07 Semantic Analysis — 1 Corinthians (Full Book)

Koine Greek Source Analysis for Filipino Language Package Extension

Baseline dependency: This analysis extends the Romans Language Package (translation_memory.json v1, bible_term_registry.json, doctrine_risk_registry.json). Every term already recorded in the baseline is reused exactly as recorded there and is marked [BASELINE — REUSE] below. Only terms new to the 1 Corinthians curriculum receive new risk assessments in this document. No baseline rendering is altered.

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PART A: CORE PASSAGE — 1 Corinthians 15:1-11 (Verse-by-Verse)

This is the theological anchor of the curriculum: Paul’s transmission of the gospel tradition of Christ’s resurrection appearances, foundational to the doctrine “The Resurrection of Christ and Believers.”

Verse 1

Greek: Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε

• γνωρίζω (gnōrizō) — “I make known / I remind”

  • Literal meaning: to cause to know, declare.
  • Semantic range: introduce new information OR reactivate known information (here: the latter — reminding).
  • English variants: “I want to remind you,” “I make known to you,” “I declare unto you.”
  • Contextual theological meaning: Paul reasserts settled apostolic teaching, not new revelation — grounding the resurrection doctrine as already-received, not speculative.
  • Filipino rendering risk: Low. Render as “Ipinaaalala ko” (I am reminding). No baseline conflict.

• εὐαγγέλιον (euangelion) — “gospel” [BASELINE — REUSE: “Mabuting Balita”]

  • Doctrine risk retained at Medium per baseline. Contextual note: here specifically identified as the resurrection-content gospel (v.3-4), the core of “the gospel I preached to you.”

• παρελάβετε (parelabete, root παραλαμβάνω, paralambanō) — “you received”

  • Literal meaning: to receive/take over something handed to you, often technical for receiving a tradition.
  • Semantic range: receive a message, receive a person, receive a tradition/teaching formally transmitted.
  • English variants: “received,” “accepted,” “took hold of.”
  • Contextual theological meaning: pairs with v.3’s παρέδωκα (“I delivered”) to form a technical rabbinic/apostolic transmission pair — the gospel is a fixed, received tradition, not individually reconstructed.
  • Filipino rendering: “tinanggap.” Risk: Medium. New term. Doctrine: Inspiration/Transmission of Apostolic Gospel. Note: must not be confused with reception of a separate, ongoing oral “Banal na Tradisyon” (Sacred Tradition) as understood in Catholic magisterial theology as a parallel authority stream alongside Scripture; here it names the fixed, closed apostolic gospel content Paul himself received and now transmits unchanged.

• ἑστήκατε (root ἵστημι, histēmi) — “you stand / you have taken your stand”

  • Literal meaning: to stand, be established.
  • Semantic range: physical standing; metaphorical firmness/perseverance in a belief.
  • Contextual theological meaning: the Corinthians’ present standing (salvation status) rests on this received gospel.
  • Filipino rendering: “kayo’y nananatili / nakatindig.” Risk: Low.

Verse 2

Greek: διʼ οὗ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ κενῇ ἐπιστεύσατε.

• σώζεσθε (root σώζω, sōzō) — “you are being saved” [BASELINE — REUSE: “kaligtasan” / verb forms of “ligtas”]

  • Doctrine risk retained at Critical per baseline salvation entry. Present tense here (continuous/ongoing aspect) — salvation is a present reality being worked out, grounded in the historic gospel event, not a status re-earned through repeated ritual performance.
  • Filipino rendering: “kayo’y naliligtas” (present passive, ongoing). Teaching note required per baseline: salvation is received and sustained by faith in the finished gospel content just described, not mechanically renewed through sacramental acts.

• κατέχετε (root κατέχω, katechō) — “you hold fast / you hold firmly”

  • Literal meaning: to hold down, retain, keep possession of.
  • Semantic range: physical grip; retaining a teaching/tradition.
  • Filipino rendering: “hinahawakan nang matibay.” Risk: Low.

• κενῇ (kenē, root κενός, kenos) — “in vain / empty”

  • Literal meaning: empty, without content or result.
  • Semantic range: futile effort, empty of substance.
  • Contextual theological meaning: conditional warning — faith not connected to the actual historical gospel content (vv.3-8) is empty; faith’s validity depends on the truth of what is believed, not sincerity of belief alone.
  • Filipino rendering: “walang kabuluhan.” Risk: Medium. New term. Doctrine: Faith (reuse baseline doctrine) — note that pananampalataya must be anchored to true historical content, not treated as a self-validating inner disposition.

Verse 3

Greek: παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς

• παρέδωκα (root παραδίδωμι, paradidōmi) — “I delivered / I handed down”

  • Literal meaning: to hand over, transmit, entrust.
  • Semantic range: handing over a person (betrayal), handing over goods, or (as here) formally transmitting authoritative teaching.
  • English variants: “delivered,” “passed on,” “handed down.”
  • Contextual theological meaning: forms the technical transmission pair with παρέλαβον (“I received”) — Paul received this gospel core from prior apostolic witnesses and transmits it unchanged; it is fixed apostolic deposit, not evolving oral tradition.
  • Filipino rendering: “ibinigay ko / ipinasa ko.” Risk: High. New term. Doctrine: Inspiration of Scripture / Apostolic Gospel Transmission (reuse baseline doctrine inspiration_of_scripture). Teaching note: this closed, apostolically-verified transmission (received directly from eyewitnesses, see v.3-8) is distinct from an open-ended magisterial “Sacred Tradition” that continues to develop; the content itself (Christ died, was buried, was raised, appeared) is the fixed apostolic deposit.

• Χριστὸς (Christos) — “Christ / Messiah” [BASELINE — REUSE: “Mesiyas” for Messiah; “Kristo” as established proper-name form per 12_ai_translation_requirements.md]

• ἀπέθανεν ὑπὲρ (apethanen hyper) — “died for / died on behalf of”

  • ὑπέρ (hyper) literal meaning: “on behalf of, for the sake of, in place of.”
  • Semantic range: representative substitution, benefit, or advocacy.
  • Contextual theological meaning: substitutionary/vicarious atonement — Christ’s death was on behalf of and in the place of sinners.
  • Filipino rendering: “namatay alang-alang sa” or “namatay para sa.” Risk: High. New term (though the concept overlaps with baseline imputed_righteousness/grace doctrinal territory). Doctrine: The Cross as Wisdom and Power / Atonement. Note: must preserve substitutionary force, not merely “died along with” or “died because of.”

• ἁμαρτιῶν (hamartiōn, root ἁμαρτία, hamartia) — “sins” [BASELINE — REUSE: “kasalanan”]

• κατὰ τὰς γραφάς (kata tas graphas) — “according to the Scriptures”

  • Contextual theological meaning: fulfillment-of-prophecy formula, ties Christ’s death to OT expectation (e.g., Isaiah 53). [Doctrine — reuse baseline fulfillment_of_prophecy]
  • Filipino rendering: “ayon sa mga Kasulatan.” Risk: Medium, consistent with baseline.

Verse 4

Greek: καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρ�ᾳ κατὰ τὰς γραφάς

• ἐτάφη (root θάπτω, thaptō) — “he was buried”

  • Literal meaning: to bury, entomb.
  • Semantic range: standard burial term; here anchors the death as real, bodily, historical (no secret survival, no purely spiritual death).
  • Filipino rendering: “inilibing.” Risk: Low. New term but doctrinally load-bearing: establishes the historicity/bodily reality of Christ’s death, which the following resurrection reverses bodily (not merely spiritually).

• ἐγήγερται (root ἐγείρω, egeirō) — “he has been raised” [BASELINE — REUSE: “pagkabuhay na mag-uli” for the noun; verb “binuhay” consistent with the baseline term]

  • Doctrine: Resurrection of Christ [BASELINE — REUSE, risk Medium per baseline resurrection_of_christ]. Note perfect tense (ἐγήγερται) — a completed action with continuing effect/result, distinct from a repeatable or cyclical event. Filipino should preserve completed, once-for-all force: “siya’y muling nabuhay” or “binuhay siyang mag-uli.”

• τῇ τρίτῃ ἡμέρᾳ (tē tritē hēmera) — “on the third day”

  • Contextual theological meaning: specific, verifiable historical timestamp — anchors resurrection as a datable event, not a mythic or perpetually-recurring cycle.
  • Filipino rendering: “sa ikatlong araw.” Risk: Low.

Verse 5

Greek: καὶ ὅτι ὤφθη Κηφᷰ, εἶτα τοῖς δώδεκα

• ὤφθη (root ὁράω, horaō, aorist passive) — “he appeared / was seen”

  • Literal meaning: to see; passive form indicates the risen Christ made himself visible/perceivable.
  • Semantic range: ordinary sight; also used for visionary/revelatory sight, but here in a list alongside named individuals and a crowd of 500 — strongly indicating literal, physical, verifiable sight, not merely inward vision.
  • Contextual theological meaning: eyewitness-verification structure of the resurrection appearances; foundational apologetic for bodily resurrection.
  • Filipino rendering: “siya’y napakita.” Risk: Medium. New term. Doctrine: Resurrection of Christ. Note: preserve the sense of literal, eyewitness-verifiable appearance, not a subjective religious experience or vision-only category.

• Κηφᷰ (Kēpha) — “Cephas,” Aramaic name for Peter.

  • Filipino rendering: “Pedro” (established Filipino Bible form, consistent with Cephas = Peter identification used throughout Filipino Bible tradition). Risk: Low, proper name.

• τοῖς δώδεκα (tois dōdeka) — “the Twelve”

  • Contextual theological meaning: the specific apostolic company commissioned by Christ; a fixed, identifiable group.
  • Filipino rendering: “ang Labindalawa.” Risk: Low.

Verse 6

Greek: ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν

• ἐφάπαξ (ephapax) — “at one time / once for all”

  • Literal meaning: on a single occasion.
  • Semantic range: single, simultaneous, verifiable group event.
  • Contextual theological meaning: strengthens the eyewitness argument — a single, simultaneous mass sighting, checkable against still-living witnesses at time of writing.
  • Filipino rendering: “nang sabay-sabay” / “minsanan.” Risk: Low.

• ἐκοιμήθησαν (root κοιμάομαι, koimaomai) — “have fallen asleep” (euphemism for death)

  • Literal meaning: to sleep.
  • Semantic range: ordinary sleep; euphemistic idiom for the death of believers, implying a temporary state pending resurrection awakening.
  • Contextual theological meaning: resurrection hope reframes believers’ death as “sleep,” not final extinction or a wandering-soul state.
  • Filipino rendering: “nakatulog na” (in the sense of “namatay na,” with the sleep euphemism retained where possible). Risk: Medium. New term. Doctrine: Resurrection of Believers. Note: this hopeful euphemism (tied to bodily resurrection expectation) should be kept distinct from Filipino folk beliefs about the wandering or unsettled souls of the dead requiring appeasement or ritual visitation (e.g., Undas/All Souls’ Day customs); “natulog” here signals confident hope of future bodily awakening, not an unresolved spirit-state.

Verse 7

Greek: ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν

• Ἰακώβῳ (Iakōbō) — “James”

  • Filipino rendering: established Filipino Bible form “Santiago” (as in the Book of Santiago/James). Risk: Low, proper name; here referring to James the brother of Jesus, a leader in the Jerusalem church.

• τοῖς ἀποστόλοις πᾶσιν (tois apostolois pasin) — “all the apostles” [BASELINE — REUSE: “apostol” / “mga apostol”]

  • Doctrine: Apostleship, reuse baseline risk Medium.

Verse 8

Greek: ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί

• ἐκτρώματι (root ἔκτρωμα, ektrōma) — “one born at the wrong time / an untimely-born one”
  • Literal meaning: a miscarried or prematurely born infant.
  • Semantic range: a rare, vivid self-description used metaphorically by Paul for his abrupt, unexpected, seemingly-out-of-order entrance into apostleship (compared to the Twelve who walked with Christ during his earthly ministry).
  • Contextual theological meaning: Paul’s apostleship, though last and unusual in its timing, is still a genuine resurrection-appearance encounter, on par with the others listed.
  • Filipino rendering: “isa na ipinanganak sa maling panahon” (descriptive rendering rather than single-word equivalent, as no direct Filipino theological term exists). Risk: Low-Medium. New/rare term. Translator note: preserve the humility/self-deprecation nuance Paul intends, not merely a neutral timing statement.

Verse 9

Greek: ἔσχατος πάντων τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ

• καλεῖσθαι (root καλέω, kaleō) — “to be called” [BASELINE — REUSE: “tinawag” / “pagkatawag”]

  • Doctrine: Divine Calling / Apostleship, reuse baseline term and risk.

• ἐδίωξα (root διώκω, diōkō) — “I persecuted”

  • Literal meaning: to pursue, chase, persecute.
  • Semantic range: hostile pursuit of a person or group; specifically Paul’s pre-conversion persecution of the church.
  • Contextual theological meaning: heightens the grace theme — the least-deserving candidate (a former persecutor) was nonetheless called and commissioned, underscoring grace as unearned.
  • Filipino rendering: “pinag-usig ko.” Risk: Low.

• τὴν ἐκκλησίαν τοῦ θεοῦ (tēn ekklēsian tou theou) — “the church of God” [BASELINE — REUSE: “iglesia” for church; “Diyos” for God]

Verse 10

Greek: χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐχ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ ἡ σὺν ἐμοί

• χάριτι (dative of χάρις, charis) — “by grace” [BASELINE — REUSE: “biyaya”]

  • Doctrine risk retained at High per baseline grace entry. This verse is a prime candidate for the baseline’s mandatory grace-versus-merit contrast rule: “by the grace of God I am what I am” directly excludes self-achievement. Filipino rendering must not permit an utang na loob (repayable debt) reading — Paul’s apostolic identity and labor flow from an unearned gift, not from a debt he is discharging back to God.

• κενὴ (kenē) — “in vain / without effect” — same root as v.2; here grace’s effect (not empty/wasted) is affirmed. Risk: Low, reuse of v.2 term.

• ἐκοπίασα (root κοπιάω, kopiaō) — “I labored / I worked hard”

  • Literal meaning: to grow weary through labor; to toil.
  • Semantic range: exhausting physical or ministry labor.
  • Contextual theological meaning: grace produces vigorous labor, not passivity — grace and diligent work are not opposed, but the labor itself is empowered by grace, not self-generated merit (“not I, but the grace of God with me”).
  • Filipino rendering: “nagpagal.” Risk: Medium. New term. Doctrine: Grace (reuse baseline doctrine). Teaching note: labor described here is grace-empowered fruit, not works added to secure or repay standing — must not slide into an utang na loob framing where the labor is Paul’s repayment of a debt to God for the grace received.

Verse 11

Greek: εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε

• κηρύσσομεν (root κηρύσσω, kēryssō) — “we preach / we proclaim”

  • Literal meaning: to herald, publicly proclaim as by an official herald.
  • Semantic range: authoritative public announcement, not private opinion-sharing.
  • Contextual theological meaning: unity of apostolic proclamation — regardless of which apostle preaches, the content is identical, reinforcing the fixed, unified gospel tradition of vv.3-8.
  • Filipino rendering: “ipinangaral namin.” Risk: Low-Medium. Doctrine: Christian Unity versus Factionalism — reinforces that the Corinthians’ factional loyalty to different preachers (ch.1, 3) is misplaced since all apostles preach one identical gospel.

• ἐπιστεύσατε (root πιστεύω, pisteuō) — “you believed” [BASELINE — REUSE: root shared with “pananampalataya”/faith]

  • Doctrine: Faith, reuse baseline risk Medium.

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PART B: CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 — Christian Unity versus Factionalism; The Cross as Wisdom and Power (introduction)

• κλητός (klētos) “called” — [BASELINE — REUSE: “tinawag”]. 1:1 (Paul called to apostleship), 1:2 (Corinthians called to be saints), 1:9 (called into fellowship with Christ). Context-sensitive per baseline note.
• ἅγιοι (hagioi) “saints” — [BASELINE — REUSE: “mga banal,” Critical risk, teaching note required]. 1:2. Especially load-bearing here since 1 Corinthians addresses a visibly flawed, quarreling congregation still called “saints” — reinforcing the baseline note that sainthood is a corporate status in Christ, not a merit-based elite class.
• κοινωνία (koinōnia) “fellowship” — [BASELINE — REUSE: “pagsasamahan”]. 1:9, shared participation with Christ.
• χάρις (charis) “grace” / εἰρήνη (eirēnē) “peace” — [BASELINE — REUSE: “biyaya” / “kapayapaan”]. 1:3.
• σχίσματα (schismata, sg. σχίσμα) “divisions”
  • Literal meaning: a tear, split, rip (from a garment); metaphorically, a faction or rift within a group.
  • Semantic range: physical tearing; social/relational fracture.
  • English variants: “divisions,” “quarrels,” “factions,” “schisms.”
  • Contextual theological meaning: the presenting problem of the letter — loyalty to rival leaders (Paul, Apollos, Cephas, Christ-party) fracturing the one body.
  • Filipino rendering: “pagkakabaha-bahagi.” Risk: Medium. Doctrine: Christian Unity versus Factionalism. Note: distinguish from ordinary disagreement; this names actual relational rupture within the one church, contrary to the unity Christ’s cross secures.
• σοφία (sophia) “wisdom”
  • Literal meaning: skill, insight, wisdom.
  • Semantic range: practical skill; philosophical/rhetorical sophistication (the Corinthian context, prized Greco-Roman rhetorical wisdom); divine wisdom.
  • Contextual theological meaning: Paul contrasts worldly/rhetorical wisdom, prized by the Corinthians and feeding their factionalism around eloquent teachers, with the seemingly foolish wisdom of the cross.
  • Filipino rendering: “karunungan.” Risk: Medium. Doctrine: The Cross as Wisdom and Power. Note: must retain the ironic contrast — worldly karunungan is exposed as folly against the cross’s true, deeper karunungan.
• μωρία (mōria) “foolishness”
  • Literal meaning: folly, foolishness (root of English “moron”).
  • Semantic range: intellectual foolishness; the specific charge leveled at cross-centered preaching by those valuing worldly sophistication.
  • Filipino rendering: “kamangmangan” or “kahangalan.” Risk: Medium. Doctrine: The Cross as Wisdom and Power.
• σταυρός (stauros) “cross”
  • Literal meaning: an upright stake or cross used for Roman execution.
  • Semantic range: the literal execution instrument; metonymy for Christ’s crucifixion and the message about it (“the word of the cross,” 1:18).
  • Contextual theological meaning: the central saving event and the content of gospel proclamation, which appears as weakness/folly to the world but is in fact God’s wisdom and power.
  • Filipino rendering: “krus” (established loanword). Risk: High. Doctrine: The Cross as Wisdom and Power. Note: Filipino devotional culture holds intense, historically rooted attachment to the cross as a venerated devotional object and ritual focus — Holy Week processions, the Way of the Cross (Via Crucis), veneration of specific crucifix images (e.g., the Black Nazarene/Poong Nazareno), and in some regions literal reenactment crucifixions (e.g., San Fernando, Pampanga) on Good Friday. Teaching must keep “krus” anchored to Paul’s meaning here — the proclaimed message of Christ’s atoning death as God’s wisdom and saving power received by faith — not shifted toward devotion to a particular image, ritual reenactment, or meritorious suffering performed by the believer.
• δύναμις θεοῦ (dynamis theou) “power of God” — [BASELINE — REUSE: “kapangyarihan ng Diyos,” High risk, never anting-anting]. 1:18, 1:24. Directly paired here with the cross and wisdom themes.
• σκάνδαλον (skandalon) “stumbling block” (implied at 1:23, explicit later)
  • Literal meaning: a trap-trigger or obstacle causing one to trip.
  • Semantic range: literal obstacle; offense that causes rejection of the gospel.
  • Filipino rendering: “katitisuran.” Risk: Medium. Doctrine: The Cross as Wisdom and Power.
• καυχάομαι (kauchaomai) “to boast”
  • Literal meaning: to boast, glory in, take pride in.
  • Contextual theological meaning: 1:29-31 — no one may boast before God; if anyone boasts, let it be in the Lord, not in status, wisdom, or preacher-loyalty (ties directly back to the factionalism problem).
  • Filipino rendering: “pagmamalaki / pagyabang” (negative sense) vs. “pagmamalaki sa Panginoon” (positive, redirected sense). Risk: Medium. Doctrine: Christian Unity versus Factionalism / Grace.

Chapter 2 — The Cross as Wisdom and Power (continued)

• σοφία / μωρία — continue from ch.1, reuse above.
• πνεῦμα ἅγιον (holy_spirit) — [BASELINE — REUSE: “Espiritu Santo”]. 2:10-14, the Spirit as the one who reveals God’s wisdom.
• μυστήριον (mysterion) “mystery”
  • Literal meaning: a secret; something hidden until revealed.
  • Semantic range: a divine plan previously hidden but now disclosed in the gospel; in wider Greco-Roman religious usage, the secret rites of mystery-religion cults.
  • Contextual theological meaning: 2:1, 2:7 — God’s wisdom, formerly hidden, now revealed in Christ crucified.
  • Filipino rendering: “hiwaga.” Risk: High. Doctrine: The Cross as Wisdom and Power / Inspiration of Scripture. Note: “hiwaga” in Filipino Catholic devotional usage is strongly associated with “Mga Hiwaga ng Rosaryo” (the Joyful, Sorrowful, Glorious, and Luminous Mysteries of the Rosary), a specific Marian-devotional framework. Teaching must anchor “hiwaga” here to Paul’s sense — a previously hidden divine plan now fully disclosed in the proclaimed gospel of Christ crucified — not to the rosary-mystery devotional category.
• πνευματικός (pneumatikos) “spiritual (person)”
  • Literal meaning: pertaining to the spirit/Spirit.
  • Semantic range: one indwelt by and responsive to the Holy Spirit, able to discern spiritual truth.
  • Filipino rendering: “taong espiritwal.” Risk: Medium.
• ψυχικός (psychikos) “natural / unspiritual (person)”
  • Literal meaning: pertaining to the ψυχή (psychē, soul/natural life).
  • Semantic range: a person governed by natural human faculties alone, without the Spirit; contrasted with pneumatikos.
  • Filipino rendering: “taong walang Espiritu” or “taong makamundo” (descriptive rendering rather than a single-word “soul”-based term). Risk: Medium. Note: avoid rendering with “kaluluwa” (bare soul) as the defining root, since (per the baseline holy_spirit note) kaluluwa carries folk-belief associations with wandering/ancestral spirits unrelated to Paul’s contrast here.
• νοῦς Χριστοῦ (nous Christou) “mind of Christ”
  • Literal meaning: mind, understanding, way of thinking.
  • Filipino rendering: “isip ni Kristo.” Risk: Low.

Chapter 3 — Christian Unity versus Factionalism (continued)

• σαρκικός (sarkikos) “carnal / fleshly”
  • Literal meaning: pertaining to the flesh (σάρξ).
  • Semantic range: dominated by sinful human nature rather than the Spirit; here specifically the Corinthians’ jealousy and strife over leaders.
  • Filipino rendering: “makalaman.” Risk: Low-Medium. Doctrine: Christian Unity versus Factionalism.
• ναός (naos) “temple”
  • Literal meaning: the inner sanctuary of a temple, the dwelling place of a deity.
  • Semantic range: a physical shrine building; metaphorically, the church corporately (3:16-17) or the believer’s body (6:19) as God’s dwelling.
  • Contextual theological meaning: 3:16-17 — the corporate church is God’s temple; divisions that damage it are treated with the utmost seriousness (destroying God’s temple).
  • Filipino rendering: “templo.” Risk: Medium. Doctrine: Christian Unity / Holiness. Note: distinguish from “simbahan” (the physical parish church building) per the baseline church note — this metaphor is about the corporate people (and, in ch.6, the individual believer’s body), not a building.

Chapter 4 — Apostleship and Church Discipline (foundations)

• οἰκονόμος (oikonomos) “steward”
  • Literal meaning: a household manager entrusted with an owner’s estate/resources.
  • Semantic range: a servant with delegated managerial responsibility and accountability.
  • Contextual theological meaning: 4:1-2 — apostles/ministers are entrusted stewards of “the mysteries of God,” accountable to Christ, not to popular opinion or factional preference.
  • Filipino rendering: “tagapangasiwa.” Risk: Low-Medium. Doctrine: Apostleship / Christ-Centered Ministry.
• κρίνω (krinō) “to judge”
  • Literal meaning: to judge, evaluate, decide.
  • Semantic range: legal judgment; personal evaluative judgment/criticism of others.
  • Contextual theological meaning: 4:3-5 — premature human judgment of ministers is set against the Lord’s own future, definitive judgment.
  • Filipino rendering: “humatol.” Risk: Low.
• βασιλεία τοῦ θεοῦ (kingdom_of_god) — [BASELINE — REUSE: “Kaharian ng Diyos”]. 4:20.

Chapter 5 — Church Discipline and Holiness

• πορνεία (porneia) “sexual immorality / fornication”
  • Literal meaning: unlawful sexual activity outside of marriage; broader term covering a range of sexual sin.
  • Semantic range: incest (the specific case in 5:1), adultery, prostitution, premarital sex — any sexual activity outside the marriage covenant.
  • Contextual theological meaning: the presenting case for church discipline — a member in an incestuous relationship tolerated by the congregation.
  • Filipino rendering: “pakikiapid” (established Filipino Bible term). Risk: High. Doctrine: Church Discipline and Holiness. Note: given a Philippine cultural context where premarital cohabitation and informal unions are common and not always treated as morally serious by broader society, the term must retain full moral seriousness and not be softened into a merely social or legal irregularity.
• ζύμη (zymē) “leaven”
  • Literal meaning: yeast/leavening agent used in baking.
  • Semantic range: literal leaven; metaphor for corrupting influence that spreads through a whole body (5:6-8), drawing on Passover unleavened-bread imagery.
  • Filipino rendering: “lebadura” (loanword) or “pampaalsa.” Risk: Medium. Doctrine: Church Discipline and Holiness. Note: metaphor requires brief explanation since Passover practice is not a lived Filipino cultural referent, though the baking process itself is familiar.
• πάσχα (pascha) “Passover”
  • Literal meaning: the Jewish Passover feast, commemorating the exodus.
  • Contextual theological meaning: 5:7 — “Christ our Passover has been sacrificed,” identifying Christ as the fulfillment of the Passover lamb.
  • Filipino rendering: “Paskuwa” (established transliteration distinct from “Pasko”). Risk: Medium. Note: “Paskuwa” must be clearly distinguished from “Pasko” (Christmas) in reader’s minds; both terms historically derive from Spanish “Pascua,” creating a real potential for confusion. Teaching note should clarify this refers to the Jewish Passover feast, fulfilled in Christ.
• παραδίδωμι (paradidōmi) “to hand over / deliver” — here in the sense of “deliver this man to Satan” (5:5), a disciplinary act distinct from the transmission sense in 15:3.
  • Filipino rendering: “ibigay/ipaubaya sa kapangyarihan ni Satanas.” Risk: Medium-High. Doctrine: Church Discipline and Holiness. Note: this is formal church discipline (removal from fellowship protection) with a restorative goal, not a magical curse or exorcism ritual.

Chapter 6 — Church Discipline and Holiness (continued); Marriage foundations

• κρίμα / κρίνω “lawsuits, to judge, to sue”
  • Literal meaning: a legal case, judgment.
  • Contextual theological meaning: 6:1-8 — believers taking fellow believers to secular courts, when “the saints will judge the world” (an eschatological reversal).
  • Filipino rendering: “paghahabla / usapin sa hukuman.” Risk: Low-Medium. Doctrine: Church Discipline and Holiness.
• ναός τοῦ ἁγίου πνεύματος (naos tou hagiou pneumatos) “temple of the Holy Spirit”
  • Reuse of ναός (ch.3) applied individually to the believer’s body (6:19). [BASELINE — REUSE: Espiritu Santo]. Risk: Medium. Doctrine: Holiness / Sanctification.
• μέλη (melē, sg. μέλος) “members”
  • Literal meaning: body parts, limbs.
  • Semantic range: literal body parts; metaphor for individual believers as parts of Christ’s/the church’s body (reused extensively in ch.12).
  • Filipino rendering: “mga bahagi (ng katawan).” Risk: Low.
• μία σάρξ (mia sarx) “one flesh”
  • Literal meaning: a single body/flesh entity.
  • Contextual theological meaning: 6:16, quoting Genesis 2:24 — sexual union creates a real, God-designed unity, making porneia a violation of the believer’s own body united to Christ.
  • Filipino rendering: “isang laman” (established idiom). Risk: Low.

Chapter 7 — Marriage and Singleness

• γάμος (gamos) “marriage”
  • Literal meaning: marriage, wedding.
  • Semantic range: the marriage institution/relationship generally.
  • Filipino rendering: “kasal.” Risk: Medium. Doctrine: Marriage and Singleness.
• παρθένος (parthenos) “virgin / unmarried woman”
  • Literal meaning: a virgin, an unmarried woman/girl.
  • Semantic range: sexual virginity; by extension, an unmarried person’s state, as discussed by Paul in 7:25-38 regarding the value of remaining unmarried.
  • Contextual theological meaning: Paul commends singleness as a good and valid calling, not inferior to marriage.
  • Filipino rendering: “birhen” (literal) is available but should be used with great care; preferred rendering in this context is “dalagang walang asawa” or simply “ang hindi kasal” to keep focus on marital/celibate status. Risk: High. Doctrine: Marriage and Singleness. Note: “Birhen” in Filipino Catholic devotional culture overwhelmingly evokes the Birhen Maria (Blessed Virgin Mary) and her many titled shrine-devotions. Using “birhen” without qualification for Paul’s general discussion of unmarried persons in 7:25-38 risks unintentionally invoking Marian devotional associations rather than Paul’s plain instruction about the unmarried state and gift of singleness. Where the literal “virgin” sense (sexual purity of an unmarried person) must be preserved, qualify clearly with marital-status language.
• χωρίζω (chorizō) “to separate / divorce”
  • Literal meaning: to separate, divide, put apart.
  • Semantic range: physical separation; marital separation/divorce.
  • Contextual theological meaning: 7:10-15 — instructions on separation between believing and unbelieving spouses.
  • Filipino rendering: “maghiwalay.” Risk: Medium. Doctrine: Marriage and Singleness. Note: the Philippines has no civil divorce process (only annulment/legal separation are available), so “maghiwalay” should be understood in its biblical-relational sense (marital separation as Paul describes it) rather than assumed to map onto a specific Filipino legal category.
• ἄπιστος (apistos) “unbeliever / unbelieving (spouse)”
  • Built on the same root as πίστις (faith) with a negating prefix. [Related to BASELINE faith/pananampalataya root].
  • Filipino rendering: “hindi mananampalataya” / “hindi mananampalatayang asawa.” Risk: Low.
• χάρισμα (charisma, singular of χαρίσματα) “gift”
  • Here in 7:7, Paul describes both marriage and singleness as a charisma (gift) from God, applying the same term used for spiritual gifts more broadly (reuse of baseline spiritual_gifts, “kaloob na espirituwal” concept, though here singular and personally applied). Risk: Medium. Doctrine: Marriage and Singleness / Spiritual Gifts.

Chapter 8 — Christian Liberty and Idol Meat

• εἴδωλον (eidōlon) “idol”
  • Literal meaning: an image, likeness; specifically an image/statue representing a false god.
  • Semantic range: any physical image or object of pagan worship.
  • Filipino rendering: “diyus-diyosan” (established Protestant Filipino term meaning “false god/idol”). Risk: High. Doctrine: Christian Liberty and Idol Meat. Note: this term must be clearly anchored to Paul’s specific referent — images formally worshiped as pagan deities in first-century Corinth — and not extended casually into contemporary debates over Filipino Catholic sacred images/santos, which are generally understood within that tradition as aids to devotion directed toward God/the saints rather than objects of worship in themselves. Teaching should distinguish the two categories carefully rather than assume equivalence in either direction.
• εἰδωλόθυτον (eidōlothyton) “food sacrificed to idols”
  • Literal meaning: meat/food formally offered in sacrifice to an idol before being sold or served.
  • Contextual theological meaning: the central practical question of chs. 8-10 — whether believers may eat such meat, given the idol itself has no real existence but weaker believers may be led into conscience-violation or perceived idol-worship.
  • Filipino rendering: “pagkaing inihandog sa diyus-diyosan.” Risk: High. Doctrine: Christian Liberty and Idol Meat. Same collision-avoidance note as εἴδωλον above.
• συνείδησις (syneidēsis) “conscience”
  • Literal meaning: moral self-awareness, the inner faculty that evaluates one’s own actions as right or wrong.
  • Filipino rendering: “budhi” or “konsensya.” Risk: Medium. Doctrine: Christian Liberty and Idol Meat.
• ἐξουσία (exousia) “right / authority / liberty”
  • Literal meaning: authority, permission, right to act.
  • Semantic range: governmental/positional authority; personal right or freedom to act (as here, 8:9).
  • Filipino rendering: “karapatan” (right) in this context; note “kapangyarihan” is used elsewhere for divine authority/power. Risk: Medium. Doctrine: Christian Liberty and Idol Meat.
• γνῶσις (gnōsis) “knowledge”
  • Literal meaning: knowledge, understanding.
  • Contextual theological meaning: 8:1 — “knowledge puffs up, but love builds up”; correct theological knowledge (idols have no real existence) must be governed by love toward weaker believers.
  • Filipino rendering: “kaalaman.” Risk: Medium. Doctrine: Christian Liberty and Idol Meat / Love as the Greater Way. Note: keep distinct from any esoteric-knowledge-cult association (e.g., later Gnostic movements); here it denotes ordinary correct theological understanding.
• οἰκοδομέω (oikodomeō) “to build up”
  • Literal meaning: to build a house/structure; metaphorically, to strengthen or benefit another spiritually.
  • Filipino rendering: “magpatibay” / “magpatayo.” Risk: Low. Doctrine: Love as the Greater Way / Mutual Edification (reuse Romans doctrine concept).

Chapter 9 — Christian Liberty (continued); Apostleship

• ἀπόστολος “apostle” — [BASELINE — REUSE: “apostol”]. 9:1-2, Paul’s defense of his apostolic rights.
• μισθός (misthos) “reward / wage”
  • Literal meaning: wages, payment for labor.
  • Contextual theological meaning: 9:17-18 — Paul’s reward for preaching the gospel free of charge, forgoing a legitimate right for the gospel’s sake.
  • Filipino rendering: “gantimpala.” Risk: Low.
• στέφανος (stephanos) “crown” / ἀγών (agōn) “race, contest”
  • Literal meaning: a victor’s wreath/crown; an athletic contest.
  • Contextual theological meaning: 9:24-27 — athletic-competition metaphor for disciplined ministry and self-control, running toward an imperishable crown.
  • Filipino rendering: “korona” / “karera / paligsahan.” Risk: Low.

Chapter 10 — Christian Liberty and Idol Meat (continued); The Lord’s Supper (introduced)

• δαιμόνιον (daimonion) “demon”
  • Literal meaning: a lesser divine or spirit being in Greek religion; in NT usage, an evil spirit in opposition to God.
  • Semantic range: pagan household/territorial spirits; malevolent spiritual beings behind idol worship.
  • Contextual theological meaning: 10:20-21 — pagan sacrifices are, spiritually, offerings to demons; believers cannot partake of both “the table of the Lord” and “the table of demons.”
  • Filipino rendering: “mga demonyo.” Risk: High. Doctrine: Christian Liberty and Idol Meat. Note: Filipino folk belief recognizes a range of spirit-beings (multo, engkanto, aswang, and others) with varying degrees of perceived malevolence, often addressed through folk-ritual practices distinct from formal idol worship. Teaching should affirm the real spiritual danger Paul describes (idolatry as engagement with hostile spiritual powers) without either (a) collapsing all Filipino folk-spirit categories uncritically into “daimonion,” or (b) dismissing the passage’s spiritual seriousness as mere ancient superstition.
• κοινωνία (koinōnia) “participation / communion” — [BASELINE — REUSE: “pagsasamahan,” though here specifically of participation in Christ’s body/blood at the Table, 10:16]. This is the conceptual introduction to the Lord’s Supper doctrine developed fully in ch.11.
• πειρασμός (peirasmos) “temptation / testing”
  • Literal meaning: a trial, test, temptation.
  • Filipino rendering: “tukso.” Risk: Low. Doctrine: Christian Liberty and Idol Meat (10:13).
• δόξα θεοῦ (doxa theou) “glory of God” — [BASELINE — REUSE: “kaluwalhatian”]. 10:31, “do all to the glory of God.”

Chapter 11 — The Lord’s Supper; Order in Worship

• κεφαλή (kephalē) “head”
  • Literal meaning: the physical head of a body.
  • Semantic range: literal anatomical head; metaphorically, source, prominence, or relational headship/authority within an ordered relationship.
  • Contextual theological meaning: 11:3 — headship structure (God/Christ/man/woman) framing the head-covering instruction that follows.
  • Filipino rendering: “ulo.” Risk: High. Doctrine: Order in Worship. Note: headship language intersects directly with strong existing Filipino cultural expectations about family authority and gender roles; teaching must present this relational structure as one of loving, Christ-modeled order rather than domination or unilateral control, and must avoid importing either an exaggerated patriarchal reading or a flattened reading that erases the text’s structure altogether.
• κατακαλύπτω (katakalyptō) “to cover (the head)”
  • Literal meaning: to cover over, veil.
  • Contextual theological meaning: 11:5-15 — a first-century cultural symbol of a woman’s honor/propriety in worship, debated regarding its universal versus culturally-specific application today.
  • Filipino rendering: “pagtakip ng ulo” / “talukbong.” Risk: Medium. Doctrine: Order in Worship. Note: interestingly, this practice has a partial cultural analogue in older Filipino Catholic custom of women wearing a veil (belo/mantilla) at Mass, which may aid comprehension but should not be presented as settling the debate over the passage’s universal applicability; teaching should present the text’s meaning without over-claiming a fixed contemporary practical mandate.
• κυριακὸν δεῖπνον (kyriakon deipnon) “the Lord’s Supper”
  • Literal meaning: “the Lord’s dinner/meal.”
  • Contextual theological meaning: 11:20 — the commemorative meal instituted by Christ, corrupted in Corinth by factional, self-indulgent practice rather than unified remembrance.
  • Filipino rendering: “Hapunan ng Panginoon.” Risk: Critical. Doctrine: The Lord’s Supper. Note: parallels the sacramental “Banal na Eukaristiya” (Holy Eucharist)/Misa framework central to Filipino Catholic practice, in which priest-mediated transformation of the elements (transubstantiation) is doctrinally central; Filipino Protestant/evangelical traditions vary between memorial and other views. Every occurrence requires a teaching note keeping the text’s own emphasis — proclamation, remembrance, and self-examination (11:23-29) within the unified body — central, without imposing a specific denominational resolution to the nature of Christ’s presence beyond what the text itself states.
• σῶμα καὶ αἷμα (sōma kai haima) “body and blood”
  • Literal meaning: physical body and blood.
  • Contextual theological meaning: 11:24-25, the words of institution (“this is my body… this cup is the new covenant in my blood”).
  • Filipino rendering: “katawan at dugo (ni Kristo).” Risk: Critical. Doctrine: The Lord’s Supper. Note: flag for human theologian review in every occurrence given direct denominational sensitivity (Real Presence/transubstantiation vs. memorial/spiritual-presence views coexisting across Filipino Catholic and Protestant traditions). The institution words themselves must be translated faithfully and completely as Scripture states, without either affirming or resolving the denominational theological debate through translation choices.
• ἀνάμνησις (anamnēsis) “remembrance”
  • Literal meaning: a calling to mind, memorial.
  • Filipino rendering: “pag-alaala.” Risk: Medium. Doctrine: The Lord’s Supper.
• καινὴ διαθήκη (kainē diathēkē) “new covenant” — [BASELINE — REUSE: “tipan” for covenant, with “bago/bagong” for “new,” as in “Bagong Tipan”]. 11:25. Risk: Medium, consistent with baseline covenant doctrine.
• ἀναξίως (anaxiōs) “in an unworthy manner”
  • Literal meaning: unworthily, inappropriately.
  • Contextual theological meaning: 11:27-29 — a warning against careless, self-examination-lacking participation in the Supper, not a claim that any believer’s inherent worth qualifies them for participation.
  • Filipino rendering: “sa hindi nararapat na paraan.” Risk: Medium-High. Doctrine: The Lord’s Supper. Note: must be framed as a call to sincere self-examination and discernment of the body (unity/love toward fellow believers), not as a sacramental-worthiness bar achieved through ritual preparation, confession, or merit — consistent with the baseline’s caution against ritually-achieved righteousness.
• διακρίνω (diakrinō) “to discern / judge rightly”
  • Contextual theological meaning: 11:29, “discerning the body” — debated whether this refers to discerning the elements as Christ’s body or discerning/recognizing the unity of the church body (cf. 12:12-27).
  • Filipino rendering: “kilalanin/suriin (ang katawan).” Risk: Medium-High. Note: preserve the interpretive ambiguity rather than resolving it unilaterally in translation; flag for review.

Chapter 12 — Spiritual Gifts and the Body of Christ

• χαρίσματα (charismata) “spiritual gifts” — [BASELINE — REUSE: “kaloob na espirituwal”]. 12:1, 4, 9, 28-31.
• γλῶσσα (glōssa) “tongue(s)”
  • Literal meaning: the physical tongue; a language.
  • Semantic range: a natural human language; in Pentecostal/charismatic theological usage (and Paul’s discussion here and in ch.14), a Spirit-given gift of speech, whether known human language or ecstatic utterance requiring interpretation.
  • Filipino rendering: “mga wika” / “mga dila” (the latter more literal, used in some translations). Risk: High. Doctrine: Spiritual Gifts and the Body of Christ. Note: Charismatic and Pentecostal Christianity has significant, widespread presence across Filipino Protestant church life; this term sits at a live denominational fault line (continuationist vs. cessationist positions). Teaching materials must render the term accurately and neutrally, following Paul’s own regulated, non-dismissive but non-overemphasized treatment (chs. 12, 14), without importing a partisan denominational stance not present in the text itself.
• σῶμα Χριστοῦ (sōma Christou) “body of Christ”
  • Literal meaning: the physical body; here corporate/metaphorical.
  • Contextual theological meaning: 12:12-27 — the church as a unified, interdependent organism, each believer a distinct but necessary “member” (reuse μέλη from ch.6).
  • Filipino rendering: “katawan ni Kristo.” Risk: Medium-High. Doctrine: Spiritual Gifts and the Body of Christ. Note: distinguish carefully from the literal “body of Christ” language of the Lord’s Supper (ch.11) — here it is corporate-ecclesiological metaphor (the church), not the sacramental elements.
• κύριος Ἰησοῦς (kyrios Iēsous) “Jesus is Lord” — [BASELINE — REUSE: “Si Jesus ay Panginoon”]. 12:3, the Spirit-given confession; consistency required with the identical Romans 10:9 rendering per baseline cross-document consistency rule.

Chapter 13 — Love as the Greater Way

• ἀγάπη (agapē) “love”
  • Literal meaning: love; in NT usage, a selfless, others-oriented, willed love, distinct from erotic or merely affectionate love.
  • Semantic range: divine, self-giving love; committed love of choice rather than mere feeling; contrasted elsewhere in Greek with erōs (romantic/sexual desire) and philia (friendship affection), though Filipino has no equivalent lexical distinction.
  • English variants: “love,” “charity” (older translations).
  • Contextual theological meaning: 13:1-13 — the greatest of the gifts/virtues, without which spiritual gifts, knowledge, and even sacrificial acts are worthless; defined by patient, selfless, non-self-seeking action (13:4-7), and eternally enduring unlike prophecy, tongues, or knowledge (13:8-13).
  • Filipino rendering: “pag-ibig.” Risk: Critical. Doctrine: Love as the Greater Way. Note: “pag-ibig” is the ordinary, all-purpose Filipino word for love, overwhelmingly associated in daily usage and popular culture (kundiman love songs, teleserye romance narratives) with romantic/erotic love. Every occurrence in ch.13 (and other agapē occurrences throughout the letter) requires a teaching note clarifying that the “pag-ibig” described here is a selfless, willed, others-oriented love modeled on God’s own love, not romantic feeling, infatuation, or a reciprocal relational debt (guarding against a possible unconscious slide toward the utang na loob framing the baseline flags for “grace”). This is the single highest-frequency Critical-risk term newly introduced by this curriculum.

Chapter 14 — Order in Worship

• γλῶσσα “tongues” — reuse from ch.12 above, developed further in regulatory instructions (14:1-33). Same risk profile (High).
• προφητεία “prophecy” — [BASELINE — REUSE: “propesiya”]. 14:1, 3-5, 22-25, 29-33.
• οἰκοδομή (oikodomē) “edification / building up”
  • Noun form of οἰκοδομέω (ch.8). Filipino rendering: “pagpapatibay.” Risk: Low. Doctrine: Order in Worship / Mutual Edification.
• ἑρμηνεία (hermēneia) “interpretation”
  • Literal meaning: translation, explanation, interpretation.
  • Contextual theological meaning: 14:13, 26-28 — the gift of interpreting tongues, required for tongues to edify the gathered church.
  • Filipino rendering: “pagpapaliwanag” / “interpretasyon.” Risk: Medium. Doctrine: Order in Worship / Spiritual Gifts.
• τάξις (taxis) “order”
  • Literal meaning: arrangement, order, sequence.
  • Contextual theological meaning: 14:40 — “let all things be done decently and in order,” the governing principle for regulating worship practices in this chapter.
  • Filipino rendering: “kaayusan.” Risk: Low.
• Note on 14:34-35 (women instructed to be silent in the churches): this instruction requires careful contextual/cultural handling in teaching materials (relating to first-century synagogue-style disruptive questioning) but does not introduce new load-bearing theological vocabulary beyond terms already treated (τάξις, church/iglesia).

Chapter 15 — The Resurrection of Christ and Believers

Verses 1-11 receive full verse-by-verse treatment in Part A above. The remainder of the chapter (vv.12-58) develops the doctrine further with the following additional load-bearing terms:

• ἀπαρχή (aparchē) “firstfruits”
  • Literal meaning: the first portion of a harvest, offered to God.
  • Semantic range: agricultural firstfruits offering; metaphor for Christ as the first of a coming full harvest of resurrected believers (15:20, 23).
  • Filipino rendering: “unang bunga.” Risk: Medium. Doctrine: The Resurrection of Christ and Believers. Note: harvest-offering imagery is broadly familiar in the Philippines’ agricultural regions, giving this metaphor comparatively strong native intelligibility.
• ὁ ἔσχατος Ἀδάμ (ho eschatos Adam) “the last Adam”
  • Contextual theological meaning: 15:21-22, 45-49 — Christ as the second/last Adam, reversing the death introduced by the first Adam and securing resurrection life for those united to him.
  • Filipino rendering: “huling Adan.” Risk: Medium. Doctrine: The Resurrection of Christ and Believers. Note: requires OT background (Adam and the Fall), though already well-established in both Filipino Catholic and Protestant catechesis, giving this comparatively lower risk.
• ἀφθαρσία (aphtharsia) “imperishability / incorruption”
  • Literal meaning: the state of not being subject to decay/corruption.
  • Contextual theological meaning: 15:42, 50-54 — the resurrection body’s new, incorruptible quality, contrasted with the present perishable body.
  • Filipino rendering: “walang kasiraan” / “hindi nasisira.” Risk: Medium.
• ἀθανασία (athanasia) “immortality”
  • Literal meaning: deathlessness.
  • Filipino rendering: “imortalidad” / “walang-kamatayan.” Risk: Medium. Doctrine: The Resurrection of Christ and Believers.
• νῖκος (nikos) “victory”
  • Contextual theological meaning: 15:54-57 — “death is swallowed up in victory,” the triumphant resolution of the resurrection argument.
  • Filipino rendering: “tagumpay.” Risk: Low.
• κέντρον (kentron) “sting”
  • Literal meaning: a goad, sting (as of an insect or scorpion).
  • Contextual theological meaning: 15:55-56 — “where, O death, is your sting?” — death’s power to harm believers is decisively removed.
  • Filipino rendering: “tibo” / “tusok (ng kamatayan).” Risk: Low.

Chapter 16 — Closing: Christian Fellowship and Mission

• λογία (logia) “collection”
  • Literal meaning: a monetary collection, contribution.
  • Contextual theological meaning: 16:1-2 — the collection for the believers in Jerusalem, an act of cross-congregational fellowship and generosity.
  • Filipino rendering: “koleksyon” / “abuloy.” Risk: Low. Doctrine: Christian Fellowship (reuse Romans doctrine concept).
• φίλημα ἅγιον (philēma hagion) “holy kiss”
  • Literal meaning: a kiss of greeting, understood as an act of familial/covenantal affection, marked as “holy” (set apart, non-erotic).
  • Contextual theological meaning: 16:20 — a first-century greeting custom expressing genuine Christian family affection and unity.
  • Filipino rendering: “banal na halik,” though translators should communicate the meaning (warm, holy Christian greeting) rather than prescribe the literal greeting practice as a binding contemporary ritual in the Filipino cultural setting. Risk: Low-Medium.
• Μαρανα θα (Marana tha) “Maranatha” (Aramaic: “Our Lord, come!”)
  • Filipino rendering: retain the transliteration “Maranata,” following established cross-tradition practice of preserving this Aramaic exclamation untranslated (parallel to the baseline’s treatment of “Abba”). Risk: Low.
• χάρις τοῦ κυρίου (charis tou kyriou) “the grace of the Lord” — [BASELINE — REUSE: “biyaya”]. 16:23, closing benediction.
• ἀγάπη μου (agapē mou) “my love” — [reuse ch.13 term “pag-ibig,” same Critical risk profile]. 16:24, Paul’s closing personal affection for the church despite its problems.

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End of Part B. All sixteen chapters of 1 Corinthians have been reviewed for load-bearing theological vocabulary. Chapters not listing a term already covered in an earlier chapter (e.g., repeated occurrences of ἀγάπη, γλῶσσα, χαρίσματα, ἐκκλησία, ἅγιοι, Πνεῦμα Ἅγιον) reuse the risk assessment and rendering established at first occurrence; see 08_core_glossary.md for the consolidated cross-chapter glossary table.