Doctrine Analysis — James (English → Greek)

This document presents the full doctrine matrix for the James curriculum, covering every chapter (1–5) and every major section of the letter, anchored on the core passage James 2:14-26 (Faith and Works). It is fully consistent with assets/doctrine_risk_registry.json: the same 22 doctrine entries, the same risk tiers, and the same review routing. This document adds the narrative rationale, chapter-by-chapter coverage confirmation, and cross-doctrine relationships that the JSON registry records in compressed form.

As with the baseline Romans/Galatians Language Package, the translation risk profile for Greek is not primarily cross-linguistic (Modern Greek is the direct descendant of James’s own Koine) but the product of two millennia of semantic drift: (1) patristic/sacramental accretion, where Greek Orthodox liturgical and sacramental practice — developed natively in Greek and directly legible to a Modern Greek reader — layers additional meaning onto James’s own vocabulary (most acutely at 5:14-16, the institution-texts for Holy Unction and sacramental Confession); and (2) secular bleaching, where ordinary modern usage has worn down theologically loaded words (κρίση → “economic crisis,” παρουσία → “attendance,” θρησκεία → “institutional/national religious identity”). James introduces a third, distinctive risk class largely absent from Romans/Galatians: terms that are the literal New Testament basis for living Orthodox sacramental rites, requiring careful scope-setting rather than simple disambiguation.

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Chapter Coverage Confirmation

Chapter	Major Sections	Doctrines Engaged	Coverage Status
James 1	Trials (1:2-4, 12); Wisdom sought in prayer (1:5-8); Rich/poor reversal (1:9-11); Temptation and God’s character (1:13-15); Father of lights, firstfruits (1:16-18); Hearing and doing the word (1:19-25); Pure religion (1:26-27)	Divine Testing of Faith; Temptation and God’s Character; Wisdom from Above; Hearing and Doing the Word; Pure Religion; Law of Liberty (1:25)	Fully analyzed below
James 2	Favoritism forbidden (2:1-7); Royal law of love (2:8-11); Law of liberty and judgment (2:12-13); Faith and Works core passage (2:14-26)	Favoritism and the Poor; Royal Law of Love; Law of Liberty; Faith and Works; Justification Vindicated by Works	Fully analyzed below — core passage
James 3	Taming the tongue (3:1-12); True vs. false wisdom (3:13-18)	Taming the Tongue; Wisdom from Above; Worldly Wisdom and Conflict (source)	Fully analyzed below
James 4	Source of quarrels, worldliness, adultery-metaphor (4:1-6); Submission, resisting the devil (4:7-10); Judging others (4:11-12); Providence and planning (4:13-17)	Worldly Wisdom and Conflict; Worldliness versus Friendship with God; Grace and Humility; Resisting the Devil; Taming the Tongue (4:11-12); Providence and Human Planning	Fully analyzed below
James 5	Wealth and injustice (5:1-6); Patience and the Lord’s return (5:7-11); Oaths (5:12); Prayer and healing/anointing (5:13-15); Confession and restoration (5:16); Elijah’s prayer (5:16-18); Restoring a wanderer (5:19-20)	Wealth and Judgment; Patience and the Lord’s Return; Oaths and Truthful Speech; Prayer and Healing; Confession and Restoration; Power of Righteous Prayer	Fully analyzed below

No chapter or major section of James is silently omitted. Every chapter contributes at least one Critical- or High-risk doctrine requiring human theologian review, reflecting James’s density of ethically-loaded, practice-anchored teaching relative to Romans/Galatians’ more systematically doctrinal argument.

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Full Doctrine Matrix

#	Doctrine	Greek Doctrine Name	Supporting Passages (James)	Risk	Translation Risk (Greek-specific)	Review Routing
1	Divine Testing of Faith (Trials)	η δοκιμασία της πίστης	1:2-4; 1:12	High	πειρασμός covers both “trial” (positive testing) and “temptation” (negative enticement) in one word, alive in Modern Greek colloquial usage on both senses (an ordeal; a tempting treat). Without deliberate disambiguation, James’s point — that trials rightly received produce endurance and maturity — risks being flattened into a generically negative experience.	Human theologian
2	Temptation and God’s Character (God Tempts No One)	ο Θεός δεν πειράζει κανέναν	1:13-15	Critical	Because the identical word πειρασμός is used at 1:2 (positive testing, God-ordained) and 1:13 (negative enticement, explicitly NOT from God), a mechanically consistent rendering risks implying God both ordains AND causes temptation to sin — directly contradicting James’s own explicit denial. Requires opposite theological handling of the same lexeme within a few verses, an acute risk unique to languages (like Greek) that retain the single Koine word.	Human theologian
3	Wisdom from Above	η άνωθεν σοφία	1:5-8; 3:13-18	High	σοφία carries deep native secular-intellectual resonance from Greek’s own classical philosophical heritage (Socrates, Sophists, Aristotle), directly accessible to a Modern Greek reader without translation. James’s wisdom is a prayed-for divine gift evidenced by peaceable moral fruit, not a philosophical achievement — this contrast must be made explicit, not assumed.	Human theologian
4	Hearing and Doing the Word	η ακρόαση και η πράξη του λόγου	1:19-25	Medium	λόγος ἔμφυτος (“implanted word”) uses εμφυτεύω, now primarily a modern medical-implant term (e.g. dental implants), risking a clinical misreading disconnected from the sower/seed background image the phrase intends.	Native speaker review
5	Pure and Undefiled Religion	η καθαρή και αμόλυντη θρησκεία	1:26-27	High	θρησκεία in Modern Greek defaults to institutional, national-religious identity (a school subject; “η θρησκεία του γένους” for Orthodoxy historically bound to Greek national identity). James’s redefinition of pure religion as ethical action toward the vulnerable, rather than ritual correctness, risks being heard as an attack on institutional or liturgical religion as such unless carefully scoped as a critique of ritual divorced from ethics, not of ritual per se.	Human theologian
6	Favoritism and the Poor	η προσωποληψία και οι φτωχοί	2:1-9; 2:12-13; 5:1-6	High	προσωποληψία is precise but formal/rare in everyday speech, risking comprehension gaps without a plain-language gloss (μεροληψία); κρίσις (judgment) risks defaulting to the modern “economic crisis” sense — especially resonant given Greece’s recent economic history — obscuring the judicial/eschatological point.	Human theologian
7	The Royal Law of Love	ο βασιλικός νόμος της αγάπης	2:8	Medium	βασιλικός carries a faint political-monarchical resonance in a modern republic that abolished its monarchy in 1973; a brief note anchoring the phrase to God’s kingship rather than earthly/constitutional monarchy is advisable.	Native speaker review
8	The Law of Liberty	ο νόμος της ελευθερίας	1:25; 2:12	Critical	Combines two of the Language Package’s highest-risk terms: νόμος (defaults to civil legislation) and ελευθερία (the Greek national word, tied to the national motto “Ελευθερία ή Θάνατος” and the national anthem). Risks either sounding like an internal contradiction the text does not intend, or importing ελευθερία’s maximal national-political resonance into a phrase about personal ethical liberation in Christ. Must be cross-referenced with the baseline Galatians “freedom_in_christ” doctrine entry for full-curriculum consistency.	Human theologian
9	Faith and Works	η πίστη και τα έργα	2:14-26 (core passage)	Critical	ἔργα sits in maximal tension with the baseline’s Critical-risk grace/justification doctrine (Romans 3-4; Galatians 2-3), where “works of the law” is decisively excluded as a ground of justification. A reader moving between the Romans/Galatians curriculum and James risks reading James as reinstating works-righteousness, or flattening the real tension. The curriculum must make explicit that James answers a different question (how is professed faith shown genuine?) than Paul (on what ground is a sinner declared righteous before God?).	Human theologian
10	Justification Vindicated by Works (Abraham and Rahab)	η δικαίωση που αποδεικνύεται από τα έργα	2:21; 2:23; 2:24; 2:25	Critical	δικαιόω/δικαιώθηκε is the single highest-stakes rendering decision in the James curriculum. Modern Greek δικαιώνομαι’s dominant colloquial sense (personal vindication, “I was proven right in the end”) is, unusually, closer to James’s demonstrative/vindication sense here than to Paul’s forensic sense elsewhere using the identical verb — a coincidence that is simultaneously a teaching asset and a serious risk if the two senses are not explicitly distinguished at every occurrence. James’s citation of ἐλογίσθη (Genesis 15:6 LXX) — the same verb Paul quotes — is the anchor resolving the apparent contradiction.	Human theologian
11	Taming the Tongue	ο χαλιναγωγημός της γλώσσας	1:26; 3:1-12; 4:11-12	High	γλώσσα equally and commonly means “language” in Modern Greek, requiring context to preserve James’s embodied, moral-agency sense; γέεννα, while lexically unambiguous, risks under-translation of its severity without a brief historical gloss connecting it to Valley-of-Hinnom judgment imagery.	Human theologian
12	Worldly Wisdom and the Source of Conflict	η κοσμική σοφία και η πηγή των συγκρούσεων	3:14-16; 4:1-2	High	δαιμονιώδης shares the colloquial-cleverness drift risk of δαιμόνια (“spark of genius” in idiom), risking admiration rather than moral indictment of counterfeit wisdom; ψυχική risks confusion with the modern clinical sense of “psychological/mental health” rather than James’s “merely human, unaided by the Spirit” sense.	Human theologian
13	Worldliness versus Friendship with God	η κοσμικότητα και η φιλία με τον Θεό	4:1-10; 1:27	Critical	φιλία τοῦ κόσμου risks two opposite misreadings: condemning ordinary social engagement (κόσμος misread as the physical/social world rather than a God-opposed value-system), or under-weighting James’s severity by treating worldliness as a minor flaw rather than the covenant-adultery-level charge signaled by μοιχαλίδες, an Old Testament prophetic metaphor (Hosea, Jeremiah) requiring an explicit note to avoid landing as a harsh non-sequitur.	Human theologian
14	Grace Given to the Humble	η χάρη στους ταπεινούς	4:6; 4:10	Critical	χάρις is the baseline’s single highest-risk term (Modern Greek χάρη has broadened into personal charm and legal pardon); James’s direct LXX quotation (Proverbs 3:34) applies the identical grace/merit contrast used in Romans/Galatians to interpersonal humility, requiring the same anchoring against secular senses. Additionally, Modern Greek υπερήφανος carries a positive secondary sense of legitimate pride, unlike the uniformly negative Koine term, risking a softened reading of the vice James condemns.	Human theologian
15	Submission to God and Resisting the Devil	η υποταγή στον Θεό και η αντίσταση στον διάβολο	4:7-8	High	διάβολος is lexically stable, but pastoral framing must ensure the devil is taught as a genuinely personal spiritual adversary consistent with New Testament demonology, not reduced to a metaphor for impersonal temptation or absorbed into folk-superstition associations still present in some popular Greek usage.	Human theologian
16	Providence and Human Planning	η πρόνοια του Θεού και ο ανθρώπινος σχεδιασμός	4:13-17	Medium	The nearly identical living Modern Greek idiom “άμα θέλει ο Θεός” is a genuine cultural asset, but risks Κύριος being heard with the flatness of casual idiomatic speech rather than its full baseline weight of exclusive divine Lordship and providence.	Native speaker review
17	Wealth, Injustice, and Coming Judgment	ο πλούτος, η αδικία και η επικείμενη κρίση	5:1-6	High	Κύριος Σαβαώθ combines the baseline’s Critical Κύριος risk with a rarely-encountered transliterated Hebrew military title; without a brief gloss, the full weight of divine authority as guarantor of justice for exploited laborers may be missed, though the phrase is also a liturgical asset via the Sanctus (widely sung in the Divine Liturgy).	Human theologian
18	Patience and the Lord’s Return	η υπομονή και η παρουσία του Κυρίου	5:7-9; 5:10-11	Critical	παρουσία’s overwhelmingly dominant Modern Greek sense is mundane “attendance” (a school attendance record is a βιβλίο παρουσιών); without deliberate reactivation via the fuller phrase “η Δευτέρα Παρουσία του Κυρίου” (a universally recognized fixed liturgical phrase and fresco theme in Orthodox churches), the doctrine’s urgency risks being flattened to a bureaucratic-sounding word.	Human theologian
19	Oaths and Truthful Speech	οι όρκοι και η αλήθεια στον λόγο	5:12	Medium	The command targets formal, verifying oaths, not the casual, idiomatic invocations of God’s name common in everyday Greek speech (e.g. “μα τον Θεό”); a contextual note prevents an over-mechanical application that would condemn ordinary speech habits James does not address.	Native speaker review
20	Prayer and Healing (Anointing of the Sick)	η προσευχή και η θεραπεία (το χρίσμα με λάδι)	5:13-15	Critical	James 5:14-15 is the literal New Testament institution-text for the Orthodox Sacrament of Holy Unction (Το Ευχέλαιο, compounded from εὐχή + ἔλαιον — James’s own vocabulary), and πρεσβύτερος is the standard modern title for an ordained parish priest. This is a doctrinal-practice anchor, not mere semantic accretion: the curriculum must affirm James’s own instruction (elders praying in faith over the sick, accompanied by anointing) without narrowing it to require only the formal priestly rite as the sole valid obedience, nor treating the anointing as an empty symbol.	Human theologian
21	Confession and Restoration	η εξομολόγηση και η αποκατάσταση	5:16; 5:19-20	Critical	ἐξομολογεῖσθε ἀλλήλοις is the most sensitive rendering decision for a Greek Orthodox audience in the whole letter: ἐξομολόγηση in living Modern Greek refers almost exclusively to the priest-administered Sacrament of Confession, while James’s reciprocal ἀλλήλοις grammar describes a mutual practice among believers generally. The curriculum must neither deny the value of sacramental confession nor allow James’s plain congregational grammar to be silently overridden into an exclusively priest-mediated reading.	Human theologian
22	The Power of Righteous Prayer (Elijah)	η δύναμη της προσευχής του δικαίου	5:16-18	Medium	δέησις is a stable, liturgically active term with low secular drift; Elijah (Ηλίας) is a strong cultural asset as both a common given name and a major nationwide feast day (Προφήτης Ηλίας, 20 July), requiring no special disambiguation but benefiting from being connected to living devotional practice.	Native speaker review

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Cross-Doctrine Relationships Requiring Explicit Curriculum Handling

1. Faith and Works ↔ Baseline Justification by Faith (Romans/Galatians). Doctrines 9-10 above must be taught with explicit cross-reference to the baseline’s justification_by_faith and imputed_righteousness entries. James and Paul use the same Greek verb (δικαιόω) and even cite the same LXX text (Genesis 15:6, ἐλογίσθη) to answer two different questions. The curriculum framing must state this distinction positively rather than merely warning against confusion.
2. Law of Liberty ↔ Baseline Freedom in Christ (Galatians). Doctrine 8 must be cross-referenced with the Galatians freedom_in_christ doctrine (baseline Critical) to keep ελευθερία’s national-political resonance consistently fenced across both curricula.
3. Grace and Humility ↔ Baseline Grace (Romans/Galatians). Doctrine 14 reuses the baseline’s single highest-risk term (χάρις) in a new but doctrinally consonant application (humility rather than justification); consistency of anchoring technique (explicit anti-secular-sense notes) across both curricula is required.
4. Prayer and Healing / Confession and Restoration ↔ No Direct Baseline Analog. Doctrines 20-21 are the first appearance in this Language Package of terms functioning as literal sacramental institution-texts. These require a distinct curriculum-writing convention (see companion 12_ai_translation_requirements.md update) not previously needed for Romans/Galatians.
5. Trials/Temptation (Doctrines 1-2) internal consistency. The single word πειρασμός spans both doctrines with opposite theological implications; curriculum material discussing 1:2 and 1:13 in proximity must make the distinction explicit rather than relying on the reader inferring it from context alone.

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Risk Summary (must match assets/doctrine_risk_registry.json)

Risk Tier	Count	Review Routing
Critical	9	Human theologian (mandatory, every occurrence)
High	8	Human theologian
Medium	5	Native speaker review
Low	0	Automated review
Total doctrines	22

This matrix is the authoritative doctrine-level reference for Phase 2 review routing, alongside the term-level bible_term_registry.json (baseline) and 08_core_glossary.md (James-specific). Any discrepancy between this document and doctrine_risk_registry.json must be resolved in favor of the JSON file as the machine-enforced source of truth; this document exists to explain, not override, that file.

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Critical Risk Doctrines

Temptation and God’s Character (God Tempts No One)

Greek name: ο Θεός δεν πειράζει κανέναν
Key terms: trial_temptation, desire_lust, sin
Review routing: Human theologian

Because πειρασμός carries both the ‘trial’ and ‘temptation’ senses in the same Modern Greek word used at 1:2 and 1:13, a careless or mechanically consistent rendering across both verses risks implying God both ordains AND causes temptation to sin, directly contradicting James’s own explicit denial (‘God cannot be tempted with evil, and he himself tempts no one’). This is a case where the identical word must be handled with opposite theological implications within a few verses of each other — an acute, Greek-specific translation risk absent in languages possessing two separate words.

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The Law of Liberty

Greek name: ο νόμος της ελευθερίας
Key terms: law_of_liberty
Review routing: Human theologian

Combines two of the highest-risk terms in the entire Language Package: νόμος (defaults to civil legislation) and ελευθερία (the Greek national word, tied to the national motto ‘Ελευθερία ή Θάνατος’ and the national anthem). The compound phrase risks either sounding like an internal contradiction the text does not intend, or importing ελευθερία’s maximal national-political resonance into a phrase about personal ethical liberation in Christ. Must be cross-referenced with the baseline Galatians ‘freedom_in_christ’ doctrine entry for consistency.

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Faith and Works

Greek name: η πίστη και τα έργα
Key terms: works, faith, save, dead_faith, demons, worked_together, was_perfected
Review routing: Human theologian

James’s ἔργα sits in maximal tension with the baseline’s Critical-risk grace/justification doctrine (Romans 3-4, Galatians 2-3), where ‘works of the law’ is decisively excluded as a ground of justification. A Greek reader moving between the Romans/Galatians curriculum and James risks reading James as reinstating works-righteousness or flattening the tension. The curriculum must make explicit that James answers a different question (how is professed faith shown genuine?) than Paul (on what ground is a sinner declared righteous?).

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Justification Vindicated by Works (Abraham and Rahab)

Greek name: η δικαίωση που αποδεικνύεται από τα έργα
Key terms: justified, credited, friend_of_god
Review routing: Human theologian

δικαιόω/δικαιώθηκε is the single highest-stakes rendering decision in the James curriculum. Modern Greek δικαιώνομαι’s dominant colloquial sense (personal vindication, ‘I was proven right in the end’) is, unusually, closer to James’s demonstrative/vindication meaning here than to Paul’s forensic sense elsewhere using the identical verb — a coincidence that is both a teaching asset and a serious risk if the two senses are not explicitly distinguished at every occurrence. James’s citation of ἐλογίσθη (Genesis 15:6 LXX) in the same verb Paul quotes is the anchor resolving the apparent contradiction.

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Worldliness versus Friendship with God

Greek name: η κοσμικότητα και η φιλία με τον Θεό
Key terms: friendship_with_world, adulteresses, unstained_by_the_world
Review routing: Human theologian

φιλία τοῦ κόσμου risks two opposite misreadings: condemning ordinary social engagement (κόσμος misread as the physical/social world rather than a God-opposed value-system), or under-weighting James’s severity by treating worldliness as a minor flaw rather than the covenant-adultery-level charge signaled by μοιχαλίδες, an Old Testament prophetic metaphor requiring an explicit note to avoid landing as a harsh non-sequitur.

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Grace Given to the Humble

Greek name: η χάρη στους ταπεινούς
Key terms: grace_humility, proud_humble
Review routing: Human theologian

χάρις is the baseline’s single highest-risk term (Modern Greek χάρη has broadened into personal charm and legal pardon); James’s direct LXX quotation (Proverbs 3:34) applies the identical grace/merit contrast used in Romans/Galatians to interpersonal humility, requiring the same anchoring against secular senses. Additionally, Modern Greek υπερήφανος carries a positive secondary sense of legitimate pride, unlike the uniformly negative Koine term, risking a softened reading of the vice James condemns.

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Patience and the Lord’s Return

Greek name: η υπομονή και η παρουσία του Κυρίου
Key terms: be_patient, coming_parousia, judge
Review routing: Human theologian

παρουσία’s overwhelmingly dominant Modern Greek sense is mundane ‘attendance’ (a school attendance record is a βιβλίο παρουσιών); without deliberate reactivation via the fuller phrase ‘η Δευτέρα Παρουσία του Κυρίου’ (a universally recognized fixed liturgical phrase and fresco theme in Orthodox churches), the doctrine’s urgency risks being flattened to a bureaucratic-sounding word.

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Prayer and Healing (Anointing of the Sick)

Greek name: η προσευχή και η θεραπεία (το χρίσμα με λάδι)
Key terms: prayer_of_faith, elders_of_the_church, anointing_with_oil
Review routing: Human theologian

James 5:14-15 is the literal New Testament institution-text for the Orthodox Sacrament of Holy Unction (Το Ευχέλαιο, compounded from εὐχή + ἔλαιον, James’s own vocabulary), and πρεσβύτερος is the standard modern title for an ordained parish priest. This is a doctrinal-practice anchor, not mere accretion: the curriculum must affirm James’s own instruction (elders praying in faith over the sick, accompanied by anointing) without narrowing it to require only the formal priestly rite as valid obedience, nor treating the anointing as an empty symbol.

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Confession and Restoration

Greek name: η εξομολόγηση και η αποκατάσταση
Key terms: confess_sins_to_one_another, turns_back_sinner, will_save_soul_from_death
Review routing: Human theologian

ἐξομολογεῖσθε ἀλλήλοις is the most sensitive rendering decision for a Greek Orthodox audience in the whole letter: ἐξομολόγηση in living Modern Greek refers almost exclusively to the priest-administered Sacrament of Confession, while James’s reciprocal ἀλλήλοις grammar describes a mutual practice among believers generally. The curriculum must neither deny the value of sacramental confession nor allow James’s plain congregational grammar to be silently overridden into an exclusively priest-mediated reading.

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High Risk Doctrines

Divine Testing of Faith (Trials)

Greek name: η δοκιμασία της πίστης
Key terms: trial_temptation, testing_genuineness, endurance
Review routing: Human theologian

πειρασμός covers both ‘trial’ (positive testing) and ‘temptation’ (negative enticement) in the same word, a live ambiguity in Modern Greek colloquial usage (πειρασμός as both an ordeal and a tempting treat). Without deliberate disambiguation, a reader may miss James’s point that trials, received rightly, produce endurance and maturity rather than being inherently negative.

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Wisdom from Above

Greek name: η άνωθεν σοφία
Key terms: wisdom, wisdom_from_above, earthly_unspiritual_demonic, fruit_of_righteousness
Review routing: Human theologian

σοφία carries deep, native secular-intellectual resonance from Greek’s own classical philosophical heritage (Socrates, the Sophists, Aristotle), which a Modern Greek reader accesses directly without any translation barrier. James’s wisdom is a prayed-for divine gift, evidenced by peaceable moral fruit, not a philosophical achievement — this contrast must be made explicit rather than assumed.

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Pure and Undefiled Religion

Greek name: η καθαρή και αμόλυντη θρησκεία
Key terms: religion, orphans_and_widows, unstained_by_the_world
Review routing: Human theologian

θρησκεία in Modern Greek defaults to institutional, national-religious identity (θρησκευτικά as a school subject, Orthodoxy as ‘η θρησκεία του γένους’). James’s redefinition of pure religion as ethical action toward the vulnerable, rather than ritual correctness, risks being heard as an attack on institutional or liturgical religion as such if not carefully scoped as a critique of ritual divorced from ethics.

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Favoritism and the Poor

Greek name: η προσωποληψία και οι φτωχοί
Key terms: favoritism, poor, rich, mercy, judgment
Review routing: Human theologian

προσωποληψία is precise but formal/rare in everyday speech, risking comprehension gaps without a plain-language gloss; κρίσις (judgment) risks defaulting to the modern ‘economic crisis’ sense given Greece’s recent economic history, obscuring the judicial/eschatological point.

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Taming the Tongue

Greek name: ο χαλιναγωγημός της γλώσσας
Key terms: tongue, bridle, rudder, fire_hell, speak_against_judge
Review routing: Human theologian

γλώσσα equally and commonly means ‘language’ in Modern Greek, requiring context to preserve James’s embodied, moral-agency sense; γέεννα, while lexically unambiguous, risks under-translation of its severity without a brief historical gloss connecting it to the Valley of Hinnom judgment imagery.

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Worldly Wisdom and the Source of Conflict

Greek name: η κοσμική σοφία και η πηγή των συγκρούσεων
Key terms: jealousy_selfish_ambition, earthly_unspiritual_demonic
Review routing: Human theologian

δαιμονιώδης shares the colloquial-cleverness drift risk of δαιμόνια (‘spark of genius’ in idiom), risking admiration rather than moral indictment of counterfeit wisdom; ψυχική risks confusion with the modern clinical sense of ‘psychological/mental health’ rather than James’s ‘merely human, unaided by the Spirit’ sense.

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Submission to God and Resisting the Devil

Greek name: η υποταγή στον Θεό και η αντίσταση στον διάβολο
Key terms: resist_the_devil, purify_hearts
Review routing: Human theologian

διάβολος is lexically stable, but pastoral framing must ensure the devil is taught as a genuinely personal spiritual adversary consistent with New Testament demonology, not reduced to a metaphor for impersonal temptation or absorbed into folk-superstition associations still present in some popular Greek usage.

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Wealth, Injustice, and Coming Judgment

Greek name: ο πλούτος, η αδικία και η επικείμενη κρίση
Key terms: riches, wages, lord_of_hosts, judgment
Review routing: Human theologian

Κύριος Σαβαώθ combines the baseline’s Critical Κύριος risk with a rarely-encountered transliterated Hebrew military title; without a brief gloss, the full weight of divine authority as guarantor of justice for exploited laborers may be missed, though the phrase is also a liturgical asset via the Sanctus.

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Medium Risk Doctrines

Hearing and Doing the Word

Greek name: η ακρόαση και η πράξη του λόγου
Key terms: implanted_word
Review routing: Native speaker review

λόγος ἔμφυτος uses εμφυτεύω, now primarily a modern medical-implant term in Modern Greek, risking a clinical misreading disconnected from the sower-and-seed background image the phrase intends.

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The Royal Law of Love

Greek name: ο βασιλικός νόμος της αγάπης
Key terms: royal_law
Review routing: Native speaker review

βασιλικός carries a faint political-monarchical resonance in a modern republic that abolished its monarchy in 1973; a brief note anchoring the phrase to God’s kingship rather than earthly monarchy is advisable.

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Providence and Human Planning

Greek name: η πρόνοια του Θεού και ο ανθρώπινος σχεδιασμός
Key terms: if_the_lord_wills
Review routing: Native speaker review

The nearly identical living Modern Greek idiom ‘άμα θέλει ο Θεός’ is a genuine cultural asset, but risks Κύριος being heard with the flatness of casual idiomatic speech rather than its full baseline weight of exclusive divine Lordship and providence.

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Oaths and Truthful Speech

Greek name: οι όρκοι και η αλήθεια στον λόγο
Key terms: do_not_swear
Review routing: Native speaker review

The command targets formal, verifying oaths, not the casual, idiomatic invocations of God’s name common in everyday Greek speech (e.g. ‘μα τον Θεό’); a contextual note prevents an over-mechanical application.

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The Power of Righteous Prayer (Elijah)

Greek name: η δύναμη της προσευχής του δικαίου
Key terms: prayer_of_righteous_person, elijah
Review routing: Native speaker review

δέησις is a stable, liturgically active term with low secular drift; Elijah (Ηλίας) is a strong cultural asset as both a common given name and a major nationwide feast day, requiring no special disambiguation but benefiting from being connected to living devotional practice.