Semantic Analysis — 1 Corinthians (Full Book, Koine Greek)

Purpose and Method

This document analyzes 1 Corinthians in the original Koine Greek, chapter by chapter, first to last. The core passage (1 Corinthians 15:1-11) receives full verse-by-verse treatment. Every other chapter receives a chapter-level study of its load-bearing theological terms using the same fields: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Polish) rendering risk.

Governing rule: Any term already fixed in the baseline Romans translation_memory.json MUST reuse the recorded Polish rendering exactly (e.g., gospel = Ewangelia, grace = łaska, faith = wiara, resurrection = zmartwychwstanie, lord = Pan, called/calling = powołany/powołanie, holy = święty, saints = święci, church = kościół, sin = grzech, covenant = przymierze, apostle = apostoł, spiritual gifts = dary duchowe, fellowship = wspólnota, glory = chwała, sanctification = uświęcenie, power of God = moc Boża, justification/righteousness = usprawiedliwienie/sprawiedliwość). These are marked [REUSED FROM BASELINE] below. New terms required by 1 Corinthians’ distinctive doctrines (the cross, wisdom, the Lord’s Supper, spiritual gifts diversity, love, resurrection body, head covering, idol meat) are analyzed fresh and proposed for addition to translation memory in 08_core_glossary.md.

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

1 Corinthians 15:1

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

• εὐαγγέλιον (euangelion) — Lit. “good news, good announcement.” Semantic range: an authoritative proclamation of victory or good tidings (secular usage: news of military victory; NT usage: the specific saving message about Christ). English variants: “gospel,” “good news.” Theological meaning: the fixed body of apostolic proclamation Paul is about to summarize in vv.3-5 — not a vague uplifting sentiment. [REUSED FROM BASELINE: Ewangelia, Risk: High] No change to risk; this occurrence anchors the term to a specific, recountable, historical content (death-burial-resurrection-appearances), reinforcing the baseline’s caution against a generic “good message” reading.
• παρελάβετε (parelabete, from παραλαμβάνω) — Lit. “you received, you took over (from another).” Semantic range: technical term for receiving a transmitted tradition (rabbinic/Greco-Roman usage for passing down authoritative teaching). English variants: “received,” “were handed.” Theological meaning: the Corinthians did not invent the gospel; they received a fixed apostolic deposit. Polish rendering: “przyjęliście” — Risk: Medium. Must not be softened into a subjective “you welcomed” (feelings) as opposed to “you received a defined content.”
• ἑστήκατε (hestēkate, from ἵστημι) — Lit. “you have stood, you stand firm” (perfect tense: a past action with continuing present result). Semantic range: to stand firmly, to remain established. Polish: “stoicie” — Risk: Low.

1 Corinthians 15:2

Greek: διʼ οὗ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ κενῇ ἐπιστεύσατε.

• σώζεσθε (sōzesthe, from σώζω) — Lit. “you are being saved” (present passive, durative). Semantic range: rescue, deliverance, healing, salvation. English variants: “are saved,” “are being saved.” Theological meaning: salvation is grounded in, and continually sustained by, this specific gospel content — not a status independent of holding to apostolic proclamation. [REUSED FROM BASELINE: zbawienie/zbawieni, Risk: Critical] Reinforce baseline caution: salvation here is explicitly tied to continuing to “hold fast” (κατέχετε) the gospel content, not to sacramental or national-religious status.
• κατέχετε (katechete, from κατέχω) — Lit. “you hold down, you hold fast, you retain firmly.” Semantic range: to hold firmly, to possess, to restrain. Polish: “zachowujecie / trzymacie się” — Risk: Medium. Must convey active, continuing adherence to the gospel’s content, not passive cultural affiliation.
• κενῇ (kenē, from κενός) — Lit. “empty, vain, without content/result.” Semantic range: empty, futile, without effect. English variants: “in vain.” Polish: “na próżno” — Risk: Low.
• ἐπιστεύσατε (episteusate, from πιστεύω) — Lit. “you believed, you put trust in.” [REUSED FROM BASELINE root: wiara/wierzyć, Risk: Critical] Same critical caution as baseline “faith” entry applies: this is personal trust placed in the specific gospel content just described, not inherited religious identity.

1 Corinthians 15:3

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

• παρέδωκα (paredōka, from παραδίδωμι) — Lit. “I handed over, I delivered, I transmitted.” Semantic range: to hand down a tradition, to deliver up (also used for betrayal/handing over to authorities elsewhere in NT). Theological meaning: paired with παρέλαβον (“I received”), this forms the technical rabbinic transmission formula for a fixed, authoritative creedal tradition Paul did not originate but faithfully passed on. Polish: “przekazałem” — Risk: High. COLLISION RISK: this “handed down / received” transmission language closely parallels the vocabulary of Catholic Tradycja (Sacred Tradition) in Polish catechesis, where apostolic tradition is held as a living, ongoing authoritative stream alongside Scripture. This passage must be taught as Paul transmitting a fixed, closed, apostolic-era creedal summary verifiable against Scripture (v.3-4, “according to the Scriptures”), not as warrant for an open-ended, continuing magisterial tradition equal in authority to the biblical text.
• Χριστὸς (Christos) — “Anointed One.” [REUSED FROM BASELINE: Chrystus/Mesjasz pairing per messiah entry, Risk: Critical]
• ἀπέθανεν ὑπὲρ (apethanen hyper) — Lit. “died on behalf of / for the sake of.” Semantic range: ὑπέρ conveys substitution and representative benefit. English variants: “died for.” Polish: “umarł za” — Risk: Critical. Must preserve substitutionary, representative sense (Christ dying in our place/on our behalf for our sin), not a merely exemplary or sympathetic death.
• ἁμαρτιῶν (hamartiōn, from ἁμαρτία) — [REUSED FROM BASELINE: grzech, Risk: Medium]
• κατὰ τὰς γραφάς (kata tas graphas) — Lit. “according to the Scriptures.” Semantic range: in fulfillment of, in agreement with, the (Old Testament) written Scriptures. Polish: “według Pism” — Risk: Medium, ties to the baseline’s “fulfillment_of_prophecy” doctrine; requires Old Testament background (Isaiah 53, Psalm 16) many culturally Catholic but non-catechized Polish readers may lack.

1 Corinthians 15:4

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

• ἐτάφη (etaphē, from θάπτω) — Lit. “he was buried.” Semantic range: to bury, entomb. Polish: “został pogrzebany” — Risk: Low. Establishes the reality of Christ’s death (against docetic minimization) — worth a brief teaching note though risk of mistranslation is low.
• ἐγήγερται (egēgertai, from ἐγείρω) — Lit. “he has been raised” (perfect tense: a past event with abiding present significance — Christ remains risen). Semantic range: to raise up, to awaken, to raise from the dead. English variants: “was raised,” “is risen,” “has been raised.” [REUSED FROM BASELINE: zmartwychwstanie (noun)/wzbudzony-powstał z martwych (verb), Risk: Critical] The perfect tense is theologically significant — Polish rendering should where possible preserve the sense of a completed act with ongoing present reality (“zmartwychwstał” carries this well in standard Polish Bible usage). Risk: Critical — must remain bodily, historical, once-for-all, and passive (God raised him — divine act), not a metaphor for spiritual renewal or an event Christ accomplished unaided in isolation from the Father’s action (the passive voice implies the Father’s action, consistent with Romans 1:4).
• τῇ τρίτῃ ἡμέρᾳ (tē tritē hēmera) — “on the third day.” Polish: “trzeciego dnia” — Risk: Low. Concrete historical marker; ties to Easter (Wielkanoc) observance already noted in the baseline’s resurrection entry.

1 Corinthians 15:5

Greek: καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα

• ὤφθη (ōphthē, from ὁράω) — Lit. “he was seen, he appeared.” Semantic range: this is the technical verb Greek uses for divine/resurrection appearances (cf. LXX theophany language) — not merely “someone saw him” but “he was manifested to be seen.” English variants: “appeared,” “was seen by.” Polish: “ukazał się” — Risk: High. Must preserve the sense of an objective, verifiable, embodied appearance of the risen Christ to named, checkable witnesses — not a vision, dream, or subjective inner experience. This is Paul’s evidentiary argument; softening to “wydawało się, że go widzieli” (a merely subjective impression) would be a serious mistranslation.
• Κηφᾷ (Kēpha) — “Cephas,” Aramaic for “rock,” = Peter. Polish: “Kefas” (with a footnote identifying Peter) — Risk: Low, proper name.
• τοῖς δώδεκα (tois dōdeka) — “the Twelve,” the recognized apostolic circle. Polish: “Dwunastu” — Risk: Low.

1 Corinthians 15:6

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

• ἐφάπαξ (ephapax) — Lit. “at one time, once for all.” Semantic range: simultaneously, on a single occasion, or (elsewhere in NT, e.g. Hebrews) “once for all time” in a completed, unrepeatable sense. Here primarily temporal (“at one time”). Polish: “za jednym razem / równocześnie” — Risk: Low, but translators should not confuse this occurrence with the Hebrews 9:26-style “once for all” sacrificial sense.
• ἐκοιμήθησαν (ekoimēthēsan, from κοιμάομαι) — Lit. “they fell asleep.” Semantic range: a common NT euphemism for the death of believers, implying a temporary state from which one will be “awakened” at resurrection. English variants: “fallen asleep,” “died.” Polish: “zasnęli” — Risk: Medium. Preserve the “sleep” euphemism deliberately, since it carries the doctrinal freight of resurrection hope (death as temporary, not final) central to this chapter; do not flatten to a neutral “umarli” (died) without contextual reinforcement elsewhere in the lesson.

1 Corinthians 15:7

Greek: ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν

• Ἰακώβῳ (Iakōbō) — “James” (the Lord’s brother, later Jerusalem church leader). Polish: “Jakubowi” — Risk: Low, proper name; potential confusion with James the apostle (son of Zebedee) or with the patriarch Jakub (Jacob) — a brief clarifying note is advisable.
• τοῖς ἀποστόλοις πᾶσιν (tois apostolois pasin) — “all the apostles” (a wider circle than “the Twelve”). [REUSED FROM BASELINE: apostoł, Risk: Low]

1 Corinthians 15:8

Greek: ἔσχατον δὲ πάντων ὥσπερ τῷ ἐκτρώματι ὤφθη κἀμοί

• ἔσχατον (eschaton) — Lit. “last, final.” Polish: “na koniec” — Risk: Low.
• τῷ ἐκτρώματι (tō ektrōmati) — Lit. “the miscarried/stillborn one; one untimely born.” Semantic range: a rare, jarring term for a premature or abnormal birth, used here by Paul as self-deprecating description of his unexpected, “out of due time” apostolic calling (compared to the other, properly sequenced appearances). English variants: “one born out of due time,” “as to one untimely born.” Polish: “jak dziecko poronione” or, per standard Polish Bible tradition, “jak ten, który się narodził nie w swoim czasie” — Risk: Medium. Ensure the startling, humbling force of the image is not smoothed into generic “least of these” language; it is a distinct self-abasing metaphor tied specifically to Paul’s abrupt, grace-initiated conversion (Acts 9), not merely low self-esteem language.

1 Corinthians 15:9

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

• ἐλάχιστος (elachistos) — Lit. “least, smallest.” Polish: “najmniejszy” — Risk: Low.
• καλεῖσθαι ἀπόστολος (kaleisthai apostolos) — “to be called an apostle.” [REUSED FROM BASELINE: powołany/apostoł, Risk: Medium/Low] Context-sensitive per baseline’s “called” entry — this is the specific apostolic-office sense (Romans 1:1 parallel), not the universal call to sainthood (Romans 1:7) or effectual calling to salvation (Romans 8:28-30) senses. Should not be confused with the Polish Catholic cultural sense of “powołanie” as priestly/religious vocation, though ironically here the referent (a specific ministry office) is closer to that narrower sense than the universal-believer sense elsewhere — context must be marked clearly either way.
• ἐδίωξα (ediōxa, from διώκω) — Lit. “I persecuted, I pursued (to harm).” Polish: “prześladowałem” — Risk: Low, unambiguous.
• τὴν ἐκκλησίαν τοῦ θεοῦ (tēn ekklēsian tou theou) — “the church of God.” [REUSED FROM BASELINE: kościół, Risk: Medium] Reinforces baseline caution distinguishing the gathered new-covenant community from the capitalized institutional “Kościół” of Polish national life — here the object of Paul’s persecution was the actual body of believers, not an institution in the modern sense.

1 Corinthians 15:10

Greek: 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) — “by the grace of God.” [REUSED FROM BASELINE: łaska, Risk: High] This verse is a key illustrative text for the baseline’s grace-versus-merit caution: Paul explicitly attributes his transformation and his labor’s effectiveness to grace, not to his own merit — “not I, but the grace of God with me” (οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ). Must be rendered so the grace/merit contrast is unmistakable, resisting a synergistic softening (“grace helped me do my part”).
• κενὴ ἐγενήθη (kenē egenēthē) — “became empty/without effect,” echoing v.2’s κενῇ. Polish: “nie okazała się bezowocna / nie była daremna” — Risk: Low.
• ἐκοπίασα (ekopiasa, from κοπιάω) — Lit. “I labored, I toiled (to the point of weariness).” Polish: “trudziłem się” — Risk: Low.

1 Corinthians 15:11

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

• κηρύσσομεν (kēryssomen, from κηρύσσω) — Lit. “we proclaim (as a herald).” Semantic range: to announce publicly and authoritatively, as a herald announcing a king’s decree. English variants: “preach,” “proclaim.” Polish: “głosimy” — Risk: Medium. Preserve the authoritative-herald force; do not reduce to a soft “opowiadamy” (we tell/share) which would understate the proclamation’s authority.
• ἐπιστεύσατε (episteusate) — See v.2. [REUSED FROM BASELINE: wiara root, Risk: Critical] Bookends the passage: the content proclaimed (vv.3-8) is precisely the content believed — unity of apostolic message across all the witnesses (“whether I or they”), directly serving the chapter’s anti-factionalism argument (cf. ch. 1-4).

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PART B — CHAPTER-BY-CHAPTER STUDY, WHOLE BOOK

Chapter 1 — Factionalism, the Cross, and Wisdom

Term (Greek)	Translit.	Literal meaning	Semantic range	English variants	Theological meaning in context	Polish rendering & risk
σχίσμα	schisma	tear, split, rip (of cloth)	division, faction, schism	”divisions,” “factions”	Corinthian party loyalty (Paul/Apollos/Cephas/Christ) tearing the one body; root of later ecclesial “schism” vocabulary	podziały — Risk: High. Poland’s own denominational landscape (Catholic majority; historic Protestant minorities; post-communist religious pluralism) makes “podziały” theologically loaded; must be taught as intra-congregational rivalry over leaders, not inter-denominational schism as such, though the principle extends there.
σοφία	sophia	wisdom	human philosophical wisdom vs. God’s wisdom revealed in the cross	”wisdom”	The cross is contrasted with worldly/rhetorical wisdom; God’s wisdom is revealed precisely in what appears foolish	mądrość — Risk: High. Must not collapse into generic “wisdom literature” or self-help connotations; the “wisdom of God” here is specifically Christ crucified (1:24, 30).
μωρία	mōria	foolishness, folly	foolishness, absurdity	”foolishness,” “folly”	The message of the cross is “folly” to those perishing but power to those being saved	głupstwo — Risk: Medium. Preserve the paradox (worldly folly = divine power); avoid a term implying literal irrationality.
σταυρός	stauros	stake, cross (instrument of execution)	the cross as instrument of execution; by metonymy, the crucifixion event and its saving significance	”cross”	Central symbol/reality of the gospel’s content and method	krzyż — Risk: High. “Krzyż” is a maximally saturated cultural symbol in Poland (crucifixes in homes, schools, public spaces; the Katyń and Auschwitz memorial crosses; national identity). Curriculum must redirect the term from generic cultural-religious symbol/national suffering-motif back to Paul’s specific argument: the cross as God’s chosen means of saving power, offensive to both Jewish sign-seeking and Greek wisdom-seeking.
δύναμις (θεοῦ)	dynamis (theou)	power, ability, capability	power, might, miraculous power	”power”	The cross, though weakness by worldly reckoning, is the specific locus of God’s saving power	[REUSED FROM BASELINE: moc Boża, Risk: Medium/High] — In 1 Corinthians the collision is with worldly rhetorical/political power, not (as in Romans 1:16) with occult force; note the distinct nuance for teaching.
κλητός / ἅγιοι	klētos / hagioi	called / holy ones	see baseline “called,” “saints"	"called,” “saints”	1:2, 1:24 — believers called and sanctified in Christ	[REUSED FROM BASELINE: powołany, święci — Risk: Medium/Critical] Same cautions apply as in Romans 1:7.
κοινωνία	koinōnia	shared participation	fellowship, communion, partnership	”fellowship”	1:9 — called into fellowship with God’s Son	[REUSED FROM BASELINE: wspólnota, Risk: Low]
καύχησις / καυχάομαι	kauchēsis / kauchaomai	boasting	boasting, pride	”boast”	1:29, 31 — “so that no one may boast… let him boast in the Lord”	chwalić się / chełpić się — Risk: Medium. Preserve the sharp antithesis: boasting in self/human wisdom excluded; boasting “in the Lord” alone permitted — connects to the baseline’s grace/merit caution.

Chapter 2 — The Spirit and Human Wisdom

Terms	Variants	Theological meaning	Polish & risk
σοφία (τοῦ κόσμου / ἀνθρώπων) sophia wisdom	see ch.1 ”wisdom of the world/men”	Contrasted with wisdom “in the Spirit’s power”	See ch.1 entry; mądrość — Risk: High carried forward.
πνευματικός pneumatikos pertaining to the Spirit, spiritual	spiritual persons/things, as opposed to natural/unregenerate ”spiritual”	2:13-15 — the “spiritual person” discerns spiritual truth; contrasted with ψυχικός	duchowy — Risk: Medium. Must be distinguished from generic New Age “spirituality” (duchowość) vocabulary increasingly present in Polish popular culture; here it means Spirit-indwelt and Spirit-taught.
ψυχικός psychikos soulish, natural (unaided by the Spirit)	the “natural” person without the Spirit ”natural person,” “unspiritual”	2:14 — the natural person cannot receive/understand the things of the Spirit	cielesny / bez Ducha (człowiek naturalny) — Risk: Medium. Avoid a term implying merely intellectual deficiency; this is a spiritual incapacity apart from the Spirit’s illumination.
μυστήριον mystērion mystery, secret	God’s formerly hidden, now-revealed redemptive plan ”mystery”	2:1, 2:7 — God’s wisdom, formerly hidden, now revealed in Christ	tajemnica — Risk: Medium. In Catholic usage “tajemnica” carries strong sacramental-mystery connotations (e.g., “tajemnice Różańca,” “tajemnica wiary” at Mass); must be anchored here to Paul’s specific sense — a truth once hidden, now openly disclosed in the gospel, not an ongoing devotional mystery to be contemplated apart from propositional content.
πνεῦμα (τοῦ θεοῦ) pneuma (tou theou) Spirit (of God)	the Holy Spirit as revealer and teacher ”Spirit”	2:10-11 — the Spirit searches and reveals the depths of God	[REUSED FROM BASELINE: Duch Święty, Risk: Critical]

Chapter 3 — Carnality, Building on the Foundation, God’s Temple

Terms	Variants	Theological meaning	Polish & risk
σαρκικός sarkikos fleshly, belonging to the flesh	immature, carnal, worldly-minded believers (not unbelievers) “carnal,” “fleshly,” “worldly”	3:1-3 — Corinthian jealousy/strife shows they are acting “as mere men,” not per the Spirit	cielesny — Risk: Medium. Distinguish from ψυχικός (ch.2, the unregenerate natural person) — this is immature believers behaving in an unspiritual way, a distinct pastoral category.
ναός (θεοῦ) naos (theou) temple, sanctuary (inner shrine)	God’s dwelling place; here corporately, the church ”temple”	3:16-17 — “you [plural] are God’s temple, God’s Spirit dwells in you”	świątynia — Risk: High. COLLISION RISK: In Polish Catholic usage “świątynia” and “kościół” (as building) are closely associated with consecrated church buildings and the Eucharistic Real Presence resident in the tabernacle. Paul’s referent here is the corporate congregation, not a building — must be taught with explicit clarification, paired again in 6:19 with the individual body as temple; keep the corporate/individual distinction clear in each occurrence.
οἰκοδομέω / ἐποικοδομέω oikodomeō to build, build upon	building on a foundation; by extension, spiritual edification ”build,” “build upon”	3:10-14 — building with gold/silver/costly stones vs. wood/hay/straw, tested by fire	budować — Risk: Low. Reappears as “edification” vocabulary in ch. 8, 10, 14.
πῦρ (δοκιμάσει) pyr fire	testing fire; eschatological judgment/testing of works ”fire will test”	3:13 — fire tests the quality of each one’s work	ogień — Risk: Medium. Must not be conflated with the Catholic doctrine of purgatorial fire (czyściec) as a place of post-mortem purification of the person; this text concerns the testing of ministry work, not the purification of the individual soul — a distinction already flagged for “sanctification” in the baseline and directly relevant here.

Chapter 4 — Apostolic Stewardship and Judgment

Terms	Variants	Theological meaning	Polish & risk
οἰκονόμος oikonomos household manager, steward	one entrusted with managing another’s property/household ”steward,” “manager”	4:1-2 — apostles as stewards of God’s mysteries	szafarz / zarządca — Risk: Low. “Szafarz” carries Catholic liturgical resonance (szafarz Eucharystii, extraordinary minister of Communion) — a neutral “zarządca” may be preferable to avoid narrowing the term to that specific liturgical office; flag for native-speaker review.
μυστήρια (θεοῦ) mystēria mysteries	God’s redemptive secrets entrusted to apostles ”mysteries of God”	See ch. 2 entry	tajemnice Boże — Risk: Medium, same caution as ch. 2.
κρίνω krinō to judge, to discern/decide	to judge, evaluate, condemn ”judge”	4:3-5 — Paul refuses human judgment, awaits the Lord’s judgment	sądzić — Risk: Low.
βασιλεία (τοῦ θεοῦ) basileia (tou theou) kingdom (of God)	see baseline ”kingdom of God”	4:20 — “the kingdom of God is not in word but in power”	[REUSED FROM BASELINE: królestwo Boże, Risk: Medium]

Chapter 5 — Church Discipline and Holiness

Terms	Variants	Theological meaning	Polish & risk
πορνεία porneia sexual immorality (broad term)	any sexual immorality outside biblical marriage ”sexual immorality,” “fornication”	5:1 — a member’s relationship condemned even by pagan standards, tolerated by the church	rozpusta / nierząd (niemoralność seksualna) — Risk: Medium. Ensure the term conveys serious moral transgression, not a minimized “indiscretion”; distinct from the baseline’s general “grzech” — this is a specific named category requiring church response.
ζύμη zymē leaven, yeast	that which spreads/permeates, often negatively (corrupting influence) “leaven”	5:6-8 — “a little leaven leavens the whole lump”; “let us keep the feast… with the unleavened bread of sincerity and truth”	kwas / zakwas — Risk: Medium. Passover (Paschal) imagery requires Old Testament background; the Polish reader’s more familiar association may be baking bread, not the Exodus feast — a brief explanatory note is needed to connect to Christ as the “Paschal Lamb” (5:7) sacrificed for us.
παραδοῦναι τῷ Σατανᾷ paradounai tō Satana to hand over to Satan	a formal act of church discipline removing a person from the congregation’s protective fellowship ”deliver to Satan,” “hand over to Satan”	5:5 — corrective, restorative discipline, not final condemnation	wydać Szatanowi — Risk: High. COLLISION RISK: this maps loosely onto formal ecclesiastical excommunication (ekskomunika), a recognized and historically weighty Catholic canonical procedure in Poland. Must be taught as Paul’s specific, restorative (not punitive-final) apostolic instruction for a local congregation, with the stated goal “that his spirit may be saved” (5:5) — not as warrant for, nor equivalent to, formal canon-law excommunication procedures.
ἐκκαθάρατε (τὴν παλαιὰν ζύμην) ekkatharate cleanse out, purge out	removing corrupting influence from the community ”purge out,” “clean out”	5:7	usunąć / oczyścić — Risk: Low.

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

Terms	Variants	Theological meaning	Polish & risk
ἁγιάζω / ἡγιασμένοι hagiazō / hēgiasmenoi to sanctify / sanctified ones	see baseline “sanctification,” “saints" "sanctified”	6:11 — “washed… sanctified… justified” triad describing conversion	[REUSED FROM BASELINE: uświęcenie/uświęceni, Risk: High] Triad (washed/sanctified/justified) should be preserved as three distinct but united descriptions of the same conversion event, not three sequential stages requiring ongoing sacramental completion.
δικαιόω / ἐδικαιώθητε dikaioō to justify, declare righteous	see baseline “justification" "justified”	6:11	[REUSED FROM BASELINE: usprawiedliwienie, Risk: Critical]
σῶμα sōma body	the physical human body; also, by extension, the church as Christ’s body (ch.12) “body”	6:13, 15, 19-20 — the body is “for the Lord,” a member of Christ, a temple of the Holy Spirit	ciało — Risk: High. Foundational term reused across three major, distinct senses in this letter: (1) the individual physical body (ch. 6), (2) the corporate Body of Christ / church (ch. 12), (3) the resurrection body (ch. 15), and (4) — critically — the Eucharistic “Body of Christ” (ch. 11). Given Poland’s major national feast Boże Ciało (Corpus Christi) built entirely around the Eucharistic Body of Christ, every occurrence of “ciało” in this letter must be marked with which of these four senses is active, to prevent Eucharistic overtones from bleeding into unrelated uses (e.g., the individual body’s sexual purity in ch. 6).
ναὸς τοῦ ἁγίου Πνεύματος naos tou hagiou Pneumatos temple of the Holy Spirit	the individual believer’s body as the Spirit’s dwelling ”temple of the Holy Spirit”	6:19 — an individual counterpart to the corporate temple of 3:16	świątynia Ducha Świętego — Risk: High, same caution as ch. 3’s ναός entry — mark clearly as the individual body here, distinct from the corporate congregation in ch. 3.
ἠγοράσθητε (τιμῆς) ēgorasthēte you were bought (at a price)	redemption/purchase metaphor (slave-market background) “bought with a price”	6:20 — believers belong to God, having been purchased	zostaliście kupieni (za [wielką] cenę) — Risk: High. New term for this curriculum (not in baseline Romans package); anchors to the doctrine of redemption through Christ’s costly sacrifice. Must not be rendered so as to suggest a commercial transaction devoid of the cross’s substitutionary weight; recommend adding “redemption” (odkupienie) to translation memory as Critical risk given its centrality to atonement doctrine, paired with the already-established grace/justification vocabulary.

Chapter 7 — Marriage, Singleness, and Calling

Terms	Variants	Theological meaning	Polish & risk
γάμος gamos marriage, wedding	the marriage relationship/institution ”marriage”	7:1-9, 7:38-39 — marriage as a good but not universally mandatory calling	małżeństwo — Risk: Medium. Standard term; risk is catechetical, since Polish Catholic sacramental theology (marriage as one of seven sacraments) may unintentionally overshadow Paul’s more pragmatic, missionally-oriented pastoral counsel here; must be taught as complementary to, not contradicting, sacramental theology while preserving Paul’s distinct argument.
παρθένος parthenos virgin, unmarried person	an unmarried man or woman, often specifically a virgin ”virgin,” “the unmarried”	7:25-38 — Paul’s counsel regarding the unmarried	dziewica / osoba niezamężna — Risk: Medium. Requires clarifying whether Paul addresses virgins specifically or unmarried persons generally in a given verse — the term’s referent shifts within the chapter.
χάρισμα charisma gift (of grace)	here, a Spirit-given “gift” or disposition toward marriage or celibacy ”gift”	7:7 — “each has his own gift from God, one of one kind and one of another”	dar (od Boga) — Risk: Medium. Related to but distinct from the “dary duchowe” (spiritual gifts) of ch. 12; here specifically the gift/calling of marital or celibate life. Must not be confused with — nor should it undercut — the specific charismata catalogued in ch. 12.
κλῆσις / κλητός klēsis / klētos calling / called	see baseline ”called,” “calling”	7:17-24 — remaining in the “calling” (life-situation) in which one was called to salvation	[REUSED FROM BASELINE: powołanie/powołany, Risk: Critical] Distinct sense again from the priestly/religious-life connotation dominant in Polish usage — here “calling” denotes one’s social/life situation at conversion (married, slave/free, circumcised/uncircumcised), a further nuance beyond the baseline’s three senses (apostleship, sainthood, effectual calling) that must be flagged explicitly for this chapter.

Chapter 8 — Idol Meat, Knowledge, Conscience, and Love

Terms	Variants	Theological meaning	Polish & risk
εἰδωλόθυτον eidōlothyton thing sacrificed to idols	meat from animals ritually offered to pagan gods, later sold in markets ”food offered to idols,” “idol meat”	8:1-13 — central disputed practice: may believers eat such meat?	pokarm ofiarowany bożkom / mięso składane w ofierze bożkom — Risk: Medium. No direct modern Polish cultural parallel (no pagan temple markets); requires background explanation. The underlying principle — Christian liberty limited by love for weaker believers’ conscience — has ongoing relevance (e.g., disputable practices, alcohol, cultural participation) and should be taught via principle-transfer rather than literal cultural analogy.
εἴδωλον eidōlon idol	a false god’s image/representation; by extension the false god itself ”idol”	8:4 — “an idol is nothing in the world,” yet Paul warns against complacency	bożek / idol — Risk: Medium.
γνῶσις gnōsis knowledge	intellectual knowledge/insight (contrasted with love) “knowledge”	8:1-2 — “knowledge puffs up, but love builds up”	wiedza / poznanie — Risk: Medium. Avoid confusion with the technical heretical “Gnosis” (gnostycyzm) of early church history — Paul’s usage here is positive-but-insufficient ordinary knowledge, contrasted favorably with love, not a rejection of true doctrine.
συνείδησις syneidēsis conscience	the inner moral faculty of self-judgment ”conscience”	8:7, 10, 12 — the “weak” conscience that can be wounded by another’s liberty	sumienie — Risk: Medium. Standard term shared across Catholic and Protestant Polish usage (examen of conscience — rachunek sumienia — is a familiar Catholic devotional practice); ensure Paul’s social-relational application (protecting a weaker brother’s conscience) is not collapsed into purely private penitential self-examination.
πρόσκομμα / σκάνδαλον proskomma / skandalon stumbling stone / trap-stick, snare	an obstacle causing another to trip and fall (morally/spiritually) “stumbling block”	8:9, 13 — liberty exercised without love becomes a stumbling block to weaker believers	zawada / powód do zgorszenia — Risk: Medium.

Chapter 9 — Apostolic Rights and Self-Discipline

Terms	Variants	Theological meaning	Polish & risk
ἐξουσία exousia authority, right, freedom to act	a right one may claim; delegated authority ”right,” “authority”	9:4-18 — Paul’s right to material support, voluntarily forgone	prawo / władza — Risk: Medium. Also load-bearing in ch.8 and ch.11 (headship) with differing nuance — track separately per chapter.
εὐαγγέλιον euangelion gospel	see core passage ”gospel”	9:12, 14, 16-18, 23 — Paul’s driving compulsion to preach the gospel free of charge	[REUSED FROM BASELINE: Ewangelia, Risk: High]
βραβεῖον / στέφανος brabeion / stephanos prize / victor’s wreath (crown)	athletic-contest imagery for eschatological reward ”prize,” “crown”	9:24-25 — the imperishable crown contrasted with a perishable athletic wreath	nagroda / wieniec (niezniszczalny) — Risk: Low.
δουλαγωγῶ doulagōgō to enslave, bring into subjection	disciplined self-mastery (athletic metaphor) “bring into subjection,” “discipline”	9:27 — Paul disciplines his own body so as not to be disqualified	poskramiać (swoje ciało) — Risk: Low.

Chapter 10 — Israel’s Warning, Idolatry, the Lord’s Table

Terms	Variants	Theological meaning	Polish & risk
πνευματικός (βρῶμα/πόμα) pneumatikos spiritual (food/drink)	supernatural provision typologically pointing to Christ ”spiritual food/drink”	10:3-4 — the wilderness generation’s manna and water typify Christ	duchowy (pokarm/napój) — Risk: Medium, same caution as ch.2 entry.
εἰδωλολατρία eidōlolatria idol-service, idolatry	worship of false gods ”idolatry”	10:7, 14 — “flee from idolatry”	idolatria / bałwochwalstwo — Risk: Medium. “Bałwochwalstwo” is the more traditional, strongly negative Polish Bible term; ensure it is not applied rhetorically/anachronistically to devotional practices (e.g., veneration of images/icons) in a way that would misrepresent Catholic doctrine’s own internal distinction between worship (latria) and veneration (dulia) — the text’s target is literal worship of false gods, and the curriculum should not extend the term polemically beyond Paul’s argument.
τράπεζα κυρίου / τράπεζα δαιμονίων trapeza kyriou / trapeza daimoniōn table of the Lord / table of demons	cultic table-fellowship, exclusive participation ”the Lord’s table,” “the table of demons”	10:21 — one cannot partake of both; sets up ch.11’s Lord’s Supper discussion	stół Pański / stół demonów — Risk: High. Direct conceptual bridge to the Lord’s Supper (ch.11); must be rendered consistently with the term chosen there (see ch.11 below).
κοινωνία (τοῦ αἵματος/σώματος) koinōnia participation, sharing	shared participation in the substance/reality signified ”participation,” “communion”	10:16 — the cup/bread as κοινωνία in Christ’s blood/body	[REUSED FROM BASELINE: wspólnota, Risk: Low → elevated to High in this context] COLLISION RISK: here κοινωνία approaches the Catholic technical term Komunia (Communion) — the participatory reality of the Eucharist. This is the seed of the Lord’s Supper terminology developed fully in ch.11; flag for theologian review to ensure consistency between “wspólnota” (general fellowship, per baseline) and any more specific sacramental vocabulary introduced for ch. 11.

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

Terms	Variants	Theological meaning	Polish & risk
κεφαλή kephalē head	literal head; figuratively, 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”	głowa — Risk: High. Contested even among English interpreters (authority vs. source); Polish rendering is lexically straightforward but the doctrinal content (headship structure) requires careful, non-reductive teaching that avoids both a harsh authoritarian reading and a dismissal of the text’s structural claim.
κατακαλύπτομαι / ἀκατακάλυπτος katakalyptomai / akatakalyptos to cover oneself (head) / uncovered	head-covering practice in worship as a sign ”covered/uncovered head,” “veil”	11:4-16 — a culturally-embedded sign of the created order in worship	zakrywać/nakrywać głowę; z odkrytą głową — Risk: Medium. No living head-covering practice for women in ordinary Polish worship contexts (unlike some other cultures on this pipeline); requires explicit cultural-background teaching to prevent either irrelevance or over-literal contemporary application; note that Polish Catholic tradition historically did practice female head-covering (chapel veils/mantillas, kerchiefs) at Mass until relatively recently, which may provide a useful cultural bridge if handled carefully.
κυριακὸν δεῖπνον kyriakon deipnon the Lord’s supper/dinner	the corporate commemorative meal instituted by Christ ”the Lord’s Supper”	11:20 — established liturgical/ecclesial term	Wieczerza Pańska — Risk: Critical. NEW CRITICAL TERM for this curriculum. “Wieczerza Pańska” is the standard shared term across Polish Bible tradition (both Biblia Tysiąclecia and Protestant translations use recognizable cognates), but the theological content attached to it diverges sharply: Catholic doctrine (transubstantiation, the Mass as re-presented sacrifice, Eucharystia) versus a memorial/spiritual-presence view more common in Protestant Polish tradition. This curriculum must present 1 Corinthians 11’s own content (proclamation, self-examination, discerning the body, unity) without adjudicating the transubstantiation debate beyond what the text itself states, while still requiring human theologian review for every occurrence given the doctrinal stakes.
τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν touto poieite eis tēn emēn anamnēsin do this in remembrance of me	ἀνάμνησις = remembrance/memorial ”do this in remembrance of me”	11:24-25 — Christ’s own institution words	to czyńcie na moją pamiątkę — Risk: Critical. This exact phrase is embedded in the Polish Catholic Mass liturgy itself, where it is read within a framework of sacramental re-presentation (anamnesis as making-present, not mere recollection). This curriculum must clarify Paul’s immediate textual point (proclamation and self-examining remembrance until Christ returns, 11:26) without either affirming or polemicizing against the sacramental question beyond the text — requires theologian-level review and careful footnoting every occurrence.
διακρίνων τὸ σῶμα diakrinōn to sōma discerning/distinguishing the body	rightly recognizing the significance of the bread as Christ’s body (and/or of the gathered body, the church, per some interpreters) “discerning the body,” “not distinguishing the body”	11:29 — failure to discern brings judgment	nie rozróżniając Ciała (Pańskiego) — Risk: Critical. Directly implicated in Real-Presence vs. memorial debates; also possibly refers to the church as body (ambiguity noted among interpreters) — this ambiguity should be explicitly flagged per the baseline’s “Ambiguity Handling” protocol, with both readings noted for native-speaker/theologian review rather than resolved unilaterally.
σῶμα καὶ αἷμα (τοῦ κυρίου) sōma kai haima body and blood (of the Lord)	the elements’ identified significance in the Supper ”body and blood”	11:27	Ciało i Krew (Pańska) — Risk: Critical, same collision as above; capitalization conventions matter in Polish devotional register and should be reviewed against established Bible translation precedent rather than improvised.

Chapter 12 — Spiritual Gifts and the Body of Christ

Terms	Variants	Theological meaning	Polish & risk
χαρίσματα charismata gifts (of grace)	Spirit-given enablements ”spiritual gifts”	12:4-11 — diversity of gifts, one Spirit	[REUSED FROM BASELINE: dary duchowe, Risk: Medium] Note growing cultural relevance: the Catholic Charismatic Renewal movement in Poland (Odnowa w Duchu Świętym) actively uses closely related vocabulary (tongues, prophecy, healing) — this can be a bridge or a source of confusion depending on the learner’s background; flag for native-speaker review to calibrate register and avoid either dismissing or over-identifying with that movement’s specific practice.
σῶμα Χριστοῦ sōma Christou body of Christ	the church as an organic, interdependent unity in Christ ”body of Christ”	12:12-27 — the central metaphor of this chapter	Ciało Chrystusa — Risk: Critical. HIGHEST-PRIORITY COLLISION in this curriculum: “Ciało Chrystusa” is also the precise liturgical phrase spoken at every Catholic Mass during Communion (“Ciało Chrystusa” / “Corpus Christi”), referring to the Eucharistic Real Presence, and is the namesake of Poland’s major public holiday Boże Ciało. This chapter’s ecclesial/metaphorical sense (the church as an interdependent organism) must be explicitly and repeatedly distinguished from the Eucharistic sense (ch.11) in every lesson touching ch.12, with an explicit translator/teaching note each time. Requires mandatory human theologian review for every occurrence.
μέλη melē members, body parts	individual members within a body, each with distinct function ”members”	12:12-27	członkowie / członki (ciała) — Risk: Low.
φανέρωσις τοῦ Πνεύματος phanerōsis tou Pneumatos manifestation of the Spirit	the Spirit’s gifts made visibly evident for the common good ”manifestation of the Spirit”	12:7	objawienie/przejaw Ducha — Risk: Medium. Avoid confusion with “Objawienie” as a technical term for divine Revelation (public/private revelation) in Catholic theology; “przejaw Ducha” (manifestation/expression) may be the safer rendering.
γλῶσσαι glōssai tongues	languages; here, Spirit-given tongues-speech ”tongues”	12:10, 28, 30 (also ch.13-14)	języki — Risk: Medium. Cross-reference the Charismatic Renewal note above.
ἓν Πνεῦμα ἐβαπτίσθημεν hen Pneuma ebaptisthēmen we were baptized in/by one Spirit	Spirit-baptism uniting believers into the one body ”baptized by one Spirit”	12:13	ochrzczeni w jednym Duchu — Risk: High. Distinct from water baptism (chrzest) — must be clearly marked as the Spirit’s uniting work, not a claim about the sacramental rite of baptism itself, to avoid confusion in a culture where “chrzest” almost always refers first to infant water baptism.

Chapter 13 — Love as the Greater Way

Terms	Variants	Theological meaning	Polish & risk
ἀγάπη agapē love	self-giving, willed love, distinct from erotic (ἔρως) or affectionate/familial (φιλία) love ”love,” “charity” (older translations)	13:1-13 — love as the necessary, superior context for all gifts; the “greater way”	miłość — Risk: Critical. NEW CRITICAL TERM for this curriculum (not present in the baseline Romans package, which does not treat ch.13’s territory). “Miłość” in Polish covers the same broad semantic range as English “love,” creating real risk of collapse into romantic love (miłość romantyczna) or mere sentiment/emotion, whereas ἀγάπη here is a willed, active, self-giving disposition independent of feeling, and explicitly the governing virtue over all spiritual gifts and moral achievements (13:1-3). Older Polish tradition (Wujek Bible) rendered this “miłość” as well but some traditions used “caritas”-influenced vocabulary; standard modern Polish Bibles (Tysiąclecia, Warszawska) use “miłość” uniformly — retain this but require explicit doctrinal framing distinguishing it from romantic/emotional love in every lesson.
πίστις, ἐλπίς, ἀγάπη pistis, elpis, agapē faith, hope, love	the triad of abiding Christian virtues ”faith, hope, love”	13:13 — “now abide faith, hope, love… but the greatest of these is love”	wiara, nadzieja, miłość — Risk: High (compound). [wiara REUSED FROM BASELINE, Risk: Critical]; “nadzieja” (hope) is a new term for this curriculum, Risk: Medium — standard, low-ambiguity term, but ensure it conveys confident eschatological expectation, not mere optimism.
τὸ τέλειον to teleion the complete/perfect thing	maturity, completeness (eschatological wholeness) “the perfect,” “maturity”	13:10 — “when the perfect comes, the partial will pass away”	to, co jest doskonałe/pełne — Risk: Medium. Refers to the eschatological consummation, not moral perfectionism in the present life — must not be confused with the Catholic devotional concept of “dążenie do doskonałości” (striving for perfection) as an ongoing this-life project, though the two are not unrelated; keep the primary sense future-eschatological.

Chapter 14 — Order in Worship

Terms	Variants	Theological meaning	Polish & risk
προφητεία prophēteia prophecy	see baseline ”prophecy”	14:1-5, 22-25, 29-33 — preferred over uninterpreted tongues for edification	[REUSED FROM BASELINE: proroctwo, Risk: Low]
ἑρμηνεία / διερμηνεύω hermēneia / diermēneuō interpretation / to interpret	the accompanying gift enabling tongues-speech to be understood ”interpretation,” “interpret”	14:5, 13, 27-28	wykładanie/tłumaczenie (języków) — Risk: Medium. Terminology should be kept consistent with “języki” from ch.12.
οἰκοδομή oikodomē building up, edification	constructive strengthening of the church ”edification,” “building up”	14:3-5, 12, 26 — the governing purpose of all worship gifts	budowanie (Kościoła/wspólnoty) — Risk: Low, continuous with ch. 3’s building metaphor.
τάξις taxis order, arrangement	orderly sequence, propriety ”order”	14:40 — “let all things be done decently and in order”	porządek — Risk: Low.
γυναῖκες… σιγάτωσαν gynaikes… sigatōsan let the women be silent	a much-debated, context-specific instruction regarding women’s speech in the gathered assembly ”let the women keep silent”	14:34-35	niech kobiety w zgromadzeniach milczą — Risk: High. Textually and interpretively contested (some manuscripts place these verses after v.40; interpreters differ on scope — silence regarding disruptive questioning vs. a blanket restriction). Flag for human theologian review; the curriculum should present the interpretive options responsibly rather than adopting one reading silently, consistent with the baseline’s “Ambiguity Handling” protocol.

Chapter 15 — Resurrection (beyond the core passage, vv.1-11)

Verses 1-11 are treated in full above. The remainder of the chapter (vv.12-58) introduces the following additional load-bearing terms:

Terms	Variants	Theological meaning	Polish & risk
ἀπαρχή aparchē firstfruits	the first portion of a harvest, guaranteeing and typifying the rest ”firstfruits”	15:20, 23 — Christ as the “firstfruits” of the resurrection harvest of believers	pierwociny — Risk: Medium. Requires agricultural/OT sacrificial background explanation; conveys guarantee, not mere priority in sequence.
ὁ ἔσχατος Ἀδάμ ho eschatos Adam the last Adam	Christ as the second/final representative head of humanity, contrasted with the first Adam ”the last Adam”	15:45	ostatni Adam — Risk: High. Requires the Adam-Christ typology (parallel to Romans 5) to be taught explicitly; connects directly to baseline’s incarnation/deity-of-Christ cautions.
σῶμα ψυχικόν / σῶμα πνευματικόν sōma psychikon / sōma pneumatikon natural/soulish body / spiritual body	the present mortal body vs. the transformed resurrection body — NOT “physical vs. non-physical” but “Adam-patterned vs. Spirit-empowered,” both genuinely bodily ”natural body / spiritual body”	15:44	ciało ziemskie (naturalne) / ciało duchowe — Risk: Critical. Must not be rendered so as to suggest the resurrection body is immaterial or ghostly (“spiritual” ≠ “non-physical” here) — this is the single greatest risk of theological distortion in the chapter, since popular usage of “duchowy” in Polish tends toward the immaterial. Requires theologian review and explicit clarifying note in every occurrence.
φθαρτός / ἄφθαρτος phthartos / aphthartos perishable / imperishable	subject to decay vs. not subject to decay ”perishable/imperishable,” “corruptible/incorruptible”	15:42, 50-54	zniszczalny / niezniszczalny — Risk: Medium.
ἀθανασία athanasia immortality	deathlessness ”immortality”	15:53-54	nieśmiertelność — Risk: Low.
τὸ κέντρον (τοῦ θανάτου) to kentron the sting, goad	a piercing point (as of a scorpion or goad); death’s “sting” now removed ”the sting of death”	15:55-56	żądło (śmierci) — Risk: Low.
νῖκος nikos victory	triumph, conquest ”victory”	15:54, 57 — “death is swallowed up in victory… thanks be to God who gives us the victory”	zwycięstwo — Risk: Low.
σάλπιγξ salpinx trumpet	eschatological signal of the resurrection/return of Christ ”trumpet”	15:52	trąba — Risk: Low.
ἀλλαγησόμεθα allagēsometha we will be changed/transformed	bodily transformation at the resurrection ”we shall be changed”	15:51-52	zostaniemy przemienieni — Risk: Medium, ties directly to the σῶμα πνευματικόν caution above — transformation, not disembodiment.

Chapter 16 — The Collection, Greetings, and Closing

Terms	Variants	Theological meaning	Polish & risk
λογία logia a collection (of money)	a fund gathered for a specific purpose ”the collection”	16:1-2 — the collection for the saints (in Jerusalem)	zbiórka (dla świętych) — Risk: Low.
φίλημα ἅγιον philēma hagion holy kiss	a customary greeting of familial affection among believers ”holy kiss”	16:20	pocałunek święty (pozdrowienie w pokoju) — Risk: Medium. Not a living greeting custom in contemporary Poland; requires a cultural-background note lest it seem oddly literal or be trivialized — the meaning (warm, familial greeting among believers) transfers even where the specific gesture does not.
Μαράνα θά Marana tha ”Our Lord, come!” (Aramaic)	an early liturgical invocation of Christ’s return ”Come, O Lord!“	16:22	Marana tha (Przyjdź, Panie!) — Risk: Low. Preserve the Aramaic transliteration per standard Bible-translation convention (cf. baseline’s treatment of “Abba”), paired with a Polish gloss.
ἀνάθεμα anathema accursed, devoted to destruction	a solemn curse/exclusion formula ”let him be accursed”	16:22 — “if anyone has no love for the Lord, let him be accursed”	niech będzie przeklęty / anatema — Risk: High. “Anatema” carries strong resonance with formal Catholic ecclesiastical anathemas (historically pronounced against heretics); must be clearly anchored to Paul’s specific pastoral warning (love for the Lord as the non-negotiable mark of genuine faith) rather than invoked as, or confused with, formal excommunication procedure (cf. ch. 5 caution).
χάρις τοῦ κυρίου Ἰησοῦ charis tou kyriou Iēsou the grace of the Lord Jesus	closing benediction ”the grace of the Lord Jesus [be with you]“	16:23	[REUSED FROM BASELINE: łaska, Pan, Risk: High/Critical]

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Summary Observation

1 Corinthians reuses a substantial core of Romans’ established vocabulary (gospel, grace, faith, calling, saints, church, sin, covenant, spiritual gifts, glory, sanctification) but introduces at least four new Critical-risk collision zones not present in Romans, all requiring dedicated treatment in the doctrine risk registry and glossary: (1) the Lord’s Supper / Eucharistic vocabulary (ch. 10-11), (2) the “Body of Christ” ecclesial-versus-Eucharistic ambiguity (ch. 6, 11, 12), (3) ἀγάπη/miłość as the “greater way” (ch. 13), and (4) the resurrection body’s “spiritual” nature (ch. 15, vv.35-58) — the last of which extends but does not duplicate the baseline’s resurrection-of-Christ caution, since it concerns believers’ future bodies rather than Christ’s own historical resurrection treated in the core passage.