Semantic Analysis — Luke 1–24 (English → Korean)
Purpose and Method
This document analyzes the entire Gospel of Luke in the original Koine Greek, chapter by chapter, to surface every load-bearing theological term needed for the Luke curriculum built around the eight assigned doctrines:
- Jesus as Savior for All Nations and All People (Jew and Gentile, Rich and Poor)
- The Holy Spirit’s Work in Salvation History
- Good News to the Poor and Marginalized
- Repentance and Forgiveness of Sins
- Prayer and Dependence on God
- The Kingdom of God Present and Future
- The Cost and Joy of Discipleship
- Jesus’ Compassion and Table Fellowship with Sinners
Governing rule: Any term already recorded in the baseline Romans translation_memory.json / bible_term_registry.json MUST reuse that exact Korean rendering (e.g., 복음, 은혜, 믿음, 구원, 죄, 성령, 하나님, 예수, 그리스도, 주님, 하나님의 나라, 이방인, 언약, 능력, 영광, 거룩한, 성도, 아버지, 다윗, 이스라엘, 부르심/부르심을 받은, 부활, 사도, 선지자, 예언, 선택, 중보기도, 섭리, 선교, 화평, 은사). These are marked “Baseline TM — reuse exactly” below and are not re-litigated; the entries here note only Luke-specific contextual nuance. New terms not present in the Romans package are analyzed in full and assigned a proposed Korean rendering and risk tier for 08_core_glossary.md and eventual promotion into an updated translation memory in Phase 2.
Chapters that introduce no new load-bearing theological vocabulary beyond what has already been analyzed are explicitly marked as reviewed, no new terms.
PART 1 — CORE PASSAGE: Luke 4:16-21 (Verse-by-Verse)
Luke 4:16
Greek: Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| Ναζαρά (Nazara) | Nazareth (place name) | Proper noun; Jesus’ hometown | ”Nazareth” | Establishes Jesus’ rootedness in ordinary, marginal Galilean life — theologically relevant to “good news to the poor/marginalized” (Nazareth was an obscure village). | 나사렛 (Nasaret) — established KRV form. Risk: Low. No collision; proper name. |
| συναγωγή (synagōgē) | “gathering place” | Local Jewish assembly/worship building | ”synagogue” | The regular venue of Jesus’ teaching ministry; roots the gospel announcement in Israel’s covenant worship life, relevant to “Savior for Jew and Gentile.” | 회당 (hoedang). Risk: Low. Historical/cultural term Korean readers need background on (distinct from 교회), but no doctrinal collision. |
| τὸ εἰωθὸς (to eiōthos) | “the accustomed thing,” his custom | Habitual practice | ”as was his custom” | Signals Jesus’ habitual, disciplined worship practice — a discipleship-formation model (regular gathering, not occasional). | 습관을 따라 (seupgwan-eul ttara). Risk: Low. |
| ἀνέστη ἀναγνῶναι (anestē anagnōnai) | “he stood up to read” | Liturgical action of a rabbi/teacher reading Scripture | ”stood up to read” | Jesus assumes the authoritative posture of one publicly expounding Scripture — anticipates his claim in v.21 that Scripture is fulfilled in himself. | 일어서서 읽으려 하시니. Risk: Low. |
Luke 4:17
Greek: καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαΐου, καὶ ἀναπτύξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον·
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| βιβλίον (biblion) | “little book,” scroll | Written scroll of a biblical book | ”book,” “scroll” | The physical Isaiah scroll — grounds Jesus’ announcement in written, inspired Scripture, not oral prophecy alone. | 책/성경책 → KRV renders 책 (chaek) or 두루마리 (duruma-ri, “scroll”). Risk: Low. |
| προφήτης Ἠσαΐας (prophētēs Ēsaias) | prophet Isaiah | Proper name + role | ”the prophet Isaiah” | Baseline TM — reuse exactly: 선지자 (prophet) = 선지자; Isaiah = 이사야. Anchors fulfillment-of-prophecy doctrine (already High risk in Romans package, doctrine “fulfillment_of_prophecy”). | 선지자 이사야. Risk: Medium (inherited from baseline fulfillment-of-prophecy doctrine notes). |
| γεγραμμένον (gegrammenon) | “having been written” (perfect passive) | Fixed, permanently valid written record | ”it was written,” “is written” | Perfect tense signals abiding, settled authority of the inspired text — relevant to inspiration_of_scripture doctrine (High risk in baseline). | 기록된 (girokdoen). Risk: Medium. Distinguish God-breathed Scripture from Confucian classical texts (경) or folk divination manuals — per baseline doctrine notes on inspiration_of_scripture. |
Luke 4:18 (the reading itself — Isaiah 61:1-2 LXX, adapted)
Greek: Πνεῦμα Κυρίου ἐπ’ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει,
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| Πνεῦμα Κυρίου (Pneuma Kyriou) | “Spirit of the Lord” | The Spirit as divine agent of empowerment/anointing | ”the Spirit of the Lord,” “the Lord’s Spirit” | Names the Holy Spirit’s active role in commissioning the Messiah — the interpretive key for the doctrine “The Holy Spirit’s Work in Salvation History.” | Baseline TM — reuse exactly: 성령 (holy_spirit). Rendered 주의 성령. Risk: Critical (inherited). Must never be framed with shamanistic spirit-channeling language (신령/신 alone forbidden per baseline). |
| ἔχρισέν (echrisen, from χρίω, chriō) | “anointed” | Ritual/messianic designation by pouring oil, or metaphorically by the Spirit | ”anointed,” “consecrated,” “appointed” | Directly grounds Χριστός (“the Anointed One” = 그리스도, Baseline TM messiah term). Jesus explicitly identifies himself as the Isaianic Anointed One in this scene. | 기름을 부으시고 (gireum-eul buusigo). Risk: Medium. Must be tied explicitly to messianic identity (그리스도), not read as a generic ritual anointing/blessing rite. |
| εὐαγγελίσασθαι (euangelisasthai) | “to announce good news” | Authoritative proclamation of good news | ”to preach the gospel,” “to bring good news” | Baseline TM — reuse exactly: 복음 (gospel). This is the verbal form; render “복음을 전하게 하시려고.” Risk: Medium (inherited — 복 root collision with 기복신앙 already documented). | |
| πτωχοῖς (ptōchois, from πτωχός, ptōchos) | “to the destitute/beggarly” | Not merely low-income but the economically destitute, socially powerless, and (by biblical extension) the spiritually humble/dependent | ”the poor,” “the destitute” | NEW TERM — core to “Good News to the Poor and Marginalized.” Names the primary addressee of the gospel in Luke’s theology (cf. 6:20, 7:22, 14:13, 21, 16:20). | 가난한 자 (ganan-han ja). Risk: High. Korean church culture carries a live, self-critical history of 기복신앙 (fortune-seeking faith) in which material blessing is sought as reward; teaching on “good news to the poor” must be handled so it is not inverted into either (a) a prosperity-gospel promise that the poor will become rich, or (b) a purely spiritualized “poor in spirit” reading that erases Luke’s real economic and social concern for the destitute and marginalized. |
| ἀπέσταλκέν (apestalken, from ἀποστέλλω) | “has sent” (perfect) | Commissioned sending with authority | ”has sent,” “sent me” | Roots ἀπόστολος (Baseline TM — 사도) conceptually: Jesus himself is the one “sent,” modeling the sending pattern later given to the apostles and the church’s mission. | 나를 보내사. Risk: Low. |
| κηρύξαι (kēryxai, from κηρύσσω) | “to proclaim” (herald’s cry) | Public, authoritative announcement | ”to proclaim,” “to preach,” “to announce” | Distinguishes gospel proclamation from private opinion or philosophical teaching — a herald announcing a decree. | 선포하며/전파하며 (seonpohamyeo). Risk: Low-Medium. |
| αἰχμαλώτοις (aichmalōtois, from αἰχμάλωτος) | “to captives” | Prisoners of war / those held in bondage | ”captives,” “prisoners” | In Isaiah’s Jubilee background, release from literal and figurative bondage (exile, sin, oppression) — ties to both “Good News to the Poor” and “Repentance and Forgiveness of Sins.” | 포로 (된 자) (poro-doen ja). Risk: Medium. Established KRV vocabulary; must retain both literal-historical (exile) and spiritual (sin/bondage) senses without collapsing into vague “freedom” language. |
| ἄφεσιν (aphesin, from ἄφεσις) | “release, cancellation, liberty” | Highly polysemous: (1) release from captivity/bondage; (2) forgiveness/cancellation of sin-debt; (3) the Jubilee-year “letting go” of debts and slaves (Lev 25) | “release,” “liberty,” “freedom,” “forgiveness,” “remission” | NEW TERM — CRITICAL for this curriculum. In 4:18 ἄφεσις is social-Jubilee “release/liberty”; elsewhere in Luke (1:77; 3:3; 24:47) the phrase ἄφεσις ἁμαρτιῶν means “forgiveness of sins.” Both senses converge in Luke’s theology: Christ’s ministry is one release, socio-economic AND spiritual. | KRV precedent renders this contextually: 자유 (jayu, “freedom/liberty”) here in 4:18, but 죄 사함 (joe saham, “forgiveness of sins”) in forgiveness contexts (1:77; 3:3; 24:47). Risk: Critical. The single Greek word’s split rendering across two different Korean words is itself a translation-fidelity risk: teaching materials must make explicit that these are the same Greek term, so learners see that Jesus’ “release” is simultaneously social/economic liberation-language and forgiveness-of-sin language, not two unrelated ministries. |
| τυφλοῖς ἀνάβλεψιν (typhlois anablepsin) | “to the blind, recovery of sight” | Restoration of physical sight; figuratively, spiritual illumination | ”recovery of sight for the blind,” “sight to the blind” | Physical healing that also signals messianic in-breaking and spiritual insight (cf. 18:35-43). | 눈먼 자에게 다시 보게 함 (nunmeon jaege dasi bogeham). Risk: Low-Medium. |
| τεθραυσμένους (tethrausmenous, from θραύω) | “the ones who have been crushed/shattered” | Those broken/oppressed by violence or hardship | ”the oppressed,” “the bruised,” “the downtrodden” | NEW TERM. Names victims of social and structural oppression specifically — reinforces “Good News to the Poor and Marginalized” as addressing real, structural affliction. | 눌린 자 (nullin ja). Risk: Medium. Must be distinguished from generic bad luck/misfortune (액운, already flagged under “sin” in the baseline) — this is oppression inflicted by injustice, addressed by God’s justice, not an impersonal fate to be fatalistically endured. |
| ἐν ἀφέσει (en aphesei) | “in release” | See ἄφεσις above | ”set free,” “into liberty” | Reinforces the ἄφεσις theme a second time within v.18 — Luke’s Greek doubles the term for emphasis. | 자유롭게 (하고). Risk: Critical (same term as above — see note). |
Luke 4:19
Greek: κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν.
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| ἐνιαυτὸν Κυρίου δεκτόν (eniauton Kyriou dekton) | “an acceptable/favorable year of the Lord” | Alludes to the Jubilee year (Lev 25) — a divinely appointed era of release, restoration, and favor | ”the year of the Lord’s favor,” “the acceptable year of the Lord,” “the Lord’s Jubilee” | NEW TERM — directly connects “Kingdom of God Present and Future” with “Grace.” Jesus announces the in-breaking of the eschatological Jubilee: God’s decisive era of favor has now arrived in his own person and ministry. | KRV precedent: 주의 은혜의 해 (Ju-ui eunhye-ui hae, “the year of the Lord’s grace”). Risk: Critical. This phrase directly imports 은혜 (grace), the single most critical collision term in the entire Korean Language Package (기복신앙/fortune-seeking-faith risk). Teaching MUST make explicit that “the Lord’s favorable/gracious year” is the in-breaking of God’s unearned saving reign in Christ — not an auspicious “lucky year” (좋은 해/운수 대통) of the kind sought through Korean folk-fortune practices or New Year fortune-telling (사주/토정비결) traditions. This is a NEW critical collision point not previously documented in the Romans package and must be flagged for theologian review whenever this verse or its doctrine is taught. |
Luke 4:20
Greek: καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ.
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| ὑπηρέτῃ (hypēretē, from ὑπηρέτης) | “attendant, servant” | Synagogue functionary who cared for the scrolls | ”attendant,” “assistant,” “minister” | Minor narrative detail; no major doctrinal weight, but models orderly, reverent handling of Scripture. | 시중 드는 자/사역자. Risk: Low. |
| ἐκάθισεν (ekathisen) | “he sat down” | The posture of an authoritative teacher expounding a text (rabbinic custom) | “he sat down [to teach]“ | Jesus takes the seat of a teacher with authority — anticipates the extraordinary claim of v.21. | 앉으시니. Risk: Low. |
| ἀτενίζοντες (atenizontes) | “gazing intently, fixing eyes on” | Sustained, focused attention | ”fixed their eyes on him,” “looked intently at him” | Marks the congregation’s anticipation of a significant pronouncement. | 주목하더라. Risk: Low. |
Luke 4:21
Greek: ἤρξατο δὲ λέγειν πρὸς αὐτούς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν.
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| Σήμερον (Sēmeron) | “today” | Immediate, present-tense temporal marker | ”today,” “this very day” | NEW TERM — key Lukan motif. Luke repeatedly marks the arrival of salvation as “today” (2:11; 5:26; 19:5, 9; 23:43) — the Kingdom is not merely future but breaking in now, directly serving “Kingdom of God Present and Future.” | 오늘 (oneul). Risk: Medium. Must be taught as marking the historical, once-for-all inauguration of the Kingdom in Jesus, not a recurring auspicious “today” of the kind sought in fortune-telling (오늘의 운세, daily horoscope readings still popular in Korean media) — a live cultural echo worth flagging even though the word itself is common vocabulary. |
| πεπλήρωται (peplērōtai, from πληρόω) | “has been fulfilled” (perfect passive) | Complete, definitive accomplishment of what was promised/written | ”has been fulfilled,” “is fulfilled,” “has come true” | NEW TERM — core to “fulfillment of prophecy” doctrine (High in baseline). Jesus claims Isaiah’s prophecy is completed in his own person, present tense, before the congregation. | KRV precedent for this exact verse renders πεπλήρωται as 응하였느니라 (eunghayeotta, “has answered to / corresponded to / been fulfilled”) rather than the more common 이루다 (irida) used in other fulfillment formulas elsewhere in the Gospels. Risk: High. Must be carefully distinguished from a fortune-teller’s or shaman’s prediction “coming true” (점/예언이 맞다) — this is the one-time, historical, Christ-centered fulfillment of covenant promise, not a successful divination. |
| ἡ γραφὴ (hē graphē) | “the Scripture, the writing” | The specific passage just read; by extension, sacred Scripture as a category | ”this Scripture,” “this passage,” “this text” | Baseline TM-adjacent (cf. inspiration_of_scripture doctrine, High risk). | 이 글/이 성경 말씀. Risk: Medium (inherited). |
| ἐν τοῖς ὠσὶν ὑμῶν (en tois ōsin hymōn) | “in your ears” | Idiom for direct, personal hearing/reception | ”in your hearing,” “as you have heard it” | Emphasizes immediate, personal accountability to respond to the message just proclaimed. | 너희 귀에서. Risk: Low. |
PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK (Luke 1–24)
Chapter 1 — Annunciation, Visitation, Magnificat, Benedictus
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| εὐαγγελίσασθαι (1:19, euangelisasthai) | “to announce good news” | See core passage entry | ”to bring good news” | Gabriel’s announcement of John’s birth is framed as “gospel” language even before Jesus’ birth — establishes the whole Gospel’s opening register as good-news announcement. | Baseline TM — reuse exactly: 복음. Risk: Medium (inherited). |
| παρθένος (1:27, parthenos) | “virgin, unmarried young woman” | Sexual/marital status: a woman who has not had sexual relations | ”virgin,” “maiden” | NEW TERM. Grounds the virgin conception, foundational to the incarnation doctrine (Baseline TM 성육신, Critical). | 처녀 (cheonyeo). Risk: High. Core to the incarnation/virgin-birth doctrine; must be rendered with unambiguous biological specificity, not softened to a generic “young woman” (소녀/여자), which would blunt the miraculous claim. |
| ἐπισκιάσει (1:35, episkiazō) | “will overshadow” | Divine enveloping presence (echoes the Shekinah cloud of Exodus/Sinai) | “will overshadow,” “will come upon” | NEW TERM. Describes the Holy Spirit’s creative, non-sexual, non-violent agency in the incarnation — central to “The Holy Spirit’s Work in Salvation History.” | 덮으시리니 (deopeusirini). Risk: High. Must not be framed using language resembling shamanistic spirit-descent/possession (신내림, a mudang’s trance-possession event), which the baseline package already flags under holy_spirit. The Spirit’s overshadowing of Mary is a unique, non-repeatable, non-possessive act accomplishing the incarnation, not a channeling episode. |
| σωτήρ (1:47, sōtēr) | “savior, deliverer, rescuer” | One who rescues from danger, death, or oppression; in the LXX and NT, God/the Messiah as deliverer from sin and its consequences | ”Savior,” “deliverer” | NEW TERM — core to “Jesus as Savior for All Nations and All People.” Mary names God explicitly as “my Savior” — establishing personal, relational salvation-language from the Gospel’s first chapter. | 구주 (guju). Risk: High. Distinct from but closely tied to Baseline TM 구원 (salvation). 구주 must be taught as a personal title for God/Christ (the one who saves), not merely an abstract process; also must be distinguished from folk-religious “savior/deliverer” figures (e.g., Maitreya/미륵, already flagged in the baseline under messiah) who are expected to appear and rescue believers from worldly hardship in a very different eschatological framework. Recommend formal addition to translation memory as a companion entry to 구원. |
| ἔλεος (1:50, 1:54, 1:58, 1:72, 1:78, eleos) | “mercy, compassionate kindness” | Covenant loyalty expressed as compassion toward the weak/needy | ”mercy,” “steadfast mercy,” “compassion” | NEW TERM. Saturates the Magnificat and Benedictus — God’s mercy to the lowly is the engine of salvation history, tying directly to “Good News to the Poor” and “Jesus’ Compassion.” | 긍휼/자비 (geungyul/jabi). KRV commonly uses 긍휼 in these OT-echoing hymns. Risk: Medium. Distinguish from generic pity or from a reciprocal-obligation “benevolent favor from a superior” reading (this is the same collision the baseline flags for 은덕 under “grace” — 긍휼 must not collapse into a Confucian patron-benevolence framework). |
| ταπείνωσις (1:48, tapeinōsis) | “lowliness, humble state” | Social/economic lowliness or humility of status | ”humble state,” “low estate” | NEW TERM — introduces the reversal-of-status theme (exalting the lowly, cf. ch.14, ch.18) central to “Good News to the Poor and Marginalized.” | 비천함/낮음 (bicheonham). Risk: Medium. Must retain the social-economic lowliness sense (not merely inward humility-as-virtue) to preserve Luke’s concrete concern for the marginalized. |
| σπλάγχνα ἐλέους (1:78, splanchna eleous) | “bowels/inward parts of mercy” | Hebraic idiom for the seat of deep compassion | ”tender mercy,” “heart of mercy” | NEW TERM (compassion vocabulary root). First appearance of the σπλαγχν- root that will recur as σπλαγχνίζομαι (7:13; 10:33; 15:20) — foundational to “Jesus’ Compassion.” | 긍휼의 심정/불쌍히 여기는 마음. Risk: Medium. |
| δύναμις (1:35, dynamis) | “power, might” | Effective divine power/capability | ”power,” “might” | Here specifically the Spirit’s creative power in the incarnation — related to but contextually distinct from Romans 1:16’s soteriological “power of God.” | Baseline TM — reuse exactly: 능력 (power_of_god). Risk: Critical (inherited — must not be framed as shamanistic 영력). |
| διαθήκη (1:72, diathēkē) | “covenant” | See baseline | ”covenant” | Baseline TM — reuse exactly: 언약. Anchors the Benedictus’s covenant-fulfillment theme. | 언약. Risk: Low (inherited — already a Korean strength per baseline notes). |
| ἄφεσις ἁμαρτιῶν (1:77, aphesis hamartiōn) | “release/forgiveness of sins” | Cancellation of sin’s guilt and debt | ”forgiveness of sins,” “remission of sins” | NEW compound phrase — core to “Repentance and Forgiveness of Sins.” First occurrence in Luke; establishes the “knowledge of salvation… in the forgiveness of their sins” formula reused at 3:3 and 24:47. | 죄 사함 (joe saham). Risk: Critical. Established KRV phrase; must remain forensic/relational (God’s gracious cancellation of guilt) and never be reframed as ritual purification from misfortune (부정을 씻음, already forbidden under baseline’s “holy” entry) or social face-restoration. |
| ἅγιον πνεῦμα (1:15, 1:35, 1:41, 1:67) | “Holy Spirit” | See baseline | ”Holy Spirit” | Baseline TM — reuse exactly: 성령. Chapter 1 shows the Spirit filling Elizabeth, Zechariah, and empowering John even in utero — establishing Spirit-agency in salvation history from before Jesus’ birth. | 성령. Risk: Critical (inherited). |
Chapter 2 — Nativity, Shepherds, Presentation, Boy Jesus in the Temple
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| σωτήρ…Χριστὸς Κύριος (2:11, sōtēr…Christos Kyrios) | “Savior…Christ [the] Lord” | Titular triad naming the newborn’s identity and office | ”a Savior…Christ the Lord” | Combines three Baseline TM terms (구주-new/구원-family, 그리스도, 주님) in a single announcement to shepherds — the lowest-status witnesses in the narrative, reinforcing “Good News to the Poor and Marginalized” from the outset. | 구주…그리스도 주. Risk: Critical (compounding three Critical/High terms — 구주, 그리스도, 주님 — in one confession; recommend theologian review whenever this verse is taught). |
| εὐδοκία (2:14, eudokia) | “good will, good pleasure” | Favorable disposition; that which pleases | ”goodwill,” “favor,” “on whom his favor rests” | NEW TERM. The angels’ proclamation “peace… among those with whom he is pleased” — describes God’s initiating favor, adjacent to grace-language. | KRV renders as “하나님이 기뻐하신 (사람들)” — verbal rather than nominal rendering. Risk: Medium. Must be taught alongside Baseline TM 은혜 (grace, Critical) as another expression of unearned divine favor, not a merit-based divine “pleasure” one can produce through ritual performance. |
| ποιμήν (2:8-20, poimēn) | “shepherd” | Low-status agricultural laborer; also a rich biblical metaphor for covenant leadership (Ps 23; Ezek 34) | “shepherd(s)“ | NEW TERM. Shepherds — socially marginal, ritually often regarded as unreliable witnesses — are the first evangelists of Christ’s birth; a paradigm case for “Good News to the Poor and Marginalized.” | 목자 (mokja). Risk: Low-Medium. Already a well-established, positive pastoral term in Korean Christian usage; ensure the social lowliness of shepherds in first-century Judea is taught explicitly, since the Korean pastoral connotation (목자 = respected pastor title) could obscure the original social marginality. |
| περιτομή (2:21, peritomē) | “circumcision” | Covenant sign given to Jewish males | ”circumcision” | NEW TERM. Establishes Jesus’ full submission to the Mosaic covenant from infancy — relevant to “Savior for Jew and Gentile,” showing the Savior’s genuine Jewishness before his mission opens to the nations. | 할례 (hallye). Risk: Low. Historical-cultural background term; low collision risk in Korean context. |
| σημεῖον (2:12, 2:34, sēmeion) | “sign” | A significant, meaning-bearing marker/event | ”sign” | NEW TERM. The manger-sign and Simeon’s “sign that will be opposed” both mark Jesus’ identity as apprehended through faith, not obvious display. | 표적 (pyojeok). Risk: Medium. Distinguish from divination omen-reading (점괘를 보다) still practiced in Korean folk culture — a biblical “sign” points to God’s specific redemptive act, not a generic fortune-omen to be interpreted by a diviner. |
Chapter 3 — John the Baptist’s Ministry, Jesus’ Baptism, Genealogy
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| μετάνοια / μετανοεῖτε (3:3, 3:8, metanoia/metanoeite) | “change of mind,” turning around | A radical, God-ward reorientation of the whole person, not mere regret | ”repentance,” “repent” | NEW TERM — the central verb of “Repentance and Forgiveness of Sins.” John’s entire ministry is summarized as “a baptism of repentance for the forgiveness of sins” (βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν). | 회개 (hoegae). Risk: High. Established KRV term, but must be carefully distinguished from: (1) Confucian moral self-cultivation/self-correction (개과천선, “correcting past faults toward goodness”), which is a self-powered ethical improvement project; (2) Buddhist ritual repentance/confession practice (참회, chamhwe); and (3) mere emotional regret (후회, huhwae) without reorientation toward God. Biblical repentance is a Spirit-enabled turning toward God that receives grace, not a self-achieved moral correction earning restored standing. |
| βάπτισμα (3:3, baptisma) | “baptism, immersion” | Ritual washing marking repentance and covenant renewal | ”baptism” | NEW TERM. John’s baptism prefigures Christian baptism as an outward marker of the inward repentance-and-forgiveness reality. | 세례 (serye). Risk: Medium. Distinguish from shamanistic ritual purification/misfortune-washing (부정을 씻음, already forbidden under baseline’s “holy” entry) — this is a sign of repentance before a personal God, not removal of ritual pollution. |
| καρπός (3:8-9, karpos) | “fruit” | Visible, verifiable outcome of a hidden reality (repentance, faith) | “fruit,” “fruits [worthy of repentance]“ | NEW TERM. “Bear fruits worthy of repentance” — repentance must produce observable ethical transformation, tying “Repentance” to concrete social/economic ethics (3:10-14, sharing with the poor). | 열매 (yeolmae). Risk: Low-Medium. |
| πνεῦμα ἁγίῳ καὶ πυρί (3:16, pneumati hagiō kai pyri) | “with Holy Spirit and fire” | Spirit-baptism as both empowering and purifying/judging | ”with the Holy Spirit and fire” | Extends Baseline TM 성령 into an eschatological, purifying register, connecting Holy-Spirit doctrine to final judgment/kingdom themes. | 성령과 불로. Risk: Critical (inherited from 성령). |
Chapter 4 — Temptation, Nazareth Sermon (core passage), Capernaum Ministry
Note: verses 16-21 are treated fully in Part 1 above. Additional load-bearing terms from the rest of the chapter:
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| διάβολος (4:2-13, diabolos) | “slanderer, accuser” | Personal, malevolent spiritual adversary | ”the devil” | NEW TERM. Jesus’ Spirit-led testing by a personal adversary — relevant to “Holy Spirit’s Work” (the Spirit leads him into, and sustains him through, the wilderness) and models dependence on God (Scripture, not self-reliance, is his weapon). | 마귀 (magwi). Risk: High. Must be distinguished from Korean folk-belief’s diffuse malevolent spirits/goblins (악귀, 도깨비) or ancestor-grudge ghosts; the devil is a specific, personal, defeated adversary, not one spirit-force among many to be ritually placated or exorcised by a shaman. |
| ἐξουσία (4:32, 4:36, exousia) | “authority, delegated right/power” | Legitimate, recognized authority to act/command | ”authority” | NEW TERM. Distinguished from δύναμις/능력 (raw power); this is authorized power — Jesus teaches and casts out demons “with authority,” astonishing hearers used to scribal citation-based teaching. | 권세 (gwonse). Risk: Medium. |
| δαιμόνιον (4:33-35, 4:41, daimonion) | “demon, evil spirit” | Personal malevolent spiritual beings subject to Christ’s command | ”demon,” “evil spirit” | NEW TERM — recurs heavily through Luke (esp. chs. 4, 8, 9, 11). Jesus’ authority over demons previews the gospel’s power over all spiritual bondage. | 귀신 (gwisin). Risk: High. This is one of the sharpest live collision terms in the entire Luke curriculum: 귀신 is the exact term used for the spirits a Korean mudang (shaman) claims to channel, exorcise, or negotiate with in a gut ritual. Teaching must be explicit that Luke’s demons are defeated, personal, evil beings under Christ’s unique authority — not spirits to be feared, placated, consulted, or manipulated through ritual, and Christ’s exorcisms are not comparable to a mudang’s ritual performance. Recommend Human theologian review routing, parity with baseline’s holy_spirit/power_of_god Critical tier. |
Chapter 5 — Calling of Fishermen, Healing of Paralytic, Call of Levi, Fasting Question
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| υἱὸς τοῦ ἀνθρώπου (5:24, huios tou anthrōpou) | “son of man” | Danielic apocalyptic title (Dan 7:13-14) combined with a term for genuine humanity; a self-designation unique to Jesus | ”Son of Man” | NEW TERM — a major Christological title recurring throughout Luke (5:24; 6:5,22; 7:34; 9:22,26,44,58; 11:30; 12:8,10,40; 17:22-30; 18:8,31; 19:10; 21:27,36; 22:22,48,69; 24:7). Combines humility (genuine humanity, table-fellowship with sinners) with divine authority (forgiving sins, coming judgment) — bridges nearly every doctrine in this curriculum. | 인자 (inja). Risk: High. Established KRV Christological title; must not be flattened to a generic phrase meaning merely “a human being” (사람의 아들 literal gloss undersells it) — teaching must retain both the apocalyptic authority (Daniel 7) and the humble-solidarity-with-humanity senses simultaneously. |
| ἁμαρτωλός (5:8, 5:30-32, hamartōlos) | “sinner” | One who transgresses, esp. as a social/religious category of the ritually/morally disreputable | ”sinner,” “sinful” | NEW TERM — core to “Jesus’ Compassion and Table Fellowship with Sinners.” Levi’s tax-collector associates are named “sinners”; Jesus deliberately eats with them. | 죄인 (joein). Risk: Medium. Distinguish from mere social disgrace/loss-of-face (체면 손상, already flagged under baseline’s “sin”) — this is genuine moral culpability before God that Jesus receives with compassion, not a status Jesus is indifferent to but one he forgives and transforms. |
| ἰατρός (5:31, iatros) | “physician” | Medical metaphor | ”physician,” “doctor” | NEW TERM. “Those who are well have no need of a physician… I have come to call sinners” — key self-description of Jesus’ mission and the table-fellowship doctrine. | 의사 (uisa). Risk: Low. |
| τελώνης (5:27-29, telōnēs) | “tax/toll collector” | Roman-collaborating local revenue agent, socially despised as a collaborator and extortionist | ”tax collector,” “publican” | NEW TERM — recurs at 3:12; 7:29,34; 15:1; 18:10-13; 19:2. Paradigm case of a socially reviled marginal figure whom Jesus calls and dines with. | 세리 (seri). Risk: Medium. Modern Korean tax officials carry no comparable social stigma, so teaching must supply the first-century social/religious background (collaboration with Rome, extortion, ritual impurity by association) to preserve the force of “table fellowship with sinners.” |
Chapter 6 — Sabbath Controversies, Twelve Apostles, Sermon on the Plain (Beatitudes/Woes, Love of Enemies)
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| μακάριος (6:20-22, makarios) | “blessed, fortunate, to-be-envied” | Pronouncement of flourishing/favored status, especially eschatological favor granted by God rather than achieved circumstance | ”blessed,” “happy,” “fortunate” | NEW TERM — extremely high-stakes for this curriculum. “Blessed are you who are poor… who hunger… who weep… who are hated” — the Beatitudes declare an eschatological reversal: present suffering/poverty is pronounced “blessed” because of the coming Kingdom, not because poverty itself is virtuous or that material fortune is imminent. | 복이 있다/복 있는 자 (bok-i itda). Risk: Critical. This is a NEW and especially acute Korean collision, extending the baseline’s central 기복신앙 warning (already Critical for “grace”) directly into the Beatitudes: 복 (bok, “fortune/blessing”) is the exact character targeted by Korean fortune-seeking-faith critique. “Blessed are the poor” using 복 risks being heard as a promise that the poor will receive material fortune (an inversion into prosperity theology) rather than Luke’s actual claim — that the poor now, though outwardly without 복, are pronounced favored by God because the Kingdom is theirs. This term requires mandatory human theologian review wherever it occurs and should be added to translation memory as a new Critical-tier entry paired with, and cross-referenced against, the existing “grace” entry. |
| πτωχός (6:20, reuse) | — | — | “poor” | Continuity with core passage (4:18) — “Blessed are you who are poor, for yours is the kingdom of God.” Confirms πτωχός as materially/socially poor, not merely “poor in spirit” (contrast Matthew’s version). | Reuse core-passage rendering: 가난한 자. Risk: High (inherited). |
| ἀγαπάω (6:27, 6:35, agapaō) | “to love” (self-giving, willed love) | Volitional, self-giving love, not mere affection | ”to love” | NEW TERM. “Love your enemies” — grounds Christian ethics in God’s own indiscriminate kindness (6:35-36), directly linked to imitating divine mercy. | 사랑하다 (saranghada). Risk: Low-Medium. Standard vocabulary; ensure “enemy-love” is not softened into mere tolerance. |
| ἐχθρός (6:27, echthros) | “enemy” | Personal or social adversary | ”enemy” | NEW TERM. Paired with ἀγαπάω to form one of Luke’s most demanding ethical commands. | 원수 (wonsu). Risk: Low. |
| μαθητής (6:13, 6:17, 6:20, mathētēs) | “disciple, learner” | One who follows and learns from a teacher/master, with life-shaping allegiance | ”disciple” | NEW TERM — core to “The Cost and Joy of Discipleship.” First major concentration in Luke (naming the Twelve, addressing “his disciples” in the Sermon). | 제자 (jeja). Risk: Medium. 제자 is also the standard term for a Buddhist monk’s disciple or a Confucian master’s student in Korean religious vocabulary; teaching should make clear that Christian discipleship is allegiance to the risen, living Lord Jesus specifically, not a generic master-disciple relationship transferable across religious traditions. |
| ἀπόστολος (6:13, reuse) | — | — | “apostle(s)“ | Baseline TM — reuse exactly: 사도. The Twelve are named/commissioned here. | 사도. Risk: Low (inherited). |
| ἔλεος/οἰκτίρμων (6:36, reuse family) | “mercy/merciful” | See ch.1 | ”merciful,” “be merciful" | "Be merciful, even as your Father is merciful” — ties compassion ethics directly to God’s own character. | 자비하다/긍휼히 여기다. Risk: Medium (inherited from ch.1 ἔλεος analysis). |
Chapter 7 — Widow of Nain, John the Baptist’s Question, Sinful Woman Anoints Jesus
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| σπλαγχνίζομαι (7:13, splanchnizomai) | “to be moved in one’s inward parts,” to feel deep compassion | Visceral, gut-level compassion prompting action | ”he had compassion,” “his heart went out to her” | NEW TERM — the key verb for “Jesus’ Compassion.” Jesus’ compassion for the widow of Nain precedes and motivates the miracle (raising her son) — compassion is not sentiment but the engine of saving action. | 불쌍히 여기다/긍휼히 여기다 (bulsanghi yeogida). Risk: Medium. Recurs at 10:33 (Good Samaritan) and 15:20 (Prodigal’s father) — should be tracked as a single recurring theological motif across all three passages in curriculum materials. |
| χήρα (7:12, chēra) | “widow” | A woman without a husband’s economic/legal protection — a paradigm vulnerable/marginalized figure | ”widow” | NEW TERM. The widow of Nain (7:12) exemplifies “Good News to the Poor and Marginalized”; recurs at 18:1-8 (persistent widow) and 20:47; 21:1-4. | 과부 (gwabu). Risk: Low-Medium. |
| ἁμαρτωλός γυνή (7:37, 7:39) | “sinful woman” | Socially/morally marked woman, likely known for sexual sin | ”a sinful woman” | Reuses ἁμαρτωλός (ch.5) applied to a specific, named social category (women marked by sexual sin) — an especially sharp case of table-fellowship-with-sinners. | 죄인인 여자. Risk: Medium (inherited ἁμαρτωλός risk, ch.5). |
| ἀφέωνται αἱ ἁμαρτίαι (7:47-48, apheōntai hai hamartiai) | “the sins have been forgiven” | See ἄφεσις ἁμαρτιῶν, ch.1 | ”your sins are forgiven” | Concrete pastoral application of the forgiveness doctrine to a specific marginalized woman; her love is the response to, not the cause of, forgiveness. | 죄 사함을 받았느니라 (reuse ch.1 rendering). Risk: Critical (inherited). Must not be read as the woman earning forgiveness through her lavish devotion — the text explicitly states forgiveness precedes and produces her love, guarding directly against a transactional (기복신앙-style) misreading. |
Chapter 8 — Parable of the Sower, Calming the Storm, Gerasene Demoniac, Jairus’ Daughter
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| ὁ λόγος τοῦ θεοῦ (8:11, ho logos tou theou) | “the word of God” | God’s authoritative, effective speech/message | ”the word of God” | NEW TERM. The seed in the Sower parable is identified as “the word of God” — connects proclamation (κηρύσσω/εὐαγγελίζω) to the Kingdom’s hidden, organic growth (present-and-future Kingdom doctrine). | 하나님의 말씀 (Hananim-ui malsseum). Risk: Medium. |
| δαιμονίζομαι (8:27-36, daimonizomai) | “to be demon-possessed” | See δαιμόνιον, ch.4 | ”demon-possessed” | Extended narrative treatment (Gerasene demoniac) of the same collision risk documented under ch.4’s δαιμόνιον. | 귀신에게 들리다. Risk: High (inherited from ch.4). |
| πίστις…σέσωκέν σε (8:48, pistis…sesōken se) | “your faith has saved/healed you” | See baseline faith/salvation | ”your faith has made you well,” “your faith has saved you” | Baseline TM — reuse exactly: 믿음 (faith), 구원-family (σῴζω verb). The healing of the woman with the flow of blood — faith as reliance on Christ specifically produces both physical healing and, implicitly, salvation. | 네 믿음이 너를 구원하였느니라 (or 낫게 하였느니라 depending on healing/salvation register). Risk: High (inherited from baseline “faith”). |
Chapter 9 — Feeding the 5,000, Peter’s Confession, Transfiguration, First Passion Prediction, Cost of Discipleship
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| ἀπαρνησάσθω ἑαυτόν (9:23, aparnēsasthō heauton) | “let him deny/disown himself” | Radical renunciation of self-will and self-preservation | ”deny himself,” “disown himself” | NEW TERM — core to “The Cost and Joy of Discipleship.” “If anyone would come after me, let him deny himself and take up his cross daily and follow me.” | 자기를 부인하다 (jagi-reul buinhada). Risk: Medium. Must be distinguished from the Buddhist doctrine of no-self/non-attachment (무아, anatta) — a metaphysical claim that the self does not ultimately exist — which this is not; biblical self-denial presupposes a real self that willingly submits its will to Christ’s lordship, it does not dissolve personal identity. |
| σταυρός (9:23, stauros) | “cross” | Instrument of Roman execution; by extension, self-sacrificial suffering undertaken in following Christ | ”cross” | NEW TERM. “Take up his cross daily” — links discipleship cost directly to Christ’s own coming crucifixion (foreshadowed at 9:22). | 십자가 (sipjiga). Risk: Low. Well-established, unambiguous Christian term in Korean; principal risk is ensuring “daily” ongoing cost is not flattened into a one-time past event. |
| ἀκολουθέω (9:23, 9:57-62, akoloutheō) | “to follow” | Literal physical following; extended to committed discipleship allegiance | ”to follow” | NEW TERM. Repeated refrain (“follow me”) throughout Luke’s discipleship material (5:11,27-28; 9:23,57-62; 18:22,28). | 따르다/좇다 (ttareuda). Risk: Low-Medium. |
| υἱὸς τοῦ ἀνθρώπου (9:22,26,44,58, reuse) | — | — | “Son of Man” | Continues the Christological title introduced at 5:24, now specifically in suffering/passion-prediction contexts — ties Christ’s divine authority to his voluntary suffering, the pattern disciples are called to imitate. | Reuse ch.5 rendering: 인자. Risk: High (inherited). |
Chapter 10 — Sending of the Seventy(-two), Good Samaritan, Mary and Martha
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| χαρά (10:17,20, chara) | “joy” | Deep, God-rooted gladness, distinct from circumstantial happiness | ”joy,” “rejoice” | NEW TERM — core to “The Cost and Joy of Discipleship.” The Seventy’s joy over their names being “written in heaven” (not their power over demons) models rightly-ordered discipleship joy. | 기쁨 (gippeum). Risk: Low-Medium. Ensure joy is rooted in salvation/identity, not in ministry “success” or power display — a caution echoing the baseline’s note on Korea’s achievement-oriented church culture (mission doctrine). |
| πλησίον (10:27,29,36, plēsion) | “neighbor, the one nearby” | The person to whom love/obligation is owed; the Good Samaritan parable radically expands this category | ”neighbor” | NEW TERM — pivotal for “Savior for All Nations and All People.” Jesus redefines “neighbor” to include the ethnic/religious outsider (a Samaritan), collapsing insider/outsider boundaries. | 이웃 (i-ut). Risk: High. Directly parallels the baseline’s caution on 이방인 (gentiles) and Korea’s ethnic-nationalist 단일민족 (“single ethnic nation”) self-conception: this parable’s whole point is to dismantle an insider-only definition of “neighbor,” and Korean teaching materials must resist any reading that quietly reintroduces an ethnic-insider boundary around who counts as 이웃. |
| Σαμαρίτης (10:33, Samaritēs) | “Samaritan” | Member of a religious/ethnic group despised by first-century Jews as heretical half-breed schismatics | ”Samaritan” | NEW TERM. The parable’s hero is precisely the person the original audience would expect to be the villain — direct assault on ethnic/religious prejudice. | 사마리아인 (Samaria-in). Risk: Medium. Requires explicit historical background teaching (Jewish-Samaritan enmity) since Korean readers have no native cultural referent for this specific animosity; without that background the parable’s force is easily flattened into generic “be kind to strangers” morality, losing its ethnic-reconciliation edge relevant to “Savior for All Nations.” |
| σπλαγχνίζομαι (10:33, reuse) | — | — | “had compassion” | The Samaritan’s compassion is the narrative pivot of the parable — same verb as 7:13 and 15:20. | Reuse ch.7 rendering: 불쌍히 여기다. Risk: Medium (inherited). |
Chapter 11 — The Lord’s Prayer, Teaching on Prayer, Woes to the Pharisees
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| προσεύχομαι / προσευχή (11:1-13, proseuchomai/proseuchē) | “to pray / prayer” | Direct address to God, distinct from magical incantation or generic wish-making | ”to pray,” “prayer” | NEW TERM — the defining vocabulary of “Prayer and Dependence on God.” The Lord’s Prayer (11:2-4) and the friend-at-midnight/ask-seek-knock teaching (11:5-13) establish prayer as confident child-to-Father address. | 기도/기도하다 (gido/gidohada). Risk: High. 기도 is also the generic Korean word for petitionary ritual address to spirits, ancestors, or fortune in folk/shamanistic practice (e.g., praying at a mountain shrine to a mountain spirit 산신령, already forbidden under baseline’s “god” entry, or offering 치성/기도 for exam success or business fortune). Teaching must make explicit that Christian prayer is trusting address to a personal, knowable Father through Christ — not a ritual technique for securing fortune, and is never addressed to any other spiritual power. |
| Πάτερ (11:2, Pater) | “Father” | Direct vocative address to God | ”Father” | Baseline TM — reuse exactly: 아버지 (already Critical risk, tied to the jesa/ancestor-rite history documented in the baseline). The Lord’s Prayer opens Christian prayer with this address. | 아버지. Risk: Critical (inherited). |
| ἐπιούσιος (ἄρτος) (11:3, epiousios) | “daily, for the coming day” (rare/unique word) | Sufficiency for each day, no more | ”daily bread,” “bread for today” | NEW TERM. A famously rare Greek word (near hapax legomenon) — signals contented, day-by-day dependence on God rather than accumulated security. | KRV established phrase: 일용할 양식 (ilyonghal yangsik). Risk: Medium. Ties directly to “Prayer and Dependence on God” and must be taught in tension with, not confused for, the baseline’s caution against 기복신앙 material-blessing-seeking: this is a prayer for sufficiency, not for abundance or accumulated fortune. |
| πειρασμός (11:4, peirasmos) | “test, trial, temptation” | Testing that may lead to sin, or trial permitted/overruled by God | ”temptation,” “trial” | NEW TERM (noun form; verb πειράζω already seen at 4:2). “Lead us not into temptation” — an essential petition of dependence. | 시험 (siheom). Risk: Medium. In contemporary Korean, 시험 primarily means an academic/qualifying “exam” (a live cultural association given Korea’s intense exam culture); teaching must clarify this is a spiritual trial that could lead to sin or apostasy, not an exam one passes through merit or preparation. |
Chapter 12 — Warnings against Hypocrisy and Greed, Anxiety, Rich Fool, Watchfulness
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| μεριμνάω (12:22-26, merimnaō) | “to be anxious, worried, preoccupied with care” | Distracted, faith-undermining worry, especially about material provision | ”to worry,” “to be anxious” | NEW TERM — core to “Prayer and Dependence on God.” “Do not be anxious about your life… your Father knows you need these things” (12:22-30) — the positive counterpart to 11:3’s daily-bread petition. | 염려하다 (yeomryeohada). Risk: Medium. |
| πλούσιος (12:16-21, plousios) | “rich” | Materially wealthy | ”rich,” “the rich” | NEW TERM (formally introduced as a repeated character-type here; cf. 1:53; 6:24; 16:19-31; 18:23-25; 19:2). The Rich Fool parable warns that material abundance without God-ward dependence is folly, not blessing. | 부자 (buja). Risk: High. Given Korean church culture’s documented susceptibility to 기복신앙-adjacent prosperity emphases, teaching materials on Luke’s rich/poor material must be handled with particular theological care to avoid either demonizing wealth outright or, conversely, allowing wealth to be read as evidence of divine favor (the very error this parable rebukes). |
| θησαυρός (12:33-34, thēsauros) | “treasure” | Store of wealth/valuables; metaphorically, ultimate loyalty/priority | ”treasure” | NEW TERM. “Where your treasure is, there your heart will be also” — links material generosity to discipleship priorities. | 보물/재물 (bomul). Risk: Low-Medium. |
Chapter 13 — Call to Repentance, Healing on the Sabbath, Mustard Seed and Leaven, Narrow Door
Reviewed. No new load-bearing theological vocabulary beyond terms already analyzed (μετάνοια, ch.3; βασιλεία τοῦ θεοῦ/하나님의 나라, Baseline TM; θεραπεύω “heal,” Low risk common vocabulary). The chapter’s “first/last” reversal language (13:30) previews the reversal theme developed fully in chs. 14 and 18 (see ταπεινόω/ὑψόω below) but introduces no new term requiring separate glossary treatment.
Chapter 14 — Sabbath Healing, Teaching on Humility, Great Banquet, Cost of Discipleship
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| ταπεινόω / ὑψόω (14:11, tapeinoō/hypsoō) | “to humble / to exalt” | Reversal of social status, enacted by God | ”to humble / to exalt,” “will be humbled / will be exalted” | NEW TERM — the formal statement of Luke’s reversal theme (echoing 1:48-53; recurring at 18:14). “Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” | 낮추다/높이다 (najchuda/nopida). Risk: Medium. Must be taught against the backdrop of Korea’s strong status- and face-consciousness culture (체면, 출세 — already flagged under baseline’s “sin” and “glory” entries): this is God’s eschatological reversal of social honor, not a strategic humility performed to gain social credit. |
| πτωχούς, ἀναπείρους, χωλούς, τυφλούς (14:13,21, ptōchous, anapeirous, chōlous, typhlous) | “poor, crippled, lame, blind” | The Great Banquet’s invitee list — those excluded from ordinary social/religious banqueting | ”the poor, the crippled, the lame, the blind” | NEW TERM SET — direct enactment of “Good News to the Poor and Marginalized.” Jesus commands inviting precisely those who cannot reciprocate the invitation, breaking the entire ancient economy of social reciprocity. | 가난한 자(reuse), 몸 불편한 자, 다리 저는 자, 눈먼 자(reuse). Risk: High. Same collision family as πτωχός (ch. core passage/ch.6): must avoid any reading in which inclusion of the marginalized is framed as a strategy for receiving blessing/fortune in return; the whole point is precisely non-reciprocal grace. |
| δεῖπνον (14:16-24, deipnon) | “dinner, banquet” | A formal evening meal, often used as Kingdom imagery | ”banquet,” “great supper” | NEW TERM. Kingdom-banquet imagery links “Table Fellowship with Sinners” to eschatological Kingdom hope — present table fellowship anticipates the future messianic banquet. | 잔치/큰 잔치 (janchi). Risk: Low-Medium. |
Chapter 15 — Lost Sheep, Lost Coin, Prodigal Son
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| τὸ ἀπολωλός (15:4,6,9,24,32, to apolōlos) | “the lost (thing/one)“ | That which is missing, astray, or perishing, and the object of active seeking | ”the lost,” “that which was lost” | NEW TERM — the organizing motif of ch.15, foundational to “Repentance and Forgiveness of Sins.” Three parables in a row use this term; the shepherd/woman/father actively seek what is lost rather than waiting passively. | 잃은 (자/것) (ireun ja/geot). Risk: Medium-High. Must retain the sense of God’s initiative in seeking — this is not a story about a sinner’s self-motivated return earning welcome (a merit framework), but about the Father’s prior, seeking love, which the sinner’s repentance then receives. |
| μετανοέω / μετάνοια (15:7,10, reuse) | — | — | “repent(ance)“ | Explicit: “there is joy in heaven over one sinner who repents” — links repentance directly and explicitly to χαρά (joy), consolidating “Repentance” and “Joy of Discipleship” as one integrated reality. | Reuse ch.3 rendering: 회개. Risk: High (inherited). |
| σπλαγχνίζομαι (15:20, reuse) | — | — | “felt compassion,” “ran to him” | The father’s compassion, seen from far off, precedes the son’s confession — grace precedes and enables repentance, not the reverse. | Reuse ch.7 rendering: 불쌍히 여기다. Risk: Medium (inherited). Key theological safeguard against a transactional (기복신앙-pattern) reading of repentance-then-reward: the father’s compassion is not a response earned by the son’s confession but precedes it entirely. |
| ἁμαρτωλός (15:1-2,7,10, reuse) | — | — | “sinner(s)“ | The Pharisees’ complaint that Jesus “receives sinners and eats with them” (15:2) frames the entire chapter — ties directly to “Table Fellowship with Sinners.” | Reuse ch.5 rendering: 죄인. Risk: Medium (inherited). |
Chapter 16 — Parable of the Shrewd Manager, Rich Man and Lazarus
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| μαμωνᾶς (16:9,11,13, mamōnas) | “mammon, wealth (personified)“ | Aramaic loanword for money/wealth, here personified as a rival master competing with God for allegiance | ”money,” “wealth,” “mammon” | NEW TERM. “You cannot serve God and mammon” — wealth is treated as a quasi-personal rival power demanding total allegiance, sharpening the rich/poor doctrine. | KRV renders as 재물 (jaemul, “material wealth/riches”) rather than transliterating “mammon.” Risk: Medium. Must retain the sense of wealth as a rival master competing for ultimate loyalty, not merely a neutral resource — connects to the baseline’s grace/기복신앙 caution about material blessing being wrongly elevated to a functional object of trust or worship. |
| πλούσιος / πτωχός (16:19-31, reuse) | — | — | “rich man / poor man [Lazarus]“ | The Rich Man and Lazarus parable is Luke’s starkest rich/poor reversal narrative, with eschatological consequences (Hades/comfort) attached directly to how the rich man treated the poor Lazarus in life. | Reuse ch.6/12 renderings: 부자/가난한 자. Risk: High (inherited). |
| μετανοέω (16:30-31, reuse) | — | — | “repent” | The Rich Man’s brothers’ need to “repent” even if someone rose from the dead — links repentance to responsiveness to God’s revealed word (Moses/prophets), not merely to spectacular signs. | Reuse ch.3 rendering: 회개. Risk: High (inherited). |
Chapter 17 — Forgiveness and Faith, Coming of the Kingdom, Ten Lepers
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν (17:21, hē basileia tou theou entos hymōn estin) | “the kingdom of God is within/among you” | Ambiguous prepositional phrase: (a) an inward, individual spiritual reality; or (b) “in your midst” — already present corporately in Jesus’ own person and ministry | ”the kingdom of God is within you,” “the kingdom of God is in your midst,” “the kingdom of God is among you” | NEW TERM — the single most theologically pivotal verse for “Kingdom of God Present and Future.” Most modern scholarship favors “in your midst” (corporate, Christ-centered presence) over “within you” (individualistic inner experience), given the context (Pharisees asking about the kingdom’s when, not its inward nature). | Baseline TM — reuse exactly for 하나님의 나라 (kingdom_of_god, Low risk per baseline). However, the prepositional phrase ἐντὸς ὑμῶν itself is NEW and Risk: High. KRV renders “너희 안에 있느니라” (“within you”), which carries real risk of an individualistic-mystical misreading (an inner divine spark to be discovered within oneself) — a pattern with some resonance in Korean folk-immanent-deity and inner-cultivation (수행/도 닦기, already forbidden under baseline’s sanctification entry) frameworks. Teaching materials should present both renderings and clarify the corporate, Christ-centered “already breaking in among you” sense as primary, guarding against a self-discovery misreading. Recommend theologian review. |
| Σαμαρίτης λεπρός (17:16, reuse+new) | “Samaritan leper” | Doubly marginalized figure: ethnic outsider + ritually/socially excluded by disease | ”a Samaritan [leper]“ | Combines Σαμαρίτης (ch.10) with λεπρός (leper, new minor term) — the one who returns to give thanks is both a religious outsider and a social outcast, reinforcing “Savior for All Nations” and “Good News to the Marginalized” together. | Reuse ch.10 rendering + 나병환자/레프라 환자 (nabyeong hwanja). Risk: Medium (inherited from Σαμαρίτης). |
| εὐχαριστέω (17:16, reuse) | — | — | “gave thanks” | Baseline TM — reuse exactly: 감사 (thanksgiving, Low risk). The Samaritan leper’s grateful response models the proper posture toward grace received. | 감사. Risk: Low (inherited). |
Chapter 18 — Persistent Widow, Pharisee and Tax Collector, Little Children, Rich Ruler, Blind Beggar
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| ταπεινόω / ὑψόω (18:14, reuse) | — | — | “will be humbled / will be exalted” | The Pharisee and Tax Collector parable applies the reversal theme (ch.14) directly to prayer and self-righteousness — the humbled tax collector, not the self-exalting Pharisee, “went down to his house justified.” | Reuse ch.14 rendering. Risk: Medium (inherited). |
| ἱλάσθητί μοι (18:13, hilasthēti moi) | “be propitiated/merciful to me,” from ἱλάσκομαι | Root meaning “to appease/propitiate,” softened in common usage to “have mercy,” but etymologically the same propitiation-root used of Christ’s atoning sacrifice (cf. Rom 3:25’s ἱλαστήριον) | “God, be merciful to me,” “God, have mercy on me, a sinner” | NEW TERM — connects directly to the baseline’s flagged atonement/propitiation vocabulary (Romans 3:25 is explicitly flagged for mandatory theologian review in the baseline instruction set). The tax collector’s prayer is Luke’s paradigm of justifying, repentant prayer — “Repentance and Forgiveness” condensed into a single sentence. | KRV renders as “불쌍히 여기소서” (bulsanghi yeogisoseo, “have mercy on me”), smoothing the propitiatory root into mercy-language. Risk: High/Critical. Recommend treating with the same review rigor as the baseline’s propitiation caution: teaching should note the underlying “appease/atone” sense so learners see the connection between this prayer and the objective ground of atonement accomplished at the cross (ch.22-23), not merely a generic appeal for kindness. |
| δίκαιος / δικαιωμένος (18:14, dikaios/dedikaiōmenos) | “righteous / having been justified” | See baseline righteousness/justification | ”justified,” “went down to his house justified” | Baseline TM — reuse exactly: 의롭다 하심 (justification, Critical), 의 (righteousness, High). The tax collector, not the Pharisee, is declared righteous — direct narrative enactment of justification by grace apprehended through humble repentance, not by law-keeping display. | 의롭다 하심을 받고. Risk: Critical (inherited). |
| τελώνης (18:10-13, reuse) | — | — | “tax collector” | Reuse ch.5 rendering. The tax collector is the parable’s positive exemplar of true repentance — direct reversal of expected social/religious status. | 세리. Risk: Medium (inherited). |
Chapter 19 — Zacchaeus, Parable of the Talents/Minas, Triumphal Entry, Weeping over Jerusalem, Temple Cleansing
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| σήμερον σωτηρία (19:9, sēmeron sōtēria) | “today, salvation” | See core passage σήμερον and Baseline TM σωτηρία | ”today salvation has come to this house” | Baseline TM — reuse exactly: 구원. Combines with the Lukan “today” motif (core passage 4:21) — salvation’s arrival to Zacchaeus, a wealthy but despised chief tax collector, is another concrete case of “Savior for All Nations and All People, Rich and Poor.” | 오늘 구원이 이 집에 이르렀도다. Risk: Critical (inherited from 구원). |
| ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός (19:10, zētēsai kai sōsai to apolōlos) | “to seek and to save the lost” | See ἀπολωλός, ch.15; σῴζω, Baseline TM | ”to seek and to save the lost” | NEW compound formula — arguably the single most concise statement of Luke’s entire soteriological purpose in the Gospel (“the Son of Man came to seek and to save the lost”). Combines υἱὸς τοῦ ἀνθρώπου (ch.5), ζητέω (seek — an active, initiating verb), and ἀπολωλός (ch.15), and σῴζω (Baseline TM 구원-family). | 인자가 온 것은 잃어버린 자를 찾아 구원하려 함이니라. Risk: Critical. This verse should be treated as a thesis-statement verse for the whole curriculum (comparable to the baseline’s treatment of Romans 1:16-17) and receive identical cross-document consistency enforcement in Phase 2 — the same Korean rendering must be used verbatim wherever this verse is cited across all curriculum documents. |
Chapter 20 — Authority of Jesus Questioned, Parable of the Wicked Tenants, Resurrection Debate with Sadducees
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| ἀνάστασις (20:27-38, reuse) | — | — | “resurrection” | Baseline TM — reuse exactly: 부활 (resurrection, Critical). Jesus’ debate with the Sadducees establishes the reality and nature of bodily resurrection, foundational to the Passion/Easter narrative in chs. 22-24. | 부활. Risk: Critical (inherited). |
| λίθος ὃν ἀπεδοκίμασαν (20:17, lithos hon apedokimasan) | “the stone which [they] rejected” | Psalm 118:22 citation applied to Christ’s rejection and vindication | ”the stone the builders rejected,” “the rejected stone become the cornerstone” | Minor Christological/typological term; anticipates the passion narrative’s theme of rejection-then-vindication (relevant to Son of Man doctrine, ch.5/9). | 건축자들이 버린 돌. Risk: Low-Medium. |
Chapter 21 — The Widow’s Offering, Signs of the End, Destruction of Jerusalem Foretold
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| ἡ ἀπολύτρωσις ὑμῶν (21:28, hē apolytrōsis hymōn) | “your redemption” | A ransom-payment metaphor for deliverance, applied eschatologically to the final consummation of salvation | ”your redemption,” “your deliverance” | NEW TERM — extends “Kingdom of God Present and Future” into full eschatological consummation. “When these things begin to take place… your redemption is drawing near.” | KRV renders as 속량 (soklyang) or 구속 (gusok). Risk: High. Must be tied to Christ’s redemptive, ransom-paying work (echoing the atonement doctrine flagged in the baseline for Romans 3:25 and this document’s ch.18 ἱλάσκομαι note), not to shamanistic ritual deliverance-from-grudge practices (해원굿, a gut ritual resolving a deceased spirit’s unresolved grievance) — a genuinely distinct concept that could otherwise seem to offer a superficially similar “resolution/release from bondage” framework. |
| ὑπομονή (21:19, hypomonē) | “endurance, patient perseverance” | Steadfastness under trial | ”endurance,” “patient endurance” | NEW TERM. “By your endurance you will gain your lives” — ties eschatological hope to present perseverance, relevant to “Cost of Discipleship.” | 인내 (innae). Risk: Low-Medium. |
Chapter 22 — Last Supper, Institution of the New Covenant, Gethsemane, Betrayal, Peter’s Denial Predicted
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου (22:20, hē kainē diathēkē en tō haimati mou) | “the new covenant in my blood” | See Baseline TM διαθήκη; “new” specifies the eschatological covenant replacing/fulfilling the old | ”the new covenant in my blood” | NEW compound phrase built on a Baseline TM term. Institutes the Lord’s Supper as the sign of the new covenant secured by Christ’s atoning death — directly undergirds every other doctrine in the curriculum (forgiveness, salvation, kingdom). | Reuse Baseline TM 언약 (Low, inherited strength). Full phrase: 내 피로 세우는 새 언약. Risk: Critical (elevated beyond the baseline’s Low rating for 언약 alone, because this specific occurrence directly names Christ’s atoning blood — treat with the same rigor as the baseline’s atonement/propitiation escalation rule for Romans 3:25). |
| τὸ σῶμά μου / τὸ αἷμά μου (22:19-20, to sōma mou/to haima mou) | “my body / my blood” | Christ’s literal body and blood, given and poured out sacrificially | ”my body…my blood” | NEW TERM. Institution of the Lord’s Supper; central to the church’s ongoing sacramental life and to the atonement doctrine. | 내 몸/내 피. Risk: Critical. Requires theologian review for sacramental-theology precision (avoid implying either a magical/ritual-transaction reading akin to shamanistic ritual offering, or an over-symbolic reading that empties the sacrament of its covenantal seriousness). |
| ἀγωνία (22:44, agōnia) | “agony, anguish” | Intense distress, here specifically Gethsemane’s emotional/spiritual anguish | ”anguish,” “agony” | NEW TERM. Establishes the genuine humanity and emotional cost of Christ’s obedience — relevant to incarnation and to the cost-of-discipleship pattern Jesus himself models. | 고민/괴로움 (gomin/goerowoom). Risk: Low-Medium. |
| παραδίδωμι (22:4,6,21,48, paradidōmi) | “to hand over, betray” | Judicial/relational act of delivering someone into custody or danger | ”to betray,” “to hand over” | NEW TERM. Judas’s betrayal — sets the passion narrative’s central act of treachery within Jesus’ foreknowledge and sovereign purpose. | 넘겨주다/배반하다 (baeban). Risk: Low-Medium. |
Chapter 23 — Trial before Pilate and Herod, Crucifixion, Death and Burial of Jesus
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| σταυρόω (23:33, stauroō) | “to crucify” | Roman capital execution by crucifixion | ”to crucify” | NEW TERM (verb form of σταυρός, ch.9). The historical event at the center of salvation history. | 십자가에 못 박다 (sipjiga-e mot bakda). Risk: Low (established, unambiguous term in Korean Christian usage). |
| παράδεισος (23:43, paradeisos) | “paradise” | The blessed abode of the righteous dead awaiting final resurrection | ”paradise” | NEW TERM. “Today you will be with me in paradise” — spoken to the repentant criminal, another concrete case of “Savior for All People” reaching the most marginalized (a condemned criminal) at the point of death, and combining with the σήμερον/“today” motif (core passage). | 낙원 (nagwon). Risk: Medium. Must be distinguished from the Buddhist Pure Land (극락, geuknak) — a self-cultivated or Amitabha-granted rebirth-destination within a very different cosmology — and from generic folk notions of an ancestral afterlife realm; biblical paradise is conscious, immediate communion with Christ granted by grace to a repentant sinner, not a karmically-attained realm. |
| δίκαιος (23:47, dikaios) | “righteous, just, innocent” | Here: legal innocence of wrongdoing, spoken by the Roman centurion | ”innocent,” “righteous,” “surely this was a righteous man” | Baseline TM-adjacent term (cf. 의, righteousness, High risk in baseline, flagged for distinguishing forensic salvation-righteousness from social-loyalty 의리). Here used in a specific legal/moral-innocence sense about a particular man’s conduct, not the full soteriological “righteousness by faith” sense — a nuance teaching materials should flag so learners do not conflate every occurrence of 의/δίκαιος with the technical justification doctrine. | 의인 (uiin) / 옳은 사람. Risk: Medium (narrower application of the baseline’s High-risk term; flag the distinction explicitly). |
| Πάτερ, ἄφες αὐτοῖς (23:34, Pater, aphes autois) | “Father, forgive them” | See ἄφεσις-family, ch.1; Πάτερ, ch.11 | ”Father, forgive them” | Jesus’ own prayer of forgiveness from the cross — the theological climax of the “Forgiveness of Sins” doctrine, forgiveness extended even to his executioners. | Reuse established renderings: 아버지, 사하여 주옵소서. Risk: Critical (inherited, combining Father/아버지 and forgiveness/사함 Critical terms). |
Chapter 24 — Resurrection, Emmaus Road, Appearance to the Disciples, Ascension
| Original (Transliteration) | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Korean Rendering — Risk & Note |
|---|
| διήνοιξεν (24:31,32,45, dianoigō) | “he opened [thoroughly]“ | Opening of eyes, minds, or Scripture’s meaning | ”their eyes were opened,” “he opened their minds to understand the Scriptures” | NEW TERM. The Emmaus disciples’ recognition of Christ and understanding of Scripture both use this verb — Spirit-enabled comprehension, not self-achieved insight. | 열다/밝히 알게 하다 (yeolda). Risk: Medium. Must be distinguished from Buddhist enlightenment/awakening (깨달음, kkaedaleum), a self-attained insight through practice — this “opening” is graciously given by the risen Christ and later the Spirit (24:49), not achieved through meditative self-cultivation. |
| πνεῦμα (24:37,39, pneuma) | “spirit, ghost” | Here specifically a disembodied apparition, which the risen Jesus explicitly denies being | ”ghost,” “spirit” | NEW TERM (distinct sense from πνεῦμα ἅγιον). The disciples’ fear that they were seeing a πνεῦμα (ghost) is directly corrected by Jesus’ insistence on his physical, bodily resurrection (“a ghost/spirit does not have flesh and bones as you see I have”). | 영/혼 (yeong). Risk: High. This is a valuable, explicit biblical corrective directly relevant to Korean ancestor-spirit and ghost belief (귀신, 혼령) still culturally live through shamanistic practice and folk memorial custom: Luke’s own text insists the resurrected Christ is NOT a ghost/spirit-apparition but a definite bodily reality — teaching materials should highlight this as Scripture’s own explicit rejection of a ghost-category explanation for the resurrection. |
| δύναμιν ἐξ ὕψους (24:49, dynamin ex hypsous) | “power from on high” | The promised Holy Spirit’s empowerment for the disciples’ coming mission witness | ”power from on high,” “power from above” | NEW compound phrase built on a Baseline TM Critical term. Directly anticipates Pentecost/Acts; ties “The Holy Spirit’s Work in Salvation History” to the ongoing mission of the church. | Reuse Baseline TM 능력 (power_of_god, Critical). Phrase: 위로부터 오는 능력. Risk: Critical (inherited — same shamanistic 영력 collision documented in the baseline must be guarded against here specifically in a Spirit-empowerment-for-witness context). |
| μάρτυρες (24:48, martyres) | “witnesses” | Legal/experiential witnesses who testify to what they have seen | ”witnesses” | NEW TERM. “You are witnesses of these things” — commissions the disciples (and by extension the church) for the mission doctrine (Baseline TM 선교, Medium risk). | 증인 (jeungin). Risk: Medium. |
| ἀνάστασις / ἠγέρθη (24:6,34, reuse) | — | — | “resurrection / he has risen” | Baseline TM — reuse exactly: 부활 (Critical). The Gospel’s climactic confirmation: “He is not here, but has risen.” | 그는 여기 계시지 않고 살아나셨느니라. Risk: Critical (inherited). |
Summary Note for Phase 2 Handoff
This chapter-by-chapter analysis surfaces approximately 45 new theological terms not present in the baseline Romans package, alongside extensive reuse of ~25 Baseline TM terms that must be applied without deviation. The highest-priority NEW Critical/High-risk terms requiring immediate translation-memory promotion and mandatory theologian review routing are: μακάριος (복이 있다, blessed — direct 기복신앙/복 collision), ἐνιαυτὸς Κυρίου δεκτόν (주의 은혜의 해, the Lord’s favorable/Jubilee year), πτωχός (가난한 자, poor), ἄφεσις (자유/죄 사함, release/forgiveness — single term, split rendering), δαιμόνιον (귀신, demon — shamanism collision), σωτήρ (구주, Savior), βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν (kingdom “within/among” you), ἱλάσθητί μοι (propitiation-adjacent mercy prayer), and ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός (Luke 19:10, thesis-statement verse). See 08_core_glossary.md for the consolidated glossary table feeding Phase 2 translation memory updates.