Semantic Analysis
Semantic Analysis — 1 Corinthians (Full Book) | English → Bavarian
Method and Scope
This analysis covers 1 Corinthians in its entirety, chapter 1 through chapter 16. The core passage, 1 Corinthians 15:1-11, receives full verse-by-verse treatment of every load-bearing term. Every other chapter receives a chapter-level study of its load-bearing theological terms using the same field set. Where a term is already recorded in the baseline Romans translation_memory.json, that exact Bavarian rendering is reused here without modification, per the hard rule that the baseline is the language authority. New terms specific to 1 Corinthians are proposed following the same conventions documented in the baseline package (borrowed standard-German form with Bavarian phonological adaptation for abstract/register-gap doctrinal vocabulary; native dialect coinage for warm, concrete, relational vocabulary).
Field set applied to every term: Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Destination-language (Bavarian) rendering risk.
PART A — CORE PASSAGE VERSE-BY-VERSE: 1 Corinthians 15:1-11
Verse 1
Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε
| Field | εὐαγγέλιον | παραλαμβάνω (παρελάβετε) | ἵστημι (ἑστήκατε) |
|---|---|---|---|
| Transliteration | euangelion | parelabete | hestēkate |
| Literal meaning | good news, glad tidings | to receive, take over (something handed to you) | to stand, stand firm |
| Semantic range | an announcement of victory/good news; NT: the apostolic proclamation of Christ | receiving a tradition passed down authoritatively, not personal discovery | physical standing; figuratively firm, settled position |
| English variants | gospel, good news, glad tidings | received, accepted, took hold of | stand, stand firm, are standing |
| Contextual theological meaning | The fixed, already-preached content Paul is about to restate — not a new teaching | Establishes a technical receive/deliver (paralambanō/paradidōmi) pair with v.3, naming the Corinthians as recipients of a fixed apostolic tradition | Their present standing in the faith depends on continuing to hold this specific content, not a vaguer religious stability |
| Bavarian rendering risk | Low. Reuse baseline Evangelium exactly. Stable, liturgically familiar. | Medium-High. No baseline entry. Render “ihr hab’s aa aufgnomma” or formal “empfanga” (Überliaferung pattern, see v.3). Risk: Bavarian Catholic culture has a strong native category of Tradition (sacred Tradition alongside Scripture) which can helpfully anchor this receive/deliver technical sense — but reviewers must ensure it lands on Paul’s specific apostolic eyewitness content, not open-ended ecclesiastical Tradition generally. | Low. “steh’ts drin” / “seid’s fest gstanden” — minor register note only. |
Verse 2
δι᾽ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ μάτην ἐπιστεύσατε
| Field | σῴζεσθε (σῴζω) | κατέχετε (κατέχω) | ἐπιστεύσατε (πιστεύω) |
|---|---|---|---|
| Transliteration | sōzesthe | katechete | episteusate |
| Literal meaning | to save, rescue, deliver | to hold fast, retain, possess firmly | to believe, trust, put faith in |
| Semantic range | present passive, continuous aspect: “you are being saved” — an ongoing state resulting from a past act | grip/retain physically or a teaching mentally | intellectual assent plus personal trust/reliance |
| English variants | are being saved, are saved | hold fast, hold firmly, retain | believed, came to believe, trusted |
| Contextual theological meaning | The present-tense form signals salvation as an ongoing reality grounded in a completed gospel event, not a one-time transaction disconnected from present life | Continuing to hold the gospel content is the mark of genuine, non-vain faith | Faith must have had genuine content (this gospel), or it was “in vain” |
| Bavarian rendering risk | High. Reuse baseline salvation = Erlösung doctrine, but note: baseline TM records the noun/state; this verse’s continuous-aspect verb form must be rendered so as not to collapse into a one-time past event (“wart’s errett”) — prefer a durative phrasing like “ihr werd’s grad errett” to preserve the ongoing sense. | Medium. New term. “festhalten” / “festhoit’n” — Low-Medium collision risk, fairly transparent. | Medium. Reuse baseline faith = Glaam (verb form “glaam”/“glaabt ham”). Standard risk profile already documented in baseline (personal trust in Christ, not generic folk religiosity). |
Verse 3
παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς
| Field | παραδίδωμι (παρέδωκα) | ἐν πρώτοις | Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν | κατὰ τὰς γραφάς |
|---|---|---|---|---|
| Transliteration | paredōka | en prōtois | Christos apethanen hyper tōn hamartiōn | kata tas graphas |
| Literal meaning | to hand over, deliver, transmit | among first things, of first rank | Christ died on behalf of/for the sins | according to the writings |
| Semantic range | technical term for transmitting authoritative tradition (paired with paralambanō) | temporal (“first of all”) or ranked (“of first importance”) | substitutionary death for/because of sin | fulfillment-citation formula pointing to OT Scripture as a body |
| English variants | delivered, handed down, passed on | first of all, of first importance, as of first rank | Christ died for our sins | according to the Scriptures, as the Scriptures said |
| Contextual theological meaning | Paul is not innovating; he transmits a fixed, pre-formed creedal tradition he himself received | Marks this creed as foundational/primary content, not one teaching among many | The heart of the gospel: substitutionary atonement for sin, grounding the whole letter’s ethics | Christ’s death and (v.4) resurrection are the fulfillment of OT revelation, not a novel claim |
| Bavarian rendering risk | High. New term, paired with v.1’s παραλαμβάνω. Render “hab i weidergeb’n” (Überliaferung). Same Catholic-Tradition resonance/risk noted at v.1 applies here with even more force, since this is the technical transmission-formula verse. Flag for theologian review. | Medium. “vor allem” / “as Wichtigste zerst” — Low-Medium, mainly a register choice. | Critical. ἁμαρτία reuses baseline sin = Sünd (flagged High in baseline for its colloquial “what a shame” drift); here it combines with substitutionary ὑπέρ (“for/on behalf of”) which must be rendered so the vicarious, sin-bearing sense is unmistakable — “gstorbn füa unsere Sünd” not merely “gstorbn wegen unsere Sünd” (died because of, weaker). | Medium. Reuse baseline citation convention; render “so wia’s in de Heiling Schrift steht” — reuse baseline doctrine inspiration_of_scripture. |
Verse 4
καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς
| Field | θάπτω (ἐτάφη) | ἐγείρω (ἐγήγερται) | τῇ τρίτῃ ἡμέρᾳ |
|---|---|---|---|
| Transliteration | etaphē | egēgertai | tē tritē hēmera |
| Literal meaning | was buried | has been raised (perfect tense) | on the third day |
| Semantic range | burial as confirmation of real, physical death | perfect tense = a past act with a continuing, present result: “stands raised” | a specific, dateable, historical marker |
| English variants | was buried, buried | has been raised, is risen, was raised | on the third day, the third day |
| Contextual theological meaning | Burial guarantees Christ truly died (no docetic escape); pairs with resurrection to confirm bodily, historical reality | The perfect tense is theologically loaded: Christ’s resurrected state is a present, abiding fact at the moment Paul writes, not a distant past event only | Grounds the resurrection in real, checkable history, matching OT typology (e.g., Hosea 6:2, Jonah) |
| Bavarian rendering risk | Low. “is begrabn wordn” — stable, no significant risk. | Critical. Reuse baseline resurrection = Aufersteh'ng exactly for the noun/doctrine; the perfect-tense verb should render as “is aufgstanden und lebt” or similar to preserve the abiding-result nuance, not just a flat simple-past “is aufgstanden” that could read as a one-off historical fact disconnected from present reality. Core to the entire curriculum’s central doctrine (Resurrection of Christ and Believers) — flag every occurrence for theologian review. | Low. “am dritt’n Dog” — stable numeral phrase, minor risk. |
Verse 5
καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα
| Field | ὀράω/ὀπτάνομαι (ὤφθη) | Κηφᾷ | οἱ δώδεκα |
|---|---|---|---|
| Transliteration | ōphthē | Kēpha | hoi dōdeka |
| Literal meaning | was seen, appeared | Cephas (Peter’s Aramaic name) | the Twelve |
| Semantic range | passive “was seen” — a technical resurrection-appearance verb throughout this passage (vv. 5,6,7,8), denoting a real, external, bodily-visible event witnessed by specific named people | proper name; Aramaic for “rock,” Peter’s other name | the twelve apostles as a fixed, recognized group |
| English variants | appeared to, was seen by, showed himself to | Cephas, Peter | the Twelve, the twelve apostles |
| Contextual theological meaning | Establishes a court-of-witnesses structure: named, checkable, still-living eyewitnesses to a bodily resurrection, not a private vision or legend | Anchors the appearance to the most recognizable apostolic figure | Confirms the appearance was to the recognized apostolic core, not an obscure fringe group |
| Bavarian rendering risk | High. New term. Render “hat si zoagt” / “is erschiena”. Caution: the standard-German-derived noun Erscheinung (as in “Marienerscheinung,” a Marian apparition, or a ghost sighting) is a live and strong folk-Catholic category in Bavarian devotional culture (cf. baseline’s Altötting/intercession notes). Using the noun form “Erscheinung” for Christ’s bodily resurrection appearances risks the reader defaulting to the apparition/vision genre rather than a real, physical, historical encounter. Prefer verb phrasing (“hat si zoagt,” “ham’n gseng”) over the noun, and flag for theologian review. | Low. Retain established Bible-tradition proper name “Kephas” or gloss “Petrus (Kephas)”. | Low. “de Zwölf” — stable. |
Verse 6
ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν
| Field | ἐφάπαξ | κοιμάομαι (ἐκοιμήθησαν) | μένουσιν |
|---|---|---|---|
| Transliteration | ephapax | ekoimēthēsan | menousin |
| Literal meaning | at one time, once for all | have fallen asleep | remain |
| Semantic range | a single, simultaneous, unrepeated occasion | a common NT euphemism for a believer’s death, framing it as temporary, reversible rest, not annihilation | continue to exist/be present |
| English variants | at once, all at the same time | fallen asleep, died, passed away | remain, are still alive, are still living |
| Contextual theological meaning | 500 simultaneous witnesses strengthens the historical, verifiable nature of the appearance claim | The “sleep” euphemism only makes theological sense given the resurrection hope developed later in the chapter — death is temporary for believers united to the risen Christ | Paul appeals to living eyewitnesses as checkable evidence at the time of writing |
| Bavarian rendering risk | Low. “auf oa Mal” — minor register note only. | Medium. New term. Render “san eingschlafn” — must be glossed clearly as death (not literal sleep) in teaching contexts, since the euphemism only carries its full hope-content once ch. 15’s resurrection argument is understood; flag as recurring vocabulary throughout ch. 15 (see also v.18, v.20 in remainder analysis below). | Low. “san no do” / “lebn no” — stable. |
Verse 7
ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν
| Field | Ἰακώβῳ | τοῖς ἀποστόλοις πᾶσιν |
|---|---|---|
| Transliteration | Iakōbō | tois apostolois pasin |
| Literal meaning | to James | to all the apostles |
| Semantic range | proper name (the Lord’s brother, later Jerusalem church leader) | the complete recognized apostolic circle, wider than “the Twelve” |
| English variants | James | all the apostles |
| Contextual theological meaning | Further named, checkable witness; James’s later prominence in Acts and Galatians corroborates the claim | Confirms universal apostolic agreement on the resurrection appearances — no rival apostolic tradition denies it |
| Bavarian rendering risk | Low. Established Bible-tradition proper name “Jakobus.” | Low. Reuse baseline apostle = Apostl exactly; “alle Apostl” — stable, established term. |
Verse 8
ἔσχατον δὲ πάντων ὥσπερ τῷ ἐκτρώματι ὤφθη κἀμοί
| Field | ἔκτρωμα |
|---|---|
| Transliteration | ektrōma |
| Literal meaning | untimely born one; a miscarried or aborted fetus |
| Semantic range | a stark, self-deprecating image of unexpected, out-of-due-course birth/existence — rare NT word, used nowhere else by Paul of himself elsewhere with this force |
| English variants | one born at the wrong time, the least/last, one untimely born |
| Contextual theological meaning | Paul’s radical self-abasement: he does not belong among the apostolic witnesses by natural qualification, yet grace made room for him anyway — the point is set up for v.9-10’s grace argument |
| Bavarian rendering risk | Medium-High. No baseline entry; no natural dialect idiom carries this exact image. A literal rendering (“wia a Fehlgeburt”) risks landing as clinically/politically loaded in contemporary usage (miscarriage/abortion discourse) rather than as Paul’s ancient self-abasement image. Recommend a softened but still humble equivalent, e.g., “wia oaner, der ned amoi richtig auf d’Welt kemma is” with a translator’s note preserving the force without triggering the modern medical/political register. Flag for theologian review given the doctrine at stake (apostleship, grace) and the sensitivity of the image. |
Verse 9
Ἐγὼ γὰρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ
| Field | ἐλάχιστος | καλεῖσθαι | ἐδίωξα (διώκω) | τὴν ἐκκλησίαν τοῦ θεοῦ |
|---|---|---|---|---|
| Transliteration | elachistos | kaleisthai | ediōxa | tēn ekklēsian tou theou |
| Literal meaning | least, smallest | to be called | I persecuted | the church of God |
| Semantic range | superlative of smallness/insignificance | to be named/designated (echoes the “called” vocabulary family) | to hunt down, pursue with hostile intent | the assembly/gathered people belonging to God |
| English variants | least, smallest, most unworthy | called, named | persecuted, pursued, hunted | church of God, God’s church, assembly of God |
| Contextual theological meaning | Paul’s own assessment of his unworthiness relative to the other apostolic witnesses | Ties back to the called/calling word family already documented in the baseline as context-sensitive | Historical fact establishing Paul’s pre-conversion hostility to the gospel, heightening the grace to come in v.10 | The specific, concrete community Paul once attacked, now the community he serves |
| Bavarian rendering risk | Low. “da Gringste” / “am wenigsten wert” — minor register note. | Medium. Reuse baseline called = beruafa word family; context-sensitive per baseline’s own flag (apostleship sense here). | Low-Medium. “hab verfolgt” — stable, though must be clearly historical/hostile, not a milder “opposed.” | High. Reuse baseline church = Kirch (flagged High in baseline: defaults overwhelmingly to the physical parish building/Kirchweih sense) combined with god = Gott. Render “Kirch vo Gott,” paralleling the baseline’s established s'Reich vo Gott pattern. Reviewers must ensure this reads as the gathered people of God under persecution, not the parish building. |
Verse 10
χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί
| Field | χάρις | κενή (κενός) | ἐκοπίασα (κοπιάω) |
|---|---|---|---|
| Transliteration | charis | kenē | ekopiasa |
| Literal meaning | grace, unmerited favor | empty, vain, without effect | I labored, toiled |
| Semantic range | God’s free, unearned gift/favor | ineffective, fruitless, without result | hard, wearying work/effort |
| English variants | grace, unmerited favor | vain, in vain, without effect, empty | labored, worked hard, toiled |
| Contextual theological meaning | Paul’s entire apostolic identity and ministry are attributed to grace alone, not merit — the same grace/works contrast central to Romans | The grace given was not wasted/fruitless — it produced real, visible ministry | The labor is real and considerable, yet immediately re-attributed to grace working in/with Paul, not to Paul’s own achievement |
| Bavarian rendering risk | Critical. Reuse baseline grace = Gnad exactly. Baseline’s own High-risk flag applies directly here: Bavarian Catholic folk piety’s devotional-transaction undertone (pilgrimage vows, votive offerings) must not bleed into this verse, since Paul is explicitly crediting all his labor to grace, not to merit accumulated through devotional effort. This is precisely the grace-versus-merit contrast the baseline instructs must always be preserved (Romans 4:4-5, 11:5-6 pattern) — flag for theologian review. | Medium. New term. “ned umsonst” / “ned vergebns” — Low-Medium, fairly transparent. | Low-Medium. “hab gschafft” / “hab mi gmüht” — minor register note. |
Verse 11
εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτω κηρύσσομεν καὶ οὕτως ἐπιστεύσατε
| Field | κηρύσσω |
|---|---|
| Transliteration | kēryssomen |
| Literal meaning | to proclaim as a herald, announce publicly and authoritatively |
| Semantic range | official, authoritative public proclamation, distinct from private opinion-sharing |
| English variants | preach, proclaim, announce, herald |
| Contextual theological meaning | Whether Paul or the other apostles, the message proclaimed and believed is identical — closing the unity-of-testimony argument that frames the whole passage |
| Bavarian rendering risk | Medium. New term (related to but distinct from gospel = Evangelium, which is the content proclaimed). Render “predig’n” / “verkündn” — must retain the sense of authoritative public heralding, not a private testimony share; ties back to ἐπιστεύσατε, reuse baseline faith = Glaam word family. |
PART B — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK
Chapter 1 — Factionalism, the Cross as Wisdom and Power (Introduced)
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| division/schism σχίσμα schisma a tear, split, rip | a factional split within a group that should be unified division, schism, split, faction | Corinthian believers splitting into rival camps around personalities (Paul, Apollos, Cephas, Christ) | High. New term: “Spaltung” (from standard German; regional pronunciation “Spoitung”). Bavaria’s own confessional history (the Reformation-era Catholic/Protestant split running through German-speaking lands) gives “Spaltung” unusually loaded historical resonance; reviewers must ensure it reads as intra-congregational rivalry, not an echo of the confessional schism. |
| strife/quarrels ἔρις eris strife, contention | rivalry, quarreling, discord quarrels, strife, contention, dissension | The behavioral fruit of the division named above | Low-Medium. “Streit” / “Streid” — minor register note. |
| wisdom σοφία sophia wisdom, skill | human cleverness/rhetorical skill vs. God’s wisdom revealed in the cross wisdom, cleverness, learning | Human wisdom is shown to be foolishness measured against the cross | Medium. “Weisheit” — stable borrowed term; must preserve the sharp contrast with worldly cleverness, not collapse into generic folk-wisdom sayings. |
| foolishness μωρία mōria foolishness, folly | that which appears absurd/irrational by worldly standards foolishness, folly, absurdity | The cross appears foolish to those perishing but is God’s wisdom to those being saved | Low-Medium. “Torheit” — stable, paired directly with wisdom above. |
| cross σταυρός stauros a wooden execution stake/cross | the instrument of Roman crucifixion; by metonymy, the message of Christ’s atoning death cross, crucifixion, the cross | ”The word of the cross” is the content of the gospel proclamation, foolish to the world but the very power of God | High. “Kreuz” (dialect “Kreiz”). Baseline’s own note on the Herrgottswinkel (crucifix corner) and Wegkreuz (roadside crosses) documents just how saturated Bavarian folk-Catholic visual culture already is with crucifix imagery. Risk: the physical, decorative, even apotropaic familiarity of “Kreuz” imagery may cause “the word of the cross” to be heard as a reference to a familiar devotional object rather than the specific doctrinal content (substitutionary atonement) Paul is proclaiming. Flag for theologian review. |
| power (of God) δύναμις dynamis power, might, capability | sovereign, saving capability, contrasted with human strength/rhetoric power, might, strength | The cross, though weak-seeming, is the actual saving power of God | Medium. Reuse baseline power_of_god = Kraft vo Gott pattern for the “Kraft” root. |
| church of God / called / saints ἐκκλησία τοῦ θεοῦ / κλητοί / ἡγιασμένοι ekklēsia tou theou / klētoi / hēgiasmenoi — | — — | Standard salutation vocabulary | High. Reuse baseline exactly: church = Kirch, called = beruafa, saints = Heiling, holy = heilig. No new terms; baseline risk notes apply unchanged. |
| fellowship κοινωνία koinōnia shared participation | fellowship with Christ (1:9) fellowship, participation, communion | Called into shared participation with God’s Son | Medium. Reuse baseline fellowship = Gmoaschaft exactly. |
| spiritual gift χάρισμα charisma grace-gift | enrichment in every gift while awaiting Christ’s return (1:7) gift, spiritual gift | Sets up the fuller treatment in ch.12 | Medium. Reuse baseline spiritual_gifts = Gnodngob'n exactly. |
Chapter 2 — The Cross as Wisdom and Power (Developed); Spirit-Revealed Wisdom
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| mystery μυστήριον mystērion a hidden thing now disclosed | in Paul, a previously concealed divine plan now revealed through the gospel — not an esoteric secret for initiates only mystery, secret, hidden truth | God’s wisdom, formerly hidden, now revealed in the crucified Christ | Medium-High. New term: “Geheimnis” (secret; alternative more formal “Mysterium,” closer to liturgical Catholic usage of “Mysterium des Glaubens”). Risk: could default either toward vague folk-secrecy or toward the specifically sacramental/liturgical “Mystery” register; must be anchored explicitly to “now revealed,” not an ongoing hidden rite. |
| natural/unspiritual person ψυχικὸς ἄνθρωπος psychikos anthrōpos soul-ish person, one governed by natural human capacity | a person without the Spirit, unable to receive spiritual truth the natural man, the unspiritual person | Contrasted with the Spirit-taught believer; not a statement about intelligence but about spiritual receptivity | Medium. “da natürliche Mensch” — register-gap term, no native coinage; must avoid an intelligence/education-based misreading. |
| spiritual person πνευματικός pneumatikos Spirit-possessed/Spirit-governed | one indwelt by and taught by the Holy Spirit, able to discern spiritual truth the spiritual person, the spiritual man | The believer, in contrast to v.14’s natural person | High. “geistlich.” Major collision risk: in German/Bavarian church usage, “der Geistliche” is the standard word for a priest or clergyman. Rendering πνευματικός as “geistlich” risks the reader hearing “clerical/priestly” (an ordained-office category) rather than Paul’s meaning (every Spirit-indwelt believer). Recommend a disambiguating gloss such as “vom Heiling Geist erfüllt” in first occurrences, reserving bare “geistlich” for later, clearly-contexted uses. Flag for theologian review. |
| Spirit of God / mind of Christ πνεῦμα τοῦ θεοῦ / νοῦς Χριστοῦ pneuma tou theou / nous Christou — | — — | The Spirit who reveals God’s wisdom; believers share Christ’s own perspective | Medium. Reuse baseline holy_spirit = Heiliger Geist; “Christi Sinn” — no baseline entry for this exact phrase, low risk given transparency. |
Chapter 3 — Christian Unity versus Factionalism (Continued); the Church as Temple
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| fleshly/carnal σαρκικός sarkikos of the flesh | immature, worldly-minded behavior among believers, not necessarily sexual sin specifically here carnal, fleshly, worldly | The Corinthians’ factionalism proves they are acting like unconverted, immature people despite being believers | Medium. “fleischlich” — risk that Bavarian colloquial usage skews the term toward sexual appetite specifically rather than Paul’s broader sense of worldly immaturity; disambiguate with context (“uareif, wia woltliche Leut”). |
| temple of God ναὸς θεοῦ naos theou God’s sanctuary/dwelling place | the church corporately as God’s dwelling, not a building temple of God, God’s temple, sanctuary | The gathered church (and, in ch.6, the individual believer’s body) is where God dwells | Critical. New term: “Tempel” — the metaphor must be sharply distinguished from the physical parish-church building, given baseline’s own documentation that church = Kirch already defaults overwhelmingly to the concrete building/Kirchweih sense in Bavarian usage. Using “Tempel” (rather than “Kirch”) for this metaphor helps avoid that collision, but reviewers must still ensure the indwelling-presence meaning (not an architectural comparison) comes through. Flag for theologian review. |
| building up / reward οἰκοδομή / μισθός oikodomē / misthos building/construction; wages, payment | ministry that builds the church lastingly; reward evaluated by fire-testing build up, edify; reward, wages | Ministers are held accountable for how they build on the one foundation, Christ | Medium. Reuse pattern from baseline doctrine mutual_edification (“d’gegenseitige Erbauung”) for οἰκοδομή; “Lohn” for μισθός, low risk. |
Chapter 4 — Christian Unity versus Factionalism (Apostolic Authority); Stewardship
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| steward οἰκονόμος oikonomos household manager | one entrusted with another’s property/resources, accountable to the owner steward, manager, servant-manager | Apostles are stewards of God’s mysteries, accountable to God, not human opinion | Medium. “Verwalter” (dialect “Verwoita”) — register-gap term, fairly transparent; low collision risk. |
| spiritual fatherhood πατήρ (4:15) patēr father | Paul’s pastoral, spiritual (not biological or divine) fatherhood of the Corinthian church through the gospel father, spiritual father | Distinct sense from father = Voda used of God the Father in the baseline; context-sensitive | Medium. Reuse baseline father = Voda form but flag context-sensitivity explicitly: here it denotes Paul’s pastoral relationship, not divine Fatherhood — must not be confused doctrinally with the baseline’s adoption/abba cluster. |
Chapter 5 — Church Discipline and Holiness (Introduced)
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| sexual immorality πορνεία porneia illicit sexual activity | a broad NT category for sexual sin outside marriage, here specifically incest (5:1) sexual immorality, fornication | The specific occasion for the church discipline case Paul addresses | High. “Unzucht” / “Ehebruch und Unzucht” — must not be softened or narrowed; ties directly to the doctrine of holiness within the church community. |
| deliver to Satan παραδοῦναι τῷ Σατανᾷ paradounai tō Satana hand over to Satan | formal church-discipline act of excommunication, removing a member from the protective fellowship of the church deliver to Satan, hand over to Satan, put out | Corrective, restorative discipline aimed at the offender’s ultimate salvation, not vindictive punishment | High. “an’n Satan ausliefern” — significant church-discipline doctrine; note that Catholic tradition has its own formal excommunication (“Bann”) vocabulary, which could either helpfully anchor the concept of formal removal from fellowship or unhelpfully import purely institutional-canonical overtones detached from Paul’s restorative purpose. Flag for theologian review. |
| Christ our Passover τὸ πάσχα ἡμῶν… Χριστός to pascha hēmōn Christos our Passover | OT Passover lamb typology applied to Christ’s sacrificial death our Passover lamb, Christ our Passover | Christ’s death fulfills Passover typology; the church must be the “unleavened” community it already is in Christ | Critical. New term: “Passah-Lamm.” Requires OT background explanation (the Exodus Passover lamb) for a Bavarian Catholic audience whose liturgical calendar centers on Easter (Ostern) rather than Passover explicitly; risk of the typology being lost if simply glossed as a generic Easter reference without the sacrificial-lamb connection. |
| leaven ζύμη zymē leaven, yeast | a small corrupting influence that spreads through the whole leaven, yeast | Tolerated sin corrupts the whole community, as leaven spreads through dough | Low-Medium. “Sauerteig” (dialect “Sauadoag”) — genuinely positive cultural resonance given rural Bavarian bread-baking tradition; low risk once the “spreading/corrupting” sense is made explicit in context. |
Chapter 6 — Church Discipline and Holiness (Continued); the Body as Temple
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| lawsuits/judging κρίνειν / κριτήρια krinein / kritēria to judge; law courts | believers taking each other to secular courts instead of resolving disputes within the church lawsuits, judging, going to court | Undermines the church’s witness and the “saints will judge the world” future reality | Medium. “vor Gricht ziag’n” / “richten” — fairly transparent, low collision risk. |
| body σῶμα sōma physical body | the believer’s own physical body as significant, not disposable, because it belongs to the Lord and will be raised body | Grounds sexual ethics in the body’s God-given dignity and destiny, contra a spirit/body dualism that treats the body as unimportant | Medium. “Leib” — standard vocabulary, low collision risk; reuse pattern for chapters 11-15’s later body-of-Christ language. |
| temple of the Holy Spirit ναὸς τοῦ ἁγίου πνεύματος naos tou hagiou pneumatos sanctuary of the Holy Spirit | the individual believer’s body as God’s dwelling place via the indwelling Spirit temple of the Holy Spirit, God’s temple in you | Grounds the prohibition of sexual immorality in the body’s sacred, Spirit-indwelt status | Critical. Same term family as ch.3’s temple of God; reuse “Tempel” rendering. Same distinguishing-from-Kirch-the-building risk applies, now individualized to the believer’s own body — flag for theologian review given the doctrine of holiness at stake. |
| bought with a price ἠγοράσθητε τιμῆς ēgorasthēte timēs you were bought at a price | redemption imagery from the slave market: a costly, completed transaction that transfers ownership bought with a price, purchased | Believers belong to God because Christ paid to redeem them; grounds the call to honor God with the body | High. New term: “erkaaft” (worn) / “um an teuern Preis erkaaft.” Risk: a bare commercial “erkaaft” (“bought,” as in an ordinary purchase) can flatten the costly, self-sacrificial redemption sense; must be paired with baseline salvation = Erlösung conceptually even though the vocabulary itself is distinct. |
Chapter 7 — Marriage and Singleness
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| marriage γάμος / γαμέω gamos / gameō marriage; to marry | the marriage relationship and act of marrying marriage, to marry, to wed | Paul’s pastoral counsel on marrying, remaining unmarried, and marital obligations in light of the present age | Medium. “Ehe” / “heiraten” — Catholic sacramental theology of marriage (one of the seven sacraments) may add unintended sacramental weight to a pastoral-counsel passage; low collision risk overall but worth a contextual note. |
| virgin παρθένος parthenos virgin, unmarried woman | an unmarried person (usually female), here Paul’s pastoral category, not a title virgin, unmarried woman | Paul gives counsel specifically addressing unmarried believers weighing marriage | High. “Jungfrau” — strong default association with the Virgin Mary (Jungfrau Maria) given the intensity of Bavarian Marian devotion (cf. baseline’s Altötting note). Paul’s generic pastoral category for any unmarried woman risks being read through a Marian devotional lens. Flag for theologian/native-speaker review with clarifying context each occurrence. |
| gift (of celibacy/marriage) χάρισμα charisma grace-gift | one’s particular state (married or single) as itself a gift from God, not a lesser or default status gift, calling | Both marriage and singleness are legitimate, grace-given callings, not one superior to the other | Medium. Reuse baseline spiritual_gifts = Gnodngob'n word family; context-sensitive to a life-state sense here rather than a ministry-empowerment sense. |
| freedom/bondage ἐλευθερία / δουλεία eleutheria / douleia freedom; slavery/bondage | applied both to marital state and social status (slave/free) in 7:21-23 freedom, liberty; slavery, bondage | Introduces the liberty theme fully developed in ch. 8-10 | Medium. “Freiheit” / “Sklaverei” — see fuller treatment under ch. 8-10 below. |
Chapter 8 — Christian Liberty and Idol Meat (Introduced)
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| food sacrificed to idols εἰδωλόθυτα eidōlothyta idol-sacrificed things | meat that had been ritually offered to a pagan deity before being sold in the marketplace food sacrificed to idols, idol meat | The central practical case Paul addresses: is it permissible for a believer to eat such meat? | Critical. New term: “Götzenopferfleisch.” No direct Bavarian cultural equivalent (no live pagan-temple-meat marketplace), so this is a pure register-gap term requiring explanation; the underlying principle (liberty limited by love for the weaker conscience) is the transferable content, not the specific ancient practice. |
| idol εἴδωλον eidōlon image, idol | an image representing and standing in for a false god, an object of worship that “is nothing” (8:4) idol, false god, image | Paul affirms idols have no real power, yet the practice of eating idol-meat can still wound weaker consciences | Critical. New term: “Götzenbuidl” (Götzenbild). Extremely sensitive given the baseline’s own documentation of Bavarian Catholic folk-devotional culture’s heavy use of religious images and statues (patron saints, Marterl wayside shrines, devotional pictures in the Herrgottswinkel). Reviewers must ensure “Götzenbild” is understood as referring to pagan idol-worship condemned in Scripture, and must not be read — even by implication — as commentary on Catholic veneration of saints’ images/icons, a historically live Reformation-era controversy point (iconoclasm). This is one of the highest-stakes cultural-collision terms in the entire book. Flag for mandatory theologian review on every occurrence. |
| knowledge γνῶσις gnōsis knowledge | intellectual awareness/certainty, contrasted with love as the superior guiding principle for conduct knowledge | ”Knowledge puffs up, but love builds up” (8:1) — sets up ch.13’s fuller love-versus-knowledge argument | Medium. “Wissen” (dialect “Wissn”) — fairly transparent; ensure the contrast with love is preserved. |
| conscience συνείδησις syneidēsis conscience, moral awareness | the inner faculty of moral self-judgment, here specifically the “weaker” believer’s conscience that can be wounded by another’s liberty conscience | Christian liberty must be exercised with love, limited by its effect on a weaker believer’s conscience | Medium. “Gwissn” (Gewissen) — standard vocabulary, low collision risk. |
| stumbling block πρόσκομμα / σκάνδαλον proskomma / skandalon something to trip over | an occasion for another believer to fall into sin or be spiritually wounded stumbling block, occasion to stumble | The exercise of liberty must never become a cause of another’s spiritual downfall | Medium. “Anstoß” / “Stolperstein” — fairly transparent metaphor. |
Chapter 9 — Christian Liberty and Idol Meat (Apostolic Example)
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| right/authority ἐξουσία exousia authority, right | a legitimate right or freedom that Paul voluntarily surrenders for the gospel’s sake right, authority, freedom | Paul models the very liberty-limited-by-love principle of ch.8, giving up his own rights as an apostle | Medium. “Recht” / “Freiheit” — low-medium risk, transparent once tied to the surrounding argument. |
| athletic imagery (crown, competing) στέφανος / ἀγωνίζομαι stephanos / agōnizomai wreath/crown; to compete/struggle | a perishable athletic prize contrasted with an imperishable spiritual reward; disciplined training crown, prize; strive, compete, discipline oneself | Paul’s self-discipline in ministry, illustrated by the games | Low-Medium. “Siegeskranz” / “kämpfa” — culturally transparent metaphor, low doctrinal risk. |
Chapter 10 — Christian Liberty and Idol Meat (Old Testament Warning; Table of the Lord)
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| type/example τύπος typos pattern, model, imprint | OT Israel’s wilderness experiences as instructive patterns/warnings for the church type, example, pattern | Israel’s failures under the old covenant warn the Corinthian church against complacency | Medium. “Vorbild” (in the negative-warning sense) / “Beispiel” — register note needed since “Vorbild” usually carries a positive connotation in everyday Bavarian usage; context must clarify this is a cautionary pattern. |
| idolatry εἰδωλολατρία eidōlolatria idol-service/worship | worship devoted to a false god idolatry, idol-worship | The specific sin Israel fell into and the Corinthians must flee | Critical. Same collision risk as ch.8’s idol/Götzenbild — see that entry. Render “Götzendienst.” |
| participation/fellowship (table of the Lord) κοινωνία koinōnia shared participation | participation in Christ through the Lord’s Supper, contrasted with participation with demons through pagan sacrificial meals participation, fellowship, communion | Sets up ch.11’s fuller Lord’s Supper treatment; the Supper is real spiritual participation in Christ, not a neutral meal | Critical. Reuse baseline fellowship = Gmoaschaft, but flag explicitly: this specific occurrence carries Eucharistic weight (“participation in the blood/body of Christ,” 10:16) that the baseline’s general Gmoaschaft entry does not anticipate. Cross-reference with ch.11’s Lord’s Supper analysis below; flag for mandatory theologian review. |
| demon δαιμόνιον daimonion demon, evil spirit | a malevolent spiritual being behind pagan idol worship demon | Idol sacrifices are, spiritually, offerings to demons, not harmless ritual | High. New term: “Dämon.” Bavarian rural folk culture retains strong indigenous demon/devil folklore (e.g., Perchten, Krampus traditions at winter festivals) which could color “Dämon” with a folkloric rather than a biblical spiritual-warfare register. Flag for native-speaker review to ensure the term lands as genuine spiritual reality, not folk legend. |
| table of the Lord / table of demons τράπεζα κυρίου / τράπεζα δαιμονίων trapeza kyriou / trapeza daimoniōn the Lord’s table; the table of demons | the Lord’s Supper as a real spiritual meal of allegiance, contrasted with pagan sacrificial meals the Lord’s table; the table of demons | Sharp either/or: one cannot participate in both | High. Reuse baseline lord = Herr for “Herrn Tisch”; ties directly into ch.11’s Lord’s Supper terminology — flag together. |
Chapter 11 — The Lord’s Supper; Order in Worship (Head Coverings)
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| head κεφαλή kephalē head (body part); by extension, source/authority | the literal body part and, metaphorically, headship/authority relationships (11:3) head, headship | Establishes a headship structure Paul applies to worship practice | High. “Haupt” — theologically and culturally sensitive gender-order doctrine; reviewers must render the metaphor accurately without editorializing beyond the text; flag for theologian review given ongoing contemporary debate about this passage’s application. |
| head covering κατακαλύπτω / ἀκατακάλυπτος katakalyptō / akatakalyptos to cover the head / uncovered | the practice of women covering (and men not covering) the head during worship/prophecy cover the head, veil, uncovered head | A specific first-century cultural practice tied to honor/shame conventions; debated as to its universal versus culturally-bound application | Medium-High. “Kopfbedeckung” / “des Kopf verhülln.” Note of cultural anchoring: pre-Vatican-II Bavarian Catholic women commonly wore headscarves/veils to Mass, giving this practice a living cultural memory point unusual among the book’s other customs — this reduces pure register-gap risk but raises the pastoral question (addressed at Phase 3, not here) of whether the custom transfers as command or as a culturally-specific expression of an abiding principle. Flag for native-speaker and theologian review. |
| Lord’s Supper κυριακὸν δεῖπνον kyriakon deipnon the Lord’s dinner/supper | the corporate memorial meal instituted by Christ, commemorating his body and blood given for believers the Lord’s Supper, the Lord’s meal | The central ordinance of remembrance Paul corrects the Corinthians for observing carelessly and divisively | Critical — highest-stakes term in the book. New term: “s’Herrnmahl.” Unlike register-gap terms (e.g., Rechtfertigung, Erwählung) that lack any competing Bavarian tradition, this term collides directly with a fully developed, doctrinally load-bearing competing tradition: the Catholic Mass (Eucharist), with its theology of transubstantiation and Real Presence. A Bavarian Catholic audience’s default frame for “des is mei Leib… des is mei Bluat” is almost certain to be read through Mass/Eucharistic categories rather than (or in addition to) Paul’s “remembrance” framing. This requires the most careful handling in the entire curriculum. Mandatory theologian review for every occurrence; consider a dedicated translator’s note distinguishing the doctrinal points genuinely shared across traditions (real spiritual significance, corporate remembrance) from points of active difference (nature of Christ’s presence), without adjudicating that debate within the translation itself. |
| remembrance ἀνάμνησις anamnesis remembrance, memorial | the act of remembering/commemorating Christ’s death through the Supper remembrance, memorial, “in memory of me" | "Do this in remembrance of me” — the stated purpose of the Supper | High. “Gedächtnis.” Must avoid two opposite over-corrections: (a) reducing to bare mental recall with no ongoing significance, or (b) over-loading with re-presentation-of-sacrifice language proper to the Mass. Handle alongside Lord's Supper above. |
| body / blood σῶμα / αἷμα sōma / haima body; blood | Christ’s body and blood, given/shed for believers, commemorated in the bread and cup body; blood | The elements represent/communicate Christ’s atoning sacrifice | Critical. “Leib” / “Bluat.” Same Eucharistic-collision risk as Lord's Supper above; flag every occurrence together. |
| new covenant καινὴ διαθήκη kainē diathēkē new covenant | the covenant inaugurated by Christ’s death, replacing/fulfilling the old Mosaic covenant new covenant | The cup is “the new covenant in my blood” | Medium. Reuse baseline covenant = Bund exactly: “der neue Bund.” |
| unworthily ἀναξίως anaxiōs in an unworthy manner | partaking of the Supper without due self-examination or in a manner that dishonors its meaning (e.g., factional, gluttonous abuse) unworthily, in an unworthy manner | Paul’s warning about judgment falling on those who partake carelessly | Medium-High. “unwiadig” (unwürdig). Note: existing Catholic practice of self-examination/confession before Communion gives this concept a strong living cultural anchor, which can either helpfully reinforce Paul’s call to self-examination or unhelpfully import an anxiety-inducing sacramental-worthiness framework disproportionate to Paul’s specific concern (factional, disorderly conduct at the meal). Cross-reference baseline doctrine assurance_of_salvation. |
| examine oneself δοκιμάζω ἑαυτόν dokimazō heauton to test/examine oneself | self-examination before partaking examine yourself, test yourself | The corrective Paul prescribes | Medium. “si selber prüf’n” — fairly transparent. |
| fallen asleep (died, as discipline) κοιμάομαι koimaomai fallen asleep | some believers have died as a consequence of careless participation (11:30) fallen asleep, died | Ties back to the euphemism already noted in ch.15 core passage | Medium. Reuse rendering from core passage v.6 analysis above. |
Chapter 12 — Spiritual Gifts and the Body of Christ
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| spiritual gifts χαρίσματα charismata grace-gifts | Spirit-given enablements distributed for the common good of the church spiritual gifts, gifts | The Spirit gives a diversity of gifts, all from one source, for one body | Medium. Reuse baseline spiritual_gifts = Gnodngob'n exactly. |
| varieties/manifestation of the Spirit διαιρέσεις / φανέρωσις τοῦ πνεύματος diaireseis / phanerōsis tou pneumatos divisions/varieties; manifestation | the diverse but unified expressions of the one Spirit’s work varieties, different kinds; manifestation | Diversity does not threaten unity — it is unity’s expression | Medium. “verschiedene Oart’n” / “wia sich der Geist zoagt” — fairly transparent. |
| tongues γλῶσσαι glōssai tongues | Spirit-enabled speech in a language unknown to the speaker; one of the listed gifts tongues, speaking in tongues | A genuine but debated gift, treated at length in ch.14 | Critical. New term: “in Zungen redn.” Double risk: (1) register-gap — historic Bavarian Catholic liturgical tradition has no lived experience of glossolalia (unlike Pentecostal/charismatic contexts), so the concept itself needs explanation; (2) lexical collision — bare “Zunge” (tongue) defaults to the ordinary body part/language sense in everyday Bavarian, so the compound phrase must always be used, never the bare noun, to avoid confusion. Flag for theologian and native-speaker review on every occurrence. |
| interpretation of tongues ἑρμηνεία γλωσσῶν hermēneia glōssōn interpretation of tongues | the companion gift of interpreting tongues-speech for the congregation’s benefit interpretation of tongues | Ensures tongues-speech edifies the whole church, not just the speaker | High. “Auslegung vo de Zungenred” — same register-gap risk as tongues above; must be paired consistently. |
| body of Christ / members σῶμα Χριστοῦ / μέλη sōma Christou / melē Christ’s body; body parts/limbs | the church as one interdependent organism, each believer a distinct, necessary “member” body of Christ; members, parts | The central unity-in-diversity metaphor for the whole church, directly relevant to the factionalism theme of ch.1-4 | High. “Leib vom Christus” (already anticipated in the baseline AI instructions’ Romans-12 reference to “da Leib vom Christus” — reuse that exact phrasing for full cross-curriculum consistency) / “Gliada” (Glieder) for members. Must ensure “Gliada” is read as living, interdependent body-parts, not merely “members of a club” (a common secular-associational sense of “Mitglieder,” which should be avoided here in favor of the organic “Gliada” image). |
| baptized in one Spirit ἐβαπτίσθημεν ἐν ἑνὶ πνεύματι ebaptisthēmen en heni pneumati baptized in/by one Spirit | the Spirit’s work uniting believers of every background into the one body baptized in one Spirit | Grounds the church’s unity in the Spirit’s own unifying action, not human effort | Medium. Reuse baseline holy_spirit = Heiliger Geist; no distinct baptism entry exists in the baseline — flag as a new but low-risk compound. |
Chapter 13 — Love as the Greater Way
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| love ἀγάπη agapē selfless, willed, covenantal love | love as a chosen, sacrificial commitment to another’s good, distinct from erotic love (erōs) or mere affection (philia) love, charity | The greatest of the enduring virtues (with faith and hope), the very definition of Christian character, without which even the most impressive spiritual gifts are worthless | Critical. New term: “Liab” (from Liebe, regular Bavarian vowel-lowering; already anticipated in the baseline AI instructions’ reference to “brüadaliche Liab” for Romans 12). This is the single most important new term for this curriculum’s doctrine “Love as the Greater Way.” Risk: everyday Bavarian “Liab” covers romantic love, family affection, and general fondness without distinction — exactly the conflation Paul’s ἀγάπη resists. The chapter’s own extensive behavioral definition (patient, kind, not envious, not boastful, etc.) must be leaned on heavily in surrounding text to keep “Liab” anchored to the selfless, willed, covenantal sense rather than sentimental affection. Flag for mandatory theologian review; this term should be treated with the same rigor as grace in the baseline. |
| faith, hope, love (triad) πίστις, ἐλπίς, ἀγάπη pistis, elpis, agapē — | — — | The three enduring realities, with love as greatest | Medium. Reuse baseline faith = Glaam; “Hoffnung” (hope) has no baseline entry — low risk, transparent borrowed term. |
Chapter 14 — Order in Worship
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| prophecy προφητεία prophēteia prophecy | God-inspired declaration, here specifically valued above uninterpreted tongues for its intelligibility and edifying power prophecy | Paul’s stated preference: prophecy edifies the church; tongues without interpretation do not | Low. Reuse baseline prophecy = Weissogung exactly. |
| tongues γλῶσσαι glōssai tongues | as in ch.12 tongues | Regulated for orderly, edifying use in worship | Critical. Reuse ch.12 rendering “in Zungen redn”; same risk profile applies. |
| edification/building up οἰκοδομή oikodomē building up | the goal of every worship activity: strengthening the whole congregation, not individual display edification, building up | The governing criterion for evaluating every worship practice in the chapter | Low-Medium. Reuse baseline doctrine mutual_edification (“d’gegenseitige Erbauung”). |
| order τάξις taxis order, arrangement | orderly, non-chaotic conduct of worship, since “God is not a God of disorder but of peace” (14:33) order, orderliness | The chapter’s summary principle for regulating spiritual gifts in the assembly | Medium. “Ordnung” — standard vocabulary, low collision risk. |
| interpret ἑρμηνεύω hermēneuō to interpret, translate | rendering tongues-speech intelligible to the congregation interpret, translate | The condition for permitting tongues in public worship | Medium. Same word family as ch.12’s interpretation of tongues; reuse that rendering. |
| women keep silence γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν gynaikes en tais ekklēsiais sigatōsan let the women be silent in the churches | a specific worship-order instruction whose precise scope (all speech? disruptive questioning? a particular local situation?) is exegetically debated let women be silent, keep silence | A contested passage requiring careful handling; not to be flattened into either a universal prohibition on women speaking or a total dismissal of the instruction’s force | High. “de Frauen soll’n schweign” — flag for mandatory theologian review; render literally and let accompanying teaching material carry necessary interpretive context rather than resolving the exegetical debate within the translation itself. |
Chapter 15 (Remainder, vv. 12-58) — The Resurrection of Christ and Believers, Continued
(Verses 1-11 receive full treatment in Part A above. This section covers additional load-bearing terms introduced in the remainder of the chapter.)
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| resurrection of the dead ἀνάστασις νεκρῶν anastasis nekrōn resurrection of dead ones | the general bodily resurrection, denied by some Corinthians, which Paul argues is inseparable from Christ’s own resurrection resurrection of the dead | If there is no resurrection of the dead, Christ has not been raised either, and the whole gospel collapses (vv.12-19) | Critical. Reuse baseline resurrection = Aufersteh'ng exactly; central doctrine of the curriculum. |
| firstfruits ἀπαρχή aparchē first portion of a harvest | the first, representative installment guaranteeing the full harvest to come firstfruits, first portion | Christ’s resurrection guarantees and previews the believers’ future resurrection | Medium. New term: “Erstlingsfrucht” (dialect “Erstlingsfruacht”). Positive cultural resonance available given the rural Bavarian harvest-thanksgiving tradition (Erntedank); risk is ensuring the guarantee-of-more-to-come sense (not a one-time isolated event) comes through. |
| last Adam ἔσχατος Ἀδάμ eschatos Adam last/final Adam | Christ as the second/final representative head of humanity, undoing the death brought by the first Adam last Adam, second Adam | Grounds universal resurrection hope in a first-Adam/last-Adam typology | Medium. “da letzte Adam” — proper name itself low risk; doctrinal typology needs OT background (Genesis/Adam) supplied in surrounding teaching material. |
| perishable/imperishable φθαρτός / ἄφθαρτος phthartos / aphthartos subject to decay/not subject to decay | the mortal, decaying nature of the present body versus the incorruptible resurrection body perishable, mortal; imperishable, immortal | Describes the qualitative transformation of the resurrection body | Medium. “verweslich” / “unverweslich” — fairly stable decay/incorruption imagery. |
| natural body / spiritual body σῶμα ψυχικόν / σῶμα πνευματικόν sōma psychikon / sōma pneumatikon soul-ish body / Spirit-body | the present mortal body versus the transformed resurrection body, both real and bodily (not a body/spirit dualism denying physicality) natural body; spiritual body | Resurrection is bodily transformation, not disembodied spiritual existence | High. Reuse ch.2’s flagged “geistlich” collision risk (clergy-default reading) for the “spiritual body” half of this pair; recommend a disambiguating phrase such as “vom Geist durchdrungener Leib” to keep the clergy-association at bay. |
| death / victory / sting θάνατος / νίκη / κέντρον thanatos / nikē / kentron death; victory; sting | the concluding triumphant declaration that death’s power is broken through Christ’s resurrection death; victory; sting | The climactic pastoral and doxological payoff of the whole chapter’s argument | Low-Medium. “Tod” / “Sieg” / “Stachel” — standard, stable vocabulary; the theological weight is carried by the whole clause, not any single word’s collision risk. |
Chapter 16 — Closing Instructions and Greetings
| Terms | Variants | Contextual Theological Meaning | Bavarian Rendering Risk |
|---|---|---|---|
| the collection ἡ λογεία hē logeia the collection | the gathering of a financial offering for the Jerusalem church the collection, the offering | Practical outworking of cross-congregational Christian fellowship | Low. “Kollekte” — a familiar, positively-anchored term given the Catholic Mass’s own regular collection practice; low risk, potentially helpful cultural resonance. |
| Maranatha Μαρανα θα Marana tha ”Our Lord, come” | Aramaic liturgical acclamation, an urgent prayer for Christ’s return Maranatha, “our Lord, come” | An early liturgical formula expressing longing for Christ’s return | Medium. Retain transliterated as-is, following the baseline’s established pattern for Aramaic terms (abba = Abba); gloss briefly with its meaning at first occurrence. |
| accursed/anathema ἀνάθεμα anathema a thing devoted to destruction; a curse | a solemn formula of exclusion/condemnation pronounced on one who does not love the Lord let him be accursed, anathema | A strong closing warning underscoring the seriousness of genuine love for Christ | High. “verflucht” / “im Bann.” Risk: German/Bavarian ecclesiastical vocabulary has its own excommunication term (“Bann”), which could helpfully or unhelpfully color this with formal institutional-canonical overtones beyond Paul’s brief closing formula. Flag for theologian review. |
| holy kiss φίλημα ἅγιον philēma hagion holy kiss | a first-century greeting custom expressing genuine familial affection among believers holy kiss | A concrete expression of the church’s family bond | Low-Medium. “hoaliga Kuss” — cultural-custom explanation needed but low doctrinal risk. |
This document supplies the term-level analysis basis for analysis/08_core_glossary.md. All Bavarian renderings recorded here are proposed for that glossary and, where they duplicate baseline translation_memory.json entries, are reused verbatim without alteration.