Semantic Analysis: Hebrews (Korean Destination Language)

Scope and Method

This document analyzes the entire book of Hebrews (chapters 1–13) in Koine Greek for the purpose of building destination-language (Korean) translation requirements. It extends, and never contradicts, the baseline Romans Language Package (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json). Where a term already carries an established Korean rendering from the baseline (e.g. 하나님, 예수, 그리스도, 주님, 성령, 믿음, 은혜, 구원, 의, 거룩한, 성화, 성도, 언약, 죄, 부르심, 아버지, 아빠, 영광, 능력, 중보기도, 양자, 부활, 하나님의 아들), that rendering is reused exactly and only cross-referenced here, not re-derived.

Hebrews presents a distinctive translation profile relative to Romans: its argument is built almost entirely on cultic/sacrificial, priestly, and covenantal vocabulary drawn from the Levitical system. In Korean, this vocabulary intersects — more directly than almost anywhere else in the New Testament — with the Sino-Korean term 제사 (jesa, 祭祀), which is both (a) the established Korean Bible-translation word for Old Testament ritual “sacrifice” and the root of “priest” (제사장) and “high priest” (대제사장), and (b) the word for the Confucian ancestor-memorial rite whose refusal by early Korean Catholics triggered historic persecution and martyrdom (as already flagged under “father” in the baseline package). Hebrews therefore concentrates the single largest new terminological risk surface in this curriculum around the priestly/sacrificial word family, and this analysis flags it accordingly throughout.

Part 1 treats the core passage, Hebrews 9:11–28, verse by verse. Part 2 treats the whole book chapter by chapter (1–13), covering load-bearing theological vocabulary not already exhausted in Part 1.

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PART 1 — Core Passage: Hebrews 9:11–28 (Verse-by-Verse)

Hebrews 9:11

Greek (key clauses): Χριστὸς δὲ παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν διὰ τῆς μείζονος καὶ τελειοτέρας σκηνῆς, οὐ χειροποιήτου, τοῦτ’ ἔστιν οὐ ταύτης τῆς κτίσεως

• Term: ἀρχιερεύς (archiereus) — “high priest.” Literal meaning: “chief/ruling (arch-) priest (hiereus).” Semantic range: the OT office of chief cultic mediator; in Hebrews, applied uniquely to Christ. English variants: “high priest,” “chief priest.” Contextual theological meaning: Christ has “arrived” (παραγενόμενος) as the priest who inaugurates the reality the Levitical high priest only foreshadowed. Korean rendering: 대제사장 (dae-jesajang). Risk: Critical. Contains the 제사 (jesa) root shared with Confucian ancestor-memorial ritual; teaching must state explicitly that Christ’s high priesthood concerns mediation of sacrifice to the one true God per the Sinai cultic pattern, not ancestor veneration.
• Term: μέλλοντα ἀγαθά — “good things to come/already come.” Literal: “things about to be/coming.” Semantic range: eschatological blessings inaugurated in Christ. English variants: “good things to come,” “good things that have come” (textual variant μελλόντων/γενομένων). Contextual meaning: the realities the old cultus anticipated. Korean rendering: 장차 올 좋은 일들/이미 이루어진 좋은 일들. Risk: Low.
• Term: σκηνή (skēnē) — “tent, tabernacle.” Literal: “tent.” Semantic range: the wilderness Tabernacle; by extension any dwelling-place structure, including the heavenly reality. English variants: “tabernacle,” “tent.” Contextual meaning: the “greater and more perfect tabernacle” is the heavenly sanctuary, contrasted with the earthly copy. Korean rendering: 장막/성막 (jangmak/seongmak). Risk: Medium — must be clearly distinguished from the earthly 성막 of Exodus so the “greater” heavenly referent is not lost.
• Term: χειροποίητος — “made with hands.” Literal: “hand-made.” Semantic range: human-constructed, contrasted with divine/heavenly origin. Contextual meaning: the heavenly tabernacle is not a human artifact. Korean rendering: 손으로 만든. Risk: Low.

Hebrews 9:12

Greek: οὐδὲ δι’ αἵματος τράγων καὶ μόσχων διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ εἰς τὰ ἅγια, αἰωνίαν λύτρωσιν εὑράμενος

• Term: αἷμα (haima) — “blood.” Literal: “blood.” Semantic range: physical blood; in cultic use, the vehicle of atonement/life poured out. English variants: “blood.” Contextual meaning: Christ’s own blood, not animal blood, secures entry into the true sanctuary. Korean rendering: 피 (pi). Risk: High. Must be distinguished both from Korean shamanistic blood-taboo/blood-purification ideas (impurity attributed to blood contact in folk ritual) and from the popular gangster-film “blood oath of loyalty” (의리) register; biblical blood-atonement is God’s own provision, not a mutual-loyalty pact sealed in blood.
• Term: ἐφάπαξ (ephapax) — “once for all.” Literal: “upon (ἐπί) + once (ἅπαξ),” an intensified single-occurrence adverb. Semantic range: a single, unrepeatable, permanently effective act. English variants: “once for all,” “once and for all.” Contextual meaning: the central argument of Hebrews 9–10 — Christ’s sacrifice never needs repetition. Korean rendering: 단번에 (danbeone). Risk: Critical. This is the linchpin term distinguishing Christ’s finished sacrifice from any repeated ritual pattern (annual jesa ancestor-rites, or repeated shamanistic gut ceremonies performed again when a prior one is thought insufficiently effective). Teaching must make the once-for-all completeness explicit and non-negotiable.
• Term: τὰ ἅγια — “the holy place(s).” Here referring to the heavenly sanctuary/Most Holy Place. Korean rendering: 지성소/성소 (jiseongso/seongso), context-dependent. Risk: Medium.
• Term: αἰωνία λύτρωσις — “eternal redemption.” λύτρωσις: literal “a ransoming, releasing upon payment of a λύτρον (ransom price).” Semantic range: deliverance secured by a price paid. English variants: “redemption,” “ransom,” “release.” Contextual meaning: a permanent, not provisional, deliverance from sin’s guilt. Korean rendering: 영원한 속죄/구속 (yeongwonhan sokjoe/guhsok). Risk: High. Must not be softened into a generic “release from misfortune” reading; this is deliverance from sin’s guilt before God, secured once, forever.

Hebrews 9:13

Greek: εἰ γὰρ τὸ αἷμα τράγων καὶ ταύρων καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα

• Term: σποδὸς δαμάλεως — “ashes of a heifer” (Numbers 19 red heifer rite). Literal: “ash of a young cow.” Contextual meaning: a ritual purification agent under the old covenant. Korean rendering: 암송아지의 재. Risk: Low (historical-referential; low collision, but should be briefly explained for OT-narrative-literacy purposes).
• Term: ῥαντίζω (rhantizō) — “to sprinkle.” Literal: “sprinkle, splash.” Semantic range: ritual application of blood/water for purification. English variants: “sprinkle.” Contextual meaning: the mode by which OT purification was ritually applied — foundational for the “sprinkled blood” imagery reused of Christ later in Hebrews. Korean rendering: 뿌리다. Risk: Low-Medium — ensure it is not confused with shamanistic ritual sprinkling/exorcism gestures (e.g. salt- or water-scattering used to ward off evil spirits in Korean folk practice); here it denotes a divinely prescribed cultic act, not spirit-warding magic.
• Term: κοινόω (koinoō) — “to defile, make common.” Literal: “to render common/unclean” (opposite of ἅγιος, set apart). Contextual meaning: ceremonial defilement requiring cultic cleansing. Korean rendering: 부정하게 하다. Risk: Medium — this word family overlaps with 부정 (impurity) language already flagged under “holy” in the baseline as the domain of shamanistic ritual-pollution removal; Hebrews here is describing the very OT system that the writer will argue is surpassed, so the Korean rendering should not itself become the final theological answer but the “old” pole of the argument.
• Term: καθαρότης τῆς σαρκός — “purity/cleanness of the flesh.” Contextual meaning: only outward/ceremonial cleansing, contrasted in v.14 with inward conscience-cleansing. Korean rendering: 육체의 정결함. Risk: Medium.

Hebrews 9:14

Greek: πόσῳ μᾶλλον τὸ αἷμα τοῦ Χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι

• Term: πνεῦμα αἰώνιον — “eternal Spirit.” Contextual meaning: widely read as a reference to the Holy Spirit’s role in Christ’s self-offering (some interpreters read it of Christ’s own eternal spirit; the majority Protestant/KRV reading, consistent with Trinitarian theology, takes this as the Holy Spirit). Korean rendering: 영원하신 성령 (reusing established 성령). Risk: Critical (inherits the baseline’s Critical rating for 성령 — never render with 신령 or spirit-possession framing).
• Term: προσφέρω (prospherō) — “to offer, bring to.” Literal: “bring toward/present.” Semantic range: the standard LXX/NT verb for presenting a sacrificial offering. English variants: “offer,” “present,” “offer up.” Contextual meaning: Christ offered himself — priest and victim in one. Korean rendering: 드리다 (deurida). Risk: High — shares the 제사 semantic field; must be taught as Christ’s voluntary self-offering to God, not a votive offering exchanged for favor (기복신앙 pattern already flagged under “grace”).
• Term: ἄμωμος — “without blemish, unblemished.” Literal: OT sacrificial-animal qualification term. Contextual meaning: Christ’s moral/sacrificial perfection. Korean rendering: 흠 없는. Risk: Low.
• Term: συνείδησις (syneidēsis) — “conscience.” Literal: “co-knowledge,” moral self-awareness. Semantic range: the inner faculty of moral judgment. Contextual meaning: Christ’s blood cleanses the inner moral awareness itself, not merely outward ritual status. Korean rendering: 양심 (yangsim). Risk: Medium. Korean Confucian ethical culture has a robust concept of 양심, but often tied to social-relational shame-avoidance (relates to 체면, “face,” already flagged under “sin” in the baseline) rather than guilt before a personal God; teaching must clarify this is inward moral cleansing before God, not social-face restoration.
• Term: νεκρὰ ἔργα — “dead works.” Literal: “works that are dead.” Semantic range: works devoid of spiritual life, either sinful deeds or even outwardly religious deeds done without living faith (cf. Heb 6:1). Contextual meaning: what conscience is cleansed from. Korean rendering: 죽은 행실. Risk: High. Direct collision risk with Korean Confucian/Buddhist meritorious self-cultivation culture (수행, 선행 쌓기); must be taught as works that cannot produce life or acceptance with God, not merely “bad deeds” — this includes even sincerely religious works performed apart from faith.
• Term: λατρεύω (latreuō) — “to serve/worship (cultically).” Contextual meaning: the purpose of cleansing is to enable true worship-service of the living God. Korean rendering: 섬기다/예배하다. Risk: Low.

Hebrews 9:15

Greek: καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας

• Term: διαθήκη καινή — “new covenant.” Reuses baseline 언약 (eonyak). Korean rendering: 새 언약. Risk: Medium (inherited from baseline covenant entry, Low, but elevated here to Medium given the direct old/new covenant contrast central to Hebrews’ argument).
• Term: μεσίτης (mesitēs) — “mediator.” Literal: “one who stands in the middle.” Semantic range: a go-between who reconciles two parties. English variants: “mediator,” “go-between.” Contextual meaning: Christ’s role securing the new covenant. Korean rendering: 중보자 (jungboja). Risk: High. Related to the baseline’s 중보기도 (intercession, Medium); as a formal title for Christ’s unique mediatorial office it carries higher doctrinal weight and must be clearly distinguished from a shamanistic mudang’s ritual mediation between the living and the spirit world.
• Term: ἀπολύτρωσις (apolytrōsis) — “redemption.” Intensified form of λύτρωσις (v.12). Korean rendering: 속량/구속. Risk: High (see v.12).
• Term: παράβασις — “transgression.” Literal: “a stepping across/beside.” Semantic range: violation of a known law/boundary. Korean rendering: 범법/죄. Risk: Medium — reuses 죄 semantic field (baseline “sin,” High).
• Term: ἐπαγγελία — “promise.” Korean rendering: 약속/언약의 약속. Risk: Low.
• Term: κεκλημένοι — “the ones called.” Reuses baseline 부르심을 받은 (High). Korean rendering: 부르심을 받은 자들. Risk: High (inherited).
• Term: αἰώνιος κληρονομία — “eternal inheritance.” κληρονομία: literal “portion received by lot/inheritance.” Semantic range: an heir’s guaranteed possession. Contextual meaning: the permanent inheritance secured by the new covenant. Korean rendering: 영원한 유업/기업 (yeongwonhan yueop/gieop). Risk: High. Traditional Korean inheritance (상속) was tightly bound to continuing the family line and its ancestor-memorial duties (제사 continuation), an instrumental, obligation-driven purpose parallel to the baseline’s “adoption” entry. Teaching must clarify this inheritance is a relational, gracious gift of full sonship, not a family-line/ritual-continuation transfer.

Hebrews 9:16

Greek: ὅπου γὰρ διαθήκη, θάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου

• Term: διαθήκη (diathēkē) — here shifting sense toward “will/testament” (a wordplay the author exploits, since the same Greek word covers both “covenant” and “last will and testament”). Literal: “a disposition/arrangement.” Contextual meaning: like a human will, a covenant/testament requires the death of the one who made it to take effect. Korean rendering: 언약 (covenant sense) / 유언 (testament sense) — TRANSLATOR NOTE: Greek wordplay between “covenant” and “will/testament” cannot be fully preserved with a single Korean word; KRV precedent renders this verse’s sense with 유언 (yueon, “last will”) while retaining 언약 elsewhere. Risk: Medium — a translation-technique note rather than a doctrinal-collision note; flag for native speaker review to ensure the argument’s logic (a covenant/testament requiring the maker’s death) still reads coherently in Korean.
• Term: διατίθεμαι (diatithemai) — “to make a covenant/testament,” here substantivized as “the one who made the testament” (testator). Korean rendering: 유언을 남긴 자. Risk: Low.

Hebrews 9:17

Greek: διαθήκη γὰρ ἐπὶ νεκροῖς βεβαία, ἐπεὶ μήποτε ἰσχύει ὅτε ζῇ ὁ διαθέμενος

• Term: βέβαιος (bebaios) — “valid, confirmed, in force.” Contextual meaning: legal validity contingent on death. Korean rendering: 유효한/효력이 있는. Risk: Low.
• Term: ζῇ ὁ διαθέμενος — “while the testator lives.” Continues the covenant/testament wordplay from v.16. Risk: Medium (same translation-technique note as v.16).

Hebrews 9:18

Greek: ὅθεν οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐγκεκαίνισται

• Term: ἐγκαινίζω (enkainizō) — “to inaugurate, dedicate, put into effect (for the first time).” Literal: “to make new/renew.” Contextual meaning: the first (Sinai) covenant was ratified with blood. Korean rendering: 개시하다/세우다. Risk: Low.
• Term: ἡ πρώτη (sc. διαθήκη) — “the first covenant.” Korean rendering: 첫 언약. Risk: Medium (reuses covenant field; old/new contrast).

Hebrews 9:19

Greek: λαληθείσης γὰρ πάσης ἐντολῆς κατὰ τὸν νόμον ὑπὸ Μωϋσέως παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν μόσχων [καὶ τῶν τράγων] μετὰ ὕδατος καὶ ἐρίου κοκκίνου καὶ ὑσσώπου, αὐτό τε τὸ βιβλίον καὶ πάντα τὸν λαὸν ἐράντισεν

• Term: ἐντολή (entolē) — “commandment.” Reuses baseline 율법 (law, High) semantic field. Korean rendering: 계명. Risk: Medium.
• Term: ῥαντίζω — “sprinkle” (see v.13). Korean rendering: 뿌리다. Risk: Low-Medium.
• Term: βιβλίον (biblion) — “book/scroll,” here the scroll of the covenant/law. Korean rendering: 책/두루마리. Risk: Low.

Hebrews 9:20

Greek: λέγων, Τοῦτο τὸ αἷμα τῆς διαθήκης ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ θεός

• Term: αἷμα τῆς διαθήκης — “blood of the covenant.” Quotes Exodus 24:8. Contextual meaning: the Sinai covenant-ratification formula, deliberately echoed by Christ at the Last Supper (“this is my blood of the covenant,” Matt 26:28) and again in Hebrews 13:20. Korean rendering: 언약의 피. Risk: High. Cross-reference note: this exact phrase must render identically wherever it recurs (Heb 9:20; 13:20; and parallel Gospel institution-of-the-Supper texts in this curriculum), per the cross-document consistency principle already established in the baseline.
• Term: ἐντέλλομαι — “to command.” Korean rendering: 명하다. Risk: Low.

Hebrews 9:21

Greek: τήν τε σκηνὴν καὶ πάντα τὰ σκεύη τῆς λειτουργίας τῷ αἵματι ὁμοίως ἐράντισεν

• Term: σκεύη τῆς λειτουργίας — “vessels/implements of the ministry/service.” λειτουργία: literal “public service, ministration” (root of “liturgy”). Semantic range: the vessels used in tabernacle worship-service. Korean rendering: 섬기는 일에 쓰는 기구들 / 성막 기구들. Risk: Low.

Hebrews 9:22

Greek: καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις

• Term: αἱματεκχυσία (haimatekchysia) — “shedding of blood.” A rare compound (blood + pouring-out), likely coined for this verse. Literal: “blood-outpouring.” Korean rendering: 피 흘림. Risk: Low-Medium.
• Term: ἄφεσις (aphesis) — “release, forgiveness, remission.” Literal: “a sending away/letting go.” Semantic range: forgiveness of sins, release from debt/captivity. English variants: “forgiveness,” “remission.” Contextual meaning: the governing principle of the whole Levitical/atonement system — no blood, no forgiveness. Korean rendering: 사함/용서 (established KRV: 죄 사함). Risk: High. Must be kept distinct from ritual “removal of misfortune” (액막이) common in Korean folk ritual, which addresses bad luck rather than moral guilt before God.

Hebrews 9:23

Greek: Ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς τούτοις καθαρίζεσθαι, αὐτὰ δὲ τὰ ἐπουράνια κρείττοσιν θυσίαις παρὰ ταύτας

• Term: ὑπόδειγμα (hypodeigma) — “copy, example, pattern.” Literal: “a thing shown under(neath),” i.e. a model/pattern shown as a sample. Semantic range: a sketch/copy versus the reality it represents. English variants: “copy,” “pattern,” “example.” Contextual meaning: the earthly tabernacle and its furnishings were only a copy of heavenly realities. Korean rendering: 모형/그림자. Risk: Medium.
• Term: ἐπουράνια — “heavenly things.” Korean rendering: 하늘에 있는 것들. Risk: Low.
• Term: κρείττων (kreittōn) — “better.” A key comparative word running throughout Hebrews (better covenant, better promises, better sacrifices, better hope, better country, better resurrection). Korean rendering: 더 나은. Risk: Medium — the entire book’s rhetorical structure of superiority depends on consistent rendering of this comparative; must not be flattened or varied inconsistently across chapters.
• Term: θυσία (thysia) — “sacrifice.” Literal: “an act of sacrificial offering,” from the same root family as 제사 in Korean. Korean rendering: 제사 (jesa) / 제물 (offering, as noun of the thing offered). Risk: Critical. See the overarching note in the introduction: this word family is the single greatest Korean-specific risk in this curriculum. Every occurrence in Hebrews must be taught with explicit distinction from Confucian ancestor-memorial jesa ritual — biblical θυσία in Hebrews is sacrifice offered to the one true God under his own prescribed covenant terms, culminating in Christ’s unrepeatable self-offering, never a reciprocal offering made to appease or honor deceased ancestors/spirits.

Hebrews 9:24

Greek: οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλ’ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν

• Term: ἀντίτυπος (antitypos) — “copy, antitype, corresponding image.” Literal: “struck back against/corresponding to a type (τύπος).” Semantic range: a derivative representation of an original pattern. Korean rendering: 모형/사본. Risk: Medium.
• Term: ἀληθινός (alēthinos) — “true, real, genuine” (as opposed to a mere copy). Korean rendering: 참된/실제의. Risk: Low.
• Term: ἐμφανίζω (emphanizō) — “to appear, manifest, present oneself.” Contextual meaning: Christ now appears before God the Father on believers’ behalf, a present-tense heavenly intercessory ministry. Korean rendering: 나타나다. Risk: Medium — connects to the 중보기도/중보자 semantic field (High); must be taught as ongoing heavenly intercession by the enthroned Christ, not a repeatable ritual re-presentation.

Hebrews 9:25

Greek: οὐδ’ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατ’ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ

• Term: πολλάκις (pollakis) — “many times, often, repeatedly.” Direct contrast term to ἐφάπαξ/ἅπαξ. Korean rendering: 여러 번/자주. Risk: Medium — the πολλάκις/ἐφάπαξ contrast is the argumentative spine of Hebrews 9–10 and must render with clean, consistent contrast vocabulary throughout.
• Term: κατ’ ἐνιαυτόν — “year by year, annually,” referencing the yearly Day of Atonement ritual. Korean rendering: 해마다. Risk: Low — note the resonance with Korean annual ancestor-memorial jesa rites performed on fixed yearly dates; this resonance should be used pedagogically to sharpen, not blur, the once-for-all contrast Hebrews is making.
• Term: αἷμα ἀλλότριον — “blood not his own / another’s blood.” Korean rendering: 다른 이의 피. Risk: Low.

Hebrews 9:26

Greek: ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται

• Term: ἅπαξ (hapax) — “once.” The base form of ἐφάπαξ (v.12). Korean rendering: 단번에/한 번. Risk: Critical (see v.12).
• Term: συντέλεια τῶν αἰώνων — “the consummation/completion of the ages.” Contextual meaning: Christ’s sacrifice occurred at the climactic turning point of redemptive history. Korean rendering: 세상 끝/시대의 완성. Risk: Low.
• Term: ἀθέτησις (athetēsis) — “putting away, annulment, setting aside.” Literal: “un-establishing, cancellation.” Contextual meaning: sin’s claim/record is decisively annulled by Christ’s sacrifice. Korean rendering: 없이 하심/폐하심. Risk: Medium.
• Term: θυσία — “sacrifice” (see v.23). Korean rendering: 제사/제물. Risk: Critical.

Hebrews 9:27

Greek: καὶ καθ’ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις

• Term: ἅπαξ ἀποθανεῖν — “to die once.” Establishes the analogy between universal human death (once, no repetition — no reincarnation) and Christ’s once-for-all death. Korean rendering: 한 번 죽는 것. Risk: High. This verse is doctrinally decisive against any reincarnation-adjacent reading of death; must never be rendered or explained in terms compatible with 윤회 (the reincarnation cycle) or 환생 (rebirth), both already forbidden substitutions in the baseline for “resurrection” and equally relevant here for “death” itself.
• Term: κρίσις (krisis) — “judgment.” Literal: “a separating, a decision.” Semantic range: a legal/forensic judgment, here final divine judgment after death. Korean rendering: 심판 (simpan). Risk: Medium.

Hebrews 9:28

Greek: οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας, ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν

• Term: ἅπαξ προσενεχθείς — “having been offered once.” Combines ἅπαξ (Critical) with προσφέρω (High) — the climax of the chapter’s argument. Korean rendering: 단번에 드려지사. Risk: Critical.
• Term: ἀναφέρω (anapherō) — “to bear, carry up, take away,” here “to bear the sins of many.” Semantic range: substitutionary sin-bearing, echoing Isaiah 53:12 LXX. Korean rendering: (죄를) 담당하다/짊어지다. Risk: High.
• Term: ἐκ δευτέρου — “a second time,” referring to Christ’s second coming. Korean rendering: 두 번째로/다시. Risk: Low.
• Term: ἀπεκδέχομαι (apekdechomai) — “to await eagerly.” Korean rendering: 간절히 기다리다. Risk: Low.
• Term: σωτηρία (sōtēria) — “salvation.” Reuses baseline 구원 (Critical). Korean rendering: 구원. Risk: Critical (inherited).

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

Chapter 1 — The Son Superior to the Angels

Term	Greek	Translit.	Literal / Semantic Range	English Variants	Contextual Meaning	Korean Rendering	Risk
Son	υἱός	huios	”son”; here God’s eternal, unique Son	Son, the Son	Reuses baseline “son_of_god” (하나님의 아들, Critical)	아들/하나님의 아들	Critical (inherited)
heir of all things	κληρονόμος πάντων	klēronomos pantōn	one who inherits/possesses by right	heir of all things	Christ’s universal, cosmic inheritance, distinct from believers’ inheritance (9:15)	만유의 상속자	High
radiance of his glory / exact imprint of his nature	ἀπαύγασμα τῆς δόξης, χαρακτὴρ τῆς ὑποστάσεως	apaugasma, charaktēr	”radiance/effulgence”; “engraved image, exact stamp”	brightness of glory / exact representation	Unique, dense Christological formula for Christ’s full deity — he does not merely reflect God, he is the very stamp of God’s being	영광의 광채, 본체의 형상	Critical — must not be softened toward “a reflection/likeness of God” in a way that would allow reading Christ as a lesser or derivative divine being, echoing older subordinationist heresies
upholding all things by his powerful word	φέρων τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ	pherōn… dynameōs	”carrying/sustaining all things by the word of his power”	reuses “power” (능력, baseline Critical)	Christ’s sustaining, providential authority over creation	그의 능력의 말씀으로 만물을 붙드심	Critical (inherited, power_of_god)
purification for sins	καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος	katharismos	”having made purification of sins”	made purification for sins	Anticipates the sacrificial argument of ch. 9–10	죄를 정결하게 하는 일을 이루시고	High
sat down at the right hand	ἐκάθισεν ἐν δεξιᾷ	ekathisen en dexia	royal enthronement idiom	sat down at the right hand of the Majesty	Christ’s completed work followed by exaltation/session — contrasts with priests who “stand” continually (10:11-12)	높으신 이의 우편에 앉으심	Medium
angels	ἄγγελοι	angeloi	”messengers”; created heavenly servants	angels	The whole chapter argues Christ’s superiority over angels	천사	Medium — must not be assimilated to Korean folk/shamanistic spirit-beings (신령, 귀신) that a mudang channels or venerates; angels are created, worshiping servants subordinate to the Son, not intermediary spirits to be consulted
ministering spirits	λειτουργικὰ πνεύματα	leitourgika pneumata	”spirits of service/ministry”	ministering spirits	Angels’ subordinate service role toward “those who inherit salvation”	섬기는 영들	Medium

Chapter 2 — Warning to Pay Attention; Christ’s Solidarity with Humanity

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
founder/pioneer of salvation	ἀρχηγὸς τῆς σωτηρίας	archēgos tēs sōtērias	”chief leader, originator, trailblazer”	author, captain, pioneer of salvation	Unique Hebrews Christological title: Christ perfected through suffering as the one who leads many sons to glory	구원의 창시자/대장	High — reuses 구원 (Critical) plus a title requiring care not to read as a mere heroic founder-figure akin to a legendary founder-king (cf. the Dangun/Hwanung echo already flagged under “son_of_god”)
taste death for everyone	γεύσηται ὑπὲρ παντὸς θανάτου	geusētai… thanatou	”taste death,” idiom for experiencing death fully	taste death	Christ’s genuine, representative human death	모든 사람을 위하여 죽음을 맛보다	Medium
propitiation for the sins of the people	εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ	hilaskesthai	”to propitiate, make atonement, appease”	make propitiation, make atonement	Christ’s priestly work turning away God’s just judgment against sin	백성의 죄를 속량하기 위하여	Critical — must be taught as God’s own gracious provision satisfying his own justice, not a payment offered to appease an angry ancestor-spirit or capricious deity as in shamanistic placation ritual (a live folk-religious pattern in Korea)
merciful and faithful high priest	ἐλεήμων καὶ πιστὸς ἀρχιερεύς	eleēmōn kai pistos archiereus	first formal introduction of the “high priest” title for Christ	merciful and faithful high priest	Sets up the book’s central priestly Christology	자비하고 신실한 대제사장	Critical (제사 root; see introduction and 9:11 note)
flesh and blood; devil; power of death	σὰρξ καὶ αἷμα, διάβολος, τὸ κράτος τοῦ θανάτου	sarx kai haima, diabolos	Christ’s incarnation defeats the one holding death’s power	flesh and blood, the devil, power of death	Grounds the incarnation doctrine (reuses 성육신, baseline High) in Hebrews’ own terms	육체와 피, 마귀, 사망의 권세	High

Chapter 3 — Christ Superior to Moses; Warning against Unbelief

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
apostle and high priest of our confession	ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν	apostolon kai archierea	ties 사도 (Low, baseline) to 대제사장 (Critical) in a single title for Christ	apostle and high priest of our confession	Christ is both the one sent by God and the one who represents believers before God	우리가 고백하는 사도이시며 대제사장이신 예수	Critical (through 대제사장)
God’s house	οἶκος (θεοῦ)	oikos	”house, household”	house of God	The covenant community as God’s household, with Christ as Son over the house (contrasted with Moses as servant in the house)	하나님의 집	Medium
harden your hearts	σκληρύνητε τὰς καρδίας ὑμῶν	sklērynēte tas kardias	quotes Psalm 95; stubborn resistance to God’s voice	harden your hearts	Introduces the first major warning passage of Hebrews	너희 마음을 완고하게 하지 말라	High
today	σήμερον	sēmeron	urgency of present response	today	Repeated refrain emphasizing the present moment of decision	오늘	Medium
unbelief	ἀπιστία	apistia	negation of πίστις (faith)	unbelief	The cause of the wilderness generation’s failure to enter rest	믿지 아니함/불신앙	High — directly opposite of the baseline’s 믿음 (Critical); must be rendered so as to clearly signal covenant-breaking distrust of God, not mere intellectual doubt
rest	κατάπαυσις	katapausis	”a ceasing, resting place”	rest	Introduces the rest-doctrine developed fully in ch. 4	안식	High (see ch. 4 for full note)

Chapter 4 — God’s Sabbath Rest; the Living Word; the Sympathetic High Priest

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
rest / Sabbath rest	κατάπαυσις / σαββατισμός	katapausis, sabbatismos	”a resting/cessation”; “a Sabbath-keeping/observance”	rest, Sabbath rest	An eschatological, spiritual rest in God entered by faith-obedience, of which the Sabbath and Canaan were types	안식	High — must be distinguished from (a) generic leisure/vacation, (b) the Buddhist concept of nirvana-like cessation (열반, yeolban) sometimes loosely equated with “ultimate rest,” and (c) mere ritual Sabbath-keeping; this is relational rest in God secured through Christ, entered now and consummated eschatologically
the word of God is living and active	ζῶν ὁ λόγος τοῦ θεοῦ καὶ ἐνεργής	zōn ho logos… energēs	”living” + “effective/active/powerful”	living and active	Scripture’s penetrating, judging power	하나님의 말씀은 살아 있고 활력이 있어	Medium
throne of grace	θρόνος τῆς χάριτος	thronos tēs charitos	royal-access imagery combined with 은혜 (Critical)	throne of grace	Believers may approach God’s throne boldly, in Christ, because of grace	은혜의 보좌	Critical (through 은혜) — must reinforce this access as unearned and freely granted, never a place where offerings must first be presented to secure favor
boldness/confidence	παρρησία	parrēsia	”freedom of speech, boldness”	boldness, confidence	Access to God without fear, on the basis of Christ’s priesthood	담대함	Medium
sympathize with our weaknesses	συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν	sympathēsai	”to suffer/feel with”	sympathize, feel with	Christ’s genuine human experience of temptation, without sin	우리의 연약함을 동정하시는	Medium

Chapter 5 — Christ’s Qualification as High Priest; Spiritual Immaturity

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
learned obedience through what he suffered	ἔμαθεν ἀφ’ ὧν ἔπαθεν τὴν ὑπακοήν	emathen… hypakoēn	wordplay (emathen/epathen) on learning through suffering	he learned obedience	Christ’s genuine human experiential obedience, distinct from believers’ obedience of faith (reuses obedience_of_faith field, High)	받으신 고난으로 순종함을 배워서	High
source/author of eternal salvation	αἴτιος σωτηρίας αἰωνίου	aitios sōtērias aiōniou	”cause/source” + 구원 (Critical)	author/source of eternal salvation	Christ’s perfected obedience becomes the ground of others’ salvation	영원한 구원의 근원	Critical (through 구원)
called by God as high priest according to the order of Melchizedek	προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺς κατὰ τὴν τάξιν Μελχισέδεκ	archiereus kata tēn taxin Melchisedek	introduces the Melchizedek priesthood argument fully developed in ch. 7	high priest after the order of Melchizedek	Christ’s priesthood is divinely appointed and of a different, superior order than Levi’s	멜기세덱의 서열을 따른 대제사장	Critical (제사 root + doctrinally load-bearing argument)
milk vs. solid food	γάλα, στερεὰ τροφή	gala, sterea trophē	spiritual-immaturity metaphor	milk, solid food	Rebuke of the readers’ arrested spiritual growth	젖과 단단한 음식	Low
elementary principles	στοιχεῖα τῆς ἀρχῆς	stoicheia tēs archēs	”basic elements/rudiments”	elementary/basic principles	The ABCs of Christian doctrine, contrasted with mature teaching	초보	Low

Chapter 6 — Warning against Falling Away; the Anchor of Hope

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
impossible to restore again to repentance	ἀδύνατον… πάλιν ἀνακαινίζειν εἰς μετάνοιαν	adynaton… anakainizein	one of Scripture’s starkest apostasy-warning statements	impossible to restore/renew again to repentance	The most severe warning passage in Hebrews; describes deliberate, informed rejection of Christ after tasting the gospel’s realities	다시 새롭게 하여 회개하게 할 수 없나니	Critical — requires human theologian review for every occurrence; must not be mistaught as teaching the loss of salvation for ordinary struggling believers, nor softened into meaninglessness; the doctrine of the danger of apostasy is a listed doctrine for this curriculum and must be handled with full seriousness and care
repentance from dead works	μετάνοια ἀπὸ νεκρῶν ἔργων	metanoia apo nekrōn ergōn	reuses 죽은 행실 (High, from 9:14)	repentance from dead works	Foundational, elementary Christian teaching	죽은 행실을 회개함	High (inherited)
tasted the heavenly gift… partakers of the Holy Spirit	γευσαμένους… μετόχους… πνεύματος ἁγίου	geusamenous, metochous pneumatos hagiou	genuine experiential contact with gospel realities	tasted… shared in the Holy Spirit	Describes the seriousness of what is at stake in apostasy	하늘의 은사를 맛보고 성령에 참여한 바 되고	Critical (through 성령)
anchor of the soul	ἄγκυρα τῆς ψυχῆς	ankyra tēs psychēs	nautical metaphor for secure hope	anchor of the soul	Hope in God’s unchangeable promise/oath secures the believer	영혼의 닻	Low
forerunner	πρόδρομος	prodromos	”one who runs before, a scout”	forerunner	Christ has entered the heavenly sanctuary ahead of believers, on their behalf	선구자	Low
oath	ὅρκος	horkos	a sworn guarantee	oath	God’s oath to Abraham, guaranteeing his promise as unchangeable	맹세	Low-Medium

Chapter 7 — The Priesthood of Melchizedek

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
Melchizedek	Μελχισέδεκ	Melchisedek	Hebrew “king of righteousness”	Melchizedek	Genesis 14’s priest-king, type of Christ’s eternal priesthood	멜기세덱	Low (proper noun; established transliteration) but doctrinally load-bearing — see next entries
king of righteousness / king of peace	βασιλεὺς δικαιοσύνης, βασιλεὺς εἰρήνης (Σαλήμ)	basileus dikaiosynēs/eirēnēs	etymological exposition of the name and title	king of righteousness, king of peace	Reuses 의 (Critical) and 화평 (Medium) baseline terms in a typological, name-etymology context	의의 왕, 평강의 왕(살렘 왕)	High (through 의)
without father, without mother, without genealogy	ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος	apatōr, amētōr, agenealogētos	literary silence of Genesis about Melchizedek’s origins, typologically applied	without father or mother, without genealogy	Types Christ’s eternal, underived priesthood	아버지도 없고 어머니도 없고 족보도 없이	High — Korean culture places extraordinary weight on documented genealogical lineage (족보, jokbo) as a marker of family legitimacy and social standing; a priesthood validated with no genealogical record at all runs directly against this deep cultural value and needs explicit positive framing: Melchizedek’s (and by type, Christ’s) priesthood does not depend on ancestral pedigree but on God’s own appointment — this is a strength of the argument, not a deficiency, and should be taught to forestall a culturally instinctive “this priesthood lacks proper credentials” misreading
tithes	δεκάτη	dekatē	”a tenth”	tithe, tenth	Abraham’s tithe to Melchizedek, showing Melchizedek’s (and so Christ’s) superiority to Levi	십일조	Low
better hope	κρείττων ἐλπίς	kreittōn elpis	reuses κρείττων (Medium, see 9:23)	better hope	The new priesthood introduces a hope that draws near to God	더 나은 소망	Medium
indestructible life	ζωὴ ἀκατάλυτος	zōē akatalytos	”life that cannot be dissolved/destroyed”	indestructible/endless life	The basis of Christ’s permanent priesthood; distinct from bodily immortality myths	없어지지 아니하는 생명력	Medium
surety of a better covenant	ἔγγυος κρείττονος διαθήκης	engyos kreittonos diathēkēs	”guarantor, one who gives security”	guarantee, surety	Jesus personally guarantees the new covenant’s terms	더 좋은 언약의 보증	High
unchangeable priesthood	ἀπαράβατον… τὴν ἱερωσύνην	aparabaton hierōsynēn	”not to be transgressed/passed on,” i.e. permanent, non-transferable	permanent, unchangeable priesthood	Contrasted with the many successive Levitical priests	영원히 변하지 아니하는 제사장직	Critical (제사 root)
always lives to make intercession	πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν	entynchanein	reuses 중보기도 field (Medium, baseline)	always lives to intercede	Christ’s continuous heavenly intercessory ministry grounds assurance of salvation	항상 살아 계셔서 그들을 위하여 간구하심	High
holy, innocent, unstained, separated from sinners	ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν	hosios, akakos, amiantos	qualifications for Christ’s priesthood distinct from sin-compromised Levitical priests	holy, innocent, unstained, separated from sinners	Reuses 거룩한 (High) in a Christological application	거룩하고 악이 없고 더러움이 없고 죄인에게서 떠나 계신	High (through 거룩한)

Chapter 8 — The New Covenant Superior to the Old

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
better covenant, better promises	κρείττονος διαθήκης, κρείττοσιν ἐπαγγελίαις	kreittonos diathēkēs	reuses 언약 (Low baseline) + κρείττων (Medium)	better covenant, better promises	Christ’s ministry is founded on a superior covenant	더 좋은 언약, 더 좋은 약속들	Medium
obsolete, growing old, ready to vanish	πεπαλαίωκεν, γηράσκον, ἀφανισμοῦ ἐγγύς	pepalaiōken, gēraskon	”made old”; “growing old”; “near disappearance”	obsolete, growing old, ready to vanish away	The old (Sinai) covenant’s provisional, temporary character	낡아지고 쇠하는, 없어져 가는	Medium
minister of the holy places and of the true tabernacle	λειτουργὸς τῶν ἁγίων καὶ τῆς σκηνῆς τῆς ἀληθινῆς	leitourgos tōn hagiōn	Christ’s heavenly priestly ministry in the true, not the earthly-copy, sanctuary	minister of the sanctuary and true tabernacle	Sets up the copy-versus-reality argument central to ch. 9	성소와 참 장막에서 섬기는 이	Critical (제사장/성소 field)
copy and shadow of heavenly things	ὑπόδειγμα καὶ σκιὰ τῶν ἐπουρανίων	hypodeigma kai skia	reuses ὑπόδειγμα (Medium, see 9:23) + “shadow”	copy and shadow of heavenly things	The earthly tabernacle system was never the full reality, only its outline	하늘에 있는 것의 모형과 그림자	Medium
I will write my laws on their hearts and minds	δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς	dōsō nomous… epigrapsō	quotes Jeremiah 31; internalized law under the new covenant	I will put my laws in their minds and write them on their hearts	Contrasts external Sinai law-giving with internal Spirit-wrought transformation	그들의 생각에 내 법을 두고 그들의 마음에 이것을 기록하리라	High
I will remember their sins no more	τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι	ou mē mnēsthō eti	emphatic double negative — total, permanent forgiveness	I will remember their sins no more	The decisive, final character of new-covenant forgiveness	그들의 죄를 다시 기억하지 아니하리라	High

Chapter 9 — The Earthly Sanctuary and Its Furnishings (vv. 1–10); Core Passage (vv. 11–28, see Part 1)

Verses 9:1–10 describe the first covenant’s earthly sanctuary and its regulations, preparing for the core passage’s argument. New terms not already covered in Part 1:

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
lampstand, table, bread of the Presence	λυχνία, τράπεζα, ἡ πρόθεσις τῶν ἄρτων	lychnia, trapeza, prothesis	furnishings of the Holy Place	lampstand, table, showbread	Concrete OT tabernacle furnishings, low ambiguity	등잔대, 상, 진설병	Low
Holy Place / Holy of Holies	Ἅγια, Ἅγια Ἁγίων	Hagia, Hagia Hagiōn	the two chambers of the tabernacle	Holy Place, Most Holy Place / Holy of Holies	Establishes the spatial structure the core passage’s argument depends on	성소, 지성소	Medium
golden altar of incense	χρυσοῦν θυμιατήριον	chrysoun thymiatērion	incense-altar furnishing	golden censer/altar of incense	Positioned in relation to the Most Holy Place	금향로	Low
ark of the covenant	κιβωτὸς τῆς διαθήκης	kibōtos tēs diathēkēs	the covenant chest containing the tablets, manna, Aaron’s rod	ark of the covenant	Central OT covenant symbol	언약궤	Low-Medium
cherubim of glory overshadowing the mercy seat	Χερουβὶν δόξης κατασκιάζοντα τὸ ἱλαστήριον	Cheroubin, hilastērion	ἱλαστήριον: “place/means of propitiation,” the ark’s golden lid	cherubim of glory, mercy seat	The locus of atonement in the OT system, directly anticipating Christ as the ultimate ἱλαστήριον (cf. Romans 3:25)	그룹들, 속죄소	Critical — 속죄소 (mercy seat) is the OT type most directly fulfilled by Christ’s atoning work; must be taught in tight connection with 화평/화목, 은혜, and 속죄 vocabulary already governed as Critical in the baseline, ensuring the mercy seat is understood as God’s own provided place of propitiation, not a shrine visited for ritual favor-seeking
the way into the holy places not yet opened	μήπω πεφανερῶσθαι τὴν τῶν ἁγίων ὁδόν	mēpō pephanerōsthai	the Holy Spirit’s own signification through the tabernacle’s structure	the way into the holy places not yet disclosed	The old system itself testified to its own provisional, incomplete character	성소로 들어가는 길이 아직 나타나지 아니한 것을 성령이 보이신 것이라	High (through 성령)
time of reformation	καιρὸς διορθώσεως	kairos diorthōseōs	”a time of setting right/correction”	time of reformation	The age inaugurated by Christ, correcting the old order’s limitations	개혁할 때	Medium

Chapter 10 — The Once-for-All Sacrifice and the Call to Persevere

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
a shadow of the good things to come	σκιὰν… τῶν μελλόντων ἀγαθῶν	skian… mellontōn agathōn	reuses σκιά (shadow, Medium, ch.8)	shadow of good things to come	The law’s inherent inability ever to perfect worshipers	장차 올 좋은 일의 그림자	Medium
can never… make perfect	οὐδέποτε δύναται… τελειῶσαι	teleiōsai	τελειόω, “to complete, perfect, bring to the intended goal”	can never perfect	Central verb of Hebrews’ perfection theology, contrasted with Christ’s single perfecting offering	온전하게 할 수 없느니라	High — must be distinguished from Confucian/Buddhist self-cultivation completing “the Way” (도를 닦아 이룸, already forbidden for “sanctification”/“justification” in the baseline); this perfecting is God’s own accomplished gift through Christ’s finished sacrifice, never a gradually self-attained state
by one offering he has perfected for all time those who are being sanctified	μιᾷ… προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους	mia prosphora teteleiōken	combines 드림/제사 (Critical) with τελειόω (High) and 성화 (High, baseline)	by a single offering he has perfected for all time those being sanctified	The theological center of the whole book’s argument	그가 한 번의 제사로 거룩하게 하심을 입은 자들을 영원히 온전하게 하셨느니라	Critical
new and living way… through the veil, that is, his flesh	ὁδὸν πρόσφατον καὶ ζῶσαν… διὰ τοῦ καταπετάσματος, τοῦτ’ ἔστιν τῆς σαρκὸς αὐτοῦ	katapetasma	”the curtain/veil” separating the Holy of Holies	new and living way, through the curtain/veil	Christ’s torn flesh (paralleling the temple veil torn at his death, cf. the Gospels) opens permanent access to God	휘장 가운데로 through, 새롭고 살아 있는 길	High
full assurance of faith	πληροφορία πίστεως	plērophoria pisteōs	”full conviction/certainty” + 믿음 (High, baseline)	full assurance of faith	Confident, settled trust enabling bold approach to God	믿음의 확신	High (through 믿음)
hearts sprinkled clean from an evil conscience	ῥεραντισμένοι τὰς καρδίας ἀπὸ συνειδήσεως πονηρᾶς	rherantismenoi	reuses ῥαντίζω (Low-Medium) + συνείδησις (Medium)	hearts sprinkled clean from a guilty conscience	Inward, moral cleansing accomplished by Christ’s blood	마음에 뿌림을 받아 악한 양심으로부터 벗어나고	Medium-High
if we go on sinning deliberately… no longer remains a sacrifice for sins	ἑκουσίως ἁμαρτανόντων ἡμῶν… οὐκέτι… ἀπολείπεται θυσία	hekousiōs hamartanontōn, thysia	reuses θυσία (Critical) in a warning-passage context	willful sin… no sacrifice for sins remains	Second major apostasy-warning passage	짐짓 죄를 범한즉 다시 속죄하는 제사가 없고	Critical — requires human theologian review; must be taught alongside assurance-of-salvation material (Heb 7:25; Rom 8:28-39) so as not to produce despair in genuinely struggling believers while still preserving the passage’s real warning against deliberate, high-handed apostasy
fearful thing to fall into the hands of the living God	φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος	phoberon… theou zōntos	reuses “living God” (하나님, Critical)	fearful to fall into the hands of the living God	Warns against presuming on grace	살아 계신 하나님의 손에 빠져 들어가는 것이 무서울진저	Critical (through 하나님)
the righteous shall live by faith… if he shrinks back	ὁ δίκαιος ἐκ πίστεως ζήσεται… ἐὰν ὑποστείληται	dikaios, hypostellō	reuses 의 (Critical) + 믿음 (High); ὑποστέλλω “to shrink back, draw back timidly”	the righteous shall live by faith… if he shrinks back	Quotes Habakkuk 2:4 (also central to Romans); introduces the “shrink back” contrast developed in ch. 11’s faith examples	의인은 믿음으로 말미암아 살리라… 뒤로 물러가면	Critical — this citation must render identically to any other curriculum document quoting Habakkuk 2:4/Romans 1:17, per the cross-document consistency principle

Chapter 11 — The Faith of the Old Testament Saints

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
faith is the assurance of things hoped for, the conviction of things not seen	ἔστιν δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων	pistis… hypostasis… elegchos	ὑπόστασις: literal “that which stands under/underlies,” here “substantial reality, guarantee, confidence”; ἔλεγχος: “proof, evidence, conviction”	assurance/substance of things hoped for, evidence/conviction of things not seen	Hebrews’ definitional statement of faith, distinct from Romans’ relational-trust emphasis but complementary to it	믿음은 바라는 것들의 실상이요 보이지 않는 것들의 증거니	High — TRANSLATOR NOTE: ὑπόστασις is also the later technical term for “person/hypostasis” in Trinitarian theology; the KRV’s established rendering 실상 (“substance, reality”) for this verse must be retained and not confused with any Trinitarian-hypostasis usage elsewhere in this curriculum’s doctrinal material
by faith we understand that the universe was created by the word of God	πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ	katērtisthai… rhēmati theou	faith grasps what cannot be empirically observed	by faith we understand the universe was created by the word of God	Faith as the mode of receiving revealed truth about origins, not blind credulity	믿음으로 모든 세계가 하나님의 말씀으로 지어진 줄을 우리가 아나니	Medium
commended through their faith	ἐμαρτυρήθησαν	emartyrēthēsan	”were attested/witnessed to”	gained approval, were commended	God’s own testimony to the OT saints’ faith	믿음으로 증거를 받았느니라	Medium
strangers and exiles on the earth	ξένοι καὶ παρεπίδημοι	xenoi kai parepidēmoi	”foreigners and sojourners”	strangers and exiles, aliens	The patriarchs’ self-understanding as not yet possessing the promised land/city	땅에서는 외국인과 나그네	Medium
a better country, that is, a heavenly one	κρείττονος… τοῦτ’ ἔστιν ἐπουρανίου	kreittonos, epouraniou	reuses κρείττων (Medium)	a better country, a heavenly one	The patriarchs’ faith looked beyond Canaan to an eschatological homeland	더 나은 본향 곧 하늘에 있는 것	Medium
Abraham offered up Isaac	προσενήνοχεν Ἀβραὰμ τὸν Ἰσαάκ	prosenēnochen	reuses προσφέρω (High)	offered up Isaac	The supreme OT test-case of faith combined with sacrificial language	아브라함이 이삭을 드렸으니	High (through 드리다/제사 field)
considering that God was able to raise him even from the dead	λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός	ek nekrōn egeirein	reuses 부활 field (Medium, baseline) in resurrection-power terms	God was able to raise him from the dead	Faith reasoning toward resurrection hope even before the reality of Christ’s resurrection	하나님이 능히 죽은 자 가운데서도 다시 살리실 줄로 생각한지라	Medium
the reproach of Christ	τὸν ὀνειδισμὸν τοῦ Χριστοῦ	oneidismon tou Christou	”reproach, disgrace” associated with identifying with God’s Messiah before his historical coming	the reproach of Christ	Moses’ faith valued suffering with God’s people above Egypt’s treasures; anticipates 13:13’s call to bear Christ’s reproach	그리스도를 위하여 받는 수모	Medium
the world was not worthy of them	ὧν οὐκ ἦν ἄξιος ὁ κόσμος	ouk ēn axios ho kosmos	commendation of the faithful sufferers	of whom the world was not worthy	Elevates faithful suffering above worldly status/achievement	세상이 그들을 감당하지 못하였느니라	Low-Medium

Chapter 12 — Running the Race; Divine Discipline; Mount Zion versus Sinai

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
cloud of witnesses	νέφος μαρτύρων	nephos martyrōn	the ch. 11 saints viewed as onlookers	cloud of witnesses	Motivational frame for perseverance	구름 같이 둘러싼 허다한 증인들	Low
run with endurance the race set before us	δι’ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἡμῖν ἀγῶνα	hypomonēs, agōna	ὑπομονή: “steadfast endurance, patient perseverance”	run with endurance the race set before us	Central perseverance-doctrine verse	인내로써 우리 앞에 당한 경주를 하며	High
founder and perfecter of faith	τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτήν	archēgon kai teleiōtēn	combines ἀρχηγός (ch.2, High) with τελειωτής (perfecter, cf. τελειόω, High)	author/founder and perfecter of faith	Christ both originates and brings faith to its consummation	믿음의 창시자요 온전하게 하시는 이인 예수	Critical
for the joy set before him endured the cross, despising the shame	ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας	hypemeinen stauron, aischynēs	Christ’s voluntary endurance of the cross’s shame	endured the cross, despising the shame	Model for believers enduring social shame for Christ’s sake — directly relevant to Korea’s strong social “face” (체면) culture	십자가를 참으사 부끄러움을 개의치 아니하시더니	High — connects to the baseline’s 체면 (loss-of-face) note under “sin”; Korean honor/shame social dynamics make “despising shame” for Christ’s sake a culturally significant, potentially costly application point
do not regard lightly the discipline of the Lord… God disciplines those he loves	μὴ ὀλιγώρει παιδείας κυρίου… ὃν γὰρ ἀγαπᾷ κύριος παιδεύει	paideia, paideuei	παιδεία: “training, instruction, discipline/chastening,” root of “pedagogy”	discipline, chastening	God the Father’s loving, formative discipline of his children	주의 징계하심을 경히 여기지 말라… 주께서 그 사랑하시는 자를 징계하시고	High — Korea’s historically rigorous Confucian tradition of strict parental/educational discipline (엄격한 훈육) can either helpfully illustrate or unhelpfully harden this passage into mere punitive severity; teaching must emphasize this discipline as evidence of secure sonship/adoption (reuses 양자, High) and fatherly love (reuses 아버지, Critical), not rejection
peaceful fruit of righteousness	καρπὸν εἰρηνικὸν… δικαιοσύνης	karpon eirēnikon dikaiosynēs	reuses 화평 (Medium) + 의 (Critical)	peaceable fruit of righteousness	The intended outcome of divine discipline	의의 평강한 열매	High
Esau… found no chance to repent though he sought it with tears	μετανοίας… τόπον οὐχ εὗρεν, καίπερ μετὰ δακρύων ἐκζητήσας	metanoias topon	a sober warning example, read alongside ch. 6/10 apostasy warnings	he found no place for repentance, though he sought it with tears	Reinforces the seriousness of despising one’s spiritual birthright/blessing	회개할 기회를 얻지 못하였느니라	High
Mount Zion… heavenly Jerusalem… assembly of the firstborn… Jesus the mediator of a new covenant… sprinkled blood that speaks a better word than Abel	Σιὼν… Ἱερουσαλὴμ ἐπουρανίῳ… πανηγύρει… ἐκκλησίᾳ πρωτοτόκων… Ἰησοῦ διαθήκης νέας μεσίτῃ… αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ	Siōn, mesitē, rhantismou	Climactic contrast between terrifying Sinai and welcoming, festal Zion	Mount Zion, heavenly Jerusalem, mediator, sprinkled blood	Gathers covenant (언약), church (교회), mediator (중보자), and blood (피) vocabulary into one triumphant summary picture	시온 산, 하늘의 예루살렘, 총회와 교회, 새 언약의 중보자이신 예수, 아벨의 피보다 더 나은 것을 말하는 뿌린 피	Critical (through 중보자/피/언약 fields)
a kingdom that cannot be shaken	βασιλείαν ἀσάλευτον	basileian asaleuton	reuses 하나님의 나라 (Low, baseline)	an unshakeable kingdom	Assurance grounded in the permanence of God’s reign	흔들리지 않는 나라	Low (inherited)
our God is a consuming fire	ὁ θεὸς ἡμῶν πῦρ καταναλίσκον	pyr katanaliskon	quotes Deuteronomy 4:24	our God is a consuming fire	Closing reverent-fear note balancing the chapter’s warmth with holy awe	우리 하나님은 소멸하는 불이심이라	Critical (through 하나님)

Chapter 13 — Closing Exhortations; Christian Ethics; Benediction

Term	Greek	Translit.	Literal / Range	Variants	Contextual Meaning	Korean	Risk
brotherly love; hospitality to strangers	φιλαδελφία, φιλοξενία	philadelphia, philoxenia	”love of siblings/fellow believers”; “love of strangers”	brotherly love, hospitality	Practical community ethics	형제 사랑, 손 대접	Low
marriage held in honor, the marriage bed undefiled	τίμιος ὁ γάμος… ἡ κοίτη ἀμίαντος	gamos, koitē amiantos	affirms marital fidelity	marriage is honorable, the marriage bed undefiled	Sexual ethics teaching	결혼은 모든 사람에게 귀한 것이요 침소는 더럽히지 않게 하라	Low
keep your life free from love of money	ἀφιλάργυρος ὁ τρόπος	aphilargyros	contentment ethic	free from love of money	Contentment grounded in God’s presence, not material accumulation	돈을 사랑하지 말고	Low-Medium
I will never leave you nor forsake you	οὐ μή σε ἀνῶ οὐδ’ οὐ μή σε ἐγκαταλίπω	ou mē se anō… enkatalipō	emphatic double negation, quotes Deuteronomy/Joshua	I will never leave you nor forsake you	Grounds contentment and assurance in God’s covenant faithfulness	내가 결코 너희를 버리지 아니하고 너희를 떠나지 아니하리라	High
Jesus Christ is the same yesterday, today, and forever	Ἰησοῦς Χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτὸς καὶ εἰς τοὺς αἰῶνας	Iēsous Christos… ho autos	affirms Christ’s changeless nature/deity	Jesus Christ the same yesterday, today, and forever	Direct affirmation of Christ’s immutable deity, reuses 하나님의 아들 / Lordship material	예수 그리스도는 어제나 오늘이나 영원토록 동일하시니라	Critical (through deity of Christ)
do not be led away by diverse and strange teachings	διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε	didachais… xenais	doctrinal-purity warning	strange/diverse teachings	Guards against syncretistic doctrinal drift — directly relevant to this curriculum’s overall concern for guarding against folk-religious syncretism in Korean translation	여러 가지 다른 교훈에 끌리지 말라	Medium
good for the heart to be strengthened by grace, not by foods	καλὸν… χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν	chariti bebaiousthai	reuses 은혜 (Critical) contrasted directly with ritual/dietary observance	strengthened by grace, not by foods/regulations	A direct, explicit grace-versus-ritual-observance contrast, extremely relevant to the 기복신앙 risk already flagged for 은혜 in the baseline	마음은 은혜로써 굳게 함이 아름답고 음식으로써 할 것이 아니니	Critical
we have an altar	ἔχομεν θυσιαστήριον	thysiastērion	shares the θυσία (Critical) root	we have an altar	Believers’ spiritual altar/access, contrasted with the old cultic system	우리에게 제단이 있는데	Critical (제사 root; same collision as θυσία throughout)
outside the camp / outside the gate	ἔξω τῆς παρεμβολῆς / ἔξω τῆς πύλης	exō tēs parembolēs / pylēs	OT sacrificial-disposal and crucifixion-site imagery	outside the camp, outside the gate	Call to identify with Christ’s rejected, socially excluded suffering	진영 밖, 성문 밖	Medium-High — Korean collectivist social culture places strong value on group belonging and carries a documented cultural dread of social exclusion (relevant to the modern phenomenon of 왕따, ostracism); “going to him outside the camp” asks believers to willingly bear social exclusion/reproach for Christ, a genuinely costly application in a shame/face-conscious, group-oriented culture
bearing his reproach	τὸν ὀνειδισμὸν αὐτοῦ φέροντες	oneidismon autou pherontes	reuses “reproach of Christ” (ch.11, Medium)	bearing his reproach	Willingness to accept social shame for Christ’s sake	그의 능욕을 지고	Medium
no lasting city here, but we seek the city to come	οὐ γὰρ ἔχομεν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦμεν	menousan polin, mellousan	reuses the “heavenly city” theme from ch. 11–12	no lasting city, we seek the one to come	Eschatological orientation of Christian life	우리가 이 땅에서는 영구한 도성이 없으므로 장차 올 것을 찾나니	Low-Medium
sacrifice of praise… fruit of lips	θυσίαν αἰνέσεως… καρπὸν χειλέων	thysian aineseōs	reuses θυσία (Critical) applied metaphorically to praise/confession rather than blood-offering	sacrifice of praise, fruit of lips	Redefines “sacrifice” for the new-covenant community as verbal praise/confession, not cultic ritual	찬송의 제사… 입술의 열매	Critical — this is the single clearest place in Hebrews where “sacrifice” (제사) is explicitly redefined away from ritual/cultic offering toward verbal worship; teaching must make this redefinition explicit so Korean readers do not read it as continuing any form of ritual offering practice, cultic or ancestral
do good and share what you have, for such sacrifices are pleasing to God	τῆς εὐποιΐας καὶ κοινωνίας μὴ ἐπιλανθάνεσθε, τοιαύταις γὰρ θυσίαις εὐαρεστεῖται ὁ θεός	euergesias kai koinōnias, thysiais	reuses 교제 (Low, baseline) + θυσία (Critical)	do good and share; such sacrifices please God	Practical generosity redefined as “sacrifice”	선을 행함과 나누어 주기를 잊지 말라 이런 제사는 하나님이 기뻐하시느니라	Critical (same redefinition note as above)
obey your leaders and submit to them, for they keep watch over your souls	πείθεσθε τοῖς ἡγουμένοις ὑμῶν καὶ ὑπείκετε… ἀγρυπνοῦσιν ὑπὲρ τῶν ψυχῶν ὑμῶν	hēgoumenois, hypeikete	church-leadership submission exhortation	obey your leaders and submit to them	Structures church authority relationships	너희를 인도하는 자들에게 순종하고 복종하라	Medium — relates to the baseline’s obedience_of_faith risk note on Confucian hierarchical-obedience culture; must be framed as submission to servant-leaders who “watch over souls,” not generic hierarchical status-compliance
Great Shepherd of the sheep	τὸν ποιμένα τῶν προβάτων τὸν μέγαν	poimena… megan	pastoral/royal Christological title	the great Shepherd of the sheep	Closing benediction’s Christological title	양들의 큰 목자	Medium
the blood of the eternal covenant	ἐν αἵματι διαθήκης αἰωνίου	haimati diathēkēs aiōniou	echoes 9:20’s “blood of the covenant” formula	the blood of the eternal covenant	Must render identically/consistently with 9:20’s phrase per cross-document consistency rules	영원한 언약의 피	Critical (through 피/언약 fields; consistency-critical with 9:20)
grace be with you all	ἡ χάρις μετὰ πάντων ὑμῶν	hē charis meta pantōn hymōn	standard epistolary benediction, reuses 은혜 (Critical)	grace be with you all	Closing benediction	은혜가 너희 모든 사람에게 있을지어다	Critical (inherited)

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Summary of Whole-Book Coverage

Every chapter of Hebrews (1–13) has been reviewed. No chapter lacked new load-bearing theological vocabulary; Hebrews’ densely cumulative argument (superiority of Christ over angels/Moses/Levitical priests, the new covenant, the once-for-all sacrifice, warnings against apostasy, the faith of the OT saints, perseverance, and access to God) introduces significant new terminology in every chapter, concentrated most heavily around the priestly/sacrificial (제사) word family, which is flagged as this curriculum’s single highest-density Korean-specific risk cluster — greater in scope than any one term flagged in the Romans baseline, because it recurs in nearly every chapter rather than being localized to a few key passages.