Semantic Analysis: 1 Corinthians (Koine Greek → Ndebele)

This document extends the baseline Romans Language Package for ndebele to the 1 Corinthians curriculum. All terms already recorded in the baseline translation_memory.json / bible_term_registry.json are reused exactly as established and are marked [REUSE] below. New terms required by 1 Corinthians are marked [NEW] and carry a proposed Ndebele rendering and risk tier for confirmation in later phases. Doctrine focus areas follow the curriculum parameters: the Resurrection of Christ and Believers, Christian Unity versus Factionalism, the Cross as Wisdom and Power, Church Discipline and Holiness, Marriage and Singleness, Christian Liberty and Idol Meat, the Lord’s Supper, Spiritual Gifts and the Body of Christ, Love as the Greater Way, and Order in Worship.

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PART 1 — CORE PASSAGE: 1 Corinthians 15:1-11 (Verse-by-Verse)

Verse 1

Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε

• εὐαγγέλιον (euangelion) [REUSE — gospel]

  • Literal meaning: “good news,” a public proclamation of a decisive, favorable event.
  • Semantic range: the act of announcing good news; the content announced; in Paul, the fixed technical term for the apostolic message of Christ.
  • English variants: gospel, good news, glad tidings.
  • Contextual meaning: Paul reintroduces “the gospel” he originally preached as the fixed, non-negotiable content he is about to summarize in vv.3-5 — this is the doctrinal core of the whole letter’s resurrection argument.
  • Ndebele rendering & risk: ivangeli (Medium, per baseline). No change needed.

• παρελάβετε (parelabete, from παραλαμβάνω, paralambanō) [NEW — received (tradition)]

  • Literal meaning: “you received,” “you took to yourselves” (as something handed over).
  • Semantic range: to receive a person, a message, or (especially in Hellenistic Jewish and rabbinic usage) a fixed body of authoritative tradition passed down intact.
  • English variants: received, accepted, took hold of.
  • Contextual meaning: Paul uses the technical rabbinic receive/deliver pairing (echoed in v.3) to stress that the resurrection gospel is a fixed, verifiable, apostolically transmitted body of fact — not Paul’s private opinion.
  • Ndebele rendering & risk: ukwemukela (to receive). Risk: High. Ndebele culture has a strong existing category of received customary tradition (isiko, imikhuba) passed down from ancestors/elders. Translators must frame this as receiving fixed, eyewitness-verified apostolic testimony about a historical event, not inherited ancestral custom.

Verse 2

δι’ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε.

• σῴζεσθε (sōzesthe, from σῴζω, sōzō) [REUSE — salvation]

  • Literal meaning: “you are being saved” (present passive, ongoing).
  • Semantic range: rescue, deliverance, healing, wholeness; in Paul, reconciliation with God through Christ’s death and resurrection.
  • English variants: are saved, are being saved, are kept safe.
  • Contextual meaning: salvation is presented as a present, ongoing reality anchored to continued holding fast to the gospel content — not a one-time ritual transaction.
  • Ndebele rendering & risk: draw on usindiso (noun, baseline Critical) / verbal form ukusindiswa. Risk: Critical (per baseline doctrine registry) — must not be reduced to rescue from misfortune sought through ancestral appeasement.

• εἰκῇ ἐπιστεύσατε (eikē episteusate) [NEW/REUSE compound — believed in vain]

  • Literal meaning: “you believed to no purpose / without cause.”
  • Semantic range: εἰκῇ = “without effect, in vain, groundlessly”; πιστεύω = “believe, trust, put faith in” [REUSE — faith, ukholo].
  • English variants: believed in vain, believed for nothing.
  • Contextual meaning: introduces the letter’s central resurrection stakes — faith without the historical resurrection fact is empty.
  • Ndebele rendering & risk: ukukholwa ngeze (to believe in vain). Risk: Medium. Must preserve the conditional warning tone without implying the Corinthians’ faith is currently invalid.

Verse 3

παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς,

• παρέδωκα (paredōka, from παραδίδωμι, paradidōmi) [NEW — delivered (tradition)]

  • Literal meaning: “I handed over, delivered, passed on.”
  • Semantic range: to hand over a person (e.g., to authorities), a possession, or — as here — a fixed body of authoritative teaching.
  • English variants: delivered, passed on, handed down.
  • Contextual meaning: paired with παρέλαβον (“I received”) to form the technical tradition-formula: Paul is not innovating but transmitting what he himself received (almost certainly a very early creedal formula, within a few years of the crucifixion).
  • Ndebele rendering & risk: ukudlulisela (to hand over/pass on). Risk: High. Must be anchored explicitly to apostolic eyewitness transmission of historical fact, distinct from the transmission of customary or ancestral teaching between generations, a well-established and highly valued category in Ndebele society.

• Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν (Christos apethanen hyper tōn hamartiōn hēmōn) [REUSE — Christ, sin]

  • Literal meaning: “Christ died on behalf of/for our sins.”
  • Semantic range: ὑπέρ = substitutionary/representative “on behalf of, for the sake of”; ἁμαρτία [REUSE — sin, isono, High risk per baseline].
  • English variants: died for our sins, died on our behalf.
  • Contextual meaning: the substitutionary, atoning purpose of Christ’s death — the first plank of the creedal formula.
  • Ndebele rendering & risk: uKristu wafela izono zethu. isono reused exactly (High, baseline). Risk: Critical for the whole clause — must not be softened into Christ merely sharing in human suffering or appeasing ancestral displeasure on humanity’s behalf; this is substitutionary atonement before uNkulunkulu.

• κατὰ τὰς γραφάς (kata tas graphas) [NEW — according to the Scriptures]

  • Literal meaning: “according to the writings.”
  • Semantic range: γραφή, “writing,” used technically in the NT for the authoritative Old Testament Scriptures.
  • English variants: according to the Scriptures, as the Scriptures said, in fulfillment of Scripture.
  • Contextual meaning: grounds Christ’s death and (v.4) resurrection in the fulfillment of prior written revelation (e.g., Isaiah 53, Psalm 16), not an isolated event.
  • Ndebele rendering & risk: njengokwemibhalo (umbhalo = writing/Scripture). Risk: High. Must consistently denote the fixed, written, authoritative Old Testament text, not oral prophecy, proverb, or divinatory pronouncement.

Verse 4

καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς,

• ἐτάφη (etaphē, from θάπτω, thaptō) [NEW — was buried]

  • Literal meaning: “he was buried.”
  • Semantic range: standard verb for burial of a corpse.
  • English variants: was buried, was laid in the tomb.
  • Contextual meaning: confirms the genuine, bodily death of Christ — a necessary link between death and resurrection, ruling out any docetic or purely “spiritual” reading of Christ’s death.
  • Ndebele rendering & risk: wangcwatshwa. Risk: Low-Medium. Standard burial vocabulary; low ambiguity.

• ἐγήγερται (egēgertai, from ἐγείρω, egeirō) [REUSE — resurrection]

  • Literal meaning: “he has been raised” (perfect passive — a completed act with continuing effect/state).
  • Semantic range: to raise up, wake, cause to stand; of the dead, to raise to bodily life.
  • English variants: has been raised, was raised, rose again.
  • Contextual meaning: the perfect tense stresses that Christ’s resurrection is a settled, permanent, present reality, not merely a past occurrence — the theological anchor of the entire chapter and curriculum doctrine “The Resurrection of Christ and Believers.”
  • Ndebele rendering & risk: verbal form of baseline ukuvuka kwabafileyo — wavuswa kwabafileyo (he was raised from the dead) or wavuka kwabafileyo. Risk: Critical (per baseline doctrine registry, unchanged). Must never be conflated with a deceased person joining the amadlozi (ancestral spirits); this is a unique, bodily, historical, once-for-all event with abiding present significance, not entry into ongoing ancestral existence.

Verse 5

καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα·

• ὤφθη (ōphthē, from ὁράω, horaō) [NEW — appeared]

  • Literal meaning: “he was seen / he appeared” (aorist passive).
  • Semantic range: to see, perceive; passive form used in the LXX and NT for divine self-disclosure/theophany as well as ordinary sight.
  • English variants: appeared, was seen, showed himself.
  • Contextual meaning: introduces the list of witnesses to whom the risen Christ physically, historically appeared — the evidentiary core of Paul’s resurrection argument.
  • Ndebele rendering & risk: wabonakala (he appeared/was seen). Risk: High. In Ndebele traditional religion, deceased ancestors are widely believed to “appear” to descendants in dreams and visions as amadlozi. Every occurrence must be anchored to bodily, waking, verifiable appearance to named, numbered witnesses — not a dream-vision or spirit-appearance in the ancestral sense.

• τοῖς δώδεκα (tois dōdeka) [NEW — the Twelve]

  • Literal meaning: “the twelve.”
  • Semantic range: fixed title for the twelve apostles chosen by Jesus (even after Judas’s departure, the group retains the title).
  • English variants: the Twelve, the twelve apostles.
  • Contextual meaning: a specific, identifiable body of eyewitnesses, part of the historical verification chain.
  • Ndebele rendering & risk: Abalitshumi Lambili. Risk: Low. Fixed proper designation; low ambiguity.

Verse 6

ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν·

• πεντακοσίοις ἀδελφοῖς ἐφάπαξ (pentakosiois adelphois ephapax) [NEW — five hundred brothers at once]

  • Literal meaning: “to more than five hundred brothers at one time.”
  • Semantic range: ἐφάπαξ, “once for all, at a single occasion” — the same root used elsewhere of Christ’s unrepeatable sacrifice.
  • English variants: five hundred brothers at one time.
  • Contextual meaning: a mass, simultaneous, verifiable sighting — Paul explicitly invites the Corinthians to cross-check with living witnesses.
  • Ndebele rendering & risk: abazalwane abangaphezu kwabangamakhulu amahlanu ngasikhathi sinye. Risk: Low. Straightforward numerical/historical statement.

• ἐκοιμήθησαν (ekoimēthēsan, from κοιμάω, koimaō) [NEW — fallen asleep]

  • Literal meaning: “they fell asleep / have fallen asleep” (of death).
  • Semantic range: literal sleep; the standard NT euphemism for the death of believers, implying a temporary, reversible state pending resurrection.
  • English variants: fallen asleep, died.
  • Contextual meaning: describes some witnesses who have since died — pastorally softening death precisely because resurrection makes it temporary, not final.
  • Ndebele rendering & risk: balele / bafile (ukulala as death-euphemism). Risk: High. Must not be read as entry into the state of amadlozi (ancestral spirithood), the dominant traditional Ndebele understanding of what happens after death. The euphemism must be taught as pointing forward to bodily resurrection at Christ’s return, not to ongoing ancestral existence or mediation.

Verse 7

ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν·

• Ἰακώβῳ (Iakōbō) [NEW — James, proper name]

  • Contextual meaning: James, the Lord’s brother, becomes a believer and leader after this resurrection appearance — evidentiary weight from a former skeptic.
  • Ndebele rendering & risk: uJakhobe. Risk: Low. Established Nguni Bible proper-name form.

• τοῖς ἀποστόλοις πᾶσιν (tois apostolois pasin) [REUSE — apostle]

  • Contextual meaning: “all the apostles,” a wider circle than the Twelve, all commissioned witnesses of the risen Christ.
  • Ndebele rendering & risk: umphostoli (baseline, Medium). No change.

Verse 8

ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί.

• ἔκτρωμα (ektrōma) [NEW — untimely born / miscarriage]
  • Literal meaning: a fetus born before its time; a miscarriage or stillbirth.
  • Semantic range: an unnatural, premature, unexpected birth — used only here in the NT, always figuratively of Paul himself.
  • English variants: one untimely born, abnormally born, miscarriage.
  • Contextual meaning: Paul’s self-deprecating description of his own conversion/apostolic calling — sudden, unexpected, undeserved, outside the normal pattern of the other witnesses (who followed Jesus in life).
  • Ndebele rendering & risk: descriptive phrase njengomntwana ozelwe kungakabi yisikhathi sakhe (like a child born before its time). Risk: Medium. No direct single-word Ndebele equivalent; must preserve Paul’s tone of astonished unworthiness rather than producing an awkward or comic image; a translator’s note may be required.

Verse 9

Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ·

• ἐλάχιστος (elachistos) [NEW — least]

  • Literal meaning: “least, smallest” (superlative).
  • Contextual meaning: Paul’s self-assessment relative to the other apostles, grounding grace (v.10) as the sole explanation for his ministry.
  • Ndebele rendering & risk: omncinyane kulabo bonke. Risk: Low.

• ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ (ediōxa tēn ekklēsian tou theou) [REUSE — church]

  • Literal meaning: “I persecuted the church of God.”
  • Contextual meaning: Paul’s pre-conversion identity as a persecutor sharpens the magnitude of grace that follows.
  • Ndebele rendering & risk: ibandla likaNkulunkulu reused exactly (baseline, Medium). Persecution verb ukuzingela/ukuhlukuluza — Risk: Low for the verb itself; the doctrinal weight sits on the reused noun.

Verse 10

χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί.

• χάριτι θεοῦ (chariti theou) [REUSE — grace]

  • Contextual meaning: grace alone — not merit, ritual correctness, or ancestral favor — explains Paul’s transformation and apostleship.
  • Ndebele rendering & risk: umusa kaNkulunkulu (baseline, Critical). No change; must not be softened into a reward Paul earned through zeal after conversion.

• οὐ κενὴ (ou kenē, from κενός, kenos) [NEW — not empty/in vain]

  • Literal meaning: “not empty.”
  • Semantic range: empty, hollow, without effect or result.
  • English variants: not in vain, was not without effect, did not prove fruitless.
  • Contextual meaning: grace is not merely received passively but produces real, observable fruit (Paul’s labors) — grace and effort are not opposed.
  • Ndebele rendering & risk: kawubanga yize (it did not become empty/in vain). Risk: Medium-High. Must safeguard against implying grace is validated by human effort, i.e., that grace becomes “real” only once earned or proven through labor — the labor is grace’s fruit, not its precondition.

Verse 11

εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε.

• κηρύσσομεν (kēryssomen, from κηρύσσω, kēryssō) [NEW — we preach/proclaim]

  • Literal meaning: “we herald, proclaim, announce publicly” (as a herald announcing a king’s decree).
  • Semantic range: authoritative public proclamation, not private opinion or persuasion technique.
  • English variants: preach, proclaim, herald.
  • Contextual meaning: Paul stresses that his message and that of the other apostles is one unified proclamation — unity of gospel content underlies unity of the church (anticipating chs. 1-4’s factionalism concern).
  • Ndebele rendering & risk: siyatshumayela. Related to baseline umsebenzi wokutshumayela (mission, Medium). Risk: Medium. Preserve the sense of authoritative heralding, not mere teaching or discussion.

• ἐπιστεύσατε (episteusate) [REUSE — faith/believed]

  • Ndebele rendering & risk: likholiwe (ukholo root, baseline High). No change; the object of belief (the resurrection fact just recounted) must remain explicit in context.

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PART 2 — CHAPTER-BY-CHAPTER STUDY OF THE WHOLE BOOK

Chapter 1 — Greeting, Thanksgiving, and the Scandal of Factionalism

Doctrines: Christian Unity versus Factionalism; The Cross as Wisdom and Power.

• σχίσμα (schisma) [NEW — division/faction] — lit. “a tear, split, rip” (as in torn cloth); range: schism, division, rupture within a group; variants: division, schism, quarrel; context: the specific, named problem of Corinthian believers rallying behind personalities (Paul/Apollos/Cephas/Christ) rather than Christ alone. Ndebele: ukudabuka / ukwehlukana (to be torn apart / to split). Risk: High. Ndebele social identity is strongly organized around clan (isibongo) and lineage loyalty; church splits along personality or clan-like loyalty lines are a live cultural risk this term must guard against.
• σοφία (sophia) [NEW — wisdom] — lit. “skill, wisdom, insight”; range: practical skill, philosophical wisdom, divine wisdom; variants: wisdom, cleverness, insight; context: “wisdom of the world” is contrasted with the seemingly foolish message of the cross. Ndebele: ukuhlakanipha. Risk: High. Must be clearly distinguished from traditionally esteemed wisdom of elders, ancestral counsel, or the specialized insight attributed to izinyanga (traditional healers) and izangoma (diviners); biblical wisdom here is located specifically in the cross, revealed by God, not accumulated human or ancestral insight.
• μωρία (mōria) [NEW — foolishness] — lit. “folly, foolishness”; range: intellectual foolishness, moral folly; variants: foolishness, folly; context: “the word of the cross is folly to those who are perishing.” Ndebele: ubuwula. Risk: Medium.
• σταυρός (stauros) [NEW — cross] — lit. “an upright stake/pole” used for crucifixion; range: the physical instrument of execution; by metonymy, Christ’s crucifixion and its saving significance; variants: cross, the message of the cross. Ndebele: isiphambano. Risk: Critical. Central to curriculum doctrine “The Cross as Wisdom and Power”; must retain full weight of a shameful, historical execution transformed into the definitive locus of God’s saving wisdom and power — not softened into a mere religious symbol, ornament, or protective object (a risk given syncretistic tendencies to treat sacred objects as apotropaic/protective, paralleling amulets used against witchcraft).
• δύναμις (dynamis) [REUSE — power_of_god] — Christ “the power of God” (1:24). Ndebele: amandla kaNkulunkulu (baseline, High). No change; must remain distinct from spiritual power associated with izinyanga/izangoma.
• κλητός/καλέω (klētos/kaleō) [REUSE — called] — “called to be saints,” “called into fellowship” (1:2,9). Ndebele: obiziweyo (baseline, High). No change.
• κοινωνία (koinōnia) [REUSE — fellowship] — “fellowship of his Son” (1:9). Ndebele: ubudlelwano (baseline, Low). No change.
• ἁγιάζω/ἅγιοι (hagiazō/hagioi) [REUSE — sanctification/saints] — “sanctified in Christ Jesus, called to be saints.” Ndebele: ukungcweliswa/abangcwele (baseline, High). No change.

Chapter 2 — The Spirit-Revealed Wisdom of God

Doctrines: The Cross as Wisdom and Power.

• πνεῦμα θεοῦ (pneuma theou) [REUSE — holy_spirit] — the Spirit who searches even the depths of God. Ndebele: uMoya oNgcwele (baseline, Critical). No change.
• μυστήριον (mysterion) [NEW — mystery] — lit. “a secret thing, hidden thing”; range: a previously hidden divine plan now revealed by God to his people; NOT a secret reserved for religious specialists or requiring esoteric ritual to unlock. Variants: mystery, secret, hidden wisdom. Ndebele: imfihlo. Risk: High. Must be sharply distinguished from occult “hidden knowledge” possessed by izinyanga or izangoma through divination or initiation; God’s mystery is revealed openly to all believers through the Spirit, not sold or transmitted through secret ritual.
• πνευματικός / ψυχικός (pneumatikos / psychikos) [NEW — spiritual person / natural person] — lit. “of the Spirit” / “of the soul/natural life”; range: contrast between one indwelt and taught by the Spirit versus one relying on unaided human perception; variants: spiritual man, natural man, unspiritual person. Ndebele: ongokoMoya / ongokwemvelo. Risk: Medium. Must not be misread as a hierarchy of “spiritually gifted” persons akin to those recognized as spirit-mediums in traditional religion.
• ἀποκαλύπτω (apokalyptō) [NEW — reveal] — lit. “to uncover, unveil”; God revealing his wisdom by the Spirit, not through human investigation. Ndebele: ukwambulela. Risk: Medium.

Chapter 3 — Foundations, Fleshliness, and the Temple of God

Doctrines: Christian Unity versus Factionalism; Church Discipline and Holiness.

• σαρκικός (sarkikos) [NEW — fleshly/carnal] — lit. “belonging to flesh”; range: governed by sinful human nature rather than the Spirit; variants: carnal, fleshly, worldly. Ndebele: -enyama (abenyama, people of the flesh). Risk: Medium-High. Related to σάρξ (flesh) below; must be kept distinct from umzimba (the physical body itself, which is not sinful) and from ritual impurity categories.
• θεμέλιος (themelios) [NEW — foundation] — lit. “foundation stone”; Christ as the only foundation that can be laid. Ndebele: isisekelo. Risk: Low.
• ναὸς θεοῦ (naos theou) [NEW — temple of God] — lit. “sanctuary, inner shrine of a temple” (distinct from hieron, the whole temple precinct); the church corporately as God’s dwelling place by the Spirit. Ndebele: ithempeli likaNkulunkulu. Risk: High. Must be clearly distinguished from a family ancestral shrine, ritual hut, or a diviner’s consulting place (indumba) — sites in Ndebele tradition understood as dwelling-places or contact-points for ancestral spirits. The church’s indwelling is by the one true uNkulunkulu’s Spirit alone.

Chapter 4 — Apostolic Ministry and Stewardship

Doctrine: Christian Unity versus Factionalism.

• οἰκονόμος (oikonomos) [NEW — steward] — lit. “household manager”; apostles as stewards entrusted with God’s mysteries. Ndebele: umphathi (umphathi wemfihlo zikaNkulunkulu). Risk: Medium.
• βασιλεία τοῦ θεοῦ (basileia tou theou) [REUSE — kingdom_of_god] — “the kingdom of God does not consist in talk but in power” (4:20). Ndebele: umbuso kaNkulunkulu (baseline, Medium). No change.
• πατήρ (patēr) [REUSE — father] — Paul as spiritual father through the gospel (4:15). Ndebele: uBaba (baseline, High), applied here in an extended pastoral sense; note distinction from God’s unique Fatherhood must be preserved when this extended usage occurs.

Chapter 5 — Church Discipline and the Case of Immorality

Doctrine: Church Discipline and Holiness.

• πορνεία (porneia) [NEW — sexual immorality] — lit. “fornication, sexual sin of any illicit kind”; range: broad category covering incest (the specific case here), adultery, and other sexual sin. Variants: sexual immorality, fornication. Ndebele: ubufebe/ukuphinga. Risk: High. Must remain a moral-theological category (sin against God and the body) rather than merely a matter of social shame or taboo violation subject to ancestral or clan sanction.
• ζύμη (zymē) [NEW — leaven] — lit. “yeast”; range: a small corrupting influence that spreads through a whole community; Passover imagery of purging old leaven for the “unleavened bread of sincerity and truth.” Variants: leaven, yeast. Ndebele: imvubelo. Risk: Low-Medium.
• παραδοῦναι τῷ Σατανᾷ (paradounai tō Satana) [NEW — hand over to Satan] — lit. “to deliver/hand over to Satan”; a formal act of church discipline removing an unrepentant sinner from the church’s protective fellowship, aimed at ultimate restoration (“that his spirit may be saved”). Ndebele: ukumnikela kuSathane. Risk: Critical. This must be taught with great care as a redemptive act of church discipline for the person’s ultimate salvation, categorically distinct from traditional beliefs about being “given over” to affliction by an offended ancestral spirit or a witchcraft curse (ukuthakathwa) as punishment. The purpose (restoration, not destruction) must be explicit every time this passage is handled — flagged for mandatory human theologian review.

Chapter 6 — Lawsuits, Sexual Purity, and the Body as Temple

Doctrines: Church Discipline and Holiness; Christian Liberty and Idol Meat (introduces body theology developed further in ch.8-10).

• ἀδικέω / ἄδικοι (adikeō / adikoi) [NEW — wrongdoing/the unrighteous] — lit. “to do wrong, be unjust”; the vice list of those who “will not inherit the kingdom of God.” Ndebele: ukona/abangalungiyo. Risk: Medium.
• ἀπολούω / ἁγιάζω / δικαιόω (apolouō / hagiazō / dikaioō) [NEW compound + REUSE — washed, sanctified, justified] — the three-part conversion formula (6:11): “washed,” hagiazō [REUSE — sanctification, ukungcweliswa], dikaioō [REUSE — justification, ukulungisiswa]. ἀπολούω, lit. “to wash off/away thoroughly,” is new: Ndebele ukugezwa (to be washed clean). Risk: High for ukugezwa. Must not be conflated with traditional ritual washing performed for purification from ancestral displeasure or before consulting a diviner; this washing is decisive, Spirit-wrought moral cleansing tied to justification and sanctification, not repeatable ritual purification.
• σῶμα ναὸς τοῦ ἁγίου πνεύματος (sōma naos tou hagiou pneumatos) [NEW — body as temple of the Holy Spirit] — combines sōma (body) [see ch.12 below] with naos [see ch.3]. Ndebele: umzimba uyithempeli likaMoya oNgcwele. Risk: High. As with ch.3’s temple term, must exclude any reading in which the body could also be understood as a dwelling or contact-point for ancestral spirits; it is indwelt solely by uMoya oNgcwele.
• ἠγοράσθητε τιμῆς (ēgorasthēte timēs) [NEW — bought with a price] — lit. “you were purchased at a price” (marketplace/slave-purchase imagery); range: redemption, ownership transfer. Variants: bought at a price, redeemed. Ndebele: lathengwa ngentengo. Risk: High. Must be understood as Christ’s atoning death establishing his rightful, loving ownership of believers — not conflated with traditional practices of paying to “buy back” a person from a curse, debt-bondage, or an offended spirit’s claim, a recognizable category in customary law and traditional religious practice.

Chapter 7 — Marriage, Singleness, and Remaining as Called

Doctrine: Marriage and Singleness.

• γάμος / γαμέω (gamos / gameō) [NEW — marriage/to marry] — standard terms for marriage and the act of marrying. Ndebele: umtshado / ukutshada. Risk: Medium.
• παρθένος (parthenos) [NEW — virgin] and ἄγαμος (agamos) [NEW — unmarried] — lit. “virgin” and “unmarried, without a spouse”; Paul’s extended commendation of the single state for undivided devotion to the Lord “in view of the present distress.” Ndebele: intombi egcweleyo / ongatshadanga. Risk: High. Ndebele culture, like much of the surrounding region, places very strong weight on marriage and childbearing as markers of adult personhood and as necessary for continuing the family lineage and its relationship to the ancestors; unmarried or childless status is sometimes attributed to ancestral displeasure or witchcraft. Paul’s teaching that singleness is a legitimate, even advantageous, calling for undivided devotion to Christ must be framed carefully so it is not heard as social deviance, a curse, or disrespect toward family/ancestral expectations, while still preserving Paul’s actual argument.
• ἡγίασται (hēgiastai, perfect of ἁγιάζω) [REUSE — sanctification, special sense] — “the unbelieving spouse is sanctified through the believing spouse” (7:14). Ndebele: ungcwelisiwe (baseline root ukungcweliswa, High). Risk: High in this specific verse — must be clarified (via translator’s note) that this is a relational/covenantal setting-apart of the marriage and children for God’s purposes, not personal salvation of the unbelieving spouse, and not analogous to ritual purification transferred between family members in traditional practice.
• κλῆσις (klēsis) [REUSE — calling] — “let each remain in the calling in which he was called” (7:20). Ndebele: ubizo (baseline, High). No change.

Chapter 8 — Knowledge, Love, and Food Offered to Idols

Doctrine: Christian Liberty and Idol Meat.

• εἴδωλον (eidōlon) [NEW — idol] — lit. “image, likeness, phantom”; range: a physical cult image, and by extension the false god it represents; Paul affirms “an idol has no real existence” while insisting the practice of idol-worship is nonetheless spiritually dangerous (developed further in ch.10). Ndebele: isithombe. Risk: Critical. This is the single most culturally loaded term in the letter for a Ndebele audience: traditional religion centers on offerings and ritual meals presented to amadlozi (ancestral spirits) as intermediaries to uNkulunkulu. Teaching on idols and idol-meat must be handled with the same “direct access through Christ alone” care the baseline package applies to intercession, without collapsing ancestral veneration and pagan idolatry into an identical category without further theological reflection — flagged for mandatory human theologian review.
• εἰδωλόθυτα (eidōlothyta) [NEW — food sacrificed to idols] — lit. “things sacrificed to idols”; meat from animals ritually offered to a pagan god, later sold in the marketplace or served at a meal. Ndebele: ukudla okunikelwe ezithombeni. Risk: Critical. Directly parallel to food/drink portions traditionally set aside or offered to amadlozi in Ndebele domestic and clan ritual (e.g., beer libations, meat portions at umbuyiso/ritual feasts). Requires the most careful doctrinal framing in the entire curriculum.
• γνῶσις (gnōsis) [NEW — knowledge] — “knowledge puffs up, but love builds up” (8:1). Ndebele: ulwazi. Risk: Medium.
• συνείδησις (syneidēsis) [NEW — conscience] — lit. “shared knowledge (with oneself), moral awareness”; the “weak conscience” of a believer still sensitive to idol associations. Ndebele: unembeza. Risk: High. Must be presented as an individual moral faculty responsive to God’s truth, not as a channel for ancestral warning or a taboo-sensing instinct tied to fear of ancestral or spiritual retribution.
• πρόσκομμα (proskomma) [NEW — stumbling block] — lit. “that which one strikes the foot against”; causing a weaker believer to sin by exercising one’s liberty carelessly. Ndebele: isikhubekiso. Risk: Medium-High.

Chapter 9 — Apostolic Rights Surrendered for the Gospel

Doctrine: Christian Liberty and Idol Meat (continued); Mission (baseline).

• ἐξουσία (exousia) [NEW — right/authority/liberty] — lit. “authority, right, freedom to act”; Paul’s apostolic right to material support, voluntarily forgone. Ndebele: ilungelo/amandla okwenza. Risk: Medium-High. Related to ἐλευθερία below; both feed the curriculum doctrine of liberty responsibly exercised, not liberty as unrestrained personal right.
• ἐγκράτεια (enkrateia) [NEW — self-control] — athletic imagery: “everyone who competes exercises self-control in all things.” Ndebele: ukuzithiba. Risk: Low-Medium.
• στέφανος ἄφθαρτος (stephanos aphthartos) [NEW — imperishable crown] — contrasted with the perishable wreath of Greek games; anticipates ch.15’s imperishability vocabulary. Ndebele: umqhele ongaboli. Risk: Low-Medium.
• ἀδόκιμος (adokimos) [NEW — disqualified] — lit. “failing the test, unapproved”; Paul’s fear of being disqualified after preaching to others. Ndebele: ongamukelekiyo/ongaphasanga. Risk: Medium.

Chapter 10 — Israel’s Wilderness Warning and the Table of the Lord vs. the Table of Demons

Doctrine: Christian Liberty and Idol Meat (climax); The Lord’s Supper (foreshadowed); Christian Unity.

• βαπτίζω (baptizō) [NEW — baptize] — lit. “to dip, immerse”; Israel “baptized into Moses” in the cloud and sea (10:2), a typological use anticipating the church’s own baptism (developed in ch.12). Ndebele: ukubhabhathizwa. Risk: High. Not present in the baseline Romans package; must be introduced carefully as union with a mediator/covenant head through a decisive act of God, and — for its more common NT usage of Christian baptism — must be distinguished from traditional ritual washing/cleansing rites performed for ancestral purification or protection.
• τύπος (typos) [NEW — example/type] — lit. “a mark left by a blow, a pattern, model”; Israel’s wilderness experiences stand as “examples” (types) warning the church. Ndebele: isibonelo/isifanekiso. Risk: Low-Medium.
• πειρασμός (peirasmos) [NEW — temptation/testing] — “no temptation has overtaken you that is not common to man” (10:13). Ndebele: ukulingwa. Risk: Medium.
• κοινωνία τοῦ αἵματος / τοῦ σώματος τοῦ Χριστοῦ (koinōnia tou haimatos / tou sōmatos tou Christou) [NEW — participation/fellowship in the blood/body of Christ] — the cup and bread as shared participation in Christ, foreshadowing the full Lord’s Supper teaching of ch.11. Ndebele: ukuhlanganyela egazini/emzimbeni kaKristu (koinōnia = baseline ubudlelwano, extended sense of active participation/sharing). Risk: Critical. Sets up the Lord’s Supper doctrine below.
• δαιμόνιον / τράπεζα δαιμονίων (daimonion / trapeza daimoniōn) [NEW — demon(s) / table of demons] — lit. “a lesser divine being, spirit” (in NT usage, an evil spirit under Satan’s authority); Paul’s argument that pagan sacrifices, though offered to “nothing” (idols have no real existence, ch.8), are in spiritual reality offered to demons, making the “table of demons” incompatible with “the table of the Lord.” Ndebele: amadimoni / itafula lamadimoni. Risk: Critical. This is the most theologically sensitive term-pair in the book for this audience: Scripture’s own category of “demons” behind pagan ritual meals stands close to, but is not simply identical with, the culturally warm category of amadlozi (family ancestors, generally regarded with honor rather than fear). Teaching must not casually equate “demons” with “our ancestors,” which would cause needless offense and pastoral harm, nor may it soften Paul’s actual warning that spiritual realities, not merely social customs, are at stake in ritual meals offered to any being other than the one true God. Mandatory human theologian review on every occurrence.
• δόξα θεοῦ (doxa theou) [REUSE — glory] — “whatever you do, do all to the glory of God” (10:31). Ndebele: udumo (baseline, High). No change.

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

Doctrines: Order in Worship; The Lord’s Supper.

• κεφαλή (kephalē) [NEW — head] — lit. “head” (body part); figuratively, “source” or “one with authority over” — “the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God” (11:3). Ndebele: inhloko. Risk: High. This ordered-relationship teaching intersects with the baseline’s flagged sensitivity around iNkosi (lordship/chieftaincy) and with existing Ndebele clan/household headship structures (induna, family patriarchy); must be taught as a relational, self-giving pattern rooted in the Trinity’s own ordered relations, not as license for domineering authority.
• κατακαλύπτω / ἀκατακάλυπτος (katakalyptō / akatakalyptos) [NEW — cover / uncovered] — head-covering practice for women praying or prophesying. Ndebele: ukumboza ikhanda / ongambozanga ikhanda. Risk: Medium-High. A culturally variable practice-question rather than a core doctrine; requires care not to import either first-century Corinthian or unrelated Western cultural assumptions uncritically into Ndebele dress customs.
• κυριακὸν δεῖπνον (kyriakon deipnon) [NEW — the Lord’s Supper] — lit. “the Lord’s dinner/supper”; the Corinthians’ abuse of the shared meal accompanying the Supper. Ndebele: iSidlo seNkosi. Risk: Critical. Must be carefully distinguished from traditional communal ritual meals in which food and drink (especially beer and meat) are shared with or set aside for amadlozi; the Lord’s Supper commemorates Christ’s own unique, once-for-all sacrificial death and is shared with him and fellow believers only — it is not a feeding of, or communion with, ancestral spirits.
• ἀνάμνησις (anamnēsis) [NEW — remembrance] — “do this in remembrance of me” (11:24-25). Ndebele: isikhumbuzo. Risk: Medium. Should convey active, participatory covenant remembrance (as in Passover), not mere passive recollection or ritual repetition to appease a spirit.
• καινὴ διαθήκη (kainē diathēkē) [NEW compound — new covenant, using REUSE — covenant] — “this cup is the new covenant in my blood” (11:25). διαθήκη [REUSE — covenant, isivumelwano, baseline High]. Ndebele: isivumelwano esitsha. Risk: High. Must convey continuity with, and fulfillment of, the Old Testament covenant promises, sealed uniquely in Christ’s blood — not a renewable ritual pact analogous to periodic covenant-renewal rites with ancestral spirits or territorial spirits sometimes practiced in traditional religion.
• διακρίνων τὸ σῶμα (diakrinōn to sōma) [NEW — discerning the body] — failure to “discern the body” brings judgment (11:29). Ndebele: ukungahlukanisi umzimba (weNkosi). Risk: High. Ties to the body-of-Christ doctrine of ch.12; must be clear this concerns recognizing the unique significance of Christ’s body (both his sacrificed body and the gathered church), not a ritual purity taboo.

Chapter 12 — One Body, Many Members: Spiritual Gifts

Doctrine: Spiritual Gifts and the Body of Christ.

• χαρίσματα / πνευματικά (charismata / pneumatika) [REUSE — spiritual_gifts] — Ndebele: izipho zoMoya (baseline, Medium). No change; must remain enablements graciously given for the common good, not inherited spiritual power or mediumship gifts passed down within a family line (per baseline note, directly relevant to prophecy/tongues/healing gifts listed here).
• σῶμα Χριστοῦ / μέλη (sōma Christou / melē) [NEW — body of Christ / members] — lit. “body” and “limbs/members”; the extended metaphor of the church as one body with many interdependent parts, each indwelt and gifted by the one Spirit. Ndebele: umzimba kaKristu / amalunga. Risk: Critical. Central to the doctrine “Spiritual Gifts and the Body of Christ”; must convey organic, Spirit-created interdependence and equal dignity of every member under Christ the head — not merely a social collective, a clan-based corporate body defined by shared ancestry, or a hierarchy of more/less spiritually powerful members (a risk given traditional recognition of certain gifted individuals, e.g., diviners, as spiritually elevated).
• γλῶσσαι (glōssai) [NEW — tongues] — lit. “tongues/languages”; the gift of speaking in other languages/utterances by the Spirit’s enabling. Ndebele: ukukhuluma ngezindimi (indimi/ulimi = tongue/language). Risk: Critical. Must be clearly taught as a Spirit-given gift for the edification of the church (regulated further in ch.14), categorically distinct from ecstatic or trance speech associated with spirit-possession during divination performed by izangoma, a well-known and culturally significant phenomenon that could otherwise be assumed as the interpretive default.
• ἑρμηνεία γλωσσῶν (hermēneia glōssōn) [NEW — interpretation of tongues] — the companion gift enabling intelligible understanding of tongues. Ndebele: ukuchasisa izindimi. Risk: Medium-High.
• ἰάματα / ἐνεργήματα δυνάμεων (iamata / energēmata dynameōn) [NEW — gifts of healing / working of miracles] — Ndebele: izipho zokusilisa / ukwenza izimangaliso. Risk: High. Must be kept distinct in the reader’s mind from healing power attributed to izinyanga (traditional healers) — biblical healing gifts operate by the Holy Spirit’s direct enabling for the church’s good, not through herbal/ritual mediation or payment to a specialist.
• διακρίσεις πνευμάτων (diakriseis pneumatōn) [NEW — distinguishing/discerning of spirits] — the gift of testing spiritual utterances/manifestations. Ndebele: ukuhlukanisa imimoya. Risk: High. Directly useful for, and must be framed to support, the doctrinal task of distinguishing the Holy Spirit’s genuine work from other spiritual influences (including, implicitly, from amadlozi or divinatory spirits) — this gift itself models the discernment the whole curriculum requires.

Chapter 13 — Love as the Greater Way

Doctrine: Love as the Greater Way.

• ἀγάπη (agapē) [NEW — love] — lit. “love” in the sense of selfless, willed, covenantal love (distinct from erotic love erōs or mere affectionate fondness philia, neither of which appear here); range: God’s own self-giving love, extended as the defining mark and “still more excellent way” for believers, surpassing even the spiritual gifts of ch.12 and 14 in permanence and importance. Variants: love, charity (older translations). Ndebele: uthando. Risk: Critical. Central to the curriculum doctrine “Love as the Greater Way.” Must be clearly distinguished from (a) generic romantic or family affection, (b) the reciprocal social/kinship obligation (ubuntu-style mutual duty owed within clan and family networks, which, while a cultural asset for illustrating self-giving love, can also carry an expectation of repayment or favor), and (c) ritual placation offered to secure the goodwill of uNkulunkulu or the ancestors. Paul’s love is unconditional, self-giving, and Christ-patterned, not transactional.
• ἐκ μέρους / τέλειος (ek merous / teleios) [NEW — in part / complete, mature] — “we know in part… when the perfect/complete comes.” Ndebele: okuyingxenye / okupheleleyo. Risk: Medium.
• πίστις, ἐλπίς, ἀγάπη (pistis, elpis, agapē) [REUSE faith + NEW hope + NEW love] — “faith, hope, and love abide, these three; but the greatest of these is love” (13:13). πίστις [REUSE — faith, ukholo]. ἐλπίς (elpis) [NEW — hope]: lit. “expectation, hope”; confident forward-looking trust in God’s promises. Ndebele: ithemba. Risk: Medium. Must convey confident assurance grounded in God’s character and promises, not a vague wish or a fatalistic hope for favorable fortune.

Chapter 14 — Prophecy, Tongues, and Order in Worship

Doctrine: Order in Worship (builds directly on ch.12-13 terms).

No new theological vocabulary of major weight beyond terms already introduced: this chapter applies prophecy [REUSE — isiphrofetho, baseline Low/registry note that biblical prophecy must be sharply distinguished from divination by isangoma/inyanga] and tongues [NEW, ch.12 — ukukhuluma ngezindimi, Critical] to congregational practice, adding:

• οἰκοδομή (oikodomē) [NEW — edification/building up] — lit. “building, construction”; the goal of every exercised gift in worship — building up the church. Ndebele: ukwakha ibandla. Risk: Low-Medium.
• τάξις / εὐσχημόνως καὶ κατὰ τάξιν (taxis / euschēmonōs kai kata taxin) [NEW — order / decently and in order] — “let all things be done decently and in order” (14:40). Ndebele: ngokufanele langokuhlelekileyo. Risk: Medium.
• σιγάτωσαν (sigatōsan, from σιγάω) [NEW — let them be silent] — the instruction regarding orderly speech in worship (14:28,30,34). Ndebele: kabathule. Risk: Medium-High. A historically and culturally sensitive verse; the AI translation instructions should keep focus on the orderly-worship principle Paul is establishing and avoid unnecessary added commentary beyond the text’s own scope, consistent with the baseline’s caution against reading contemporary social commentary into the text.

Chapter 15 — The Resurrection of Christ and Believers (vv.12-58; vv.1-11 treated above as the Core Passage)

Doctrine: The Resurrection of Christ and Believers (the curriculum’s central doctrine, alongside 1 Cor 15:1-11).

• ἀνάστασις νεκρῶν (anastasis nekrōn) [REUSE — resurrection] — “if there is no resurrection of the dead” (15:13). Ndebele: ukuvuka kwabafileyo (baseline, Critical). No change; the whole chapter’s argument depends on this being a real, future, bodily event for all believers, following the pattern already set in Christ (vv.1-11).
• ὁ πρῶτος Ἀδάμ / ὁ ἔσχατος Ἀδάμ (ho prōtos Adam / ho eschatos Adam) [NEW — the first Adam / the last Adam] — typological contrast between Adam (source of death) and Christ (source of resurrection life). Ndebele: uAdamu wokuqala / uAdamu wokucina. Risk: High. Requires the reader to have (or be given) the Genesis background; must not be flattened into a simple hero/ancestor comparison — Christ is a categorically new kind of life-giving head, not merely a superior ancestor figure.
• φθορά / ἀφθαρσία (phthora / aphtharsia) [NEW — perishable / imperishable] and θνητός / ἀθανασία (thnētos / athanasia) [NEW — mortal / immortal] — the resurrection body’s transformed, incorruptible, deathless nature. Ndebele: ukubola / ukungaboli; ukufa / ukungafi. Risk: Medium-High.
• σῶμα ψυχικόν / σῶμα πνευματικόν (sōma psychikon / sōma pneumatikon) [NEW — natural body / spiritual body] — the resurrection body is a real, transformed, Spirit-empowered body, not a disembodied spirit-existence. Ndebele: umzimba wemvelo / umzimba wakoMoya. Risk: High. Must reinforce, not undercut, the bodily nature of resurrection hope already flagged as Critical — guards against a reading in which “spiritual body” is taken to mean becoming an ancestral spirit without a body.
• κέντρον τοῦ θανάτου (kentron tou thanatou) [NEW — the sting of death] — “O death, where is your sting?” (15:55, citing Hosea 13:14). Ndebele: udosi lokufa. Risk: Medium.
• νῖκος (nikos) [NEW — victory] — “thanks be to God, who gives us the victory through our Lord Jesus Christ” (15:57). Ndebele: ukunqoba. Risk: Low-Medium.

Chapter 16 — The Collection, Final Instructions, and Greetings

Doctrines: Christian Unity; Fellowship of Believers (baseline, Low).

• λογεία (logeia) [NEW — collection] — the collection for the saints in Jerusalem. Ndebele: umnikelo (umnikelo wabangcwele). Risk: Low-Medium.
• φιλέω τὸν κύριον / ἤτω ἀνάθεμα (phileō ton kyrion / ētō anathema) [NEW — love the Lord / let him be accursed] — “if anyone has no love for the Lord, let him be accursed” (16:22). ἀνάθεμα (anathema), lit. “a thing devoted/set apart for destruction,” a formal declaration of divine judgment/exclusion. Ndebele: kabe yisiqalekiso. Risk: High. Must be clearly framed as God’s own solemn judicial pronouncement against rejecting Christ — categorically distinct from a human-invoked witchcraft curse (ukuthakathwa) or ancestral curse, which operate (in traditional belief) through occult ritual power wielded by a specialist; anathema here has no ritual mechanism and no human agent, only divine verdict.
• Μαρὰν ἀθά (Maran atha) [NEW — Aramaic, transliterated] — “Our Lord, come!” — an early Aramaic liturgical acclamation preserved untranslated, paralleling the baseline’s treatment of “Abba.” Ndebele: retain transliteration Marana tha, per the precedent already set for Abha in the baseline package. Risk: Medium.
• φίλημα ἅγιον (philēma hagion) [NEW — holy kiss] — a customary greeting of Christian affection (16:20). Ndebele: ukwanga okungcwele. Risk: Low.
• χάρις τοῦ κυρίου Ἰησοῦ / ἀγάπη μου μεθ’ ὑμῶν (charis tou kyriou Iēsou / agapē mou meth’ hymōn) [REUSE — grace; NEW — love, closing benediction] — closing benediction combining reused grace (umusa) with love (uthando, ch.13 term) in personal, relational form. Risk: Low for the closing formula itself, resting on the already-flagged Critical status of umusa and uthando individually.

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Summary of Doctrine Coverage by Chapter

Chapter(s)	Primary Curriculum Doctrine(s)	New Load-Bearing Terms Introduced
1	Christian Unity vs. Factionalism; Cross as Wisdom and Power	division, wisdom, foolishness, cross
2	Cross as Wisdom and Power	mystery, spiritual/natural person, reveal
3	Unity; Church Discipline and Holiness	fleshly, foundation, temple of God
4	Unity	steward
5	Church Discipline and Holiness	sexual immorality, leaven, hand over to Satan
6	Church Discipline; Liberty (body theology)	wrongdoing, washed, body as temple, bought with a price
7	Marriage and Singleness	marriage, virgin/unmarried, sanctified (spousal sense)
8	Christian Liberty and Idol Meat	idol, food sacrificed to idols, knowledge, conscience, stumbling block
9	Christian Liberty (apostolic rights)	right/liberty, self-control, imperishable crown, disqualified
10	Christian Liberty and Idol Meat (climax); Lord’s Supper foreshadowed	baptize, example/type, temptation, participation, demons/table of demons
11	Order in Worship; The Lord’s Supper	head/headship, head covering, Lord’s Supper, remembrance, new covenant, discerning the body
12	Spiritual Gifts and the Body of Christ	body of Christ/members, tongues, interpretation, healing gifts, discerning of spirits
13	Love as the Greater Way	love, in part/complete, hope
14	Order in Worship	edification, order, silence-in-worship instruction
15	The Resurrection of Christ and Believers	(core passage vv.1-11); first/last Adam, perishable/imperishable, natural/spiritual body, sting of death, victory
16	Unity; Fellowship	collection, anathema, Maranatha, holy kiss

Every chapter of 1 Corinthians has been reviewed. No chapter was found to introduce zero new theological vocabulary; all sixteen chapters contribute at least one load-bearing term to this glossary extension.