Linguistic Gap Analysis
Linguistic Gap Analysis: Titus (English → Korean)
Purpose and Method
This analysis executes PRD Phase 1 Step 8 for the Titus curriculum. It builds directly on the Romans baseline Language Package (which remains the non-negotiable authority for all reused terms) and on the Titus-specific 08_core_glossary.md and bible_term_registry.json already produced. Its purpose is different from those documents: rather than cataloguing every term, it diagnoses where the Korean language currently has, lacks, or over-supplies vocabulary for Titus’s doctrines, and it makes explicit strategy decisions (reuse / coin / transliterate / paraphrase / fence) that Phase 2 translation must follow.
Coverage is full-book: all three chapters of Titus are reviewed below, even though the seven named curriculum doctrines cluster heavily in the core passage (2:11–3:8).
Part 1: Doctrine Vocabulary Matrix
For each of the seven curriculum doctrines: the Korean terms currently available, their specific weaknesses (semantic collision, register mismatch, or absence), and the recommended handling strategy.
1. Grace That Trains for Godly Living (Titus 2:11-14)
| Available Korean Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| 은혜 (grace, baseline Critical) | Root 복 already flagged for 기복신앙 (fortune-seeking faith) collision at the noun level; Titus intensifies this by making grace an active agent (“grace… training us,” 2:12), a grammatical role Korean folk-religious “은혜/복” idiom does not normally assign to an abstract noun | Reuse baseline term but require an explicit syntactic/pedagogical gloss establishing grace as personified subject, not a static blessing received in exchange for devotion |
| 양육하다/훈육하다 (train, παιδεύω) | No single existing Korean Christian-register word cleanly carries “grace disciplines/educates a person toward virtue” without pulling toward either (a) parental child-rearing register (양육, which can feel too soft/nurturing alone) or (b) military/athletic register (훈련, too harsh/external) or (c) Buddhist/Daoist self-cultivation register (수양, 도 닦기, which wrongly relocates agency in the human) | Coin/select carefully: use 양육하다 as primary (softer, relational, consistent with 2:12’s ultimate goal of godly life) but supplement teaching notes with 훈육하다 to capture the corrective-discipline sense also present in παιδεύω; explicitly forbid 도 닦다/수양 |
| 경건 (godliness, εὐσέβεια) | Collision with Confucian ritual-reverence performance (제사-linked filial/ancestral devotion) rather than personal devotion to a living, personal God | Reuse with anchoring: always tie 경건 explicitly back to its grace-source in 2:11-12 in teaching material, not left to stand alone as a virtue-word |
| 절제함/신중함 (self-control, σωφρόνως) | Risk of flattening into mere social decorum (예의) rather than Spirit-produced inner mastery | Reuse with qualifier: pair with a possessive/source phrase (“grace-given self-control”) in expository (non-Scripture-text) material |
Net assessment: No Korean term is missing here, but the doctrine’s central claim — that grace itself is the personal, active trainer of godliness, not a reward for godliness already achieved — sits directly athwart Korea’s most-studied indigenous Christian pathology (기복신앙). This is the doctrine most in need of explicit anti-transactional fencing in Titus.
2. Qualifications for Elders (Titus 1:5-9)
| Available Korean Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| 장로 (elder, πρεσβύτερος) | Korean already has a robust, positive, pre-Christian Confucian “elder” concept (연장자, 어른) granting automatic respect purely by age — the opposite qualification-basis from Titus 1:6-9’s extensive moral/doctrinal checklist | Reuse established church-office term but require accompanying qualification-list translation to carry full doctrinal/moral weight, explicitly decoupling “elder” from age-based honor alone |
| 감독 (overseer, ἐπίσκοπος) | Later Korean denominational usage (esp. Korean Methodist 감독교회) assigns 감독 to a regional, hierarchically superior bishopric office, which does not exist in Titus 1:5-7’s single local office | Reuse with disambiguating note: teaching material must state 장로 = 감독 in this text (same office), forestalling an imported two-tier hierarchy |
| 청지기 (steward, οἰκονόμος) | Risk of collapse into 가장 (Confucian household patriarch exercising authority as his own prerogative) | Reuse with contrast note: steward manages another’s household (God’s) and is accountable to the Owner, unlike a 가장’s autonomous headship |
| 한 아내의 남편 (one-woman man, 1:6) | No settled Korean interpretive consensus (parallels the wider denominational debate in English); over-resolving in translation would import a contested doctrinal position | Paraphrase minimally / literal rendering only — render literally, leave interpretation to teaching notes, do not resolve ambiguity in the translation itself |
Net assessment: Vocabulary is generally adequate and reused from established Korean church usage; the risk here is conceptual scope-narrowing (age-honor, hierarchical rank) rather than missing words. Fencing notes, not new coinages, are the correct tool.
3. Sound Doctrine and Good Works (Titus 1:9,13; 2:1,7-8,14; 3:1,8,14)
| Available Korean Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| 바른 교훈 (sound doctrine, ὑγιαίνουσα διδασκαλία) | KRV’s “바른” (correct/right) trades away the Greek’s “health/hygiene” root metaphor (ὑγιαίνω); “correctness” framing risks assimilation to Confucian 정도 (正道, “the correct/proper Way,” a social-conformity concept) or Buddhist 정법 (right teaching) | Reuse KRV term (established register expectation) but supplement with an explicit “health-giving/life-giving teaching” gloss in expository material to recover the lost metaphor |
| 선한 일 (good works, καλὰ/ἀγαθὰ ἔργα) | Direct semantic neighbor of Buddhist 공덕 (gongdeok), merit accumulated toward karmic outcome — an unusually crowded neighborhood given how frequently this phrase recurs (6+ times) as the letter’s central ethical keyword | Reuse term, mandatory fencing every occurrence: every instance in teaching material must state the fruit-not-root relationship to grace (3:5,8) |
| 열심 (zealous, ζηλωτής, 2:14) | Resonates with Korea’s culturally prized diligence/achievement ethic (열심히 하다), risking works-as-merit reframing precisely where the text intends the opposite (zeal as response to accomplished redemption) | Reuse with mandatory sequencing note: teaching must state 2:14a (redemption accomplished) precedes and grounds 2:14b (zeal), never the reverse |
Net assessment: This doctrine has the single most crowded semantic neighborhood in the letter (선한 일 / 공덕) given its 6+ recurrences; it requires the heaviest concentration of fencing notes per word-count of any doctrine in Titus.
4. Salvation by Grace, Not Works (Titus 3:4-7 — heart of the core passage)
| Available Korean Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| 구원 (salvation, baseline Critical) | Baseline Critical caution (never 해탈) is intensified here because 3:5 explicitly names and negates a works-based salvation model (“not because of works done in righteousness”), the sharpest anti-works statement in the curriculum | Reuse baseline term, translate the negation clause with maximal explicitness — do not compress “not by works of righteousness” into an implied contrast |
| 의 (righteousness, δικαιοσύνη, 3:5) | Baseline High/Critical caution re: 의리 (loyalty-ethics) collision is maximally live here, since “works done in righteousness” (직역: 의로운 행위) sits directly beside a social-loyalty homophone-adjacent concept | Reuse with mandatory flag: every occurrence of 의 in this pericope requires a translator note distinguishing forensic righteousness from 의리 |
| 자비 (kindness, χρηστότης, 3:4) | Same lexical territory as 자비 (慈悲), the primary Korean Buddhist compassion term (karuna/metta) — a self-cultivated universal virtue extended to all sentient beings, structurally opposite to a sovereign, initiating divine disposition | Reuse with fencing: must state explicitly this is God’s initiating act, not a cultivated virtue any being (human or divine) attains through practice |
| 긍휼 (mercy, ἔλεος, 3:5) | Lower risk than 자비 but shares the same general “compassion vocabulary” neighborhood | Reuse; light fencing — sufficient to distinguish from 자비 by context alone |
| 중생(의 씻음) (regeneration, 3:5) | See Doctrine 5 below — this doctrine and Regeneration are structurally fused in 3:5 (one sentence, two clauses) | Cross-reference mandatory: 3:5’s two halves (mercy-not-works / washing of regeneration) must be translated and taught as a single unbroken unit |
Net assessment: Titus 3:4-7 is the single densest concentration of Critical-risk vocabulary in the entire curriculum — five Critical/High terms (구원, 의, 은혜 via 3:7, 의롭다 하심, 중생) inside four verses. This pericope should receive the highest per-word review intensity in Phase 2.
5. Regeneration by the Holy Spirit (Titus 3:5-6)
| Available Korean Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| 중생 (regeneration, παλιγγενεσία) | The single highest-priority lexical gap/collision in the entire Titus curriculum. 중생 is a true homophone across two unrelated Sino-Korean lexemes: 重生 (Christian “regeneration/again-birth,” intended sense) and 衆生 (Buddhist “all sentient beings,” one of the most common words in Korean Buddhist discourse, e.g. 중생을 구제하다 “to save/liberate sentient beings”). Standalone use risks a Korean reader’s default parse toward the Buddhist sense | Mandatory fencing, not simple reuse: (a) NEVER use 중생 standalone — always bind it to 씻음 (“washing”) to form 중생의 씻음; (b) supplement with 거듭남/거듭나다 (“born again”), an already-established, collision-free evangelical idiom, as a parallel gloss in expository material; (c) NEVER use 환생/윤회 |
| 새롭게 하심 (renewal, ἀνακαίνωσις) | Collision with Confucian/Daoist self-renewal or longevity-cultivation practice (양생, “nourishing life”) and with the ascetic self-improvement sense (수행, 도 닦기) already flagged under baseline sanctification | Reuse with fencing: state explicitly this renewal is the Spirit’s gift, received not performed; cross-check against however Romans 12:2 was rendered in Phase 2 output for the same root-family term, since consistency across documents is a stated pipeline requirement |
| 성령 (Holy Spirit, baseline Critical) | Baseline caution against shamanistic spirit-possession framing is intensified by 3:6’s “poured out” language, which has a structural surface-parallel to a mudang’s spirit descending during a 굿 ritual | Reuse baseline term; mandatory fencing note on 3:6 specifically, given the “poured out” verb’s proximity to shamanistic invocation vocabulary |
Net assessment: This is the doctrine with a genuine lexical gap requiring active mitigation, not merely a crowded-but-workable neighborhood. 중생 cannot be used safely without a compensating strategy; this is the single highest-ranked ambiguity in the entire analysis (see Part 4).
6. Submission to Authority (Titus 2:5, 9; 3:1)
| Available Korean Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| 복종하다 (submit, ὑποτάσσω) | Used across three distinct relationships (civil, marital, servile) with one Greek verb; Korean has a live, historically documented, now-officially-rejected hierarchical framework — 삼종지도 (三從之道, “three obediences”: a woman’s prescribed lifelong obedience to father, then husband, then son) — that risks being imported wholesale into 2:5’s wife-to-husband instruction specifically | Reuse term, contextually fenced per occurrence: same Korean verb is appropriate across all three uses (matching the Greek’s deliberate single-verb repetition), but 2:5 requires a mandatory, non-optional theologian-reviewed teaching note distinguishing Spirit-enabled, voluntary, Christ-modeled submission from 삼종지도’s hierarchical, one-directional, patriarchal-succession framework |
| 순종하다 (obey, πειθαρχέω, 3:1) | Near-synonym reinforcing 복종하다 in the same verse; risk is the same hierarchical-obedience collision, lower intensity since directed at civil government rather than marriage | Reuse; standard fencing (lighter than 2:5) |
| 상전/주인 (human master, δεσπότης, 2:9) | Must be kept lexically and grammatically distinct from 주님 (κύριος, reserved for Christ’s Lordship) | Reuse with hard grammatical rule: NEVER apply the 님 honorific suffix pattern to 상전/주인; this is a structural (not merely lexical) fencing requirement |
Net assessment: Vocabulary is adequate (Korean is not short of obedience/submission words); the risk is entirely a crowded-neighborhood problem — an available, well-known indigenous ethical framework (삼종지도) sits so close to the biblical text’s surface meaning that translators may reach for it unconsciously via idiom rather than deliberate choice. This requires policy-level fencing (an explicit forbidden-alternatives note attached to every occurrence of 2:5), not a vocabulary substitution.
7. Avoiding Divisive Controversies (Titus 3:9-11)
| Available Korean Term(s) | Weakness | Recommended Strategy |
|---|---|---|
| 이단에 속한 사람 (divisive person, αἱρετικὸς ἄνθρωπος) | Modern Korean Protestant discourse has built an unusually intense, institutionally loaded public register around 이단 (idan) as a formal heresy/cult label (applied to groups like Shincheonji, JMS, and at times polemically to rival denominations); Titus 3:10’s actual referent is narrower — a person causing sectarian strife over “foolish controversies” after two pastoral warnings | Reuse with mandatory scope-narrowing note: teaching material must state this is a local, pastoral-discipline scenario, not a warrant for the modern Korean church’s broader institutional 이단-labeling practice |
| 족보 (genealogies, γενεαλογίαι, 3:9) | 족보 carries strong positive Korean cultural weight (Confucian clan identity, ancestor-memorial practice, family pride in a documented lineage record) — the opposite valence from Paul’s dismissive “foolish” framing | Reuse with mandatory valence-correction note: clarify Paul targets speculative doctrinal myth-making using genealogies (a false-teacher tactic), not general family-lineage interest, and that this is a separate historical question from the church’s jesa controversy |
| 어리석은 변론 / 율법에 대한 다툼 (foolish controversies / quarrels about the law) | No significant collision; standard vocabulary | Reuse without additional fencing |
Net assessment: Vocabulary again adequate; both key terms (이단, 족보) are crowded neighborhoods with valence problems — one over-intense/negative (이단), one over-positive (족보) relative to the text’s actual, narrower scope. Both require scope-correction notes rather than lexical substitution.
Part 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Genuinely Missing Vocabulary (no adequate existing Korean Christian term)
Titus is notable for having only one true lexical gap in this sense — most of its vocabulary challenges are crowded-neighborhood problems, not absences:
| Concept | Gap Description | Mitigation |
|---|---|---|
| Regeneration (παλιγγενεσία) | No single unambiguous Korean word exists; the natural Sino-Korean compound 중생 is a homophone collision with a foundational Buddhist term | Compound-bind to 씻음; supplement with native 거듭나다 gloss (see Doctrine 5 above and Part 4 ranking) |
All other new Titus terms (구주, 나타나다, 양육하다, 열심, 자기 백성, etc.) have available Korean words; their risk is collision/crowding, not absence.
2.2 Crowded Semantic Neighborhoods Requiring Fencing
These are concepts where Korean has a ready, natural-sounding word, but that word’s dominant existing associations belong to a different religious/cultural system and must be explicitly fenced off:
| Korean Term | Biblical Sense Needed | Competing Neighborhood | Fencing Priority |
|---|---|---|---|
| 은혜 | Unearned, non-transactional divine favor, personified as active trainer (2:11-12) | 기복신앙 (fortune-seeking transactional faith) | Highest — reused baseline Critical term intensified by Titus’s grammar |
| 중생 | One-time Spirit-wrought new birth | 衆生 (Buddhist “all sentient beings”) | Highest — true homophone, not mere connotation drift |
| 자비 | God’s initiating saving kindness (3:4) | 慈悲 (Buddhist cultivated compassion virtue) | High |
| 선한 일 | Fruit of grace/regeneration | 공덕 (Buddhist karmic merit accumulation) | High — recurs 6+ times, widest surface area |
| 경건 | Personal devotion to the living God flowing from grace | 제사-linked Confucian ritual-reverence performance | High |
| 복종하다 (2:5 specifically) | Spirit-enabled, voluntary, Christ-modeled wife’s submission | 삼종지도 (rejected hierarchical “three obediences” doctrine) | High — single sharpest collision in the Submission doctrine |
| 이단에 속한 사람 | A narrow, local, twice-warned sectarian troublemaker | Modern institutional 이단-labeling discourse | Medium-High |
| 족보 | Speculative doctrinal myth-making via genealogies | Positive Confucian clan-lineage-record culture | Medium-High |
| 나타나다/나타나심 | A datable historical event (incarnation) or certain future event (return) | Shamanistic spirit-manifestation vision language (a spirit “appearing” to a mudang) | Medium |
| 바른 교훈 | Christ-centered, life-giving apostolic teaching | Confucian 정도 / Buddhist 정법 (“correct Way/teaching”) orthodoxy-conformity framing | Medium |
| 열심 | Zeal as response to accomplished redemption | Korea’s diligence/achievement-culture idiom (열심히 하다) | Medium |
| 자기 백성 | Church across all ethnicities as God’s covenant possession | 단일민족 (ethnic-nationalist “single homogeneous nation” self-conception) | Medium |
| 장로/감독 | A single, doctrinally-qualified local church office | Confucian age-based elder-honor; later Korean denominational bishopric hierarchy | Medium |
2.3 Note on the Absence of a “Crowded but Harmless” Category
Unlike some pipeline languages where certain terms face crowding from a neutral secular competitor (low doctrinal stakes), nearly every crowded term identified above collides with an active, still-practiced religious or ethical system (Buddhism, shamanism, Confucian ritual/social ethics) rather than a merely secularized idiom. This reflects Titus’s dense concentration of soteriological and ethical vocabulary within a short, three-chapter letter — proportionally, Titus has a higher density of religiously-loaded crowded terms per verse than the Romans baseline, concentrated overwhelmingly in the core passage (2:11–3:8).
Part 3: Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| παλιγγενεσία (regeneration) | Paraphrase (compound), not transliteration — 중생의 씻음, supplemented with native gloss 거듭나다 | A transliteration (e.g., a loanword form) would be unnatural and unreadable in Korean theological prose; the compound-binding strategy is the only viable mitigation for the homophone collision. Transliteration is not a live option here since Korean Bible tradition has never transliterated this term. |
| σωτήρ (Savior) | Established KRV term (구주), not transliteration | Korean already possesses a settled, low-collision Christian-register term; no gap to fill via transliteration. |
| ἐπιφάνεια (epiphany/appearing) | Paraphrase using existing verb (나타나다/나타나심), not transliteration or coinage | A transliterated “에피파니” would be foreign-sounding, register-inappropriate for KRV-style prose, and would forfeit the opportunity to anchor the concept in ordinary Korean vocabulary that can then be fenced against shamanistic “appearing” language. Paraphrase-with-fencing is preferred over an opaque loanword that readers could not evaluate at all. |
| ἀνακαίνωσις (renewal) | Existing compound (새롭게 하심), not transliteration | Consistent with Romans 12:2 root-family precedent in the baseline pipeline; transliteration would break cross-document consistency. |
| αἱρετικὸς ἄνθρωπος (divisive person) | Paraphrase (이단에 속한 사람) with scope-narrowing note, not use of 이단 as a bare label | The bare label 이단 alone would import the full weight of modern institutional heresy-discourse; the fuller descriptive phrase, paired with a mandatory teaching note, better preserves the text’s narrower pastoral scope. |
| Amen/Hallelujah-class terms | Transliteration, per baseline convention | Not newly introduced in Titus, but confirmed: no Titus-specific occurrence requires a departure from the established baseline transliteration standard (아멘, 할렐루야). |
| Proper names (Zenas, Apollos, Artemas, Tychicus, Nicopolis, Crete/Cretans) | Transliteration per KRV-established or KRV-consistent forms | 디도 (Titus), 그레데 (Crete/Cretan adj. 그레데인), 세나 (Zenas), 아볼로 (Apollos), 아데마 (Artemas), 두기고 (Tychicus), 니고볼리 (Nicopolis) — standard KRV proper-noun transliteration; no paraphrase option applies to proper names. These should be formally added to translation memory in the next pipeline step, as they are not covered by the Romans baseline (which lacks Cretan/Pastoral-Epistle geography). |
| μιᾶς γυναικὸς ἀνήρ (“one-woman man”) | Literal paraphrase, deliberately under-resolved | Where English-language denominational traditions themselves disagree on this qualification’s precise scope, Korean translation should not resolve the ambiguity by choosing an interpretively loaded paraphrase; render literally (한 아내의 남편) and leave interpretation to teaching notes. |
General principle applied throughout: Titus contains no cases where transliteration is the better option over an available, fenceable Korean paraphrase for a doctrinal term. This differs from some contexts in the wider pipeline (e.g., languages with no existing Christian vocabulary tradition) — Korea’s high existing Christian literacy means paraphrase-plus-fencing is consistently preferred over introducing new loanwords, except for proper names, where transliteration is the only applicable strategy.
Part 4: Ranked List of Titus’s Highest-Risk Ambiguities
Ranked by combined severity of (a) doctrinal centrality to the core passage, (b) collision intensity with an active competing religious/cultural system, and (c) likelihood of translator/reader default toward the wrong sense absent deliberate mitigation.
-
중생 (regeneration, Titus 3:5) — True homophone with the foundational Buddhist term 衆生 (“all sentient beings”). Highest risk in the entire curriculum: unlike connotation-drift risks elsewhere, this is a hard collision where an unfenced reader could parse the wrong lexeme entirely. Mandatory: never standalone; always 중생의 씻음; supplement with 거듭나다.
-
은혜 as active trainer of godliness (Titus 2:11-12) — The baseline’s already-Critical 기복신앙 collision is structurally intensified here because grace is grammatically personified as the one who “trains” — the exact verb-role folk-transactional religion assigns to ritual performance in exchange for blessing. This is the doctrine most likely to be silently absorbed into an existing (wrong) mental script rather than read fresh.
-
의 / 의로운 행위 in the anti-works statement (Titus 3:5) — The single verse in the entire curriculum where “righteousness” and “works” are explicitly negated as the ground of salvation, placed directly beside the 의리 (loyalty-ethics) collision risk. A mistranslation here does not just create ambiguity — it can invert the verse’s meaning from “not by works of righteousness” toward “not without proper loyalty-conduct,” collapsing the entire soteriological point of Titus 3:4-7.
-
복종하다 in the wife-to-husband context (Titus 2:5) — The sole occurrence in the letter where a single Greek verb’s three parallel uses (civil/marital/servile) intersects with a specific, named, historically documented, now-repudiated Korean doctrine (삼종지도). Risk is not that the wrong word will be chosen (복종하다 is correct) but that the unstated interpretive frame readers bring to it will be wrong unless explicitly fenced.
-
자비/긍휼 cluster describing God’s saving disposition (Titus 3:4-5) — Both terms sit inside Korean Buddhism’s primary compassion vocabulary; risk is subtler than #1-3 (connotation-drift rather than homophone collision or doctrinal inversion) but affects two terms simultaneously in adjacent verses.
-
선한 일 across its 6+ recurrences (1:16; 2:7,14; 3:1,8,14) — Individually moderate risk per occurrence (공덕 collision), but ranked here for cumulative exposure: this is the single most frequently repeated new term in the letter, meaning even a modest per-occurrence risk compounds across the whole book and is highly visible to learners moving lesson-to-lesson.
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나타나다/나타나심 across its three occurrences (2:11,13; 3:4) — Structurally central to the core passage’s three “appearings” (grace’s past appearing, Christ’s future appearing, God’s kindness appearing), but the shamanistic collision risk (spirit-manifestation to a mudang) is real without being as severe as the top-ranked items, since context in each verse (datable event / certain future event) does most of the disambiguating work already.
-
이단에 속한 사람 (Titus 3:10) — High cultural salience risk (modern Korean church discourse’s intense 이단-labeling practice) but lower doctrinal-centrality weight than items 1-6, since it is peripheral to (not part of) the core passage’s soteriology.
-
족보 (Titus 3:9) — Valence-inversion risk (positive cultural association vs. Paul’s dismissive framing) but narrow in scope (a single verse, non-recurring, non-core-passage).
-
경건/양육하다 pairing (Titus 2:11-12) — Real but comparatively lower risk than items 1-4 because both already carry the general baseline sanctification cautions; Titus mainly requires consistent application of existing fencing rather than a novel mitigation.
Summary Recommendation for Phase 2 Handoff
- Items ranked 1-4 above must receive mandatory human theologian review on every occurrence, not merely a translation-memory flag, consistent with the Romans baseline’s Critical-tier escalation rule.
- Item 1 (중생) requires a structural translation rule (compound-binding, never standalone) rather than a discretionary translator choice — this should be encoded as a hard validation check in Phase 2’s automated self-validation step, parallel to the baseline’s forbidden-substitution list (해탈, 영력, 신령, 환생/윤회).
- The core passage (Titus 2:11-3:8) as a whole should be treated as the highest-density-risk unit in the curriculum and scheduled for concentrated, unhurried theologian review rather than distributed across ordinary batch processing.
- All findings in this analysis are proposals pending formal incorporation into an updated
translation_memory.jsonanddoctrine_risk_registry.json, per the same process used for the Romans baseline.