Semantic Analysis: Galatians 1–6 (Koine Greek → Javanese)

PART 1 — Core Passage Verse-by-Verse: Galatians 2:15–21

Theological anchor of the curriculum: Paul’s confrontation with Peter at Antioch becomes the classic statement of Justification by Faith, Law and Grace, and Crucifixion with Christ.

Galatians 2:15 — “We ourselves are Jews by nature and not sinners from among the Gentiles”

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
Jews	Ἰουδαῖοι / Ioudaioi	people of Judah	ethnic-covenantal identity	”Jews,” “Jewish people”	Paul identifies himself and Peter as covenant insiders before turning the argument against relying on that status	Tiyang Yahudi — Risk: Low. Established proper-ethnonym, no collision.
by nature	φύσει / physei	by birth, by natural origin	inborn status vs. acquired status	”by nature,” “by birth,” “natural-born”	Contrasts ascribed covenant status with what actually justifies (not works of law)	miturut lairipun — Risk: Low.
Gentiles [BASELINE REUSE]	ἐθνῶν / ethnōn	the nations	non-Jewish peoples	”Gentiles,” “nations,” “pagans”	Category later shown in Galatians to have equal standing in Christ (doctrine: Unity of Jews and Gentiles, reused from Romans)	bangsa liya — Risk: Medium (per baseline registry).
sinners [BASELINE REUSE, extended]	ἁμαρτωλοί / hamartōloi	those who miss the mark	moral transgressors; also a Jewish social label for Gentiles as ritually/morally “outside"	"sinners,” “outsiders”	Paul cites the Jewish assumption that Gentiles are definitionally “sinners” — a premise he is about to dismantle	tiyang dosa (root: dosa, baseline) — Risk: High in this verse specifically, because the term is being used ironically/rhetorically (quoting a Jewish-insider assumption), not as flat doctrinal statement. Translator note required so the irony is not lost.

Galatians 2:16 — “yet we know that a person is not justified by works of the law but through faith in Jesus Christ… because by works of the law no one will be justified”

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
justified [BASELINE REUSE]	δικαιοῦται / dikaioutai	declared righteous	forensic acquittal, not moral transformation	”justified,” “made right,” “declared righteous”	The theological center of Galatians and Romans: right standing before God is a legal declaration, not an achievement	kaanggep bener dening Gusti Allah — Risk: Critical (per baseline). Must reuse exactly; no substitution permitted.
works of the law [NEW]	ἔργα νόμου / erga nomou	deeds/products of the Torah	Torah-observance generally, esp. boundary markers (circumcision, food laws, Sabbath) invoked as badges of covenant membership	”works of the law,” “observing the law,” “legal works”	The precise target Paul denies as a basis of justification; must be kept distinct from “good works” generally (which Galatians does not condemn — cf. 6:9-10)	pakaryan-pakaryan angger-anggering Toret — Risk: Critical. New term built on baseline angger-anggering Toret (law). Rationale: must not collapse into “good deeds” broadly, which would blur Paul’s specific polemic against Torah-boundary-marker righteousness. Register as new Critical-risk registry entry.
faith in Jesus Christ [NEW]	πίστεως Ἰησοῦ Χριστοῦ / pisteōs Iēsou Christou	faith of/belonging to/in Jesus Christ	genitive is grammatically ambiguous: objective genitive (“faith directed toward Christ”) or subjective genitive (“Christ’s own faithfulness”)	“faith in Jesus Christ,” “faithfulness of Jesus Christ”	Central to the doctrine of Justification by Faith; this curriculum follows the objective-genitive convention consistent with baseline’s established faith entry (“object of faith must always be specified as Christ”)	pitados dhateng Gusti Yesus Kristus — Risk: Critical. Renders the objective-genitive sense explicitly (faith directed toward Christ) to avoid ambiguity Javanese cannot otherwise carry. Flag for theologian review at every occurrence (2:16 [x2], 2:20, 3:22) since the exegetical choice is non-obvious.
we have believed [BASELINE REUSE, verb form]	ἐπιστεύσαμεν / episteusamen	we put trust	trusting reliance	”we believed,” “we have believed,” “we put our faith”	Same root as pistis/pitados; Paul’s own action models the doctrine he teaches	kita sampun pitados — Risk: Medium.
no flesh [idiom]	οὐ…πᾶσα σάρξ / ou…pasa sarx	not all flesh / no flesh	Hebraic idiom = “no human being,” “no one"	"no one,” “no human being,” “no flesh”	Universal negation — nobody is justified by law-works; ties to Romans’ Universal Human Accountability doctrine	boten wonten tiyang setunggal-tunggala — Risk: Low. Idiom resolved to plain meaning per baseline idiom-handling rule (do not translate literally as “daging”).

Galatians 2:17 — “if… we too were found to be sinners, is Christ then a servant of sin? Certainly not!”

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
found to be sinners [BASELINE REUSE, extended]	εὑρέθημεν… ἁμαρτωλοί / heurethēmen hamartōloi	we were discovered as sinners	exposed moral status	”found to be sinners,” “shown to be sinners”	Anticipates and rejects the antinomian objection that grace-based justification makes Christ complicit in sin	kaanggep dados tiyang dosa — Risk: Medium.
servant of sin [NEW]	διάκονος ἁμαρτίας / diakonos hamartias	minister/servant of sin	one who serves/promotes sin’s cause	”minister of sin,” “agent of sin,” “servant of sin”	Rhetorical near-blasphemy Paul immediately rejects; safeguards Christ’s holiness against a false inference from grace	abdinipun dosa — Risk: High. Must be clearly marked as the false conclusion Paul rejects, not a possible truth, or it risks being read as a real theological claim.
Certainly not! / God forbid [idiom]	μὴ γένοιτο / mē genoito	may it not become/happen	strongest Greek negation idiom, used 10x in Paul (14x total NT)	“Certainly not!,” “By no means!,” “God forbid!,” “Never!”	Paul’s characteristic emphatic rejection of a false inference from his own argument	Ora pisan-pisan! or Sanès babar pisan! — Risk: Low, but flagged for consistent idiomatic (not literal) rendering across all Galatians occurrences (2:17; 3:21).

Galatians 2:18 — “For if I rebuild what I tore down, I prove myself to be a transgressor”

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
rebuild / tear down	οἰκοδομῶ / καταλύω / oikodomō / katalyō	build up / demolish	construction-demolition metaphor for reinstating vs. abolishing the law’s authority	”rebuild / tore down,” “build again / destroyed”	Returning to law-keeping as a basis for righteousness after having renounced it	mbangun malih / mbubrah — Risk: Medium. Metaphor renders naturally in Javanese (building imagery is culturally transparent).
transgressor [NEW]	παραβάτην / parabatēn	one who steps across (a boundary)	law-breaker, one who violates a fixed standard	”transgressor,” “lawbreaker,” “law-violator”	Paul argues that reverting to law as the ground of righteousness — after abandoning it for Christ — itself constitutes transgression	tiyang ingkang nerak angger-anggering Toret — Risk: Medium. Builds on baseline angger-anggering Toret.

Galatians 2:19 — “For through the law I died to the law, so that I might live to God. I have been crucified with Christ”

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
died to the law	νόμῳ ἀπέθανον / nomō apethanon	I died to/by the law	the law itself, rightly understood, drives a person to its own end/fulfilment in Christ	”died to the law,” “law itself put me to death regarding the law”	Paradoxical: the law’s own verdict of condemnation is what frees the believer from seeking life through it	pejah tumrap angger-anggering Toret — Risk: High. Requires explanatory context; the paradox does not translate transparently.
live to God	ζήσω θεῷ / zēsō theō	I might live for/to God	new orientation of life, God-directed existence	”live to God,” “live for God,” “live unto God”	The positive counterpart of dying to the law: a life reoriented wholly toward God	gesang kagem Gusti Allah — Risk: Low.
crucified with Christ [NEW — Critical, doctrine anchor]	Χριστῷ συνεσταύρωμαι / Christō synestaurōmai	I have been co-crucified with Christ	perfect tense = a past completed act with continuing present result; union with Christ’s death	”crucified with Christ,” “I have been co-crucified with Christ”	Doctrinal core “Crucified with Christ”: the believer’s old identity/standing under law and sin has been decisively ended through union with Christ’s death — not a repeatable ritual or ascetic achievement	sampun disalib bebarengan kaliyan Gusti Kristus — Risk: Critical. Must be sharply distinguished from mati raga (Javanese/kejawen ascetic self-mortification, a repeatable discipline for attaining spiritual refinement) and from tapa (ascetic withdrawal). This is a completed, once-for-all judicial-relational union accomplished by Christ, not a mystical or ascetic technique the believer performs. Route to human theologian review every occurrence.

Galatians 2:20 — “It is no longer I who live, but Christ who lives in me… I live by faith in the Son of God, who loved me and gave himself for me”

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
I no longer live… Christ lives in me	ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός	I live, no longer I; Christ lives in me	union/indwelling language	”no longer I who live, Christ lives in me”	Flows directly from “crucified with Christ” — the believer’s new identity is Christ-indwelt, feeding doctrine “Christian Identity in Christ” (Romans baseline doctrine, extended here)	Sampun sanès kula ingkang gesang, nanging Gusti Kristus ingkang gesang wonten ing kula — Risk: High. Must not be softened into mere moral imitation of Christ; this is indwelling union.
in the flesh [NEW — neutral/physical sense]	ἐν σαρκί / en sarki	in flesh	here: ordinary physical/bodily existence (neutral, not moral-corruption sense)	“in the flesh,” “in my body,” “in this earthly life”	Distinguishes Galatians’ TWO senses of sarx: physical embodiment (neutral, here) vs. sinful nature opposed to Spirit (moral sense, ch. 5)	wonten ing badan kadagingan (lit. “in the fleshly body,” used here in its neutral physical sense) — Risk: High. Because sarx carries a second, morally loaded sense elsewhere in Galatians (ch. 5), every occurrence must be checked against context before selecting the neutral vs. moral rendering. See Chapter 5 entry below for full treatment.
faith in/of the Son of God [NEW, ties to pistis Christou]	πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ / pistei zō tē tou huiou tou theou	by faith I live, [the faith] of the Son of God	same objective/subjective genitive ambiguity as 2:16	”faith in the Son of God,” “faith of the Son of God”	Reinforces doctrine of Justification by Faith and Sonship of Christ (baseline Critical doctrine) together	kula gesang lantaran pitados dhateng Putrané Gusti Allah — Risk: Critical. Reuses baseline Putrané Gusti Allah exactly for “Son of God.”
loved me and gave himself for me [NEW]	ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ	having loved me and having handed himself over on behalf of me	substitutionary self-giving; ὑπέρ = “on behalf of / for the sake of"	"loved me and gave himself for me,” “loved me and gave his life for me”	Personal, substitutionary atonement language — grounds the doctrine of grace in Christ’s specific, personal self-sacrifice, not an abstract transaction	ingkang ngasihi kula saha masrahaken sariranipun piyambak kangge kula — Risk: High. The personal pronoun (“for ME”) must be preserved; do not generalize to “for humanity” and lose the intimate, individual address.

Galatians 2:21 — “I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose”

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
nullify / set aside [NEW]	ἀθετῶ / athetō	I set aside, annul, reject	render invalid/void something previously established	”nullify,” “set aside,” “reject,” “make void”	Paul insists that reverting to law-righteousness would functionally nullify grace — a warning central to “Law and Grace”	nyuwak — Risk: High. New verb entry; must be used consistently wherever grace/covenant nullification language recurs (cf. Gal 3:15, 3:17; Rom 3:31 uses a related concept).
grace of God [BASELINE REUSE]	χάριν τοῦ θεοῦ / charin tou theou	God’s grace/favor	unmerited favor	”grace of God”	Doctrine “Grace” (Critical, baseline) — this verse is the hinge text: grace and law-righteousness are mutually exclusive grounds of standing before God	sih-rahmatipun Gusti Allah — Risk: Critical (per baseline). Never kasekten, wahyu, or utang budi.
righteousness [BASELINE REUSE]	δικαιοσύνη / dikaiosynē	right standing	forensic right-standing, not moral achievement	”righteousness”	Same term as Romans; here used in the conditional clause to state what would follow IF law could produce it (it cannot)	kabeneran — Risk: Critical (per baseline).
died for no purpose / died in vain [NEW]	δωρεὰν ἀπέθανεν / dōrean apethanen	died freely/for nothing/without cause	dōrean shares its root with dōron (gift) — the same conceptual root-family as charis (grace); here it means “gratuitously, pointlessly, in vain"	"died for no purpose,” “died in vain,” “died needlessly”	The devastating logical conclusion Paul draws if law-righteousness were possible: Christ’s death would be emptied of meaning	Gusti Kristus sedanipun mboten wonten gunanipun — Risk: Critical. Translator note: dōrean is etymologically kin to the word-family behind “grace/gift,” a wordplay largely untranslatable into Javanese; a footnote should record the Greek connection for teaching purposes without importing it into the running text.

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 — Paul’s Apostleship and the True Gospel

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
apostle [BASELINE REUSE]	ἀπόστολος / apostolos	one sent	delegated, authoritative sent-one	”apostle”	Paul opens by asserting his apostleship comes directly from God, not human appointment — grounding doctrine “Paul’s Apostleship”	utusan — Risk: Medium (per baseline). Never rasul (Islamic prophetic-succession term).
raised him from the dead [BASELINE REUSE]	ἐγείραντος αὐτὸν ἐκ νεκρῶν / egeirantos auton ek nekrōn	having raised him from among the dead	bodily, historical resurrection	”raised him from the dead”	Same doctrine as Romans’ Resurrection of Christ (Critical)	ingkang sampun ngwungokaken Panjenenganipun saking pati — reuses wungu saka pati — Risk: Critical (per baseline). Never titisan.
grace and peace [BASELINE REUSE]	χάρις…καὶ εἰρήνη / charis kai eirēnē	grace and peace	Paul’s standard salutation formula	”grace and peace”	Standard epistolary greeting carrying full theological weight	sih-rahmat saha katentreman — Risk: Critical/Medium respectively (per baseline).
present evil age [NEW]	τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ / tou aiōnos tou enestōtos ponērou	the present-standing evil age	apocalyptic two-age framework (this present evil age vs. the age to come)	“this present evil age,” “the present evil world”	Christ’s death rescues believers out of the current fallen world-order, not merely from personal sin-guilt	jaman donya ingkang awon samenika — Risk: Medium. Note possible (helpful, not doctrinally identical) cultural resonance with the Javanese zaman edan (“age of madness,” from Ranggawarsita) moral-decline motif; teaching note should clarify the biblical apocalyptic two-age framework is not a repeating cycle but a decisive redemptive-historical turn.
different gospel / another gospel [NEW]	ἕτερον εὐαγγέλιον…ἄλλο / heteron euangelion…allo	a different gospel…another	heteros = a gospel of a different kind/category; allos = “there is not another [true] one"	"different gospel,” “another gospel”	Doctrine “The True Gospel versus False Gospels”: there is exactly one authentic Injil; any substitute is not a variant form of it but a fundamentally different message	Injil sanès — Risk: High. Reuses baseline Injil exactly; “sanès” (different/other) marks the counterfeit. Flag for theologian review since the entire doctrine of Galatians turns on this distinction.
pervert the gospel [NEW]	μεταστρέψαι τὸ εὐαγγέλιον / metastrepsai to euangelion	to turn/distort the gospel	twist something into its opposite	”pervert,” “distort,” “corrupt”	The false teachers do not merely add to the gospel but invert it	ngowahi Injil temenan dados sanès kalakuanipun — Risk: High.
accursed / anathema [NEW]	ἀνάθεμα ἔστω / anathema estō	let him be accursed / devoted to destruction	severe judicial curse, handed over to God’s judgment	”let him be accursed,” “let him be under God’s curse”	Paul’s strongest possible condemnation of false-gospel preaching — even an angel would fall under it	kenging ipat-ipat — Risk: High. See also curse entry (ch. 3) for full cultural-risk rationale: must be clearly framed as God’s judicial verdict, distinct from Javanese tenung/santet (invoked sorcery-curse) or the folk practice of ipat-ipat as a spoken malediction between persons.
revelation [NEW — Critical, forbidden-term collision]	ἀποκάλυψις / apokalypsis; verb ἀποκαλύψαι / apokalypsai	an uncovering, unveiling	disclosure of previously hidden divine truth	”revelation,” “revealed”	Paul insists his gospel came not from human teaching but directly from God’s disclosure — grounding his apostolic authority	kawiyakan (noun) / mbabaraken (verb) — Risk: Critical. Do NOT use wahyu: the baseline registry forbids wahyu for calling/election/glory/power-of-God because it denotes the impersonal, transferable mystical mandate-light believed to legitimize a Javanese ruler. Since Galatians 1:12 and 1:16 use “revelation” in a context very close to divine authorization of a messenger, the risk of a translator reaching for wahyu here is unusually high. kawiyakan (from wiyak, “to open/uncover,” a native verb unconnected to the wahyu mandate-tradition) and mbabaraken (to unfold/disclose, used of unveiling hidden truth) are the required substitutes. Register this as a new Critical forbidden-substitution rule for the Galatians package.
set apart from my mother’s womb [NEW, ties to Divine Calling]	ἀφορίσας με ἐκ κοιλίας μητρός μου / aphorisas me ek koilias mētros mou	having set me apart from my mother’s womb	pre-natal divine election to a specific calling	”set apart before I was born,” “set me apart from birth”	Extends baseline doctrine Divine Calling/Effectual Calling to Paul’s own apostolic commissioning	kapisahaken wiwit saking guwa-garbaning biyung kula — Risk: High. Ties to baseline katimbalan; must retain personal-relational sense, not impersonal predestined fate (pesthi).
zealous for the traditions of my fathers [NEW]	ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων / zēlōtēs…patrikōn paradoseōn	being a zealot for ancestral traditions	inherited religious-cultural custom, defended with fervor	”traditions of my fathers,” “ancestral traditions”	Describes Paul’s pre-conversion zeal for inherited Jewish tradition — the very kind of inherited-tradition confidence Galatians will show is insufficient for righteousness	tata-cara leluhur — Risk: Medium. Cultural collision note: Javanese society holds strong reverence for leluhur (ancestors) and ancestral custom (adat); this term must be taught as a historical description of Paul’s pre-Christian zeal, not an implicit endorsement or condemnation of Javanese ancestral custom generally.
churches [BASELINE REUSE]	ἐκκλησίαις / ekklēsiais	assemblies	gathered believing communities	”churches”	Doctrine “Church as God’s People”	pasamuwan-pasamuwan — Risk: Medium (per baseline).

Chapter 2 (beyond the core passage 2:15–21) — Apostleship Confirmed, Truth of the Gospel Defended

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
false brothers [NEW]	ψευδάδελφοι / pseudadelphoi	false brothers	infiltrators posing as believers	”false brothers,” “false believers”	Those who sought to reimpose circumcision/law-keeping on Gentile believers	sedherek palsu — Risk: Medium.
freedom [NEW — first occurrence, doctrine anchor]	ἐλευθερίαν / eleutherian	freedom, liberty	freedom from law’s condemning/enslaving claim, from sin, from the “elements of the world"	"freedom,” “liberty”	Doctrine “Freedom in Christ”: the false brothers “spied out” the Galatians’ freedom in order to re-enslave them to law-keeping	kamardikan — Risk: High. Javanese kamardikan is the standard word for national/political independence (cf. Indonesian Independence Day, Hari Kemerdekaan), carrying strong modern nationalist connotations. Every occurrence needs contextual framing that this is spiritual freedom from sin, the law’s condemnation, and the “elements of the world” (Gal 4:3, 4:9) — not political liberty.
truth of the gospel [NEW]	ἀλήθεια τοῦ εὐαγγελίου / alētheia tou euangeliou	the truth of the gospel	the gospel’s unaltered, authentic content	”truth of the gospel”	The specific content Paul refused to compromise even under pressure from “pillars”	kayektosaning Injil — Risk: High. Built on baseline Injil.
pillars [NEW]	στῦλοι / styloi	pillars, columns	metaphor for reputed, foundational leaders (James, Cephas, John)	“pillars,” “reputed leaders”	Recognized apostolic leadership; Paul’s point is that even they added nothing to his gospel	cagak-cagaking pasamuwan — Risk: Low-Medium.
right hand of fellowship [BASELINE REUSE]	δεξιὰς…κοινωνίας / dexias koinōnias	right hands of fellowship	formal gesture confirming shared partnership in ministry	”right hand of fellowship”	Doctrine Christian Fellowship (baseline) applied to apostolic partnership	tangan tengen tandha patunggilan — reuses baseline patunggilan — Risk: Low.
circumcision [NEW — Critical, doctrine anchor]	περιτομή / peritomē	circumcision	the Abrahamic covenant sign (Gen 17); by Paul’s time also a contested boundary-marker demanded of Gentile converts	”circumcision”	Doctrine “Circumcision and the New Creation”: the flashpoint issue of the whole letter — whether Gentile believers must be circumcised to be fully included in God’s people	tetak (noun/verb, standard Javanese-Indonesian term also used for the Islamic practice of sunat) — Risk: Critical. MAJOR cultural-collision risk: in Javanese Muslim society, tetak/sunat is a living, socially central rite of passage marking a boy’s religious maturity and Islamic identity. Paul’s statements that “circumcision counts for nothing” (Gal 5:6; 6:15) or “if you accept circumcision, Christ will be of no advantage to you” (Gal 5:2) could easily be misheard by a Javanese Muslim-background audience as a direct polemic against the practice of Islamic sunat itself, rather than Paul’s specific point about the OT covenant sign as a basis of righteousness before God. Every occurrence requires a teaching note distinguishing (a) the historical Abrahamic covenant-sign question Paul is actually addressing from (b) contemporary Javanese circumcision practice, which is not itself in view. Route to human theologian review at every occurrence.
Judaize [NEW]	ἰουδαΐζειν / ioudaizein	to live as a Jew, to Judaize	adopting Jewish covenant-boundary practices, esp. under social pressure	”to live like Jews,” “to Judaize”	Peter’s withdrawal at Antioch implicitly pressured Gentiles to Judaize — the concrete social enactment of the false-gospel danger	kapeksa urip kados tiyang Yahudi — Risk: Medium.
hypocrisy [NEW]	ὑπόκρισις / hypokrisis	play-acting, hypocrisy	inconsistency between profession and practice	”hypocrisy,” “insincerity”	Peter’s table-withdrawal was hypocrisy because it contradicted the truth of the gospel he had already embraced	lamis — Risk: Low.
grace given to me [BASELINE REUSE]	τὴν χάριν τὴν δοθεῖσάν μοι / tēn charin tēn dotheisan moi	the grace given to me	grace as the basis of Paul’s specific apostolic ministry	”the grace given to me”	Applies baseline Grace doctrine to ministry calling	sih-rahmat ingkang kaparingaken dhateng kula — Risk: Critical (per baseline).

Chapter 3 — The Abrahamic Covenant, the Law’s Purpose, and Justification by Faith

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
bewitched [NEW — Critical]	ἐβάσκανεν / ebaskanen	cast the evil eye upon, bewitched	folk-magical metaphor for being led astray by a deceptive, almost hypnotic influence	”bewitched,” “put a spell on,” “who has deceived you”	Rhetorical rebuke expressing Paul’s astonishment that the Galatians abandoned the plainly-preached cross for law-works	Rendering: kadospundi dene panjenengan sami kena panguna-guna (lit. “how have you come to be under a spell/deceptive influence”) — Risk: Critical. Javanese guna-guna/santet/tenung refers to a widely and literally believed system of witchcraft practiced through dukun. Using this imagery risks either (a) trivializing Paul’s rhetoric into a throwaway figure of speech, or (b) inadvertently affirming the real spiritual danger of guna-guna as a live category alongside gospel truth. Require a translator note clarifying Paul’s use is a rhetorical accusation of deception/false teaching, not an endorsement of literal sorcery, and route every occurrence to human theologian review.
imputed righteousness [BASELINE REUSE — direct parallel to Romans 4]	ἐλογίσθη αὐτῷ εἰς δικαιοσύνην / elogisthē autō eis dikaiosynēn	it was credited to him for righteousness	righteousness credited by faith, not earned	”counted to him as righteousness,” “credited to him as righteousness”	Galatians 3:6 quotes Genesis 15:6 — the identical proof-text used in Romans 4; MUST be rendered identically for cross-curriculum theological consistency	kabeneran kang kaanggep saking Gusti Allah — Risk: Critical (per baseline, reused verbatim).
blessing of Abraham [NEW]	εὐλογία τοῦ Ἀβραάμ / eulogia tou Abraam	Abraham’s blessing	the Abrahamic covenant promise, now extended to Gentile believers by faith	”blessing of Abraham”	Doctrine “The Abrahamic Covenant and Promise”: Gentiles inherit Abraham’s blessing through faith, not through becoming ethnically/ritually Jewish	berkahipun Abraham — Risk: Medium. New term “berkah” (blessing) — a widely understood Javanese/Indonesian loanword; risk is low collision but must be anchored to the specific covenant promise, not generalized good fortune.
curse of the law [NEW]	κατάρα τοῦ νόμου / katara tou nomou	the law’s curse	the judicial condemnation the law pronounces on lawbreakers	”curse of the law”	Sets up the redemption doctrine: Christ redeems believers from this curse by bearing it himself	ipat-ipating angger-anggering Toret — Risk: High. Cultural note: Javanese ipat-ipat (spoken curse/malediction) exists alongside the more feared santet/tenung (invoked sorcery-curse); this term must be anchored explicitly to God’s own judicial verdict under the Mosaic law, not to any human or spirit-invoked curse.
redeemed [NEW]	ἐξηγόρασεν / exēgorasen	bought out, bought back	commercial ransom/purchase metaphor applied to deliverance from the law’s curse	”redeemed,” “bought us back,” “ransomed”	Christ’s death is the price paid to release believers from the law’s curse — doctrine “The Law’s Purpose” intersecting with atonement	sampun nebus — Risk: High. Nebus (to redeem/ransom, buy back) is a natural, non-syncretistic commercial-transaction verb; ensure it is not confused with any notion of ritual appeasement offerings (sesaji) made to spirits for protection.
becoming a curse for us [NEW — substitutionary, ties to Crucified with Christ]	γενόμενος ὑπὲρ ἡμῶν κατάρα / genomenos hyper hēmōn katara	having become a curse on our behalf	Christ personally absorbs the law’s curse in the place of those under it	”having become a curse for us”	Sharpest substitutionary-atonement statement in Galatians; Christ, not the believer, bears the curse	Panjenenganipun piyambak dados ipat-ipat kanggé kita — Risk: Critical. Must retain the shocking substitutionary force (the sinless one becoming accursed) without implying Christ himself was guilty.
promise [NEW]	ἐπαγγελία / epangelia	promise, announcement	God’s covenantal pledge, distinct from a common human promise	”promise”	Doctrine “The Abrahamic Covenant and Promise”: righteousness and inheritance come by promise received through faith, not by law	janjinipun Gusti Allah — Risk: Medium. Kept distinct from the heavier baseline term prajanjian (covenant, the formal binding relationship); “janji” names the specific pledged content within that covenant relationship.
seed [NEW]	σπέρμα / sperma	seed, offspring	can be read as collective (“descendants”) or singular (“one descendant”); Paul deliberately reads Genesis’s singular grammatical form christologically (Gal 3:16)	“seed,” “offspring,” “descendant”	Paul’s argument depends on the grammatical singular of “seed” pointing specifically to Christ, not merely to Israel’s many descendants collectively	tedhak-turun — Risk: High. Javanese tedhak-turun (built on the baseline pattern from tedhak turune Dawud) does not formally distinguish singular from plural the way Paul’s Greek argument requires. A translator note is mandatory explaining that Paul’s argument rests on a grammatical-number distinction not naturally visible in the Javanese rendering, so the surrounding teaching material must supply the distinction explicitly.
covenant cannot be annulled [NEW, ties to Gal 2:21 nullify]	διαθήκην…οὐδεὶς ἀθετεῖ / diathēkēn…oudeis athetei	no one nullifies a covenant	legal irrevocability of a ratified covenant	”no one annuls a covenant,” “no one sets aside a covenant”	The Mosaic law (given later) cannot cancel the earlier Abrahamic promise-covenant	prajanjian mboten saged kasuwak — reuses baseline prajanjian + new verb nyuwak (see Gal 2:21) — Risk: High.
mediator [NEW]	μεσίτης / mesitēs	one who stands between, a go-between	intermediary who ratifies/administers an agreement between two parties	”mediator,” “intermediary,” “go-between”	Moses served as mediator of the law (implying two parties, hence the law’s conditional, provisional character); contrasts with the promise given directly and unilaterally by God	juru pantara — Risk: Medium.
guardian / schoolmaster [NEW]	παιδαγωγός / paidagōgos	a slave charged with escorting and disciplining a child until adulthood	temporary custodial-disciplinary role, not a permanent teacher	”guardian,” “schoolmaster,” “tutor,” “disciplinarian”	Doctrine “The Law’s Purpose”: the law functioned as a temporary guardian until Christ came, disciplining and confining Israel until faith’s arrival	pamomong — Risk: Medium. Notably apt cultural equivalent: pamomong is the traditional Javanese role of a trusted guide/caretaker who supervises and disciplines a child until maturity — closely parallel to the Greek concept. The needed teaching emphasis is that this guardianship role is now finished (v. 25), which must be stated explicitly since a pamomong’s role ending is not automatically assumed in Javanese cultural usage.
imprisoned under sin [NEW]	συνέκλεισεν…ὑπὸ ἁμαρτίαν / synekleisen…hypo hamartian	shut up together under sin	Scripture’s role in confining all humanity under sin’s verdict prior to faith	”imprisoned everyone under sin,” “consigned all to sin”	Extends Romans’ Universal Human Accountability doctrine; sets up the law’s disciplinary purpose	kinunjara wonten ing sangandhaping dosa — Risk: Medium.
baptized into Christ / put on Christ [NEW]	ἐβαπτίσθητε…Χριστὸν ἐνεδύσασθε / ebaptisthēte…Christon enedysasthe	you were baptized…you clothed yourselves with Christ	union with Christ symbolized in baptism, clothing metaphor for new identity	”baptized into Christ,” “put on Christ,” “clothed with Christ”	Ties directly to Christian Identity in Christ (baseline doctrine)	kabaptis wonten ing Gusti Kristus / ngagem Gusti Kristus — Risk: Medium.
neither Jew nor Greek, slave nor free, male nor female [BASELINE REUSE — Unity of Jews and Gentiles]	οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην… / ouk eni Ioudaios oude Hellēn…	there is not Jew nor Greek…	complete equality of standing in Christ across ethnic, social, and gender categories	”neither Jew nor Greek, slave nor free, male nor female”	Applies baseline doctrine Unity of Jews and Gentiles even more sharply than Romans; challenges any social-hierarchy carryover, directly relevant to the Javanese priyayi/wong cilik distinction flagged in the baseline	boten wonten bedanipun Yahudi kaliyan Yunani, kawula kaliyan tiyang mardika, jaler kaliyan estri — Risk: High (per baseline pattern).
heirs according to promise [NEW]	κληρονόμοι κατ᾽ ἐπαγγελίαν / klēronomoi kat’ epangelian	heirs according to promise	inheritance-right grounded in the promise, not law-keeping	”heirs according to the promise”	Ties Abrahamic Covenant, Promise, and Adoption doctrines together	ahli waris miturut janjinipun Gusti Allah — Risk: Medium. New term ahli waris (heir), a standard Javanese/Indonesian legal-inheritance term with no significant syncretism risk.

Chapter 4 — Adoption and Sonship; the Law’s Purpose; Two Covenants

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
heir / child [NEW, extends ch. 3]	κληρονόμος / νήπιος / klēronomos / nēpios	heir / infant	legal heir status vs. immature minor status under guardians	”heir,” “child,” “minor”	Illustrates that Israel under the law was like an heir not yet come of age	ahli waris / lare alit — Risk: Medium.
guardians and managers [NEW]	ἐπιτρόπους καὶ οἰκονόμους / epitropous kai oikonomous	guardians (trustees) and stewards (household managers)	legal/household oversight roles for a minor heir	”guardians and managers,” “guardians and trustees”	Concretizes the paidagogos concept of ch. 3 with legal-household imagery	pamomong saha pangayoming bandha — Risk: Medium.
elements/elemental spirits of the world [NEW — Critical]	στοιχεῖα τοῦ κόσμου / stoicheia tou kosmou	elemental things of the world	ambiguous: basic material elements, elementary religious principles/rules, OR (in much of the ancient world) personal elemental/cosmic spirit-powers	”elemental spirits,” “basic principles,” “elemental forces of the world”	Paul says both Jews-under-law and Gentiles-under-idolatry were once enslaved to these “elements” — a shared bondage now broken in Christ	pangwasa-pangwasaning jagad — Risk: Critical. Javanese kejawen cosmology includes belief in numerous nature-spirits and cosmic power-forces (roh alam, danyang, kekuatan gaib) governing places and natural elements. Rendering stoicheia risks being heard as an endorsement of this exact belief-system rather than Paul’s polemical point that such powers (real or perceived) have been decisively overcome and are no longer to be feared or served. Requires a strong teaching note and human theologian review at every occurrence (4:3, 4:9; also relevant conceptually to circumcision-observance in 4:10).
fullness of time [NEW]	τὸ πλήρωμα τοῦ χρόνου / to plērōma tou chronou	the fullness/completion of time	the precise, sovereignly-appointed moment in history	”the fullness of time,” “when the set time had fully come”	God’s providential timing of the incarnation — ties to Romans’ Providence doctrine	sampun jangkep wektunipun — Risk: Medium.
God sent forth his Son, born of woman, born under the law [BASELINE REUSE pattern — Incarnation/Sonship]	ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον	God sent out his Son, having become from a woman, having become under law	full, real incarnation: true human birth and full submission to the Mosaic law	”God sent forth his Son, born of a woman, born under the law”	Direct parallel to Romans 1:3 (seed of David according to the flesh); the SAME Incarnation and Sonship of Christ doctrines apply here	Gusti Allah ngutus Putranipun, miyos saking wanita, miyos wonten ing sangandhaping angger-anggering Toret — reuses baseline Gusti Allah dados manungsa conceptually and Putrané Gusti Allah — Risk: Critical (per baseline). Never manunggaling kawula gusti.
receive adoption as sons [BASELINE REUSE — exact match]	υἱοθεσίαν ἀπολάβωμεν / huiothesian apolabōmen	that we might receive sonship	full legal son-status	”receive adoption as sons”	Identical doctrine and near-identical wording to Romans 8:15 — MUST be rendered identically for cross-curriculum consistency	pengangkatan dadi putra — Risk: Medium (per baseline, reused verbatim).
Abba, Father [BASELINE REUSE — exact match, consistency-critical]	Ἀββᾶ ὁ πατήρ / Abba ho patēr	Abba, the Father	Aramaic term of filial intimacy plus formal Father title	”Abba, Father”	Nearly verbatim parallel to Romans 8:15; per the baseline’s Theological Consistency Rules, this MUST be rendered identically in both curricula	Abba, Rama — Risk: Medium (per baseline, reused verbatim in both parts).
formerly enslaved to beings that by nature are not gods [NEW]	ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς / edouleusate tois physei mē ousi theois	you were enslaved to those who by nature are not gods	prior Gentile idol-worship	”you were slaves to those who by nature are not gods”	Names idolatry directly; sets up the warning against returning to a different but equally enslaving system (law-observance as “elements of the world”)	rumiyin panjenengan sami dados kawula tumrap brahala-brahala ingkang sanès Gusti Allah sajatosipun — new term brahala (idol/false god) — Risk: High. Directly relevant given kejawen and folk-religious practices that persist alongside Javanese Islam and Christianity.
observe days, months, seasons, years [NEW]	ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς	you observe days and months and seasons and years	ritual calendar-keeping, whether Jewish festival calendar or (by extension) any sacred-timing system	”observing days and months and seasons and years”	Paul’s alarm that the Galatians are adopting a ritual-calendar religiosity as if it secured favor with God	ngèngeti dinten-dinten, wulan, mangsa, saha taun ingkang dipun anggep suci — Risk: Medium-High. Note collision with Javanese ritual-calendrical practice (petungan, the primbon almanac tradition already flagged in the baseline as a rejected alternative for “prophecy”) — teaching note should draw the parallel explicitly as a live pastoral application.
allegory [NEW]	ἀλληγορούμενα / allēgoroumena	things spoken allegorically	interpretive method applied to the Hagar/Sarah narrative	”this may be interpreted allegorically,” “these things are an allegory”	Signals Paul’s own interpretive move; a Javanese Bible-teaching audience needs this flagged as a specific apostolic hermeneutical technique, not a license for unconstrained allegorization elsewhere	pralambang — Risk: Medium.
Jerusalem above [NEW]	ἡ ἄνω Ἰερουσαλήμ / hē anō Ierousalēm	the Jerusalem above	the heavenly, eschatological Jerusalem, mother of believers, contrasted with the present earthly Jerusalem under law	”Jerusalem above,” “heavenly Jerusalem”	Distinguishes spiritual freedom (promise) from bondage (law) using the Hagar/Sarah allegory’s climax	Yerusalem ing dhuwur — Risk: Medium. Note: must not be confused with any earthly holy-city pilgrimage significance (e.g., parallel structures around Mecca or venerated tomb sites in Javanese Islam/kejawen); this is a purely heavenly, eschatological referent.

Chapter 5 — Freedom in Christ; Flesh versus Spirit; Faith Working through Love; Fruit of the Spirit

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
freedom in Christ [BASELINE-PATTERN REUSE, ties to ch.2 entry]	Χριστὸς ἡμᾶς ἠλευθέρωσεν / Christos hēmas ēleutherōsen	Christ set us free	liberation accomplished by Christ specifically	”Christ has set us free,” “for freedom Christ has set us free”	Doctrine “Freedom in Christ” reaches its thesis statement here	Gusti Kristus sampun mardikakaken kita — reuses kamardikan — Risk: High (see ch. 2 entry).
yoke of slavery [NEW]	ζυγῷ δουλείας / zygō douleias	a yoke of slavery	returning to law-keeping as a basis of righteousness is likened to re-entering bondage	”yoke of slavery,” “yoke of bondage”	Warns against voluntarily returning to a law-based system for justification	pasangan pangawulan — Risk: High. Caution: the word kawula (subject/servant) also appears as the first element of the kejawen mystical phrase manunggaling kawula gusti forbidden in the baseline for the Incarnation doctrine. Used here alone (pangawulan = servitude/bondage, without pairing with gusti), the term is doctrinally safe, but translators must be alert not to construct any phrase that juxtaposes kawula and gusti together in this context, which could unintentionally trigger the forbidden mystical-union association.
severed from Christ / fallen from grace [NEW — Critical, controversial]	κατηργήθητε ἀπὸ Χριστοῦ…τῆς χάριτος ἐξεπέσατε / katērgēthēte apo Christou…tēs charitos exepesate	you have been rendered inoperative/cut off from Christ…you have fallen out of grace	severe warning against seeking justification through law-keeping (specifically circumcision)	“severed from Christ,” “fallen from grace”	One of Galatians’ most theologically debated warnings; must be taught in its specific context (seeking law-righteousness), not as a general statement about losing salvation for any sin	pedhot saking Gusti Kristus / dhawah saking sih-rahmat — Risk: Critical. Reuses baseline sih-rahmat. Flag for mandatory human theologian review: the doctrinal scope of this warning (assurance of salvation vs. covenantal warning genre) is contested even among English interpreters, and a Javanese rendering must not resolve the ambiguity by default through word choice alone. Include a translator’s teaching note bounding the warning to the specific issue of seeking justification through circumcision/law.
faith working through love [NEW — doctrine anchor]	πίστις δι᾽ ἀγάπης ἐνεργουμένη / pistis di’ agapēs energoumenē	faith being worked/energized through love	faith that actively expresses itself in love, as opposed to either bare intellectual assent or law-observance	”faith working through love,” “faith expressing itself through love,” “faith energized by love”	Doctrine “Faith Working through Love”: what matters is neither circumcision nor uncircumcision but this faith-love dynamic — must not be read as love replacing faith as the ground of justification	pitados ingkang makarya lantaran katresnan — Risk: High. Must be carefully taught alongside 2:16 so learners do not conclude that love, rather than faith, justifies; love is faith’s fruit/expression, not its ground.
leaven [NEW]	ζύμη / zymē	leaven, yeast	metaphor for a small corrupting influence that spreads through the whole	”a little leaven leavens the whole lump”	Warns that a small compromise (accepting circumcision-based righteousness) will corrupt the whole community’s understanding of the gospel	ragi — Risk: Low. Familiar cooking metaphor, transparent in Javanese.
offense of the cross [NEW]	τὸ σκάνδαλον τοῦ σταυροῦ / to skandalon tou staurou	the stumbling-block of the cross	the cross’s scandal — that salvation comes through a crucified Messiah, not through law-achievement	”the offense of the cross,” “the stumbling block of the cross”	If Paul still preached circumcision, the cross’s scandalous, law-excluding message would be removed	sandhungan salibipun Gusti Kristus — Risk: Medium. Reuses standard Christian loanword salib (cross).
flesh [NEW — Critical, moral sense; contrast with ch. 2:20 neutral sense]	σάρξ / sarx	flesh	HERE: the sinful, self-oriented human nature, opposed to the Spirit — distinct from the neutral “physical body” sense seen in 2:20	”flesh,” “sinful nature,” “sinful desires”	Doctrine “Flesh versus Spirit”: the fundamental moral battlefield of the Christian life	kadagingan — Risk: Critical. Distinguish sharply from daging (literal flesh/meat, or neutral bodily-existence sense as in 2:20). Using bare daging here risks reducing Paul’s moral-spiritual antithesis to a statement about physical appetite or diet, or (worse) implying the physical body itself is evil (a dualism Galatians does not teach). Require translator note at every occurrence in ch. 5 distinguishing kadagingan (moral/sinful-nature sense) from daging (neutral physical sense, ch. 2, 4).
Spirit (in the flesh/Spirit antithesis) [BASELINE-PATTERN REUSE]	πνεῦμα / pneuma	Spirit	the Holy Spirit’s indwelling power directing the believer’s life, opposed to the flesh	”the Spirit,” “walk by the Spirit,” “led by the Spirit”	Same divine Person as baseline Roh Suci; short form “Roh” used in the flesh/Spirit antithesis but always understood as referring to the Holy Spirit	Roh (short form, always resolving to Roh Suci) — Risk: High. Never confuse with dhemit/lelembut (per baseline forbidden list); ensure teaching material makes clear the short form “Roh” in this antithesis always means the Holy Spirit, not a generic “spirit” category.
works of the flesh [NEW]	τὰ ἔργα τῆς σαρκός / ta erga tēs sarkos	the works of the flesh	the itemized vice-list (5:19-21) flowing from the sinful nature	”works of the flesh,” “acts of the sinful nature,” “deeds of the flesh”	Contrasted structurally with “fruit of the Spirit” — deeds (plural, effortful, various) vs. fruit (singular, organic, unified)	pakaryan-pakaryaning kadagingan — Risk: High.
sorcery [NEW — Critical, listed within works of the flesh]	φαρμακεία / pharmakeia	use of drugs/potions; sorcery	occult practice, often involving drugs, poisons, or magical potions, associated with idol-worship	”sorcery,” “witchcraft,” “the use of drugs”	One item in the works-of-the-flesh list; directly names a practice condemned as incompatible with inheriting the kingdom of God	tenung — Risk: Critical. Javanese tenung (and related santet, guna-guna) names a widely and seriously believed occult practice involving dukun (folk-healer/sorcerer) intermediaries. This is not merely a rhetorical or archaic vice in the Javanese context but a live, feared social reality. Requires explicit pastoral framing distinguishing biblical condemnation of the practice from any implicit validation of its supposed spiritual efficacy, and requires human theologian and native-culture-informed review.
idolatry [BASELINE-PATTERN REUSE]	εἰδωλολατρία / eidōlolatria	idol-worship	worship directed toward images/false gods	”idolatry”	Listed alongside sorcery in the works-of-the-flesh catalogue	panyembahing brahala — reuses new term brahala (ch. 4) — Risk: High.
fruit of the Spirit [NEW — doctrine anchor]	ὁ καρπὸς τοῦ πνεύματος / ho karpos tou pneumatos	the fruit of the Spirit	singular “fruit” (unified organic outgrowth) of the Spirit’s indwelling work, contrasted with the plural “works” of the flesh	”fruit of the Spirit”	Doctrine “Fruit of the Spirit”: Christian character is the Spirit’s organic produce in a believer, not a law-achieved checklist	wohing Roh Suci — Risk: High. The grammatical singular (“fruit,” not “fruits”) should be preserved in teaching material to retain Paul’s works/fruit contrast, even though Javanese may naturally list the nine qualities as a set.
— love	ἀγάπη / agapē	selfless, willed love	God-oriented, others-oriented love, first-listed and paradigmatic fruit	”love”	Head virtue of the fruit-list and of the whole “faith working through love” doctrine	katresnan — Risk: Medium. New standalone entry — reuses the root already implicit in baseline’s providence entry (“kebak katresnan”) but not previously registered as its own term.
— gentleness	πραΰτης / prautēs	mildness, gentleness	strength held in restraint, not weakness	”gentleness,” “meekness”	One of the harder-to-render fruit-list items	andhap asor — Risk: Medium. Note: andhap asor is a deeply established Javanese social-hierarchy virtue (humility appropriate to one’s status before a social superior, esp. in priyayi court etiquette). Teaching must clarify this is Spirit-produced strength-under-restraint toward all people regardless of social rank, not a feudal-deference posture reserved for superiors.
— self-control	ἐγκράτεια / egkrateia	mastery over oneself	discipline over one’s own desires/impulses	”self-control,” “temperance”	Final, capstone fruit-list item	kabisan ngendhaleni dhiri — Risk: Low-Medium.
walk by the Spirit [NEW]	πνεύματι περιπατεῖτε / pneumati peripateite	walk by/in the Spirit	ongoing, Spirit-directed conduct of life	”walk by the Spirit,” “live by the Spirit,” “keep in step with the Spirit”	The positive command corresponding to the flesh/Spirit antithesis	mlampah miturut Roh — Risk: High (per flesh/Spirit doctrine above).
crucified the flesh [NEW, ties to Crucified with Christ]	τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασιν καὶ ταῖς ἐπιθυμίαις / tēn sarka estaurōsan syn tois pathēmasin kai tais epithymiais	they crucified the flesh with its passions and desires	believers’ decisive, once-for-all break with the sinful nature’s ruling power, grounded in union with Christ’s crucifixion	”have crucified the flesh with its passions and desires”	Directly extends the “crucified with Christ” doctrine (2:19-20) into the ethical life	kadagingan sampun disalib sesarengan kaliyan hawa nepsu saha kekarepanipun — Risk: Critical (same rationale as 2:19-20’s crucified-with-Christ entry — must not collapse into a repeatable ascetic technique like mati raga).

Chapter 6 — Bearing One Another’s Burdens; the New Creation

Term	Original / Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Javanese Rendering & Risk
restore…in a spirit of gentleness [BASELINE-PATTERN REUSE]	καταρτίζετε…ἐν πνεύματι πραΰτητος / katartizete…en pneumati prautētos	restore…in a spirit of gentleness	church discipline exercised with humility, not harshness	”restore him gently,” “restore in a spirit of gentleness”	Applies the fruit-of-the-Spirit virtue (gentleness, ch. 5) to practical church discipline	pulihaken kanthi lembah manah — reuses andhap asor-family term — Risk: Medium.
bear one another’s burdens [NEW — doctrine anchor]	ἀλλήλων τὰ βάρη βαστάζετε / allēlōn ta barē bastazete	carry one another’s heavy loads	mutual, communal support for others’ hardships	”bear one another’s burdens”	Doctrine “Bearing One Another’s Burdens”: communal love fulfills “the law of Christ”	nyanggi momotanipun tiyang sanès — Risk: Medium.
law of Christ [NEW]	τὸν νόμον τοῦ Χριστοῦ / ton nomon tou Christou	the law of Christ	Christ’s own love-command/example, distinct from the Mosaic law	”the law of Christ”	Must be kept clearly distinct from baseline angger-anggering Toret (the Mosaic Law) — this is Christ’s love-ethic, not a reversion to Torah-observance	angger-anggering Gusti Kristus — Risk: High. Explicit teaching note required distinguishing this from the Mosaic Law just relativized throughout the letter.
each will bear his own load [NEW — distinct Greek word from “burdens” above]	τὸ ἴδιον φορτίον βαστάσει / to idion phortion bastasei	each will carry his own load/pack	personal accountability, a different Greek word (phortion, one’s own manageable pack) from the communal baros (heavy burden) two verses earlier	”each will have to bear his own load”	Paul deliberately uses two different words: communal baros (v.2, share it) vs. personal phortion (v.5, one’s own responsibility) — a nuance easily flattened in translation	piyambak-piyambak badhe nyanggi momotanipun piyambak — Risk: Medium. Translator note required: this is a different Greek word from v.2’s “burdens,” marking personal responsibility rather than communal load-sharing; do not use the identical Javanese word for both without a clarifying note.
sow and reap [NEW]	σπείρῃ…θερίσει / speirē…therisei	sow…will reap	agrarian metaphor for the certain moral consequence of one’s choices	”whatever one sows, that will he also reap”	Applied to sowing to the flesh (corruption) vs. sowing to the Spirit (eternal life)	sinten ingkang nyebar, badhe ngundhuh ugi — Risk: Low. Natural agrarian metaphor, culturally transparent in agrarian Javanese society.
household of faith [NEW]	οἰκείους τῆς πίστεως / oikeious tēs pisteōs	those who belong to the household of faith	the church as a new, faith-based family transcending blood kinship	”household of faith,” “family of believers”	Extends Church as God’s People doctrine; reframes family loyalty around shared faith rather than blood/clan ties	brayat pitados — Risk: Medium. Cultural note: Javanese social life is structured heavily around extended-family (brayat/sanak-sedherek) obligation; teaching should clarify this new “household” is constituted by shared faith in Christ, without requiring believers to abandon legitimate care for biological family.
boast only in the cross [NEW — doctrine anchor]	καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ / kauchasthai ei mē en tō staurō	to boast except in the cross	Paul’s programmatic refusal to find any ground of pride except Christ’s cross	”God forbid that I should glory, save in the cross,” “may I never boast except in the cross”	Climactic summary statement of the entire letter’s argument against law-boasting	mongkog namung ing salibipun Gusti Kristus — Risk: High. Cultural note: Javanese cultural ideals of humility (andhap asor) generally discourage self-boasting; teaching should clarify Paul is not commending ordinary self-boasting but exclusive, worship-oriented glorying in what Christ accomplished — itself an act of humility toward self and exaltation of Christ.
new creation [NEW — Critical, doctrine anchor]	καινὴ κτίσις / kainē ktisis	new creation	the eschatological new-creation reality inaugurated in Christ, replacing the old circumcision/uncircumcision distinction as the thing that matters	”new creation,” “a new creation”	Doctrine “Circumcision and the New Creation”: the ultimate answer to the entire circumcision controversy — an ontologically new state, not a ritual-status category	titah anyar — Risk: Critical. Must be taught with full eschatological weight (a genuinely new state of being inaugurated by Christ’s cross and resurrection) and not flattened into mere moral self-improvement or a synonym for general “renewal.” Given the paired circumcision-collision risk (see ch. 2 entry), this term carries the constructive positive answer to that controversy and should be taught alongside it. Route to human theologian review.
Israel of God [NEW]	τὸν Ἰσραὴλ τοῦ θεοῦ / ton Israēl tou theou	the Israel of God	debated referent: either the believing church (Jew and Gentile together) or ethnic/believing Israel specifically	”the Israel of God”	Closing benediction; connects to Unity of Jews and Gentiles doctrine but the precise referent is exegetically disputed	Israelipun Gusti Allah — reuses baseline Israel — Risk: High. Flag the referent ambiguity explicitly for human theologian review; do not resolve it silently through word choice.
marks of Jesus [NEW]	τὰ στίγματα τοῦ Ἰησοῦ / ta stigmata tou Iēsou	the marks/brands of Jesus	Paul’s physical scars from persecution, offered as evidence of authentic apostolic suffering	”the marks of Jesus,” “the marks of the Lord Jesus,” “the brand-marks of Jesus”	Concludes the letter’s authenticity argument with embodied evidence of Paul’s genuine gospel ministry	tandha-tandhaning Gusti Yesus — Risk: Medium. Distinguish from any notion of devotional stigmata-veneration or from Javanese/other ritual scarification/tattoo practice (tato), which carries different (often negative or subcultural) associations; this is a mark of suffering for the gospel, not a devotional or magical marking.

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Summary of Chapter Coverage

Chapter	New Terms Introduced	Reused Baseline Terms (Romans)	Coverage Status
1	present evil age, different/another gospel, pervert the gospel, accursed/anathema, revelation (kawiyakan — critical wahyu-avoidance), set apart from the womb, ancestral traditions	apostle, resurrection, grace, peace, glory, called, church	Reviewed — full
2 (non-core)	false brothers, freedom, truth of the gospel, pillars, circumcision, Judaize, hypocrisy	grace, fellowship	Reviewed — full
2:15-21 (core)	works of the law, faith in Jesus Christ (pistis Christou), crucified with Christ, servant of sin, transgressor, nullify (atheto), died for no purpose (dorean apethanen)	justification, faith, righteousness, grace, son of God	Reviewed — full, verse-by-verse
3	bewitched, blessing of Abraham, curse of the law, redeemed, becoming a curse, promise, seed, covenant-cannot-be-annulled, mediator, guardian/paidagogos, imprisoned under sin, baptized/put on Christ, heirs according to promise	imputed righteousness, covenant, unity of Jews and Gentiles pattern	Reviewed — full
4	heir/child, guardians and managers, elements of the world, fullness of time, brahala (false gods), observe days/months/seasons, allegory, Jerusalem above	son of God, incarnation, adoption, Abba/Father	Reviewed — full
5	yoke of slavery, severed from Christ/fallen from grace, faith working through love, leaven, offense of the cross, flesh (moral sense), works of the flesh, sorcery (pharmakeia), fruit of the Spirit + individual virtues, walk by the Spirit, crucified the flesh	freedom, grace, law, holy_spirit	Reviewed — full
6	bear one another’s burdens, law of Christ, each bears own load, sow and reap, household of faith, boast in the cross, new creation, Israel of God, marks of Jesus	church, Israel, grace	Reviewed — full

No chapter of Galatians was found to introduce zero new theological vocabulary; every chapter is therefore documented above with its own load-bearing term set.