the same Korean Revised Version (개역개정)-anchored register established by the baseline.
The core passage (1 Peter 1:3–9) receives full verse-by-verse treatment. Every other chapter (1 [remainder], 2, 3, 4, 5) receives chapter-level treatment of its load-bearing terms using the same analytical fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, destination-language rendering and risk.
PART A — CORE PASSAGE: 1 Peter 1:3–9 (Verse-by-Verse)
1 Peter 1:3
Greek: Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν δι’ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶν
KRV reference rendering: “찬송하리로다 우리 주 예수 그리스도의 아버지 하나님이시여 그 많으신 긍휼대로 예수 그리스도를 죽은 자 가운데서 부활하게 하심으로 말미암아 우리를 거듭나게 하사 산 소망이 있게 하시며”
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering & Risk |
|---|---|---|---|---|---|---|---|
| Blessed | εὐλογητός | eulogētos | ”well-spoken-of,” worthy of praise | Doxological formula opening berakah-style praise | ”Blessed,” “Praise be to” | Liturgical praise directed to God for a specific saving act | 찬송하리로다 (chansong-hariroda). Low risk — established doxology form. |
| God and Father | θεὸς καὶ πατήρ | theos kai patēr | God and Father | Compound title anchoring Trinity relations | ”God and Father,” “the God and Father” | Reuse baseline 하나님/아버지 exactly. | 하나님 / 아버지. Critical (God) / Critical (Father) — reuse baseline terms and notes verbatim, including the 제사 (jesa/ancestor-rite) caution already documented for 아버지. |
| Lord | κύριος | kyrios | master, sovereign owner | Exclusive divine lordship | ”Lord” | Christ’s supreme Lordship | 주님. Reuse baseline. Critical. |
| Mercy | ἔλεος | eleos | pity, compassion shown to one in need | God’s compassionate disposition toward the helpless, distinct from χάρις (grace, unmerited favor as a legal/relational status) | “mercy,” “compassion” | God’s mercy is the motive-cause of regeneration — not obligated, not induced by ritual performance | 긍휼 (geunghyul). High — must be kept distinct from 은혜 (grace) per baseline’s grace entry, and must not be read as a mudang’s compassionate intervention obtainable by proper ritual offering (기복신앙 pattern). New term added to translation memory. |
| Caused us to be born again | ἀναγεννήσας (< ἀναγεννάω) | anagennēsas | ”begat again,” “caused to be regenerated” | Metaphor of a second, spiritual birth granted by God, unique in the NT to 1 Peter (1:3, 1:23) and John 3 (γεννηθῇ ἄνωθεν) | “caused us to be born again,” “given us new birth,” “regenerated” | A sovereign, monergistic act of God producing a genuinely new spiritual life — the ground of the “living hope” | 거듭나게 하다/거듭나다 (geodeun-nada). CRITICAL — new term, top-priority addition to translation memory. Established Korean Protestant vocabulary (개역개정 uses 거듭나다 at John 3:3 and here), but the concept must be sharply distinguished from Buddhist rebirth doctrine (환생, 윤회— already forbidden substitutions in the baseline for “resurrection”) since a careless paraphrase of “born again” (“다시 태어나다,” “새로 태어나다”) could read as a second cycle-of-life event rather than a one-time, permanent, Spirit-wrought new birth into a relationship with a personal God. NEVER render with 환생 or 윤회 or any phrase implying repeatability. |
| Living hope | ἐλπίδα ζῶσαν | elpida zōsan | hope that is alive/living | Hope as a settled, confident expectation grounded in an accomplished historical event (the resurrection), contrasted with hope as wishful uncertainty | ”living hope,” “hope that lives” | Hope is “living” because its ground (the risen Christ) is alive; this is categorically different from a wish for good fortune | 산 소망 (san somang). HIGH — new term, priority addition. 소망 (hope) itself is a safe, established Christian vocabulary word, but “living hope” sits in close semantic proximity to Korean 기복신앙 (“fortune-seeking faith”) patterns where “hope” functions as a euphemism for hoped-for material blessing (복) obtained through ritual devotion. Teaching must make explicit that 산 소망 is hope in a resurrected Person and future inheritance, not a hoped-for fortune outcome. |
| Resurrection | ἀνάστασις | anastasis | a “standing up again,” a rising | Bodily, historical resurrection | ”resurrection,” “rising” | The historical resurrection of Jesus is the objective ground of the believer’s living hope | 부활. Reuse baseline exactly. Critical per baseline (NEVER 환생/윤회). |
| Dead (ones) | νεκρῶν | nekrōn | dead people, corpses | The state of death | ”the dead,” “dead ones” | Historical, bodily death, reversed by bodily resurrection | 죽은 자. Low risk; standard usage. |
1 Peter 1:4
Greek: εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς
KRV: “썩지 않고 더럽지 않고 쇠하지 아니하는 유업을 잇게 하시나니 곧 너희를 위하여 하늘에 간직하신 것이라”
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering & Risk |
|---|---|---|---|---|---|---|---|
| Inheritance | κληρονομία | klēronomia | a portion received by lot/allotment, an heir’s share | Legal/familial inheritance; in biblical usage, God’s promised covenant possession (echoing OT land-inheritance and Israel’s promised portion) | “inheritance,” “heritage” | The believer’s certain future possession secured by God, received through adoption into his family, not by lineage merit or ritual continuation | 유업 (yueop). Medium-High — new term. Established church vocabulary, but risk that Korean readers filter “inheritance” through the lens of Confucian family-property inheritance (가업 상속) tied to lineage duty and ancestor-rite continuation (jesa) — the same instrumental logic the baseline flags under “adoption.” Must be taught as a relational gift of belonging to God’s family, not a lineage-continuation asset. |
| Imperishable | ἄφθαρτος | aphthartos | not subject to corruption/decay | Permanence contrasted with all earthly, decaying possessions | ”imperishable,” “incorruptible,” “that does not perish” | Contrasted implicitly (1:18) with “perishable things like silver or gold” | 썩지 않는. Low risk; descriptive. |
| Undefiled | ἀμίαντος | amiantos | without stain, unpolluted | Ritual/moral purity language (cf. Heb 7:26, James 1:27) | “undefiled,” “unstained,” “pure” | Moral purity of the inheritance itself | 더럽지 않는. Low-Medium — ensure not read only as ritual-purity-from-pollution (cf. baseline’s caution under “holy” about shamanistic 부정 removal); here it modifies an inheritance, not a person, lowering that risk. |
| Unfading | ἀμάραντος | amarantos | not withering, not fading (of a flower) | Botanical metaphor of permanence, echoed later in 5:4 “unfading crown of glory” (ἀμαράντινον) | “unfading,” “that will not fade” | Contrasted with 1:24’s “grass withers, the flower falls” | 쇠하지 아니하는. Low risk. |
| Kept/reserved | τετηρημένην (< τηρέω) | tetērēmenēn | guarded, watched over, preserved | Careful, secure custody | ”kept,” “reserved,” “guarded,” “safely kept” | God himself, not human ritual effort, secures and preserves this inheritance in heaven | 간직하신 것 (kept/treasured). Medium — pairs conceptually with v.5’s φρουρουμένους (guarded); ensure consistent theological picture of God’s active, ongoing custody rather than a static deposit. |
| In the heavens | ἐν οὐρανοῖς | en ouranois | in the heavens/sky | God’s dwelling and the location of the secured inheritance | ”in heaven,” “in the heavens” | The inheritance is safe precisely because it is beyond earthly corruption or shamanistic/human interference | 하늘. Low risk; established usage, distinct from any folk sky-deity association already addressed under baseline’s “god” entry. |
1 Peter 1:5
Greek: τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ
KRV: “너희가 말세에 나타내기로 예비하신 구원을 얻기 위하여 믿음으로 말미암아 하나님의 능력으로 보호하심을 받았느니라”
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering & Risk |
|---|---|---|---|---|---|---|---|
| Power of God | δύναμις θεοῦ | dynamis theou | strength, might, capability of God | God’s active, effective capability, here specifically to preserve believers | ”power of God,” “God’s power” | The same category of power the baseline flags for Romans 1:16 — God’s power exercised for salvation, not generalized this-worldly power | 능력. Reuse baseline exactly. CRITICAL per baseline power_of_god entry — must never be rendered or taught in a way that suggests a mudang’s shamanistic spirit-power (영력) sought for protection/blessing; here it is God’s guarding power that keeps believers for a future salvation already secured, not a power procured through ritual performance. |
| Guarded | φρουρουμένους (< φρουρέω) | phrouroumenous | garrisoned, kept under military guard | A military metaphor: a guard-post protecting a besieged city | ”guarded,” “protected,” “kept under guard” | Believers are actively, continuously protected by God’s power until the inheritance is revealed | 보호하심을 받다 (bohohasim-eul batda). High — new term. Must convey active divine protection, not a passive fatalistic “being kept safe by fortune” (cf. baseline’s caution on 팔자/운명 under providence/calling); ground the protection explicitly in God’s power exercised “through faith,” a personal, relational means, not an impersonal fate. |
| Faith | πίστις | pistis | trust, reliance, belief | Personal trust in Christ | ”faith,” “trust,” “belief” | The means (not the ground) by which believers are kept | 믿음. Reuse baseline exactly. High. |
| Salvation | σωτηρία | sōtēria | deliverance, rescue | Full and final deliverance, here specifically its future/eschatological aspect (“ready to be revealed”) | “salvation,” “deliverance” | Salvation already secured but awaiting full revelation at the last time | 구원. Reuse baseline exactly. CRITICAL — never 해탈; here note the distinctly future-oriented sense (already-secured, not-yet-revealed), which must not collapse into a cyclical liberation concept. |
| Ready to be revealed | ἑτοίμην ἀποκαλυφθῆναι | hetoimēn apokalyphthēnai | prepared to be uncovered/disclosed | Future, certain unveiling of what already exists but is presently hidden | ”ready to be revealed,” “about to be revealed” | Eschatological certainty — the salvation is not being earned progressively but disclosed at the appointed time | 나타내기로 예비하신 (already prepared to be revealed). Medium — new term pairing 예비하다 (prepare) with 나타내다 (reveal/manifest); ensure not read as an astrological “revealing of one’s fate at an appointed time” (cf. saju-paljja caution under baseline’s calling/providence entries). |
| Last time | καιρῷ ἐσχάτῳ | kairō eschatō | the last appointed time/season | Eschatological terminus, the consummation | ”last time,” “end time,” “last days” | The final unveiling at Christ’s return | 말세 (malse). Medium — established eschatological vocabulary; low collision risk but ensure distinct from Korean folk-millenarian “end of the age” prophecy movements historically associated with 미륵 (already flagged under baseline’s messiah entry). |
1 Peter 1:6
Greek: ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον [ἐστὶν] λυπηθέντες ἐν ποικίλοις πειρασμοῖς
KRV: “그러므로 너희가 이제 여러 가지 시험으로 말미암아 잠깐 근심하게 되지 않을 수 없으나 오히려 크게 기뻐하도다”
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering & Risk |
|---|---|---|---|---|---|---|---|
| Rejoice greatly | ἀγαλλιᾶσθε (< ἀγαλλιάω) | agalliasthe | to exult, leap for joy | Intense, often worship-context joy (cf. LXX Psalms) | “rejoice greatly,” “rejoice exceedingly,” “greatly rejoice” | Present-tense joy grounded in the certainty of vv.3–5, not circumstantial happiness | 크게 기뻐하다. Low-Medium risk; standard vocabulary, but pair carefully with the following clause so joy is not read as denial of real grief. |
| Grieved | λυπηθέντες (< λυπέω) | lypēthentes | made sorrowful, distressed | Genuine emotional pain | ”grieved,” “distressed,” “have been made to feel sorrow” | Real suffering is acknowledged, not spiritualized away | 근심하다. Low risk. |
| Various trials | ποικίλοις πειρασμοῖς | poikilois peirasmois | many-colored/various testings | πειρασμός ranges from external testing/trial to internal temptation to sin; context (with δοκίμιον in v.7) marks this as testing, not temptation to sin | ”various trials,” “manifold trials,” “all kinds of trials/tests” | External hardships (including persecution, per the book’s larger argument) that test and refine genuine faith | 여러 가지 시험 (yeoreo gaji siheom). HIGH — flag for doctrine “Suffering for Righteousness’ Sake.” Korean 시험 covers both “trial/test” and “temptation,” and Korean folk cosmology commonly attributes suffering to 액운 (bad luck/misfortune, already flagged under baseline’s “sin” entry) or to insufficiently-performed ritual obligation. Teaching must state clearly: these trials are permitted by God to prove/refine genuine faith (v.7), not a sign of ritual deficiency, fate, or divine displeasure to be resolved by a gut ceremony. |
1 Peter 1:7
Greek: ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου, διὰ πυρὸς δὲ δοκιμαζομένου, εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ
KRV: “너희 믿음의 확실함은 불로 연단하여도 없어질 금보다 더 귀하여 예수 그리스도께서 나타나실 때에 칭찬과 영광과 존귀를 얻게 하려 함이라”
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering & Risk |
|---|---|---|---|---|---|---|---|
| Tested genuineness | δοκίμιον | dokimion | the tested/proven element; that which is genuine after testing | Metallurgical refining metaphor applied to faith | ”tested genuineness,” “proven character,” “genuineness” | Suffering functions to prove (not produce from nothing) the authenticity of faith already given by grace | 확실함 (hwaksilham) / 연단 (yeondan, refining). High — new term pairing; must be taught as proof of a faith that is already a gift (cf. baseline grace entry), not a work that earns or increases favor with God — otherwise this verse risks reinforcing a 기복신앙-style logic (“enduring trial well merits blessing”). |
| Gold that perishes | χρυσίου τοῦ ἀπολλυμένου | chrysiou tou apollymenou | gold that is (in the process of) perishing | Even the most valuable, durable earthly metal is ultimately perishable | ”gold that perishes,” “gold, though perishable” | Faith’s proven worth exceeds even the most valuable material asset | 없어질 금. Low risk. |
| Fire | πυρός | pyros | fire | Refining/testing agent | ”fire” | Metaphor for trials that refine and prove faith | 불. Low-Medium — later echoed at 4:12’s “fiery trial” (πύρωσις); keep consistent metaphor across the book. |
| Revelation/appearing of Jesus Christ | ἀποκάλυψις Ἰησοῦ Χριστοῦ | apokalypsis Iēsou Christou | an uncovering, unveiling | Christ’s return/second appearing | ”revelation of Jesus Christ,” “when Jesus Christ is revealed,” “appearing” | The eschatological horizon against which present suffering is to be understood | 예수 그리스도께서 나타나실 때 (lit. “when Jesus Christ appears”). Medium — new term (ἀποκάλυψις); distinguish this technical eschatological “revealing” from 계시 (revelation of Scripture) usage elsewhere and from folk-prophetic “revelation” claims (cf. baseline’s prophecy caution re: 점/사주팔자 예측). |
| Praise, glory, and honor | ἔπαινος, δόξα, τιμή | epainos, doxa, timē | praise / glory / honor-value | A triad describing the commendation believers receive at Christ’s appearing | ”praise and glory and honor” | Divine commendation, not social status-honor (cf. baseline’s caution on 영광 vs 명예/출세) | 칭찬과 영광과 존귀. 영광 reuses baseline term (Medium per baseline). 칭찬 (praise) and 존귀 (honor) are Low risk but should be taught alongside baseline’s caution against collapsing 영광 into secular achievement-honor (명예/출세), especially relevant given Korea’s status-conscious culture. |
1 Peter 1:8
Greek: ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ ἀγαλλιᾶτε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ
KRV: “예수를 너희가 보지 못하였으나 사랑하는도다 이제도 보지 못하나 믿고 말할 수 없는 영광스러운 즐거움으로 기뻐하니”
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering & Risk |
|---|---|---|---|---|---|---|---|
| Love | ἀγαπᾶτε (< ἀγαπάω) | agapate | to love (self-giving, willed love) | Covenantal, willed love directed to an unseen Christ | ”you love,” “you love him” | Personal affection for a specific, historical, unseen Christ — not devotion to an abstract principle | 사랑하다. Low risk; standard vocabulary. |
| Believe | πιστεύοντες (< πιστεύω) | pisteuontes | to believe, to trust | Ongoing present trust despite not seeing | ”believing,” “though you believe” | Present, sustained trust in the unseen, risen Christ | 믿다. Reuse baseline 믿음 concept. High. |
| Inexpressible and glorified joy | χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ | chara aneklalētō kai dedoxasmenē | joy that cannot be spoken, and glorified/glory-filled joy | An intensified, doubly-modified description of joy — beyond words and already carrying eschatological glory | ”inexpressible and glorious joy,” “joy unspeakable and full of glory” | Joy that anticipates the future glory of v.7’s revelation, already tasted now | 말할 수 없는 영광스러운 즐거움. Medium — new compound term; ensure 영광스러운 (glorified) here is read through the established 영광 (glory) doctrinal term (Christ’s glory shared with believers) rather than as generic “wonderful/splendid” secular intensifier. |
1 Peter 1:9
Greek: κομιζόμενοι τὸ τέλος τῆς πίστεως ὑμῶν σωτηρίαν ψυχῶν
KRV: “믿음의 결국 곧 영혼의 구원을 받음이라”
| Term | Original | Transliteration | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering & Risk |
|---|---|---|---|---|---|---|---|
| Obtaining/receiving | κομιζόμενοι (< κομίζω) | komizomenoi | to carry off, to receive/obtain (as a due return) | Reception of a promised outcome | ”obtaining,” “receiving,” “as you receive” | Believers are presently receiving (partially, with fullness to come) the outcome of genuine faith | 받다 (to receive). Low risk. |
| Outcome/goal of faith | τέλος τῆς πίστεως | telos tēs pisteōs | the end/goal/completion of faith | The intended destination or consummation faith is moving toward | ”outcome of faith,” “goal of your faith,” “end result of faith” | Salvation is faith’s certain destination, not a reward faith must independently earn | 믿음의 결국 (mideum-ui gyeolguk). Medium — new term; teaching must clarify this is the fruit/destination of a faith already gifted by grace (cf. baseline’s grace/imputed_righteousness cautions), not a merit-based outcome faith produces by its own strength. |
| Salvation of souls | σωτηρίαν ψυχῶν | sōtērian psychōn | salvation/deliverance of souls | The full, personal deliverance of the whole person | ”salvation of your souls,” “salvation of souls” | Final salvation, encompassing the whole person, secured through faith in the risen Christ | 영혼의 구원. 구원 reuses baseline exactly (Critical); 영혼 (soul) is Low-Medium risk — ensure “soul” is understood holistically (the whole inner person) rather than as a detachable spirit-entity that could wander after death, a concept with strong folk-shamanistic resonance in Korean culture (cf. 혼, 귀신 in folk belief) — flag for review alongside the ch.3–4 “spirits in prison”/“gospel to the dead” material below. |
PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK
Chapter 1 (remainder: 1:1–2, 1:10–25)
The core passage (1:3–9) is treated in full above. The remainder of chapter 1 introduces the following load-bearing terms.
Sojourners/exiles of the Dispersion — παρεπιδήμοις διασπορᾶς (parepidēmois diasporas), 1:1. Literal: “sojourners/temporary residents of the scattering.” Semantic range: a resident alien without full civic belonging; in 1:17 the cognate παροικία (paroikia, “time of exile/sojourning”) appears again, and in 2:11 the pair παροίκους καὶ παρεπιδήμους (“sojourners and exiles”) recurs as the letter’s controlling self-description of the church. English variants: “elect exiles,” “strangers,” “sojourners,” “pilgrims,” “resident aliens.” Contextual theological meaning: believers’ present, temporary, non-belonging status in the world as those whose true citizenship and inheritance are reserved in heaven (cf. 1:4). Korean rendering: 나그네 (나그네와 행인, KRV 2:11) / 거류민. Risk: High. This is a foundational identity-term for the whole epistle. Korean culture places strong positive value on rootedness — ancestral hometown (고향), family register and lineage location (본관, 호적), and the Confucian duty to remain near and tend ancestral graves/rites. “Exile/sojourner” risks being heard as a negative, displaced, unfortunate status (again touching the 액운/misfortune register the baseline flags under “sin”) rather than 1 Peter’s positive theological self-identity as a people whose true home is secured in heaven. Teaching must frame 나그네 as a chosen, honored identity (paired with “elect,” ἐκλεκτοῖς, 택하심을 입은— cf. baseline’s 선택/election entry), not a shameful displacement.
Foreknowledge — πρόγνωσιν θεοῦ πατρός (prognōsin theou patros), 1:2; cf. 1:20 προεγνωσμένου. Literal: “God the Father’s foreknowing.” Semantic range: God’s prior, personal, purposive knowing that grounds his elective choice. English variants: “foreknowledge,” “foreknown.” Contextual meaning: identical doctrinal category to Romans 8:29’s foreknowledge language. Korean rendering: 미리 아심. Risk: High — reuse the baseline’s providence/calling caution verbatim: NEVER let this read as 팔자 (birth-chart-fixed fate) or 운명 (impersonal destiny); God’s foreknowledge is personal and relational, not a calculable astrological pre-determination.
Sanctification of the Spirit — ἁγιασμῷ πνεύματος (hagiasmō pneumatos), 1:2. Reuses baseline 성화/성령 terms exactly. Risk: High, per baseline sanctification entry.
Sprinkling with the blood of Jesus Christ — ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ (rhantismon haimatos Iēsou Christou), 1:2. Literal: “a sprinkling of the blood of Jesus Christ.” Semantic range: draws on OT covenant-ratification and priestly-consecration ritual (Exodus 24:8; Leviticus). English variants: “sprinkling with his blood,” “for obedience and sprinkling with the blood of Jesus Christ.” Contextual meaning: believers are set apart into covenant relationship and cleansed through Christ’s atoning blood, applied here in a formal covenant-inauguration sense. Korean rendering: 피 뿌림 (pi ppurim). Risk: Medium-High — new term; requires OT sacrificial-covenant background teaching so it is not read as disconnected ritual blood-magic; distinguish from any folk-shamanistic blood-ritual association, though the primary risk is simply unfamiliarity requiring background explanation (paired with the 흠 없는 어린 양 imagery in 1:19).
Grace and peace — χάρις καὶ εἰρήνη (charis kai eirēnē), 1:2. Reuses baseline 은혜 (Critical) exactly. For “peace” in this epistolary-greeting sense, 1 Peter’s KRV text uses 은혜와 평강 (rather than 화평, the baseline’s Romans 5:1 relational term). Risk: Medium — new register note: 평강 (pyeonggang) functions as the standard KRV epistolary-greeting/benediction rendering of εἰρήνη (also at 5:14), while 화평 (hwapyeong, per baseline) is reserved for the specific “peace with God through justification” doctrinal sense. Both must be retained as distinct, register-appropriate renderings of the same Greek word depending on context; flag for native speaker review to preserve this distinction consistently across 1 Peter’s five occurrences of εἰρήνη-family language (1:2, 5:14).
Obedient children / do not be conformed to former passions — τέκνα ὑπακοῆς … ταῖς πρότερον … ἐπιθυμίαις συσχηματιζόμενοι (1:14). “Obedience” (ὑπακοή) reuses baseline’s obedience_of_faith caution (High: Confucian hierarchical-obedience collision, including the historic “three obediences” doctrine). “Passions/lusts” (ἐπιθυμία) — 정욕 (jeongyok). Risk: Medium — new term, recurring throughout the epistle (1:14; 2:11; 4:2-3); moral-ethical term with moderate collision risk, mainly requiring consistent, non-euphemistic rendering.
Be holy, for I am holy — ἅγιοι … γενήθητε, ὅτι ἐγὼ ἅγιος (1:15-16, citing Leviticus 11:44-45/19:2). Reuses baseline 거룩한 (High) exactly; note the direct OT quotation format requires standard Korean citation practice for the embedded Leviticus reference.
Fear (reverent, not servile) — φόβῳ (phobō), 1:17, applied to “conduct yourselves … during the time of your exile.” Semantic range spans terror, reverent awe, and respectful reverence. Contextual meaning: reverent, worshipful awe before God as impartial Judge, not craven terror nor superstitious dread of misfortune. Korean: 두려움. Risk: Medium-High — must be distinguished from shamanistic fear of offended spirits/ancestors requiring ritual appeasement; here it is reverence toward a Father who judges impartially by deeds (1:17), not placation of an easily-angered spirit-power.
Redeemed / ransomed — ἐλυτρώθητε (< λυτρόω, elytrōthēte), 1:18. Literal: “you were ransomed/bought back” (commercial/manumission metaphor). English variants: “redeemed,” “ransomed,” “bought.” Contextual meaning: liberation from “the futile ways inherited from your forefathers” — note this explicitly targets ancestral tradition — accomplished not by perishable payment (silver/gold) but by Christ’s precious blood. Korean rendering: 구속되다/속량 (guisokdoeda). Risk: High — new term, priority addition. This verse (1:18) is doctrinally loaded for Korean readers: it explicitly names “futile ways handed down from your fathers” (πατροπαράδοτος) as the thing believers are ransomed from. This must be handled with pastoral and theological care alongside the baseline’s Father/jesa note — the text is not attacking honoring one’s parents, but the “empty way of life” (헛된 행실) that includes ancestral religious tradition when it competes with exclusive devotion to Christ. Given Korea’s documented history (18th-19th c. Catholic martyrdoms over jesa refusal), this verse should be flagged for human theologian review whenever translated or taught.
Lamb without blemish or spot — ἀμνοῦ ἀμώμου καὶ ἀσπίλου (amnou amōmou kai aspilou), 1:19. Literal: “an unblemished and spotless lamb.” Semantic range: OT sacrificial-purity requirement (Exodus 12; Leviticus). Contextual meaning: Christ’s once-for-all, uniquely qualified atoning sacrifice. Korean: 흠 없고 점 없는 어린 양. Risk: High — must be taught as a unique, unrepeatable, fully sufficient sacrifice, explicitly not one instance within an ongoing pattern of animal or ritual offerings (whether OT temple sacrifice typology or any folk-ritual sacrificial practice); connects directly to the “spiritual sacrifices” language of 2:5 (below) which must not reintroduce an ongoing-sacrifice framework.
Foreknown before the foundation of the world — προεγνωσμένου πρὸ καταβολῆς κόσμου (1:20). Reuses the foreknowledge caution above. Risk: High.
Faith and hope in God — πίστιν καὶ ἐλπίδα εἰς θεόν (1:21). Reuses 믿음 and introduces 소망 (somang, “hope”) as the base noun behind the core passage’s “living hope.” Risk: High for 소망 as a recurring term — same 기복신앙/fortune-hope collision caution as “living hope” above applies to every occurrence of 소망 in the epistle.
Purified souls through obedience to the truth, for sincere brotherly love — ἁγνικότες … ἐν τῇ ὑπακοῇ τῆς ἀληθείας εἰς φιλαδελφίαν ἀνυπόκριτον (1:22). “Brotherly love” — φιλαδελφία (philadelphia). Korean: 형제 사랑. Risk: Low-Medium — standard term; ensure “sincere” (ἀνυπόκριτος, “without hypocrisy/masking”) is rendered to exclude the Confucian social-performance sense of relational propriety (예, already flagged under baseline’s “law” entry) as a substitute for genuine inner affection.
Imperishable seed / living and abiding word of God — σπορᾶς ἀφθάρτου … διὰ λόγου ζῶντος θεοῦ καὶ μένοντος (1:23). Korean: 썩지 아니할 씨 / 살아 있고 항상 있는 하나님의 말씀. Risk: Medium — new agricultural metaphor paired with the birth-metaphor of “born again” (v.3); ensure consistency of “imperishable” vocabulary (썩지 아니하다) with 1:4’s ἄφθαρτος.
All flesh is like grass … but the word of the Lord remains forever — citation of Isaiah 40:6-8 (1:24-25). Standard OT citation; Low risk beyond standard citation-format conventions (see baseline cross-reference rules).
Chapter 2
Malice, deceit, hypocrisy, envy, slander — κακίαν, δόλον, ὑποκρίσεις, φθόνους, καταλαλιάς (2:1). A vice list to “put off” (ἀποθέμενοι). Korean: 악독, 궤휼(속임), 외식, 시기, 비방. Risk: Low — standard ethical vocabulary; note only that 외식 (hypocrisy, lit. “outward performance”) could be softened toward mere social propriety rather than genuine moral fault if not taught carefully, echoing the same 예 (Confucian ritual-propriety) contrast the baseline flags for “law.”
Pure spiritual milk — τὸ λογικὸν ἄδολον γάλα (to logikon adolon gala), 2:2. Literal: “the reasonable/rational, unadulterated milk.” Contextual meaning: the word of God (cf. 1:23-25) as nourishment for spiritual growth toward salvation. Korean: 신령한 젖 (KRV). Risk: Low.
Living stone / rejected by men, chosen and precious before God — λίθον ζῶντα, ὑπὸ ἀνθρώπων μὲν ἀποδεδοκιμασμένον, παρὰ δὲ θεῷ ἐκλεκτὸν ἔντιμον (2:4). Christological title drawing on Psalm 118:22 and Isaiah 28:16. Korean: 산 돌; 버린 바 되었으나 택하심을 입은 보배로운 돌. Risk: Medium — Christological metaphor; low day-to-day collision but must be taught so “living stone” is not flattened into a merely decorative image, given its structural role anchoring the “spiritual house/priesthood/sacrifice” complex below.
Spiritual house — οἶκος πνευματικός (oikos pneumatikos), 2:5. Korean: 신령한 집. Risk: Medium — the church as God’s temple-community; ensure distinct from a literal shrine/temple building (cf. baseline’s church entry cautions against 당집/절).
Spiritual sacrifices, holy priesthood, royal priesthood — ἱεράτευμα ἅγιον … πνευματικὰς θυσίας (2:5); βασίλειον ἱεράτευμα (2:9). Literal: “a holy priesthood … spiritual sacrifices”; “a royal priesthood.” Semantic range: corporate, priestly mediating and worshiping identity of the whole believing community (echoing Exodus 19:6), offering non-cultic “sacrifices” of praise, obedience, and good works through Christ. English variants: “holy priesthood,” “royal priesthood,” “spiritual sacrifices.” Contextual theological meaning: every believer, corporately, has priestly access to God and priestly vocation to offer acceptable worship through Christ — not a specialized ritual-mediator class. Korean rendering: 거룩한 제사장 / 왕 같은 제사장 / 신령한 제사. Risk: CRITICAL — top-priority flag for this curriculum, directly supporting the named doctrine “The Church as a Holy and Royal Priesthood.” This is the single sharpest Korean-context collision in the epistle, for two compounding reasons: (1) 제사 (jesa) is the exact word for Confucian ancestor-memorial ritual sacrifice, already documented in the baseline as the historic flashpoint of Korean Catholic martyrdom and a live pastoral tension in Korean Christian households; “spiritual sacrifices” (신령한 제사) risks being heard as either endorsing or merely spiritualizing jesa-style ancestor ritual rather than describing the whole church’s Christ-mediated worship, praise, and good works offered to God alone. (2) “Priesthood” (제사장) risks assimilation to Korea’s shamanistic ritual-specialist role (무당, the mudang who performs gut rituals as spiritual intermediary) or to a Confucian ritual-master/scholar-priest performing jesa on behalf of a household. Teaching MUST make explicit: (a) this priesthood belongs to all believers corporately, not a specialist class; (b) its “sacrifices” are non-cultic acts of worship, obedience, and praise offered through Christ’s mediation alone, explicitly not a continuation of, substitute for, or parallel to ancestor-memorial ritual; (c) Christ’s own sacrifice (1:19, 2:24, 3:18) is the sole atoning sacrifice, unrepeatable and sufficient. Route for mandatory human theologian review at every occurrence.
Cornerstone / stone of stumbling — λίθον ἀκρογωνιαῖον (2:6); λίθος προσκόμματος καὶ πέτρα σκανδάλου (2:8). Korean: 모퉁잇돌 / 부딪치는 돌과 걸려 넘어지게 하는 바위. Risk: Medium — standard Christological/OT-citation imagery (Isaiah 28:16, Psalm 118:22); low collision risk, requires only citation-format care.
Chosen race, holy nation, a people for God’s own possession — γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν (2:9, echoing Exodus 19:6). Korean: 택하신 족속, 왕 같은 제사장(들), 거룩한 나라, 그의 소유가 된 백성. Risk: CRITICAL. Beyond the priesthood collision above, “chosen race” (택하신 족속) and “holy nation” (거룩한 나라) carry a distinct additional risk: Korea’s historically powerful ethnic-nationalist self-understanding as 단일민족 (a single, homogeneous ethnic nation), already flagged in the baseline under “gentiles” and “universal_scope_of_gospel.” Applied carelessly, this verse could be (mis)read as validating an ethnically Korean “chosen people,” rather than its actual referent: a transnational, multiethnic new-covenant community (drawn “from every nation,” Rev 5:9-pattern) that has replaced no ethnicity but transcends all of them. Human theologian review mandatory.
Once not a people, now God’s people; once had not received mercy, now have received mercy — 2:10 (citing Hosea 1:6,9; 2:23). Reuses 긍휼 (mercy, introduced at 1:3) and introduces 하나님의 백성 (God’s people). Risk: Medium.
Sojourners and exiles; flesh wars against the soul — παροίκους καὶ παρεπιδήμους … σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς (2:11). Reuses 1:1/1:17’s exile-identity term and 정욕 (passions). “War against the soul” — στρατεύομαι, military metaphor. Korean: 나그네와 행인 / 영혼을 거슬러 싸우는 육체의 정욕. Risk: High (reuse 1:1 note above); the military metaphor itself is Low risk.
Good conduct among the Gentiles/nations — τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλήν (2:12). Note the contextual shift of ἔθνη (ethnē) here: unlike Romans’ Jew/Gentile redemptive-historical category (reused from baseline as 이방인, High risk there), 1 Peter — written to a largely Gentile-background audience — uses ἔθνη more generically for “the (unbelieving) nations/pagans” observing the church’s conduct from outside. Korean: 이방인. Risk: Medium-High — flag this nuance shift explicitly for translators and teachers: reuse the established term 이방인, but the referent in 1 Peter is “watching unbelievers/outsiders in general,” not the specific Jew-Gentile inclusion category central to Romans. Mislabeling this could either overload the term with Romans’ salvation-historical freight where it is not intended, or (conversely) understate its rhetorical force as a marker of the church’s minority, watched status among a hostile society.
Submit to every human institution … for the Lord’s sake; honor the emperor — ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει … τὸν βασιλέα τιμᾶτε (2:13, 17). Foundational term for “Submission to Authority” doctrine. Korean: 순복하다 (sunbokada) / 왕을 공경하다. Risk: CRITICAL — see Chapter 3 discussion below (wives’ submission) for the fuller doctrinal note; the term ὑποτάσσω/순복 recurs across 2:13, 2:18, 3:1, 3:5, 5:5 and must be handled with a single, consistent theological framework across all instances: voluntary, gospel-motivated submission “for the Lord’s sake” (διὰ τὸν κύριον, 2:13) as a missional witness, not an absolute, Confucian-style hierarchical subordination of inherent worth. Mandatory human theologian review.
Servants (household slaves) — οἰκέται (oiketai), 2:18. Korean: 사환/종. Risk: Medium — historical-social term requiring background note distinguishing first-century household slavery from any current social-status application; reuse 순복 caution above.
He committed no sin, no deceit in his mouth; when reviled, he did not revile in return; he entrusted himself to him who judges justly — 2:22-23 (echoing Isaiah 53). Standard Christological/atonement vocabulary; introduces 심판하다 (judge) — Low-Medium risk, standard term.
He himself bore our sins in his body on the tree … by his wounds you have been healed — αὐτὸς … τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον … οὗ τῷ μώλωπι ἰάθητε (2:24, citing Isaiah 53:4-5). Literal: “he himself carried up/bore our sins … in his body upon the tree … by whose bruise/wound you were healed.” Semantic range: ἀναφέρω here carries the sacrificial sense of “bearing up” a sin-offering; ἰάομαι (“healed”) is used metaphorically for moral/spiritual restoration from sin, not necessarily physical healing. English variants: “bore,” “carried”; “healed,” “you have been healed.” Contextual theological meaning: this is the epistle’s most explicit substitutionary-atonement statement — Christ vicariously bearing the guilt-penalty of sin so that believers might “die to sin and live to righteousness.” Korean rendering: 친히 나무에 달려 그 몸으로 우리 죄를 담당하셨으니 … 그가 채찍에 맞음으로 너희는 나음을 얻었나니. Risk: CRITICAL — supports the named doctrine “Christ’s Substitutionary Suffering.” 담당하다 (bear/carry the burden of) must be taught with full weight of penal/vicarious substitution, not merely “sympathetic example-bearing.” Separately, 나음을 얻다 (“healed”) carries its own high collision risk: Korean charismatic church culture (as the baseline already notes under power_of_god) can slide toward reading this verse as a proof-text for physical healing obtained through faith-claims or ritual practice, echoing a shamanistic mudang’s claimed healing power. Teaching must clarify Isaiah 53/1 Peter 2:24’s “healing” is primarily moral-spiritual restoration from sin’s power and penalty, while not flatly denying any secondary physical-healing application. Mandatory human theologian review.
Shepherd and overseer of your souls — ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν (2:25). Korean: 영혼의 목자와 감독. Risk: Low-Medium — standard pastoral title, echoed and expanded in ch. 5’s “chief Shepherd.”
Chapter 3
Wives, likewise, be subject to your own husbands — αἱ γυναῖκες ὁμοίως ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν (3:1). Korean: 아내들아 … 자기 남편에게 순복하라. Risk: CRITICAL — directly supports “Submission to Authority and Christlike Endurance,” the single most sensitive gender-ethics passage in the epistle for Korean culture. Korea’s rigorous historical Confucian gender ethics included the “three obediences” (삼종지도) doctrine — a woman’s prescribed obedience successively to father, husband, and son — already flagged in the baseline under obedience_of_faith as a live collision risk. 3:1-6’s ὑποτάσσω/순복 language, read through this lens, risks reinforcing a hierarchy-of-inherent-worth reading rather than 1 Peter’s actual argument: a freely-chosen, gospel-motivated, missionally-purposed submission (“so that even if some do not obey the word, they may be won … by the conduct of their wives”) that is mirrored (in different form) by husbands’ own call to honor their wives as “co-heirs of the grace of life” (3:7, equal inheritance status) and by the whole community’s call to mutual submission and humility (5:5). Must never be taught as endorsing the historic 삼종지도 framework. Mandatory human theologian review at every occurrence of ὑποτάσσω in this epistle (2:13, 2:18, 3:1, 3:5, 5:5).
A gentle and quiet spirit — τοῦ πραέως καὶ ἡσυχίου πνεύματος (3:4). Korean: 온유하고 안정한 심령. Risk: High — risks conflation with the Confucian ideal of a silent, deferential woman (a further expression of the same 삼종지도-adjacent cultural framework); must be taught as an inner character quality “precious in God’s sight” available to and commended for any believer (cf. the meekness/gentleness commended of Christ himself, 2:23), not a gender-essentialist social-conformity requirement.
Sarah obeyed Abraham, calling him lord — Σάρρα ὑπήκουσεν τῷ Ἀβραάμ, κύριον αὐτὸν καλοῦσα (3:6). Risk: CRITICAL — translation-mechanics flag. κύριος is here used of a human husband, in lowercase, ordinary domestic sense — categorically distinct from the exclusive divine title κύριος/주님 (with honorific 님) reserved throughout this Language Package for God and Christ (cf. baseline’s “lord” entry and Romans 10:9’s exclusive confession). Korean rendering must NOT use 주님 here; the KRV renders this “아브라함을 주라 칭하여” (using 주 without the divine honorific particle 님, in a citation/reported-speech frame). Translators and reviewers must treat any occurrence of “lord” applied to a human figure with the opposite rendering discipline from its use for Christ — flag for human theologian review to prevent the honorific-grammar system from being applied to a human husband in a way that would elevate him to Christ’s unique Lordship, or conversely, to prevent a flattened rendering that erases the deliberate Petrine wordplay.
Weaker vessel; fellow heirs of the grace of life — ὡς ἀσθενεστέρῳ σκεύει … συγκληρονόμοι χάριτος ζωῆς (3:7). Korean: 더 연약한 그릇 / 생명의 은혜를 유업으로 함께 받을 자. Risk: Medium — “weaker vessel” requires careful teaching (physical/social vulnerability in a first-century household context, not an ontological claim of lesser worth), reinforced immediately by “fellow heirs” — full co-inheritance status (reusing 유업 from 1:4 and 은혜 from the baseline). This is a corrective balance-verse to 3:1-6 and should always be taught together with it.
Bless, that you may obtain a blessing; do not repay evil for evil — μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ … εὐλογοῦντες, ὅτι εἰς τοῦτο ἐκλήθητε ἵνα εὐλογίαν κληρονομήσητε (3:9). Literal: “blessing, that you might inherit a blessing.” Korean: 복을 빌라 … 복을 이어받게 하려 하심이라. Risk: CRITICAL. εὐλογία/εὐλογέω here shares its root with the baseline’s single most sensitive Korean risk-term family: 복 (bok, “fortune/blessing”), the exact word at the center of 기복신앙 (“fortune-seeking faith”) critique documented in the baseline’s “grace” entry. Here, “blessing” your persecutors and the “blessing” you inherit must be taught explicitly as (a) an act of verbally invoking God’s favor upon one’s enemies (imitating Christ, 2:23), and (b) the eschatological inheritance already introduced at 1:4, NOT a magical/ritual fortune-exchange in which the sufferer’s endurance “purchases” future material good fortune, the exact shamanistic-transactional pattern the baseline warns against. This is a doctrinally load-bearing recurrence of the 복-root risk and must be flagged for human theologian review.
Reason for the hope that is in you — τὸν λόγον … περὶ τῆς ἐν ὑμῖν ἐλπίδος (3:15). Reuses 소망 (hope, cf. 1:3 note). Korean: 소망에 관한 이유. Risk: High (reuse 소망’s fortune-hope collision caution).
A good conscience — συνείδησιν ἀγαθήν (3:16, 21). Literal: “a good co-knowing (with oneself).” Semantic range: the inner faculty of moral self-awareness before God. English variants: “good conscience,” “clear conscience.” Contextual meaning: an inward moral standing before God, distinguished sharply in 3:21 from mere external/ritual cleanliness (“not as a removal of dirt from the body”). Korean rendering: 양심 (yangsim). Risk: Medium-High — new term. Must be distinguished from 체면 (chemyeon, “face”/social standing), already flagged in the baseline’s “sin” entry as a Korean concern distinct from true moral guilt before God; 1 Peter’s 양심 is an internal, God-facing moral faculty, not social reputation-management. This distinction is reinforced by the letter’s own contrast in 3:21 between external ritual and internal reality.
Christ suffered once for sins, the righteous for the unrighteous, to bring us to God; put to death in the flesh but made alive in the spirit — Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ, θανατωθεὶς μὲν σαρκὶ ζῳοποιηθεὶς δὲ πνεύματι (3:18). Literal: “the righteous on behalf of/in place of the unrighteous” (ὑπέρ can carry both “on behalf of” and substitutionary “in place of” senses; the juxtaposition of a singular righteous one against the unrighteous — plural, all humanity — strongly implies substitution here, paralleling Romans’ righteous-for-unrighteous logic). Korean: 의인으로서 불의한 자를 대신하셨으니. Risk: CRITICAL — core substitutionary atonement text (reuse 의 caution from baseline’s righteousness entry: the “righteous” here is forensic standing, not social-loyalty 의리); 대신하다 (in place of/instead of) is the key substitution-marking verb and must be preserved, not softened into a merely representative or exemplary sense. Mandatory human theologian review.
He went and proclaimed to the spirits in prison — πορευθεὶς ἐκήρυξεν τοῖς ἐν φυλακῇ πνεύμασιν (3:19). Literal: “having gone, he proclaimed/heralded to the spirits in prison/custody.” Semantic range: κηρύσσω is a herald’s public proclamation (used elsewhere of gospel preaching, but here almost certainly a proclamation of triumph/judgment, not an evangelistic offer, given the context of 3:20’s disobedient generation of Noah and the passage’s flow toward Christ’s cosmic triumph in 3:22). English variants: “preached to the spirits in prison,” “proclaimed to the imprisoned spirits,” “made proclamation to the spirits in prison.” Contextual theological meaning: one of the most theologically debated verses in the NT (referent debated among interpreters as fallen angels of Genesis 6 / spirits of the disobedient generation of Noah’s day), but functioning in 1 Peter’s argument to demonstrate Christ’s cosmic victory and vindication following his death — resurrected/exalted Christ proclaiming his triumph even to imprisoned spiritual powers, immediately followed (3:22) by angels, authorities, and powers being made subject to him. Korean rendering: 옥에 있는 영들에게 선포하시니라. Risk: CRITICAL — the single highest-priority named-doctrine flag in this curriculum (“Christ’s Proclamation to the Spirits,” 1 Peter 3:18-22). This passage sits directly atop the most active area of Korean folk-religious practice: Korean shamanism (무속신앙) is fundamentally oriented around communication with, and ritual management of, the spirit world — including wandering/unsettled spirits of the dead (원혼, 귀신), through gut ceremonies performed by a mudang, and Confucian ancestor-memorial rites (제사) presuppose an ongoing relationship of filial ritual obligation toward ancestral spirits. A careless rendering or under-explained teaching of “Christ proclaiming to spirits in prison” risks being assimilated by Korean readers into this existing, extremely active cultural framework — read either as validating some form of ongoing communication with the spirits of the dead, as analogous to a shaman’s spirit-world mediation, or as supporting prayer/ritual practice on behalf of deceased ancestors (a further live tension point given historic Catholic-Protestant differences on prayers for the dead). Teaching MUST state explicitly and repeatedly: (a) this was a unique, one-time act of the risen/exalted Christ, not a repeatable or humanly-accessible channel to the spirit world; (b) it is not a model, warrant, or precedent for any ongoing believer practice of communicating with, praying to, or performing rites for the spirits of the dead or ancestors; (c) whatever its precise referent (debated among conservative interpreters), its narrative function is Christ’s cosmic triumph and vindication, not an ongoing bridge between the living and the dead. This term must be routed for mandatory human theologian review at every single occurrence, with the strongest translator-note requirement in this entire package.
Noah, the ark, eight persons saved through water — Νῶε … κιβωτοῦ … ὀκτὼ ψυχαί … διεσώθησαν δι’ ὕδατος (3:20). Korean: 노아 / 방주 / 여덟 명 / 물로 말미암아 구원을 얻은. Risk: Low — established proper names and narrative; reuses 구원 (Critical per baseline) in its normal sense.
Baptism, which corresponds to this, now saves you — not as a removal of dirt from the body but as an appeal to God for a good conscience — through the resurrection of Jesus Christ — ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σῴζει βάπτισμα … ἐπερώτημα εἰς θεὸν συνειδήσεως ἀγαθῆς, δι’ ἀναστάσεως Ἰησοῦ Χριστοῦ (3:21). Literal: ἀντίτυπον = “corresponding type/antitype”; ἐπερώτημα = “an appeal, a pledge, a request directed (to God).” Semantic range: the verse explicitly and deliberately denies a merely external/physical-cleansing efficacy for baptism, locating its saving significance instead in its function as a Godward “appeal/pledge” grounded entirely in Christ’s resurrection. English variants: “baptism…now saves you,” “corresponds to this and now saves you,” “an appeal to God for a good conscience.” Contextual theological meaning: baptism’s saving significance is not intrinsic ritual power but derivative — resting wholly on the resurrection of Christ and functioning as the convert’s Godward pledge/appeal. Korean rendering: 세례가 … 너희를 구원하는 표(니) … 하나님을 향한 선한 양심의 간구(니라). Risk: CRITICAL. This is a textbook site for the exact collision the baseline documents under grace and power_of_god: Korean Christianity’s self-critical awareness of 기복신앙-style ritual-transactionalism (a ritual act performed correctly yields a spiritual/material result) makes “baptism…now saves you” acutely vulnerable to a magical-ritual-efficacy misreading — as if the physical rite itself, properly performed, produces salvation the way a gut ritual is believed to produce a blessing or the removal of misfortune. The verse’s own internal qualifier (“not as a removal of dirt from the body but as an appeal…”) must never be dropped, softened, or under-taught; render 표 (type/sign) and 간구 (appeal/plea) with full weight, and always teach this verse paired with its explicit denial of physical/ritual efficacy and its explicit grounding in “the resurrection of Jesus Christ.” Mandatory human theologian review at every occurrence.
Angels, authorities, and powers subject to him — ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων ὑποταγέντων αὐτῷ (3:22). Korean: 천사들과 권세들과 능력들이 그에게 복종하느니라. Risk: Medium — cosmic-authority language; reuse 능력 with awareness of its baseline Critical-risk profile even in this non-soteriological, Christ’s-exaltation sense (still God’s/Christ’s power, categorically distinct from any shamanistic spirit-power); 복종하다 (subject/submit) here describes cosmic powers’ compelled subjection to the exalted Christ, a distinct sense from the voluntary ethical ὑποτάσσω of chs. 2-3 discussed above — flag the distinction for translator clarity.
Chapter 4
Arm yourselves with the same way of thinking — τὴν αὐτὴν ἔννοιαν ὁπλίσασθε (4:1). Military metaphor. Korean: 같은 마음으로 갑옷을 삼으라. Risk: Low.
Whoever has suffered in the flesh has ceased from sin — ὁ παθὼν σαρκὶ πέπαυται ἁμαρτίας (4:1). Risk: Medium — connects to the “Suffering for Righteousness’ Sake” doctrine; must be taught within its context (identifying with Christ’s suffering breaks sin’s former dominion), not as a general claim that all suffering itself is redemptive or purifying independent of union with Christ (which would edge toward a karma-like suffering-earns-merit reading).
Sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry — what the Gentiles want to do — ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις, καὶ ἀθεμίτοις εἰδωλολατρίαις (4:3). Korean: 음란, 정욕, 술 취함, 방탕, 향락, 무법한 우상 숭배. The key term here is idolatry — εἰδωλολατρία (eidōlolatria), literally “idol-service/worship.” English variants: “idolatry,” “idol worship.” Contextual theological meaning: worship directed to any object or power other than the one true God, listed here as a defining mark of the pre-conversion “Gentile” life now to be renounced. Korean rendering: 우상 숭배. Risk: CRITICAL — supports the “Holiness in Conduct” doctrine directly. This is one of the most concretely, presently-relevant collision terms for Korean believers of any in the epistle: Korean religious life includes (a) Confucian ancestor-memorial rites (제사) involving ritual bowing before ancestral spirit-tablets or photographs, historically and currently debated among Korean Christians as to whether this constitutes idolatry or acceptable filial memorial; (b) active Korean folk-shamanism (무속신앙) involving spirit-shrines, spirit-figures, and ritual objects; (c) Buddhist temple worship involving veneration before Buddha statues. Unlike in less-Christianized mission contexts, Korean Christians and their families frequently face these questions as immediate, ongoing lived tensions (e.g., attendance expectations at extended-family jesa ceremonies). Teaching on 4:3’s “idolatry” must be handled with pastoral precision and human theologian review — affirming genuine filial honor toward parents/ancestors (cf. the fifth commandment) while maintaining that ritual worship/veneration directed to any spirit, ancestor, or image is incompatible with exclusive worship of 하나님. Do not leave this term under-contextualized as merely “ancient pagan idol worship, no longer relevant.”
They will give account to him who is ready to judge the living and the dead — ἀποδώσουσιν λόγον τῷ ἑτοίμως ἔχοντι κρῖναι ζῶντας καὶ νεκρούς (4:5). Reuses 심판 (judge). Risk: Low-Medium.
The gospel was preached even to the dead, that though judged in the flesh…they might live in the spirit — εὐηγγελίσθη καὶ νεκροῖς, ἵνα κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ ζῶσι δὲ κατὰ θεὸν πνεύματι (4:6). Literal: “the gospel was proclaimed as good news even to dead ones.” Semantic range and interpretive options: possibly referring back to 3:19’s proclamation, or to the gospel having been preached in life to those now dead (so that they are judged by ordinary human standards in the flesh but live by God’s standard in the spirit) — this verse is debated even among conservative interpreters, but it must never be taught in a way that implies an ongoing or post-mortem “second chance” gospel offer to the deceased. Korean rendering: 죽은 자들에게도 복음이 전파되었으니. Risk: CRITICAL — closely paired with the 3:19 flag above. For Korean readers, “the gospel preached to the dead” sits extremely close to two live cultural/religious frameworks: (a) the Confucian jesa assumption of an ongoing filial relationship of care and ritual toward the ancestral dead, and (b) (for Korean Catholic or syncretistic readers) prayers/masses offered for the dead. Teaching must explicitly foreclose any reading that this verse authorizes evangelizing, praying for, or performing rites toward one’s own deceased relatives or ancestors — reuse the 3:19 note’s cautions in full; mandatory human theologian review at every occurrence.
The end of all things is at hand; therefore be self-controlled and sober-minded for prayers — πάντων δὲ τὸ τέλος ἤγγικεν. σωφρονήσατε οὖν καὶ νήψατε εἰς προσευχάς (4:7). Korean: 만물의 마지막이 가까이 왔으니 … 정신을 차리고 근신하여 기도하라. Risk: Low — standard eschatological exhortation vocabulary.
Love covers a multitude of sins — ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν (4:8, echoing Proverbs 10:12). Korean: 사랑은 허다한 죄를 덮느니라. Risk: Medium — must be taught carefully so “covers” (καλύπτω, to cover/conceal) is not misunderstood as love substituting for or earning atonement (which would collide with the substitutionary-atonement doctrine of 2:24/3:18); this is a proverbial statement about forbearance/forgiveness within community, not a rival atonement mechanism.
As good stewards of God’s varied grace — ὡς καλοὶ οἰκονόμοι ποικίλης χάριτος θεοῦ (4:10). Literal: οἰκονόμος = “household manager.” Korean: 하나님의 여러 가지 은혜를 맡은 선한 청지기. Risk: Medium — new term (청지기, steward). Must be distinguished from 사환/종 (household servant/slave, 2:18) — a steward exercises delegated, entrusted responsibility and accountability over another’s resources (here, God’s grace-gifts, 은사, reusing the baseline’s spiritual_gifts term), not merely subordinate labor. Also reinforces the baseline’s grace caution: these “gifts” are stewarded, not owned or earned, and are to be used in service of others, not as personal spiritual-power displays (cf. baseline’s spiritual_gifts entry on Korean charismatic-church risk of gift-display).
Fiery trial — τῇ πυρώσει (4:12). Directly echoes the “tested by fire” refining metaphor of 1:7. Korean: 불 시험. Risk: High — reuse 1:6-7’s “trials” caution (distinguish from 액운/misfortune-fate reading); this is the epistle’s clearest verbal link between the core passage’s teaching on tested faith and the whole book’s sustained argument about righteous suffering — flag for consistent cross-referencing in Phase 2 translation.
Rejoice insofar as you share Christ’s sufferings — καθὸ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν χαίρετε (4:13). κοινωνέω here echoes the baseline’s κοινωνία/fellowship term family. Korean: 그리스도의 고난에 참여하다. Risk: Medium.
If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you — εἰ ὀνειδίζεσθε ἐν ὀνόματι Χριστοῦ, μακάριοι, ὅτι τὸ τῆς δόξης καὶ τὸ τοῦ θεοῦ πνεῦμα ἐφ’ ὑμᾶς ἀναπαύεται (4:14). Korean: 그리스도의 이름으로 치욕을 당하면 복 있는 자로다 … 영광의 영 곧 하나님의 영이 너희 위에 계심이라. Risk: CRITICAL — another recurrence of the 복 (“blessed,” μακάριος) root-collision risk flagged at 3:9; here the “blessedness” of being reproached for Christ’s name must be taught as an eschatological/spiritual commendation (paralleling the Beatitudes’ μακάριος), categorically not a promise of resulting material good fortune, which would directly re-import the 기복신앙 pattern the baseline exists to guard against. Also reuses 성령 (Spirit of glory and of God) — Critical per baseline.
Christian — Χριστιανός (Christianos), 4:16 — one of only three NT occurrences of this term (with Acts 11:26, 26:28). Literal: “one belonging to/of Christ’s party.” Korean: 그리스도인. Risk: Low — well-established Korean Christian vocabulary; note only for completeness given its rarity in the NT and its thematic weight here (“suffer as a Christian,” 4:16) as a positive, non-shameful identity-marker, directly reinforcing the suffering-for-righteousness doctrine.
Judgment begins at the household of God — ὁ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ θεοῦ (4:17). Korean: 하나님의 집에서 심판을 시작할 때. Risk: Medium — 하나님의 집 (household of God) here designates the church corporately; ensure distinct from a Confucian household/lineage register (가문, 호적) sense of “household,” which would misapply this to an ethnic-familial rather than covenant-community referent.
Entrust their souls to a faithful Creator while doing good — παρατιθέσθωσαν τὰς ψυχὰς αὐτῶν ἐν ἀγαθοποιΐᾳ πιστῷ κτίστῃ (4:19). Literal: κτίστης = “founder, maker, creator.” Korean: 그 영혼을 미쁘신 창조주께 의탁할지어다. Risk: Medium — new term (창조주, Creator). Reuses 하나님’s established Critical-risk profile (this is simply a descriptive title for God, not a new deity-name), but flag that “Creator” language in a Korean cultural context can adjoin pre-Christian creation narratives (e.g., the Dangun/Hwanin heavenly-origin myth already noted in the baseline’s son_of_god entry, or generic folk sky-god/mountain-spirit creator figures); “faithful Creator” must be taught as the same personal, covenant-keeping God already identified throughout the letter as Father (1:3, 1:17), not a generic impersonal cosmic-origin principle.
Chapter 5
Elders … fellow elder — πρεσβυτέρους … συμπρεσβύτερος (presbyterous … sympresbyteros), 5:1. Literal: “elder ones” (comparative of πρέσβυς, “old man”) — “fellow elder.” Semantic range: in the NT, a technical term for a recognized office of spiritual oversight in the local church (used alongside ἐπίσκοπος/overseer and ποιμήν/shepherd, cf. 5:2’s shepherding language), not merely “an elderly person.” English variants: “elders,” “presbyters,” “fellow elder.” Contextual theological meaning: a church office of shepherding oversight, exercised through example and humble service rather than domineering authority (5:3). Korean rendering: 장로 (jangno). Risk: HIGH — new term, central to the “Elders and Humility” doctrine. Korea’s rigorous Confucian culture of age-based hierarchy and elder-respect (경로사상, and the broader 장유유서 principle within the Five Relationships, 오륜) creates a genuine and specific collision: Korean readers may default to reading “elder” primarily through this existing cultural lens of age-based social deference and authority, rather than 1 Peter’s actual, spiritually-defined, servant-shaped church office (an office 1 Peter itself immediately qualifies by warning against “domineering,” 5:3, and against seeking “shameful gain,” 5:2). The term 장로 is also the long-established Korean Presbyterian/Reformed church office title, which somewhat anchors the rendering but does not remove the risk that the office’s authority could be assumed by cultural default to be an extension of Confucian age-hierarchy rather than Christlike servant-leadership as 1 Peter explicitly redefines it. Flag for human theologian review, especially where the passage’s own corrective content (5:2-3) must be taught alongside the term itself.
Shepherd the flock of God among you, exercising oversight — ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ, ἐπισκοποῦντες (5:2). Korean: 너희 중에 있는 하나님의 양 무리를 치되 … 감독하며. Risk: Medium — reuses 2:25’s shepherd/overseer imagery; low collision beyond standard pastoral vocabulary.
Not for shameful gain but eagerly; not domineering over those in your charge but being examples — μὴ αἰσχροκερδῶς ἀλλὰ προθύμως … μηδ’ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι (5:2-3). Literal: κατακυριεύω = “to lord it over, to exercise mastery down upon.” Note this is the same κύριος root underlying the baseline’s exclusive “Lord” term, here used negatively of illegitimate human domination — a useful, built-in Korean-language contrast: no human elder is to “act as 주(인)” over the flock, since 주님-status belongs to Christ alone (5:4’s “chief Shepherd”). Korean: 더러운 이득을 위하여 하지 말고 기꺼이 하며 … 주장하는 자세를 하지 말고 오직 양 무리의 본이 되라. Risk: High — this corrective is the direct antidote to the elder/age-hierarchy collision above and must always be taught paired with the term 장로; also directly reinforces the “Submission to Authority” doctrine’s insistence that all Christian authority, including eldership, is to be exercised in a Christlike, non-domineering manner rather than an absolute hierarchical-status manner.
When the chief Shepherd appears, you will receive the unfading crown of glory — φανερωθέντος τοῦ ἀρχιποίμενος κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον (5:4). Korean: 목자장이 나타나실 때에 시들지 아니하는 영광의 관을 얻으리라. Risk: Low-Medium — echoes 1:4’s ἀμάραντος (unfading); reuses 영광 (Critical-adjacent per baseline’s caution against collapsing into secular honor/명예/출세) in a properly eschatological-reward sense that should be kept distinct from status-achievement language.
You who are younger, be subject to the elders. Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble — ὁμοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις· πάντες δὲ ἀλλήλοις τὴν ταπεινοφροσύνην ἐγκομβώσασθε, ὅτι ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν (5:5, citing Proverbs 3:34). Literal: ταπεινοφροσύνη = “lowly-mindedness”; ἐγκομβώσασθε = “tie/fasten on (like a servant’s apron),” a vivid image of deliberately putting on a garment of humility. English variants: “humility,” “humble-mindedness.” Contextual theological meaning: a mutual, reciprocal humility (“all of you, toward one another”) required of the whole community — not a one-directional deference owed only by the young/subordinate toward elders/superiors, but exemplified paradigmatically in the immediately preceding instruction to elders themselves (5:2-3) not to domineer. Korean rendering: 겸손 (gyeomson) / 겸손으로 허리를 동이라 (lit. “gird yourselves with humility,” matching the apron-image). Risk: HIGH — the central term for the “Elders and Humility” doctrine. Korean Confucian ethical culture channels 겸손 predominantly as a one-directional virtue: the socially junior, younger, or lower-status person demonstrates humility/deference toward the senior, older, or higher-status person (paralleling the 장로/elder-hierarchy risk above and the historic 삼종지도 gender-hierarchy risk). 1 Peter 5:5, however, commands mutual humility (“all of you, toward one another,” πάντες … ἀλλήλοις) explicitly including the elders/leaders themselves (5:1-3), making this a genuinely bidirectional, gospel-shaped virtue rather than a hierarchy-preserving social nicety. Teaching must make this reciprocity explicit and resist any reduction of 겸손 to Confucian junior-to-senior deference alone. Also reuses 은혜 (grace, Critical per baseline) in the citation “gives grace to the humble” — reinforcing that grace flows to humility, not to hierarchical status or ritual merit. Mandatory human theologian review.
Humble yourselves under the mighty hand of God, so that at the proper time he may exalt you — ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῷ (5:6). Reuses 겸손 (as a verb, ταπεινόω) — same risk profile as above. Korean: 하나님의 능하신 손 아래 겸손하라. Risk: High.
Cast all your anxieties on him, because he cares for you — πᾶσαν τὴν μέριμναν ὑμῶν ἐπιρίψαντες ἐπ’ αὐτόν, ὅτι αὐτῷ μέλει περὶ ὑμῶν (5:7). Korean: 너희 염려를 다 주께 맡기라 이는 그가 너희를 돌보심이라. Risk: Low — reuses the assurance/providence theological register already flagged (High) in the baseline; low new-collision risk beyond that.
Be sober-minded, be watchful; your adversary the devil prowls around like a roaring lion, seeking someone to devour — νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν καταπιεῖν (5:8). Literal: διάβολος = “slanderer, accuser”; ἀντίδικος = “opponent (in a lawsuit), adversary.” Korean: 근신하라 깨어라 너희 대적 마귀가 우는 사자 같이 두루 다니며 삼킬 자를 찾나니. Risk: High. Must be taught as a personal, spiritual adversary (a real but singular, defeated-in-principle enemy under Christ’s ultimate authority per 3:22), and explicitly distinguished from Korean folk-cosmology’s plural, ambiguous, often ritually-manageable evil spirits and malevolent beings (귀신, 도깨비, or an offended ancestral/nature spirit requiring ritual placation). The biblical devil is not one spirit-power among many to be appeased or negotiated with through ritual means (the shamanistic gut-pattern), but is resisted through “firm faith” (5:9) alone — reusing 믿음, High per baseline.
Resist him, firm in your faith — ᾧ ἀντίστητε στερεοὶ τῇ πίστει (5:9). Risk: Medium (reuses 믿음).
The God of all grace, who has called you to his eternal glory in Christ — ὁ δὲ θεὸς πάσης χάριτος, ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ (5:10). Reuses 은혜 (Critical), 부르심 (calling, High), and 영광 (glory, Medium per baseline) in combination. Risk: Critical (compound) — a benedictory summary verse; ensure all three established renderings are used exactly and consistently.
Restore, confirm, strengthen, and establish you — αὐτὸς καταρτίσει, στηρίξει, σθενώσει, θεμελιώσει (5:10). Korean: 친히 온전하게 하시며 굳건하게 하시며 강하게 하시며 터를 견고하게 하시리라. Risk: Low — a chain of restorative verbs; standard vocabulary, no significant collision.
Silvanus, Mark, Babylon — Σιλουανοῦ, Μᾶρκος, Βαβυλῶνι (5:12-13). Proper names; Βαβυλών functions here as a coded reference to Rome. Korean: 실루아노, 마가, 바벨론. Risk: Low, with a note (Medium interest, not risk) that 바벨론 here is not a literal geographic reference but an established early-church cipher for Rome — a minor exegetical/footnoting point rather than a doctrinal-collision risk.
Greet one another with the kiss of love. Peace to all of you who are in Christ — ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἀγάπης. εἰρήνη ὑμῖν πᾶσιν τοῖς ἐν Χριστῷ (5:14). Korean: 사랑의 입맞춤으로 서로 문안하라 … 그리스도 안에 있는 너희 모두에게 평강이 있을지어다. Risk: Low, reusing the 평강/화평 epistolary-vs-doctrinal distinction flagged in Chapter 1 above.
Summary of New Critical/High Risk Terms Requiring Translation Memory Addition
The following terms appear in 1 Peter with no baseline Romans precedent and require priority addition to the shared translation memory, in descending order of risk severity: 옥에 있는 영들에게 선포 (proclamation to spirits in prison, 3:19) — Critical; 죽은 자들에게도 복음이 전파 (gospel preached to the dead, 4:6) — Critical; 신령한 제사 / 거룩한 제사장 / 왕 같은 제사장 (spiritual sacrifices / holy priesthood / royal priesthood, 2:5, 9) — Critical; 택하신 족속 / 거룩한 나라 (chosen race / holy nation, 2:9) — Critical; 세례가 … 구원하는 표 (baptism now saves you, 3:21) — Critical; 거듭나다 (born again, 1:3, 1:23) — Critical; 대신하다 (substitution, 3:18) / 담당하다 (bore our sins, 2:24) — Critical; 복을 빌다/복 있는 자 (bless/blessed, 3:9, 4:14, recurring 복-root risk) — Critical; 순복/복종 (submission, 2:13, 2:18, 3:1, 3:5, 5:5) — Critical; 겸손 (humility, 5:5-6) — High; 장로 (elder, 5:1) — High; 산 소망/소망 (living hope/hope, 1:3, 1:21, 3:15) — High; 나그네 (sojourner/exile, 1:1, 1:17, 2:11) — High; 우상 숭배 (idolatry, 4:3) — Critical; 구속되다 (redeemed, 1:18) — High; 온유하고 안정한 심령 (gentle and quiet spirit, 3:4) — High; 양심 (conscience, 3:16, 21) — Medium-High; 긍휼 (mercy, 1:3, 2:10) — High.