Linguistic Gap Analysis — 1 Corinthians

Method and Scope Note

As with the Romans baseline, English is both the source and destination language for this curriculum. There is no cross-language translation gap to document; the genuine analytical task is locating where contemporary English usage — secularized/legal false-friend drift, denominational contest among English-speaking Christian traditions, or sheer obsolescence — creates real risk of miscommunicating Paul’s meaning to a native English-reading audience. This document extends, and must not contradict, the baseline Romans translation_memory.json and bible_term_registry.json, and is consistent with the curriculum-specific term work already captured in 08_core_glossary.md and the curriculum’s bible_term_registry.json. Its purpose is the gap-analysis layer beneath that glossary: which doctrines are well served by existing English vocabulary, which are underserved (missing vocabulary), which terms sit in overcrowded semantic neighborhoods requiring active “fencing” against neighboring senses, and which terms should be transliterated/retained rather than paraphrased.

Coverage spans all 16 chapters of 1 Corinthians. Chapters contributing no new load-bearing vocabulary beyond terms already fully treated are explicitly noted as reviewed, per the full-book-coverage mandate.

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Section 1: Full-Book Chapter Sweep

Ch.	Load-bearing content reviewed	New/notable vocabulary contribution
1	Factionalism at Corinth; the cross as folly/wisdom; calling; boasting	cross, wisdom, foolishness, divisions/factions, boasting, called, saints, fellowship — establishes the letter’s two opening doctrinal poles (unity, cross)
2	Spirit-given wisdom vs. human wisdom; spiritual discernment	mystery, spiritual/natural person, mind of Christ, rulers of this age, power of God, Holy Spirit
3	Church as God’s field/building/temple; fleshly divisiveness; reward	fleshly/carnal, temple, reward/wages, boasting (continued)
4	Apostolic stewardship; premature human judgment; fatherly exhortation	steward, judge/judgment (introduced), exhort, kingdom of God
5	Church discipline case (incest); leaven metaphor; handing over to Satan	sexual immorality, leaven, hand over to Satan, judge/judgment (church’s duty)
6	Lawsuits among believers; body as temple; sexual immorality; redemption	judge/judgment, body, temple, sexual immorality, washed/sanctified/justified triad, bought with a price/redeemed, joined/one flesh
7	Marriage, singleness, celibacy, divorce, calling to a state of life	marriage, virgin, gift (state-of-life sense), calling (distinct nuance flagged)
8	Idol meat; knowledge vs. love; conscience of the weaker believer	idol, knowledge, conscience, liberty/rights (introduced)
9	Paul’s apostolic rights forgone; athletic self-discipline; adaptability	liberty/rights, crown/prize, all things to all people, apostle, law, steward (continued)
10	Israel’s wilderness warnings; idol feasts; the Lord’s table; liberty exercised for others	testing/temptation, idol (continued), cup of blessing/table of the Lord, stumbling block, Israel, fellowship
11	Head covering / head; the Lord’s Supper institution narrative; worthy participation	head, Lord’s Supper, remembrance, discern/examine, covenant (new covenant)
12	One body, many members; spiritual gifts catalog; baptized into one body	spiritual gifts, members, baptized (into one body), manifestation of the Spirit, apostle/prophet listed as gifts
13	Love as the greater way; love’s behavioral definition; faith/hope/love triad	love, hope, love’s behavioral list, faith (paired)
14	Tongues vs. prophecy; order in corporate worship; women’s speech regulation	tongues, prophecy, interpretation, decently and in order
15	Core passage. Resurrection of Christ and believers; gospel tradition; Adam/Christ typology; resurrection body; victory over death	resurrection, gospel, firstfruits, last Adam/first Adam, imperishable/incorruptible, spiritual body, sting of death/victory, kingdom of God (consummation), Son of God (v.28)
16	Collection for Jerusalem; closing greetings; holy kiss; Maranatha; anathema	the collection, holy kiss, Maranatha, anathema/accursed, grace (closing benediction)

Coverage confirmation: No chapter of 1 Corinthians is silently omitted. Chapters 1–16 are each represented above; where a chapter’s contribution is smaller (e.g., ch. 16’s closing matters), it is noted rather than skipped.

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Section 2: Doctrine Vocabulary Matrix

For each of the ten curriculum doctrines: the available English term(s), their specific weaknesses in contemporary usage, and the recommended handling strategy for Phase 2 content generation.

#	Doctrine	Available English Term(s)	Weaknesses	Recommended Strategy
1	The Resurrection of Christ and Believers	resurrection, raised, spiritual body, imperishable, firstfruits	”Resurrection” itself already carries High baseline risk (post-Christian “myth” framing); this curriculum’s specific term “spiritual body” is worse — it will be actively misread as immaterial by readers steeped in dualistic soul/ghost afterlife pop-theology, the near opposite of Paul’s real-transformed-physical-body claim. “Firstfruits” and “imperishable” are obsolescent agricultural/legal-sounding words needing fresh glosses.	Treat “spiritual body” as the single highest-priority correction in the whole curriculum (see Section 5). Always pair “spiritual body” with an explicit negation (“not a ghost, not a disembodied soul”) before any positive definition. Gloss “firstfruits” with a modern guarantee/down-payment analogy. State the historical, bodily nature of Christ’s resurrection plainly per baseline rule, extending it explicitly to believers’ future resurrection (15:20-23), which is new emphasis territory the baseline (Romans) touches but does not center.
2	Christian Unity versus Factionalism	divisions, factions, boasting, quarrels, fleshly/carnal	Contemporary political “factionalism” is normalized and often treated as an unavoidable, even healthy, feature of group life (competing “camps,” “tribes”), which blunts Paul’s treatment of church division as sin requiring repentance rather than an inevitable organizational reality. “Carnal” has narrowed almost entirely to its “carnal knowledge” euphemistic sexual sense.	Actively name the contrast with secular normalization of factionalism/tribalism. Do not use “tribe/tribalism” as a synonym for the Corinthian factions, since that word now carries its own contested and largely positive connotations in identity discourse. Restore “fleshly/carnal” to its full Spirit-vs-unredeemed-nature sense, distinct from its narrow sexual connotation.
3	The Cross as Wisdom and Power	cross, wisdom, foolishness, power of God, mystery	”Cross” survives chiefly as jewelry/fashion/tattoo imagery or the diluted idiom “everyone has their cross to bear” (generic hardship) — both drain the specific referent (a shameful Roman execution instrument). “Wisdom” is trivialized to self-help/practical savvy. “Mystery” now implies an unsolved puzzle — nearly the reverse of Paul’s “once-hidden, now-revealed” sense.	Restore the cross’s shameful, execution-specific referent explicitly before any theological point is made from it. Frame “wisdom” and “foolishness” as Paul’s own deliberate paradox/rhetorical reversal, not settled descriptive categories. Correct “mystery” on first use in any document touching chs. 2, 4, 13, 14, or 15.
4	Church Discipline and Holiness	judge/judgment, sexual immorality, hand over to Satan, leaven, temple, body	”Judge/judgment” collides head-on with strong therapeutic-culture “don’t judge” norms; readers must distinguish Paul’s ban on premature judgment of ministers (ch. 4) from his insistence the church must judge some matters internally (ch. 5-6) — these are easily conflated into a single flattened “judging is/isn’t okay” rule. “Sexual immorality” risks sounding like generic prudishness given contemporary sexual-ethics pluralism. “Hand over to Satan” risks either archaic-curse misreading or over-softening into bland “membership removal.”	Explicitly split “judgment” into its two distinct Pauline uses per passage, never treated as one uniform command. State the restorative aim of church discipline alongside its seriousness. Name what porneia specifically denotes (per context: incest in ch. 5) rather than leaving “immorality” as an undefined moral-disapproval placeholder.
5	Marriage and Singleness	marriage, virgin, gift (state of life), calling	”Marriage” is a live, legally and culturally contested term in the contemporary West; assuming a shared definition is unsafe. “Virgin” is mocked in popular culture (teen-comedy tropes) or narrowed to a devotional title (“the Virgin Mary”), undermining Paul’s dignified sense. The state-of-life sense of “gift” (charisma) must not be confused with the ch. 12/14 ministry-ability sense of the same underlying Greek word.	State plainly, once, which understanding of marriage the passage assumes (a covenantal union of husband and wife) without relitigating contemporary legal/definitional debates in the study material itself; note the range of contemporary views exists without adjudicating it doctrinally beyond what 1 Corinthians itself claims. Restore “virgin” to a dignified, non-mocking register. Flag the two distinct senses of “gift” for the reader each time.
6	Christian Liberty and Idol Meat	idol, liberty/rights, conscience, knowledge, stumbling block	”Idol” overwhelmingly denotes a celebrity/fan favorite in contemporary media (“American Idol,” “teen idol”) with zero worship-rivalry content — a near-total lexical takeover parallel to the baseline’s documented “election” problem. “Rights” language is culturally prized as an unquestioned good in the contemporary West, the inverse of Paul’s voluntary self-limitation argument. “Stumbling block” competes with “scandal,” now meaning a publicly exposed controversy, not privately causing another’s fall.	Treat “idol” with the same explicit-correction discipline as the baseline’s Critical false-friend terms even though its assigned risk here is High, not Critical (see Section 5 ranking). Frame “rights” as something Paul assumes is real and legitimate, then voluntarily forgone — not a term to be minimized. Keep “stumbling block” distinct from “scandal” explicitly.
7	The Lord’s Supper	Lord’s Supper, cup of blessing, table of the Lord, remembrance, discern/examine, covenant	Deepest denominational-contest zone in the curriculum: transubstantiation, sacramental real presence, spiritual/pneumatic presence, and memorial views all diverge sharply among English-speaking Christian traditions on what “remembrance” and “participation” mean. “Remembrance” itself leans passive in ordinary English (“Remembrance Day”), under-serving the participatory sense some traditions find in the term.	Apply the baseline’s denominational-transparency rule with maximum rigor: state this curriculum’s own reading plainly, then explicitly and respectfully name at least the other major English-speaking Christian positions, per the escalation rules already established for “Lord’s Supper” in the curriculum’s own bible_term_registry.json. Do not let “remembrance” pass without noting its possible under-translation of anamnesis.
8	Spiritual Gifts and the Body of Christ	spiritual gifts, members, tongues, manifestation, baptized (into one body)	“Gifted” (baseline-documented) still applies; additionally “member” now evokes gym/club/subscription enrollment, flattening Paul’s organic, mutually indispensable body-part imagery. “Tongues” is a Critical live charismatic/cessationist battleground. “Baptized into one body” inherits the baptism mode/subjects contest.	Actively restore “member” to its bodily, organic sense (a hand is a “member” of a body, not a dues-paying enrollee) before using it in ch. 12 material. State this curriculum’s reading of tongues transparently while naming both charismatic/continuationist and cessationist positions respectfully, per escalation rules.
9	Love as the Greater Way	love, hope, faith (paired triad)	The single most-diluted term in the entire curriculum: contemporary “love” overwhelmingly means romantic feeling or strong personal liking, an involuntary emotion-word almost opposite Paul’s willed, self-giving, action-defined agapē. “Hope” as “I hope so” expresses uncertain wishing, nearly inverted from Paul’s confident, promise-grounded expectation.	Never let 13:4-7’s behavioral list be read as illustrations of a feeling; present the list itself as Paul’s operational definition of love, displacing the feeling-based default definition explicitly, every time. Flag “hope” for correction wherever it recurs, consistent with baseline treatment style for “faith.”
10	Order in Worship	decently and in order, tongues, prophecy, interpretation, head	”Decently and in order” risks over-reading as rigid formality or under-reading as mere stylistic taste; Paul’s actual concern (intelligibility, edification of the whole gathered church) must stay central. “Head” (kephalē) is a Critical complementarian/egalitarian battleground in 11:3-16.	Keep the stated purpose (edification, intelligibility) explicit whenever “decently and in order” is invoked, rather than letting it stand as an unglossed general principle. Apply full denominational-transparency treatment to “head,” matching the curriculum’s own registry entry.

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Section 3: Missing Vocabulary vs. Crowded Semantic Neighborhoods Needing Fencing

3A. Genuinely Missing Vocabulary (no adequate single English word/phrase exists; requires explanatory construction rather than a single-term fix)

Concept	Why English lacks a direct equivalent	Recommended construction
πνευματικός/ψυχικός contrast (2:14-15)	English “spiritual” and “natural” do not map cleanly onto Paul’s Spirit-indwelt-discernment vs. ordinary-human-capacity contrast; “natural” risks sounding like “innate/instinctive” rather than “un-Spirit-illumined.”	Use “spiritual person” / “person without the Spirit” as a working gloss-pair rather than a bare “spiritual/natural” dichotomy, with an explicit footnote-style clarification each first use.
σῶμα πνευματικόν, “spiritual body” (15:44)	English has no single phrase for “a body that is physical, real, and continuous with the present body, yet fully Spirit-empowered and freed from decay” — every available candidate (“spirit body,” “glorified body,” “resurrection body”) either implies immateriality or is itself a term of art requiring its own gloss.	Use “resurrection body” as the primary working phrase in explanatory prose, retaining “spiritual body” as the literal rendering but always paired with an explicit negation of ghost/immaterial readings (see Section 5, #1).
ἀνάμνησις as active, participatory remembrance (11:24-25)	English “remembrance” defaults to passive recollection; there is no single common English word conveying “an act that makes a past saving event newly present/effectual,” which is contested territory itself among traditions.	Retain “remembrance” as the standard English Bible-translation word (do not invent a neologism) but supply explanatory prose distinguishing “merely looking back” from “a participatory act,” with denominational-transparency framing.
τύπος as predictive-pattern (10:6, 11)	“Type”/“typology” is a technical hermeneutical term absent from ordinary vocabulary; “example” under-translates the sense of a divinely-intended pattern (not just a helpful illustration).	Use “example” for plain-language accessibility but supply a one-time explanatory gloss (“a pattern God intended to instruct later readers, not merely a coincidental parallel”).
κολλώμενος/ἓν σῶμα, real relational “joining” (6:16-17)	English “joined” and “one flesh” can both be read as merely figurative/sentimental; there is no everyday English word conveying a real, spiritually consequential union formed by the act itself apart from emotional attachment.	Retain “one flesh” as the established phrase (already familiar from Genesis 2:24/Matthew 19) and add explicit prose stating the union is real and consequential, not merely symbolic or emotional.

3B. Crowded Semantic Neighborhoods Requiring Active Fencing

These are terms where multiple strong competing contemporary senses occupy the same word, requiring the term to be actively “fenced off” from its neighbors rather than left to context alone.

Term	Competing neighbors crowding the word	Fencing strategy
love	romantic feeling; strong preference/liking (“I love pizza”); the baseline’s own documented drift	Fence explicitly against feeling-based definitions before presenting 13:4-7’s behavioral list; never allow “love” to stand undefined in this curriculum.
idol	celebrity/fan-favorite entertainment sense (“American Idol,” “teen idol”)	Fence by immediately supplying the worship/rival-allegiance content; never use “idol” without a phrase like “an object of worship, not a celebrity” nearby on first use.
member	gym/club/subscription enrollment; committee/organizational membership	Fence with the bodily metaphor restated concretely (“a hand, an eye — a part of a living body, not a dues-paying enrollee”).
judge/judgment	therapeutic “don’t judge” norm; legal/courtroom sense; the baseline’s own “self-righteous” adjacent drift	Fence by explicitly separating ch. 4’s prohibition from ch. 5-6’s requirement each time either appears; never present “judging” as a single undifferentiated act.
gift	secular “gifted” (innate talent, aptitude programs — baseline-documented); consumer “gift” (a present); ch. 7’s distinct state-of-life sense vs. ch. 12/14’s ministry-ability sense	Fence by explicitly naming which of the (at least) three senses is active in a given passage every time “gift” appears in this curriculum.
head	anatomical head; corporate “head of the company”; the complementarian/egalitarian theological battleground	Fence with an explicit denominational-transparency statement on first substantive use in ch. 11 material; never let “head” pass as though its meaning is self-evident.
tongues	glossolalia (charismatic sense); merely “languages” (linguistic sense); dismissive pop-cultural “speaking in tongues” as a stereotype of religious excess	Fence with an explicit statement of the range of contemporary Christian positions before any doctrinal claim is drawn from chs. 12-14.
body	Paul’s temple/Spirit-indwelt/resurrection-destined body; secular biological/aesthetic “body image”; the individual-vs-corporate (“body of Christ”) double sense within Paul’s own usage	Fence by specifying, per occurrence, whether the individual physical body (ch. 6) or the corporate body of Christ (ch. 12) is meant, since both senses recur across the letter.
calling	secular career-vocation self-discovery (baseline-documented); ch. 7’s specific “state of life at conversion” sense; ch. 1’s apostolic-calling sense	Fence by naming, per passage, which of the (at least) three senses (apostleship, sainthood/salvation, state-of-life-in-ch.7) is active — extending the baseline’s own instruction to a third curriculum-specific sense.
redeemed/bought with a price	consumer coupon/loyalty-point “redemption”	Fence by stating explicitly this is a costly, once-for-all purchase out of slavery, not a trivial transactional redemption.
remembrance	Remembrance Day-style passive commemorative observance	Fence with explicit participatory-vs-passive framing tied to the Lord’s Supper denominational-transparency requirement.
stumbling block / scandal	”scandal” as a publicly exposed controversy (tabloid/political sense)	Fence by using “stumbling block” as the primary rendering and explicitly setting aside the “public controversy” sense of the cognate noun “scandal.”

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Section 4: Transliteration vs. Paraphrase Decisions

Following the baseline’s precedent for “Abba” (retained in transliteration with explicit gloss, set against its “ABBA the band” secular association) and “seed of David” (retained alongside a modern gloss), this curriculum requires similar decisions for its own untranslated or historically-loaded terms.

Term	Decision	Rationale
Maranatha (16:22)	Transliterate and gloss, parallel treatment to “Abba”	An untranslated Aramaic exclamation in the source text itself; paraphrasing away the transliteration would erase a deliberate feature of Paul’s own text. Gloss immediately: “Our Lord, come!“
anathema (16:22)	Retain the English derivative “anathema,” paired with plain-English “accursed” gloss	”Anathema” survives in contemporary English but softened to “something strongly disliked” (e.g., “that idea is anathema to me”); retaining the word while restoring its solemn covenantal-curse weight is preferable to inventing an unfamiliar substitute, since readers will encounter the word “anathema” elsewhere and should learn its true weight here.
koinōnia-family terms already covered by baseline (fellowship, communion)	Use established English word (“fellowship”), no transliteration	Already a settled, low-novelty baseline decision; no reason to depart from it here.
kephalē (“head,” 11:3)	Paraphrase in plain English (“head”), not transliterate	Transliterating a common Greek anatomical/metaphorical word would create false technicality; the ambiguity is genuinely in the English word’s own range of meaning (authority vs. source), not in unfamiliarity with the Greek — so the fix is explanatory prose, not transliteration.
charismata / charisma (spiritual gifts; ch. 7’s gift of singleness/marriage)	Paraphrase (“spiritual gifts,” “gift”), not transliterate	Already established via baseline’s “spiritual gifts” entry; ch. 7’s distinct sense should be handled by explanatory prose distinguishing the two senses of the same English word, not by introducing an unfamiliar transliteration like “charism,” which would add a new vocabulary burden without resolving the underlying ambiguity.
sōma pneumatikon (“spiritual body,” 15:44)	Paraphrase, not transliterate — but treat the English phrase itself as needing the heaviest available correction	Transliteration is not viable for a two-word compound phrase; the fix must be in explanatory framing (explicit negation of “ghost/immaterial” readings), not in preserving Greek. See Section 5, #1.
porneia (“sexual immorality,” chs. 5-7, 10)	Paraphrase with the established English phrase; supply the specific named conduct per passage	Transliteration would obscure rather than clarify for a general audience; the needed correction is specificity (naming what conduct is actually in view in each passage), not preserving the Greek term.
skandalon/proskomma (“stumbling block”)	Paraphrase, retain “stumbling block” as primary rendering	Well-established English Bible-translation phrase; no transliteration needed, but active fencing against the cognate “scandal” (see Section 3B) is required.
the cup of blessing / table of the Lord; kyriakon deipnon (“Lord’s Supper”)	Paraphrase using established English Bible-translation phrases; no transliteration	These are already fixed idiomatic English Bible phrases across nearly all English translation traditions; the risk lies entirely in denominational interpretation of what occurs at the meal, not in the English wording itself, so transliteration would add nothing and paraphrase-with-transparency is the correct tool.

General rule derived: Transliteration is reserved, per baseline precedent, for cases where (a) the source text itself preserves a foreign-language exclamation untranslated (Maranatha, parallel to Abba), or (b) an English derivative already exists and is worth reclaiming rather than replacing (anathema). All other apparent “gaps” in this curriculum are gaps in explanatory framing of existing English words, not gaps requiring new loanwords — this is the dominant pattern across the whole letter, distinct from what a genuine cross-language translation task would require.

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Section 5: Ranked List of This Letter’s Highest-Risk Ambiguities

Ranked by combined severity of (a) how confidently readers will supply the wrong meaning and (b) how doctrinally load-bearing the term is to this curriculum’s core passage and named doctrines.

1. “Spiritual body” (15:44, core passage doctrine) — Contemporary dualistic afterlife imagination (ghosts, souls departing bodies, “spiritual” as a synonym for immaterial) will produce a confident, precisely inverted misreading of the curriculum’s own central doctrinal claim. Highest risk in the letter because it collides with cultural intuition at the exact point of the core passage’s climax.
2. “Love” (ch. 13) — The most lexically overloaded word in the entire curriculum; virtually every reader arrives with a strong, ready-made, feeling-centered definition that must be actively displaced, not merely supplemented, before 13:4-7 can be read as Paul intends.
3. The Lord’s Supper / cup of blessing / table of the Lord (10:16-21; 11:17-34) — Deepest denominational-contest zone in English-speaking Christianity generally; any treatment risks either silently favoring one tradition’s sacramental theology or leaving readers from other traditions feeling misrepresented.
4. “Head” (11:3-16) — A live, contested, high-stakes complementarian/egalitarian battleground where the English word’s own semantic range (authority vs. source/origin) genuinely underdetermines the correct reading, and readers on both sides hold their view with high confidence.
5. “Tongues” (12:10, 28-30; 13:1, 8; 14:2-40) — Sharp charismatic/cessationist divide; readers from either tradition will assume the term settles the contemporary question in their favor without the curriculum’s explicit intervention.
6. “Idol” (chs. 8, 10) — Near-total lexical capture by the entertainment/celebrity sense (“American Idol”); readers under 40 in particular are likely to find the word’s worship-rivalry content wholly unfamiliar rather than merely underweighted.
7. “Judge/judgment” (chs. 4-6) — Direct collision with the strong contemporary “don’t judge” therapeutic norm, compounded by the internal risk of conflating two distinct Pauline uses (forbidding premature judgment of ministers vs. requiring internal church discipline) into one flattened rule.
8. “Baptized into one body” (12:13) — Inherits the baseline’s mode/subjects baptismal contest, now applied to a specific unity claim that different traditions will locate differently in their own baptismal theology.
9. “Marriage” (ch. 7) — Genuinely contested contemporary legal/cultural definitional terrain; silent assumption of a shared definition is unsafe for a general audience spanning multiple cultural and denominational starting points.
10. “Rights/liberty” (chs. 8-9) — Cuts directly against the rights-maximizing assumption of contemporary Western moral culture; readers are likely to find Paul’s voluntary self-limitation counterintuitive rather than merely unfamiliar, requiring active argument, not just definition.
11. “Sexual immorality” (chs. 5-7, 10) — Contemporary sexual-ethics pluralism treats most named categories as private and non-judgable; risk is under-specificity (reading the phrase as vague moral disapproval) rather than outright false-friend collision.
12. “Member” (ch. 12) — The gym/club-enrollment sense is now so dominant that Paul’s organic body-part metaphor may not register as a metaphor at all without active correction.
13. “Cross” (ch. 1) — Jewelry/fashion and “everyone has their cross to bear” idiom drain the specific, shameful referent; risk is moderate rather than severe because context (crucifixion narrative) usually restores it within a few sentences.
14. “Mystery” (chs. 2, 4, 13-15) — Nearly inverted contemporary sense (unsolved puzzle vs. now-revealed secret); moderate risk because the surrounding argument in each passage tends to supply correction fairly quickly.
15. “Redeemed / bought with a price” (6:20) — Consumer coupon-redemption sense is a real but comparatively contained risk, since the surrounding slavery/purchase imagery in the passage itself does much of the corrective work.
16. “Calling” — ch. 7’s state-of-life sense specifically — Adds a third sense to the baseline’s already-documented career-vocation drift and ch. 1’s apostolic sense; risk is moderate confusion between senses rather than outright false-friend collision.
17. “Remembrance” (11:24-25) — Passive-commemoration default sense under-serves (rather than actively inverts) the participatory sense at stake in denominational debate; real but second-order risk relative to the Lord’s Supper entry above (#3), which carries the larger doctrinal weight.
18. “Stumbling block” vs. “scandal” (chs. 8, 10) — Genuine false-friend risk (public-controversy sense) but limited in practice because “stumbling block” itself, unlike its cognate noun, has few competing senses.

Handoff note: Items #1–#8 above meet or exceed the baseline’s Critical/High threshold and must be routed to human theologian review with mandatory explicit clarifying language per 12_ai_translation_requirements.md’s escalation rules, consistent with the risk tiers already assigned in this curriculum’s bible_term_registry.json and 08_core_glossary.md. Items #9–#18 require native-speaker review at minimum, with theologian review recommended wherever they intersect a Critical term above (e.g., “stumbling block” intersecting idol-meat liberty discussions).