Sin

гріх is well established and, unlike in more secularized post-Soviet contexts, retains fuller devotional and moral weight for much of the Ukrainian audience amid the wartime religious revival; the risk here runs the other direction from Russian’s flattening risk — care is needed that гріх in wartime moral discourse (e.g. around justified defense, enemy conduct) is not narrowed to only mean ‘atrocity’ rather than Romans’ universal category applying to every person, including the reader.