Doctrine Analysis
Doctrine Analysis: Matthew 1–28 (English → Korean)
Purpose and Method
This document is the full-book doctrine matrix required by PRD Phase 1 Step 4. It extends the baseline Romans doctrine framework and is fully consistent with assets/doctrine_risk_registry.json for Matthew: the same 36 named doctrines, the same risk tiers (Critical/High/Medium/Low), and the same review routing are used throughout. No doctrine or tier introduced here contradicts the registry; this document instead (1) presents the complete registry as a single cross-reference matrix, and (2) traces every doctrine’s presence chapter-by-chapter across the entire book of Matthew, so that full-book coverage (not merely the core passage, Matthew 5:1–12) is demonstrably satisfied.
Matthew 5:1–12 (the Beatitudes) is the curriculum’s theological anchor and receives the fullest chapter-level treatment below, but every chapter of Matthew 1–28 was reviewed. Every chapter surfaced at least one load-bearing doctrine from the registry; none required a “no new content” placeholder, though several chapters (e.g., 12, 22, 24, 26–27) contribute primarily by extending or reinforcing doctrines anchored elsewhere rather than introducing new risk categories.
Risk tier definitions (unchanged from baseline and Matthew registry):
- Critical — Mistranslation destroys essential doctrine. Human theologian review, every occurrence.
- High — Mistranslation creates significant theological confusion or syncretism risk. Human theologian review.
- Medium — Mistranslation reduces clarity but preserves essential meaning. Native speaker review recommended.
- Low — Mistranslation causes minor imprecision. Automated review sufficient.
Part 1: Full Doctrine Matrix (Cross-Reference)
This table mirrors doctrine_risk_registry.json exactly (same doctrine names, same tiers, same routing), consolidated here as the master reference for Phase 2 routing decisions.
Christology
| Doctrine | Korean Name | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| Jesus as the Promised Messiah and Son of David | 약속된 메시아와 다윗의 자손 되신 예수님 | Critical | 1:1,17; 2:2,6; 9:27; 12:23; 15:22; 20:30-31; 21:9,15; 22:41-45; 27:37,42 | 다윗의 자손 (recurring public messianic acclamation) must not be confused with baseline 다윗의 혈통 (mere fleshly-descent statement, Rom 1:3). 그리스도 must not be conflated with 미륵 (Maitreya). | Human theologian |
| Deity of Christ | 그리스도의 신성 | Critical | 3:16-17; 9:1-8; 14:33; 16:16; 17:1-8; 26:63-64; 27:43,54; 28:9,17 | Co-equal, eternal divine nature evidenced by forgiving sins, receiving worship (경배하다, distinct from royal-court social deference/큰절), commanding nature. Never softened toward “an especially powerful spirit,” which would assimilate Christ to shamanistic spirit-hierarchies. | Human theologian |
| Unique Sonship of Christ vs. Adopted Sonship of Believers | 그리스도의 유일한 아들 되심과 신자의 양자 됨의 구별 | Critical | 3:17; 5:9,45; 14:33; 16:16; 27:54 | Same Korean phrase-family (하나님의 아들) covers two theologically distinct categories; must be marked explicit every occurrence, echoing baseline adoption caution re: Korea’s instrumental (jesa-oriented) adoption concept. | Human theologian |
| Son of Man as Christological Title | 인자라는 그리스도의 칭호 | High | 8:20; 12:8; 16:27-28; 24:27,30,37,39; 26:64 | 인자 (人子) is phonetically identical without hanja to 인자 (仁者, Confucian “benevolent person”); must be explicitly marked as Daniel 7 authority-and-suffering title, not a virtue-descriptor. | Human theologian |
| Incarnation and Virgin Conception | 성육신과 처녀 잉태 | High | 1:18-23 | NEVER 화신 (Buddhist repeatable avatar). 처녀 잉태 is a unique, historical, Spirit-wrought miracle, not a legendary conception-omen motif. | Human theologian |
| Transfiguration of Christ | 그리스도의 변형 | Critical | 17:1-8 | NEVER 변신 (folk goblin/spirit shape-shifting) or 화신 (Buddhist avatar). One-time unveiling of pre-existing glory, not a shape-shift. | Human theologian |
Kingdom and Authority
| Doctrine | Korean Name | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| The Kingdom of Heaven | 천국 (하나님의 나라) | High | 3:2; 4:17; 5:3,10,19-20; 6:33; 12:28; 13 (throughout); 19:23-24; 21:31,43; 23:13 | Everyday 천국 usage drifts toward “the afterlife place good people go” (paralleling Buddhist 극락). Must be taught as God’s present-and-coming reign, and 천국/하나님의 나라 must be taught as the identical reality under two labels. | Human theologian |
| Mysteries of the Kingdom | 천국의 비밀 | High | 13:1-52; 22:1-14 | 비밀 risks suggesting occult, initiate-only “hidden truth” claims paralleling Korean new-religious-movement or shamanistic secret-knowledge patterns. Must be taught as graciously revealed truth. | Human theologian |
| Delegated Kingdom Authority (Keys, Binding and Loosing) | 천국 열쇠와 매고 푸는 권한 | High | 16:19; 18:18 | Binding/loosing language risks collision with a mudang’s ritual binding/loosing of curses and spirits in a gut ceremony. Must be taught as delegated ecclesial governing authority, not ritual-magical efficacy. | Human theologian |
| The Authority of Jesus’ Teaching | 예수님의 가르침의 권세 | Critical | 5:21-48; 7:28-29; 9:1-8; 21:23-27; 28:18 | 권세 (legitimate authority-to-command) must stay distinct from 능력 (raw capability/contrasted with shamanistic 영력). Claims to legitimate divine right to teach, forgive, command, and commission must not be softened to rhetorical persuasiveness. | Human theologian |
| Human Tradition versus the Command of God | 사람의 전통과 하나님의 명령 | High | 15:1-20 | 장로들의 유전 collides with Confucian transmitted-tradition/ancestral obligation (jesa-adjacent). Jesus’ own contrast — tradition must not nullify God’s command, including filial-piety implications (15:3-6) — must be taught explicitly. | Human theologian |
| Christ’s Lordship Over the Sabbath | 안식일의 주인이신 그리스도 | Medium | 12:1-14 | 안식일 is an established low-collision term; the care point is Christ’s authority over the Law itself (12:8), linking to the Authority doctrine above. | Native speaker review |
| Civil Authority and Ultimate Allegiance to God | 국가 권세와 하나님께 대한 궁극적 충성 | Medium | 22:15-22 | Parallels Romans 13’s low-risk civil-authority framing; ensure ultimate allegiance to God is not diluted by over-emphasis on civic obedience. | Native speaker review |
Prophecy and Righteousness
| Doctrine | Korean Name | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| Fulfillment of Old Testament Prophecy | 구약 예언의 성취 | High | 1:22-23; 2:5-6,15,17-18,23; 4:14-16; 8:17; 12:17-21,39-41; 13:14-15,35; 21:4-5,42; 24:15; 27:9-10 | Real, historical, one-time fulfillment of specific OT texts, not generic pattern-matching or fortune-telling-style prediction (must stay distinct from 점/사주팔자 예측). | Human theologian |
| Righteousness Exceeding the Pharisees | 바리새인보다 더 나은 의 | Critical | 5:6,8,10,17,20,48; 6:1-18; 15:11-20; 23:1-36 | 의 must not collapse into 의리 (loyalty-ethics) or Pharisaic external performance; 5:20 makes surpassing righteousness programmatic. Related terms (외식하는 자, 마음이 청결한 자, 온전하다) must be distinguished from 체면 (face), shamanistic ritual-purity thinking (부정을 씻음), and self-achieved perfectionism. | Human theologian |
| The Greatest Commandment: Love of God and Neighbor | 가장 큰 계명: 하나님과 이웃 사랑 | High | 22:37-40 | Korean 사랑 is a single broad, romance-colored term (unlike differentiated ἀγάπη/ἔρος/φιλία); must be explicitly taught as committed, willed, self-giving love. | Human theologian |
| Sin and True Defilement of the Heart | 죄와 마음에서 나오는 참된 더러움 | High | 6:12,14-15; 9:2-6; 15:11-20 | Defilement is the heart’s moral condition before a holy God, not ritual/dietary contact requiring purification — parallel to baseline holy caution against 부정을 씻음. | Human theologian |
Church
| Doctrine | Korean Name | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| The Founding of the Church | 교회의 설립 | Medium | 16:13-20 | NEVER 당집/절 for church, per baseline. Petros/petra wordplay (베드로/반석) is not recoverable in Korean; must be supplied explicitly in teaching material. | Native speaker review |
| The Church and Church Discipline | 교회와 권징 | High | 18:6-9; 18:15-17; 18:21-35 | Restorative, graduated, communal process aimed at repentance — not public 체면-preserving shaming nor shamanistic ritual exclusion. Discipline (18:15-17) and unlimited forgiveness (18:21-35) must be held together, neither eliminating the other. | Human theologian |
Mission
| Doctrine | Korean Name | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| The Great Commission | 지상명령 | High | 28:18-20 | 민족 shares its root with Korea’s 단일민족 ethnic-nationalist self-concept; must state maximal inclusive force overturning ethnic boundaries. Trinitarian formula’s singular “name” (아버지와 아들과 성령의 이름으로) must be preserved for triune unity. | Human theologian |
| Universal Scope of the Gospel Mission | 이스라엘에서 만민에게 이르는 복음의 보편성 | High | 4:18-22; 8:5-13; 9:35-38; 10:1-6,16-23; 15:21-28; 28:19 | Initial restriction to Israel (10:6) is salvation-historical sequencing, not ethnic favoritism, superseded by 28:19. Emphasis must remain gospel-motivated, not numbers-driven, per Korea’s missionary-sending culture. | Human theologian |
Judgment and the End of the Age
| Doctrine | Korean Name | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| Judgment and the End of the Age | 심판과 세상 끝 | Critical | 24:1-51; 25:1-13 | 세상 conflates αἰών (age) and κόσμος (world); must be taught as the end of the present age, not creation’s annihilation. 재림 must be explicitly distinguished from Korean new-religious-movement “living second coming” claims (cf. 24:23-26’s own warning). | Human theologian |
| Stewardship and Final Accountability (Talents) | 달란트 비유와 청산의 책임 | High | 25:14-30 | Korean church culture (“달란트 시장”) has popularized 달란트 as innate skill; must recover the parable’s actual point of entrusted stewardship and final accountability. | Human theologian |
| Final Judgment: Sheep and Goats, Evidence vs. Basis of Salvation | 양과 염소의 심판: 구원의 근거와 증거의 구별 | Critical | 25:31-46 | Acts of mercy are evidence of genuine faith, not the basis of justification; must not be misread as salvation-by-works, contradicting baseline grace/justification. | Human theologian |
| Eternal Punishment and Eternal Life | 영벌과 영생 | Critical | 19:16,29; 25:46 | 25:46’s identical grammatical form forecloses a softened/temporary reading of 영벌. 영생 must be sharply distinguished from Buddhist 윤회 (rebirth cycle). | Human theologian |
| Hell (Gehenna) as Final Judgment | 게헨나(지옥)와 최후의 심판 | Critical | 5:22,29-30; 10:28; 18:9; 23:15,33 | 지옥 (地獄) is itself a Buddhist-origin loanword naming a temporary samsaric rebirth realm. Every occurrence requires explicit distinction: Matthew’s Gehenna is final, eternal, personal judgment, not a temporary rebirth station. | Human theologian |
Discipleship
| Doctrine | Korean Name | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| Discipleship and the Cost of Following Jesus | 제자도와 그 값 | High | 7:13-14,21-23; 10:34-39; 16:24-26; 26:31-35,69-75 | 십자가를 지다 must not dilute into the secular idiom “life’s burden” (인생의 십자가); real social/familial cost and the losing/finding paradox must be retained. The sword saying (10:34) is figurative relational division, not literal violence endorsement. | Human theologian |
| Jesus’ Yoke and True Rest | 예수님의 멍에와 참된 쉼 | High | 11:28-30 | Contemporary 멍에 carries a strong oppressive-burden connotation (e.g., “일제의 멍에,” colonial-era idiom); must clarify Jesus offers a fundamentally different, gracious relationship. | Human theologian |
| Faith: Little Faith and Great Faith | 작은 믿음과 큰 믿음 | Medium | 6:30; 8:10,26; 14:31; 15:28; 16:8; 17:20 | Little faith is genuine but immature, not unbelief; great faith notably applied to Gentiles (8:10; 15:28). Mustard-seed efficacy (17:20) must be attributed to God’s power, not a self-generated occult force resembling shamanistic mind-power notions. | Native speaker review |
| Divine Reward as Gracious, Not Merit-Based | 은혜로 주시는 상, 공로가 아님 | High | 5:12; 6:1-6,16-18; 20:1-16 | 상 sits close to Korea’s achievement/merit culture (cf. baseline glory’s 출세 caution) and the Critical 기복신앙 transactional pattern under grace. The vineyard parable (20:1-16) is an ideal contrast case. | Human theologian |
Salvation, Grace, and Atonement (Matthew-Specific Reinforcement)
| Doctrine | Korean Name | Risk | Supporting Passages | Translation Risk | Review Routing |
|---|---|---|---|---|---|
| Atonement as Ransom | 대속물로서의 속죄 | Critical | 20:28 | Requires the same escalation weight as baseline Romans propitiation (Rom 3:25). Substitutionary, costly payment securing release from sin’s bondage, not shamanistic appeasement offerings (제물) lacking substitutionary/legal-release logic. | Human theologian |
| The Lord’s Supper and the New Covenant | 성찬과 새 언약 | Critical | 26:26-28 | Covenantal, sacrificial, once-for-all logic; must not drift toward ancestral food-offering framing (제사상) — Christ’s own once-for-all sacrifice, received in remembrance, not repeated toward a venerated figure. | Human theologian |
| Jesus’ Divine Authority to Forgive Sins | 죄를 사하시는 예수님의 신적 권세 | Critical | 9:1-8 | Implicit but unmistakable claim to a divine prerogative reserved to God alone; foundational to both Authority and Deity-of-Christ doctrines. Must not be softened to a merely pastoral/symbolic declaration. | Human theologian |
| Repentance as the Necessary Response to the Kingdom | 천국에 대한 필수적 응답으로서의 회개 | High | 3:2; 4:17 | 회개하다 must be distinguished from Confucian self-reflection/self-cultivation (반성, 수신); Spirit-enabled turning toward God, not self-directed ethical improvement. | Human theologian |
| Blasphemy Against the Holy Spirit | 성령을 모독하는 죄 | Critical | 12:31-32 | Full baseline holy_spirit guidance applies (NEVER 신령/신 alone; never shamanistic spirit-possession framing). Requires pastorally precise distinction from ordinary doubt. | Human theologian |
| The Reality of the Devil as Personal Spiritual Adversary | 인격적 영적 대적자 마귀의 실재 | High | 4:1-11; 13:39; 25:41 | 마귀/사탄 must not be equated with morally ambiguous Korean folk-spirit categories (도깨비, 잡귀), locally placated figures rather than the singular cosmic adversary of Scripture. | Human theologian |
Part 2: Chapter-by-Chapter Coverage (Matthew 1–28)
Every chapter of Matthew was reviewed for doctrine-load-bearing content. Doctrine names below correspond exactly to Part 1 and to doctrine_risk_registry.json; risk tiers are unchanged from the registry.
| Ch. | Doctrines Present (Risk) | Key Verses | Coverage Note |
|---|---|---|---|
| 1 | Messianic Promise/Son of David (Critical); Incarnation & Virgin Conception (High); Fulfillment of OT Prophecy (High) | 1:1,17,18-23 | Genealogy establishes Davidic messianic credentials; first fulfillment formula (1:22-23) and the Emmanuel name state the incarnation’s meaning. |
| 2 | Fulfillment of OT Prophecy (High); Messianic Promise/Son of David (Critical) | 2:2,5-6,15,17-18,23 | Four fulfillment formulas cluster here; Micah’s Bethlehem-ruler quotation and “King of the Jews” reinforce Davidic messiahship. |
| 3 | Kingdom of Heaven (High); Repentance (High); Deity of Christ / Sonship of Christ (Critical) | 3:2,6,8,11,16-17 | John’s proclamation of the kingdom and call to repentance; the Father’s voice and Spirit’s descent form a Trinitarian revelation moment. |
| 4 | Devil as Personal Adversary (High); Kingdom of Heaven/Repentance (High); Fulfillment of OT Prophecy (High); Universal Scope of Mission (High) | 4:1-11,14-17,18-22 | The temptation narrative and the calling of the first disciples (“fishers of men”) both carry doctrinal weight beyond narrative color. |
| 5 (core passage: 5:1-12) | Kingdom of Heaven (High); Divine Reward as Gracious (High); Righteousness Exceeding the Pharisees (Critical); Authority of Jesus’ Teaching (Critical); Discipleship Cost (High, implicit in 5:10-12) | 5:3,6,8,10,12,17,20,21-48,48 | Theological anchor of the curriculum. The Beatitudes (5:3-12) name kingdom citizens’ character and promised reward; 5:17-20 makes surpassing righteousness programmatic for the whole Sermon; the six antitheses (5:21-48) are Jesus’ most direct claim to authority equal to or exceeding Torah. Every term here requires Critical-tier handling in Phase 2. |
| 6 | Righteousness Exceeding the Pharisees (Critical); Divine Reward as Gracious (High); Sin & True Defilement (High); Kingdom of Heaven (High); Faith: Little/Great (Medium) | 6:1-18,12,14-15,30,33 | Almsgiving/prayer/fasting section extends 5:20’s programmatic righteousness; the Lord’s Prayer’s debt-forgiveness clause (6:12) is this book’s clearest link between divine and interpersonal forgiveness. |
| 7 | Authority of Jesus’ Teaching (Critical); Discipleship Cost (High) | 7:13-14,21-23,28-29 | The crowd’s astonishment at Jesus’ authority (7:28-29) closes and interprets the entire Sermon on the Mount. |
| 8 | Son of Man Title (High); Faith: Little/Great (Medium); Universal Scope of Mission (High); Fulfillment of OT Prophecy (High) | 8:10,17,20,26 | The centurion’s “great faith” (8:10) is Matthew’s first explicit Gentile-faith foreshadowing of 28:19’s universal scope. |
| 9 | Authority to Forgive Sins (Critical); Authority of Jesus’ Teaching (Critical); Sin & True Defilement (High); Universal Scope of Mission (High) | 9:1-8,35-38 | The forgiveness of the paralytic (9:1-8) is the book’s clearest implicit deity claim prior to the Passion narrative. |
| 10 | Universal Scope of Mission (High); Discipleship Cost (High) | 10:1-6,16-23,34-39 | The mission discourse’s initial restriction to Israel (10:5-6) requires explicit salvation-historical framing so it is not misread as ethnic favoritism. |
| 11 | Yoke and Rest (High); Fulfillment of OT Prophecy (High) | 11:2-6,10,28-30 | John the Baptist’s question and Jesus’ answer (11:2-6) function as a fulfillment-of-prophecy checklist; 11:28-30 is a distinct discipleship-comfort doctrine in its own right. |
| 12 | Sabbath and Lordship of Christ (Medium); Son of Man Title (High); Blasphemy Against the Spirit (Critical); Fulfillment of OT Prophecy (High); Kingdom of Heaven (High) | 12:1-14,17-21,28,31-32,39-41 | Dense doctrinal chapter: Sabbath authority, the sign of Jonah (resurrection typology), and the single most severe warning in the book (blasphemy against the Spirit) all cluster here. |
| 13 | Mysteries of the Kingdom (High); Kingdom of Heaven (High); Fulfillment of OT Prophecy (High) | 13:1-52 | The parables discourse is the book’s primary teaching unit on kingdom mystery; risk of an esoteric/gnostic misreading of “mystery” is highest here. |
| 14 | Deity of Christ (Critical); Faith: Little/Great (Medium) | 14:31,33 | Worship offered after the walking-on-water miracle (14:33) is an explicit deity-of-Christ data point, distinct from mere astonishment. |
| 15 | Human Tradition vs. Command of God (High); Sin & True Defilement (High); Faith: Little/Great (Medium); Universal Scope of Mission (High) | 15:1-9,11-20,21-28 | The tradition-of-the-elders controversy directly engages Confucian filial-piety expectations; the Canaanite woman’s “great faith” again anticipates Gentile inclusion. |
| 16 | Founding of the Church (Medium); Delegated Kingdom Authority (High); Messianic Promise/Deity of Christ (Critical); Discipleship Cost (High); Faith: Little/Great (Medium) | 16:8,13-20,24-26 | Peter’s confession and Jesus’ response together found both the Christological and ecclesiological doctrines central to this curriculum. |
| 17 | Transfiguration (Critical); Faith: Little/Great (Medium) | 17:1-8,20 | The transfiguration is the single highest-risk passage in the book for shape-shifting/avatar-language collision. |
| 18 | Church and Church Discipline (High); Delegated Kingdom Authority (High) | 18:6-9,15-17,18,21-35 | The whole chapter is Matthew’s ecclesiological discourse; discipline and unlimited forgiveness must be taught as complementary, not competing. |
| 19 | Eternal Punishment and Eternal Life (Critical); Kingdom of Heaven (High) | 19:16,23-24,29 | The rich young man’s question introduces eternal-life language later sharpened in 25:46. |
| 20 | Atonement as Ransom (Critical); Divine Reward as Gracious (High); Messianic Promise/Son of David (Critical) | 20:1-16,28,30-31 | 20:28 is Matthew’s single most explicit atonement statement in the entire book; requires Romans-3:25-level escalation. |
| 21 | Messianic Promise/Son of David (Critical); Fulfillment of OT Prophecy (High); Authority of Jesus’ Teaching (Critical); Kingdom of Heaven (High) | 21:4-5,9,15,23-27,31,42-43 | The Triumphal Entry’s Hosanna acclamations are the book’s most public messianic confession prior to the trial. |
| 22 | Greatest Commandment (High); Civil Authority and Ultimate Allegiance (Medium); Messianic Promise/Deity of Christ (Critical); Mysteries of the Kingdom (High) | 22:1-14,15-22,37-40,41-45 | The wedding-feast parable’s “many called, few chosen” (22:14) must be taught within the Mysteries-of-the-Kingdom doctrine and explicitly distinguished from Romans’ technical effectual-calling vocabulary (부르심), per the Cross-Reference Note in 08_core_glossary.md. |
| 23 | Righteousness Exceeding the Pharisees (Critical); Hell/Gehenna (Critical); Kingdom of Heaven (High) | 23:1-36,13,15,33 | The seven “woes” are Matthew’s most extended hypocrisy-critique passage and contain two of the book’s Gehenna references. |
| 24 | Judgment and the End of the Age (Critical); Fulfillment of OT Prophecy (High) | 24:1-51,15 | The Olivet Discourse’s opening half; requires the αἰών/κόσμος distinction and explicit rejection of “living second-coming figure” readings. |
| 25 | Judgment and the End of the Age (Critical); Stewardship and Accountability (High); Final Judgment: Sheep and Goats (Critical); Eternal Punishment and Eternal Life (Critical) | 25:1-13,14-30,31-46,46 | The Olivet Discourse’s three culminating parables; 25:46 is the book’s single sharpest statement requiring coordination with the baseline grace/justification Critical guidance to prevent a works-salvation misreading. |
| 26 | Lord’s Supper and New Covenant (Critical); Deity of Christ (Critical); Discipleship Cost (High) | 26:26-28,63-64,31-35,69-75 | The Last Supper’s institution and Jesus’ own testimony before the Sanhedrin (26:63-64, combining Son of Man and Son of God claims) both carry Critical weight; Peter’s denial embodies the cost-of-discipleship doctrine negatively. |
| 27 | Fulfillment of OT Prophecy (High); Deity of Christ (Critical); Messianic Promise/Son of David (Critical) | 27:9-10,37,42-43,54 | The crucifixion narrative’s mockery (“King of the Jews”) and the centurion’s confession (27:54) bracket the chapter’s Christological weight. |
| 28 | Great Commission (High); Deity of Christ (Critical); Universal Scope of Mission (High) | 28:9,17,18-20 | The book’s culmination: worship of the risen Christ and the Trinitarian, ethnically-unbounded sending formula that governs all subsequent mission doctrine. |
Summary
- Every chapter of Matthew (1–28) has been reviewed and mapped to at least one registry doctrine; none required a “no new content” placeholder.
- All doctrine names, Korean doctrine names, risk tiers, and review routings in this analysis are identical to
assets/doctrine_risk_registry.json; this document adds no new doctrine categories and alters no tier. - The core passage, Matthew 5:1–12, sits within Chapter 5’s entry above, which carries the highest concentration of Critical-tier doctrines in the book’s opening third (Righteousness Exceeding the Pharisees; Authority of Jesus’ Teaching) and anchors, but does not limit, the scope of this analysis.
- Phase 2 routing should treat this document alongside
08_core_glossary.mdand12_ai_translation_requirements.mdas a single enforcement set; any segment touching a Critical or High doctrine listed above must follow the escalation and forbidden-substitution rules already established in the baseline Romans package and extended for Matthew.
Critical Risk Doctrines
Jesus as the Promised Messiah and Son of David
Korean name: 약속된 메시아와 다윗의 자손 되신 예수님
Key terms: Christ, Son of David, Hosanna
Review routing: Human theologian
다윗의 자손 is a recurring public messianic acclamation-title, distinct from the baseline’s 다윗의 혈통 (mere fleshly-descent statement); the two renderings must not be confused. Korea’s high existing Christian literacy lowers but does not eliminate risk of conflating 그리스도 with 미륵 (Maitreya, the future Buddha of Korean Buddhist eschatology).
Deity of Christ
Korean name: 그리스도의 신성
Key terms: Son of God, worship, authority to forgive sins, transfiguration
Review routing: Human theologian
Co-equal, eternal divine nature evidenced by forgiving sins, receiving worship (경배하다, distinguished from mere social deference to a ruler such as historical Korean royal prostration, 큰절), and commanding nature. Must never be softened toward ‘an especially powerful spirit,’ which would assimilate Christ’s deity to Korean shamanistic spirit-hierarchies.
Unique Sonship of Christ Distinguished from Adopted Sonship of Believers
Korean name: 그리스도의 유일한 아들 되심과 신자의 양자 됨의 구별
Key terms: Son of God, sons of God, peacemakers
Review routing: Human theologian
Matthew uses the same Korean phrase-family (하나님의 아들 / 하나님의 아들이라 부름을 받다) for two theologically distinct categories: Christ’s unique eternal Sonship and believers’ derivative, adoptive sonship (5:9, 45). Teaching material must mark this distinction explicitly every time it recurs, echoing the baseline’s adoption caution regarding Korea’s instrumental (jesa-oriented) traditional adoption concept.
Transfiguration of Christ
Korean name: 그리스도의 변형
Key terms: transfigured, glory
Review routing: Human theologian
NEVER 변신 (shape-shifting, strongly associated with Korean folk goblin/spirit transformation motifs, e.g. 도깨비) and NEVER 화신 (Buddhist avatar-manifestation). This is a one-time unveiling of glory Christ already possesses, not a shape-shift or repeatable manifestation-form.
The Authority of Jesus’ Teaching
Korean name: 예수님의 가르침의 권세
Key terms: authority, antitheses, authority to forgive sins, all authority in heaven and earth
Review routing: Human theologian
권세 (rightful authority-to-command) must be kept distinct from 능력 (raw capability, contrasted with shamanistic 영력 per the baseline). Jesus’ teaching authority (7:29), authority to forgive sins (9:6), and commissioning authority (28:18) are all ἐξουσία, a claim to legitimate divine right to rule and command — must not be collapsed into 능력 or softened toward mere rhetorical persuasiveness.
Righteousness Exceeding the Pharisees
Korean name: 바리새인보다 더 나은 의
Key terms: righteousness, fulfill the Law, hypocrites, pure in heart, perfect
Review routing: Human theologian
의 must not collapse into 의리 (loyalty-ethics) or Pharisaic external rule-performance; Matthew 5:20 makes this comparative-surpassing righteousness a programmatic doctrine. Related terms (외식하는 자, 마음이 청결한 자, 온전하다) must each be distinguished from Korean face-preservation culture (체면), shamanistic ritual-purity thinking (부정을 씻음), and self-achieved moral perfectionism.
Judgment and the End of the Age
Korean name: 심판과 세상 끝
Key terms: end of the age, great tribulation, coming of the Son of Man, elect
Review routing: Human theologian
Standard Korean 세상 can conflate Greek αἰών (temporal age) with κόσμος (created world); must be taught as the end of the present age, not the annihilation of creation. 재림 must be explicitly distinguished from Korean new-religious-movement claims that a living human figure fulfills Christ’s return — a pattern Matt 24:23-26 itself warns against.
Final Judgment: Sheep and Goats, Evidence versus Basis of Salvation
Korean name: 양과 염소의 심판: 구원의 근거와 증거의 구별
Key terms: sheep and goats, least of these
Review routing: Human theologian
Concrete acts of mercy toward Christ’s ‘least’ function as evidence of genuine faith and kingdom citizenship, not as the basis of justification. This distinction must be made explicit to prevent this passage being misread as teaching salvation by charitable works, which would directly contradict the baseline’s Critical grace/justification guidance.
Eternal Punishment and Eternal Life
Korean name: 영벌과 영생
Key terms: eternal punishment, eternal life
Review routing: Human theologian
25:46’s identical grammatical form for ‘eternal’ punishment and ‘eternal’ life forecloses any softened or temporary/purgatorial reading of 영벌. 영생 must be sharply distinguished from Buddhist 윤회 (rebirth cycle) — unending personal communion with God secured once through faith, not indefinite continuation through repeated rebirths.
Hell (Gehenna) as Final Judgment
Korean name: 게헨나(지옥)와 최후의 심판
Key terms: hell, gehenna
Review routing: Human theologian
지옥 (地獄) is itself a Buddhist-origin loanword denoting one of the six samsaric rebirth realms — a temporary punishment within an ongoing karmic cycle from which one is eventually reborn out. Every occurrence requires explicit distinction: Matthew’s Gehenna is final, eternal, personal judgment for rejecting Christ, not a temporary station within a rebirth cycle.
Atonement as Ransom
Korean name: 대속물로서의 속죄
Key terms: ransom for many
Review routing: Human theologian
Matthew’s key atonement statement requires the same escalation weight as the baseline’s Romans propitiation rule (Rom 3:25). Must convey substitutionary, costly payment securing release from sin’s bondage, not confused with Korean shamanistic ritual offerings (제물) made to appease spirits for good fortune, which lack the substitutionary/legal-release logic.
The Lord’s Supper and the New Covenant
Korean name: 성찬과 새 언약
Key terms: this is my body, blood of the covenant
Review routing: Human theologian
Must retain covenantal, sacrificial, once-for-all logic; must not drift toward a framing resembling Korean ancestral food-offering ritual (제사상) — this is Christ’s own once-for-all sacrifice, received in remembrance, not a repeated offering to a venerated figure.
Jesus’ Divine Authority to Forgive Sins
Korean name: 죄를 사하시는 예수님의 신적 권세
Key terms: authority to forgive sins
Review routing: Human theologian
An implicit but unmistakable claim to a divine prerogative reserved to God alone in Jewish thought; foundational to both the Authority-of-Jesus and Deity-of-Christ doctrines. Must not be softened to a merely pastoral or symbolic declaration.
Blasphemy Against the Holy Spirit
Korean name: 성령을 모독하는 죄
Key terms: blasphemy against the Holy Spirit
Review routing: Human theologian
Full baseline holy_spirit guidance applies (NEVER 신령 or 신 alone; never framed with shamanistic spirit-possession language). Requires pastorally precise teaching distinguishing this specific, willful, settled rejection from ordinary doubt or spiritual struggle, which this passage does not describe.
High Risk Doctrines
The Kingdom of Heaven
Korean name: 천국 (하나님의 나라)
Key terms: kingdom of heaven, kingdom of God
Review routing: Human theologian
Everyday Korean usage of 천국 has drifted toward ‘the afterlife place good people go,’ paralleling the Buddhist Pure Land concept 극락. Must be taught as God’s present-and-coming reign inaugurated in Jesus’ ministry (12:28) and consummated at his return, not primarily a postmortem destination. Also requires explicit teaching that 천국 and Matthew’s occasional 하나님의 나라 (6:33; 12:28; 19:24; 21:31,43) denote the identical reality, not two different kingdoms.
Mysteries of the Kingdom
Korean name: 천국의 비밀
Key terms: mysteries of the kingdom, parables
Review routing: Human theologian
비밀 (‘secret’) risks suggesting esoteric, initiate-only occult knowledge, echoing Korean new-religious-movement ‘hidden truth’ claims or shamanistic secret ritual knowledge held by a mudang. Must be taught as revealed truth graciously disclosed to those who respond in faith, not gnosis earned through ritual or spiritual hierarchy.
Delegated Kingdom Authority (Keys, Binding and Loosing)
Korean name: 천국 열쇠와 매고 푸는 권한
Key terms: keys of the kingdom, bind, loose
Review routing: Human theologian
The binding/loosing language risks collision with Korean shamanistic ritual practice, in which a mudang ‘binds’ curses/malevolent spirits and ‘looses’ misfortune through a gut ceremony. Must be taught as delegated, Spirit-guided ecclesial governing and doctrinal/disciplinary authority, not ritual-magical efficacy performed by a religious specialist.
Son of Man as Christological Title
Korean name: 인자라는 그리스도의 칭호
Key terms: Son of Man
Review routing: Human theologian
인자 (人子, this title) is phonetically identical in Hangul, without hanja, to 인자 (仁者, ‘a benevolent/humane person’), a common Confucian virtue-term. Without explicit clarification, Korean readers risk defaulting to the familiar Confucian-virtue sense rather than recognizing the specific Danielic authority-and-suffering title Jesus applies to himself.
Incarnation and Virgin Conception
Korean name: 성육신과 처녀 잉태
Key terms: Emmanuel, incarnation, virgin
Review routing: Human theologian
NEVER 화신 (Buddhist avatar/repeatable manifestation) for incarnation. 처녀 잉태 must be taught as a unique, Spirit-wrought historical miracle, not a symbolic/legendary birth-narrative motif, against the backdrop of Korea’s own founding-legend conception-omen stories.
Fulfillment of Old Testament Prophecy
Korean name: 구약 예언의 성취
Key terms: fulfillment formula, sign of Jonah, abomination of desolation
Review routing: Human theologian
Must convey real, historical, one-time fulfillment of specific OT texts, not general pattern-matching or a fortune-telling-style ‘prediction come true’ — must be kept distinct from 점/사주팔자 예측, folk-astrological and divinatory prediction still practiced in Korea.
Human Tradition versus the Command of God
Korean name: 사람의 전통과 하나님의 명령
Key terms: tradition of the elders, what defiles
Review routing: Human theologian
장로들의 유전 collides with Korea’s Confucian tradition of transmitted ancestral teaching and ritual obligation (jesa-adjacent). Teaching must draw the explicit parallel Jesus himself draws: inherited religious tradition, however venerable, must not nullify God’s actual revealed command — including its direct bearing on Confucian filial-piety expectations (15:3-6).
The Greatest Commandment: Love of God and Neighbor
Korean name: 가장 큰 계명: 하나님과 이웃 사랑
Key terms: love the Lord your God, love your neighbor
Review routing: Human theologian
Standard Korean 사랑 is a single broad term (unlike Greek’s differentiated ἀγάπη/ἔρος/φιλία) and is heavily colored by romantic-relationship connotation from popular media. Must be explicitly taught as committed, willed, self-giving love, not primarily emotion or romantic affection.
The Church and Church Discipline
Korean name: 교회와 권징
Key terms: tell it to the church, little ones, stumbling block, seventy times seven
Review routing: Human theologian
Must be taught as a restorative, graduated, communal process aimed at repentance — not public shaming to preserve communal 체면 (face), nor a shamanistic ritual exclusion. Chapter 18 deliberately holds discipline (18:15-17) and radical forgiveness (18:21-35) together; teaching must not let unlimited forgiveness of the repentant eliminate the discipline process for the unrepentant, or vice versa.
The Great Commission
Korean name: 지상명령
Key terms: all authority, make disciples of all nations, baptizing, teaching to obey
Review routing: Human theologian
민족 (‘people/ethnic-nation’) is the same root at the center of Korea’s ethnic-nationalist 단일민족 self-conception (cf. baseline gentiles). Teaching must state with maximal inclusive force that the Commission overturns any ethnically bounded conception of God’s people. The Trinitarian baptismal formula’s singular ‘name’ (아버지와 아들과 성령의 이름으로) must be preserved to underscore the unity of the three Persons, with full baseline guidance on 아버지 and 성령 applying simultaneously.
Universal Scope of the Gospel Mission (from Israel to All Nations)
Korean name: 이스라엘에서 만민에게 이르는 복음의 보편성
Key terms: lost sheep of Israel, great faith, fishers of men, harvest
Review routing: Human theologian
The initial restriction of the Twelve’s mission to Israel (10:6) must be taught as salvation-historical sequencing, not ethnic favoritism, and is explicitly superseded by 28:19. Connects to Korea’s own missionary-sending culture (cf. baseline mission); emphasis should be gospel-motivated, not numbers-driven, given the caution Korean church leaders have themselves flagged.
Stewardship and Final Accountability (Talents)
Korean name: 달란트 비유와 청산의 책임
Key terms: talents
Review routing: Human theologian
Contemporary Korean church culture (notably youth/children’s ministry ‘달란트 시장’) has popularized 달란트 as roughly synonymous with innate personal skill/ability, obscuring the parable’s actual point: entrusted stewardship responsibility and resources for which final accountability is due, not simply ‘using your natural gifts.‘
Discipleship and the Cost of Following Jesus
Korean name: 제자도와 그 값
Key terms: take up his cross, deny himself, lose his life to find it, not peace but a sword, narrow gate
Review routing: Human theologian
십자가를 지다 must not be diluted into the secular idiom ‘life’s burden’ (인생의 십자가); must retain real social/familial cost (10:34-37) and the discipleship paradox (losing to find). The sword saying must be explicitly taught as figurative relational division, not literal violence endorsement.
Jesus’ Yoke and True Rest
Korean name: 예수님의 멍에와 참된 쉼
Key terms: yoke, rest
Review routing: Human theologian
Contemporary Korean 멍에 carries a strong connotation of oppressive, unjust burden (e.g., ‘the yoke of colonial rule,’ 일제의 멍에). Teaching must clarify Jesus offers a fundamentally different, gracious relationship, not merely a lighter version of an oppressive system, or the term’s negative cultural connotation could undercut the verse’s intended comfort.
Divine Reward as Gracious, Not Merit-Based
Korean name: 은혜로 주시는 상, 공로가 아님
Key terms: reward in heaven, laborers in the vineyard
Review routing: Human theologian
상 sits close to Korea’s intensely achievement-and-merit-oriented culture (cf. baseline glory’s 출세 note) and to the Critical 기복신앙 transactional pattern flagged under baseline grace. The vineyard parable (20:1-16) is an ideal teaching passage for explicitly contrasting God’s non-proportional generosity with fortune-seeking transactional religion.
Repentance as the Necessary Response to the Kingdom
Korean name: 천국에 대한 필수적 응답으로서의 회개
Key terms: repent
Review routing: Human theologian
회개하다 must be distinguished from Confucian moral self-reflection/self-cultivation (반성, 수신); biblical repentance is a Spirit-enabled turn toward God in response to the announced kingdom, not self-directed ethical improvement.
The Reality of the Devil as Personal Spiritual Adversary
Korean name: 인격적 영적 대적자 마귀의 실재
Key terms: devil, Satan, temptation
Review routing: Human theologian
마귀/사탄 must be taught as a real, personal evil being opposed to God — not equated with morally ambiguous Korean folk-spirit categories such as 도깨비 (goblin-trickster spirits) or 잡귀 (minor wandering spirits addressed in shamanistic ritual), which are locally placated figures rather than the singular cosmic adversary of Scripture.
Sin and True Defilement of the Heart
Korean name: 죄와 마음에서 나오는 참된 더러움
Key terms: sin, what defiles a person
Review routing: Human theologian
Defilement is a matter of the heart’s moral condition before a holy God, not ritual/dietary contact requiring purification rites — directly parallel to the baseline holy entry’s caution against shamanistic ritual-impurity thinking (부정을 씻음).
Medium Risk Doctrines
The Founding of the Church
Korean name: 교회의 설립
Key terms: church, rock
Review routing: Native speaker review
NEVER 당집 or 절, per baseline church entry. The Petros/petra wordplay (‘Peter’/‘rock’) is not recoverable in Korean (베드로/반석 are unrelated words); teaching material must supply the wordplay explicitly.
Faith: Little Faith and Great Faith
Korean name: 작은 믿음과 큰 믿음
Key terms: little faith, great faith
Review routing: Native speaker review
Little faith is genuine but immature faith, not unbelief; great faith notably applied to Gentiles (8:10; 15:28), foreshadowing the gospel’s universal reach. Mustard-seed faith efficacy (17:20) must be attributed to God’s power, not to faith as a self-generated occult force resembling shamanistic mind-power notions.
Christ’s Lordship Over the Sabbath
Korean name: 안식일의 주인이신 그리스도
Key terms: Sabbath, Son of Man is lord of the Sabbath
Review routing: Native speaker review
안식일 is an established, low-collision Korean Christian term; the doctrinal point requiring care is Christ’s authority over the Law itself (12:8), connecting to the Authority-of-Jesus doctrine above.
Civil Authority and Ultimate Allegiance to God
Korean name: 국가 권세와 하나님께 대한 궁극적 충성
Key terms: render to Caesar
Review routing: Native speaker review
Straightforward teaching passage paralleling Romans 13’s low-risk civil-authority framing in the baseline; ensure ultimate allegiance to God is not diluted by over-application of civic-obedience emphasis.
Referenced passages