Semantic Analysis
Semantic Analysis — 1 Corinthians
English → Ukrainian Language Package | Full Book, Koine Greek Source
Curriculum: 1 Corinthians
Core passage: 1 Corinthians 15:1-11
Method: Core passage receives verse-by-verse treatment of every load-bearing term. Every other chapter (1–14, 16) receives a chapter-level study of its load-bearing theological vocabulary using the same analytic fields. Terms already fixed in the baseline Romans/Galatians translation_memory.json are reused exactly and marked [BASELINE REUSE]; they are not re-litigated here except where 1 Corinthians introduces a genuinely new sense-risk.
Fields applied per term: Original word | Transliteration | Literal meaning | Semantic range | English variants | Contextual theological meaning | Ukrainian rendering & risk.
PART A — CORE PASSAGE: 1 Corinthians 15:1-11 (Verse-by-Verse)
15:1 — Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| γνωρίζω gnōrizō to make known | inform, remind, declare formally ”I want you to know,” “I make known,” “I remind you” | Paul reopens the letter’s climax with a formal reminder — not new information but a re-grounding in what was already delivered. | Nagadaty/“нагадую” (I remind) or “оголошую”/“даю знати” — Low risk; standard Ukrainian carries the sense of formal reminder without difficulty. |
| εὐαγγέλιον euangelion good news, good announcement | the gospel message; also loosely “the Christian message" "gospel,” “good news” | The specific apostolic message of Christ’s death, burial, and resurrection “according to the Scriptures” (v.3-4) — the content is about to be defined precisely. | [BASELINE REUSE] Євангеліє (High risk per baseline). Note added: 1 Cor 15 is the fullest single-passage content definition of the gospel in the NT; this should be flagged as the anchor text for Євангеліє’s meaning across the whole curriculum. |
| εὐηγγελισάμην (< εὐαγγελίζομαι) euēngelisamēn I gospelled/announced good news | to proclaim the gospel as a herald ”preached,” “proclaimed,” “announced the gospel” | Paul’s own founding proclamation to the Corinthians — the verb form of εὐαγγέλιον, stressing an action already completed. | New term needed: благовістив / звістив Євангеліє — Medium risk; must retain the verb’s link to Євангеліє rather than drifting into a generic “taught” (навчав), which would lose the herald-proclamation force. |
| παρελάβετε (< παραλαμβάνω) parelabete you received | to receive/accept something handed down, often technical for receiving tradition ”received,” “accepted” | Paired with παρέδωκα in v.3 (delivered), this forms Paul’s formal tradition-transmission language — the gospel is a fixed deposit received, not individually invented. | прийняли — Medium risk; Ukrainian readers across all three majority traditions are highly attuned to “Передання” (Holy Tradition) vocabulary, so this receive/deliver pair should be flagged as resonating with, but distinct from, ecclesiastical Tradition — here it names the fixed apostolic gospel content specifically, not the wider body of church tradition. |
| ἑστήκατε (< ἵστημι) hestēkate you stand, you have taken your stand | perfect tense: a past action with continuing present result — firm standing ”stand,” “you now stand,” “in which you stand firm” | The Corinthians’ present stability is grounded in this received gospel — an argument for perseverance despite the resurrection-denial controversy addressed later in the chapter. | стоїте (твердо) — Low risk; clear and stable in Ukrainian. |
15:2 — δι’ οὗ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| σῴζεσθε (< σῴζω) sōzesthe you are being saved | present passive; salvation as an ongoing, presently-experienced reality grounded in a past event ”you are saved,” “you are being saved,” “through which you have salvation” | Salvation’s present tense here must not be read as uncertain or in-progress-and-incomplete; it names the ongoing life flowing from the once-for-all gospel event about to be narrated. | [BASELINE REUSE] спасаєтеся / маєте спасіння (спасіння, Critical per baseline). Must be anchored explicitly to the death-burial-resurrection event narrated in v.3-4, consistent with the baseline’s mandatory Romans 10:9-10 anchoring rule. |
| κατέχετε (< κατέχω) katechete you hold fast, you retain | to hold firmly, retain, keep possession of ”hold fast,” “hold firmly to,” “keep in memory” | Continued grip on the gospel content, contrasted with those in Corinth denying the resurrection (15:12). | тримаєтеся / зберігаєте — Low-Medium risk; standard vocabulary, but should echo κατέχετε/ἑστήκατε’s shared “firm standing” register established in v.1. |
| εἰκῇ eikē in vain, to no purpose, without effect | groundlessly, purposelessly ”in vain,” “without effect,” “for nothing” | Paul raises the possibility (rhetorically, to be rejected) that their faith could be empty if it lacks this content — sets up the “if Christ has not been raised, your faith is in vain” argument at 15:14, 17. | надаремно / нізащо — Low risk. Distinguish from κενή in v.10 (below), a related but separate “in vain/empty” term Paul uses of his own labor — keep the two lexically distinguishable in Ukrainian if both appear in the same teaching unit. |
| ἐπιστεύσατε (< πιστεύω) episteusate you believed | to trust, to place faith in ”believed,” “had faith,” “trusted” | Aorist: a definite past act of believing the gospel just defined. | [BASELINE REUSE] повірили / прийняли віру (віра, High risk per baseline). Context here specifies the object of faith precisely — Christ’s death, burial, and resurrection — reinforcing the baseline’s caution that віра must not default to confessional identity. |
15:3 — παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| παρέδωκα (< παραδίδωμι) paredōka I delivered, I handed down | to pass on a fixed tradition/teaching formally ”delivered,” “passed on,” “handed down” | Technical rabbinic/early-church tradition-transmission language; what follows (v.3-5) is widely recognized as pre-Pauline creedal material Paul received and now transmits — the gospel predates Paul himself. | передав — Medium risk; must retain the formal “handed down a fixed deposit” sense rather than a generic “told you.” |
| ἐν πρώτοις en prōtois among the first things, as of first importance | primary, foundational ”as of first importance,” “first of all,” “most importantly” | Marks this creed as foundational — not one teaching among many but the essential center. | найперше / як найголовніше — Low risk. |
| Χριστός Christos Anointed One | title/name; the Messiah ”Christ,” “the Christ,” “the Messiah” | [BASELINE REUSE] functions with Месія (messiah entry, High risk) and is used here as Jesus’ effective name/title fused together; re-surface the messianic-fulfillment sense per baseline’s messiah doctrine note, since Христос has “worn smooth” into a mere surname in everyday Ukrainian usage. | Христос — established transliteration, no substitution. |
| ἀπέθανεν ὑπὲρ apethanen hyper died on behalf of, died for | ὑπέρ = “for the sake of / in place of / on behalf of” — substitutionary or representative sense ”died for,” “died on behalf of” | The vicarious, substitutionary character of Christ’s death for sin — the gospel’s central saving claim. | помер за — High risk; “за” in Ukrainian can carry either substitutionary (“in place of”) or merely purposive (“for the sake of, regarding”) senses; expository text must make the substitutionary, sin-bearing sense explicit rather than leaving it to reader inference, paralleling the baseline’s caution about stating doctrinal claims explicitly rather than assuming them. |
| ἁμαρτιῶν ἡμῶν hamartiōn hēmōn our sins | plural, personal transgressions ”our sins” | Universal, personal, first-person-plural — Paul includes himself; consistent with Romans’ universal accountability doctrine. | [BASELINE REUSE] гріхи наші (гріх, High risk). First-person-plural must be preserved — not “the sins of humanity” in the abstract but “our sins,” including the reader’s own. |
| κατὰ τὰς γραφάς kata tas graphas according to the Scriptures | in fulfillment of / in accordance with the written Scriptures (OT) “according to the Scriptures,” “as the Scriptures foretold” | Fulfillment-of-prophecy doctrine (cf. Isaiah 53); ties Christ’s death to the OT’s own predictive testimony, not a novel invention. | [BASELINE REUSE] ties to fulfillment_of_prophecy doctrine (Medium risk in baseline); repeated twice in this unit (v.3, v.4) — main risk is readers treating this as generic pious language rather than a specific claim requiring OT background (Isaiah 53, Psalm 16), the same OT-background gap already flagged in the baseline for Davidic Covenant material. |
15:4 — καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφάς
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἐτάφη (< θάπτω) etaphē he was buried | interment ”was buried,” “was laid in the tomb” | Establishes the real, physical death — burial as evidence of genuine death, foundational for the resurrection’s factual claim. | був похований — Low risk. |
| ἐγήγερται (< ἐγείρω) egēgertai he has been raised | perfect tense — a past event with a continuing present state/result ”he was raised,” “he has been raised,” “he is risen” | The perfect tense is theologically load-bearing: Christ’s resurrection is not merely a past occurrence but an abiding present reality; this exact tense-nuance underlies the doctrine that the risen Christ is alive now. | [BASELINE REUSE] воскрес / воскресіння (Critical/Medium per baseline entries). Ukrainian’s verbal aspect system can approximate the perfect’s “abiding result” sense with the perfective past (воскрес), but expository text should make explicit that this names Christ’s continuing risen state, not only a completed historical event — the same distinction the baseline flags for воскресіння’s cultural over-familiarity via Великдень. |
| τῇ τρίτῃ ἡμέρᾳ tē tritē hēmera on the third day | specific chronological marker ”on the third day,” “the third day” | Precise, historically anchored claim — fulfilling OT patterns (e.g., Jonah, Hosea 6:2) and matching the Gospel narratives’ timeline. | третього дня — Low risk. |
15:5 — καὶ ὅτι ὤφθη Κηφᾷ, εἶτα τοῖς δώδεκα
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ὤφθη (< ὁράω) ōphthē he was seen, he appeared | passive of “to see” — “he was seen by,” i.e., “he appeared to" "appeared to,” “was seen by” | Repeated five times in this unit (v.5,6,7,8) — a formal witness-list, establishing the resurrection’s evidentiary, historical, eyewitness character rather than a private vision or symbolic claim. | з’явився — Medium risk; must retain the sense of an objective, witnessed historical appearance (consistent with a bodily, historical resurrection per the baseline’s resurrection entry), not a subjective inner experience or dream, a distinction worth making explicit for a curriculum audience formed partly by icon-and-vision devotional traditions where “appearances” of saints carry a different evidentiary weight. |
| Κηφᾶς Kēphas Cephas (Aramaic “Rock”) | proper name, Peter’s Aramaic name ”Cephas,” “Peter” | Simon Peter, the leading apostle; naming him first among the witnesses underscores his primacy of testimony. | Кифа — established transliteration form (parallel to Петро/Simon Peter elsewhere); Low risk, proper name. |
| οἱ δώδεκα hoi dōdeka the Twelve | the twelve apostles as a fixed group/office ”the Twelve,” “the twelve apostles” | The official apostolic college, the foundational eyewitness body of the early church. | дванадцять (апостолів) — Low risk. |
15:6 — ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| πεντακοσίοις ἀδελφοῖς pentakosiois adelphois five hundred brothers | large-group eyewitness count ”five hundred brothers,” “over five hundred” | The scale of eyewitnesses named as still largely alive (“most of whom are still living”) functions as a falsifiable, checkable historical claim contemporaries could investigate. | п’ятсот братів — Low risk. |
| ἐφάπαξ ephapax at once, on one occasion | a single simultaneous event ”at one time,” “at once,” “on one occasion” | Emphasizes a single, corroborated mass sighting rather than scattered isolated claims. | одночасно / за один раз — Low risk. |
| ἐκοιμήθησαν (< κοιμάομαι) ekoimēthēsan they fell asleep | euphemism for the death of believers, implying a temporary state pending resurrection ”fallen asleep,” “died,” “have fallen asleep” | The sleep-euphemism itself carries resurrection-hope theology: death for the believer is not final extinction but a temporary state awaiting the resurrection Paul is defending in this chapter. | спочили / заснули — Medium risk; “спочили” (rested/reposed) is the standard, dignified Ukrainian euphemism already familiar from funeral liturgy across all three majority traditions and carries the same “temporary, hope-filled” resurrection connotation as the Greek — an asset here, consistent with the baseline’s observation that resurrection’s cultural centrality (Великдень) is generally an asset for teaching this doctrine. |
15:7 — ἔπειτα ὤφθη Ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| Ἰακώβῳ Iakōbō to James | proper name — James, the Lord’s brother, later leader of the Jerusalem church ”James” | A named, individually identifiable, historically checkable witness distinct from the Twelve. | Якову (Яків) — established Ukrainian Bible form; Low risk, proper name. |
| τοῖς ἀποστόλοις πᾶσιν tois apostolois pasin to all the apostles | the wider apostolic circle beyond the Twelve ”all the apostles” | A broader circle of commissioned witnesses, reinforcing the corporate, multiply-attested nature of the resurrection testimony. | [BASELINE REUSE] усім апостолам (апостол, Medium per baseline). |
15:8 — ἔσχατον δὲ πάντων ὥσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἔσχατον πάντων eschaton pantōn last of all | final in a sequence ”last of all,” “finally” | Paul places himself at the chronological end of the resurrection-appearance list — a real, historical encounter (Acts 9), not merely a spiritual experience. | останнім з усіх — Low risk. |
| ἔκτρωμα ektrōma one born prematurely / stillborn / miscarried | a violent, untimely, unfit birth — a term of self-deprecating shock ”as to one born untimely,” “as to a miscarriage,” “abnormally born” | Paul’s radically self-humbling self-description — he sees his own apostleship as an unlikely, “shouldn’t-have-happened” case of grace given to a persecutor. | як недоношеній дитині / як викидню — High risk; this is a jarring, almost violent image in the original, and translators may be tempted to soften it toward a gentler “born too late/unusually.” The pastoral weight of the term (self-humiliation, unworthiness, grace to the underserving) must be preserved rather than smoothed over, matching the verse’s rhetorical function leading into v.9’s “least of the apostles.” Native speaker sensitivity review recommended given the term’s association with pregnancy loss, a subject requiring pastoral care in translation choice and surrounding commentary. |
15:9 — ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ
| Term | Translit. | Literal meaning | Semantic range | English variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|---|---|---|
| ἐλάχιστος | elachistos | least, smallest | superlative of “small" | "the least,” “the very least” | Paul’s continued self-humbling, grounding his apostolic authority not in merit but in grace received despite unworthiness (v.10). | найменший — Low risk. |
| ἱκανός | hikanos | sufficient, worthy, adequate | fit, qualified, deserving | ”worthy,” “fit,” “sufficient” | Paul denies personal worthiness for the apostolic title — echoing the grace-not-merit argument central to Romans and reinforced here. | достойний / гідний — Medium risk; must not accidentally imply a merit-based qualification Paul is in fact disclaiming; expository framing should tie this to the grace theme of v.10 explicitly. |
| ἐδίωξα (< διώκω) | ediōxa | I persecuted | to pursue with hostile intent, to harass/persecute | ”persecuted,” “pursued to harm” | Paul’s pre-conversion identity as a violent persecutor of the church — the same church whose gospel he now transmits (v.3), maximizing the contrast with grace. | гнав / переслідував — Medium risk; should retain the violent, hostile force (Paul’s own testimony elsewhere describes imprisoning and consenting to killing believers), not soften into a vague “opposed.” |
| ἐκκλησίαν τοῦ θεοῦ | ekklēsian tou theou | the church of God | the assembly/community belonging to God | ”the church of God” | [BASELINE REUSE] церква (Critical per baseline). Here in its earliest and most universal sense — the persecuted community as a single object of Paul’s hostility, later object of his life’s labor — reinforcing that церква in this curriculum names the universal people of God, not a jurisdiction, per the baseline’s explicit caution. |
15:10 — 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
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| χάριτι θεοῦ chariti theou by the grace of God | dative of means/cause — “by/through God’s grace" "by the grace of God,” “by God’s grace” | The pivot verse of the whole unit: Paul’s identity, calling, and labor are entirely grace-caused, not self-achieved — directly continuous with Romans’ and Galatians’ grace-versus-works argument. | [BASELINE REUSE] благодаттю Божою (благодать, Critical per baseline). This is one of the clearest single-verse statements in the NT of grace as the entire ground of Christian identity and ministry; flag for mandatory human theologian review per the baseline’s Critical-tier grace protocol, and use as a key teaching anchor for stating the “apart from works” contrast explicitly rather than assuming alignment with any one of Ukraine’s three theological frameworks for grace. |
| κενή kenē empty, without result, void | vain, fruitless, without effect ”in vain,” “without effect,” “vain” | Grace, though freely given, is not passive in Paul — it produces real labor and fruit; this guards against a caricature of grace as inert. | марна / порожня — Medium risk; keep lexically distinct from εἰκῇ (v.2) though both gloss as “in vain” in English — Ukrainian may use a different word (e.g., порожньою) to avoid conflating two separate Greek terms serving two separate arguments (the emptiness of unfounded faith vs. the fruitfulness of received grace). |
| ἐκοπίασα (< κοπιάω) ekopiasa I labored, I toiled | to work to the point of weariness/exhaustion ”labored,” “worked hard,” “toiled” | Grace-empowered effort, not self-generated achievement — “yet not I, but the grace of God that is with me” resolves any works-righteousness misreading immediately in the same breath. | трудився / працював до втоми — Medium risk; should retain the sense of exhausting effort (not casual activity), while the clause’s own self-correction (“not I, but grace”) must be translated with full rhetorical force, since this half-verse is the passage’s own built-in guard against a merit-based misreading. |
15:11 — εἴτε οὖν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε
| Terms | Variants | Contextual theological meaning | Ukrainian rendering & risk |
|---|---|---|---|
| κηρύσσομεν (< κηρύσσω) kēryssomen we proclaim, we herald | to announce as a herald with authority ”we preach,” “we proclaim,” “we announce” | Unity of apostolic message: whether Paul or the other apostles, the content proclaimed and believed is identical — the gospel just defined in v.3-5, not a personality-based rival message. This closes the unit by returning to the letter’s unity-versus-factionalism theme (ch.1-4) applied specifically to gospel content. | проповідуємо / звіщаємо — Low-Medium risk; should carry the herald’s-authoritative-announcement force consistent with κηρύσσω elsewhere, not a generic “talk about.” |
| ἐπιστεύσατε episteusate you believed | see v.2 ”you believed” | Closes the ring: what was proclaimed (v.1, 11) is what was believed (v.2, 11) — the gospel content and the believing response bookend the unit. | [BASELINE REUSE] повірили (віра, High risk). |
PART B — CHAPTER-BY-CHAPTER STUDY: 1 CORINTHIANS 1–16
Chapter 1 — Divisions, Wisdom, and the Cross
Doctrines: Christian Unity versus Factionalism; The Cross as Wisdom and Power.
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| σχίσμα(τα) schisma(ta) a tear, split, rupture; faction | ”divisions,” “quarrels,” “schisms” | Paul’s opening appeal (1:10) that there be no σχίσματα — informal partisan cliques around Paul/Apollos/Cephas/Christ, not a formal ecclesiastical break. | CRITICAL RISK. The literal cognate розкіл is the exact word used in contemporary Ukrainian religious-political discourse for the OCU/UOC/UGCC jurisdictional split (esp. since the 2019 tomos). Using розкіл here would import that acutely live, named controversy into Paul’s local, personality-based partisan quarreling among members of one congregation. Recommend “поділи” or “чвари/партії” (divisions/factions/parties) as the primary rendering, reserving розкіл explicitly for formal jurisdictional breaks elsewhere. Human theologian review mandatory for every occurrence in ch.1, 3, 11 (see also ch.11 below). |
| ἔρις / ἔριδες eris / erides strife, quarreling, contentiousness | ”quarrels,” “strife,” “contentions” | Named alongside σχίσματα in 1:11 and again 3:3 as evidence of immaturity — interpersonal rivalry, not doctrinal heresy per se. | чвари / суперечки — Medium risk; keep distinct from розкіл per above. |
| σοφία sophia wisdom | human wisdom vs. God’s wisdom; philosophical sophistication | The letter’s central polemic: the world’s σοφία is contrasted with the “foolishness” of the cross, which is in fact true σοφία θεοῦ. | New term. мудрість — Medium-High risk; must be doubled (worldly wisdom vs. God’s wisdom) explicitly in exposition, since the single Ukrainian word must carry both a positive (God’s wisdom) and negative (boastful human cleverness) sense within the same chapter. |
| μωρία mōria foolishness, folly | foolishness, absurdity | The “foolishness” of the cross’s message, which is in fact saving power — a deliberate paradox central to the chapter’s argument. | глупота / юродство — Medium risk. Note: юродство carries strong positive resonance in Orthodox spirituality (юродивий, “holy fool,” a revered ascetic figure in Eastern Slavic tradition, e.g. St. Basil the Blessed). This is a genuine asset for teaching Paul’s paradox (worldly folly = divine wisdom) but should be flagged so translators use it deliberately, not accidentally. |
| σταυρός stauros cross | the physical Roman execution instrument; by extension, Christ’s atoning death and its message | The “message/word of the cross” (ὁ λόγος τοῦ σταυροῦ, 1:18) as the content and power of the gospel — foundational to the doctrine “Cross as Wisdom and Power.” | New term. хрест — Low doctrinal risk (hрест is a deeply positive, settled cultural-religious symbol across all Ukrainian traditions — worn, displayed, central to Cossack heritage and church architecture), but ensure exposition keeps the cross’s saving, paradoxical power central rather than letting it flatten into a purely decorative/cultural-identity symbol. |
| δύναμις (θεοῦ) dynamis (theou) power, might | God’s saving power | ”the power of God,” paired with σοφία as the cross’s true character (1:24) | [BASELINE REUSE] сила Божа (Medium per baseline). Avoid енергія per existing baseline caution (Palamite theological collision). |
| καυχάομαι kauchaomai to boast | to take pride in, to glory in | ”let no one boast,” redirected to boasting only “in the Lord” (1:29, 31) | хвалитися / величатися — Low-Medium risk; standard vocabulary. |
| κλητός / κλῆσις klētos / klēsis called / calling | see baseline | God’s effective call to the Corinthians despite their low social status (1:26-27) | [BASELINE REUSE] покликаний / покликання (Medium per baseline). |
| κοινωνία koinōnia fellowship, participation | ”fellowship" | "called into the fellowship (κοινωνία) of his Son” (1:9) | [BASELINE REUSE] спілкування (Low per baseline). |
Chapter 2 — Spirit-Revealed Wisdom and the Natural Man
Doctrines: The Cross as Wisdom and Power (continued).
| Term | Translit. | Literal / semantic range | English variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|---|---|
| πνευματικῶς ἀνακρίνεται | pneumatikōs anakrinetai | is discerned/judged spiritually | to examine, evaluate, judge | Spiritual truths are only rightly assessed by those with the Spirit (2:14-15) | New term. духовно розсуджується — Medium risk; keep the sense of careful evaluation, not mere “understood.” |
| ψυχικὸς ἄνθρωπος | psychikos anthrōpos | soul-ish/natural man | the unregenerate person, lacking the Spirit; contrasted with πνευματικός | ”the natural man,” “the unspiritual person,” “the person without the Spirit” | HIGH-CRITICAL LEXICAL RISK. A literal rendering “душевна людина” is a false friend in modern Ukrainian: душевний today means warm-hearted, sincere, emotionally sensitive — a positive trait — nearly the opposite of Paul’s negative, unregenerate sense. Recommend “недуховна людина” or a descriptive paraphrase (“людина без Духа Божого”) rather than the literal душевна людина. This risk recurs and compounds with the σῶμα ψυχικόν issue in ch.15 (see below); flag both occurrences for native speaker review and cross-reference each other. |
| νοῦς Χριστοῦ | nous Christou | mind of Christ | Christ’s own mind/perspective, given to believers via the Spirit | ”we have the mind of Christ” (2:16), climaxing the chapter’s argument | розум Христовий — Low-Medium risk; positive devotional resonance, straightforward. |
| μυστήριον | mystērion | mystery | a previously hidden truth now revealed by God | ”God’s wisdom in a mystery, hidden” (2:7) | New term (recurs ch.4, 13, 15 — see cross-reference note under ch.4). таємниця — Medium-High risk; see full discussion under Chapter 4. |
| πνεῦμα τοῦ θεοῦ / Ἅγιον Πνεῦμα | pneuma tou theou | Spirit of God | the Holy Spirit as revealer of divine wisdom (2:10-13) | [BASELINE REUSE] Дух Божий / Святий Дух (Critical per baseline). Note the baseline’s mandatory capitalization/glossing rule for bare “Дух” applies with equal force in 1 Corinthians, which (like Galatians 5) uses πνεῦμα in this chapter without the ἅγιον qualifier in several places (2:10, 2:11 twice, 2:12, 2:13, 2:14) — mandatory first-occurrence glossing as the Holy Spirit. |
Chapter 3 — Milk and Solid Food; the Church as God’s Field and Temple
Doctrines: Christian Unity versus Factionalism (continued).
| Term | Translit. | Literal / semantic range | English variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|---|---|
| σαρκικοί | sarkikoi | fleshly, carnal | immature, worldly-minded believers still ruled by σάρξ | ”you are still of the flesh,” explaining the Corinthians’ jealousy and strife (3:1-3) | Extends [BASELINE REUSE] тіло / плоть (flesh, Critical per Galatians baseline). Note: this is the ethical, negative sense of “flesh,” the same homograph risk with σῶμα (“body”) already flagged in the Galatians package — flag again here since 1 Corinthians uses σῶμα extensively and positively elsewhere (esp. ch.6, 12, 15), heightening the need for first-occurrence disambiguation in this letter specifically. |
| θεμέλιος | themelios | foundation | the base on which a building is constructed; Christ as the only legitimate foundation (3:11) | основа / фундамент — Low risk. | |
| πῦρ δοκιμάσει | pyr dokimasei | fire will test/prove | testing by fire, proving genuineness | Each believer’s ministry-work will be tested by fire at judgment (3:13) | вогонь іспитає — Low-Medium risk; must not be read as purgatorial cleansing of the person (a live doctrinal difference between traditions) but as testing of works/ministry quality, a distinction worth making explicit given Orthodox/Greek Catholic familiarity with purgation-adjacent concepts. |
| μισθός | misthos | wage, reward | reward for faithful ministry-labor | ”he will receive a reward” (3:14) — reward for service, distinct from salvation itself, which is not at stake in this passage (3:15, “he himself will be saved”) | New term. нагорода — Medium risk; must be clearly distinguished from salvation by merit — reward for faithful service is not the same doctrine as justification by faith, and this distinction should be stated explicitly per the baseline’s general discipline for the grace-works contrast. |
| ναὸς θεοῦ | naos theou | temple of God | the corporate church community as God’s dwelling place, indwelt by the Spirit (3:16-17) | New term (corporate sense; cf. ch.6 individual-body sense below). храм Божий — Medium risk; храм in everyday Ukrainian usage primarily denotes the physical church building itself, which can aid this metaphor (God’s people as a sacred “building”) but the exposition must clarify this is the corporate people, not architecture, avoiding a subtle drift toward institutional-building language over living community. |
Chapter 4 — Stewards of the Mysteries; Paul’s Apostolic Suffering
Doctrines: Christian Unity versus Factionalism (continued).
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| οἰκονόμος oikonomos steward, household manager | one entrusted with managing another’s household/resources | Paul and Apollos as “stewards of the mysteries of God” (4:1) | New term. управитель / домоправитель — Low-Medium risk; standard vocabulary. |
| μυστήρια θεοῦ mystēria theou mysteries of God | previously hidden divine truths, now entrusted to apostolic stewardship | Ties to ch.2’s μυστήριον; recurs at 13:2, 14:2, 15:51. | таємниці Божі — Medium-High risk across the letter. Ukrainian “таємниця” is also the ordinary word underlying Таїнства (the Sacraments/Holy Mysteries) in Orthodox and Greek Catholic theology — the Sacraments are literally called “Святі Тайни/Таїнства” (Holy Mysteries). Using таємниця for Paul’s various mysterion-references (hidden truth now revealed) risks unintentionally invoking sacramental theology, especially at 15:51’s resurrection-transformation “mystery.” Recommend explicit glossing on first occurrence per document that Paul’s μυστήριον here means a previously hidden truth now disclosed, not a liturgical Sacrament. |
| μιμηταί mimētai imitators | those who copy/follow a model | ”be imitators of me” (4:16) | наслідувачі — Low risk. |
| κρίνω krinō to judge | to evaluate, assess, condemn | Paul’s refusal to be judged by human courts/opinion, deferring only to the Lord’s judgment (4:3-5) | [BASELINE REUSE, extended] судити — Medium risk; distinguishes human factional judgment (rejected) from the Lord’s final judgment (affirmed) — the chapter’s own argument already supplies this distinction, but exposition should make it explicit. |
Chapter 5 — Church Discipline and the Removal of Immorality
Doctrines: Church Discipline and Holiness.
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| πορνεία porneia sexual immorality | fornication, sexual sin broadly, here specifically incest (5:1) | “sexual immorality,” “fornication” | New term (recurs ch.6-7, 10). розпуста / блуд — High risk; must retain clear moral seriousness without narrowing (per the baseline’s existing sin-doctrine caution about wartime moral discourse narrowing “sin” to only atrocity) — here the risk runs toward the opposite direction, softening a named, serious sexual-ethics category into vague “immorality” generally, or conversely being read as harshly judgmental in a culture with rising rates of cohabitation and non-marital relationships; framing should be corrective-but-restorative, matching the chapter’s own goal (5:5, “that his spirit may be saved”). |
| παραδοῦναι τῷ Σατανᾷ paradounai tō Satana to hand over to Satan | a formal act of church discipline, removing a person from the protective community | ”deliver him to Satan” (5:5) | New term/phrase. передати сатані — High risk; requires explicit framing as redemptive discipline (aimed at the person’s ultimate salvation, 5:5b) not punitive abandonment or a curse — distinct from, but easily confused with, anathema (already Critical in the Galatians baseline); the two must be kept doctrinally distinct in exposition. |
| ζύμη / ἄζυμος zymē / azymos leaven / unleavened | yeast/leaven as a symbol of corrupting influence; unleavened bread as purity | ”leaven,” “unleavened bread,” tied to Passover imagery (5:6-8) | New term. квасне (тісто) / безквасний (хліб) — Medium risk; requires OT Passover narrative background supplied explicitly for readers without continuous OT exposure, the same gap the baseline already flags for Davidic Covenant material. |
| τὸ πάσχα ἡμῶν to pascha hēmōn our Passover | Christ as the Passover lamb, sacrificed (5:7) | “Christ our Passover lamb” | New term. Пасха наша — Medium-High risk, Ukraine-specific naming note: “Пасха” is also the traditional Ukrainian name for the Easter feast, but contemporary de-Russification-conscious Ukrainian usage increasingly prefers Великдень for the feast name (paralleling the Ісус/Иисус and виправдання/оправдання pattern already in the baseline), while “Пасха” is retained specifically for the Jewish Passover / paschal lamb typology as here. Translators must use Пасха only in this OT-typological sense and not confuse it with, or substitute, the feast name Великдень. |
Chapter 6 — Lawsuits, the Body as Temple, and Sexual Ethics
Doctrines: Church Discipline and Holiness (continued).
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ναὸς τοῦ ἁγίου Πνεύματος naos tou hagiou Pneumatos temple of the Holy Spirit | the individual believer’s physical body as God’s dwelling place (6:19) | “your body is a temple of the Holy Spirit” | New term (individual-body sense; contrast ch.3’s corporate sense). тіло ваше — храм Святого Духа — Medium risk; positive resonance (dignifies the body, consistent with the baseline’s noted strength of Ukrainian icon/body theology) but храм’s architectural weight should not distract from the intimacy of “your own body” — exposition should keep the personal, individual referent clear. |
| ἠγοράσθητε τιμῆς ēgorasthēte timēs you were bought with a price | commercial redemption-purchase metaphor | ”you were bought with a price” (6:20), grounding ethical exhortation in the fact of belonging to God | New term. куплені за ціну — Medium-High risk; ties to the same redemption/purchase imagery underlying the baseline’s yoke_of_slavery entry (Galatians) — the metaphor of purchase from slavery carries real resonance given Ukraine’s historical experience of serfdom and forced deportation/enslavement narratives (including the war’s forced-deportation of civilians), which can be a pastoral asset if handled with care, but must remain anchored to belonging-to-God rather than drifting into an unrelated political analogy. |
| μέλος Χριστοῦ melos Christou member of Christ | the body-part/member of Christ imagery, foreshadowing ch.12 | ”members of Christ” (6:15) | New term (first appearance; full development in ch.12). член Христовий — Low-Medium risk. |
| μία σάρξ mia sarx one flesh | sexual union creating a real unitive bond (6:16, citing Genesis 2:24) | “one flesh” | [BASELINE REUSE, extended] одна плоть — Medium risk; keep the σάρξ-as-body/union sense distinct from the ethical “flesh” (тіло) sense flagged in ch.3 and Galatians — recommend плоть here (elevated/traditional register per the Galatians baseline’s own allowance) rather than тіло, to reduce homograph collision within the same chapter that also discusses тіло as temple. |
Chapter 7 — Marriage, Singleness, and the Present Age
Doctrines: Marriage and Singleness.
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| γάμος / γαμέω gamos / gameō marriage / to marry | the marital union | ”marriage,” “to marry” | New term. шлюb / одруження — Medium risk; standard vocabulary, low lexical ambiguity, but exposition should affirm marriage’s goodness (7:2-5) alongside singleness’s goodness (below) without ranking one as spiritually superior — a balance both majority traditions (with strong positive theology of both marriage-as-sacrament and monasticism/celibacy) and Protestant congregations will recognize differently. |
| ἄγαμος agamos unmarried | single, unmarried state | ”unmarried,” “single” | New term. неодружений / неодружена — Low-Medium risk. |
| παρθένος parthenos virgin | a person (usually a young woman, occasionally used more broadly) who has not had sexual relations; here also used for the unmarried generally (7:25-38) | “virgin,” “unmarried person,” “betrothed” | New term. HIGH RISK. діва / дівство carries strong Marian resonance (Діва Марія, “Virgin Mary”) and evokes the historically significant consecrated virginity/monastic vocation (черниці, nuns) honored in Orthodox and Greek Catholic tradition — both are dignified associations, but Paul’s discussion in 7:25-38 is broader pastoral counsel about the (single, betrothed, and possibly widowed) unmarried generally in view of “the present distress” (7:26), not primarily a teaching about a formal consecrated-virginity vocation. Exposition should clarify the passage’s actual pastoral scope explicitly rather than let readers assume it addresses only, or primarily, monastic celibacy. |
| χωρίζω / χωρισμός chōrizō to separate / separation | marital separation/divorce | ”let her not divorce,” “separation” (7:10-15) | New term. розлучення / розлука — High risk; given the significant rise in wartime family separation, displacement, and documented increases in divorce linked to the strain of war and prolonged military service, this term carries acute, current pastoral weight beyond ordinary marriage teaching, paralleling the baseline’s already-flagged sensitivity around adoption/orphans; handle with particular pastoral care rather than a purely doctrinal-abstract tone. |
| ἁγιάζεται hagiazetai is sanctified | made holy / set apart, here of an unbelieving spouse “sanctified” through a believing one (7:14) | “is sanctified,” “is made holy” | [BASELINE REUSE, extended] освячується (освячення, Critical per baseline). This is a distinctive, non-soteriological use of the sanctification root — it does NOT mean the unbelieving spouse is thereby saved; exposition must state explicitly (per the baseline’s existing discipline for освячення) that this denotes a relational/covenantal set-apart status within the marriage, not salvation itself and not the ritual-blessing sense (свячення) the baseline already warns against. |
| σχῆμα (τοῦ κόσμου) schēma (tou kosmou) form, present shape (of the world) | “the present form of this world is passing away” (7:31) | eschatological urgency shaping all of ch.7’s counsel | образ (світу цього) — Low-Medium risk; straightforward eschatological language. |
Chapter 8 — Idol Meat, Knowledge, and Conscience
Doctrines: Christian Liberty and Idol Meat.
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| εἰδωλόθυτα eidōlothyta things sacrificed to idols | meat previously offered in pagan ritual sacrifice, later sold in markets | ”food sacrificed to idols,” “idol meat” | New term. ідольські жертви / м’ясо, принесене в жертву ідолам — Medium risk; the specific first-century marketplace practice requires cultural-historical background for readers with no exposure to a pagan-temple-market economy. Minor Ukraine-specific note: small contemporary neopagan/Rodnovir (Рідновір’я) circles exist in Ukraine as an alternate nationalist-spiritual movement, giving “idol worship” language a faint but real contemporary referent distinct from the first-century Corinthian context — not a major risk, but worth a brief clarifying note that Paul addresses an ancient market practice, not a comment on any modern movement. |
| γνῶσις gnōsis knowledge | intellectual knowledge/insight, here specifically theological knowledge that “puffs up” without love (8:1) | “knowledge” | New term. знання — Medium risk; must be explicitly paired with love (8:1, ch.13) as the corrective, since knowledge alone is presented as morally insufficient and even dangerous — avoid any drift toward a positive gnostic-adjacent “special knowledge” framing. |
| συνείδησις syneidēsis conscience | the moral faculty of self-judgment; here specifically the “weak” conscience that can be wounded by others’ liberty (8:7-12) | “conscience” | New term. сумління — Medium risk; standard term, but the doctrine here (protecting a weaker brother’s conscience over exercising one’s own liberty) should be explicit, since a purely individualistic reading of “liberty” could undercut Paul’s actual pastoral point. |
| ἐξουσία exousia right, authority, freedom to act | a legitimate right/liberty to do something, distinct from ἐλευθερία (general freedom) | “right,” “liberty,” “authority” | New term — must be kept lexically distinct from [BASELINE] свобода/воля (ἐλευθερία, Critical per Galatians baseline). Recommend право / влада for ἐξουσία (a specific right/entitlement one may choose not to exercise) versus свобода/воля for ἐλευθερία (freedom as a state of being). Medium-High risk; conflating the two Greek terms under one Ukrainian word would blur Paul’s actual argument in ch.8-9, which is precisely that a real right may be voluntarily set aside for love’s sake. |
| πρόσκομμα / σκάνδαλον proskomma / skandalon stumbling block | an obstacle causing another to trip/fall spiritually | ”stumbling block,” “cause to stumble” (8:9, 13) | New term. камінь спотикання / спокуса до падіння — Medium risk; must retain the sense of causing someone else’s spiritual harm through one’s own liberty, not merely personal moral failure. |
Chapter 9 — Apostolic Rights Foregone; Running the Race
Doctrines: Christian Liberty and Idol Meat (continued).
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἐλεύθερος eleutheros free | Paul’s opening claim, “Am I not free?” (9:1), applying the freedom theme to his own apostolic rights | ”free,” “am I not free” | [BASELINE REUSE, extended] вільний (freedom root, Critical per Galatians baseline — same register-split caution applies: воля for direct citation, свобода for exposition). |
| ἐξουσία exousia right | Paul’s own foregone apostolic rights (to material support, 9:4-6, 12, 18) | “right” | Continues ch.8’s usage — право / влада, kept distinct from ἐλευθερία per above. |
| ἀγών / τρέχω agōn / trechō contest/race / to run | athletic-competition imagery for disciplined Christian effort | ”race,” “run,” athletic imagery (9:24-26) | New term. біг / перегони — бігти — Low-Medium risk; vivid, culturally accessible metaphor (contemporary Ukrainian sport culture makes this readily understood). |
| στέφανος stephanos crown, wreath | victor’s wreath in athletic games, contrasted with the “imperishable” crown believers seek | ”crown,” “wreath,” “prize” (9:25) | New term. вінок / вінець — Medium risk; note a genuine cultural resonance: вінок/вінець is also the term for the ceremonial crowns used in the Orthodox/Greek Catholic wedding rite (“Таїнство Шлюбу,” the Sacrament/Rite of Crowning) — this is generally a positive, dignified association (crowning = honor, victory, covenant completion) rather than a collision, but worth noting so the image is used deliberately rather than by accident. |
| ἀφθαρτος aphthartos imperishable, incorruptible | not subject to decay; contrasted with the perishable athletic wreath (9:25) | “imperishable” | New term — see full discussion of this word-family’s Critical risk (relic-veneration collision) under Chapter 15 below, where it recurs with greater doctrinal weight. |
| ἐγκράτεια egkrateia self-control | disciplined restraint, athletic and moral | ”self-control,” “discipline” (9:25) | New term. стриманість / самоконтроль — Low-Medium risk. |
Chapter 10 — Idolatry Warnings, the Lord’s Table, and Christian Freedom
Doctrines: Christian Liberty and Idol Meat (continued); The Lord’s Supper (anticipated).
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| εἰδωλολατρία / εἰδωλολάτρης eidōlolatria idolatry / idolater | worship of idols | ”idolatry,” “idol worship” (10:7, 14) | New term. ідолослужіння / ідолопоклонство — Low-Medium risk; standard theological vocabulary. |
| δαιμόνια daimonia demons | evil spiritual beings behind pagan sacrifice (10:20-21) | “demons” | New term. демони — Medium risk; the baseline already flags post-Soviet folk-occult culture (екстрасенси, fortune-tellers) as a live cultural backdrop for “spiritual gifts” — the same backdrop is relevant here: Paul’s demons are real spiritual beings behind idol worship, not a metaphor for psychological or folk-superstitious “bad energy,” a distinction worth making explicit. |
| τράπεζα κυρίου / τράπεζα δαιμονίων trapeza kyriou / daimoniōn table of the Lord / table of demons | participation at a shared cultic meal, implying communion with what/whom the meal honors (10:21) | “the Lord’s table,” “the table of demons” | New term (anticipates ch.11’s Lord’s Supper). трапеза Господня / трапеза демонів — Medium-High risk; трапеза is also the standard term for a monastery’s communal refectory meal (трапезна) — a positive resonance of shared sacred community meal, an asset here, but must be distinguished from the more liturgically loaded “Вечеря Господня” used specifically for the Lord’s Supper rite proper in ch.11 (see below) to avoid conflating two related but distinct passages/terms. |
| ποτήριον εὐλογίας potērion eulogias cup of blessing | the blessed cup, a term drawn from Jewish table-blessing customs, applied to the Lord’s Supper cup (10:16) | “the cup of blessing” | New term. чаша благословення — High-Critical risk: “Чаша” (the Chalice) is the standing liturgical term for the Eucharistic communion cup in Orthodox and Greek Catholic worship, carrying the full weight of Real Presence sacramental theology in those traditions. See full discussion under Chapter 11 and the Lord’s Supper doctrine notes; flag for mandatory human theologian review. |
| κοινωνία (τοῦ αἵματος / τοῦ σώματος) koinōnia (tou haimatos / tou sōmatos) participation/sharing (in the blood/body) | shared participation in what the bread and cup represent/convey (10:16) | “participation,” “communion,” “sharing” | CRITICAL RISK — key translation decision point. The baseline’s established rendering of κοινωνία is [BASELINE REUSE] спілкування (Low risk in Romans’ general fellowship sense). However, the alternative rendering причастя is the standing Ukrainian word for Holy Communion/the Eucharist itself in all three majority traditions. Using причастя here would resolve, by translation choice alone, one of Christendom’s most contested sacramental questions (the nature of communion-participation in Christ’s body and blood) in favor of a strong Real-Presence reading. Recommend спілкування (or a descriptive phrase, “участь у”) to preserve ambiguity appropriate to this teaching curriculum’s Protestant-evangelical frame while still conveying genuine, real participation — not mere symbolism — per Paul’s own argument (10:18-21, contrasting with participation in idol sacrifice, which he treats as spiritually real). Mandatory human theologian review for every occurrence. |
| πειράζω (τὸν Χριστόν) peirazō to test, to tempt | testing God/Christ through disobedience, drawing on the wilderness-generation narrative (10:9) | “test Christ,” “put Christ to the test” | New term. випробовувати (Христа) — Low-Medium risk; requires the Numbers wilderness-narrative background supplied explicitly. |
| φεύγετε (τὴν εἰδωλολατρίαν) pheugete flee! | urgent imperative to flee idolatry (10:14) | “flee from idolatry” | утікайте / біжіть — Low risk. |
Chapter 11 — Head Coverings and the Lord’s Supper
Doctrines: Order in Worship; The Lord’s Supper.
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| κεφαλή kephalē head | literal physical head; figuratively, source/authority-relation (“the head of the woman is the man… the head of Christ is God,” 11:3) | “head,” “headship” | New term. HIGH RISK. голова / глава — the headship-authority structure Paul describes here intersects directly with contemporary, actively debated questions about gender roles in family and church across all Ukrainian Christian traditions and Protestant congregations alike, further complicated by wartime social change (women’s expanded public, economic, and even military roles since 2022 shifting many households’ lived gender dynamics). Exposition must state Paul’s specific argument (order and mutual honor within the Trinity-patterned relation, 11:3, 11-12) without either flattening it into a culturally comfortable non-statement or overloading it with a contemporary political gender-roles debate the text itself does not directly address. Native speaker and theologian review recommended. |
| κατακαλύπτω / ἀκατακάλυπτος katakalyptō / akatakalyptos to cover / uncovered | head-covering practice for women praying/prophesying (11:5-6, 13-15) | “covered,” “uncovered,” “veil” | New term. покривати голову / непокрита — Medium-High risk; unlike in fully secularized contexts, headscarf-covering (платок) for women in church remains a live, visibly practiced custom for many Orthodox and Greek Catholic women in Ukraine today, giving this passage unusual immediate, lived-practice relevance rather than being purely historical-cultural background; frame the passage’s own stated rationale (order, honor, the created relation) rather than importing either an uncritical endorsement or dismissal of the contemporary platok custom. |
| κυριακὸν δεῖπνον / δεῖπνον κυρίου kyriakon deipnon the Lord’s Supper / the Lord’s meal | the church’s commemorative meal instituted by Christ (11:20, 11:23-26) | “the Lord’s Supper” | CRITICAL RISK — central sacramental-vocabulary decision for the whole letter. Ukrainian has two live options: Вечеря Господня (the standard Protestant/Evangelical term, memorial-leaning) and Євхаристія / Причастя (the Orthodox and Greek Catholic sacramental terms, carrying full Real Presence/transformative theology). This Language Package specifies Вечеря Господня as the fixed rendering for κυριακὸν δεῖπνον, consistent with this curriculum’s Protestant-evangelical frame, while requiring exposition to state explicitly — not assume — that this term is chosen deliberately and is theologically distinct from, though related to, Причастя/Євхаристія as those terms are understood in the majority traditions. Mandatory human theologian review for every occurrence in ch.10-11. |
| τὸ σῶμα (μου) / τὸ αἷμα (μου) to sōma / to haima my body / my blood | the words of institution, “this is my body… this is my blood” (11:24-25) | “this is my body,” “this is my blood” | CRITICAL RISK. тіло моє / кров моя — the exact wording of the institution words is theologically decisive across traditions (memorial sign vs. Real Presence); this Language Package must render the words of institution themselves verbatim and without interpretive addition, consistent with the baseline’s general discipline of not resolving genuinely contested doctrine through silent translation choice, letting accompanying exposition (not the translated Scripture text itself) carry the necessary theological framing distinctions. |
| ἀνάμνησις anamnēsis remembrance | ”do this in remembrance of me” (11:24-25) | “in remembrance,” “as a memorial” | CRITICAL RISK. на спомин / на пам’ять — Protestant tradition emphasizes ἀνάμνησις as mental recollection (a memorial view); Orthodox and Greek Catholic sacramental theology (following a wider biblical anamnesis concept, e.g. the Passover’s own zikkaron/remembrance) understands it as an act that makes present what is remembered, not mere recollection. The Ukrainian phrase alone cannot resolve this difference; exposition must name both readings explicitly per the baseline’s established discipline for grace, salvation, and sanctification (never let a single-tradition framework default silently). |
| ἀναξίως anaxiōs unworthily | ”eats the bread or drinks the cup of the Lord in an unworthy manner” (11:27) | “in an unworthy manner,” “unworthily” | New term. негідно — Medium risk; must be understood as referring to manner/conduct (specifically: eating without regard for the body, i.e. without love for fellow believers, 11:20-22), not a general claim that only the perfectly sinless may partake — a pastoral point of genuine consequence, since an overly strict reading could discourage habitual, healthy participation. |
| δοκιμαζέτω ἑαυτόν dokimazetō heauton let him examine himself | self-examination before partaking (11:28) | “let a person examine himself” | New term. нехай іспитує себе — Medium risk; note a positive point of contact with existing Orthodox/Greek Catholic pre-Communion practice of confession (сповідь) as self-examination before Причастя — an asset for teaching this verse, though the curriculum’s own framing (Вечеря Господня) should not be silently absorbed into that sacramental confession practice without comment. |
| διακρίνων τὸ σῶμα diakrinōn to sōma discerning the body | failing to “discern the body” brings judgment (11:29) | “discerning the body,” “recognizing the body” | New term. розрізняючи тіло — Medium-High risk; ambiguous in the Greek itself between (a) discerning Christ’s body present in the meal and (b) discerning the church body (fellow believers) one is eating among without regard for the poor (matching ch.11’s actual context of the wealthy shaming the poor at the shared meal, 11:20-22) — both readings should be presented, consistent with the letter’s own dual use of σῶμα (sacramental and ecclesial) discussed further at ch.12. |
Chapter 12 — Spiritual Gifts and the Body of Christ
Doctrines: Spiritual Gifts and the Body of Christ.
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| χαρίσματα charismata gifts of grace | Spirit-given enablements | ”spiritual gifts,” “gifts” | [BASELINE REUSE] духовні дари (Medium per baseline). This chapter is the fullest single NT development of the doctrine; reinforce the baseline’s caution against екстрасенсорні здібності (psychic ability). |
| φανέρωσις τοῦ Πνεύματος phanerōsis tou Pneumatos manifestation of the Spirit | the visible expression of a Spirit-given gift “for the common good” (12:7) | “manifestation of the Spirit” | New term. виявлення Духа — Low-Medium risk; the “common good” (12:7) qualifier should be retained explicitly, since it is the chapter’s own corrective against gift-based status-seeking. |
| σῶμα Χριστοῦ sōma Christou body of Christ | the church as Christ’s one interconnected body, with believers as differentiated members (12:12-27) | “body of Christ” | CRITICAL RISK. тіло Христове — this is the identical Ukrainian phrase used liturgically in Orthodox and Greek Catholic worship for the consecrated Eucharistic host itself (“Тіло Христове” spoken at the moment of Communion, directly connected to the “this is my body” words of institution flagged in ch.11). 1 Corinthians itself uses σῶμα Χριστοῦ in both the sacramental sense (ch.10-11, the bread) and the ecclesial-metaphor sense (ch.12, the church community) — a genuine, letter-internal double meaning that Ukrainian’s identical phrase for both senses can either usefully preserve (Paul may intend the connection) or dangerously flatten (readers may conflate the church-as-body teaching with sacramental theology proper). Exposition in ch.12 material must explicitly clarify which sense is active. Mandatory human theologian review. |
| μέλη melē members, body parts | individual believers as differentiated, interdependent parts of the one body (12:12-27) | “members,” “parts” | New term (extends ch.6’s μέλος Χριστοῦ). члени — Low-Medium risk; note the secular Ukrainian sense of член (member of an organization/committee/parliament) is common and neutral — should not cause confusion, but a brief gloss (“member” = body part, per Paul’s organic-body metaphor, not merely “member” of an institution) may aid clarity given the letter’s simultaneous discussion of церква as both organic body and, elsewhere, institutional community. |
| διάκρισις πνευμάτων diakrisis pneumatōn distinguishing/discerning of spirits | a specific spiritual gift for evaluating spiritual manifestations (12:10) | “distinguishing of spirits,” “discernment of spirits” | New term. розпізнавання духів — Medium risk; given the baseline’s noted post-Soviet folk-occult backdrop (spiritual gifts entry), this gift should be framed as a Spirit-given, church-serving discernment capacity, explicitly distinguished from folk-psychic “sensing” practices. |
| ἀπόστολοι, προφῆται, διδάσκαλοι apostoloi, prophētai, didaskaloi apostles, prophets, teachers | the ranked list of gift-offices in 12:28-29 | ”apostles… prophets… teachers” | [BASELINE REUSE] апостоли (Medium), пророки (Low per baseline). New term: διδάσκαλος (teacher) — учителі — Low risk. |
Chapter 13 — Love as the Greater Way
Doctrines: Love as the Greater Way.
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἀγάπη agapē committed, self-giving love | the greatest of the gifts/virtues, without which all spiritual gifts are empty (13:1-3) | “love” | [BASELINE REUSE] любов (High per Galatians baseline). This chapter is the fullest single-passage development of ἀγάπη in the NT; reinforce the baseline’s caution that любов must be defined explicitly as committed active good, not primarily feeling, given the crowded semantic neighborhood of romantic/familial/patriotic/neighbor-love sharing this one Ukrainian word — especially salient here since ch.13 immediately follows ch.12’s gift-ranking discussion and functions as its corrective climax. |
| γλῶσσαι ἀγγέλων glōssai angelōn tongues of angels | rhetorical hyperbole opening the chapter (13:1), paired with χαρίσματα from ch.12 | ”tongues of angels” | New term (see also ch.14 τongues discussion below). мови ангельські — Low-Medium risk; rhetorical device, not a doctrinal claim about actual angelic communication. |
| μακροθυμεῖ, χρηστεύεται makrothymei, chrēsteuetai is patient, is kind | the descriptive verbs opening 13:4-7, defining love by action, not sentiment | ”love is patient, love is kind” | New term set. терпить / милосердствує — Low-Medium risk; standard vocabulary; the whole verb-list (13:4-7) should be rendered as active verbs (what love does) rather than abstract adjectives, preserving Paul’s grammatical point that love is characterized by action. |
Chapter 14 — Tongues, Prophecy, and Order in Worship
Doctrines: Order in Worship (continued); Spiritual Gifts (continued).
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| γλῶσσα(ι) glōssa(i) tongue(s) | a Spirit-given gift of speaking in an unlearned language/utterance, requiring interpretation for corporate benefit | ”tongues,” “speaking in tongues” | New term. HIGH RISK. мови / язики (глосолалія) — this practice is actively and visibly present in Ukraine’s Pentecostal/Charismatic Protestant minority congregations but is not part of Orthodox or Greek Catholic liturgical life, risking this gift being perceived by majority-tradition readers as a marker of a specific, minority “sectarian” Protestant subculture rather than a NT-attested gift Paul regulates rather than forbids (14:39, “do not forbid speaking in tongues”). Frame with Paul’s own balanced approach (valuable but requiring interpretation and order, not the only or highest gift, per ch.12-13) rather than either an uncritical endorsement or a dismissive minimization. |
| ἑρμηνεία hermēneia interpretation | the corresponding gift of interpreting tongues for the church’s benefit (14:5, 13, 27-28) | “interpretation” | New term. тлумачення / переклад — Low-Medium risk. |
| οἰκοδομή / οἰκοδομέω oikodomē / oikodomeō building up, edification | the chapter’s controlling standard for all worship practices: “let all things be done for building up” (14:26) | “edification,” “build up” | [BASELINE REUSE, extended] взаємне повчання / збудовувати (mutual_edification, Low per baseline). |
| τάξις taxis order | orderly, non-chaotic conduct of worship (14:40, “let all things be done decently and in order”) | “order,” “in order” | New term. порядок — Low risk. |
| γυναῖκες… σιγάτωσαν gynaikes sigatōsan let the women be silent | the chapter’s disputed instruction regarding women’s speech in the gathered assembly (14:34-35) | “let the women keep silent,” “the women should remain silent” | HIGH RISK. жінки нехай мовчать — this passage sits within a live, ongoing debate across all Ukrainian Christian traditions (and internationally) about women’s roles in church leadership and public ministry, a debate with its own contemporary intensification given wartime shifts in women’s public and leadership roles across Ukrainian society generally. Translators must render the verse accurately without either erasing its instruction or importing into the translation itself a settled position on the wider contemporary debate; exposition (not the base translation) should carry the necessary interpretive discussion (e.g. relation to local Corinthian disruption, 14:33/40’s “order” framing, and comparison with 11:5’s assumption that women do pray and prophesy in the assembly). Human theologian review recommended. |
Chapter 15 — The Resurrection of Christ and Believers
Doctrines: The Resurrection of Christ and Believers. (Verses 1-11 treated fully in Part A above; this section covers the chapter’s remaining load-bearing terms, vv.12-58.)
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| ἀπαρχή aparchē firstfruits | the first portion of a harvest, guaranteeing/representing the whole crop to follow | ”firstfruits” (15:20, 23) | New term. первісток / первоплід — Medium risk; requires OT sacrificial-harvest background (Leviticus 23) supplied explicitly; the doctrinal point (Christ’s resurrection guarantees and previews believers’ own future resurrection) must be stated plainly since the agricultural metaphor alone may not carry it for urban readers. |
| ὁ ἔσχατος Ἀδάμ ho eschatos Adam the last Adam | Christ as the second/last Adam, reversing the first Adam’s death-bringing legacy with life (15:22, 45) | “the last Adam” | New term. останній Адам — Low-Medium risk; requires the Genesis background (first Adam’s fall) supplied explicitly for full force. |
| σῶμα ψυχικόν / σῶμα πνευματικόν sōma psychikon / sōma pneumatikon natural (soul-ish) body / spiritual body | the contrast between the present mortal body and the future resurrection body (15:44) | “natural body… spiritual body” | CRITICAL LEXICAL RISK — same collision flagged at ch.2. A literal “душевне тіло” for σῶμα ψυχικόν is misleading in modern Ukrainian, where душевний means warm-hearted/sincere — not Paul’s sense of “the body animated merely by natural/soul-life, subject to decay,” contrasted with the Spirit-empowered resurrection body. Recommend “тілесне” or “земне (природне) тіло” for σῶμα ψυχικόν rather than душевне тіло, reserving “духовне тіло” for σῶμα πνευματικόν as the positive contrast term. Cross-reference the ch.2 ψυχικὸς ἄνθρωπος entry — the same root risk recurs here with even higher doctrinal stakes, since this is the letter’s central resurrection-body teaching. Mandatory human theologian review. |
| φθαρτόν / ἄφθαρτον, ἀφθαρσία phtharton / aphtharton, aphtharsia perishable / imperishable, imperishability | subject to decay vs. incapable of decay — the resurrection body’s incorruptible quality (15:42, 50, 53-54) | “perishable… imperishable,” “incorruption” | CRITICAL RISK. тлінний / нетлінний, нетлінність — “нетлінність” (incorruptibility) is the standing devotional term for the incorrupt relics of saints venerated in Orthodox and Greek Catholic tradition, most famously the catacomb relics of the Kyiv Pechersk Lavra (already noted as culturally central in the baseline’s monasticism note). Using нетлінний for 1 Corinthians 15’s resurrection-body doctrine risks readers hearing an allusion to relic-incorruptibility piety rather than Paul’s actual, distinct claim: not that present bodies/remains avoid decay, but that raised bodies will be transformed into a wholly new, imperishable mode of existence. Exposition must explicitly distinguish Paul’s resurrection-transformation doctrine from relic veneration. Mandatory human theologian review. |
| θνητός thnētos mortal | subject to death (15:53-54, “this mortal body”) | “mortal,” “this mortal” | New term. смертний — Low risk. |
| τὸ νῖκος to nikos the victory | ”death is swallowed up in victory” (15:54, citing Hosea 13:14/Isaiah 25:8) | “victory” | HIGH RISK — wartime resonance. перемога — parallel in structure to the baseline’s already-flagged слава (patriotic “Слава Україні”) and мир entries: “Перемога” is the single most emotionally and politically loaded word in current Ukrainian public discourse, naming the hoped-for outcome of the ongoing war. Paul’s “death is swallowed up in victory” carries genuine, powerful pastoral resonance for a wartime readership — an asset the curriculum may draw on — but exposition must keep the primary referent unambiguously Christ’s resurrection victory over death itself, not silently substituted for, or collapsed into, hope for military/political victory, following the same discipline the baseline requires for мир (peace) and слава (glory). |
| κέντρον kentron sting | ”where, O death, is your sting?” (15:55) | “sting” | New term. жало — Low risk; vivid, clear metaphor. |
| μυστήριον mystērion mystery | ”Behold, I tell you a mystery” (15:51), introducing the resurrection-transformation teaching | ”mystery” | See ch.4 discussion above — same Medium-High risk regarding таємниця’s sacramental-Taїнства collision; flag again here given the doctrinal weight of the passage it introduces. |
| σάλπιγξ salpigx trumpet | the eschatological trumpet signal at the resurrection (15:52) | “trumpet” | New term. труба — Low risk; standard apocalyptic imagery. |
Chapter 16 — The Collection, Final Greetings, and Maranatha
No major new doctrine; concluding practical instructions and greetings. Reuses many established terms; two notable new/reused items below.
| Terms | Variants | Contextual meaning | Ukrainian rendering & risk |
|---|---|---|---|
| λογία logia collection | the practical collection for the Jerusalem saints (16:1-2) | “the collection,” “the offering” | New term. збір (для святих) — Low risk; note positive resonance with Ukraine’s highly active contemporary volunteer/charitable collection culture (збори на потреби ЗСУ/переселенців), a natural contemporary parallel to Paul’s instruction, usable as a teaching illustration without doctrinal risk. |
| Μαρανα θά Marana tha ”Our Lord, come!“ | an Aramaic liturgical acclamation preserved untranslated, expressing eager expectation of Christ’s return (16:22) | “Maranatha,” “Our Lord, come” | New term, transliterated per the baseline’s existing pattern for Abba (Авва) — preserve as Марана та, with the meaning glossed explicitly on first occurrence (“Господи наш, прийди!”), rather than fully translated into ordinary Ukrainian, consistent with the baseline’s transliteration-preservation convention for set liturgical Aramaic phrases. |
| ἀνάθεμα anathema accursed, set apart for judgment | ”if anyone has no love for the Lord, let him be accursed” (16:22) | “let him be accursed,” “anathema” | [BASELINE REUSE] анафема (Critical per the Galatians baseline; identical term as Galatians 1:8-9). Reinforces the existing mandatory-theologian-review protocol: this occurrence must likewise never be read as an echo of any specific contemporary Ukrainian ecclesiastical jurisdiction’s authority or excommunication practice. |
| φιλήματι ἁγίῳ philēmati hagiō with a holy kiss | the customary greeting instruction (16:20) | “holy kiss” | New term. святий поцілунок — Low-Medium risk; cultural-adaptation note (not doctrinal): liturgical kissing gestures (icon veneration, greeting clergy) remain familiar across majority traditions, but social kissing-greeting norms vary; a brief cultural-context note may aid application without requiring any change to the translation itself. |
All Critical and High risk terms identified above must be carried forward into bible_term_registry.json and doctrine_risk_registry.json updates and routed per the baseline’s escalation rules in 12_ai_translation_requirements.md.