Semantic Analysis
Semantic Analysis — 1 Corinthians (Greek) → Dogri
Scope and Method
This document analyzes 1 Corinthians in the original Koine Greek across all sixteen chapters. The core passage (15:1-11) receives verse-by-verse treatment of every load-bearing term. Every other chapter receives a chapter-level study of its load-bearing theological vocabulary, using the same fields:
- Original word (Greek, with transliteration)
- Literal meaning
- Semantic range
- English variants (as rendered across major English versions)
- Contextual theological meaning (in Romans-curriculum-consistent doctrine)
- Dogri rendering risk (Critical / High / Medium / Low, per the doctrine_risk_registry.json conventions established in the Romans Language Package)
Per the governing rule, any term already fixed in the baseline Romans translation_memory.json is reused exactly — its baseline Dogri rendering is repeated verbatim here, not re-derived. New terms specific to 1 Corinthians are proposed following the same anti-Hindi-default, anti-syncretism method the baseline established (avoiding देवनागरी Hindi-Christianese defaults, avoiding collision with Raghunath Mandir avatar/darshan devotion, Bahu Fort Kali shakti and blood-sacrifice practice, the Vaishno Devi mannat/prasad economy, and Dogra Rajput izzat/lineage culture).
CORE PASSAGE: 1 Corinthians 15:1-11 (Verse-by-Verse)
Verse 1
Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε
| Term (Greek/translit.) | Literal meaning | Semantic range | English variants | Theological meaning in context | Dogri rendering (translit.) | Risk |
|---|---|---|---|---|---|---|
| εὐαγγέλιον / euangelion | good news, announcement | authoritative proclamation of a decisive event, not generic news | gospel, good news | The fixed, apostolically-defined content Paul is about to restate as the church’s foundation (v.3-4) | खरी खबर (khari khabar) — reused exactly from baseline Romans TM | High (per baseline) |
| εὐηγγελισάμην / euēngelisamēn | I proclaimed/announced good news | verbal form of the noun above; to preach the euangelion as a herald | I preached, I proclaimed | Paul’s original apostolic proclamation to the Corinthians | प्रचार कीता / खरी खबर सुनाई (prachar kita) | Medium |
| παρελάβετε / parelabete | you received, you took hold of | receiving a fixed tradition passed to one, as a deposit | you received | The Corinthians received a fixed apostolic deposit, not a personal opinion they may revise | लैना — पाया (paaya, “received”) | High — see tradition-transmission note below |
| ἑστήκατε / hestēkate | you stand, you have taken your stand | perfect tense: continuing settled position | you stand, you stand firm | Continuing to stand firmly on the received gospel as foundation | खड़े रौंह् (khare rounh, “stand firm”) | Medium |
Tradition-transmission note (High risk): παραλαμβάνω/παραδίδωμι (“receive”/“hand down,” recurring in vv.1,3 and again at 11:23) describe the fixed, once-given apostolic gospel content passed intact from Christ and the apostles to the church. This must never be rendered using a word evoking गुरु-परम्परा (guru-parampara), the well-known Indian devotional category of an ongoing, evolving teacher-to-disciple lineage of revelation. The gospel “received” here is a closed, historical, eyewitness-verified deposit (vv.3-8), not an open oral tradition capable of growth or reinterpretation. Recommended Dogri: सौंपना (saumpna, “to hand over/entrust”) for παραδίδωμι, लैना/पाना (laina/paana, “receive/accept”) for παραλαμβάνω — plain verbs, deliberately avoiding परम्परा.
Verse 2
διʼ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ κενῇ ἐπιστεύσατε
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| σῴζεσθε / sōzesthe you are being saved | present passive: ongoing state resulting from a completed act you are saved, you are being saved | Present salvation-standing that rests on the gospel content just named | उद्धार (uddhar) — reused exactly from baseline Romans TM | Critical (per baseline) |
| κατέχετε / katechete you hold fast, you retain firmly | firm possession/retention, not casual acquaintance you hold fast, you hold firmly | Continuing to retain the gospel as fixed truth, not merely having once heard it | कस कैं पकड़ना (kas kain pakadna, “hold firmly”) | Medium |
| κενῇ / kenē (dative, “in vain”) empty, without content/result | describes belief that produces no real standing because its object was empty in vain, uselessly | Warns that faith is only as good as its object; recurs in v.10 re: grace | खाली / व्यर्थ (khali/vyarth, “empty/useless”) | Medium — must pair correctly with भरोसा so as not to imply doubt about the believer’s present standing, only about a hypothetical empty object of faith |
| ἐπιστεύσατε / episteusate you believed | to place trust/reliance in you believed | Object-specific trust in the gospel content of vv.3-4 | भरोसा (bharosa, verb form “भरोसा कीता”) — reused exactly from baseline Romans TM | High (per baseline) |
Verse 3
παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| παρέδωκα / paredōka I handed down/delivered | transmitting a fixed deposit to another, as of first importance (“ἐν πρώτοις”) I delivered, I passed on | Paul hands down the church’s foundational creed-like summary, received from earlier apostolic witnesses | सौंपना (saumpna) — see tradition note above | High |
| Χριστὸς ἀπέθανεν / Christos apethanen Christ died | historical, factual death Christ died | The historical death of the Messiah, not a mythic or repeatable divine death | मसीह मरगेआ (Masih margea) — मसीह reused from baseline (Messiah, Critical) | Critical |
| ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν / hyper tōn hamartiōn hēmōn on behalf of/for our sins | substitutionary/vicarious sense: death undertaken in place of, because of, sin for our sins | Substitutionary atonement: Christ’s death addresses पाप (paap, sin — reused from baseline) directly, not ritual pollution (भिट्ट, explicitly rejected in baseline) | … आह् पापां आस्तै (…aah papaan aaste) | Critical |
| κατὰ τὰς γραφάς / kata tas graphas according to the scriptures | conformity to a prior written authoritative record according to the scriptures | Fulfillment-of-prophecy doctrine: Christ’s death is the fulfillment of the Hebrew Scriptures, not a coincidental parallel to any other tradition’s sacred text | पवित्तर शास्तर दे मताबक (pavittar shastar de matabak) | High — cf. baseline “inspiration_of_scripture” doctrine; must be distinguished from the Sanskrit textual tradition historically patronized by the Dogra royal court, which reflects royal literary patronage, not unique divine authorship |
Verse 4
καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| ἐτάφη / etaphē he was buried | historical burial, confirming the reality of the death he was buried | Confirms bodily death occurred (guards against a docetic reading) | दफनाया गेआ (dafnaya gea, “was buried”) | Medium |
| ἐγήγερται / egēgertai he has been raised | perfect tense: a completed past event with continuing present effect/reality he was raised, he has been raised, he is risen | Christ’s bodily, historical, once-for-all resurrection — the linchpin doctrine of the whole chapter | मुर्दघरा चा जिंदा होना (murdaghara cha jinda hona) — reused exactly from baseline Romans TM | Critical (per baseline) — NEVER पुनर्जन्म (reincarnation) |
| τῇ τρίτῃ ἡμέρᾳ / tē tritē hēmera on the third day | specific historical time marker, fulfilling scriptural pattern on the third day | Historical particularity of the resurrection event | तीजे दिने (teeje dine) | Low |
Verse 5
καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| ὤφθη / ōphthē he was seen, he appeared | passive of ὁράω; a real, verifiable, bodily appearing to witnesses, evidentiary in force he appeared, he was seen | Grounds the resurrection in eyewitness testimony — the backbone of vv.5-8’s witness list | दिखाई दित्ता (dikhai ditta, “was shown/appeared”) | Critical — must NEVER be rendered with दर्शन (darshan), the Duggar region’s central devotional category for beholding a deity’s image at a shrine (as at Vaishno Devi or Raghunath Mandir). ὤφθη here is verified, bodily, evidentiary appearance to specific named witnesses at specific times, not devotional visual communion with an image. |
| Κηφᾷ / Kēpha to Cephas | proper name (Peter, Aramaic “rock”) to Cephas, to Peter | First-named individual witness | कैफा (Kaipha) | Low |
| τοῖς δώδεκα / tois dōdeka to the twelve | the apostolic college by (a slightly rounded) title the Twelve | Corporate apostolic witness | बारह चेले/भेजेआ होए (barah chele) — “the Twelve,” referencing baseline भेजेआ होया (apostle) | Medium |
Verse 6
ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| πεντακοσίοις ἀδελφοῖς / pentakosiois adelphois five hundred brothers | large-group eyewitness count five hundred brothers | Corroborating mass eyewitness testimony to bodily resurrection | पंज सौ भाईयां (panj sau bhaiyaan) | Low |
| ἐφάπαξ / ephapax at one time, at once | simultaneity of a single group event (distinct from the theological “once for all” sense elsewhere e.g. Hebrews) at one time, at once | Simultaneous group appearance strengthens evidentiary weight | इक्को बारी (ikko baari, “at one time”) | Medium — do not over-read as the atonement’s “once for all” doctrine; here it simply marks simultaneity of witnesses |
| ἐκοιμήθησαν / ekoimēthēsan they fell asleep | euphemism for death, carrying resurrection hope (temporary “sleep,” not annihilation) fallen asleep, died | Believers who have died await bodily resurrection — the euphemism itself teaches the doctrine | सो गे (so gae, “fell asleep”) | Medium — must be understood as a hope-filled euphemism pointing to future bodily resurrection, not read through a folk-belief lens of ancestor spirits or the reincarnation cycle |
Verse 7
ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| Ἰακώβῳ / Iakōbō to James | proper name (the Lord’s brother, later Jerusalem church leader) to James | Named individual witness, church-authority significance | याकूब (Yaqub) | Low |
| τοῖς ἀποστόλοις πᾶσιν / tois apostolois pasin to all the apostles | the full apostolic company as a body to all the apostles | Confirms the entire apostolic office’s eyewitness testimony | सारे भेजेआ होए (saare bhejea hoe) — reusing baseline “apostle” | Medium |
Verse 8
ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| ἔσχατον πάντων / eschaton pantōn last of all | final position in a sequence last of all | Paul places himself last and least in the witness list — humility marker | सारें ते आखर च (saarein te aakhar ch) | Low |
| τῷ ἐκτρώματι / tō ektrōmati to the one untimely/abnormally born | a miscarried or prematurely/abnormally born infant; a self-deprecating image of unworthiness and unexpectedness one born untimely, an abnormal birth | Paul’s stark self-description: his apostleship came about in an unexpected, “not-by-the-normal-process” way, given his history as persecutor | अधूरे जनमे बच्चे वरगा (adhure janme bachche varga, “like a prematurely born child”) | Medium — pastoral sensitivity needed around miscarriage/premature-birth imagery; doctrinally it is about unworthiness and grace, not a comment on such births generally |
| ὤφθη κἀμοί / ōphthē kamoi he appeared also to me | extends the witness list to Paul himself he appeared to me also | Paul’s Damascus-road encounter is placed in the same category of bodily resurrection appearance as the others | दिखाई दित्ता मिंज् गी बी (dikhai ditta minj gi bi) — reuses ὤφθη rendering above | Critical |
Verse 9
Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| ἐλάχιστος / elachistos least, smallest | superlative of smallness/least status the least | Paul’s ongoing humility regarding his apostolic status | सारें ना छोटा (saarein na chota, “least of all”) | Low |
| ἱκανός / hikanos sufficient, worthy, adequate | fitness/worthiness for a role worthy, fit, sufficient | Paul denies inherent worthiness for the apostolic calling, underscoring grace (v.10) | योग्य (yogya, “worthy/fit”) | Medium |
| καλεῖσθαι ἀπόστολος / kaleisthai apostolos to be called an apostle | passive infinitive of the calling-verb + office title to be called an apostle | Connects to baseline “called”/“calling” doctrine — apostleship is a divine designation, not a self-claimed title | सद्देआ होया भेजेआ होया — reuses baseline सद्देआ होया (called) + भेजेआ होया (apostle) | High |
| ἐδίωξα / ediōxa I persecuted | active pursuit with hostile intent I persecuted | Paul’s pre-conversion persecution of the church — his grace-testimony’s dark backdrop | सताया (sataya, “persecuted”) | Medium |
| τὴν ἐκκλησίαν τοῦ θεοῦ / tēn ekklēsian tou theou the church of God | the assembly/gathered community belonging to God the church of God | Corporate church doctrine — the object of Paul’s former persecution and present ministry | परमेश्वर दी कलीसिया — reuses baseline कलीसिया (church) + परमेश्वर (God) | Critical (God) / Medium (church) |
Verse 10
χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐχ ἡ χάρις [ἡ] σὺν ἐμοὶ τοῦ θεοῦ
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| χάριτι θεοῦ / chariti theou by the grace of God | dative of means: the cause/agency of Paul’s transformed status by the grace of God | Unmerited favor is the sole ground of Paul’s apostleship — the doctrine of grace stated in first-person testimony | बिना कमाई दित्ती दया — reused exactly from baseline Romans TM | Critical (per baseline) — must resist collapse into the local mannat (vow-for-boon) transactional logic |
| εἰμι ὅ εἰμι / eimi ho eimi I am what I am | identity-statement idiom I am what I am | Paul’s present apostolic identity is entirely a product of grace, not achievement | जो आं सो आं (jo aan so aan) | Low |
| κενὴ / kenē empty, without effect | (as in v.2) grace that produces no real result in vain | Grace, though unmerited, is not inert — it produces real fruit (labor) | खाली/व्यर्थ नईं गेई (khali/vyarth naeen gei, “did not become empty”) | Medium |
| ἐκοπίασα / ekopiasa I labored, I worked hard/toiled | strenuous, exhausting labor I labored, I worked hard | Grace produces active, effortful ministry — not passivity, and crucially not a merit-earning labor that grace then rewards | सख्त मजूरी कीती (sakht majoori kiti, “labored hard”) | Medium — flag for native-speaker review: must not be read as Paul re-earning standing through effort; effort is grace’s fruit, not its precondition |
| ἡ χάρις […] τοῦ θεοῦ / hē charis tou theou the grace of God [with me] | grace as an active, continuing enabling presence the grace of God (with me) | God’s own grace, not Paul’s own strength, is credited as the true agent of the labor | परमेश्वर दी दया मिंजे कन्नै (Parmeshwar di daya minje kannai) | Critical |
Verse 11
εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτω κηρύσσομεν καὶ ὑμεῖς οὕτω πιστεύσατε
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| κηρύσσομεν / kēryssomen we preach, we proclaim | heraldic public proclamation with authority we preach, we proclaim | The content of vv.3-8 is the unified, non-negotiable message of every apostolic witness | प्रचार करना (prachar karna) | Medium |
| ἐπιστεύσατε / episteusate you believed | (as v.2) trust placed in the proclaimed content you believed | The Corinthians’ faith must rest on this same fixed apostolic content | भरोसा (bharosa) — reused exactly from baseline Romans TM | High |
WHOLE-BOOK CHAPTER-BY-CHAPTER ANALYSIS
Chapter 1 — Christian Unity vs. Factionalism; The Cross as Wisdom and Power
| Term (Greek/translit.) | Literal meaning | Semantic range | English variants | Theological meaning in context | Dogri rendering (translit.) | Risk |
|---|---|---|---|---|---|---|
| κλητός / klētos (1:1, 1:2, 1:24 κλητοῖς) | called | divine summons | called | Paul’s own apostolic calling; Corinthians’ calling to sainthood | सद्देआ होया — reused from baseline | High |
| ἐκκλησία / ekklēsia (1:2) | assembly | gathered community belonging to God | church | The Corinthian congregation as God’s assembly, not a building or guild | कलीसिया — reused from baseline; never मंदर | Medium |
| ἡγιασμένοις / hēgiasmenois (1:2) | having been sanctified | set apart, consecrated | sanctified | Corinthians’ status “in Christ Jesus” | पवित्तरता (verbal form of baseline पवित्तर) | High |
| χάρις / charis (1:3-4) | grace | unmerited favor | grace | Opening greeting grounds the whole letter in grace | बिना कमाई दित्ती दया — reused from baseline | Critical |
| κοινωνία / koinōnia (1:9) | shared participation | fellowship, partnership | fellowship | Called into fellowship with God’s Son | संगत — reused from baseline | Low |
| σχίσμα / schisma (1:10) | tear, split, division | factional rupture within a body that should be whole | division, dissension, schism | The Corinthians’ party-spirit quarrels directly contradict their unity in Christ — core doctrine of this chapter | फूट (phut) | High — must convey the seriousness of a body-rupturing rift, not mere disagreement; flag risk that churches could unconsciously replicate Dogra society’s own gotra/clan-based factional loyalties inside the congregation |
| σοφία / sophia (1:17, 1:19-24) | wisdom | intellectual/practical skill; here contrasted as “wisdom of this age” vs. God’s wisdom in the cross | wisdom | The world’s wisdom is confounded by the cross; Christ himself is God’s wisdom | बुद्धी (buddhi) — contextual: दुनिया दी बुद्धी (world’s wisdom) vs परमेश्वर दी बुद्धी (God’s wisdom) | High — must not collapse into ज्ञान/जनान-मार्ग (jnana-marga, the self-attained-enlightenment path of Hindu philosophy); God’s wisdom in the cross is revealed and given, not attained by ascetic or intellectual discipline |
| μωρία / mōria (1:18, 1:23) | foolishness | that which appears senseless/absurd | foolishness | The cross is “foolishness” to those perishing but “power of God” to the saved — paradox at the heart of the gospel | मुर्खता (murkhata) | Medium |
| σταυρός / stauros (1:17-18) | cross, stake of execution | instrument of Roman execution; by extension, Christ’s atoning death | cross | The central symbol and reality of the gospel; core doctrine “The Cross as Wisdom and Power” | क्रूस (kroos, transliterated, following regional Bible-translation convention) | Critical — must be kept as the specific execution-instrument-turned-atonement-symbol; must not be softened into generic “sacrifice” language that could merge with the region’s own sacrificial-altar imagery (e.g. the bali stone at the Bahu Fort Kali shrine) |
| δύναμις θεοῦ / dynamis theou (1:18, 1:24) | power of God | God’s saving might, specifically operative in the cross | power of God | The cross, though foolishness to the world, is God’s power for salvation | परमेश्वर दी सामर्थ — reused from baseline; never शक्ति | High |
Chapter 2 — The Cross as Wisdom and Power (continued)
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| πνεῦμα (ἅγιον) / pneuma (hagion) (2:4, 2:10-14) (Holy) Spirit | the third Person of the Trinity Holy Spirit | The Spirit alone reveals God’s wisdom and enables spiritual discernment | पवित्तर आत्मा — reused from baseline; never शक्ति or bare परमात्मा | Critical |
| μυστήριον / mystērion (2:1, 2:7) mystery, hidden thing now disclosed | a previously hidden divine plan, now revealed in the gospel mystery | God’s wisdom, hidden in ages past, now openly revealed in Christ | भेद (bhed, “hidden secret [now disclosed]“) | High — must be framed as revealed, salvation-historical disclosure open to all believers, not esoteric occult knowledge (गुप्त गिआन) available only to initiated adepts, a live category in regional folk/tantric practice; avoid रहस्य for this reason |
| σοφία τοῦ κόσμου / sophia tou kosmou (2:6) wisdom of the world/age | human, worldly cleverness contrasted with God’s revealed wisdom wisdom of this age | Reinforces ch.1’s cross-wisdom contrast | दुनिया दी बुद्धी (duniya di buddhi) | Medium |
| πνευματικός / pneumatikos vs. ψυχικός / psychikos (2:14-15) spiritual [person] vs. soulish/natural [person] | πνευματικός = indwelt/taught by the Spirit; ψυχικός = unregenerate, operating only on natural human capacity spiritual person vs. natural/unspiritual person | Only the Spirit-indwelt person can discern spiritual truth; the “natural” person cannot receive it | आत्मिक मनुक्ख (aatmik mankhu) / सांसारिक मनुक्ख (sansarik mankhu) | High — ψυχικός must not be rendered by any term built on आत्मा alone (soul), lest it be heard through the Hindu ātman/paramātman metaphysical framework (soul vs. Universal Self, transmigration); the contrast here is regenerate-by-the-Spirit vs. unregenerate, not two metaphysical grades of soul |
| ἀποκαλύπτω / apokalyptō (2:10) to reveal, uncover | disclosure of what was hidden reveal | God discloses his wisdom to believers by the Spirit | प्रकट करना (prakat karna) | Low |
Chapter 3 — Christian Unity vs. Factionalism; Church Discipline and Holiness
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| σάρκινος / sarkinos, σαρκικός / sarkikos (3:1, 3:3) fleshly, made of flesh; carnal | immature, governed by unregenerate impulse rather than the Spirit carnal, fleshly, worldly | Corinthian factionalism is diagnosed as evidence of spiritual immaturity, not mere personality conflict | सरीरिक/माटी दी सोच वाल्ला — descriptive: “मास-लोह्” वाला सोच (mans-loh wali soch, “flesh-and-blood-level thinking”) | Medium — distinct from पाप (sin) itself; this is an immaturity diagnosis, not merely moral guilt |
| γεώργιον θεοῦ / geōrgion theou (3:9) God’s field/farm | agricultural metaphor for the church as God’s cultivated planting God’s field | The church belongs to God, not to any human leader-faction | परमेश्वर दा खेत (Parmeshwar da khet) | Low |
| οἰκοδομή / oikodomē (3:9) building, construction | the church as God’s building-project building | Parallel image to God’s field; ministers build on Christ’s foundation | निर्माण/इमारत (nirman/imarat) | Low |
| πῦρ δοκιμάσει / pyr dokimasei (3:13) fire will test | eschatological testing/refining metaphor fire will test | Every minister’s work will be tested by fire at judgment — quality of ministry, not salvation status, is at stake | अग्गी कन्नै परख (aggi kannai parakh, “testing by fire”) | Medium |
| ναὸς θεοῦ / naos theou (3:16-17) temple of God | the sanctuary/dwelling-place of the divine presence temple of God | The corporate church (here) is God’s dwelling place by the Spirit | परमेश्वर दा मंदर (Parmeshwar da mandar) | Critical — ναός must be distinguished sharply from कलीसिया (church-as-assembly, already established) and from any literal shrine such as Raghunath Mandir or the Bahu Fort temple. Here it means: God’s own indwelling presence dwells corporately in his people — no physical structure, mannat economy, or prasad practice is in view. This term recurs at 6:19 for the individual believer’s body; both occurrences require the same explicit distinguishing note in any teaching material. |
Chapter 4 — Christian Unity vs. Factionalism; Church Discipline
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| ὑπηρέτης / hypēretēs (4:1) assistant, servant, subordinate helper | one who serves under another’s authority servant, minister | Ministers of Christ are subordinate servants, not independent authorities to be factionally championed | सेवक (sevak) | Medium — avoid सेवादार, which carries strong Sikh gurdwara-volunteer-service connotations salient in the Jammu-Punjab religious landscape |
| οἰκονόμος / oikonomos (4:1-2) household steward/manager | one entrusted with managing another’s household/resources steward | Ministers are stewards entrusted with God’s mysteries, accountable to God alone | भण्डारी (bhandari, “steward/storekeeper”) | Medium |
| μυστήρια θεοῦ / mystēria theou (4:1) mysteries of God | the revealed content of the gospel entrusted to ministers mysteries of God | Reuses ch.2’s μυστήριον sense | परमेश्वर दे भेद | High (as ch.2) |
| κρίνω / krinō (4:3-5) to judge | to render a verdict/evaluation judge | Paul refuses human judgment of his ministry, reserving final judgment for the Lord’s return | निआं करना / फैसला करना (nyaan karna, “to judge/render verdict”) | Medium — eschatological judgment sense, distinct from κρίνεσθαι in ch.6 (civil lawsuits) |
| μιμηταί / mimētai (4:16) imitators | those who pattern their life after a model imitators, followers | Paul calls the church to imitate his Christ-centered example | पैरवी करने वाले (pairvi karne wale, “followers/imitators”) | Low |
Chapter 5 — Church Discipline and Holiness
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| πορνεία / porneia (5:1) sexual immorality | unlawful/illicit sexual activity broadly sexual immorality, fornication | The specific unrepented sin the church has tolerated, demanding discipline | व्यभिचार (vyabhichar) | High — must be distinguished from भिट्ट (ritual impurity, already rejected in baseline for “sin”); this is moral transgression before a personal God requiring church discipline, not a purity-rite matter resolved by ritual cleansing |
| παραδοῦναι τῷ Σατανᾷ / paradounai tō Satana (5:5) to hand over to Satan | formal act of church discipline, excluding an unrepentant member from the church’s protective fellowship deliver to Satan, hand over to Satan | Severe corrective/disciplinary action aimed at ultimate restoration | शैतान दे हवाले करना (Shaitan de havale karna) | High — human theologian review recommended; must be framed as restorative church discipline, not a curse or occult act |
| ζύμη / zymē (5:6-8) leaven, yeast | metaphor for corrupting influence spreading through a whole body leaven | ”Old leaven” (unaddressed sin) must be purged for the church to be the “unleavened” holy community it is called to be | खमीर (khameer) | Medium — requires brief explanatory bridge to the Passover background, unfamiliar to Hindu-background learners |
| τὸ πάσχα ἡμῶν / to pascha hēmōn (5:7) our Passover [lamb] | Christ identified as the fulfillment of the Passover sacrifice our Passover, our Passover lamb | Christ’s death is the once-for-all, unrepeatable atoning sacrifice, fulfilling and ending the OT sacrificial pattern | अपना फसह (apna phasah, transliterating the established regional term “Phasah/Passover”) | Critical — must be explicitly distinguished from the Bahu Fort Kali shrine’s ongoing local tradition of animal sacrifice (bali): Christ’s sacrifice is historical, once-for-all, and finished, not a repeatable ritual offering renewed to secure ongoing favor |
Chapter 6 — Church Discipline and Holiness
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| κρίνεσθαι (ἐπὶ τῶν ἀδίκων) / krinesthai (6:1,6) to have oneself judged/to litigate | taking a fellow believer to a secular court to go to law, to sue | Believers are urged to resolve disputes within the church rather than secular courts — church-unity implication | अदालत च मामला लोड़ना (adalat ch mamla lodhna, “to bring a case to court”) | Medium |
| πόρνος / pornos, κολλώμενος τῇ πόρνῃ / kollōmenos tē pornē (6:9,16) fornicator; one joined/united to a prostitute | sexual sin category; “one flesh” union language applied to illicit union fornicator; joined to a prostitute | Sexual sin is uniquely embodied, uniting the body wrongly — grounds the temple-of-the-Spirit argument below | वेश्या कन्नै जुड़ना (veshya kannai judna) | Medium |
| ναὸς τοῦ ἐν ὑμῖν Ἁγίου Πνεύματος / naos… hagiou pneumatos (6:19) temple of the Holy Spirit within you | the individual believer’s body as the dwelling place of the indwelling Spirit temple of the Holy Spirit | Grounds sexual holiness in the Spirit’s indwelling of the individual body — same ναός term as 3:16-17, now applied individually | परमेश्वर दा मंदर (individual application) — see Critical note under Ch.3 | Critical |
| ἠγοράσθητε τιμῆς / ēgorasthēte timēs (6:20) you were bought for a price | commercial redemption/purchase metaphor: believers belong to God because he paid for them you were bought with a price | Establishes God’s ownership-rights over the believer’s body, grounding the call to holiness | मुल्ल देइयै खरीदे गे (mull deiyai kharide ge, “bought/purchased with a price”) | High — distinct from the mannat/vow-exchange economy this Language Package already guards against for grace/salvation: this purchase is a completed, one-time act establishing ownership, not an ongoing negotiated exchange |
| ἡγιάσθητε / hēgiasthēte (6:11) you were sanctified | past decisive act of being set apart you were sanctified | Reuses baseline sanctification doctrine | पवित्तरता — reused from baseline | High |
Chapter 7 — Marriage and Singleness
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| γάμος / gamos, γαμεῖν / gamein (7:1-9) marriage; to marry | the marital union and the act of entering it marriage, to marry | Marriage is good and God-given, but not obligatory; singleness is likewise a legitimate calling | ब्याह (byah, “marriage”), ब्याह करना (byah karna, “to marry”) | Low |
| παρθένος / parthenos (7:25-38) virgin, unmarried woman | one who has not married virgin, unmarried woman | Paul’s specific counsel to the unmarried regarding singleness for undivided devotion | कुंवारी (kunwari) | Medium |
| ἄγαμος / agamos, χήρα / chēra (7:8, 7:34) unmarried [person]; widow | marital status categories unmarried, widow | Both marital states are addressed with equal dignity and calling | अणब्याहा/अणब्याही (anbyaha/anbyahi); विधवा (vidhwa, widow) | Low-Medium — must avoid any tone implying the unmarried or widowed carry diminished honor/izzat, given Dogra Rajput culture’s strong marital-status-linked honor expectations |
| χωρισμός / chōrismos, χωρίζεσθαι / chōrizesthai (7:10-15) separation; to separate | marital separation/divorce separation, divorce | Paul’s teaching on the permanence of marriage and the “Pauline privilege” for mixed marriages | अलग होना (alag hona, “to separate”) | Medium — avoid तलाक (a term with strong Islamic-legal-procedure association in regional usage) as the default; use plain descriptive Dogri |
| ἡγίασται / hēgiastai (7:14) has been sanctified | set apart/consecrated, here of the unbelieving spouse’s household status through the believing spouse is sanctified | A distinct, narrower nuance from personal salvation-sanctification: a household-consecration status, not a claim of the unbeliever’s personal salvation | पवित्तरता — reused from baseline, but flag: contextual nuance differs from 6:11’s sense | Medium — must be taught with an explicit note distinguishing this “household consecration” sense from the individual salvation-sanctification sense used elsewhere, to prevent confusion |
| κλῆσις / klēsis (7:17-24) calling | one’s God-given life situation/vocation at the time of conversion calling | Extends baseline “calling” doctrine to one’s social/marital state as the context in which to serve God | सद्द — reused from baseline | High |
Chapter 8 — Christian Liberty and Idol Meat
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| εἰδωλόθυτα / eidōlothyta (8:1,4,7,10) things sacrificed to idols | meat/food that had been ritually offered to an idol before being sold or eaten food sacrificed to idols, idol meat | The central practical controversy of chs. 8-10: may Christians eat food previously offered to pagan gods? | मूर्ति गी चढ़ाया खाणा (murti gi chadhaya khana, “food offered to an idol”) | Critical — must NEVER be rendered with or associated with प्रसाद (prasad), the consecrated food returned to devotees after presentation to a deity at Vaishno Devi, Raghunath Mandir, or in household puja — an active, currently practiced, and deeply positive category in Duggar devotional life. Paul’s discussion assumes the food itself is religiously neutral (8:4, 8) but that eating it as an act of participation in idol worship is what must be avoided (10:14-21) — this distinction (food vs. participation) must be preserved with special care given how emotionally and socially significant prasad-sharing is in extended Hindu families that new converts remain part of. |
| εἴδωλον / eidōlon (8:4) idol | an image representing a false god idol | ”There is no idol in the world” (i.e., no true corresponding reality) — a strong monotheistic claim | मूर्ति (murti) | Critical — this is the same everyday word for the images at Raghunath Mandir and Bahu Fort; used accurately here (Paul is speaking of literal images), but any teaching material must make explicit that Paul’s monotheistic claim (“no idol has real divine power,” 8:4-6) directly addresses locally worshipped images, not abstract “idols” in the ancient world alone |
| γνῶσις / gnōsis (8:1,7,10-11) knowledge | intellectual understanding/insight knowledge | Contrasted with love: “knowledge puffs up, but love builds up” — knowledge alone, without love, can harm weaker believers | गिआन (gyan) | Medium — must not be conflated with the Hindu jnana-marga (path of liberating knowledge); here it is simply doctrinal understanding, insufficient without love |
| συνείδησις / syneidēsis (8:7,10,12) conscience | inner moral awareness/judgment conscience | The “weak” believer’s conscience can be wounded by another’s liberty, incurring real moral/spiritual harm | अंतरात्मा (antaratma) | Medium — commonly used in a secularized ethical sense across regional languages; flag with a note that this is ordinary moral conscience, not the Hindu ātman-metaphysics sense of “inner self/soul” |
| ἐξουσία / exousia (8:9) right, authority, freedom | liberty/permission to act right, liberty, freedom | Christian liberty must be exercised with love, not merely asserted as a right | अधिकार (adhikar) | Medium |
| πρόσκομμα / proskomma, σκανδαλίζω / skandalizō (8:9,13) stumbling-thing; to cause to stumble | an obstacle causing another to fall into sin stumbling block; to cause to stumble | Liberty must yield to love when it risks another’s spiritual downfall | ठोकर (thokar, “stumbling block”) | Medium |
Chapter 9 — Christian Liberty; Apostleship
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| ἀγών / agōn, τρέχω / trechō (9:24-26) contest/race; to run | athletic competition metaphor for disciplined Christian effort race, contest; to run | Believers should run the Christian life with the same discipline as an athlete | दौड़ (daud, “race”) | Low |
| βραβεῖον / brabeion (9:24) prize | the athletic victor’s prize prize | The imperishable reward of faithful ministry, contrasted with a perishable athletic wreath | ईनाम (inaam, “prize/reward”) | Low — must not be confused with a mannat-boon “reward”; this is eschatological reward for faithful service, not a wish granted in exchange for a vow |
| ἐγκράτεια / egkrateia (9:25), ὑπωπιάζω τὸ σῶμα / hypōpiazō to sōma (9:27) self-control; to discipline/subdue the body | rigorous self-mastery self-control; to discipline one’s body | Paul’s rigorous self-discipline in ministry, distinct from ascetic self-mortification for merit | आपे उपर काबू (aape upar kaabu, “self-control”) | Medium — must be distinguished from ascetic tapasya/renunciant self-mortification practiced for merit or liberation in regional devotional culture; Paul’s discipline serves gospel ministry, not merit-accumulation |
Chapter 10 — Christian Liberty and Idol Meat; The Lord’s Supper (anticipated)
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| εἰδωλολατρία / eidōlolatria (10:14) idol-worship | the act/practice of worshiping idols idolatry | Paul’s direct command: “flee from idolatry” | मूर्ति पूजा (murti puja, “idol worship”) | Critical — this names, without euphemism, the very practice central to Raghunath Mandir, Bahu Fort, and household puja in the target audience’s own extended families. Human theologian and pastoral-sensitivity review required; this doctrine must be stated with full clarity while being taught with pastoral care for converts still embedded in Hindu family life. |
| δαιμόνιον / daimonion (10:20-21) demon | a malevolent spiritual being (in Paul’s usage, the reality behind pagan idol-worship) demon | Paul teaches that idol-sacrifices are, spiritually, offerings to demons, not merely “nothing” | दुष्ट आत्मा (dusht aatma, “evil spirit”) | Critical — deliberately built to parallel and contrast with baseline’s पवित्तर आत्मा (Holy Spirit); avoid भूत-प्रेत, which carries strong folk-ghost/ancestor-spirit connotations that would shift this into local ghost-belief rather than the biblical category of malevolent spiritual beings behind false worship |
| τράπεζα κυρίου / trapeza kyriou vs. τράπεζα δαιμονίων / trapeza daimoniōn (10:21) table of the Lord vs. table of demons | ritual meal-fellowship, understood as covenantal participation with whichever spiritual reality the meal is offered to the Lord’s table vs. the table of demons | Sharp either/or: one cannot participate in the Lord’s Supper and in idol-feast participation; the meal itself signifies spiritual allegiance | प्रभु दा मेज़ (Prabhu da mez) vs. दुष्ट आत्मां दा मेज़ (dusht aatmaan da mez) | Critical — directly engages Duggar temple-offering and communal-feast culture (e.g. shared prasad meals at Vaishno Devi or temple festival occasions); must be taught with full doctrinal clarity that these are two mutually exclusive covenantal allegiances |
| κοινωνία (τοῦ αἵματος/σώματος) / koinōnia (tou haimatos/sōmatos) (10:16) participation/sharing in (the blood/body) | covenantal participatory sharing through the Supper elements communion, participation, fellowship | The Lord’s Supper is genuine spiritual participation in Christ’s sacrifice, not a mere symbolic memorial only | संगत — reused from baseline, with added technical sense here of “participation” — रुझान/हिस्सेदारी (hissedari, “sharing/participation”) as a supplementary gloss | High |
| πειράζω τὸν Χριστόν / peirazō ton Christon (10:9) to test/tempt Christ | provoking God through unbelief or presumption to test Christ | Warning against presuming on God’s patience through continued sin | मसीह दी परख करना (Masih di parakh karna) | Medium |
Chapter 11 — Order in Worship; The Lord’s Supper
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| κεφαλή / kephalē (11:3) head | literal head; figuratively, source/authority-in-relationship head | Establishes a headship order: God/Christ/man/woman — taught as self-giving, Christlike headship, not domination | सिर (sir, literal); मुखियापन (mukhiyapan, “headship,” doctrinal sense) | High — must be carefully taught against the grain of Dogra Rajput patriarchal honor-culture (izzat), which could otherwise read headship as hierarchical domination or lineage-based male authority rather than the Christlike, self-sacrificial headship the passage intends |
| κατακαλύπτω / katakalyptō, ἀκατακάλυπτος / akatakalyptos (11:5-7,13) to cover (the head); uncovered | head-covering practice in worship gatherings to cover the head; uncovered | First-century cultural marker of gender-distinguishing propriety in worship; requires cultural-bridge framing for modern practice | सिर ढकणा (sir dhakna, “to cover the head”) | Medium — note the existing regional practice of women covering the head with a dupatta/chunni in respectful or worship contexts offers a natural cultural bridge, though the passage’s universality-vs-custom question needs careful native-speaker-reviewed framing |
| κυριακὸν δεῖπνον / kyriakon deipnon (11:20) the Lord’s supper | the church’s commemorative/participatory meal instituted by Christ the Lord’s Supper | The corporate sacrament central to church life and unity | प्रभु दा भोज (Prabhu da bhoj, “the Lord’s meal/supper”) | Critical — must be clearly distinguished from any communal ritual meal or langar/prasad-sharing tradition in the surrounding culture; this is Christ’s own unique, unrepeatable-in-origin institution commemorating his atoning death, received by faith |
| παρέλαβον / παρεδίδετο (tradition-handing verbs) (11:23) I received / he was being betrayed/handed over | (as in 15:3) fixed apostolic transmission; also a wordplay on Jesus being “handed over” to death I received… was betrayed/handed over | Same fixed-tradition transmission language as 15:3, applied to the Supper’s institution | सौंपना/लैना — reused from Core Passage treatment | High |
| σῶμα καὶ αἷμα / sōma kai haima (11:24-25) body and blood | Christ’s own body given and blood poured out, commemorated in the bread and cup body and blood | The atoning, once-for-all sacrifice of Christ, remembered (not repeated) in the Supper | सरीर ते खून (sarir te khoon) | Critical — must be explicitly distinguished from the region’s own animal-blood-sacrifice tradition (bali) at the Bahu Fort Kali shrine: this is Christ’s own once-for-all self-giving, symbolically remembered, not a repeated blood offering |
| καινὴ διαθήκη / kainē diathēkē (11:25) new covenant | the covenant inaugurated by Christ’s blood, fulfilling and superseding the old new covenant | The Supper seals the new covenant relationship established through Christ’s death | नवां नियम (navaan niyam) — building on baseline नियम (covenant) | High |
| ἀναξίως / anaxiōs (11:27) unworthily | in a manner inconsistent with the meal’s meaning (e.g. without self-examination, in division) unworthily | Warning against careless or divisive participation in the Supper | अयोग्य ढंगे (ayogya dhange, “in an unworthy manner”) | Medium |
| διακρίνων τὸ σῶμα / diakrinōn to sōma (11:29) discerning/distinguishing the body | recognizing the significance of Christ’s body (and, in context, the unity of the church body) in the meal discerning the body | Failure to discern the body’s significance brings judgment on careless participants | सरीर गी पछानना (sarir gi pachanna, “recognizing/discerning the body”) | High |
Chapter 12 — Spiritual Gifts and the Body of Christ
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| χαρίσματα / charismata (12:4,9,28,30-31) gifts of grace | Spirit-given enablements distributed for the church’s benefit spiritual gifts | Each believer receives Spirit-given gifts for the common good, not personal status | आत्मिक दान — reused exactly from baseline Romans TM | Medium |
| διαιρέσεις / diaireseis (12:4-6) distributions, varieties | the diverse allotment of gifts, ministries, and workings from the one God varieties, diversities | Unity-in-diversity: one Spirit, many gifts | बंड-बंड किस्में (band-band kisme, “varieties”) | Low |
| ἓν Πνεῦμα / hen Pneuma (12:4,9,13) one Spirit | the single divine source of all gifts one Spirit | The diversity of gifts flows from and is unified by one Holy Spirit, guarding against a rival-spirits or competing-power reading | इक्को पवित्तर आत्मा — reused from baseline | Critical |
| σῶμα Χριστοῦ / sōma Christou (12:27) body of Christ | the church as Christ’s organic, unified, interdependent body body of Christ | Central metaphor for church unity and mutual interdependence across all members | मसीह दा सरीर (Masih da sarir) | High |
| μέλη / melē (12:12-27) members, body parts | individual parts of a body, each with distinct function members, parts of the body | Each believer is an indispensable, differently-functioning part of the one body — direct antidote to ch.1’s factionalism | अंग (ang, “body part/member”) | Medium |
Chapter 13 — Love as the Greater Way
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| ἀγάπη / agapē (13:1-13; anticipated at 8:1) love | selfless, others-oriented, covenantal love; distinct from erotic desire (ἔρως) or mere affection/friendship (φιλία) love, charity | The greatest of the enduring virtues, without which even the most impressive spiritual gifts are worthless; the “more excellent way” of 12:31 | निस्वार्थ प्यार (nisvarth pyar, “selfless love”) | Critical — the everyday word प्यार alone risks being heard as romantic or familial affection only; प्रेम, while common in Hindi Christian usage, carries strong prema-bhakti connotations (the passionate devotional love of a devotee for Krishna/Vishnu, well-known in the Vaishnava strand of worship at Raghunath Mandir) and must be avoided as the unqualified default. The qualifying compound “selfless love” is required to convey agapē’s self-giving, covenantal, others-oriented character (patient, kind, not self-seeking, 13:4-7), distinguished from both romantic-passionate love and devotional bhakti-love directed at a deity. |
| μακροθυμεῖ / makrothymei, χρηστεύεται / chrēsteuetai (13:4) is patient/long-suffering; is kind | descriptive attributes of ἀγάπη is patient, is kind | Concrete behavioral content of love, guarding it from becoming an abstract sentiment | सब्र करना (sabr karna, “to be patient”); दयालू होना (dayalu hona, “to be kind”) | Low |
| μείζων / meizōn (13:13) greater | comparative of great; here ranking love above faith and hope greater, greatest | ”The greatest of these is love” — the chapter’s climactic doctrinal claim | सारें ते बड्डा (saarein te badda, “greatest of all”) | Medium |
Chapter 14 — Order in Worship
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| γλῶσσα / glōssa (14:2,4-6,etc.) tongue; [spiritual gift of] tongues | a language-gift used in worship, requiring interpretation for corporate benefit tongues, speaking in tongues | A genuine Spirit-gift, but subordinated in corporate worship to intelligible, edifying prophecy unless interpreted | अनजाणी भाशा (anjani bhasha, “unknown/unfamiliar tongue/language”) | High — human theologian/native-speaker review; must be carefully distinguished from any regional trance-speech or possession-oracle phenomena associated with folk shrine practice, so as not to be conflated with non-Christian ecstatic religious speech |
| προφητεία / prophēteia (14:1,3-5,24-25,29-32) prophecy | Spirit-given intelligible proclamation building up the church prophecy | Prioritized over uninterpreted tongues in corporate worship because it edifies and convicts intelligibly | भविष्यवाणी — reused exactly from baseline Romans TM | Low |
| ἑρμηνεία / hermēneia, διερμηνεύω / diermēneuō (14:5,13,26-28) interpretation; to interpret | translating/explaining a tongues-utterance for the congregation’s understanding interpretation; to interpret | Required companion gift to tongues for corporate edification; without it, tongues must be silent in the assembly | तर्जुमा/अर्थ करना (tarjuma/arth karna, “interpretation/to explain the meaning”) | Medium |
| οἰκοδομή / oikodomē (14:3,5,12,26) building up | edification of the church body (reusing ch.3’s building metaphor as a functional criterion) edification, building up | The controlling criterion for all worship practices: does it build up the church? | उन्नति/निर्माण (unnati/nirman) — cf. baseline’s related “mutual_edification” doctrine (आपसी उन्नति) | Low |
| τάξις / taxis (14:40) order, arrangement | proper, orderly sequence order | ”Let all things be done… in order” — the chapter’s summary command | तरतीब (tartib, “order/sequence”) | Medium — deliberately distinct from व्यवस्था (baseline’s term for the Mosaic Law), to avoid confusing worship-order with legal Law |
| ἀκαταστασία / akatastasia (14:33) disorder, confusion | chaotic disunity, opposite of τάξις disorder, confusion | ”God is not a God of disorder but of peace” — grounds the order-command theologically | बे-तरतीबी (be-tartibi, “disorder”) | Low |
Chapter 15 (verses 12-58) — The Resurrection of Christ and Believers (continued beyond the Core Passage)
Verses 1-11 are treated verse-by-verse above. The remainder of the chapter introduces additional load-bearing terms:
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| ἀνάστασις νεκρῶν / anastasis nekrōn (15:12-13,21,42) resurrection of the dead | the general future bodily resurrection of all believers, grounded in Christ’s own resurrection resurrection of the dead | The logical and theological consequence of Christ’s resurrection extends to believers’ own future bodily resurrection | मुर्दघरा चा जिंदा होना — reused exactly from baseline Romans TM | Critical — never पुनर्जन्म |
| ἀπαρχή / aparchē (15:20,23) firstfruits | the first portion of a harvest, guaranteeing and representing the whole harvest to come firstfruits | Christ’s resurrection is the “firstfruits” guaranteeing believers’ own future resurrection — a harvest metaphor of certainty and connection | पहला फल (pahla phal, “firstfruits”) | High — must be taught as guaranteeing a future certain harvest (believers’ own bodily resurrection), not a one-time isolated event unconnected to believers |
| Ἀδάμ / Adam, ὁ ἔσχατος Ἀδάμ / ho eschatos Adam (15:22,45) Adam; the last Adam | the first human, whose sin brought death, contrasted with Christ as the “last Adam” who brings resurrection life Adam; the last Adam | Federal-headship typology: humanity’s death-in-Adam is reversed by life-in-Christ, the “last Adam” | आदम (Adam, standard proper-name transliteration); आखरी आदम (aakhri Adam, “the last Adam”) | High — flag explicitly: this is federal-headship typology (one representative man’s act determining the destiny of all united to him), not a cyclical/reincarnational succession of divine descents; must not be assimilated to avatar-theology’s repeatable-descent pattern |
| σῶμα ψυχικόν / sōma psychikon vs. σῶμα πνευματικόν / sōma pneumatikon (15:44) natural/soulish body vs. spiritual body | the present mortal body vs. the future resurrection body, transformed by the Spirit natural body vs. spiritual body | The resurrection body is a real, transformed, Spirit-empowered physical body — not the abandonment of the body for a purely non-physical spiritual state | सुभाविक सरीर (subhavik sarir, “natural body”) / आत्मिक सरीर (aatmik sarir, “spiritual body”) | High — must affirm continuity of a real transformed body, guarding against a reading that assimilates resurrection to a Hindu soul-liberation-from-body framework (moksha as escape from the body) |
| φθαρτόν / phtharton vs. ἄφθαρτον / aphtharton (15:42,50,53-54) perishable vs. imperishable | subject to decay/death vs. no longer subject to decay/death perishable vs. imperishable | The resurrection body is imperishable — permanently freed from decay and death | नाशवान (nashvaan, “perishable”) / अविनाशी (avinashi, “imperishable”) | High — अविनाशी is also the standard term for the eternal, unchanging ātman (soul) in Hindu philosophy, which is imperishable because it is never born and never dies, passing through the rebirth cycle. Here, imperishability is a future, granted, bodily transformation accomplished once through resurrection — the opposite logic of an eternally pre-existing, cyclically-reincarnating soul. This distinction must be taught explicitly wherever this term is used. |
| θάνατος / thanatos, κέντρον θανάτου / kentron thanatou, νῖκος / nikos (15:26,54-57) death; sting of death; victory | death as a defeated personal enemy; the “sting” (like a scorpion’s) that death has lost; victory over death death; the sting of death; victory | Christ’s resurrection secures a decisive, celebratory victory over death itself as an enemy — the doctrinal climax of the chapter | मौत (maut, “death”); मौत दा डंग (maut da dang, “the sting of death”); जित्त (jitt, “victory”) | High — victory-over-death language should not be softened into a general “life goes on” sentiment; it names death as a defeated personal enemy, consistent with baseline’s insistence on a personal (not cyclical/impersonal) framework for salvation and resurrection |
Chapter 16 — Christian Unity and Church Life (Closing)
| Terms | Variants | Theological meaning | Dogri rendering | Risk |
|---|---|---|---|---|
| λογία / logia (16:1-2) collection | a gathered fund/offering, here for the Jerusalem saints the collection | Concrete practice of cross-congregational generosity, expressing the unity-of-Jews-and-Gentiles doctrine in material form | चन्दा (chanda, “collection/donation”) | Low-Medium |
| ἀσπάζομαι / aspazomai (16:19-20) to greet | conveying warm personal greeting greet, send greetings | Ordinary but relationally warm closing greetings, modeling the church’s fellowship (संगत) | नमसकार करना (namaskar karna, “to greet”) | Low — used here in its everyday secularized greeting sense, without invoking devotional/temple ritual connotation |
| φίλημα ἁγίῳ / philēma hagiō (16:20) holy kiss | a customary greeting of Christian affection in the ancient church holy kiss | Physical expression of Christian familial affection and unity | पवित्तर बुसी (pavittar busi, “holy kiss”) | Medium — native speaker review recommended; kissing is not a customary greeting gesture in Dogra culture, so a culturally appropriate equivalent expression of warm Christian greeting (e.g., a warm embrace or respectful greeting) should be discussed in teaching notes rather than a literal kiss |
| ἀνάθεμα / anathema (16:22) accursed, given over to judgment | a solemn curse-formula for those who reject the Lord let him be accursed | Severe warning attached to love for Christ — echoes ch.5’s church-discipline seriousness | श्राप (shrap, “curse” — descriptive, not transliterated) | Medium-High — theologian review; frame as solemn covenantal warning, not a magical curse-formula analogous to folk cursing practices |
| Μαρὰν ἀθά / Maran atha (16:22) “Our Lord, come!” | Aramaic liturgical exclamation of eager expectation for Christ’s return Maranatha, “Come, Lord!” | Preserved transliteration expressing eschatological hope, paralleling baseline’s preserved “Abba” transliteration practice | मरानाथा (Maranatha, transliterated) | Low — preserve as a transliteration, following the same pattern as baseline’s treatment of “Abba” |
Summary of Full-Book Coverage
All sixteen chapters of 1 Corinthians have been reviewed. No chapter was found to contribute zero new theological vocabulary; each chapter’s load-bearing terms are recorded above, either as newly introduced 1 Corinthians-specific terms or as confirmed reuses of baseline Romans translation_memory.json entries (gospel, grace, faith, salvation, called, calling, holy, sanctification, church, fellowship, Holy Spirit, God, apostle, covenant, prophecy, power of God, resurrection — all reused exactly as recorded in the baseline).