Doctrine Analysis
2 Peter Doctrine Analysis (Full Book, Chapters 1–3)
Purpose
This document is the complete doctrine matrix for the 2 Peter curriculum, extending — and never contradicting — the Romans baseline doctrine_risk_registry.json and translation_memory.json. It maps every doctrine identified in doctrine_risk_registry.json (2 Peter, v1) to its supporting passages, risk tier, specific translation risk, and review routing, and confirms that every chapter of 2 Peter (1–3) has been reviewed in full, first verse to last. The core passage 2 Peter 1:16–21 (apostolic eyewitness testimony and the inspiration of Scripture) is the theological anchor of this curriculum but is not its scope boundary; all three chapters are analyzed below.
Risk tiers, review routing, and doctrine names in this document are IDENTICAL to those recorded in doctrine_risk_registry.json (2 Peter, v1). No doctrine has been added, removed, or re-tiered here. This document supplies the discursive matrix and full-chapter accounting that the JSON registry does not itself narrate.
Full Doctrine Matrix
| # | Doctrine | Risk | Supporting Passages (2 Peter) | Translation Risk (Specific Reason) | Review Routing |
|---|---|---|---|---|---|
| 1 | The Reliability and Inspiration of Scripture (성경의 신뢰성과 영감) | Critical | 1:16, 1:19–21, 3:2, 3:16 | φερόμενοι (“carried along,” 1:21) rendered 성령의 감동하심을 받은; everyday Korean 감동 means emotional stirring (as by a film), far weaker than the Spirit’s active, controlling authorship in view. Risk of trivializing verbal inspiration into a subjective feeling. Also, “cleverly devised myths” (1:16) must never render as 신화, which would assimilate apostolic testimony to Korea’s own Dangun founding-myth genre. | Human theologian |
| 2 | Apostolic Eyewitness Testimony (사도의 목격 증언) | High | 1:16–18 | The Transfiguration’s “holy mountain” (거룩한 산) risks resonance with Korean mountain-spirit veneration (산신 신앙, 산신각, 산신제), which reveres specific mountains as a resident deity’s dwelling. Must be taught as holy only because of a one-time historical revelation of Christ’s glory there, not an ongoing sacred-site cult. | Human theologian |
| 3 | Deity of Christ (그리스도의 신성) | Critical | 1:1 | The Granville Sharp construction “our God and Savior, Jesus Christ” (우리 하나님과 구주 예수 그리스도) is one of the NT’s clearest single-referent identifications of Christ as God. Korean phrasing/punctuation that reads as two figures (“our God, and also the Savior Jesus Christ”) would sever this identification, directly extending the baseline’s Critical-tier deity_of_christ doctrine. | Human theologian |
| 4 | Sonship of Christ (그리스도의 아들 되심) | Critical | 1:17 | The Father’s Transfiguration declaration (“This is my beloved Son”) must retain eternal, co-equal Sonship, not honorary or adoptive sonship. Korea’s own founding legend (Hwanung as son of the heavenly god Hwanin) offers a real, comparatively low-intensity, legendary echo that must not flatten Christ’s Sonship into a founder-son myth pattern. | Human theologian |
| 5 | Divine Calling and Election (하나님의 부르심과 택하심) | High | 1:3, 1:10 | ”Make your calling and election sure” (택하심을 굳게 하라) risks a fatalistic reading through Korean birth-chart astrology (사주팔자) or impersonal fate (팔자/운), or alternatively a merit-based “passed selection” reading echoing Korea’s intensely competitive exam/hiring culture. Must be taught as a personal, sovereign, gracious summons actively confirmed — not earned — through pursuing the virtues of 1:5–7. | Human theologian |
| 6 | Growing in Christian Virtue (그리스도인의 덕을 세워감) | High | 1:3, 1:5–8 | ἀρετή (덕) is the sharpest cultural-collision risk in this doctrine: 덕 is the standard word for Confucian 德, the moral power legitimizing a ruler and the self-cultivated excellence a sage pursues through lifelong discipline. Must be taught as a Spirit-empowered addition to faith already granted by grace, not Confucian self-cultivated virtue or merit that earns further favor. 경건 (godliness) risks collapsing into generic ritual devoutness common across Korean religious traditions. | Human theologian |
| 7 | Divine Nature and Escaping Corruption (신적 성품과 부패에서 벗어남) | Critical | 1:3–4 (contributing background at 2:18–20) | The single highest syncretism risk in this curriculum. “Partakers of the divine nature” (신의 성품에 참여하는 자) sits atop three live Korean self-divinization frameworks: 불성 (Buddha-nature, an innate potential realized by self-effort), 신선 (Daoist immortal/transcendent being), and 신 내림/신들림 (shamanistic spirit-possession). Must be taught as a real, Spirit-given share in God’s moral character received by grace — never ontological identity with God, self-cultivated attainment, or a possession-state. φθορά (“corruption”) must be distinguished from Buddhist 무상 (impermanence, a metaphysical given transcended through enlightenment) — this is moral corruption from sin, escaped by grace. | Human theologian |
| 8 | False Teachers and Their Judgment (거짓 교사들과 그들에 대한 심판) | High | 2:1–3, 2:10–19, 2:22 (also 2:20–21, where those who “escaped the defilements” through knowledge of the Lord are again entangled — read together with doctrine #7’s corruption vocabulary) | 이단 (heresies) carries unusually high cultural salience in Korean Protestant discourse, routinely applied to controversial new religious movements; risk of loose polemical labeling rather than careful assessment against 2 Peter’s own criteria (denying the Master who bought them, exploitation, sensuality). δεσπότης (“Master,” 2:1) must be taught as costly, once-for-all redemptive ownership, never a repeatable transactional exchange echoing the 기복신앙 pattern already Critical in the baseline grace entry. | Human theologian |
| 9 | Judgment of the Fallen Angels (Tartarus) (타락한 천사들에 대한 심판) | High | 2:4 | Τάρταρος rendered 지옥 without qualification risks conflation with the Buddhist multi-tiered hell governed by the Ten Kings (시왕) and the shamanistic/folk underworld (저승) presided over by 저승사자. Must be glossed as a specific, temporary holding place for fallen angels only, awaiting a single future divine judgment by God alone — not a cyclical, karma-governed multi-tier hell or an underworld bureaucracy of judge-kings and spirit-guides. | Human theologian |
| 10 | Historical Judgment as Typological Warning (Flood, Sodom, Balaam) (역사적 심판의 예표적 경고) | Medium | 2:5–9, 2:15–16 | Must remain historical, once-for-all judgment-events establishing a typological pattern for final judgment (developed in ch. 3), not legendary or cyclical-mythical narratives. Comparatively lower collision risk since Korean church tradition already renders these events (홍수, 발람) in well-established, historically grounded vocabulary. | Native speaker review |
| 11 | The Day of the Lord and Final Judgment (주의 날과 마지막 심판) | Critical | 3:7, 3:10, 3:12–13 (contributing background at 3:5–6, the pre-Flood created order and its judgment by water, which the scoffers of 3:3–4 deny) | 주의 날 must remain a fixed, future, personal, once-for-all day of judgment — never softened toward a repeating cycle or impersonal cosmic turning-point. στοιχεῖα (“elements,” 원소/천체) carries a specific, well-grounded Korean risk: traditional cosmology is built on 오행 (Five Phases: wood, fire, earth, metal, water), foundational to Korean astrology, traditional medicine, feng shui, and visible even on the national flag; readers could hear an echo of this cosmological framework rather than the material components of God’s created universe, which he alone will dissolve and renew. | Human theologian |
| 12 | Patience of God’s Timing (하나님의 오래 참으심) | High | 3:8–9, 3:15 | God’s “delay” (오래 참으심) must be taught as personal, merciful, purposeful forbearance oriented toward repentance, distinct from ὑπομονή (human perseverance, 인내). Korean folk-religious frameworks of fixed, impersonal fate (사주팔자, 운명), already flagged in the baseline providence and calling entries, risk a fatalistic misreading of God’s patience as the impersonal unfolding of a predetermined timetable rather than a personal God’s deliberate mercy. | Human theologian |
| 13 | Repentance as the Purpose of God’s Forbearance (하나님의 참으심의 목적인 회개) | High | 3:9 | 회개 must be taught as a decisive, grace-enabled change of mind and allegiance toward God resulting in salvation — not the Buddhist ritual practice of 참회 (a repeatable, merit-generating confession practice, e.g. accompanied by 108 bows) nor the secular Confucian self-examination term 반성 (moral self-reflection without reference to God). | Human theologian |
| 14 | The Certainty of Christ’s Return (그리스도의 재림의 확실성) | Critical | 1:16, 1:19, 3:3–4, 3:9–10 | παρουσία requires two distinct, non-blurred Korean renderings: 강림 for the Transfiguration-preview sense (1:16) and 재림 as the fixed standing doctrinal term for the future Second Coming (ch. 3) — conflating the two would blur a once-for-all future event with a past historical preview. The scoffers’ objection (“where is the promise of his coming?”) and its answer must preserve certainty without qualification. 샛별 (morning star, 1:19) imagery must be kept clear of drift toward Korean astrological/fortune-telling associations (점성술, 사주팔자) in exposition. | Human theologian |
| 15 | Assurance and Steadfastness Amid False Teaching (거짓 교훈 가운데서의 확신과 굳건함) | Medium | 3:14, 3:17–18 | The closing exhortation to remain 굳센 believers, 흠 없고 점 없는, and to “grow in grace and knowledge” pairs the Critical-tier 은혜 (grace) with 지식 (knowledge) at the letter’s climactic closing verse (3:18); the grace half retains full Critical-tier 기복신앙 caution even though the steadfastness doctrine itself is comparatively lower risk. | Native speaker review |
| 16 | The Eternal Kingdom (영원한 나라) | Low | 1:11 | The final inheritance secured for believers who diligently pursue the virtues of 1:5–7. Korea has no live competing “divine kingdom” state ideology, keeping this comparatively low risk, consistent with the baseline kingdom_mission doctrine’s assessment. | Automated review |
Chapter-by-Chapter Coverage
Chapter 1 (vv. 1–21) — Full coverage
- 1:1 — Deity of Christ (#3): the Granville Sharp “God and Savior” construction. Apostleship (사도, baseline Low-risk term, reused without change) and faith (믿음, baseline High-risk term, reused without change) also occur here; no new doctrinal risk beyond the reused baseline terms.
- 1:2 — Epistolary greeting “grace and peace” (은혜와 평강); reviewed under the core-glossary’s clarifying note distinguishing greeting-formula 평강 from doctrinal 화평 (baseline
peaceentry). No new doctrine introduced; flagged for native speaker consistency review per the core glossary (08), not a doctrine-registry item in its own right. - 1:3 — Divine Calling and Election (#5, “called”); Growing in Christian Virtue (#6, “his own glory and excellence/virtue”); Divine Nature and Escaping Corruption (#7, “divine power”).
- 1:4 — Divine Nature and Escaping Corruption (#7): “partakers of the divine nature,” “escape the corruption in the world.”
- 1:5–8 — Growing in Christian Virtue (#6): the virtue chain (faith, virtue, knowledge, self-control, perseverance, godliness, brotherly affection, love). All Section B core-glossary terms (덕, 경건, 지식, 절제, 인내, 형제 우애, 사랑) are anchored here.
- 1:9 — Reviewed: warns of forgetting cleansing from past sins (죄, baseline High-risk term, reused without change); no new doctrine beyond baseline
sin. - 1:10 — Divine Calling and Election (#5): “make your calling and election sure” (택하심을 굳게 하라).
- 1:11 — The Eternal Kingdom (#16).
- 1:12–15 — Reviewed: Peter’s personal reminder and anticipation of his death; no new doctrinal terms; reuses baseline register conventions for apostolic testimony without introducing new risk.
- 1:16–18 — Apostolic Eyewitness Testimony (#2); Sonship of Christ (#4); The Certainty of Christ’s Return (#14, the παρουσία/강림 sense).
- 1:19–21 — The Reliability and Inspiration of Scripture (#1); The Certainty of Christ’s Return (#14, the “morning star” image); the pivotal inspiration clause (1:21) anchors the core passage.
Chapter 2 (vv. 1–22) — Full coverage
- 2:1–3 — False Teachers and Their Judgment (#8): introduction of false teachers/false prophets, denial of the Master (δεσπότης), destructive heresies, exploitation.
- 2:4 — Judgment of the Fallen Angels/Tartarus (#9).
- 2:5–9 — Historical Judgment as Typological Warning (#10): the Flood (Noah) and Sodom and Gomorrah (Lot), established as a pattern for God’s ability to judge the ungodly and rescue the godly.
- 2:10–19 — False Teachers and Their Judgment (#8): sensuality, despising authority, “glorious ones” (δόξαι, rendered 존귀한 자 per the core glossary’s context-dependent exception to the standard 영광 rendering), irrational animals, waterless springs, Balaam.
- 2:15–16 — Historical Judgment as Typological Warning (#10): the account of Balaam.
- 2:17–19 — Reviewed under False Teachers and Their Judgment (#8): “slaves of corruption” imagery reuses the φθορά/corruption vocabulary anchored under Divine Nature and Escaping Corruption (#7); no separate doctrine entry required, since the registry treats false-teacher corruption imagery as part of doctrine #8 while the ontological “divine nature/corruption” contrast proper belongs to doctrine #7 at 1:3–4.
- 2:20–22 — Reviewed jointly under False Teachers and Their Judgment (#8) and Divine Nature and Escaping Corruption (#7): those who “escaped the defilements of the world through the knowledge (ἐπίγνωσις) of the Lord” and are again entangled illustrate the reversal-risk of the corruption doctrine within a false-teacher context; the proverb of the dog and the sow (2:22) is reviewed as vivid warning imagery, native speaker review sufficient beyond the doctrinal terms already flagged.
Chapter 3 (vv. 1–18) — Full coverage
- 3:1–2 — The Reliability and Inspiration of Scripture (#1): Peter’s reminder of the words of the holy prophets and the commandment of the Lord through the apostles.
- 3:3–4 — The Certainty of Christ’s Return (#14): the scoffers’ objection, “Where is the promise of his coming (παρουσία/재림)?”
- 3:5–6 — Reviewed as contributing background to The Day of the Lord and Final Judgment (#11): the scoffers’ deliberate forgetting of the pre-Flood created order and its judgment by water, establishing the typological basis for the coming judgment by fire in 3:7.
- 3:7 — The Day of the Lord and Final Judgment (#11).
- 3:8–9 — Patience of God’s Timing (#12); Repentance as the Purpose of God’s Forbearance (#13).
- 3:10 — The Day of the Lord and Final Judgment (#11); The Certainty of Christ’s Return (#14, “the day of the Lord will come like a thief”).
- 3:11 — Reviewed: exhortation to “holy conduct and godliness” (거룩한 행실과 경건함); reuses baseline
holyand core-glossarygodlinessterms without introducing new doctrinal risk beyond doctrines #6 and #11 already flagged. - 3:12–13 — The Day of the Lord and Final Judgment (#11): the dissolving of the heavens and elements, and the promise of new heavens and new earth.
- 3:14 — Assurance and Steadfastness Amid False Teaching (#15).
- 3:15 — Patience of God’s Timing (#12): God’s patience as salvation, with reference to Paul’s letters.
- 3:16 — The Reliability and Inspiration of Scripture (#1): Paul’s letters classed with “the other Scriptures,” and the caution against the ignorant and unstable twisting them (relates to the core-glossary’s “private interpretation” term, ἰδίας ἐπιλύσεως, primarily anchored at 1:20 but echoed thematically here).
- 3:17–18 — Assurance and Steadfastness Amid False Teaching (#15): the closing doxology pairs 은혜 (grace, Critical) and 지식 (knowledge) at the letter’s climactic close.
Coverage confirmation: All 61 verses of 2 Peter (chapter 1: 21 verses; chapter 2: 22 verses; chapter 3: 18 verses) have been reviewed. No verse or section has been silently omitted; sections contributing no new doctrine or term beyond an already-flagged baseline or core-glossary entry are explicitly noted above as reviewed.
Risk Summary
| Risk Tier | Doctrine Count | Doctrines | Review Routing |
|---|---|---|---|
| Critical | 6 | Reliability and Inspiration of Scripture; Deity of Christ; Sonship of Christ; Divine Nature and Escaping Corruption; Day of the Lord and Final Judgment; Certainty of Christ’s Return | Human theologian, mandatory every occurrence |
| High | 7 | Apostolic Eyewitness Testimony; Divine Calling and Election; Growing in Christian Virtue; False Teachers and Their Judgment; Judgment of the Fallen Angels; Patience of God’s Timing; Repentance as the Purpose of God’s Forbearance | Human theologian |
| Medium | 2 | Historical Judgment as Typological Warning; Assurance and Steadfastness Amid False Teaching | Native speaker review |
| Low | 1 | The Eternal Kingdom | Automated review |
| Total | 16 | — | 13 theologian / 2 native speaker / 1 automated |
This matrix is fully consistent with doctrine_risk_registry.json (2 Peter, v1): identical doctrine set (16 entries), identical names, identical risk tiers, and identical review routing. It supersedes no baseline Romans doctrine and introduces no doctrine, tier, or routing decision not already present in the registry.
Relationship to the Romans Baseline
Several 2 Peter doctrines directly extend Romans-baseline Critical/High doctrines rather than introducing unrelated categories:
- Deity of Christ and Sonship of Christ extend the baseline’s Critical
deity_of_christ-adjacentson_of_god/lordframework, applied here to the Transfiguration and to the Granville Sharp construction of 1:1. - Divine Nature and Escaping Corruption is a genuinely new doctrine for this curriculum (no Romans equivalent), assigned Critical tier as the single highest syncretism risk identified across both curricula to date.
- The Certainty of Christ’s Return and The Day of the Lord and Final Judgment extend the baseline’s eschatological vocabulary discipline (e.g.,
resurrection’s NEVER-환생/윤회 rule) into new terrain (παρουσία, στοιχεῖα) not addressed in Romans. - Patience of God’s Timing and Repentance as the Purpose of God’s Forbearance extend the baseline’s Critical
graceand Highprovidence/callingcautions against fatalistic (팔자/운명) misreadings into a new pastoral context: God’s forbearance before final judgment. - Growing in Christian Virtue introduces the Confucian 德 (덕) collision, a risk class not present in the Romans baseline glossary, and is assigned High tier accordingly.
No entry in this document alters any baseline Romans term, doctrine, or risk tier.
This document depends on doctrine_risk_registry.json (2 Peter, v1) as its risk-tier and routing authority, and on 08_core_glossary.md (2 Peter) for term-level detail. Any future revision to doctrine tiers must update both the JSON registry and this document together to preserve consistency.
Critical Risk Doctrines
The Reliability and Inspiration of Scripture
Korean name: 성경의 신뢰성과 영감
Key terms: prophecy, scripture, inspiration_spirit_carrying, private_interpretation, cleverly_devised_myths, more_sure_word
Review routing: Human theologian
The pivotal term φερόμενοι (‘carried along’) is rendered 성령의 감동하심을 받은, but everyday Korean 감동 chiefly means emotional stirring (as by a film), far weaker than the Spirit’s active, controlling authorship pictured in the Greek. Teaching must recover the fuller sense of the Spirit as personal, controlling agent, while never echoing shamanistic spirit-possession (a mudang ‘entered’ by a spirit in a gut ritual). Additionally, 1:16’s contrast with ‘cleverly devised myths’ must never use 신화, which risks assimilating the gospel to Korea’s own Dangun founding-myth genre.
Deity of Christ
Korean name: 그리스도의 신성
Key terms: god_and_savior_construction, god, savior
Review routing: Human theologian
2 Peter 1:1’s Granville Sharp construction (‘our God and Savior, Jesus Christ’) is one of the clearest grammatical identifications of Christ as God in the NT. Korean phrasing/punctuation must preserve this single-referent force; any rendering implying two figures (‘our God, and also the Savior Jesus Christ’) would soften this doctrine, directly extending the Critical-tier deity_of_christ doctrine already established in the Romans baseline.
Sonship of Christ
Korean name: 그리스도의 아들 되심
Key terms: son_of_god, majestic_glory, honor
Review routing: Human theologian
The Father’s declaration ‘This is my beloved Son’ at the Transfiguration must retain eternal, co-equal Sonship, not honorary or adoptive sonship. Korea’s own founding legend (Dangun/Hwanung as son of the heavenly god Hwanin) offers a real, if comparatively low-intensity, legendary echo that must not be allowed to flatten this into a founder-son myth pattern.
Divine Nature and Escaping Corruption
Korean name: 신적 성품과 부패에서 벗어남
Key terms: partakers_of_divine_nature, divine_power, corruption
Review routing: Human theologian
CRITICAL: the single highest syncretism risk in this curriculum. ‘Partakers of the divine nature’ (신의 성품에 참여하는 자) sits directly atop three live Korean religious frameworks for self-divinization: (1) 불성 (Buddha-nature, an innate potential realized through meditation/self-effort), (2) 신선 (Daoist immortal/transcendent being, already forbidden under the baseline saints entry), and (3) 신 내림/신들림 (shamanistic spirit-possession). Must be taught positively as a real, Spirit-given share in God’s moral character received by grace — never ontological identity with God, self-cultivated attainment, or a possession-state. φθορά (‘corruption’) must likewise be distinguished from the Buddhist concept of 무상 (impermanence, a metaphysical given transcended through enlightenment) — this is moral corruption from sin, escaped by grace, not a universal feature of existence.
The Day of the Lord and Final Judgment
Korean name: 주의 날과 마지막 심판
Key terms: day_of_the_lord, elements_stoicheia, new_heavens_and_new_earth
Review routing: Human theologian
주의 날 must remain a fixed, future, personal, once-for-all day of judgment — never softened toward a repeating cycle or impersonal cosmic turning-point. στοιχεῖα (‘elements,’ 원소/천체) carries a specific, well-grounded Korean risk: traditional Korean cosmology is built on 오행 (Five Elements/Phases: wood, fire, earth, metal, water), foundational to Korean astrology (사주팔자), traditional medicine, and feng shui, and visible even on the national flag (태극기); readers could easily hear an echo of this framework rather than the material components of God’s created universe which he alone will dissolve and renew.
The Certainty of Christ’s Return
Korean name: 그리스도의 재림의 확실성
Key terms: coming_transfiguration_context, second_coming_parousia, scoffers, morning_star
Review routing: Human theologian
παρουσία requires two distinct, non-blurred Korean renderings: 강림 for the Transfiguration-preview sense (1:16) and 재림 as the fixed standing doctrinal term for the future Second Coming (ch. 3). The scoffers’ objection (‘where is the promise of his coming?’) and its answer must preserve certainty without qualification; 샛별 (morning star, 1:19) imagery must be kept clear of drift toward Korean astrological/fortune-telling associations (점성술, 사주팔자) in exposition.
High Risk Doctrines
Apostolic Eyewitness Testimony
Korean name: 사도의 목격 증언
Key terms: eyewitnesses, majestic_glory, honor
Review routing: Human theologian
Peter grounds apostolic proclamation in verified, personal, historical witness of the Transfiguration, not invented legend. Risk lies chiefly in the ‘holy mountain’ reference (1:18): Korean folk-religious mountain-spirit veneration (산신 신앙, 산신각, 산신제) reveres specific mountains as resident-deity dwelling places, which must be explicitly excluded — this mountain is holy only because of a temporary historical revelation of Christ’s glory upon it.
Divine Calling and Election
Korean name: 하나님의 부르심과 택하심
Key terms: called, election
Review routing: Human theologian
The exhortation to ‘make your calling and election sure’ (택하심을 굳게 하라) must not be read through Korea’s still-common birth-chart astrology (사주팔자) or impersonal fate (팔자/운) framework, nor as a competitive, merit-based ‘selection’ echoing Korea’s intensely competitive exam/hiring culture. God’s calling and election are a personal, sovereign, gracious summons, actively confirmed (not earned) through pursuing the virtues of 1:5-7.
Growing in Christian Virtue
Korean name: 그리스도인의 덕을 세워감
Key terms: virtue, godliness, knowledge_gnosis, full_knowledge_epignosis, self_control, perseverance, brotherly_affection, love_agape
Review routing: Human theologian
ἀρετή (덕) is the sharpest cultural-collision risk in this doctrine: 덕 is the standard Sino-Korean word for Confucian 德, the moral power legitimizing a ruler’s authority and the self-cultivated excellence a sage pursues through lifelong discipline. Teaching must clarify these virtues are Spirit-empowered additions to faith already granted by grace, not Confucian self-cultivated ruler-virtue or sage-attainment achieved by human effort alone, and not merit that itself earns further divine favor. εὐσέβεια (경건) carries a related risk of collapsing into generic ritual devoutness shared across Korean religious traditions.
False Teachers and Their Judgment
Korean name: 거짓 교사들과 그들에 대한 심판
Key terms: false_prophets_teachers, heresies, master_despotes, sensuality, wages_of_unrighteousness, despising_authority, glorious_ones_dignities, irrational_animals, waterless_springs, freedom_slaves_of_corruption
Review routing: Human theologian
이단 (heresies) carries unusually high cultural salience in Korean Protestant church discourse, routinely applied to controversial new religious movements; this is an asset for recognition but risks loose polemical in-group labeling rather than careful doctrinal assessment against 2 Peter’s own criteria (denying the Master who bought them, exploitation, immorality). δεσπότης (‘Master,’ 2:1) must be taught as costly, once-for-all redemptive ownership, not a repeatable transactional exchange echoing the 기복신앙 pattern already flagged as Critical in the baseline grace entry.
Judgment of the Fallen Angels (Tartarus)
Korean name: 타락한 천사들에 대한 심판
Key terms: tartarus
Review routing: Human theologian
Rendering Τάρταρος as 지옥 without qualification risks conflation with the Buddhist multi-tiered hell system governed by the Ten Kings (시왕) and the shamanistic/folk underworld (저승) presided over by the psychopomp 저승사자. Teaching must clarify this is a specific, temporary holding place for fallen angels only, awaiting a single future divine judgment by God alone — not a cyclical, karma-governed multi-tier hell or an underworld bureaucracy of judge-kings and spirit-guides.
Patience of God’s Timing
Korean name: 하나님의 오래 참으심
Key terms: patience_of_god, repentance
Review routing: Human theologian
God’s ‘delay’ (오래 참으심) must be taught as personal, merciful, purposeful forbearance oriented toward repentance, distinct from ὑπομονή (human perseverance, 인내). Korean folk-religious frameworks of fixed, impersonal fate (사주팔자, 운명), already flagged in the baseline providence and calling entries, risk a fatalistic misreading of God’s patience as merely the impersonal unfolding of a predetermined timetable rather than a personal God’s deliberate mercy.
Repentance as the Purpose of God’s Forbearance
Korean name: 하나님의 참으심의 목적인 회개
Key terms: repentance, patience_of_god
Review routing: Human theologian
회개 must be taught as a decisive, grace-enabled change of mind and allegiance toward God resulting in salvation — not the Buddhist ritual practice of 참회 (a repeatable, merit-generating confession practice, e.g. accompanied by 108 bows) nor the secular Confucian self-reflection term 반성 (moral self-examination without reference to God).
Medium Risk Doctrines
Historical Judgment as Typological Warning (Flood, Sodom, Balaam)
Korean name: 역사적 심판의 예표적 경고
Key terms: flood, balaam
Review routing: Native speaker review
These must remain historical, once-for-all judgment-events establishing a typological pattern for final judgment (developed in ch. 3), not legendary or cyclical-mythical flood narratives. Comparatively lower collision risk since Korean church tradition already renders these events in well-established, historically-grounded vocabulary (홍수, 발람).
Assurance and Steadfastness Amid False Teaching
Korean name: 거짓 교훈 가운데서의 확신과 굳건함
Key terms: steadfastness, without_spot_blameless
Review routing: Native speaker review
The closing exhortation to remain 굳센 believers, 흠 없고 점 없는, and to ‘grow in grace and knowledge’ pairs the Critical-tier 은혜 (grace) with 지식 (knowledge); the grace half retains full Critical-tier 기복신앙 caution at this climactic closing verse (3:18), even though the doctrine of steadfastness itself is comparatively lower risk.
Low Risk Doctrines
The Eternal Kingdom
Korean name: 영원한 나라
Key terms: kingdom_of_god
Review routing: Automated review
The final inheritance secured for believers who diligently pursue the virtues of 1:5-7. Korea has no live competing ‘divine kingdom’ state ideology, keeping this comparatively low risk, consistent with the baseline kingdom_mission doctrine’s assessment.
Referenced passages