Linguistic Gap Analysis — 1 Corinthians (Greek Destination Language Package)

0. Purpose and Method

This document extends the baseline Romans/Galatians Language Package to 1 Corinthians. Its governing premise is unchanged from the baseline: Modern Greek is not a target language in the ordinary cross-linguistic sense — it is the direct descendant of the New Testament’s own Koine Greek. There is therefore almost no case in this letter of missing vocabulary in the sense familiar from other Language Packages (no word for “grace,” no concept of “resurrection,” etc.). Nearly every load-bearing term in 1 Corinthians already exists in Modern Greek, usually as the same word.

The linguistic-gap problem for Greek is instead a problem of semantic crowding and drift: two thousand years of (a) patristic/liturgical accretion, layering technical Orthodox theological and sacramental meaning onto NT words a Modern Greek reader accesses without translation, and (b) secular bleaching, wearing theologically loaded words down to mundane senses. 1 Corinthians intensifies both directions relative to Romans/Galatians because it is doctrinally the most sacrament-adjacent letter in Paul’s corpus (Lord’s Supper, baptism, one body) and the most directly addressed to a Greek cultural self-understanding (σοφία, 1:22’s naming of “Ἕλληνες”).

This document produces:

1. A doctrine vocabulary matrix for the ten assigned doctrines.
2. An inventory of genuine vocabulary gaps (rare) versus crowded semantic neighborhoods requiring fencing (common).
3. Transliteration-versus-paraphrase decisions.
4. A ranked list of the letter’s highest-risk ambiguities.
5. A full-book chapter sweep (1 Corinthians 1–16) confirming coverage, explicitly noting chapters that contribute no new terms.

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1. Doctrine Vocabulary Matrix

For each of the ten curriculum doctrines: available Greek terms (from baseline + new core glossary), their weaknesses, and the recommended handling strategy for Phase 2.

1.1 The Resurrection of Christ and Believers

Available terms	Weakness	Strategy
ανάσταση (anástasi) — BASELINE Critical	None lexical; risk is expectation-management: the term is maximally alive (Πάσχα is Greece’s paramount feast), so readers bring rich devotional resonance that must be sharpened into doctrinal precision (bodily, historical, once-for-all, and — uniquely in 1 Corinthians 15 — extended by logical necessity to believers), not weakened or contradicted.	Retain baseline term exactly. Preface ch.15 teaching material with an explicit statement that Paul’s argument is evidentiary/historical (eyewitnesses, 15:5-8) before it is devotional, since a reader may otherwise treat 15:12-19 as unnecessary belabored proof of something never doubted.
πνευματικό σώμα (pnevmatikó sóma) — NEW High	Greek philosophical (Platonic) body/soul dualism, absorbed broadly into folk piety, can resolve the phrase’s tension by silently dropping “σώμα” and hearing only “spirit” — precisely inverting Paul’s point that resurrection is bodily.	Always translate as a fixed two-word unit; never abbreviate to “πνεύμα” in summary or paraphrase. Pair with φθαρτό/άφθαρτο contrast at first use.
εικόνα (eikóna) — NEW High	Collides with the technical term for a venerated icon (Christ, Theotokos, saints) — one of the most visually and devotionally central words in Greek Orthodox life.	Mandatory note at 15:49: “bearing Christ’s resurrection likeness,” explicitly distinguished from a painted/venerated icon.
κέντρον (kéntron) — NEW Critical	FORBIDDEN SUBSTITUTION class: modern κέντρο overwhelmingly = “center.” Correct sense survives only in the verbatim Paschal Canon quotation the audience already knows by ear, not by ordinary vocabulary.	Never gloss as “center.” Anchor explicitly to Hosea 13:14 and to the Paschal Canon line “Ποῦ σου, θάνατε, τὸ κέντρον;” every occurrence (15:55). Human theologian review mandatory.
φθαρτό / άφθαρτο (fthartó/áfthaarto) — NEW Low-Medium	None significant.	Use freely as a stable philosophical-theological pair.
εγήγερται / ὤφθη (perfect-tense forms, teaching commentary only)	Not directly renderable as ordinary prose vocabulary but usable in cross-reference footnotes since the audience can read the Koine text unmediated.	Cite the perfect tense (ἐγήγερται, 15:4) and the appearance-verb pattern (ὤφθη, 15:5-8) in teacher notes as a uniquely Greek asset, even where the flowing translation uses the traditional liturgical aorist “ανέστη.”

Missing vocabulary: none identified. This is a doctrine where Greek’s continuity is a net asset; the task is precision and de-conflation, not lexical search.

1.2 Christian Unity versus Factionalism

Available terms	Weakness	Strategy
σχίσμα (schísma) — NEW Medium	Strong historical pull toward “το Σχίσμα του 1054” (the Great East-West Schism), which could import an inter-institutional/ecclesiastical-rupture register into what Paul means as ordinary congregational personality-cliques.	Keep referent explicitly congregational (“διαιρέσεις μεταξύ σας,” 1:10) each time; avoid capitalized or historically flavored phrasing.
εκκλησία (ekklisía) — BASELINE Medium	Institutional-national-Church default reading, and the physical-building default reading, both live options in Modern Greek.	Reuse baseline exactly; disambiguating note at each chapter transition where “εκκλησία” shifts referent (local congregation at Corinth vs. universal church, e.g., 1:2 vs. 15:9).
διαίρεση (diaíresi) — NEW Low-Medium	Risk of conflation with σχίσμα (negative) since both share the “division” semantic field; ch.12 uses διαίρεσις positively for Spirit-apportioned variety.	Maintain a strict lexical fence: σχίσμα always negative (factional rupture), διαίρεση always positive/neutral (ordered variety) — flag any drafted sentence where the two are interchanged.
βάπτισμα (váptisma) — NEW Critical	Sits inside Orthodox sacramental theology of baptismal regeneration; risk is the unity-argument (1:13-17, 12:13 — “one Spirit… one body,” explicitly not about which minister baptized whom) being absorbed silently into fuller sacramental categories the audience already holds, obscuring Paul’s specific anti-factional point.	Preserve Paul’s own argument explicitly; do not contradict sacramental doctrine, but do not let it substitute for the point being made. Human theologian review mandatory.
μέλος (mélos) — NEW Medium	Modern “club member” (μέλος συλλόγου) flattens the vivid organic-body metaphor into bureaucratic membership.	Always pair with σώμα in context (“μέλη του σώματος”) rather than using μέλος in isolation.

Missing vocabulary: none. Fencing between σχίσμα/διαίρεση is the core task.

1.3 The Cross as Wisdom and Power

Available terms	Weakness	Strategy
σταυρός (stavrós) — NEW Critical	Maximally alive devotionally and idiomatically: sign-of-the-cross gesture, crucifix jewelry, and the idiom “ο σταυρός μου” (“my cross to bear” = a personal burden). All three risk displacing Paul’s specific argument (the cross as God’s wisdom/power confronting the world’s wisdom, not primarily a devotional object or a metaphor for hardship).	Mandatory explanatory note at first occurrence (1:17-18) anchoring σταυρός to Paul’s specific rhetorical argument; avoid the idiom “ο σταυρός μου” anywhere in paraphrase/teaching prose.
σοφία / μωρία (sofía/moría) — NEW High	σοφία carries maximal positive cultural prestige in Greek — the inherited vocabulary of Socrates, Plato, Aristotle. Two opposite failure modes: (a) Paul’s critique heard as an attack on Hellenic intellectual heritage as such; (b) “God’s wisdom” domesticated into “the superior philosophy,” erasing the cross’s scandal.	Retain both words exactly; add explicit note at 1:22-23 that Paul names “Ἕλληνες” as the very audience for whom the cross is μωρία — turn the collision into the teaching point rather than smoothing it away.
δύναμη Θεού (dýnami Theoú) — BASELINE Medium	Low; standard, unambiguous.	Reuse exactly.
κήρυγμα (kírygma) — NEW Medium	Risk of secular bleaching to “sermon” or “propaganda/slogan.”	Retain authoritative-proclamation register; pair with κηρύσσω (15:11) consistently.
μυστήριο (mystírio) — NEW Critical	Collides directly with the technical name for the seven Sacraments (Τα Ιερά Μυστήρια) — arguably the single most institutionally loaded word in this letter’s vocabulary.	Mandatory disambiguating note at every occurrence (2:1, 2:7, 4:1): “God’s previously hidden plan, now revealed” — never left unglossed.
ψυχικός άνθρωπος (psychikós ánthropos) — NEW Critical	FORBIDDEN INVERSION: Modern ψυχικός = “emotional/warm-hearted” (“καλή ψυχή” is high praise), nearly the opposite valence of Paul’s negative technical sense.	Never gloss as emotionally/psychologically rich. Always render with explanatory apparatus contrasting with πνευματικός.
πνευματικός (pnevmatikós) — NEW High	Must be held in visible, active contrast with ψυχικός above; if the contrast collapses, the doctrinal point (2:14-15) is lost.	Present the pair together at first occurrence; do not translate independently in isolated segments.
αποκάλυψη (apokálypsi) — BASELINE Medium	Journalistic “exposé” bleaching.	Reuse exactly; restore divine-unveiling register.

Missing vocabulary: none. This doctrine has the highest concentration of crowded (not missing) vocabulary in the letter.

1.4 Church Discipline and Holiness

Available terms	Weakness	Strategy
άγιος/άγιοι, αγιασμός — BASELINE Critical/High	Identical to Romans 1:7 name-day/canonized-sainthood collision; αγιασμός also names the Epiphany water-blessing rite.	Reuse exactly; carry forward the Romans mandatory note.
ναός (naós) — NEW High	Modern ναός remains the ordinary word for a literal church building (ο Ναός του Αγίου Γεωργίου) — a live, concrete competitor to the metaphorical sense.	Note at both occurrences (3:16-17 corporate; 6:19 individual) that “temple” here names the Spirit’s indwelling, not architecture.
σάρκα (sárka) — BASELINE Critical	Conceptual risk: Greek philosophical dualism reads σάρκα as bodily/physical, but 3:3’s “jealousy and strife” are relational sins, not bodily ones.	Reuse exactly; obligatory note at 3:1-3 clarifying the non-bodily referent.
πορνεία (porneía) — NEW Medium	Modern narrowing toward “prostitution” specifically.	Retain broad NT sense in glosses at 5:1, 6:9, 6:18, 7:2.
Πάσχα (Páscha) — NEW Critical	The single largest Greek-specific collision in the whole letter: Modern Πάσχα is almost exclusively the joyful Resurrection feast — the near-opposite emotional register from the somber, substitutionary Passover-lamb slaughter (Exodus 12) Paul actually invokes at 5:7.	Mandatory Exodus 12 cross-reference note at every occurrence; human theologian review required; never let 5:7 be read as a general festive Easter reference.
παραδίδω στον Σατανά (paradído ston Satanáresa) — NEW Medium	None lexical; pastoral-tone risk that the formula reads as purely punitive.	Preserve the restorative purpose clause (“that his spirit may be saved,” 5:5) in the same sentence, never separated.
δικαστήριο (dikastírio) — NEW Low	None significant.	Standard rendering.

Missing vocabulary: none. Πάσχα is this doctrine’s single highest-stakes item in the entire letter.

1.5 Marriage and Singleness

Available terms	Weakness	Strategy
γάμος (gámos) — NEW Low	None.	Standard rendering.
παρθένος (parthénos) — NEW Medium	Constant liturgical title “Η Παναγία η Παρθένος” risks unintended Marian resonance when applied to ordinary unmarried believers (7:25-38).	Add brief disambiguating note at first occurrence; avoid capitalizing or otherwise elevating the term beyond Paul’s plain pastoral sense.
εγκράτεια (egkráteia) — NEW Medium	Ascetic/monastic coloring (fasting discipline) risks narrowing Paul’s point (universal self-mastery, 7:5, 9, 9:25) into a specialized monastic virtue.	Note that this is a universal expectation for all believers, not solely ascetic practice.
χωρίζω (chorízo) — NEW Low-Medium	Lexically stable; risk is pastoral sensitivity in application, not translation.	Standard rendering with pastoral framing notes for teaching material, not translation notes.
δούλος (doúlos) — NEW Medium	Colloquial Modern Greek prefers σκλάβος for literal historical slavery; δούλος today reads more literary/theological (“δούλος Χριστού”).	At 7:21-23, clarify the literal first-century social referent is intended, distinct from the positive “slave of Christ” metaphor used elsewhere.
κλητός/κλήση — BASELINE Critical	Same secular-bleaching risk as Romans (phone call / traffic summons); ch.7’s “as God called each one” refrain (7:17, 20, 24) makes this a sustained risk across an entire chapter rather than an isolated verse.	Reuse exactly; flag every occurrence in ch.7 individually rather than assuming one gloss covers the whole chapter.
περιτομή (peritomí) — BASELINE Low	None.	Standard rendering.

Missing vocabulary: none.

1.6 Christian Liberty and Idol Meat

Available terms	Weakness	Strategy
ελευθερία (eleutheria) — BASELINE Critical	Zero lexical gap, maximal cultural load (Greek national motto/anthem); double-fenced against national-political liberation and against libertine license.	Reuse baseline exactly; both fences apply with special force in chs.9-10, where Paul demonstrates freedom voluntarily self-limited in love.
εξουσία (exousía) — NEW High	Modern default is political power (“η εξουσία” = the government); risk of collapsing into ελευθερία or into a bare civics term.	Keep lexically distinct from ελευθερία throughout chs.8-9; gloss as “personal right/permission,” never “the authorities.”
συνείδηση (synídisi) — NEW High	Modern secular individualist “follow your own conscience” flattens Paul’s specifically God-oriented, communally-responsible category (8:7-12).	Retain relational/theological framing: the weak believer’s conscience before God, wounded by another’s liberty — not generic personal ethics.
γνώση (gnósi) — NEW Medium	Anti-intellectualist misreading risk (love vs. knowledge, 8:1-2, ch.13).	Frame as “knowledge without love” being the problem, not knowledge itself.
στέφανος (stéfanos) — NEW Medium	Modern wedding crowns (στέφανα) risk importing marriage resonance into the athletic-victory metaphor (9:24-25).	Anchor explicitly to the athletic-games context; avoid wedding-adjacent phrasing in surrounding prose.
αγωνίζομαι (agonízomai) — NEW Low	None; living athletic metaphor, asset.	Use freely.
είδωλο/ειδωλόθυτο (eídolo/eidolóthyto) — NEW Medium	Lexically stable; risk is contemporary-application bridging (idol worship is not a live cultural threat today), not lexical ambiguity.	Provide brief contemporary-analogy framing in teaching notes (not translation notes).
τύπος (týpos) — NEW Medium	Enormous everyday polysemy (“guy,” “kind of,” printed form).	Anchor explicitly to the typological/warning-example sense at 10:6, 11.
δαιμόνιο (daimónio) — NEW Medium	Secular idiom “genius/brilliant” (“τι δαιμόνιο!”) parallel to the χάρισμα secular-drift pattern.	Context at 10:20-21 is clear; flag surrounding prose for accidental idiomatic collision.

Missing vocabulary: none.

1.7 The Lord’s Supper

Available terms	Weakness	Strategy
Κυριακό Δείπνο (Kyriakó Deípno) — NEW Critical	Institution narrative (11:23-25) is quoted nearly verbatim in the anaphora of the Divine Liturgy of St. John Chrysostom — an extraordinary recognition asset that simultaneously risks eclipsing Paul’s own specific argument (unity, self-examination, rebuke of excluding the poor, 11:17-22, 27-34) beneath full sacramental theology proper.	Preserve Paul’s own pastoral argument explicitly in teaching material; do not contradict or flatten sacramental doctrine, but do not allow it to substitute for the text’s actual polemical point. Human theologian review mandatory.
σώμα και αίμα (sóma kai aíma) — NEW Critical	Directly Eucharistic; maximal doctrinal weight given existing Orthodox sacramental theology.	Render exactly; no paraphrase permitted.
ανάμνηση (anámnisi) — NEW High	Liturgically verbatim phrase (“εις ανάμνησίν μου”) heard by every attender; risk of the term being heard as bare psychological recollection rather than covenantal memorial (closer to the Passover memorial).	Unpack covenantal depth in teaching notes without importing later sacrificial-repetition debates foreign to Paul’s own text.
ανάξιος (anáxios) — NEW Medium	Confusion between “unworthy manner of participation” and “unworthy person,” risking scrupulous anxiety contrary to Paul’s pastoral intent (11:27-29).	Explicit gloss: “in an unworthy manner” (irreverence, factionalism, disregard for the poor), never “an unworthy person.”
διαθήκη (diathíki) — BASELINE High	Modern overwhelming sense = last will and testament; here quoted verbatim in the Liturgy, so the liturgical-covenantal sense is actually reinforced by constant hearing, unlike Romans/Galatians where it competes unaided.	Reuse baseline exactly; note the liturgical reinforcement as a genuine asset specific to 11:25.
κεφαλή (kefalí) — NEW Critical	Modern metaphorical default = “leader/chief” in a hierarchical-political sense (head of state, company); risks importing authoritarian-command coloring into a relationship Paul explicitly qualifies with mutual interdependence (11:11-12). Doctrinally contested between complementarian and egalitarian readings.	Render literally (κεφαλή) without resolving the debate through word choice; teaching notes must represent both major interpretive traditions. Human theologian review mandatory for every occurrence.
κάλυμμα (kálymma) — NEW Medium	Contemporary practice has substantially declined outside traditional/monastic contexts.	Application-bridging note in teaching material; translation itself is stable.

Missing vocabulary: none. This doctrine has the highest density of Critical-tier collisions of any doctrine in the letter, precisely because Koine continuity here means the liturgy, not secular life, is the primary competing register.

1.8 Spiritual Gifts and the Body of Christ

Available terms	Weakness	Strategy
πνευματικά χαρίσματα — BASELINE Medium	Secular χάρισμα drift toward “natural talent/personal charisma.”	Reuse exactly; guard throughout chs.12, 14.
μέλος (mélos) — see 1.2 above	Shared with Unity doctrine.	Same strategy: pair with σώμα.
σώμα (sóma) — NEW High	Polysemous across the letter (physical body, corporate body, resurrection body); flattening any one sense into another is the central risk.	Track and label the contextual sense explicitly at each occurrence (6:13-20 physical; 12:12-27 corporate; 15:35-44 resurrection).
γλώσσα/γλώσσες (glóssa/glósses) — NEW High	No dedicated technical vocabulary exists in Greek for the charismatic phenomenon; the ordinary word for both the body part “tongue” and “language” is the only available word, so the reader relies entirely on context. Underlying interpretive debate (known human languages vs. ecstatic utterance) is independent of this lexical fact.	Rely on syntactic and contextual markers (plural γλώσσαι, pairing with ερμηνεία) rather than any special vocabulary; flag for theological review as a genuinely contested doctrine, separate from the lexical note.
διαίρεση, βάπτισμα — see 1.2	Shared.	Shared strategy.
ερμηνεία (ermineía) — NEW Low	None.	Standard rendering.

Missing vocabulary: γλῶσσαι is the one genuine near-gap in the letter: not a missing word but a missing dedicated register — ordinary vocabulary must carry a technical sense unaided.

1.9 Love as the Greater Way

Available terms	Weakness	Strategy
αγάπη (agápi) — NEW Critical	Modern αγάπη is the single all-purpose everyday word for love, fully including romantic/erotic force (“σ’ αγαπώ”). Bidirectional risk: romantic overtones bleeding in from ordinary usage, and/or the term flattening to generic warm sentiment rather than the specific behavioral description of 13:4-7.	Mandatory explanatory note contrasting Paul’s ἀγάπη with ἔρως/φιλία/στοργή — all independently available in Greek’s own vocabulary, a genuine asset unique to this Language Package. Anchor every occurrence in ch.13 to the concrete behavioral list (patient, kind, not envious, not boastful…).
φιλώ/φιλία (filó/filía) — NEW Low	None; reference/contrast term.	Use specifically at 16:22 to demonstrate Paul’s own deliberate word choice distinct from ἀγαπάω, reinforcing the ch.13 contrast pedagogically.
γνώση (gnósi) — see 1.6	Shared; subordinated to love in 13:2, 8-9.	Same strategy; reinforce “knowledge without love” framing.

Missing vocabulary: none. This is the doctrine where Greek’s vocabulary richness (four distinct love-words) is a genuine pedagogical asset, provided ἀγάπη’s romantic bleed is actively fenced.

1.10 Order in Worship

Available terms	Weakness	Strategy
γλώσσα/γλώσσες, ερμηνεία, τάξη, προφητεία — see above	γλώσσα shared High risk with 1.8; others Low.	Same as 1.8.
κεφαλή, κάλυμμα — see 1.7	Shared with Lord’s Supper doctrine (both fall in ch.11).	Same strategy.
ειρήνη (eiríni) — BASELINE Medium	Hesychast mystical-contemplative sense (ἡσυχία) risks displacing the relational/ecclesial sense at 14:33 (“a God of peace, not of confusion”).	Reuse baseline exactly; note the specific referent (orderly, non-chaotic community) at 14:33.
οικοδομή (oikodomí) — reused from baseline mutual_edification, Low	None significant.	Central controlling principle of ch.14; use consistently as the evaluative standard for every worship practice discussed.

Missing vocabulary: none.

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Genuine missing-vocabulary items (rare in this package)

Unlike most Language Packages in this pipeline, 1 Corinthians produces no clear case of a totally absent concept requiring coinage or extended paraphrase. The nearest candidates:

• γλῶσσαι (tongues, 12:10, 14:2-28): not a missing word but a missing dedicated register — the ordinary word for “tongue/language” must silently carry a technical charismatic sense with zero morphological marking. This is the closest the letter comes to a true gap, and it is a gap of register, not vocabulary.
• σῶμα πνευματικόν (spiritual body, 15:44): the underlying concept (a transformed yet still-embodied mode of existence) has no single native Greek word; Paul’s own two-word phrase is itself already the coinage, preserved intact in Modern Greek. No further gap-filling is required — retain Paul’s construction as-is.

No other doctrine in this letter requires invented vocabulary, transliteration of a foreign concept, or descriptive paraphrase in place of a missing term. This confirms the baseline’s structural observation: for Greek, the linguistic-gap problem is a semantic-crowding problem, not a lexical-absence problem.

2.2 Crowded semantic neighborhoods requiring active fencing

Ranked by density of competing senses and doctrinal stakes:

1. μυστήριο — competes with the technical name for the seven Sacraments. Every occurrence (2:1, 2:7, 4:1) requires a disambiguating note.
2. Πάσχα — competes with the joyful Resurrection feast, nearly opposite in emotional register from Paul’s Exodus-lamb referent at 5:7.
3. κεφαλή — competes with the modern hierarchical-political “head of state/company” sense, and is independently doctrinally contested; must not silently resolve the complementarian/egalitarian debate.
4. Κυριακό Δείπνο / σώμα και αίμα / ανάμνηση / διαθήκη (ch.11 cluster) — compete with, and are simultaneously reinforced by, the Divine Liturgy’s verbatim quotation of this very passage; the risk is Paul’s specific pastoral argument being absorbed into sacramental theology proper.
5. αγάπη — competes with the single everyday word for all forms of love, including romantic love.
6. ψυχικός άνθρωπος — competes with, and is nearly inverted by, the modern positive sense “emotionally warm.”
7. κέντρον — competes with the dominant modern sense “center,” a forbidden-substitution trap masked by the correct sense surviving only in a liturgical quotation.
8. σάρκα / σῶμα — compete with inherited Greek philosophical body/soul dualism, risking a reading foreign to Paul’s own relational, non-dualistic vice-lists (3:1-3) and his insistently embodied resurrection argument (15:35-54).
9. εικόνα — competes with the technical term for a venerated icon.
10. ναός — competes with the literal, concrete word for a church building.
11. σχίσμα vs. διαίρεση — compete with each other (same semantic field, opposite valence) rather than with an external sense; the risk is internal to the translation, not external secular drift.
12. εξουσία vs. ελευθερία — compete with each other and each independently with dominant secular/political senses (government-authority; national liberation).
13. κλήση (ch.7 refrain) — competes with the phone-call/traffic-summons sense, sustained across an entire chapter rather than one verse.
14. παρθένος — competes with the Marian title “Η Παναγία η Παρθένος.”
15. στέφανος — competes with the wedding-crown association.
16. γλῶσσα — competes with the ordinary body-part/language sense, offering no dedicated technical register at all.
17. οικονόμος — competes with the modern “economic/financial manager” sense.
18. δαιμόνιο — competes with the secular idiom “genius/brilliant.”
19. τύπος — competes with the enormous everyday polysemy “guy/character,” “printed form.”
20. συνείδηση — competes with generic secular individualist “follow your conscience.”

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3. Transliteration vs. Paraphrase Decisions

Because Modern Greek is Koine’s direct descendant, the default decision in this package is neither transliteration nor paraphrase but direct reuse of the NT’s own word — a third option unavailable to most Language Packages. Transliteration and paraphrase are therefore reserved for the narrow classes below.

3.1 Retain transliteration (foreign-to-Greek terms already transliterated in the NT’s own text)

Term	Decision	Rationale
Μαράν αθά (Maranatha, 16:22)	Transliterate, untranslated, exactly as the NT’s own Greek text already transliterates this Aramaic phrase.	Structurally parallel to the baseline’s Αββά (Romans 8:15): foreign to the original Greek-speaking audience too, so transliteration is the NT’s own choice, not a translation compromise. Pair with a brief gloss (“Ο Κύριος έρχεται” / “our Lord, come”) in teaching notes only.
Αββά (if recurring in cross-reference to Romans 8:15 within 1 Corinthians teaching material)	Retain per baseline.	No new occurrence in 1 Corinthians itself; noted here only for consistency across the full curriculum.

3.2 Mandatory paraphrase / explanatory gloss (word retained, but never left unglossed)

Term	Decision	Rationale
μυστήριο	Retain word; mandatory gloss every occurrence.	Sacramental-collision term; word cannot disambiguate itself.
Πάσχα (5:7)	Retain word; mandatory Exodus 12 cross-reference gloss every occurrence.	Emotional-register inversion risk; word cannot disambiguate itself.
ψυχικός άνθρωπος	Retain word; mandatory contrastive gloss with πνευματικός.	Forbidden-inversion risk.
κέντρον (15:55)	Retain word; mandatory gloss anchoring to Hosea 13:14 / the Paschal Canon.	Forbidden-substitution risk (“center”).
κεφαλή (11:3)	Retain word; mandatory balanced interpretive note (not a resolving gloss).	Doctrinally contested; teaching material must not silently pick a side through word choice.
εικόνα (15:49)	Retain word; mandatory gloss distinguishing from a venerated icon.	Sacred-object collision.
ναός (3:16-17, 6:19)	Retain word; mandatory gloss distinguishing from a literal building.	Concrete-referent collision.
αγάπη (ch.13)	Retain word; mandatory contrastive gloss with ἔρως/φιλία/στοργή.	Romantic-sense bleed risk; also the letter’s single most pedagogically important term.

3.3 No paraphrase required (word stands alone; context sufficiently disambiguates)

γλῶσσαι, τύπος, δαιμόνιο, οικονόμος, στέφανος, παρθένος — all benefit from brief contextual framing in surrounding teaching prose but do not require a formal in-line gloss attached to the term itself in the way the Critical-tier items above do.

3.4 No transliteration warranted

Unlike some Language Packages, this letter presents no case where transliterating an English or Hebrew term into Greek script would be appropriate — Greek already possesses (indeed, originates) every relevant technical vocabulary item. The only transliterations in the entire letter’s vocabulary are the NT’s own inherited Aramaic transliteration (Μαράν αθά), never an English-to-Greek transliteration.

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4. Ranked List of Highest-Risk Ambiguities in 1 Corinthians

Ranked by combined severity (doctrinal centrality × likelihood of misreading × absence of self-disambiguating context), all requiring human theologian review per the doctrine risk registry conventions:

1. κεφαλή (11:3) — doctrinally contested, gender-sensitive, hierarchical-political secular default; teaching material must remain balanced.
2. Πάσχα (5:7) — near-total inversion of emotional register versus Paul’s Exodus-lamb referent; the single most severe Greek-specific collision found anywhere in this letter.
3. μυστήριο (2:1, 2:7, 4:1) — direct competition with the technical name for the seven Sacraments.
4. κέντρον (15:55) — forbidden-substitution trap (“center”) masked by correct sense surviving only in liturgical memory, not ordinary vocabulary.
5. ψυχικός άνθρωπος (2:14) — forbidden inversion; modern positive sense is nearly opposite Paul’s intended negative sense.
6. Κυριακό Δείπνο / σώμα και αίμα / ανάμνηση cluster (11:23-27) — risk that Paul’s specific pastoral argument (unity, self-examination, care for the poor) is absorbed wholesale into sacramental theology proper, aided rather than hindered by the passage’s near-verbatim liturgical familiarity.
7. αγάπη (ch.13) — romantic-sense bleed into the letter’s central ethical argument; also the highest-stakes positive teaching term in the book.
8. γλῶσσαι (12:10, 14:2-28) — no dedicated technical register at all; relies entirely on context, compounding an independently unresolved interpretive debate.
9. σῶμα (throughout) — three distinct senses (physical/corporate/resurrection) sharing one word with no lexical marker distinguishing them.
10. σοφία/μωρία (1:18-25) — risk of either domesticating the cross’s scandal or reading Paul as attacking Hellenic identity itself, especially given 1:22-23’s direct address to “Ἕλληνες.”
11. σχίσμα vs. διαίρεση (chs.1, 11, 12) — internal fencing failure risk between the letter’s negative and positive division-vocabulary.
12. εξουσία vs. ελευθερία (chs.8-9) — risk of collapsing two distinct Pauline categories into one, or of εξουσία defaulting to its political-power sense.
13. εικόνα (15:49) — competition with the devotionally central venerated-icon sense.
14. σάρκα/ναός combined (chs.3, 6) — dualism-import risk undercutting the letter’s insistently embodied ethic.
15. κλήση (ch.7 refrain) — sustained secular-bleaching risk (phone call/traffic summons) repeated across an entire chapter rather than confined to a single verse.
16. εἰκῆ (15:2, “believed in vain”) — forbidden-substitution risk parallel to the baseline Galatians δωρεάν trap; must never render as δωρεάν (“free of charge”), which would ironically suggest belief was cheaply/commercially acquired.
17. χάρη (15:10, triple repetition) — not a new risk but an intensified instance of the baseline Critical term; the threefold density in one verse is itself the teaching point and must survive translation as density, not be smoothed into a single mention.
18. στέφανος (9:24-25) — wedding-crown resonance risk in an athletic-competition metaphor.
19. παρθένος (7:25-38) — Marian-title resonance risk applied to ordinary unmarried believers.
20. βάπτισμα (1:13-17, 12:13) — risk of Paul’s specific anti-factionalism argument being silently absorbed into fuller sacramental doctrine without contradiction but also without the argument being heard.

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5. Full-Book Chapter Sweep (1 Corinthians 1–16)

Confirming complete coverage per the PRD full-book mandate. Chapters are listed in order; each entry states the load-bearing terms already treated above or explicitly notes “reviewed, no new terms beyond those already logged.”

• Ch. 1 — σχίσμα, σοφία/μωρία, σταυρός, δύναμη Θεού, κλητός/κλήση, άγιοι, κοινωνία, εξέλεξε (εκλογή root). Foundational chapter for the Unity and Cross doctrines; fully treated above.
• Ch. 2 — μυστήριο, αποκάλυψη, ψυχικός άνθρωπος, πνευματικός. Foundational chapter for the Cross-as-Wisdom doctrine; fully treated above.
• Ch. 3 — σάρκα (σαρκικοί), ναός, σοφία (continued). Fully treated above.
• Ch. 4 — απόστολος, οικονόμος, βασιλεία του Θεού (power not talk). Οικονόμος fully treated above; απόστολος and βασιλεία reused from baseline with no new risk beyond the registry’s existing notes.
• Ch. 5 — Πάσχα, ζύμη, πορνεία, παραδίδω στον Σατανά. Fully treated above; Πάσχα is this chapter’s single highest-stakes item.
• Ch. 6 — σώμα (physical sense), δικαστήριο, πορνεία (continued), απολύτρωση/λυτρώνω (bought with a price), ναός (individual-believer sense). Fully treated above.
• Ch. 7 — κλητός/κλήση (repeated refrain), γάμος, παρθένος, εγκράτεια, χωρίζω, δούλος, περιτομή. Fully treated above; the ch.7 κλήση refrain is separately flagged in the ranked list (item 15) for its sustained, chapter-length risk profile.
• Ch. 8 — είδωλο/ειδωλόθυτο, συνείδηση, γνώση, εξουσία (introduced). Fully treated above.
• Ch. 9 — εξουσία (continued), ελευθερία, στέφανος, αγωνίζομαι, ευαγγελίζομαι/αποστολή, εγκράτεια (continued). Fully treated above.
• Ch. 10 — τύπος, δαιμόνιο, κοινωνία (cup of κοινωνία, anticipating ch.11), Ισραήλ, ελευθερία (conscience of the weak). Fully treated above.
• Ch. 11 — κεφαλή, κάλυμμα, Κυριακό Δείπνο, σώμα και αίμα, ανάμνηση, διαθήκη, ανάξιος. The single densest cluster of Critical-tier terms in the letter; fully treated above.
• Ch. 12 — πνευματικά χαρίσματα, μέλος, διαίρεση, βάπτισμα, σώμα (corporate sense), Άγιο Πνεύμα (gift-distributor). Fully treated above.
• Ch. 13 — αγάπη, φιλώ/φιλία (contrast reference), γνώση (subordinated). Fully treated above; the letter’s single most pedagogically central chapter for the Love doctrine.
• Ch. 14 — γλώσσα/γλώσσες, ερμηνεία, τάξη, ειρήνη, οικοδομή, προφητεία. Fully treated above.
• Ch. 15 — CORE PASSAGE CHAPTER (15:1-11 anchor; doctrine continues through 15:58). ευαγγέλιο, χάρη (triple repetition), πίστη, σωτηρία, ανάσταση, απόστολος, κλητός/κλήση (Paul’s own irregular calling, 15:9-10), έτερον ευαγγέλιο (unanimity concept), εἰκῆ, βασιλεία του Θεού (climactic 15:24), Υιός του Θεού (15:28), πνευματικό σώμα, φθαρτό/άφθαρτο, εικόνα, νίκη, κέντρον, δόξα (15:40-43 differentiated splendor sense). All terms fully treated above; this chapter carries the highest concentration of Critical-tier doctrinal weight in the letter, consistent with its status as the curriculum’s theological anchor.
• Ch. 16 — ανάθεμα, φιλώ (16:22, contrast with αγάπη), Μαράν αθά, συλλογή/έρανος (collection), εκκλησία (closing greetings sense). Fully treated above; closing chapter contributes the letter’s final transliteration decision (Μαράν αθά) and its closing love/friendship-love contrast (φιλώ vs. ἀγαπάω, reinforcing ch.13).

Coverage confirmation: all sixteen chapters of 1 Corinthians have been reviewed. No chapter was found to contain a load-bearing term requiring treatment beyond those logged in Sections 1–4 above; every chapter is accounted for either through direct doctrine-vocabulary-matrix entries or through explicit cross-reference to a term already logged in an earlier chapter’s entry.

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6. Summary Recommendations for Phase 1 Step 2 (Translation Memory Update)

1. Formally add all “NEW” terms from 08_core_glossary.md to translation_memory.json, carrying forward the risk tiers ratified in bible_term_registry.json and confirmed by this analysis.
2. Elevate no term’s risk tier beyond what is already recorded in the term registry; this analysis confirms but does not revise those tiers.
3. Flag the following terms for mandatory in-line explanatory note generation in Phase 2 (never left to translator discretion per segment): μυστήριο, Πάσχα, ψυχικός άνθρωπος, κέντρον, κεφαλή, εικόνα, ναός, αγάπη, εἰκῆ, κλήση (ch.7 recurring).
4. Confirm the σχίσμα/διαίρεση and εξουσία/ελευθερία lexical fences as structural validation rules for Phase 2 Step 17 automated review, parallel to the existing Κύριος/κλήση/εκλογή/διαθήκη forbidden-substitution checks in the baseline system prompt.
5. No coinage, calque, or descriptive paraphrase is required anywhere in this letter in place of a missing term; the sole near-exception (γλῶσσαι) is addressed through contextual and syntactic markers rather than new vocabulary.