Semantic Analysis — James, Koine Greek → Russian

Curriculum: James Core passage: James 2:14–26 (Faith and Works) Destination language: Russian Method: Verse-by-verse treatment of the core passage; chapter-by-chapter treatment of every other chapter in the book, covering every load-bearing theological term with: original word, transliteration, literal meaning, semantic range, English variants, contextual theological meaning, and destination-language (Russian) rendering risk.

Governing constraint: Any term already recorded in the baseline Romans translation_memory.json MUST be reused with its exact recorded Russian rendering. This document flags every such reuse explicitly and never proposes an alternative rendering for an established term. New terms proposed here are candidates for addition to an extended translation memory in a later step.

Framing note on James and Romans in the same Language Package: James was written independently of Paul, in a proverbial, Jewish-wisdom-influenced Greek style with short paratactic clauses, vivid nature imagery, and close verbal echoes of Jesus’ teaching (especially the Sermon on the Mount). Two of its key terms — δικαιόω (“justify”) and ἔργα (“works”) — are the same Greek words Paul uses in Romans 3–4 to establish justification by faith apart from works. Because russian readers of this curriculum will very likely have already encountered the Romans Language Package’s Critical-risk framing of оправдание (“justification”) and благодать (“grace”), James 2:14–26 will read, on first encounter, as if it directly contradicts Romans. This is not a translation error to be smoothed over; it is a genuine, historic exegetical question (how do Paul and James relate?) that the curriculum’s expository text must address explicitly rather than letting the Russian rendering silently resolve it in either direction. This tension is flagged at every relevant term below.

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PART 1 — Core Passage: James 2:14–26 (Faith and Works)

James 2:14

Greek: Τί τὸ ὄφελος, ἀδελφοί μου, ἐὰν πίστιν λέγῃ τις ἔχειν ἔργα δὲ μὴ ἔχῃ; μὴ δύναται ἡ πίστις σῶσαι αὐτόν; Synodal: «Что пользы, братья мои, если кто говорит, что он имеет веру, а дел не имеет? может ли вера спасти его?»

• ὄφελος (ophelos) — translit. ophelos — Literal: “benefit, profit, gain.” Semantic range: advantage, use, help toward a goal. English variants: “good,” “profit,” “use,” “benefit.” Contextual meaning: opens a rhetorical question exposing a faith-claim with no practical effect as worthless. Russian rendering: польза (Synodal “Что пользы”). Risk: Low. Standard, well-understood term; no rival concept.
• πίστις (pistis) — “faith, trust, belief; that which is believed.” Already in baseline TM: вера (risk High, reused exactly). Contextual meaning here: a claimed faith, set up for testing — this is the first of eleven occurrences of πίστις in this passage, more concentrated than almost any other passage in the NT. Because вера in ordinary Russian religious usage tends to mean identifying as Orthodox/sacramentally participating rather than personal trust, James 2:14’s “someone SAYS he has faith” is unusually apt for Russian readers — it names exactly the risk the Romans package already flagged (a professed, nominal вера that may not be a living trust in Christ). This should be surfaced positively in teaching text, not just guarded against.
• ἔργα (erga) — translit. erga — plural of ἔργον, “work, deed, action.” Semantic range: any deed, whether moral, ritual, or occupational; in Paul (Romans 3:20, 27–28; 4:2, 6; 11:6) it specifically denotes works of the law/human effort contrasted with grace; in James it denotes the concrete, visible acts that verify a living faith (almsgiving in 2:15–16, Abraham’s act of obedience in 2:21, Rahab’s act of hospitality in 2:25). English variants: “works,” “deeds,” “actions,” “good works.” NEW TERM — not in Romans TM. Proposed Russian rendering: дела (established Synodal rendering; singular дело). Risk: Critical. This is the single most theologically loaded new term in the James curriculum. Russian Orthodox soteriology is explicitly synergistic (see Romans TM notes on благодать/оправдание) — faith and works cooperating toward salvation is not a foreign idea to an Orthodox reader, it is close to their default framework. James 2:14–26, read in isolation and in Russian, risks being received as scriptural vindication of synergism against a “faith alone” position the reader may associate with Protestants generally. Conversely, if a translator or teacher over-corrects to protect “faith alone,” дела could be softened into mere “fruit” or “evidence” language not present in James’s blunter grammar (ἐξ ἔργων δικαιοῦται, “by works a person is justified,” v.24). The curriculum must state its resolution explicitly (e.g., James addresses a merely professed, unproductive faith; Paul addresses works attempted as the ground of acceptance before God) rather than letting дела silently drift toward either pole.
• σῶσαι (sozo, aorist infinitive) — “to save, rescue, deliver, restore to health/wholeness.” Root already in Romans TM: спасение/спасти (risk Critical, reused exactly). Semantic range spans eternal salvation (Romans 10:9-10) and physical healing/rescue (see James 5:15 below) — both senses are active across James, so context must always disambiguate which is meant. Here: eternal salvation is in view (rhetorical question echoing Romans’ own soteriological stakes). Risk: Critical (reused) — must be anchored to the passage’s own resolution (a living, working faith, not faith replaced by works) and not allowed to imply works earn salvation apart from the faith that produces them.

James 2:15–16

Greek: ἐὰν ἀδελφὸς ἢ ἀδελφὴ γυμνοὶ ὑπάρχωσιν καὶ λειπόμενοι τῆς ἐφημέρου τροφῆς, εἴπῃ δέ τις αὐτοῖς ἐξ ὑμῶν· Ὑπάγετε ἐν εἰρήνῃ, θερμαίνεσθε καὶ χορτάζεσθε, μὴ δῷ δὲ αὐτοῖς τὰ ἐπιτήδεια τοῦ σώματος, τί τὸ ὄφελος; Synodal: «Если брат или сестра наги и не имеют дневного пропитания, а кто-нибудь из вас скажет им: “идите с миром, грейтесь и питайтесь”, но не даст им потребного для тела: что пользы?»

• γυμνός (gymnos) — “naked, without adequate clothing.” Contextual meaning: concrete material need, deliberately mundane rather than dramatic, to keep the illustration ordinary. Russian: наги/нагой. Risk: Low.
• εἰρήνη (eirene) — “peace.” Already in Romans TM: мир (risk Medium, reused exactly). Contextual meaning here is ironic/critical: an empty verbal blessing (“go in peace”) substituting for real material help. Risk note: this is a different register of мир-risk than in Romans (there the risk was мир meaning “the world”; here the risk is мир as a hollow social nicety, “идите с миром” as a stock Russian dismissive farewell phrase — which could unintentionally soften rather than sharpen James’s irony for a Russian reader used to hearing “иди с миром” as an ordinary polite send-off). Native speaker review recommended to confirm the ironic force lands correctly.
• ἐφήμερος τροφή / τὰ ἐπιτήδεια τοῦ σώματος — “daily food” / “the things needed for the body.” Russian: дневное пропитание / потребное для тела. Risk: Low.

James 2:17

Greek: οὕτως καὶ ἡ πίστις, ἐὰν μὴ ἔχῃ ἔργα, νεκρά ἐστιν καθ᾿ ἑαυτήν. Synodal: «Так и вера, если не имеет дел, мертва сама по себе.»

• νεκρός (nekros) — “dead, lifeless.” Semantic range: literal corpse-death; figuratively, inert/ineffective/without vital force. English variants: “dead,” “lifeless,” “useless.” Contextual theological meaning: the passage’s controlling metaphor — faith without works is not weak faith but dead faith, i.e., not really the thing at all. Russian: мёртвый/мертва. Risk: Medium. Russian мёртвый carries the same forcefulness as English “dead,” so the metaphor transfers well; the risk is not lexical but doctrinal — teachers must make clear this is diagnosing a counterfeit, not describing believers who possess genuine but inactive faith as merely “sick” or “weak,” a softening some readers will be tempted toward.
• καθ᾿ ἑαυτήν — “by itself, in itself, alone.” Reinforces isolation of faith-claim from any accompanying reality. Russian: сама по себе. Risk: Low.

James 2:18

Greek: Ἀλλ᾿ ἐρεῖ τις· Σὺ πίστιν ἔχεις κἀγὼ ἔργα ἔχω· δεῖξόν μοι τὴν πίστιν σου χωρὶς τῶν ἔργων, κἀγὼ σοι δείξω ἐκ τῶν ἔργων μου τὴν πίστιν. Synodal: «Но скажет кто-нибудь: ты имеешь веру, а я имею дела: покажи мне веру твою без дел твоих, а я покажу тебе веру мою из дел моих.»

• δείκνυμι (deiknymi) — “to show, demonstrate, make visible.” Contextual meaning: faith’s reality is demonstrated, not constituted, by works — a crucial distinction the Russian rendering must preserve so as not to collapse into “works produce/create faith.” Russian: показать. Risk: Medium. Ensure teaching text glosses показать as “make visible/prove,” not “manufacture.”
• χωρὶς (choris) — “apart from, without, separate from.” Semantic range: strict separation, not mere absence of emphasis. Critical intertextual note: this is the identical preposition Paul uses in Romans 3:28 (δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου, “a person is justified by faith apart from works of the law”) and in the TM entry for imputed righteousness. James uses χωρὶς ἔργων (“apart from works”) to describe an impossible, unverifiable claim (“show me faith apart from works” — i.e., you cannot), while Paul uses the same phrase to describe the ground of justification before God (not works of law, but faith). These are not contradictory statements about the same question; they answer two different questions (how a sinner is declared righborn, vs. how a claimed faith is authenticated). The Russian rendering без (Synodal “без дел твоих”) is correct and must not be altered, but this exact verbal echo across the two curricula should be flagged for human theologian review as the top escalation item for this entire document.
• ἐκ τῶν ἔργων (ek ton ergon) — “by/from works,” instrumental-evidential sense. Russian: из дел. Risk: High (paired with ἔργα above).

James 2:19

Greek: σὺ πιστεύεις ὅτι εἷς ἐστὸ Θεός· καλῶς ποιεῖς· καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν. Synodal: «Ты веруешь, что Бог един: хорошо делаешь; и бесы веруют, и трепещут.»

• πιστεύω (pisteuo) — verb form of πίστις, “to believe, trust.” Russian: веровать/верить (verb form of вера, reused root). Risk: High (shares вера’s risk profile). Contextual meaning: mere propositional assent (even demons “believe” this) is explicitly shown to be insufficient for saving faith — an important corrective against any reading of вера as bare doctrinal correctness.
• εἷς Θεός (heis Theos) — “God is one.” Echo of the Shema (Deut 6:4). Reuses TM Бог exactly. Risk: Low — monotheism is uncontested common ground with Russian Orthodoxy and with secular monotheistic residue in Russian culture; no rival concept to guard against here (contrast the Hindi-type risk profile explicitly absent from this Language Package per the Romans baseline notes).
• δαιμόνια (daimonia) — “demons, evil spirits.” Russian: бесы (established Synodal term). Risk: Low.
• φρίσσω (phrisso) — “to shudder, bristle with fear/horror.” Russian: трепетать. Risk: Low. Vivid, well-rendered by Synodal; preserves the sharp rhetorical point that mere correct belief without transformed life is, ironically, matched by the demons’ own terrified orthodoxy.

James 2:20

Greek (majority/TR): Θέλεις δὲ γνῶναι, ὦ ἄνθρωπε κενέ, ὅτι ἡ πίστις χωρὶς τῶν ἔργων νεκρά ἐστιν; (Modern critical text: ἀργή, “useless/barren,” rather than νεκρά.) Synodal: «Но хочешь ли знать, неразумный человек, что вера без дел мертва?»

• κενός (kenos) — “empty, foolish, without substance.” Russian: неразумный (Synodal softens “empty” to “unwise/foolish person”). Risk: Low.
• ἀργός/νεκρά — textual variant note. The Textus Receptus underlying the Synodal tradition reads νεκρά (“dead”), matching v.17 and v.26; the modern critical (NA28/UBS) text reads ἀργή (“useless, idle, unproductive”). Translation memory decision: because this Language Package’s Scripture-citation register follows Synodal phrasing where an established rendering exists, retain мертва for consistency with vv.17, 26 and with reader expectation from the existing Russian Bible text. Flag for native speaker/theologian review only as a footnote-worthy textual variant, not as a translation error.

James 2:21

Greek: Ἀβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων ἐδικαιώθη, ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον; Synodal: «Не делами ли оправдался Авраам, отец наш, возложив на жертвенник Исаака, сына своего?»

• δικαιόω (dikaioo) — translit. dikaioo — “to justify, vindicate, show/declare to be righteous.” Noun form δικαίωσις already in Romans TM as оправдание (risk Critical). Verb form here rendered оправдаться/оправдывать (Synodal “оправдался”), preserving the same root exactly as required. This is the single highest-priority escalation in the entire James curriculum. Semantic range of δικαιόω spans (a) a forensic, once-for-all declaration of righteous status before God (Paul’s dominant sense in Romans 3–5, “apart from works,” Romans 4:5) and (b) a demonstrative/evidential vindication of a claim or character before observers (James’s sense here — Abraham’s already-existing faith, credited to him in Genesis 15:6/James 2:23, was shown to be genuine by his later obedience in Genesis 22). English variants: “justify,” “vindicate,” “prove righteous,” “show to be right.” Contextual theological meaning in James: Abraham was already reckoned righteous by faith (v.23, quoting Genesis 15:6) before the offering of Isaac (Genesis 22) took place years later; James 2:21’s “justified by works” therefore cannot mean the initial forensic declaration Paul describes in Romans 4 — it must mean the vindication/demonstration of that prior faith’s reality. Russian rendering risk: Critical. оправдание/оправдаться must be reused exactly per translation memory (no invented synonym is permitted, since consistency across the whole Language Package is mandatory), but the curriculum’s expository text accompanying this verse MUST explicitly teach the two-sense distinction above. Failure to do so will either (i) hand Orthodox synergistic soteriology an apparently decisive proof-text against the Reformation forensic doctrine already established as normative for this curriculum’s Romans material, or (ii) force an artificial, evasive reading of James that empties his plain words of force. Escalation: mandatory human theologian review for every occurrence of this term in James 2.
• θυσιαστήριον (thysiasterion) — “altar.” Russian: жертвенник. Risk: Low. Well-established OT-narrative term.

James 2:22

Greek: βλέπεις ὅτι ἡ πίστις συνήργει τοῖς ἔργοις αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτελειώθη, Synodal: «Видишь ли, что вера содействовала делам, и делами вера достигла совершенства?»

• συνεργέω (synergeo) — translit. synergeo — literally “to work together with, cooperate, co-labor.” Semantic range: joint, mutually reinforcing action of two agents/principles. English variants: “worked together with,” “cooperated with,” “worked jointly.” Contextual theological meaning: faith and works are pictured as a single organism’s two visible aspects, not as two independent means of acceptance before God — faith is the root, action is its outworking. Russian rendering: содействовать (established Synodal rendering — “вера содействовала делам”). Risk: Critical — this is the most direct and dangerous single lexical collision in this entire Language Package. Συνεργέω/synergeo is the etymological root of синергия (synergy), the Russian Orthodox theology’s own standard technical term for the cooperative interplay of divine grace and human free will in salvation (the Romans TM’s grace and salvation entries repeatedly name synergism as the chief East-West risk axis for Russian). Here James’s own text uses this very root, making it uniquely tempting to read this verse as Scripture’s direct endorsement of Orthodox synergism as commonly taught. This is not simply a risk to be neutralized — a careful, non-polemical reading should note real common ground (a living faith really does cooperate with and produce works) while distinguishing this from the sacramentally-mediated system of merit accumulation Orthodox synergism typically describes. Escalation: mandatory human theologian review.
• τελειόω (teleioo) — “to complete, perfect, bring to maturity/its intended goal.” Related to τέλειος (see ch.1 below). Russian: достигать совершенства (Synodal). Risk: Medium. Must not be read as “faith becomes sinlessly perfect through effort” (a perfectionist misreading); the sense is maturation/completion of what faith already is, not moral perfectionism.

James 2:23

Greek: καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα· Ἐπίστευσεν δὲ Ἀβραὰμ τῷ Θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην, καὶ φίλος Θεοῦ ἐκλήθη. Synodal: «И исполнилось слово Писания: “веровал Авраам Богу, и это вменилось ему в праведность, и он наречен другом Божиим”.»

• λογίζομαι (logizomai) — “to reckon, count, credit, impute.” Direct citation link to Romans: this is the exact same Genesis 15:6 quotation Paul cites in Romans 4:3, already covered by the Romans TM entry imputed_righteousness → вменённая праведность (risk Critical). This verse must render the underlying clause identically to how Romans 4:3 renders it — Synodal already does this consistently: “и это вменилось ему в праведность” in both books. Risk: Critical (reused) — this is a load-bearing consistency requirement per the Romans package’s cross-document rule (“Same rendering… across all documents”); James 2:23 gives the curriculum a rare opportunity to show a Russian reader that James and Paul are quoting the same verse about the same event to make complementary, not competing, points (Abraham’s faith credited as righteousness in Genesis 15, decades before Isaac’s binding in Genesis 22).
• δικαιοσύνη (dikaiosyne) — “righteousness.” Already in Romans TM: праведность (risk High, reused exactly).
• φίλος Θεοῦ (philos Theou) — “friend of God.” Russian: друг Божий (Synodal “наречен другом Божиим”). Risk: Low–Medium. A warm, relational climax term; low doctrinal risk but pastorally valuable — worth noting as an asset for a curriculum audience that may associate God primarily with distant liturgical formality (cf. Romans TM’s note on Господь’s registerial distance risk).

James 2:24

Greek: ὁρᾶτε ὅτι ἐξ ἔργων δικαιοῦται ἄνθρωπος καὶ οὐκ ἐκ πίστεως μόνον. Synodal: «Видите ли, что человек оправдывается делами, а не верою только?»

• δικαιόω — see v.21 above; same Critical risk and required escalation applies to this occurrence.
• μόνον (monon) — “alone, only.” Contextual theological meaning: this is James’s most direct-sounding statement, and the single Greek word most likely to be quoted against a “faith alone” (sola fide) formulation. Russian: только (Synodal “не верою только”). Risk: Critical. The Russian rendering itself is not in doubt — только is the plain, correct word — but this verse’s juxtaposition against any Reformation “faith alone” teaching elsewhere in the curriculum (or in the Romans package) must be addressed head-on in expository text: James is combating a bare, unproductive claim to faith (2:14’s “says he has faith”), not the ground of a sinner’s initial acceptance before God, which he has already assumed is by faith (v.23). Escalation: mandatory human theologian review; this is the highest-stakes single clause in the James curriculum for doctrinal fidelity review routing.

James 2:25

Greek: ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα; Synodal: «Подобно и Раав блудница не делами ли оправдалась, приняв соглядатаев и отпустив их другим путем?»

• πόρνη (porne) — “prostitute, sexually immoral woman.” Russian: блудница (established Synodal term, matching biblical register rather than a coarser colloquial equivalent). Risk: Low–Medium. Register care: блудница is the correct dignified biblical register; a translator must not substitute a more clinical or a more vulgar contemporary term, either of which would clash with the passage’s deliberate, startling juxtaposition of “our father Abraham” with “Rahab the prostitute” as equally valid examples of a working faith.
• δικαιόω — see above; same occurrence-level Critical flag.
• ὑποδέχομαι (hypodechomai) — “to receive, welcome, give hospitality to.” Russian: принять. Risk: Low.

James 2:26

Greek: ὥσπερ γὰρ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν, οὕτως καὶ ἡ πίστις χωρὶς ἔργων νεκρά ἐστιν. Synodal: «Ибо, как тело без духа мертво, так и вера без дел мертва.»

• σῶμα (soma) — “body.” Russian: тело. Risk: Low.
• πνεῦμα (pneuma) — “spirit, breath.” Important disambiguation: here πνεῦμα refers to the human spirit/breath that animates the physical body (a commonplace image, cf. Genesis 2:7, Ecclesiastes 12:7), not the Holy Spirit. The Romans TM’s entry for Holy Spirit (Святой Дух, Critical) explicitly warns that “дух alone (without Святой) must never stand in for the Holy Spirit” — the reverse caution applies equally strongly here: readers must not import Holy-Spirit theology into this illustration. Russian rendering: дух (lowercase, unmodified, exactly as Synodal renders it — “тело без духа”). Risk: Medium. Flag for native speaker review to ensure no capitalization or contextual cue accidentally suggests the Holy Spirit is meant.
• νεκρά (nekra) — repeats v.17’s key term, closing the chapter’s argument with the same word it opened with. Risk: Medium (see v.17).

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PART 2 — Chapter-by-Chapter Study of the Whole Book

Chapter 1 — Trials, Wisdom, the Word, and True Religion

• πειρασμός (peirasmos) — “trial, test; also temptation (to sin).” Semantic range spans external circumstantial hardship (1:2, “various trials”) and internal enticement to sin (1:12–14, via the cognate verb πειράζω). English variants: “trial(s),” “temptation(s),” “testing.” Russian: искушение (Synodal, used for both senses in 1:2 and 1:12–14). Risk: High. Doctrine: Trials and the Testing of Faith. Russian искушение in ordinary usage leans toward “temptation to sin” more than “hardship/trial,” so 1:2’s positive command to “count it all joy” when encountering искушения could sound jarring or be misheard as “rejoice when tempted to sin” unless context clearly marks the circumstantial-trial sense. Requires explicit disambiguation in teaching text at first use.
• δοκίμιον (dokimion) — “the proving/testing (of genuineness),” from the metallurgical image of refining metal. Russian: испытание (Synodal “испытание веры”). Risk: Medium. Distinguish from πειρασμός: δοκίμιον names the process/quality of proof, not the trial-event itself.
• ὑπομονή (hypomone) — “steadfast endurance, active perseverance under pressure” (not passive waiting). Russian: терпение. Risk: Medium. Doctrine: Trials and the Testing of Faith; also reappears as a load-bearing term in ch.5 (Patience and the Lord’s Return) — see note there on терпение vs. долготерпение. Russian терпение alone can suggest passive endurance/patience in the weaker, everyday sense; James’s ὑπομονή is active, fruit-producing perseverance (1:3-4, “let endurance have its full effect”). Needs contextual reinforcement, not a different term.
• τέλειος (teleios) — “complete, whole, mature, having reached its intended end” (not “sinlessly perfect”). Russian: совершенный. Risk: Medium–High. Reappears at 1:17 (perfect gift), 1:25 (perfect law), and via the cognate verb τελειόω at 2:22 (see core passage). Совершенный in ordinary Russian strongly connotes flawless/sinless perfection; James’s sense is closer to “mature, complete, fully formed” — this must be glossed at first occurrence (1:4) to prevent a perfectionist misreading that could discourage readers rather than encourage them through trials.
• σοφία (sophia) — “wisdom,” in the OT/Jewish wisdom-literature sense of practical, God-given skill for righteous living, not mere intellectual cleverness. Russian: premудрость at 1:5 (established Synodal rendering, “недостает премудрости”), but мудрость at 3:13–17 (also established Synodal rendering, “мудрость свыше”). Risk: High. Doctrine: Wisdom from Above — this is the curriculum’s own named doctrine, and Synodal’s own inconsistency between премудрость (1:5) and мудрость (3:13-17) for the identical Greek word creates a translation-memory decision point. Recommendation for extended TM: retain both forms in direct Scripture quotation (matching Synodal exactly per verse), but standardize expository/teaching text on мудрость throughout for readability, explicitly noting that премудрость and мудрость name the same reality. Flag for native speaker review.
• δίψυχος (dipsychos) — “double-souled, divided in loyalty/conviction.” Russian: двоедушный. Risk: Medium. Vivid, well-established Synodal term; reappears at 4:8. No rival concept; risk is register (a somewhat literary word, may need brief explanation for lower-literacy readers).
• ταπεινός (tapeinos) / πλούσιος (plousios) — “lowly/humble” and “rich,” contrasted at 1:9-11. Important distinction from πτωχός (see ch.2 below): 1:9 uses ταπεινός, not πτωχός — James’s opening poor/rich contrast is expressed via social lowliness/humility rather than the more specific term for material poverty used in chapter 2. Russian: униженный/смиренный (ταπεινός) and богатый (πλούσιος, reused root at 1:10-11, 2:2-6, 5:1-6). Risk: Medium–High. Doctrine: Favoritism and the Poor. ταπεινός also connects to the ch.4 self-humbling terms (ταπεινόω, ταπεινός at 4:6, 10) — worth keeping consistent between “the lowly brother” (1:9) and “humble yourselves” (4:10).
• ἐπιθυμία (epithymia) — “desire, craving, lust” (morally disordered desire generally, not exclusively sexual). Russian: похоть (Synodal, 1:14). Risk: Medium. Похоть in contemporary Russian usage skews toward specifically sexual lust more narrowly than James’s broader sense (any disordered craving that “conceives and gives birth to sin,” 1:15); teaching text should broaden the reader’s understanding beyond the narrower colloquial sense.
• λόγος ἀληθείας / ἔμφυτος λόγος (logos aletheias / emphytos logos) — “word of truth” / “implanted word.” Russian: слово истины / насаждённое слово (Synodal). Risk: Low–Medium. The gospel-word as a living, rooted reality within the believer; low collision risk, good positive resonance.
• ἀκροατής / ποιητής λόγου (akroates / poietes logou) — “hearer” / “doer of the word.” Russian: слушатель / исполнитель дела (Synodal, 1:22-25: “будьте не слушателями только, но и исполнителями”). Risk: High. Doctrine: Faith and Works (direct thematic anticipation of the 2:14-26 core passage) — note исполнитель shares the “дело” root flagged Critical above; this passage should be read by translators and teachers as the chapter-1 preview of the whole faith/works argument, and rendered with awareness of that connection.
• νόμος τέλειος / νόμος ἐλευθερίας (nomos teleios / nomos eleutherias) — “perfect law” / “law of liberty.” Reuses TM закон (risk Medium, Romans baseline). Russian: закон совершенный, закон свободы (Synodal, 1:25). Risk: High. This is a distinct and positively-valenced use of νόμος compared to most of Romans, where “law” functions chiefly as the foil exposing sin and the impossibility of self-justification (Romans 2-7). James’s “law of liberty” affirms glad, willing law-keeping as the natural expression of a transformed heart. The curriculum must make clear these are not contradictory uses of закон but complementary angles (law cannot justify, but the justified delight in and are freed to keep God’s law) — otherwise readers moving between the two curricula may perceive an unresolved contradiction.
• θρησκεία (threskeia) — “religion, religious observance/piety.” Russian: благочестие (Synodal renders this as “piety/godliness” rather than a direct religиозный cognate — 1:26-27 “если кто… думает, что он благочестив… Чистое и непорочное благочестие”). Risk: Medium, mostly an asset: avoids the modern secular-institutional connotation of религия (an organized system/worldview) in favor of a practical-piety sense matching James’s own emphasis on caring for orphans and widows and controlling one’s speech.
• ὀρφανός / χήρα (orphanos / chera) — “orphan / widow.” Russian: сироты и вдовы. Risk: Low–Medium. Culturally resonant in post-Soviet Russia given the prominence of institutional orphanages (детский дом) — similar cultural weight to the adoption/усыновление note in the Romans TM; care for orphans in James 1:27 can be framed as a natural extension of that same family-restoration theology.
• κόσμος (kosmos) — “world” (here, the corrupting value-system of fallen human society). Reuses the ambiguity already flagged for TM мир (world/peace double sense, Romans baseline Medium risk); the “world” sense recurs as a major load-bearing term in ch.4 (see below).

Chapter 2:1–13 — Favoritism and the Royal Law

(James 2:14–26, the core passage, is treated in full above.)

• προσωπολημψία (prosopolempsia) — literally “receiving/taking a face,” i.e., “partiality, favoritism, respect of persons.” Russian: лицеприятие (Synodal, 2:9 “если… поступаете с лицеприятием”; 2:1 uses the related idiom “не взирая на лица,” “without regard to faces/persons”). Risk: High. Doctrine: Favoritism and the Poor — this is the curriculum’s own named doctrine’s core term. Лицеприятие is a somewhat literary/biblical register word not in everyday colloquial use; needs a plain-language gloss (“judging or favoring people by their outward wealth/status”) on first use.
• δόξα (doxa) — “glory.” Reuses TM слава exactly (risk Medium, Romans baseline). Note the unusual genitive construction in 2:1, “our Lord Jesus Christ of glory” (Господа нашего Иисуса Христа славы) — worth a brief exegetical note since the word order is unusual even in Greek.
• συναγωγή (synagoge) — “assembly, gathering” (here, of the Christian congregation, not a Jewish institution). Russian: собрание (Synodal, 2:2). Risk: Medium. James’s application of a term elsewhere used for the Jewish synagogue to the Christian gathering is a striking, historically early usage; Russian readers might otherwise assume собрание/synagogue-type language refers exclusively to a Jewish context. Reuses the Romans TM’s acceptable синоним “собрание” for local congregation (see church entry, Romans baseline).
• ἐκλέγομαι (eklegomai) — “to choose, select, elect.” Reuses the root already established for TM избрание (election, risk High, Romans baseline). Russian: избрал (Synodal 2:5, “не бедных ли мира избрал Бог”). Risk: High (reused). Good doctrinal continuity: God’s sovereign choosing of “the poor of this world to be rich in faith” directly parallels the Romans election material and must avoid the same forbidden judо/fatalism substitutions (судьба, рок, карма — never use).
• κληρονόμος / βασιλεία (kleronomos / basileia) — “heir” / “kingdom.” Reuses TM Царство Божие (Kingdom of God, risk Medium, Romans baseline). Russian: наследники Царствия. Risk: Medium (reused).
• νόμος βασιλικός (nomos basilikos) — “royal law” (i.e., the law given by the King, summarized in the love command). Russian: закон царский (Synodal, 2:8). Risk: Medium. Reuses закон root; ties love-of-neighbor to the whole-law-keeping theme continued from 1:25.
• παραβάτης (parabates) — “transgressor, one who crosses over/violates.” Russian: преступник закона. Risk: Low–Medium.
• ἔλεος / κρίσις (eleos / krisis) — “mercy” / “judgment.” Russian: милость / суд (Synodal 2:13, “суд без милости… милость превозносится над судом”). Risk: Low–Medium. Note: милость here correctly translates ἔλεος (ordinary mercy/kindness) and is not in tension with the Romans TM’s caution against милость as too weak a rendering specifically for χάρις/grace — that caution does not apply here, since ἔλεος and χάρις are different Greek words with different senses; this distinction is worth stating explicitly so translators do not over-apply the grace caution to every occurrence of милость.

Chapter 3 — Taming the Tongue; Wisdom from Above

• γλῶσσα (glossa) — “tongue” (the organ of speech; by extension, speech itself). Russian: язык. Risk: Low–Medium. Doctrine: Taming the Tongue — the curriculum’s own named doctrine’s core term. Note that язык, like γλῶσσα itself, also means “language” in Russian; context in ch.3 (body-part/instrument-of-speech usage) resolves this without difficulty, but the double meaning is worth a passing note for translators new to the text.
• δαμάζω (damazo) — “to tame, subdue, domesticate” (used of wild animals). Russian: укротить (Synodal 3:7-8). Risk: Low. Vivid, well-rendered; no collision risk.
• ἀκατάστατος (akatastatos) — “unstable, restless, unruly.” Russian: неудержимый (Synodal, “неудержимое зло”). Risk: Low.
• πῦρ / γέεννα (pyr / geenna) — “fire” / “Gehenna, hell.” Russian: огонь / геенна (огненная). Risk: Low. Геенна is an established transliterated term; no rival concept.
• ψυχική (psychike) — “soulish, natural, merely human” (contrasted with πνευματικός, “spiritual,” though that word is not used here — contrasted instead with ἄνωθεν, “from above”). Russian: душевная (Synodal 3:15, “мудрость… земная, душевная, бесовская”). Risk: High. This is a significant false-friend risk: in everyday modern Russian, душевный carries a strongly positive connotation — “душевный человек” means a warm, sincere, soulful person, high praise in ordinary speech. Here, however, James (via Synodal’s established rendering) uses it in a negative, deficient sense: merely natural, unspiritual wisdom, one step above demonic and explicitly opposed to “wisdom from above.” Without explicit clarification, a Russian reader will likely hear “душевная мудрость” as a compliment rather than a diagnosis, inverting James’s meaning entirely. Escalation: flag for native speaker review; mandatory clarifying gloss required at first use.
• σοφία ἄνωθεν (sophia anothen) — “wisdom from above/descending from above.” Russian: мудрость свыше (Synodal, 3:15,17). Risk: High. Doctrine: Wisdom from Above (see also ch.1 σοφία note on premудрость/мудрость register variance). This phrase is the curriculum’s doctrinal anchor term for this doctrine and should be used consistently in expository headers and titles.
• ἀδιάκριτος / ἀνυπόκριτος (adiakritos / anypokritos) — “impartial, without division” / “without hypocrisy, sincere.” Russian: беспристрастна и нелицемерна (Synodal, 3:17). Risk: Medium. Good cross-reference: беспристрастный (“impartial”) directly echoes and resolves the лицеприятие (“favoritism”) problem named in ch.2 — heavenly wisdom is characterized by the very impartiality earthly favoritism lacks. Worth flagging this connection explicitly in teaching material.
• ζῆλος πικρός / ἐριθεία (zelos pikros / eritheia) — “bitter envy/jealousy” / “selfish ambition, rivalry.” Russian: горькая зависть / сварливость (Synodal 3:14,16). Risk: Low–Medium.
• καρπὸς δικαιοσύνης (karpos dikaiosynes) — “fruit of righteousness.” Reuses TM δικαιοσύνη root, but note: Synodal renders this specific phrase (3:18) as плод правды, using правда rather than the TM-standard праведность for δικαιοσύνη. Risk: Medium. This is a known feature of the Synodal tradition — правда and праведность are used somewhat interchangeably across different books/verses for the same underlying Greek word. Recommendation: preserve правда in direct Scripture quotation of 3:18 (matching Synodal exactly), but use праведность consistently in all expository/teaching text discussing this concept, to maintain cross-document consistency with the Romans package’s mandated term.

Chapter 4 — Worldliness versus Friendship with God; Prayer; Providence

• πόλεμος / μάχη (polemos / mache) — “wars” / “fightings, quarrels.” Russian: вражды и распри (Synodal, “вражды и распри” — actually rendering μάχαι/πολέμοι collectively). Risk: Low.
• ἡδονή (hedone) — “pleasure.” Russian: вожделение in Synodal’s rendering of 4:1 (note: this creates partial overlap with the separate term ἐπιθυμία, also often rendered вожделение/похоть elsewhere — see ch.1). Risk: Medium. Flag for native speaker review: translators should ensure ἡδονή (pleasure-seeking as the root of conflict) and ἐπιθυμία (disordered desire generally) remain distinguishable in teaching text even where the Synodal Russian vocabulary overlaps.
• αἰτέω (aiteo) — “to ask, request.” Russian: просить. Risk: Low. Doctrine: Prayer and Healing (with 5:13-18). Note 4:2-3’s warning against asking “wrongly, to spend it on your pleasures” — an important qualifier on prayer that should not be lost.
• μοιχαλίδες / φιλία τοῦ κόσμου / ἔχθρα τοῦ Θεοῦ (moichalides / philia tou kosmou / echthra tou Theou) — “adulteresses” / “friendship with the world” / “enmity with God.” Russian: дружба с миром / вражда против Бога (Synodal 4:4, “не знаете ли, что дружба с миром есть вражда против Бога?”). Risk: High. Doctrine: Worldliness versus Friendship with God — the curriculum’s own named doctrine’s anchor verse. Two compounding risks: (1) κόσμος/мир again carries the Romans-flagged double sense of “world” and “peace,” so мир here must be unmistakably marked as “the world” (fallen human society/values), not the ordinary sense of “peace” nor even “the physical creation”; (2) James addresses his readers as прелюбодеи (“adulterers/adulteresses,” spiritual-covenant-unfaithfulness language borrowed from OT prophetic marriage imagery, e.g. Hosea) — a startlingly strong charge that a literal-minded modern or secular reader may take as a claim about sexual sin specifically rather than covenant disloyalty to God generally. Requires explicit contextual framing.
• χάρις (charis) — “grace.” Reuses TM благодать exactly (risk Critical, Romans baseline), 4:6 “Бог гордым противится, а смиренным дает благодать” (citing Proverbs 3:34, also quoted at 1 Peter 5:5). Risk: Critical (reused). Good cross-curricular continuity point — this is one of only two or three occurrences of χάρις in James, and reusing the Romans-established rendering here reinforces consistency across the whole Language Package.
• ὑπερήφανος / ταπεινός (hyperephanos / tapeinos) — “proud” / “humble, lowly.” Russian: гордый / смиренный. Risk: Medium. ταπεινός reused from ch.1:9 (see note there on distinction from πτωχός); also recurs as the verb ταπεινόω, “humble yourselves,” at 4:10.
• διάβολος (diabolos) — “devil, slanderer.” Russian: диавол (established Synodal spelling). Risk: Low.
• ἐὰν ὁ Κύριος θελήσῃ (“if the Lord wills”) — Russian: если угодно будет Господу (Synodal, 4:15). Risk: Medium. Doctrine: adjacent to Providence (cf. Romans TM промысел Божий, risk High). Care needed: this phrase risks being absorbed into the common Russian folk/colloquial fatalistic expression “как Бог даст” (“as God gives/wills,” used loosely and often superstitiously in secular speech), flattening James’s call to conscious, humble dependence on God’s personal will into an impersonal cliché. Distinguish clearly from судьба/случай per the Romans providence entry.
• πνεῦμα (pneuma), 4:5 — a notoriously difficult, debated clause: “the Spirit he caused to dwell in us” (or: “the spirit he caused to dwell in us yearns/envies jealously” — subject and referent both disputed among interpreters, and it is unclear whether the Holy Spirit or the human spirit is meant). Risk: High. Flag explicitly for human theologian review: whichever interpretive choice is made must not be silently resolved by the Russian rendering (Дух vs. дух, capitalization carries doctrinal weight per the Holy Spirit TM entry) without an accompanying translator’s note explaining the ambiguity in the underlying Greek.
• ἀλαζονεία (alazoneia) — “arrogance, boastful self-confidence.” Russian: тщеславие (Synodal 4:16). Risk: Low.

Chapter 5 — Riches, Patience and the Lord’s Return, Prayer and Healing, Confession and Restoration

• πλοῦτος / σήπω / ἰός / κατίωσις (ploutos / sepo / ios / katiosis) — “riches” / “rot” / “rust, poison” / “corrosion.” Russian: богатство сгнило… золото и серебро изоржавело (Synodal, 5:2-3). Risk: Low–Medium. Vivid prophetic-style judgment oracle against exploitative wealth; continues the ch.1/ch.2 rich-poor theme (Favoritism and the Poor).
• μισθὸς ἐργατῶν (misthos ergaton) — “wages of the workers/laborers.” Russian: плата у работников (Synodal, 5:4). Risk: Low–Medium. Note the shared “дело/работа” semantic field with ἔργα — a helpful bridge showing that “works” language in James also carries concrete socio-economic weight (withheld wages), not only abstract theology.
• Κύριος Σαβαώθ (Kyrios Sabaoth) — “Lord of Hosts/Sabaoth.” Russian: Господь Саваоф (established Synodal transliterated title). Risk: Low. Reuses TM Господь.
• μακροθυμέω / παρουσία τοῦ Κυρίου (makrothymeo / parousia tou Kyriou) — “be patient, long-suffering” / “coming, arrival (of the Lord).” Russian: долготерпеть / пришествие Господне (Synodal, 5:7-8). Risk: High. Doctrine: Patience and the Lord’s Return — the curriculum’s own named doctrine’s anchor terms. Two notes: (1) долготерпение (long-suffering patience toward people/circumstances, from μακροθυμία) is related to but lexically distinct from терпение (endurance under trial, from ὑπομονή, used in 1:3-4 and again at 5:10-11 for “the patience of Job” — ὑπομονή). The curriculum should keep these two Russian words distinguishable while teaching that both belong to the single doctrine of Patience, rather than either merging them into one term or treating them as unrelated. (2) пришествие Господне (“the coming of the Lord”) without a qualifier such as “second” (второе) may be ambiguous to readers unfamiliar with the technical term parousia — the curriculum must make explicit that this refers to Christ’s promised future return (the Second Coming), not his first coming/incarnation, especially since “пришествие” alone is also used in some traditions for the incarnation itself. Escalation: flag for native speaker review; recommend adding “второе” or an explanatory clause on first use in teaching text.
• κριτής πρὸ τῶν θυρῶν (krites pro ton thyron) — “the judge (standing) at the door.” Russian: судия стоит у дверей (Synodal, 5:9). Risk: Medium. Vivid imminence-of-judgment imagery; reuses κρίσις/κριτής root from ch.2.
• ὑπόδειγμα ὑπομονῆς / μακάριος / ὑπομονὴ Ἰώβ (hypodeigma hypomones / makarios / hypomone Iob) — “example of patient endurance” / “blessed” / “the endurance/patience of Job.” Russian: в пример злострадания и долготерпения… терпение Иова (Synodal, 5:10-11; note Synodal itself alternates долготерпение/терпение here, underscoring the ambiguity flagged above). Risk: Medium–High.
• τέλος Κυρίου / πολύσπλαγχνος / οἰκτίρμων (telos Kyriou / polysplagchnos / oiktirmon) — “the outcome/purpose from the Lord” / “full of compassion” / “merciful.” Russian: конец Господень… Господь весьма милосерд и щедр (Synodal, 5:11). Risk: Low–Medium.
• ὀμνύω (omnyo) — “to swear (an oath).” Russian: клясться. Risk: Low.
• κακοπαθέω / εὐθυμέω / ψάλλω (kakopatheo / euthymeo / psallo) — “to suffer” / “to be cheerful” / “to sing psalms.” Russian: злостраждет… весел… поет псалмы (Synodal, 5:13). Risk: Low.
• ἀσθενέω / πρεσβύτεροι τῆς ἐκκλησίας / ἀλείφω ἐλαίῳ / ἐν τῷ ὀνόματι τοῦ Κυρίου (astheneo / presbyteroi tes ekklesias / aleipho elaio / en to onomati tou Kyriou) — “to be sick, weak” / “elders of the church” / “to anoint with oil” / “in the name of the Lord.” Russian: болен… пресвитеры Церкви… помазав елеем… во имя Господне (Synodal, 5:14). Risk: Critical. Doctrine: Prayer and Healing — the curriculum’s own named doctrine’s central and most theologically dangerous verse in the whole book. This describes a practice — elders praying over the sick and anointing with oil in the Lord’s name — that corresponds directly and unmistakably to the Russian Orthodox sacrament of Елеосвящение / Соборование (Holy Unction), one of the seven mysteries of the Orthodox Church, formally administered by ordained priests (пресвитеры/иереи) with a fixed liturgical rite. Two compounding risks: (a) церковь already carries a High baseline risk of defaulting to “the Orthodox Church as institution”; пресвитеры Церкви (“elders/presbyters of the church”) intensifies this, since “presbyter” (пресвитер) is itself a term used within the Orthodox clerical hierarchy for ordained priests. A Protestant/Evangelical reading of this verse (any recognized local-church elder, not necessarily an ordained sacramental priest, praying with oil) risks appearing either to imitate/appropriate a sacrament it does not hold sacramentally, or to be read by an Orthodox-background reader as referring to their own familiar rite. (b) Conversely, if the curriculum de-emphasizes the ritual elements to avoid this collision, it risks flattening James’s plain instruction into generic “just pray for the sick” language, losing the text’s specific, embodied practice. Escalation: mandatory human theologian review. Recommend the curriculum name the Orthodox parallel explicitly and respectfully, distinguishing the specific practice James describes (any recognized elder, repeatable, not restricted to a sacramental priesthood, oil as a simple symbol of the Lord’s healing presence rather than a sacramental means of grace) from the Orthodox sacrament, without denying the real common ground of anointing-with-prayer as an ancient Christian practice.
• εὐχὴ τῆς πίστεως / σῴζω / ἐγείρω (euche tes pisteos / sozo / egeiro) — “the prayer of faith” / “save, restore to health” / “raise up.” Russian: молитва веры… исцелит… восставит (Synodal, 5:15). Risk: High. Note that Synodal deliberately renders this occurrence of σῴζω as исцелит (“will heal/restore to health”) rather than спасёт (“will save,” the TM-standard soteriological rendering) — a wise precedent, since it keeps physical healing distinct from eternal salvation despite the shared Greek root, avoiding the misimpression that physical healing is guaranteed or equivalent to eternal salvation. This precedent should be followed consistently: use исцелить for physical restoration-to-health senses of σῴζω throughout James 5, reserving спасти/спасение for soteriological contexts (as at 5:20, see below).
• ἁμαρτίας ἀφεθήσεται (hamartias aphethesetai) — “his sins will be forgiven.” Reuses TM грех root; Russian: простятся ему грехи/проступки (Synodal 5:15). Risk: Medium. Bridges into the confession theme of v.16.
• ἐξομολογέομαι ἁμαρτίας / εὔχομαι ὑπὲρ ἀλλήλων / ἰάομαι (exomologeomai hamartias / euchomai hyper allelon / iaomai) — “confess your sins/faults” / “pray for one another” / “be healed.” Russian: признавайтесь друг перед другом в проступках, и молитесь друг за друга, чтобы исцелиться (Synodal, 5:16). Risk: Critical. Doctrine: Confession and Restoration — the curriculum’s own named doctrine’s anchor verse, and the second most theologically sensitive verse in the James curriculum after 5:14. This describes mutual, lay confession among believers (“to one another,” ἀλλήλοις) — a peer-level practice with no priestly mediator or formal absolution named — but “confession of sins” is also the literal name of the Russian Orthodox sacrament of Исповедь (Confession/Penance), one of the seven mysteries, normatively performed to an ordained priest who pronounces absolution. A Russian reader will very naturally hear “исповедуйте” (confess) and think first of the sacrament of Исповедь. Note also a textual variant worth flagging: the Textus Receptus underlying Synodal reads τὰ παραπτώματα (“faults/trespasses,” rendered проступки), while other manuscript traditions and the modern critical text read τὰς ἁμαρτίας (“sins,” ἁμαρτίας) — Synodal’s проступки is a slightly softer term than грехи. Escalation: mandatory human theologian review. Recommend the curriculum explicitly distinguish this mutual, informal, peer-to-peer confession-and-prayer practice from the sacrament of Исповедь, honoring the real value of sacramental confession in the Orthodox tradition while clarifying that James here describes something every believer does with any trusted brother or sister, not exclusively an ordained priest’s rite.
• ὁμοιοπαθής / βρέχω / ὑετός (homoiopathes / brecho / hyetos) — “of like nature/passions (as we are)” / “to rain” / “rain.” Russian: подобный нам по природе… дождь (Elijah example, 5:17-18). Risk: Low.
• πλανάω / ἀλήθεια / ἐπιστρέφω (planao / aletheia / epistrepho) — “to wander, go astray” / “truth” / “to turn back, convert, restore.” Russian: уклониться от истины… обратить (Synodal, 5:19-20). Risk: Medium–High. Doctrine: Confession and Restoration, closing climax. ἐπιστρέφω (turn back/restore a wanderer) is a key restoration-ministry term; distinct from, but complementary to, the confession theme of v.16 — together they frame the whole doctrine as both self-disclosure (confessing one’s own sin) and other-directed restoration (bringing back a straying brother).
• σῴζει ψυχὴν ἐκ θανάτου / καλύπτω πλῆθος ἁμαρτιῶν (sozei psychen ek thanatou / kalypto plethos hamartion) — “will save a soul from death” / “will cover a multitude of sins.” Russian: спасет душу от смерти… покроет множество грехов (Synodal, 5:20). Risk: High (reused спасение root). Note the deliberate contrast with 5:15’s исцелить (physical healing): here at the book’s close, James returns to the full soteriological weight of спасти — restoring a straying brother from spiritual death, echoing Psalm 32:1/1 Peter 4:8’s “covers a multitude of sins” language. This final verse should be translated with full doctrinal weight restored, consistent with the Romans TM’s Critical-risk anchoring of спасение to Christ’s finished work, not left as a vague sentiment about second chances.

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Summary of Escalation Priorities for Phase 2

The following James-specific items require mandatory human theologian review in every occurrence, ranked by severity, in addition to all Critical-risk terms already inherited from the Romans baseline (благодать, оправдание, спасение, освящение, вменённая праведность, etc.):

1. δικαιόω / оправдание in James 2:21, 24, 25 — apparent tension with Romans’ forensic “apart from works” justification.
2. ἔργα / дела (works) throughout 2:14-26 — Orthodox synergism collision.
3. συνεργέω / содействовать (2:22) — direct etymological overlap with синергия, Orthodox theology’s own technical term.
4. ἀλείφω ἐλαίῳ / anointing with oil, and πρεσβύτεροι τῆς ἐκκλησίας (5:14) — collision with the Orthodox sacrament of Holy Unction (Соборование).
5. ἐξομολογέομαι ἁμαρτίας / confess your sins (5:16) — collision with the Orthodox sacrament of Confession (Исповедь).
6. πνεῦμα in 4:5 — genuinely ambiguous referent (Holy Spirit vs. human spirit) requiring an interpretive decision to be made transparently.