Linguistic Gap Analysis — Luke 1–24 (English → Korean)

Purpose

This analysis identifies where Korean vocabulary is missing (no adequate existing term), where Korean vocabulary is crowded (multiple competing native semantic neighbors risk doctrinal collapse), and where the pipeline must choose between transliteration and paraphrase. It closes with a ranked list of the highest-risk ambiguities for the Luke curriculum specifically, building on — and never contradicting — the baseline Romans package. Per the full-book-coverage mandate, every chapter of Luke (1–24) is accounted for, either as a source of new gap-analysis findings or as explicitly reviewed with no new load-bearing terms beyond what is already cataloged.

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1. Doctrine Vocabulary Matrix

For each curriculum doctrine: the Korean terms currently available, their specific weaknesses for this doctrine, and the recommended handling strategy for Phase 2.

1.1 Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)

Available Korean Terms	Weaknesses	Recommended Strategy
구주 (Savior) [NEW], 그리스도 (Christ) [Baseline TM], 이방인 (Gentiles) [Baseline TM], 이웃 (neighbor) [NEW], 가난한 자 (poor) [NEW], 부자 (rich) [NEW], 사마리아인 (Samaritan) [NEW], 오늘 (today) [NEW], thesis phrase 잃어버린 자를 찾아 구원하다 [NEW]	No single Korean lexeme captures Luke’s “universal scope + social reversal” motif as a unit; 이방인/이웃 both risk being read through Korea’s 단일민족 (single-ethnic-nation) self-conception, quietly re-drawing an insider/outsider boundary Luke’s text is dismantling; 가난한 자/부자 risk a prosperity-gospel inversion via 기복신앙 if taught in isolation from the reversal parables.	Reuse all baseline forms exactly. Require a standing teaching note wherever 이방인 or 이웃 occurs, explicitly denying the 단일민족 framing. Always teach 가난한 자 and 부자 as a paired reversal set, never singly. Enforce verbatim cross-document consistency for the thesis verse (19:10), matching the baseline’s Romans 1:16-17 precedent.

1.2 The Holy Spirit’s Work in Salvation History

Available Korean Terms	Weaknesses	Recommended Strategy
성령 [Baseline TM, Critical], 주의 성령, 능력 [Baseline TM, Critical], 위로부터 오는 능력 [NEW], 덮다 (overshadow) [NEW], 기름을 붓다 (anoint) [NEW], 성령과 불 [NEW], 영/혼 (spirit-ghost corrective sense) [NEW]	Luke’s Spirit-density is far higher than Romans (infancy narrative through Pentecost promise), multiplying occasions for the baseline’s 영력/신내림 shamanistic-power collision; 덮다 is a plain, theologically under-marked verb with no built-in sacral weight, unlike 성령 or 능력 which already carry established doctrinal freight.	Reuse 성령/능력 exactly per baseline. Attach mandatory explanatory glossing to every occurrence of 덮다 and 기름을 붓다 distinguishing them from 신내림 (shamanic possession-trance) and generic ritual anointing. Route “power from on high” (24:49) with the same Critical escalation as baseline 능력.

1.3 Good News to the Poor and Marginalized

Available Korean Terms	Weaknesses	Recommended Strategy
가난한 자, 복이 있다 [Critical], 포로 된 자, 자유, 눌린 자, 주의 은혜의 해, 과부, 세리, 목자, 사마리아인 나병환자, 몸 불편한 자/다리 저는 자	복이 있다 is the single sharpest new collision term surfaced anywhere in this curriculum (기복신앙); the single Greek ἄφεσις is split across 자유 (4:18) and 죄 사함 (elsewhere), obscuring their unity; 목자 today carries a respected pastoral-title connotation that inverts the original low social status; 세리 carries no comparable modern stigma.	Mandatory theologian review with footnote apparatus at every 복이 있다 occurrence. Add an explicit cross-reference teaching note wherever 자유 or 죄 사함 render ἄφεσις, stating they are the same underlying term. Supply first-century social-background sidebars for 목자 and 세리.

1.4 Repentance and Forgiveness of Sins

Available Korean Terms	Weaknesses	Recommended Strategy
회개, 죄 사함 [Critical], 열매, 잃은 자, 불쌍히 여기소서, 아버지 사하여 주옵소서 [Critical], 세례, 죄인	회개 sits in a crowded neighborhood with Buddhist 참회 (ritual confession), Confucian 개과천선 (moral self-correction), and secular 후회 (mere regret); 세례 risks a folk ritual-purification reading (부정을 씻음) if not glossed.	Retain established KRV terms. Add a first-occurrence gloss at 3:3 distinguishing 회개 from each of its three competing neighbors, reinforced again at 15:7,10 and 24:47.

1.5 Prayer and Dependence on God

Available Korean Terms	Weaknesses	Recommended Strategy
기도, 아버지 [Critical], 일용할 양식, 시험, 염려하다, 중보기도 [Baseline TM]	기도 is the generic verb also used for shamanistic petition (치성, mountain-spirit prayer to 산신령, already forbidden under baseline “god”); 시험 collides heavily with the dominant modern sense “academic exam,” a live cultural association given Korea’s intense exam culture.	No lexical substitute required — apply mandatory contextual glossing distinguishing Christian prayer (direct, personal address to the Father through Christ) from ritual petition, and flag every 시험 occurrence with a clarifying note (“spiritual trial,” not an exam).

1.6 The Kingdom of God Present and Future

Available Korean Terms	Weaknesses	Recommended Strategy
하나님의 나라 [Baseline TM], 너희 안에/가운데 있느니라 [NEW, High], 오늘, 응하다 (fulfilled) [NEW], 하나님의 말씀 [NEW]	17:21’s “within you” phrasing risks an individualistic-mystical misreading resembling Korean inner-cultivation frameworks (수행/도 닦기, forbidden under baseline sanctification); KRV’s 응하다 at 4:21 differs from the more common 이루다 used elsewhere for “fulfilled,” creating a consistency decision point.	Adopt 응하다 specifically at 4:21 for cross-document consistency with KRV precedent. Attach a teaching note privileging the corporate in-breaking sense of 17:21 over the inner-mystical sense, while retaining the literal KRV wording.

1.7 The Cost and Joy of Discipleship

Available Korean Terms	Weaknesses	Recommended Strategy
제자, 따르다, 자기를 부인하다, 십자가, 인자 [High], 기쁨, 인내, 낮추다/높이다	제자 is also the standard term for a Buddhist monk’s or Confucian master’s student; 자기를 부인하다 risks conflation with the Buddhist doctrine of no-self (무아); 낮추다/높이다 risks being read through Korea’s status/face culture (체면, 출세) as a clever social strategy rather than an eschatological reversal enacted by God.	Add a gloss clarifying that Christian discipleship is Christ-specific allegiance, not a transferable master-disciple pattern; explicitly deny the 무아 metaphysical reading at 9:23 (self-denial presupposes a real self submitted to Christ); attach the reversal-theme note at each humble/exalt occurrence (1:48-53; 14:11; 18:14).

1.8 Jesus’ Compassion and Table Fellowship with Sinners

Available Korean Terms	Weaknesses	Recommended Strategy
불쌍히 여기다, 긍휼, 죄인, 의사, 잔치, 세리, 귀신 [High], 마귀 [High]	긍휼 risks collapsing into the Confucian reciprocal-obligation benevolence pattern (은덕, already forbidden under baseline “grace”); 귀신 is one of the sharpest collision terms in the entire curriculum, naming exactly what a mudang claims to channel/exorcise; 죄인 risks softening toward social loss-of-face (체면 손상).	Route 귀신 occurrences with theologian-review parity to the baseline’s Critical holy_spirit/power_of_god entries. Add an explicit note distinguishing 긍휼 from 은덕’s reciprocal-obligation logic. Reinforce 죄인 as genuine moral culpability met with compassion, not shame-management.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (genuine lexical gaps requiring paraphrase or teaching supplementation)

Concept	Gap Description	Handling
ἐνιαυτὸς Κυρίου δεκτός (“acceptable/Jubilee year of the Lord,” 4:19)	No single Korean word carries the Levitical Jubilee concept for a general reader; the technical OT term 희년 exists but is not what KRV uses at 4:19.	Retain KRV’s periphrastic 주의 은혜의 해; supply a background note connecting it to 희년 (Leviticus 25) so learners see the OT allusion.
ἐντὸς ὑμῶν (“within/among you,” 17:21)	Korean 안에 spans both spatial-interior and abstract-interior senses without disambiguation; no separate lexeme exists to force the corporate “among/in the midst of” reading over an individual-interior reading.	Retain literal KRV wording but pair with a mandatory interpretive teaching note favoring the corporate in-breaking sense.
ἄφεσις polysemy (release / Jubilee liberty / forgiveness)	Korean has no single word spanning both “release from bondage” and “forgiveness of sin”; the KRV itself splits the one Greek term into 자유 and 죄 사함.	Retain the split rendering but mandate an explicit cross-reference teaching note stating both are the same underlying term.
σπλαγχνίζομαι (“gut-level compassion”)	Korean 불쌍히 여기다 is adequate in sense but loses the Greek’s bodily “inward parts” intensity; no equivalent visceral-compassion idiom exists in standard theological Korean.	Accept 불쌍히 여기다 as the rendering; compensate through teaching emphasis (widow of Nain, Good Samaritan, Prodigal’s father) rather than seeking a new coinage.
ἐπισκιάζω (“overshadow,” 1:35)	Korean lacks a distinct sacral-overshadowing verb; 덮다 is plain and under-marked theologically.	Retain 덮다 but require heavy explanatory glossing distinguishing it from 신내림 (shamanic possession-trance) at every occurrence.
πτωχός/πλούσιος reversal rhetoric as a unit	Korean has adequate words for “poor” and “rich” individually, but no single term names Luke’s reversal motif itself.	Introduce a non-Scriptural pedagogical label (e.g., “역전의 복음,” “gospel of reversal”) for teaching materials only — never inserted into the translated Scripture text itself.

2.2 Crowded Semantic Neighborhoods (need explicit fencing against nearby competing Korean concepts)

Term	Crowding Neighbors	Fencing Required
복 (the root inside 복음, 복이 있다, and adjacent to 은혜)	기복신앙, 운, 재수 (fortune, luck)	Explicit denial that 복 in these compounds refers to material fortune; reinforce baseline’s existing 기복신앙 caution across every occurrence in Luke, not only Romans.
기도	치성, 굿, shamanistic ritual petition register	Fence with explicit “personal address to a knowable Father through Christ” framing at every prayer-teaching passage (3:21; 11:1-13; 18:1-14).
회개	참회 (Buddhist ritual confession), 개과천선 (Confucian self-correction), 후회 (secular regret)	First-occurrence and recurring glosses distinguishing God-ward reorientation from each neighbor.
시험	Modern dominant sense: academic “exam”	Clarifying gloss at every occurrence (4:2,13; 11:4; 22:40,46) that this is spiritual testing, not an exam passed by merit.
귀신	Mudang-channeled/exorcised spirits, gut-ritual spirit-negotiation	Explicit statement that Luke’s demons are defeated, personal, evil beings under Christ’s unique authority — never spirits to be feared, placated, or ritually manipulated.
제자	Buddhist/Confucian master-disciple relationship	Note that discipleship here is allegiance to the risen, living Lord specifically, not a generic transferable teacher-student bond.
목자	Modern honorific pastoral-title usage	Explicit background note restoring the original low social status at 2:8-20.
의	의리 (loyalty-ethics, baseline-flagged) plus a newly surfaced third neighbor: δίκαιος’s legal-innocence sense at 23:47	Triple-crowded field — teaching materials must distinguish (a) forensic justification, (b) social loyalty-ethics, and (c) legal/civil innocence as three distinct senses of 의, with 23:47 flagged as sense (c) only.
부활	환생, 윤회 (baseline-fenced), reinforced by Luke 24:37’s explicit ghost-denial	Continue baseline fence; use 24:37 itself as a built-in teaching resource.
은혜	복/사주/토정비결 “lucky year” folk-fortune framework	Newly acute at 4:19; fence identically to the baseline’s central grace caution, now applied to a “Jubilee year” context rather than only a “gift” context.
긍휼/자비	은덕 (Confucian reciprocal-obligation benevolence, baseline-forbidden under “grace”)	Explicit note that mercy here is unconditional, not favor owed in return for status or service.

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3. Transliteration vs. Paraphrase Decisions

Consistent with the baseline’s established pattern (theological concepts are paraphrased into native/Sino-Korean compounds; proper names are transliterated using established KRV forms), the following Luke-specific decisions are recorded:

Item	Decision	Rationale
Proper names (나사렛, 엠마오, 갈릴리, 유대, 사마리아, 가버나움, 베들레헴, 시므온, 안나, 사가랴, 엘리사벳, 삭개오, 글로바, 등)	Transliterate, using established KRV forms exactly	Low doctrinal risk; consistency with existing Korean Bible reading tradition is the only concern.
δικαιοσύνη, ἀπολύτρωσις, ἄφεσις, μετάνοια, and all other core doctrinal terms	Paraphrase into native/Sino-Korean compounds (의, 속량, 자유/죄 사함, 회개), never phonetic transliteration	Continues the baseline’s established practice; a transliterated Greek loanword would be theologically opaque to Korean readers and would forfeit the interpretive work Korean compounds already do.
παράδεισος (“paradise,” 23:43)	Paraphrase using the naturalized Sino-Korean compound 낙원; explicitly reject the modern secular loanword 파라다이스	파라다이스 carries contemporary secular/commercial connotations in Korean (resort and casino branding); 낙원 is fully naturalized in Christian usage and avoids this collision.
Λεγιών (“Legion,” 8:30)	Paraphrase by meaning as 군대 (following existing KRV precedent), not phonetic transliteration (레기온)	KRV already translates by sense (“a great many,” “an army/multitude”) rather than transliterating; retain this precedent for intelligibility.
συναγωγή (“synagogue”)	Retain established compound 회당 (not a phonetic transliteration, but a long-naturalized Sino-Korean compound)	Distinguish clearly from 교회 (church); supply background note on the synagogue’s historical function, since Korean readers have no direct cultural referent.
σάββατον (“Sabbath”)	Retain established compound 안식일	Long-naturalized; no decision needed, noted here only for completeness of coverage.
ἐνιαυτὸς Κυρίου δεκτός (“Jubilee year,” 4:19)	Paraphrase as the full descriptive KRV phrase 주의 은혜의 해, rather than borrowing the technical Levitical term 희년	KRV precedent; 희년 is available as a background cross-reference but is not the rendering used in the Gospel text itself.
Amen / Hallelujah (where they occur in the broader NT tradition)	Transliterate as 아멘 / 할렐루야	Continues baseline transliteration standard; note that Luke’s own text does not use ἀλληλούϊα, so this applies only where liturgical use requires it in surrounding curriculum materials.
”Hosanna”	Not applicable in Luke	Luke’s triumphal entry (19:38) omits “Hosanna,” using instead “peace in heaven and glory in the highest” — flagged so curriculum writers do not import a transliteration decision from the Matthew/Mark tradition that does not belong in Luke’s own text.

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4. Full-Book Chapter Coverage Confirmation (Luke 1–24)

Every chapter of Luke has been reviewed for load-bearing terminology relevant to this curriculum’s eight doctrines. Chapters not separately itemized above are confirmed here as reviewed, with any residual notes recorded.

Ch.	Key Content Reviewed	New Gap-Analysis Findings
1	Annunciation, Magnificat, Benedictus	은혜/χάρις (favor on Mary), 성령/ἐπισκιάζω, 하나님의 아들, 긍휼/ἔλεος, 언약, 구주 — all captured in Sections 1.1–1.8, 2.2 above.
2	Nativity, shepherds, Simeon/Anna, boy Jesus in temple	구주, 그리스도 주, 오늘, 이방인/이스라엘 (Simeon’s prophecy), 목자 — captured above.
3	John’s ministry, baptism, genealogy	회개, 세례, 열매, 성령과 불 — captured above.
4	Temptation, Nazareth sermon (core passage)	마귀, 시험, 성령, 그리스도/기름을 붓다, 가난한 자/포로 된 자/자유/눌린 자/주의 은혜의 해, 응하다, 하나님의 나라 — core passage; all captured above.
5	Calling of disciples, leper, paralytic, Levi, physician saying	죄 사함 (paralytic), 죄인/의사/세리 (Levi) — captured above.
6	Sermon on the Plain	복이 있다 (Beatitudes/Woes) — highest-priority item, captured above; 제자, 사도.
7	Centurion, widow of Nain, sinful woman	불쌍히 여기다 (compassion motif), 믿음 (Gentile centurion’s faith), 죄인, 죄 사함 — captured above.
8	Sower, storm, Legion, woman with the flow of blood, Jairus’s daughter	하나님의 말씀, 귀신 (Legion), 군대 (transliteration decision, Section 3), 믿음 — captured above.
9	Feeding of 5000, transfiguration, cost of following, deny self/cross	인자, 자기를 부인하다, 십자가, 하나님의 나라 — captured above; Samaritan-village rejection reviewed, no new terms beyond 사마리아인 (already cataloged).
10	Sending the Seventy, Good Samaritan, Mary and Martha	이웃, 사마리아인, 기쁨 (names written in heaven) — captured above.
11	Lord’s Prayer, Beelzebul controversy, woes on Pharisees	기도, 아버지, 일용할 양식, 시험, 마귀/귀신 — captured above.
12	Warning against hypocrisy, Rich Fool, anxiety, watchfulness	부자, 염려하다, 하나님의 나라 — captured above.
13	Repent-or-perish, bent woman healed, mustard seed/leaven, narrow door, lament over Jerusalem	회개, 하나님의 나라 (parables) — reviewed; no new terms beyond Sections 1–2 above.
14	Sabbath healing, humility at banquet, Great Banquet, cost of discipleship	낮추다/높이다, 가난한 자/몸 불편한 자/다리 저는 자, 잔치, 제자 — captured above.
15	Lost sheep, lost coin, prodigal son	잃은 자, 회개, 기쁨, 불쌍히 여기다 — a doctrinally dense chapter; all terms captured above.
16	Unjust steward, Rich Man and Lazarus	부자, 가난한 자 (Lazarus), 율법/하나님의 나라 (v.16) — reviewed; core terms already cataloged.
17	Forgiveness/rebuke, faith, ten lepers, kingdom within/among you	너희 안에/가운데 있느니라, 사마리아인 나병환자, 감사 — captured above.
18	Persistent widow, Pharisee and tax collector, rich ruler, blind beggar	불쌍히 여기소서, 의롭다 하심, 세리, 죄인, 믿음 — captured above.
19	Zacchaeus, minas, triumphal entry, weeping over Jerusalem, temple cleansing	잃어버린 자를 찾아 구원하다 (thesis verse), 오늘, 세리 — highest-priority items; captured above.
20	Authority questioned, wicked tenants, taxes to Caesar, resurrection debate	부활, 다윗의 자손 — reviewed; terms already cataloged under baseline resurrection and Section 2.2’s 의/부활 fencing.
21	Widow’s mite, Olivet discourse, redemption draws near	과부, 속량, 인내 — captured above.
22	Last Supper, new covenant in blood, Gethsemane, Peter’s denial, arrest	내 피로 세우는 새 언약, 내 몸/내 피, 중보기도, 기도 — captured above as Critical-tier items requiring theologian-review parity with baseline Romans 3:25.
23	Trial, crucifixion, “Father forgive them,” two criminals, paradise, centurion’s verdict	아버지 사하여 주옵소서, 낙원 (Section 3), 의/δίκαιος legal-innocence sense (Section 2.2) — captured above.
24	Resurrection, Emmaus, ghost-correction, Great Commission, power from on high	부활, 영/혼, 응하다 (24:44 use reviewed alongside 4:21), 위로부터 오는 능력, 증인 — captured above.

Coverage confirmation: All 24 chapters of Luke have been reviewed. No chapter was silently omitted; chapters contributing no terminology beyond what is already cataloged above (notably portions of chs. 9, 13, 16, 20) are explicitly marked “reviewed” in the table rather than skipped.

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5. Ranked List of This Curriculum’s Highest-Risk Ambiguities

Ranked by combined severity of doctrinal collision, frequency/salience in everyday Korean usage, and centrality to the curriculum’s eight doctrines and core passage (Luke 4:16-21):

1. μακάριος / 복이 있다 (“blessed,” 6:20-26) — Critical. Direct collision with 기복신앙; located in a foundational sermon; the single sharpest new risk in the entire curriculum.
2. δαιμόνιον / 귀신 (“demon”) — High. Names exactly what a mudang claims to channel or exorcise in a gut ritual; high frequency across the whole Gospel.
3. ἐνιαυτὸς Κυρίου δεκτός / 주의 은혜의 해 (“year of the Lord’s favor,” 4:19) — Critical. Embeds 은혜 in a “lucky year” folk-astrology-adjacent frame, located inside the curriculum’s own core passage.
4. ἄφεσις polysemy (자유 / 죄 사함 split) — Critical. Risk that Jesus’ “release” ministry and his forgiveness ministry are perceived as two unrelated things because the KRV renders one Greek term two ways.
5. ἐντὸς ὑμῶν / 너희 안에 있느니라 (“kingdom within/among you,” 17:21) — High. Risk of collapse into Korean inner-cultivation individualist mysticism (수행/도 닦기).
6. δίκαιος at 23:47 vs. δικαιοσύνη/δικαιόω elsewhere — High. A newly triple-crowded 의 field (forensic justification / 의리 loyalty-ethics / legal-innocence); risk of conflating the centurion’s verdict with soteriological justification.
7. πνεῦμα as “ghost/spirit” at 24:37 vs. πνεῦμα ἅγιον — High. Risk of blending Holy-Spirit vocabulary with the ghost/ancestor-spirit folk category, even though the text is itself corrective.
8. σπλαγχνίζομαι/ἔλεος (불쌍히 여기다/긍휼) vs. 은덕 — Medium-High. Subtle collapse risk into Confucian reciprocal-obligation benevolence; no forbidden-term flag currently exists for this pairing.
9. μετάνοια / 회개 vs. its three Korean neighbors (참회/개과천선/후회) — High. A crowded, foundational, high-frequency term from ch.3 onward.
10. πειρασμός / 시험 (“temptation/trial”) vs. modern “exam” sense — Medium. Doctrinal stakes are lower than items above, but everyday salience of the competing sense is extremely high in Korea’s exam culture.
11. ποιμήν / 목자 (“shepherd”) status-inversion blind spot — Medium. Low doctrinal stakes but high probability of silent misreading, since modern usage is honorific.
12. παράδεισος / 낙원 (“paradise”) vs. secular loanword 파라다이스 — Medium. Register/connotation drift risk toward resort/casino usage rather than doctrinal substance.
13. τελώνης / 세리 (“tax collector”) modern-stigma mismatch — Medium. A background-knowledge gap rather than a lexical collision.
14. ἀπολύτρωσις / 속량 (“redemption”) vs. shamanistic grudge-resolution ritual (해원굿) — Medium. Structurally similar “release from bondage” framing risks superficial conflation absent explicit teaching.
15. διανοίγω (“opening” of Scripture/minds, 24:31,45) vs. Buddhist self-attained enlightenment (깨달음) — Medium. Doctrinally relevant to the sanctification-adjacent Emmaus material, though lower in frequency than items above.

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Governance Notes

1. This gap analysis extends, and does not contradict, the baseline Romans translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All baseline terms are reused exactly as recorded.
2. All items in Section 5 ranked Critical or High must be routed through mandatory human theologian review at every occurrence in Phase 2, per the baseline’s escalation rules.
3. Items 1, 3, and 4 in Section 5 should receive standing watch-item status across the entire Luke curriculum, paralleling the baseline’s treatment of grace/기복신앙 as its single most sensitive collision term.
4. This document should be read alongside analysis/08_core_glossary.md for full term-by-term detail and will inform the updated translation_memory.json and doctrine_risk_registry.json entries to be produced in subsequent Phase 1 steps.