Semantic Analysis: Galatians (Koine Greek → Hungarian)

Methodology and Scope

This document analyzes the entire book of Galatians (chapters 1–6) in the original Koine Greek. The core passage, Galatians 2:15–21, receives verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing theological vocabulary. Where a chapter introduces no new theological vocabulary beyond what has already been analyzed, this is stated explicitly rather than omitted.

Baseline reuse rule: Any term already fixed in the baseline Romans translation_memory.json / bible_term_registry.json for Hungarian is reused exactly as recorded there (e.g., grace = kegyelem, faith = hit, righteousness = igazság, justification = megigazulás, law = törvény, gospel = evangélium, covenant = szövetség, Abba/Father = Abba/Atya, Holy Spirit = Szentlélek, adoption = örökbefogadás, imputed righteousness = beszámított igazság). These are marked [REUSED] below and are not re-argued in depth; only Galatians-specific contextual notes are added. New terms required by Galatians’ distinct argument are marked [NEW] and receive full risk analysis.

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PART A — Core Passage: Galatians 2:15–21 (Verse-by-Verse)

Galatians 2:15

“We ourselves are Jews by nature, and not sinners of the Gentiles” Greek: Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί

• Ἰουδαῖοι (Ioudaioi) — “Jews.” Literal: members of the tribe of Judah / the covenant people. Low risk; standard proper designation, rendered zsidók.
• φύσει (physei) — transliteration: physei; literal “by nature/birth.” Semantic range: inherited status by birth, not innate moral superiority. English variants: “by nature,” “by birth,” “natural-born.” Contextual meaning: Paul concedes his and Peter’s ethnic birth-privilege before immediately relativizing it. [NEW] Hungarian: természet szerint / születésük szerint. Risk: Medium — must not be rendered in a way that implies moral or spiritual superiority by birth, which would undercut the passage’s entire argument that birth-privilege does not justify.
• ἐθνῶν (ethnōn) — “Gentiles/nations.” [REUSED] pogányok (baseline: gentiles, Medium risk — literal “pagans” charge stronger than English; retain baseline’s note that “nemzetek” is used where a neutral sense is intended, but here the contrast is specifically religious-covenantal, so pogányok is correct).
• ἁμαρτωλοί (hamartōloi) — “sinners.” Root shared with [REUSED] bűn (sin, baseline Medium). Hungarian: bűnösök. Risk: Low; standard.

Galatians 2:16

“yet we know that a man is not justified by works of the law but through faith in Jesus Christ… for by works of the law shall no flesh be justified” Greek: εἰδότες ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ… ὅτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ

• δικαιοῦται / δικαιωθῶμεν / δικαιωθήσεται (dikaioutai / dikaiōthōmen / dikaiōthēsetai) — verb form of [REUSED] justification, megigazul (from megigazulás, baseline Critical). Contextual meaning here is the thesis-verse of the whole letter and the theological hinge of the core passage: God’s forensic declaration of right standing is received ἐκ πίστεως (“from/by faith”), never ἐξ ἔργων νόμου (“from works of the law”). Risk: Critical (inherited from baseline; this is the single most load-bearing verb in Galatians).
• ἔργα νόμου (erga nomou) — transliteration: erga nomou; literal “works of the law.” Semantic range: acts of Torah-observance performed as the ground of righteous standing (circumcision, dietary law, festival calendar — cf. Gal 2:12, 4:10, 5:2-3), not “good works” generally. English variants: “works of the law,” “law-keeping,” “legal observance.” Contextual theological meaning: the false basis for justification that Paul explicitly rules out; this is the letter’s central polemical target. [NEW] Hungarian: a törvény cselekedetei. Risk: Critical — this is the precise fault line of the Reformed sola fide / Catholic faith-plus-cooperating-works-of-grace debate the baseline “justification” and “imputed_righteousness” entries already flag. The Hungarian phrase must not be softened into “jó cselekedetek” (good deeds generally), which would blur Paul’s specific target (Torah-observance as a badge of covenant membership) with the broader ethical-works question addressed elsewhere (e.g., James 2, Gal 5:6 faith working through love). Requires translator note distinguishing “works of the law” (rejected as a ground of justification) from post-justification obedience/love (affirmed throughout Galatians 5–6).
• πίστις Ἰησοῦ Χριστοῦ / πίστεως Χριστοῦ (pistis Iēsou Christou / pisteōs Christou) — “faith of/in Jesus Christ.” Literal: genitive construction, grammatically ambiguous between (a) objective genitive — “faith directed toward/trust in Jesus Christ” (our believing) and (b) subjective genitive — “the faithfulness/faith exercised by Jesus Christ himself” (his believing/faithful obedience). Semantic range spans both readings; this is a genuine, long-debated ambiguity in Pauline scholarship (cf. also 2:20; 3:22). English variants: “faith in Jesus Christ” (traditional, objective) vs. “the faithfulness of Jesus Christ” (subjective, minority scholarly reading). [NEW] Hungarian: hit Jézus Krisztusban (objective reading, matching established Hungarian Bible tradition and the baseline [REUSED] hit entry) — retained as the primary rendering. Risk: Critical — must carry a translator note flagging the genitive ambiguity so that Phase 2 reviewers know an interpretive choice (objective genitive) has been made rather than treating it as lexically settled; both Reformed and Catholic Hungarian readers will assume “our faith in Christ,” so departing from this reading anywhere in the text without flagging would be a silent, high-impact exegetical decision.
• πᾶσα σάρξ (pasa sarx) — “all flesh.” [NEW — first occurrence of σάρξ in the core passage] Literal: “all flesh”; a Hebraism (cf. Hebrew kol basar) meaning simply “every human being / all humanity,” with no ethical connotation here. Semantic range of σάρξ across Galatians is wide (see full glossary entry): (1) neutral physical/human existence (as here and 2:20a “the life I now live in the flesh”), (2) ethnic/lineage descent (“according to the flesh,” 4:23, 29), (3) the morally compromised, sin-prone human nature opposed to the Spirit (Gal 5:16-24). Contextual meaning here: sense (1), a rhetorical universal — no human being is justified by law-works. Hungarian: test (standard rendering used across senses) or, to disambiguate this specific Hebraic-universal sense, senki / egy ember sem may be used in a dynamic paraphrase note. Risk: High — because Hungarian test also renders σῶμα (“body,” a distinct Greek term), and because collapsing σάρξ’s three distinct senses into one Hungarian word risks readers importing the ch. 5 “sinful nature” sense into this verse (as though “no sinful human effort” is contrasted with “faith,” rather than Paul’s actual claim that no human works-based approach, sinful or not, justifies). Each occurrence of σάρξ across the letter should be flagged for sense-disambiguation in a translator note.

Galatians 2:17

“But if, while we seek to be justified by Christ, we ourselves also are found sinners, is Christ therefore a minister of sin? Certainly not!” Greek: εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί, ἆρα Χριστὸς ἁμαρτίας διάκονος; μὴ γένοιτο

• ἐν Χριστῷ (en Christō) — “in Christ.” Reuses the Romans baseline doctrine “Christian Identity in Christ” (union with Christ, not confessional identity). Hungarian: Krisztusban. Risk: High (per baseline doctrine registry) — identity located in union with Christ, not in denominational (Catholic/Reformed) belonging.
• διάκονος (diakonos) — “minister/servant.” [NEW] Literal: one who serves/attends. Hungarian: szolga / szolgája. Risk: Low — generic service term here, not the technical ecclesial office sense.
• μὴ γένοιτο (mē genoito) — idiom, literally “may it not become/happen.” English variants: “God forbid,” “certainly not,” “by no means.” [NEW] Hungarian: Semmiképpen! / Szó sem lehet róla! Risk: Low — idiom-handling note only; must not be translated word-for-word (“ne legyen”), which would sound stilted; use natural emphatic Hungarian negation.

Galatians 2:18

“For if I build again those things which I destroyed, I make myself a transgressor.” Greek: εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω

• παραβάτης (parabatēs) — transliteration: parabatēs; literal “one who steps across/oversteps.” Semantic range: law-breaker, transgressor, one who violates a known standard. English variants: “transgressor,” “law-breaker.” Contextual meaning: rebuilding the law as the ground of standing (after having died to it, v.19) would itself constitute transgression, not fidelity. [NEW] Hungarian: törvényszegő / áthágó. Risk: Medium — must remain tied conceptually to törvény (baseline High-risk term) so readers see this as a technical legal-covenantal category, not a generic “sinner” synonym (already covered by bűnös).

Galatians 2:19

“For I through the law am dead to the law, that I might live unto God.” Greek: ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον, ἵνα θεῷ ζήσω

• διὰ νόμου νόμῳ ἀπέθανον (“through the law, I died to the law”) — a deliberately paradoxical construction central to the doctrine “The Law’s Purpose”: the law itself, rightly understood (condemning sin, cf. Gal 3:19-24), drove Paul to the death-and-resurrection reality that ends the law’s claim on him. [NEW — doctrinal phrase] Hungarian: a törvény által meghaltam a törvénynek. Risk: High — the paradox must be preserved, not smoothed into “I am free from the law” alone, which would lose the causal role the law itself plays (see ch. 3 paidagōgos discussion). This connects directly to the baseline’s flagged Reformed “threefold use of the law” (törvény hármas haszna) framework without assuming it as the reader’s only lens.
• ζήσω θεῷ (“that I might live to/for God”) — Hungarian: hogy Istennek éljek. Risk: Low; standard.

Galatians 2:20

“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Greek: Χριστῷ συνεσταύρωμαι· ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ, τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ

• συνεσταύρωμαι (synestaurōmai) — transliteration: synestaurōmai; literal “I have been co-crucified / crucified together with.” Semantic range: perfect passive, denoting a completed past event with continuing present effect — union with Christ’s death is a settled fact, not an ongoing self-effort. English variants: “I have been crucified with Christ,” “I am crucified with Christ.” Contextual theological meaning: this is the doctrinal core of “Crucified with Christ,” one of the curriculum’s named doctrines, and the interpretive key to the whole core passage — the old law-bound self has been judicially ended in Christ’s crucifixion. [NEW] Hungarian: Krisztussal együtt megfeszíttettem (preferred, preserving the perfect-passive “has been crucified with” sense over a present-tense “crucified with Christ am I” that could read as ongoing ascetic self-crucifixion). Risk: Critical — must not be rendered as an exhortation to ongoing self-mortification (which could be misheard as aligning with a merit/penance framework) rather than a completed, Christ-accomplished, once-for-all judicial reality received by faith. Flag for theologian review every occurrence.
• ζῇ ἐν ἐμοὶ Χριστός (“Christ lives in me”) — connects to “Christian Identity in Christ” (Romans baseline doctrine, High risk) and to [REUSED] Krisztusban / Krisztus él bennem language. Risk: High.
• ἐν σαρκί (en sarki) — “in the flesh.” [NEW — second sense of σάρξ] Here σάρξ denotes simply ordinary bodily/physical existence (“the life I now live in the body,” neutral, not sinful nature). Hungarian: testben (a testben, amelyben most élek). Risk: High (see 2:16 note above) — same disambiguation risk; must not be conflated with ch. 5’s ethically-loaded σάρξ.
• πίστει…τῇ τοῦ υἱοῦ τοῦ θεοῦ (“by the faith of/in the Son of God”) — recurrence of the πίστις Χριστοῦ genitive ambiguity (see 2:16), now attached to [REUSED] Isten Fia (Son of God, baseline Critical — full phrase required, unique eternal divine Sonship, distinct from believers’ adoptive sonship). Hungarian: Isten Fia hite által / a hit által, amelyet Isten Fia iránt táplálok (objective reading retained per 2:16 rationale). Risk: Critical (compounding the πίστις Χριστοῦ ambiguity risk with the already-Critical Isten Fia term — double flag required).
• ἀγαπήσαντός με (“who loved me”) — [NEW] ἀγάπη (agapē), “love” — self-giving, covenantal love. Hungarian: szeretett engem. Risk: Low-Medium; standard, though it anticipates ch. 5’s “faith working through love” doctrine.
• παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ (“gave himself for/on behalf of me”) — [NEW] παραδίδωμι (paradidōmi), “hand over, deliver up, give up.” Semantic range: same verb family used of Christ’s atoning self-surrender (cf. Rom 8:32, already present in the Romans baseline atonement context) and, elsewhere, of betrayal (Judas “handing over” Jesus) — context alone disambiguates. ὑπέρ (hyper) = “on behalf of / in place of,” carrying substitutionary force. Hungarian: önmagát adta értem / helyettem. Risk: High — substitutionary atonement language; must retain the vicarious “for me/in my place” force and not weaken it to a merely exemplary “gave himself as an example.”

Galatians 2:21

“I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain.” Greek: οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν

• ἀθετῶ (athetō) — transliteration: athetō; literal “set aside, nullify, reject, treat as invalid.” English variants: “frustrate,” “nullify,” “set aside,” “reject.” Contextual meaning: to build righteousness on law-works is, in effect, to declare God’s grace null and unnecessary. [NEW] Hungarian: nem vetem el / nem teszem érvénytelenné. Risk: High — must clearly attach to [REUSED] kegyelem (baseline Critical) and preserve the strong legal-nullification force; a weak rendering (“nem szomorítom meg” — “I do not grieve”) would lose the forensic weight.
• χάριν τοῦ θεοῦ — [REUSED] Isten kegyelme. Risk: Critical (baseline).
• διὰ νόμου δικαιοσύνη — “righteousness through the law” — [REUSED] igazság a törvény által, the rejected alternative Paul names explicitly. Risk: Critical (baseline igazság entry).
• δωρεάν (dōrean) — transliteration: dōrean; literal range covers two distinct senses depending on context: (a) “freely, as an unearned gift” (its more common NT sense, e.g. Rom 3:24’s dōrean, already embedded conceptually in the baseline grace discussion) and (b) here, “in vain, for nothing, to no purpose.” English variants: “in vain,” “for nothing,” “needlessly.” [NEW] Hungarian: hiába (Christ died in vain — sense b, required by this context). Risk: Medium-High — translator note required distinguishing this negative “in vain” sense from the positive “freely given” sense the same Greek word carries elsewhere, so that back-translation review does not flag an apparent inconsistency as an error.
• Χριστὸς ἀπέθανεν (“Christ died”) — Christological death statement; connects to [REUSED] feltámadás doctrine cluster (Critical) even though this verse names death rather than resurrection — flag alongside for consistency in Christological review.

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PART B — Chapter-by-Chapter Study, Full Book (Galatians 1–6)

Chapter 1 (Gal 1:1–24)

Load-bearing terms not already covered in the core passage:

• ἀπόστολος (apostolos) — [REUSED] apostol (baseline Low). Risk: Low. Contextual note: Gal 1:1’s emphatic “not from men, nor through man, but through Jesus Christ and God the Father” intensifies the baseline “Apostleship” doctrine into a defense of Paul’s direct, divine commissioning — a polemical emphasis distinct from Romans’ more settled opening. Risk elevates to High in this chapter specifically because Paul’s entire authority to challenge the Judaizing “different gospel” rests on this direct commissioning; mistranslation weakening the directness (“emberi közvetítéssel is” — “also through human mediation”) would undercut the letter’s founding argument.
• ἐγείραντος αὐτὸν ἐκ νεκρῶν (“who raised him from the dead”) — [REUSED] feltámadás doctrine (baseline Critical). Risk: Critical.
• χάρις…καὶ εἰρήνη (grace and peace) — [REUSED] kegyelem / béke. Risk: Critical / Medium respectively (baseline).
• δόντος ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν (“who gave himself for our sins”) — atonement language, same παραδίδωμι/ὑπέρ pattern as 2:20. [NEW — first occurrence] Hungarian: önmagát adta bűneinkért. Risk: High — substitutionary force must be retained (see 2:20 rationale).
• αἰών (aiōn) — “age.” Transliteration: aiōn. Literal: a bounded era/epoch. Semantic range: “this present evil age” (ὁ αἰὼν ὁ ἐνεστὼς ὁ πονηρός) vs. the age to come. English variants: “age,” “world,” “era.” [NEW] Hungarian: jelenkor / e jelenvaló gonosz világ. Risk: Medium — avoid rendering with világ alone in a way that suggests material creation itself is evil (a Gnostic-adjacent misreading); the phrase names a temporal-moral epoch under sin’s dominion, not matter as such.
• ἕτερον εὐαγγέλιον (heteron euangelion) — transliteration: heteron euangelion; literal “a different/other gospel.” Semantic range: Paul draws a sharp distinction in Greek between ἕτερος (heteros, “a different kind, not the same at all”) and ἄλλος (allos, “another of the same kind”) — he denies there even is another gospel of the same kind (v.7 clarifies: “which is not another [true] gospel at all”). English variants: “a different gospel,” “another gospel,” “a distorted gospel.” Contextual theological meaning: names the doctrine “The True Gospel versus False Gospels.” [NEW] Hungarian: más evangélium (with translator note preserving the ἕτερος/ἄλλος distinction: “nem holmi másik, egyenértékű evangélium, hanem valami egészen más, ami nem is evangélium”). Risk: High — flattening this distinction into a generic “different version” would lose Paul’s point that a gospel of works-plus-grace is not a variant gospel but no gospel at all.
• μεταστρέψαι τὸ εὐαγγέλιον (“to pervert/distort the gospel”) — [NEW] μεταστρέφω, “to turn/twist around.” Hungarian: elferdíteni az evangéliumot. Risk: Medium.
• ἀνάθεμα (anathema) — transliteration: anathema; literal “a thing devoted/set apart for destruction,” hence “cursed, given over to divine judgment.” Semantic range: not a mere social ban but a solemn, God-directed pronouncement of judgment. English variants: “accursed,” “condemned,” “anathema” (retained as loanword in many languages). [NEW] Hungarian: átokverte legyen (preferred, standard Hungarian Bible-translation formula) or transliterated anathéma legyen. Risk: High — must not be softened into mere disapproval (“nem helyes”), and must not be read by Catholic-background audiences through the lens of formal ecclesiastical excommunication procedure (a later historical development), nor by any audience as inviting human beings to pronounce final judgment on each other outside this specific gospel-purity context.
• Ἰουδαϊσμός (Ioudaismos) — “Judaism,” Paul’s former manner of life. [NEW] Hungarian: zsidó hitgyakorlat / zsidóság (mint életforma). Risk: Medium — historical-descriptive term; avoid any pejorative coloring.
• πατρικαὶ παραδόσεις (patrikai paradoseis) — “traditions of my fathers.” Transliteration: paradosis (sg.). Literal: “that which is handed down.” Semantic range here: inherited ancestral Jewish religious custom, Paul’s own pre-conversion frame of reference — a different referent from later ecclesial “Tradition” as a technical category. [NEW] Hungarian: atyai hagyomány / ősi hagyományok. Risk: High — the ordinary Hungarian word for “tradition,” hagyomány, is also the root of the technical Catholic theological category Szenthagyomány (“Sacred Tradition,” held jointly authoritative with Scripture per Trent, already flagged as a Catholic-Reformed fault line in the baseline “inspiration_of_scripture” doctrine). A Catholic reader could momentarily hear this verse as commenting on capital-T Tradition; a translator note must clarify that Paul refers to his own prior Jewish ancestral custom, not the church’s doctrine of Tradition.
• ἀφορίσας με ἐκ κοιλίας μητρός μου (“who set me apart from my mother’s womb”) — connects to the baseline doctrine “Separation unto God’s Service” (Medium) via [REUSED] elkülönít/szent vocabulary. Hungarian: elkülönített engem anyám méhétől kezdve. Risk: Medium.
• καλέσαντος διὰ τῆς χάριτος αὐτοῦ (“who called me through his grace”) — [REUSED] elhívás (Critical) + kegyelem (Critical). Risk: Critical — same fault line the baseline flags for Romans 8:28-30/9:11-12 now appears at the letter’s outset; flag for theologian review.
• διώκω (diōkō) — “persecute.” [NEW] Hungarian: üldöz. Risk: Low.
• ζηλωτής (zēlōtēs) — “zealous,” Paul’s zeal for ancestral traditions. [NEW] Hungarian: buzgó / féltő buzgóság. Risk: Low-Medium — descriptive, not the technical political “Zealot” party sense here.
• ἐδόξαζον…τὸν θεόν (“they glorified God”) — [REUSED] dicsőség root. Risk: Medium (baseline).

Chapter 2 (Gal 2:1–14; vv.15-21 treated in Part A above)

• ἀλήθεια τοῦ εὐαγγελίου (alētheia tou euangeliou) — “the truth of the gospel.” [NEW] Hungarian: az evangélium igazsága. Risk: High — connects directly to the doctrine “The True Gospel versus False Gospels”; must not be rendered so generically (“az igazi hír”) that it loses its technical, contested-doctrine weight in context (Paul is defending a specific, non-negotiable content, not general truthfulness).
• περιτομή (peritomē) — transliteration: peritomē; literal “circumcision,” the cutting of the foreskin per Genesis 17. Semantic range: (1) the literal physical rite; (2) metonym for the whole Torah-observant covenant-membership system Judaizers required of Gentile converts (as in “compelled to be circumcised,” Gal 2:3, 6:12); (3) by extension, “the circumcision” as a group-designation for Jews (2:7-9). English variants: “circumcision.” [NEW] Hungarian: körülmetélés (rite) / körülmetéltek (the circumcised, as a group). Risk: High — names the doctrine “Circumcision and the New Creation.” Unlike in the Romans baseline (where circumcision is a comparatively minor Romans 2/4 topic), Galatians makes this THE flashpoint issue. Neither major Hungarian tradition practices literal circumcision, so there is no direct ritual-collision risk as with, e.g., baptism; the risk is instead conceptual — ensuring readers grasp circumcision here as paradigmatic of any works-based badge of righteousness, not merely an ancient Jewish-Gentile boundary dispute of purely historical interest. A translator note connecting it to the “works of the law” term above is recommended for every occurrence.
• ἐλευθερία (eleutheria) — transliteration: eleutheria; literal “freedom, liberty.” First occurrence in the letter at 2:4 (“to spy out our liberty which we have in Christ Jesus”). Full analysis given at ch. 5 below (its major locus); flagged here as [NEW], Risk: High.
• καταδουλώσωσιν (katadoulōsōsin) — “might bring into bondage / enslave.” [NEW] From δοῦλος root. Hungarian: rabszolgává tegyenek. Risk: High — first appearance of the slavery/freedom polarity central to chs. 4-5; must be rendered with the same root family (szolgaság) used consistently at every later occurrence.
• ὑπόκρισις (hypokrisis) — “hypocrisy,” of Peter’s withdrawal from table-fellowship with Gentiles under pressure. [NEW] Hungarian: képmutatás. Risk: Low-Medium — standard term, though pastoral sensitivity is warranted given this describes a named apostle (Peter/Kéfás), venerated by Catholic tradition as the first pope; the translation itself carries no doctrinal risk, but translators should be aware this passage is sometimes a point of Catholic-Protestant polemical use and should render it descriptively, per the text, without added editorial framing in either direction.
• ἰουδαΐζειν (ioudaizein) — “to live/Judaize as a Jew,” of compelling Gentiles to adopt Jewish observance. [NEW] Hungarian: zsidó módra élni / zsidó szokások szerint élni. Risk: Medium.
• κοινωνία (“right hand of fellowship”) — [REUSED] közösség (baseline Low). Risk: Low.

Chapter 3 (Gal 3:1–29)

• ἐβάσκανεν (ebaskanen) — “bewitched.” From βασκαίνω, “to cast the evil eye upon.” Transliteration: baskainō. Literal/semantic range: a rhetorical accusation of quasi-magical deception, drawing on a widespread ancient Mediterranean “evil eye” belief. English variants: “bewitched,” “cast a spell on.” [NEW] Hungarian: megigézett / megbűvölt titeket. Risk: Medium — Hungarian folk culture retains a residual “szemmel verés” (evil-eye) superstition in some regions; translators should render this as Paul’s vivid rhetorical accusation of deception, not as an endorsement of literal occult causation, and should avoid vocabulary that would activate folk-magical associations more strongly than the text’s rhetorical, not literal, intent.
• Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην (Gal 3:6, quoting Gen 15:6) — [REUSED — exact match] beszámított igazság (baseline Critical “imputed_righteousness” term, identical citation to Romans 4:3). Risk: Critical. This is the clearest direct textual bridge between Galatians and the Romans baseline; consistency with the Romans rendering is mandatory per the cross-curriculum consistency principle.
• εὐλογία τοῦ Ἀβραάμ (eulogia tou Abraam) — “the blessing of Abraham.” [NEW] Hungarian: Ábrahám áldása. Risk: Medium — connects to the doctrine “The Abrahamic Covenant and Promise”; ensure áldás (blessing) is not read as a this-worldly prosperity concept but as covenant inclusion extended to the nations (3:8-9, 14).
• κατάρα τοῦ νόμου (katara tou nomou) — “the curse of the law.” [NEW] κατάρα, transliteration katara, literal “curse, imprecation.” Hungarian: a törvény átka. Risk: High — must be read alongside “works of the law” above: the law itself, when made the ground of standing, exposes covenant-breakers to its own sanctions (Deut 27:26, quoted 3:10); mistranslation risks suggesting the Mosaic law is intrinsically evil (a Marcionite-adjacent error) rather than holy but powerless to save fallen humanity (cf. ch. Law’s Purpose doctrine).
• ἐξηγόρασεν (exēgorasen) — “redeemed.” From ἐξαγοράζω, transliteration exagorazō, literal “to buy out of/back from” (marketplace/slave-purchase imagery). Semantic range: paying a price to release from bondage or liability — here, from the law’s curse (3:13), and at 4:5 from being “under the law.” English variants: “redeemed,” “bought back,” “ransomed.” Contextual theological meaning: the atoning, price-paying nature of Christ’s death, central to the doctrine cluster around “Crucified with Christ” and “Law and Grace.” [NEW] Hungarian: megváltott (verb) / megváltás (noun). Risk: Critical — this is core atonement vocabulary parallel in weight to the baseline’s flagged Romans 3:25 propitiation material; must retain the price-paying, substitutionary sense and must be flagged for theologian review at every occurrence (3:13; 4:5) exactly as Romans 3:25 atonement language is flagged in the baseline system prompt.
• κρεμάμενος ἐπὶ ξύλου (“hung on a tree,” quoting Deut 21:23) — [NEW] ξύλον, “wood/tree,” used as a euphemism for the cross. Hungarian: fán függő / fára akasztott. Risk: Medium — retain the Old Testament citation’s force (the curse-bearing significance of exposure on a “tree”) without over-literalizing in a way that obscures the reference to crucifixion.
• ἐπαγγελία (epangelia) — transliteration: epangelia; literal “promise, announcement.” Semantic range: God’s sovereign, unilateral pledge to Abraham, structurally opposed throughout chs. 3-4 to νόμος (law) as a different category of relating to God — promise precedes and is not conditioned by law (3:17-18). English variants: “promise,” “pledge.” Contextual theological meaning: names the doctrine “The Abrahamic Covenant and Promise.” [NEW] Hungarian: ígéret. Risk: High — this term must be kept structurally distinct from szövetség (covenant, baseline Critical) and from törvény (law, baseline High) in translation; Paul’s argument depends on the reader perceiving promise and law as two different modes of divine dealing, and Hungarian must not merge “ígéret” into a mere synonym for “szövetség” or the argument’s logical structure collapses.
• διαθήκη (“covenant,” 3:15, 17) — [REUSED] szövetség (baseline Critical). Risk: Critical. Contextual note: Gal 3:15’s use of the ordinary Greek legal-testament sense of διαθήκη (“no one annuls or adds to a man’s will/covenant”) alongside its theological covenant sense should be preserved with a translator note, since Hungarian szövetség carries only the relational-covenant sense, not the legal-testament nuance present in the Greek wordplay.
• σπέρμα (sperma) — “seed,” of Abraham’s singular “seed” (Christ, 3:16) and the plural “seed” (believers, 3:29). [NEW] Hungarian: mag / utód(ok). Risk: Medium — the singular-to-corporate move (Christ, then all who are “in Christ” as Abraham’s seed) is theologically significant for the doctrine of union with Christ and must not be flattened by rendering σπέρμα inconsistently across 3:16 and 3:29.
• διαταγεὶς διʼ ἀγγέλων (“ordained/delivered through angels”) — [NEW] ἄγγελος, “angel,” standard. Hungarian: angyalok által elrendelve. Risk: Low.
• μεσίτης (mesitēs) — transliteration: mesitēs; literal “one who stands in the middle, a go-between.” Semantic range: a legal/covenantal intermediary (here, Moses, mediating the law at Sinai). English variants: “mediator,” “go-between,” “intermediary.” [NEW] Hungarian: közvetítő (recommended) — deliberately chosen over the more common Hungarian Bible rendering közbenjáró, in order to keep this term visually and conceptually distinct from [REUSED] közbenjárás (baseline High-risk “intercession” term for the Spirit’s/Christ’s direct intercessory prayer, Rom 8:26-27, 34). Risk: High — established Hungarian Bibles often do render μεσίτης as közbenjáró, sharing a root with közbenjárás; this creates real potential for Catholic readers to associate Moses-as-mediator language with the veneration/mediation of saints and Mary, a live doctrinal fault line the baseline already flags for “intercession.” Flag for theologian review; document the deliberate departure from the more common rendering.
• φρουρούμενοι / συγκλειόμενοι (“kept in custody / shut up,” 3:23) — [NEW] Hungarian: őrizet alatt tartva / bezárva. Risk: Medium — imprisonment imagery describing the law’s temporary custodial function; must not read as the law being portrayed as evil, only as temporary and restrictive by design.
• παιδαγωγός (paidagōgos) — transliteration: paidagōgos; literal “a slave charged with escorting/supervising a child to school,” not a modern “pedagogue/teacher.” Semantic range: a temporary custodial guide with disciplinary authority until the child reaches maturity, not to be confused with a source of instruction in content. English variants: “tutor,” “guardian,” “schoolmaster.” Contextual theological meaning: names the doctrine “The Law’s Purpose” directly — the law functioned as this kind of temporary custodian “until Christ came” (3:24-25). [NEW] Hungarian: nevelő / gyámunk (preferred: a törvény, mint nevelőnk). Risk: High — this concept overlaps closely with the Reformed systematic-theology category of the law’s “pedagogical” or “second use” (part of the baseline-flagged törvény hármas haszna, threefold use of the law), a fully developed Reformed Hungarian category without a Catholic systematic equivalent. Translate to Paul’s own temporary-custodian image without assuming the full Reformed threefold-use framework as settled background for all readers, per the baseline’s general instruction for “law.”
• ἐβαπτίσθητε εἰς Χριστόν (“baptized into Christ,” 3:27) — [NEW — first occurrence of baptism vocabulary in this curriculum] βάπτισμα/βαπτίζω, transliteration baptisma/baptizō, literal “to dip/immerse.” Hungarian: megkeresztelkedtetek Krisztusba. Risk: High — baptism is not addressed in the Romans baseline package at all, yet Galatians introduces it in a doctrinally loaded clause (“as many of you as were baptized into Christ have put on Christ”). Catholic sacramental theology holds baptism confers regenerating grace; Reformed sacramental theology holds baptism is a covenant sign and seal of a grace given by faith, not automatically conferred by the rite itself. Translate Paul’s own claim (baptism as identification with Christ) without adjudicating the sacramental-efficacy question; flag for theologian review as a new Critical-adjacent term requiring its own future translation-memory entry.
• Χριστὸν ἐνεδύσασθε (“you have put on Christ”) — [NEW] ἐνδύω, clothing metaphor. Hungarian: Krisztust öltöttétek fel / magatokra vettétek Krisztust. Risk: Low-Medium.
• οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ (3:28) — connects directly to the baseline doctrine “Unity of Jews and Gentiles” (Medium) and to freedom/slavery vocabulary (δοῦλος/ἐλεύθερος) treated fully in ch. 5. Risk: Medium-High in this occurrence given its foundational, oft-cited status; ensure the threefold parallel structure (ethnic/social/gender) is rendered with equal force in Hungarian, without any pair reading as weaker than the others.
• κληρονόμοι κατ’ ἐπαγγελίαν (“heirs according to promise”) — [NEW] κληρονόμος, transliteration klēronomos, “heir.” Hungarian: örökösök az ígéret szerint. Risk: Medium — ties together ígéret (promise, above) and inheritance/adoption vocabulary developed fully in ch. 4.

Chapter 4 (Gal 4:1–31)

• νήπιος (nēpios) — “a minor/infant (heir).” [NEW] Hungarian: kiskorú. Risk: Low.
• ἐπίτροπος / οἰκονόμος (“guardians and stewards/managers”) — [NEW] Hungarian: gyámok és gondviselők — note: gondviselő here is a generic household-steward sense, distinct from [REUSED] gondviselés (Providence, baseline Medium, God’s governance); a translator note should prevent readers from conflating this mundane household term with the theological doctrine of divine Providence elsewhere in this Language Package. Risk: Medium (due to this collision risk, not the term’s inherent difficulty).
• στοιχεῖα τοῦ κόσμου (stoicheia tou kosmou) — transliteration: stoicheia tou kosmou; literal “the elements/basic components of the world.” Semantic range: debated among interpreters — possibly the literal physical elements, possibly elementary/rudimentary religious principles (a “kindergarten” stage of religion, paralleling the paidagōgos image), possibly personified cosmic/astral powers. English variants: “elemental spirits,” “elemental forces,” “basic principles of the world.” [NEW] Hungarian: a világ elemei. Risk: Medium — must avoid two error extremes: (a) rendering in a way that suggests literal occult “spirit powers” (importing a syncretistic, animistic reading foreign to Hungarian Christian tradition and to Paul’s likely sense) or (b) flattening it to bland “worldly principles” that loses the connection to the immediately preceding law-as-paidagōgos / immature-stage argument. Flag for native speaker review with both options noted.
• πλήρωμα τοῦ χρόνου (“the fullness of time,” 4:4) — [NEW] πλήρωμα, “fullness, completion.” Hungarian: az idő teljessége. Risk: Medium — connects to Providence doctrine (God’s sovereign historical timing); standard, low ambiguity, but doctrinally weighty enough to warrant native-speaker-review routing consistent with baseline “providence” entry.
• ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον (“God sent forth his Son, born of a woman, born under the law”) — [REUSED] Isten Fia (Critical) + connects to baseline “Incarnation” (megtestesülés, High) and “Humanity of Christ” (Medium) doctrines. Risk: Critical — this is Galatians’ clearest Incarnation text and should be cross-referenced with the Romans baseline Incarnation doctrine for absolute consistency.
• ἐξαγοράσῃ τοὺς ὑπὸ νόμον (“to redeem those under the law,” 4:5) — [REUSED — same term as 3:13] megváltás. Risk: Critical.
• υἱοθεσία (huiothesia, “adoption”) — [REUSED] örökbefogadás (baseline Medium). Risk: Medium. Contextual note: Galatians 4:4-7 is, alongside Romans 8:15, the other major New Testament adoption text; the baseline’s Abba/Atya pairing must be applied identically here for cross-curriculum consistency.
• Ἀββά ὁ πατήρ (“Abba, Father,” 4:6) — [REUSED — exact baseline term, identical to Romans 8:15] Abba, paired with Atya. Risk: Medium (per baseline); consistency with Romans rendering is mandatory.
• οὐκέτι δοῦλος ἀλλὰ υἱός (“no longer a slave/servant but a son”) — [NEW — δοῦλος/υἱός contrast] Hungarian: már nem szolga, hanem fiú. Risk: Medium-High — this contrast is the emotional and doctrinal center of the “Adoption and Sonship” doctrine; must retain the sharp status contrast (slave vs. son with full inheritance rights, per the baseline’s adoption note) rather than a softer “worker vs. family member” framing.
• κληρονόμος διὰ θεοῦ (“an heir through God”) — [NEW, reuse of κληρονόμος] Hungarian: örökös Isten által. Risk: Medium.
• στοιχεῖα (recurrence, 4:9) — see above; risk Medium.
• ἀλληγορούμενα (“these things are symbolic/allegorical,” 4:24) — transliteration: allēgoreō. Literal: “spoken allegorically.” [NEW] Hungarian: ezek jelképes/allegorikus jelentésűek. Risk: Medium — Paul explicitly names his own interpretive method here (reading the Hagar/Sarah narrative typologically). Hungarian Catholic exegetical tradition has historically been comfortable with a developed allegorical/typological reading tradition (the medieval fourfold sense), while much of modern Hungarian Reformed exegesis emphasizes grammatical-historical method with typology used more cautiously; neither tradition should be assumed as the reader’s default hermeneutical lens — render Paul’s own stated method plainly.
• ἡ ἄνω Ἰερουσαλήμ (“the Jerusalem above,” 4:26) — [NEW] Hungarian: a fenti/mennyei Jeruzsálem. Risk: Medium — eschatological, not a claim about the earthly city’s contemporary political status; keep the register clearly heavenly/eschatological to avoid any perceived contemporary geopolitical implication.
• τέκνον ἐπαγγελίας (“child of promise”) — [NEW, reuse of ἐπαγγελία] Hungarian: az ígéret gyermeke. Risk: Medium.

Chapter 5 (Gal 5:1–26)

• τῇ ἐλευθερίᾳ…ἐλευθέρωσεν / ζυγῷ δουλείας (5:1) — “in the freedom with which he has set us free… a yoke of slavery.” ἐλευθερία (eleutheria) — transliteration: eleutheria; literal “freedom, liberty” (its major locus in the letter, after 2:4 and 3:28). Semantic range: freedom specifically from the law’s condemning power and from the necessity of law-works as a badge of covenant standing — not freedom from moral responsibility (5:13 immediately qualifies this). English variants: “freedom,” “liberty.” Contextual theological meaning: names the doctrine “Freedom in Christ.” [NEW] Hungarian: szabadság. Risk: High — must be immediately paired, per the text’s own structure, with the warning against using freedom “as an opportunity for the flesh” (5:13), so that Hungarian readers (across both traditions, which each have their own inherited caution about “freedom” being read as license) receive Paul’s own bounded, Spirit-governed definition rather than either a libertine or a merely rule-governed reading.
• ζυγὸς δουλείας (zygos douleias) — “a yoke of slavery/bondage.” [NEW] ζυγός, “yoke” (an animal’s harness, standard NT metaphor for subjection); δουλεία, “slavery, bondage” (root shared with 2:4’s καταδουλώσωσιν and 4:1-7’s δοῦλος). Hungarian: szolgaság igája. Risk: High — must use the same szolgaság/szolga root consistently across 2:4, 4:1-7, and 5:1 so Hungarian readers can trace this as a single sustained metaphor-argument across the letter, not disconnected local images.
• πίστις διʼ ἀγάπης ἐνεργουμένη (pistis di’ agapēs energoumenē, 5:6) — transliteration: pistis dia agapēs energoumenē; literal “faith working/being worked out through love.” Semantic range: faith as the sole ground of standing before God (5:5-6a restates the letter’s justification thesis), immediately and inseparably productive of love-driven action — the relationship between faith and love/works is one of organic fruit, not contributing cause, of justification. English variants: “faith working through love,” “faith expressing itself through love,” “faith energized by love.” Contextual theological meaning: names the doctrine “Faith Working through Love.” [NEW] Hungarian: a szeretet által munkálkodó hit. Risk: Critical — this is the single most direct collision point in Galatians with the Roman Catholic technical doctrine of fides caritate formata (“faith formed by love”), affirmed at the Council of Trent as the manner in which faith becomes justifying — i.e., love as a constitutive, formative component of justifying faith itself — versus the historic Reformed reading in which love is faith’s necessary fruit and evidence, not a co-contributing cause added to faith for justification to occur. The Hungarian rendering must preserve Paul’s own grammar (a passive/middle participle, “being worked out,” suggesting love as the observable outworking of a faith already reckoned righteous, cf. 2:16 and 5:5) without importing either community’s fully developed formation-of-faith or fruit-of-faith systematic category as the text’s stated meaning. Mandatory theologian review at every occurrence; treat with the same rigor as the baseline’s “grace” and “election” Critical entries.
• ὁ…νόμος πεπλήρωται…ἀγαπήσεις τὸν πλησίον σου (5:14, citing Lev 19:18) — “the whole law is fulfilled… You shall love your neighbor as yourself.” [NEW] Connects [REUSED] törvény to ἀγάπη. Hungarian: a törvény…betelik…Szeresd felebarátodat, mint magadat. Risk: High — names an aspect of “The Law’s Purpose” doctrine: love, not Torah-observance-as-badge, is what the law was always aiming at; must not be read as reintroducing law-works as a justification-ground through the back door — this is the law’s moral substance being fulfilled by Spirit-produced love, not a re-imposition of “works of the law” as defined in the core passage.
• πνεύματι περιπατεῖτε (pneumati peripateite, 5:16) — “walk by/in the Spirit.” πνεῦμα (pneuma) here (without the adjective ἅγιον, “holy,” though the referent is unambiguously the Holy Spirit given the flesh/Spirit contrast) — [REUSED, contextual application] Szentlélek, rendered contextually as Lélek in the flesh/Spirit antithesis passages (5:16-25), following established Hungarian Bible-translation convention of capitalizing Lélek to signal the divine referent without repeating the full compound term at every clause. Risk: High — a translator note should record that Lélek here always refers to the Szentlélek of the baseline package, not a generic “spirit” (e.g., human spirit or disposition); consistency of capitalization is essential across all six chapters’ Spirit-language.
• ἐπιθυμία σαρκός (“desire/lust of the flesh,” 5:16) and ἔργα τῆς σαρκός (“works of the flesh,” 5:19) — σάρξ (sarx) here activates its third major semantic-range sense (see 2:16, 2:20 above for senses 1-2): the morally compromised human nature in active opposition to the Spirit, the seat and source of sinful desire. [NEW — this specific sense] Hungarian: a test kívánsága / a test cselekedetei. Risk: High — the translator note begun at 2:16 must be completed here: Hungarian test is now doing triple duty (body/lineage/sinful-nature), and this passage is where the sinful-nature sense is unambiguous and dominant; ensure no confusion with the neutral bodily sense of 2:20.
• αἵρεσις (hairesis, within the vice-list, 5:20) — transliteration: hairesis; literal “a choosing, hence a faction or party formed by a chosen allegiance.” Semantic range in the first century: primarily “sect, faction, party-divisiveness” (as also in Acts, of the “sect” of the Sadducees/Pharisees/Christians) — NOT the later, technical, post-Nicene sense of “heresy” as formal doctrinal deviation from creedal orthodoxy. English variants: “factions,” “dissensions,” “sectarianism” (older translations: “heresies”). [NEW] Hungarian: szakadás / párttusa / megosztottság (recommended) — explicitly not eretnekség (“heresy”). Risk: High — Hungarian eretnekség carries centuries of loaded Catholic-Protestant mutual-condemnation freight from the Reformation and Counter-Reformation era in Hungary specifically; rendering Paul’s vice-list term with this word would retroactively import post-Reformation doctrinal-controversy connotations into a first-century list of relational sins (strife, factionalism), radically misrepresenting Paul’s actual point and unnecessarily reactivating a live intra-Hungarian-Christian sore point. This is a clear candidate for the forbidden-substitution list in the AI translation requirements document.
• φαρμακεία (“witchcraft/sorcery,” within the same list, 5:20) — [NEW] Hungarian: varázslás / boszorkányság. Risk: Medium — historical note: Hungary has its own history of witch-persecution; render as the text’s plain condemnation of occult practice without embellishing rhetoric that could seem to comment on that history.
• καρπὸς τοῦ πνεύματος (karpos tou pneumatos, 5:22-23) — “fruit of the Spirit.” [NEW] Hungarian: a Lélek gyümölcse. Risk: Medium — the nine-item list (ἀγάπη/szeretet, χαρά/öröm, εἰρήνη/[REUSED] béke, μακροθυμία/hosszútűrés, χρηστότης/jóság, ἀγαθωσύνη/jóindulat, πίστις/[REUSED] hit (here in the sense of “faithfulness/reliability” rather than saving trust — a distinct semantic-range note), πραΰτης/szelídség, ἐγκράτεια/önmegtartóztatás) is individually low-risk vocabulary, but as a structural unit contrasted with the “works of the flesh” list it carries Medium risk: it must read as a single organic fruit (singular in Greek, καρπός) produced by the Spirit, not as nine separately achievable works a believer produces by effort — the grammatical singular should be preserved in Hungarian (a Lélek gyümölcse, not gyümölcsei) to retain this unity.
• τὴν σάρκα ἐσταύρωσαν (“crucified the flesh,” 5:24) — [NEW, reuse of σάρξ + σταυρός] Hungarian: megfeszítették a testet (annak vágyaival és kívánságaival együtt). Risk: High — ties back to the core passage’s synestaurōmai (2:20); this is the same crucifixion-reality applied to the ongoing moral life, and must be read as the outworking of the once-for-all co-crucifixion of 2:20, not a separate, repeatable act of ascetic self-punishment.

Chapter 6 (Gal 6:1–18)

• ἀλλήλων τὰ βάρη βαστάζετε (allēlōn ta barē bastazete, 6:2) — “bear one another’s burdens.” βάρος, transliteration baros, “weight, burden.” βαστάζω, transliteration bastazō, “to carry, bear, lift.” [NEW] Hungarian: hordozzátok egymás terheit. Risk: Low-Medium — names the doctrine “Bearing One Another’s Burdens”; low lexical risk, but should be read alongside the following term for its full doctrinal weight.
• ὁ νόμος τοῦ Χριστοῦ (“the law of Christ,” 6:2) — [NEW] Combines [REUSED] törvény with Christ. Hungarian: Krisztus törvénye. Risk: Medium-High — must not be read as reintroducing “works of the law” (the core passage’s rejected category) through the back door; “the law of Christ” here names the Spirit-produced, love-shaped pattern of mutual burden-bearing (cf. 5:14’s love-fulfills-the-law statement), continuous with ch. 5’s argument, not a new legal code of external requirements.
• δοκιμάζω (“let each one test/prove his own work,” 6:4) — [NEW] Hungarian: vizsgálja meg. Risk: Low.
• ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει (“whatever a man sows, that he will also reap,” 6:7-8) — σπείρω/θερίζω, transliteration speirō/therizō, “sow/reap.” [NEW] Hungarian: amit vet az ember, azt fogja aratni is. Risk: Medium — an agricultural moral-causation metaphor; translator note should clarify this describes God’s own moral governance of consequences (tied to “sowing to the flesh” = corruption, “sowing to the Spirit” = eternal life), not an impersonal, self-operating law of cosmic cause-and-effect (karma); this is the same category of caution the baseline records for “providence” (avoid impersonal-fate renderings) and should be cross-referenced.
• καινὴ κτίσις (kainē ktisis, 6:15) — transliteration: kainē ktisis; literal “new creation.” Semantic range: not mere personal moral renewal but participation in the inaugurated new creation order, in which the old circumcision/uncircumcision distinction is rendered irrelevant. English variants: “new creation,” “new creature.” Contextual theological meaning: names the doctrine “Circumcision and the New Creation,” the letter’s climactic summary category. [NEW] Hungarian: új teremtés. Risk: High — must be rendered with cosmic/eschatological force (a new order of existence inaugurated by Christ), not softened into an individualistic “megújult ember” (“a renewed person”) alone, which would lose the corporate, creation-wide scope the term carries alongside Romans 8’s parallel “creation” language (already present conceptually in the Romans baseline, though not a fixed TM term there).
• Ἰσραὴλ τοῦ θεοῦ (“the Israel of God,” 6:16) — [REUSED, proper name] Izrael (baseline Low-risk proper name) combined into a theologically freighted phrase. Risk: High in this specific combination — the baseline already flags Israel for “contemporary political sensitivity” and for its central role in the Romans 9-11 election debate; Galatians 6:16 additionally raises the historically contested question of whether “the Israel of God” designates the (Jewish and Gentile) church as continuous/identified with Israel, or believing ethnic Israel within the wider church, or ethnic Israel as such — a live supersessionism-adjacent question with real pastoral weight given Hungary’s own twentieth-century history. Translate Paul’s phrase plainly, without resolving this exegetical debate in the translation itself; flag for theologian review.
• στίγματα τοῦ Ἰησοῦ (stigmata tou Iēsou, 6:17) — transliteration: stigmata; literal “marks, brands” — in the Greco-Roman world, most commonly the brand-marks burned or cut into a slave’s or soldier’s body to indicate ownership or unit allegiance. Semantic range here: Paul’s scars from persecution (cf. 2 Cor 11:23-25), worn as evidence of belonging to and suffering for Christ — a slave-branding metaphor, not a claim of supernatural wound-replication. English variants: “marks,” “scars,” “brand-marks.” [NEW] Hungarian: Jézus jelei / Jézus bélyegei testemen — explicitly not the transliterated loanword stigmák. Risk: Critical — Hungarian Catholic devotional tradition uses stigmák/stigmatizáció as an established technical term for the specific mystical phenomenon of wounds resembling Christ’s crucifixion wounds appearing on the bodies of certain venerated figures (e.g., Padre Pio, popularly known and discussed in Hungarian Catholic piety). Using the transliterated loanword here would cause Catholic-background readers to hear Paul as claiming a miraculous stigmata experience, rather than his actual, plain meaning: ordinary physical scars from beatings and persecution, born as a slave bears an owner’s brand. This is a clear, high-impact false-cognate collision requiring an explicit forbidden-substitution entry and mandatory theologian review at this verse.
• χάρις μεθ’ ὑμῶν (“grace be with you,” closing) — [REUSED] kegyelem. Risk: Critical (baseline).

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End of semantic analysis. Continue to analysis/08_core_glossary.md for the consolidated, risk-tiered glossary table covering every chapter of Galatians.