Semantic Analysis
Semantic Analysis — 1 Corinthians (English → Czech)
Method note: Every term already recorded in the baseline Romans translation_memory.json is reused with its exact recorded Czech rendering and risk tier (marked [TM] below). New terms introduced by 1 Corinthians are analyzed fresh, using the same risk methodology established in the baseline: the dominant risk for Czech is not a rival religious framework but (a) an everyday secular sense crowding out the theological sense, or (b) a total absence of prior conceptual framework requiring the term to be taught from scratch. A third pattern, largely absent from Romans but significant in 1 Corinthians, is also tracked here: (c) collision with residual Czech Catholic liturgical vocabulary (e.g., “Tělo Kristovo” spoken at the Host in the Mass), which — unlike most of the Romans baseline’s findings — is a live competing association for some readers, particularly around the Lord’s Supper material in chapters 10–11.
PART A — CORE PASSAGE: 1 Corinthians 15:1–11 (Verse-by-Verse)
15:1 — “Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν…”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| γνωρίζω / gnōrizō | to make known | inform, declare, remind of what is already known | ”I would remind you,” “I make known to you,” “I declare” | Paul reasserts the gospel as foundational, previously-taught truth — not novel teaching. | ”uvádím vám na (opět na) mysl / připomínám” — Risk: Low. Functional verb, but must not be flattened to a neutral “informuji,” which loses the “reminder of shared foundation” nuance. |
| εὐαγγέλιον / euangelion | good news | authoritative proclamation of God’s saving act | ”gospel,” “good news” | The specific gospel content Paul is about to define in vv.3–5 (death, burial, resurrection). | [TM] “evangelium” — Risk: High. Per baseline, must be actively defined at first use; here Paul himself supplies the definition in vv.3–4, which is a rare gift for scaffolding this Language Package’s central literacy problem. |
| παρελάβετε / parelabete (< παραλαμβάνω) | you received | to receive a transmitted teaching/tradition, technical for receiving a formal deposit of teaching | ”received,” “were handed” | The Corinthians did not invent the gospel; they received a fixed, prior deposit. | ”přijali jste” — Risk: Medium. The concept of receiving authoritative transmitted tradition (as opposed to casually “picking up” information) is unfamiliar to a low-biblical-literacy reader and should be glossed. |
| ἑστήκατε / hestēkate | you stand | to stand firm, be established | ”you stand,” “in which you stand firm” | Present standing/security in the gospel already received. | ”v němž stojíte / na němž stojíte” — Risk: Low. |
15:2 — “δι’ οὗ καὶ σῴζεσθε… εἰ μὴ εἰκῇ ἐπιστεύσατε.”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| σῴζεσθε / sōzesthe | you are being saved | ongoing deliverance grounded in a completed act | ”you are saved,” “you are being saved” | Present continuance in the salvation secured by the gospel events of vv.3–4. | [TM] “jste spasováni / docházíte spasení” — base term “spasení” — Risk: Critical. Per baseline, the greatest single risk in this Language Package: must be paired with narrative content (from what — sin and death; to what — reconciled life with God; by whom — Christ’s death and resurrection), not left as a bare archaic label. |
| εἰκῇ / eikē | in vain, without effect | groundlessly, for nothing | ”in vain,” “for nothing” | Warns that a faith with no real object/content is empty. | ”nadarmo” — Risk: Medium. Connects to the doctrine that faith must have a specific, recoverable object (Christ’s resurrection), not generic optimism. |
| ἐπιστεύσατε / episteusate (< πιστεύω) | you believed | to trust, rely on, hold as true | ”believed,” “put faith in” | Belief with a specific propositional and personal content — the gospel facts of vv.3–5. | [TM] faith family — “věřili jste” / “víra” — Risk: High. Must specify the object (Christ’s death/resurrection), since secular Czech “věřit” defaults to generic belief or self-confidence. |
15:3 — “παρέδωκα γὰρ ὑμῖν ἐν πρώτοις… ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| παρέδωκα / paredōka (< παραδίδωμι) | I delivered, handed down | to pass on a formal tradition/teaching | ”I delivered,” “I handed on,” “I passed on to you” | Paul as a link in a chain of authoritative transmission going back to the apostolic eyewitnesses. | ”odevzdal jsem / předal jsem” — Risk: Medium. Pairs with παραλαμβάνω (v.1); the hand-down/receive pairing is a specific technical unit (like a legal deposition) that needs explanation as a new concept — no analogous secular Czech ritual-transmission concept assumed. |
| ἐν πρώτοις / en prōtois | among the first things, of first importance | primary, foundational rank | ”as of first importance,” “first of all” | Marks the death-burial-resurrection creed as the core, non-negotiable content of the gospel. | ”jako věc prvořadou / především” — Risk: Low. |
| κατὰ τὰς γραφάς / kata tas graphas | according to the Scriptures | in fulfillment of, in accordance with a written authoritative text | ”according to the Scriptures,” “as the Scriptures said” | Christ’s death and (v.4) resurrection are not random events but the fulfillment of the Old Testament’s own storyline. | [TM-adjacent] reuse Romans doctrine “fulfillment_of_prophecy” — “podle Písem” — Risk: Medium. Requires Old Testament narrative background that cannot be assumed for a general secular readership (as flagged in baseline). |
| ἁμαρτία / hamartia (pl. ἁμαρτιῶν) | sin, missing the mark | moral transgression before a personal God | ”sins,” “our sins” | Christ’s death addresses a real, personal moral debt, not a vague cosmic imbalance. | [TM] “hřích” — Risk: High. Must be actively distinguished from the colloquial Czech idiom “hřích” = “a shame/pity” (e.g., wasting food), per baseline. |
| ὑπέρ / hyper | for, on behalf of, in place of | substitutionary/representative preposition | ”for,” “on behalf of,” “in place of” | Marks the death as substitutionary/vicarious, not merely exemplary. | ”za” — Risk: Medium. The specific doctrine of substitution (Christ dying in place of sinners, not merely as a moral example) must be actively taught; the preposition alone will not carry this weight for an unprepared reader. |
15:4 — “καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρ�ᾳ τῇ τρίτῃ κατὰ τὰς γραφάς”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| ἐτάφη / etaphē (< θάπτω) | he was buried | placed in a grave/tomb | ”was buried,” “was entombed” | Confirms the reality of Christ’s physical death — no death, no resurrection. | ”byl pohřben” — Risk: Low. |
| ἐγήγερται / egēgertai (< ἐγείρω, perfect passive) | he has been raised (and remains raised) | bodily rising from death with continuing present effect | ”was raised,” “has been raised,” “rose” | The perfect tense stresses a completed event with ongoing present reality — Christ remains risen. | [TM] “vzkříšení” (verb form “byl vzkříšen”) — Risk: Critical. Per baseline, recognized from Easter (Velikonoce) but substantially detached from doctrinal content by secular folk-custom observance (pomlázka); must be taught as bodily, historical, once-for-all, never as reincarnation/rebirth-cycle language. |
| τῇ ἡμέρᾳ τῇ τρίτῃ / tē hēmera tē tritē | on the third day | specific, verifiable, prophesied timeframe | ”on the third day” | A concrete historical marker, itself part of the fulfilled-Scripture pattern (cf. Hosea 6:2, Jonah’s sign). | “třetího dne” — Risk: Medium. Needs brief note that this is a specific fulfillment detail, not a vague spiritual metaphor. |
15:5 — “καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| ὤφθη / ōphthē (< ὁράω, passive) | he was seen, he appeared | to be seen/to make oneself visible; evidentiary/legal usage for eyewitness testimony | ”appeared,” “was seen by” | Introduces a list functioning as courtroom-style eyewitness evidence for a real, bodily event — not a private vision or dream. | ”ukázal se / byl viděn” — Risk: Medium. Must be presented as testimonial language (real people, real sight), guarding against a drift toward “appeared” being read as a vague mystical experience. |
| Κηφᾷ / Kēpha | Cephas | Aramaic name for Peter | ”Cephas,” “Peter” | First named eyewitness — a known, verifiable figure. | ”Petrovi (Kéfa)” — Risk: Low. Standard proper name; note the Aramaic form is retained in some translations. |
| τοῖς δώδεκα / tois dōdeka | the Twelve | technical designation for Christ’s twelve chosen apostles | ”the Twelve,” “the twelve apostles” | The core apostolic college as a body of corroborating witnesses. | ”Dvanácti” — Risk: Low-Medium. The technical, capitalized sense (“the Twelve” as an office/group) should be briefly distinguished from a merely numerical statement. |
15:6 — “ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| πεντακοσίοις ἀδελφοῖς / pentakosiois adelphois | five hundred brothers | a large group of fellow believers, kinship term for the faith community | ”five hundred brothers,” “five hundred of the brothers” | Mass, simultaneous eyewitness attestation — deliberately hard to dismiss as hallucination. | ”pěti stům bratří” — Risk: Low. “Bratří” reflects the corporate fellowship sense also carried by [TM] “společenství.” |
| ἐφάπαξ / ephapax | at one time, once for all | simultaneous, singular occurrence | ”at once,” “at the same time” | Reinforces the historical, verifiable, one-time nature of the appearance. | ”najednou” — Risk: Low. |
15:7 — “ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| Ἰακώβῳ / Iakōbō | James | proper name (the Lord’s brother) | “James” | A formerly skeptical family member becomes a witness — significant apologetic detail. | ”Jakubovi” — Risk: Low. |
| τοῖς ἀποστόλοις πᾶσιν / tois apostolois pasin | all the apostles | the wider apostolic circle beyond the Twelve | ”all the apostles” | Broadens the witness list beyond the inner Twelve. | [TM] “apoštol” family — “všem apoštolům” — Risk: Low. |
15:8 — “ἔσχατον δὲ πάντων ὥσπερ τῷ ἐκτρώματι ὤφθη κἀμοί”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| ἔσχατον πάντων / eschaton pantōn | last of all | final in a sequence | ”last of all,” “finally” | Paul places himself at the end of the eyewitness chain — the last, but a real, link. | ”naposledy ze všech” — Risk: Low. |
| ὥσπερ τῷ ἐκτρώματι / hōsper tō ektrōmati | as to one born abnormally/untimely | a miscarried or prematurely/violently born child — an image of unfitness/unworthiness | ”as to one born out of due time,” “as to an abnormal birth” | Paul’s self-deprecating image of undeserved, almost-shocking inclusion among apostolic witnesses. | ”jako nedochůdek / jako nezralé dítě” — Risk: Medium. A vivid idiom that risks being read too literally or too obscurely; needs a brief gloss clarifying it as self-deprecating imagery of unworthiness, not a biological aside. |
15:9 — “οὐ γάρ εἰμι ἱκανὸς κληθῆναι ἀπόστολος, διώκω τὴν ἐκκλησίαν τοῦ θεοῦ”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| ἐλάχιστος / elachistos (v. context “not fit”/“least”) | least, smallest, most unworthy | superlative of smallness/lowliness | ”the least,” “not worthy” | Grounds Paul’s apostleship entirely in grace, not merit. | ”nejmenší / nehodný” — Risk: Low. |
| διώκω / diōkō | I persecuted, pursued | to hunt down, oppress, persecute | ”I persecuted” | Paul’s pre-conversion violence against believers — heightens the wonder of grace in v.10. | ”pronásledoval jsem” — Risk: Low-Medium. |
| ἐκκλησία τοῦ θεοῦ / ekklēsia tou theou | church of God | assembly, the covenant community belonging to God | ”church of God,” “assembly of God” | The early Christian community as a real, identifiable, persecutable body — not an abstraction. | [TM] “církev Boží” — Risk: Medium. As in baseline, distinguish from the building (“kostel”) and from a purely historical/touristic association. |
15:10 — “χάριτι δὲ θεο�ῦ εἰμι ὅ εἰμι… ἡ χάρις ἡ σὺν ἐμοί”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| χάριτι θεοῦ / chariti theou | by the grace of God | unmerited divine favor as the causal ground of a changed identity | ”by the grace of God,” “through God’s grace” | The entire transformation from persecutor to apostle is credited to grace alone, not effort. | [TM] “milost” — Risk: High. Per baseline, must be unpacked as unmerited favor, not judicial clemency (“udělit milost”) alone. |
| κοπιάω / kopiaō | I labored, worked hard | to toil, work to exhaustion | ”I worked,” “I labored” | Grace does not eliminate effort; it empowers and outproduces it. | ”pracoval jsem / snažil jsem se” — Risk: Low. |
| ἡ χάρις ἡ σὺν ἐμοί / hē charis hē syn emoi | the grace that is with me | grace as an ongoing empowering presence, not only a past pardon | ”the grace of God that was with me,” “the grace working with/in me” | Extends grace’s meaning beyond a one-time forensic pardon to continuing divine partnership and enablement in ministry. | ”milost, která byla se mnou” — Risk: High. Extends the baseline note on “milost”: readers must be actively taught that grace is not only pardon for past guilt but ongoing empowering presence — a further layer beyond the baseline’s judicial-clemency correction. |
15:11 — “εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε”
| Original / Translit. | Literal Meaning | Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| κηρύσσομεν / kēryssomen (< κηρύσσω) | we proclaim, herald | to announce publicly with authority, as a herald announcing a king’s decree | ”we preach,” “we proclaim” | Emphasizes unified apostolic proclamation regardless of which apostle speaks — the message, not the messenger, is central. | ”kážeme / zvěstujeme” — Risk: Medium. Czech “kázat” carries a secondary colloquial sense of moralizing or nagging (“kázat někomu do svědomí” — “to lecture/preach at someone”); must be distinguished from this scolding register and anchored in the herald’s-announcement sense. |
| ἐπιστεύσατε / episteusate | you believed | see 15:2 | ”you believed” | Returns to and closes the frame opened in v.1–2: reception, standing, believing. | [TM] faith family — Risk: High. |
PART B — CHAPTER-BY-CHAPTER SEMANTIC ANALYSIS OF THE WHOLE BOOK
Chapter 1 — Christian Unity versus Factionalism; The Cross as Wisdom and Power (introduced)
| Term (Original/Translit.) | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|
| κλητὸς ἀπόστολος / klētos apostolos | called apostle — summoned, not self-appointed | ”called to be an apostle” | Paul’s authority derives from divine summons, not self-promotion. | [TM] “povolaný” + “apoštol” — Risk: High/Low (per baseline entries). |
| ἐκκλησία τοῦ θεοῦ / ekklēsia tou theou | church of God | ”church of God” | The Corinthian assembly, despite its dysfunction, is genuinely God’s own community. | [TM] “církev” — Risk: Medium. |
| ἡγιασμένοις, κλητοῖς ἁγίοις / hēgiasmenois, klētois hagiois | sanctified, called saints | ”sanctified,” “called to be saints” | Corporate holiness as identity/status, not achievement. | [TM] “posvěcení,” “svatí” — Risk: High. |
| σχίσμα / schisma | tear, split, division | ”division,” “schism” | Factional splits over personalities (Paul/Apollos/Cephas) contradict the unity the gospel creates. New doctrine: Christian Unity versus Factionalism. | ”roztržka / rozdělení” — Risk: Medium. Ordinary secular word for any organizational split (a political party, a sports club); the specific theological wrongness of splitting the body of Christ must be taught, not assumed. |
| ἔρις / eris | strife, quarreling | ”quarreling,” “strife” | Relational sin driving the factionalism. | ”svár / hádky” — Risk: Low. |
| Χριστός / Christos | Anointed One (title functioning as name) | “Christ” | Distinct entry from “Jesus” (proper name) and “Messiah” (transliterated OT-expectation term); functions as a virtual second name for Jesus throughout Paul, but the underlying “Anointed One” content must not be lost. | ”Kristus” — Risk: Critical. New entry (not separately logged in the Romans TM though used throughout); retain both “Ježíš Kristus” and “Kristus” per the Greek text, and treat with the same weight as [TM] “Mesiáš”/“Syn Boží.” |
| σταυρός / stauros | a stake/cross, instrument of Roman execution | ”cross” | The instrument of shameful execution reinterpreted as the very location of God’s saving power. New doctrine: The Cross as Wisdom and Power. | ”kříž” — Risk: High. Czech “kříž” is a widespread secular/cultural and touristic symbol (jewelry, graveside markers, historic architecture); the specific Pauline paradox — shameful instrument of death as the locus of divine power and wisdom — must be actively taught against a purely decorative or historical-heritage association. |
| δύναμις θεοῦ / dynamis theou | power of God | ”power of God” | Reapplied here specifically to the cross (1:18, 24), extending the Romans 1:16 sense. | [TM] “moc Boží” — Risk: Medium. |
| σοφία / sophia | wisdom, skill in living, cleverness | ”wisdom” | Contrasted repeatedly with “wisdom of this world” — God’s wisdom is revealed paradoxically in the cross. | ”moudrost” — Risk: Medium. Ordinary secular word for practical cleverness/skill; the distinctly revealed, cross-shaped wisdom of God must be actively distinguished from generic human cleverness or “worldly wisdom.” |
| μωρία / mōria | foolishness, absurdity | ”folly,” “foolishness” | The cross appears foolish to unbelievers but is in fact God’s wisdom — a deliberate paradox. | ”bláznovství” — Risk: Medium. Needs framing as ironic/paradoxical divine strategy, not literal folly. |
| καύχημα / kauchēma | boast, ground for boasting | ”boasting” | Paul forecloses any human ground for self-congratulation before God. | ”chlouba / pyšnění se” — Risk: Low-Medium. |
Chapter 2 — The Cross as Wisdom and Power (continued); Spiritual Discernment
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| πνεῦμα τοῦ κόσμου / πνεῦμα τὸ ἐκ τοῦ θεοῦ / pneuma spirit — either the world’s outlook or the Spirit from God | ”spirit of the world,” “the Spirit who is from God” | Contrasts human/worldly perception with Spirit-given understanding. | [TM] “Duch svatý” family (for the divine sense); “duch tohoto světa” for the contrasted secular sense — Risk: Medium. Care must be taken that “duch” is not read as an impersonal “spirit of the age” abstraction on the divine side. |
| μυστήριον / mystērion mystery, previously hidden divine plan now disclosed | ”mystery,” “secret” | God’s wisdom, hidden in past ages, now revealed in Christ crucified. | ”tajemství” — Risk: Medium. Ordinary Czech “tajemství” evokes detective-novel/secretive connotations; the specific sense of a divinely disclosed plan (not a puzzle to be solved by human cleverness) needs explicit teaching. |
| ψυχικὸς ἄνθρωπος / psychikos anthrōpos natural/soulish person | ”the natural person,” “the unspiritual man” | A person without the Spirit cannot receive/understand spiritual truth — not a statement about intelligence but about spiritual capacity. | ”přirozený člověk” — Risk: Medium. Needs explicit distinction from mere intellectual capacity; the issue is spiritual reception, not IQ. |
| πνευματικός / pneumatikos spiritual (person/thing) | “spiritual person,” “the one who is spiritual” | The Spirit-indwelt believer who can discern spiritual truth. | ”duchovní (člověk)” — Risk: Medium. |
| νοῦς Κυρίου / Χριστοῦ / nous Kyriou/Christou mind of the Lord/Christ | ”mind of the Lord,” “mind of Christ” | Believers, through the Spirit, share in Christ’s own perspective/understanding. | ”mysl Kristova / smýšlení Kristovo” — Risk: Medium. |
Chapter 3 — Christian Unity versus Factionalism (continued); Foundations of Ministry
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| ναός θεοῦ / naos theou temple/sanctuary of God | ”temple of God” | The gathered church (not an individual here) as God’s dwelling place — corporate holiness at stake in factionalism. | ”chrám Boží” — Risk: High. “Chrám” in Czech is strongly associated with grand, often disused or touristic religious architecture (cathedrals visited as heritage sites, echoing the baseline’s “church vs. kostel” concern); the corporate, relational, indwelling sense (“you together ARE God’s dwelling”) must be actively taught against a purely architectural reading. |
| οἰκοδομέω / oikodomeō to build, build up, edify | ”build,” “build up” | Ministry as constructive building on the one foundation (Christ), with lasting or worthless materials. | ”budovat / vzdělávat” — Risk: Low-Medium. |
| θεμέλιος / themelios foundation | ”foundation” | Christ alone as the only legitimate foundation for the church. | ”základ” — Risk: Low. |
| σοφία τοῦ κόσμου / sophia tou kosmou wisdom of the world | ”wisdom of this world” | Continues ch.1–2’s wisdom contrast, applied to factional leader-following. | ”moudrost tohoto světa” — Risk: Medium (see ch.1). |
| μισθός / misthos wage, reward | ”reward,” “wages” | Ministers will be rewarded according to the quality (not merely the existence) of their building work, tested by fire. | ”odměna” — Risk: Low. |
Chapter 4 — Christian Unity versus Factionalism (continued); Apostolic Ministry
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| οἰκονόμος / ὑπηρέτης / oikonomos / hypēretēs household manager / assistant, servant | ”steward,” “servant” | Apostles are accountable managers of God’s mysteries, not independent celebrities to be factionally championed. | ”správce / služebník” — Risk: Low-Medium. |
| μυστήρια θεοῦ / mystēria theou mysteries of God | ”mysteries of God” | Reuses ch.2’s μυστήριον, applied to the content entrusted to apostolic stewards. | ”tajemství Boží” — Risk: Medium (see ch.2). |
| κρίνω / krinō to judge, evaluate, condemn | ”judge,” “evaluate” | Human judgment of ministers is premature and secondary to God’s final judgment. | ”soudit” — Risk: Medium. Ordinary Czech judiciary/legal sense of “soudit” is dominant; the specific sense of premature human evaluation preempting God’s own verdict needs explicit framing, paralleling the baseline’s concern about “spravedlnost”/“ospravedlnění” collapsing into secular legal categories. |
| πατήρ / patēr father | ”father” | Paul as spiritual father to the Corinthians through the gospel — an extended, non-biological sense of fatherhood. | [TM] “Otec” (of God) — here applied to Paul’s ministry relationship; Risk: Medium. Must be distinguished from the divine Fatherhood sense reserved in the baseline for God; use lowercase “otec” for Paul’s pastoral role to avoid confusion with the Critical-risk divine title. |
Chapter 5 — Church Discipline and Holiness (introduced)
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| πορνεία / porneia sexual immorality, illicit sexual union | ”sexual immorality,” “fornication” | Unrepented sexual sin within the church requiring corrective action, not tolerance. New doctrine: Church Discipline and Holiness. | ”smilstvo” — Risk: High. An established Kralice-tradition term with limited resonance for a secular reader (comparable to “spasení’s” archaism); a modern gloss (“sexuální nemravnost/nevěra”) should accompany first use so the concept registers as live moral content, not museum vocabulary. |
| ζύμη / ἄζυμος / zymē / azymos leaven / unleavened | ”leaven,” “unleavened” | Old Testament Passover imagery: sin as a corrupting agent that must be purged from the community. | ”kvas / nekvašený” — Risk: Medium. Requires the Passover/Exodus background to be supplied; no assumed OT narrative literacy. |
| πάσχα / pascha Passover | ”Passover,” “our Passover” | Christ identified as the true Passover sacrifice — the ground for purging sin from the community. | ”Velikonoce (hod beránka)” — Risk: High. As the baseline notes for “resurrection,” Czech “Velikonoce” is a widely observed but heavily secularized folk-custom holiday (pomlázka); the specific OT sacrificial-Passover-lamb background behind Paul’s metaphor must be explicitly taught, not assumed from the holiday’s popular association. |
| παραδίδωμι τῷ Σατανᾷ / paradidōmi tō Satana hand over to Satan | ”deliver/hand over to Satan” | Severe church discipline (exclusion) with a view to eventual restoration, not mere punishment. | ”vydat satanu” — Risk: Medium. Concept of formal church discipline as a redemptive, not vindictive, act needs explicit teaching; no equivalent secular practice to draw on. |
Chapter 6 — Church Discipline and Holiness (continued); Christian Liberty (introduced)
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| κριτήριον / kritērion court, tribunal, lawsuit | ”lawsuit,” “court” | Paul rebukes believers suing one another before secular courts instead of resolving disputes within the church. | ”soud / soudní spor” — Risk: Medium. Strong, purely secular legal association dominant; the specific pastoral concern (public discrediting of the church’s witness) needs framing. |
| σῶμα / sōma body (physical) | “body” | The physical body matters to God — destined for resurrection, not a disposable shell to be used immorally. | ”tělo” — Risk: Medium. Ordinary, low-ambiguity secular word for the physical body; the specific theological claim (bodily resurrection destiny, bodily union with Christ) must be actively supplied since “tělo” alone carries no such content. |
| μία σάρξ / κολλάω / mia sarx / kollaō one flesh / to be joined/glued | ”one flesh,” “joined to” | Sexual union creates a real, binding personal union, not a neutral transaction. | ”jedno tělo” — Risk: Medium. |
| ναὸς τοῦ Ἁγίου Πνεύματος / naos tou Hagiou Pneumatos temple of the Holy Spirit | ”temple of the Holy Spirit” | The individual believer’s body as the Spirit’s dwelling — extends ch.3’s corporate temple image to the individual. | [TM] “Duch svatý” + “chrám” — Risk: High. Combines the architectural/touristic risk flagged in ch.3 with the Critical risk of Holy Spirit; must be taught as a real, individual, indwelling relationship, not metaphorical decoration. |
| ἀγοράζω / τιμή / agorazō / timē to buy, purchase / price | ”bought,” “price” | Believers were purchased at a price (Christ’s death) — grounds the ethical appeal to honor God with the body. | ”vykoupení / cena” — Risk: High. New entry: Czech “vykoupit” is common in ordinary commercial usage (“vykoupit poukázku/dluhopisy” — redeem a voucher/bond), a collision pattern structurally similar to “milost” and “ospravedlnění” in the baseline; the specific sense of a costly, personal, life-transferring purchase by Christ’s blood must be built up explicitly. |
Chapter 7 — Marriage and Singleness (introduced)
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| γάμος / γαμέω / gamos / gameō marriage / to marry | ”marriage,” “to marry” | Marriage as good, a legitimate calling, not inferior to celibacy. New doctrine: Marriage and Singleness. | ”manželství / oženit se, vdát se” — Risk: Low. Standard, stable secular and religious vocabulary. |
| παρθένος / parthenos virgin, unmarried person | ”virgin,” “unmarried woman” | A person who has not married, presented as free to devote undivided attention to the Lord. | ”panna / svobodná” — Risk: Medium. In Czech, “Panna” is strongly associated both with the Virgin Mary (“Panna Maria”) and with the zodiac sign Virgo; Paul’s practical, non-devotional sense (an unmarried person free for undivided devotion) needs explicit distinguishing from either association. |
| χωρίζω / chōrizō to separate, divorce | ”separate,” “divorce” | Regulates marital separation and remarriage within the believing community. | ”rozvod / odloučení” — Risk: Low. |
| ἄγαμος / agamos unmarried | ”unmarried,” “single” | A legitimate, even advantageous, state for undivided devotion to the Lord — not a deficient status. | ”svobodný / neprovdaná” — Risk: Low. |
| χάρισμα / charisma gift (of grace) | “gift” | Marriage and singleness are each described as a “gift” from God — extends [TM] “duchovní dary” to an individual life-calling sense. | [TM-adjacent] “dar” (singular of duchovní dary family) — Risk: Medium. Must not be read merely as “talent” in the secular sense of a natural aptitude. |
| δοῦλος / ἐλεύθερος / doulos / eleutheros slave / free person | ”slave,” “free” | Social status (slave or free) is secondary to one’s standing before Christ. | ”otrok / svobodný” — Risk: Medium. Historical slavery associations are strong in Czech as elsewhere; the spiritual-priority point (identity in Christ transcends social status) must be explicit so the passage is not read as a bare historical curiosity. |
Chapter 8 — Christian Liberty and Idol Meat (continued)
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| εἴδωλον / eidōlon idol, image of a false god | ”idol” | A carved or conceived object of false worship — “nothing” in itself, yet a real pastoral danger via association. New doctrine: Christian Liberty and Idol Meat. | ”modla” — Risk: Medium. No live, dominant idol-worship culture in secular Czech society to trigger syncretism (unlike some Language Packages), so the primary task is teaching the concept from scratch, not correcting a rival framework. |
| εἰδωλόθυτον / eidōlothyton meat sacrificed to idols | ”food offered to idols” | The practical case study for the liberty-versus-love principle. | ”maso obětované modlám” — Risk: Medium. Requires background on pagan temple sacrificial practice, unfamiliar to a modern reader. |
| γνῶσις / gnōsis knowledge | ”knowledge” | Correct theological knowledge (idols are nothing) can still be wielded destructively without love. | ”poznání / znalost” — Risk: Medium. Should be lightly distinguished from later Gnostic (“gnóze”) associations, which are a different historical development; here it is simply correct doctrinal knowledge, but the passage’s point is that knowledge alone is insufficient. |
| συνείδησις / syneidēsis conscience | ”conscience” | The inner moral faculty that can be “weak” (easily wounded) or wrongly informed. | ”svědomí” — Risk: Low-Medium. Fairly stable secular/moral concept; the specific pastoral category of a “weak conscience” needing protection (rather than correction by force) needs framing. |
| ἐξουσία / exousia right, authority, freedom to act | ”right,” “liberty,” “authority” | Christian liberty is real but must be voluntarily limited by love for the weaker believer. | ”právo / svoboda” — Risk: Medium. Should be distinguished from unrestricted personal license, a live secular-individualist reading risk. |
| σκάνδαλον / πρόσκομμα / skandalon / proskomma trap/snare / stumbling-stone | ”stumbling block,” “offense” | Using liberty in a way that causes another believer to sin or fall away. | ”kámen úrazu / svod” — Risk: Medium. |
Chapter 9 — Christian Liberty and Idol Meat (continued); Apostolic Self-Denial
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| ἐξουσία / exousia right, authority | ”right” | Paul’s apostolic right to material support, voluntarily foregone for the gospel’s sake. | ”právo” — Risk: Medium (see ch.8). |
| ἀγών / βραβεῖον / agōn / brabeion athletic contest / prize | ”race,” “prize” | Disciplined Christian living compared to an athlete’s training for a perishable prize versus an imperishable one. | ”zápas/běh / vítězná cena” — Risk: Low. |
| ἐγκράτεια / enkrateia self-control | ”self-control” | Disciplined self-mastery in service of the gospel, not asceticism for its own sake. | ”sebekontrola / zdrženlivost” — Risk: Low. |
| δοῦλος πάντων / doulos pantōn slave/servant of all | ”servant to all” | Paul voluntarily makes himself a servant to reach diverse people with the gospel. | ”otrok/služebník všech” — Risk: Medium (see ch.7 on δοῦλος). |
| εὐαγγέλιον / κηρύσσω / euangelion / kēryssō gospel / to preach | ”gospel,” “preach” | Reuses ch.15:11 preaching term and [TM] “evangelium”; Paul’s entire ministry is structured around gospel proclamation. | [TM] “evangelium” — Risk: High; “kázat/zvěstovat” — Risk: Medium (see 15:11). |
Chapter 10 — Christian Liberty and Idol Meat (continued); Warning from Israel’s History
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| τύπος / typos pattern, model, example | ”example,” “type” | Israel’s wilderness history is presented as a pattern/warning applicable to the Corinthian church — introduces typological reading of the Old Testament. | ”typ / vzor / výstraha” — Risk: Medium. The concept of OT-events-as-patterns-for-NT-instruction needs explicit teaching; connects to Romans’ “fulfillment_of_prophecy” doctrine but extends it to typology specifically. |
| πειρασμός / peirasmos testing, temptation | ”temptation,” “trial” | God’s faithfulness in providing a way through testing, grounding the warning against idolatry. | ”pokušení / zkouška” — Risk: Low-Medium. |
| εἰδωλολατρία / eidōlolatria idol worship | ”idolatry” | Reuses ch.8’s idol vocabulary; explicit prohibition, not merely a matter of liberty. | ”modloslužba” — Risk: Medium (see ch.8 εἴδωλον). |
| κοινωνία / τράπεζα Κυρίου / koinōnia / trapeza Kyriou participation/fellowship / table of the Lord | ”participation,” “the Lord’s table” | Sharing in the cup and bread is real participation in Christ, incompatible with participation in pagan sacrificial meals. | [TM] “společenství” + new “stůl Páně” — Risk: High. The corporate, real participation sense (not mere symbolism) must be taught; connects directly to the Lord’s Supper doctrine developed further in ch.11. |
| δαιμόνιον / daimonion demon | ”demon” | Pagan sacrifices are, behind the idol’s nothingness, offered in reality to demons. | ”démon” — Risk: Medium. Contemporary Czech popular culture (horror films, folklore) frames “démon” primarily as a fictional/entertainment figure; the biblical claim of real, personal, malevolent spiritual beings needs explicit teaching, paralleling the baseline’s concern that the Holy Spirit not be read as an impersonal force — here the concern is the opposite direction (a real personal evil not to be trivialized as fiction). |
Chapter 11 — The Lord’s Supper (introduced); Order in Worship (introduced)
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| κεφαλή / kephalē head | ”head” (literal and metaphorical: source, authority) | Headship language describing relational order between Christ, man, and woman — theologically dense and culturally sensitive. New doctrine: Order in Worship. | ”hlava” — Risk: High. Headship/gender-order teaching intersects with strongly egalitarian norms in contemporary secular Czech culture; the doctrine must be neither flattened into mere hierarchy nor stripped of its relational, Christ-centered content to avoid giving offense or losing meaning. |
| κατακαλύπτω / περιβόλαιον / katakalyptō / peribolaion to cover / a covering, veil | ”cover,” “veil,” “covering” | Head-covering as a culturally-embedded sign of the created order in first-century worship. | ”zahalení hlavy / rouška/závoj” — Risk: High. Unlike most terms in this glossary, this one risks a specific modern cultural collision: contemporary secular Czech readers may associate a woman’s head covering primarily with Islamic dress-code practice (hijab), a live and politically charged topic in European public discourse, rather than with the first-century Corinthian cultural context Paul is addressing. This association must be actively defused with historical framing. |
| κυριακὸν δεῖπνον / kyriakon deipnon the Lord’s supper/dinner | ”the Lord’s Supper” | The church’s commemorative meal instituted by Christ — central ordinance. New doctrine: The Lord’s Supper. | ”Večeře Páně” — Risk: Critical. New entry, structurally parallel to [TM] “Pán”: “večeře” is the ordinary Czech word for an evening meal/dinner, with zero inherited theological weight on its own; “Páně” (“of the Lord”) is the only signal distinguishing this from an ordinary supper. Additionally — a risk not present in the Romans baseline — Czech Catholic heritage retains the liturgical phrase “Tělo Kristovo” spoken at Communion (see below), so readers with any Catholic cultural exposure may bring transubstantiation/Real Presence associations that must be neither assumed nor dismissed but addressed directly according to the curriculum’s own doctrinal stance. |
| σῶμα καὶ αἷμα (τοῦ Κυρίου) / sōma kai haima body and blood (of the Lord) | “body and blood” | The bread and cup as memorial/participatory signs of Christ’s sacrificial death, received in the Supper. | ”tělo a krev (Páně)” — Risk: Critical. This exact phrase (“Tělo Kristovo”) is spoken directly to communicants in the Czech Catholic Mass at the elevation of the Host — a genuine live liturgical association, unusual for this Language Package, since the Romans baseline generally found no competing religious framework in secular Czech culture. Translators and teachers must address this directly rather than assume the phrase is theologically neutral. |
| ἀνάμνησις / anamnēsis remembrance, memorial | ”remembrance,” “in memory of" | "Do this in remembrance of me” — active, participatory remembering, not mere recollection. | ”památka / na mou památku” — Risk: Medium. Must be distinguished from mere nostalgic recollection; the remembrance is participatory and proclamatory (v.26, “you proclaim the Lord’s death”). |
| ἀναξίως / anaxiōs unworthily, in an unworthy manner | ”in an unworthy manner” | Warns against careless, divisive, or unrepentant participation in the Supper. | ”nehodně” — Risk: Low-Medium. |
| διακρίνω τὸ σῶμα / diakrinō to sōma to discern/judge the body rightly | ”discerning the body” | Failure to recognize the church as Christ’s body (and/or the elements’ significance) brings judgment on careless participants. | ”rozeznávat tělo (Kristovo)” — Risk: High. Connects directly to ch.12’s “body of Christ” doctrine; ambiguity between the corporate-church sense and the sacramental-elements sense is present in the Greek itself and should be flagged for theologian review rather than resolved unilaterally in translation. |
Chapter 12 — Spiritual Gifts and the Body of Christ (introduced)
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| χαρίσματα / charismata gifts of grace | ”spiritual gifts” | Spirit-distributed enablements for the common good of the church. | [TM] “duchovní dary” — Risk: Medium (reused exactly per baseline). |
| σῶμα Χριστοῦ / sōma Christou body of Christ | ”body of Christ” | The church as a single, diverse, interdependent organism united to Christ. New doctrine: Spiritual Gifts and the Body of Christ. | ”tělo Kristovo” — Risk: Critical. As flagged in ch.11, this exact Czech phrase is also the words spoken at the elevation of the Host in the Catholic Mass (“Tělo Kristovo”). Here the sense is corporate/ecclesial (the church as Christ’s body), distinct from ch.11’s sacramental-elements sense — the two senses must be clearly distinguished from each other in teaching material, not merely translated identically and left for the reader to sort out. |
| μέλη / melē members, limbs, body parts | ”members,” “parts” | Individual believers as differentiated, interdependent “body parts” within the one body. | ”údy / části těla” — Risk: High. Caution: in contemporary colloquial Czech, “úd” (singular) is a common euphemism for the male genital organ; while “údy” (plural, general “limbs”) is normally unproblematic in formal register, translators must ensure surrounding phrasing keeps the anatomical/corporate sense unambiguous and avoids any register that could read as unintentionally comic or crude in a formal teaching document. |
| διαίρεσις / diairesis division, variety, distribution | ”diversity,” “varieties” | The same Spirit distributes genuinely different gifts — diversity within unity, not uniformity. | ”různost / rozdělení (darů)” — Risk: Low. |
| γλῶσσαι / glōssai tongues, languages | ”tongues,” “languages” | A Spirit-given gift of speaking in languages unknown to the speaker, for the church’s edification when interpreted. | ”jazyky” — Risk: High. Ordinary Czech “jazyky” primarily means either “languages” (foreign language study) or the anatomical tongue; the specific spiritual gift (glossolalia) is entirely outside common experience/vocabulary for a secular reader and needs full conceptual introduction, not just a word choice. |
| προφητεία / prophēteia prophecy | ”prophecy” | Spirit-given declaration for the church’s edification — reused from Romans doctrine. | [TM] “proroctví” — Risk: Medium. |
| διάκρισις πνευμάτων / diakrisis pneumatōn discernment/distinguishing of spirits | ”discerning of spirits” | The gift of distinguishing genuine Spirit-inspired utterance from false or merely human/demonic imitation. | ”rozlišování duchů” — Risk: Medium. Requires the reader to accept the reality of a spiritual realm with both true and false spiritual activity — connects to ch.10’s δαιμόνιον concern. |
Chapter 13 — Love as the Greater Way (introduced)
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| ἀγάπη / agapē self-giving, unconditional love | ”love” | The greatest of all Christian virtues/gifts, without which even the most spectacular spiritual gifts are worthless. New doctrine: Love as the Greater Way. | ”láska” — Risk: Critical. New entry structurally parallel to the baseline’s treatment of “milost”/“spasení”: ordinary Czech “láska” overwhelmingly defaults to romantic/erotic love in everyday usage (pop songs, films, greeting cards) — the single most common association a reader will bring. Agape’s self-giving, unconditional, action-not-feeling character (patient, kind, not self-seeking, v.4–7) must be actively taught as distinct from both romantic love and generic warm feeling, on every substantive use. |
| μακροθυμέω / χρηστεύεται / makrothymeō / chrēsteuetai to be patient/long-suffering / to be kind | ”patient,” “kind” | Concrete behavioral definitions of love — action verbs, not sentiment. | ”je trpělivá / je dobrotivá” — Risk: Low. Helpful in that they concretely ground the abstract “láska” in specific action, mitigating some of the romantic-drift risk above. |
| τέλειος / teleios complete, mature, perfect | ”perfect,” “mature,” “complete” | The “perfect” toward which partial gifts (prophecy, tongues, knowledge) point — likely maturity/completion at Christ’s return, not flawlessness. | ”dokonalý / plný / zralý” — Risk: Medium. Ordinary Czech “dokonalý” carries a strong secular sense of flawless product-quality (“dokonalý výkon”); the eschatological sense of completion/maturity (contrasted with the partial “in part,” v.9–10) must be actively distinguished. |
| ἐν μέρει / πρόσωπον πρὸς πρόσωπον / en merei / prosōpon pros prosōpon in part / face to face | ”in part,” “face to face” | Present partial knowledge contrasted with future direct, complete encounter with God. | ”z části / tváří v tvář” — Risk: Low. |
Chapter 14 — Order in Worship (continued); Spiritual Gifts (continued)
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| γλῶσσαι / προφητεία / glōssai / prophēteia tongues / prophecy | ”tongues,” “prophecy” | Reused from ch.12; prophecy is preferred over uninterpreted tongues because it edifies the whole assembly in an understandable way. | [TM-adjacent] “jazyky” (Risk: High, see ch.12); [TM] “proroctví” (Risk: Medium). |
| ἑρμηνεία / hermēneia interpretation | ”interpretation” | The companion gift that renders tongues intelligible and therefore edifying to the church. | ”výklad / tlumočení” — Risk: Medium. |
| οἰκοδομή / oikodomē building up, edification | ”edification,” “building up” | The controlling principle for all worship practices in this chapter: does it build up the whole church? Reuses ch.3’s building metaphor. | ”budování / vzdělávání” — Risk: Low-Medium (see ch.3 οἰκοδομέω). |
| τάξις / taxis order, arrangement | ”order” | Worship should proceed in an orderly, not chaotic, manner — “God is not a God of disorder but of peace." | "řád / pořádek” — Risk: Low. |
| γυναῖκες σιγάτωσαν / gynaikes sigatōsan let the women be silent | ”let the women keep silent” | A contested, culturally-sensitive instruction regulating a specific disruptive practice in the Corinthian assembly. | ”ženy nechť ve shromáždění mlčí” — Risk: High. This passage intersects directly with contemporary secular Czech egalitarian gender norms and is a frequent point of public controversy about Christianity generally; requires careful, non-flattening theological framing (distinguishing the specific disciplinary context Paul addresses from a universal gag order) and should be flagged for human theologian review in every occurrence, consistent with the “Order in Worship” doctrine’s sensitivity. |
| μαινόμενος / mainomenos mad, out of one’s mind | ”out of his mind,” “mad” | Describes how an outsider might perceive uninterpreted, chaotic tongues-speaking — a pastoral concern for outsider perception of the church. | ”blázen / pomatený” — Risk: Low. |
Chapter 15 (verses 12–58) — The Resurrection of Christ and Believers (continued; vv.1–11 treated verse-by-verse above)
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| ἀνάστασις νεκρῶν / anastasis nekrōn resurrection of the dead | ”resurrection of the dead” | Extends Christ’s resurrection (vv.1–11) to the guaranteed future bodily resurrection of all believers — the chapter’s central argument. | [TM] “vzkříšení” (extended to “vzkříšení z mrtvých”) — Risk: Critical. Per baseline, must be taught narratively; here additionally extended from Christ’s own resurrection to believers’ future resurrection — this extension itself needs explicit teaching, since a reader may accept “Christ rose” without automatically inferring “therefore I will rise.” |
| ἀπαρχή / aparchē firstfruits | ”firstfruits” | Christ’s resurrection as the first installment guaranteeing the full harvest (believers’ resurrection) to follow. | ”prvotina” — Risk: Medium. Agricultural/OT sacrificial background (the first portion of a harvest offered to God, guaranteeing the rest) needs explicit explanation for a reader without agrarian-religious background. |
| ἔσχατος Ἀδάμ / eschatos Adam last Adam | ”last Adam” | Christ as the second, victorious representative head of humanity, undoing the first Adam’s death-bringing act. | ”poslední Adam” — Risk: Medium. Requires the Genesis Adam narrative as background, plus the typological logic of one man’s act determining the destiny of many — foundational OT/NT literacy that cannot be assumed. |
| σῶμα πνευματικόν / σῶμα ψυχικόν / sōma pneumatikon / sōma psychikon spiritual body / natural body | ”spiritual body,” “natural body” | The resurrection body is a real, transformed body — not a disembodied spirit-existence and not a resuscitated identical corpse. | ”duchovní tělo / přirozené tělo” — Risk: Medium. Must guard against two opposite errors: reducing “spiritual body” to a ghost/non-physical existence, or reducing the future body to a mere unchanged repetition of the present one. |
| φθαρτόν / ἄφθαρτον / phtharton / aphtharton perishable / imperishable | ”perishable,” “imperishable” | The qualitative transformation of the resurrection body — no longer subject to decay and death. | ”porušitelné / neporušitelné” — Risk: Medium. |
| νῖκος / nikos victory | ”victory” | Christ’s resurrection secures ultimate victory over death for believers — the chapter’s climactic note. | ”vítězství” — Risk: Low. |
| κέντρον θανάτου / kentron thanatou sting of death | ”sting of death” | Death, personified, has lost its destructive power/venom because of the resurrection. | ”osten smrti” — Risk: Medium. Vivid image; needs brief explanation that “sting” refers to a venomous, fatal barb (as of a scorpion), an image that may not be self-evident in translation. |
Chapter 16 — Closing Instructions (Collection, Greetings, Benediction)
| Terms | Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|
| λογεία / logeia a collection (of money) | “collection” | A concrete, practical expression of cross-congregational Christian fellowship/generosity — reuses [TM] “společenství” concept in an economic key. | ”sbírka” — Risk: Low. Standard, low-ambiguity secular and religious word. |
| ἀνάθεμα / anathema accursed, given over to divine judgment | ”let him be accursed,” “anathema” | A severe formula of exclusion for those who do not love the Lord — solemn, covenantal, not superstitious. | ”anathema / ať je proklet” — Risk: High. Risk runs in the opposite direction from most terms in this glossary: rather than being flattened by secular drift, “prokletí” (curse) risks being read through a folk-superstitious lens (black magic, curses, “uhranutí”) common in Czech folk culture, rather than as Paul’s solemn covenantal formula of exclusion from the believing community. Needs explicit framing against a superstitious reading. |
| μαράνα θά / marana tha ”Our Lord, come!” (Aramaic) | “Marana tha,” “Come, Lord!” | An Aramaic liturgical prayer for Christ’s return, preserved untranslated — parallel to [TM] “Abba." | "Marana tha” — Risk: Medium. Retain the transliteration, per the same convention as [TM] “Abba,” paired with a brief gloss (“Náš Pán, přijď!“). |
| φίλημα ἅγιον / philēma hagion holy kiss | ”holy kiss” | A culturally-specific first-century greeting custom expressing genuine familial affection within the church. | ”svatý pozdrav/polibek” — Risk: Low. Needs a brief cultural note (not a doctrinal risk) that this reflects a period greeting custom, not an instruction to be replicated in identical form. |
| φιλέω τὸν Κύριον / phileō ton Kyrion to love the Lord (φιλέω, not ἀγάπη) | “loves the Lord” | Note the shift to φιλέω (affectionate love) rather than ch.13’s ἀγάπη — a minor variation worth flagging for consistency-review, not a doctrinal distinction requiring separate treatment. | ”miluje Pána” — Risk: Medium (inherits ch.13’s “láska”/love risk and [TM] “Pán” Critical risk simultaneously). |
This document, together with 08_core_glossary.md, extends the baseline Romans Language Package for Czech. All Critical/High risk terms identified here require the same treatment mandated in 12_ai_translation_requirements.md: a plain-language gloss on first substantive use, consistent rendering across all curriculum documents, and — where flagged above — routing to human theologian review.