Linguistic Gap Analysis
Linguistic Gap Analysis — 1 Corinthians | English → Bodo
Scope and Method
This analysis extends the Romans baseline Language Package to the full text of 1 Corinthians 1–16, anchored theologically on the core passage 1 Corinthians 15:1-11 (the resurrection kerygma). It draws on analysis/07_semantic_analysis.md and analysis/08_core_glossary.md, and is the direct linguistic-strategy predecessor to the doctrine/term registries produced downstream. Every chapter of the letter has been reviewed; chapters that introduce no new load-bearing vocabulary are noted explicitly in Section E rather than silently omitted, per the full-book-coverage mandate.
The comparative-religion axis is unchanged from the Romans baseline: Bathouism (aniconic nature-religion centered on Bathoubwrai/the sijou plant, expressed communally through Kherai puja and its doudini trance-medium) and Brahma Dharma (the 1912 Sanskritized reform movement founded by Gurudev Kalicharan Brahma). 1 Corinthians activates this axis more intensely than Romans in three specific places: (1) the idol-meat/idolatry material (chs. 8, 10), which has a direct, literal, currently-practiced real-world referent in Bodo household and communal offering practice; (2) the spiritual-gifts material (chs. 12, 14), which sits in close phenomenological proximity to the doudini’s Kherai-trance speech and discernment; and (3) the resurrection material (ch. 15), which must be insulated from the rebirth/reincarnation vocabulary Brahma Dharma imported from Hindu reform teaching.
Section A — Doctrine Vocabulary Matrix
For each of the ten curriculum doctrines: the available Bodo term(s), their weaknesses, and the recommended translation strategy.
1. The Resurrection of Christ and Believers
| Field | Content |
|---|---|
| Available Bodo terms | जिउनाय सोलायनाय (resurrection, REUSED from Romans); सिनाय मानुषनि जिउनाय सोलायनाय (resurrection of the dead, NEW compound); गिबि फल (firstfruits); गथानै आदम (last Adam); आत्मिक गुदि / प्राणिक गुदि (spiritual/natural body) |
| Weaknesses | The core resurrection compound is doctrinally sound but structurally fragile: it is a descriptive phrase, not a single fixed term, so translators under time pressure may be tempted to shorten it or vary word order across occurrences, eroding the forbidden-substitution firewall against फिन जोनोम (rebirth). The firstfruits metaphor draws on harvest/rice imagery that has a specific competing referent (Mainao, rice-and-wealth goddess of the Kherai pantheon). |
| Recommended strategy | (a) Lock the exact word order and spelling of जिउनाय सोलायनाय / सिनाय मानुषनि जिउनाय सोलायनाय across all 15 occurrences in ch.15 — no stylistic variation permitted. (b) Attach a standing translator note wherever गिबि फल (firstfruits) occurs, explicitly stating “this is NOT a fertility/harvest-cycle metaphor tied to Mainao; it signifies a one-time historical guarantee.” (c) Treat ch.15 as requiring the single highest density of theologian review in the curriculum. |
2. Christian Unity versus Factionalism
| Field | Content |
|---|---|
| Available Bodo terms | फुटानाय (divisions/factions, NEW); गर्ब खालामनाय (boasting, NEW); मांसनि खान्थि (carnal/fleshly, NEW); मण्डली (church, REUSED) |
| Weaknesses | फुटानाय is a general Bodo word for “splitting/breaking apart,” used equally of political parties, clans, and river channels; it carries no inherent theological content and could be read as ordinary social/tribal factionalism rather than a specifically spiritual failure against the body of Christ. |
| Recommended strategy | Do not rely on the bare noun; pair it consistently with मण्डलीआव (in the church) and मसीहआव (in Christ) framing so the factionalism in view is anchored to Christian identity, not read as commentary on existing afad (clan) or Bodoland political alignments. Avoid any translator gloss that could be mistaken for commentary on contemporary ethnic-political division. |
3. The Cross as Wisdom and Power
| Field | Content |
|---|---|
| Available Bodo terms | क्रुस (cross, NEW transliteration); बुद्धि (wisdom, NEW); मूर्खताय (foolishness, NEW); ईश्वरनि सक्ति (power of God, REUSED); रहस्य (mystery, NEW) |
| Weaknesses | बुद्धि is the same root Brahma Dharma’s reform literature uses for its own vision of Sanskritic learning/enlightenment as the path of spiritual progress; used unglossed, “God’s wisdom” in 1:18-25 risks being heard as “God’s superior version of the same kind of learning-based progress,” rather than a paradox that inverts human wisdom altogether. क्रुस as a bare transliteration carries no built-in meaning for a first-time hearer and must be defined on first use. |
| Recommended strategy | On first occurrence in each lesson unit, gloss बुद्धि नि तराय (God’s wisdom) with an explicit contrast clause (“which the world calls foolish”) rather than letting the noun stand alone. Define क्रुस concretely on first use as “the wooden execution-stake on which Jisu died” before any theological weight is placed on it, to prevent it defaulting to a devotional-object reading analogous to the sijou plant. |
4. Church Discipline and Holiness
| Field | Content |
|---|---|
| Available Bodo terms | बिसारनाय (judge/judgment, NEW); पबित्र (holy, REUSED); व्यभिचार (sexual immorality, NEW); साइतान (Satan, NEW transliteration); ईश्वरनि पबित्र थान (temple, NEW compound); अभिशाप (anathema, NEW) |
| ‘ | Weaknesses |
| Recommended strategy | Never render 5:1-5 without an explicit purpose clause distinguishing loving, restorative church discipline from folk curse-casting: the goal is the offender’s ultimate “spirit saved” (फोरायनाय), not harm. ईश्वरनि पबित्र थान must always appear in full (never abbreviated to थान alone, which is a generic word for “place/site” that could default toward नमासोलि-adjacent readings). |
5. Marriage and Singleness
| Field | Content |
|---|---|
| Available Bodo terms | बिबाहो (marriage, NEW); बिबाहो नङा मानुष (unmarried/singleness, NEW compound); कुवारी (virgin, NEW); जोबथा जानाय (divorce/separate, NEW); मोनसे मांसो (one flesh, NEW) |
| Weaknesses | बिबाहो नङा मानुष (“a person without marriage”) is accurate but socially loaded: unmarried adult status in traditional Bodo afad culture can carry connotations of incompleteness or failure to fulfil clan/lineage obligation, which risks importing negative social coloring into Paul’s positive, Spirit-enabled affirmation of singleness (7:7-8,32-35). |
| Recommended strategy | Every occurrence of बिबाहो नङा मानुष in a doctrinally weighted verse (7:7-8, 7:32-35) must be paired with an explicit “गुण” (gift/advantage) framing clause so the term is not read through the ambient cultural lens of deficiency. This doctrine requires the same ground-up, non-assumed teaching the baseline gives to “adoption.” |
6. Christian Liberty and Idol Meat
| Field | Content |
|---|---|
| Available Bodo terms | मूर्ति (idol, NEW); मूर्तिनो होनाय बानी (food offered to idols, NEW compound); मूर्ति पूजा (idolatry, NEW); देउ (demons, NEW — contextually limited exception to baseline प्रोहिबिशन); अधिकार (liberty/right, NEW); बिबेक (conscience, NEW) |
| Weaknesses | This is the single most collision-prone doctrine in the letter for a Bodo audience. मूर्ति by itself (as commonly understood) suggests a carved or cast image; Bathou worship is deliberately aniconic (the sijou plant, not an image), so a hearer could conclude their own family’s household worship falls outside Paul’s warning entirely — the opposite of Paul’s intent. देउ is being deployed here as a deliberate, contextually bounded exception to the Romans baseline’s blanket prohibition of देउ for God/Holy Spirit substitution; if this exception is not tightly scoped, it risks bleeding backward into confusing the Holy Spirit terminology elsewhere in the same curriculum. |
| Recommended strategy | Every occurrence of मूर्ति / मूर्ति पूजा in chs. 8, 10, and 12:2 must carry an explicit scope-extension clause: “including aniconic worship such as offerings made to Bathoubwrai through the sijou, and to the Kherai pantheon” — this must be stated in the lesson text itself, not left to a translator footnote, because the doctrinal stakes (whether Bodo Christians’ own family religious heritage is implicated) are pastorally live, not merely academic. देउ must NEVER appear without the qualifying context of 10:19-21’s argument (offered to idols = offered to demons); it must never stand as a general-purpose word for “spirit” elsewhere in this curriculum — reserve बाथौबुरै-adjacent spirit vocabulary strictly to this fenced pericope. |
7. The Lord’s Supper
| Field | Content |
|---|---|
| Available Bodo terms | प्रभुनि बोजोन (Lord’s Supper, NEW compound); गुदि आरो थि (body and blood, NEW — Critical); गोदान गोसाथारि (new covenant, NEW); मोनथि खालामनाय (remembrance, NEW); गुदिखौ बुझनाय (discern the body, NEW) |
| Weaknesses | गुदि आरो थि (“body and blood”) sits directly alongside a real, currently-practiced ritual referent: animal-blood offerings at household sijou rites and Kherai puja, which are repeated, propitiatory, and this-life-oriented. Without explicit fencing, a hearer could assimilate the Lord’s Supper into the same conceptual slot as those rites — a repeatable sacrifice performed to renew divine favor/protection — rather than a memorial of a finished, historical, once-for-all event. |
| Recommended strategy | Every occurrence of 11:23-27 must carry the phrase “मोनसे बार, गाहाय जायखिजों” (once, for all time / completed) attached to the sacrifice-language, and must never be paired with any verb implying repetition or renewal of the sacrifice itself (only of the remembrance, मोनथि खालामनाय). This is a Critical-tier passage requiring theologian sign-off on every translated segment. |
8. Spiritual Gifts and the Body of Christ
| Field | Content |
|---|---|
| Available Bodo terms | आत्मानि दान (spiritual gifts, REUSED); आत्मिक मानुष / प्राणिक मानुष (spiritual/natural person, NEW); आत्थाखौ सुबुं नाय (discerning of spirits, NEW — Critical); आत्मानि रां (tongues, NEW — Critical); रांनि उलथा (interpretation of tongues, NEW); अंग / गुदि (member/body, NEW) |
| Weaknesses | This is the second most collision-prone doctrine in the letter. The Kherai puja’s doudini enters ritual trance and is understood to be seized/spoken-through by Bathoubwrai or another deity, producing ecstatic speech and revealing hidden spiritual knowledge — a real, currently observed phenomenon with striking surface resemblance to both “tongues” and “discerning of spirits” as commonly imagined by an uninstructed hearer. सक्तिनि गुन (workings of power) similarly risks conflation with the सक्ति the doudini is popularly credited with channeling. |
| Recommended strategy | Every occurrence of आत्मानि रां, आत्थाखौ सुबुं नाय, and सक्तिनि गुन in chs. 12 and 14 must be accompanied by an explicit self-possession clause: the speaker/discerner remains in full control of mind and body (contrast 14:32, “the spirits of prophets are subject to the prophets”), which is the opposite of Kherai-trance possession, where the human medium’s own identity and control recede. This contrast should be stated as doctrine, not left implicit, and flagged for theologian review at every occurrence without exception. |
9. Love as the Greater Way
| Field | Content |
|---|---|
| Available Bodo terms | मोसानाय (love, NEW — Critical) |
| Weaknesses | मोसानाय is the ordinary, broad Bodo word for love/affection, used for romantic love, parental love, and general fondness alike; it carries no built-in signal distinguishing agapē’s selfless, non-reciprocal, covenantal character from either romantic love or clan-loyalty love (a strong existing value within afad structures, which itself functions on an implicit expectation of mutual obligation). |
| Recommended strategy | 1 Corinthians 13’s love-catalogue (vv.4-7) must be translated as the primary vehicle for defining मोसानाय’s theological content behaviorally (“patient, kind, not envious…”) rather than relying on the noun alone to carry the doctrine. Where 13:4-7 is quoted or alluded to elsewhere in the curriculum, use identical wording every time (see Section D, ambiguity #2). |
10. Order in Worship
| Field | Content |
|---|---|
| Available Bodo terms | निय़म (order, NEW); खोरा (head/headship, NEW, provisional); खोरा ढापनाय गबरा (head covering, NEW compound) |
| Weaknesses | निय़म is a generic Bodo word for “rule/procedure” used equally of civil regulations and of the fixed ceremonial sequence a doudini and ritual specialists follow during Kherai puja, where correctness of sequence itself is understood to carry ritual efficacy. खोरा (head) as a headship metaphor is provisional and untested against Bodo’s traditionally patrilineal afad kinship expectations; it risks either reinforcing an unreflective patriarchal reading or provoking reactive rejection, missing Paul’s specific creation-grounded argument. |
| Recommended strategy | Frame निय़म explicitly as “Spirit-led mutual consideration for building up the whole body” (14:26) rather than “correct ceremonial procedure,” each time it occurs. खोरा must not be finalized as the standing rendering without a dedicated theologian/native-speaker consultation session (flagged separately in Phase 2 pre-flight); treat 11:2-16 as a a passage requiring cultural-bridging commentary rather than literal transfer of either the headship metaphor or the head-covering practice. |
Section B — Missing Vocabulary vs. Crowded Semantic Neighborhoods
B.1 Genuine Conceptual Gaps (no ready native equivalent; must be taught from the ground up)
These parallel the baseline’s treatment of “adoption” and “salvation” — the issue is not a wrong existing word but the absence of a settled category.
| Concept | Passages | Nature of the Gap | Strategy |
|---|---|---|---|
| Bodily resurrection as historical, once-for-all event | 15:1-58 | No parallel in Bathou oral tradition (no eschatology of bodily rising); Brahma Dharma’s imported रीबर्थ/मोक्ष-adjacent framework is a false analogue that must be actively excluded, not a neutral gap. | Descriptive compound + sustained ground-up teaching across the whole chapter; treat every occurrence as Critical. |
| Singleness as a positive, Spirit-enabled calling | 7:7-8,25-38 | Afad kinship/inheritance structures assume marriage and lineage continuity as the norm; there is no existing category for chosen, honored non-marriage. | Explicit “gift” framing (see Section A.5); dedicate standing lesson-note contrasting cultural expectation with Pauline teaching. |
| Legal, once-for-all adoption/redemption logic (“bought with a price”) | 6:20; 7:23 | As in the Romans baseline’s “adoption” entry: Bodo kinship/property transfer runs through birth lineage, not a legal-purchase-and-transfer category; combined with the do-ut-des risk already flagged for grace. | Reuse the baseline’s descriptive-compound strategy (दाम होजों फिन सिकनाय) and require the same “apart from ritual exchange, apart from merit” explicit statement used for grace. |
| Corporate “body of Christ” as one organic, Spirit-unified entity across ethnic/social lines | 12:12-27 | Bodo social organization (afad, village, territorial identity) is the primary lived category for “belonging together”; there is no existing category for a trans-ethnic spiritual body constituted by union with Christ rather than kinship or territory. | Teach 12:12-27 with explicit contrast to afad/territorial belonging; do not let अंग/गुदि default to a merely biological or social-solidarity reading. |
| The Lord’s Table as a finished, non-repeatable sacrifice-memorial | 11:23-29 | All existing Bodo sacrificial-meal categories (household sijou offerings, Kherai puja feast) are repeated and this-life-oriented; “eat this in remembrance, once instituted, forever sufficient” has no ready native template. | See Section A.7 strategy; Critical tier. |
B.2 Crowded Semantic Neighborhoods (existing words already carry competing, non-neutral associations and need explicit fencing)
| Bodo Term | Competing Neighbor(s) | Fencing Required |
|---|---|---|
| मूर्ति (idol) | Ordinary understanding limits this to carved/cast images; Bathou aniconic devotion (sijou plant) sits just outside the word’s default boundary. | Explicit scope-extension clause at every doctrinal occurrence (Section A.6). |
| देउ (used narrowly for “demons” in 10:20-21 only) | The baseline reserves देउ as strictly forbidden for God/Holy Spirit; here it must be reintroduced only within Paul’s own argument, and nowhere else in the curriculum, to avoid bleeding into confusion about the Holy Spirit’s identity. | Hard boundary: देउ appears ONLY in 10:19-21 material; flagged Critical, theologian review at every instance, explicit non-use elsewhere enforced by validation rule (see Section D). |
| आत्मानि रां (tongues) / आत्थाखौ सुबुं नाय (discerning of spirits) / सक्तिनि गुन (workings of power) | All three sit in the immediate phenomenological orbit of the doudini’s Kherai-trance possession, ecstatic speech, and spirit-identification ability. | Mandatory self-possession/control contrast clause at every occurrence (Section A.8); never described using vocabulary of “seizure,” “entering,” or “overtaking” that would echo trance-possession description. |
| बुद्धि (wisdom) | Overlaps with Brahma Dharma’s own valorized category of Sanskritic learning/enlightenment as the engine of religious progress. | Explicit “world calls foolish” contrast clause at first use per lesson unit (Section A.3). |
| गिबि फल (firstfruits) | Harvest/rice-fertility imagery is closely tied to Mainao (goddess of wealth and rice) in the Kherai pantheon. | Explicit “one-time guarantee, not a harvest cycle” clause at every occurrence (Section A.1). |
| निय़म (order) | Overlaps with the fixed, efficacy-bearing ceremonial sequence of Kherai puja. | Explicit “Spirit-led mutual consideration,” not “ritual correctness,” framing (Section A.10). |
| बिसारनाय (judge/judgment, esp. “hand over to Satan,” 5:5) | Overlaps with folk curse-casting/curse-removal practices associated with an ओझा. | Explicit restorative-purpose clause required at every occurrence (Section A.4). |
| व्यभिचार (sexual immorality) | Risks being heard primarily as a violation of afad marriage/bride-price custom (a social-contract offense) rather than sin against God’s created design. | Pair with explicit “against God, against one’s own body” framing (6:18-20), not merely social/customary framing. |
| मोसानाय (love) | Overlaps with romantic love and with afad kin-loyalty love, both of which carry an implicit expectation of reciprocity. | Anchor the term’s theological content behaviorally via 13:4-7 rather than relying on the noun; see Section A.9. |
Section C — Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| क्रुस (cross) | Transliteration | No existing Bodo word names this specific execution-instrument; a paraphrase (“wooden killing-post”) would be clumsy for repeated use across 1:17-2:2 and risks unwanted connotations. Transliteration is defined explicitly on first use, following the same approach as मसीह/जिसु. |
| साइतान (Satan) | Transliteration | Deliberately avoids reaching for any single Bathou-pantheon antagonist figure (no clean personal-devil analogue exists) or for the generic diffuse-spirit vocabulary of folk belief; a proper-name transliteration, as already established regionally, keeps this a specific, personal, singular being rather than one more entry in a populated spirit-world. |
| मारना था (Maranatha) | Transliteration (Aramaic, preserved) | Follows the precedent already set for अब्बा (Abba) in the Romans baseline: an untranslated liturgical acclamation preserved in its original form rather than paraphrased into “Our Lord, come,” which would lose its function as a recognizable early-church watchword. |
| निस्तार पर्ब (Passover) | Paraphrase/descriptive compound, not transliteration | The term must carry its Exodus-deliverance content for an audience with low Old Testament narrative literacy; a bare transliteration (“पास्खा”) would convey nothing without extensive background teaching already required for the concept itself, so a native descriptive compound plus explicit Exodus-background teaching is more efficient than transliteration plus the same teaching. |
| दाऊद-line proper names (Adam) | Verify against established Bodo Bible Genesis translation before finalizing गथानै आदम | Adam is a proper name; the existing full Bodo Bible (Bible Society of India) should already have a settled Genesis rendering. Do not improvise; confirm and reuse exactly. |
| देउ (in 10:19-21 only) | Reused existing word, NOT a new transliteration, deployed as a bounded exception | Because Paul’s own argument requires naming a real category of malevolent spiritual beings already recognized in the target culture’s religious vocabulary, transliterating a Greek/English “demon” term would be less faithful to the text’s rhetorical force than using देउ precisely where Paul intends the audience to recognize the connection to their own prior sacrificial practice. This is the sole authorized exception to the baseline’s देउ prohibition. |
| अभिशाप (anathema) | Paraphrase using existing Bodo/Sanskritic-loan vocabulary, not transliteration | Unlike Maranatha, anathema’s content (solemn covenantal judgment) is expressible without preserving the Greek sound-form, and a transliteration risks being heard as an exotic technical term rather than the weighty, comprehensible judgment-pronouncement Paul intends. |
| बुद्धि, ज्ञान, मूर्ति, मोसानाय, आत्मानि रां, etc. | Paraphrase/reuse of existing vocabulary with mandatory fencing clauses | These are all cases where a native word already exists but requires the explicit contextual fencing documented in Section B.2, rather than coining a wholly new or transliterated term that would separate the curriculum’s vocabulary from the wider existing Bodo Bible tradition. |
General principle applied: transliteration is reserved for (a) proper names with an already-established regional Bible-translation form, (b) untranslatable liturgical acclamations preserved as fixed forms in the wider Christian tradition (Maranatha, Abba, Amen, Hallelujah), and (c) genuinely gapped technical referents with no competing native word (Cross). Paraphrase/descriptive compounding is preferred everywhere a native word or compound can be built and explicitly fenced against its nearest competing cultural association — this keeps the curriculum’s vocabulary “Bodo, not Hindi/Greek-with-Devanagari-spelling,” consistent with the Romans baseline’s stated preference (e.g., मंगल खबर over सुसमाचार).
Section D — Ranked List of Highest-Risk Ambiguities
Ranked by combined severity (doctrinal centrality × likelihood of syncretistic misreading × frequency of occurrence).
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तंगु/आत्मानि रां (tongues) and आत्थाखौ सुबुं नाय (discerning of spirits) vs. Kherai-trance possession speech and the doudini’s spirit-identification role (chs. 12, 14). The single highest risk in the letter: a real, currently practiced, phenomenologically similar ritual behavior exists in the target culture, and both terms name Spirit-given church gifts operating in exactly the domain (spirit-speech, spirit-identification) where the competing cultural referent is most vivid and most frequently witnessed by the audience. Requires theologian review at every occurrence, with mandatory self-possession contrast clauses.
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गुदि आरो थि (body and blood) / प्रभुनि बोजोन (Lord’s Supper) vs. Kherai puja’s sacrificial feast and household sijou blood-offerings (ch. 11). Second-highest risk: a real, currently practiced communal ritual meal following a blood sacrifice exists in the target culture, and without the explicit “once, for all time” fencing this doctrine could be assimilated into a repeatable propitiatory-meal category rather than understood as a memorial of a finished, historical atonement.
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मूर्ति / मूर्ति पूजा (idol/idolatry) vs. aniconic Bathou devotion (chs. 8, 10, 12:2). Third-highest risk, distinguished from #1-2 by being a background-teaching risk rather than a live-worship-practice risk: the default semantic range of “idol” (carved/cast image) does not naturally cover the sijou plant or Bathoubwrai worship, so an unfenced translation could let hearers wrongly exempt their own family religious heritage from Paul’s warning — precisely inverting his intent.
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देउ (demons, 10:19-21) vs. the baseline’s blanket prohibition of देउ for God/Holy Spirit. A self-inflicted risk unique to this letter: because Paul’s argument requires naming a real spiritual reality using existing Bodo religious vocabulary, this is the one place the Romans baseline’s forbidden-substitution rule must be selectively suspended rather than applied uniformly — any translator or reviewer unfamiliar with this letter-specific exception could either (a) wrongly refuse to use देउ at all, weakening Paul’s argument, or (b) let the exception generalize and start using देउ elsewhere, corrupting the Holy Spirit vocabulary throughout the rest of the curriculum. Requires an explicit scope-boundary validation rule in Phase 2.
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जिउनाय सोलायनाय / सिनाय मानुषनि जिउनाय सोलायनाय (resurrection) vs. फिन जोनोम (rebirth/reincarnation) (ch. 15, throughout). Inherited directly from the Romans baseline’s Critical rating, but concentrated at far higher density here (15+ occurrences in a single chapter) than anywhere in Romans; the risk is not that translators will knowingly substitute the forbidden term, but that under volume pressure across so many closely-spaced verses, phrasing drift could gradually blur the historical/bodily/once-for-all sense.
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बुद्धि (wisdom) vs. Brahma Dharma’s Sanskritic-learning-as-progress framework (chs. 1-3). Subtler than #1-5 because the competing referent is a reform-movement intellectual ideal rather than a live ritual practice, but high-frequency (used both positively of God’s wisdom and negatively of human wisdom within the same few verses), making consistent fencing harder to sustain across 1:17-2:16 and 3:18-20.
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मोसानाय (love) vs. romantic love and afad reciprocal kin-loyalty (ch. 13, and 8:1; 16:14,24). The doctrinal climax term of the entire letter, at risk not from an exotic ritual collision but from the ordinariness of its everyday usage; must be behaviorally defined via 13:4-7 rather than trusted to carry theological weight unaided.
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खोरा (head/headship) and the head-covering material vs. existing patrilineal afad kinship expectations (11:2-16). Ranked lower than the above because the risk is social/interpretive rather than syncretistic-religious, but flagged as requiring dedicated pre-Phase-2 consultation because the provisional rendering is, by the glossary’s own admission, unconfirmed.
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बिसारनाय (“hand over to Satan,” 5:1-5) vs. ओझा-mediated curse practice. Ranked lower because it is confined to a single short pericope, but flagged for its potential to be badly misheard as endorsing folk sorcery-adjacent church discipline if the restorative-purpose clause is omitted.
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गिबि फल (firstfruits) vs. Mainao/harvest-fertility imagery (15:20,23). Ranked lowest among the Critical/High cluster because it is a single recurring metaphor rather than a doctrinal load-bearing term in its own right, but included because agricultural metaphor is exactly the kind of “safe-sounding,” easily-overlooked figure of speech that a translator without this analysis in hand might render without any fencing at all.
Section E — Full-Chapter Coverage Ledger
Confirms every chapter of 1 Corinthians has been reviewed for linguistic-gap content, per the full-book-coverage mandate.
| Ch. | New/Fenced Vocabulary Contributed | Status |
|---|---|---|
| 1 | गोदान जायगारि, फिनायाव, पबित्र मानुष, फुटानाय, गर्ब खालामनाय, क्रुस, बुद्धि, मूर्खताय, ईश्वरनि सक्ति, ईश्वरनि सायख (background) | Reviewed — high-density opening chapter |
| 2 | बुद्धि, रहस्य, महिमा, आत्मिक मानुष / प्राणिक मानुष, मसीहनि मन | Reviewed |
| 3 | मांसनि खान्थि, बुनियाद, ईश्वरनि पबित्र थान, समान सेवारि, बुद्धि (continued), मूर्खताय (continued) | Reviewed |
| 4 | सामलायग्रा, गोसो होनाय, ईश्वरनि राज्य (background) | Reviewed |
| 5 | व्यभिचार, खमीर / खमीर नङा, निस्तार पर्ब, साइतान, बिसारनाय, अभिशाप (root concept anticipates ch.16) | Reviewed |
| 6 | बिसारनाय (continued), धुनाय, पबित्रनाय (continued), मोनसे मांसो, दाम होजों फिन सिकनाय, ईश्वरनि पबित्र थान (continued, 6:19) | Reviewed |
| 7 | बिबाहो, बिबाहो नङा मानुष, कुवारी, जोबथा जानाय, फिनायाव (continued, vocational sense), पबित्र (household-consecration sense, flagged non-salvific) | Reviewed |
| 8 | मूर्ति, मूर्तिनो होनाय बानी, ज्ञान, बिबेक, बादा | Reviewed |
| 9 | अधिकार, जयनि मुकुट, मोनथिखौ थामनाय, गनायथि जायनाय, मंगल खबरनि दायो (background) | Reviewed |
| 10 | नमुना, परिक्षा, मूर्ति पूजा, देउ (bounded exception), प्रभुनि मेजा / देउनि मेजा, इस्राएल (background) | Reviewed — highest single-chapter concentration of syncretism risk alongside ch.11 and ch.12 |
| 11 | गोसाथारि (continued), खोरा, खोरा ढापनाय गबरा, प्रभुनि बोजोन, गुदि आरो थि, गोदान गोसाथारि, मोनथि खालामनाय, गुदिखौ बुझनाय, गोनां नङा हांख्रीजों, बिसारनाय (continued, 11:31-32) | Reviewed — Critical-tier chapter |
| 12 | आत्मानि दान (continued), आत्थानि दैखांनाय, रोगा फिटायनि दान, सक्तिनि गुन, आत्थाखौ सुबुं नाय, आत्मानि रां (introduced), रांनि उलथा, सिखाग्रा, अंग / गुदि, ईश्वरनि सामलानाय (background) | Reviewed — Critical-tier chapter |
| 13 | मोसानाय (climactic definition via behavioral catalogue vv.4-7) | Reviewed — doctrinal climax chapter |
| 14 | आत्मानि रां (continued, dominant chapter), रांनि उलथा (continued), भाबिष्यत रां (continued), निय़म, बिथान (background, 14:21,34) | Reviewed — Critical-tier chapter |
| 15 | जिउनाय सोलायनाय, सिनाय मानुषनि जिउनाय सोलायनाय, गिबि फल, गथानै आदम, आत्मिक गुदि / प्राणिक गुदि, गैया गोमानाय, जय, मरनाय गुथि / मरा नङा गुथि, बेकार, ईश्वरनि राज्य (continued) | Reviewed — core-passage chapter (15:1-11) and doctrinal capstone (15:12-58); highest-density Critical-tier chapter in the entire curriculum |
| 16 | पबित्र मानुषनि थाखाय जमा खालामनाय, मारना था, अभिशाप (fulfilled here), गोसो होनाय (continued) | Reviewed — chapter otherwise consists largely of personal greetings and travel logistics; no additional doctrinal vocabulary beyond the collection, the Maranatha acclamation, and the anathema pronouncement carried forward from ch.5’s root concept |
Explicit note on low-yield chapters: No chapter of 1 Corinthians was found to contribute zero reviewable content; even the most logistics-heavy material (portions of chs. 4, 9, 16) carries at least background reinforcement of previously flagged terms (stewardship, mission, fellowship) and is recorded above rather than omitted.
This document feeds directly into the doctrine risk registry and term registry updates for the 1 Corinthians curriculum. All strategies recorded here must be reconciled with, and must not contradict, the Romans baseline translation_memory.json and bible_term_registry.json.