Semantic Analysis: James (Ἰάκωβος) — English → Korean

Method: Original Koine Greek text analyzed term-by-term. The core passage (James 2:14-26) receives full verse-by-verse treatment of every load-bearing term. Every other chapter of James receives a chapter-level treatment of its load-bearing theological vocabulary using the same fields. Where a term is already governed by the baseline Romans translation_memory.json, the recorded Korean rendering is reused exactly and marked (baseline reuse). New terms proposed for this curriculum are marked (NEW) and are risk-scored using the same Critical/High/Medium/Low framework as the baseline doctrine_risk_registry.json.

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PART 1 — CORE PASSAGE: James 2:14-26 (Faith and Works)

This is the theological anchor of the James curriculum and the most doctrinally sensitive passage in the book for a Korean audience, because Korean Protestantism — heavily shaped by Reformed/Presbyterian tradition’s emphasis on sola fide (Romans 3:28, 4:5) — has historically wrestled with how James 2 relates to Paul’s teaching on justification apart from works. This tension (echoing Luther’s famous unease with James) must be handled with precision so that 의롭다 하심 (justification) is not perceived as contradicting itself across curricula.

James 2:14

Greek: Τί τὸ ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν, ἔργα δὲ μὴ ἔχῃ; μὴ δύναται ἡ πίστις σῶσαι αὐτόν;

• ὄφελος (ophelos) — transliteration: ophelos. Literal: “benefit, profit, advantage.” Semantic range: what is gained/useful. English variants: “what good,” “what profit,” “what use.” Contextual meaning: James opens with a rhetorical diatribe question challenging a merely verbal, inert claim to faith. Korean rendering: 무슨 유익이 있으리요 (museun yuik-i isseurio, “what benefit could there be”). Risk: Low — straightforward rhetorical term, no collision.
• πίστις (pistis) — “faith.” (baseline reuse: 믿음, mideum, High risk). Contextual meaning here: a claimed faith that may or may not be genuine — James is testing the authenticity of professed faith, not redefining faith’s object (still Christ, cf. 2:1). Korean risk note: because 2:14-26 repeatedly contrasts πίστις with ἔργα, translators must ensure 믿음 here is not read as “mere intellectual assent” in a way that undercuts Romans’ definition of saving faith as trust in Christ; James is not describing a different faith, but exposing a dead, non-saving counterfeit of the same faith.
• ἔργα (erga) — transliteration: erga. Literal: “works, deeds, actions.” Semantic range: deeds done, either good or evil, ritual or moral, habitual conduct. English variants: “works,” “deeds,” “actions,” “good deeds.” Contextual theological meaning: in James, the visible, active outworking of genuine faith — not meritorious deeds that earn righteousness before God, but the necessary fruit that authenticates faith as alive. (NEW) Korean rendering: 행위 (haengwi). Risk: Critical — 행위 by itself is doctrinally neutral, but Korean Christian ears (Presbyterian-majority, catechized in sola fide) will immediately hear “행위 구원” (haengwi guwon, “salvation by works”) as a rejected heresy. There is also a subtler folk-religious collision: Korean Buddhist-influenced folk vocabulary uses 업/업보 (eop/eopbo, “karma/karmic deeds”) for the idea that one’s deeds determine one’s fate — 행위 must be sharply distinguished from this karmic-merit framework. Every occurrence in 2:14-26 requires a translator note clarifying: works here evidence justification already granted by faith; they do not earn it (harmonized with Romans 3-4’s use of 의롭다 하심).
• σῴζω / σῶσαι (sōzō / sōsai) — “save.” (baseline reuse: 구원, guwon, Critical risk). Contextual meaning: the rhetorical question “can that faith save him?” presumes the answer “no” for a faith that produces no works — a faith that is not really faith. Korean risk note: must not be read as “faith plus works together produce 구원” (synergistic salvation); James’s logic is diagnostic (a dead faith was never saving faith), not additive.

James 2:15-16

Greek: ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς, εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν, Ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῶτε δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί τὸ ὄφελος;

• γυμνός (gymnos) — transliteration: gymnos. Literal: “naked.” Semantic range: unclothed, poorly/inadequately clothed (not necessarily fully nude — a common idiom for destitution). English variants: “naked,” “poorly clothed,” “without clothes.” Contextual meaning: material poverty within the congregation. (NEW) Korean rendering: 헐벗고 (heolbeotgo, “scantily/inadequately clothed,” standard idiomatic KRV rendering for destitution, distinct from literal nakedness). Risk: Low.
• λειπόμενοι τῆς ἐφημέρου τροφῆς — “lacking daily food.” ἐφήμερος (ephēmeros) literal: “for a day, daily.” Contextual meaning: subsistence-level need, not luxury. Korean rendering: 일용할 양식이 없는 (ilyonghal yangsik-i eomneun). Risk: Low. Connects to “Favoritism and the Poor” doctrine — must retain the concreteness of physical need; do not spiritualize it away.
• ὑπάγετε ἐν εἰρήνῃ — “go in peace.” εἰρήνη (eirēnē) — “peace.” (baseline reuse note: distinct from the Romans 화평 sense of peace-with-God through justification, 5:1) — here εἰρήνη is used in its common valedictory/greeting sense. Korean rendering: 평안히 가라 (pyeongan-hi gara), deliberately using 평안 (pyeongan, general well-being) rather than 화평 (hwapyeong, the Romans covenantal-peace term), since this is empty well-wishing, not the gospel’s relational peace. Risk: Medium — translators must not confuse this everyday greeting-εἰρήνη with the doctrinal 화평 term; using 화평 here would be a category error the baseline itself anticipated by reserving 화평 for justification-peace.
• θερμαίνεσθε καὶ χορτάζεσθε — “be warmed and filled.” Idiomatic dismissal formula — pious-sounding words with no material follow-through. Korean rendering: 몸을 따뜻하게 하라, 배부르게 하라 (mom-eul ttatteutage hara, baebureuge hara). Risk: Low.
• τὰ ἐπιτήδεια τοῦ σώματος — “the things needed for the body.” Contextual meaning: concrete material provision. Korean rendering: 몸에 쓸 것 (mom-e sseul geot). Risk: Low. Theological weight: James makes empty religious speech the paradigm case of “faith without works” — directly parallel to 1:26-27’s warning about unbridled religious talk without corresponding action.

James 2:17

Greek: οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθ᾿ ἑαυτήν.

• νεκρά (nekra) — transliteration: nekra, feminine of nekros. Literal: “dead.” Semantic range: physically dead, lifeless, inert; used metaphorically of a faith with no vitality. English variants: “dead,” “lifeless,” “inert.” Contextual theological meaning: not “weak” or “imperfect” faith but faith that has no life in it at all — the central diagnostic image of the passage. (NEW) Korean rendering: 죽은 것이라 (jugeun geosira). Risk: High — must be carefully distinguished from a claim that living faith requires works as a supplement; the point is ontological (a professed faith with zero works never had life), not transactional (faith needs works added to become valid). Translator note required distinguishing “dead faith = no faith” from “faith + works = valid faith.”
• καθ᾿ ἑαυτήν (kath’ heautēn) — “by itself, in itself.” Emphasizes the isolated, unaccompanied condition of the professed faith. Korean rendering: 그 자체가 / 홀로. Risk: Low.

James 2:18

Greek: Ἀλλ᾿ ἐρεῖ τις, Σὺ πίστιν ἔχεις, κἀγὼ ἔργα ἔχω· δεῖξόν μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγώ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν.

• δεῖξόν μοι (deixon moi) — “show me.” Imperative of δείκνυμι, “to show, demonstrate, make visible.” Contextual meaning: James’s key epistemological claim — faith, being internal, is only knowable to others (and evidenced even to oneself) through visible works. Korean rendering: 내게 보이라 (naege boira). Risk: Medium — must not be read as “works are the means of faith’s existence” but “works are the evidence of faith’s existence.” This distinction is the crux of harmonizing James with Romans and must be flagged for theologian review at every occurrence in this passage.
• χωρὶς τῶν ἔργων (chōris tōn ergōn) — “apart from works, without works.” χωρίς (chōris) — “apart from, separate from, without.” This preposition recurs at vv.18, 20, 26 and is structurally identical to Romans 3:28’s “justified by faith apart from (χωρίς) works of the law” — an important intertextual echo that must be preserved consistently. Korean rendering: 행위 없이 (haengwi eopsi). Risk: High — this is the exact hinge-word connecting James 2 to Romans 3-4’s forensic discussion; consistent, non-improvised rendering across both curricula is required per the Theological Consistency Rules in the baseline requirements document.

James 2:19

Greek: σὺ πιστεύεις ὅτι εἷς ἐστιν ὁ θεός; καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν.

• εἷς ἐστιν ὁ θεός (heis estin ho theos) — “God is one.” Echo of the Shema (Deut 6:4). Contextual meaning: bare monotheistic assent is doctrinally correct but existentially insufficient. God: (baseline reuse: 하나님, Hananim, Critical risk). Korean rendering: 하나님은 한 분이시다 (Hananim-eun han bunisida). Risk: Low for the term itself; theological risk is in the argument, not the vocabulary.
• τὰ δαιμόνια (ta daimonia) — transliteration: daimonia. Literal: “demons, evil spirits.” Semantic range: malevolent spiritual beings in active rebellion against God (distinct from the generic ancient Greek δαίμων which could be morally neutral). English variants: “demons,” “devils,” “evil spirits.” (NEW) Korean rendering: 귀신 (gwisin). Risk: Critical — 귀신 is also the everyday Korean folk-religious term for ghosts, ancestral spirits, and nature-spirits invoked or placated in shamanistic 굿 (gut) ritual; it does not, by itself, carry the New Testament’s specific sense of organized evil spiritual beings in rebellion against the one true God. Must be taught with an explicit doctrinal note distinguishing biblical δαιμόνια (fallen, rebellious, doomed spiritual beings who nonetheless correctly acknowledge God’s existence and tremble) from the ambiguous, sometimes-placated, sometimes-feared folk-spirit world of Korean shamanism, where a 귀신 might be approached ritually rather than universally regarded as adversarial. This term always requires human theologian review per baseline escalation rules (parallel to the Holy Spirit / 신령 collision).
• φρίσσουσιν (phrissousin) — transliteration: phrissousin. Literal: “shudder, bristle (with fear/horror),” used of hair standing on end. Semantic range: visceral terror. English variants: “shudder,” “tremble,” “shiver.” Contextual meaning: even demons have more emotionally appropriate response to God’s existence than a professing believer with no works — their correct theology produces (mere) terror, not saving faith. Korean rendering: 떨고 있느니라 (tteolgo inneunira). Risk: Medium — should not be confused with reverent “fear of the Lord” (경외, gyeongoe); this is dread, not worship.

James 2:20

Greek: θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων ἀργή ἐστιν;

• ὦ ἄνθρωπε κενέ (ō anthrōpe kene) — “O foolish/empty man.” κενός (kenos) literal: “empty, void, without content.” Semantic range: hollow, without substance, foolish/thoughtless (by extension). English variants: “foolish,” “empty-headed,” “vain.” Contextual meaning: a diatribe-style rebuke of the imagined interlocutor’s shallow theology. (NEW) Korean rendering: 아아 허탄한 사람아 (aa heotanhan sarama, KRV’s established rendering, “O vain/empty person”). Risk: Low.
• ἀργή (argē) — transliteration: argē (a variant textual reading alongside νεκρά in v.17/v.26). Literal: “idle, inactive, useless, unproductive” (from ἀ- privative + ἔργον, “without-work-ness” — an etymological pun reinforcing the works theme). English variants: “useless,” “barren,” “unproductive,” “dead” (in some translations harmonized with νεκρά). Korean rendering: 헛것이니라 (heotgeosinira, “is a vain/empty thing”) or 쓸모없느니라 depending on textual tradition followed; KRV follows the νεκρά reading consistently (“죽은 것이니라”). Risk: Medium — flag for translators to confirm which Greek textual tradition (νεκρά vs ἀργή) the source text underlying this curriculum follows, and align with KRV’s consistent “죽은 것” rendering across vv.17, 20, 26 for internal consistency.

James 2:21

Greek: Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον;

• Ἀβραὰμ ὁ πατὴρ ἡμῶν — “Abraham our father.” Proper name; established KRV form 아브라함. Risk: Low.
• ἐδικαιώθη (edikaiōthē) — aorist passive of δικαιόω, “was justified.” (baseline reuse: 의롭다 하심, uiropda hasim, Critical risk — see below for the passage-level doctrinal note). This is the single most doctrinally sensitive term in the whole book. Korean rendering: 의롭다 하심을 받았느냐 (uiropda hasim-eul badassneunya). Risk: Critical. James 2:21, 24, 25 use the same Greek verb δικαιόω that Paul uses in Romans 3:20, 24, 28; 4:2, 5 — where Paul explicitly denies that Abraham was justified “by works” (ἐξ ἔργων, Romans 4:2) and affirms he was justified by faith apart from works. James here appears to say the reverse: Abraham “was justified by works… when he offered Isaac.” This apparent tension must never be silently smoothed over or silently harmonized by softening the translation of either passage. The doctrinally responsible resolution (which must accompany this term wherever it occurs in James 2) is that Paul’s δικαιόω addresses the initial forensic declaration of righteousness before God (received by faith alone, cf. Genesis 15, prior to Genesis 22), while James’s δικαιόω addresses the vindication/demonstration of that righteousness before others, evidenced in Abraham’s later obedience (Genesis 22) — the fruit, not the root, of justification. Mandatory human theologian review for every occurrence of 의롭다 하심 in James 2:14-26, with a translator note preserving the KRV’s consistent single rendering across both Romans and James (never varying the Korean term to “resolve” the apparent tension by translation choice — the tension must be resolved by teaching, not by lexical evasion).
• θυσιαστήριον (thysiastērion) — transliteration: thysiastērion. Literal: “place of sacrifice, altar.” Semantic range: any altar of offering, here Abraham’s altar for Isaac (Genesis 22). English variants: “altar.” (NEW) Korean rendering: 제단 (jedan). Risk: High — 제단 shares its first syllable/root concept (제, je, “sacrificial offering/rite”) with 제사 (jesa), the Confucian ancestor-memorial rite that produced the sharpest historical doctrinal collision in Korean church history (cf. baseline’s Father/제사 note on 18th-19th century Korean Catholic martyrdom over refusing ancestor rites). Translators must clarify that Abraham’s 제단 is an act of worship and obedience directed to the one true God (하나님), not a jesa-style memorial rite directed toward or on behalf of ancestors — the two “je” concepts must not be visually or conceptually merged in teaching materials.

James 2:22

Greek: βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη,

• συνήργει (synērgei) — imperfect of συνεργέω, “worked together with, cooperated with.” Literal: “was working-together.” Semantic range: co-operation, joint action (root of English “synergy”). Contextual meaning: faith and works are not two competing causes of justification but two inseparably co-active realities in a genuine believer’s life. (NEW) Korean rendering: 함께 일하고 (hamkke ilhago) / KRV: 행함과 함께 일하고. Risk: High — must be carefully taught as descriptive of a living faith’s internal unity, not as teaching that works contribute causally to justification’s forensic ground (which remains, per Romans, faith alone in Christ’s righteousness).
• ἐτελειώθη (eteleiōthē) — aorist passive of τελειόω, “was perfected, was completed, was brought to maturity/its intended goal.” Literal: “was made complete/whole.” Semantic range: reaching a designed end-state, maturation, completion (not “moral perfection” in the sense of sinlessness). English variants: “was perfected,” “was completed,” “was made complete.” (NEW) Korean rendering: 온전하게 되었느니라 (onjeonhage doeeotneunira). Risk: High — related to but distinct from the Romans/James adjective τέλειος (온전한, “perfect/mature,” cf. James 1:4, 17, 25; 3:2). Must be distinguished from Korean Buddhist/folk-religious self-cultivation vocabulary for attaining perfection through effort (수행, 도 닦기), a collision the baseline already flags for “sanctification” — here the perfecting of Abraham’s faith is God’s prior faith being completed/demonstrated through obedience, not self-achieved spiritual attainment.

James 2:23

Greek: καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα, Ἐπίστευσεν δὲ Ἀβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος θεοῦ ἐκλήθη.

• ἐπληρώθη ἡ γραφή (eplērōthē hē graphē) — “the Scripture was fulfilled.” Contextual meaning: James explicitly cites Genesis 15:6 as authoritative, showing his argument is scripturally grounded, not innovation. Korean rendering: 성경이 응하였느니라 (seonggyeong-i eunghayeotneunira). Risk: Low.
• ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (elogisthē autō eis dikaiosynēn) — “it was credited/reckoned/counted to him as righteousness.” (baseline reuse: 의로 여기심, uiro yeogisim, Critical risk — imputed righteousness). This is the identical Greek clause quoted in Romans 4:3, and the baseline translation memory’s exact rendering must be reused verbatim here: 의로 여기심을 받았느니라. Risk: Critical. This is a direct citation of Genesis 15:6 shared with Romans 4 — the single clearest textual anchor proving James does not contradict Paul’s doctrine of imputed righteousness; James simply goes on (vv. 22-24) to describe what authentic, imputation-receiving faith subsequently produces. Mandatory human theologian review; mandatory cross-document consistency check against the Romans 4:3 rendering per the baseline’s Theological Consistency Rules table.
• φίλος θεοῦ (philos theou) — “friend of God.” φίλος (philos) — “friend, one who is dear/beloved,” root of φιλία (friendship, cf. James 4:4). English variants: “friend of God,” “beloved of God.” Contextual theological meaning: relational intimacy and covenant nearness granted to Abraham, the positive counterpart to 4:4’s warning against “friendship with the world.” (NEW) Korean rendering: 하나님의 벗 (Hananim-ui beot) — KRV’s established literary term 벗 (beot, “friend,” a more classical/dignified register than the everyday 친구, chingu). Risk: Medium — important for maintaining the deliberate lexical echo/contrast with James 4:4’s “friendship with the world” (세상과 벗이 되는 것), which must use the same root 벗 to preserve the rhetorical antithesis Wisdom-from-Above/Worldliness doctrine depends on.

James 2:24

Greek: ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον.

• δικαιοῦται (dikaioutai) — present passive of δικαιόω, “is justified.” (baseline reuse: 의롭다 하심, Critical risk) — same term and same doctrinal note as v.21 applies. Korean rendering: 의롭다 하심을 받나니 (uiropda hasim-eul batnani). Risk: Critical, mandatory theologian review.
• οὐκ ἐκ πίστεως μόνον (ouk ek pisteōs monon) — “not by faith alone.” μόνον (monon) — “only, alone.” This is the single most doctrinally loaded phrase in the entire epistle for a Korean audience, since “faith alone” (오직 믿음으로만, ojik mideum-euro-man) is close to a slogan of the Reformation (sola fide) deeply embedded in Korean Presbyterian catechesis. (NEW) Korean rendering: 믿음으로만 아니니라 (mideum-euro-man aninira). Risk: Critical. This phrase must be translated with full transparency (never softened, hedged, or paraphrased to avoid apparent conflict with Romans), accompanied by a mandatory theologian’s teaching note explaining the “faith alone” James denies is a bare, inert, non-obedient mental assent (the “dead faith” of v.17, the demons’ faith of v.19) — not the living, works-producing faith Paul describes as alone sufficient for justification’s forensic ground. Every curriculum lesson touching this verse requires explicit cross-reference to Romans 3:28 and 4:5 with this distinction stated plainly for the learner.

James 2:25

Greek: ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα;

• Ῥαὰβ ἡ πόρνη (Rhaab hē pornē) — “Rahab the prostitute/harlot.” πόρνη (pornē) — “prostitute, harlot” (root of English “pornography”). (NEW) Korean rendering: 기생 라합 (gisaeng Rahap) — the established KRV rendering for both Joshua 2 and James 2:25. Risk: Medium — 기생 (gisaeng) historically denotes a specific Korean professional class of female entertainers/courtesans (comparable to, though not identical with, geisha), a term that in contemporary popular culture (historical dramas) can carry a romanticized or artistic connotation quite different from the blunt moral category “prostitute” the Greek πόρνη conveys. Translators/teachers must clarify in context that 기생 here functions as the established biblical-translation equivalent for πόρνη (a woman engaged in prostitution), not an allusion to the refined court-entertainer image popular in Korean historical media.
• ὑποδεξαμένη τοὺς ἀγγέλους (hypodexamenē tous angelous) — “having received/welcomed the messengers/spies.” Contextual meaning: Rahab’s hospitality and protective action (Joshua 2) is the concrete “work” James cites, alongside Abraham’s, as evidence of authentic faith operative through action. Korean rendering: 정탐꾼을 접대하여 (jeongtamkkun-eul jeoptaehayeo). Risk: Low.
• ἐδικαιώθη (edikaiōthē) — same term/risk as v.21 — Critical, mandatory theologian review; note that James deliberately pairs a patriarch (Abraham) with a Gentile former-prostitute (Rahab) as parallel examples — reinforcing (alongside Romans’ unity_of_jews_and_gentiles doctrine) that justifying faith-with-works is not a matter of ethnic or moral pedigree.

James 2:26

Greek: ὥσπερ γὰρ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν.

• σῶμα χωρὶς πνεύματος (sōma chōris pneumatos) — “the body without the spirit.” πνεῦμα (pneuma) here refers to the human spirit/breath of life animating the body, not the Holy Spirit (성령) — an important disambiguation. Korean rendering: 영혼이 없는 몸 or more literally 영이 없는 몸 (yeong-i eomneun mom, “a body without spirit/breath”). Risk: High — translators must ensure 영 (yeong) here is not confused with, or rendered using, 성령 (Holy Spirit); this is the ordinary human life-principle, the departure of which causes physical death, used purely as an illustrative analogy for the passage’s closing summary.
• νεκρά ἐστιν (nekra estin) — “is dead” — closing inclusio matching v.17, cementing the passage’s single thesis. Korean rendering: 죽은 것이니라 (jugeun geosinira), matching v.17’s exact rendering for structural consistency. Risk: High — this final sentence is the passage’s summary thesis statement and, per the baseline’s cross-document consistency principle (cf. Romans 1:16-17, 8:28, 10:9-10 fixed-rendering rule), James 2:26 should be treated as a fixed, identically-rendered verse across every lesson and document in this curriculum.

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PART 2 — CHAPTER-BY-CHAPTER ANALYSIS OF THE WHOLE BOOK

Chapter 1 (Trials, Wisdom, Hearing and Doing the Word)

• πειρασμός (peirasmos) — transliteration: peirasmos. Literal: “trial, test,” from πειράζω, “to test, try, tempt.” Semantic range: this single Greek word covers both an external, God-permitted trial that produces spiritual growth (1:2-4, 12) and, in its verbal cognate πειράζω, the internal solicitation to sin that God never causes (1:13-14) — a genuine double sense within one root that James himself deliberately plays on. English variants: “trial,” “test,” “temptation.” (NEW) Korean rendering: 시험 (siheom) for both senses, per established KRV usage. Risk: Critical — 시험 is also the ordinary, extremely emotionally-loaded Korean word for an academic/school exam (most famously 수능, the college entrance exam, a defining feature of Korean cultural life). This creates a serious double collision: (1) readers may subconsciously trivialize James 1:2’s “trials” as a metaphor for exam-taking rather than genuine suffering; (2) far more seriously, the same Korean word 시험 is used for both the positive sense (1:2-4, a trial God allows for growth) and the negative sense (1:13-14, temptation to sin that “God tempts no one” with) — these are two different theological categories sharing one Korean word, exactly as in the Greek, so the collision is inherited from the source text but is intensified by the exam-culture connotation. Mandatory human theologian review; every occurrence must be taught with explicit disambiguation of which sense (trial-for-growth vs. temptation-to-sin) is active.
• δοκίμιον (dokimion) — “the testing, the proven/tested genuineness” (1:3). Literal: “means/process of testing,” related to assaying precious metal. Korean rendering: 시험 (context-dependent) or 연단 (yeondan, “refining/tempering,” used elsewhere in NT for testing-by-fire imagery). Risk: Medium.
• ὑπομονή (hypomonē) — “endurance, steadfastness under trial” (1:3-4, 12; also 5:11). Literal: “remaining under.” Semantic range: patient, active perseverance, not passive resignation. (NEW) Korean rendering: 인내 (innae). Risk: Medium — distinguish from μακροθυμία (5:7-8,10; rendered 오래 참음/길이 참음), a related but distinct term meaning patience/forbearance especially in relationships and in waiting for the Lord’s timing; James uses both words with different nuances and Korean must not collapse them into one term.
• τέλειος (teleios) — “perfect, complete, mature” (1:4, 17, 25; cf. 3:2). Literal: “having reached its intended end/goal.” (NEW) Korean rendering: 온전한 (onjeonhan). Risk: High — must be distinguished from Korean Buddhist/folk self-cultivation vocabulary for attaining perfection through ascetic effort (수행, 도 닦기), the same collision the baseline flags for 성화 (sanctification). Christian τέλειος-maturity is Spirit-produced and grace-enabled, tested through trials, not self-attained through discipline.
• σοφία (sophia) — “wisdom,” asked of God (1:5). (baseline term to add — see Chapter 3 for the fuller “Wisdom from Above” doctrinal treatment). Korean rendering: 지혜 (jihye). Risk: Medium at first mention here; see Ch. 3 for Critical doctrinal elaboration.
• δίψυχος (dipsychos) — “double-minded, two-souled” (1:8; also 4:8). Literal: a compound of δίς (“twice”) + ψυχή (“soul/mind”), a term apparently coined or popularized by James himself (rare outside biblical Greek). Semantic range: inward instability, wavering between trust in God and worldly self-reliance. English variants: “double-minded,” “two-souled,” “wavering.” (NEW) Korean rendering: 두 마음을 품은 (du maeum-eul pumeun, “harboring two hearts/minds”), KRV’s descriptive-phrase rendering since Korean lacks a single native compound noun equivalent. Risk: Medium — ensure this is understood as spiritual instability/inconsistency in trusting God, not merely psychological indecisiveness in a generic sense.
• ταπεινός / ταπείνωσις (tapeinos / tapeinōsis) — “lowly, humble” / “humiliation, low estate” (1:9-10). Korean rendering: 낮은 자 / 낮아짐. Risk: Low-Medium — connects to the Favoritism/Poor doctrine; the “lowly brother” boasting in his exaltation and the rich in his “being made low” is a deliberate reversal-of-status theme relevant to Korea’s status-conscious social hierarchy.
• στέφανος τῆς ζωῆς (stephanos tēs zōēs) — “crown of life” (1:12). στέφανος — a victor’s wreath/crown (athletic or honorific, not a royal διάδημα). (NEW) Korean rendering: 생명의 면류관 (saengmyeong-ui myeollyugwan), established KRV eschatological term. Risk: Low.
• ἐπιθυμία (epithymia) — “desire, lust” (1:14-15), the internal source of temptation, personified as conceiving and giving birth to sin. (NEW) Korean rendering: 욕심 (yoksim). Risk: Medium — must be distinguished from neutral “desire/want” (바람, huimang) — this is disordered, sin-producing craving, illustrated with a deliberately shocking birth/death metaphor (ἀποκύω, “to give birth,” 1:15,18).
• ἁμαρτία (hamartia) — “sin.” (baseline reuse: 죄, joe, High risk). Contextual note: 1:15’s “sin, when it is fully grown, brings forth death (θάνατος)” — reuse baseline distinction from 액운 (misfortune) and 체면 손상 (loss of face); sin here is graphically depicted as a living organism birthed from desire, culminating in death — a stronger image than casual misfortune-talk.
• πατὴρ τῶν φώτων (patēr tōn phōtōn) — “Father of lights” (1:17), a title for God as source of all good, unchanging gifts, contrasted with the “shifting shadows” of created lights (sun, moon, stars). Father: (baseline reuse: 아버지, Critical risk — Confucian ancestor-rite/jesa collision). Korean rendering: 빛들의 아버지 (bitdeul-ui abeoji). Risk: Critical (per baseline Father entry) — reinforce that this Fatherhood is about unchanging generous character (giving every good gift), not an ancestor requiring memorial offerings.
• λόγος ἀληθείας (logos alētheias) / ἔμφυτος λόγος (emphytos logos) — “word of truth” (1:18) / “implanted word” (1:21). Contextual meaning: the gospel message that regenerates (1:18, “brought us forth,” ἀποκυέω, deliberately echoing and reversing the sin-birth imagery of 1:15) and that continues to indwell and be capable of saving the soul. (NEW) Korean rendering: 진리의 말씀 / 마음에 심어진 말씀. Risk: Medium — distinguish “the word” here from generic wise sayings or Confucian classical texts (경, gyeong), per the baseline’s inspiration_of_scripture doctrine note.
• ποιητὴς λόγου / ἀκροατής (poiētēs logou / akroatēs) — “doer of the word” / “hearer” (1:22-25). This is the chapter’s direct thematic anticipation of the Faith-and-Works core doctrine. (NEW) Korean rendering: 말씀을 행하는 자 / 듣기만 하는 자. Risk: High — the mirror-in-a-glass illustration (1:23-24) must be taught alongside 2:14-26 as part of one unified argument; do not translate these two passages with inconsistent vocabulary for “doing/works.”
• νόμος τέλειος τῆς ἐλευθερίας (nomos teleios tēs eleutherias) — “the perfect law of liberty/freedom” (1:25; cf. 2:12). Law: (baseline reuse: 율법, yulbeop, High risk). Korean rendering: 자유롭게 하는 온전한 율법 (jayuropge haneun onjeonhan yulbeop). Risk: High — reuse baseline’s caution against equating 율법 with the Confucian ritual-propriety code (예, ye); additionally note James’s usage refers to the moral law fulfilled/summarized in the love command (2:8), experienced by the believer as liberating rather than burdensome — a nuance requiring its own translator note distinct from, though consistent with, the Romans usage.
• θρησκεία (thrēskeia) — “religion, religious practice/observance” (1:26-27). (NEW) Korean rendering: 경건 (gyeongeon, “piety/devotion”) in context, or 종교 (jonggyo, “religion”) more literally; KRV renders 1:26 “경건하다 생각하며” and 1:27 “정결한 경건.” Risk: Medium — James defines true θρησκεία practically (caring for orphans/widows, unstained by the world) rather than ritually; must not collapse into a purely ritual-performance concept resonant with either Confucian ritual propriety or shamanistic ritual observance.
• χαλιναγωγέω (chalinagōgeō) — “to bridle, hold in check (as with a horse’s bit)” (1:26). First occurrence of the Taming-the-Tongue theme, developed fully in ch. 3. (NEW) Korean rendering: 재갈 물리다 (jaegal mullida, “to put a bit/bridle on”). Risk: Low. See Chapter 3 for full glossary treatment of γλῶσσα (tongue).
• ὀρφανός, χήρα (orphanos, chēra) — “orphans, widows” (1:27) — paradigm objects of practical, “pure and undefiled” religion; directly relevant to the Favoritism/Poor doctrine. Korean rendering: 고아와 과부. Risk: Low.
• ἄσπιλος ἀπὸ τοῦ κόσμου (aspilos apo tou kosmou) — “unstained/unspotted from the world” (1:27). κόσμος: see Chapter 4 for the fuller Worldliness doctrine treatment. Korean rendering: 자기를 지켜 세상에 물들지 아니하는 (jagi-reul jikyeo sesang-e muldeulji anihaneun). Risk: Medium.

Chapter 2 (context outside the core passage: Favoritism, 2:1-13)

• προσωπολημψία (prosōpolēmpsia) — transliteration: prosōpolēmpsia. Literal: “receiving/accepting the face” (πρόσωπον, “face” + λαμβάνω, “to take/receive”) — i.e., judging by outward appearance/status. Semantic range: partiality, favoritism based on external status markers (wealth, clothing, social rank). English variants: “favoritism,” “partiality,” “respect of persons.” (NEW) Korean rendering: 외모로 사람을 차별함 (oemo-ro saram-eul chabyeolham, “discriminating among people by outward appearance”); KRV 2:1 renders imperatively “사람을 차별하여 대하지 말라.” Risk: Critical — Korean society is organized around a dense, grammatically-encoded honorific hierarchy (age, title, social rank determine required speech levels, as the baseline itself notes for reverent God-language). This creates a genuine tension: Korean social custom requires differentiated treatment/address based on status in ordinary contexts, which could make James’s condemnation of “favoritism” feel either (a) foreign/impossible to fully apply, or (b) confusingly opposed to legitimate honorific courtesy. Mandatory human theologian review with a clarifying note: James condemns dishonoring the poor and privileging the rich in violation of gospel equality and love of neighbor within the assembly (2:1-9) — not the ordinary linguistic honorifics of respectful Korean speech, which remain appropriate; the sin is preferential treatment that excludes or shames the poor, especially within the gathered church (συναγωγή, 2:2).
• πτωχός (ptōchos) — “poor, destitute” (2:2-6; cf. 1:9-10, 5:1-6). (NEW) Korean rendering: 가난한 자 (gananhan ja). Risk: Medium. Central noun of the Favoritism-and-the-Poor doctrine; note James’s radical claim (2:5) that God has chosen the poor of this world to be “rich in faith” and “heirs of the kingdom” (κληρονόμος τῆς βασιλείας — Kingdom of God: baseline reuse, 하나님의 나라, Low risk), a direct challenge to any culture (Korean or otherwise) that equates material success with divine favor — this connects directly back to the baseline’s Critical-risk warning about 기복신앙 (fortune-seeking faith) under “grace”; James 2:5 is a key text refuting the idea that wealth signals God’s blessing.
• νόμος βασιλικός (nomos basilikos) — “the royal law” (2:8), i.e., the love-of-neighbor command (Lev 19:18) as the summarizing, sovereign law of the kingdom. (NEW) Korean rendering: 최고의 법 (choego-ui beop, “the supreme/highest law”), established KRV phrase. Risk: Medium.
• ἔλεος (eleos) — “mercy” (2:13, “judgment is without mercy to one who has shown no mercy; mercy triumphs over judgment”). (NEW — this term is not yet in the baseline Romans package and must be added.) Korean rendering: 긍휼 (geunghyul). Risk: High — must never be rendered 자비 (jabi), which is the central technical term for compassion/mercy in Korean Buddhism (e.g., the Bodhisattva of Compassion, 관세음보살의 자비), carrying strong doctrinal association with Buddhist universal compassion extended by enlightened beings toward all sentient beings as a function of their own attainment. 긍휼 is the established Korean Protestant Bible term reserved for God’s covenantal mercy and its reflection in believers, and must be used consistently to avoid syncretistic blending with Buddhist compassion-doctrine. Mandatory human theologian review.
• κατακαυχάομαι (katakauchaomai) — “to boast/triumph over, glory against” (2:13, “mercy triumphs over judgment”). Korean rendering: 긍휼은 심판을 이기고 자랑하느니라 (KRV). Risk: Low.

Chapter 3 (Wisdom from Above; Taming the Tongue)

• γλῶσσα (glōssa) — “tongue” (3:5-8; cf. 1:26). Literal organ of speech, standing metonymically for speech itself. (NEW) Korean rendering: 혀 (hyeo). Risk: Low-Medium — the term itself is not doctrinally risky, but James’s extended metaphor cluster (bit/bridle χαλινός, ship’s rudder πηδάλιον, small fire πῦρ that sets ablaze a whole forest ὕλη, a “world of unrighteousness,” and — most severe — γέεννα “hell/Gehenna,” 3:6) requires careful, consistent rendering. γέεννα (geenna): Korean rendering 지옥 (jiok, “hell”). Risk: High — must be clearly taught as the place/reality of final divine judgment (as elsewhere in the Gospels), not merely a rhetorical intensifier, and must not be confused with any folk-religious underworld concept (e.g., Buddhist hell-realms, 지옥/불교의 지�g은, part of the six realms of samsara) — reinforcing the baseline’s resurrection/salvation cautions against conflating biblical eschatology with Buddhist cosmology.
• δαμάζω (damazō) — “to tame, subdue” (3:7-8, of animals — and the tongue, which “no human being can tame”). Korean rendering: 길들이다 (gildeurida). Risk: Low.
• ἀκατάστατον κακόν (akatastaton kakon) — “a restless/unstable evil” (3:8). Korean rendering: 길들일 수 없는 악 or KRV’s 쉬지 아니하는 악. Risk: Low.
• εὐλογέω / καταράομαι (eulogeō / kataraomai) — “to bless” / “to curse” (3:9-10) — the same tongue blessing the Lord and Father while cursing people “made in the likeness of God” (καθ᾿ ὁμοίωσιν θεοῦ). Korean rendering: 찬송하다 / 저주하다. Risk: Medium — the “likeness of God” (사람의 형상, or KRV 하나님의 모양대로 지음을 받은) grounds human dignity theologically; must not be flattened to a merely ethical courtesy norm.
• σοφία ἄνωθεν κατερχομένη (sophia anōthen katerchomenē) — “wisdom coming down/descending from above” (3:15, 17) — the chapter’s central term for the Wisdom-from-Above doctrine, contrasted with wisdom that is ἐπίγειος (“earthly”), ψυχική (“unspiritual, natural/soulish,” from ψυχή), and δαιμονιώδης (“demonic”). (NEW) Korean rendering: 위로부터 내려오는 지혜 (wirobuteo naeryeooneun jihye), contrasted with 땅에 속한, 정욕(육신)에 속한, 귀신의 것 (earthly, unspiritual/carnal, demonic). Risk: High — this contrast must be sharply preserved for Korean readers, since Korean culture (like most East Asian achievement-oriented societies) prizes practical cleverness and social savvy (처세술, cheseesul, “worldly-wise social skill/tact”) that James’s “earthly, unspiritual, demonic” category may closely resemble in daily practice; wisdom-from-above must be taught as qualitatively different in source and character (marked by purity, peaceableness, gentleness, mercy — 3:17), not merely a more polite version of worldly cleverness.
• πραΰτης σοφίας (prautēs sophias) — “the meekness/gentleness of wisdom” (3:13). (NEW) Korean rendering: 지혜의 온유함 (jihye-ui onyuham). Risk: Medium.
• ζῆλος πικρός, ἐριθεία (zēlos pikros, eritheia) — “bitter jealousy” and “selfish ambition” (3:14, 16) — the fruit of earthly wisdom, producing ἀκαταστασία (“disorder, instability,” 3:16) and “every vile practice.” Korean rendering: 독한 시기와 다툼 / 이기적 야심. Risk: Medium — 이기적 야심 (selfish ambition) intersects with Korea’s intensely competitive, achievement-and-status-oriented social culture (already flagged in the baseline under 영광/glory and 선교/mission); worth a cultural-application note.
• καρπὸς δικαιοσύνης (karpos dikaiosynēs) — “the fruit of righteousness” (3:18), “sown in peace by those who make peace.” Righteousness: (baseline reuse: 의, ui, High risk). Peace: (baseline reuse: 화평, hwapyeong, Medium risk). Korean rendering: 화평케 하는 자들은 화평으로 심어 의의 열매를 거두느니라. Risk: Medium — reuse baseline’s caution distinguishing 의 (righteousness/right standing) from 의리 (social loyalty-honor), here in a practical-fruit context rather than a forensic-justification context, but the same underlying distinction applies.

Chapter 4 (Worldliness versus Friendship with God)

• φιλία τοῦ κόσμου (philia tou kosmou) — transliteration: philia tou kosmou. Literal: “friendship of/with the world.” φιλία (philia) — “friendship, affection, fondness” (cf. 2:23’s φίλος θεοῦ, “friend of God” — the deliberate positive counterpart). κόσμος (kosmos) — “world,” in its morally negative Johannine-adjacent sense: the God-opposing system of human values, alienated from him. English variants: “friendship with the world,” “love of the world.” (NEW) Korean rendering: 세상과 벗함 / 세상과 벗이 되는 것 (sesang-gwa beotham / sesang-gwa beot-i doeneun geot), deliberately using the same root 벗 (beot, “friend”) as 2:23’s “friend of God” to preserve the antithesis. Risk: High — this is the core term of the Worldliness/Friendship-with-God doctrine; must be taught in explicit contrast with 2:23, and must not be softened into a vague warning against “secularism” divorced from the sharper covenantal-betrayal image James actually uses (see μοιχαλίδες below).
• μοιχαλίδες (moichalides) — “adulteresses” (4:4), a vocative addressed to James’s readers, invoking OT covenant-unfaithfulness imagery (Israel as YHWH’s unfaithful spouse, cf. Hosea). Literal: “adulterous women.” (NEW) Korean rendering: 간음하는 여인들아 (ganeumhaneun yeoindeul-a), KRV’s direct, unsoftened rendering. Risk: High — must not be euphemized or genericized (e.g., to a generic “unfaithful people”); the covenant-marriage/spiritual-adultery framework is essential to James’s rhetorical force and connects to the broader biblical marriage-covenant metaphor for God’s relationship with his people.
• ἔχθρα τοῦ θεοῦ (echthra tou theou) — “enmity/hostility with God” (4:4) — the stated consequence of worldly friendship. Korean rendering: 하나님과 원수 됨. Risk: Medium.
• μείζονα χάριν (meizona charin) — “greater/more grace” (4:6, citing Proverbs 3:34). Grace: (baseline reuse: 은혜, eunhye, Critical risk). Korean rendering: 더욱 큰 은혜. Risk: Critical (per baseline) — reuse the baseline’s caution that 은혜 must never be taught as a reciprocal, fortune-seeking exchange; note James 4:6’s immediate qualifier — “God opposes the proud but gives grace to the humble” (ταπεινός) — sets 은혜 in explicit opposition to self-exalting, achievement-based religion, reinforcing the non-transactional nature of grace against the 기복신앙 collision risk.
• ὑποτάσσω / ἀνθίστημι (hypotassō / anthistēmi) — “submit” / “resist” (4:7, “submit to God, resist the devil”). (NEW) Korean rendering: 복종하다 / 대적하다. Risk: Medium — “submit” language intersects with the baseline’s obedience_of_faith doctrine caution regarding Korea’s rigorous Confucian hierarchical-obedience ethics; here, submission is directed toward God specifically (not a human hierarchical superior), and resistance is directed toward the devil, not toward legitimate human authority (cf. Romans 13’s separate treatment of civil submission) — worth a clarifying cross-reference note to prevent conflation.
• διάβολος (diabolos) — “devil, slanderer” (4:7). (NEW) Korean rendering: 마귀 (magwi). Risk: High — distinguish from 귀신 (gwisin, “demons/spirits,” 2:19) and from Korean folk-belief in morally ambiguous trickster nature-spirits such as 도깨비 (dokkaebi, goblins), which are often mischievous rather than purely malevolent in folklore; 마귀 must be taught as the singular, purely evil personal adversary of God and his people, not a trickster figure who might occasionally be appeased or outwitted.
• ἐγγίζω (eggizō) — “draw near” (4:8, “draw near to God, and he will draw near to you”). Korean rendering: 하나님을 가까이하라 그리하면 너희를 가까이하시리라. Risk: Low.
• δίψυχος (dipsychos) — “double-minded” (4:8) — repeated from 1:8; same rendering and risk note apply (두 마음을 품은, Medium risk).
• ταπεινόω (tapeinoō) — “to humble (oneself)” (4:10, “humble yourselves before the Lord, and he will exalt you”). Korean rendering: 주 앞에서 낮추라. Risk: Low-Medium; connects to the Wisdom-from-Above doctrine’s contrast between worldly self-promotion and gospel humility.
• κριτής / νομοθέτης (kritēs / nomothetēs) — “judge” / “lawgiver” (4:11-12) — titles reserved for God alone, invoked against slanderous, self-appointed human judgment of fellow believers. Korean rendering: 재판장 / 입법자. Risk: Low-Medium.
• ἀτμίς (atmis) — “vapor, mist” (4:14, “what is your life? For you are a mist that appears for a little time and then vanishes”). Korean rendering: 안개. Risk: Low.
• Ἐὰν ὁ κύριος θελήσῃ (Ean ho kyrios thelēsē) — “If the Lord wills” (4:15). Lord: (baseline reuse: 주님, junim, Medium risk). Korean rendering: 주의 뜻이면. Risk: Low — reuse baseline honorific-grammar requirement (주님 with 님 suffix).
• ἁμαρτία (hamartia) — “sin,” specifically the “sin of omission” (4:17, “whoever knows the right thing to do and fails to do it, for him it is sin”). (baseline reuse: 죄, joe, High risk). Contextual note: this verse broadens the doctrine of sin beyond active wrongdoing to include failure-to-do-good, an important nuance for the Faith-and-Works doctrine as well (a “faith” that knows the good but fails to act is, structurally, the same problem James identifies in 2:14-26).

Chapter 5 (Rich Oppressors, Patience and the Lord’s Return, Prayer and Healing, Confession and Restoration)

• πλούσιος (plousios) — “rich” (5:1-6; cf. 1:10-11, 2:2-6). (NEW, reused from Ch.1/Ch.2) Korean rendering: 부한 자들 (buhan jadeul). Risk: Medium — James 5:1-6 is a prophetic oracle of judgment against wealth gained through withheld wages and self-indulgent luxury (τρυφάω, σπαταλάω — “live in luxury,” “live in self-indulgence”); connects directly to the baseline’s Grace/기복신앙 caution and to the Favoritism-and-the-Poor doctrine — wealth is not a marker of divine favor and may in fact indicate accumulated guilt before God (κατιόω/ἰός, “rust/corrosion” as evidence and testimony against the hoarder, 5:3).
• ἀποστερέω (apostereō) — “to defraud, withhold (wages)” (5:4). Κύριος Σαβαώθ (Kyrios Sabaōth) — transliterated title “Lord of Sabaoth/hosts,” an OT divine-warrior title invoked here as the One who hears the cries of defrauded laborers. Korean rendering: 삯을 갈취당한 / 만군의 주 (mangun-ui ju, established KRV OT title, “Lord of hosts/armies”). Risk: Medium — 만군의 주 is an established, low-collision term already present in Korean OT translation tradition (e.g., Isaiah, Psalms); ensure consistency with any OT-quotation conventions used elsewhere in the curriculum.
• μακροθυμία / μακροθυμέω (makrothymia / makrothymeō) — “patience, forbearance” (5:7-8, 10) — distinct from ὑπομονή (1:3-4; 5:11). Contextual meaning: patient waiting specifically for the Lord’s παρουσία (return), illustrated by a farmer awaiting the early and late rains. (NEW) Korean rendering: 길이 참으라/ 오래 참음 (gili chamara / orae chameum). Risk: Medium — must be kept lexically distinct from 인내 (innae, used for ὑπομονή, endurance-under-trial) even though both are commonly glossed “patience” in English; the Patience-and-the-Lord’s-Return doctrine depends on this being oriented specifically toward eschatological hope, not general stoic endurance.
• παρουσία τοῦ κυρίου (parousia tou kyriou) — “the coming/arrival of the Lord” (5:7-8). (NEW) Korean rendering: 주의 강림 (ju-ui gangnim), established Korean eschatological term. Risk: Medium — low collision risk in Korean (unlike some other languages in this pipeline where “coming/advent” language competes with a rival state ideology); ensure consistent rendering with any future Second Coming material elsewhere in the curriculum.
• ὑπομονὴ Ἰώβ (hypomonē Iōb) — “the patience/endurance of Job” (5:11), paired with “the purpose/outcome of the Lord” (τὸ τέλος κυρίου) and God’s character as πολύσπλαγχνος (“very compassionate, tender-hearted”) and οἰκτίρμων (“merciful”). Korean rendering: 욥의 인내 / 주께서 주신 결말 / 긍휼히 여기시고 자비하신 (using 긍휼, the mercy term established above in Ch.2, for consistency). Risk: Medium.
• ὀμνύω (omnyō) — “to swear (an oath)” (5:12, “do not swear… let your yes be yes and your no be no”). Korean rendering: 맹세하지 말라. Risk: Low.
• ἀσθενέω (astheneō) — “to be sick, weak, without strength” (5:14). (NEW) Korean rendering: 병든 (byeongdeun). Risk: Medium — core term of the Prayer-and-Healing doctrine.
• πρεσβύτερος (presbyteros) — “elder” (5:14) — established church-office term, resonant with Korea’s largest Protestant denomination, the Presbyterian church (장로교, Jangnogyo, literally “Elder-Doctrine church”). Korean rendering: 장로 (jangno). Risk: Low — well-established institutional term; no collision, though note the strong denominational resonance may lead learners to assume a formal ordained-office reading that should be checked against the specific historical context of the house-church elders James envisions.
• ἀλείφω ἐλαίῳ (aleiphō elaiō) — “to anoint with oil” (5:14). (NEW) Korean rendering: 기름을 바르며 (gireum-eul bareumyeo). Risk: Critical — this is one of the most sensitive terms in the book for a Korean audience. Korean Christianity (especially its large Pentecostal/charismatic wing) has a robust practice of anointing with oil in healing prayer, but Korean folk-shamanism similarly employs ritual objects (부적, bujeok, protective/curative talismans/amulets; and ritual substances used in a mudang’s 굿 ceremony) understood to carry or transmit spiritual power. This directly compounds the baseline’s Critical-risk caution on 능력 vs. 영력 (God’s power for salvation vs. a shaman’s ritual spirit-power). Mandatory human theologian review: teaching must make explicit that the oil itself carries no magical potency; it is a biblically-attested symbolic/prayerful act accompanying εὐχὴ τῆς πίστεως (“the prayer of faith,” 5:15) offered to God, who alone heals — not a ritual medium of transferable power comparable to a shamanistic talisman or ritual object.
• σῴζω (sōzō) — “save” (5:15, “the prayer of faith will save/restore the sick person”). (baseline reuse: 구원, guwon, Critical risk). Contextual note: James 5:15 uses the identical Korean term 구원 for physical restoration/healing from sickness, broadening σῴζω’s established soteriological sense (baseline: deliverance from sin’s guilt) to include physical healing in this specific context — established KRV usage, but translators must flag this broadened sense so learners do not wrongly conclude that “salvation” (in its normal soteriological sense) is guaranteed by physical healing, or that physical healing is guaranteed by faith in every case.
• ἐξομολογέω (exomologeō) — “to confess, acknowledge openly” (5:16, “confess your sins to one another”). (NEW) Korean rendering: 죄를 서로 고백하며 (joe-reul seoro gobaekhamyeo). Risk: High — must be clearly distinguished from the Catholic sacrament of confession to a priest (고해성사, gohae seongsa), which is not in view here; James commends mutual, horizontal confession among believers as part of a community of healing and prayer, not a priestly absolution rite. Given Korea’s substantial Catholic population alongside the Protestant majority, this Protestant/Catholic distinction is pastorally significant and should be flagged for native speaker (and, given the doctrinal specificity, theologian) review.
• δέησις δικαίου ἐνεργουμένη (deēsis dikaiou energoumenē) — “the effective/fervent prayer of a righteous person” (5:16, “avails much,” πολὺ ἰσχύει). Righteous: (baseline-adjacent term, cf. 의, ui). Korean rendering: 의인의 간구는 역사하는 힘이 큼이니라. Risk: Medium.
• πλανάω / ἐπιστρέφω (planaō / epistrephō) — “to wander/go astray” / “to turn back, convert” (5:19-20) — the closing exhortation on restoring a straying believer. (NEW) Korean rendering: 미혹되어 진리를 떠난 자 / 돌아서게 하면. Risk: Medium — core terms of the Confession-and-Restoration doctrine; must convey pastoral, restorative intent (bringing a brother back into fellowship and truth), not punitive exclusion.
• καλύπτει πλῆθος ἁμαρτιῶν (kalyptei plēthos hamartiōn) — “covers/conceals a multitude of sins” (5:20), the epistle’s closing promise regarding the one who turns a sinner back. Korean rendering: 허다한 죄를 덮을 것이니라. Risk: Medium — must not be read as a self-generated merit (“saving another earns forgiveness for oneself” in a karmic-transactional sense, echoing the same 업/업보 caution flagged for 행위 in the core passage); rather, this reflects the broader biblical pattern that genuine love and restoration ministry flow from, and are never independent of, God’s own prior forgiving grace.

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Summary of Cross-Chapter Consistency Requirements

1. δικαιόω / 의롭다 하심 must be rendered identically in James 2:21, 24, 25 and cross-checked against Romans 3-4’s usage — the doctrinal tension between the two books must be resolved by teaching notes, never by silently varying the Korean term.
2. ἐλογίσθη εἰς δικαιοσύνην / 의로 여기심 in James 2:23 must be verbatim-identical to Romans 4:3’s rendering (both quote Genesis 15:6).
3. πίστις/믿음 and ἔργα/행위 must be rendered consistently across 1:22-25 and 2:14-26 as one unified argument.
4. φίλος θεοῦ (2:23) and φιλία τοῦ κόσμου (4:4) must share the root 벗 (beot) to preserve the deliberate antithesis.
5. ὑπομονή/인내 (endurance-under-trial) and μακροθυμία/오래 참음 (patience-in-waiting) must remain lexically distinct throughout, despite both glossing to English “patience.”
6. δαιμόνια/귀신 (2:19) and διάβολος/마귀 (4:7) must remain distinct terms, both distinguished from the Holy Spirit (성령) and from Korean shamanistic spirit-categories.
7. γέεννα/지옥 (3:6) must be taught as biblical final judgment, not conflated with Buddhist hell-realm cosmology.

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This document extends, and does not contradict, the baseline Romans translation_memory.json and bible_term_registry.json. All terms marked “(baseline reuse)” above must be enforced exactly as recorded in the baseline package.