Semantic Analysis
Semantic Analysis — 1 Corinthians (English → Hungarian)
Methodology and Scope
This analysis extends the baseline Romans Language Package for Hungarian (translation_memory.json, bible_term_registry.json, doctrine_risk_registry.json, 12_ai_translation_requirements.md) to the curriculum 1 Corinthians, covering the entire book, chapters 1–16, in the original Koine Greek.
- Part A gives verse-by-verse treatment of the core passage, 1 Corinthians 15:1–11 (the résumé/creedal statement of the gospel and the resurrection appearances), with every load-bearing term analyzed by: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and Hungarian rendering with risk assessment.
- Part B gives chapter-by-chapter treatment of the whole book, first to last, covering every chapter’s load-bearing theological vocabulary with the same analytical fields, organized as tables. Where a chapter introduces no new theological vocabulary beyond what earlier chapters (or the Romans baseline) already established, this is stated explicitly.
- Any term already fixed in the baseline
translation_memory.jsonis reused exactly as recorded there; this document does not re-argue those decisions but notes each reuse and any context-specific nuance relevant to 1 Corinthians. - New terms proposed here are flagged for entry into an updated
translation_memory.jsonin a later step, with a proposed Hungarian rendering and doctrine risk tier consistent with the baseline’s Critical/High/Medium/Low framework.
PART A — Core Passage Verse-by-Verse: 1 Corinthians 15:1–11
This passage is the theological anchor of the curriculum: Paul’s own summary of “the gospel,” stated as received tradition, centered on Christ’s death, burial, resurrection, and physical appearances. It is the fulcrum for the doctrine of The Resurrection of Christ and Believers and directly parallels the Romans baseline’s treatment of gospel, grace, faith, and resurrection.
15:1 — “Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| γνωρίζω | gnōrizō | to make known, remind | inform / remind / declare afresh | ”I declare,” “I remind you,” “I make known” | Paul reintroduces the gospel not as new information but as a foundation to be recalled — an act of pastoral re-grounding. | tudtotokra adom / eszetekbe idézem — Low risk; standard vocabulary, no doctrinal ambiguity. |
| εὐαγγέλιον | euangelion | good news | the specific saving proclamation about Christ | ”gospel,” “good news” | The same singular, authoritative proclamation defined in Romans 1:16. Must not be diluted to “an encouraging message.” | evangélium — reuse baseline exactly (High risk per baseline gospel entry). Doctrine: Gospel. |
| παραλαμβάνω | paralambanō | to receive, to take up (from another) | receiving a transmitted tradition; used technically of receiving authoritative teaching | ”received,” “you accepted” | Paired with v.3’s παρέδωκα (“I delivered”), this forms the technical paradosis (tradition-transmission) pair — see v.3 note below on doctrinal sensitivity. | átvenni/elfogadni — Medium risk standing alone; see combined note at v.3 for the Critical-level concern. |
| ἵστημι (ἑστήκατε) | histēmi (hestēkate) | to stand, to have taken a stand | a settled, present standing-firm, not merely past reception | ”in which you stand,” “on which you have taken your stand” | The gospel is not only received once but is the ground on which the Corinthians presently stand — continuity of gospel-identity amid factionalism (cf. ch.1–4). | megálltok / állotok — Low risk. |
15:2 — “and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| σώζεσθε | sōzesthe | you are being saved (present passive) | ongoing salvation, God as the acting agent | ”you are being saved,” “you are saved” | Present-tense construction; salvation viewed as a present reality resting on a past-received gospel. Intersects directly with the baseline’s salvation/üdvösség Critical entry and its noted Reformed/Catholic assurance divide. | üdvözültök / megmenttettek — reuse root üdvösség (Critical, baseline). Flag for theologian review per baseline escalation rule (Salvation). |
| κατέχω | katechō | to hold fast, hold down firmly | tenacious retention, not passive possession | ”hold fast,” “hold firmly,” “retain” | Perseverance in the received gospel-content as the condition of ongoing salvation-assurance — resonates with, but must not be collapsed into, either Reformed perseverance-of-the-saints or Catholic ongoing-uncertainty readings (cf. baseline assurance_of_salvation). | megtartani / erősen ragaszkodni hozzá — Medium-High risk; flag as touching the assurance-of-salvation fault line. |
| εἰκῇ | eikē | in vain, without cause, purposelessly | groundlessly, to no effect | ”in vain,” “for nothing” | Raises (without resolving) the question of whether faith can fail to “take” — a live pastoral question across both traditions represented in this Language Package. | hiába — Medium risk; must not be rendered so as to imply salvation was ever genuinely lost after being truly received, nor so as to deny the seriousness of the warning. |
15:3 — “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| παραδίδωμι (παρέδωκα) | paradidōmi (paredōka) | to hand over, to deliver, to transmit | technical term (paired with παραλαμβάνω) for the formal transmission of authoritative tradition, both rabbinic and early Christian | ”I delivered,” “I passed on,” “I handed down” | CRITICAL. This paradosis-pair (παρέδωκα/παρέλαβον) names the very mechanism by which the gospel reached the Corinthians — an apostolically-transmitted, fixed tradition, prior to and the source of any written Gospel text. This is the single most sensitive lexical choice in the passage for the Hungarian audience: the Catholic tradition holds Scripture and Sacred Tradition (szent Hagyomány) as jointly authoritative and will read παρέδωκα as vindicating this category; the Reformed tradition (sola scriptura) will read it as apostolic content now fully deposited in Scripture, with no ongoing extra-biblical tradition of equal authority. Paul’s own point — a fixed, non-negotiable, apostolically-authenticated gospel content — must be rendered without importing either community’s developed doctrine of tradition. | átadtam / rám hagyott hagyomány — do not render with a term that reads as “ongoing living Tradition” (kiterjedő egyházi Hagyomány) nor as “merely my personal report.” Recommend: átadtam nektek, amit én is kaptam (“I handed on to you what I myself received”), paired with a translator note. Critical risk; theologian review required. |
| ἐν πρώτοις | en prōtois | among the first things, as a first priority | primary rank in a list; not necessarily chronological | ”as of first importance,” “first of all” | Marks this creedal statement as the non-negotiable core of the gospel message, prior to every other teaching in the letter (which will address disputable matters). | elsősorban / mint legfontosabbat — Low risk. |
| ἁμαρτία (ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν) | hamartia | sin | moral transgression before a personal God | ”sins,” “our sins” | Reuse of the Romans baseline concept; Christ’s death is for (ὑπέρ, “on behalf of, in place of”) sin, carrying substitutionary/atoning force. | bűn — reuse baseline exactly (Medium risk per baseline). ὑπέρ rendered -ért/helyettünk (“for us / in our place”); flag substitutionary language for theologian review per baseline’s atonement-language escalation rule. |
| κατὰ τὰς γραφάς | kata tas graphas | according to the Scriptures | in fulfillment of, in conformity with the (Old Testament) Scriptures | ”according to the Scriptures,” “as the Scriptures said” | Ties Christ’s death directly to the doctrine of Fulfillment of Prophecy (cf. baseline Romans doctrine of the same name) and to Inspiration of Scripture. | az Írások szerint — Medium risk; new term for this Language Package (γραφή, “Scripture,” not previously entered in the Romans TM as a standalone term). Propose entry: Írás/Írások, Medium risk, doctrine Inspiration of Scripture, reused concept from baseline doctrine registry. |
15:4 — “that he was buried, that he was raised on the third day in accordance with the Scriptures”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| θάπτω (ἐτάφη) | thaptō (etaphē) | to bury | interment, confirming genuine physical death | ”was buried” | Confirms the reality and completeness of Christ’s death — no death, no resurrection; guards against docetic reading. | eltemették — Low risk. |
| ἐγείρω (ἐγήγερται) | egeirō (egēgertai) | to raise up, to awaken | bodily raising from death; here a perfect tense, indicating an accomplished act with continuing present significance | ”he was raised,” “he has been raised” | CRITICAL. Reuse of the baseline resurrection term exactly. The perfect tense (ἐγήγερται, not simply aorist) is theologically significant — the resurrection is a past event with abiding present force, foundational to vv.12-58’s argument. This is affirmed identically by all Hungarian Christian traditions (Catholic, Reformed, Lutheran); the risk is theological simplification or reduction to “spiritual rising,” not internal denominational division. | feltámadás/feltámadt — reuse baseline exactly (Critical). Render to preserve the perfect-tense force where the target grammar allows (e.g. “feltámadt, és ez a mai napig áll” in teaching notes, though the verse text itself should read naturally: “feltámadt a harmadik napon”). Theologian review required per baseline escalation rule. |
| τῇ τρίτῃ ἡμέρᾳ | tē tritē hēmera | on the third day | a specific, historically-anchored time reference | ”on the third day,” “three days later” | Anchors the resurrection as a datable, historical event, not a timeless myth or symbol. | a harmadik napon — Low risk; standard. |
| κατὰ τὰς γραφάς | kata tas graphas | according to the Scriptures | (repeated from v.3) | — | The resurrection, like the death, is scripturally anticipated, not an unprecedented novelty. | az Írások szerint — reuse from v.3; Medium risk. |
15:5 — “and that he appeared to Cephas, then to the twelve”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| ὤφθη | ōphthē | he was seen, he appeared | passive of ὁράω; denotes an objective, externally-verifiable appearance, not merely a subjective vision or inner experience | ”appeared,” “was seen by,” “showed himself to” | Central to the historical-eyewitness argument for the resurrection; each ὤφθη names a real, publicly-testable encounter. Must not be softened into a term implying vision, dream, or purely inward spiritual experience. | megjelent — Medium-High risk (new term for this Language Package); must consistently carry an objective, bodily-appearance sense across all five occurrences in this passage (vv.5,6,7,8). Propose entry with doctrine tag Resurrection of Christ, Critical, given its evidentiary role. |
| Κηφᾷ | Kēpha | Cephas (Aramaic “rock,” = Peter) | proper name | ”Cephas,” “Peter” | Names the first individually-listed eyewitness, an apostolic leader well known to the Corinthians. | Kéfás — established form (cf. Hungarian Bible tradition: Kéfás/Péter used interchangeably; retain “Kéfás” per source text, with “Péter” gloss in teaching notes). Low risk. |
| οἱ δώδεκα | hoi dōdeka | the twelve | the specific, closed apostolic circle | ”the twelve,” “the Twelve” | A fixed, recognizable body — reinforces the corporate, verifiable, non-private character of the appearance. | a tizenkettő — Low risk; standard. |
15:6 — “Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| ἐπάνω πεντακοσίοις ἀδελφοῖς | epanō pentakosiois adelphois | more than five hundred brothers | a large, still-living, checkable body of witnesses | ”500 brothers,” “500 people” | Strengthens the historical verifiability argument — a claim readers could, at the time of writing, still investigate. | több mint ötszáz testvér — Low risk. |
| κοιμάομαι (ἐκοιμήθησαν) | koimaomai (ekoimēthēsan) | to sleep, to fall asleep | a common euphemism for the death of believers, implying a temporary state rather than final extinction | ”fallen asleep,” “have died” | Medium risk: the euphemism carries an implicit doctrine of the intermediate state and future bodily resurrection (developed later in ch.15) — must not be flattened to a neutral “meghaltak” that loses the “sleep, not annihilation” nuance, nor overinterpreted into a specific systematic view of the intermediate state not stated in the text. | elszenderedtek / elhunytak — propose elszenderedtek (established Károli-tradition euphemism, “have fallen asleep”) to preserve the resurrection-hope nuance; Medium risk, doctrine Resurrection of Believers. |
15:7 — “Then he appeared to James, then to all the apostles”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| Ἰακώβῳ | Iakōbō | James | proper name (the Lord’s brother, later Jerusalem church leader) | “James” | A further, independently-named eyewitness of standing in the early church. | Jakab — established form. Low risk. |
| πᾶσιν τοῖς ἀποστόλοις | pasin tois apostolois | all the apostles | the wider apostolic company, beyond the Twelve | ”all the apostles” | Reuse of baseline apostle/apostol (Low risk per baseline); confirms breadth of testimony beyond a single small group. | minden apostol — reuse baseline exactly. |
15:8 — “Last of all, as to one untimely born, he appeared also to me”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| ἔσχατον | eschaton | last, finally | the terminal item in a sequence | ”last of all,” “finally” | Places Paul’s own encounter at the end of, yet within, the same class of verifiable appearances as the others — his apostleship rests on a genuine, though chronologically final, appearance of the risen Christ. | végül — Low risk. |
| ἔκτρωμα | ektrōma | one untimely/abnormally born (miscarriage/premature birth) | a vivid, self-deprecating image of unexpected, “out of due order” birth | ”one untimely born,” “as to one born last of all in an unnatural manner” | Paul’s own humility-marked self-description; a genuinely difficult image to render naturally. Low doctrinal risk, but real translation-craft risk of producing an unintentionally comic or obscure Hungarian phrase. | mint egy idétlen — reuse the established Károli-tradition rendering (“idétlen” = “untimely/out of season born”), retained across modern Hungarian translations; Low-Medium risk (craft, not doctrine). |
15:9 — “For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| ἐλάχιστος | elachistos | least, smallest | superlative of “small" | "least,” “smallest” | Paul’s self-assessment frames grace, not merit, as the ground of his apostleship — sets up v.10. | legkisebb — Low risk. |
| ἱκανός | hikanos | sufficient, fit, worthy | adequate/qualified | ”worthy,” “fit" | "Not fit to be called an apostle” — reinforces the grace-not-merit theme. | méltó / alkalmas — Low risk. |
| διώκω (ἐδίωξα) | diōkō (ediōxa) | to pursue, to persecute | hostile pursuit, harassment | ”persecuted” | Names Paul’s pre-conversion hostility to the church, heightening the grace of his calling (cf. v.10; Romans baseline calling/grace). | üldöztem — Low risk. |
| ἐκκλησία τοῦ θεοῦ | ekklēsia tou theou | the church/assembly of God | the gathered new-covenant community | ”the church of God” | Reuse baseline church/egyház (Medium risk per baseline). | Isten egyháza — reuse baseline exactly. |
15:10 — “But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| χάρις (χάριτι θεοῦ) | charis (chariti theou) | grace, unmerited favor | favor given apart from merit | ”grace,” “grace of God” | CRITICAL. Reuse baseline grace/kegyelem exactly. Paul’s entire apostolic identity and labor are attributed to grace, not achievement — directly relevant to the same Reformed (monergistic) / Catholic (merit-cooperating) fault line documented in the baseline for Romans 4 and 11. The verse’s own logic (“not I, but grace”) must be preserved without resolving the underlying systematic debate about grace and cooperating human effort. | kegyelem/Isten kegyelme — reuse baseline exactly. Critical risk; theologian review required; flag as a grace-versus-works contrast passage per baseline validation rule. |
| κοπιάω (ἐκοπίασα) | kopiaō (ekopiasa) | to labor, to toil | strenuous work/effort | ”labored,” “worked hard” | Paul’s own vigorous effort is affirmed, yet immediately reattributed to grace — the verse itself models the grace/effort tension rather than resolving it philosophically. | fáradoztam / munkálkodtam — Medium risk; ensure the translation does not tip the balance toward either “grace made effort unnecessary” or “effort earned the grace’s effect,” per the Critical grace note above. |
| περισσότερον | perissoteron | more abundantly, more than | comparatively greater in extent | ”more than,” “more abundantly” | Comparative language of Paul’s effort relative to other apostles, held in tension with grace’s ultimate causality. | bővebben / többet — Low risk. |
15:11 — “Whether then it was I or they, so we proclaim and so you believed”
| Greek | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Hungarian rendering & risk |
|---|---|---|---|---|---|---|
| κηρύσσω | kēryssō | to proclaim, to herald | authoritative public proclamation | ”proclaim,” “preach” | Names the act of gospel-proclamation shared by all the apostolic witnesses named in vv.5-8; connects to the doctrine of Evangelism and to the baseline’s gospel entry. | hirdetni — new term for this Language Package (distinct from εὐαγγελίζομαι/“evangelizálni” used elsewhere); Medium risk, doctrine Gospel/Evangelism. Propose entry. |
| πιστεύω (ἐπιστεύσατε) | pisteuō (episteusate) | to believe, to trust | personal trust/reliance | ”believed,” “you came to believe” | Reuse baseline faith/hit word-family exactly; the Corinthians’ faith rests on this same apostolically-transmitted, verifiable testimony. | hittetek — reuse baseline hit root exactly (High risk per baseline faith entry). |
PART B — Chapter-by-Chapter Study of the Whole Book
Chapter 1 — Factionalism, the Cross, and Wisdom
| Term (Greek/translit) | Literal meaning & semantic range | English variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|---|
| σχίσμα (schisma) | a tear, split, rupture (from a fabric-tearing metaphor) | “division,” “quarrel,” “schism” | 1:10-13, the naming problem the whole letter addresses: rival factions (“I follow Paul/Apollos/Cephas”) splitting the one body of Christ. Core to the doctrine of Christian Unity versus Factionalism. | szakadás(ok) — established Hungarian Bible rendering (cf. Károli “hasonlások,” modern usage “szakadások”). | High — new term; propose entry, doctrine Christian Unity versus Factionalism. |
| σοφία (sophia) | wisdom, skill, insight | ”wisdom” | 1:17-25; contrasted repeatedly with “the wisdom of this world” and with the seeming foolishness of the cross. Core to The Cross as Wisdom and Power. | bölcsesség — standard established term. | High — new term; propose entry, same doctrine. |
| μωρία / μωρός (mōria / mōros) | foolishness / foolish | ”folly,” “foolishness”; “fool,” “foolish” | 1:18-25, 27; God’s chosen means of salvation appears foolish by worldly standards yet is the true wisdom and power of God — a deliberate rhetorical paradox that must be preserved, not smoothed over, in translation. | bolondság / bolond — standard established term. | High — new term; same doctrine. |
| σταυρός (stauros) | cross (the Roman execution instrument) | “cross” | 1:17-18, “the word of the cross” (ὁ λόγος τοῦ σταυροῦ); the message of Christ’s crucifixion as the center of the gospel and, paradoxically, both stumbling block and saving power. | kereszt — standard established term. | High — new term; doctrine The Cross as Wisdom and Power; shared orthodox content across Catholic/Reformed traditions, risk is rhetorical flattening, not denominational division. |
| δύναμις θεοῦ (dynamis theou) | power of God | ”power of God” | 1:18, 24; the cross itself, not merely a message about the cross, is “the power of God for those being saved” — direct terminological echo of Romans 1:16. | Isten ereje — reuse baseline power_of_god exactly. | Medium, per baseline. |
| κλητός / κλῆσις (klētos/klēsis) | called / calling | ”called,” “calling” | 1:2, 9, 24, 26; the Corinthians’ calling to salvation and to sainthood — same sensitivity as the baseline’s Romans treatment of divine calling. | elhívott / elhívás — reuse baseline exactly. | Critical/High, per baseline calling/called entries. |
| κοινωνία (koinōnia) | fellowship, shared participation | ”fellowship” | 1:9, “fellowship of his Son” (κοινωνίαν τοῦ υἱοῦ αὐτοῦ) — reuse baseline fellowship. Note: this chapter also uses υἱὸς αὐτοῦ (his Son) of Christ, reuse baseline son_of_god/Isten Fia. | közösség — reuse baseline exactly. | Low, per baseline. |
| ἐκκλησία τοῦ θεοῦ, ἅγιοι (ekklēsia, hagioi) | church of God; holy ones/saints | ”church,” “saints” | 1:2, addressed to “the church of God… called to be saints” — directly parallels Romans 1:7’s sainthood doctrine; the same asymmetric Catholic/Reformed risk applies (canonized-saint reading vs. corporate all-believers reading). | Isten egyháza / szentek — reuse baseline exactly. | High (szentek), Medium (egyház), per baseline. |
Chapter 2 — The Spirit, Wisdom, and the Natural vs. Spiritual Person
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| μυστήριον (mystērion) mystery, hidden thing now disclosed | ”mystery,” “secret” | 2:1, 7; God’s wisdom, once hidden, now revealed in Christ and disclosed by the Spirit — not an esoteric secret reserved for initiates, but formerly hidden revelation now openly proclaimed. | titok — standard established Hungarian Bible term. | Medium — new term; propose entry. |
| πνευματικός (pneumatikos) spiritual, of/from the Spirit | ”spiritual” | 2:13, 15; the Spirit-indwelt believer who can discern spiritual truth. Connects to the “lelki” root already established in baseline’s spiritual_gifts. | lelki — reuse root established in baseline (lelki ajándékok). | Medium. |
| ψυχικὸς ἄνθρωπος (psychikos anthrōpos) natural/unspiritual person (lit. “soul-ish” person) | “natural person,” “unspiritual man” | 2:14; the person without the Spirit who cannot receive or evaluate spiritual truth. Requires care: modern Hungarian “érzéki” (Károli’s rendering) carries strong connotations of “sensual,” risking confusion with mere physical appetite rather than “unregenerate, Spirit-less.” | természet szerinti ember / a lélek nélküli ember (avoid the Károli-archaic “érzéki ember” without a clarifying gloss). | High — new term; translation-craft risk of unintended “sensual” reading; propose entry with translator note. |
| νοῦς Χριστοῦ (nous Christou) mind of Christ | ”the mind of Christ” | 2:16; believers, taught by the Spirit, share Christ’s own perspective/discernment. | Krisztus gondolata / elméje — standard. | Low-Medium. |
Chapter 3 — Building the Church, the Temple of God
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| ναός (naos) temple, inner sanctuary | ”temple” | 3:16-17; “you are God’s temple” — corporate believers as the dwelling place of God’s Spirit; distinct from the later individual-body sense in 6:19. | templom — standard. | High — new term; must be disambiguated per context (corporate church vs. individual body, ch.6) via translator notes. |
| οἰκοδομή / οἰκοδομέω (oikodomē/oikodomeō) building, edification / to build up | ”building,” “edify,” “build up” | 3:9-14; the church as God’s building project, with each worker’s contribution tested by fire — foundational to the recurring “edification” theme (also ch.8, 10, 14). | épület/építeni; épülés (edification sense) | Medium — new term; propose entry, recurring across chapters. |
| σαρκικός (sarkikos) fleshly, carnal | ”fleshly,” “worldly,” “carnal” | 3:1-3; the Corinthians’ factionalism as evidence of immature, flesh-driven (not Spirit-led) living — distinct from, but related to, Romans’ sin/law discussions of the flesh. | testi — standard established rendering. | Medium — new term; propose entry. |
| συνεργός (synergos) fellow worker, co-laborer | ”fellow worker” | 3:9; Paul and Apollos as co-laborers under God, not rival leaders — reinforces the anti-factionalism argument. | munkatárs — standard. | Low. |
Chapter 4 — Apostolic Stewardship
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| οἰκονόμος (oikonomos) household manager, steward | ”steward,” “manager” | 4:1-2; apostles as stewards entrusted with “the mysteries of God” (reuse μυστήριον, ch.2), accountable to their master, not to popular opinion. | sáfár — standard established Hungarian Bible term. | Medium — new term; propose entry. |
No further new theological vocabulary beyond ch.1-3 terms reused (μυστήριον, ἐκκλησία, ἀπόστολος).
Chapter 5 — Church Discipline and Holiness
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| πορνεία (porneia) sexual immorality, fornication | ”sexual immorality,” “fornication” | 5:1; the specific case (a man and his father’s wife) prompting the call for church discipline. Core to the doctrine of Church Discipline and Holiness. | paráznaság — established Hungarian Bible term. | High — new term; propose entry, doctrine Church Discipline and Holiness. |
| παραδοῦναι τῷ Σατανᾷ (paradounai tō Satana) to hand/deliver over to Satan | ”deliver… to Satan,” “hand over to Satan” | 5:5; the specific, severe form of church discipline Paul prescribes — corrective, not merely punitive, aimed at ultimate restoration (“that his spirit may be saved”). Requires careful framing to avoid either trivializing or sensationalizing church discipline. | átadni a Sátánnak — literal, established rendering across Hungarian translations. | High — new term; propose entry, doctrine Church Discipline and Holiness; theologian review recommended given severity and potential for pastoral misapplication. |
| ζύμη (zymē) leaven, yeast | ”leaven,” “yeast” | 5:6-8; the “old leaven” of sin versus the “unleavened bread” of purity — a call to communal moral purging, imaging Passover. | kovász — standard. | Medium — new term; propose entry. |
| πάσχα — Χριστὸς τὸ πάσχα ἡμῶν (pascha) Passover / “Christ our Passover [lamb]" | "Passover,” “our Passover lamb” | 5:7; Christ typologically fulfills the Passover lamb, sacrificed for the community’s purification — ties to the Fulfillment of Prophecy doctrine (Romans baseline) and anticipates the Lord’s Supper material in ch.10-11. | húsvéti bárány — established Hungarian rendering (cf. Károli “húsvéti bárányunk”). | High — new term; typological/atonement content; propose entry with theologian review flag. |
Chapter 6 — The Body, Sexual Purity, and Christian Lawsuits
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| σῶμα (sōma) body (physical, and by extension corporate/ecclesial and sacramental) | “body” | 6:13-20, “the body is for the Lord”; “your body is a temple of the Holy Spirit”; “you were bought with a price.” This is the single most multivalent term in the letter, recurring with distinct senses in ch.6 (individual body/temple), ch.10-11 (Lord’s Supper body/blood), ch.12 (body of Christ/church), and ch.15 (resurrection body). Each occurrence must be disambiguated by context in translator notes. | test — standard, but flagged for cross-chapter sense-tracking. | Critical — new term; propose entry with explicit sense-disambiguation notes per occurrence; foundational to four of the ten curriculum doctrines. |
| ἀγοράζω / τιμή (agorazō / timē) to buy / price | ”bought,” “price” | 6:20, “you were bought with a price” — redemption language grounding the ethical appeal to bodily holiness. | áron megvásároltattatok — standard. | Medium — new term; propose entry, ties to atonement/redemption. |
| κρίνω (krinō) to judge, to decide a case | ”judge,” “go to law,” “decide” | 6:1-6; believers taking disputes to secular courts rather than resolving them within the church — Christian Unity applied practically. | ítélni / törvény elé menni — standard. | Low-Medium. |
Also reuses: πορνεία (ch.5), ναός (ch.3, applied here individually), ἁγιάζω/ἁγιασμός root (reuse baseline sanctification/megszentelődés, 6:11).
Chapter 7 — Marriage, Singleness, and Calling
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| γάμος (gamos) marriage, wedding | ”marriage” | Throughout ch.7; Paul’s teaching on marriage as good but not obligatory, addressed to a community with both ascetic and libertine pressures. Core to the doctrine of Marriage and Singleness. | házasság — standard. | Medium-High — new term; propose entry, doctrine Marriage and Singleness. |
| παρθένος (parthenos) virgin, unmarried woman (and by extension unmarried person generally) | “virgin,” “the unmarried” | 7:25-38; Paul’s counsel to the unmarried, commending singleness as a good and Spirit-enabled calling, not a second-tier status. | szűz / hajadon — standard. | Medium — new term; propose entry. |
| ἐγκράτεια (enkrateia) self-control | ”self-control” | 7:5, 9; self-mastery as the criterion for whether marriage or singleness is the wiser path for a given individual. | önmegtartóztatás — standard. | Low-Medium. |
| χωρίζω (chōrizō) to separate, to divide (of a marriage) | “separate,” “divorce” | 7:10-16; Paul’s teaching on the permanence of Christian marriage and the “Pauline privilege” regarding a believer married to an unbeliever — pastorally sensitive material requiring precise, non-legalistic rendering. | elválni / elszakadni — standard. | Medium-High — new term; propose entry, pastoral sensitivity flag. |
| κλῆσις (klēsis) — vocational sense calling, station in life | ”calling,” “state,” “condition” | 7:17-24, “each should remain in the condition/calling in which he was called” — here κλῆσις denotes one’s social/vocational state (married/unmarried, slave/free) at the time of conversion, a distinct nuance from the soteriological “calling” of Romans 8:28-30 that shares the same baseline Hungarian term. | elhívás / állapot — reuse baseline term elhívás but flag the distinct vocational sense with a translator note to avoid conflating it with the Critical soteriological “effectual calling” doctrine. | Medium — flagged nuance of an existing Critical baseline term; native speaker or theologian review recommended to keep the two senses distinct. |
Chapter 8 — Christian Liberty and Food Offered to Idols
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| εἰδωλόθυτον (eidōlothyton) meat/food sacrificed to an idol | ”food offered to idols,” “meat sacrificed to idols” | Throughout ch.8, 10; the central practical case for the doctrine of Christian Liberty and Idol Meat — food with no independent power, yet a matter of conscience and communal love. | bálványáldozati hús — established Hungarian Bible rendering. | High — new term; propose entry, doctrine Christian Liberty and Idol Meat. |
| συνείδησις (syneidēsis) conscience, moral self-awareness | ”conscience” | 8:7-12; the “weak conscience” of some believers must be protected by the liberty-exercising strong, since love outweighs mere correctness of knowledge. | lelkiismeret — standard. | Medium-High — new term; propose entry. |
| γνῶσις (gnōsis) knowledge | ”knowledge” | 8:1-3; “knowledge puffs up, but love builds up” — knowledge without love is incomplete and even dangerous; contrasts with the later, fuller treatment of γνῶσις as a spiritual gift in ch.12-13. | ismeret / tudás — standard. | Medium — new term; propose entry, note contrast with 13:2, 8-9. |
| εἴδωλον (eidōlon) idol | ”idol” | 8:4-7; “an idol has no real existence” — theological monotheism undergirding the whole liberty discussion. | bálvány — standard. | Medium. |
Chapter 9 — Apostolic Rights and Self-Discipline
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| ἀγών (agōn) contest, race, struggle | ”race,” “contest,” “struggle” | 9:24-27; Paul’s athletic metaphor for disciplined Christian ministry and self-mastery. | verseny / küzdelem — standard. | Low-Medium — new term; propose entry. |
| βραβεῖον / στέφανος (brabeion / stephanos) prize / crown (a victor’s wreath) | “prize,” “crown,” “wreath” | 9:24-25; a perishable athletic wreath contrasted with the imperishable reward of faithful ministry. | díj / [el nem múló] korona/koszorú — standard. | Low-Medium — new terms; propose entries. |
| μισθός (misthos) wage, reward | ”reward,” “wage” | 9:17-18; Paul’s reward for preaching the gospel free of charge — ministry motivation not reducible to material gain. | jutalom / bér — standard. | Medium — new term; propose entry, minor doctrinal sensitivity re: grace-vs-merit in ministry motivation (parallels the baseline’s grace note). |
Also reuses: εὐαγγέλιον, ἀπόστολος, ἐγκράτεια (ch.7).
Chapter 10 — Idolatry, Israel’s Example, and Participation in Christ
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| εἰδωλολατρία (eidōlolatria) idolatry, idol-worship | ”idolatry” | 10:14; the underlying sin the food-offered-to-idols discussion ultimately guards against — no compromise is possible with actual idol worship, even as neutral eating may be permitted. | bálványimádás — standard. | High — new term; propose entry, doctrine Christian Liberty and Idol Meat. |
| κοινωνία τοῦ αἵματος/σώματος (koinōnia tou haimatos/sōmatos) participation/fellowship in the blood/body [of Christ] | “participation,” “communion,” “fellowship” | 10:16-17, “the cup of blessing… is it not a participation in the blood of Christ?” — the Lord’s Supper as genuine spiritual participation, not merely a memorial symbol nor a repeated propitiatory sacrifice. This is the conceptual seedbed for ch.11’s fuller Lord’s Supper material and one of the sharpest doctrinal fault lines for this Language Package (see ch.11 note below). | közösség/részesedés Krisztus vérében/testében — reuse baseline fellowship/közösség root but note the participatory, sacramental sense here goes beyond general Christian fellowship. | Critical — new/extended sense of an existing baseline term; theologian review required; see full doctrinal note under Chapter 11 (Lord’s Supper). |
| πειρασμός (peirasmos) temptation, testing | ”temptation,” “testing” | 10:13; God’s faithfulness in providing a way of escape from temptation, illustrated by Israel’s wilderness failures (vv.1-11). | kísértés — standard. | Medium — new term; propose entry. |
| τύπος (typos) type, pattern, example | ”example,” “type,” “warning” | 10:6, 11; Israel’s wilderness experiences as a typological warning (“these things happened to them as an example”) for the church. | példa / előkép — standard. | Medium — new term; propose entry, ties to Fulfillment of Prophecy typological reading. |
Chapter 11 — Head Coverings and the Lord’s Supper
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| κεφαλή (kephalē) head (literal, and metaphorically “head/source of authority”) | “head” | 11:3-10; “the head of every man is Christ, the head of a wife is her husband” — a passage read very differently across complementarian and egalitarian interpretive traditions present within both Hungarian Catholic and Reformed communities; the semantic range of κεφαλή itself (authority vs. source/origin) is contested among Greek scholars, compounding the translation risk. | fej — standard, unavoidable literal rendering; the interpretive question must be carried by teaching notes, not resolved by lexical choice. | High — new term; propose entry, flag for theologian review given ongoing denominational and cultural sensitivity around headship and gender roles. |
| κατακαλύπτω / ἀκατακάλυπτος (katakalyptō / akatakalyptos) to cover / uncovered | ”covered,” “uncovered” (of the head) | 11:4-15; the culturally-specific head-covering practice Paul assumes; requires care to distinguish the culturally-contingent practice from any timeless principle, a genuinely debated question across Hungarian denominational traditions (older-generation Reformed and Catholic practice of women’s head coverings versus contemporary non-practice). | fedett/fedetlen fő — standard, literal. | Medium — new term; propose entry, native speaker/cultural-practice review recommended. |
| κυριακὸν δεῖπνον (kyriakon deipnon) / “the Lord’s Supper” the Lord’s meal/supper | ”the Lord’s Supper” | 11:20; names the corporate meal-and-sacrament under discussion. | úrvacsora (as the biblical-event/rite name used across this Language Package’s traditions) | CRITICAL. See consolidated doctrinal note below. |
| τὸ σῶμά μου / τὸ αἷμά μου (to sōma mou / to haima mou) my body / my blood | ”my body,” “my blood” | 11:23-25, the institution narrative (“this is my body… this cup is the new covenant in my blood”). | az én testem / az én vérem — literal, standard. | CRITICAL. See consolidated doctrinal note below. |
| ἀνάμνησις (anamnēsis) remembrance, memorial | ”remembrance,” “in memory of” | 11:24-25, “do this in remembrance of me” — the precise force of ἀνάμνησις (active re-presentation vs. mere mental recollection) is itself a point of Reformed/Catholic/Lutheran sacramental disagreement. | emlékezet / megemlékezés — standard, literal; avoid supplying either “mere memorial” or “re-presentation of the sacrifice” beyond what the Greek itself states. | High — new term; propose entry, theologian review required. |
| ἀναξίως (anaxiōs) unworthily, in an unworthy manner | ”unworthily,” “in an unworthy manner” | 11:27, 29; warns against careless or divisive participation in the Supper — the “unworthy manner” concerns the Corinthians’ factional/disorderly conduct at the meal, not a private worthiness-scorecard for individual communicants (a nuance easily lost, with real pastoral consequences). | méltatlanul — standard. | Medium-High — new term; propose entry with a clarifying pastoral note. |
| διακρίνω (diakrinō) — τὸ σῶμα to discern, to judge rightly — “the body" | "discerning the body,” “recognizing the body” | 11:29; “not discerning the body” — ambiguous between “failing to recognize the sacramental body of Christ present in the meal” and “failing to recognize the church as Christ’s body” (cf. ch.12) — a genuine exegetical ambiguity with doctrinal weight. | nem különbözteti/ismeri fel a testet — literal; preserve the ambiguity rather than resolving it toward one reading. | High — new term; propose entry, theologian review required. |
| κρίμα (krima) judgment, verdict | ”judgment,” “condemnation” | 11:29-34; the sobering consequence of careless participation — some among the Corinthians have grown weak or died as a result (v.30), underscoring the Supper’s seriousness across all traditions. | ítélet — standard. | Medium — new term; propose entry. |
Consolidated Critical doctrinal note — The Lord’s Supper (κυριακὸν δεῖπνον, τὸ σῶμά μου/τὸ αἷμά μου, κοινωνία τοῦ σώματος/αἵματος): This is the single sharpest new doctrinal fault line introduced by the 1 Corinthians curriculum, comparable in weight to the baseline’s treatment of grace, justification, and election for Romans. Hungary’s Catholic majority holds a doctrine of transubstantiation (the bread and wine become, in substance, the actual body and blood of Christ, offered again sacramentally at each Mass); the Hungarian Reformed tradition historically holds a Calvinist “real spiritual presence” view (Christ is truly, spiritually present and received by faith, without any change of substance); Hungarian Lutheran communities hold a “sacramental union” view distinct from both; some Hungarian Protestant groups hold a memorial-only (Zwinglian) view. The Hungarian term úrvacsora functions across this Language Package as the neutral, biblical-text name for the rite (as distinguished from denomination-specific liturgical/doctrinal vocabulary such as Catholic Eucharisztia/Oltáriszentség). The translation of “this is my body” (τὸ σῶμά μού ἐστιν) and κοινωνία τοῦ σώματος must render Paul’s own words literally and without doctrinal softening or embellishment in either direction — neither implying a bare metaphor nor supplying a specific metaphysical mechanism the text does not state. Every Lord’s Supper segment (11:17-34; 10:16-17) requires human theologian review, on the same tier as the baseline’s grace/justification/election entries.
Chapter 12 — Spiritual Gifts and the Body of Christ
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| Ἰησοῦς Κύριος (12:3) “Jesus is Lord" | "Jesus is Lord” | 12:3; “no one can say ‘Jesus is Lord’ except by the Holy Spirit” — a direct terminological and theological echo of Romans 10:9. Consistency rule: must be rendered identically to the baseline’s fixed rendering of that verse, “Jézus az Úr,” per the baseline’s cross-document consistency requirement. | Jézus az Úr — reuse baseline exactly, verbatim. | Critical, per baseline lord/Lordship of Christ entries; mandatory consistency check against Romans 10:9 rendering. |
| χαρίσματα (charismata) gifts of grace, spiritual gifts | ”spiritual gifts,” “gifts” | 12:4-11; the Spirit’s diverse enablements distributed for the common good — reuse baseline spiritual_gifts. | lelki ajándékok — reuse baseline exactly. | Medium, per baseline. |
| σῶμα Χριστοῦ (sōma Christou) the body of Christ | ”body of Christ” | 12:12-27; the church as one interdependent body with many members, each necessary and honored — the classic ecclesiological metaphor of the whole letter. | Krisztus teste — standard, literal; ties to the multivalent σῶμα tracking flagged in ch.6. | High — new term; propose entry, doctrine Spiritual Gifts and the Body of Christ. |
| μέλη (melē) members, body parts | ”members” | 12:12-27; individual believers/gifts as interdependent parts of the one body — no member is dispensable or self-sufficient. | tagok — standard. | Medium — new term; propose entry. |
| διαιρέσεις / ἐνεργήματα / φανέρωσις (diaireseis / energēmata / phanerōsis) varieties/distributions / workings / manifestation | ”varieties,” “workings,” “manifestation” | 12:4-7; the vocabulary Paul uses to describe how gifts are distributed, empowered, and displayed — technical but low-doctrinal-risk descriptive terms. | sokféleség / működés / megnyilvánulás — standard. | Low — new terms; propose entries. |
Chapter 13 — Love as the Greater Way
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| ἀγάπη (agapē) love (self-giving, willed love, distinct from erotic or merely affectionate love) | “love,” “charity” (older English) | Throughout ch.13; the greatest and most enduring of the “three” (faith, hope, love), without which even the most impressive spiritual gifts (ch.12, 14) are worthless. This term is not currently present in the Romans baseline translation memory and must be newly established here. | szeretet — the standard, unambiguous Hungarian Bible term across all traditions (Catholic and Reformed Bibles alike render ἀγάπη as “szeretet”); no known rival-tradition collision in Hungarian, though “szeretet” is broader than ἀγάπη’s specific range (it also covers philia/storge-type affection in ordinary usage), requiring context to keep the willed, self-giving sense clear. | High — new term, foundational to the entire curriculum doctrine “Love as the Greater Way”; propose entry for the updated translation memory, with translation risk noted as primarily one of semantic breadth (Hungarian “szeretet” covering more ground than Greek ἀγάπη) rather than denominational division. |
| μακροθυμέω / χρηστεύομαι (makrothymeō / chrēsteuomai) to be patient/long-suffering / to be kind | ”is patient,” “is kind” | 13:4; opening descriptors of love’s character — practical, ethical content rather than abstract sentiment. | hosszútűrő / jóságos — standard. | Low — new terms; propose entries. |
| τέλειος (teleios) complete, whole, mature, perfect | ”perfect,” “complete,” “mature” | 13:10, “when the perfect comes”; 14:20, “be mature (τέλειοι) in your thinking” — the semantic range spans “flawless/perfect” and “complete/mature,” and the choice affects whether 13:10’s “the perfect” is read as the eschatological consummation (most natural reading) or, in some popular usage, mistakenly as the completed New Testament canon. | tökéletes / beteljesedett — standard, with a translator note favoring the eschatological (“when Christ returns / all is fulfilled”) reading over any canon-completion reading not present in the text. | Medium — new term; propose entry with disambiguation note. |
Chapter 14 — Tongues, Prophecy, and Order in Worship
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| γλῶσσα / γλῶσσαι (glōssa/glōssai) tongue(s), language(s) | “tongue,” “tongues,” “language” | Throughout ch.14; the gift of speaking in tongues, requiring interpretation for corporate edification — a gift both Hungarian Catholic and Reformed traditions historically read cautiously, paralleling the baseline’s note on spiritual_gifts regarding Hungary’s comparatively small Pentecostal/Charismatic presence. Must be translated as Paul’s own balanced argument (valuing the gift while regulating its corporate use), neither dismissed as illegitimate nor treated as normative apart from the text’s own qualifications. | nyelv(ek) — standard. | High — new term; propose entry, doctrine Spiritual Gifts and the Body of Christ; theologian/native-speaker review recommended given denominational sensitivity parallel to baseline’s spiritual-gifts note. |
| ἑρμηνεία / διερμηνεύω (hermēneia / diermēneuō) interpretation / to interpret | ”interpretation,” “interpret” | 14:5, 13, 26-28; the necessary companion gift to tongues for corporate intelligibility and edification. | magyarázat / értelmezés; (le)fordítani/megmagyarázni — standard. | Medium — new term; propose entry. |
| τάξις (taxis) order, arrangement | ”order,” “orderly” | 14:40, “let all things be done decently and in order” — the chapter’s governing principle for corporate worship. Core to the doctrine of Order in Worship. | rend — standard. | Medium-High — new term; propose entry, doctrine Order in Worship. |
| σιγάω (sigaō) to be silent, to keep silence | ”keep silent,” “be silent” | 14:28, 30, 34; used of tongue-speakers without an interpreter, of prophets yielding the floor, and (v.34) of women in the specific context under discussion — one of the most exegetically and denominationally contested verses in the letter across Hungarian Christian traditions, with readings ranging from a culturally-bound local instruction to a transcultural principle. | hallgatni / csendben lenni — literal, standard; the interpretive question must be carried entirely by teaching/translator notes, not resolved by word choice. | High — new term; propose entry, flag for mandatory theologian review given ongoing, live denominational disagreement on this passage within Hungarian Christianity. |
| οἰκοδομή (oikodomē) edification, building up | ”edify,” “build up” | 14:3-5, 12, 26; the governing purpose-test for every use of spiritual gifts in worship — reuse from ch.3. | épülés — reuse from ch.3. | Medium, as established above. |
Chapter 15 (verses 12–58) — The Resurrection of Believers
(Verses 1–11 receive full verse-by-verse treatment in Part A above; this section covers the chapter’s remaining load-bearing vocabulary.)
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| ἀνάστασις νεκρῶν (anastasis nekrōn) resurrection of the dead | ”resurrection of the dead” | 15:12-32; Paul’s argument that Christ’s resurrection guarantees and is inseparable from the future bodily resurrection of believers — reuse baseline resurrection, extended to believers as a distinct but connected doctrine. | a halottak feltámadása — reuse baseline feltámadás exactly. | Critical, per baseline; doctrine Resurrection of Believers, shared orthodoxy across Hungarian traditions. |
| ἀπαρχή (aparchē) firstfruits | ”firstfruits” | 15:20, 23; Christ as the “firstfruits” of those who have died — his resurrection as the pattern and guarantee of the harvest to follow (believers’ own resurrection). | zsenge / első termés — established Hungarian Bible term (“zsenge”). | Medium — new term; propose entry. |
| ὁ ἔσχατος Ἀδάμ (ho eschatos Adam) the last Adam | ”the last Adam” | 15:45; Christ as the second/last Adam, reversing the death introduced by the first Adam — a foundational Adam-Christ typology. | az utolsó Ádám — standard, literal. | High — new term; propose entry, doctrine Resurrection of Christ and Believers; theologian review recommended given typological/Christological weight. |
| φθορά / ἀφθαρσία (phthora / aphtharsia) corruption, decay / incorruption, imperishability | ”perishable,” “corruption” / “imperishable,” “incorruption” | 15:42, 50-54; the contrast between the present, decaying body and the future, imperishable resurrection body. | romlás/romlandóság / romolhatatlanság — standard. | Medium — new terms; propose entries. |
| σῶμα ψυχικόν / σῶμα πνευματικόν (sōma psychikon / sōma pneumatikon) natural/soul-animated body / spiritual body | ”natural body” / “spiritual body” | 15:44-49; Paul’s careful distinction — the resurrection body is a real, transformed body (not a disembodied spirit), animated by the Spirit rather than merely natural life. Shared orthodox content across Hungarian Catholic and Reformed traditions (both affirm bodily resurrection against any purely “spiritual” afterlife reading), but genuinely difficult to render without implying either (a) a non-physical resurrection or (b) an unchanged physical body. | földi test / lelki test — literal, standard; requires a strong translator/teaching note guarding against a docetic (“non-bodily”) misreading. | Critical — new term; propose entry, doctrine Resurrection of Christ and Believers; theologian review required. |
| κέντρον / νῖκος (kentron / nikos) sting / victory | ”sting” / “victory” | 15:54-57; “death is swallowed up in victory… where, O death, is your sting?” — the triumphant climax of the chapter. | fullánk / győzelem — standard. | Low — new terms; propose entries. |
Chapter 16 — Closing Instructions, Greetings, and Benediction
| Terms | Variants | Contextual theological meaning | Hungarian rendering | Risk |
|---|---|---|---|---|
| λογεία (logeia) collection (of money) | “collection,” “offering” | 16:1-2; the collection for the Jerusalem church — practical instruction with mild ecclesiological/mission significance (unity between Gentile and Jewish believers). | gyűjtés / adománygyűjtés — standard. | Low-Medium — new term; propose entry. |
| Μαράνα θά (Marana tha) “Our Lord, come!” (Aramaic) | “Come, Lord!” “Maranatha” | 16:22; an Aramaic liturgical formula, preserved untranslated in the Greek text itself (paralleling “Abba” in Romans 8:15) — an early Christian confession/prayer for Christ’s return. | Marana thá — retain untranslated per the baseline’s precedent for “Abba,” with a Hungarian gloss (“Jövel, Urunk!”) in teaching notes. | Medium — new term; propose entry, consistent transliteration-preservation approach as baseline abba. |
| φίλημα ἅγιον (philēma hagion) holy kiss | ”holy kiss” | 16:20; a customary greeting of Christian familial affection — low doctrinal risk, moderate cultural-adaptation consideration for a Hungarian context where this specific greeting form is not customary. | szent csók — literal, standard. | Low — new term; propose entry, native-speaker cultural note only. |
| ἀνάθεμα (anathema) accursed, given over to divine judgment | ”let him be accursed,” “anathema” | 16:22; a solemn closing warning against love-less rejection of Christ — strong, formal language that must not be softened. | átok / kiközösítve legyen — standard. | Medium-High — new term; propose entry; ensure the solemnity of the original is preserved without inviting misuse as casual condemnation language. |
This chapter otherwise reuses established vocabulary: χάρις (grace, 16:23, reuse baseline), κύριος (Lord, reuse baseline), ἀγάπη (love, reuse from ch.13), ἀδελφοί (brothers, standard low-risk term used throughout the letter).
End of Part B. All new terms identified above are proposed for formal entry into an updated translation_memory.json and bible_term_registry.json in the subsequent Phase 1 steps; see analysis/08_core_glossary.md for the consolidated glossary table.