Doctrine Analysis — Acts 1–28 (English → Korean)

Curriculum: Acts 1–28 Core passage (theological anchor): Acts 2:1–41 Language pair: English → Korean Consistency statement: This matrix is fully consistent with assets/doctrine_risk_registry.json (version 1, Acts). Same 36 doctrines, same names, same risk tiers, same review routing. No doctrine here is re-derived or re-tiered; this document adds the full-book chapter-by-chapter coverage trace required by PRD Phase 1 Step 4, and expands each doctrine’s supporting-passage list and translation-risk rationale for translator/reviewer use.

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Part 1 — Full Doctrine Matrix

#	Doctrine	Korean Doctrine Name	Risk	Supporting Passages (Acts)	Translation Risk	Review Routing
1	The Holy Spirit and Pentecost	성령과 오순절	Critical	2:1-4; 2:16-21; 2:33	Sits directly atop Korean shamanism’s living 신들림 (spirit-possession) vocabulary and Korean Pentecostalism’s own heavy 방언 usage. Every clause describing the Spirit’s outpouring must read as the Spirit’s personal, willed indwelling, never a channeled oracle or ecstatic trance.	Human theologian
2	Spirit-Filling and Empowerment for Witness	성령 충만과 능력 있는 증거	Critical	2:4; 4:8; 4:31; 9:17; 13:9	”Filled with the Spirit” must never be rendered with language resembling 신들림; it is empowerment for gospel witness, not trance sought for display.	Human theologian
3	Tongues as Real, Known Languages	실제 언어로서의 방언과 복음의 초문화적 전파	Critical	2:4-11; 10:46; 19:6	방언 in Korean charismatic practice usually denotes ecstatic prayer-speech; Acts 2 specifically claims real known human languages. Must be explicitly distinguished at every occurrence from both mudang trance-speech and later glossolalia debates.	Human theologian
4	The Spirit as a Gracious Gift to Every Believer	모든 믿는 자에게 주시는 은혜의 선물, 성령	Critical	2:38-39; 8:15-17; 10:44-47; 19:2-6	The Spirit himself is given freely upon repentance/faith, never earned through ritual performance or 도를 닦음-style self-cultivation; parallels baseline caution against 기복신앙 reading of grace.	Human theologian
5	The Gospel to Jews and Gentiles (Universal Scope)	유대인과 이방인에게 전해지는 복음의 보편성	Critical	2:21,39; 4:12; 10:34-35; 13:47; 15:7-11	Must resist softening toward Korea’s 단일민족 ethnic self-conception and toward religious pluralism; universality and exclusivity (“whoever,” “no other name”) both preserved unqualified.	Human theologian
6	Gentile Inclusion Apart from Ritual Law	율법의 의식 규례 없이 이방인을 받아들이심	High	10:1-48; 11:1-18; 15:1-29	Peter’s vision is a decisive doctrinal reversal, not a vague inclusiveness principle; must stay distinct from generic Korean ritual-purity concepts (부정).	Human theologian
7	Unity of Jews and Gentiles	유대인과 이방인의 하나 됨	High	15:8-9; 21:17-26	Continues Romans-baseline caution against ethnic-insider framing; the Jerusalem Council’s resolution must be translated with theological clarity, not diplomatic softening.	Human theologian
8	Repentance	회개	High	2:37-38; 3:19; 17:30; 26:20	Must be distinguished from Buddhist 참회 (karmic self-purification) and Confucian 반성 (social self-correction); this is Spirit-produced turning grounded in Christ’s finished work.	Human theologian
9	Baptism	세례	High	2:38,41; 8:36-38; 16:33; 19:1-5	Distinguish from shamanistic ritual purification (부정을 씻음); marks entrance into Christ and his covenant community through faith, not removal of ritual pollution.	Human theologian
10	Forgiveness of Sins	죄 사함	High	2:38; 10:43; 13:38; 26:18	Must be taught as a gracious gift flowing from 은혜, never a ritual debt mechanically discharged by the baptism rite itself.	Human theologian
11	The Church as Community	공동체로서의 교회	High	2:42-47; 4:32-35	”All things in common” carries a Korea-specific risk absent from the Romans baseline: must avoid overlap with 공산주의 vocabulary given Korean War/division sensitivities; frame as voluntary, Spirit-motivated generosity only.	Human theologian
12	Church Leadership and Governance	교회의 직분과 다스림	Medium	14:23; 20:17-28	장로/감독 carry strong contemporary Korean Presbyterian/Methodist denominational-title associations; anchor both to their interchangeable NT congregation-shepherding function (20:17,28).	Native speaker review
13	Apostolic Authority	사도의 권위	High	1:8,25-26; 6:6; 8:14-19; 13:1-3	Distinguish from a shamanistic intermediary role (무당) or Daoist spiritual master (도사); authority is delegated by the risen Christ, not independently possessed.	Human theologian
14	Miracles, Signs, and Wonders	권능과 기사와 표적	Critical	2:22,43; 3:1-10; 4:30; 5:12; 14:3,8-18; 15:12	Korean mudang tradition and Korean charismatic “signs and wonders” culture both claim ritual wonder-working power; every occurrence must be anchored to certifying the gospel/Christ’s identity, never generalized power-display.	Human theologian
15	Power in the Name of Jesus	예수의 이름의 권능	Critical	3:6,16; 4:10-12; 16:18; 19:13-17	Korean folk-magical practice invokes talismanic phrases (부적, 주문) believed inherently powerful; healing power is Christ’s own personal authority mediated through faith, not an automatic formula (Sceva’s sons, 19:13-16, is the negative case study).	Human theologian
16	The Gospel’s Confrontation with Occult Practices	복음과 무속·점술의 대결	Critical	8:9-24; 13:6-11; 16:16-18; 19:18-19	The most direct textual collision in Acts with living Korean 점/무당 practice, often for payment; must teach these practices as 귀신-empowered, subject to Christ’s authority, and decisively renounced at genuine conversion.	Human theologian
17	Persecution and Bold Witness	박해와 담대한 증거	High	4:1-31; 5:17-42; 7:54-8:3; 12:1-19	담대함 is Spirit-given courage, not natural bravado or 체면-preserving composure; persecution targets Christ himself (9:4), not merely an institution.	Human theologian
18	Martyrdom	순교	High	7:54-60; 12:1-2	증인 must be taught across its full semantic range (eyewitness testimony → death for that testimony) without prematurely flattening every occurrence to 순교자 outside contexts of actual death.	Human theologian
19	Conversion of Paul	바울의 회심	High	9:1-19; 22:3-16; 26:9-18	”Chosen instrument” (택한 그릇) must not read as merit-based selection, a risk heightened by Korea’s competitive exam/hiring culture; this is sovereign, purposeful choice reversing a former persecutor.	Human theologian
20	”The Way” as Early Christian Self-Designation	그리스도인의 자기 명칭으로서의 ‘도(道)‘	Critical	9:2; 19:9,23; 22:4; 24:14,22	도 is the central term of Korean Confucian ethics, Buddhism, and folk/new-religious movements (incl. cult-recruitment phrase “도를 아십니까”); every occurrence requires an explicit clarifying gloss identifying it as the path of following the risen Christ specifically.	Human theologian
21	Justification Apart from the Law	율법이 아닌 믿음으로 의롭다 하심을 얻음	Critical	13:38-39; 15:1-11	Must be rendered word-for-word consistent with the Romans translation memory’s fixed 의롭다 하심/율법 renderings, per cross-document consistency mandate.	Human theologian
22	Salvation by Grace, Not Law (Jerusalem Council)	율법이 아닌 은혜로 말미암은 구원 (예루살렘 공의회)	Critical	15:1-29	15:11’s resolution requires the same rigorous 기복신앙-guarding treatment as grace throughout Romans; resist any reading restoring law-keeping or ritual performance as a salvation condition.	Human theologian
23	The Great Commission Fulfilled	지상명령의 성취	Medium	1:8; 13:1-3; 28:30-31	땅끝까지 and 거침없이 describe the gospel’s God-given unstoppable scope, not missions-metrics slogans reinforcing Korea’s success/growth-oriented missions culture.	Native speaker review
24	God’s Sovereignty in Mission and Calling	선교와 부르심 안에 나타난 하나님의 주권	High	1:24-26; 2:23; 9:15; 13:2	Sovereign choice must never collapse into impersonal fated inevitability (팔자/운명) nor merit-based selection paralleling Korea’s competitive exam culture.	Human theologian
25	Resurrection of Christ	그리스도의 부활	Critical	2:24-32; 4:2,33; 13:30-37; 17:18,31-32; 23:6-8; 24:15,21; 26:23	부활, never 환생/윤회. Acts uniquely stages contested reception (Pharisees vs. Sadducees, ch.23; Greek mockery, ch.17), useful for teaching genuine cultural offense against Korean Buddhist rebirth concepts.	Human theologian
26	Lordship of Christ	그리스도의 주되심	Critical	2:36; 10:36; 16:31	2:36’s bare predicate form 주 is a grammatical nuance only, not a doctrinal downgrade from 주님; exclusive supreme Lordship must remain intact throughout surrounding prose.	Human theologian
27	Deity and Sonship of Christ	그리스도의 신성과 아들 되심	Critical	9:20; 13:33	Must not be softened to “an especially powerful spirit” or assimilated to Korea’s Dangun/Hwanung founding-myth pattern; Sonship and deity are eternal, co-equal.	Human theologian
28	Grace	은혜	Critical	15:11; 20:24; 20:32	Simon Magus (ch.8) is Scripture’s own strongest refutation of a pay-for-power, 기복신앙-style transactional pattern; grace throughout Acts is unearned and non-transactional.	Human theologian
29	Salvation	구원	Critical	2:21; 4:12; 16:30-31	NEVER 해탈; salvation is repeatedly tied to one exclusive name (4:12), reinforcing reconciliation with a personal God, not escape from an impersonal cycle or one path among many in Korea’s multi-religious landscape.	Human theologian
30	Faith	믿음	High	13:39; 16:31; 26:18	Personal trust in Christ specifically, not 미신 or confidence placed in fortune-telling/astrology; 13:38-39 and 16:31 are key Romans cross-reference texts.	Human theologian
31	Sanctification	성화	High	20:32; 26:18	Distinguish the Spirit’s ongoing sanctifying work from ascetic self-cultivation (수행, 도 닦기) and from the collision risk of “the Way” (도) self-designation.	Human theologian
32	Election and Sovereign Calling	선택과 하나님의 부르심	High	9:15; 13:48	Must not be rendered with impersonal-fate vocabulary (팔자, 운) or read as merit-based selection paralleling Korea’s exam/hiring culture.	Human theologian
33	The Intermediate State and Resurrection Hope	중간 상태와 부활의 소망	High	2:25-31	음부 (Hades) must be clearly distinguished from Korean folk-religious 저승 and from 지옥 (Gehenna); denotes state of the dead prior to bodily resurrection only.	Human theologian
34	Spiritual Gifts Distinguished from Occult Power	은사와 무속적 영력의 구별	High	8:18-24	Simon’s attempt to purchase the Spirit’s gift directly illustrates a risk Korean charismatic leaders themselves flag: 은사 is never a marketable power comparable to a mudang’s claimed abilities.	Human theologian
35	Providence Amid Suffering	고난 중의 하나님의 섭리	High	12:1-19; 17:26-28; 27:21-25	God’s personal care amid persecution/danger must not be rendered as impersonal fate (팔자/운명), nor taught as guaranteeing avoidance of hardship — the ship still wrecks even as God’s word proves true.	Human theologian
36	Inspiration of Scripture and Fulfillment of Prophecy	성경의 영감과 예언의 성취	High	2:16-21; 3:18-25; 7:37,52	Peter’s Joel citation is linear, historical, God-inspired fulfillment; must be distinguished from divination (점, 사주팔자 예측) and from sensationalist 말세 doomsday connotations found in some Korean new religious movements.	Human theologian

Risk summary (must match doctrine_risk_registry.json): Critical: 16 · High: 18 · Medium: 2 · Low: 0 · Total requiring theologian review: 34 · Total requiring native speaker review: 2 · Total automated-only: 0.

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Part 2 — Full-Book Chapter-by-Chapter Coverage Trace

Per the PRD Phase 1 full-book-coverage mandate, every chapter of Acts is traced below against the doctrine matrix. Chapters contributing no doctrine beyond what is already catalogued are explicitly marked “reviewed, no new doctrine” rather than omitted.

Ch.	Doctrines Present (# from matrix)	Coverage Notes
1	13, 23, 24	Ascension, apostolic commissioning (1:8), replacement of Judas by lot (1:24-26) — apostolic authority and sovereignty-in-calling doctrines anchored here; 1:8 is the programmatic verse for the Great Commission Fulfilled doctrine across the whole book.
2	1, 2, 3, 4, 5, 8, 9, 10, 11, 14, 24, 25, 26, 29, 33, 36	Core passage. Pentecost narrative and Peter’s sermon/response carry the single highest doctrinal density in the book; nearly all Critical-tier doctrines converge here.
3	8, 14, 36	Healing of the lame man (miracles/signs) and Peter’s temple sermon (repentance, fulfillment of prophecy concerning “times of refreshing”).
4	14, 15, 17, 24, 29	Peter and John before the Sanhedrin; “no other name” (4:12, salvation); bold witness under threat; renewed Spirit-filling (4:31).
5	14, 17	Ananias and Sapphira (sin against the Holy Spirit — reinforces baseline 죄 doctrine, no new Acts-specific doctrine tier); apostolic signs and wonders (5:12); further persecution of apostles (5:17-42).
6	13, 11	Selection of the Seven; laying on of hands (apostolic authority extension); early church community organizing under internal cultural diversity (Hellenists/Hebrews).
7	17, 18, 36	Stephen’s speech (fulfillment of prophecy, patriarchal history) culminating in his stoning — first realized instance of martyrdom.
8	4, 5, 6, 16, 28, 34, 9	Philip in Samaria; Simon Magus (grace vs. occult transactional power; spiritual gifts vs. occult power; confrontation with sorcery); Ethiopian eunuch’s baptism; Gentile-ward gospel expansion begins.
9	19, 20, 24, 27, 32	Saul’s conversion on the Damascus road; first use of “the Way” as self-designation; his declared Sonship-of-Christ proclamation (9:20); “chosen instrument” (9:15).
10	5, 6, 26, 3, 4	Cornelius narrative — the doctrinal center of Gentile inclusion apart from ritual law; Peter’s “God shows no partiality” (10:34-35); tongues again accompany Gentile reception of the Spirit.
11	6, 7	Peter’s defense of the Cornelius episode to the Jerusalem church; first application of the Gentile-inclusion doctrine at the community-consensus level.
12	18, 35	James’s martyrdom and Peter’s deliverance in the same chapter — providence amid suffering paired directly with realized martyrdom, without promised uniform outcome.
13	21, 25, 30, 32, 23, 24	Antioch commissioning (sovereignty in mission); Paul’s synagogue sermon at Pisidian Antioch containing the book’s clearest justification-apart-from-law statement (13:38-39) and resurrection argument (13:30-37); “a light to the Gentiles” (13:47).
14	14, 12	Lystra healing and near-deification of Paul and Barnabas as Zeus/Hermes (miracles/signs doctrine, deification-risk theme); appointment of elders (14:23).
15	6, 7, 22, 28, 14	Jerusalem Council — the doctrinal resolution of the entire Gentile-inclusion question; grace, not law, saves both Jew and Gentile (15:11); confirming signs and wonders (15:12) cited as evidence.
16	30, 16, 15, 9	Lydia and the Philippian jailer (faith, baptism); the slave girl with a spirit of divination (16:16-18) and its exorcism in Jesus’ name — a direct occult-confrontation passage.
17	25, 35, 36	Areopagus address: resurrection mocked by Greek philosophers; God’s providential ordering of history and nations (17:26-28); note also the “unknown god” rhetorical bridge (glossary B.2), used as a starting point for proclaiming the exclusive true God, not affirmed as already-known.
18	—	Reviewed, no new doctrine. Corinth ministry and the Gallio episode reuse “the Way,” 교회, and synagogue vocabulary already catalogued; no new doctrinal tier introduced.
19	3, 4, 15, 16, 20	Ephesus: disciples of John receive the Spirit and speak in tongues; the sons of Sceva’s failed exorcism (power in the name of Jesus, occult confrontation); public burning of magic books; continued use of “the Way.”
20	12, 28, 31	Paul’s farewell to the Ephesian elders: elder/overseer terminology used interchangeably (20:17,28); grace (20:24,32) and sanctification (20:32) as the content of his final charge.
21	7	Paul’s arrest in Jerusalem following the completion of a purification vow amid Jewish-Gentile unity tensions (21:17-26).
22	19, 20	Paul’s defense speech before the Jerusalem crowd, recounting his conversion and “the Way.”
23	25	Paul before the Sanhedrin; Pharisee/Sadducee division over the resurrection (23:6-8) — the doctrine’s contested reception within Judaism itself.
24	25, 30, 20	Paul before Felix; resurrection hope reaffirmed (24:15,21); “the Way” again as the accusation’s own name for the movement (24:14,22); self-control (24:25, baseline term, no new tier).
25	—	Reviewed, no new doctrine. Paul before Festus and the appeal to Caesar reuse “the Way,” resurrection, and legal-defense vocabulary already catalogued; no new doctrinal tier introduced.
26	19, 25, 31	Paul before Agrippa: fullest retelling of his conversion; resurrection as the hope of Israel (26:23); “open eyes, darkness to light, Satan’s power to God” (26:18) as a sanctification-commissioning formula.
27	35	The shipwreck voyage: God’s providential preservation of all aboard through Paul’s word, without preventing the wreck itself.
28	23	Malta viper incident (echoing the ch.14 deification-risk theme); the book’s closing summary — unhindered gospel proclamation in Rome (28:30-31), the capstone of the Great Commission Fulfilled doctrine.

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Part 3 — Doctrines Without a Single-Chapter Anchor (Book-Spanning)

Some doctrines in the matrix are not tied to one chapter but recur programmatically across the whole book; these are noted here so Phase 2 processing does not treat them as chapter-local:

• The Gospel to Jews and Gentiles (#5) and Unity of Jews and Gentiles (#7) — the structural spine of Acts’ narrative arc from Jerusalem (ch.1-7) to Judea/Samaria (ch.8-12) to the ends of the earth (ch.13-28); reinforced at every major transition point (8, 10-11, 13, 15, 21).
• Apostolic Authority (#13) — threads through every apostolic act from ch.1 (commissioning) through ch.28 (Paul’s continued authoritative teaching in Rome).
• The Great Commission Fulfilled (#23) — programmatic from 1:8 and realized incrementally at every geographic advance, culminating at 28:30-31.
• Faith (#30) and Grace (#28) — recur as the consistent ground of every conversion narrative (2, 8, 9, 10, 13, 15, 16, 19) and must render identically to their Romans baseline forms at every occurrence per the cross-document consistency mandate.

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This document must be loaded alongside assets/translation_memory.json, assets/doctrine_risk_registry.json, and analysis/08_core_glossary.md before Phase 2 segment translation begins. It supersedes no baseline Romans doctrine tier; it extends full-book Acts coverage per PRD Phase 1 Step 4.

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Critical Risk Doctrines

The Holy Spirit and Pentecost

Korean name: 성령과 오순절
Key terms: pentecost, tongues of fire, filled with the Holy Spirit, other tongues, pour out the Spirit
Review routing: Human theologian

Pentecost’s central claims (Spirit poured out, disciples filled, speaking in tongues) sit directly atop Korean shamanism’s living vocabulary of spirit-possession (신들림) and trance-utterance in a mudang’s gut ritual, as well as Korean Pentecostalism’s own heavy use of 방언 for ecstatic prayer-tongues; every element must be taught as the Spirit’s personal, willed indwelling producing real known-language proclamation, never ecstatic possession or a channeled oracle.

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Spirit-Filling and Empowerment for Witness

Korean name: 성령 충만과 능력 있는 증거
Key terms: filled with the Holy Spirit, power of God, boldness
Review routing: Human theologian

The recurring Acts phrase ‘filled with the Spirit’ must never be described using language resembling shamanistic spirit-possession (신들림); it is the Spirit’s personal empowering presence for gospel witness, distinct from ecstatic trance sought for display, a distinction Korean charismatic church culture itself has had to guard.

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Tongues as Real, Known Languages for Cross-Cultural Proclamation

Korean name: 실제 언어로서의 방언과 복음의 초문화적 전파
Key terms: other tongues, utterance
Review routing: Human theologian

Because 방언 is used heavily in Korean Pentecostal/charismatic prayer practice for ecstatic, non-cognitive speech, and because a mudang’s trance-speech is popularly understood as channeled spirit-utterance during 굿, Acts 2’s specific claim — real, known human languages enabling the gospel to cross linguistic barriers — must be explicitly distinguished at every occurrence to prevent both shamanistic misreading and uncritical importation of later glossolalia debates into the historical narrative.

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The Spirit as a Gracious Gift to Every Believer

Korean name: 모든 믿는 자에게 주시는 은혜의 선물, 성령
Key terms: gift of the Holy Spirit, promise
Review routing: Human theologian

The Spirit himself, not merely his effects, is given freely upon repentance and baptism; this must never be framed as a reward earned through ritual performance or an achievement of spiritual cultivation (도를 닦음), paralleling the baseline’s caution against a 기복신앙 transactional reading of grace.

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The Gospel to Jews and Gentiles (Universal Scope)

Korean name: 유대인과 이방인에게 전해지는 복음의 보편성
Key terms: call on the name of the Lord, no other name, gentiles
Review routing: Human theologian

The gospel’s unqualified universality (‘whoever,’ ‘no other name’) must resist softening toward Korea’s ethnic-nationalist 단일민족 self-conception and toward religious pluralism in Korea’s multi-religious landscape; exclusivity and universality must both be preserved without qualification.

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Miracles, Signs, and Wonders

Korean name: 권능과 기사와 표적
Key terms: miracles wonders and signs, name of Jesus, mistaken for gods
Review routing: Human theologian

Korean shamanism’s mudang tradition explicitly claims power to heal, exorcise, and produce visible wonders through ritual (굿), and Korean charismatic church culture also emphasizes ‘signs and wonders’ ministry; every occurrence must be anchored to certifying the gospel and Christ’s identity, never framed as generalized this-worldly power-display sought for its own sake.

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Power in the Name of Jesus

Korean name: 예수의 이름의 권능
Key terms: name of Jesus, prince of life
Review routing: Human theologian

Korean shamanistic and folk-magical practice includes invoking spirit-names or talismanic phrases (부적, 주문) believed to carry inherent power when spoken correctly; teaching must state clearly that healing power is Christ’s own personal authority mediated through faith, not a magic formula whose mere utterance produces automatic effect (illustrated negatively by the seven sons of Sceva, 19:13-16).

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The Gospel’s Confrontation with Occult Practices

Korean name: 복음과 무속·점술의 대결
Key terms: sorcery magic, spirit of divination, magic books burned
Review routing: Human theologian

This is arguably the most direct textual collision in all of Acts with living Korean religious practice: 점 (fortune-telling divination) and mudang consultation for spirit-mediated guidance, often for commercial payment, are widespread contemporary practices precisely paralleled in Acts 8, 13, and 16. These passages must be taught as Scripture’s own direct verdict — such practices are empowered by 귀신 (evil spirits, not neutral power), are subject to Christ’s authority, and are decisively renounced upon genuine conversion.

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‘The Way’ as Early Christian Self-Designation

Korean name: 그리스도인의 자기 명칭으로서의 ‘도(道)‘
Key terms: the Way
Review routing: Human theologian

CRITICAL: 도 is the central term of Korean Confucian ethics, Korean Buddhism, and Korean folk/new-religious movements (including cult-recruitment phrases like ‘도를 아십니까’), and is already flagged in the baseline under saints/sanctification as a self-cultivation concept to avoid. Since Acts uses this as its own chosen self-designation, every occurrence requires an explicit clarifying gloss (‘그 도[그리스도의 도]’) identifying it specifically as the path of following the risen Christ, never a generic self-cultivation path or any new religious movement’s usage.

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Justification Apart from the Law

Korean name: 율법이 아닌 믿음으로 의롭다 하심을 얻음
Key terms: justified by faith not law, righteousness, law
Review routing: Human theologian

Acts 13:38-39 is the clearest doctrinal statement of justification by faith apart from law-keeping in the whole book and must be rendered word-for-word consistent with the Romans translation memory’s fixed renderings of 의롭다 하심 and 율법, per the cross-document consistency mandate.

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Salvation by Grace, Not Law (Jerusalem Council)

Korean name: 율법이 아닌 은혜로 말미암은 구원 (예루살렘 공의회)
Key terms: saved through grace, grace, apostolic decree
Review routing: Human theologian

The Council’s resolution (15:11) — grace, not law, saves Jew and Gentile alike — must receive the same rigorous 기복신앙-guarding treatment mandated for grace throughout the Romans package, resisting any reading that would restore law-keeping or a shamanistic ritual-performance pattern as a condition of salvation.

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Resurrection of Christ

Korean name: 그리스도의 부활
Key terms: resurrection, corruption, hades
Review routing: Human theologian

부활, never 환생 or 윤회. Acts uniquely stages the doctrine’s contested reception even within Second Temple Judaism (Pharisees vs. Sadducees, ch.23) and its mockery among Greek philosophers (ch.17), both useful parallels for teaching the doctrine’s genuine cultural offense against Korea’s own Buddhist rebirth concepts.

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Lordship of Christ

Korean name: 그리스도의 주되심
Key terms: lord, lord and Christ, prince of life
Review routing: Human theologian

Acts 2:36’s ‘Lord and Christ’ uses the bare honorific-adjacent form 주 as a grammatical predicate-complement nuance, not a doctrinal downgrade from 주님; the full concept of exclusive, supreme Lordship must remain intact in all surrounding narrative and teaching prose.

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Deity and Sonship of Christ

Korean name: 그리스도의 신성과 아들 되심
Key terms: son of God, lord and Christ
Review routing: Human theologian

Must not be softened toward ‘an especially powerful spirit’ or assimilated to Korea’s own founding-myth pattern of a heaven-descended founder-son (Dangun/Hwanung); Christ’s Sonship and deity are eternal and co-equal within the Godhead.

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Grace

Korean name: 은혜
Key terms: grace, saved through grace, gift of the Holy Spirit
Review routing: Human theologian

Simon Magus’s attempt to buy the Spirit’s power (ch.8) is itself Scripture’s strongest in-narrative refutation of a pay-for-spiritual-power, 기복신앙-style transactional pattern; grace throughout Acts must be taught as unearned and non-transactional, consistent with the Romans baseline’s central Korean risk term.

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Salvation

Korean name: 구원
Key terms: salvation, call on the name of the Lord, no other name
Review routing: Human theologian

NEVER 해탈; salvation in Acts is repeatedly and climactically tied to a specific, exclusive name (4:12), reinforcing that it is reconciliation with a personal God through Christ, not escape from an impersonal cycle nor one path among several available in Korea’s multi-religious landscape.

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High Risk Doctrines

Gentile Inclusion Apart from Ritual Law

Korean name: 율법의 의식 규례 없이 이방인을 받아들이심
Key terms: what God has cleansed, circumcision, god-fearer
Review routing: Human theologian

Peter’s vision abolishes the ritual-purity boundary between Jew and Gentile; this must not be diluted into a vague inclusiveness principle but taught as a specific, decisive doctrinal reversal grounded in God’s own declaration, distinct from any generic Korean cultural notion of ritual cleanliness/impurity (부정).

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Unity of Jews and Gentiles

Korean name: 유대인과 이방인의 하나 됨
Key terms: gentiles, circumcision, one body
Review routing: Human theologian

Directly continues the Romans-baseline caution against any lingering ethnic-insider framing; Acts narrates the historical resolution of this unity through the Jerusalem Council, which must be translated with theological clarity rather than softened diplomatic language.

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Repentance

Korean name: 회개
Key terms: repent, cut to the heart
Review routing: Human theologian

회개 must be carefully distinguished from Buddhist 참회 (ritual confession/penance oriented toward karmic purification through one’s own effort) and Confucian 반성 (self-reflection oriented toward social/moral propriety); biblical repentance is a Spirit-produced turning to God grounded in Christ’s finished work.

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Baptism

Korean name: 세례
Key terms: baptism, forgiveness of sins, baptism of John vs. Christian baptism
Review routing: Human theologian

Baptism must be distinguished from generic shamanistic ritual purification (부정을 씻음) performed in a gut ceremony to remove misfortune; it marks entrance into Christ and his covenant community through faith, not removal of ritual pollution.

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Forgiveness of Sins

Korean name: 죄 사함
Key terms: forgiveness of sins, repent, baptism
Review routing: Human theologian

Forgiveness must be taught as a gracious gift flowing from 은혜, never as a ritual debt discharged through the mechanical performance of baptism itself (an ex opere operato misreading).

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The Church as Community

Korean name: 공동체로서의 교회
Key terms: breaking of bread, all things in common, fellowship, one heart and soul
Review routing: Human theologian

The ‘all things in common’ language carries a Korea-specific political risk absent from the Romans baseline: modern Korean historical memory of national division, the Korean War, and North Korea’s collectivized state ideology means this must be taught as voluntary, Spirit-motivated generosity, never framed with vocabulary overlapping 공산주의 (communism) or as a prescriptive economic system.

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Apostolic Authority

Korean name: 사도의 권위
Key terms: apostle, laying on of hands, name of Jesus
Review routing: Human theologian

Apostolic authority must be distinguished from a shamanistic intermediary role (무당) or a Daoist-style spiritual master (도사); the apostles’ authority is delegated by the risen Christ for founding and overseeing the church, not an independently-possessed spiritual power.

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Persecution and Bold Witness

Korean name: 박해와 담대한 증거
Key terms: boldness, witnesses, persecution, sanhedrin
Review routing: Human theologian

Boldness (담대함) must be taught as Spirit-given courage rooted in gospel truth, not natural bravado or the culturally-prized stoic face-saving composure (potentially confusable with 체면-related composure); persecution is opposition to Christ himself (9:4), not merely institutional conflict.

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Martyrdom

Korean name: 순교
Key terms: stoning and martyrdom, witnesses
Review routing: Human theologian

증인 (witness) must be taught across its full range, from eyewitness testimony to costly death for that testimony, without prematurely flattening every occurrence to 순교자 (martyr) outside contexts of actual death, so the word’s semantic development within Acts itself is preserved.

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Conversion of Paul

Korean name: 바울의 회심
Key terms: light from heaven, the Way, chosen instrument, scales fell from his eyes
Review routing: Human theologian

Paul’s selection as a ‘chosen instrument’ (택한 그릇) must not be read as merit-based selection, a risk heightened by Korea’s competitive exam/hiring culture already flagged under the baseline election doctrine; this is sovereign, purposeful choice for mission, dramatically reversing a former persecutor.

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God’s Sovereignty in Mission and Calling

Korean name: 선교와 부르심 안에 나타난 하나님의 주권
Key terms: chosen instrument, election, predetermined plan and foreknowledge, casting lots
Review routing: Human theologian

God’s sovereign choice and plan must never collapse into an impersonal fated inevitability (팔자/운명, forbidden under the baseline providence and calling doctrines) nor into a merit-based selection paralleling Korea’s competitive exam culture; it is the personal, purposeful counsel of a personal God.

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Faith

Korean name: 믿음
Key terms: faith, justified by faith not law
Review routing: Human theologian

Personal trust in Christ specifically, not superstitious belief (미신) or confidence placed in fortune-telling/astrology practices still common in Korean folk life; Acts 13:38-39 and 16:31 are key cross-reference texts to the Romans faith doctrine.

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Sanctification

Korean name: 성화
Key terms: sanctification, open eyes darkness to light
Review routing: Human theologian

Distinguish the Spirit’s ongoing sanctifying work from ascetic self-cultivation (수행, 도 닦기) drawn from Korean Buddhist/folk-religious practice, and from the ‘Way’ (도) self-designation’s own collision risk.

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Election and Sovereign Calling

Korean name: 선택과 하나님의 부르심
Key terms: election, chosen instrument, called
Review routing: Human theologian

God’s sovereign, gracious choice must not be rendered with a term for impersonal fate (팔자, 운) or read as merit-based selection paralleling Korea’s intensely competitive exam/hiring culture, already flagged under the baseline election doctrine.

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The Intermediate State and Resurrection Hope

Korean name: 중간 상태와 부활의 소망
Key terms: hades, corruption, resurrection
Review routing: Human theologian

음부 (Hades) must be clearly distinguished from Korean folk religion’s 저승 (the ‘other world’ journeyed to under shamanistic funerary ritual guidance) and from 지옥 (Gehenna); it denotes simply the state of the dead prior to bodily resurrection, a biblical-theological category without shamanistic ancestor-spirit associations.

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Spiritual Gifts Distinguished from Occult Power

Korean name: 은사와 무속적 영력의 구별
Key terms: spiritual gifts, sorcery magic, spirit of divination
Review routing: Human theologian

Simon’s attempt to purchase the Spirit’s gift for personal power directly illustrates the risk Korean charismatic church leaders have themselves flagged: 은사 must be taught as Spirit-given enablement for building up the church, never a marketable power comparable to a mudang’s claimed abilities.

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Providence Amid Suffering

Korean name: 고난 중의 하나님의 섭리
Key terms: providence, angel of the Lord, predetermined plan and foreknowledge
Review routing: Human theologian

God’s personal, purposive care amid persecution and danger (Peter’s deliverance while James is martyred in the same chapter; Paul’s shipwreck) must not be rendered with a term for impersonal fate (팔자, 운명) nor taught as guaranteeing the total avoidance of hardship — the ship still wrecks even as God’s word proves true.

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Inspiration of Scripture and Fulfillment of Prophecy

Korean name: 성경의 영감과 예언의 성취
Key terms: prophecy, prophet, last days
Review routing: Human theologian

Peter’s Joel citation identifying Pentecost as inaugurated fulfillment must be distinguished from fortune-telling divination (점, 사주팔자 예측) and from 말세’s popular sensationalist doomsday connotations in some Korean new religious movements; this is linear, historical, God-inspired fulfillment, not fortune-telling coming true by chance.

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Medium Risk Doctrines

Church Leadership and Governance

Korean name: 교회의 직분과 다스림
Key terms: elders, overseer, shepherd
Review routing: Native speaker review

장로 and 감독 carry strong contemporary Korean Presbyterian and Methodist denominational-title associations; teaching must anchor both terms to their NT congregation-shepherding function (used interchangeably for one office in Acts 20) rather than assuming full equivalence with modern denominational office structures.

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The Great Commission Fulfilled

Korean name: 지상명령의 성취
Key terms: to the end of the earth, set apart and sent, preaching unhindered
Review routing: Native speaker review

Korea is a leading missionary-sending nation; 땅끝까지 and 거침없이 must be taught as descriptions of the gospel’s God-given, unstoppable scope, not as missions-metrics slogans reinforcing a success-and-growth-oriented Korean missions culture some Korean church leaders have themselves flagged as a caution.