07 Semantic Analysis — 1 Corinthians (Full Book) for Manipuri

Preface and Method

This analysis extends the baseline Romans Language Package to 1 Corinthians. Every term already recorded in translation_memory.json / bible_term_registry.json (the Romans baseline) is reused exactly and is marked “[TM-REUSE]” below with only a pointer, not a re-derivation. Every new term required by 1 Corinthians is given full treatment: original Greek word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning in 1 Corinthians, and a destination-language (Manipuri) rendering with risk tier and reasoning.

1 Corinthians is written into the same live dual religious landscape as Romans: Sanamahism (Sanamahi, Pakhangba, the Umang Lai forest deities honored through Lai Haraoba, maibi/maiba ritual specialists and trance) and Gaudiya Vaishnavism (Krishna-Radha devotion, Ras Lila, prasad/mahaprasad communal food, temple murti worship). 1 Corinthians raises several collision risks Romans does not: idol food, ecstatic “tongues,” headship, love (ἀγάπη) as distinct from Vaishnava devotional prema/bhakti, and the Lord’s Supper as distinct from prasad and Lai Haraoba communal feasting. These are flagged throughout.

Manipuri renderings proposed for new terms below follow the baseline’s own descriptive-compound methodology, built from established roots already in the Romans TM (মপু, থৌ, মতিক, চৎনবিরাক, ৱারোল, হকচাং, etc.) wherever possible. Renderings marked [PROVISIONAL] are new coinages that should be confirmed with a Manipuri-speaking theologian/native speaker before Phase 2 deployment, exactly as the baseline itself flags several of its own terms (e.g. covenant, apostle, imputed_righteousness).

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PART A — Core Passage: 1 Corinthians 15:1-11 (Verse-by-Verse)

15:1 — “Now I make known to you, brothers, the gospel I preached to you, which you received, in which you stand”

Field	Detail
εὐαγγέλιον (euangelion)	[TM-REUSE] gospel → নুংঙাইবগী পাউ (High risk; see Romans TM). Contextual note: here Paul reminds the Corinthians of a gospel already delivered, anchoring 15:3-5’s creedal tradition.
παραλαμβάνω (parelabete, “you received”)	Literal: “to take/receive alongside.” Semantic range: receiving a handed-down tradition, inheriting a possession, welcoming a person. English variants: received, accepted, took hold of. Theological meaning: reception of authoritative apostolic tradition, paired with παρέδωκα (v.3) to form a technical rabbinic-style transmission formula. Manipuri: লৌখৎপা (loukhatpa, “to receive/take up”) [PROVISIONAL]. Risk: Medium — must convey formal reception of authoritative teaching, not casual hearing; confirm naturalness with theologian.
ἵστημι (hestēkate, “you stand”)	Literal: “to stand, to have stood and remain standing.” Semantic range: physical standing, firmness, perseverance in a position. English variants: stand, are standing, have taken your stand. Theological meaning: the gospel is the ground on which the church’s continuing existence rests. Manipuri: চেৎনা লৈবা (chetna leiba, “standing firmly”) [PROVISIONAL]. Risk: Low.

15:2 — “by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain”

Field	Detail
σῴζεσθε (sōzesthe, “you are being saved”)	[TM-REUSE] salvation root → অহানবা (Critical; see Romans TM). Present tense here stresses ongoing appropriation of a settled gospel.
κενός (kenon, “in vain”)	Literal: “empty, without content.” Semantic range: futile, without effect, empty of substance. English variants: in vain, worthless, for nothing. Theological meaning: Paul raises (rhetorically) the possibility that professed faith could prove empty if disconnected from the historical gospel facts of vv.3-5 — an argument for the necessity of the resurrection, not a threat to genuine assurance. Manipuri: মথৌ তাদবা (mathou tadaba, “without effect/purpose,” reusing মথৌ root from the grace term) [PROVISIONAL]. Risk: Medium — must not be read as teaching salvation can be lost by imperfect faith; translator note recommended distinguishing this from the assurance_of_salvation doctrine (Romans 8).

15:3 — “For I delivered to you as of first importance what I also received: that Christ died for our sins according to the Scriptures”

Field	Detail
παραδίδωμι (paredōka, “I delivered”)	Literal: “to hand over, hand across.” Semantic range: transmitting teaching, handing over a person (as to authorities), entrusting. English variants: delivered, passed on, handed down. Theological meaning: paired with παραλαμβάνω (v.1), marks 15:3-5 as a fixed, pre-Pauline apostolic creed — historical eyewitness tradition, not private theological speculation. Manipuri: শিন্নবা (shinnaba, “to hand over/deliver”) [PROVISIONAL]. Risk: High — the historicity/tradition-transmission framing must be preserved; this underlies the whole chapter’s apologetic structure (inspiration_of_scripture / fulfillment_of_prophecy doctrines).
ὑπέρ (hyper, “for our sins”)	Literal: “on behalf of, in place of, for the sake of.” Semantic range: substitution, benefit, representation. English variants: for, on behalf of, for the sake of. Theological meaning: substitutionary atonement — Christ died in place of and for the benefit of sinners. Manipuri: rendered contextually within “ঐখোয়গী পাপগীদমক” (eikhoigi papagidamak, “for/because of our sins,” reusing established পাপ = sin). Risk: Critical — substitutionary/vicarious sense must not collapse into a generic “because of” that loses the in-place-of dimension; must be taught explicitly, as no Sanamahi or Vaishnava atonement category (prayaschitta ritual atonement, Lai Haraoba purification) carries a substitutionary-death structure.
ἁμαρτία (hamartiōn, “sins”)	[TM-REUSE] sin → পাপ (High; see Romans TM).
γραφή (graphas, “the Scriptures”)	Literal: “writing(s).” Semantic range: sacred/authoritative writing, the Old Testament corpus. English variants: Scripture(s), the writings, what is written. Theological meaning: Christ’s death and resurrection fulfill a pre-existing written promise, not an isolated event. Ties to the inspiration_of_scripture doctrine already flagged High in the baseline (Puya Meithaba sensitivity). Manipuri: [TM-REUSE concept] — render as “অসেংবা মপুং ৱারি” per doctrine_risk_registry’s established doctrine name, i.e. the Old Testament writings. Risk: High.

15:4 — “that he was buried, that he was raised on the third day according to the Scriptures”

Field	Detail
θάπτω (etaphē, “he was buried”)	Literal: “to bury, entomb.” Semantic range: funeral burial rites. English variants: buried, laid in a tomb. Theological meaning: confirms the real, bodily death of Christ — no docetic escape from death. Manipuri: হનবা (hanba, “to bury”) [PROVISIONAL]. Risk: High — must anchor a genuinely dead, genuinely buried body, foundational to the reality of the subsequent resurrection claim (as opposed to any account of a deity merely “appearing” to die).
ἐγείρω (egēgertai, “he was raised”)	[TM-REUSE] resurrection concept → সিবদগী হিংজত-লকপা (Critical; see Romans TM). Note: this is the verb form (“has been raised,” perfect tense, stressing abiding present significance) rather than the noun ἀνάστασις used elsewhere in the chapter; both map to the same established Manipuri phrase. Risk: Critical — never পুনর্জন্ম (rebirth), per baseline forbidden-substitution rule.
τῇ ἡμέρᾳ τῇ τρίτῃ (“the third day”)	Literal/semantic: a specific calendar-marked day, not a symbolic or cyclical time. English variants: on the third day, after three days. Theological meaning: historically datable, once-for-all event fulfilling Scripture (cf. Jonah/Hosea typology), not a recurring festival cycle. Manipuri: নুমিৎ অহুমশুবা (numit ahumsuba, “the third day”) [PROVISIONAL]. Risk: Medium — must be taught as one historical day, not assimilated to any cyclical festival calendar (e.g. the Vaishnava festival calendar’s recurring commemorations).

15:5 — “and that he appeared to Cephas, then to the twelve”

Field	Detail
ὁράω (ōphthē, “he appeared”)	Literal: “to see; passive: to be seen, to appear.” Semantic range: physical sight, visionary experience, personal encounter. English variants: appeared, was seen, showed himself. Theological meaning: bodily, verifiable, eyewitness appearance of the risen Christ — not a private vision, dream, or trance-state experience. Manipuri: উৎপা (utpa, “to show oneself/appear”) [PROVISIONAL]. Risk: Critical — must be distinguished from a maibi’s visionary/trance encounter with an Umang Lai deity during Lai Haraoba, or a devotee’s felt inner vision of Krishna in bhakti experience; this is a shared, externally verifiable, bodily event witnessed by named individuals and groups.
δώδεκα (“the twelve”)	Proper reference to the twelve apostles. Risk: Low. Reuse [TM-REUSE] apostle root (তবিদগী থাবিরকপা) for “apostles” generally.

15:6 — “Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep”

Field	Detail
πεντακόσιοι ἀδελφοί (“five hundred brothers”)	Literal: a specific, nameable, large group. Theological meaning: mass eyewitness testimony, offered as verifiable (many still living at time of writing). Manipuri: standard numeral + established brethren usage. Risk: Medium — the apologetic weight of a falsifiable, checkable claim should not be lost in translation; avoid vague renderings like “many people.”
ἐφάπαξ (used here as “at one time” / cf. Rom 6:10, Heb parallel “once for all”)	Literal: “at once, upon one occasion.” Semantic range: single, unrepeated occurrence. English variants: at once, at the same time, once for all. Theological meaning: singular historical event with a fixed, bounded audience — reinforces the non-repeatable, non-cyclical character of the resurrection appearances. Manipuri: অমুক্তমক্তা (amuktamakta, “at one single time”) [PROVISIONAL]. Risk: High — connects to the same once-for-all logic protecting the resurrection and atonement from being reframed as a repeatable devotional-cycle event (cf. Vaishnava avatar-descent theology, which is conceptually open to further descents).

15:7 — “Then he appeared to James, then to all the apostles”

Field	Detail
Ἰάκωβος (James)	Proper name; standard transliteration convention (confirm against current printed Manipuri Bible). Risk: Low.
ἀπόστολοι πάντες (“all the apostles”)	[TM-REUSE] apostle → তবিদগী থাবিরকপা (Medium; see Romans TM). Contextual note: broader circle than “the twelve,” confirming widespread eyewitness attestation.

15:8 — “Last of all, as to one untimely born, he appeared also to me”

Field	Detail
ἔσχατος (eschaton, “last of all”)	Literal: “last, final.” Semantic range: temporal finality, lowest rank. English variants: last of all, at the very end. Theological meaning: Paul closes the resurrection-witness list as its final, chronologically last recipient. Risk: Low.
ἔκτρωμα (ektrōma, “one untimely born”)	Literal: “a miscarried/aborted fetus, one born prematurely and outside the normal process.” Semantic range: an unexpected, unqualified, or unfit birth; used self-deprecatingly here. English variants: one untimely born, an abnormal birth, one born out of due time. Theological meaning: Paul underscores that his apostleship is wholly a matter of grace, not merit or ordinary qualification — arriving abnormally, outside the pattern of the other apostles who walked with Jesus. Manipuri: render with sensitivity as a descriptive phrase, not a clinical/graphic term — “মপুংফাদবা পোকপা” (mapungphadaba pokpa, “an incomplete/premature birth”) [PROVISIONAL]. Risk: Medium-High — the term is culturally delicate (miscarriage is a sensitive topic in most cultures including Meitei); must preserve Paul’s humility/grace point without producing an insensitive or clinically graphic Manipuri phrase. Flag for native-speaker sensitivity review.

15:9 — “For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God”

Field	Detail
ἐλάχιστος (elachistos, “the least”)	Literal/semantic: smallest, least significant. Risk: Low.
διώκω (ediōxa, “I persecuted”)	Literal: “to pursue, chase, persecute.” Semantic range: hostile pursuit, harassment, persecution for religious/ideological reasons. English variants: persecuted, hunted down, pursued. Theological meaning: Paul’s pre-conversion opposition to the church magnifies the grace that called him anyway. Manipuri: নাকখৎপা (nakkhatpa, “to persecute/harass”) [PROVISIONAL]. Risk: Medium — connects to the calling/grace doctrines; must not be softened, since the force of the testimony depends on the seriousness of the prior hostility.
ἐκκλησία τοῦ θεοῦ (“church of God”)	[TM-REUSE] church → কলিসিয়া (Medium; see Romans TM), qualified by তেংবাং মপুগী (God’s).

15:10 — “But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me”

Field	Detail
χάρις (charis, “grace”)	[TM-REUSE] grace → মথৌ তাদনা পীবা তেংবাং (Critical; see Romans TM). Contextual note: this verse is a textbook grace-and-works paradox — grace alone accounts for Paul’s identity and calling, yet grace produces vigorous labor. This is a key passage (alongside Romans 4:4-5, 11:5-6) for teaching grace as distinct from Vaishnava bhakti’s responsive কৃপা, since here grace does not respond to prior labor — labor follows grace.
κοπιάω (ekopiasa, “I worked/labored”)	Literal: “to grow weary through labor, to toil.” Semantic range: exhausting physical or ministry labor. English variants: labored, worked hard, toiled. Theological meaning: grace-empowered effort, not merit-earning works; the labor is evidence of grace received, not its cause. Manipuri: হোৎনবা (hotnaba, “to strive/labor hard”) [PROVISIONAL]. Risk: High — this verse is a prime candidate for the “grace contrasted with works” escalation rule in the AI Translation Requirements; must be flagged for human theologian review to ensure the labor is read as grace’s fruit, not a bhakti-style devotional service that earns favor.

15:11 — “Whether then it was I or they, so we preach, and so you believed”

Field	Detail
κηρύσσω (kēryssomen, “we preach”)	Literal: “to herald, proclaim as a herald.” Semantic range: public, authoritative proclamation (distinct from private teaching/discussion). English variants: preach, proclaim, herald. Theological meaning: the gospel is publicly heralded with authority, not privately speculated upon or negotiated. Manipuri: ফোংদোকপা (phongdokpa, “to proclaim/declare openly,” reusing the root already established for “prophecy” ফোংদোকপা ৱারোল) [PROVISIONAL]. Risk: High — must retain the sense of authoritative public heralding, distinct from a teacher’s or guru’s private instruction.
πιστεύω (episteusate, “you believed”)	[TM-REUSE] faith root → থাজবা (High; see Romans TM).

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PART B — Chapter-by-Chapter Analysis of the Whole Book

Chapter 1 — Greeting, Factions, the Cross as Wisdom and Power

Reused from Romans TM: called (কৌখিবা), calling (কৌবগী থৌদাং), grace (মথৌ তাদনা পীবা তেংবাং), sanctification-root (অসেংবা ওইহনবা — “sanctified in Christ Jesus,” 1:2), saints (অসেংবা মীওই — “called to be saints,” 1:2), church (কলিসিয়া), fellowship (লোইনবা — “fellowship of his Son,” 1:9), thanksgiving (থাগৎচরি), gospel (নুংঙাইবগী পাউ), power of God (তেংবাং মপুগী পাংথোক-থেংনবা — 1:18, 1:24, reused directly since 1:18/24 explicitly say δύναμις θεοῦ).

New terms:

• σχίσμα (schisma) — Literal: “a tear, split, division.” Semantic range: factional rupture, schism, splitting into rival camps. English variants: division, schism, split. Theological meaning: the Corinthian church is fractured into rival personality-based factions (Paul/Apollos/Cephas), directly opposing gospel unity. Manipuri: তোকহনবা (tokhanba, “causing division/splitting”) [PROVISIONAL]. Risk: High — the Christian Unity vs. Factionalism doctrine is foundational to chs. 1-4; per baseline’s mission_to_nations/universal_scope_of_gospel notes, church division language carries additional weight given Manipur’s contemporary inter-community sensitivities — teach as a call to gospel-centered unity, not mapped onto existing ethnic-community divisions.
• ἔρις (eris) — Literal: “strife, contention.” Semantic range: rivalry, quarreling, discord. English variants: quarrels, strife, contentions. Manipuri: খৎনবা (khatnaba, “quarreling/strife”) [PROVISIONAL]. Risk: Medium.
• σοφία (sophia, “wisdom”) — Literal: “wisdom, skill.” Semantic range: philosophical wisdom, practical skill, divine wisdom, worldly cleverness. English variants: wisdom, cleverness, learning. Theological meaning: Paul contrasts human/worldly wisdom with God’s wisdom revealed paradoxically in the cross. Manipuri: খংবগী মতিক (khangbagi matik, “quality/measure of knowing,” reusing মতিক from the established glory term) [PROVISIONAL]. Risk: High — Manipuri Vaishnavism has its own developed philosophical/devotional wisdom tradition (jnana as a recognized path alongside bhakti); “wisdom of God” in Christ must be taught as categorically distinct revelation, not one more wisdom-path among several.
• μωρία (mōria, “foolishness”) — Literal: “folly, stupidity.” Semantic range: foolishness, absurdity (used ironically of the cross). English variants: foolishness, folly. Manipuri: অপাংবা (apangba, “foolishness,” a common Meitei word) [PROVISIONAL]. Risk: High — the deliberate rhetorical inversion (what looks foolish is actually God’s wisdom/power) must be preserved intact, not smoothed away in translation.
• σταυρός (stauros, “cross”) — Literal: “an upright stake/pole used for execution.” Semantic range: instrument of Roman capital punishment; by extension, the entire event and message of Christ’s crucifixion. English variants: cross, crucifixion. Theological meaning: the central saving event and message, paradoxically both stumbling block and the very power/wisdom of God. Manipuri: ক্রুশ (krush, transliteration, following established Bengali-script Christian convention). Risk: Critical — foundational Christological/salvation term with no native Meitei or Sanamahi/Vaishnava equivalent object; must always be taught together with its “wisdom/power” paradox (1:18-25) so it is not received as mere execution-narrative but as the gospel’s saving center.
• σκάνδαλον (skandalon, “stumbling block,” 1:23) — Literal: “the trigger-stick of a trap; that which causes stumbling.” Semantic range: offense, obstacle, cause of falling. English variants: stumbling block, offense. Manipuri: লম্বীদা তুহানবা (lambida tuhanba, “a thing that causes stumbling on the road”) [PROVISIONAL]. Risk: Medium.

Chapter 2 — The Spirit-Revealed Wisdom of God

Reused: wisdom (খংবগী মতিক, from ch.1), holy_spirit (থাওয়াই অসেংবা), power of God (তেংবাং মপুগী পাংথোক-থেংনবা — 2:4-5).

New terms:

• μυστήριον (mystērion, “mystery”) — Literal: “a secret, hidden thing (originally of Greco-Roman mystery-cult secrets).” Semantic range: a previously hidden divine plan now disclosed by revelation. English variants: mystery, secret, hidden wisdom. Theological meaning: God’s wisdom, formerly concealed, now revealed in Christ through the Spirit — not an esoteric secret reserved for initiates. Manipuri: লুকপা থৌরাং (lukpa thourang, “hidden purpose/plan,” reusing থৌরাং from the established providence term) [PROVISIONAL]. Risk: High — must be clearly distinguished from esoteric ritual knowledge held by a maiba/maibi ritual specialist, or from secret/graded initiatory knowledge sometimes associated with tantric-influenced devotional practice; God’s mystery in Christ is publicly proclaimed to all, not privately guarded.
• ψυχικός (psychikos, “natural/soulish person,” 2:14) — Literal: “pertaining to the soul (psychē).” Semantic range: the merely natural, unregenerate human capacity, without the Spirit. English variants: natural person, unspiritual person, worldly person. Manipuri: হকচাংগী মীওই (hakchanggi miwoi, “bodily/natural person,” reusing হকচাং = body) [PROVISIONAL]. Risk: Medium.
• πνευματικός (pneumatikos, “spiritual person,” 2:15) — Literal: “pertaining to spirit (pneuma).” Semantic range: a person indwelt/taught by God’s Spirit, able to discern spiritual truth. Manipuri: থাওয়াই অসেংবাগী মীওই (thawai asengbagi miwoi, “person of the Holy Spirit”) [PROVISIONAL] — deliberately built on the full থাওয়াই অসেংবা compound, never bare থাওয়াই, per baseline forbidden-substitution rule. Risk: Medium.
• ἀνακρίνω (anakrinō, “discern/examine,” 2:14-15) — Literal: “to examine thoroughly, judge by careful inquiry.” Semantic range: discernment, evaluation, judicial examination. Manipuri: য়েংথোকপা (yengthokpa, “to examine/look into”) [PROVISIONAL]. Risk: Low-Medium.

Chapter 3 — Carnality, God’s Temple, and Reward

Reused: church, wisdom, holy_spirit.

New terms:

• σαρκικός (sarkikos, “fleshly/carnal”) — Literal: “pertaining to flesh (sarx).” Semantic range: dominated by sinful human nature, immature, worldly. Manipuri: হকচাংগী (hakchanggi, “fleshly/of the body,” reusing হকচাং) [PROVISIONAL]. Risk: Medium.
• ναός (naos, “temple,” 3:16-17 — “you are God’s temple”) — Literal: “the inner sanctuary/dwelling-place of a god.” Semantic range: sacred dwelling, the place where a deity’s presence resides. English variants: temple, sanctuary, dwelling place. Theological meaning: the corporate church (and, in 6:19, the individual believer’s body) is where God’s Spirit personally dwells. Manipuri: তেংবাং মপুগী লৈফম (Tengban Mapugi leifam, “God’s dwelling place”) [PROVISIONAL]. Risk: Critical — must NOT use মন্দির (a Vaishnava temple, already forbidden for “church” in the Romans baseline) nor any term suggesting a physical Umang Lai grove-shrine; this is God’s Spirit personally indwelling his people, not a sacred building or grove that people visit.
• μισθός (misthos, “reward,” 3:8, 3:14) — Literal: “wages, pay.” Semantic range: recompense for labor, reward. Manipuri: মানা (mana, “reward/worth”) [PROVISIONAL]. Risk: Medium — must be taught as reward for grace-empowered ministry faithfulness, not merit that secures salvation itself (connect to grace doctrine, ch.15:10 note above).

Chapter 4 — Apostolic Stewardship and Servanthood

Reused: apostle, kingdom_of_god.

New terms:

• οἰκονόμος (oikonomos, “steward,” 4:1-2) — Literal: “manager of a household (oikos).” Semantic range: entrusted household manager, administrator, trustee. Manipuri: থৌদাং য়েংবা মী (thoudang yengba mi, “one who oversees the entrusted task,” reusing থৌদাং from the established calling term) [PROVISIONAL]. Risk: Medium.
• ὑπηρέτης (hypēretēs, “servant,” 4:1) — Literal: “under-rower, subordinate helper.” Semantic range: assistant, servant, attendant. Manipuri: মতেং পাংবা মী (mateng pangba mi, “helper/servant”) [PROVISIONAL]. Risk: Low.
• κρίνω (krinō, “judge,” 4:3-5) — Literal: “to judge, decide, separate.” Semantic range: legal judgment, discernment, condemnation. Manipuri: ৱায়েল তানবা (wayel tanba, “to render judgment”) [PROVISIONAL]. Risk: Medium.

Chapter 5 — Church Discipline and Removing Immorality

Reused: church, holy.

New terms:

• πορνεία (porneia, “sexual immorality”) — Literal: “fornication, sexual sin broadly.” Semantic range: any sexual immorality outside biblical marriage, including incest (the specific case in 5:1). Manipuri: ব্যভিচার (byabhichar, a widely used Indic/Bengali-script term for sexual immorality/adultery). Risk: High — central to the Church Discipline and Holiness doctrine; must be distinguished from mere social shame/taboo violation and taught as sin against a holy God requiring corrective church discipline, not primarily community-honor management.
• ζύμη (zymē, “leaven,” 5:6-8) — Literal: “yeast, leavening agent.” Semantic range: fermenting agent; figuratively, corrupting influence that spreads. Manipuri: হমেই (hamei, the standard Meitei word for yeast/leaven, well attested in Meitei fermented-food culture). Risk: Medium — the Passover background (unleavened bread) requires explicit Old Testament teaching, given low assumed OT literacy.
• Σατανᾶς (Satanas, “Satan,” 5:5) — Literal/proper: the personal chief adversary of God. Manipuri: শয়তান (Shoitan, standard South Asian Christian transliteration). Risk: High — must be taught as a specific personal spiritual adversary, not merged into the populated Sanamahi spirit-world of ancestral/nature spirits or a generic “evil Umang Lai” category; Satan is not one more spirit among the Lai, but the singular enemy of God addressed uniquely in Scripture.

Chapter 6 — The Body as God’s Temple; Lawsuits; Sexual Purity

Reused: sanctification (অসেংবা ওইহনবা), justification (অচুম্বা ওইহনবা), holy_spirit, temple (তেংবাং মপুগী লৈফম, from ch.3).

New terms:

• σῶμα (sōma, “body”) — Literal: “physical body.” Semantic range: the individual human body; by extension (12:12ff), the corporate body of Christ. Theological meaning here (6:13-20): the believer’s own physical body is a temple of the Holy Spirit and is destined for resurrection — not a disposable shell to be used immorally. Manipuri: হকচাং (hakchang, the standard Meitei word for body). Risk: Critical — this is a foundational term reused across chs. 6, 10-12, and 15 (body of Christ, temple of the Spirit, resurrection body); must be established early and consistently, since it carries different but related theological freight in each later occurrence.
• ἀπολούω (apolouō, “washed,” 6:11) — Literal: “to wash off/away thoroughly.” Semantic range: cleansing, often with baptismal/ritual overtones. Manipuri: চম্থোকপা (chamthokpa, “to wash/cleanse thoroughly”) [PROVISIONAL]. Risk: Medium — must be distinguished from ritual purification washing performed before Lai Haraoba or Vaishnava temple worship (the same distinction the baseline already draws between অসেংবা and শেংবা); this washing is a one-time act of the Spirit accompanying justification, not a repeatable ritual purity practice.
• μία σάρξ (“one flesh,” 6:16) — Literal: “one flesh.” Semantic range: sexual/marital union creating a real relational-bodily bond. Manipuri: অমা হকচাং (ama hakchang, “one flesh,” reusing হকচাং). Risk: Medium.

Chapter 7 — Marriage, Singleness, and the Gift of Each

Reused: spiritual_gifts root (charisma, 7:7), called/calling.

New terms:

• γάμος (gamos, “marriage”) — Literal: “wedding, marriage.” Manipuri: লুহোংবা (luhongba, the standard Meitei word for marriage). Risk: Medium.
• παρθένος (parthenos, “virgin”) — Literal: “an unmarried young person, virgin.” Manipuri: লৈরেম্মা (leirembi, “unmarried young woman”) [PROVISIONAL]. Risk: Medium.
• ἄγαμος (agamos, “unmarried/single”) — Literal: “without marriage.” Semantic range: unmarried state, whether never-married or widowed. Manipuri: লুহোংদবা (luhongdaba, “not-married,” negation of লুহোংবা) [PROVISIONAL]. Risk: High — traditional Meitei clan (yumnak) identity and continuity is transmitted through marriage and children; Paul’s commendation of devoted singleness (7:7-8, 7:32-35) runs counter to strong existing cultural expectations and must be taught with explicit positive theological framing (a good gift, not deficiency), not merely translated and left unexplained.
• ὀφειλή (opheilē, “conjugal duty,” 7:3) — Literal: “debt, obligation owed.” Manipuri: লুহোংবগী থৌদাং (luhongbagi thoudang, “marital duty,” reusing থৌদাং) [PROVISIONAL]. Risk: Medium.

Chapter 8 — Christian Liberty, Knowledge, and Conscience Regarding Idol Food

New terms:

• εἴδωλον (eidōlon, “idol”) — Literal: “an image, likeness.” Semantic range in Scripture: a humanly-made image representing a false god with no true divine reality behind it. English variants: idol, image, false god. Manipuri: মীওইনা শেমখ্রবা লাই (miwoina shemkhraba lai, “a deity fashioned by human hands”) [PROVISIONAL]. Risk: Critical — this term inevitably intersects with the currently practiced veneration of Umang Lai (নাম “লাই” itself denotes deity/spirit in Meitei religious vocabulary) and Vaishnava murti (image) worship of Krishna. It must be taught pastorally and precisely: the biblical claim is that such images are human-made and represent no true god (8:4-6, “there is no God but one”), not a blanket personal insult toward currently practicing neighbors. Human theologian review required for every occurrence.
• γνῶσις (gnōsis, “knowledge,” 8:1) — Literal: “knowledge.” Semantic range: intellectual understanding, doctrinal knowledge, here specifically knowledge that “idols are nothing.” Manipuri: খংবা (khangba, “knowledge/to know”). Risk: Medium — 8:1’s warning (“knowledge puffs up, love builds up”) anticipates ch.13’s love doctrine; note this contrast explicitly for translators.
• συνείδησις (syneidēsis, “conscience”) — Literal: “co-knowledge, moral awareness.” Semantic range: the inner faculty of moral self-judgment, here specifically a “weak” believer’s conscience troubled by eating idol-offered food. Manipuri: থমোইগী খংবা (thamoigi khangba, “the heart’s/mind’s inner awareness,” reusing থমোই = heart/mind) [PROVISIONAL]. Risk: High — there is no crisp traditional Meitei category of individual internal moral conscience distinct from external communal/ritual propriety; this doctrine needs explicit teaching, not an assumed cultural equivalent.
• εἰδωλόθυτον (eidōlothyton, “food sacrificed to idols”) — Literal: “that which has been sacrificed to an idol.” Manipuri: লাইদা কতখিবা চাক (laida katkhiba chak, “food that has been offered to a deity,” reusing কৎপা = “to offer/present” and চাক = “food”) [PROVISIONAL]. Risk: Critical — directly names the real, currently practiced custom of sharing food offered to Umang Lai deities at Lai Haraoba and to Krishna as prasad/mahaprasad in Vaishnava worship. This is the single most concrete real-world collision point in the entire curriculum and must be flagged for human theologian review at every occurrence (chs. 8 and 10).
• πρόσκομμα (proskomma, “stumbling block,” 8:9) — Same Manipuri rendering as σκάνδαλον (ch.1): লম্বীদা তুহানবা. Risk: Medium.

Chapter 9 — Paul’s Apostolic Rights and Self-Discipline

Reused: apostle, gospel.

New terms:

• ἐξουσία (exousia, “right/authority,” 9:4-6, 9:12) — Literal: “authority, power to act, right.” Manipuri: চৎনবগী হক (chatnabagi hak, “right to act,” using হক, a common regional loanword for “right”). Risk: Medium.
• στέφανος (stephanos, “crown,” 9:25) — Literal: “a wreath/crown,” typically an athletic victor’s garland. Manipuri: মকোক চুম্বা (makok chumba, “head-adornment/crown”). Risk: Low-Medium.
• ἐγκράτεια (enkrateia, “self-control,” 9:25) — Literal: “self-mastery, self-control.” Manipuri: মশাগী মথৌ খুমহনবা (masagi mathou khumhanba, “restraining one’s own desire,” reusing মথৌ). Risk: Low.
• ἀγών (agōn, “race/contest,” 9:24-27) — Literal: “athletic contest, struggle.” Manipuri: চেনবগী শান (chenbagi shan, “running contest”). Risk: Low.

Chapter 10 — Israel’s Warning Example; Idolatry and the Lord’s Table

Reused: israel (ইস্রায়েল), fellowship (লোইনবা), idol/idol-food terms (from ch.8).

New terms:

• εἰδωλολατρία (eidōlolatria, “idolatry”) — Literal: “idol-service/worship.” Manipuri: মীওইনা শেমখ্রবা লাইদা খুরুমজবা (miwoina shemkhraba laida khurumjaba, “worshipping a human-made deity,” reusing খুরুমজবা = “to worship/bow to”). Risk: Critical — same collision level as εἴδωλον; human theologian review required at every occurrence.
• τράπεζα κυρίου (“the Lord’s table,” 10:21) — Literal: “the Lord’s table.” Manipuri: মপু ইবুংগোগী চাক-থাক (Mapu Ibungogi chak-thak, “the Lord’s food-spread,” reusing মপু ইবুংগো). Risk: Critical — Paul’s direct contrast between “the Lord’s table” and “the table of demons” is theologically necessary but pastorally sensitive, given that the “table of demons” in Paul’s argument corresponds structurally to the currently practiced communal feasting connected to Lai Haraoba offerings and Vaishnava prasad. Requires careful teaching notes distinguishing the theological claim (spiritual realities behind idol worship) from personal condemnation of practicing neighbors.
• ποτήριον (potērion, “cup,” 10:16, 10:21) — Literal: “drinking cup.” Manipuri: মপু ইবুংগোগী তেংগোৎ (Mapu Ibungogi tengot, “the Lord’s cup”). Risk: Medium — anticipates ch.11’s Lord’s Supper terminology.
• δαιμόνιον (daimonion, “demon,” 10:20-21) — Literal: “a lesser deity/spirit” (neutral in classical Greek; consistently negative/hostile in biblical usage). Manipuri: লাইরাক (lairak, “evil spirit,” combining লাই = deity/spirit + রাক = bad) [PROVISIONAL]. Risk: Critical — this term risks being heard as a blanket denial that Umang Lai deities and Krishna are real and worthy of the reverence their current worshippers give them; the actual Pauline claim (spiritual realities exist behind idol worship, hostile to God) must be taught precisely and pastorally, not as an insult. Human theologian review required.
• πειρασμός (peirasmos, “temptation/testing,” 10:13) — Literal: “trial, test, temptation.” Manipuri: শোনথিবা (shonthiba, “trial/test”) [PROVISIONAL]. Risk: Medium.

Chapter 11 — Head Coverings; Institution of the Lord’s Supper

Reused: covenant (ৱারেপ্পা), glory (মতিক চাউবা).

New terms:

• κεφαλή (kephalē, “head,” 11:3, headship) — Literal: “head” (body part); figurative: source, authority-relation. Manipuri: কোক (kok, the standard Meitei word for head). Risk: High — the headship doctrine touching gender relations is doctrinally significant and culturally live; requires careful, non-oppressive pastoral framing consistent with the whole-book teaching on mutual honor (11:11-12).
• κατακαλύπτω (katakalyptō, “to cover the head,” 11:5-6) — Manipuri: কোক ফুম্বা (kok phumba, “to cover the head”). Risk: Medium — note the natural cultural resonance with existing Meitei women’s head-covering customs (e.g. the traditional innaphi/khudei); a translator’s cultural note distinguishing biblical theological rationale from mere cultural custom is recommended.
• κυριακὸν δεῖπνον (“the Lord’s Supper,” 11:20) — Manipuri: মপু ইবুংগোগী চাক (Mapu Ibungogi chak, “the Lord’s meal”). Risk: Critical — the church’s central recurring ordinance; must be clearly distinguished from Vaishnava prasad/mahaprasad communal feasting and from Lai Haraoba communal feasting, both real, current, and structurally similar-looking shared sacred meals.
• αἷμα (haima, “blood,” 11:25 — “my blood”) — Manipuri: ঈ (ee, the standard Meitei word for blood). Risk: Critical — Christ’s blood, given once for the new covenant, must be sharply distinguished from the repeated animal-sacrifice blood offerings historically and currently made to the Umang Lai at Lai Haraoba; teach as a completed, unrepeatable atoning sacrifice, not a repeatable ritual blood-offering.
• ἀνάμνησις (anamnēsis, “remembrance,” 11:24-25) — Manipuri: নিংশিংবা (ningshingba, “to remember,” a common Meitei word). Risk: Medium.
• ἀναξίως (anaxiōs, “in an unworthy manner,” 11:27) — Manipuri: মতিক চাদবা মৱোংদা (matik chadaba mawongda, “in an unfitting manner,” reusing মতিক). Risk: Medium.
• κρίμα (krima, “judgment,” 11:29, 11:34) — Manipuri: ৱায়েল (wayel, “judgment/verdict”). Risk: Medium.

Chapter 12 — Spiritual Gifts and the Body of Christ

Reused: spiritual_gifts (থাওয়াইগী খুদোল), holy_spirit, apostle, prophecy (ফোংদোকপা ৱারোল), body (হকচাং, from ch.6).

New terms:

• μέλος (melos, “member,” 12:12-27) — Literal: “a limb, bodily part.” Manipuri: হকচাংগী কায় (hakchanggi kai, “part of the body”). Risk: Medium.
• γλῶσσα (glōssa, “tongues,” 12:10, 12:28-30) — Literal: “tongue, language.” Semantic range: a spoken human or Spirit-given language, used of the spiritual gift of tongues. Manipuri: লোল (lol, the Meitei word for tongue/language). Risk: Critical — this gift risks being assimilated by Meitei hearers to the ecstatic/oracular utterance of a maibi in trance-possession during Lai Haraoba, a live and highly salient phenomenon. Must be taught explicitly as a Spirit-given enablement for prayer/edification under the Spirit’s control (14:1-33), never oracular possession-speech. Human theologian review required.
• φανέρωσις (phanerōsis, “manifestation,” 12:7) — Manipuri: ফোংদোকপা (phongdokpa, “revealing/manifesting,” reusing the prophecy root). Risk: Medium.
• βαπτίζω (baptizō, “baptized,” 12:13 — “baptized into one body”) — Manipuri: বাপ্তিস্মা (baptisma, established South Asian Christian transliteration). Risk: High — not previously introduced in the Romans baseline; must be explicitly taught as the church ordinance/Spirit-act of incorporation into Christ’s body, distinguished from any ritual water-purification rite in Sanamahi or Vaishnava practice.
• σῶμα Χριστοῦ (“body of Christ,” 12:27) — Manipuri: reuse হকচাং + established ক্রিস্তো: ক্রিস্তোগী হকচাং. Risk: High — the corporate-unity application of this Critical-tier anthropological term (see ch.6) must be kept doctrinally distinct from clan (yumnak)/ethnic-community belonging, per the baseline’s christian_identity_in_christ caution.

Chapter 13 — Love as the Greater Way

Reused: prophecy, faith (থাজবা), tongues (লোল, from ch.12).

New terms:

• ἀγάπη (agapē, “love”) — Literal: “love.” Semantic range: selfless, willed, other-directed love, as distinct from erotic desire (erōs) or natural affection (storgē) or friendship (philia). English variants: love, charity (older translations). Theological meaning: the defining, superior mark of Christian life (13:13 — “the greatest of these is love”), characterized by patience, kindness, and self-giving, not self-interest. Manipuri: মথৌ তাদনা নুংশিবা (mathou tadana nungshiba, “love given without self-interest,” deliberately paralleling the established grace compound মথৌ তাদনা পীবা তেংবাং, and built on নুংশিবা, the ordinary Meitei word for love/affection). Risk: CRITICAL — this is the single highest-salience new collision term in 1 Corinthians. Manipuri Vaishnavism has an extremely well-developed, culturally prestigious devotional-love vocabulary (প্রেম/prema, the romantic-devotional love of Radha for Krishna, ceremonially enacted in the UNESCO-recognized Ras Lila tradition) that MUST NOT be borrowed as the primary term, since it would frame Christian love as one more variety of Krishna-devotional romantic longing rather than the selfless, cruciform love Paul describes. প্রেম and ভক্তি (already rejected for faith in the Romans baseline) are both rejected here for the same reason. Human theologian review required for every occurrence of this term in the curriculum.
• ἐλπίς (elpis, “hope,” 13:13) — Literal: “hope, expectation.” Manipuri: আশা (asha, a widely naturalized regional loanword for hope). Risk: High — must be distinguished from a general worldly optimism and, per the salvation doctrine’s existing caution, from a Vaishnava devotee’s aspirational hope of eventual nearness to or union with Krishna’s presence; Christian hope is confident expectation grounded in Christ’s finished resurrection work (15:19-20).

Chapter 14 — Order in Worship: Tongues, Prophecy, and Edification

Reused: tongues (লোল), prophecy (ফোংদোকপা ৱারোল), mutual_edification (অমাগা অমাগা হৌদোকহনবা).

New terms:

• ἑρμηνεία (hermēneia, “interpretation,” 14:26-28) — Manipuri: ৱাহন্থোকপা (wahanthokpa, “explaining/interpreting words”). Risk: Low-Medium.
• τάξις (taxis, “order,” 14:40) — Manipuri: মপুং ফাবা মৱোং (mapung phaba mawong, “a proper/orderly manner”). Risk: Low.
• σιγάω (sigaō, “keep silent,” 14:34-35) — Manipuri: ৱা হায়দবা (wa haidaba, “not speaking,” reusing হায়জবা root). Risk: High — a doctrinally and culturally sensitive gender-and-order passage; requires careful contextual teaching (distinguishing the specific disorderly-questioning situation Paul addresses from a universal prohibition on women’s speech in worship generally, consistent with 11:5’s assumption that women do pray and prophesy in the assembly) rather than a flattened literal rendering left unexplained. Flag for human theologian review.
• ἄπιστος (apistos, “unbeliever,” 14:22-24) — Manipuri: থাজদবা মীওই (thajadaba miwoi, “person without faith,” negating থাজবা). Risk: Low.

Chapter 15 — The Resurrection of Christ and Believers (beyond the core passage, 15:12-58)

Reused: resurrection (সিবদগী হিংজত-লকপা), all core-passage terms above.

New terms:

• ἀπαρχή (aparchē, “firstfruits,” 15:20, 15:23) — Literal: “the first portion of a harvest.” Semantic range: the initial installment guaranteeing the full harvest to come. Manipuri: হানগী মহৈ (hangi mahei, “the first fruit/produce”). Risk: Medium — the agrarian metaphor should transfer naturally to Manipur’s agrarian cultural context; ensure it is taught as guaranteeing believers’ future bodily resurrection, not a self-standing metaphor.
• Ἀδάμ (Adam, “first Adam”/“last Adam,” 15:22, 15:45-49) — Proper name; transliterate আদম (Adam). Risk: High — the Adam/Christ typology requires explicit Old Testament (Genesis) background teaching, given the baseline’s noted low assumed OT narrative literacy; without that background the “last Adam” Christological argument will not land.
• ἄφθαρτος (aphthartos, “imperishable,” 15:42, 15:52) — Manipuri: সিদবা য়াদবা (sidaba yadaba, “unable to die/decay,” reusing সিবা = to die). Risk: Medium.
• θνητός (thnētos, “mortal,” 15:53-54) — Manipuri: সিগদবা (sigadaba, “that which will die”). Risk: Low.
• νῖκος (nikos, “victory,” 15:54-57) — Manipuri: ঙম্বা (ngamba, “victory/to overcome”). Risk: Low-Medium.
• κέντρον (kentron, “sting,” 15:55-56) — Manipuri: সিবগী খোঙথাং (sibagi khongthang, “death’s thorn/sting”). Risk: Medium.
• σῶμα πνευματικόν (“spiritual body,” 15:44) — Manipuri: থাওয়াইগী হকচাং (thawaigi hakchang, “spirit’s body,” combining থাওয়াই + হকচাং). Risk: High — must be taught as a real, transformed, physical resurrection body (not a disembodied ghost/ancestral-spirit existence, i.e. not conflated with the Sanamahi thawai/Apokpa ancestral-spirit category); contrast explicitly with σῶμα ψυχικόν (“natural body,” reusing ψυχικός from ch.2).
• σπείρω (speirō, “sown,” 15:36-44) — Manipuri: হুনবা (hunba, “to sow/plant,” a common Meitei agrarian word). Risk: Medium — the seed-sown/plant-raised metaphor should resonate naturally with Manipur’s agrarian setting; ensure the metaphor is taught as pointing to bodily continuity-with-transformation, not reincarnation.

Chapter 16 — Collection, Final Instructions, Greetings

Reused: grace, church, fellowship, saints (অসেংবা মীওই — “the collection for the saints,” 16:1).

New terms:

• λογία (logia, “collection,” 16:1-2) — Manipuri: খোমজিনবা (khomjinba, “gathering/collecting”). Risk: Low.
• μαράνα θά (marana tha, “Maranatha,” 16:22, Aramaic) — Manipuri: মারানাথা (Marana Tha), preserved as a transliteration, following the same pattern as আব্বা (Abba) in the Romans baseline. Risk: Medium — liturgically prominent closing exclamation (“Our Lord, come!”); preserve rather than paraphrase, consistent with the Abba precedent.
• φίλημα ἅγιον (“holy kiss,” 16:20) — Manipuri: অসেংবা চুমথাবা (asengba chumthaba, “holy kiss/greeting”). Risk: Medium — recommend a translator’s cultural-adaptation note, since a literal kiss-greeting may not be the customary Manipuri equivalent of the culturally-coded affectionate/respectful greeting Paul intends; a respectful embrace or greeting gesture may better carry the intended meaning without misleading literalism.
• ἀνάθεμα (anathema, “let him be cursed,” 16:22) — Manipuri: শিরাপ (shirap, a widely used regional loanword for “curse”). Risk: High — must be taught as God’s own solemn judicial verdict on those who do not love the Lord, distinct in kind and authority from a maiba’s ritual imprecation/curse-power within Sanamahi practice; this is not one more competing ritual-curse claim but the Lord’s own eschatological judgment.

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End of full-book semantic analysis. All terms above are consolidated with risk tiers and status (reused/new) in analysis/08_core_glossary.md.