Linguistic Gap Analysis — 1 Corinthians (Portuguese)

Purpose and Scope

This analysis performs PRD Phase 1 Step 8 for the destination language Portuguese: it maps the ten curriculum doctrines against available Portuguese theological vocabulary, identifies where that vocabulary is absent, thin, or dangerously crowded by rival semantic frameworks (principally Kardecist Spiritism and, secondarily, Afro-Brazilian Candomblé/Umbanda and popular Catholic piety), and issues concrete transliteration-versus-paraphrase decisions. It covers 1 Corinthians in full, chapters 1–16, and treats the core passage (15:1-11) as the theological anchor for the highest-priority gap — the resurrection/spiritual-body word-group — without narrowing scope to that passage alone. This document extends but never contradicts the baseline Romans Language Package, 07_semantic_analysis.md, and 08_core_glossary.md; all Reuse terms carry forward their exact baseline rendering and risk tier.

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Part 1: Doctrine Vocabulary Matrix

For each curriculum doctrine: the Portuguese terms currently available (baseline-reused or newly proposed), the specific weaknesses of that vocabulary in the Brazilian religious landscape, and the recommended handling strategy for Phase 2.

1. The Resurrection of Christ and Believers

Available terms	Weaknesses	Recommended strategy
ressurreição (REUSE, Critical)	None in isolation — “ressurreição” itself is safe and never confusable with “reencarnação.” The weakness is downstream: the chapter’s supporting vocabulary (corpo espiritual, incorruptibilidade, primícias, último Adão) is where the real risk sits.	Retain baseline rendering exactly; concentrate review effort on the supporting word-group below rather than the headline term.
corpo espiritual / corpo natural (NEW, Critical)	Direct lexical overlap with Kardecism’s “perispírito,” popularly called “corpo espiritual” or “corpo fluídico” — an ALREADY-POSSESSED subtle body that survives death and enables reincarnation. Paul’s phrase, read with no gloss, sounds like a confirmation of Spiritist anthropology rather than its refutation.	Mandatory contrastive translator note at every occurrence: Paul’s “corpo espiritual” is a NEW, future, God-given transformation of the mortal body at a one-time resurrection, not a naturally-existing subtle body already possessed. Never gloss silently.
corruptível/incorruptível, corrupção/incorruptibilidade (NEW, Critical)	Kardecism teaches the soul’s innate, already-possessed immortality. “Incorruptibilidade” as a bare noun can be misread as simply naming that innate property Kardecism already affirms.	Frame incorruptibility consistently as a FUTURE GIFT bestowed at a specific future moment (“we will be changed,” 15:52), never as a description of an already-existing spiritual endowment.
primícias (NEW, High); último Adão / primeiro homem (NEW, High)	Agrarian and Genesis-dependent metaphors with no automatic cultural resonance for a religiously plural, variably catechized audience.	Attach brief explanatory glosses (harvest-guarantee logic; representative-head structure) rather than assuming recognition.
aguilhão da morte / vitória (NEW, High)	Risk of being read as one battle won within an ongoing multi-life struggle rather than a decisive, completed victory.	Preserve completed-action verb tenses and the doxological “graças a Deus” framing of 15:57 without qualification.

2. Christian Unity versus Factionalism

Available terms	Weaknesses	Recommended strategy
divisões (NEW, Medium); igreja (REUSE, Medium)	Low syncretism risk; the real weakness is a tendency to flatten “schisma” into mere stylistic or personality-based disagreement, understating the passage’s charge that factionalism fractures the gospel itself.	Preserve the passage’s framing that party loyalty to human leaders (1:10-13) is a theological, not merely relational, failure.
coleta/oferta (NEW, Low); beijo santo/ósculo santo (NEW, Low)	“Beijo santo” names a specific physical form Brazilian churches rarely practice literally.	Teach as the culturally-variable form of a commanded affection, not a required specific gesture (already flagged in glossary).

3. The Cross as Wisdom and Power

Available terms	Weaknesses	Recommended strategy
cruz (NEW, Critical)	Kardecism explicitly reframes Christ’s death as a supreme moral example within his own long spiritual evolution, not a unique atoning payment. Portuguese “cruz” alone carries no built-in resistance to this reframing.	Every occurrence in atonement contexts must retain full sufficiency/finality language (“poder de Deus para a salvação,” 1:18) and must not be paired with exemplarist-only framing.
sabedoria (NEW, High); loucura (NEW, High)	“Sabedoria” collides with esoteric/Spiritist claims to superior hidden knowledge; “loucura” risks either trivialization (just an odd turn of phrase) or accidental reinforcement of the “gospel is irrational” charge if the passage’s own reversal is lost in translation.	Consistently pair “sabedoria de Deus” against “sabedoria deste mundo/século” as a fixed contrastive frame; preserve Paul’s rhetorical reversal (loucura = true wisdom and power) rather than softening it into a merely rhetorical concession.
poder de Deus (REUSE, Medium)	Low risk; already established.	No change; reuse baseline rendering.
mistério (NEW, High)	Popular Brazilian usage of “mistérios” for occult/esoteric hidden knowledge (astrology, Kardecist “mistérios espirituais,” Umbanda ritual secrets for initiates) is widespread and could recast Paul’s term as one more esoteric-knowledge claim.	Consistently frame as a truth ONCE hidden but NOW openly, publicly proclaimed — the opposite epistemic structure from initiate-only esoteric “mistérios.”
espiritual / natural (homem) (NEW, High)	“Ser espiritual” is a very common self-description in Brazilian Spiritist and syncretistic religious self-identity, denoting mediumistic sensitivity, not Spirit-indwelt discernment of revealed truth.	Every occurrence should be anchored explicitly to Scripture-based discernment given by the Holy Spirit, distinguished from generic “sensibilidade espiritual.”

4. Church Discipline and Holiness

Available terms	Weaknesses	Recommended strategy
templo de Deus / templo do Espírito Santo (NEW, Critical)	The single sharpest surface-vocabulary collision in this doctrine: body-as-dwelling-for-a-spirit language runs directly parallel to Candomblé/Umbanda incorporação and Kardecist mediumship vocabulary, where a human body is a vessel periodically entered and used by an orixá, guide, or discarnate spirit.	Teach as EXCLUSIVE, PERMANENT, NON-ALTERNATING indwelling by the one Holy Spirit — never as one instance of a general human capacity for spirit-vessel use admitting other spirits. Mandatory note at every occurrence (3:16-17; 6:19-20).
santos (REUSE, Critical)	As in Romans, popular Catholic piety reserves “os santos” for canonized, venerated intercessors; here the collision is sharpened because Paul applies the term to the very believers he is actively rebuking for immorality and lawsuits (chs. 5-6).	Explanatory note at every occurrence: the term names the whole congregation’s status, not exemplary moral achievement or canonization.
entregar a Satanás (NEW, High); comprado(s) por preço (NEW, High)	“Entregar a Satanás” risks either a punitive/folk-magical misreading (a curse-like act) or trivialization; “comprado(s) por preço” risks being read as a debt worked off over time (parallel to Kardecist merit-across-lifetimes).	Frame discipline with explicit restorative intent (“para que o seu espírito seja salvo,” 5:5); frame redemption as a COMPLETED transaction by Christ alone.
imoralidade sexual (NEW, High); fermento (NEW, Medium)	Variable pastoral directness across Brazilian church traditions can produce euphemistic softening; “fermento” requires Passover background most readers lack.	Retain full moral seriousness without euphemism; attach a brief Exodus/Passover gloss for “fermento.”

5. Marriage and Singleness

Available terms	Weaknesses	Recommended strategy
casamento (NEW, Medium); virgem (NEW, Medium)	No syncretism collision, but “virgem” risks assimilation to the specifically Catholic category of consecrated virginity as a spiritually superior state, and “casamento” theology varies widely across sacramental, Evangelical, and secular frameworks represented in the audience.	Render literally; let doctrinal notes carry Paul’s undivided-devotion rationale (7:32-35) rather than a hierarchy-of-holiness reading.
chamado/chamado (calling as life-situation sense, REUSE + extended, High)	The baseline documented “chamado” mainly in the salvation/apostleship/sainthood senses; 1 Corinthians 7:17-24 adds a distinct providential-life-situation sense (“in whatever state one was called”) that could be conflated with “vocação” (narrowly, priesthood/consecrated life) if handled carelessly.	Preserve “chamado” uniformly; add a contextual note distinguishing this third sense (providential life-situation) from the two senses the baseline already documents.

6. Christian Liberty and Idol Meat

Available terms	Weaknesses	Recommended strategy
carne/comida sacrificada a ídolos (NEW, Critical)	Among the most directly LIVE (not merely historical) collisions in the whole book: Candomblé/Umbanda practice includes “comida de santo,” food ritually offered to and shared with the orixás. Brazilian believers may face genuine present-day analogues to Corinth’s situation.	Teach with full awareness that this is a present pastoral question, not an ancient curiosity; preserve the passage’s nuanced dual claim (idols have no independent divine legitimacy AND participation carries real spiritual danger).
idolatria / ídolos (NEW, Critical)	Requires a nuanced, non-dismissive AND non-alarmist stance uncommon in either purely apologetic or purely tolerant popular framings.	Do not resolve the tension toward either pole in translation; preserve Paul’s own both/and argument (10:19-22).
liberdade / direito (NEW, High); conhecimento (NEW, Medium); consciência (NEW, Medium); tropeço/escândalo (NEW, Medium)	“Liberdade” alone can read as an unqualified personal right; the three terms (knowledge, conscience, liberty) must stay terminologically distinct though they interact constantly in ch. 8.	Consistently frame liberty as bounded by love and by weaker believers’ consciences; maintain terminological separation across all three.
mesa do Senhor / cálice do Senhor (NEW, Critical)	The “you cannot have both” exclusivity claim (10:21) is easily softened into “prefer one table” rather than “cannot participate in both.”	Preserve the absolute exclusivity without qualification.

7. The Lord’s Supper

Available terms	Weaknesses	Recommended strategy
Ceia do Senhor (NEW, Critical); corpo e sangue (NEW, Critical)	Portuguese Christian tradition already carries the Trent-era transubstantiation-versus-memorial tension; in Brazil this is compounded by the body/spirit-vessel collision from chs. 3 and 6 (risk of a quasi-mediumistic “receiving a spirit” misreading) as well as risk of flattening into a purely memorial-only reading that loses the seriousness of 11:29.	Anchor teaching tightly to the words of institution (11:23-25); avoid both magical/mediumistic framing and memorial-only flattening.
comunhão (Lord’s Supper sense, NEW, Critical) — distinct from companheirismo (REUSE, Low, general fellowship)	κοινωνία has two non-interchangeable Portuguese renderings within this one book. Using “companheirismo” in a Supper context, or “comunhão” in a general-fellowship context, would blur a distinction the standard Portuguese Bible tradition (Catholic and Protestant alike) already keeps.	Determine active sense per occurrence before applying glossary (chs. 1, 10); NEVER use the excluded creedal phrase “comunhão dos santos.”
discernir o corpo (NEW, High)	Risk of either alarmist over-dramatization or under-dramatized flattening of 11:29-30’s seriousness.	Render with careful, non-alarmist but genuinely serious pastoral framing.

8. Spiritual Gifts and the Body of Christ

Available terms	Weaknesses	Recommended strategy
dons espirituais (REUSE, High); línguas (NEW, Critical); discernimento de espíritos (NEW, Critical); interpretação de línguas (NEW, High)	This doctrine contains the sharpest gift-related collision in the whole epistle: uncontrolled/ecstatic speech attributed to spirit activity is a familiar category in Kardecist mediumship (psicofonia) and in Candomblé/Umbanda trance-possession utterance (incorporação). Bare “línguas” or “dons espirituais,” without contrast, risks being read as confirming rather than distinguishing from these mainstream Brazilian phenomena.	Ground every occurrence of “línguas” as a gift of the ONE Holy Spirit, exercised under the SPEAKER’S OWN ongoing self-control, requiring interpretation, and subject to order — never a state of possession displacing agency. “Discernimento de espíritos” should be explicitly taught as the church’s God-given tool for distinguishing genuine Spirit-given manifestation from these rival phenomena.
corpo de Cristo / membros (NEW, High)	Same surface phrase (“corpo de Cristo”) is used for the corporate church (ch. 12) and for the consecrated Supper elements (ch. 11) — two distinct referents behind one identical Portuguese phrase.	Render identically at the phrase level (established convention); add context-sensitive doctrinal notes wherever the two senses occur near each other, to prevent conflation.
batismo (NEW, Medium)	Denominational fault line (sacramental/believer’s/Spirit-baptism) runs through the target audience.	Render literally; do not resolve the denominational debate in translation.

9. Love as the Greater Way

Available terms	Weaknesses	Recommended strategy
amor (NEW, High)	The most theologically consequential lexical choice in the glossary’s “new terms” set: older Portuguese Bible tradition (Almeida Corrigida e Revisada, ACF) renders ἀγάπη here as “caridade,” but contemporary “caridade” usage in Brazil is now heavily associated with Kardecism’s central ethical category — practical charity as the primary means by which a spirit accrues merit and advances morally across successive incarnations. Choosing “amor” (the modern ARA-family standard) avoids reinforcing that specific, mainstream doctrinal association, but “amor” alone still risks being read as generically humanitarian rather than as the necessary, Spirit-produced fruit of grace already secured.	Use “amor” consistently (matching modern standard Portuguese Bible practice, not ACF’s “caridade”). In every occurrence, explicitly anchor ch. 13’s love as the FRUIT of the resurrection-secured gospel already argued in chs. 1-2 and 15, never a merit-generating practice that advances one’s own spiritual evolution.
o que é perfeito / o que é parcial (NEW, Medium)	Low collision risk; ties naturally into ch. 15’s eschatology.	Keep vocabulary and framing consistent with ch. 15’s “now/not yet” structure.

10. Order in Worship

Available terms	Weaknesses	Recommended strategy
cabeça (NEW, High)	Sensitive across the full spectrum of Brazilian church traditions (Catholic, mainline Protestant, Evangelical, Pentecostal) holding differing views on gender roles in worship — an intra-Christian doctrinal dispute, not a syncretism risk, but with high potential for real theological confusion if resolved carelessly in translation.	Render literally (“cabeça”); let doctrinal notes carry the interpretive weight; do not resolve the debate through lexical choice.
cobrir / velo (NEW, Medium)	Practice varies enormously across Brazilian traditions (from unremarked to strictly observed).	Avoid imposing a single practical resolution not clearly settled by exegesis.
edificação (NEW, Medium); de modo decente e ordenado (NEW, Medium); profecia (REUSE rendering, risk elevated to Medium for this curriculum)	Low collision risk individually; “profecia” as a currently-operating congregational gift sits in closer proximity to the mediumistic “psicografia/psicofonia” collision than Romans’ mostly-fulfilled-prophecy usage did.	Keep “edificação” consistent across chs. 3 and 14 as the governing regulatory principle; flag “profecia” occurrences in chs. 12-14 for native speaker review even though the term itself is not being changed.

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Part 2: Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (no ready-made single Portuguese equivalent)

These concepts require a compound phrase, a fixed gloss, or a mandatory explanatory note because no existing single Portuguese word carries the needed sense without addition:

Gap	Why no single term suffices	Resolution
σῶμα πνευματικόν as a FUTURE, TRANSFORMED body (15:44)	“Corpo espiritual” alone, read cold, names exactly what Kardecism already affirms (an existing subtle body). No Portuguese single word distinguishes “future transformed physical body” from “currently possessed subtle body.”	Compound gloss required at every occurrence: “corpo espiritual [= o corpo ressuscitado e transformado que Deus dará no futuro, não um corpo sutil já possuído].“
ἀπαρχή as guarantee-logic metaphor (15:20, 23)	“Primícias” is a live agricultural term in Portuguese but the theological logic (one harvested sample guaranteeing the full future harvest) is not automatically inferred.	Attach a one-sentence agrarian gloss on first occurrence per document.
εἰδωλόθυτα as a single noun (8:1; 10:19)	Portuguese has no single-word equivalent; existing compound “carne/comida sacrificada a ídolos” is accurate but must remain fixed across all occurrences to avoid drift into looser paraphrases (“comida de ídolos,” “comida pagã”) that lose precision.	Standardize the full compound phrase; do not permit shorter ad hoc variants.
ναὸς τοῦ ἁγίου πνεύματος as EXCLUSIVE/PERMANENT indwelling (6:19)	“Templo do Espírito Santo” names the image but not its exclusivity; Portuguese has no single modifier that simultaneously conveys “permanent,” “exclusive,” and “non-alternating.”	Mandatory explanatory clause appended at every occurrence rather than relying on the noun phrase alone.
κλητός applied to a providential life-situation (7:17-24), a THIRD sense beyond the two the baseline already tracks	”Chamado” covers all three senses lexically but nothing marks which sense is active without context.	Segment-level tagging: apostleship-calling / salvation-calling / life-situation-calling, carried in translation memory metadata, not in the rendering itself.

2.2 Crowded Semantic Neighborhoods Needing Fencing

These are cases where Portuguese vocabulary is NOT missing but is already occupied by a rival, well-established meaning that must be actively fenced off:

Term/phrase	Rival occupant of the semantic space	Fencing strategy
corpo espiritual	Kardecist “perispírito”/“corpo espiritual”/“corpo fluídico” (mainstream, textually codified)	Mandatory contrastive note at every single occurrence, no exceptions — treat with at least the rigor the baseline applies to “encarnação.”
templo do Espírito Santo / templo de Deus	Candomblé/Umbanda incorporação; Kardecist mediumship (body as vessel entered by a spirit)	Exclusivity/permanence clause mandatory at every occurrence.
línguas	Kardecist psicofonia; Candomblé/Umbanda trance-possession utterance	Self-control/interpretation/order framing mandatory at every occurrence.
amor (ch. 13)	Kardecist “caridade” as merit-generating practice across incarnations	Explicit “fruit of grace, not cause of merit” framing at every occurrence in ch. 13 contexts.
mistério	Popular esoteric “mistérios” (astrology, Umbanda ritual secrecy, Kardecist “mistérios espirituais”)	“Once hidden, now openly proclaimed” framing fixed as a standing contrastive gloss.
sabedoria	Esoteric/Spiritist claims to superior hidden knowledge	Fixed “sabedoria de Deus” vs. “sabedoria deste mundo” contrastive pairing, never used unpaired in doctrinally loaded contexts.
cruz	Kardecist exemplarist Christology (Christ’s death as moral example, not atonement)	Full atoning-sufficiency language required whenever “cruz” appears in salvation-doctrine contexts.
κοινωνία (comunhão vs. companheirismo)	Two live, non-interchangeable Portuguese Bible-tradition renderings within one book; also the excluded creedal phrase “comunhão dos santos”	Sense-determination step mandatory before glossary application; explicit exclusion of the creedal phrase re-affirmed.
corpo de Cristo	Two distinct referents (ch. 11 elements vs. ch. 12 corporate church) behind one identical phrase	Context-sensitive doctrinal notes wherever the two senses occur in proximity.
santos	Popular Catholic veneration of canonized intercessors	Explanatory note at every occurrence (carried forward unchanged from baseline, sharpened by chs. 5-6’s rebuke context).
Deus / Senhor / muitos deuses e muitos senhores (8:5-6)	Afro-Brazilian syncretism of orixás with Catholic saints; polytheistic devotional plurality	Preserve the passage’s own explicit monotheistic/Christological exclusivity argument rather than softening “many gods, many lords” into a merely rhetorical flourish.

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Part 3: Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Μαρανὰ θά (Maranatha)	Transliterate: Maranata	Follows the baseline’s “Abba” precedent and established Almeida-tradition practice of retaining this Aramaic liturgical formula untranslated, with a gloss (“Nosso Senhor, vem!”) supplied in teaching material rather than substituted into the text.
Ἀββά (Abba, ch. inherited from Romans, not newly occurring in 1 Cor but governing precedent)	Transliterate, paired with “Pai”	Precedent reused unchanged; relevant to this curriculum only as a model for handling Maranata.
Ἀμήν, Ἀλληλουϊά	Transliterate: Amém, Aleluia	Already standard, established Portuguese Bible forms; no paraphrase needed or appropriate.
μωρία (foolishness)	Paraphrase: loucura	No transliteration option exists; “loucura” is the established, natural Portuguese rendering. The risk is not transliteration-vs-paraphrase but ensuring the passage’s own rhetorical reversal survives the paraphrase (see Part 1, doctrine 3).
σχίσμα (divisions/factions)	Paraphrase: divisões	Standard, unambiguous term; transliteration (“squisma”/“schisma”) would be unnatural and is not attested in Portuguese Bible tradition.
εἰδωλόθυτα (food sacrificed to idols)	Paraphrase (fixed compound): carne/comida sacrificada a ídolos	No single Portuguese word exists; the compound must be held fixed (see Part 2.1) rather than transliterated or abbreviated.
σῶμα πνευματικόν (spiritual body)	Paraphrase, NOT transliteration, WITH mandatory gloss: corpo espiritual [+ contrastive note]	Transliteration is not applicable (this is a Greek descriptive phrase, not a proper name or liturgical formula); the paraphrase itself is standard and correct, but uniquely among this book’s terms it requires a mandatory accompanying doctrinal gloss to prevent a false-friend reading via Kardecist vocabulary — this is the single most important transliteration-adjacent decision in the whole book precisely because a “faithful” literal paraphrase is also the most dangerous rendering available.
χάρισμα / χαρίσματα (spiritual gifts)	Paraphrase (REUSE): dons espirituais	Baseline precedent; no transliteration tradition exists for this term in Portuguese Bibles.
γλῶσσαι (tongues)	Paraphrase: línguas	Standard, unambiguous lexical choice; the risk lies entirely in surrounding doctrinal framing (self-control, interpretation, order), not in the word choice itself, which has no viable alternative rendering.
κύριος (Lord), θεός (God), Ἰησοῦς (Jesus), Χριστός (Christ)	REUSE established forms: Senhor, Deus, Jesus, Cristo	Governed entirely by baseline precedent; no new transliteration decision required.
κεφαλή (head)	Paraphrase, literal: cabeça	Deliberately literal rather than an interpretive paraphrase (e.g., “autoridade,” “fonte”), so that the translation does not pre-resolve the denominational debate over headship in worship (see Part 1, doctrine 10).

General principle governing this book’s transliteration decisions: transliterate only fixed liturgical/prayer formulas already established in Portuguese Bible tradition (Maranata, Amém, Aleluia, Abba); paraphrase everything else using the most standard, natural Portuguese Bible-tradition term available, reserving mandatory explanatory glosses — not alternate transliterations — as the tool for managing false-friend collision risk (as with corpo espiritual, templo do Espírito Santo, and línguas).

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Part 4: Ranked List of Highest-Risk Ambiguities in 1 Corinthians

Ranked by combined severity of doctrinal stakes and likelihood of collision with a mainstream (not marginal) rival Brazilian religious framework.

1. σῶμα πνευματικόν / ἀφθαρσία — “corpo espiritual” / “incorruptibilidade” (15:35-54). The book’s single highest-risk ambiguity. Bare translation directly matches, rather than merely resembles, core Kardecist anthropological vocabulary (perispírito/corpo espiritual/corpo fluídico, innate immortality). Requires the most rigorous mandatory contrastive-note discipline in the entire Language Package — comparable in severity to the baseline’s “encarnação” but arguably more acute, since here the identical phrase (not merely a cognate word) is the standard Spiritist term.

2. ναὸς τοῦ ἁγίου πνεύματος — “templo do Espírito Santo” (6:19-20), reinforced by ναὸς θεοῦ in 3:16-17. Body-as-spirit-vessel language runs directly parallel to Candomblé/Umbanda incorporação and Kardecist mediumship, both mainstream, organized, and widely practiced. Exclusivity/permanence must be asserted, never assumed.

3. γλῶσσαι and διάκρισις πνευμάτων — “línguas” and “discernimento de espíritos” (12:10, 28-30; 14:1-40). Uncontrolled or ecstatic spirit-attributed speech is a live category in both Kardecist psicofonia and Candomblé/Umbanda trance utterance; without the self-control/interpretation/order framing, “línguas” reads as confirming rather than refuting these frameworks.

4. ἀγάπη — “amor” versus “caridade” (ch. 13). The choice between the modern standard rendering and the older Almeida Corrigida tradition carries real doctrinal weight given “caridade’s” strong contemporary association with Kardecism’s merit-across-incarnations ethic; even having chosen “amor,” every occurrence needs the grace-not-merit framing to avoid the doctrine collapsing into either reading.

5. σταυρός and the doctrine of atonement — “cruz” (1:17-18, 23; 2:2; 15:3). Kardecism’s explicit exemplarist Christology (Christ’s death as supreme moral example within his own spiritual evolution) is a direct, organized rival claim, not incidental skepticism; softening the cross into inspiring example rather than sufficient payment would concede the very point Kardecism disputes.

6. εἰδωλόθυτα / εἰδωλολατρία — “comida sacrificada a ídolos” / “idolatria” (chs. 8, 10). Unlike most New Testament idol-food material, which functions as historical background in most translation contexts, this is a LIVE present-day pastoral question in Brazil given Candomblé/Umbanda “comida de santo” practices — elevating this from historical curiosity to active pastoral counsel.

7. κοινωνία — dual sense: “companheirismo” (general) versus “comunhão” (Lord’s Supper participation, 10:16-18). A single Greek word requiring two distinct, non-interchangeable Portuguese renderings within the same book creates a structural ambiguity risk independent of any syncretism concern — a purely internal-consistency hazard that could silently corrupt either doctrine if the wrong sense is applied.

8. σῶμα Χριστοῦ — “corpo de Cristo” in two referents (ch. 11 Supper elements vs. ch. 12 corporate church). Identical surface phrase, two theologically distinct referents; proximity of the two senses within the same letter (chs. 11-12) creates real cross-contamination risk without context-sensitive notes.

9. μυστήριον — “mistério” (2:1, 7; 4:1). Popular Brazilian religious culture treats “mistérios” as initiate-only occult/esoteric content (astrology, Kardecist and Umbanda usage); Paul’s usage is the epistemological opposite (once-hidden, now openly proclaimed), an inversion easily lost without a fixed contrastive gloss.

10. σοφία — “sabedoria” (chs. 1-3). Must be fenced from esoteric-knowledge claims common to Spiritist and broader esoteric movements; risk is moderate-high because the term appears so frequently and in such varied argumentative contexts across three full chapters that consistent fencing is harder to sustain than for a single-occurrence term.

11. κεφαλή — “cabeça” (11:3-10). Not a syncretism risk but a significant intra-Christian doctrinal fault line across the represented denominational spectrum (Catholic, Evangelical, Pentecostal, mainline Protestant); mistranslation here risks importing a denominational resolution the source text itself leaves for interpretation, which is a different but equally real category of translation risk.

12. παραδοῦναι τῷ Σατανᾷ — “entregar a Satanás” (5:5). Risk of a folk-magical or punitive misreading (a curse-like act) rather than the passage’s redemptive-discipline intent; less severe than items 1-9 because it is a single, bounded occurrence rather than a recurring word-group, but still requires explicit intent-framing.

13. πνευματικός / ψυχικός as a personal self-description — “espiritual” (2:14-15). “Ser espiritual” is an extremely common Brazilian self-descriptor across Spiritist and syncretistic contexts; risk is moderate because the passage’s argument (Spirit-indwelt discernment of revealed truth) is conceptually distinct enough from mediumistic sensitivity that careful framing resolves it, but the everyday currency of the phrase makes silent conflation easy.

14. προφητεία as a currently-operating gift — “profecia” (chs. 12-14). Elevated from the baseline’s Low risk (fulfilled-prophecy sense in Romans) to Medium here because a live, congregationally-exercised gift sits closer to the “psicografia/psicofonia” mediumistic-revelation collision than a completed Old Testament category does; ranked lower than tongues/discernment because the term itself (unlike “línguas”) carries no direct lexical overlap with Spiritist vocabulary.

15. κλητός as providential life-situation — “chamado” (7:17-24). Lowest-ranked item on this list: no syncretism collision, but a genuine three-way sense ambiguity (apostleship / salvation / life-situation) within a single lexical item that Phase 2 segment processing must resolve correctly to avoid subtly miscommunicating Paul’s pastoral counsel in ch. 7.

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Summary and Handoff to Phase 1 Step 9+

This gap analysis confirms the core glossary’s (08_core_glossary.md) assessment that the σῶμα πνευματικόν / ἀφθαρσία word-group (1 Corinthians 15, anchored in the core passage 15:1-11’s resurrection argument) is the single highest-priority new addition this curriculum contributes to the Language Package, warranting rigor at least equal to the baseline’s treatment of “encarnação.” Three further clusters — the body/temple/indwelling vocabulary (chs. 3, 6), the tongues/gifts/discernment vocabulary (chs. 12, 14), and the love/amor-versus-caridade decision (ch. 13) — represent the next tier of live, mainstream (not marginal) Brazilian religious collision risk and should receive equivalent theologian-review routing in Phase 2. All findings above are to be carried forward into the updated bible_term_registry.json and translation_memory.json entries and enforced via the 12_ai_translation_requirements.md instruction set for this curriculum.

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This analysis extends but never contradicts the baseline Romans Language Package. All Reuse terms carry forward their exact baseline Portuguese rendering and risk tier unchanged.