Semantic Analysis: Galatians 1–6 (Koine Greek → Korean)

How to Read This Document

This document analyzes the entire book of Galatians in the original Koine Greek, chapter by chapter, for the purpose of building the Korean Translation Requirements Interface artifacts for the Galatians curriculum. Where a term already exists in the baseline Romans Language Package (translation_memory.json / bible_term_registry.json), the recorded Korean rendering is reused exactly and marked “Reused from Romans TM.” Risk tiers for reused terms are inherited from the baseline unless Galatians introduces a materially new collision risk, in which case the elevated concern is noted without contradicting the baseline entry. New terms specific to Galatians are analyzed fresh and assigned a risk tier consistent with the baseline’s Critical/High/Medium/Low framework, anchored to the Korean Revised Version (개역개정, KRV) wording wherever KRV already renders the verse, since KRV is this package’s register authority.

Every chapter is covered. A chapter section that introduces no new load-bearing vocabulary states this explicitly rather than being omitted.

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PART 1 — Core Passage Verse-by-Verse: Galatians 2:15–21

This is the theological anchor of the curriculum: Paul’s programmatic statement of justification by faith apart from works of the law, and the believer’s co-crucifixion with Christ.

Galatians 2:15 — “We ourselves are Jews by nature, and not sinners of the Gentiles”

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
Jews	Ἰουδαῖοι / Ioudaioi	”Judeans”	Ethnic-religious identity, covenant people	”Jews,” “Jewish people”	Paul’s rhetorical starting point: even Torah-born covenant insiders need justification by faith	유대인 (yudaein). Proper ethnic-religious term, established in Korean Bible tradition. Low risk.
by nature/birth	φύσει / physei	”by nature”	Inherent condition vs. acquired status	”by birth,” “by nature,” “natively”	Contrasts inherited covenant status with acquired righteousness by faith	본질적으로/본래 (bonjil-jeogeuro/bollae). Low risk; ensure it does not read as “essentially/ontologically superior,” which would undercut the verse’s rhetorical setup for v.16’s leveling.
sinners	ἁμαρτωλοί / hamartōloi	”missing-the-mark ones”	Moral offenders before God; here idiomatically “Gentiles” from a Jewish vantage point	”sinners,” “the sinful”	Echoes the Jewish idiom equating Gentile status with sinfulness, which Paul is about to dismantle	죄인 (joein). Builds on TM sin: 죄 (joe), High risk (Universal Human Accountability doctrine). Must not be read as a slur but as the very category Paul levels in v.16.
Gentiles	ἐθνῶν / ethnōn	”nations”	Non-Jewish peoples	”Gentiles,” “nations,” “the nations”	The other covenant category, later shown to be justified on identical terms as Jews	Reused from Romans TM: 이방인 (ibangin), High risk (Unity of Jews and Gentiles / danil minjok caution retained).

Galatians 2:16 — “yet we know that a person is not justified by works of the law but through faith in Jesus Christ…”

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
justified / is justified	δικαιοῦται / dikaioutai	”is made/declared righteous”	Forensic declaration of right standing	”justified,” “declared righteous,” “made right”	The thesis verb of the whole letter: God’s forensic verdict, not a process of moral improvement	Reused from Romans TM concept: verbal form of 의롭다 하심 (uiropda hasim). KRV renders the verb as 의롭다 함을 얻다 / 의롭게 되다 (uiropda ham-eul eotda / uiropge doeda). Critical — must retain the forensic “declared,” never render as a gradual attainment.
works of the law	ἔργα νόμου / erga nomou	”deeds of law”	Torah-observance performed as the basis of righteousness	”works of the law,” “law-keeping,” “legal observance”	The rejected basis of justification; central to the “Law and Grace” doctrine	율법의 행위 (yulbeop-ui haengwi). Combines TM law: 율법 (yulbeop, High) + 행위 (haengwi, “deed/work”). Critical as a compound: must not be softened into “religious effort in general” nor moralized into 의리 (loyalty-ethics) language already flagged under the baseline’s righteousness entry.
through faith in/of Jesus Christ	διὰ πίστεως Ἰησοῦ Χριστοῦ / dia pisteōs Iēsou Christou	”through faith of Jesus Christ”	Genitive is grammatically ambiguous: “faith in Christ” (objective genitive, faith directed at Christ) or “the faithfulness of Christ” (subjective genitive, Christ’s own faithful obedience)	“faith in Christ,” “faith in Jesus Christ,” “Christ’s faithfulness”	Either reading preserves justification apart from works; Pauline scholarship is divided; Galatians curriculum should teach the majority “faith in Christ” reading while flagging the genuine ambiguity	Reused from Romans TM: faith = 믿음 (mideum), High risk. Korean 그리스도를 믿음 (Geuriseudo-reul mideum, “faith in Christ,” objective-genitive reading) is the KRV rendering and should be retained as primary; flag genitive ambiguity for translator note per AI requirements’ “Ambiguity Handling” protocol — do not silently resolve without a note.
flesh (no flesh will be justified)	πᾶσα σάρξ / pasa sarx	”all flesh”	Hebraic idiom for “every human being,” but also Paul’s technical term for fallen human nature (developed fully in ch. 5)	“no one,” “no human being,” “no flesh”	Sets up the flesh/Spirit contrast that dominates chs. 3–6	육체 (yukche). New term for this glossary (not in Romans TM). High risk — see Chapter 5 analysis below for full treatment; here it functions idiomatically (“no human being”) but the same word will carry heavy doctrinal freight later, so consistency of rendering matters from first occurrence.

Galatians 2:17 — “But if, in seeking to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not!”

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
servant/minister (of sin)	διάκονος / diakonos	”table-servant, minister”	One who serves/facilitates another’s purpose	”servant,” “minister,” “agent”	Paul’s rhetorical question, rejected outright: Christ cannot be an agent enabling sin	하인/일꾼 (haein/ilkkun) in this ad hoc sense — KRV renders “죄를 짓게 하는 자” (joe-reul jitge haneun ja, “one who causes sin”), a functional paraphrase rather than a literal “servant” noun. Low risk; follow KRV’s functional rendering for naturalness.
sinners (found to be)	ἁμαρτωλοί / hamartōloi	see v.15	see v.15	—	Rhetorical concession-and-denial structure (μὴ γένοιτο, “certainly not!”)	죄인 (joein), reused from v.15. High risk context inherited.

Galatians 2:18 — “For if I rebuild what I tore down, I prove myself a transgressor.”

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
transgressor	παραβάτης / parabatēs	”one who steps across/beside”	One who violates a boundary or standard, specifically the law	”transgressor,” “law-breaker,” “offender”	Returning to law-observance after having “torn it down” through the gospel is itself a transgression	범법자 (beombeopja, “law-violator”). New term. Medium risk: ensure this reads as violation of God’s moral law, not the shame-based “loss of face” register the baseline’s sin entry already warns against (체면 손상).
rebuild / tore down	οἰκοδομῶ / καταλύω — oikodomō / katalyō	”build up / tear down”	Construction metaphor for re-establishing or dismantling a system of law-observance	”rebuild,” “reconstruct” / “destroy,” “demolish”	Paul’s self-referential metaphor for reverting to law-based righteousness after preaching grace	다시 세우다 / 헐어 버리다 (dasi seuda / heoreo beorida) — KRV’s own idiom. Low risk; standard construction metaphor, culturally transparent in Korean.

Galatians 2:19 — “For through the law I died to the law, that I might live to God. I have been crucified with Christ.”

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
died to the law	νόμῳ ἀπέθανον / nomō apethanon	”I died to/by the law”	The law itself, in exposing sin, brought about the believer’s death to the law’s claim	”died to the law,” “law brought me to death regarding the law”	The law’s own verdict of death frees the believer from the law’s ongoing claim	율법에 대하여 죽었나니 (yulbeop-e daehayeo jugeotnani). New compound built on Reused 율법 (yulbeop, High). High risk: must not be read as “the law killed me” in a punitive/karmic sense, but as death-to-the-law’s-authority so as to live to God.
crucified with Christ	Χριστῷ συνεσταύρωμαι / Christō synestaurōmai (from συσταυρόω, systauroō)	“I have been co-crucified with Christ”	A perfect-tense, judicial-participatory union with Christ’s death, not merely emulating his suffering	”crucified with Christ,” “co-crucified”	Core Galatians doctrine (“Crucified with Christ”): the old self’s legal standing under sin and law has died with Christ; this is identity-defining, not devotional imagery	그리스도와 함께 십자가에 못 박혔나니 (Geuriseudo-wa hamkke sipjjaga-e mot bakhyeotnani). New Critical term. Must be taught as a once-for-all judicial/positional reality (perfect tense: a past event with continuing effect), not an ongoing ritual of self-mortification or ascetic suffering (which would echo 수행/도 닦기, already flagged under the baseline’s sanctification entry). Requires human theologian review wherever it occurs.
live to God	Θεῷ ζήσω / Theō zēsō	”I might live to/for God”	New governing purpose and orientation of life	”live to God,” “live for God”	The positive purpose of dying to the law: a life oriented wholly toward God	하나님에 대하여 살려 함이라 (Hananim-e daehayeo salryeo hamira), KRV wording. Reuses TM god: 하나님 (Hananim), Critical. Low incremental risk beyond the established 하나님 caution.

Galatians 2:20 — “It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
Christ lives in me	ζῇ ἐν ἐμοὶ Χριστός / zē en emoi Christos	”Christ lives in me”	Union-with-Christ language; indwelling presence	”Christ lives in me,” “Christ living in me”	Positive counterpart to co-crucifixion: the believer’s new life is Christ’s own life expressed through them	내 안에 그리스도께서 사시는 것 (nae an-e Geuriseudo-kkeseo sasineun geot). High risk: connects to the “Christian Identity in Christ” doctrine already flagged in the Romans baseline (must not be reframed as clan/lineage identity or shamanistic spirit-indwelling — see holy_spirit forbidden-substitution list; although this is Christ, not the Spirit, the same possession-language caution applies by analogy and should be noted for theologian review).
in the flesh	ἐν σαρκί / en sarki	”in flesh”	Ordinary physical, bodily existence — here neutral/descriptive, not the morally-charged sense of ch. 5	”in the flesh,” “in the body,” “in this earthly life”	Paul’s continuing physical existence, now lived by faith rather than by the law	육체 안에 (yukche an-e). Same headword as v.16 but here neutral/descriptive register, not the vice-laden ch. 5 sense — translators must be able to distinguish these two senses of 육체 by context; flag for native speaker review to confirm the distinction reads clearly in Korean.
faith in/of the Son of God	πίστει τῇ τοῦ υἱοῦ τοῦ Θεοῦ / pistei tē tou huiou tou Theou	”by the faith of/in the Son of God”	Same subjective/objective genitive ambiguity as v.16	”faith in the Son of God,” “the Son of God’s faithfulness”	Grounds the believer’s new life specifically in Christ’s divine Sonship, not a generic deity	Reused from Romans TM: 하나님의 아들 (Hananim-ui adeul), Critical (Sonship of Christ / Deity of Christ). Faith = 믿음 (mideum), High. Same genitive-ambiguity flag as v.16.
loved me	ἀγαπήσαντός (με) / agapēsantos (me)	“having loved (me)“	Self-giving, covenantal love (ἀγάπη), not affection or romantic love	”who loved me,” “having loved me”	Grounds Christ’s self-sacrifice in personal, particular love for the individual believer	나를 사랑하사 (nareul saranghasa). New term: 사랑 (sarang, “love”), Medium risk — see Chapter 5 (Faith Working through Love) for full treatment; distinguish from romantic/affective 사랑 and from Confucian filial affection (효, 정), emphasizing self-giving covenantal love.
gave himself for me	παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ / paradontos heauton hyper emou	”having handed himself over for me”	Substitutionary, sacrificial self-offering	”gave himself for me,” “delivered himself up for me”	Christ’s voluntary, substitutionary death, personally applied (“for me,” not only “for the world”)	나를 위하여 자기 자신을 버리셨느니라 (nareul wihayeo jagi jasin-eul beorisyeotneunira). High risk: this is atonement/substitution language; per the baseline AI requirements, atonement/propitiation language (cf. Romans 3:25 escalation rule) always requires human theologian review — apply the same rule here.

Galatians 2:21 — “I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.”

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
nullify	ἀθετῶ / athetō	”set aside, reject, render void”	Formal invalidation of a standing arrangement	”nullify,” “set aside,” “reject,” “make void”	Paul’s negative purpose statement: his gospel does not annul grace; a return to law-righteousness would	폐하다 (pyehada). New term, Medium risk: must be understood as “render inactive/void,” not merely “ignore.”
grace of God	χάριν τοῦ Θεοῦ / charin tou Theou	”the grace of God”	Unmerited divine favor	”the grace of God,” “God’s grace”	The gift Paul refuses to nullify by any return to law-based righteousness	Reused from Romans TM: 은혜 (eunhye), Critical. All existing baseline forbidden-substitution rules apply (never a 기복신앙-style transactional exchange).
righteousness	δικαιοσύνη / dikaiosynē	”righteousness, right standing”	Forensic right standing before God vs. moral/social loyalty-performance	”righteousness,” “justice,” “right standing”	The alternative (false) basis being rejected: righteousness achieved through law rather than received through faith	Reused from Romans TM: 의 (ui), Critical/High. Retain the baseline’s mandatory distinguishing note against 의리 (loyalty-ethics) in every justification-context occurrence.
for no purpose / in vain	δωρεάν / dōrean	adverb: “freely, for nothing, without cause”	Note: shares a root with δωρεά (“gift”), but functions here adverbially to mean “in vain, needlessly, to no purpose” — NOT “as a free gift"	"in vain,” “for nothing,” “needlessly,” “to no purpose”	If law-righteousness were valid, Christ’s death would have been unnecessary — the strongest possible statement of the stakes of this doctrine	헛되이 (heotdoe-i, “in vain”). New term; Critical. Translators must not confuse this adverbial “in vain” sense with the near-homonymic “freely given as a gift” sense δωρεάν carries elsewhere in the NT (e.g., Matt 10:8, Rev 22:17) — a mistranslation here could accidentally read as “Christ died as a free gift,” inverting Paul’s logic of “then Christ died for nothing.” Requires theologian review.

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

Galatians 1 — Apostleship, the True Gospel, and the Divine Origin of Paul’s Call

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
apostle	ἀπόστολος / apostolos	”one sent”	Delegated, authoritative sent-one	”apostle”	Paul’s apostleship is “not from men nor through man” (1:1) — directly commissioned by Jesus Christ and God the Father; foundational to the “Paul’s Apostleship” doctrine	Reused from Romans TM: 사도 (sado), Low baseline risk, but elevate to High for Galatians specifically, since chs. 1–2 mount an extended defense of the legitimacy of Paul’s apostleship against challengers — the doctrinal stakes (his gospel’s authority) are much higher here than in Romans’ incidental usage.
not from man / not through man	οὐκ ἀπ’ ἀνθρώπων οὐδὲ διὰ ἀνθρώπου / ouk ap’ anthrōpōn oude dia anthrōpou	”not from men nor through a man”	Denial of human origin or human intermediary for Paul’s commissioning	”not from men,” “not by human appointment”	Establishes divine, not ecclesiastical or human, origin for Paul’s authority — critical for the letter’s entire argument	사람들에게서 난 것도 아니요 사람으로 말미암은 것도 아니요 (saramdeul-egeoseo nan geosdo aniyo saram-euro mallimeoun geosdo aniyo). High risk: must clearly preserve the double negation (origin AND agency) without softening into mere modesty language.
grace and peace	χάρις καὶ εἰρήνη / charis kai eirēnē	”grace and peace”	Standard Pauline epistolary greeting	”grace and peace”	Opening benediction; grace as the ground, peace as the fruit	Reused from Romans TM: 은혜 (eunhye, Critical) and 화평 (hwapyeong, Medium).
gave himself for our sins	δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν / dontos heauton hyper tōn hamartiōn hēmōn	”having given himself for our sins”	Substitutionary self-offering	”gave himself for our sins”	Atonement statement in the letter’s opening lines, matching 2:20’s later “gave himself for me”	Reuses TM sin: 죄 (joe, High); self-giving language as in 2:20 (자기 자신을 주셨으니). High risk — atonement language, theologian review per escalation rules.
this present evil age	τοῦ αἰῶνος τοῦ ἐνεστῶτος τοῦ πονηροῦ / tou aiōnos tou enestōtos tou ponērou	”the present evil age”	Apocalyptic-eschatological framing of the current era as under evil’s dominion, contrasted with the age to come	”this present evil age,” “this evil world”	Christ’s death rescues believers out of the current evil age, not merely from personal guilt — an eschatological, not only individual, deliverance	이 악한 세대 (i akhan sedae). New term. Medium risk: ensure “age” (αἰών) reads as a temporal-eschatological epoch, not as a vague “world” in a spatial/geographic sense, and avoid any resonance with fatalistic notions of a fixed cosmic era (a risk adjacent to the baseline’s caution against 운명/팔자 language under providence and calling).
a different/another gospel	ἕτερον εὐαγγέλιον / heteron euangelion	”a different (of a different kind) gospel”	A message posing as gospel but categorically other	”a different gospel,” “another gospel,” “a distorted gospel”	Core Galatians doctrine (“True Gospel versus False Gospels”): Paul denies this alternative message even the right to be called “gospel”	다른 복음 (dareun bogeum). Builds on Reused 복음 (bogeum, Medium in Romans). Elevate to Critical for Galatians: this is the letter’s central polemical category. Must be rendered so that “다른” clearly conveys “a categorically different, illegitimate” gospel (ἕτερος), not merely “one more valid option among several” (which a flatter reading of 다른 could suggest). Requires theologian review at every occurrence (1:6, cf. conceptually 2:4-5, 14; 3:1-5).
pervert / distort	μεταστρέψαι / metastrepsai	”to turn/change into something else”	Corruption or reversal of the gospel’s content	”pervert,” “distort,” “corrupt”	The false teachers’ action upon the gospel of Christ	변하게 하다/왜곡하다 (byeonhage hada/waegokhada). New term, High risk paired with “different gospel” above.
accursed / anathema	ἀνάθεμα / anathema	”a thing set apart/devoted [to destruction]“	Formal curse of exclusion/condemnation	”accursed,” “cursed,” “anathema,” “let him be damned”	Paul’s double pronouncement (1:8-9) against anyone preaching a different gospel — the strongest curse-language in the Pauline corpus	저주를 받을지어다 (joju-reul badeuljieoda), KRV’s established rendering. New term; High risk. Must be taught as God’s own judicial curse upon false teaching, not as folk-shamanistic curse-casting (저주, the same headword used in Korean folk practice for a curse placed by a shaman or via rites for removing/inflicting misfortune, 액운/저주 관련 의식) — the doctrinal curse here is God’s covenantal judgment, not a ritual act performed by a religious specialist. Theologian review required.
servant of Christ	δοῦλος Χριστοῦ / doulos Christou	”slave of Christ”	Bondservant identity, total belonging and submission	”servant of Christ,” “slave of Christ,” “bondservant”	Contrasted with “pleasing men” (1:10); introduces the δοῦλος (slave) vocabulary that becomes thematically central in chs. 4–5	그리스도의 종 (Geuriseudo-ui jong). New term; High risk — first occurrence of 종 (jong, “slave/servant”), a word that will carry the letter’s entire slavery-vs-sonship argument (chs. 4–5). Must be tracked for consistency from this first use.
revelation	ἀποκάλυψις / apokalypsis	”unveiling, disclosure”	Direct divine disclosure, not human transmission	”revelation”	Paul received the gospel by direct revelation of Jesus Christ, not human teaching — grounds his apostolic authority	계시 (gyesi). New term, Medium risk: distinguish from Korean shamanistic/folk-divinatory “revelation” claims (e.g., a mudang’s spirit-message, or a fortune-teller’s disclosure) — this is God’s own self-disclosure through Christ to an apostle, unique and authoritative, not a repeatable spiritual-medium experience.
persecuted the church	ἐδίωκον τὴν ἐκκλησίαν / ediōkon tēn ekklēsian	”I was persecuting the church”	Active hostility and violence against the church	”persecuted the church”	Paul’s pre-conversion biography; sets up the dramatic contrast of his call by grace	Church = Reused from Romans TM: 교회 (gyohoe), Medium. 박해하다 (bakhaehada, “persecute”) is a new term, Medium risk; recurs thematically at 4:29, 5:11, 6:12 regarding persecution of/for the cross.
tradition(s) of the fathers	πατρικαὶ παραδόσεις / patrikai paradoseis	”paternal/ancestral traditions”	Inherited religious-legal tradition, here specifically rabbinic Judaism	”traditions of my fathers,” “ancestral traditions”	Paul’s former zeal for inherited religious tradition, later abandoned for the gospel	조상의 유전 (josang-ui yujeon). New term; High risk given Korea’s Confucian ancestral-tradition culture (조상, ancestors; 유전, that which is handed down) — must not let this read as parallel/equivalent to jesa (제사) ancestor-rite devotion (already flagged Critical under the Romans baseline’s father entry); Paul’s point is that even a sincerely-held inherited religious tradition can be zealously wrong and must yield to revealed gospel truth.
glorified God	ἐδόξαζον τὸν Θεόν / edoxazon ton Theon	”they were glorifying God”	Response of praise to God’s transforming work	”glorified God,” “praised God”	The Judean churches’ response to news of Paul’s conversion	Reuses TM glory: 영광 (yeonggwang), Medium.

Galatians 2 (2:1–14) — The Jerusalem Council, Circumcision, and the Truth of the Gospel

(Verses 15–21 are treated in full in Part 1 above as the core passage; this section covers 2:1–14 only.)

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
truth of the gospel	ἀλήθεια τοῦ εὐαγγελίου / alētheia tou euangeliou	”truth of the gospel”	The gospel’s factual and doctrinal integrity, at stake in the circumcision controversy	”truth of the gospel”	What Paul refused to compromise, even before “pillar” apostles, and what Peter’s hypocrisy at Antioch endangered	복음의 진리 (bogeum-ui jilli). Reuses Reused 복음 (bogeum, Medium) + new term 진리 (jilli, “truth”). Medium-High risk: this phrase functions as a technical standard against which all doctrinal compromise is measured in the letter.
false brothers	ψευδάδελφοι / pseudadelphoi	”false brothers”	Professing believers advocating a false requirement (circumcision) for Gentile inclusion	”false brothers,” “false believers”	Infiltrators at the Jerusalem meeting who wanted to compel circumcision	거짓 형제들 (geojit hyeongjedeul). New compound term. Medium risk: must be distinguished from simple doctrinal disagreement — this names those actively undermining gospel freedom, a serious charge requiring careful, non-flippant rendering.
circumcision	περιτομή / peritomē	”a cutting around”	The Abrahamic covenant sign (Gen 17), later urged by some as necessary for Gentile salvation	”circumcision”	Core Galatians doctrine (“Circumcision and the New Creation”): the flashpoint issue of the letter — whether Gentiles must be circumcised (i.e., become Jewish proselytes under law) to belong fully to God’s people	할례 (halle). New major term; High risk. Low cultural-collision risk in Korea (no competing indigenous circumcision practice), but very high doctrinal weight: must never be taught as a neutral cultural custom Paul merely found unnecessary — Paul treats compelling circumcision for justification as a false gospel (5:2-4, “if you accept circumcision… Christ will be of no advantage to you”). Theologian review required at every doctrinally-loaded occurrence (distinguish from purely descriptive/historical mentions).
pillars	στῦλοι / styloi	”pillars, columns”	Metaphor for the most prominent, foundational leaders (James, Peter, John)	“pillars,” “leaders,” “those esteemed as leaders”	Establishes that even apostolic “pillars” affirmed Paul’s Gentile-inclusive gospel without adding requirements	기둥 (gidung), KRV’s literal architectural metaphor. New term, Low risk; culturally transparent metaphor in Korean.
hypocrisy	ὑπόκρισις / hypokrisis	”play-acting”	Inconsistency between profession and practice	”hypocrisy,” “insincerity”	Peter’s withdrawal from table fellowship with Gentiles under pressure from the circumcision party	외식 (oesik). New term, Low-Medium risk; standard, well-established Korean Christian vocabulary (also used of Pharisaic hypocrisy in the Gospels).
to Judaize / live like a Jew	ἰουδαΐζειν / ioudaizein	”to Judaize”	To adopt Jewish covenant-identity markers (food laws, circumcision) as a condition of full fellowship/standing	”compel…to live like Jews,” “Judaize”	Paul’s public rebuke of Peter (2:14) for functionally compelling Gentiles toward Jewish identity-markers for acceptance	유대인처럼 살게 하다 (yudaein-cheoreom salge hada), functional KRV-style rendering (no single-word Korean equivalent). New term, High risk: this is the behavioral outworking of the circumcision controversy and must be rendered so the compulsion/pressure dynamic is clear, not merely “Peter ate Jewish food.”

Galatians 3 — Abraham, the Promise, the Curse of the Law, and the Law’s Purpose

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
Abraham	Ἀβραάμ / Abraam	proper name	—	“Abraham”	Paul’s central OT case study: Abraham was justified by faith before the law existed	아브라함 (Abeuraham). Established KRV proper name form (per baseline AI requirements’ transliteration standards). Low risk.
it was counted to him as righteousness	ἐλογίσθη αὐτῷ εἰς δικαιοσύνην / elogisthē autō eis dikaiosynēn (quoting Gen 15:6)	“it was reckoned/credited to him unto righteousness”	Forensic crediting, not moral achievement	”counted to him as righteousness,” “credited as righteousness,” “reckoned righteous”	Directly reuses the identical Genesis 15:6 citation already anchored in Romans (4:3); Galatians 3:6 makes the same citation the cornerstone of the entire Abrahamic-covenant argument	Reused from Romans TM verbatim: 의로 여기심 (uiro yeogisim), Critical. Must be rendered identically to its Romans occurrence per the baseline’s cross-document consistency rule.
promise	ἐπαγγελία / epangelia	”announcement, promise”	God’s sovereign, unilateral pledge to Abraham, prior to and independent of the law	”promise,” “the promise”	Core Galatians doctrine (“The Abrahamic Covenant and Promise”): the promise, not the law given 430 years later, is the operative basis of inheritance	약속 (yaksok). New major term; Medium-High risk. Must be kept conceptually distinct from 언약 (Reused TM covenant: eonyak, Low) even though closely related — 약속 emphasizes the unilateral pledge-content, 언약 the covenantal-relational form; both terms will co-occur in ch. 3 and must not be collapsed into each other nor into secular 계약 (commercial contract, already excluded by the baseline’s covenant entry).
curse (of the law)	κατάρα / katara	”curse, imprecation”	Legal condemnation for failure to keep the whole law (citing Deut 27:26)	“curse,” “the curse of the law”	Sets up 3:13’s redemption-from-the-curse statement; grounds the “Law’s Purpose” doctrine in the law’s condemning function apart from Christ	저주 (joju). New major term; High risk. As with 1:8-9’s ἀνάθεμα, must be carefully distinguished from Korean folk-shamanistic curse/misfortune concepts (저주, 액운) addressed through gut rituals or exorcistic folk practice — this is the law’s own righteous verdict against lawbreakers, resolved only by Christ’s substitutionary curse-bearing (3:13), not a spiritual affliction removable by ritual means.
redeemed	ἐξηγόρασεν / exēgorasen	”bought out of the marketplace”	Commercial/manumission metaphor: purchasing out of slavery or a binding obligation	”redeemed,” “bought us back,” “ransomed”	Christ’s redemptive death frees believers from the law’s curse by legally absorbing it himself	속량하셨으니 (soklyanghasyeotnani), KRV’s established rendering (from 속량, soklyang, “ransom/redeem”). New major term; High risk. Connects to the letter’s slavery/freedom theme (chs. 4–5); must retain the commercial/manumission background (a purchased release from bondage), not soften into generic “saved” (already covered separately by Reused 구원, guwon).
became a curse for us / hung on a tree	γενόμενος κατάρα… ἐπὶ ξύλου / genomenos katara… epi xylou	”having become a curse… on a tree” (citing Deut 21:23)	Substitutionary curse-bearing; ξύλον (“tree/wood”) as OT background for crucifixion	”became a curse for us,” “hung on a tree”	Christ personally absorbs the law’s curse by his crucifixion, satisfying the law’s own verdict	나무에 달린 자 (namu-e dallin ja, “one hung on a tree”). New term, Medium risk; standard cross-typology language, low cultural-collision risk, but pair with atonement-language escalation rule (theologian review) since it is substitutionary curse-bearing.
blessing of Abraham	εὐλογία τοῦ Ἀβραάμ / eulogia tou Abraam	”the blessing of Abraham”	The Abrahamic covenant blessing (justification, Spirit-inclusion) now extended to Gentiles through Christ	”blessing of Abraham,” “the blessing”	The purpose-clause of Christ’s redemption from the curse: so that the Abrahamic blessing might reach the Gentiles	아브라함의 복 (Abeuraham-ui bok). New term; High risk — flag prominently. This phrase uses 복 (bok, “blessing/fortune”), the identical root the Romans baseline’s gospel entry already flags as colliding with 기복신앙 (“fortune-seeking faith”). Teaching must make explicit that “the blessing of Abraham” in 3:14 is justification and the gift of the Spirit received by faith — not material prosperity or fortune. This is a direct extension of an already-documented Critical-family risk and should route to human theologian review.
covenant	διαθήκη / diathēkē	”covenant, will/testament”	Relational, divinely-initiated binding commitment; here specifically God’s covenant with Abraham, which the later-given law cannot annul (3:15-17)	“covenant”	The Abrahamic covenant’s legal priority and permanence relative to the Mosaic law	Reused from Romans TM: 언약 (eonyak), Low. Retains the baseline’s noted strength: Korean already cleanly distinguishes 언약 from commercial 계약.
seed / offspring	σπέρμα / sperma	”seed”	Collective descendants, but Paul argues the singular grammatical form points typologically to one descendant — Christ (3:16)	“offspring,” “seed,” “descendant(s)“	Christological reading of the Abrahamic promise: fulfilled specifically in Christ, and derivatively in all who are “in Christ”	자손 (jason). New term; Medium risk. The English/Greek singular-vs-plural wordplay (Paul’s argument hinges on “seed,” singular, not “seeds”) is harder to reproduce naturally in Korean, which does not grammatically mark this distinction as sharply; flag for native speaker review to preserve the typological argument’s force in translation, possibly with a translator’s note.
the law was added because of transgressions	ὁ νόμος… τῶν παραβάσεων χάριν προσετέθη / ho nomos… tōn parabaseōn charin prosetethē	”the law was added for the sake of transgressions”	The law’s subordinate, temporary, diagnostic purpose within redemptive history	”the law was added because of transgressions”	Core doctrine (“The Law’s Purpose”): the law was never the means of inheriting the promise; it was given later, temporarily, to expose sin	Builds on Reused 율법 (yulbeop, High); 범죄들/죄들 때문에 더하여진 것이라 (beomjoedeul/joedeul ttaemune deohayeojin geosira). High risk: must not collapse “purpose” into “the law’s purpose was to save,” the very error the whole letter refutes.
guardian / tutor	παιδαγωγός / paidagōgos	”child-leader/child-attendant”	A household slave in Greco-Roman society charged with a child’s discipline and supervision until adulthood — not a moral instructor in the Confucian sense	”guardian,” “tutor,” “disciplinarian,” “custodian”	The law functioned as a temporary custodian over God’s people “until Christ came” (3:24-25) — its authority is intrinsically time-limited	초등교사 (chodeung gyosa), KRV’s established rendering (literally “elementary-level teacher/instructor”). New major term; High risk. Korean readers may hear 교사 (“teacher”) through the lens of a revered Confucian instructor whose authority continues indefinitely and commands ongoing deference (cf. 스승, 훈장) — the paidagōgos was in fact a supervisory slave-role with strictly temporary, custodial authority that Paul explicitly says has now ended (“now that faith has come, we are no longer under a guardian,” 3:25). This inversion of expected authority-permanence must be explicitly taught; theologian review recommended.
heir(s)	κληρονόμος / klēronomos	”inheritor”	One who receives an inheritance by right of relationship, not achievement	”heir,” “heirs”	Those who belong to Christ are Abraham’s heirs “according to promise,” not according to law-works	상속자 (sangsokja). New term; High risk, directly connected to the Adoption doctrine (ch. 4): flag alongside the baseline’s caution under adoption regarding traditional Korean heir-adoption’s instrumental, jesa-continuation purpose — biblical heirship is relational inheritance-by-promise, not lineage-continuation duty.
neither Jew nor Greek, slave nor free, male nor female… all one in Christ	οὔτε Ἰουδαῖος οὔτε Ἕλλην, οὔτε δοῦλος οὔτε ἐλεύθερος, οὔτε ἄρσεν καὶ θῆλυ… εἷς … ἐν Χριστῷ / oute Ioudaios oute Hellēn, oute doulos oute eleutheros, oute arsen kai thēly… heis… en Christō	”not Jew and not Greek, not slave and not free, not male and female… one in Christ”	A baptismal-unity formula abolishing three major status-distinctions (ethnic, social, gender) as grounds for differing standing before God	”there is neither Jew nor Greek…”	High-stakes unity doctrine: standing before God and inclusion in the promise is identical across ethnicity, social class, and gender — a direct challenge to any hierarchy-based reading of the gospel	유대인이나 헬라인이나 종이나 자유인이나 남자나 여자나 다 그리스도 예수 안에서 하나이니라, KRV’s established rendering. High risk, parallel to the baseline’s unity_of_jews_and_gentiles and obedience_of_faith cautions: Korea’s historically rigorous Confucian hierarchy (age, gender, and status-based social ordering) and its ethnic-nationalist 단일민족 self-conception both create real pressure to read this verse as an abstract spiritual ideal rather than the concrete leveling claim Paul intends. Do not soften; theologian review required.
put on Christ	Χριστὸν ἐνεδύσασθε / Christon enedysasthe	”you put on/clothed yourselves with Christ”	Baptismal clothing metaphor: identity-change imagery	”put on Christ,” “clothed yourselves with Christ”	Baptismal union with Christ as the ground of the preceding unity statement	그리스도로 옷 입었느니라 (Geuriseudo-ro ot ibeotneunira), KRV wording. New term, Low risk; clothing-metaphor is culturally transparent.

Galatians 4 — Adoption and Sonship, the Fullness of Time, and the Hagar-Sarah Allegory

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
slave / bondservant	δοῦλος / doulos	”slave”	Legal status of ownership/subjection, contrasted throughout chs. 4–5 with υἱός (“son”)	“slave,” “bondservant,” “servant”	Core Galatians doctrine (“Freedom in Christ” / “Adoption and Sonship”): before faith, believers were enslaved (to the law, to στοιχεῖα); in Christ, they are sons, not slaves	종 (jong). Reused headword introduced at 1:10; elevate to High risk here as the letter’s central slave/son contrast term. Must be tracked with absolute consistency across chs. 1, 4, and 5.
fullness of time	τὸ πλήρωμα τοῦ χρόνου / to plērōma tou chronou	”the fullness of the time”	God’s sovereignly appointed, precisely-timed moment for the incarnation	”the fullness of time,” “the set time had fully come”	God’s providential timing of the incarnation, at the exact appointed moment in redemptive history	때가 차매 (ttaega chamae), KRV wording. New term, Low-Medium risk; connects to Reused providence (섭리, seomni, High) — teach as purposive divine timing, not the impersonal fate (팔자/운명) the baseline’s providence entry already excludes.
God sent forth his Son	ἐξαπέστειλεν ὁ Θεὸς τὸν υἱὸν αὐτοῦ / exapesteilen ho Theos ton huion autou	”God sent out his Son”	Sending/mission language applied to the incarnation itself	”God sent his Son,” “God sent forth his Son”	Connects incarnation directly to redemption and adoption (4:4-5)	Reuses Reused 하나님의 아들 (Hananim-ui adeul, Critical) and connects to Reused 성육신 (seongyuksin, incarnation, High). Sending-verb 보내사 (bonaesa), Low risk.
redeem those under the law	ἐξαγοράσῃ τοὺς ὑπὸ νόμον / exagorasē tous hypo nomon	”might redeem those under law”	Same redemption-vocabulary as 3:13, now applied specifically to release from the law’s binding jurisdiction	”redeem those under the law”	Purpose of the incarnation: to buy out from under the law’s authority those who were subject to it	율법 아래에 있는 자들을 속량하시고 (yulbeop araee itneun jadeul-eul soklyanghasigo). Reuses 속량하다 (soklyanghada, High) from 3:13; must render consistently.
adoption as sons / receive adoption	υἱοθεσίαν ἀπολάβωμεν / huiothesian apolabōmen	”that we might receive the adoption/placement-as-sons”	Full legal installation into sonship with inheritance rights	”adoption as sons,” “adoption,” “sonship”	Core Galatians doctrine (“Adoption and Sonship”): purpose of redemption from the law — not mere release, but installation into full filial status and inheritance	Reused from Romans TM: 양자 (yangja), High. The baseline’s caution against traditional Korean heir-adoption’s jesa-continuation purpose applies with full force here, since Galatians 4 explicitly contrasts adoption-as-relational-sonship against slave-status — reinforce that biblical adoption is relational belonging and inheritance, not an instrumental arrangement for continuing ritual duties.
Abba, Father	Ἀββά ὁ πατήρ / Abba ho patēr	Aramaic “Abba” + Greek “the Father”	Intimate filial address, identical construction to Romans 8:15	”Abba, Father”	The Spirit-given cry of adopted sons, expressing intimate filial confidence	Reused from Romans TM verbatim: 아빠 아버지 (appa abeoji) — abba: 아빠 (appa), Medium; father: 아버지 (abeoji), Critical. Per the baseline’s cross-document consistency rule, render identically to the Romans 8:15 occurrence.
son, therefore heir	υἱός… κληρονόμος / huios… klēronomos	”son… therefore heir”	The logical inference from sonship: full inheritance rights follow automatically from filial status, not from merit	”a son and heir,” “son, and if a son, then an heir”	Summarizes the chapter’s argument: sonship secures heirship “through God,” not through law-observance	아들 (adeul) reuses Reused son_of_god headword pattern (High for sonship contexts); 상속자 (sangsokja, heir) reused from ch. 3, High.
elemental things / elemental spirits of the world	τὰ στοιχεῖα τοῦ κόσμου / ta stoicheia tou kosmou	”the elements/basic components of the world”	Notoriously difficult term: ranges from “basic components” (physical elements) to “elementary teachings” to, in some readings, personified cosmic/spiritual powers exercising authority over humanity prior to Christ	”elemental spirits,” “elemental principles,” “basic principles of the world,” “elemental things”	The condition of slavery — to the law and to pagan religious practice alike — that both Jews and Gentiles were under before Christ; former Gentile believers are warned in 4:9 against turning back to this bondage	초등학문 (chodeung hakmun), KRV’s established rendering (“elementary learning/doctrine”). New term; CRITICAL risk — highest caution in this chapter. If this term or an alternative rendering is understood by Korean readers as referring to literal spirit-beings or cosmic spirit-powers (a live reading in some scholarship, and one that would resonate strongly with Korea’s active folk-shamanistic spirit-world, 신령/귀신/잡신), it risks reinforcing rather than displacing exactly the kind of spiritual bondage Paul is describing believers as freed from. KRV’s “elementary learning/doctrine” framing (basic, now-superseded religious principles) is the doctrinally safer reading for this package and should be retained; any teaching that personifies στοιχεῖα as active spirit-beings must be flagged for mandatory human theologian review.
allegory	ἀλληγορούμενα / allēgoroumena	”being spoken allegorically”	Paul’s explicit hermeneutical signal that he is reading the Hagar/Sarah narrative typologically	”this is an allegory,” “these women are illustrations,” “these things are spoken figuratively”	Introduces Paul’s typological application of Genesis 16, 21 to the two covenants	비유 (biyu, “parable/figure”), KRV’s rendering. New term, Low risk.
the Jerusalem above	ἡ ἄνω Ἰερουσαλήμ / hē anō Ierousalēm	”the Jerusalem above”	The heavenly, eschatological Jerusalem, mother of believers, as opposed to the earthly Jerusalem under law	”the Jerusalem above,” “heavenly Jerusalem”	Believers’ true spiritual “mother city,” associated with freedom rather than slavery	위에 있는 예루살렘 (wi-e itneun Yerusallem), KRV wording. New term, Medium risk: an eschatological/ecclesiological image; ensure it is not read as a literal geographic claim or conflated with contemporary political Jerusalem.
persecuted (the son born according to the Spirit)	ἐδίωκε / ediōke	”was persecuting”	Recurrence of the persecution theme (cf. 1:13, 5:11, 6:12), here applied typologically to Ishmael/Isaac	”persecuted”	Typological pattern: the “flesh-born” persecutes the “promise/Spirit-born,” anticipating opposition believers may face	박해하였나니 (bakhaehayeotnani), reused from ch. 1. Medium risk.

Galatians 5 — Freedom, the Flesh-Spirit Conflict, and the Fruit of the Spirit

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
freedom / liberty	ἐλευθερία / eleutheria	”freedom, liberty”	Freedom from the law’s condemning power and from slavery to sin — NOT license for self-indulgence	”freedom,” “liberty”	Core Galatians doctrine (“Freedom in Christ”): “For freedom Christ has set us free” (5:1) — the letter’s positive counterpart to the slavery imagery of chs. 1–4	자유 (jayu). New major term; High risk on two fronts: (1) doctrinally, 5:13 immediately warns against using freedom “as an opportunity for the flesh” — teaching must hold gospel freedom and holy living together, resisting a libertine misreading; (2) culturally, 자유 carries strong modern political/civic connotations in Korean public discourse (e.g., 자유민주주의, “liberal democracy”) that could cause the term to be heard primarily as political liberty rather than freedom from sin and the law’s condemnation — this distinction should be made explicit in teaching materials.
yoke of slavery	ζυγῷ δουλείας / zygō douleias	”yoke of slavery/bondage”	Agricultural yoke metaphor for subjection, applied to a return to law-observance for justification	”yoke of slavery,” “yoke of bondage”	Warns against voluntarily returning to the very bondage from which Christ freed believers (i.e., seeking justification through circumcision/law)	종의 멍에 (jong-ui myeonge). New term, Medium risk; builds on Reused 종 (jong, High) headword; agricultural yoke imagery is culturally transparent in Korea’s agrarian heritage.
faith working through love	πίστις δι’ ἀγάπης ἐνεργουμένη / pistis di’ agapēs energoumenē	”faith working through/by means of love”	The single active-outworking of genuine faith, contrasted with either circumcision or uncircumcision as markers of standing	”faith working through love,” “faith expressing itself through love,” “faith energized by love”	Core Galatians doctrine (“Faith Working through Love”): the compound formula summarizing authentic Christian life — faith is the root, love-in-action is its necessary fruit, distinguishing this from both legalism and license	사랑으로써 역사하는 믿음 (sarang-euroseo yeoksahaneun mideum), KRV wording. New compound doctrinal term; High risk. Combines Reused 믿음 (mideum, High) with new term 사랑 (sarang, love, Medium — see below). Must be taught as a unified formula, not two separate virtues; theologian or native-speaker review recommended given its doctrinal centrality to this curriculum’s structure.
love	ἀγάπη / agapē	”love”	Self-giving, others-oriented, covenantal love, distinct from ἔρως (romantic desire) or φιλία (friendship-affection)	“love”	Root of the fruit-of-the-Spirit list (5:22) and the summary of the whole law (5:14, quoting Lev 19:18)	사랑 (sarang). New term for this glossary (not present in the Romans baseline); Medium risk. Korean 사랑 is the single general-purpose word covering romantic, familial, and agapic love alike (unlike Greek’s distinct terms); teaching must make clear from context that biblical ἀγάπη is self-giving, covenantal, and directed even toward enemies/outsiders, not romantic or merely affectionate. Should be added to translation memory going forward for consistency across the Galatians curriculum.
flesh	σάρξ / sarx	”flesh”	(1) neutral: physical body/human existence (as in 2:20); (2) Paul’s technical, morally-charged term for fallen human nature in active opposition to the Spirit (as throughout ch. 5)	“flesh,” “sinful nature,” “the flesh”	Core Galatians doctrine (“Flesh versus Spirit”): the flesh’s desires are set against the Spirit’s, in an active, ongoing conflict (5:16-17); those who walk by the Spirit will not gratify the flesh’s desires	육체 (yukche). High/Critical risk, central term of this chapter and doctrine. Two distinct senses (introduced above at 2:16, 2:20) must be disambiguated by context: the neutral “bodily existence” sense and this chapter’s morally-charged “fallen nature opposed to God” sense. Korean readers should not hear 육체 as denigrating the physical body as such (which would introduce a body-soul dualism foreign to Paul) — the flesh/Spirit conflict is about two competing orientations of the whole person, not matter versus spirit. Theologian review required for all doctrinally-loaded occurrences.
works of the flesh	τὰ ἔργα τῆς σαρκός / ta erga tēs sarkos	”the works of the flesh”	The vice-list flowing from the flesh’s orientation (5:19-21): sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and the like	”works of the flesh,” “acts of the flesh,” “deeds of the flesh”	Contrasted directly with the fruit of the Spirit; those who habitually practice these “will not inherit the kingdom of God”	육체의 일 (yukche-ui il), KRV wording. CRITICAL — highest-priority flag in this chapter. Two items within this vice list carry direct, live collision risk with continuing Korean folk-religious practice: εἰδωλολατρία (idolatry) → 우상숭배 (usang sungbae) — must be taught as inclusive of any devotion or worship directed to something other than the one true God, which in the Korean context can include folk-religious veneration practices; and φαρμακεία (sorcery/witchcraft) → 주술 (jusul) — this word for “magic/incantation” closely overlaps with the practices of a mudang’s gut ritual (invoking or manipulating spiritual power through incantation, charms, or ritual formulae). Unlike most of this list, which names timeless moral categories, these two items name practices that remain actively present in Korean religious life today; teaching materials must make this contemporary relevance explicit rather than treating the list as describing only ancient pagan practices. Mandatory human theologian review for any segment containing this list.
fruit of the Spirit	ὁ καρπὸς τοῦ Πνεύματος / ho karpos tou Pneumatos	”the fruit of the Spirit”	The organic, singular (“fruit,” not “fruits”) outworking of the Spirit’s presence: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control	”fruit of the Spirit”	Core Galatians doctrine (“Fruit of the Spirit”): contrasted with the flesh’s “works” — the Spirit’s fruit is organically produced, not manufactured by effort, and no law stands against it (5:23)	성령의 열매 (seongnyeong-ui yeolmae). New major term; High risk. Builds on Reused 성령 (seongnyeong, Critical). Note the deliberate singular “fruit” (not “fruits”) in the Greek, matched by KRV’s singular 열매 — teach this as one unified, organic outworking of Spirit-indwelling, not a checklist of nine separate independently-attainable virtues to be individually cultivated by self-effort (which would risk collapsing back into the 수행/도 닦기, ascetic self-cultivation, pattern already flagged Critical-adjacent under the baseline’s sanctification entry).
crucified the flesh	τὴν σάρκα ἐσταύρωσαν / tēn sarka estaurōsan	”[they] crucified the flesh”	Believers’ decisive, past-oriented putting-to-death of the flesh’s passions and desires, in union with Christ’s own crucifixion (cf. 2:20)	“crucified the flesh,” “have crucified the flesh with its passions and desires”	Connects back to the “crucified with Christ” language of 2:20 — the flesh’s claim has been decisively broken, though the conflict of 5:17 continues in daily experience	육체를 십자가에 못 박았느니라 (yukche-reul sipjjaga-e mot bakatneunira). Builds on Reused crucifixion vocabulary from 2:19-20 (High). Must be taught consistently with 2:20’s “crucified with Christ” as the same decisive reality applied to the flesh specifically.
keep in step with the Spirit	Πνεύματι στοιχῶμεν / Pneumati stoichōmen	”let us walk in line/in step [with the Spirit]“	Military/marching metaphor for disciplined, ongoing conformity to the Spirit’s leading	”keep in step with the Spirit,” “walk by the Spirit,” “let us walk in the Spirit”	The practical outworking (5:16, 25) of the flesh/Spirit teaching: an ongoing, active walking, not a one-time event	성령을 따라 행하라/성령으로 행할지니 (seongnyeong-eul ttara haengHara), KRV phrasing. Builds on Reused 성령 (seongnyeong, Critical). Medium-High risk: this is walking/following language, distinct from — and must not be confused with — spirit-channeling or spirit-possession dynamics already excluded under the baseline’s holy_spirit forbidden-substitution rule.
offense/stumbling block of the cross	τὸ σκάνδαλον τοῦ σταυροῦ / to skandalon tou staurou	”the stumbling block/scandal of the cross”	The cross’s offensiveness to those seeking law-based righteousness	”the offense of the cross,” “stumbling block of the cross”	If Paul still preached circumcision, the cross’s scandal (a crucified, not law-observant, Messiah) would be removed — but it is not removed	십자가의 걸림돌 (sipjjaga-ui geollimdol), KRV wording. New term, Medium risk; standard “stumbling block” metaphor.
leaven	ζύμη / zymē	”yeast/leaven”	Metaphor for a small corrupting influence spreading through a whole community	”leaven,” “yeast”	Warning that even a small compromise (accepting circumcision as necessary) will corrupt the whole congregation’s understanding of the gospel	누룩 (nuruk), KRV wording. New term, Low risk; standard biblical metaphor, culturally transparent (Korean cuisine and agriculture both use leavening/fermentation concepts).

Galatians 6 — Bearing Burdens, Sowing and Reaping, and the New Creation

Term	Greek / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Korean Rendering & Risk
bear one another’s burdens	ἀλλήλων τὰ βάρη βαστάζετε / allēlōn ta barē bastazete	”carry one another’s heavy loads”	Mutual, active sharing of one another’s difficulties (spiritual or material)	“bear one another’s burdens,” “carry each other’s burdens”	Core Galatians doctrine (“Bearing One Another’s Burdens”): the practical, communal expression of “faith working through love” and walking by the Spirit — restoring a fallen brother gently (6:1) is a specific instance	짐을 서로 지라 (jim-eul seoro jira), KRV wording. New major term; Medium-High risk. Should be taught in continuity with, not isolation from, the ch. 5 “fruit of the Spirit” and “faith working through love” doctrines — this is corporate, Spirit-enabled love in action, not a separate stand-alone ethical rule.
law of Christ	ὁ νόμος τοῦ Χριστοῦ / ho nomos tou Christou	”the law of Christ”	Christ’s own governing pattern/standard for believers, fulfilled specifically through burden-bearing love, distinct from the Mosaic law	”the law of Christ”	Careful compound: uses νόμος (“law”) but redefines its content entirely around Christ’s love-command, not Mosaic Torah-observance	그리스도의 법 (Geuriseudo-ui beop). New term; Medium-High risk. Builds on Reused headword-adjacent 율법 (yulbeop, High) but here uses a related but distinct word (법, beop, “law/rule” in a general sense) rather than 율법 specifically — this distinction is deliberate in KRV and should be preserved so readers do not equate “the law of Christ” with a reinstated Mosaic-law-keeping requirement, the very error the whole letter refutes.
test / examine one’s own work	δοκιμάζειν τὸ ἔργον ἑαυτοῦ / dokimazein to ergon heautou	”to test/examine one’s own work”	Self-examination, not comparative judgment of others	”test his own work,” “examine his own work,” “each one should test his own actions”	Counters a comparative, competitive spirituality with individual accountability before God	자기의 일을 살피라 (jagi-ui il-eul salpira), KRV wording. New term, Low-Medium risk.
sowing and reaping	σπείρῃ…/ θερίσει / speirē…/ therisei	”sows…/ will reap”	Agricultural metaphor for the certain, proportionate consequences of one’s actions	”sows…reaps,” “whatever one sows, that will he also reap”	Contrasts sowing “to the flesh” (reaping corruption) with sowing “to the Spirit” (reaping eternal life)	심다/거두다 (simda/geoduda), standard agrarian verbs. New term, Low risk; highly transparent metaphor for Korea’s agrarian cultural heritage — a genuine translation asset.
household of faith	ὁ οἶκος τῆς πίστεως / ho oikos tēs pisteōs	”the household of the faith”	The community of believers considered as a family unit, with special (though not exclusive) obligation	”household of faith,” “family of believers”	Specifies the priority, though not exclusivity, of doing good to fellow believers	믿음의 가정 (mideum-ui gajeong), KRV wording. New term, Medium risk: builds on Reused 믿음 (mideum, High); note the potential resonance with Korea’s strong family/household (가문, 집안) cultural framework — this can be a helpful bridge metaphor (spiritual family) but must be clarified as a chosen, faith-based family, not a blood-kinship or clan-lineage obligation.
boasting	καυχᾶσθαι / kauchasthai	”to boast”	Taking pride/glory in something as the ground of one’s confidence or status	”boast,” “boasting”	Paul refuses to boast in anything except the cross of Christ (6:14) — direct contrast with boasting in circumcision/flesh-based religious achievement (6:13)	자랑 (jarang). New term, Medium risk: parallels the baseline’s caution under glory regarding Korea’s intensely status-and-achievement-conscious culture (명예, 출세) — teach that all legitimate boasting is displaced onto Christ’s cross alone, not personal religious performance or social standing.
new creation	καινὴ κτίσις / kainē ktisis	”new creation”	A radically new order of existence inaugurated in Christ, in which the old circumcision/uncircumcision distinction is rendered irrelevant	”new creation,” “a new creation”	Core Galatians doctrine (“Circumcision and the New Creation”): the climactic answer to the whole circumcision controversy — what matters is not the old covenant-marker but an entirely new mode of existence in Christ	새로운 피조물 (saeroun pijomul) — note KRV’s Galatians 6:15 wording renders this contextually as a verbal phrase, “새로 지으심을 받는 것” (“being newly created”), while the identical Greek phrase at 2 Corinthians 5:17 is rendered nominally as “새로운 피조물.” CRITICAL risk; recommend standardizing on the nominal form 새로운 피조물 for this curriculum’s cross-reference consistency with 2 Cor 5:17-type teaching materials, with a translator’s note where KRV’s verbal phrasing is quoted directly. Doctrinally, must never be rendered with any term suggesting Buddhist rebirth/reincarnation (환생/윤회— the same forbidden substitutions already excluded under the baseline’s resurrection entry): this is a once-for-all, in-Christ re-creation of identity and status, not a cyclical process of rebirth. Mandatory theologian review.
marks of Jesus	τὰ στίγματα τοῦ Ἰησοῦ / ta stigmata tou Iēsou	”the brand-marks of Jesus”	Physical scars from persecution/suffering endured in Christ’s service, likely evoking a slave’s ownership-brand	”the marks of Jesus,” “the scars of Jesus,” “brand-marks”	Paul’s suffering-scars authenticate his apostleship and total belonging to Christ, in ironic contrast to circumcision as a bodily mark demanded by his opponents	예수의 흔적 (Yesu-ui heunjeok), KRV wording. New term, Low risk; unique to Paul’s personal testimony, low collision risk, though note it deliberately echoes/subverts the circumcision-as-bodily-mark controversy running through the whole letter.
grace be with your spirit	ἡ χάρις… μετὰ τοῦ πνεύματος ὑμῶν / hē charis… meta tou pneumatos hymōn	”grace…with your spirit”	Closing benediction	”grace be with your spirit”	Closes the letter as it opened (1:3) — grace, not law, frames the entire epistle	Reuses Reused 은혜 (eunhye, Critical). Low incremental risk beyond the established baseline caution.

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Coverage Confirmation

All six chapters of Galatians have been analyzed. No chapter was found to introduce zero new theological vocabulary — every chapter contributes at least one load-bearing term specific to this curriculum’s doctrine list, in addition to reused Romans baseline terms. Chapters 2 and 5 carry the highest concentration of new Critical/High risk terms (circumcision controversy; flesh/Spirit and works/fruit lists) and should receive priority attention in Phase 2 human theologian review routing.