Semantic Analysis
Semantic Analysis — Ephesians 1–6 (English → Czech)
Methodology Note
This analysis proceeds from the Koine Greek text of Ephesians, chapter by chapter, front to back. The core passage (Ephesians 2:1–10) receives full verse-by-verse treatment. Every other chapter receives a chapter-level section covering its load-bearing theological terms with the same analytic fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Czech) rendering risk.
Per the mandate governing this Language Package, terms already fixed in the baseline Romans translation_memory.json and bible_term_registry.json are reused exactly — they are marked “(reuse)” and not re-derived. New terms specific to Ephesians are analyzed fresh and risk-rated using the same Critical/High/Medium/Low framework and the same governing insight as the Romans baseline: for a Czech readership, the dominant hazard is usually not a rival theological framework but low baseline biblical literacy colliding with an ordinary secular meaning that will be the reader’s only default association.
Chapters that introduce no new load-bearing vocabulary beyond what has already been treated are stated explicitly rather than omitted.
CORE PASSAGE: Ephesians 2:1–10 (Verse-by-Verse)
Ephesians 2:1
καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν
| Field | νεκρός (nekros) | παράπτωμα (paraptōma) | ἁμαρτία (hamartia) — reuse |
|---|---|---|---|
| Transliteration | nekros | paraptōma | hamartia |
| Literal meaning | dead, lifeless | a false step, a fall beside the mark | missing the mark |
| Semantic range | physically dead; by extension, spiritually unresponsive/inert | a specific trespass or lapse, distinct from habitual sin-nature | moral transgression before a personal God |
| English variants | dead | trespasses, transgressions, offenses | sins |
| Contextual theological meaning | Total spiritual deadness before regeneration — not sickness or weakness but the complete absence of spiritual life, the presupposition for the “made alive” of v.5 | Concrete acts of wrongdoing, paired with ἁμαρτία (sin as ongoing condition) to describe both the acts and the state | Baseline Romans term; here paired with παράπτωμα to describe the totality of the pre-conversion condition |
| Czech rendering risk | Medium. “Mrtvý” (dead) is unambiguous, but its metaphorical, spiritual sense (dead while still walking around) is not native to secular Czech usage and needs narrative unpacking, or it will simply read as a strange exaggeration. | High. No single stable Czech Bible-tradition equivalent as familiar as “hřích.” Render “provinění” (misdeed/trespass). Risk: if flattened into “hřích” it loses Paul’s distinction between specific lapses and the underlying condition; if rendered too legally/bureaucratically it may read as a minor infraction (traffic violation register) rather than a serious moral trespass. | Reuse baseline “hřích” (High risk, per Romans TM: colloquial weakened sense “what a shame” risks flattening the seriousness). |
Ephesians 2:2
ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας·
| Field | περιπατέω (peripateō) | αἰών (aiōn) | ἄρχων τῆς ἐξουσίας τοῦ ἀέρος | ἀπείθεια (apeitheia) |
|---|---|---|---|---|
| Transliteration | peripateō | aiōn | archōn tēs exousias tou aeros | apeitheia |
| Literal meaning | to walk around | age, era | ruler of the authority of the air | non-persuadability, disobedience |
| Semantic range | literal walking; figuratively, one’s whole conduct/lifestyle | a span of time; the present fallen world-order as opposed to the age to come | a title for Satan as the governing power over a spiritual domain | active, willful refusal to be persuaded/obey God |
| English variants | walked, lived, conducted yourselves | course of this world, this present age | prince of the power of the air, ruler of the kingdom of the air | disobedience, unbelief |
| Contextual theological meaning | Describes the whole former manner of life, not isolated acts — a lifestyle shaped entirely by the world-system and the devil | The present, God-opposing world-order that believers were formerly conformed to | Names Satan’s real, personal, spiritual authority over the unconverted; this is not poetic embellishment but a claim about spiritual reality | Describes the unconverted as characteristically defined by resistance to God, not merely occasional error |
| Czech rendering risk | Medium. ČEP favors “žít” (to live) over the more literal “chodit” (to walk) for this idiom; per this Language Package’s preference for ČEP’s accessible register, render “žili jste.” Risk: loses the vivid “walking” metaphor recurring across the letter (2:10; 4:1; 4:17; 5:2, 8, 15), so a translator note should flag the recurring image so later chapters can echo it. | Medium. No single Czech word covers αἰών; render as part of the compound phrase “tento svět” / “běh tohoto světa.” Risk: reads as generic “the world” without the sense of a temporary, doomed order, which needs explicit teaching. | High. Render “vládce vzdušných mocností” or similar. Risk: without explanation this reads as mythological flourish rather than a serious claim about Satan’s real authority; a secular, broadly materialist Czech readership may be tempted to read the whole phrase as ancient cosmology rather than active spiritual reality — this is the central challenge of the book’s Spiritual Warfare doctrine and recurs at 6:12. | Medium. Render “neposlušnost” (disobedience). Straightforward but should be distinguished from mere rule-breaking; this is characterological resistance to God, not situational error. |
Ephesians 2:3
ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς, ὡς καὶ οἱ λοιποί·
| Field | ἐπιθυμία (epithymia) | σάρξ (sarx) | ὀργή (orgē) |
|---|---|---|---|
| Transliteration | epithymia | sarx | orgē |
| Literal meaning | strong desire, craving | flesh (the material body) | anger, wrath |
| Semantic range | neutral desire in secular Greek; in Paul, overwhelmingly negative — disordered cravings opposed to God’s will | the physical body; by extension, fallen human nature in its self-oriented, God-resistant orientation | ordinary human anger; God’s settled, righteous judicial response to sin |
| English variants | lusts, desires, cravings, passions | flesh, sinful nature, human nature | wrath, anger |
| Contextual theological meaning | Names the disordered inner drives that governed the pre-conversion life, distinguished from the “desires of the mind” (διανοιῶν) — both body and mind are implicated | Not the physical body as such but humanity’s fallen, self-directed disposition — the whole person oriented away from God | Describes God’s holy, judicial opposition to sin as a settled disposition, inherited by nature (“children of wrath by nature”), not merely provoked reaction |
| Czech rendering risk | High. The established Czech Bible-tradition rendering is “žádost” (as in “žádosti těla,” desires of the flesh) and should be retained for continuity with the wider Czech Bible tradition. Collision risk: in ordinary modern Czech, “žádost” overwhelmingly means a formal application or request (žádost o zaměstnání = job application; žádost o milost = petition for pardon) — an almost comically bureaucratic association with zero overlap with “sinful craving.” This must be actively taught, not assumed, exactly as the baseline treats “povolání” (calling vs. job). | Critical. Czech has no separate everyday word distinguishing “flesh” (σάρξ, fallen nature) from “body” (σῶμα, the physical organism) — both default to “tělo.” Render σάρξ here as “tělo,” but this collapses Paul’s careful distinction between σάρξ (used negatively throughout Ephesians 2) and σῶμα (used positively for the Church, Christ’s body, in Ephesians 1, 4, 5). Every occurrence must be flagged for context-sensitive glossing so readers do not conclude that the physical body itself is condemned. | Medium. “Hněv” is the ordinary Czech word for anger/temper. Must be actively distinguished from a volatile human emotional outburst; this is God’s settled righteous judgment, inherited as the human condition (“by nature”), a concept requiring explicit unpacking for a reader with no prior category for divine wrath. |
Ephesians 2:4
ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς,
| Field | θεός (reuse) | ἔλεος (eleos) | ἀγάπη (agapē) |
|---|---|---|---|
| Transliteration | theos | eleos | agapē |
| Literal meaning | God | mercy, compassion | love |
| Semantic range | — | compassionate response to human misery/need | self-giving, sacrificial love — distinguished in Koine from erotic (ἔρως) or purely affectionate (φιλία) love |
| English variants | God | mercy, compassion | love |
| Contextual theological meaning | The subject and source of the entire salvation narrative that follows — the pivot from v.1–3’s death to v.4’s “but God” | God’s compassionate response to sinners deserving wrath, the ground for his saving action | The specific, deliberate, sacrificial love that motivates God’s mercy — not sentiment but resolved action toward the unworthy |
| Czech rendering risk | Reuse baseline “Bůh” (Critical). | Medium. “Milosrdenství” is a stable Czech theological term with some residual devotional resonance (still used in literature, proverbs), but its active theological content — God’s compassion toward the specifically undeserving — needs unpacking rather than assumption. | High. “Láska” is the single ordinary Czech word for all love, and in everyday usage overwhelmingly evokes romantic love first. Paul’s ἀγάπη — deliberate, sacrificial, unearned — must be actively distinguished from the romantic-love default a Czech reader will otherwise supply, especially since Ephesians repeatedly uses ἀγάπη for both divine love (here) and the household-code marital love (5:25), where the two senses could be confused in opposite directions. |
Ephesians 2:5–6
καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ Χριστῷ — χάριτί ἐστε σεσωσμένοι — καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ,
| Field | συζωοποιέω (syzōopoieō) | χάρις (reuse) | σῴζω (sōzō, reuse family) | συνεγείρω (synegeirō) | συγκαθίζω (synkathizō) | ἐπουράνιος (epouranios) |
|---|---|---|---|---|---|---|
| Transliteration | syzōopoieō | charis | sōzō | synegeirō | synkathizō | epouranios |
| Literal meaning | to make alive together with | grace | to save/deliver | to raise up together with | to seat together with | heavenly, of the heavens |
| Semantic range | a rare compound coined for union-with-Christ theology; not a stock Greek word | unmerited divine favor | rescue from mortal or spiritual danger | resurrection applied corporately to believers, not only to Christ | enthronement imagery; sharing a seated position of honor/rest | the unseen spiritual realm where God’s rule and spiritual conflict both operate |
| English variants | made us alive together with, quickened together | grace | saved | raised us up with him | seated us with him | heavenly places, heavenly realms |
| Contextual theological meaning | The decisive reversal of v.1’s death — union with Christ’s own resurrection life applied to believers now, not only at the end | The stated means of the whole transaction — this is the hinge clause of the passage, and of the letter | The state believers now have, “already” (perfect tense in Greek, “ye are saved,” a settled past-completed state with present result) — not merely a future hope | Extends resurrection beyond Christ’s own historical rising (Romans’ primary sense) to believers’ present spiritual union with him | A striking claim: believers already share Christ’s position of honor and authority, not merely his forgiveness | Names the spiritual dimension in which this exaltation, and later the spiritual conflict of ch.6, takes place |
| Czech rendering risk | Critical. No natural one-word Czech equivalent exists. Render as a phrase: “spolu s Kristem [nás] obživil / vzkřísil k životu.” Because this coins new theological content (union with Christ’s resurrection life, distinct from Christ’s own historical resurrection already Critical-rated in the Romans baseline), it must be taught narratively, exactly as the baseline requires for “spasení” — not merely named. | Reuse baseline “milost” (High) — flagged again here as the explicit stated instrument of salvation; per baseline forbidden-substitution rule, must never register as mere judicial clemency. | Reuse baseline “spasení”/“zachránit” family (Critical). The Greek perfect tense (“you have been saved,” ongoing result of a past act) should be rendered to avoid implying salvation is a future-only hope; a translator note is required. | Critical. Related to but distinct from the baseline’s “vzkříšení” (resurrection of Christ, Critical). Render “spolu vzkřísil.” Risk: if the “spolu” (together with) is lost, readers may confuse this with Christ’s own resurrection and miss the corporate, applied sense central to Ephesians. | High. Render “spolu s ním usadil (v nebesích).” No ordinary Czech idiom conveys enthronement-by-union; risk of being read as a vague metaphor for “feeling good” rather than the concrete doctrinal claim of shared authority and position in Christ. | High. Render “v nebeských oblastech” / “v nebesích.” Risk: default Czech association with “nebe” (heaven) is the popular afterlife-destination sense; Ephesians’ repeated technical use (1:3, 1:20, 2:6, 3:10, 6:12) names a present spiritual realm of both blessing and conflict, which must be taught as recurring vocabulary across the letter, not reduced to “going to heaven when you die.” |
Ephesians 2:7
ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ’ ἡμᾶς ἐν Χριστῷ Ἰησοῦ.
| Field | ὑπερβάλλον πλοῦτος (hyperballon ploutos) | χρηστότης (chrēstotēs) |
|---|---|---|
| Transliteration | hyperballon ploutos | chrēstotēs |
| Literal meaning | surpassing/overflowing riches | goodness, kindness |
| Semantic range | wealth/abundance used metaphorically for God’s grace | moral goodness expressed practically toward others |
| English variants | surpassing riches, immeasurable riches | kindness, graciousness |
| Contextual theological meaning | Salvation’s purpose extends beyond the present into eternity — a demonstration to “ages to come” of the sheer scale of grace | The tone/character in which grace is given — not grudging or merely legal, but warmly disposed |
| Czech rendering risk | Medium. “Nesmírné bohatství” (immeasurable riches) is a stable, non-collision phrase; risk is understating the eternal, cosmic-display purpose clause (“that he might show…in the ages to come”) if compressed into a simple adjective. | Low-Medium. “Dobrotivost” is a stable, low-collision term but rare enough in everyday Czech that a brief gloss aids comprehension. |
Ephesians 2:8–9
τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ [τῆς] πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.
| Field | χάρις / πίστις (reuse both) | δῶρον (dōron) | ἔργα (erga) | καυχάομαι (kauchaomai) |
|---|---|---|---|---|
| Transliteration | charis / pistis | dōron | erga | kauchaomai |
| Literal meaning | grace / faith | gift | works, deeds | to boast |
| Semantic range | — | — | any human action, morally neutral in general Greek, but here specifically “works” as a potential basis for merit before God | to take pride in, to claim credit |
| English variants | grace…through faith | gift | works | boast |
| Contextual theological meaning | Restates 2:5’s central claim as the letter’s most quoted verse: salvation’s means (grace) and its channel (faith), explicitly not self-generated | Explicitly names the entirety of salvation (grace + faith itself) as gift, forestalling any residual human contribution | The works explicitly excluded as a ground of salvation — not that good works are worthless (see v.10), but that they cannot be the basis of the verdict | Names the specific danger being guarded against — human self-congratulation for a status God alone provided |
| Czech rendering risk | Reuse baseline “milost” and “víra” exactly (both High). This is one of the most quoted verses in Christian teaching and per the baseline’s cross-document consistency rule should be rendered identically everywhere it is cited: “Milostí jste spaseni skrze víru.” | Low-Medium. “Dar” is a stable, everyday word for gift with no significant collision; the risk is conceptual, not lexical — Czech readers must grasp that even faith itself is included in the gift, not merely salvation’s outcome. | High. “Skutky” is a stable Bible-tradition word, but the grace/works contrast is the single most theologically loaded distinction in the passage and must never be softened; per the Romans baseline’s grace-merit escalation rule, any segment contrasting these two terms requires human theologian review. | Low-Medium. “Chlubit se” (to boast/brag) is a common, transparent Czech idiom; low collision risk, though the specific theological stakes (excluding merit before God, not just excessive pride) should be named. |
Ephesians 2:10
αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν Χριστῷ Ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς, οἷς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν.
| Field | ποίημα (poiēma) | κτίζω (ktizō) | ἔργα ἀγαθά (erga agatha) | προετοιμάζω (proetoimazō) |
|---|---|---|---|---|
| Transliteration | poiēma | ktizō | erga agatha | proetoimazō |
| Literal meaning | a thing made, a work (root of English “poem”) | to create, to bring into being | good works | to prepare beforehand |
| Semantic range | any crafted product; used of divine creative acts in the LXX and NT | exclusively divine creative activity in biblical usage, distinct from ordinary human “making” | deeds that flow from and express salvation, not deeds that earn it | advance divine preparation, tied to providence/predestination themes of ch.1 |
| English variants | workmanship, masterpiece, handiwork | created | good works | prepared in advance, predestined |
| Contextual theological meaning | Resolves the tension of v.8–9: believers are not self-made but God-made, and specifically made for good works — the verse pivots from exclusion of works-as-basis (v.9) to inclusion of works-as-purpose (v.10) | A “new creation” claim paralleling Genesis; salvation is presented as a fresh act of divine creative power, not self-improvement | The intended fruit and purpose of salvation, following grace rather than preceding or earning it | Continues the letter’s strong providence/predestination emphasis (cf. ch.1): God’s plan for the believer’s good works predates the believer’s own existence |
| Czech rendering risk | Medium. “Dílo” (a work/creation, also used of artistic works) is a serviceable, low-collision rendering that helpfully preserves some of the “crafted masterpiece” connotation of the Greek root. | Medium. “Stvořit” is reserved in Czech Bible tradition for divine creative acts (distinct from “vytvořit/udělat,” ordinary human making) and is reasonably stable, but the “new creation in Christ” doctrine still needs explicit unpacking since it is unfamiliar territory. | High. Must be carefully sequenced after v.9’s exclusion of works-as-basis; if presented without that sequence, readers may conclude Ephesians contradicts itself on works vs. grace. Render “dobré skutky,” reusing “skutky” from v.9 for lexical consistency. | Medium. Render “připravil předem.” Ties to the providence/predestination vocabulary of ch.1 (προορίζω) and should be glossed consistently with that chapter’s terms. |
CHAPTER-BY-CHAPTER ANALYSIS (Full Book)
Chapter 1
| Term (Greek) | Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| εὐλογία | eulogia | ”good word”; a blessing pronounced/bestowed | blessing | God’s comprehensive spiritual blessing given “in Christ” (1:3), foundational to the whole letter’s opening doxology | Medium. “Požehnání” is stable and recognizable even in secular Czech usage (e.g. at weddings), but the specifically spiritual, comprehensive, already-given sense (past tense, “has blessed”) needs distinguishing from a vague wish for good fortune. |
| προορίζω / προορισμός | proorizō / proorismos | to mark out beforehand; predestine | predestined, foreordained | God’s sovereign choice of believers “before the foundation of the world” (1:4–5, 11) — the doctrinal basis for Election and Predestination in Christ | High. Render “předurčit”/“předurčení.” No competing secular meaning exists (unlike “vyvolení,” which collides with job/sports selection — see below), but the concept of a personal, gracious, pre-temporal divine choice is wholly unfamiliar and must be built from the ground up; pairs with baseline “vyvolení” (Romans 9–11, High) and should be taught as the same doctrine extended “in Christ.” |
| ἐκλέγομαι / ἐκλογή | eklegomai / eklogē (reuse family) | to choose out | chose, election | God’s choice of believers “in him” before creation (1:4) | Reuse baseline “vyvolení” (High) — same forbidden-substitution caution applies: must not register as competitive selection (job interview, sports tryout). |
| πρόθεσις | prothesis | a setting forth beforehand; purpose, plan | purpose, plan, intention | God’s deliberate, personal plan behind election (1:9, 11) | Medium. Render “záměr” or “plán.” Low collision risk; conceptually reinforces “prozřetelnost Boží” (providence) from the Romans baseline. |
| θέλημα | thelēma | will, desire | will | God’s will as the active cause behind salvation history (1:1, 5, 9, 11) | Low-Medium. “Vůle” is stable and common; risk is minor — must be distinguished from generic willpower/intention in ordinary usage. |
| υἱοθεσία | huiothesia (reuse) | placement as a son | adoption | Believers’ adoption as sons with full inheritance rights (1:5) | Reuse baseline “přijetí za syna” (Medium/High per Romans doctrine registry) exactly. |
| ἀπολύτρωσις | apolytrōsis | a buying back, ransoming | redemption | Deliverance secured “through his blood,” the forgiveness of sins (1:7; cf. 4:30) | High. Render “vykoupení.” Collision risk: modern Czech “vykoupit” is an active commercial verb (vykoupit akcie = buy out shares; vykoupit se z dluhu = pay off/redeem oneself from debt), which could either help (preserving the “purchased” idea) or hurt (implying self-effort, “buying oneself out,” rather than Christ’s costly, once-for-all payment on the believer’s behalf) — must be actively taught with the corrective that Christ, not the believer, pays the price. |
| ἄφεσις | aphesis | a sending away, release | forgiveness | Forgiveness of transgressions through Christ’s blood (1:7) | Medium. “Odpuštění” is stable, recognizable, low collision — one of the more secure terms in the chapter. |
| μυστήριον | mystērion | that which was hidden, now disclosed by revelation | mystery | God’s previously hidden, now-revealed plan to unite all things in Christ (1:9–10) — foundational to the whole doctrine of The Mystery of Christ Revealed, resumed in ch.3 and ch.5 | Critical. Render “tajemství.” Major collision: in ordinary Czech, “tajemství” overwhelmingly means an intriguing secret (a detective novel’s mystery, a magician’s trick, personal secrets) — a narrative-suspense connotation with essentially the opposite thrust of Paul’s usage, where the “mystery” is not withheld for effect but is God’s plan now fully disclosed. This is a leading candidate for the single highest-risk new term in this curriculum and requires theologian review at every occurrence (1:9; 3:3–9; 5:32; 6:19). |
| κληρονομία | klēronomia | inheritance, allotted portion | inheritance | Believers’ guaranteed future inheritance in Christ (1:11, 14, 18) | High. “Dědictví” is the ordinary Czech civil-law word for an inheritance/estate. Collision risk is moderate but real: readers may import assumptions from probate/estate law (contested wills, tax implications) rather than grasping an unconditional, Spirit-guaranteed grant. |
| σφραγίζω / σφραγίς | sphragizō / sphragis | to seal, mark with a seal | sealed, seal | The Holy Spirit as God’s mark of ownership and security on believers (1:13; 4:30) | Medium-High. Render “zapečetit”/“pečeť.” Sealing (wax-seal, official stamp) is a recognizable but archaic image in Czech life (historical documents, notary offices); the metaphor needs unpacking as a guarantee of ownership and security, not merely decoration. |
| ἀρραβών | arrabōn | down payment, pledge, engagement deposit | guarantee, deposit, pledge | The Spirit given as the first installment guaranteeing the believer’s full future inheritance (1:14) | High. Render “záruka.” Collision risk: in contemporary Czech commerce, “záruka” primarily means a product warranty — a helpful partial parallel (a guarantee backing a future claim) but one that risks trivializing the Holy Spirit into a consumer-protection metaphor unless actively corrected and connected to κληρονομία above. |
| κεφαλή | kephalē | head (body part); by extension, source or authority | head | Christ as head “over all things” for the church (1:22); resumed for headship-in-marriage in ch.5 | Medium-High. “Hlava” is a stable word; risk is doctrinal rather than lexical — believers must not import a purely hierarchical-command sense without also grasping the organic, life-giving, body-sourced sense fully developed in ch.4. |
| πλήρωμα | plērōma | fullness, that which fills | fullness | The church described as the “fullness” of Christ who fills all in all (1:23); resumed in 3:19; 4:13 | High. Render “plnost.” Abstract, low-frequency term in ordinary Czech; carries almost no secular collision but also almost no pre-existing recognition — must be taught as new content, similar in profile to the baseline’s treatment of “vtělení” (incarnation). |
Chapter 2 (continued: 2:11–22)
(2:1–10 treated fully above as the core passage.)
| Term (Greek) | Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| πηδάν/μακράν… ἐγγύς | makran / eggys | far off / near | far off / brought near | Gentiles’ former exclusion from covenant promises, now brought near through Christ’s blood (2:12–13) | Medium. “Vzdálení/přiblíženi” — straightforward spatial-relational metaphor; needs the Old Testament covenant background (per Romans baseline’s treatment of “covenant,” High) to land with force. |
| μεσότοιχον τοῦ φραγμοῦ | mesotoichon tou phragmou | the middle wall of the fence/partition | dividing wall (of hostility) | The barrier separating Jew and Gentile, abolished in Christ (2:14) — central image for Unity of Jews and Gentiles in One New Humanity | High. Render “dělící stěna” (dividing wall). No natural Czech idiom carries the Temple-court background (the literal barrier separating Gentile and Jewish worshippers); requires explicit historical explanation, paralleling the Romans baseline’s treatment of “gentiles”/“pohané.” |
| ἔχθρα | echthra | hostility, enmity | enmity, hostility | The hostility both between Jew/Gentile and between humanity and God, both abolished at the cross (2:14, 16) | Medium. “Nepřátelství” is stable and transparent; low collision risk. |
| ἀποκαταλλάσσω / καινὸς ἄνθρωπος | apokatallassō / kainos anthrōpos | to reconcile fully; a new/fresh person | reconcile; one new man/humanity | Christ’s work creates a genuinely new, third entity — neither Jew nor Gentile as before but “one new humanity” (2:15–16) | High. Render “smířit” (reconcile) / “jeden nový člověk” (one new man/humanity). Distinct from, and stronger than, Romans’ “unity of Jews and Gentiles” (Medium in the baseline) — here reconciliation creates a new corporate identity, not merely equal access; this stronger claim should be flagged for native speaker review given the Czech lands’ own complex historical Jewish-Christian relations. |
| σταυρός | stauros | a stake, cross (instrument of execution) | cross | The means by which reconciliation and peace were achieved (2:16) | Medium. “Kříž” is a stable, universally recognized Czech word, but carries a strong secularized, decorative/heritage association (jewelry, architecture, folk custom) parallel to the baseline’s note on Easter/vzkříšení; the specific atoning significance must be actively taught, not assumed from recognition alone. |
| προσαγωγή | prosagōgē | a bringing near, access | access | Believers’ access to the Father through Christ by one Spirit (2:18) | Medium. “Přístup” is common in everyday bureaucratic/technical Czech (přístup k internetu = internet access); the relational, filial sense (access to a Father, not a service) needs distinguishing. |
| συμπολῖται / οἰκεῖοι | sympolitai / oikeioi | fellow citizens / household members | fellow citizens, members of the household (of God) | Gentile believers’ new civic-and-familial status alongside Jewish believers (2:19) | Medium. “Spoluobčané” (fellow citizens) and “Boží rodina/domácnost” (household of God) are transparent civic/familial metaphors with low collision risk; the theological content (equal standing, not second-class status) needs to be stated explicitly. |
| θεμέλιος / ἀκρογωνιαῖος | themelios / akrogōniaios | foundation / cornerstone | foundation / cornerstone | The apostles and prophets as foundation, Christ himself as the cornerstone binding the structure (2:20) | Medium. “Základ” / “úhelný kámen” are recognizable architectural-metaphor terms in Czech Bible tradition; low lexical risk, moderate conceptual risk since the building metaphor for the church needs unpacking for readers unfamiliar with it. |
| ναός | naos | temple (the sanctuary proper) | temple | The church as a holy temple, God’s dwelling place by the Spirit (2:21–22) | Medium. “Chrám” is a stable Bible-tradition word but, exactly as the Romans baseline notes for “kostel”/“církev,” carries a strong architectural/heritage-tourism association for many secular Czech readers (historic churches as sightseeing destinations); the living, corporate “temple made of people” sense must be actively taught against this default. |
Chapter 3
| Term (Greek) | Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| μυστήριον | mystērion (reuse from ch.1) | — | mystery | Paul’s specific stewardship of revealing that Gentiles are fellow heirs (3:3–9) | Reuse “tajemství” (Critical) — same collision risk as ch.1; this chapter is the doctrinal center of the book’s Mystery of Christ Revealed. |
| οἰκονομία | oikonomia | management of a household; stewardship, administration | dispensation, stewardship, administration | Paul’s divinely-given commission/office to disclose the mystery (3:2, 9) | High. Render “pověření” or “úřad” (commission/office) — do not render as “hospodářství,” which in modern Czech means national economy/household finances and would produce an almost comic mistranslation entirely divorced from Paul’s sense of a divinely entrusted task. |
| παρρησία | parrēsia | freedom of speech, boldness, confidence | boldness, confidence, access | Bold, confident access to God secured through Christ (3:12) | Medium. “Smělost” or “důvěra” (boldness/confidence); moderate risk since the term recurs at the climax of the prayer in 3:12 tied directly to προσαγωγή (access) from ch.2 and should be rendered consistently with that concept. |
| συγκληρονόμος | synklēronomos | fellow heir, co-inheritor | fellow heirs | Gentiles’ equal inheritance status alongside Jewish believers (3:6) | High. Render “spoludědic.” Compounds the collision risk already noted for κληρονομία (inheritance) above — the civil-law “estate” association may unhelpfully suggest a divided or contested inheritance rather than the full, equal share Paul intends. |
| ἀρχαί καὶ ἐξουσίαι (ἐν τοῖς ἐπουρανίοις) | archai kai exousiai | rulers and authorities | rulers and authorities | Spiritual powers who observe God’s wisdom displayed through the church (3:10); resumed as the object of conflict in 6:12 | High. Render “mocnosti a vládcové.” As with ἐπουράνιος (ch.1–2) and κοσμοκράτωρ (ch.6), this names a real spiritual hierarchy whose existence a materialist-leaning secular Czech readership may be tempted to read purely metaphorically; ties directly to the Spiritual Warfare doctrine and should be flagged for theologian review wherever it recurs. |
| πατριά | patria | family, lineage, clan (Greek wordplay on πατήρ, “father”) | family | Every family “named” from God the Father — a wordplay lost in translation (3:14–15) | Medium. Render “rod” or “rodina.” The Greek’s father/family wordplay cannot be reproduced in Czech; a brief translator’s note preserving the connection to “Otec” (Father, baseline Critical term) is recommended. |
| ῥιζωθέντες καὶ τεθεμελιωμένοι / πλήρωμα τοῦ θεοῦ | errizōmenoi kai tethemeliōmenoi / plērōma tou theou | rooted and grounded / fullness of God | rooted and grounded; fullness of God | The believer’s stability in love (3:17) and the astonishing goal of being “filled with all the fullness of God” (3:19) | High. “Zakořeněni a založeni” / “celá plnost Boží.” Reuses πλήρωμα from ch.1 (High); the scale of the claim (being filled with the fullness of God himself) is easily underestimated by a reader without prior categories for union with God and should be flagged for careful, non-minimizing rendering. |
Chapter 4
| Term (Greek) | Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| ἑνότης | henotēs | unity, oneness | unity | The unity of the Spirit believers are to maintain (4:3, 13) — foundational for Unity of Jews and Gentiles in One New Humanity | Medium. “Jednota” is stable and common; risk is that it may default to a generic civic/organizational sense (team unity, national unity) rather than the specific Spirit-given unity Paul describes. |
| βάπτισμα | baptisma | baptism | baptism | ”One baptism” as a marker of the church’s unity (4:5) | Medium. “Křest” is a stable, culturally recognized term (infant baptism remains a widely practiced Czech folk-cultural rite even among largely secular families), but exactly as with “svatí” and name-day customs in the Romans baseline, this recognition is now largely detached from live theological content and should be actively re-taught, not assumed. |
| δόμα / δωρεά (reuse concept) | doma / dōrea | gift, gift given | gifts | Christ’s gifts to the church, distributed to each believer (4:7–8) | Medium. Reuse baseline “duchovní dary” register (Medium) established for Romans’ χαρίσματα; keep vocabulary consistent across curricula even though the Greek term differs slightly. |
| ἀπόστολος, προφήτης (reuse) | apostolos, prophētēs | — | apostles, prophets | Foundational church offices (4:11) | Reuse baseline “apoštol” (Low) and “prorok” (Medium per baseline doctrine registry, Low per term registry) exactly. |
| εὐαγγελιστής | euangelistēs | one who proclaims good news | evangelist | The office of gospel-proclaimer (4:11) | Medium. Render “evangelista.” A transliteration-based term parallel to “evangelium” (baseline High); stable but, like “evangelium,” carries no automatic inherited meaning for a secular reader and should be briefly defined. |
| ποιμήν | poimēn | shepherd | pastor, shepherd | Pastoral oversight of the church (4:11) | Medium. “Pastýř.” Pastoral/shepherd imagery is recognizable in Czech mainly through Christmas nativity scenes and children’s stories/fairy tales, a folk-cultural association parallel to the baseline’s noted risk for “království” (kingdom) defaulting to fairy-tale associations; the leadership/care content of the metaphor needs active teaching. |
| διδάσκαλος | didaskalos | teacher | teacher | Teaching office in the church (4:11) | High. “Učitel” is the ordinary Czech word for a school teacher. This everyday professional association (like “povolání” for calling) is likely to be the reader’s dominant and only default reading; the specific spiritual-teaching office must be actively distinguished from classroom instruction. |
| καταρτισμός / οἰκοδομή | katartismos / oikodomē | equipping, outfitting / building up | equipping; building up, edification | The purpose of the offices in 4:11 — equipping believers for ministry and building up the body (4:12) | Medium. “Vybavení/zdokonalení” (equipping) and “budování” (building up); reuse the Romans baseline’s low-risk “vzájemné budování” register for οἰκοδομή to preserve consistency. |
| τέλειος ἀνήρ | teleios anēr | complete/mature man | mature manhood, perfect man | The goal of unity and equipping — corporate spiritual maturity (4:13) | High. Render “dospělost/zralost” rather than a literal “dokonalý” (perfect). Key risk: τέλειος here means mature/complete, not sinlessly perfect; a literal “perfect” rendering risks implying an unreachable standard of flawlessness rather than Paul’s actual goal of corporate growth toward maturity, a classic mistranslation risk in this verse across many languages. |
| παλαιὸς ἄνθρωπος / καινὸς ἄνθρωπος | palaios anthrōpos / kainos anthrōpos | old man/person / new man/person | old self / new self | Putting off the old, corrupted self and putting on the new self created in God’s likeness (4:22–24) — central to Walking in Newness of Life | High. Render “starý člověk” / “nový člověk.” Risk: without explicit teaching, “starý/nový člověk” may register as a vague self-improvement idiom (turning over a new leaf) rather than Paul’s specific claim about a decisive change of identity accomplished in union with Christ, echoing the “old self” language of Romans 6 (already High-rated in the baseline’s “christian_identity_in_christ” doctrine). |
| ἀνανεόω | ananeoō | to renew, make new again | be renewed | The renewal of the mind as the mechanism of the old-self/new-self transformation (4:23) | Medium. “Obnovit” is common in everyday Czech for renewing a contract, license, or subscription — a mundane administrative-renewal association that, while not doctrinally harmful, should be distinguished from the deep, Spirit-wrought inner renewal Paul describes. |
| λυπέω (τὸ Πνεῦμα) | lypeō | to grieve, cause sorrow | grieve (the Spirit) | Believers can grieve the Holy Spirit through sin (4:30) — assumes the Spirit’s full personhood (baseline Critical doctrine) | Medium-High. “Zarmoutit.” The concept assumes prior teaching on the Holy Spirit as a personal, relatable divine agent (per the baseline’s “Duch svatý,” Critical) capable of being grieved like a person, not an impersonal force — this personal-relational framing needs reinforcement here. |
| χαρίζομαι | charizomai | to give freely, to forgive (root shared with χάρις, grace) | forgive | Forgiving one another as God in Christ forgave you (4:32) | Medium. “Odpustit.” Reinforce the etymological link to χάρις/“milost” (baseline High) — forgiveness is grace enacted between believers, not mere social politeness. |
Chapter 5
| Term (Greek) | Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| μιμητής | mimētēs | imitator | imitators | Believers called to imitate God, as children imitate a father (5:1) | Medium. “Následovník/napodobitel.” Low collision risk; the theological weight (imitating God’s character, not mere behavioral copying) needs brief unpacking. |
| πορνεία, ἀκαθαρσία, πλεονεξία | porneia, akatharsia, pleonexia | sexual immorality, impurity, greed/covetousness | sexual immorality, impurity, greed | Vices incompatible with the “inheritance of the kingdom” (5:3–5) | Medium. “Smilstvo, nečistota, chamtivost.” Stable Bible-tradition vocabulary; risk is that a secular reader may find such vice-lists moralistic or judgmental without the surrounding relational, gospel-shaped framing Ephesians provides (contrast with 5:1–2’s love command). |
| εἰδωλολάτρης | eidōlolatrēs | idol-server, idolater | idolater | The greedy person is functionally an idolater (5:5) | Medium-High. “Modloslužebník.” Low secular resonance (literal idol-worship is foreign to contemporary Czech experience) parallel to the baseline’s treatment of “vtělení” — the metaphorical extension (greed as idolatry) needs explicit teaching since the reader has no default idol-worship framework to extend from at all. |
| τέκνα φωτός | tekna phōtos | children of light | children of light | Believers’ new identity, contrasted with their former darkness (5:8) | Medium. “Děti světla.” A poetic, transparent metaphor; low lexical risk, moderate conceptual risk in connecting it back to the “old self/new self” teaching of ch.4. |
| πληροῦσθε ἐν πνεύματι | plērousthe en pneumati | be filled/keep being filled by the Spirit | be filled with the Spirit | A command (present imperative, ongoing) for continual Spirit-empowered living, contrasted with drunkenness (5:18) | High. “Naplněni Duchem.” Risk: “naplněný” in everyday Czech commonly describes being filled with food, emotion, or a schedule — this ordinary sense may either trivialize the command or, conversely, be over-read into unfamiliar charismatic-experience categories a secular reader has no framework to evaluate; requires careful, concrete explanation of what Spirit-filled living looks like (5:19–21) rather than an abstract label. |
| ὑποτάσσω | hypotassō | to arrange under, to submit, to subordinate | submit, be subject to | Mutual submission among believers (5:21) and wives’ submission to husbands within the Christ-church analogy (5:22–24) — central to Household Codes and Christ-Centered Relationships | High. “Podřídit se/podřízenost.” Key risk: in contemporary secular Czech society (with strong egalitarian social norms), this term risks being read either as endorsing domination/inequality if isolated from its “mutual” framing (5:21) and its Christ-like-self-giving counterpart for husbands (5:25), or dismissed outright as culturally regressive without careful theological framing; requires human theologian review to ensure the passage’s mutual, Christ-centered logic is not lost in translation. |
| κεφαλή (reuse from ch.1) | kephalē | — | head | Christ as head of the church, applied analogically to husband as head of wife (5:23) | Reuse concept from ch.1 (Medium-High); risk compounds here since the headship metaphor is now applied to a live, contested contemporary social relationship rather than an abstract cosmic claim. |
| σωτήρ | sōtēr | savior, deliverer | savior | Christ named as “savior of the body” (the church), grounding the headship analogy (5:23) | Critical. “Spasitel.” Directly tied to the baseline’s Critical-rated “spasení” (salvation) — carries the same archaic-register risk (a Kralice-tradition word that may sound like literary museum-piece vocabulary to a secular reader) and must be accompanied by the same narrative unpacking (from what, to what, by whom) required for “spasení” itself. |
| καθαρίζω / λουτρὸν τοῦ ὕδατος | katharizō / loutron tou hydatos | to cleanse / washing of water | cleanse; washing of water | Christ’s sanctifying, cleansing work for the church, likely alluding to baptismal imagery (5:26) | Medium. “Očistit” / “omytí vodou.” Ties to the baptism concept already flagged in ch.4 (Medium); needs to be connected explicitly to that earlier discussion for consistency. |
| ἄσπιλος / ἄμωμος | aspilos / amōmos | without spot / without blemish | without spot or wrinkle, without blemish | The church presented to Christ in perfected purity (5:27) | Medium. “Beze skvrny a bez vady.” Standard idiomatic phrase; low lexical risk. |
| μυστήριον μέγα | mystērion mega | great mystery | this is a great mystery/profound mystery | Marriage as a living picture of Christ and the church (5:32) | Reuse “tajemství” (Critical, see ch.1/3) — here applied to marriage specifically; requires the same corrective against the “intriguing secret” secular default. |
Chapter 6
| Term (Greek) | Transliteration | Literal / Semantic Range | English Variants | Contextual Theological Meaning | Czech Rendering & Risk |
|---|---|---|---|---|---|
| ὑπακούω | hypakouō | to listen under, to obey | obey | Children’s obedience to parents “in the Lord” (6:1) | Low-Medium. “Poslouchat.” Reinforce link to baseline’s “poslušnost víry” (obedience of faith, High) — obedience here flows from relationship “in the Lord,” not bare compliance. |
| τιμάω | timaō | to honor, value | honor | Honoring father and mother, citing the fifth commandment (6:2–3) | Low-Medium. “Ctít.” Stable, transparent term with minimal collision risk. |
| παιδεία καὶ νουθεσία | paideia kai nouthesia | training/discipline and admonition/instruction | training and instruction, discipline and admonition | Fathers instructed to raise children within the Lord’s formative discipline, not merely by provoking them to anger (6:4) | Medium. “Výchova a napomínání.” Moderate risk in tone — must not read as harsh punitive discipline; the phrase describes loving, Christ-centered formation. |
| δοῦλος | doulos | slave, bondservant | slave, bondservant, servant | The literal institution of slavery in the Greco-Roman household, addressed with instructions for both δοῦλοι and their κύριοι (masters) (6:5–9) | High. Render “otrok” (slave) rather than a softened “služebník” (servant), for historical accuracy — but this requires careful contextual framing (via translator’s note) to avoid readers concluding that Paul is endorsing slavery as an institution rather than addressing believers within an existing social structure while relativizing the master-slave relationship under Christ’s shared lordship (6:9, “he also is your Master in heaven, and there is no partiality with him”). Flagged for human theologian review given the passage’s historical and ethical sensitivity. |
| προσωπολημψία | prosōpolēmpsia | receiving/favoring by face (appearance/status) | favoritism, partiality | God’s impartiality toward slave and free alike, undermining any social hierarchy’s ultimate significance (6:9) | Medium. “Stranění osobám” / “dělání rozdílů mezi lidmi.” Reinforces the “no distinction” universality principle already flagged as High-risk doctrine in the Romans baseline (“universal_scope_of_gospel”). |
| ἐνδυναμόω | endynamoō | to empower, strengthen | be strong, be strengthened | The command to be strengthened “in the Lord” for spiritual conflict (6:10) | Medium. “Posílit se.” Ties to baseline’s “moc Boží” (power of God); should be rendered to preserve the passive sense (being strengthened by God, not self-generated strength). |
| πανοπλία | panoplia | full armor, complete set of armor | whole armor, full armor | The complete set of spiritual equipment for standing against the devil’s schemes (6:11, 13) — the central image of Spiritual Warfare and the Armor of God | High. “Plná zbroj” / “výstroj.” Military-equipment metaphor is not foreign to Czech historical memory (rich military/martial history), but its spiritual application (armor against invisible, personal evil rather than visible enemies) is the real difficulty for a broadly secular, materialist-leaning readership that may not readily accept the premise of personal spiritual evil at all — this conceptual gap, not the vocabulary, is the primary risk and should be flagged for theologian review throughout the passage. |
| διάβολος | diabolos | slanderer, accuser | the devil | The personal spiritual enemy whose schemes believers resist (6:11) | Medium-High. “Ďábel.” Distinct from the more folkloric Czech “čert” (the folk-tale devil figure prominent in Czech St. Nicholas Day customs and fairy tales); risk that “ďábel” is read through this folkloric lens as a colorful legendary character rather than a real personal spiritual enemy — the corrective is the opposite direction from most collision risks in this Package (folklore trivializing rather than a rival theology competing). |
| μεθοδεία | methodeia | scheming, crafty method (root of English “method”) | wiles, schemes, deceitful scheming | The devil’s calculated strategies against believers (6:11) | Low-Medium. “Úklady/nástrahy.” Low collision risk; reinforces that spiritual opposition is calculated, not random. |
| πάλη | palē | wrestling (as in the athletic contest) | struggle, wrestle | The nature of the conflict — close, personal combat, not distant warfare (6:12) | Low-Medium. “Boj/zápas.” “Zápas” (wrestling match) preserves the athletic-contest image well for a Czech readership familiar with wrestling/combat sports. |
| κοσμοκράτωρ / ἀρχαί, ἐξουσίαι, τὰ πνευματικὰ τῆς πονηρίας | kosmokratōr / archai, exousiai | world-rulers / rulers, authorities, spiritual forces of evil | rulers of this world; spiritual forces of evil in the heavenly places | Names the true nature of the conflict as cosmic and spiritual, not merely interpersonal (“not against flesh and blood,” 6:12) | High. “Vládci tohoto světa” / “duchovní mocnosti zla.” As with ἐπουράνιος and ἀρχαί καὶ ἐξουσίαι (ch.1, 3), this is the doctrinal crux of Spiritual Warfare for this Language Package: the vocabulary itself is translatable without difficulty, but a secular Czech readership may have no prior framework for taking claims about personal, organized spiritual evil literally, as opposed to reading them as ancient metaphor for institutional injustice — this conceptual gap requires theologian-level pastoral framing, not merely lexical choice. |
| ζώνη, θώραξ, θυρεός, περικεφαλαία, μάχαιρα | zōnē, thōrax, thyreos, perikephalaia, machaira | belt, breastplate, shield, helmet, sword | belt of truth, breastplate of righteousness, shield of faith, helmet of salvation, sword of the Spirit | Each item of armor paired with a specific spiritual reality: truth, righteousness, faith, salvation, God’s word (6:14–17) | Medium (as a cluster). “Pás pravdy, pancíř spravedlnosti, štít víry, přilba spasení, meč Ducha.” Individually low-risk military vocabulary, but note that “spravedlnost,” “víra,” and “spasení” here reuse the baseline’s High/Critical Romans terms — the armor metaphor is only as clear as the underlying theological terms it names, so this passage inherits all of those terms’ risk profiles rather than introducing new ones. |
| ῥῆμα θεοῦ | rhēma theou | word/utterance of God | word of God | The Spirit’s sword identified with God’s spoken word (6:17) | Medium. “Slovo Boží” (rendered here from ῥῆμα rather than λόγος). Low lexical risk; ties into the baseline’s “inspiration_of_scripture” doctrine (Medium). |
| προσευχή, δέησις | proseuchē, deēsis | prayer, request/petition | prayer, supplication | Praying “always” in the Spirit, with all kinds of prayer and petition, as part of the believer’s spiritual equipment (6:18) | Low-Medium. “Modlitba, prosba.” Reuses the register of the baseline’s “prayer_and_intercession” doctrine (Medium) — as the baseline notes, there is no dominant rival intercessory framework in secular Czech culture, so the main task is teaching the practice conceptually, not correcting a competing one. |
| πρεσβεύω | presbeuō | to act as an ambassador/elder envoy | ambassador | Paul’s self-description as “an ambassador in chains” for the gospel (6:20) | Medium. “Vyslanec/velvyslanec.” The diplomatic-office vocabulary itself is well understood and low-risk in modern Czech civic life; the theological content (representing Christ’s authority while imprisoned) needs brief explanatory framing but the term itself poses little difficulty. |
Coverage Note
Every chapter of Ephesians (1–6) has now been analyzed for load-bearing theological vocabulary, with the core passage (2:1–10) given full verse-by-verse treatment and the remainder of chapter 2 (2:11–22) treated at chapter level. No chapter in Ephesians was found to introduce zero new theological vocabulary; each of the six chapters contributes distinct load-bearing terms to the curriculum’s nine doctrines. Terms already fixed in the Romans baseline (gospel, grace, faith, salvation, justification [implied continuity], apostle, holy_spirit, god, jesus, father, sin, gentiles, glory, covenant, election, power_of_god, church, kingdom_of_god, peace, spiritual_gifts, resurrection, lord, son_of_god, and related terms) are reused exactly per the hard rule governing this Language Package and are marked “(reuse)” throughout.
See analysis/08_core_glossary.md for the consolidated per-term glossary table with translation risk ratings across the whole book.