Semantic Analysis: 1 Corinthians (Full Book) — English → Pashto

Purpose and Method

This document analyzes the Koine Greek text of 1 Corinthians end to end for Phase 1 Step 1 of the TRI pipeline. The core passage (1 Corinthians 15:1-11) receives full verse-by-verse treatment of every load-bearing term. Every other chapter (1-14, 16, and 15:12-58) receives chapter-level treatment of its load-bearing theological vocabulary using the same fields. Chapters that introduce no new theological vocabulary beyond terms already treated are marked as such explicitly, per PRD mandate — none occur in 1 Corinthians, since every chapter of this letter carries distinct doctrinal freight, but reuse of prior terms is noted wherever it occurs.

Baseline reuse rule: Any term already recorded in the baseline Romans translation_memory.json / bible_term_registry.json is reused with its EXACT recorded Pashto rendering. These are marked [BASELINE REUSE] below and are not re-litigated; only 1 Corinthians-specific contextual notes are added. All newly identified terms receive full risk analysis and are candidates for addition to translation memory in Phase 1 Step 2+.

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

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
γνωρίζω	gnōrizō	to make known, cause to know	disclose, declare, remind of what is already known	”make known,” “declare,” “remind”	Paul is not introducing new content but reactivating shared foundational teaching — critical for a divided, drifting church.	Low. Render with a plain verb of declaring/reminding (پیژندل ورکول / یادول); avoid a term implying brand-new revelation.
εὐαγγέλιον	euangelion	good news, good announcement	the gospel message; also used of imperial “good news” announcements in Greco-Roman context	”gospel,” “good news”	[BASELINE REUSE — انجیل / Injil, High risk]. Same tahrif-collision risk as in Romans; here Paul is defining the gospel’s specific content (vv. 3-5), which is a strategic opportunity to correct the Quranic assumption that Injil is a lost/corrupted prior text — this passage IS a primary-source creedal definition of the gospel content itself.	High. Flag for theologian review: this verse is the anchor for teaching that انجیل = the message here defined, not a separate lost book.
παραλαμβάνω	paralambanō	to receive, take to oneself, receive by transmission	to receive a tradition, teaching, or object handed to one	”received,” “accepted”	Technical term (with παραδίδωμι in v.3) for formal transmission of authoritative tradition — the Corinthians received this gospel as a fixed, received deposit, not their own construction.	Medium. Use لاسته اخیستل (lasta akhistal, “to receive/take into one’s hands”) to convey formal reception of a transmitted deposit, not casual hearing.
ἵστημι (ἑστήκατε)	histēmi	to stand, take one’s stand, be firmly positioned	to stand firm, be established, persevere	”you stand,” “you have taken your stand”	Present firm standing on the gospel as foundation — contrasts with the Corinthians’ factionalism and doctrinal wavering (denial of resurrection, 15:12).	Low. Use ولاړ یاست / ټینګ ولاړ یاست (stand firm) to convey stability, not mere physical posture.

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
σῴζω (σῴζεσθε)	sōzō (present passive)	to save, rescue, deliver	ongoing/continuing salvation; also physical rescue elsewhere in Greek	”are being saved,” “are saved”	[BASELINE REUSE — نجات / nejat, Critical]. Present tense here stresses salvation as a continuing state grounded in the gospel content of vv.3-5 — link explicitly to the نجات doctrine entry’s nanawatai bridge, since this verse ties ongoing salvation to Christ’s substitutionary death.	Critical. Ensure the Pashto verb form conveys continuing/ongoing standing, not a one-time past event only.
κατέχω	katechō	to hold down, hold fast, retain firmly	possess firmly, restrain, keep in memory	”hold fast,” “hold firmly”	Perseverance in the received gospel content as the condition of assurance — not meriting salvation by holding on, but evidencing genuine reception.	Medium. Use ټینګ نیول (teeng neyol, “to hold firmly”) — avoid any verb suggesting salvation is earned by the holding itself.
εἰκῇ	eikē	in vain, without cause, to no purpose	without result, groundlessly, aimlessly	”in vain,” “for nothing”	Warns that a “belief” without content anchored in the historical facts of vv.3-5 (as some Corinthians who deny bodily resurrection may hold) is not saving faith at all.	Medium. Use بې ګټې (be-ganre, “without benefit/fruit”) or خالي (khali, “empty”) — must not read as merely “not very effective” but “without any saving substance.”
πιστεύω (ἐπιστεύσατε)	pisteuō	to believe, trust, put faith in	intellectual assent; personal trust; trust-based allegiance	”believed,” “trusted”	[BASELINE REUSE — ایمان / iman, High]. Faith’s object and content matter (the specific gospel facts of vv.3-5), not generic religious belief.	High. Standard baseline term ایمان راوړل (to bring/place faith) applies.

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”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
παραδίδωμι (παρέδωκα)	paradidōmi	to hand over, deliver, transmit	hand down tradition; also “hand over” to authorities/betray elsewhere in NT	”delivered,” “handed down,” “passed on”	Technical rabbinic-style transmission-formula term (paired with παραλαμβάνω, v.1) — this is one of the earliest creedal summaries of the gospel in the NT, dated to within a few years of the crucifixion.	High. Render سپارل (sparal, “to hand over/entrust”) or رسول (rasawul, “to deliver/convey”) — must carry the sense of formal, careful transmission of a fixed creed, since this verse is a key apologetic anchor against claims that the resurrection story developed late/legendarily. Flag for theologian review as apologetically load-bearing.
ἐν πρώτοις	en prōtois	among first things, of first importance	first in time; first in rank/priority	”as of first importance,” “first of all”	Marks vv.3-5 as the very core of apostolic preaching — the irreducible minimum of the gospel.	Low. Render لومړني (lumrani, “foremost/first”) or ترټولو مهم (tar-tolo muhim, “most important of all”).
Χριστός	Christos	Anointed One	title/name for Jesus as the promised Messiah	”Christ”	[BASELINE REUSE — مسیح / Masih, Critical]. See baseline messiah entry: every occurrence must actively assert Christ’s unique redemptive sufficiency against the Quranic honored-prophet-only reading.	Critical.
ἀποθνῄσκω (ἀπέθανεν)	apothnēskō	to die	physical death; figuratively, death to sin/self elsewhere in Paul	”died”	A real, historical, physical death — foundational to the whole chapter’s argument and directly contested by the Quran’s crucifixion-denial (4:157), shared with the baseline resurrection entry’s core risk.	Critical. Must be an unambiguous verb for actual physical death (مړ شو, mar sho), not a euphemism or a verb that could be read as apparent/illusory death. Flag for theologian review.
ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν	hyper tōn hamartiōn hēmōn	on behalf of / for our sins	substitutionary, representative, or beneficial “for"	"for our sins,” “on account of our sins,” “in place of our sins”	Substitutionary atonement: Christ’s death as satisfaction/payment for sin on believers’ behalf — the single most theologically dense phrase in the passage.	Critical. This is the precise location to invoke the baseline’s nanawatai (ritual submission ending a blood feud) cultural bridge per the AI translation requirements’ Rule 3, while being explicit the analogy is imperfect (nanawatai requires the guilty party’s own submission; here the innocent one submits on behalf of the guilty). Render ὑπέρ with د…لپاره (da…lapara, “for the sake of / on behalf of”) rather than a preposition implying mere accompaniment.
ἁμαρτία (ἁμαρτιῶν)	hamartia	sin, missing the mark	moral transgression against God	”sins,” “sin”	[BASELINE REUSE — ګناه / gunah, High]. See baseline note on bridging Pashtunwali’s honor-shame ethics into a guilt-before-God framework — directly relevant since this verse frames sin as a debt Christ’s death satisfies before God, not before a tribal code.	High.
κατὰ τὰς γραφάς	kata tas graphas	according to the writings/Scriptures	in fulfillment of / in accordance with the (OT) Scriptures	”according to the Scriptures”	Christ’s death is not an isolated event but the fulfillment of OT prophecy (e.g., Isaiah 53) — direct engagement with the fulfillment_of_prophecy doctrine and the surrounding culture’s naskh (abrogation) default.	High. Render د صحیفو مطابق (da sahifo mutabiq, “according to the Scriptures”) or د لیکل شوي مطابق. Must be paired with brief explanatory teaching that these are the OT writings recognized as authoritative revelation, fulfilled — not abrogated — by Christ. Flag for theologian review alongside inspiration_of_scripture and fulfillment_of_prophecy doctrines.

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
θάπτω (ἐτάφη)	thaptō	to bury	interment of a corpse	”was buried”	Confirms the reality and completeness of Christ’s physical death (a corpse was buried) prior to resurrection — closes off any “swoon theory” or illusory-death reading.	Medium. Use ښخ کیدل (khakh kedal, standard verb for burial) — no special risk beyond reinforcing that this presupposes a real corpse.
ἐγείρω (ἐγήγερται)	egeirō	to raise up, awaken	to raise from sleep or from death; perfect tense here stresses a past act with continuing effect	”was raised,” “has been raised”	[BASELINE REUSE — بیا راژوندي کیدل / bya rajwandi kedal, Critical]. The perfect tense (ἐγήγερται, “has been raised and remains risen”) is theologically significant — Christ’s resurrection is a completed, permanent state, not a temporary resuscitation like Lazarus.	Critical. Where possible reflect the ongoing-result sense in surrounding catechetical explanation, even if Pashto verb morphology cannot fully carry the Greek perfect aspect on its own. Flag for theologian review; oral/narrative apologetic explanation strongly recommended per baseline note on lower literacy contexts.
τῇ ἡμέρᾳ τῇ τρίτῃ	tē hēmera tē tritē	on the third day	a specific, calendared, historical day	”on the third day,” “the third day”	Anchors the resurrection to a specific historical timeframe (fulfilling e.g. Hosea 6:2, Jonah’s sign) — historicity is the point, not mythic timelessness.	Low. Render درېیمه ورځ (dreyama wradz, “third day”) plainly; ensure the numbering is not confused with a symbolic/cyclical time reference.
κατὰ τὰς γραφάς	kata tas graphas	according to the Scriptures	(as above)	“according to the Scriptures”	Second occurrence in two verses — Paul doubly stresses that both death and resurrection are Scripture-fulfilling events, not later church invention.	High (as v.3).

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
ὁράω (ὤφθη)	horaō (aorist passive)	to see; passive: to be seen, to appear	objective visual perception of a real object; used elsewhere of visions, but here paired with named eyewitnesses and a list functioning as a legal-style testimony chain	”appeared,” “was seen by,” “showed himself to”	The centerpiece apologetic term of the whole passage — a real, external, bodily appearance to identifiable named individuals and groups, not a subjective vision or spiritual metaphor.	Critical. Render ښکاره شو (škara sho, “he became visible / appeared”) or مخې ته راغی — must not be softened into a verb suggesting only an inward spiritual impression, since this directly rebuts the Quranic denial that Christ was crucified and (by extension) bodily raised and seen. Flag for theologian review at every occurrence in this verse-chain (vv.5-8).
Κηφᾶς	Kēphas	Cephas (Aramaic “rock”)	proper name; Aramaic surname for Peter	”Cephas,” “Peter”	Named, known, still-living eyewitness at time of writing — verifiability is Paul’s argumentative strategy.	Low. Retain as کیفا (Kifa) with a footnote/gloss identifying him as پطرس (Peter) for reader clarity, since Pashto Bible tradition may know him primarily as Peter.
οἱ δώδεκα	hoi dōdeka	the twelve	the twelve apostles as a recognized, bounded group	”the twelve”	A fixed, known, nameable body — reinforces the historical verifiability of the testimony chain.	Low. Render دولس (dolas, “the twelve”) as a set title (analogous to “the Twelve Apostles”).

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”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
ἐφάπαξ	ephapax	at once, at one time, once for all	simultaneity of a single event; elsewhere in NT (Hebrews) stresses a once-for-all unrepeatable act	”at one time,” “at once”	Emphasizes a single, dateable, mass-witnessed event — over 500 simultaneous eyewitnesses is an extraordinarily strong historical claim Paul invites readers to verify.	Medium. Render یو ځل (yaw zal, “at one time/once”) — ensure it is not confused with the theologically distinct “once for all” (unrepeatable sacrifice) sense used elsewhere in the NT; context here is about simultaneity of witness, not sacrificial finality.
κοιμάω (ἐκοιμήθησαν)	koimaō	to sleep, fall asleep	euphemism for death among believers, implying a temporary state pending resurrection	”have fallen asleep,” “have died”	The “sleep” euphemism itself carries doctrinal content: death for believers is temporary, not final, precisely because of the resurrection just argued for.	High. Render ویده شوي دي (weda shawi di, “have fallen asleep”) rather than a blunt death-word, to preserve the built-in resurrection-hope nuance — but include an explanatory note so readers do not mistake this for a doctrine of soul-sleep or reincarnation-adjacent language given the baseline’s caution (see resurrection entry) about the destination culture’s other afterlife narratives.

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
Ἰάκωβος	Iakōbos	James	proper name (the Lord’s brother, later Jerusalem church leader)	“James”	A skeptical family member (cf. John 7:5) transformed into a believing leader by a resurrection appearance — an implicit apologetic detail.	Low. Retain established Pashto Bible form یعقوب (Ya’qub), distinguishing by context from the patriarch Jacob/Ya’qub of Genesis, also a shared Quranic figure.
ἀπόστολος (ἀποστόλοις)	apostolos	one sent, apostle	delegated, authorized representative/messenger	”apostles”	[BASELINE REUSE — رسول / rasul, High]. Widening circle of witnesses beyond the Twelve — “all the apostles” as a broader recognized group in the early church.	High.

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
ἔσχατον	eschaton	last, final	temporal or rank-order finality	”last of all,” “finally”	Paul closes the eyewitness chain with himself, marking his own apostleship as genuine though chronologically final and circumstantially unusual.	Low. Render وروستی (wrosti, “last”).
ἔκτρωμα	ektrōma	one untimely born; a miscarriage/stillbirth	abnormal, premature, or violent birth; used figuratively of Paul’s abrupt, undeserved, “out of due time” apostolic call	”one untimely born,” “as to one abnormally born,” “a miscarriage”	A vivid self-deprecating image: Paul’s apostleship came suddenly and violently (via his Damascus-road encounter) rather than through the normal path of following Jesus’ earthly ministry, and unlike the others he was actively hostile beforehand.	High. This vivid image has no exact cultural equivalent and risks either sounding crude or losing force if flattened to a generic “unworthy.” Consider a periphrastic rendering (e.g., “one born at the wrong time, out of the ordinary course”) plus a footnote, rather than a single-word literal medical term, to preserve the humility/grace contrast Paul is drawing without an off-putting literal image. Flag for native speaker review.

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
ἐλάχιστος	elachistos	least, smallest	superlative of “small”; lowest in rank/honor	”the least,” “the smallest”	Paul’s genuine self-assessment of unworthiness relative to the other apostles, grounding the grace theme of v.10.	Low. Render تر ټولو کوچنی (tar tolo kochnai, “least/smallest of all”); in an honor-shame culture this self-lowering statement itself functions as a notable countercultural model of humility rather than status-seeking.
ἱκανός	hikanos	sufficient, worthy, adequate	fit, competent, deserving	”worthy,” “fit,” “sufficient”	Paul disclaims worthiness by his own merit — sets up grace (v.10) as the sole ground of his apostolic legitimacy.	Low-Medium. Render وړ (war, “worthy/fit”) with negation.
διώκω (ἐδίωξα)	diōkō	to pursue, persecute	hostile pursuit intending harm; also “pursue” in a positive sense elsewhere (e.g., pursue love)	“persecuted,” “pursued to harm”	Paul’s pre-conversion violent opposition to the church (cf. Acts 8-9) — his testimony of transformation makes the grace of v.10 vivid and personal.	Medium. Render ځورولی و (dzawrali wo, “had persecuted/harassed”) or تعقیب کاوه. This has a natural, non-collision-prone resonance in a region where the target readership itself may currently experience persecution — the reversal (persecutor becomes apostle) can be a source of hope, but must be handled sensitively given the acute real-world danger discussed under the mission/evangelism doctrines.
ἐκκλησία τοῦ θεοῦ	ekklēsia tou theou	assembly/church of God	the gathered covenant community belonging to God	”church of God”	[BASELINE REUSE — کلیسا / kalisa, Critical]. Paul’s crime was against God’s own people — heightens the gravity of his prior hostility and the greatness of the grace that overcame it.	Critical.

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”

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
χάρις	charis	grace, favor, gift	unmerited favor; also “gratitude,” “attractiveness” in wider Greek usage	”grace,” “favor”	[BASELINE REUSE — فضل / fazal, High]. Threefold repetition in one verse — the theological center of the verse and arguably of Paul’s whole self-understanding: his transformation and ministry are entirely gift, not achievement, directly countering the melmastia reciprocity-obligation default the baseline flags.	High. Flag for theologian review per the AI translation requirements (grace contrasted with works/merit) — the surrounding argument (labor “not I, but grace”) is a textbook case requiring the grace-merit distinction validation rule.
κενός (κενὴ)	kenos	empty, vain, without result	without content, purposeless, fruitless	”in vain,” “empty,” “without effect”	God’s grace toward Paul actually produced real fruit (his extensive ministry) — grace is not merely a status but an effective, transforming power.	Medium. Render خالي (khali, “empty”) or بې پایلې (be-payla, “without result”); ensure it is not confused with the different εἰκῇ (“in vain,” v.2) — both may be rendered similarly in Pashto but the underlying nuance (grace producing no fruit vs. faith having no genuine object) should be distinguished in accompanying teaching notes.
κοπιάω (ἐκοπίασα)	kopiaō	to labor, toil, work hard to the point of weariness	strenuous effort, exhausting work	”labored,” “worked hard,” “toiled”	Paul’s own strenuous apostolic labor is real and commendable, yet immediately re-attributed to grace working in him — holds works and grace together without contradiction.	Medium. Render زیار ایستل (zyar aystal, “to exert effort/labor hard”). Useful teaching point: this verse models that grace produces effort, rather than grace excusing passivity — relevant corrective to any hearer who might think فضل implies no responsibility.

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

Original	Transliteration	Literal Meaning	Semantic Range	English Variants	Contextual Theological Meaning	Pashto Rendering Risk
κηρύσσω (κηρύσσομεν)	kēryssō	to proclaim as a herald, announce publicly	official, authoritative public proclamation (a herald’s cry), not private opinion-sharing	”preach,” “proclaim,” “announce”	Whatever apostle delivers it, the gospel content (vv.3-5) is one and the same message — unity of apostolic testimony despite personal differences, directly addressing the Corinthians’ factionalism (ch.1-4).	Medium-High. Render منادي کول (munadi kawul, “to herald/proclaim publicly”) rather than a generic “talk about” verb, to preserve the official, authoritative, public-announcement force — but see the mission/evangelism doctrine notes on the severe real-world risk of public gospel proclamation in the destination context; teaching material must handle this with full awareness that “how” this proclamation happens safely (often quietly, relationally, within trusted circles) differs sharply from the original public-town-square context. Flag for theologian review given overlap with the evangelism doctrine’s Critical safety rating.
πιστεύω (ἐπιστεύσατε)	pisteuō	to believe	(as v.2)	“believed”	[BASELINE REUSE — ایمان / iman, High]. The Corinthians’ own faith rests on this same unified, apostolic, content-specific gospel — closing the argument’s frame (vv.1-2 and v.11 form an inclusio).	High.

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

Chapter 1 — Factionalism, the Cross, and Wisdom versus Foolishness

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
called	κλητός (klētos)	klētos	summoned by God	”called”	[BASELINE REUSE — بلل شوی, High]. 1:1 (Paul called an apostle), 1:2 (called to be saints), 1:9 (called into fellowship with Christ) — three distinct senses in nine verses; context-check each occurrence per baseline note.	High.
church	ἐκκλησία	ekklēsia	assembly of God’s people	”church”	[BASELINE REUSE — کلیسا, Critical]. 1:2 addresses “the church of God that is in Corinth” — a local congregation within the universal church; useful teaching point for house-church readers about local-body identity even amid dispersion.	Critical.
sanctified	ἁγιάζω (ἡγιασμένοις)	hēgiasmenois	made holy, set apart	”sanctified,” “made holy”	Relates to [BASELINE REUSE — تقدیس, High] doctrine but here as a past/completed positional reality (“those sanctified in Christ Jesus”) rather than only ongoing process — worth distinguishing positional vs. progressive sanctification in teaching notes.	High.
wisdom	σοφία	sophia	skill, insight, understanding; here specifically worldly rhetorical/philosophical sophistication vs. God’s wisdom in the cross	”wisdom”	NEW TERM. Central theme of 1:18-2:16: the cross overturns both Jewish sign-seeking and Greek wisdom-seeking. God’s wisdom (the crucified Messiah) looks like foolishness to human wisdom.	High. Render حکمت (hikmat) — a term shared with Islamic theology (God’s hikmah), which is a genuine asset for conveying “wisdom” as a divine attribute, but the passage’s paradox (the cross as wisdom-that-looks-foolish) has no ready Islamic parallel and must be taught explicitly, since the crucifixion itself is denied in the Quran — compounding rather than easing the “foolishness” component. Flag for theologian review.
foolishness	μωρία (mōria)	mōria	folly, stupidity	”foolishness,” “folly”	The cross’s message appears foolish to those perishing, but is God’s power to those being saved (1:18).	Medium. Render حماقت (hamaqat) or بې عقلي (be-aqli). Ensure the paradox (foolish-looking wisdom) is not resolved away in translation — the tension is the theological point.
cross	σταυρός (stauros)	stauros	wooden execution stake; crucifixion instrument	”cross”	Foundational term for the entire letter’s argument (1:17-18, 2:2). Directly engages the Quran’s denial that Christ was crucified (4:157), the single sharpest doctrinal collision in this whole curriculum.	Critical. Render صلیب (Saleeb), the established regional Christian loanword. Every occurrence should be paired, especially at first use in a lesson, with explicit historical-apologetic affirmation that the crucifixion was a real historical event, per the baseline’s guidance on oral/narrative apologetics for lower-literacy, oral-culture audiences. Flag for theologian review at every occurrence.
power (of God)	δύναμις θεοῦ	dynamis theou	might, capability, power	”power of God”	[BASELINE REUSE — د خدای قدرت, Medium]. Here specifically the cross’s saving power (1:18, 1:24) — same doctrinal category as Romans 1:16.	Medium.
boasting	καυχάομαι (καυχάσθω)	kauchaomai	to boast, glory in, take pride in	”boast,” “glory in”	1:29,31 — “let him who boasts, boast in the Lord,” directly confronting status-based boasting among the Corinthians’ factions.	High. Render فخر کول (fakhr kawul, “to take pride/boast”). Fakhr is a deeply loaded honor-culture concept in Pashtunwali (tribal/personal honor and reputation); Paul’s redirection of all boasting away from human wisdom, lineage, or faction-leader status toward the Lord alone is a direct, culturally sharp challenge to honor-based self-promotion and must be taught explicitly, not assumed to translate itself. Flag for theologian review.
Christ crucified	Χριστὸν ἐσταυρωμένον	Christon estaurōmenon	Christ, having been crucified	”Christ crucified”	1:23 — the specific content of apostolic preaching, “a stumbling block to Jews and folly to Gentiles.”	Critical. Compound of مسیح (reuse) + صلیب-based passive verb (صلیب شوی مسیح, “the crucified Messiah”). This precise phrase is the single most doctrinally concentrated collision point with the Quranic text in the entire letter; treat with the same Critical care as the core passage’s resurrection appearances.

Chapter 2 — The Spirit and True Wisdom

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
Spirit (Holy Spirit)	πνεῦμα (τοῦ θεοῦ / ἅγιον)	pneuma	breath, wind, spirit	”Spirit,” “Spirit of God”	[BASELINE REUSE — روح القدس, Critical]. 2:10-14 — the Spirit as the one who reveals God’s hidden wisdom; distinguish sharply from the mainstream tafsir identification of “Holy Spirit” with the angel Jibril, per baseline note.	Critical.
natural man	ψυχικὸς ἄνθρωπος	psychikos anthrōpos	soul-ish/unspiritual person; one governed by natural human faculties alone	”natural man,” “unspiritual person”	2:14 — one without the Spirit cannot receive/understand the things of God’s Spirit; foolishness to him.	Medium. Render نفساني انسان (nafsani insan). “Nafs” carries rich resonance in regional Sufi thought (the lower self/soul, نفس) — a potential positive bridge for the concept of a self-governed, Spirit-less state, but must be carefully distinguished from Sufi nafs-purification schemes, which pursue enlightenment through human effort/asceticism rather than receiving the Spirit as a gift.
spiritual man	πνευματικὸς	pneumatikos	Spirit-indwelt, Spirit-governed person	”spiritual person,” “spiritual man”	2:15 — one who has the Spirit and can discern/evaluate all things.	Medium. Render روحاني انسان (rohani insan), consistent with باseline’s روحاني ورکړې (spiritual gifts).
mind of Christ	νοῦς Χριστοῦ	nous Christou	mind, understanding, way of thinking of Christ	”mind of Christ”	2:16 — believers, having the Spirit, share in Christ’s own perspective/understanding, closing the wisdom argument of ch.1-2.	Low-Medium. Render د مسیح ذهن/فکر (da Masih zehen/fikr). No major collision; ensure it is not read as literal mind-merging/pantheistic absorption but relational, Spirit-given insight.

Chapter 3 — Factions, the Church as Field/Temple, and Judgment by Fire

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
carnal / fleshly	σαρκικός (sarkikoi)	sarkikos	fleshly, of the flesh, worldly	”carnal,” “fleshly,” “worldly”	3:1,3 — describes believers still behaving by merely human/worldly patterns (jealousy, strife) rather than Spirit-governed maturity — the direct cause of Corinthian factionalism.	Medium. Render جسماني (jismani) or دنیوي (donyawi, “worldly”). Distinguish from the related but distinct “natural man” (ψυχικός, ch.2) — sarkikos describes believers acting immaturely, not unbelievers.
divisions/factions	σχίσμα (schismata)	schisma	tear, split, division	”divisions,” “factions,” “schisms”	3:3-4 — party loyalty to Paul, Apollos, Cephas as evidence of immaturity; the letter’s central pastoral crisis, directly anticipated in 1:10-12.	High. Render فرقه بندي (firqa-bandi, “factionalism/sectarian division”). “Firqa” is a loaded term echoing Islamic sectarian categories (madhabs, Sunni/Shia divisions, and a well-known hadith warning against 72-73 firqas); this can function as a genuine cultural bridge — the same instinct against divisive sectarianism already exists — but must be carefully taught so hearers do not import formal Islamic sect-boundary categories onto the very different pastoral problem of personality-cult factions within one local church. Flag for theologian review. This term recurs as the letter’s structuring concern through chs. 1-4, 11, and 12.
foundation	θεμέλιος	themelios	foundation, base, footing	”foundation”	3:11 — Jesus Christ alone as the only foundation any teacher may build on.	Low. Render بنسټ (bunsat, “foundation/base”).
temple of God	ναὸς θεοῦ	naos theou	sanctuary, inner shrine of a temple	”temple of God,” “God’s temple”	3:16-17 — the corporate church (not an individual believer here) as God’s dwelling place by the Spirit; defiling it (through division) brings serious consequence.	High. Render د خدای معبد/کور (da Khudai ma’bad/kor). Risk of collateral confusion with a physical building (mosque, masjid) is real; must be taught as a metaphor for the gathered community indwelt by God’s Spirit, especially significant for a persecuted readership with no legal public “church building,” per the church_as_gods_people doctrine’s dispersed-community framing. Flag for native speaker review.

Chapter 4 — Apostolic Stewardship and Judgment

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
stewards	οἰκονόμος (oikonomoi)	oikonomos	household manager, steward, administrator	”stewards,” “servants,” “managers”	4:1-2 — apostles as stewards of “the mysteries of God,” accountable to their master, not to popular acclaim from factions.	Medium. Render کارګزار (karguzar, “administrator/manager”) rather than متولي (mutawali), which would carry an unwanted association with Sufi shrine custodianship (a mutawalli tends a ziyarat/shrine) — a collision worth avoiding given the region’s living Sufi shrine culture.
mysteries (of God)	μυστήρια θεοῦ	mystēria theou	hidden things now disclosed	”mysteries,” “secret truths”	4:1 — God’s previously hidden redemptive plan, now revealed in the gospel, entrusted to apostolic stewards.	Medium-High. Render راز (raaz, “secret/mystery”). Distinguish from the Islamic concept of ghayb (the unseen, which by definition remains hidden even from believers); the biblical mystērion is precisely a secret that has now been disclosed and made known — the opposite theological direction from ghayb. Flag for native speaker review.
judged / judgment	ἀνακρίνω / κρίνω (anakrinō/krinō)	anakrinō, krinō	to examine, evaluate, judge	”judge,” “examine”	4:3-5 — Paul refuses to be judged by human courts/opinion, deferring all final judgment to the Lord’s return.	Low-Medium. Standard vocabulary; no major new collision beyond ordinary care around final judgment language, already covered under broader eschatology terms.
kingdom of God	βασιλεία τοῦ θεοῦ	basileia tou theou	God’s sovereign reign	”kingdom of God”	[BASELINE REUSE — د خدای پاچاهي, Medium]. 4:20 — “the kingdom of God does not consist in talk but in power” — direct rebuke of factional rhetoric.	Medium.

Chapter 5 — Church Discipline and Holiness

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
sexual immorality	πορνεία (porneia)	porneia	sexual immorality broadly (fornication, incest, adultery)	“sexual immorality,” “fornication”	5:1 — a specific, named case of incest tolerated by the church, prompting Paul’s call for discipline.	Critical. Render زنا (zina). Zina is the precise term of Islamic sharia’s own hadd-punishment legal category (with severe, sometimes capital, consequences in Taliban-controlled areas, and grave honor/shame and physical-safety consequences even outside formal legal enforcement). Any teaching using this term for a case like 1 Corinthians 5 must be handled with acute pastoral and physical-safety sensitivity: the passage’s church-community-administered discipline (expulsion from fellowship) must not be taught in a way that could be read as endorsing or paralleling honor-based violence, “informal justice,” or formal sharia hadd punishment against an accused person. Flag for mandatory theologian review with explicit safety-framing guidance attached.
leaven	ζύμη (zymē)	zymē	yeast, leaven	”leaven,” “yeast”	5:6-8 — a little sin corrupts the whole community, as leaven spreads through dough; ties to Passover imagery (“Christ our Passover has been sacrificed”).	Medium. Render خمیره (khamira, “yeast/leaven”). Widely understood image (bread-making is a daily practice); low collision risk, but the Passover typology (5:7) requires brief OT background teaching for full force, since Passover is not part of the shared Islamic festival calendar.
deliver to Satan	παραδοῦναι τῷ Σατανᾷ	paradounai tō Satana	to hand over to Satan	”deliver…to Satan,” “hand over to Satan”	5:5 — formal church-discipline language: removing an unrepentant member from the protective fellowship of the church, exposing him to the sphere Satan operates in, for the aim of eventual restoration (“that his spirit may be saved”).	Critical. Render شیطان ته سپارل (Shaytan ta sparal). Must be carefully taught as a formal act of communal expulsion/discipline with restorative intent, never as a literal curse, exorcism ritual, or endorsement of any folk-magical practice; must also be calibrated against real-world safety realities of a small, persecuted, often secret house-church community, where formal excommunication could itself expose a vulnerable individual to danger. Flag for mandatory theologian review.
holy / unleavened	ἄζυμος (azymos)	azymos	unleavened, without yeast	”unleavened”	5:7-8 — believers called to be an “unleavened,” sin-purged community, corporately, as their identity in Christ (“our Passover”).	Medium. Relates to [BASELINE REUSE — مقدس, Medium] sanctification theme; render descriptively (بې خمیرې, “without leaven”) with explanatory gloss rather than expecting the Passover metaphor to be self-evident.

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

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
saints (judging the world)	ἅγιοι (hagioi)	hagioi	holy ones	”saints”	[BASELINE REUSE — مقدسان, Medium]. 6:1-2 — believers will one day judge the world/angels, so should not need worldly courts for internal disputes.	Medium.
members (of Christ)	μέλη (melē)	melē	limbs, body parts, members	”members”	6:15 — “your bodies are members of Christ” — organic union language, foundational for the body-of-Christ metaphor developed fully in ch.12.	Medium. Render غړي (ghari, “members/limbs”). Establish this rendering here for consistent reuse in ch.12.
one flesh	μία σάρξ	mia sarx	one flesh	”one flesh,” “one body”	6:16 — quoting Genesis 2:24, applied warningly to sexual union with a prostitute; the positive marital sense recurs in ch.7.	Medium. Render یو بدن (yaw badan, “one flesh/body”). Requires OT background (Genesis) teaching to land with full force.
temple of the Holy Spirit	ναὸς τοῦ ἁγίου πνεύματος	naos tou hagiou pneumatos	sanctuary of the Holy Spirit	”temple of the Holy Spirit”	6:19 — here specifically the individual believer’s body (contrast ch.3’s corporate temple) as the Spirit’s dwelling — grounds sexual ethics in the dignity of an indwelt body.	High. Same rendering as ch.3’s temple term (معبد) but must be distinguished as the individual-body application; flag for native speaker review to ensure the two “temple” senses (corporate church in ch.3, individual body in ch.6) are both clearly taught without collapsing into one.
bought with a price	ἠγοράσθητε τιμῆς	ēgorasthēte timēs	you were bought/purchased at a price	”bought with a price”	6:20 — redemption imagery grounding the call to honor God with one’s body; connects to broader NT ransom/redemption theology.	Medium-High. Render قیمت ورکړل شوی یاست (qimat warkral shaway yast, “you have been bought at a price”). This redemption-purchase metaphor can be a positive bridge to the nanawatai/atonement framework already established in the baseline salvation doctrine — worth cross-referencing explicitly.
justified / sanctified / washed	ἀπελούσασθε, ἡγιάσθητε, ἐδικαιώθητε	apelousasthe, hēgiasthēte, edikaiōthēte	washed, sanctified, justified	”washed,” “sanctified,” “justified”	6:11 — a triad describing definitive conversion, contrasted with the vice-list in 6:9-10; each term [BASELINE REUSE] (تقدیس/سانцتification; صادق ګڼل کیدل/justification); “washed” is new.	High. New term “washed” (ápelousasthe): render پاک شوي یاست (paak shawi yast, “you have been cleansed/washed”) — pair carefully with تقدیس so this is not read as a ritual ablution (wudu-style) but as a decisive spiritual cleansing accomplished once, at conversion.

Chapter 7 — Marriage, Singleness, and Calling

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
marriage	γάμος / γαμέω (gamos/gameō)	gamos, gameō	wedding, marriage; to marry	”marriage,” “to marry,” “to be married”	Central topic of the chapter; Paul affirms marriage as good while commending singleness for undivided devotion in the present distress (7:1-9, 25-38).	High. Render واده (waada), the standard Pashto term. Pashtun marriage customs are heavily tribal-alliance- and family-honor-oriented (often arranged, negotiated between families/clans); Paul’s teaching on mutual consent, equal conjugal rights and authority between husband and wife (7:3-5), and the legitimacy of remaining unmarried, cuts directly against both the family-negotiated-marriage default and typical patriarchal authority patterns. Flag for theologian review.
unmarried / singleness	ἄγαμος (agamos)	agamos	unmarried, single	”unmarried,” “single,” “widowed”	7:8, 32-35 — singleness affirmed as a legitimate, even advantageous, calling for undivided devotion to the Lord — countercultural to the widespread assumption that all adults should marry.	High. Render مجرد والی (mujarad wali, “the state of being unmarried”) or پرته له واده (pratah la waada, “without marriage”). In honor-shame Pashtun culture, unmarried adult status (especially for women) can carry social stigma or suspicion regarding family honor; this doctrine must be taught pastorally and explicitly as a legitimate, honorable, Spirit-empowered calling, not a deficiency or dishonor. Flag for theologian review.
virgin	παρθένος (parthenos)	parthenos	virgin, unmarried young woman	”virgin,” “betrothed woman”	7:25-38 — Paul’s specific counsel regarding “virgins”/betrothed persons in the Corinthian context.	Medium. Render پیغله (peghla), the standard Pashto term for an unmarried young woman/virgin — carries strong honor-related connotations already in the culture (virginity as a family-honor marker); ensure the doctrinal point (freedom to marry or remain single) is not overtaken by unrelated honor-code anxieties already attached to this word.
to divide/separate (divorce)	χωρίζω (chōrizō) / ἀφίημι (aphiēmi)	chōrizō, aphiēmi	to separate, divide; to send away, release	”separate,” “divorce,” “leave”	7:10-15 — Paul’s teaching on the permanence of Christian marriage and the specific “Pauline privilege” allowance regarding an unbelieving spouse who departs.	Critical. Render طلاق (talaq) for the divorce concept, alongside بېلتون (belatoon, “separation”) for the distinct “depart/separate” verb where the Greek uses chōrizō rather than a formal legal-divorce term. Talaq is the specific, extensively codified Islamic legal category (including distinct rulings on talaq-e-bid’ah/triple talaq, iddah waiting periods, etc.); Christian teaching here will inevitably be read against this backdrop and must explicitly clarify how biblical teaching both overlaps with and differs from sharia divorce law, particularly regarding remarriage and the treatment of a believer married to an unbeliever. Flag for mandatory theologian review.
called (in one’s state)	κλῆσις / κλητός (klēsis/klētos)	klēsis, klētos	calling, called state	”called,” “calling”	[BASELINE REUSE — بلل شوی / بلنه, High]. 7:15-24 — a distinctive Pauline usage: remaining “in the calling/condition in which you were called” (marital status, social status, circumcision status) — the calling to Christ, not a change of external state, is what matters most.	High. Flag as a context-specific extension of the baseline term to a fourth sense (state/condition at conversion) beyond the three already noted (apostleship, sainthood, effectual calling) — add to translation memory notes.
bondservant / slave	δοῦλος (doulos)	doulos	slave, bondservant	”slave,” “bondservant,” “servant”	7:21-23 — practical counsel to Christian slaves, framed by “you were bought with a price… do not become slaves of men,” echoing 6:20.	Medium. Render غلام (ghulam). Historically resonant term in the region (including Islamic-legal categories of slavery, now abolished); teach as historical NT social context, not a live legal category, while preserving the theological point about spiritual freedom in Christ regardless of social status.
circumcision / uncircumcision	περιτομή / ἀκροβυστία	peritomē, akrobystia	circumcision / uncircumcision	”circumcised,” “uncircumcised”	7:18-19 — “circumcision counts for nothing… but keeping the commandments of God” — a category less charged in Pashtun Islamic culture (where male circumcision is a near-universal cultural-religious practice, unlike the Jew/Gentile controversy in view).	Low-Medium. Render سنتي کول (sunnati kawul) or ختنه (khatna), standard terms; note that since circumcision is already near-universal cultural practice among Pashtun Muslims, the original Jew-Gentile boundary-marker significance of the term needs explicit historical explanation, since the practice itself carries no comparable identity-boundary weight in the destination culture.

Chapter 8 — Idol Meat, Conscience, and Christian Liberty

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
idol meat	εἰδωλόθυτον (eidōlothyton)	eidōlothyton	meat sacrificed to idols	”food sacrificed to idols,” “idol meat”	Central topic of chs. 8 and 10: whether believers may eat meat previously offered to pagan idols in temple worship — a live first-century social issue with no direct pagan-temple-market parallel in the destination culture, but a close conceptual parallel to halal/haram categories.	High. Render بت ته وقف شوې غوښه (but ta waqf shawe ghwakha, “meat dedicated/consecrated to an idol”). The underlying principle (an act neutral in itself, governed by conscience and love for the weaker brother, not by a fixed legal category) risks being flattened into the very different Islamic halal/haram framework of fixed permissibility categories; teaching must explicitly distinguish Paul’s conscience-and-love-governed liberty ethic from a legal-categories ethic. Flag for theologian review.
knowledge	γνῶσις (gnōsis)	gnōsis	knowledge, understanding	”knowledge”	8:1-2 — “knowledge puffs up, but love builds up” — Paul relativizes correct theological knowledge (that idols are nothing) under the higher priority of love for the weaker believer.	Medium. Render پوهه/علم (poha/ilm). No major collision; teaching should stress the ch.8 contrast between knowledge and love, which anticipates ch.13.
conscience	συνείδησις (syneidēsis)	syneidēsis	moral awareness, conscience	”conscience”	8:7-12 — a “weak” believer’s conscience, still sensitive to idol associations, must not be wounded by a “strong” believer’s exercise of liberty.	Medium. Render ضمير (zamir), a standard, well-understood Perso-Arabic-origin term across the region; low collision risk, but the theological weight Paul gives to protecting another’s conscience (over one’s own correct knowledge) is a countercultural priority worth surfacing explicitly.
liberty / right	ἐξουσία (exousia)	exousia	authority, right, freedom to act	”right,” “liberty,” “authority”	8:9 — “take care that this right of yours does not become a stumbling block to the weak” — liberty voluntarily limited by love.	Medium. Render واک (waak, “right/authority”) or ازادي (azadi, “freedom”). Ensure the emphasis on voluntary self-limitation for love’s sake (not loss of the right itself) is clear.
stumbling block	πρόσκομμα (proskomma)	proskomma	obstacle, cause of stumbling	”stumbling block,” “obstacle”	8:9,13 — causing a weaker believer to sin against conscience by following a stronger believer’s example.	Low-Medium. Render د پوکنیدو لامل (da poknedo laamil, “cause of stumbling”) or تیږه د پښو لاندې (a stone underfoot, idiomatic) — prefer the plain phrase to preserve doctrinal clarity per the idiom-handling rule.

Chapter 9 — Apostolic Rights Surrendered for the Gospel

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
apostle / apostleship	ἀπόστολος	apostolos	one sent with authority	”apostle”	[BASELINE REUSE — رسول, High]. 9:1-2 — Paul defends his apostleship by appeal to having “seen the Lord” (resurrection appearance, cf. 15:8) and to the Corinthians themselves as the fruit of his ministry.	High.
reward	μισθός (misthos)	misthos	wage, payment, reward	”reward,” “wage”	9:17-18 — Paul’s peculiar “reward” is preaching the gospel free of charge, surrendering a legitimate right for the gospel’s advance.	Low-Medium. Render بدله/انعام (badla/in’am, “reward/recompense”).
all things to all people	πάντα πᾶσιν (panta pasin)	panta pasin	all things to all	”all things to all people”	9:19-23 — Paul’s missionary flexibility (becoming “as a Jew to the Jews,” “as one without the law to those without the law”) for the sake of winning some — directly relevant to the mission/evangelism doctrine’s contextualization principle.	High. No single Pashto idiom is a perfect equivalent; render descriptively (ټولو ته د ټولو په شان کیدل, “becoming like all things to all”). Flag alongside the mission doctrine: this principle of contextual flexibility in evangelism must be taught with careful attention to what safe, wise contextualization looks like for a persecuted house-church context, without implying compromise of core gospel content.
crown (imperishable)	στέφανος ἄφθαρτος (stephanos aphthartos)	stephanos aphthartos	imperishable wreath/crown	”imperishable crown,” “crown that does not fade”	9:24-27 — athletic imagery (race, boxing, self-discipline) for the imperishable reward of persevering ministry, contrasted with a perishable athletic wreath.	Medium. Render نه ختمیدونکی تاج (na khatmedunkay taj, “an unending crown”). Anticipates the same “imperishable” vocabulary that becomes centrally important in ch.15 (resurrection body) — establish consistent rendering here for reuse there.

Chapter 10 — Israel’s Wilderness Warnings, Idolatry, and the Lord’s Table

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
Israel	Ἰσραήλ	Israēl	Israel	”Israel”	[BASELINE REUSE — اسرائیل, High]. 10:18 — “Israel according to the flesh” as a typological example, drawing on wilderness generation history (10:1-11) as warning to the Corinthian church.	High.
idolatry	εἰδωλολατρία (eidōlolatria)	eidōlolatria	idol-worship	”idolatry”	10:14 — “flee from idolatry” — direct command following the wilderness golden-calf example (10:7).	Medium. Render بت پرستي (but-parasti). Genuinely low-collision, positively shared value with Islam’s own strong anti-idolatry (shirk) stance — a real cultural asset — but teaching should note that Paul’s concern includes subtler participatory idolatry (temple meals, divided loyalty) beyond the crude image-worship both traditions already reject, so the concept should not be assumed exhausted by the shared surface-level agreement.
the cup of the Lord / table of the Lord	ποτήριον κυρίου / τράπεζα κυρίου	potērion kyriou, trapeza kyriou	the Lord’s cup, the Lord’s table	”the cup of the Lord,” “the Lord’s table”	10:16-21 — introduces the Lord’s Supper’s participatory (κοινωνία) significance ahead of the fuller treatment in ch.11; contrasted sharply with “the table of demons” (pagan sacrificial meals).	Critical. Establishes vocabulary to be used consistently with ch.11’s fuller Lord’s Supper treatment (see below); render د خداوند پیاله / د خداوند دسترخوان (da Khudawand piyala / dastarkhwan, “the Lord’s cup/table”). Flag for theologian review — first occurrence of Lord’s Supper vocabulary in the letter.
participation / fellowship	κοινωνία (koinōnia)	koinōnia	shared participation, communion	”participation,” “communion,” “fellowship”	[BASELINE REUSE — ملګرتیا, Low]. 10:16 — “the cup of blessing… is it not a participation in the blood of Christ?” A theologically weightier sense of κοινωνία than Romans’ general “fellowship” usage — genuine spiritual participation in Christ through the Supper.	High (elevated from baseline’s Low, given the doctrinal weight here). Flag for theologian review: while the baseline term ملګرتیا is retained for consistency, this specific occurrence carries far greater theological freight (sacramental participation, not merely social fellowship) and should be accompanied by explanatory teaching distinguishing it from ordinary church fellowship.
temptation / testing	πειρασμός (peirasmos)	peirasmos	trial, test, temptation	”temptation,” “trial”	10:13 — “God is faithful… he will provide the way of escape” — pastoral assurance amid moral testing, directly relevant to a persecuted readership facing severe temptations to compromise or recant.	Medium. Render ازموینه (azmoyina, “test/trial”) or وسوسه (waswasa, a term also used in Islamic theology for satanic temptation — a shared, positively resonant concept).

Chapter 11 — Head Covering, Headship, and the Lord’s Supper

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
head (headship)	κεφαλή (kephalē)	kephalē	head; metaphorically, source/authority/preeminence	”head”	11:3 — “the head of every man is Christ, the head of a wife is her husband, the head of Christ is God” — a hierarchy-and-relationship metaphor central to (and contested within) the chapter’s argument.	High. Render سر (sar, literal “head”), used metaphorically. Given the already patriarchal default in Pashtun culture and the baseline’s own caution about “father” (پلار) defaulting to stern authority rather than caring headship, this term requires deliberate teaching that biblical headship is Christ-modeled self-giving authority (cf. Ephesians 5’s “as Christ loved the church”), not domination — otherwise the passage risks simply reinforcing existing patriarchal patterns without gospel transformation. Flag for theologian review.
head covering	κατακαλύπτω / ἀκατακάλυπτος	katakalyptō, akatakalyptos	to cover the head / uncovered	”head covering,” “covered/uncovered head”	11:4-16 — instructions on head covering during prayer/prophecy as a symbol tied to the headship structure just described, debated in scope and cultural specificity even among interpreters of the original context.	High. Render د سر پوښل (da sar poshal, “covering of the head”). Because head/hair covering is already a near-universal cultural and religious default for women in Pashtun society (and, differently, in some settings for men), there is a strong risk of this passage being read as simply confirming an existing Islamic-style modesty requirement (comparable to hijab) rather than the distinct theological point Paul is making about symbolizing the created relational order in corporate worship; conversely, there is also a risk of the passage being weaponized to reinforce oppressive practice without the passage’s own mutual qualifications (11:11-12, “in the Lord woman is not independent of man nor man of woman”). Flag for theologian and native speaker review together.
glory (of man/woman)	δόξα (doxa)	doxa	glory, honor, splendor	”glory”	[BASELINE REUSE — جلال, Medium]. 11:7,15 — “woman is the glory of man”; hair “given to her as a glory/covering” — a distinct relational-honor sense of δόξα from the divine-glory sense used elsewhere (e.g., ch.15’s resurrection glory).	Medium. Note the distinct usage from the divine-glory occurrences; do not conflate the two senses in teaching materials.
Lord’s Supper	κυριακὸν δεῖπνον (kyriakon deipnon)	kyriakon deipnon	the Lord’s supper/meal	”the Lord’s Supper”	11:20 — names the ordinance formally for the only time in the NT; the chapter’s main topic (11:17-34), addressing abuses (factional, exclusionary eating) at the Corinthians’ shared meal.	Critical. Render د خداوند ډوډۍ (da Khudawand doday, “the Lord’s meal/supper”), consistent with the vocabulary introduced in ch.10. Given that gathered, in-person observance of any distinctively Christian ordinance is itself a serious legal and physical safety risk for house churches in much of the Pashto-speaking world (echoing the church_as_gods_people doctrine’s dispersed, often secret framing), teaching on this ordinance must address both its theological meaning and the pastoral reality that it may be observed only rarely, in small, careful, hidden gatherings. Flag for mandatory theologian review.
body and blood (of the Lord)	σῶμα καὶ αἷμα (τοῦ κυρίου)	sōma kai haima	body and blood	”body,” “blood,” “body and blood of the Lord”	11:24-27 — the words of institution (“this is my body… this cup is the new covenant in my blood”) and the warning against eating/drinking “in an unworthy manner.”	Critical. Render بدن او وینه (badan aw wina). This has no direct Islamic ritual collision, but the language itself (eating body, drinking blood) has historically been a target of outside polemic (including cannibalism-style accusations against early Christians, and potentially resonant taboo associations with blood-consumption prohibitions shared across the region, cf. Islamic dietary law forbidding blood). Teaching should present the plain memorial/remembrance sense of the ordinance (11:24-25, “do this in remembrance of me”) clearly and explicitly to preempt any literalistic-cannibalism or ritual-magic misreading. Flag for mandatory theologian review.
new covenant	καινὴ διαθήκη	kainē diathēkē	new covenant	”new covenant”	[BASELINE REUSE — تړون, High]. 11:25 — “this cup is the new covenant in my blood” — direct link to the Romans-established covenant doctrine, here specifically inaugurated through Christ’s sacrificial blood, sealed in the Supper.	High.
in remembrance	εἰς τὴν ἐμὴν ἀνάμνησιν	eis tēn emēn anamnēsin	for my remembrance/memorial	”in remembrance of me”	11:24-25 — repeated twice, establishing the Supper’s essential character as a memorial act pointing back to Christ’s death (and, per v.26, forward to his return).	Medium. Render زما یادونه (zma yadawuna, “remembrance/memorial of me”).
discerning the body	διακρίνω τὸ σῶμα (diakrinōn to sōma)	diakrinōn to sōma	discerning/distinguishing the body	”discerning the body,” “recognizing the body”	11:29 — failure to “discern the body” (rightly regard the meaning of the Supper and/or the unity of the gathered church body) brings judgment; a much-debated phrase historically.	High. Render د بدن پیژندل/توپیر کول (da badan pejandal/topeer kawul, “recognizing/distinguishing the body”). Flag for theologian review, since the phrase carries both a possible reference to the bread’s symbolic significance and to the unity of the gathered church (echoing ch.12’s body-of-Christ metaphor) — present the fuller pastoral sense (self-examination plus regard for fellow believers) rather than collapsing to one reading only.
examine oneself	δοκιμαζέτω ἑαυτόν	dokimazetō heauton	let him test/examine himself	”let a person examine himself”	11:28 — self-examination before partaking, a practice of ongoing spiritual accountability.	Low-Medium. Render ځان وازمویي (dzaan wa-azmoi, “let him test himself”).

Chapter 12 — Spiritual Gifts and the Body of Christ

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
spiritual gifts	πνευματικά / χαρίσματα (pneumatika/charismata)	pneumatika, charismata	spiritual things / grace-gifts	”spiritual gifts,” “gifts”	[BASELINE REUSE — روحاني ورکړې, Medium]. 12:1,4 — the chapter’s central topic; a diversity of gifts from one Spirit for the common good.	Medium.
Jesus is Lord	Κύριος Ἰησοῦς (Kyrios Iēsous)	Kyrios Iēsous	Jesus [is] Lord	”Jesus is Lord”	12:3 — “no one can say ‘Jesus is Lord’ except by the Holy Spirit” — the Spirit’s defining testimony echoes Romans 10:9’s salvation confession.	Critical. Render عیسی خداوند دی, matching the exact baseline-mandated rendering from the Romans package’s consistency rule for this confession — must remain verbatim identical across both curricula per the theological consistency rules. Flag for mandatory theologian review.
manifestation of the Spirit	φανέρωσις τοῦ πνεύματος	phanerōsis tou pneumatos	disclosure/making-visible of the Spirit	”manifestation of the Spirit”	12:7 — each gift is a visible disclosure of the Spirit’s presence, given “for the common good,” not for individual status or spiritual elitism.	Medium. Render د روح ښکاره کیدل (da Rooh škara kedal, “the Spirit’s becoming visible/manifest”).
tongues	γλῶσσα (glōssa)	glōssa	tongue, language	”tongues,” “different kinds of tongues”	12:10,28,30 — one of the listed spiritual gifts; treated further and more cautiously in ch.14.	High. Render ژبې (zhabe, “tongues/languages”). Risk of conflation with regional Sufi ecstatic/trance practices (hal, wajd, dhikr-induced ecstatic speech), which are a live and familiar phenomenon in parts of Pashtun folk-Islamic religious life; teaching must distinguish the biblical gift (intelligible or Spirit-given language requiring interpretation for corporate benefit, per ch.14) from Sufi ecstatic trance phenomena, which operate within a very different theological framework (mystical union through ascetic/ritual practice). Flag for theologian review.
body of Christ	σῶμα Χριστοῦ	sōma Christou	body of Christ	”body of Christ,” “one body”	12:12-27 — the chapter’s central corporate metaphor: diverse members, one body, mutual interdependence and honor, “if one member suffers, all suffer together.”	High. Render د مسیح بدن (da Masih badan). Directly addresses the Corinthian factionalism problem (chs.1-4) and offers a powerful positive counter-model to any qawm/khel (tribal/clan) based social division within the church — this metaphor of interdependent unity-in-diversity is a strategic teaching opportunity against the destination culture’s default tribal-genealogical basis for social identity and belonging, echoed already in the baseline’s “Christian identity in Christ” doctrine. Flag for theologian review.
members	μέλη (melē)	melē	body parts, limbs	”members”	Consistent with ch.6’s established rendering (غړي, ghari); central image throughout 12:12-27 (eye, hand, foot, ear).	Medium (as established in ch.6).

Chapter 13 — Love as the Greater Way

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
love	ἀγάπη (agapē)	agapē	selfless, willed, covenantal love	”love,” “charity” (older English)	The chapter’s defining term (13:1-13): love as superior to and the necessary animating force behind all spiritual gifts, patient, kind, not arrogant or rude, not self-seeking, enduring all things, never ending.	Critical. Render مینه (mina), the standard Pashto word for love. Mina in Pashto poetic and everyday usage (including the region’s rich Sufi and folk-romantic poetic tradition, e.g. Rahman Baba) often carries strong romantic/passionate or, alternatively, tribal-loyalty-bound connotations; agapē’s specific sense — a willed, self-giving, unconditional love that does not create or depend on reciprocal obligation — must be taught explicitly against both defaults, directly paralleling the baseline’s caution about فضل (grace) needing to be taught against the melmastia reciprocity-creating gift-code. This is arguably the single highest-value doctrinal teaching opportunity in the whole letter for correcting an honor-shame, reciprocity-based relational default with a gospel-shaped one. Flag for mandatory theologian review at every occurrence in this chapter.
tongues of men and of angels	γλῶσσαι τῶν ἀνθρώπων καὶ τῶν ἀγγέλων	glōssai tōn anthrōpōn kai tōn angelōn	tongues of men and angels	”tongues of men and of angels”	13:1 — hyperbolic opening example: even the most impressive spiritual gift, without love, amounts to nothing (“a noisy gong or a clanging cymbal”).	Medium (as ch.12’s “tongues” entry).
faith, hope, love	πίστις, ἐλπίς, ἀγάπη	pistis, elpis, agapē	faith, hope, love	”faith, hope, and love”	13:13 — the closing triad, with love identified as “the greatest of these” — faith and love are [BASELINE REUSE]; hope is new.	Critical (love), High (faith, baseline), Medium (hope, new).
hope	ἐλπίς (elpis)	elpis	expectation, confident hope	”hope”	13:13 — confident forward-looking trust in God’s promises, distinct from uncertain wishing.	Low-Medium. Render امید (umeed), a standard, widely understood Perso-Arabic-origin term across the region; low collision risk, though biblical hope’s certainty (grounded in God’s character and the resurrection, ch.15) should be distinguished from more fatalistic or uncertain everyday usages of “umeed.”

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

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
prophecy	προφητεία (prophēteia)	prophēteia	prophetic utterance	”prophecy”	[BASELINE REUSE — نبوت, Low]. 14:1-5,24-25 — Paul commends prophecy above uninterpreted tongues for corporate worship because it builds up the whole gathered church in intelligible speech.	Low (baseline) but contextually significant here as the chapter’s preferred gift; no new collision beyond the baseline note.
edification / building up	οἰκοδομή (oikodomē)	oikodomē	building, construction; metaphorically, spiritual strengthening	”edification,” “building up”	Refrain throughout the chapter (14:3,4,5,12,17,26) — the controlling criterion for all worship practices: does it build up the gathered church? Relates to the baseline’s mutual_edification doctrine.	Low. Render ودانول (widanawul, “to build up”), consistent with the baseline doctrine registry’s مatual edification term.
interpretation (of tongues)	ἑρμηνεία (hermēneia)	hermēneia	translation, interpretation	”interpretation”	14:5,13,26-28 — tongues must be accompanied by interpretation for corporate benefit, or the gift should be exercised privately.	Medium. Render ژباړه (zhbara, “translation/interpretation”).
order	εὐσχημόνως καὶ κατὰ τάξιν	euschēmonōs kai kata taxin	decently and in order	”decently and in order”	14:40 — the chapter’s closing summary principle for all corporate worship practices addressed in chs.11-14.	Low. Render په ادب او نظم سره (pa adab aw nazm sara, “with propriety and order”).
women keep silent	γυναῖκες σιγάτωσαν	gynaikes sigatōsan	let women be silent	”let the women keep silent”	14:34-35 — a specific, historically and theologically much-debated instruction regarding women’s speech in the gathered assembly, whose scope (all speech vs. a specific disruptive pattern, e.g. disorderly questioning) is disputed among interpreters.	High. This instruction intersects directly with the already patriarchal cultural default (see ch.11’s headship notes) and carries real risk either of being used to further restrict women’s voice beyond the passage’s actual scope, or of being dismissed/mishandled if not carefully taught alongside ch.11’s assumption that women do pray and prophesy aloud in the assembly (11:5). Requires careful, contextually responsible theological framing rather than a bare literal transfer. Flag for mandatory theologian review together with the ch.11 head-covering entry.

Chapter 15 (verses 12-58) — Resurrection of the Dead: Doctrine and Assurance

(Verses 1-11 receive full treatment in Part A above; this section covers the remainder of the chapter’s argument.)

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
firstfruits	ἀπαρχή (aparchē)	aparchē	first portion of a harvest, offered to God	”firstfruits”	15:20,23 — Christ’s resurrection as the “firstfruits” guaranteeing and previewing the full harvest of believers’ future bodily resurrection.	Critical. Render لومړنۍ میوه (lumranai miwa, “firstfruit”). This is the linchpin image of the chapter’s assurance argument (assurance_of_salvation-adjacent doctrine): Christ’s resurrection is not an isolated miracle but the down payment guaranteeing believers’ own future bodily resurrection — must be taught with full explanatory background since the culturally available agricultural image (harvest firstfruits) may not automatically carry the intended argument (guarantee of more of the same kind to come) without explicit teaching. Flag for mandatory theologian review.
last Adam	ἔσχατος Ἀδάμ (eschatos Adam)	eschatos Adam	last/final Adam	”last Adam,” “second Adam”	15:21-22,45-49 — Christ as the second/last Adam, reversing the first Adam’s legacy of death with the gift of resurrection life; a federal-headship typology.	Critical. Render وروستی آدم (wrosti Adam). Adam (آدم) is a shared, positively regarded Quranic figure (the first human and a prophet); this shared reference point is a genuine cultural asset for teaching the typology, but Paul’s specific Christological claim — that Christ, as a second representative head of humanity, reverses Adam’s fall through his resurrection — has no counterpart in the Quranic Adam narrative and must be taught as new, explicit content rather than assumed. Flag for mandatory theologian review.
imperishable / incorruptible	ἄφθαρτος (aphthartos)	aphthartos	not subject to decay/corruption	”imperishable,” “incorruptible”	15:42,50-54 — describes the resurrection body’s new quality: sown perishable, raised imperishable — central to the chapter’s climactic hope.	Critical. Render نه فنا کیدونکی (na fana kedunkay, “non-perishing/undying”). Consistent with the “imperishable crown” vocabulary established in ch.9 — reuse that rendering here for consistency. Flag for theologian review given the doctrine’s centrality to resurrection_of_christ and the broader eschatological hope of the letter’s climax.
mortal / immortality	θνητός / ἀθανασία (thnētos/athanasia)	thnētos, athanasia	mortal / deathlessness	”mortal,” “immortality”	15:53-54 — “this mortal body must put on immortality” — the transformation of the resurrection body, quoting Isaiah 25:8 and Hosea 13:14 in the verses following.	Critical. Render مرګ ژوندی → مړاند (mrhandmortal, adjective for “mortal/subject to death”) and لافانی والی (lafani wali, “immortality,” using the established regional Persian/Urdu-derived loanword لافانی). Must be clearly distinguished from any competing regional afterlife or reincarnation-adjacent folk concepts; this is a one-time, final, bodily transformation, not a repeated cycle.
victory	νῖκος (nikos)	nikos	victory, conquest	”victory”	15:54-57 — “death is swallowed up in victory… thanks be to God, who gives us the victory through our Lord Jesus Christ” — the chapter’s triumphant climax.	High. Render بریا (breya, “victory”). A resonant, positively-received term in a region with a strong warrior/honor-code cultural framework (Pashtunwali’s nang); this can function as a genuine cultural asset — real, decisive victory over a real enemy (death) — provided it is clearly tied to Christ’s specific historical resurrection rather than left as generalized triumphalist language.
sting (of death)	κέντρον (kentron)	kentron	a sharp point, goad, sting (as of a scorpion)	“sting”	15:55-56 — “O death, where is your sting?… The sting of death is sin, and the power of sin is the law” — ties the resurrection argument back to the letter’s sin and law vocabulary.	Medium-High. Render نیش (nesh, “sting,” as of a scorpion/bee — a vivid, widely understood image in the region).
law	νόμος (nomos)	nomos	the Mosaic Law	”the law”	[BASELINE REUSE — ناموس, Critical]. 15:56 — “the power of sin is the law” — a dense theological statement (the Law exposes and provokes sin, cf. Romans 7) requiring the same ناموس rendering and the same careful distinguishing from both sharia and Pashtunwali per the baseline note.	Critical.
unshaken, immovable, abounding	ἑδραῖος, ἀμετακίνητος, περισσεύοντες	hedraios, ametakinētos, perisseuontes	steadfast, immovable, abounding	”steadfast, immovable, always abounding”	15:58 — the chapter’s closing pastoral application: resurrection hope grounds steadfast, fruitful labor “in the Lord,” directly answering the “in vain” concern raised in 15:2,10,14,17,58.	Low-Medium. Render ټینګ او نه خوځېدونکی (teeng aw na khodzedunkay, “firm and unmoving”); ties the whole chapter’s argument back to the “not in vain” (εἰκῇ/κενός) vocabulary of vv.2 and 10, reinforcing thematic consistency — flag for translators to cross-reference those earlier renderings.

Chapter 16 — The Collection, Final Greetings, and Maranatha

Term	Original	Transliteration	Literal/Semantic Range	English Variants	Contextual Meaning	Pashto Rendering Risk
collection (for the saints)	λογεία (logeia)	logeia	collection, contribution	”the collection,” “the offering”	16:1-3 — a practical instruction for gathering material aid for the Jerusalem church, echoing the unity-across-congregations theme of Romans 15.	Low-Medium. Render چنده (chanda, “collection/contribution”). “Chanda” is also the standard regional term for religious/charitable collections in Islamic practice (e.g., mosque or madrasa chanda); this shared vocabulary is a genuine low-risk asset, provided the specifically Christian, cross-congregational solidarity purpose (aid for the Jerusalem believers) is made explicit.
holy kiss	φίλημα ἅγιον (philēma hagion)	philēma hagion	holy kiss	”holy kiss”	16:20 — a customary first-century greeting of Christian familial affection between believers.	High. A literal cross-gender kiss greeting would be culturally inappropriate and potentially dangerous in the conservative Pashtun social context; teaching should explicitly recommend a culturally appropriate equivalent expression of warm Christian familial greeting (e.g., a warm handshake or embrace between members of the same sex, or a verbal blessing) rather than a literal instruction to kiss, while preserving the underlying doctrinal point: genuine, warm, physically-expressed affection among believers as a family, cutting against any coldness bred by the earlier factionalism. Flag for native speaker review.
Maranatha	μαράνα θά (marana tha)	marana tha	Aramaic: “Our Lord, come!” (or “Our Lord has come”)	“Maranatha,” “Our Lord, come”	16:22 — an untranslated Aramaic liturgical exclamation preserved by Paul, expressing longing for Christ’s return; parallels the baseline’s preservation of “Abba” untranslated in Romans 8:15.	Critical. Retain as a transliterated loanword, ماراناتا (Maranatha), following the same preservation-of-untranslated-Aramaic-intimacy-term principle the baseline applied to Abba, with a brief explanatory gloss (“زموږ خداونده، راشه!” / “Our Lord, come!”) supplied alongside it at first use. Directly reinforces the lordship_of_christ doctrine and anticipates Christ’s return — flag for theologian review given its confessional density in a single retained phrase.
grace (benediction)	χάρις (charis)	charis	grace	”the grace of the Lord Jesus be with you”	[BASELINE REUSE — فضل, High]. 16:23 — closing benediction, structurally parallel to Romans’ own closing grace-benedictions; maintain identical rendering per the theological consistency rules for cross-document vocabulary.	High.

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Summary Notes for Phase 1 Step 2+

• Every chapter of 1 Corinthians was found to carry distinct load-bearing theological vocabulary; no chapter is a “no new terms” chapter, though several terms recur and compound across chapters (e.g., “members”/“body” from ch.6 into ch.12; “temple” from ch.3 into ch.6; “imperishable” from ch.9 into ch.15; the εἰκῇ/κενός “not in vain” thread from ch.15:1-11 into 15:58).
• The highest-density Critical-risk clusters are: (1) the core passage itself (15:1-11, resurrection appearances and substitutionary death), (2) the Lord’s Supper material (10:16-21, 11:17-34), (3) love as agapē (ch.13), and (4) the resurrection-body doctrine (15:12-58).
• Several terms new to this curriculum (زنا/zina for sexual immorality, طلاق/talaq for divorce, فرقه بندي/firqa-bandi for factionalism) deliberately reuse loaded Islamic legal/theological vocabulary because no equally natural alternative exists; each requires explicit distinguishing teaching, not silent adoption, and is flagged Critical or High accordingly.
• All findings feed directly into analysis/08_core_glossary.md for consolidated terminology governance.