Semantic Analysis — Koine Greek Source Analysis

1 Corinthians 1–16 | English → Russian Language Package Extension

Core passage: 1 Corinthians 15:1–11 Scope: Full book, chapter 1 through chapter 16 Baseline dependency: translation_memory.json (Romans) and bible_term_registry.json (Romans) are the controlling authority. Every term below marked [BASELINE REUSE] MUST use the Russian rendering already recorded in those files, unchanged. Every term marked [NEW] is introduced here for the first time in this curriculum and requires new registry/glossary entries (see 08_core_glossary.md).

Methodology: Each load-bearing term is analyzed with: original Greek word, transliteration, literal meaning, semantic range, English variants attested in major English versions, contextual theological meaning in 1 Corinthians, and the Russian destination-language rendering with risk tier and grounded reasoning. Risk tiers (Critical/High/Medium/Low) and definitions follow doctrine_risk_registry.json exactly.

---

PART 1 — CORE PASSAGE VERSE-BY-VERSE ANALYSIS: 1 Corinthians 15:1–11

1 Corinthians 15:1

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

• γνωρίζω (gnōrizō) — “I make known / I remind.” Semantic range: to cause to know, declare, reveal. English variants: “I make known,” “I would remind you,” “I declare unto you.” Contextual meaning: Paul reasserts, as settled and non-negotiable, teaching the Corinthians already received — this is correction of drift, not new revelation. Russian: напоминаю / возвещаю — Risk: Low. Standard.
• εὐαγγέλιον (euangelion) — “good news.” [BASELINE REUSE — Евангелие, Medium risk, per Romans TM]. Contextual meaning: the fixed apostolic message of vv. 3–5, not a generic religious teaching; Paul is about to quote its content as a received formula. Reuse note: because 15:1 introduces the content of the gospel as a creed-like formula, the surrounding teaching text must restore the sense of “living proclamation” the baseline already flags as at risk in Russian (Евангелие heard as “the Book” rather than an active announcement).
• εὐαγγελίζομαι (euēngelisamēn) — verbal cognate, “I preached/announced the gospel.” Russian: благовествовал — Risk: Low, standard Synodal register, reinforces благовестие already used in TM for “mission.”
• παραλαμβάνω (parelabete) — “you received.” Semantic range: to receive a tradition handed down, technical rabbinic/discipleship term for received teaching (paired with παραδίδωμι in v.3). English variants: “received,” “you accepted.” Contextual meaning: signals a fixed, pre-formed creedal tradition, not Paul’s private opinion. Russian: приняли — Risk: Medium. [NEW] Must be distinguished from casual “accepted an idea”; this is the technical language of receiving authoritative tradition — relevant to the doctrine of the gospel’s fixed apostolic content, see inspiration_of_scripture extension below.
• ἑστήκατε (hestēkate) — “you stand / you have taken your stand.” Perfect tense = a settled, present state resulting from a past action. Russian: стоите (утверждены) — Risk: Low.

1 Corinthians 15:2

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

• σῴζεσθε (sōzesthe) — “you are being saved.” Present passive, “salvation” [BASELINE REUSE — спасение, Critical risk]. Contextual meaning: salvation is presented as a present, ongoing reality grounded in a past, fixed historical gospel — precisely the anchoring the baseline warns is necessary against an unqualified drift into an open-ended theosis-process reading. This verse is a prime candidate for the baseline’s mandated “anchor to Christ’s death/resurrection” framing.
• κατέχετε (katechete) — “you hold fast / retain.” Semantic range: to hold firmly, restrain, possess. English variants: “hold fast,” “hold firmly,” “retain.” Russian: держитесь крепко / храните — Risk: Low.
• εἰκῆ (eikē) — “in vain, without cause, to no purpose.” Russian: тщетно — Risk: Low.
• ἐπιστεύσατε (episteusate) — “you believed.” [BASELINE REUSE — вера/believe verb family]. Note: Paul raises the possibility of a vain faith — a faith without the correct object/content — directly relevant to the baseline’s warning that вера in Russian religious usage can mean generalized Orthodox identity rather than trust in the specific, fixed content of the gospel just described.

1 Corinthians 15:3

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

• παραδίδωμι (paredōka) — “I delivered / handed down.” Technical term for transmitting fixed tradition (paired with παραλαμβάνω, v.1). Russian: передал — Risk: Medium. [NEW] Same “fixed tradition” register as v.1; together παρέδωκα/παρέλαβον form the passage’s strongest evidence of an early, pre-Pauline creedal formula — a key apologetic point that must not be flattened into “I told you.”
• ἐν πρώτοις (en prōtois) — “as of first importance / among the first things.” Semantic range: chronological priority (“first of all I told you”) or logical/rank priority (“of first importance”). English variants differ (KJV “first of all” vs. ESV “as of first importance”). Contextual meaning: most commentators favor rank — this is the primary, foundational content of the gospel. Russian: самое главное / во-первых — Risk: Medium. [NEW] Translators must choose rank-priority phrasing (например, прежде всего with clear “most important” sense) so readers do not read mere sequence.
• Χριστός (Christos) — [BASELINE REUSE — Мессия/Христос, High risk]. Per baseline, Христос functions as a worn-smooth surname in everyday Russian; this verse (a creedal, title-bearing use) is a good place to re-surface “Anointed One” force.
• ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν — “died for our sins.” ὑπέρ (hyper) = “on behalf of, for the sake of, in place of” — substitutionary/representative preposition. Russian: умер за грехи наши — Risk: High. [NEW — atonement] This phrase carries the entire substitutionary-atonement doctrine; ὑπέρ’s substitutionary force must be preserved in за (which does carry substitutionary sense in Russian, e.g. “умереть за друга”) rather than weakened to a vaguer “because of” causal sense (из-за).
• ἁμαρτία (hamartia, sins) — [BASELINE REUSE — грех, High risk].
• κατὰ τὰς γραφάς (kata tas graphas) — “according to the Scriptures.” Russian: по Писанию — Risk: Medium. [NEW] Ties Christ’s death to specific OT prophecy (Isaiah 53 etc.); per baseline’s inspiration_of_scripture and fulfillment_of_prophecy doctrines, must not be read as generic “religious literature” but a specific, historically anchored promise-fulfillment claim.

1 Corinthians 15:4

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

• ἐτάφη (etaphē) — “he was buried.” Russian: был погребён — Risk: Low. Confirms genuine physical death, guarding against docetic reading (well-supported ground already in Orthodox Christology per baseline’s humanity_of_christ note).
• ἐγήγερται (egēgertai) — “he has been raised.” Perfect tense, denoting a completed event with continuing effect/result. [BASELINE REUSE — воскресение/resurrection word family, Critical risk in registry, Medium in TM]. Contextual meaning: the resurrection is a datable, once-for-all historical event with a present abiding result (“he is risen and remains risen”), not a repeatable or cyclical event. Per the baseline’s resurrection_of_christ doctrine note, this is the anchor verse of the whole chapter against flattening resurrection into a purely calendrical/liturgical (Пасха) association; teaching text should press for personal appropriation (as the chapter itself goes on to do in vv. 12–58).
• τῇ τρίτῃ ἡμέρᾳ (the third day) — Russian: в третий день — Risk: Low, standard.
• κατὰ τὰς γραφάς — repeated for emphasis; see v.3.

1 Corinthians 15:5

Greek: καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα

• ὤφθη (ōphthē) — “he appeared / was seen.” Passive of ὁράω, used repeatedly in vv. 5–8 as the technical verb for a genuine, verifiable resurrection appearance (not a vision/dream verb). Russian: явился — Risk: Medium. [NEW] Care is needed that явился reads as a real, bodily, witnessed appearance and not the language of a mystical vision or apparition (a live category in Russian Orthodox devotional literature — явление иконы, явление святого) — context (named individuals, named numbers of witnesses) should carry this disambiguating weight, but teaching text may need to state explicitly that this is bodily post-resurrection appearance, continuous with the empty tomb, not a private vision.
• Κηφᾷ (Kēpha, Cephas) — Aramaic name for Peter. Russian: Кифе — Risk: Low, standard proper name (parallel to Пётр in Gospels).
• οἱ δώδεκα (hoi dōdeka, “the Twelve”) — a fixed title for the apostolic circle, used even though Judas was no longer among them. Russian: двенадцати (апостолам) — Risk: Low, well-established term.

1 Corinthians 15:6

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

• ἐπάνω πεντακοσίοις ἀδελφοῖς — “more than five hundred brothers.” Russian: более нежели пятистам братиям (Synodal phrasing) — Risk: Low. This is deliberate, verifiable-witness apologetic language (many still alive, could be questioned).
• ἐφάπαξ (ephapax) — “at one time, once for all.” Russian: однажды — Risk: Low.
• κοιμάομαι (ekoimēthēsan, “have fallen asleep”) — euphemism for the death of believers, distinct from the ordinary death-verb ἀποθνήσκω used of Christ (v.3). English variants: “fallen asleep,” “died.” Contextual meaning: the sleep-euphemism presupposes and anticipates a future waking (resurrection), and is used only of believers in this passage. Russian: усопли / почили — Risk: Medium. [NEW] Усопший is a live, positive liturgical term in Russian Orthodox funeral and memorial prayers (“о упокоении усопших”), which is an asset for conveying the “sleep-awaiting-resurrection” sense; care must be taken that this does not import an unintended “soul sleep” doctrinal claim (a distinct and disputed intermediate-state question) beyond what the euphemism itself implies.

1 Corinthians 15:7

Greek: ἔπειτα ὤφθη Ἰακώβῳ, εἶτα το�ῖς ἀποστόλοις πᾶσιν

• Ἰακώβος (Iakōbos, James) — the Lord’s brother, later Jerusalem church leader. Russian: Иакову — Risk: Low.
• οἱ ἀπόστολοι πάντες — “all the apostles.” [BASELINE REUSE — апостол, Medium risk]. Contextual meaning: a wider circle than the Twelve, underscoring the sheer breadth of eyewitness testimony. Per baseline’s apostleship note, Russian readers may hear “apostle” as a closed, historically settled, icon-venerated office; this verse’s plural, list-like usage is a good place to restore the sense of “witnesses building a contested historical case,” not settled hagiography.

1 Corinthians 15:8

Greek: ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί

• ἔσχατον πάντων — “last of all.” Russian: после всех — Risk: Low.
• ἔκτρωμα (ektrōma) — literally “one miscarried, an aborted/prematurely-born fetus.” Semantic range: LXX usage (Num 12:12; Job 3:16) for a stillborn or miscarried child; extended metaphorically here to Paul’s sense of unworthy, “untimely” inclusion among the apostles. English variants: “one born out of due time” (KJV), “as one abnormally born” (ESV/NASB), “as though I had been born at the wrong time” (NIV). Russian: [NEW] Risk: Medium. Translation note of significant concern: the Synodal text renders this изверг (“как некий изверг”), following 19th-century usage where изверг could still mean roughly “an outcast/monstrosity/unnatural birth.” In modern Russian, изверг has drifted to mean almost exclusively “a monster, a cruel brute” (a violent criminal), with no remaining sense of “prematurely/abnormally born.” Retaining Synodal’s изверг unglossed will therefore communicate something close to “I appeared to them like some kind of monster,” which is not Paul’s meaning (self-abasing humility about unworthy, late inclusion, not moral monstrousness). This curriculum’s expository text should either use a modern gloss (как недоношенный / рождённый не в срок) alongside the Synodal quotation, or explicitly flag the semantic drift for teaching purposes. Recommended: quote Synodal for Scripture citation fidelity, but include an explanatory gloss in expository text every time this verse is taught.

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) — “least, smallest,” superlative. Russian: наименьший — Risk: Low.
• ἱκανός (hikanos) — “sufficient, worthy, fit.” Russian: достоин — Risk: Low.
• καλεῖσθαι (kaleisthai, “to be called”) — [BASELINE REUSE — призванный/призвание word family, Medium risk]. Contextual meaning: a fourth sense of the “called” word-family beyond the three the baseline registry already tracks (apostleship, sainthood, effectual/salvation calling) — here it is the specific title “apostle” being applied to/withheld from a person, closer to a formal designation than a summons. Note for glossary extension: this occurrence should be flagged in 08_core_glossary.md as broadening the doctrine-risk registry’s divine_calling entry to a titular/office sense.
• ἐδίωξα (ediōxa, “I persecuted”) — Russian: гнал / преследовал — Risk: Low, standard, matches Paul’s own biographical self-description elsewhere (Gal 1:13, Phil 3:6).
• ἐκκλησία τοῦ θεοῦ (ekklēsia tou theou, “church of God”) — [BASELINE REUSE — церковь, High risk]. Contextual meaning: Paul’s persecution target was the gathered community of believers, not a building or an institution — directly relevant to the baseline’s warning that церковь defaults to “the Russian Orthodox Church as an institution” in ordinary usage. Given this is the first occurrence of ἐκκλησία in the core passage, expository text should explicitly frame it as God’s gathered people.

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

• χάρις θεοῦ (charis theou, “grace of God”) — [BASELINE REUSE — благодать, Critical risk]. Contextual meaning: this verse is a textbook occurrence of the baseline’s Critical warning — grace is explicitly credited as the entire cause of Paul’s transformation and his subsequent labor, in a single sentence that both affirms grace as prior/unmerited (against Paul’s own persecuting past, v.9) and affirms real, effortful, transformative labor flowing from it (ἐκοπίασα, “I labored”). This verse is therefore an ideal teaching anchor for the baseline’s instruction that Romans’ “apart from works” grace and Orthodox theosis-as-transformation are not simply opposites — Paul himself holds both unmerited origin and real transformative effect together. Flag for human theologian review per baseline routing rules (any Grace-tagged segment).
• κενή (kenē, “empty, in vain, without effect”) — Russian: тщетна — Risk: Low.
• ἐκοπίασα (ekopiasa, “I labored/worked hard to the point of weariness”) — Russian: трудился — Risk: Low, but note theological weight: labor is presented as grace’s fruit, not grace’s supplement or cooperating cause — the surrounding clause “not I, but the grace of God with me” (οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί) must not be softened into a synergistic “grace and I worked together as equal partners” reading; Paul subordinates his own agency entirely to grace’s causal priority even while affirming his own real effort. Risk: High for the whole clause’s framing, even though no single word is exotic.

1 Corinthians 15:11

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

• κηρύσσω (kēryssomen, “we proclaim/preach”) — herald-language, a public, authoritative announcement. Russian: проповедуем — Risk: Low, standard.
• ἐπιστεύσατε (episteusate, “you believed”) — [BASELINE REUSE — вера word family]. Contextual meaning: closes the unit by returning to v.1–2’s “received… believed” frame — the fixed apostolic gospel (vv.3–7) is the sole content of saving faith, regardless of which apostle proclaimed it. Reinforces unity theme (ch.1–4) applied specifically to gospel content rather than personality allegiance.

---

PART 2 — FULL-BOOK CHAPTER-BY-CHAPTER SEMANTIC ANALYSIS

Chapter 1 — Salutation, Thanksgiving, Factions, the Cross as Wisdom/Foolishness

Term (Gk)	Translit.	Literal	Semantic range	Eng. variants	Theological meaning in 1 Cor	Russian rendering	Risk
ἀπόστολος	apostolos	one sent	delegated authority	apostle	[BASELINE REUSE] апостол, contested authority claim opening the letter	апостол	Medium
κλητός / κλῆσις	klētos / klēsis	called / calling	summons	called, calling	[BASELINE REUSE] призванный/призвание; 1:1 apostleship-calling, 1:2 sainthood-calling, 1:9 fellowship-calling — all three baseline senses appear within nine verses	призванный, призвание	High
ἡγιασμένοις / ἅγιοι	hēgiasmenois / hagioi	sanctified / holy ones	set-apart people	sanctified, saints	[BASELINE REUSE] освящение / святые — direct parallel to Romans 1:7; same corporate-inclusive risk applies	освящённые, святые	High
ἐκκλησία τοῦ θεοῦ	ekklēsia tou theou	assembly of God	gathered people	church of God	[BASELINE REUSE] церковь — first of many occurrences; establishes the letter’s central pastoral problem (a divided local church)	церковь	High
χάρις / εἰρήνη	charis / eirēnē	grace / peace	greeting formula	grace and peace	[BASELINE REUSE] благодать / мир — standard Pauline salutation	благодать, мир	Critical / Medium
εὐχαριστῶ	eucharistō	I give thanks	gratitude	I thank	[BASELINE REUSE] благодарение word family	благодарю	Low
χάρισμα	charisma	gift of grace	Spirit-given enablement	gift	[NEW, but converges with baseline] duховные дары word family; 1:7 introduces the letter’s major spiritual-gifts theme (chs. 12–14)	дар (благодати)	Medium
μαρτύριον τοῦ Χριστοῦ	martyrion tou Christou	testimony of Christ	witness/proclamation	testimony	Confirms the gospel content, connects forward to ch.15	свидетельство о Христе	Low
κοινωνία	koinōnia	fellowship, shared participation	communion	fellowship	[BASELINE REUSE] общение — here, fellowship with God’s Son, the antidote to the factionalism that follows	общение	Low
σχίσμα (σχίσματα)	schisma	tear, split	division, faction	division, schism	[NEW — CRITICAL/HIGH] 1:10; also 11:18, 12:25. The literal Greek image is a garment or net torn apart. Synodal renders this разделения (“divisions”), not раскол. Grounded risk: раскол in Russian carries the specific historical weight of the 17th-century “Великий раскол” (Old Believer schism from the Russian Orthodox Church) and, more broadly, the 1054 East-West “Раскол” (Great Schism). Using раскол for Paul’s local-congregation quarrels would import a magnitude of ecclesiastical rupture Paul does not intend. Recommendation: use разделения (per Synodal), reserve раскол only for actual historical/structural schism if ever discussed comparatively, and never for ordinary congregational strife.	разделения	High
ἔρις (ἔριδες)	eris	strife, contention	quarreling, rivalry	quarrels, contentions	[NEW] 1:11; 3:3. Russian Synodal: распри. Lower register than σχίσμα — interpersonal quarreling, not structural rupture.	распри	Medium
σοφία (τοῦ κόσμου)	sophia (tou kosmou)	wisdom (of the world)	human cleverness vs. divine wisdom	wisdom	[NEW — CRITICAL, uniquely grounded for Russian] 1:17–30; recurs chs. 2–3. Grounded risk: Russian theology has its own distinct and historically controversial doctrine of Divine Wisdom — Софиология (Sophiology), associated with Solovyov, Florensky, and especially Sergei Bulgakov, in which “Premудрость Божия” (Divine Sophia) is treated as a quasi-hypostatic principle mediating between God and creation; Bulgakov’s Sophiology was formally condemned by decrees of both the Moscow Patriarchate (1935) and ROCOR. Rendering Paul’s σοφία θεοῦ with the elevated liturgical/theological register Премудрость (as used of the “Sophia” churches — Айя-Sophia/Софийские соборы — and in Sophiological writing) risks pulling 1 Corinthians into this specific, named, and controversial Russian theological debate that Paul is not addressing. Recommendation: use ordinary мудрость for “wisdom of the world / wisdom of God” throughout 1 Corinthians 1–3, reserving Премудрость only if the curriculum ever needs to name Sophiology explicitly as a comparison, per the baseline’s rule for theosis (name it, don’t blend it).	мудрость (Бога)	Critical
μωρία	mōria	folly, foolishness	foolishness, absurdity	foolishness	[NEW — HIGH, uniquely grounded] 1:18,21,23,25,27; 3:19. Synodal renders this юродство — a term inseparable in Russian religious culture from юродство Христа ради (“foolishness for Christ’s sake”), the venerated ascetic tradition of the “holy fool” (юродивый, e.g., St. Basil the Blessed, whose cathedral bears his name on Red Square). This is a double-edged asset/risk: positively, Russian readers already possess a category for paradoxical, world-defying “foolishness” as a legitimate spiritual stance, which can make Paul’s paradox unusually vivid. Negatively, юродство names a specific ascetic practice (feigned madness, extreme self-abasement as a chosen discipline) — a much narrower category than Paul’s rhetorical point that the message of a crucified Messiah is, and will always be, intellectually offensive to worldly wisdom. Teaching text should draw on the resonance while explicitly distinguishing Paul’s argument from the specific historical practice of yurodstvo.	юродство (глоссed)	High
σταυρός / ἐσταυρωμένος	stauros / estaurōmenos	cross / crucified	instrument of execution	cross, crucified	[NEW] 1:17-18,23; 2:2. Deep, positive existing resonance in Orthodox visual and liturgical culture (крест, крестное знамение); low confusion risk, but ensure “the cross” retains its 1st-century shame/scandal force (a criminal’s execution device) rather than reading only as the familiar devotional/decorative symbol.	крест, распятый	Medium
δύναμις θεοῦ	dynamis theou	power of God	might, capability	power	[BASELINE REUSE] сила Божия — 1:18,24. Same Palamite-энергия caution as Romans registry entry applies.	сила Божия	Medium
σαρκικός / πνευματικός	sarkikos / pneumatikos	fleshly / spiritual	carnal vs. Spirit-governed	carnal, fleshly, spiritual	[NEW] Introduced 3:1, developed 2:14-3:4; see Chapter 2–3 below.	плотской / духовный	Medium
ἐκλέγομαι	eklegomai	I choose/select	God’s paradoxical choice	chose	[BASELINE REUSE — cf. избрание] 1:27-28, God’s choosing of “the foolish/weak/lowly.” Distinct emphasis from Romans’ individual-election passages, but same Russian term applies without contradiction; note it is God’s paradoxical choice of the lowly being emphasized here, not the predestination debate.	избрал	Medium
δικαιοσύνη / ἁγιασμός / ἀπολύτρωσις	dikaiosynē / hagiasmos / apolytrōsis	righteousness / sanctification / redemption	Christ as our righteousness etc.	righteousness, sanctification, redemption	1:30. [BASELINE REUSE] праведность, освящение; ἀπολύτρωσις [NEW] “redemption” — see Chapter 6 (ἀγοράζω/τιμή) for the “bought with a price” theme this anticipates.	праведность, освящение, искупление	High

Chapter 2 — The Spirit-Revealed Wisdom of the Cross

No entirely new doctrine categories; extends Chapter 1’s wisdom/foolishness contrast with new vocabulary.

Terms	Variants	Theological meaning	Russian	Risk
ἄρχοντες τοῦ αἰῶνος τούτου archontes tou aiōnos toutou rulers of this age	earthly and/or spiritual powers rulers of this age	2:6,8 — those (worldly and demonic) who crucified Christ in ignorance	властители века сего	Medium
πνεῦμα τοῦ κόσμου / πνεῦμα ἐκ τοῦ θεοῦ pneuma tou kosmou / ek tou theou spirit of the world / Spirit from God	contrasted sources of insight spirit of the world / Spirit of God	2:12; direct contrast, guards against a generic “spirituality” reading of πνεῦμα	дух мира / Дух от Бога	Medium
ψυχικὸς ἄνθρωπος psychikos anthrōpos natural/soulish man	unregenerate person, lacking the Spirit natural man	2:14, contrasted with πνευματικός; Synodal: душевный человек. Risk: distinguishing “soul” (ψυχή) from “spirit” (πνεῦμα) can suggest a tripartite anthropology debate (body-soul-spirit) foreign to most readers’ assumptions; keep functional (without the Spirit’s illumination) rather than metaphysical framing.	душевный человек	Medium
βάθη τοῦ θεοῦ bathē tou theou depths of God	hidden divine counsel deep things of God	2:10, Spirit reveals what human wisdom cannot access	глубины Божьи	Low

Chapter 3 — Carnality and Factions; the Church as God’s Field and Temple

Terms	Variants	Theological meaning	Russian	Risk
σαρκικός / νήπιος sarkikos / nēpios fleshly / infant	immature carnal, infant, babes	3:1-3; believers still governed by fleshly rivalry, likened to spiritual infancy	плотской, младенец	Medium
γάλα / βρῶμα gala / brōma milk / solid food	teaching accessible to immature vs. mature believers milk, solid food	3:2; a pedagogical metaphor, low doctrinal risk but needs a brief agrarian gloss for urban readers	молоко, твёрдая пища	Low
οἰκοδομέω / οἰκοδομή oikodomeō / oikodomē build / building up	edification build up, edify	3:9-14 — building on the church’s foundation. [Converges with baseline mutual_edification doctrine]	строить, назидание	Low
θεμέλιος themelios foundation	base, footing foundation	3:10-12, Christ alone as the only legitimate foundation	основание	Low
πῦρ (δοκιμάσει) pyr (dokimasei) fire (will test)	refining/testing judgment fire will test	[NEW — HIGH, uniquely grounded] 3:13-15 — ministers’ works tested by fire at judgment; “he himself will be saved, but only as through fire.” Grounded risk: Russian Orthodox popular piety includes a widespread (though not formally dogmatic in the same sense as Catholic purgatory) devotional tradition of мытарства — the “aerial toll-houses,” post-mortem trials the soul passes through, drawn chiefly from the Life of St. Basil the New and still taught in some catechetical and devotional literature. This passage’s refining-fire-at-judgment image risks being assimilated into that specific toll-house framework (a staged post-mortem ordeal) rather than Paul’s actual point — a single, Christ-centered evaluation of a minister’s works (not the person’s salvation status, which is explicitly secured: “he himself will be saved”). Teaching text must state this contrast explicitly rather than let readers default to the мытарства framework.	огонь испытает	High
ναός θεοῦ naos theou temple of God	God’s dwelling place temple	[NEW — HIGH] 3:16-17 — the church corporately is God’s temple. Grounded risk: храм in ordinary Russian usage overwhelmingly denotes a physical Orthodox church building; this metaphor (God dwelling in the gathered people, later individually in 6:19) needs explicit framing so it is not misheard as a claim about literal architecture or as competing with reverence for actual church buildings. Directly extends the baseline’s church_as_gods_people doctrine risk.	храм Божий	High
σοφία τοῦ κόσμου sophia tou kosmou wisdom of the world	human cleverness worldly wisdom	3:18-20, reprise of ch.1-2; same Sophiology caution applies (see ch.1 σοφία entry)	мудрость мира сего	Critical (per ch.1 note)

Chapter 4 — Apostolic Stewardship and Warning

Terms	Variants	Theological meaning	Russian	Risk
οἰκονόμος oikonomos household manager	steward steward	4:1-2 — apostles as accountable stewards of God’s mysteries, not autonomous celebrities	домостроитель / распорядитель	Medium
μυστήριον mystērion mystery	hidden truth now revealed mystery	4:1; also 2:1,7; 13:2; 14:2; 15:51. Distinguish from “Mystery” (Таинство) as the Orthodox term for the sacraments — Paul’s μυστήριον is revealed truth, not a sacramental rite. Note the register collision: Таинство is the standard Russian word both for “mystery” in the biblical sense in some contexts and specifically for the seven sacraments; keep this occurrence as тайна to avoid sacramental over-reading.	тайна	Medium
ὑπηρέτης hypēretēs servant, assistant	subordinate helper servant	4:1 — a rowing-crew servant/assistant image, reinforcing humility of ministry	служитель	Low
κρίνω / ἡμέρα (κυρίου) krinō / hēmera (kyriou) judge / (the Lord’s) day	evaluation, verdict judge, the Lord’s day	4:3-5 — Paul defers all final judgment of his ministry to Christ’s return, not human courts of opinion	судить, день Господень	Medium
τύφος / φυσιόω typhos / physioō puffed up, inflated	arrogance puffed up, arrogant	4:6,18-19 — recurring rebuke of factional pride	превозноситься	Low

Chapter 5 — Church Discipline and Holiness

Terms	Variants	Theological meaning	Russian	Risk
πορνεία porneia sexual immorality	illicit sexual union sexual immorality, fornication	[NEW] 5:1; also 6:13,18; 7:2; 10:8. Standard Synodal блуд. Risk: post-Soviet secularization can flatten this into dated moralism (parallel to baseline’s грех note); teaching text must restore the seriousness without a merely censorious tone.	блуд	Medium
παραδοῦναι τῷ σατανᾷ paradounai tō satana to hand over to Satan	formal exclusion for corrective discipline deliver to Satan	[NEW — HIGH] 5:5 — corrective, not punitive-final, discipline; the stated purpose is restoration (“that his spirit may be saved”). Must not be read as a curse/damnation formula (a real risk given the folk-superstition category of “проклятие,” curse, in Russian popular religion) but as formal removal of a professing believer from the community’s protective fellowship so consequences of sin are fully felt, aimed at repentance.	предать сатане	High
αἴρω ἐκ μέσου ὑμῶν airō ek mesou hymōn remove from your midst	church discipline, exclusion put away, remove	5:2,13 — corporate responsibility to exercise discipline, not merely a private matter	удалить из вашей среды	Medium
ζύμη / ἄζυμος zymē / azymos leaven / unleavened	corrupting influence vs. purity leaven, unleavened bread	5:6-8 — Passover imagery applied to church purity; requires a brief gloss of the Passover background for readers with limited continuous OT narrative exposure (per baseline’s noted literacy gap)	квасное / бесквасный	Low
κρίνειν τοὺς ἔσω / ἔξω krinein tous esō/exō judge those inside/outside	scope of church discipline judge those inside/those outside	5:12-13 — church discipline applies within the church, not as a mandate to judge unbelievers generally	судить внутренних/внешних	Medium

Chapter 6 — Lawsuits Among Believers; the Body as Temple of the Holy Spirit

Terms	Variants	Theological meaning	Russian	Risk
κρίνω τὸν κόσμον krinō ton kosmon judge the world	future eschatological role of saints judge the world	6:2-3 — believers’ future eschatological role, used to shame present lawsuits among believers before secular courts	судить мир	Medium
ἄδικος adikos unrighteous, unjust	unbeliever, wrongdoer unrighteous	6:1,9 — contextual sense varies (unjust judge vs. unrighteous person excluded from the kingdom)	неправедный	Low
Βασιλεία θεοῦ basileia theou Kingdom of God	God’s reign Kingdom of God	[BASELINE REUSE] Царство Божие — 6:9-10; here in a vice-list exclusion-warning context; per baseline note, keep distinguished from any this-worldly political/imperial “царство” resonance	Царство Божие	Medium
ἀπελούσασθε, ἡγιάσθητε, ἐδικαιώθητε apelousasthe, hēgiasthēte, edikaiōthēte you were washed, sanctified, justified	baptismal/conversion triad washed, sanctified, justified	[NEW — CRITICAL] 6:11 — a compressed triad naming three baseline Critical/High terms together: washing (baptismal echo), освящение (sanctification), and [BASELINE REUSE — оправдание, Critical] justification. This verse is a prime candidate for the baseline’s mandated explicit forensic framing of оправдание (do not let it resolve into “forgiveness” alone) and for stating освящение/оправдание as distinct-but-connected acts, since Paul lists them as three separate verbs in a single breath. Flag for human theologian review per baseline escalation rules (any Justification/Sanctification-tagged segment).	омыты, освящены, оправданы	Critical
σῶμα (ναός τοῦ ἁγίου πνεύματος) sōma (naos tou hagiou pneumatos) body (temple of the Holy Spirit)	the individual believer’s body your body is a temple	[NEW — HIGH] 6:19-20; parallel to and extending 3:16-17’s corporate temple image to the individual believer’s physical body. Same храм caution applies, intensified: readers must not hear this as elevating the physical church building’s holiness onto the believer’s body by analogy, but the reverse direction — the believer’s ordinary body is now the dwelling of God.	тело — храм Святого Духа	High
ἠγοράσθητε τιμῆς / τιμή ēgorasthēte timēs / timē bought with a price	redemption purchase bought with a price	[NEW] 6:20 — established Synodal phrase “вы куплены дорогою ценою” should be reused verbatim for consistency; connects to 7:23 and to ἀπολύτρωσις (1:30).	куплены дорогою ценою	Medium
δοῦλος / ἐλεύθερος doulos / eleutheros slave / free	social status, and metaphorically Christ’s ownership slave, servant, free	[NEW — MEDIUM/HIGH] Introduced 6:20 (implicitly, “bought”), developed fully 7:21-23; 9:19; 12:13. Grounded note: раб carries dual, opposite-valence resonance in Russian — negatively, the historical memory of serfdom (крепостное право) and modern slavery/trafficking; positively, “раб Божий” is the standard, dignified Orthodox liturgical self-designation used of every believer in prayer (“спаси, Господи, раба Твоего…”). Teaching text should draw on the positive devotional resonance explicitly rather than assume it, since a modern liberty-conscious reader may otherwise hear only the negative sense.	раб (Христов)	Medium

Chapter 7 — Marriage and Singleness

Terms	Variants	Theological meaning	Russian	Risk
γάμος gamos marriage	the marital union/institution marriage	[NEW] 7:2 ff. Standard term, low ambiguity	брак	Low
παρθένος parthenos virgin	unmarried woman (or man, of undetermined sexual experience) virgin	[NEW — HIGH] 7:25-38, extensively. Grounded risk: Russian Orthodox tradition places extraordinarily high, longstanding honor on virginity/celibacy as the “higher path,” embodied institutionally in monasticism (монашество) and devotionally in the veneration of virgin saints and of the Theotokos (“Приснодева,” Ever-Virgin). This is the opposite directional risk from most Western-secular contexts: rather than needing to defend the value of celibacy, this curriculum must guard against readers over-elevating Paul’s practical, situational counsel (7:26, “because of the present distress”) into a timeless ranking of celibacy as categorically holier than marriage — a reading Paul’s own even-handed framing (7:7, “each has his own gift from God”) resists. Directly extends the baseline’s separation_unto_gods_service doctrine note regarding monastic prestige.	девственница / девственник	High
χωρίζω chōrizō to separate	divorce/separation separate, divorce	[NEW] 7:10-15 — marital separation/divorce instructions	разлучаться / разводиться	Medium
ἄγαμος agamos unmarried	single person unmarried	[NEW] 7:8,11,32,34	безбрачный / неженатый	Low
ἀκρασία / ἐγκράτεια akrasia / egkrateia lack of self-control / self-control	sexual self-mastery self-control, burning with passion	[NEW] 7:5,9,37 — “better to marry than to burn [with passion]”; standard, low ambiguity, though see παρθένος entry above for the surrounding celibacy-elevation risk	воздержание / не могут воздерживаться	Medium
κλῆσις (life-situation sense) klēsis calling	one’s God-given life-circumstance calling	[NEW — extends BASELINE divine_calling doctrine] 7:17-24 — a fourth distinct sense of “calling” (beyond apostleship, sainthood, salvation, already tracked in the baseline registry): one’s social/marital/vocational station at the time of conversion, in which one is to “remain” as a context for serving God, not a fatalistic trap. Grounded risk: this sense risks being absorbed into судьба/предназначение (fate/destiny) — precisely the substitution the baseline already forbids for the other three senses of calling — so the same caution applies here with equal force.	призвание	High
δοῦλος Χριστοῦ doulos Christou slave of Christ	complete ownership/belonging servant of Christ	7:22 — see ch.6 δοῦλος note	раб Христов	Medium

Chapter 8 — Food Sacrificed to Idols, Conscience, and Christian Liberty

Terms	Variants	Theological meaning	Russian	Risk
εἰδωλόθυτον eidōlothyton idol-sacrificed [meat]	food ritually offered to a pagan deity food offered to idols	[NEW] 8:1ff; 10:19,28. Standard Synodal идоложертвенное. Risk: with no live idol-meat marketplace in contemporary Russia, this can read as purely antiquarian; teaching text should draw the explicit principle-level analogy (liberty exercised in love, mindful of a weaker conscience) to contemporary equivalents rather than leaving it as historical trivia.	идоложертвенное	Medium
εἴδωλον eidōlon idol	image of a false god idol	[NEW] 8:4,7; also 10:19; 12:2. Standard	идол	Low
γνῶσις gnōsis knowledge	correct doctrinal understanding knowledge	[NEW] 8:1,7,10-11 — knowledge contrasted with love as the governing principle of Christian liberty (“knowledge puffs up, but love builds up,” 8:1)	знание	Low
συνείδησις syneidēsis conscience	moral self-awareness conscience	[NEW — MEDIUM] 8:7,10,12; 10:25,27-29. Standard совесть, but risk that совесть is read as a purely secular-psychological faculty (as in ordinary Russian ethical discourse) rather than a moral faculty accountable to God and formed/malformed by knowledge of him — this theological grounding should be stated explicitly in first use.	совесть	Medium
ἐξουσία exousia authority, right	freedom to act, warrant right, authority, liberty	[NEW — HIGH] 8:9; also 9:4-6,12,18. Grounded risk: ἐξουσία here means “the right/freedom [to eat],” distinct from ἐλευθερία (ch.9, “freedom” as a status). Synodal renders 8:9 as власть (“эта власть ваша”), which in ordinary Russian usage skews toward “power/authority over others” rather than “personal liberty/right.” Teaching text must clarify the sense is “your freedom [to act],” not “your power [over someone],” to avoid an unintended authoritarian reading exactly where Paul is warning against exercising a right carelessly toward a weaker believer.	свобода (право)	High
σκάνδαλον / πρόσκομμα skandalon / proskomma stumbling block	cause of another’s fall into sin stumbling block	[NEW] 8:9,13. Synodal: соблазн / претыкание. Low-medium; standard theological vocabulary.	соблазн, претыкание	Medium

Chapter 9 — Paul’s Apostolic Rights and Self-Discipline

Terms	Variants	Theological meaning	Russian	Risk
ἐλευθερία / ἐλεύθερος eleutheria / eleutheros freedom / free	status of a free person free, freedom	[NEW — HIGH] 9:1,19; also 7:21-22; 10:29. Grounded risk: distinct from ἐξουσία (ch.8, “right/authority to act”); ἐλευθερία is Paul’s status as one not obligated to anyone, which he then voluntarily surrenders for the gospel’s sake (9:19, “though free… I made myself a slave to all”). Given 20th-century Russian political history (revolutionary and Soviet-era “свобода” rhetoric, then its later disillusionment), “freedom” language carries significant secular-political resonance; keep the theological sense (freedom from obligation, exercised in voluntary self-limiting love) sharply distinguished from any nationalist/political-liberty association.	свобода	High
βραβεῖον / στέφανος brabeion / stephanos prize / crown, wreath	athletic-games reward prize, crown	[NEW] 9:24-25 — athletic-race metaphor for disciplined Christian living	награда, венец	Low
ἄφθαρτος (στέφανος) aphthartos (stephanos) imperishable (crown)	unfading, incorruptible reward imperishable	[NEW — see ch.15 for full incorruption-relic note] 9:25 — contrasts a perishable athletic wreath with the imperishable heavenly reward; same нетленный-relic caution as ch.15 applies here in miniature	нетленный (венец)	Medium
ἀγών / τρέχω agōn / trechō contest / to run	athletic struggle race, run	[NEW] 9:24-27. Note: “подвиг” (spiritual feat/struggle) is a rich, positive Orthodox ascetic term (подвижник = ascetic struggler) that resonates well with this athletic-discipline metaphor and can be used as a supporting expository gloss without displacing the literal “бег/подвизаться” translation.	бег, подвизаться	Low
δουλαγωγέω doulagōgeō to bring into slavish subjection	rigorous self-discipline bring into subjection	9:27 — Paul disciplines his own body; see δοῦλος notes (ch.6-7) for the broader slave/service word family	покорять (тело)	Low

Chapter 10 — Israel’s Wilderness Example; Idolatry and the Lord’s Table

Terms	Variants	Theological meaning	Russian	Risk
τύπος typos pattern, example	typological pattern for later readers example, type	10:6,11 — Israel’s wilderness experience as a warning pattern. Requires OT narrative background (Exodus) per baseline’s noted literacy gap.	пример (образ)	Medium
πειρασμός / πειράζω peirasmos / peirazō temptation, testing	trial, enticement to sin temptation	[NEW] 10:9,13 — standard, low ambiguity; God’s faithfulness to provide “a way of escape” is the pastoral emphasis	искушение	Low
εἰδωλολατρία / εἰδωλολάτρης eidōlolatria / eidōlolatrēs idol-service	idolatry, idol-worshiper idolatry	[NEW] 10:7,14. Connects to baseline’s язычники (gentiles/pagans) caution — reinforces that idolatry is a live category (spiritual allegiance), not merely an ancient practice; useful bridge to contemporary application (materialism, nationalism, etc. as functional idols).	идолослужение, идолопоклонник	Medium
κοινωνία (τοῦ αἵματος/σώματος τοῦ Χριστοῦ) koinōnia (tou haimatos/sōmatos tou Christou) participation (in the blood/body of Christ)	sacramental communion/fellowship participation, communion	[NEW — CRITICAL, ties directly to ch.11] 10:16-17 — introduces the Lord’s Supper theme ahead of its full treatment in 11:17-34; κοινωνία here denotes a real, participatory sharing, not merely a symbolic remembrance-only act. See Chapter 11 for the full Critical-tier discussion.	приобщение (Тела и Крови Христовой)	Critical
τράπεζα κυρίου / τράπεζα δαιμονίων trapeza kyriou / trapeza daimoniōn table of the Lord / table of demons	exclusive covenantal allegiance the Lord’s table / the table of demons	[NEW — HIGH] 10:21 — sharp either/or; δαιμόνιον (demon) → Russian бес/демон. Grounded note: бес is a heavily folkloric term in Russian popular culture (domestic superstition, “бесовщина,” exorcism folk-narratives), risking a folk-superstitious rather than serious spiritual-allegiance reading; демон is a more neutral theological register alternative worth considering in expository (non-Scripture-quotation) text.	трапеза Господня / трапеза бесовская	High

Chapter 11 — Order in Worship (Head Coverings) and the Lord’s Supper

Terms	Variants	Theological meaning	Russian	Risk
κεφαλή kephalē head	source, authority, or literal head head	[NEW — HIGH] 11:3 — “the head of Christ is God; the head of every man is Christ; the head of a wife is her husband.” Debated semantic range in modern scholarship (authority vs. source); whichever theological position the curriculum takes, глава is the only viable Russian rendering and carries the same headship-authority connotations as English “head,” with the same interpretive stakes; must be handled with the same care as any patriarchy/authority-abuse-sensitive passage.	глава	High
κατακαλύπτω / ἀκατακάλυπτος katakalyptō / akatakalyptos to cover / uncovered	head-covering practice covered, uncovered	[NEW — HIGH, uniquely grounded] 11:5-7,13 — women praying/prophesying with covered heads. Grounded risk: unlike most target cultures where this practice must be explained as a foreign historical custom, in Russia it is a living, highly visible, ongoing practice — Orthodox women customarily wear a headscarf (платок) in church to this day. This creates an unusually direct collision point: readers may assume the passage simply legislates the platok custom as a timeless universal command, or conversely dismiss Paul’s argument as merely describing “what Orthodox women already do” rather than engaging Paul’s own stated theological reasoning (creation order, propriety, angels, “nature itself teaches you,” 11:13-15). The curriculum must address this practice explicitly rather than let either default reading pass unexamined. Flag for human theologian and native-speaker review together.	покрывать голову (покров)	High
δόξα (ἀνδρός/γυναικός) doxa (andros/gynaikos) glory (of man/woman)	reflected honor glory	[BASELINE REUSE — слава] 11:7,15 — used here in a relational-honor sense distinct from God’s radiant glory (baseline’s primary sense); context must disambiguate.	слава	Medium
κυριακὸν δεῖπνον kyriakon deipnon the Lord’s Supper	the church’s shared meal of remembrance the Lord’s Supper	[NEW — CRITICAL, most consequential East-West collision in this book] 11:20. Grounded risk: this is arguably the single most theologically loaded translation choice in the entire curriculum, on par with (arguably exceeding) the baseline’s грация/justification cautions. Russian Orthodox sacramental theology names this rite Евхаристия (Eucharist) or Причастие/Святое Причащение (Holy Communion), understood as a Mystery (Таинство) in which the elements truly become (not merely represent) the Body and Blood of Christ, received for the ongoing work of theosis, requiring prior confession and ritual preparation. Rendering the phrase as Вечеря Господня (the standard Protestant/Evangelical Russian term, following “supper” more literally) versus using Евхаристия/Причастие is not a neutral stylistic choice — it signals confessional alignment to any Russian reader. Recommendation, consistent with baseline’s “state explicitly, don’t silently resolve” principle for Critical terms: use Вечеря Господня as the primary rendering (matching the curriculum’s evident Protestant/Evangelical theological framework and its own English source phrase), but name Евхаристия/Причастие explicitly in teaching text as the term Orthodox readers will otherwise supply by default, and address the real-presence-vs-memorial question directly rather than leaving it for the term alone to settle. Escalate to human theologian review for every occurrence.	Вечеря Господня	Critical
ἀνάμνησις anamnēsis remembrance	memorial recollection (Semitic sense: active re-presentation, not mere mental recall) remembrance, memorial	[NEW — HIGH] 11:24-25 (“do this in remembrance of me”). Grounded risk: Orthodox liturgical theology of ἀνάμνησις (used in the anaphora of the Divine Liturgy) treats “remembrance” as an active, mystical re-presentation/actualization of Christ’s sacrifice in the present moment, not a purely mental act of recalling a past event — considerably “thicker” than the ordinary Russian воспоминание (mental recollection) suggests on its own. Teaching text should note this semantic depth rather than let воспоминание default to a purely psychological, memory-only reading in either direction (over-sacramentalizing or under-sacramentalizing).	воспоминание	High
σῶμα καὶ αἷμα (τοῦ κυρίου) sōma kai haima (tou kyriou) body and blood (of the Lord)	the Supper’s elements identified with Christ’s sacrifice body and blood	[NEW — CRITICAL] 11:24-27 — same real-presence-vs-memorial stakes as κυριακὸν δεῖπνον above; also creates direct terminological overlap with Тело Христово, the literal liturgical phrase used at the moment of Communion distribution in Orthodox practice (“Тело Христово приимите…”), and with the metaphorical “body of Christ” = the church (12:27). Three distinct senses (literal Eucharistic elements; the historical crucified body; the metaphorical church-as-body) converge on the same Russian phrase and must each be disambiguated by context every time. Escalate to human theologian review.	тело и кровь (Господа)	Critical
ἀναξίως anaxiōs unworthily	inappropriate, careless manner of participation unworthily	[NEW — HIGH] 11:27,29 — connects to the sobering consequence passage (11:30, “many are weak and ill, and some have died”). Grounded risk: could be misread through a folk-superstitious “curse/proклятие” lens (a live category in Russian popular religion) rather than as fatherly, corrective divine discipline within genuine covenant relationship; also worth noting as a real point of convergence with Orthodox practice, which likewise requires serious self-examination and (typically) confession before Communion — an asset that can be drawn on explicitly rather than assumed.	недостойно	High
διακρίνω (τὸ σῶμα) diakrinō (to sōma) to discern, distinguish (the body)	careful self-examination/discernment discerning the body	[NEW] 11:29,31 — connects to δοκιμάζω (self-examination, v.28)	различать (Тело)	Medium

Chapter 12 — Spiritual Gifts and the Body of Christ

Terms	Variants	Theological meaning	Russian	Risk
πνευματικά pneumatika spiritual things/matters	Spirit-given phenomena in general spiritual gifts, spiritual matters	[NEW] 12:1 — heading term for the whole chs.12-14 discussion	духовное (о дарах Духа)	Low
χάρισμα(τα) charisma(ta) gift(s) of grace	Spirit-given enablements gifts	[BASELINE REUSE — духовные дары, Medium risk] 12:4,9,28,30-31; same экстрасенсорные-способности caution applies with full force given the chapter’s list of specific gifts (healing, miracles, tongues) that could otherwise be assimilated to post-Soviet folk-psychic categories.	духовные дары	Medium
διάκρισις πνευμάτων diakrisis pneumatōn discernment of spirits	ability to distinguish true from false spiritual activity discerning of spirits	[NEW — HIGH, uniquely grounded] 12:10. Grounded risk: must be sharply distinguished from the live, culturally prominent Russian post-Soviet category of extrasensory “energy-sensing”/folk healing (экстрасенсы) and from the specific Orthodox devotional/exorcistic practice known as отчитка (a rite of exorcistic prayer over a troubled person, still sought out by some believers today). Paul’s gift is Spirit-given discernment exercised within the ordered life of the local church, not an individual paranormal ability or a specialized clerical rite performed on demand.	различение духов	High
σῶμα Χριστοῦ sōma Christou body of Christ	the church as a unified, interdependent organism body of Christ	[NEW — CRITICAL, extends ch.11 note] 12:12-27 — the chapter’s central metaphor. Grounded risk: as noted under Chapter 11, “Тело Христово” is the literal liturgical designation of the Eucharistic elements in Orthodox practice; readers must not conflate Paul’s ecclesiological metaphor here (the church’s members as interdependent body parts) with the sacramental Body received at Communion, even though both are legitimately connected in Pauline theology (10:16-17) and should not be treated as wholly unrelated either. Teaching text should name both connections and distinctions explicitly.	Тело Христово	High
μέλος (μέλη) melos member, body part	individual part of an organism member, part	[NEW] 12:12-27, repeatedly. Note register: член can sound clinically institutional in modern Russian (echoing “член партии,” “party member,” a residual Soviet-era association, similar to the baseline’s коллектив caution for fellowship); ensure surrounding text keeps the organic, living-body sense vivid rather than bureaucratic.	член (Тела)	Medium
γλῶσσα(ι) glōssa(i) tongue(s)	a language; here, Spirit-given ecstatic/unknown-language speech tongues, languages	[NEW — MEDIUM/HIGH] 12:10,28,30 (developed fully in ch.14). Grounded risk: contemporary charismatic/Pentecostal glossolalia practice is contested among Russian Protestant communities themselves, and secular/psychiatric framing sometimes treats such phenomena as pathological trance states; folk-cultural association with shamanic trance practices in some regions of Russia is a further live risk. Use standard Synodal “иные языки” / “говорить языками” and let chapter 14’s teaching text carry the necessary doctrinal precision (orderly, interpretable, edifying use).	иные языки	Medium

Chapter 13 — Love as the Greater Way

Terms	Variants	Theological meaning	Russian	Risk
ἀγάπη agapē love	self-giving, covenantal love, distinct from ἔρως/φιλία love	[NEW — MEDIUM] 13:1-13, throughout. Grounded note: ordinary Russian любовь spans the same broad semantic range as English “love” (romantic, familial, aesthetic, patriotic); this is a genuine asset, not only a risk — the great Russian literary tradition (especially Dostoevsky’s “деятельная любовь,” active/costly love, as opposed to sentimental “любовь в мечтах,” love in dreams) offers strong native conceptual scaffolding for Paul’s insistently active, patient, self-giving definition (13:4-7). Teaching text should draw on this literary resonance explicitly while still clarifying ἀγάπη’s distinctness from romantic ἔρως, since любовь alone does not automatically specify which is meant.	любовь	Medium
ζηλόω / φυσιόω / περπερεύομαι zēloō / physioō / perpereuomai to envy / be puffed up / boast	negative behaviors love excludes envy, boast, be arrogant	13:4 — vice list defining love negatively	не превозносится, не завидует	Low
τὰ τρία ταῦτα (πίστις, ἐλπίς, ἀγάπη) ta tria tauta these three (faith, hope, love)	the enduring triad of Christian virtues faith, hope, love	[BASELINE REUSE — вера] plus ἐλπίς (hope) [NEW] and ἀγάπη above. 13:13 — love as “the greatest,” within, not against, faith and hope.	вера, надежда, любовь	Low

Chapter 14 — Tongues, Prophecy, and Order in Worship

Extends Chapter 12’s γλῶσσα/χάρισμα terms; two new load-bearing terms:

Terms	Variants	Theological meaning	Russian	Risk
ἑρμηνεία / διερμηνεύω hermēneia / diermēneuō interpretation / to interpret	translating tongues-speech for the congregation’s benefit interpretation, interpret	[NEW] 14:5,13,26-28 — the accompanying gift required for tongues to edify the whole church, not just the speaker	толкование, изъяснять	Low
τάξις / εὐσχημόνως taxis / euschēmonōs order / properly, becomingly	orderly, fitting conduct in worship order, properly	[NEW — MEDIUM] 14:33,40 — “God is not a God of confusion (ἀκαταστασία) but of peace (εἰρήνη)… let all things be done decently and in order.” Grounded note: чин is an attractive register match (it names the fixed “order of service” in Orthodox liturgical books — чинопоследование), but чин/чинный can also carry secular bureaucratic-rank connotations (“табель о рангах”); more importantly, благочинный (a natural adjectival choice for εὐσχημόνως) is also the specific title of an Orthodox clerical administrative office (a “dean” overseeing a group of parishes), risking an unintended clerical-office reading. Recommendation: use благопристойно/чинно for εὐσχημόνως and порядок (not чин) for τάξις, to avoid both the rank and clerical-title collisions.	благопристойно, порядок	Medium

Chapter 15 — The Resurrection of Christ and Believers (Continuation: vv. 12–58)

Verses 1–11 receive full verse-by-verse treatment in Part 1 above. The remainder of the chapter (vv. 12–58) develops the same resurrection doctrine argumentatively; load-bearing terms not already covered:

Terms	Variants	Theological meaning	Russian	Risk
ἀνάστασις νεκρῶν anastasis nekrōn resurrection of the dead	bodily rising from death resurrection of the dead	[BASELINE REUSE — воскресение, Critical] 15:12-13,21,42 — extended to believers’ future resurrection, not only Christ’s (already covered in Part 1, v.4); same anti-reincarnation/anti-flattening caution applies with equal weight	воскресение мёртвых	Critical
ἀπαρχή aparchē firstfruits	first portion of a harvest, guaranteeing the rest firstfruits	[NEW] 15:20,23 — Christ’s resurrection as the guarantee-pledge of believers’ future resurrection; agrarian metaphor needing brief gloss for urban readers (same caution as γάλα/βρῶμα, ch.3)	начаток	Medium
ὁ ἔσχατος Ἀδάμ ho eschatos Adam the last Adam	Christ as the second/final representative man last Adam	[NEW] 15:45 — federal-headship theology (Christ undoing Adam’s death-bringing headship); needs OT (Genesis) narrative background per baseline’s noted literacy gap	последний Адам	Medium
φθαρτός / ἄφθαρτος phthartos / aphthartos perishable / imperishable	subject to decay vs. not perishable, imperishable, corruptible, incorruptible	[NEW — HIGH/CRITICAL, uniquely grounded] 15:42,50,52-54 — the resurrection body’s future incorruption. Grounded risk: Standard Russian rendering тленный/нетленный creates a direct and unavoidable overlap with the specific, widely known Russian Orthodox devotional category of нетленные мощи — “incorrupt relics,” the physical remains of certain canonized saints popularly believed to resist natural decay as a sign of sanctity, publicly venerated in numerous Russian monasteries and cathedrals. Readers will very naturally read Paul’s “the body is sown perishable, raised imperishable” (15:42) through this existing, vivid cultural category — a present-tense physical-preservation phenomenon — rather than Paul’s actual point, which is a future, universal, transformed resurrection body, not the non-decomposition of a presently buried corpse. Teaching text must state this distinction explicitly. Escalate to human theologian review.	тленный / нетленный	High
σῶμα ψυχικόν / σῶμα πνευματικόν sōma psychikon / sōma pneumatikon natural/soulish body / spiritual body	present mortal body vs. resurrection body natural body / spiritual body	[NEW — HIGH] 15:44-46 — same ψυχικός/πνευματικός contrast as ch.2, now applied to the resurrection body itself. Risk: “spiritual body” could misread as ghost-like/immaterial (a real risk given popular spiritist/occult categories, cf. baseline’s спиритизм-adjacent cautions elsewhere in this package) rather than Paul’s actual claim — a real, transformed, Spirit-empowered physical body, continuous with but gloriously different from the present one. Positive resonance available: Orthodox Transfiguration/glorification (theosis-adjacent) iconography of the body’s future glory can be drawn on as an asset if named explicitly rather than blended silently (same principle as baseline’s theosis caution).	душевное тело / духовное тело	High
μυστήριον (15:51) mystērion mystery	previously hidden truth now disclosed mystery, secret	15:51 — “Behold, I tell you a mystery” — same тайна caution as ch.4	тайна	Medium
κοιμάομαι (repeated) koimaomai fallen asleep	euphemism for believers’ death fallen asleep, died	[BASELINE-CONVERGENT — see Part 1, v.6] 15:18,20,51	усопший, почил	Medium
βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν baptizomenoi hyper tōn nekrōn those baptized for/on behalf of the dead	a disputed local Corinthian practice Paul references without endorsing baptism for the dead	[NEW — HIGH] 15:29 — one of the most exegetically disputed verses in the letter. Grounded risk: this verse is directly and prominently cited by the Church of Jesus Christ of Latter-day Saints (LDS/Mormon) to justify its distinctive doctrine and ritual practice of proxy baptism for deceased ancestors, a practice foreign to both Orthodox and mainstream Protestant theology and sacramentology. Because LDS missionary presence and literature circulate in Russia, teaching text on this verse should explicitly note that mainstream Christian interpretation (whatever the precise local Corinthian practice Paul is referencing, debated among scholars) does not support proxy baptism for the dead as a normative doctrine, to preempt a specific, real-world sectarian misreading. Flag for human theologian review.	крещение за мёртвых	High
νίκη (τὸ νῖκος) nikē (to nikos) victory	triumph over death victory	15:54-57 — climactic “death is swallowed up in victory,” quoting Isaiah 25/Hosea 13	победа	Low

Chapter 16 — The Collection, Closing Instructions, and Benediction

No entirely new doctrine categories beyond two load-bearing closing terms:

Terms	Variants	Theological meaning	Russian	Risk
λογία logia collection	a gathered offering collection	[NEW] 16:1-2 — the collection for the Jerusalem believers; low risk, practical/financial-stewardship term	сбор пожертвований	Low
ἀνάθεμα anathema accursed, set apart for destruction/judgment	formal curse/exclusion formula let him be accursed	[NEW — HIGH, uniquely grounded] 16:22 (“If anyone has no love for the Lord, let him be anathema”). Grounded risk: анафема carries exceptional historical and cultural weight in Russia specifically because of its formal, public use by the Russian Orthodox Church — most famously the 1901 anathematization of Leo Tolstoy, still a widely known historical episode, and the annual “Чин Православия” (Rite/Sunday of Orthodoxy) liturgical pronouncement of anathemas against named heresies. A Russian reader will hear Paul’s brief closing formula with the full institutional and dramatic weight of that specific historical practice, considerably heavier than the word’s ordinary weight for most other language communities. Teaching text should note this cultural resonance explicitly and clarify Paul’s usage as a solemn but brief epistolary closing formula, not an invocation of ecclesiastical procedure.	анафема	High
μαρὰν ἀθά maran atha ”Our Lord, come!”	Aramaic liturgical acclamation Come, Lord! / Maranatha	[NEW] 16:22 — preserved untranslated in the Greek text itself, parallel to the baseline’s treatment of “Авва.” Recommend transliterating as Маран-афа (per Synodal), paired with a Russian gloss (“Господь наш, гряди!”), matching the baseline’s established pattern for untranslated Aramaic terms of address.	Маран-афа (Господь наш, гряди!)	Low
φίλημα ἅγιον philēma hagion holy kiss	ritual greeting of peace among believers holy kiss	16:20 — cultural greeting custom; note positive resonance with the living Orthodox Paschal greeting-and-triple-kiss custom (“Христос воскресе!” / “Воистину воскресе!”) as an asset for making the practice intuitive rather than foreign	святое целование	Low

---

Summary of Cross-Cutting Risk Themes Specific to Russian (1 Corinthians)

1. East-West sacramental divergence is sharper here than in Romans. Where Romans’ Critical risks center on grace/justification/sanctification (forensic vs. theosis), 1 Corinthians adds a second major axis: Eucharistic theology (κυριακὸν δεῖπνον, ἀνάμνησις, σῶμα καὶ αἷμα, σῶμα Χριστοῦ, chs. 10-12) — arguably the single sharpest doctrinal fault line between Orthodox and Protestant readers in Russia.
2. Russian Orthodox devotional culture supplies unusually direct, concrete parallels not present in Romans: incorrupt relics (νетленный, ch.9,15), the headscarf/platok custom (κατακαλύπτω, ch.11), the “holy fool” tradition (μωρία, ch.1), and the historical weight of anathema (ch.16) and raskol/schism (σχίσμα, ch.1). These are genuine assets for vividness but require explicit disambiguation in every case.
3. A uniquely Russian theological controversy — Sophiology — creates a Critical risk (σοφία, chs.1-3) with no parallel anywhere in the Romans baseline package.
4. Post-Soviet folk-occult categories (экстрасенсы, бесовщина, отчитка) recur as a risk axis across spiritual gifts (chs.12,14), demons (ch.10), and discernment of spirits (ch.12), extending the same caution the baseline already established for Romans’ spiritual gifts entry.
5. A named foreign sectarian collision point (LDS proxy baptism, 15:29) is unique to this book and should be handled with an explicit corrective note.

---

This document extends but does not modify translation_memory.json or bible_term_registry.json. New terms identified above must be added to both registries before Phase 2 translation begins, per the version-increment procedure in 12_ai_translation_requirements.md.