Linguistic Gap Analysis
Linguistic Gap Analysis
English → Russian | 1 Corinthians 1–16 | Phase 1, Step 8
Curriculum: 1 Corinthians 1–16
Core passage: 1 Corinthians 15:1–11
Baseline dependency: This analysis extends, and never contradicts, the Romans translation_memory.json and bible_term_registry.json. All Section A baseline terms in 08_core_glossary.md remain unconditionally binding. This document analyzes the gaps the Romans baseline does not cover: 1 Corinthians introduces sustained treatment of wisdom/foolishness rhetoric, church discipline, marriage/celibacy, idol meat and Christian liberty, the Lord’s Supper, spiritual gifts (with a specific enumerated list), love, worship order, and the fullest single-chapter resurrection argument in the New Testament (ch. 15).
Russia’s dominant risk axis (restated from baseline): East–West theological divergence (Orthodox sacramental/theosis categories vs. Reformation forensic and memorial categories) and post-Soviet secularization/flattening of religious register — not syncretism with a rival non-Christian religion. Every gap and fencing decision below is evaluated against that axis, plus two curriculum-specific axes that 1 Corinthians newly activates: (a) collision with specific, named Russian Orthodox devotional/historical categories (theosis, mysteries/sacraments, monastic celibacy, saints’ relics, toll-houses, anathema, Sophiology), and (b) collision with post-Soviet folk-occult and political categories (extrasensy, fate/karma, “мission” as suspect foreign activity).
1. Method
For each of the ten curriculum doctrines, this analysis:
- Inventories available Russian vocabulary (baseline-reused and newly proposed).
- Names the specific weakness(es) of each candidate term — semantic gap, crowded neighborhood, or false-friend risk.
- Recommends a fencing/framing strategy for Phase 2 teaching text (not a re-translation of the term itself, which is fixed in
08_core_glossary.md/ the registry). - Confirms full-book coverage: every chapter is logged in §5, including chapters contributing no new terms.
2. Doctrine Vocabulary Matrix
| # | Doctrine (curriculum) | Available Russian term(s) | Weakness | Recommended strategy |
|---|---|---|---|---|
| 1 | The Resurrection of Christ and Believers | воскресение (baseline, Critical); начаток; тленный/нетленный; духовное тело/душевное тело; усопший; последний Адам | воскресение is doctrinally settled but liturgically over-familiar (Пасха-flattening, per baseline); тленный/нетленный collides with нетленные мощи (incorrupt relics); “spiritual body” risks a ghost/disembodied misreading | State explicitly in ch. 15 teaching text that Paul’s subject is a future, universal, bodily transformation, not present relic-preservation or post-mortem disembodiment; use Transfiguration iconography as a named positive analogy rather than a silent blend |
| 2 | Christian Unity versus Factionalism | разделения (High, NEW); распри (Medium, NEW); церковь (baseline, High) | раскол is the “natural” Russian word for faction/split but is pre-loaded with the 17th-c. Old Believer Raskol and 1054 Great Schism — using it would overstate the rupture and import unrelated historical controversies | Forbid раскол for ordinary congregational quarrels; reserve strictly for genuine comparative historical discussion; use разделения/распри consistently |
| 3 | The Cross as Wisdom and Power | крест/распятый (Medium, NEW); мудрость (Critical, NEW); юродство (High, NEW); сила Божия (baseline, Medium) | мудрость risks upward drift to Премудрость (Sophiology); юродство risks conflation with the specific ascetic office of юродивый; крест risks flattening into devotional-symbol familiarity, losing 1st-c. shame/scandal force | Never use Премудрость outside a named comparative discussion of Russian Sophiology; explicitly distinguish Paul’s rhetorical “folly” from the historical practice of юродство Христа ради while drawing on its positive resonance; restore the cross’s scandal (1:23) with explicit framing, not assumed from the word |
| 4 | Church Discipline and Holiness | церковь (baseline, High); святой/святые (baseline, High); храм Божий (High, NEW); предать сатане (High, NEW); блуд (Medium, NEW); огонь испытает (High, NEW) | храм defaults to a building; предать сатане risks folk-superstition “curse” (проклятие) reading; огонь испытает risks assimilation to мытарства (toll-houses) | Frame 3:16-17/6:19 explicitly as people, not architecture; frame ch. 5 discipline explicitly as restorative, not damning; frame ch. 3 fire explicitly as a single Christ-administered evaluation of a minister’s works, contrasted by name with мытарства |
| 5 | Marriage and Singleness | брак (Low, NEW); девственница/девственник (High, NEW); разлучаться/разводиться (Medium, NEW); призвание (High, baseline extension) | девственница/девственник risks over-elevation given Orthodox monastic/Theotokos-Ever-Virgin prestige; призвание in the ch.7 life-situation sense risks collapse into судьба/предназначение as in the baseline’s other calling-senses | State Paul’s even-handed 7:7 framing explicitly wherever celibacy is discussed; never use судьба/предназначение for the “remain in your calling” instruction |
| 6 | Christian Liberty and Idol Meat | идоложертвенное (Medium, NEW); совесть (Medium, NEW); свобода (право) (High, NEW); свобода (High, NEW); соблазн/претыкание (Medium, NEW); идолослужение (Medium, NEW) | ἐξουσία and ἐλευθερία both plausibly render as свобода, collapsing a distinction Paul maintains; Synodal’s власть for 8:9 skews to power-over-others; идоложертвенное has no live cultural referent | Use свобода (право) strictly for personal right-to-act (ἐξουσία, esp. 8:9, 9:4-18) and plain свобода for status of being free (ἐλευθερία, 9:1,19); never власть; supply a contemporary functional-idol analogy in teaching text for идоложертвенное |
| 7 | The Lord’s Supper | Вечеря Господня (Critical, NEW); тело и кровь (Господа) (Critical, NEW); воспоминание (High, NEW); недостойно (High, NEW); различать (Тело) (Medium, NEW); завет (baseline, Medium) | The single sharpest East–West collision in the curriculum: Евхаристия/Причастие as Таинство (real presence, theosis) vs. a memorial reading; тело и кровь overlaps the literal liturgical distribution formula “Тело Христово”; недостойно risks a folk “curse” misreading | Name Евхаристия/Причастие explicitly and state the real-presence-vs-memorial question directly rather than letting Вечеря Господня alone resolve it; disambiguate тело и кровь from both the Eucharistic-liturgical phrase and the ecclesial “body of Christ” metaphor every occurrence; frame недостойно as fatherly corrective discipline, paralleling (not equating with) Orthodox pre-Communion self-examination |
| 8 | Spiritual Gifts and the Body of Christ | духовные дары (baseline, Medium); Тело Христово (High, NEW); член (Тела) (Medium, NEW); иные языки (Medium, NEW); различение духов (High, NEW) | экстрасенсорные способности (forbidden per baseline) is an acute live risk given the enumerated gift-list (12:8-10); Тело Христово overlaps the literal Eucharistic phrase; член echoes Soviet “член партии” bureaucratic register; различение духов risks conflation with отчитка (Orthodox exorcistic rite) | Disambiguate each specific gift from its folk-occult/psychiatric counterpart explicitly in ch. 12/14 teaching text; keep member-of-body language organic/vivid, not institutional; name Тело Христово’s ecclesial-vs-sacramental double sense explicitly (10:16-17; 12:27) |
| 9 | Love as the Greater Way | любовь (Medium, NEW) | любовь’s breadth is mostly an asset (cf. Dostoevsky’s деятельная любовь) but does not by itself disambiguate ἀγάπη from romantic ἔρως | Let ch. 13’s own active/behavioral definitions (patient, kind, not envious…) carry the disambiguation; do not add a technical qualifier that would sound foreign to natural Russian |
| 10 | Order in Worship | порядок/благопристойно (Medium, NEW); глава (High, NEW); покров/покрывать голову (High, NEW); церковь (baseline, High) | чин and благочинно both collide with clerical-office/rank register (благочинный = deanery overseer); глава carries the same authority/gender interpretive stakes as English “head”; покров is a living Orthodox practice (платок), so risk runs both directions (over-literalizing vs. dismissing) | Use порядок/благопристойно, never чин/благочинно; engage Paul’s own stated reasoning (11:3-16) explicitly rather than defaulting to either “timeless universal command” or “merely describes existing Orthodox practice” |
3. Missing Vocabulary vs. Crowded Semantic Neighborhoods
3.1 Missing vocabulary (no adequate existing Russian term; requires coinage, compounding, or explanatory gloss)
| Concept | Gap | Resolution |
|---|---|---|
| ἔκτρωμα (15:8), Paul’s self-abasing “stillborn/untimely-born” self-designation | Synodal изверг has drifted to mean “monster/brute” in modern usage; no single modern word carries the original self-abasing sense | Quote Synodal изверг for Scripture-citation fidelity, but pair every teaching-text occurrence with an explanatory gloss: недоношенный / рождённый не в срок |
| σῶμα πνευματικόν, a genuinely physical but Spirit-transformed body (15:44) | No existing Russian phrase captures “real body, yet no longer subject to decay/limitation” without leaning either toward “ghost” (призрак/дух) or toward ordinary тело | Use духовное тело with mandatory explicit denial of immateriality; draw the Transfiguration/glorified-body analogy by name |
| βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν (15:29), a disputed local Corinthian custom | No Russian term exists because the practice itself has no post-apostolic continuity outside LDS theology | крещение за мёртвых (literal) plus mandatory teaching-text disclaimer distinguishing Paul’s non-endorsing reference from LDS proxy-baptism doctrine |
| παρέδωκα/παρέλαβον as a matched technical pair evidencing a fixed pre-Pauline creedal formula (15:1,3) | Ordinary передал/принял read as casual communication verbs; Russian has no dedicated “handed down authoritative tradition” verb pair outside Предание-language, which itself risks over-sacramentalizing | Use передал/приняли but gloss explicitly in teaching text as technical rabbinic-style tradition-transmission language, distinct from casual telling, and distinct from (though related to) the Orthodox category of Предание |
| εἰδωλόθυτον, food ritually offered to an idol (8:1–10:33) | No live referent in contemporary Russian food culture (unlike, e.g., some Asian mission contexts) | идоложертвенное (Synodal, retained) plus mandatory contemporary-analogy bridge (e.g., participation in practices whose meaning is compromised, not the literal foodstuff) |
3.2 Crowded semantic neighborhoods (existing Russian term already carries a strong competing sense that must be fenced off)
| Russian term | Competing/dominant sense already occupying the term | Paul’s sense here | Fencing strategy |
|---|---|---|---|
| храм | Physical Orthodox church building | The gathered church (3:16-17) / the individual believer’s body (6:19-20) | State explicitly, every occurrence, that no building is in view |
| Таинство | Sacrament (one of the seven Orthodox Mysteries, with real-presence/theosis significance) | Paul’s μυστήριον = previously hidden, now-revealed truth (chs. 2, 4, 13, 14, 15) | Use тайна throughout; never Таинство outside explicit sacramental discussion of the Supper itself |
| Тело Христово | The literal Eucharistic elements at Communion distribution | The ecclesial metaphor of the unified church (ch. 12) | Name both senses and their genuine but non-identical connection (10:16-17) explicitly every time |
| Премудрость | Russian Sophiology (Solovyov/Florensky/Bulgakov; condemned 1935) — a quasi-hypostatic Divine Wisdom | Paul’s plain σοφία θεοῦ, the cross itself as God’s wisdom (chs. 1-3) | Use plain мудрость; reserve Премудрость only for a named comparative-theology aside |
| раскол | The 1054 Great Schism / the 17th-c. Old Believer Raskol | Ordinary congregational factionalism (σχίσμα, chs. 1, 11, 12) | Use разделения; never раскол for local church quarrels |
| нетленный | Incorrupt relics (нетленные мощи) of canonized saints | The future resurrection body’s non-decaying nature (15:42,50,52-54) | State explicitly that Paul describes a future universal transformation, not present-tense bodily preservation |
| мытарства (implicit competing frame for πῦρ δοκιμάσει) | The staged post-mortem toll-house ordeal narrative (Life of St. Basil the New) | A single Christ-administered evaluation of a minister’s works, with the minister’s own salvation secure regardless (3:13-15) | Name мытарства explicitly and state the contrast, do not let readers import it silently |
| раб | (a) historical serfdom/trafficking (negative); (b) “раб Божий,” the standard devotional self-designation of every believer (positive) | Complete, willing ownership by Christ (6:20; 7:21-23; 9:19) | Draw explicitly on sense (b); do not let (a) dominate unaddressed |
| экстрасенс / экстрасенсорные способности | Post-Soviet television psychics, folk healers, “energy sensing” | Each specific enumerated spiritual gift (12:8-10), esp. healing, tongues, discernment of spirits | Disambiguate every specific gift explicitly; this is a baseline-level forbidden substitution, intensified by ch. 12’s enumerated list |
| отчитка | A specific Orthodox exorcistic-prayer rite | διάκρισις πνευμάτων, discernment of spirits as an ordinary congregational gift (12:10) | State explicitly this is not a specialized clerical rite nor a paranormal ability |
| анафема | The Russian Orthodox Church’s formal, historically famous public anathema pronouncements (1901 Tolstoy; annual Чин Православия) | Paul’s brief closing epistolary warning-formula (16:22) | Frame explicitly as Paul’s own brief closing formula, not an invoked ecclesiastical procedure |
| благочинный / чин | A specific Orthodox clerical administrative office (deanery overseer) / bureaucratic-rank register | τάξις, ordinary orderly conduct in worship (14:33,40) | Use порядок/благопристойно; never чин/благочинно |
| член | Soviet “член партии” bureaucratic-institutional register | μέλος, an organic living part of Christ’s body (ch. 12) | Keep the body-organism metaphor vivid; avoid institutional-membership framing |
| власть | Power/authority over others | ἐξουσία as personal right-to-act (8:9; 9:4-18) | Use свобода (право), never власть, especially since Paul’s point in 8:9 is warning against the very over-reach власть would connote |
| бес | Folk-superstitious домовые/бесовщина narrative register | δαιμόνιον in the “table of demons” contrast (10:20-21) | Prefer демон in expository/teaching-text register; бес acceptable only within direct Scripture-quotation fidelity |
| проклятие (implicit competing frame) | Folk-magical curse | παραδοῦναι τῷ σατανᾷ, restorative church discipline (5:5); ἀναξίως, careless Communion participation (11:27-30) | State explicitly in both cases that the purpose is restoration, not condemnation/curse |
| судьба / предназначение | Impersonal fate / assigned destiny (strong Russian folk-literary fatalism) | κλῆσις in its ch. 7 life-situation sense (7:17-24) | Never substitute; use призвание and state the personal, relational, God-initiated sense explicitly, per the baseline pattern already established for the other three calling-senses |
4. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Маран-афа (μαρὰν ἀθά) | Transliterate + gloss | Follows the established Synodal/baseline pattern for untranslated Aramaic acclamations (parallel to Авва, Отче in Romans 8:15); transliteration preserves the liturgical/creedal weight of an inherited formula that predates Paul |
| Мессия / Христос | Reuse baseline dual form exactly | Already settled; no new decision required, but 15:3-4’s creedal use is flagged as the place to re-surface the title-bearing “Anointed One” sense |
| анафема | Transliterate (retain loanword), frame don’t paraphrase | A paraphrase (e.g., “да будет отлучён”) would lose the recognized weight of the term while a bare transliteration without framing risks importing the Chin Pravoslaviya association; transliteration + explicit contextual framing is the correct combination, not paraphrase alone |
| Евхаристия / Причастие | Do NOT use as the primary rendering of κυριακὸν δεῖπνον; name explicitly as a comparative/parallel term only | Using the Orthodox sacramental loanword as the primary translation would silently resolve the real-presence-vs-memorial question the curriculum must state explicitly; Вечеря Господня is the primary rendering, with Евхаристия/Причастие named for comparative clarity |
| Таинство | Do NOT use for μυστήριον | Paraphrase with тайна instead; Таинство is a technical sacramental term that would over-sacramentalize ordinary occurrences (4:1; 14:2; 15:51) |
| Премудрость | Reserve for explicit named comparative discussion only; use мудрость (plain paraphrase) as the default rendering | Transliteration is not at issue here (both are native Russian), but the register choice functions like a transliteration decision: the elevated liturgical/technical form must be fenced exactly as a loanword would be |
| ἔκτρωμα → изверг (glossed) | Retain Synodal word for Scripture-citation fidelity; add paraphrase gloss (недоношенный) in expository text | Neither pure transliteration nor pure paraphrase alone suffices; a hybrid quote-plus-gloss approach is required because the Synodal word’s meaning has drifted |
| πνεῦμα ἅγιον / чарисматы (χαρίσματα) | Continue baseline paraphrase (духовные дары); do not transliterate as “харизматы" | "Харизматы/харизматический” has acquired a specific denominational-movement connotation in contemporary Russian Protestant usage (charismatic movement) that would narrow Paul’s general term unhelpfully |
| γλῶσσαι → иные языки | Paraphrase (standard Synodal), not transliteration | No transliteration option exists or would help; standard phrase already carries the necessary ambiguity (human vs. angelic/ecstatic speech, 13:1) that Paul himself may intend |
| ὤφθη → явился | Paraphrase, with explicit teaching-text qualifier (“телесно, воочию,” bodily, visibly) | A bare paraphrase risks the “mystical apparition” (явление иконы/святого) reading; qualifier restores the eyewitness-historical sense |
| κοιμάομαι → усопший / почил | Paraphrase using the existing liturgical euphemism | This is a case where the “crowded” liturgical neighborhood is a net asset rather than a risk, since Orthodox funeral usage already anticipates resurrection; no forbidden-substitution flag needed, but teaching text should note the term does not entail “soul sleep” as a doctrinal claim |
5. Ranked List of Highest-Risk Ambiguities in 1 Corinthians
Ranked by combined severity (doctrinal weight × likelihood of misreading × cultural/political sensitivity). All Critical and most High items require mandatory human theologian review per the baseline’s escalation rules; this ranking determines Phase 2 QA priority order.
- The Lord’s Supper / body and blood (11:17-34) — Critical. The sharpest single East–West collision in the letter: real-presence/theosis (Евхаристия as Таинство) vs. memorial/proclamation reading. Compounded by triple polysemy of “Тело Христово” (liturgical, historical-crucified, ecclesial-metaphorical).
- Washed, sanctified, justified triad (6:11) — Critical. Compresses three baseline Critical/High terms into one verse; highest density of forensic-vs-transformative doctrinal risk per word count in the letter.
- Wisdom of God (σοφία, chs. 1-3) — Critical. Sole risk of drifting into Russia’s own named, historically controversial Sophiology tradition (1935 condemnation) — a collision entirely internal to Russian theological history, unlike any Romans-baseline risk.
- Resurrection of the body — perishable/imperishable and spiritual/natural body (15:35-54) — High/Critical composite. Direct lexical overlap with нетленные мощи (incorrupt relics) risks converting Paul’s future-universal-transformation argument into a present-tense veneration category.
- Baptism for the dead (15:29) — High. Singularly exploited by LDS apologetics; requires explicit disclaiming footnote every occurrence to preempt a specific, documented sectarian misreading circulating in Russia via LDS missionary literature.
- Head covering and headship (11:2-16) — High. Uniquely live (not merely historical) collision: the платок practice is an ongoing, visible Russian Orthodox norm, so the text risks either over-literalizing into timeless universal command or being dismissed as redundant with existing practice, bypassing Paul’s actual argument (source/authority, propriety, angels, nature).
- Deliver to Satan / church discipline (5:1-13) — High. Folk-superstition “curse” (проклятие) misreading is a live post-Soviet risk; restorative intent must be foregrounded every occurrence.
- Discernment of spirits and the spiritual-gifts list generally (12:1-11; 14:1-40) — High. The enumerated gift list intensifies the baseline’s экстрасенсорные-способности caution into a chapter-length, term-by-term disambiguation task (healing, tongues, discernment specifically).
- Division/schism vocabulary (1:10-17; 11:18; 12:25) — High. Risk of accidental overstatement via раскол, importing the Old Believer Raskol/1054 Schism’s historical magnitude into ordinary congregational quarrels — a “false amplification” risk distinct from most baseline risks, which run toward understatement.
- Anathema (16:22) — High. Risk of importing the specific, historically loaded Chin Pravoslaviya/Tolstoy-anathematization procedure into what is a brief personal epistolary closing formula.
- Virgin/unmarried and the relative valuation of celibacy vs. marriage (ch. 7) — High. Risk of over-elevating celibacy given monastic and Theotokos-Ever-Virgin prestige, working against Paul’s own even-handed 7:7 framing.
- Right to act vs. freedom/status (ἐξουσία vs. ἐλευθερία, chs. 8-9) — High. Both plausibly collapse into the single Russian свобода; Synodal’s власть for 8:9 additionally risks an authority-over-others misreading precisely where Paul warns against self-assertive liberty.
- Refining fire at judgment (3:10-15) — High. Risk of assimilation to мытарства (toll-houses), converting a ministerial-works evaluation into a personal post-mortem ordeal narrative.
- Adoption/slave-of-Christ ownership language (6:19-20; 7:21-23; 9:19) — High. раб’s dual valence (negative historical servitude vs. positive devotional раб Божий) must be actively steered toward the positive sense.
- Resurrection appearance verb ὤφθη (15:5-8) — Medium/High. Risk of reading as mystical vision/icon-apparition (явление) rather than bodily, witnessed, historical appearance; the accompanying named-witness lists partially mitigate this but do not eliminate it.
- Temple of God, corporate and individual (3:16-17; 6:19) — High. Default building-reading of храм in ordinary usage requires explicit correction at both occurrences, which point in opposite directions (corporate church / individual body).
- Mystery (μυστήριον) across four distinct referents (chs. 2, 4, 13, 14, 15) — Medium. Requires consistent тайна (never Таинство) across genuinely different referents (apostolic ministry, tongues, love’s centrality, resurrection transformation) without readers assuming a single fixed technical meaning.
- Foolishness of the cross / holy fool resonance (1:18-25; 3:18-19) — High. Productive but risky overlap with юродство Христа ради; needs explicit distinction from the specific ascetic office even while drawing on its positive cultural resonance.
- Calling in its life-situation sense (7:17-24) — High. A fourth calling-sense beyond the three the Romans baseline already tracks; same судьба/предназначение forbidden-substitution risk applies with equal force.
- Mission/evangelism vocabulary reused from Romans (1:17; 9:16-23; 15:11) — Medium. Lower-ranked here only because the baseline already resolved the core term choice (миссия/благовестие, never пропаганда); residual risk is the letter’s unusually dense concentration of proclamation language in ch. 9 and 15:11, which increases the number of flagged segments without changing the underlying resolved risk.
6. Full-Book Chapter Coverage Log
Per the PRD Phase 1 full-book coverage mandate, every chapter of 1 Corinthians is logged below. Chapters contributing new load-bearing terms are cross-referenced to §2–§5 above; chapters with no new terminology are explicitly marked reviewed rather than silently omitted.
| Ch. | New terms / doctrine load contributed | Status |
|---|---|---|
| 1 | Wisdom/foolishness of the cross; division/schism; strife; election (paradoxical choice of the lowly); gospel/cross preaching | Covered — see §2 rows 2–3, §3.2 (раскол, Премудрость), §5 rank 3, 9, 18 |
| 2 | Wisdom of God continued; rulers of this age; natural/spiritual man; mystery (apostolic ministry sense); power of God vs. worldly cleverness | Covered — see §2 row 3, §3.2 (Таинство), §5 rank 3, 17 |
| 3 | Cross/wisdom continued; temple of God (corporate); refining fire at judgment; steward (extends to ch. 4); milk/solid food metaphor (no new registry term — standard vocabulary, low risk) | Covered — see §2 rows 3–4, §3.2 (храм, мытарства), §5 rank 13, 16 |
| 4 | Steward (οἰκονόμος); apostolic authority and suffering; no new Critical/High terms beyond those already logged | Covered — reviewed, no additional new-term entries required beyond steward (Medium, already logged under ch. 3/4 doctrine row) |
| 5 | Sexual immorality; deliver to Satan (church discipline) | Covered — see §2 row 4, §3.2 (проклятие), §5 rank 7 |
| 6 | Washed/sanctified/justified triad; bought with a price; slave of Christ; body as temple of God (individual sense); lawsuits among believers (no new registry term — standard legal vocabulary, Medium risk absorbed into church-unity framing, no separate entry needed) | Covered — see §2 rows 4/6, §3.2 (храм, раб), §5 rank 2, 14, 16 |
| 7 | Marriage; virgin/unmarried; separation/divorce; calling (life-situation sense) | Covered — see §2 row 5, §3.2 (судьба/предназначение), §5 rank 11, 19 |
| 8 | Food offered to idols; conscience; right to act (ἐξουσία); stumbling block | Covered — see §2 row 6, §3.2 (власть), §5 rank 12 |
| 9 | Freedom/status (ἐλευθερία); right to act continued; apostolic support argument; mission/evangelism language | Covered — see §2 row 6, §5 rank 12, 20 |
| 10 | Idolatry; table of the Lord/table of demons; food offered to idols continued; Israel “according to the flesh” (baseline term, low risk); fellowship extended to sacramental participation (10:16-17, cross-referenced to ch. 11) | Covered — see §2 row 6, §3.2 (бес), §5 rank 1 (partial cross-reference) |
| 11 | Head/headship; head covering; the Lord’s Supper; remembrance; body and blood; unworthily; discerning the body; covenant (new-covenant institution language) | Covered — see §2 rows 7/10, §3.2 (Тело Христово, Евхаристия), §5 rank 1, 6 |
| 12 | Body of Christ; member of the body; spiritual gifts enumerated list; discernment of spirits; tongues (introduced) | Covered — see §2 row 8, §3.2 (экстрасенс, отчитка, член), §5 rank 8 |
| 13 | Love (ἀγάπη) as the greater way | Covered — see §2 row 9, §5 (love ranked lower-risk by design; see rationale in row 9) |
| 14 | Tongues continued; prophecy (baseline); order/properly in worship; church as assembly (baseline, reinforced) | Covered — see §2 row 10, §3.2 (чин/благочинно), §5 rank 6 (headship cross-reference), 8 (tongues) |
| 15 | Core passage. Resurrection (Christ’s and believers’); received/delivered tradition; died for our sins; according to the Scriptures; resurrection appearance (ὤφθη); ektroma; firstfruits; perishable/imperishable; spiritual/natural body; baptism for the dead; last Adam; kingdom handed to the Father (Son’s subjection, sonship doctrine) | Covered — see §2 row 1, §3.1 (all five missing-vocabulary items), §5 ranks 3–5, 15, 19 |
| 16 | Anathema; Maranatha; collection; holy kiss | Covered — see §3.2 (анафема), §4 (Маран-афа), §5 rank 10 |
Coverage confirmation: All 16 chapters reviewed; no chapter silently omitted. Chapter 4’s and Chapter 13’s relatively lighter new-term load (steward; love) are explicitly noted as reviewed-with-minimal-new-risk rather than skipped, consistent with the “focused but never silently omitted” mandate.
7. Summary of Escalation-Priority Outputs for Phase 2
- Mandatory human theologian review, every occurrence (Critical tier, per §5 ranks 1–3 plus baseline Critical terms reused throughout): Lord’s Supper / body and blood; washed-sanctified-justified triad; wisdom of God; salvation, grace, sanctification, justification, righteousness, resurrection, Jesus, God, Holy Spirit, Son of God, Lord, Messiah/Christ (all baseline-Critical, reused).
- Mandatory human theologian review, flagged occurrences (High tier, §5 ranks 4–14): perishable/imperishable and spiritual body; baptism for the dead; head covering/headship; deliver to Satan; discernment of spirits and the gifts list; division/schism vocabulary; anathema; virgin/unmarried valuation; right-to-act vs. freedom; refining fire; slave-of-Christ ownership language.
- Native speaker review (Medium tier, §5 ranks 15–20 and remaining Medium-tier terms in §2/§3): resurrection appearance; temple of God; mystery; foolishness of the cross; calling (life-situation sense); mission/evangelism density in chs. 9 and 15.
- Automated review only (Low tier, unchanged from baseline pattern): marriage; collection; holy kiss; Maranatha; thanksgiving; fellowship; prophet/prophecy.
This document, together with 08_core_glossary.md and the updated bible_term_registry.json, must be loaded before Phase 2 segment translation of 1 Corinthians begins, per the load-and-enforcement procedure defined in 12_ai_translation_requirements.md.
This analysis supplements, and does not override, the Romans baseline Language Package. Where a term also appears in the Romans baseline, the baseline rendering is authoritative and unconditionally binding.