Semantic Analysis: Matthew 1–28 (English → Korean)

Methodology Note

This analysis extends the baseline Romans Language Package for Korean (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json). Any term already carrying a recorded Korean rendering in that package must be reused exactly; this document marks such reuse explicitly as [BASELINE REUSE] rather than re-litigating the term. New terms introduced by Matthew’s narrative, discourse material, and parables receive full field treatment:

• Original (Koine Greek, with Hangul transliteration)
• Literal meaning
• Semantic range
• English variants (as rendered across major English versions)
• Contextual theological meaning (as used in Matthew)
• Korean rendering & risk (proposed Hangul rendering, risk tier, and grounded collision reasoning specific to Korean religious/cultural context)

Script is Hangul throughout, register follows 개역개정 (Korean Revised Version) convention, honorific (nopimmal) grammar for God/Christ/Spirit per the baseline’s established rule.

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PART A — Core Passage: Matthew 5:1–12 (The Beatitudes), Verse by Verse

Matthew 5:1–2 (Setting)

ὄρος (oros) — “mountain/hill”

• Literal meaning: a mountain or hill country, as opposed to lowland (πεδίον).
• Semantic range: any elevated landform; in Jewish literary convention, the “mountain” of teaching recalls Sinai.
• English variants: “mountain,” “mountainside,” “hill.”
• Contextual theological meaning: Matthew stages Jesus as a new Moses-like lawgiver, but delivering not a law imposed from a distance but teaching given seated, among disciples — establishing Jesus’ unique teaching authority (a core curriculum doctrine).
• Korean rendering & risk: 산 (san). Low risk. Purely geographic; no live Korean religious mountain-cult collision needing correction (Korea does have mountain-spirit veneration, 산신령, already flagged in the baseline god entry — the risk sits with 하나님, not with 산 itself, so no additional flag is needed here beyond consistency with the existing baseline note).

μαθηταί (mathētai) — “disciples”

• Literal meaning: “learners,” from μανθάνω, “to learn.”
• Semantic range: students of a teacher/rabbi; in Matthew, becomes a technical term for committed followers of Jesus, later widened to all who are “discipled” (28:19).
• English variants: “disciples,” “followers,” “students.”
• Contextual theological meaning: The Sermon is addressed primarily to committed followers, not the crowd generally — establishing that kingdom ethics describe the character of those already following Jesus, not a universal civic code.
• Korean rendering & risk: 제자 (jeja). Medium risk. 제자 is the standard, well-established Korean Christian term (also used generically for a master’s student/apprentice in traditional arts, martial arts, or Confucian scholarly lineages — 사제 관계). Teaching must clarify that discipleship to Jesus is a personal, faith-based following of a living Lord, not a Confucian master-disciple transmission of technique or a martial/artistic apprenticeship earning mastery credentials.

Matthew 5:2

ἐδίδασκεν (edidasken) — “he was teaching”

• Literal meaning: imperfect of διδάσκω, “to teach,” denoting sustained, authoritative instruction.
• Semantic range: formal teaching, as opposed to casual conversation.
• English variants: “taught,” “began to teach,” “instructed.”
• Contextual theological meaning: Introduces the discourse that Matthew 7:28-29 will explicitly mark as taught “with authority” (ἐξουσία) unlike the scribes — directly load-bearing for the curriculum doctrine “The Authority of Jesus’ Teaching.”
• Korean rendering & risk: 가르치다 (gareuchida), honorific narrative form 가르치셨다. Low risk as a verb, but flag its connection to the High-risk term ἐξουσία (authority) treated in Matthew 7 below.

Matthew 5:3

μακάριοι (makarioi) — “blessed”

• Literal meaning: from μακάριος, “happy, fortunate, blessed” — a state of flourishing, originally used in Greek literature of the gods’ or the dead’s blissful state, adopted by the LXX to render Hebrew אַשְׁרֵי (‘ashrei).
• Semantic range: not primarily an emotional feeling but a pronounced verdict of favored standing before God, often eschatological (already/not yet).
• English variants: “blessed,” “happy,” “fortunate,” “favored.”
• Contextual theological meaning: Each beatitude pronounces a paradoxical divine verdict — that those the world counts as disadvantaged (poor, mourning, persecuted) are in fact favored by God because the kingdom of heaven is theirs. This is the opening statement of Kingdom ethics.
• Korean rendering & risk: 복이 있는 자 (bogi inneun ja, “the one who has 복”). CRITICAL risk. This is the single most sensitive rendering decision in the entire Sermon for Korean, because it uses 복 (bok, “fortune/blessing”) — the very root flagged as Critical in the baseline gospel entry for its proximity to 기복신앙 (gibok sinang, shamanistic fortune-seeking faith). KRV’s established rendering of μακάριος as “복이 있나니” long predates this pipeline and cannot be replaced without breaking continuity with the entire Korean Bible tradition (all eight beatitudes use this construction), so this package retains 복이 있는 자 / ”…자는 복이 있나니” as the required KRV form. However, teaching material MUST explicitly distinguish this 복 from fortune-seeking 복: the Beatitudes pronounce God’s paradoxical eschatological favor on those who suffer for the kingdom, not material prosperity, luck, or ritual-earned blessing. This is the highest-priority place in the whole curriculum to reinforce the gospel/grace forbidden-substitution guidance from the baseline.

πτωχοὶ τῷ πνεύματι (ptōchoi tō pneumati) — “poor in spirit”

• Literal meaning: πτωχός = “beggarly poor” (destitute, not merely relatively poor — contrast πένης); τῷ πνεύματι = “in/with respect to spirit.”
• Semantic range: economic destitution extended metaphorically to spiritual bankruptcy/utter dependence on God, distinct from mere humility as a virtue one cultivates.
• English variants: “poor in spirit,” “spiritually poor,” “those who know their spiritual poverty” (paraphrase).
• Contextual theological meaning: The first beatitude establishes the entrance requirement for the kingdom of heaven: recognized spiritual destitution, the opposite of self-sufficient righteousness — directly anticipates “Righteousness Exceeding the Pharisees” doctrine by rejecting self-achieved righteousness at the outset.
• Korean rendering & risk: 심령이 가난한 자 (simnyeong-i gananhan ja). High risk. Must be carefully distinguished from a purely social/economic reading (가난한 자 alone, “the poor”) and from Buddhist detachment-from-desire ideals (무소유, “non-possession,” a respected Korean Buddhist monastic virtue) which locate the good in self-achieved renunciation rather than acknowledged need before a personal God.

βασιλεία τῶν οὐρανῶν (basileia tōn ouranōn) — “kingdom of heaven”

• Literal meaning: βασιλεία = “kingship, royal rule, reign” (the exercise of sovereignty, not primarily a territory); τῶν οὐρανῶν = “of the heavens.”
• Semantic range: Matthew’s characteristic phrase (32 occurrences), generally understood as stylistically equivalent to “kingdom of God” (used by Mark/Luke and by Matthew himself at 6:33; 12:28; 19:24; 21:31, 43), reflecting Jewish reverential avoidance of the divine name rather than a distinct kingdom.
• English variants: “kingdom of heaven,” “kingdom of God,” “God’s reign,” “heaven’s kingdom.”
• Contextual theological meaning: God’s inaugurated-but-not-yet-consummated reign, present in Jesus’ person and ministry and consummated at his return — the central organizing doctrine of Matthew and of this curriculum (“The Kingdom of Heaven”).
• Korean rendering & risk: 천국 (cheonguk, “heaven-kingdom”). High risk — requires explicit doctrinal framing. KRV renders βασιλεία τῶν οὐρανῶν as 천국 and reserves 하나님의 나라 [BASELINE REUSE from Romans kingdom_of_god] for βασιλεία τοῦ θεοῦ. This is a genuine, historically settled Korean translation convention and must be preserved for continuity with existing Korean Bibles — but it creates a live risk unique to Matthew not present in Romans: in everyday Korean usage 천국 has drifted toward meaning simply “the afterlife place good people go” (paralleling 극락, the Buddhist Pure Land/paradise realm reached after death). Teaching MUST make explicit that Matthew’s 천국 is not primarily a postmortem destination but God’s present-and-coming reign, breaking in now in Jesus’ ministry (12:28) and consummated at his return (ch. 24-25) — and that 천국 and 하나님의 나라 refer to the identical reality in Matthew, not two different kingdoms. This is the single most important terminological clarification for this curriculum.

Matthew 5:4

πενθοῦντες (penthountes) — “those who mourn”

• Literal meaning: from πενθέω, “to grieve, lament,” often of mourning the dead.
• Semantic range: deep grief, whether over personal loss, or (in prophetic/apocalyptic usage) grief over sin and the broken state of the world.
• English variants: “those who mourn,” “those who grieve,” “the sorrowful.”
• Contextual theological meaning: Likely echoes Isaiah 61:2-3 (“comfort those who mourn in Zion”), pointing to grief over sin and exile awaiting God’s promised eschatological comfort — again inverting worldly expectation.
• Korean rendering & risk: 애통하는 자 (aetonghaneun ja). Medium risk. Standard KRV term; ensure teaching does not narrow this to bereavement mourning alone (제사/상례, Korean funeral-mourning ritual customs are culturally intense) but extends to grief over sin and the world’s brokenness.

παρακληθήσονται (paraklēthēsontai) — “shall be comforted”

• Literal meaning: future passive of παρακαλέω, “to call alongside, comfort, encourage” — the same root as the baseline’s exhort term.
• Semantic range: comfort given by a personal, present helper, not merely the passage of time easing grief.
• English variants: “comforted,” “consoled.”
• Contextual theological meaning: God himself is the implied agent (divine passive) — he will personally comfort those who grieve, an eschatological promise.
• Korean rendering & risk: 위로를 받을 것 (wiro-reul badeul geot). Low risk. Note connection to 권면하다 [BASELINE REUSE root sense, exhort] though a distinct compound is used here; no correction needed, flagged only for cross-reference consistency.

Matthew 5:5

πραεῖς (praeis) — “the meek”

• Literal meaning: from πραΰς, “gentle, mild” — controlled strength, not weakness; used of a tamed animal or a gentle ruler.
• Semantic range: gentleness under submission to God, not passivity, timidity, or a naturally mild temperament.
• English variants: “meek,” “gentle,” “humble.”
• Contextual theological meaning: Echoes Psalm 37:11 (“the meek shall inherit the land/earth”); describes those who do not grasp for power or vindicate themselves but entrust themselves to God’s justice — directly relevant to “Discipleship and the Cost of Following Jesus.”
• Korean rendering & risk: 온유한 자 (onyuhan ja). Medium risk. Must be distinguished from the Confucian ideal of a passive, deferential social demeanor performed to preserve social harmony/face (체면 유지), which is about social conformity rather than a Spirit-formed disposition of entrusting oneself to God.

κληρονομήσουσιν τὴν γῆν (klēronomēsousin tēn gēn) — “shall inherit the earth”

• Literal meaning: κληρονομέω, “to receive as an inheritance/allotted portion” (κλῆρος, “lot, portion”); τὴν γῆν, “the earth/land.”
• Semantic range: reception of a promised inheritance, echoing OT land-promise language (Ps 37) now extended to the whole renewed earth.
• English variants: “inherit the earth,” “inherit the land.”
• Contextual theological meaning: The kingdom’s future consummation includes the physical renewal of creation, not merely an disembodied “heaven” — reinforces that 천국/kingdom of heaven is not escape from the material world.
• Korean rendering & risk: 땅을 기업으로 받을 것이요. Low-Medium risk. 기업 (gieop) here means “inheritance/heritage” (OT covenant sense), not the modern Korean everyday sense of 기업 as “business enterprise/corporation” — a real potential misreading for contemporary Korean readers; teaching notes should clarify the archaic covenantal sense.

Matthew 5:6

πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην (peinōntes kai dipsōntes tēn dikaiosynēn) — “those who hunger and thirst for righteousness”

• Literal meaning: πεινάω/διψάω, “to hunger/thirst” (literal bodily need, used metaphorically); τὴν δικαιοσύνην, “righteousness.”
• Semantic range: intense, consuming longing, as urgent as physical hunger, for δικαιοσύνη — which in Matthew carries a double sense: (a) forensic right standing before God, and (b) practical, lived righteous conduct/justice (cf. 5:10, 5:20, 6:33).
• English variants: “hunger and thirst for righteousness,” “long for righteousness/justice.”
• Contextual theological meaning: Names the deepest human need as righteousness itself, to be satisfied (“filled,” χορτασθήσονται) by God — sets up the Sermon’s central concern, “Righteousness Exceeding the Pharisees.”
• Korean rendering & risk: 의에 주리고 목마른 자 (uses 의 [BASELINE REUSE, righteousness]). High risk, inheriting the baseline’s flagged risk exactly: 의 also anchors 의리 (uiri, social loyalty-ethics). Here the risk is compounded because Matthew’s δικαιοσύνη spans both status and conduct; teaching must clarify this hunger is not for social/relational reputation (의리를 지키는 것) nor for Pharisaic rule-performance (addressed explicitly in 5:20 and ch. 23) but a hunger for God’s own righteousness, both received and lived out.

Matthew 5:7

ἐλεήμονες (eleēmones) — “the merciful”

• Literal meaning: from ἔλεος, “mercy, pity, compassion” shown toward those in need or distress.
• Semantic range: active compassion expressed in concrete acts toward the suffering, not mere sentiment.
• English variants: “merciful,” “compassionate.”
• Contextual theological meaning: Those who have received God’s mercy extend it to others — mercy becomes both evidence of kingdom citizenship and grounds for receiving further mercy (cf. 18:21-35, unforgiving servant).
• Korean rendering & risk: 긍휼히 여기는 자 (geungyul-hi yeogineun ja). Medium risk. 긍휼 (geungyul) is the established KRV term, appropriately distinct from Buddhist compassion (자비, jabi) which is impersonal, universally extended compassion arising from insight into suffering’s illusory/karmic nature, rather than mercy modeled on and flowing from a personal covenant God’s own character.

Matthew 5:8

καθαροὶ τῇ καρδίᾳ (katharoi tē kardia) — “pure in heart”

• Literal meaning: καθαρός, “clean, pure, unmixed” (used in both cultic/ritual and moral senses in Greek); τῇ καρδίᾳ, “in/with respect to the heart” (the center of will, thought, and moral character in Hebrew anthropology).
• Semantic range: undivided moral and spiritual integrity, singleness of devotion to God, as opposed to mere external ritual cleanness.
• English variants: “pure in heart,” “clean of heart.”
• Contextual theological meaning: Anticipates 15:11-20 (“what comes out of the mouth defiles… out of the heart come evil thoughts”), where Jesus explicitly relocates purity from ritual/dietary observance to the heart — central to “Righteousness Exceeding the Pharisees.”
• Korean rendering & risk: 마음이 청결한 자 (maeum-i cheonggyeolhan ja). High risk. Must be sharply distinguished from Korean shamanistic ritual purification (부정을 씻음, “washing away ritual impurity”) already flagged under the baseline holy entry — 청결 here names inward moral singleness before God, not an externally performed cleansing rite that removes misfortune.

ὄψονται τὸν Θεόν (opsontai ton Theon) — “shall see God”

• Literal meaning: future middle of ὁράω, “to see, perceive”; τὸν Θεόν, “God.”
• Semantic range: not literal ocular vision of the invisible God in this life, but eschatological, unmediated relational communion with God — the fullest promise of the Beatitudes.
• English variants: “see God,” “behold God.”
• Contextual theological meaning: The ultimate hope of the kingdom — direct relational fellowship with God himself, secured only for the pure in heart.
• Korean rendering & risk: 하나님을 볼 것임이요 (uses 하나님 [BASELINE REUSE, god]). Low risk beyond the baseline’s existing critical guidance on 하나님 itself.

Matthew 5:9

εἰρηνοποιοί (eirēnopoioi) — “peacemakers”

• Literal meaning: compound of εἰρήνη (“peace”) + ποιέω (“to make/do”) — “peace-makers,” those who actively produce peace, not merely those who avoid conflict.
• Semantic range: active reconciliation-bringing, distinct from passive conflict-avoidance or superficial harmony-keeping.
• English variants: “peacemakers,” “those who make peace.”
• Contextual theological meaning: Reflects the character of God himself, who makes peace with sinners through Christ — those who imitate this are recognized as God’s children.
• Korean rendering & risk: 화평하게 하는 자 (hwapyeonghage haneun ja), built on 화평 [BASELINE REUSE, peace]. Medium risk. Good consistency with the baseline’s Romans 5:1 usage; teaching should note the term names active peace-making, distinguished from the passive social-harmony-preservation instinct dominant in Korean group culture (눈치 보기, “reading the room” to avoid conflict) — biblical peacemaking sometimes requires confronting wrong (cf. ch. 18 church discipline) precisely in order to make true peace.

υἱοὶ Θεοῦ κληθήσονται (huioi Theou klēthēsontai) — “shall be called sons of God”

• Literal meaning: υἱοί, “sons”; κληθήσονται, future passive of καλέω, “to call, name.”
• Semantic range: to be publicly recognized/named as belonging to God’s family — the verb κληθήσονται shares its root with the baseline called/calling doctrine.
• English variants: “sons of God,” “children of God.”
• Contextual theological meaning: Anticipates the fuller adoption theology of Romans 8; here it is the reward for peacemaking, a relational family designation.
• Korean rendering & risk: 하나님의 아들이라 부름을 받을 것이요 (uses 하나님의 아들 [BASELINE REUSE structure, son_of_god], 부름을 받다 cf. called). High risk. Must be carefully distinguished from Christ’s unique, eternal Sonship (하나님의 아들 in the Christological sense, e.g. 3:17, 16:16) — here the phrase is used of adopted human sons, a derivative, relational sonship (cf. baseline adoption entry), not a claim of deity. Teaching notes should flag this distinction explicitly to prevent confusion between the unique Son and adopted sons/daughters.

Matthew 5:10

δεδιωγμένοι ἕνεκεν δικαιοσύνης (dediōgmenoi heneken dikaiosynēs) — “persecuted for righteousness’ sake”

• Literal meaning: perfect passive participle of διώκω, “to pursue, persecute”; ἕνεκεν δικαιοσύνης, “on account of righteousness.”
• Semantic range: hostile pursuit/harassment specifically because of righteous conduct/allegiance to God’s standards, not persecution in general (e.g., for wrongdoing or mere misfortune).
• English variants: “persecuted for righteousness’ sake,” “persecuted because of righteousness.”
• Contextual theological meaning: The final beatitude, paired with v.11-12, ties directly into “Discipleship and the Cost of Following Jesus” — kingdom membership will provoke opposition, and this opposition is itself evidence of kingdom belonging, not divine displeasure.
• Korean rendering & risk: 의를 위하여 박해를 받은 자 (uses 의 [BASELINE REUSE]). High risk. Teaching must resist a fatalistic or shame-based Korean cultural reading of persecution as 액운 (bad luck) or as incurred 체면 손상 (loss of face) — both flagged already under the baseline sin entry as adjacent folk-concept risks — reframing suffering-for-righteousness instead as a sign of kingdom citizenship (cf. James/1 Peter parallels), consistent with “Assurance” theology.

Matthew 5:11–12

ὀνειδίσωσιν, διώξωσιν, εἴπωσιν πᾶν πονηρὸν… ἕνεκεν ἐμοῦ (oneidisōsin, diōxōsin, eipōsin pan ponēron… heneken emou) — “revile you, persecute you, and say all kinds of evil against you falsely… for my sake”

• Literal meaning: ὀνειδίζω, “to reproach, insult”; διώκω (as above); ἕνεκεν ἐμοῦ, “on account of me.”
• Semantic range: verbal slander, social ostracism, and active hostility directed at disciples specifically because of their allegiance to Jesus personally — shifting from “righteousness” (v.10) to “me” (v.11), identifying Jesus’ own person as the object of allegiance that provokes opposition.
• English variants: “revile,” “insult,” “persecute,” “falsely say all kinds of evil against you,” “for my sake.”
• Contextual theological meaning: Directly asserts Jesus’ own centrality — persecution “for righteousness’ sake” (v.10) is now equated with persecution “for my sake” (v.11), a strong implicit Christological claim tying into “Jesus as the Promised Messiah.”
• Korean rendering & risk: 나를 위하여 (na-reul wihayeo, “for my sake” / “because of me”). High risk for the same reasons flagged in v.10, intensified by the direct Christological identification.

χαίρετε καὶ ἀγαλλιᾶσθε (chairete kai agalliasthe) — “rejoice and be glad”

• Literal meaning: χαίρω, “to rejoice”; ἀγαλλιάω, “to exult, leap for joy” — a stronger, more intense term than mere χαίρω, often used of eschatological joy.
• Semantic range: exuberant, active celebration, not mere quiet contentment.
• English variants: “rejoice and be glad,” “rejoice and be exceedingly glad,” “be glad and full of joy.”
• Contextual theological meaning: Commands joy specifically in persecution — a paradox consistent with the whole Beatitudes structure of inverted values.
• Korean rendering & risk: 기뻐하고 즐거워하라. Low risk, standard vocabulary.

μισθὸς…ἐν τοῖς οὐρανοῖς (misthos…en tois ouranois) — “reward…in heaven”

• Literal meaning: μισθός, “wages, payment, recompense” (a term from the world of hired labor).
• Semantic range: can denote earned wages in secular usage, but in this context denotes an unearned, gracious, future divine recompense promised to those who suffer for Christ’s sake.
• English variants: “reward,” “recompense,” “wages.”
• Contextual theological meaning: Reward here is not payment for merit but the Father’s gracious response to faithful suffering — must not collapse into a merit-transaction framework.
• Korean rendering & risk: 상 (sang). High risk. 상 (reward/prize) sits close to Korea’s intensely achievement-and-merit-oriented culture (성적, 출세 — already flagged under baseline glory) and to the shamanistic 기복신앙 transactional pattern flagged as Critical under grace. Teaching must be explicit: this μισθός is the Father’s gracious response to faithful endurance, not a merit wage earned by performance, and not a fortune granted in exchange for ritual/religious effort.

προφῆται (prophētai) — “the prophets” [BASELINE REUSE, prophet = 선지자]

• Contextual theological meaning here: Jesus places persecuted disciples in continuity with the OT prophets who suffered for faithfulness to God — reinforcing “Fulfillment of Old Testament Prophecy” as a curriculum doctrine even within the Sermon.
• Korean rendering & risk: 선지자. Medium risk, per baseline entry; no new collision introduced here.

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PART B — Chapter-by-Chapter Study, Matthew 1–28

Matthew 1 — Genealogy and Birth of Jesus

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning in Matthew	Korean rendering & risk
Christ / Messiah	Χριστός	Christos	”Anointed One”	Royal/priestly/prophetic anointing; the OT-promised deliverer	Christ, Messiah, Anointed One	[BASELINE REUSE, messiah = 그리스도] Matt 1:1 opens the whole book identifying Jesus as this figure, fulfilling both Davidic and Abrahamic promise lines	그리스도. Medium risk per baseline; foundational for the curriculum’s “Jesus as Promised Messiah” doctrine.
Son of David	υἱὸς Δαυίδ	huios Dauid	”son/descendant of David”	Royal Davidic-line messianic title (cf. 2 Sam 7)	Son of David	Matt 1:1 pairs “son of David, son of Abraham” as the book’s opening messianic claim; recurs as a messianic title throughout (9:27; 12:23; 15:22; 20:30-31; 21:9,15; 22:42)	NEW TERM. 다윗의 자손 (Dawit-ui jason). High risk. Distinct from the baseline Romans phrase seed_of_david (다윗의 혈통, used for Rom 1:3’s fleshly-descent statement); 다윗의 자손 is Matthew’s recurring messianic title, not merely a genealogical descriptor, and must be recognized as such — especially when crowds use it as a confession of messianic hope (21:9).
Emmanuel	Ἐμμανουήλ	Emmanouēl	Hebrew עִמָּנוּ אֵל, “God with us”	A prophetic sign-name (Isa 7:14) applied to Jesus	Immanuel, Emmanuel	Matt 1:23 explicitly glosses the name — the incarnation’s meaning stated in a single name: God himself present among his people	NEW TERM. 임마누엘 (Immanuel, transliterated), glossed 하나님이 우리와 함께 계시다. High risk, directly tied to the incarnation doctrine [BASELINE, 성육신]; must not be flattened to a generic “God is with us in spirit” sentiment divorced from the specific incarnational claim that God became flesh in this one child.
angel	ἄγγελος	angelos	”messenger”	Divine messenger, distinct from human messenger	angel, messenger	Announces the virgin conception to Joseph (1:20-24)	NEW TERM. 천사 (cheonsa). Low risk. Established Korean Christian term; minor note that 천사 in popular culture can carry a softened, generic “guardian angel” sentimentality — teaching should retain the specific role as God’s commissioned messenger.
virgin (conception)	παρθένος	parthenos	”virgin”	A woman who has not had sexual relations	virgin, young woman	Matt 1:23 cites Isa 7:14 to assert the virgin conception, foundational to the incarnation and sinlessness of Christ	NEW TERM. 처녀 (cheonyeo). High risk. Must be clearly taught as a miraculous, unique conception by the Holy Spirit (already flagged under holy_spirit baseline entry), not a symbolic or mythological birth-narrative motif; Korea’s own founding legends (e.g., Dangun narratives, or shamanistic conception-omen stories) provide a low-but-real folk-narrative backdrop against which the uniqueness of this claim should be clarified.

Matthew 2 — The Magi, Flight to Egypt, Fulfillment Formulas

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
magi / wise men	μάγοι	magoi	Persian/Median priestly-astrologer class	Foreign court astrologers/sages, not Israelite prophets	magi, wise men, astrologers	Gentile astrologers are drawn by a star to worship the King of the Jews — an early sign of the gospel’s reach to the nations, anticipating “The Great Commission”	NEW TERM. 박사 (baksa). Medium risk. KRV’s established rendering, but 박사 is also the modern Korean word for an academic doctoral degree (Ph.D.) — teaching should clarify this denotes ancient astrologer-scholars, not modern academic credentials, and should flag (without over-correcting the established term) that these were practitioners of the very astrological arts (cf. 사주팔자 folk-astrology, already flagged under baseline providence/election) whose star-observation God sovereignly used for his own redemptive purpose — not an endorsement of astrology as a valid path to truth.
worship	προσκυνέω	proskyneō	”to bow down, prostrate oneself”	Physical prostration; can denote mere respectful homage to a human ruler or full religious worship of deity	worship, bow down, pay homage	The magi’s προσκυνέω (2:2, 2:11) of the infant king anticipates the appropriate response to Jesus throughout Matthew (e.g., 14:33; 28:9,17) — worship due to Israel’s God alone	NEW TERM. 경배하다 (gyeongbaehada) / 예배하다. High risk. Must be distinguished from mere social deference to a ruler (cf. Korean historical prostration customs before royalty, 큰절) — the magi’s act, repeated of the risen Christ in 28:17, functions in Matthew as worship properly due to God, reinforcing the deity of Christ.
fulfillment formula	ἵνα πληρωθῇ	hina plērōthē	”so that it might be fulfilled”	The recurring formula introducing OT citations (2:15,17,23; also 1:22; 4:14; 8:17; 12:17; 13:35; 21:4; 27:9)	“that it might be fulfilled,” “to fulfill,” “in fulfillment of”	Matthew’s signature literary device asserting that Jesus’ life is the intended culmination of specific OT texts — the backbone of “Fulfillment of Old Testament Prophecy”	NEW TERM. 이루려 하심이라 / 이루어지려 함이라 (uses root 이루다, “to fulfill/accomplish”). High risk, parallel to the baseline fulfillment_of_prophecy doctrine entry — must convey a real, historical, one-time fulfillment of specific texts, not a general pattern-matching or a fortune-telling-style “prediction come true” (already flagged against 점/사주팔자 예측 in the baseline).

Matthew 3 — John the Baptist, Baptism of Jesus

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
repent	μετανοέω	metanoeō	”to change one’s mind,” compound of μετά (“after/change”) + νοέω (“to think”)	A fundamental reorientation of mind and life, not mere regret	repent, turn, change one’s mind	John’s and Jesus’ opening call (3:2; 4:17); repentance is the necessary posture for entering the kingdom	NEW TERM. 회개하다 (hoegaehada). High risk. Must be distinguished from Confucian moral self-reflection/self-cultivation (반성, 수신) that seeks to improve one’s own character through discipline; biblical repentance is a Spirit-enabled turn toward God in response to the announced kingdom, not self-directed ethical improvement.
baptism / baptize	βάπτισμα / βαπτίζω	baptisma / baptizō	”to dip, immerse”	Ritual water immersion signifying repentance and, for Jesus, inaugural identification with sinners	baptism, baptize	John’s baptism of repentance (3:1-12) and Jesus’ own baptism (3:13-17), later grounding Christian baptism (28:19)	NEW TERM. 세례 (seryeo) / 세례를 주다·받다. Medium risk. Established Korean Christian term with no major folk-religion collision; note only that it must remain clearly distinguished from generic ritual water-purification practices (already flagged under baseline holy).
kingdom of heaven (first occurrence)	βασιλεία τῶν οὐρανῶν	basileia tōn ouranōn	see Matt 5:3 analysis above	—	—	John’s proclamation “the kingdom of heaven is at hand” (3:2) — its imminence is the theological headline of Matthew’s opening narrative	천국. See full risk note under Matthew 5:3 above; reused here without new risk beyond consistency.
beloved Son (baptismal voice)	υἱός ἀγαπητός	huios agapētos	”beloved son”	A title of unique favor and love	”my beloved Son,” “my Son, whom I love”	The heavenly voice at Jesus’ baptism (3:17) declares Jesus’ unique divine Sonship — directly load-bearing for “Jesus as the Promised Messiah and Son of David” and anticipates the Transfiguration (17:5)	Uses 하나님의 아들 framework [BASELINE REUSE, son_of_god]; here rendered 내 사랑하는 아들. Critical risk, per baseline deity-of-Christ guidance — this Sonship is unique and eternal, not the adoptive sonship pronounced of disciples in 5:9, and must not be leveled to the same category.

Matthew 4 — Temptation, Call of the First Disciples

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
temptation	πειρασμός	peirasmos	”testing, trial”	Can denote a hostile temptation to sin or a neutral/positive test of character	temptation, test, trial	Satan’s threefold testing of Jesus (4:1-11) demonstrates Jesus’ sinless obedience where Israel failed in the wilderness — relevant to “The Authority of Jesus’ Teaching” (he answers each test by rightly wielding Scripture)	NEW TERM. 시험 (siheom). Medium risk. 시험 in modern Korean primarily means an academic “exam/test” (a culturally loaded word given Korea’s intense exam culture); teaching should clarify this is a moral/spiritual testing by an adversarial personal being (the devil), not an academic evaluation.
the devil	διάβολος	diabolos	”slanderer, accuser”	The personal, malevolent spiritual adversary of God and humanity	devil, Satan, the tempter	Directly opposes Jesus in the wilderness; recurs as the personal source of evil throughout Matthew (13:39; 25:41)	NEW TERM. 마귀 (magwi) / 사탄 (satan). High risk. Must be taught as a real, personal evil being opposed to God — not equated with generic Korean folk-spirit categories such as 도깨비 (goblin-trickster spirits) or 잡귀 (minor wandering spirits addressed in shamanistic ritual), which are morally ambiguous or locally placated figures rather than the singular cosmic adversary of Scripture.
fishers of men	ἁλιεῖς ἀνθρώπων	halieis anthrōpōn	”fishers of people”	Metaphor drawn from the disciples’ actual trade	”fishers of men,” “I will make you fish for people”	Jesus’ first call to discipleship (4:19) reframes an ordinary trade as gospel mission — early seed of “The Great Commission”	NEW TERM. 사람을 낚는 어부 (saram-eul nakkneun eobu). Low risk. Vivid metaphor; minor note that it must not be read as manipulative “catching” of people but as gathering people into the kingdom through gospel proclamation.

Matthew 5 — Core Passage (5:1-12 above) plus remainder of the Sermon (5:13-48)

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
salt of the earth / light of the world	ἅλας τῆς γῆς / φῶς τοῦ κόσμου	halas tēs gēs / phōs tou kosmou	preserving/flavoring agent; illuminating source	Metaphors of distinctive, observable influence	”salt of the earth,” “light of the world”	Disciples’ visible, distinctive righteousness as a witness to the world — directly ties “Righteousness Exceeding the Pharisees” to public discipleship	NEW TERM. 소금 / 빛. Low risk, transparent metaphors.
fulfill (the Law and Prophets)	πληρῶσαι	plērōsai	”to fill up, complete, bring to full expression”	Can mean abolish-and-replace, or (as here) bring to intended completion/full meaning	fulfill, complete	Matt 5:17 — Jesus did not come to abolish the Law and Prophets but to fulfill them, directly grounding “Fulfillment of Old Testament Prophecy” and “The Authority of Jesus’ Teaching” (he then re-issues the Law’s true intent in the antitheses)	NEW TERM. 폐하러 온 것이 아니요 완전하게 하려 함 (uses 완전하게 하다, “to complete/make perfect”). High risk. Must not be read as either (a) abolishing/replacing the Law (Marcionite-flavored error) or (b) mere legal continuation without transformation; Jesus fulfills the Law’s true intent, exposing and exceeding external Pharisaic compliance.
righteousness exceeding the Pharisees	περισσεύῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν γραμματέων καὶ Φαρισαίων	perisseuē hē dikaiosynē…	“your righteousness abounds/exceeds more than the scribes and Pharisees”	Comparative surpassing righteousness	”righteousness exceeding,” “greater righteousness”	Matt 5:20 states the curriculum doctrine explicitly: entrance to the kingdom requires a righteousness exceeding external rule-keeping	의 [BASELINE REUSE, righteousness] combined with 서기관과 바리새인. Critical risk, since this verse is the direct scriptural anchor of one of the nine named curriculum doctrines — must be taught with full weight of the baseline’s 의/의리 distinction: this is not out-performing Pharisees at rule-keeping (a loyalty/honor contest) but a righteousness that begins at the level of the heart (5:21-48).
Pharisees / scribes	Φαρισαῖοι / γραμματεῖς	Pharisaioi / grammateis	Jewish religious-legal parties: strict Torah-observant lay teachers / professional legal scholars	Historical Jewish groups, becoming in Matthew a byword for externally impressive but heart-empty religion	Pharisees, scribes	Recurring foils throughout Matthew (esp. ch. 23) for a religiosity of external performance without inward transformation	NEW TERM. 바리새인 / 서기관. Medium risk. Historical proper terms; risk is primarily in application — Korean readers may map “Pharisee” onto any convenient outgroup (e.g., rival denominations) rather than recognizing the specific temptation toward external religious performance in one’s own heart, including within Korean church culture’s own visible-piety expectations (e.g., attendance/tithing/fasting displayed publicly).
antitheses (“You have heard… but I say to you”)	ἠκούσατε ὅτι ἐρρέθη… ἐγὼ δὲ λέγω ὑμῖν	ēkousate hoti errethē… egō de legō hymin	”you heard that it was said… but I say to you”	A formula of authoritative reinterpretation	”You have heard it said… but I tell you”	The repeated formula (5:21,27,31,33,38,43) asserts Jesus’ authority to intensify and re-ground the Law’s true meaning, directly grounding “The Authority of Jesus’ Teaching”	NEW TERM. 옛사람들에게 말한 바…너희가 들었으나 나는 너희에게 이르노니. High risk. The force of ἐγὼ δὲ λέγω is a direct claim to authority co-equal with or exceeding Moses/Torah itself — must be preserved with full rhetorical and theological weight, not softened into a mere respectful rabbinic gloss on existing law.
perfect	τέλειος	teleios	”complete, whole, mature,” not “flawless” in the modern sense primarily	Completeness/maturity of character corresponding to God’s own wholeness	perfect, complete, mature	Matt 5:48 — “be perfect as your heavenly Father is perfect,” the Sermon’s climactic ethical summons	NEW TERM. 온전하다 (onjeonhada). High risk. Must not be read as flawless moral achievement earning divine favor (collapsing into a self-achieved-righteousness reading the whole Sermon opposes) but as wholehearted, undivided devotion modeled on God’s own character — connects back to imputed_righteousness and grace baseline cautions against merit-based frameworks.

Matthew 6 — Piety, Prayer, the Lord’s Prayer, Treasure, Anxiety

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
hypocrites	ὑποκριταί	hypokritai	”stage-actors,” from the theatrical mask-wearer	Those who perform virtue publicly while lacking inward reality	hypocrites	Repeated critique of showy almsgiving, prayer, and fasting (6:1-18); recurs heavily in ch. 23	NEW TERM. 외식하는 자 (oesikhaneun ja, “one who performs outwardly”). High risk. KRV’s established term, built on 외식 (“outer performance/show”). This risk compounds the baseline’s sin entry’s concern about 체면 (face/social standing): Korean religious and social culture, like first-century Judaism, can strongly reward visible piety performance (church attendance, giving, public prayer); teaching must press past mere social-face concerns to Jesus’ actual charge — hidden hypocrisy of the heart before God who “sees in secret.”
Lord’s Prayer (Our Father)	Πάτερ ἡμῶν	Pater hēmōn	”Our Father”	The model prayer’s address	”Our Father,” “Our Father in heaven”	Uses 아버지 [BASELINE REUSE, father] — the Critical-risk baseline note on jesa/ancestor-rite history applies directly and fully here, since this is the paradigmatic Christian address to God as Father, taught by Jesus himself as the pattern for all prayer	하늘에 계신 우리 아버지. Critical risk, full baseline father guidance applies: God is not a venerated ancestor requiring ongoing memorial offerings (제사) from descendants, but is addressed directly and personally in prayer by his own children.
hallowed be your name	ἁγιασθήτω τὸ ὄνομά σου	hagiasthētō to onoma sou	”let your name be treated as holy/sanctified”	A petition for God’s name to be honored as holy	”hallowed be your name”	Petitions God’s own reputation/honor be upheld as holy — uses 거룩 [BASELINE REUSE, holy]	이름이 거룩히 여김을 받으시오며. High risk per baseline holy note: not a request for ritual purification but for God’s moral holiness to be publicly honored.
daily bread	τὸν ἄρτον…τὸν ἐπιούσιον	ton arton…ton epiousion	”bread for today/for the coming day” — a rare, disputed term	Provision for immediate physical need	”daily bread”	Grounds trust for provision in a personal Father, not fate or fortune	NEW TERM. 일용할 양식 (illyonghal yangsik). Medium risk. Should be distinguished from the transactional expectation of 기복신앙 that material provision is secured by ritual performance — here provision flows from trusting a Father who already knows what is needed (6:8, 6:32).
forgive us our debts	ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν	aphes hēmin ta opheilēmata hēmōn	”release/forgive us our debts”	Sin conceived under a debt metaphor	”forgive us our debts/trespasses/sins”	Connects 죄 [BASELINE REUSE, sin] with a forgiveness petition, tying personal forgiveness of others to receiving God’s own forgiveness (6:14-15)	우리 죄를 사하여 주시옵고 (uses 사하다, “to forgive/release [sin/debt]”). High risk. Distinguish this specific divine-forgiveness-of-sin sense (죄 사함) from general interpersonal 용서 (yongseo, ordinary forgiveness between people), used later of the unforgiving servant (18:21-35) — both matter, but they are not identical grammatical/theological categories and should not be flattened into one word without explanation.
treasure in heaven	θησαυρὸν ἐν οὐρανῷ	thēsauron en ouranō	”treasure/storehouse in heaven”	Lasting, incorruptible wealth as opposed to perishable earthly wealth	”treasures in heaven”	6:19-21 relativizes material wealth against eternal, kingdom-oriented investment	NEW TERM. 하늘에 보물을 쌓아 두다. Medium risk. Must not be reframed as a prosperity-transaction (“give to get a greater heavenly return”) echoing 기복신앙’s transactional pattern (already Critical under baseline grace) — the point is reoriented desire and trust, not a superior investment strategy.
mammon / two masters	Μαμωνᾷ	Mamōna	Aramaic loanword for “wealth, riches” personified	Wealth treated as a rival god demanding total allegiance	”mammon,” “money,” “wealth”	6:24 “you cannot serve God and mammon” — direct challenge to divided allegiance	NEW TERM. 재물 (jaemul). Medium risk. Note only that Korea’s contemporary achievement/wealth-oriented culture (already flagged under baseline glory’s 출세 note) makes this a live application point, not merely historical teaching.

Matthew 7 — Judging, the Narrow Gate, False Prophets, the Authority of Jesus’ Teaching

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
narrow gate	στενὴ πύλη	stenē pylē	”narrow/constricted gate”	Contrast with the “wide gate” leading to destruction	”narrow gate,” “strait gate”	7:13-14 — entrance to life is difficult and few find it, reinforcing the cost of discipleship	NEW TERM. 좁은 문 (jobeun mun). Medium risk. Should not be moralized into mere effortful self-discipline (a works-righteousness reading); the narrowness is Christ himself as the singular way, consistent with exclusivist claims elsewhere in Matthew.
false prophets	ψευδοπροφῆται	pseudoprophētai	”false prophets,” compound with ψεῦδος (“falsehood”) + προφήτης	Those who wrongly claim to speak for God	false prophets	7:15-20; recurs in the Olivet Discourse (24:11,24) as an end-times danger	Uses 선지자 [BASELINE REUSE, prophet]. 거짓 선지자. Medium risk per baseline entry; should be distinguished from 점쟁이/무당 (fortune-tellers/shamans) — false prophets here specifically claim Christian/prophetic authority falsely, a distinct danger from folk-divination practitioners who make no such claim.
authority	ἐξουσία	exousia	”authority, right, power to act”	Legitimate, delegated, or inherent right/power to act or command, distinct from raw force (δύναμις)	authority, power	7:29 — “he taught them as one having authority, and not as their scribes” — the Sermon’s concluding verdict, the direct scriptural anchor of “The Authority of Jesus’ Teaching”; recurs climactically at 28:18, “all authority in heaven and earth has been given to me”	NEW TERM. 권세 (gwonse). High risk. Distinct from 능력 [BASELINE REUSE, power_of_god] — 권세 denotes rightful dominion/authority-to-command rather than raw capability. This distinction matters doctrinally: Jesus’ teaching authority (7:29), his authority to forgive sins (9:6), and his commissioning authority (28:18) are all ἐξουσία, a claim to legitimate divine right to rule and command, not merely an impressive display of power. Must not be collapsed into 능력, nor softened toward mere rhetorical persuasiveness.
wise/foolish builders	φρόνιμος / μωρός	phronimos / mōros	”prudent/wise” vs. “foolish/senseless”	Practical wisdom evidenced by response to Jesus’ words	”wise man,” “foolish man”	Closing parable (7:24-27): hearing and doing Jesus’ words is the true test of discipleship — directly tied to “The Authority of Jesus’ Teaching” requiring obedient response	NEW TERM. 지혜로운 자 / 미리석은 자 (used again for the virgins, ch. 25). Low-Medium risk. Should be clearly distinguished from generic worldly cleverness/smartness (Korean 똑똑함); the wisdom in view is obedient response to Jesus’ authoritative word.

Matthew 8 — Healings, Centurion’s Faith, Authority over Nature and Demons

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
great faith (centurion)	τοσαύτην πίστιν	tosautēn pistin	”such great faith”	Extraordinary trust, notably from a Gentile military officer	”such great faith,” “great faith”	8:10 — “I have not found such great faith, not even in Israel” — anticipates the gospel’s reach beyond Israel, connecting faith [BASELINE REUSE, 믿음] to the universal scope of the kingdom	믿음. High risk per baseline faith entry; here specifically applied to a Gentile, foreshadowing “The Great Commission” and the kingdom’s reach to all nations — a point of emphasis distinct from Romans’ usage.
Son of Man (nowhere to lay his head)	υἱὸς τοῦ ἀνθρώπου	huios tou anthrōpou	”son of man/humanity”	Matthew’s most frequent self-designation for Jesus (over 30x), drawing on the exalted, authority-bearing figure of Daniel 7:13-14 while also emphasizing genuine humanity and eventual suffering	”Son of Man”	8:20 — introduces Jesus’ characteristic self-title, combining humility (homelessness) with the exalted Danielic authority-figure background made explicit later (e.g., 24:30; 26:64)	NEW TERM. 인자 (inja). Medium-High risk. KRV’s established rendering; note a Korean-specific homophone caution: 인자 (人子, “person-son,” this title) is phonetically identical in Hangul to 인자 (仁者, “a benevolent/humane person”), a common Confucian virtue-term. Without hanja or context, readers could default to the familiar “benevolent person” sense rather than recognizing the specific Danielic authority-and-suffering title Jesus applies to himself. Teaching materials should clarify this distinction explicitly on first introduction.
authority over demons/nature	ἐπιτάσσει	epitassei	”he commands, orders”	Authoritative command producing immediate compliance	”he commands,” “even the winds and sea obey him”	8:26-27, 8:28-32 — nature and demons obey Jesus’ word, extending 권세/ἐξουσία (ch. 7) into the cosmic and spiritual realm	Connects to 권세 (see ch. 7). High risk, reinforcing deity of Christ.

Matthew 9 — Forgiveness of Sins, New Wine, Compassion, Harvest

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
authority to forgive sins	ἐξουσίαν … ἀφιέναι ἁμαρτίας	exousian…aphienai hamartias	”authority to release/forgive sins”	Legitimate right to declare sins forgiven — in Jewish thought, God’s prerogative alone	”authority to forgive sins”	9:1-8 — Jesus heals the paralytic specifically to demonstrate his authority (ἐξουσία, cf. ch.7) to forgive sins, a direct, provocative claim to divine prerogative	Combines 권세 with 죄를 사하다 [BASELINE REUSE, sin]. Critical risk — an implicit but unmistakable claim to deity, foundational to both “Authority of Jesus’ Teaching” and “Deity of Christ.”
compassion	σπλαγχνίζομαι	splanchnizomai	”to be moved in one’s inward parts/bowels” (the seat of emotion in ancient physiology)	Deep, visceral compassion moving to action	”he had compassion,” “he was moved with pity”	9:36 — Jesus’ compassion for the crowds “like sheep without a shepherd” grounds the sending of laborers into the harvest (9:37-38), directly seeding ch.10’s mission discourse	NEW TERM. 불쌍히 여기다/긍휼히 여기다 (connects to 긍휼, cf. Matt 5:7). Medium risk. Should be distinguished from mere sentimental pity; it is compassion that issues in concrete sending/action, modeling the church’s own evangelistic compassion.
harvest / laborers	θερισμός / ἐργάται	therismos / ergatai	”harvest” (agricultural); “workers/laborers”	Eschatological harvest-image for gospel ingathering	”the harvest is plentiful but the laborers are few”	9:37-38 — directly launches the mission discourse of ch.10; foundational to “The Great Commission”	NEW TERM. 추수 (chusu) / 일꾼. Medium risk. Should be taught in relation to Korea’s own strong missionary-sending culture (flagged under baseline mission) — the plentiful-harvest/few-laborers image should reinforce gospel-motivated sending, not a numbers-driven success metric.

Matthew 10 — The Sending of the Twelve, Cost of Discipleship

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
the Twelve / apostles	οἱ δώδεκα / ἀπόστολοι	hoi dōdeka / apostoloi	”the twelve”; “those sent out”	The specifically commissioned inner circle	”the Twelve,” “apostles”	10:1-4 lists the Twelve, echoing Israel’s twelve tribes — foundational to both ecclesiology and mission	[BASELINE REUSE, apostle = 사도]. Low risk per baseline; note the Twelve’s symbolic link to Israel’s twelve tribes as a “renewed Israel” motif worth flagging for teaching depth.
lost sheep of Israel	τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ	ta probata ta apolōlota oikou Israēl	”the lost sheep of the house of Israel”	The initial, salvation-historically prioritized mission scope	”lost sheep of Israel”	10:6 — the Twelve’s mission is initially restricted to Israel, later expanded universally at 28:19 — an important salvation-historical sequencing for “The Great Commission” doctrine	Uses 이스라엘 [BASELINE REUSE, israel]. Medium risk. Teaching must clarify the historical sequence (Israel first, then all nations) without implying a permanently ethnic-restricted gospel — directly relevant to the baseline’s Romans-derived caution against a 단일민족 (ethnic-nationalist) misreading, here inverted: the initial restriction to Israel is salvation-historical strategy, not ethnic favoritism, and is explicitly superseded in 28:19.
not peace but a sword	οὐ … εἰρήνην ἀλλὰ μάχαιραν	ou…eirēnēn alla machairan	”not peace but a sword”	Figurative image of the division Jesus’ claims provoke, even within families	”I did not come to bring peace, but a sword”	10:34 — clarifies that the gospel’s peace [BASELINE REUSE, peace = 화평, cf. Rom 5:1] does not mean the absence of relational conflict in this age; allegiance to Christ can divide households	NEW TERM (contextual use, not a doctrine term itself). 검 (geom, sword). Medium risk. Must be explicitly taught as figurative — describing relational division caused by allegiance to Christ, not a literal endorsement of violence; important given how easily “sword” language could be misapplied.
take up one’s cross	ἄρας τὸν σταυρὸν αὐτοῦ	aras ton stauron autou	”having taken up his cross”	A condemned criminal’s instrument of execution, used figuratively of self-denying, costly discipleship	”take up his cross,” “bear his cross”	10:38 (repeated 16:24) — the definitive image for “Discipleship and the Cost of Following Jesus”	NEW TERM. 자기 십자가를 지다. High risk. 십자가 (sipjaga, cross) is a well-established Korean Christian term with comparatively low collision risk given Korea’s Christian literacy (similar to resurrection’s note), but the doctrinal weight must not be diluted into a generic idiom for “bearing life’s burdens” (a common secular Korean usage, “인생의 십자가”) detached from actual costly allegiance to Christ, including real social/familial cost as named in 10:34-37.
finding life by losing it	ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ … εὑρήσει αὐτήν	ho apolesas tēn psychēn autou…heurēsei autēn	”the one who loses his life…will find it”	ψυχή = “life/soul,” the whole self	”whoever loses his life for my sake will find it”	10:39 — the paradoxical logic of discipleship, echoed at 16:25	NEW TERM. 자기 목숨을 잃으면 얻으리라. High risk, directly load-bearing for the discipleship-cost doctrine; must retain the paradox (losing to find) rather than softening to a generic call to selflessness.

Matthew 11 — John’s Doubt, Woes, “Come to Me”

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
yoke	ζυγός	zygos	”yoke” — a wooden crossbar binding draft animals for labor	Figuratively, a burden of obligation (e.g., Torah observance as understood by rabbinic tradition, “the yoke of the Torah”)	“yoke,” “my yoke is easy”	11:28-30 — Jesus invites the weary to take his yoke instead, contrasting it with the burdensome yoke of Pharisaic legal interpretation (cf. ch. 23)	NEW TERM. 멍에 (mung-e). High risk. In contemporary Korean, 멍에 carries a strong connotation of oppressive, unjust burden (idiomatically used of, e.g., “the yoke of colonial rule,” 일제의 멍에) — teaching must make clear Jesus is not merely offering a lighter version of an oppressive system but a fundamentally different, gracious relationship; the term’s negative cultural connotation could undercut the verse’s intended comfort unless explicitly addressed.
rest	ἀνάπαυσις	anapausis	”rest, refreshment, cessation of labor”	Deep relational/spiritual rest, not mere physical repose	”rest for your souls”	11:29 — promised rest for those who come to Jesus, echoing Sabbath-rest theology	NEW TERM. 쉼 / 안식. Medium risk. Note shared root with 안식일 (Sabbath, ch. 12) — worth flagging the connection for teaching depth: Jesus offers the true rest that Sabbath observance pointed toward.

Matthew 12 — Sabbath Controversies, Blasphemy of the Spirit, Sign of Jonah

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
Sabbath	σάββατον	sabbaton	Hebrew loanword, “rest/cessation”	The weekly day of rest commanded in the Law	”Sabbath”	Repeated controversies (12:1-14) over Jesus’ Sabbath practice, climaxing in “the Son of Man is lord of the Sabbath” (12:8) — directly ties law [BASELINE REUSE, 율법] to Christ’s authority over it	NEW TERM. 안식일 (anshigil). Medium risk. Established term; teaching should connect to ch.11’s “rest” (안식) theme.
blasphemy against the Holy Spirit	βλασφημία … κατὰ τοῦ Πνεύματος	blasphēmia…kata tou Pneumatos	”slander/blasphemy against the Spirit”	The unforgivable sin — attributing the Spirit’s clearly evidenced work to Satan	”blasphemy against the Holy Spirit”	12:31-32 — the most severe warning in Matthew, tied directly to 성령 [BASELINE REUSE, holy_spirit]	Critical risk, inheriting the full baseline holy_spirit guidance; teaching must be careful and pastorally precise, distinguishing this specific, willful, settled rejection from ordinary doubt or spiritual struggle, which this passage does not describe.
sign of Jonah	τὸ σημεῖον Ἰωνᾶ	to sēmeion Iōna	”the sign of Jonah”	A typological sign pointing to death-and-resurrection	”the sign of Jonah”	12:39-41 — Jesus’ resurrection after three days, prefigured by Jonah, directly connects to resurrection [BASELINE REUSE, 부활] and “Fulfillment of Old Testament Prophecy”	NEW TERM. 요나의 표적. Medium risk, mainly requiring OT background teaching (the baseline note on moderate OT narrative literacy applies).

Matthew 13 — Parables of the Kingdom

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
parable	παραβολή	parabolē	”a placing beside” — a comparison/analogy story	A teaching form that both reveals and conceals, depending on the hearer’s disposition	”parable”	The primary teaching form of ch.13’s extended Kingdom discourse	NEW TERM. 비유 (biyu). Low risk. Standard, well-established Korean term.
mysteries of the kingdom	τὰ μυστήρια τῆς βασιλείας	ta mystēria tēs basileias	”the secrets/mysteries of the kingdom”	Truths formerly hidden, now disclosed by revelation to those given ears to hear	”the secrets of the kingdom of heaven,” “mysteries of the kingdom”	13:11 — parables disclose kingdom truth to receptive disciples while veiling it from the hardened, fulfilling Isaiah’s prophecy (13:14-15)	NEW TERM. 천국의 비밀 (cheonguk-ui bimil). High risk. 비밀 (“secret”) risks suggesting esoteric, initiate-only occult knowledge (a pattern echoed in some Korean new-religious-movement and mystery-cult contexts, and superficially resembling shamanistic secret ritual knowledge held only by a mudang) — teaching must clarify this is revealed truth graciously disclosed to those who respond in faith, not secret gnosis reserved for a spiritual elite earning access through ritual or hierarchy.
the sower, weeds/tares, mustard seed, leaven, hidden treasure, pearl, net	ὁ σπείρων, ζιζάνια, κόκκος σινάπεως, ζύμη, θησαυρός, μαργαρίτης, σαγήνη	ho speirōn, zizania, kokkos sinapeōs, zymē, thēsauros, margaritēs, sagēnē	agricultural/commercial images	Series of parables depicting the kingdom’s paradoxical, organic growth and surpassing worth	”sower,” “weeds,” “mustard seed,” “leaven,” “treasure,” “pearl,” “net”	Collectively describe the kingdom’s hidden-yet-certain growth, mixed present reality (wheat and weeds together until judgment), and surpassing value calling for total commitment	NEW TERMS. 씨 뿌리는 자, 가라지, 겨자씨, 누룩, 보화, 진주, 그물. Medium risk collectively. Individually low-risk agricultural/commercial images; the doctrinal weight to guard is the “wheat and weeds together until harvest” pattern (13:24-30, 36-43), which anticipates final judgment (ch. 25) and must not be read as license for doctrinal indifference in the present church.

Matthew 14 — Feeding of the Five Thousand, Walking on Water, John’s Death

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
little faith	ὀλιγόπιστος / ὀλιγοπιστία	oligopistos / oligopistia	”little-faithed,” compound of ὀλίγος (“little”) + πίστις (“faith”)	Matthew’s distinctive term (6:30; 8:26; 14:31; 16:8) for genuine but weak/wavering faith, not unbelief	”O you of little faith,” “little faith”	14:31 — Peter’s faith wavers while walking toward Jesus on the water; a recurring, gently corrective category distinct from the “great faith” of 8:10	NEW TERM. 믿음이 작은 자 (uses 믿음 [BASELINE REUSE]). Medium risk. Should be taught as a real but immature form of faith rather than its absence — avoiding both despair (as if “little faith” equals no salvation) and complacency (as if littleness of faith is inconsequential); connects meaningfully to the baseline’s broader faith doctrine.
Son of God (confession by disciples)	Θεοῦ Υἱὸς	Theou Huios	see Matt 1, 3 above	—	“Truly you are the Son of God”	14:33 — the disciples’ worship-response after the storm miracle, an early full confession anticipating Peter’s fuller confession at 16:16	하나님의 아들 [BASELINE REUSE]. Critical risk, per baseline son_of_god/deity_of_christ guidance.

Matthew 15 — Tradition of the Elders, True Defilement, Canaanite Woman’s Faith

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
tradition of the elders	παράδοσις τῶν πρεσβυτέρων	paradosis tōn presbyterōn	”the handing-down/tradition of the elders”	Oral legal tradition supplementing written Torah, treated by Pharisees as binding	”the tradition of the elders”	15:1-9 — Jesus contrasts human tradition, which can nullify God’s actual command, with the commandment of God itself — reinforcing “The Authority of Jesus’ Teaching” over inherited human religious tradition	NEW TERM. 장로들의 유전 (yujeon). High risk. 유전 (tradition/legacy, transmitted teaching) carries a live collision with Korea’s Confucian tradition of transmitted ancestral teaching and ritual obligation (관련하여 baseline’s father/jesa note on transmitted filial ritual duty) — teaching should draw the explicit parallel Jesus himself draws: inherited religious tradition, however venerable, must not be allowed to nullify God’s actual revealed command (illustrated by 15:3-6’s contrast with the commandment to honor father and mother, directly touching Confucian filial piety).
what defiles	τὸ κοινοῦν τὸν ἄνθρωπον	to koinoun ton anthrōpon	”that which defiles/makes common (unclean) the person”	Moral defilement originating from the heart, not ritual/dietary contact	”what defiles a person”	15:11-20 — relocates defilement from external, ritual categories to internal, moral ones (echoing “pure in heart,” 5:8)	NEW TERM. 더럽게 하다 (deoreopge hada). High risk, directly parallel to the baseline holy entry’s caution against shamanistic ritual-impurity thinking (부정을 씻음): defilement here is a matter of the heart’s moral condition before a holy God, not ritual/dietary contact requiring purification rites.
Canaanite woman’s great faith	Ὦ γύναι, μεγάλη σου ἡ πίστις	Ō gynai, megalē sou hē pistis	”O woman, great is your faith”	Persistent, humble trust from a Gentile outsider	”great is your faith”	15:28 — parallels the centurion (8:10), reinforcing the gospel’s reach beyond Israel — relevant to “The Great Commission” and universal gospel scope	믿음 [BASELINE REUSE]. High risk per baseline; universal-scope emphasis parallel to Romans’ unity_of_jews_and_gentiles doctrine.

Matthew 16 — Peter’s Confession, the Church, Keys, Foretelling the Cross

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
Peter’s confession	Σὺ εἶ ὁ Χριστός, ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος	Sy ei ho Christos, ho Huios tou Theou tou zōntos	”You are the Christ, the Son of the living God”	The definitive messianic and divine confession	”You are the Christ, the Son of the living God”	16:16 — the theological summit of Matthew’s Christology to this point, combining messiah [BASELINE REUSE, 그리스도] and son_of_god [BASELINE REUSE, 하나님의 아들]	Critical risk, full weight of both baseline entries applies simultaneously; this verse should be treated as a primary Christological anchor text for the curriculum.
church	ἐκκλησία	ekklēsia	”assembly, called-out gathering”	First occurrence of this word in Matthew, referring to the community Jesus will build	”church”	16:18 — “on this rock I will build my church” — the founding statement for “The Church and Church Discipline” doctrine	[BASELINE REUSE, church = 교회]. Medium risk per baseline; note the wordplay in the underlying Greek/Aramaic between “Peter” (Πέτρος) and “rock” (πέτρα) is not recoverable in Korean (베드로/반석 are unrelated words) — a translation-craft note rather than a doctrinal risk, but worth flagging so teaching materials can supply the wordplay explicitly rather than assuming Korean readers will perceive it.
keys of the kingdom / binding and loosing	τὰς κλεῖδας τῆς βασιλείας … δήσῃς … λύσῃς	tas kleidas tēs basileias…dēsēs…lysēs	”keys of the kingdom… you bind… you loose”	Authority to grant/restrict access and to render authoritative judgments, echoing rabbinic legal-authority idiom	”keys of the kingdom,” “whatever you bind/loose”	16:19 (repeated 18:18) — delegated authority given to Peter/the apostles/the church for governance and discipline, foundational for “The Church and Church Discipline”	NEW TERM. 천국 열쇠 (cheonguk yeolsoe); 매다/풀다 (bind/loose). High risk. The binding/loosing language could be misread through the lens of Korean shamanistic ritual practice, in which a mudang is understood to “bind” (curses, malevolent spirits) or “loose/release” (misfortune, spirit-affliction) through gut ritual — teaching must make explicit that this is delegated declarative/governing authority exercised through the church’s Spirit-guided doctrinal and disciplinary decisions (cf. ch.18), not a ritual-magical binding/loosing of spiritual forces performed by a religious specialist.
deny self, take up cross	ἀπαρνησάσθω ἑαυτὸν καὶ ἄρατω τὸν σταυρὸν αὐτοῦ	aparnēsasthō heauton kai aratō ton stauron autou	”let him deny himself and take up his cross”	see Matt 10:38 above	”deny himself and take up his cross”	16:24-26 — restates and intensifies the cost-of-discipleship theme with explicit reference to Jesus’ own coming death	자기를 부인하고 자기 십자가를 지다. High risk, same guidance as Matt 10:38.

Matthew 17 — Transfiguration, Faith Like a Mustard Seed

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
transfigured	μετεμορφώθη	metemorphōthē	”was transformed/changed in form”	A temporary, revelatory manifestation of Jesus’ hidden divine glory	”was transfigured,” “was transformed”	17:2 — Jesus’ glory is momentarily unveiled before Peter, James, and John, with the heavenly voice again declaring “This is my beloved Son” (echoing 3:17)	NEW TERM. 변형되다 / KRV “변화하사.” Critical risk. MUST NOT be rendered with 변신 (byeonsin, “shape-shifting”), a term strongly associated in Korean popular and folk usage with shape-changing spirits, goblins (도깨비), and mythological transformation motifs, nor with 화신 [already forbidden under the baseline incarnation entry as a Buddhist avatar-manifestation term]. The Transfiguration is a one-time, revelatory unveiling of Christ’s eternal glory (already truly his, cf. deity of Christ), not a shape-shift into a different form or a repeatable avatar-manifestation.
faith like a mustard seed (moving mountains)	ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως	ean echēte pistin hōs kokkon sinapeōs	”if you have faith as a grain of mustard seed”	Small but genuine faith, emphasizing God’s power rather than the quantity of faith itself	”faith like a mustard seed”	17:20 — teaching on faith’s efficacy through God’s power, not faith as a self-generated force	믿음 [BASELINE REUSE]. High risk — must not be taught as faith itself being a magical quantity/force that moves objects (a formulation dangerously close to occult “mind-power” or shamanistic ritual-efficacy thinking); the efficacy is God’s, exercised through even small genuine trust.

Matthew 18 — The Church and Church Discipline, Forgiveness

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
little ones	οἱ μικροί	hoi mikroi	”the little/small ones”	Vulnerable, humble believers (not exclusively children), whose stumbling matters gravely to God	”little ones,” “these little ones”	18:6, 18:10, 18:14 — frames the whole chapter’s concern for protecting vulnerable members of the community, grounding pastoral care within “The Church and Church Discipline”	NEW TERM. 소자 (soja). Medium risk. Established KRV term; should not be limited only to literal children but understood to include any vulnerable, humble member of the church whose faith could be harmed.
church discipline procedure (“tell it to the church”)	εἰπὸν τῇ ἐκκλησίᾳ	eipon tē ekklēsia	”tell/report it to the church”	The formal, graduated process (private, then witnesses, then the gathered church) for addressing unrepentant sin within the community	”tell it to the church”	18:15-17 — the direct scriptural foundation of “The Church and Church Discipline” doctrine, combining church [BASELINE REUSE, 교회] with the binding/loosing authority of 16:19/18:18	교회에 말하라. High risk. Must be taught as a restorative, graduated, communal process aimed at repentance and reconciliation — not as public shaming for the sake of preserving communal 체면 (face), and not as an act of shamanistic exclusion/spiritual excommunication performed ritually; it is the church exercising Christ-delegated authority for the offender’s ultimate restoration and the community’s health.
stumbling block	σκάνδαλον	skandalon	”trap, snare, that which causes stumbling”	Anything that causes another to sin or fall away from faith	”stumbling block,” “causes to sin”	18:6-9 — the gravity of causing another believer, especially a vulnerable one, to fall into sin	NEW TERM. 실족하게 하다 (siljokhage hada). Medium risk. Standard theological usage; ensure not flattened to a generic “inconvenience” but retains its weight as a cause of spiritual ruin.
seventy times seven / unlimited forgiveness	ἑβδομηκοντάκις ἑπτά	hebdomēkontakis hepta	”seventy times seven” (or “seventy-seven”)	Hyperbolic idiom for limitless forgiveness	”seventy times seven,” “seventy-seven times”	18:21-22, followed by the unforgiving-servant parable (18:23-35) — church discipline (18:15-17) and radical interpersonal forgiveness (18:21-35) are held together in one chapter, both grounded in having received God’s own mercy	NEW TERM. 일흔 번씩 일곱 번이라도 (uses 용서, general forgiveness — cf. the distinction flagged under Matt 6’s “forgive us our debts”). High risk. Must be held in balance with the discipline procedure just given in the same chapter — forgiveness of the truly repentant is unlimited, but this does not eliminate the need for the discipline process toward the unrepentant; the chapter teaches both together deliberately.

Matthew 19 — Divorce, Children and the Kingdom, the Rich Young Ruler, Election Language

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
eternal life	ζωὴ αἰώνιος	zōē aiōnios	”life of the age [to come],” unending, qualitatively divine life	Life in relationship with God, both a present possession and future consummation, not merely unending duration	”eternal life,” “everlasting life”	19:16, 19:29 (also 25:46) — the rich young ruler’s question and Jesus’ promise to those who forsake all for him	NEW TERM. 영생 (yeongsaeng). High risk. Must be sharply distinguished from the Buddhist doctrine of an impersonal, ongoing rebirth cycle (윤회, already forbidden under baseline resurrection) — 영생 is unending personal communion with God, secured once through faith in Christ, not an indefinite continuation of existence through repeated rebirths, nor an escape from suffering into an impersonal state (already forbidden under salvation, 해탈).
with God all things are possible	παρὰ δὲ Θεῷ πάντα δυνατά	para de Theō panta dynata	”but with God all things are possible/powerful”	God’s unique, unlimited capacity to save even the humanly impossible	”with God all things are possible”	19:26 — answers “who then can be saved?” regarding the difficulty of the rich entering the kingdom; salvation is God’s gracious work, not human achievement	Connects to 능력 [BASELINE REUSE, power_of_god]. High risk, reinforcing that salvation is by grace, not human merit/wealth/effort — directly relevant to the baseline’s Critical grace guidance.

Matthew 20 — Laborers in the Vineyard, the Ransom

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
laborers in the vineyard (grace, not merit)	οὗτοι οἱ ἔσχατοι … πρῶτοι	houtoi hoi eschatoi…prōtoi	”these last…first”	Parable illustrating that God’s generosity to some does not diminish or depend on comparative merit	”the last will be first, and the first last”	20:1-16 — a direct narrative illustration of grace as non-transactional generosity, not proportional wages for proportional labor	Reinforces grace [BASELINE REUSE, 은혜]. Critical risk, one of the strongest available narrative illustrations in the whole book for the baseline’s central Korean risk term — an ideal teaching passage for explicitly contrasting God’s grace with the 기복신앙 transactional pattern, since the parable’s landowner deliberately defies proportional-wage expectations.
ransom	λύτρον	lytron	”ransom price,” the price paid to redeem/release a slave or captive	Substitutionary payment securing release; here, Jesus’ life given in exchange for the release of many	”ransom,” “a ransom for many”	20:28 — “the Son of Man came…to give his life as a ransom for many,” the clearest atonement statement in Matthew	NEW TERM. 대속물 (daesokmul, “substitute-ransom”). Critical risk. This is Matthew’s key atonement term and should be registered with the same weight as the baseline’s Romans atonement-adjacent escalation rule (Rom 3:25 propitiation language flagged for mandatory theologian review). Must convey substitutionary, costly payment securing release from bondage to sin — not a vague “sacrifice” without the specific exchange/release logic, and not confused with Korean shamanistic ritual offerings (제물) made to appease spirits for good fortune, which lack the substitutionary/legal-release logic central to this term.

Matthew 21 — Triumphal Entry, Temple Cleansing, Parables of Judgment

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
Hosanna, Son of David	Ὡσαννὰ τῷ υἱῷ Δαυίδ	Hōsanna tō huiō Dauid	Hebrew “save now/save, we pray,” used as an acclamation	Messianic acclamation	”Hosanna to the Son of David”	21:9 — public messianic acclamation of Jesus as the promised Davidic king, directly fulfilling “Jesus as the Promised Messiah and Son of David”	호산나 (transliteration) + 다윗의 자손 (cf. Matt 1 term above). High risk, direct public confession of messiahship.
house of prayer / den of robbers	οἶκος προσευχῆς / σπήλαιον λῃστῶν	oikos proseuchēs / spēlaion lēstōn	”house of prayer” / “den/cave of robbers”	Contrast between the temple’s intended purpose and its corrupted commercial use	”house of prayer,” “den of robbers”	21:12-13 — temple cleansing, an act of prophetic judgment on corrupted worship, echoing Isaiah 56:7/Jeremiah 7:11	NEW TERM. 기도하는 집. Medium risk, primarily requiring OT background.
cornerstone (rejected stone)	λίθον … κεφαλὴν γωνίας	lithon…kephalēn gōnias	”the stone…the head of the corner”	The rejected stone becoming the foundational cornerstone — a reversal image	”the stone the builders rejected has become the cornerstone”	21:42 — cites Psalm 118, applying the rejected-and-vindicated stone directly to Jesus’ rejection and vindication, tying “Fulfillment of OT Prophecy” to “Judgment” themes (the parable of the tenants, 21:33-46, ends in the kingdom being given to a fruit-bearing people)	NEW TERM. 머릿돌 (moritdol). Medium risk, OT-background-dependent.
kingdom of God (given to a fruit-bearing people)	ἡ βασιλεία τοῦ Θεοῦ	hē basileia tou Theou	”the kingdom of God”	Note: here Matthew uses the God-form rather than his usual “kingdom of heaven” form	”the kingdom of God”	21:31, 21:43 — a deliberate stylistic variation; both phrases denote the identical reality (see full note under Matt 5:3)	[BASELINE REUSE, kingdom_of_god = 하나님의 나라]. High risk — teaching must explicitly note that Matthew’s normal 천국 and this occasional 하나님의 나라 are the same referent, to prevent readers from imagining two different kingdoms.

Matthew 22 — Wedding Feast, Taxes to Caesar, Resurrection Debate, Greatest Commandment

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
wedding feast; many invited, few chosen	πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί	polloi gar eisin klētoi, oligoi de eklektoi	”for many are invited/called, but few are chosen”	Distinguishes a broad, external invitation (κλητός — same root as baseline called) from a narrower, effectual acceptance (ἐκλεκτός — same root as baseline election)	“many are called, but few are chosen”	22:14 (cf. 20:16) — this is Matthew’s most explicit statement distinguishing general gospel invitation from the specific reality of those who actually respond	NEW/REFINED TERM. κλητός here rendered 청함을 받은 자 (“one who is invited,” using 청하다, “to invite”) rather than the Romans-package’s 부르심을 받은 [BASELINE, called]; ἐκλεκτός rendered 택함을 입은 자 (uses 택하다, root of baseline election = 선택). High risk — requires explicit distinction from the baseline Romans usage. In Romans, 부르심/부르심을 받은 denotes God’s effectual, saving call (Rom 8:28-30; 9:11). Here in Matthew’s parable, the “calling” in view is the broad, universal invitation to the wedding feast — a different theological register (general gospel proclamation, which not all who receive it accept) than Romans’ effectual call. Teaching materials must clearly mark this as a distinct sense to prevent readers from concluding that Romans’ unbreakable effectual call can, after all, be refused — the parable’s “called” (invited) and “chosen” (τhe ones who actually respond and are found worthy) are not equivalent to Romans’ technical called/calling doctrine, even though related Korean vocabulary (부르다/택하다) is used.
render to Caesar	ἀπόδοτε … τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ	apodote…ta Kaisaros Kaisari, kai ta tou Theou tō Theō	”give back…Caesar’s things to Caesar, and God’s things to God”	Distinguishes legitimate civil obligation from ultimate allegiance to God	”render to Caesar what is Caesar’s, and to God what is God’s”	22:15-22 — establishes a framework for civil authority (paralleling Romans 13, already low-risk in the baseline’s escalation rules for government-related segments)	NEW TERM. 가이사의 것은 가이사에게, 하나님의 것은 하나님에게. Medium risk. Straightforward teaching passage; note only that ultimate allegiance to God must not be diluted by an over-application of civic-obedience emphasis.
resurrection debate: “God of the living”	Θεὸς ζώντων	Theos zōntōn	”God of the living [ones]“	God’s covenant relationship persists beyond physical death, guaranteeing bodily resurrection	”God is not the God of the dead, but of the living”	22:23-33 — Jesus’ argument against the Sadducees for the resurrection, reinforcing resurrection [BASELINE REUSE, 부활] with an OT covenantal argument	Medium risk, primarily requiring careful argument-structure teaching; reinforces baseline resurrection guidance against Buddhist rebirth-cycle framing.
greatest commandment: love God and neighbor	ἀγαπήσεις Κύριον τὸν Θεόν σου … τὸν πλησίον σου ὡς σεαυτόν	agapēseis Kyrion ton Theon sou…ton plēsion sou hōs seauton	”you shall love the Lord your God… your neighbor as yourself”	ἀγαπάω denotes committed, willed, self-giving love (distinguished in Greek from ἔρος [romantic desire] and φιλία [affectionate friendship])	“love the Lord your God with all your heart… love your neighbor as yourself”	22:37-40 — Jesus names the two greatest commandments as the summary of the entire Law and Prophets, directly relevant to “Righteousness Exceeding the Pharisees” and “The Authority of Jesus’ Teaching”	NEW TERM. 사랑하다 (saranghada). Medium-High risk. Unlike Greek, standard Korean 사랑 is a single broad term covering romantic, familial, and general affectionate love without lexical differentiation (contrast Greek’s ἀγάπη/ἔρος/φιλία); in contemporary Korean usage, 사랑 is heavily colored by romantic-relationship connotations from popular media (K-drama, K-pop). Teaching must explicitly clarify that ἀγάπη here names committed, willed, self-giving love directed toward God and neighbor, not primarily an emotion or romantic affection.

Matthew 23 — Woes to the Pharisees and Scribes

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
woes	οὐαί	ouai	”woe!” — a prophetic lament/judgment exclamation	Prophetic pronouncement of impending judgment	”woe to you…”	Seven-fold “woe” pronouncement (23:13-36) against externally impressive but internally corrupt religious leadership — the fullest development of “Righteousness Exceeding the Pharisees” by direct negative example	NEW TERM. 화 있을진저 (hwa itteuljinjeo). Medium risk, standard prophetic-judgment idiom; connects to prophet/prophecy [BASELINE REUSE] genre conventions.
shutting the kingdom of heaven against people	κλείετε τὴν βασιλείαν τῶν οὐρανῶν ἔμπροσθεν τῶν ἀνθρώπων	kleiete tēn basileian tōn ouranōn emprosthen tōn anthrōpōn	”you shut the kingdom of heaven before men”	Religious leaders actively obstructing others’ access to the kingdom through false teaching/example	”you shut the kingdom of heaven in people’s faces”	23:13 — a severe warning that religious leadership can itself become a barrier to the kingdom rather than a gateway	천국 [BASELINE REUSE structure]. High risk, applying “kingdom of heaven” guidance in a warning context — reinforces that the kingdom is a real, accessible reality that false teaching can actually obstruct, not a neutral abstraction.
hypocrites, blind guides	ὑποκριταί, ὁδηγοὶ τυφλοί	hypokritai, hodēgoi typhloi	see Matt 6 above; “blind guides”	Repeated and intensified critique	”hypocrites,” “blind guides”	Reinforces ch.6’s 외식하는 자 theme with maximum rhetorical intensity	See Matt 6 entry; High risk reused and intensified.

Matthew 24 — The Olivet Discourse: Signs of the End

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
end of the age	συντέλεια τοῦ αἰῶνος	synteleia tou aiōnos	”the completion/consummation of the age”	The culmination of the present age at Christ’s return	”end of the age,” “the end”	24:3 — the disciples’ opening question frames the whole discourse; directly the scriptural anchor for “Judgment and the End of the Age”	NEW TERM. 세상 끝 (sesang kkeut) / 세대의 끝. High risk. Greek distinguishes αἰών (“age,” a temporal epoch) from κόσμος (“world,” the created order) — standard Korean 세상 can conflate both senses. Teaching should clarify this names the end of the present age (a temporal-historical turning point at Christ’s return), not the annihilation of the created world itself (which Matthew, read alongside the wider canon, does not teach as final destruction so much as renewal/consummation).
abomination of desolation	τὸ βδέλυγμα τῆς ἐρημώσεως	to bdelygma tēs erēmōseōs	”the abomination that causes desolation” (Daniel 9:27; 11:31; 12:11)	A specific, prophesied act of sacrilege signaling acute crisis	”abomination of desolation”	24:15 — directly ties “Fulfillment of Old Testament Prophecy” to eschatology; requires OT/Danielic background	NEW TERM. 멸망의 가증한 것. Medium risk, primarily requiring OT background teaching.
great tribulation	θλῖψις μεγάλη	thlipsis megalē	”great affliction/distress”	Severe end-times suffering preceding Christ’s return	”great tribulation”	24:21 — describes unprecedented eschatological distress	NEW TERM. 큰 환난 (keun hwannan). Medium risk. 환난 is an established Korean Christian eschatological term with low day-to-day collision risk; ensure it is not conflated with generic personal hardship/suffering language used in ordinary pastoral counseling contexts.
coming of the Son of Man (parousia)	παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου	parousia tou huiou tou anthrōpou	”the arrival/presence of the Son of Man”	The visible, personal, glorious return of Christ	”coming of the Son of Man,” “the Son of Man’s coming”	24:27, 24:37, 24:39 — Christ’s literal, future, visible return, central to “Judgment and the End of the Age”	NEW TERM. 재림 (jaerim, “return/second coming” — an already well-established Korean Christian theological term). High risk. While 재림 itself is doctrinally established and low-collision within mainstream Korean Protestant usage, teaching materials should be aware of and explicitly distinguish this from claims made by various Korean new religious/messianic movements (a recurring feature of modern Korean religious history) asserting that a particular living human figure is the fulfillment of Christ’s promised return; Matthew 24:23-26 itself explicitly warns against exactly this pattern (“if anyone says to you, ‘Look, here is the Christ!‘…do not believe it”), making this warning directly and concretely applicable to the contemporary Korean religious landscape.
elect	ἐκλεκτοί	eklektoi	see Matt 22 above	God’s chosen ones gathered at the end	”the elect”	24:22, 24:24, 24:31	Connects to 선택 [BASELINE REUSE, election], now in its Romans-consistent effectual sense (distinct from the invitational sense flagged in Matt 22). High risk, per baseline election guidance.

Matthew 25 — Ten Virgins, Talents, Sheep and Goats

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
wise and foolish virgins	φρόνιμοι / μωραί	phronimoi / mōrai	see Matt 7 above	Readiness vs. unreadiness for the bridegroom’s unexpected return	”the wise/foolish virgins”	25:1-13 — watchfulness parable, reinforcing “Judgment and the End of the Age”	지혜로운/미리석은 (see Matt 7). Medium-High risk, doctrinal weight now specifically eschatological watchfulness.
talents	τάλαντα	talanta	A very large unit of monetary weight/currency in antiquity	Entrusted resources/responsibility for which a steward will give account	”talents”	25:14-30 — parable of stewardship and accountability at the master’s return	NEW TERM. 달란트 (dallanteu, transliteration). High risk. Contemporary Korean church culture (notably in youth/children’s ministry “달란트 시장,” talent-market programs) has popularized 달란트 as roughly synonymous with English “talent” in the sense of innate personal ability/skill — this popular usage risks obscuring the parable’s actual point: entrusted stewardship responsibility and resources for which final accountability is due, not simply “using your natural gifts.” Teaching should explicitly recover the parable’s original stewardship-and-accountability sense alongside (not replacing) the popular usage.
sheep and goats; least of these	τὰ πρόβατα / τὰ ἐρίφια; τῶν ἀδελφῶν μου τῶν ἐλαχίστων	ta probata / ta eriphia; tōn adelphōn mou tōn elachistōn	”the sheep/the goats”; “the least of my brothers”	Final judgment separating the righteous from the unrighteous based on concrete acts of mercy toward Christ’s “least"	"sheep and goats,” “the least of these”	25:31-46 — the Olivet Discourse’s climactic judgment scene, the fullest statement of “Judgment and the End of the Age”	NEW TERM. 양과 염소; 지극히 작은 자. Critical risk. Must be taught carefully alongside justification-by-faith doctrine [BASELINE REUSE, justification = 의롭다 하심]: concrete acts of mercy here function as evidence of genuine faith and kingdom citizenship (consistent with the whole Sermon’s logic that a tree is known by its fruit, 7:16-20), not as the basis of justification by works — this distinction must be 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	κόλασις αἰώνιος	kolasis aiōnios	”eternal punishment/correction”	Everlasting judicial punishment, paired antithetically with eternal life in the very same verse	”eternal punishment”	25:46 — deliberately parallel in grammatical structure to “eternal life” (ζωὴ αἰώνιος), asserting both are equally everlasting	NEW TERM. 영벌 (yeongbeol). Critical risk. Must not be softened, allegorized away, or reframed as temporary/purgatorial — the verse’s own grammar (identical “eternal” for both punishment and life) forecloses that reading; this is the direct scriptural climax of “Judgment and the End of the Age.”

Matthew 26 — The Last Supper, Gethsemane, Betrayal, Trial

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
this is my body / blood of the covenant	τοῦτό ἐστιν τὸ σῶμά μου … τὸ αἷμά μου τῆς διαθήκης	touto estin to sōma mou…to haima mou tēs diathēkēs	”this is my body…my blood of the covenant”	Institution of the Lord’s Supper, directly invoking covenant-inauguration language (cf. Exod 24:8; Jer 31:31, “new covenant”)	“this is my body,” “this is my blood of the covenant”	26:26-28 — grounds ongoing Christian practice (성찬, the Lord’s Supper) in Jesus’ own death as covenant-inaugurating sacrifice	Uses 언약 [BASELINE REUSE, covenant]. NEW compound term: 성찬 (seongchan, “the Lord’s Supper/Eucharist”). Critical risk. Must retain the covenantal, sacrificial, once-for-all logic (connecting to the ransom/λύτρον term at 20:28) rather than reducing this to a memorial meal alone or, worse, drifting toward any ritual-offering framing resembling Korean ancestral-rite food offerings (제사상, jesasang, food set before ancestors) — this is Christ’s own once-for-all sacrifice inaugurating the new covenant, received by the church in remembrance, not a repeated offering to a venerated figure.
”not my will, but yours”	οὐ τὸ θέλημά μου ἀλλὰ τὸ σὸν	ou to thelēma mou alla to son	”not my will but yours”	Jesus’ submission to the Father’s will in Gethsemane	”not my will, but yours be done”	26:39, 42 — models perfect filial submission, directly relevant to father [BASELINE REUSE] and to the discipleship theme of self-denial (cf. 16:24)	아버지 [BASELINE REUSE]. High risk, per baseline father guidance — Jesus’ submission here is relational trust and obedience toward a loving Father, the pattern disciples are called to imitate, not the instrumental, obligation-driven ancestor-devotion pattern of jesa.

Matthew 27 — Crucifixion

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
crucified	ἐσταύρωσαν	estaurōsan	”they crucified”	Roman execution by nailing/binding to a cross	”crucified,” “they crucified him”	27:35 — the central historical event of the gospel, the basis of atonement (cf. ransom, ch. 20)	NEW TERM. 십자가에 못 박다 (sipjaga-e mot-bakda). Critical risk. Well-established Korean Christian vocabulary; must retain full weight as a real, historical, substitutionary death, not a merely symbolic or mythic suffering-narrative.
”Truly this was the Son of God”	Ἀληθῶς Θεοῦ Υἱὸς ἦν οὗτος	Alēthōs Theou Huios ēn houtos	”Truly this one was God’s Son”	The centurion’s confession at the cross	”Truly this was the Son of God”	27:54 — a Gentile soldier’s confession at the very moment of Jesus’ death, again reinforcing gospel universality and deity of Christ	하나님의 아들 [BASELINE REUSE]. Critical risk, per baseline guidance.

Matthew 28 — Resurrection and the Great Commission

Term	Original	Translit.	Literal meaning	Semantic range	English variants	Theological meaning	Korean rendering & risk
he has risen	ἠγέρθη	ēgerthē	”he was raised/has risen”	Bodily, historical resurrection	”he has risen,” “he is not here, he has risen”	28:6 — the resurrection announcement, directly reinforcing resurrection [BASELINE REUSE, 부활]	부활. Critical risk, per baseline resurrection_of_christ/resurrection guidance — never 환생/윤회.
all authority in heaven and on earth	ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς	edothē moi pasa exousia en ouranō kai epi gēs	”all authority has been given to me in heaven and on earth”	The universal, cosmic scope of Christ’s authority, resulting from the resurrection	”all authority in heaven and on earth has been given to me”	28:18 — the climactic statement of 권세/ἐξουσία (cf. ch.7), grounding the Great Commission in Christ’s total sovereignty	권세 (see ch.7 entry). Critical risk, the summit statement of Jesus’ authority in the whole book, directly grounding “The Great Commission.”
make disciples of all nations	μαθητεύσατε πάντα τὰ ἔθνη	mathēteusate panta ta ethnē	”disciple all the nations!” (μαθητεύω used here as an imperative verb, “to make a disciple of”)	The Great Commission’s central verb — an active, intentional discipling of every people group	”make disciples of all nations,” “go and make disciples”	28:19 — the direct scriptural anchor of “The Great Commission,” universalizing the initially Israel-restricted mission of ch.10	NEW TERM. 제자로 삼다 (jeja-ro samda, built on 제자 [see Matt 5 entry]) applied to 모든 민족 (“all nations/peoples,” using 민족, “people/ethnic-nation” — cf. baseline’s gentiles = 이방인, note distinct but related vocabulary). High risk. 민족 (minjok) is the same root at the center of Korea’s ethnic-nationalist 단일민족 (“single ethnic nation”) self-conception, already flagged as a risk under the baseline’s gentiles/universal_scope_of_gospel entries. Here the risk runs in the constructive direction: “all 민족/nations” must be taught with maximal inclusive force — the Commission explicitly overturns any ethnically bounded conception of God’s people, sending the church to every people group without exception, directly continuing (and now fully universalizing) the trajectory begun in ch.10’s initially Israel-focused, later expanded mission.
baptizing in the name of the Father, Son, and Holy Spirit	βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος	baptizontes autous eis to onoma tou Patros kai tou Huiou kai tou Hagiou Pneumatos	”baptizing them into the name of the Father and of the Son and of the Holy Spirit”	The Trinitarian baptismal formula	”baptizing them in the name of the Father and of the Son and of the Holy Spirit”	28:19 — combines father [BASELINE REUSE, 아버지], son_of_god-related sonship language, and holy_spirit [BASELINE REUSE, 성령] into a single, explicit Trinitarian formula	Critical risk, the fullest explicit Trinitarian statement in Matthew; each baseline term’s guidance applies simultaneously and must be preserved in full (singular “name,” not “names,” underscoring the unity of the three Persons).
teaching them to obey / to the end of the age	διδάσκοντες αὐτοὺς τηρεῖν … ἕως τῆς συντελείας τοῦ αἰῶνος	didaskontes autous tērein…heōs tēs synteleias tou aiōnos	”teaching them to keep/observe…until the completion of the age”	Ongoing discipleship formation, and Christ’s promised abiding presence until the eschatological consummation (cf. ch.24’s αἰών)	“teaching them to obey…to the very end of the age”	28:20 — closes the entire book by linking discipleship formation to Christ’s abiding presence, tying “Discipleship” and “Judgment and the End of the Age” doctrines together in the final verse	Reinforces αἰών guidance from ch. 24 above (세상 끝/세대의 끝). High risk, closing-verse weight; the promised presence (“I am with you always”) must be taught as ongoing relational companionship through the Spirit, not a vague sentimental assurance.

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This document extends, and does not contradict, the baseline Romans Language Package’s translation_memory.json, bible_term_registry.json, and doctrine_risk_registry.json. All terms marked [BASELINE REUSE] must be rendered exactly as recorded there. New terms identified above are candidates for addition to an updated translation memory in a subsequent pipeline step.