06 Linguistic Gap Analysis — 1 John — English → Burmese

1. Purpose and Method

This document executes PRD Phase 1 Step 8 (linguistic gap analysis) for the 1 John curriculum, anchored on the core passage 1 John 4:7-21 but spanning the full letter (chapters 1-5). It answers three questions for every load-bearing doctrine and term already registered in analysis/08_core_glossary.md and assets/bible_term_registry.json:

1. What Burmese vocabulary is already available, and what are its inherited weaknesses (semantic collisions with Theravada Buddhist and folk-religious concepts)?
2. Where is vocabulary genuinely missing (no existing Christian or general Burmese term captures the concept), versus where Burmese/Buddhist religious vocabulary is crowded (an existing term is doctrinally dangerous precisely because it is well-known and near-fits)?
3. Where should the translation strategy be transliteration, compounding/extension of a baseline term, or paraphrase, and — ranked — which ambiguities carry the greatest risk of doctrinal distortion across this specific letter?

All renderings below are already fixed in the baseline translation_memory.json, the extended assets/bible_term_registry.json, and analysis/08_core_glossary.md. This document does not introduce new renderings; it documents the reasoning behind the choices already made and flags residual risk for Phase 2 review routing and Phase 1 Step 9 (doctrine risk registry) construction.

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2. Doctrine Vocabulary Matrix

#	Doctrine	Available Burmese Term(s)	Weaknesses / Semantic Collision	Recommended Strategy
1	God is Light and God is Love	ဘုရားသခင်သည် အလင်းတော် ဖြစ်တော်မူ၏ (1:5); ဘုရားသခင်သည် ချစ်ခြင်းမေတ္တာ ဖြစ်တော်မူ၏ (4:8, 16); အလင်းတော် (light); ချစ်ခြင်းမေတ္တာ (love)	(a) အလင်းတော် risks collapsing into ပညာအလင်းရောင် (“light of wisdom/insight”), the self-attained cognitive breakthrough of a meditator, rather than God’s own eternal moral nature. (b) မေတ္တာ is the first of the four brahmavihāra — a meditatively self-generated, impersonally-extended mental state with no necessary personal source and no historical sacrificial referent. Both companion thesis statements risk being heard as “God possesses two admirable qualities that a sufficiently advanced being could also cultivate,” rather than as ontological, exclusive self-definitions of the one personal Creator.	Extend + fence. Reuse the fixed compounds exactly and identically at every occurrence (1:5; 4:8; 4:16) per theological-consistency rule. Mandatory companion teaching note at first occurrence of each: light ≠ self-attained insight; love ≠ self-generated impersonal benevolence, but God’s own eternal nature enacted historically in sending the Son (4:9-10). Treat as a matched pair of Critical/High risk theses, teaching them together as 1 John’s twin thesis structure.
2	Fellowship with God and One Another	မိတ်သဟာယ (koinōnia); အသင်းတော် (church, baseline reuse); တည်နေခြင်း (abide)	မိတ်သဟာယ alone reads in ordinary Burmese as convivial social association (dinner-table fellowship, guild fellowship) and does not by itself carry participatory union with the divine persons themselves. Baseline flags this as Low lexical risk, but this letter elevates it structurally: 1:3 makes it the letter’s stated purpose.	Reuse + elevate review tier for this curriculum. Retain မိတ်သဟာယ exactly as baseline, but escalate its practical review routing from automated to native-speaker for this curriculum (already reflected in 08_core_glossary), since the doctrinal weight it must carry here is far higher than its baseline occurrences in Romans. Pair consistently with တည်နေခြင်း (abide) so the participatory, indwelling sense is reinforced by a second term rather than resting on မိတ်သဟာယ alone.
3	Confession and Forgiveness of Sin	ဝန်ခံခြင်း (confess); ခွင့်လွှတ်ခြင်း (forgive); သန့်ရှင်းစေခြင်း (cleanse); အသွေးတော် (blood); အပြစ် (sin, baseline reuse)	Confession-and-purification vocabulary in Burmese religious life is dominated by two crowded neighborhoods: (a) monastic/Vinaya-style peer confession among the sangha, a purity-maintenance ritual among religious specialists, not a declaration before God by any believer; (b) the working-off of အကုသိုလ် (demerit) through compensating merit deeds, a gradualist ledger model. 1 John 1:9 requires an immediate, complete, judicially-grounded pardon triggered by a single act of confession to a personal God.	Reuse established terms + explicit fencing note at 1:9. No transliteration needed — the concepts exist in ordinary Burmese — but every occurrence of ဝန်ခံခြင်း/ခွင့်လွှတ်ခြင်း/သန့်ရှင်းစေခြင်း in this letter requires a note distinguishing (i) declaration to a personal God vs. peer ritual, and (ii) immediate complete pardon vs. gradual demerit-depletion.
4	Love for the Brethren as Evidence of New Birth	ညီအစ်ကိုကို ချစ်ခြင်း; ညီအစ်ကို (brother); ဘုရားသခင်ထံမှ ဖွားမြင်ခြင်း ခံရသော (born of God)	ညီအစ်ကို by default reads as biological or ethnic-clan sibling in Burmese kinship-first social structure; risk of narrowing “the brethren” to one’s Bamar Buddhist family circle rather than the cross-ethnic, cross-caste new spiritual family created by new birth — a live pastoral issue given the real family/social cost of conversion in Myanmar.	Reuse + explicit widening note. No better single word exists; retain ညီအစ်ကို but require a recurring translator/teaching note at each major occurrence (2:9-11; 3:10-18; 4:20-21) clarifying that brotherhood here is constituted by new birth, not blood, ethnicity, or shared merit-community.
5	The Incarnation and Antichrist	ဇာတိခန္ဓာဖြင့် ကြွလာတော်မူသည် (incarnation); အန္တီခရစ် (antichrist, transliterated); ခရစ်တော် (Christ); ဘုရားသခင်၏သားတော် (Son of God); တစ်ပါးတည်းသော (သားတော်) (only-begotten)	This is the letter’s single most theologically load-bearing doctrinal pair, since 4:2-3’s entire test for true vs. false spirits rests on it. Two competing crowded-neighborhood risks: (a) ဘုရားလောင်းအဖြစ်မွေးဖွားခြင်း, the Jataka pattern of a Buddha-to-be’s birth as one stage in a long chain of prior lives, which would make the incarnation repeatable and provisional; (b) နတ်ဆင်းသက်ခြင်း, a nat spirit’s temporary descent/possession, which would make it impermanent and non-physical. No native Burmese religious category names a permanent, once-for-all, single assumption of a complete human nature by an eternal, uncreated person.	Baseline-extended compound + forbidden-substitution enforcement + transliterated antichrist. ဇာတိခန္ဓာဖြင့် ကြွလာတော်မူသည် must be used exactly and never varied; both forbidden alternatives above must be added to the Phase 2 Critical Forbidden Substitutions list (see §5 below). အန္တီခရစ် is transliterated rather than paraphrased specifically to avoid importing မိတ္တေယျ (Metteyya) or any folk-eschatological figure connotation; antichrist must be taught purely by its doctrinal content (denial of the incarnate Christ), never by narrative resemblance to a Burmese end-times figure.
6	Assurance of Salvation and Eternal Life	ရဲရင့်စွာချဉ်းကပ်နိုင်သော စိတ်ချမှု (assurance/parrēsia); ထာဝရအသက် (eternal life); ကယ်တင်ခြင်း (salvation, baseline reuse)	ထာဝရအသက် risks two distinct collisions: (a) နိဗ္ဗာန်ရောက်ခြင်း (attaining nirvana — already forbidden in the baseline for “salvation”), which is a cessation-state reached by self-effort, the opposite of “already possessed, relational, ongoing life;” (b) the long-lived but still-impermanent deva/Brahma-realm existences of Buddhist cosmology, which could be mistaken for “eternal” by an unqualified adjective alone. Assurance vocabulary risks collapsing into an uncertain running merit-ledger (“perhaps I have done enough”) rather than resting on God’s unchanging character.	Reuse + repeated contrastive teaching note. No transliteration needed; ထာဝရအသက် and ကယ်တင်ခြင်း are adequate Burmese compounds, but 1 John’s five occurrences of “eternal life” (1:2; 2:25; 3:15; 5:11, 5:13, 5:20) and its assurance texts (2:28; 3:21; 4:17; 5:14) require the heaviest concentration of theologian-review escalation in the letter, since assurance is the letter’s explicit stated purpose (5:13) and stands in the sharpest possible contrast to a karma-ledger worldview.
7	Overcoming the World	အောင်နိုင်ခြင်း (overcome); လောက (world); ဇာတိပကတိ၏ တပ်မက်ခြင်း၊ မျက်စိ၏ တပ်မက်ခြင်း၊ လောကီအသက်တာ၏ ဝါကြွားခြင်း (threefold worldly desire)	လောက is the standard Pali-derived word for “world” but simultaneously names Theravada cosmology’s tiered realms (kāma-loka, rūpa-loka, arūpa-loka) structured by karma; a hearer may default to a cosmological rather than moral-spiritual reading. Additionally, “overcoming” desire in Burmese religious discourse is strongly associated with self-effort extinguishing of taṇhā (craving) via the Eightfold Path — the opposite causal direction from 1 John’s victory-by-faith-and-new-birth (5:4-5).	Reuse standard word + mandatory reframing note; no transliteration. လောက has no viable substitute (any alternative would sound foreign or archaic), so the strategy is contrastive fencing at first occurrence (2:15) clarifying moral-spiritual meaning, and again at 5:4-5 clarifying that victory is received (via faith/new birth), not achieved (via ascetic/meditative discipline).
8	Testing the Spirits	ဝိညာဉ်များကို စစ်ဆေးခြင်း (test the spirits); မိစ္ဆာပရောဖက်များ (false prophets); သန့်ရှင်းသောဝိညာဉ်တော် (Holy Spirit, baseline reuse)	The single most culturally loaded doctrine in the letter for practical church life: discerning true from false spiritual claims is a live, everyday Burmese folk-religious activity performed through a nat-kadaw (spirit-medium) entering trance to determine a nat’s will or identity. A literal or under-qualified rendering of “testing the spirits” risks being read as instruction in trance-based or intuitive spiritual discernment rather than the letter’s actual, wholly propositional/doctrinal test (does this teacher confess Jesus Christ come in the flesh?).	Reuse + strongest possible contrastive fencing. No transliteration; ဝိညာဉ်များကို စစ်ဆေးခြင်း uses ordinary vocabulary, so the entire risk-mitigation burden falls on a mandatory teaching note at 4:1 stating explicitly that the test is a fixed doctrinal confession (4:2-3), never trance, divination, intuition, or consultation of a medium.

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3. Missing Vocabulary vs. Crowded Semantic Neighborhoods

3.1 Genuinely Missing Vocabulary (no adequate native term exists)

These concepts have no existing Burmese word or common compound that carries the needed sense at all; a compound had to be built or extended from the baseline for Phase 1 Step 6/7 purposes.

Concept	Gap	Resolution
μονογενής (only-begotten/unique Sonship)	Burmese has no single word distinguishing “only child of this kind, without peer” from ordinary “eldest/only child” (သားဦး/တစ်ဦးတည်းသားသား), which carries no theological weight.	Compound qualifier တစ်ပါးတည်းသော attached to the baseline’s သားတော်.
παράκλητος (Advocate, legal-defense sense)	Burmese legal vocabulary for a defense advocate (ရှေ့နေ) is purely secular/courtroom and carries no sense of standing before God; baseline’s အသနားခံခြင်း (intercession) is prayer-oriented, not legal-defense-oriented.	New compound ခုခံချေပပေးသူ (“one who defends/pleads on one’s behalf”), distinct from the baseline’s intercession term.
ἱλασμός (propitiation, God-initiated)	No Burmese word for a sacrifice where the offended party supplies the sacrifice satisfying his own justice; every native offering vocabulary (ပူဇော်ခြင်း, ပသခြင်း) assumes a human offerer appeasing a spirit.	Paraphrase အပြစ်ဖြေရာယဇ် (“sacrifice that resolves/settles sin”) with explicit note reversing the normal human→spirit offering direction.
γεννάω ἐκ τοῦ θεοῦ (born of God, non-rebirth sense)	Every existing Burmese term for “born again” or “reborn” (ပဋိသန္ဓေတည်ခြင်း, ပြန်လည်မွေးဖွားခြင်း) presupposes samsaric rebirth; there is no native vocabulary for a single, permanent divine begetting outside the karmic cycle.	New compound ဘုရားသခင်ထံမှ ဖွားမြင်ခြင်း ခံရသော, built from ordinary “give birth” vocabulary but re-anchored to a personal, once-for-all divine act; both forbidden native alternatives explicitly excluded.
χρίσμα (anointing, universal-believer sense)	ဘိသိက် exists (royal/priestly consecration) but always denotes a single ceremonial rite for a specialist/elite; no existing term for a permanent, universal, non-ritual Spirit-endowment given to every ordinary believer.	Reuse ဘိသိက်တော် with mandatory teaching note broadening it beyond a clergy/monastic-elite ritual.
ἀντίχριστος	No native Burmese eschatological category matches this figure’s specific definition (doctrinal denial of the incarnate Christ).	Transliteration အန္တီခရစ်, deliberately avoiding any native-coined descriptive phrase that might import unrelated folk-eschatological expectation.

3.2 Crowded Semantic Neighborhoods (existing terms are dangerous precisely because they are well-known)

These are the inverse problem: fluent, familiar Burmese religious vocabulary already occupies the semantic space, making a plausible-sounding but doctrinally wrong rendering the path of least resistance for an unwary translator or reader.

Burmese term/neighborhood	What it means in Buddhist/folk usage	Why it is dangerous for 1 John	Fencing strategy
မေတ္တာ (mettā)	Meditatively self-cultivated, impersonally radiated loving-kindness (first brahmavihāra); no personal source, no historical/sacrificial referent, no distinction of persons loved	Would flatten ἀγάπη (4:7-21’s core term) into a mental technique any practitioner could generate, erasing the letter’s argument that love originates in God’s own nature and a specific historical act (sending the Son)	Retain ချစ်ခြင်းမေတ္တာ (already Myanmar Bible convention) but require the Critical-tier teaching note at every occurrence distinguishing God’s self-giving, relationally-initiated love from self-generated impersonal benevolence
ပညာအလင်းရောင် (light of insight/wisdom)	The cognitive breakthrough of insight (vipassanā) attained through disciplined meditation	Would make “God is light” (1:5) describe an attainable mental state rather than God’s own eternal moral nature	Teaching note at 1:5 fencing အလင်းတော် against this reading
ပဋိသန္ဓေတည်ခြင်း / ပြန်လည်မွေးဖွားခြင်း (rebirth in samsara)	The karma-driven cycle of repeated existences	Directly threatens both “resurrection” (already forbidden in baseline) and now “born of God” (5x+ in this letter) — the single most repeated forbidden-substitution risk in the curriculum	Explicit addition to Phase 2 Critical Forbidden Substitutions list (see §5)
ဘုရားလောင်းအဖြစ်မွေးဖွားခြင်း (Jataka Buddha-to-be birth)	One stage in the Bodhisatta’s long chain of prior lives culminating in Buddhahood	Threatens the Incarnation (4:2-3) by making it repeatable/provisional rather than once-for-all	Already forbidden in baseline for “incarnation”; must be re-flagged for this letter given 4:2-3’s doctrinal centrality
နတ်ဆင်းသက်ခြင်း (nat-spirit descent/possession)	A spirit temporarily inhabiting or manifesting through a person or object	Threatens both the Incarnation (making it impermanent/non-physical) and, by extension, casual readings of “Spirit” language throughout the letter	Re-flagged alongside the above
ကုသိုလ် / အကုသိုလ် (merit/demerit)	The accumulated positive/negative karmic ledger from ritual and moral action	Threatens grace-adjacent readings of forgiveness (1:9) and righteousness (2:29) as gradual ledger-balancing rather than immediate judicial pardon	Reuse baseline’s existing grace/righteousness forbidden-substitution notes; extend explicitly to “forgive” and “cleanse” in this letter
ရဟန်း ဝန်ခံခြင်း / ဝိနည်းဆိုင်ရာ ဝန်ခံမှု (monastic Vinaya confession)	Ritual peer-confession among monks maintaining communal purity status	Threatens “confess” (1:9) by suggesting a specialist/institutional ritual rather than any believer’s direct declaration to God	Explicit fencing note at 1:9
နတ်ကတော်/နတ်ကွန်း သို့ တိုင်ပင်ခြင်း၊ နတ်ကတော် (nat-medium consultation)	Trance-based discernment of a spirit’s identity or will through a medium	Threatens “test the spirits” (4:1) by suggesting intuitive/trance discernment rather than a fixed doctrinal test	Explicit fencing note at 4:1
ဘုန်း/ဘုန်းကံ (merit-power)	Already flagged in the baseline for “glory”; recurs here wherever divine honor/majesty language appears	Not directly load-bearing in 1 John’s core vocabulary but must remain excluded wherever “glory”-adjacent language appears in derived lesson material	Maintain baseline exclusion
တဏှာ (taṇhā, craving) as the diagnosed root of suffering	The Buddhist analysis names craving itself as the problem to be extinguished via the Eightfold Path	Superficially parallels 1 John 2:16’s threefold worldly desire, but the letter’s remedy (new birth reordering desire) differs fundamentally from extinguishing desire through self-effort	Teaching note at 2:15-17 distinguishing remedies, not just diagnoses

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4. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Antichrist (ἀντίχριστος)	Transliterate → အန္တီခရစ်	No native descriptive phrase could avoid importing an unrelated eschatological figure (e.g., a Metteyya-adjacent coinage); transliteration keeps the term doctrinally “empty” until filled by the letter’s own definition.
Messiah / Christ (Χριστός)	Reuse established transliteration → ခရစ်တော် (baseline; distinct from မေရှိယ)	Already fixed by the AI instruction set and baseline; consistency mandate applies.
Amen, Hallelujah-type terms (not core to 1 John but recurring in liturgical framing)	Transliterate per baseline AI instructions (အာမင်, ဟာလေလုယ)	No occurrence-specific decision needed; baseline convention inherited unchanged.
Advocate (παράκλητος)	Paraphrase → ခုခံချေပပေးသူ	A one-word transliteration (e.g., a Greek loan) would be opaque to readers with no Greek literacy; the legal-defense sense is expressible in plain Burmese and does not collide with an existing crowded neighborhood, so paraphrase is safe and clearer than transliteration.
Propitiation (ἱλασμός)	Paraphrase → အပြစ်ဖြေရာယဇ်	The concept (God-initiated, God-satisfying sacrifice) is unfamiliar but expressible through existing sacrificial vocabulary (ယဇ်) combined with ဖြေ (“resolve/settle”); transliteration would be needlessly opaque for a concept that can be built compositionally, provided the reversed-direction note is always attached.
Born of God (γεννάω ἐκ τοῦ θεοῦ)	Compound/paraphrase, never transliterate	Transliteration is impossible for a verb-phrase describing a relationship, not a proper name; the solution is a carefully fenced native compound with explicit forbidden alternatives.
Only-begotten (μονογενής)	Compound qualifier, not transliteration	The concept modifies an already-established baseline noun (Son of God); a qualifier is more teachable than an isolated loanword.
Anointing (χρίσμα)	Reuse existing Burmese loan-derived term → ဘိသိက်တော် (not further transliterated from Greek)	ဘိသိက် already exists in Myanmar as a positive royal/priestly consecration term; re-purposing it (with a fencing note) is preferable to introducing an unfamiliar Greek transliteration for a concept the audience can otherwise access intuitively.
Testing the spirits, world, overcome, abide, love, light	Reuse ordinary/established Burmese vocabulary; no transliteration	These are common Burmese words (or already-fixed baseline compounds); the risk is not unfamiliarity but false familiarity, so the strategy is fencing/teaching notes, not transliteration.

General principle applied: Transliterate only where (a) no proper native compound is possible without importing an unrelated religious figure or ritual category (antichrist), or (b) the term is already a fixed proper-name/title convention from the baseline (Christ, Jesus, Messiah). Paraphrase/compound wherever the underlying concept can be built from existing Burmese morphemes without triggering a crowded-neighborhood collision. Reuse-with-fencing wherever the word itself is unavoidable common vocabulary and the risk is conceptual conflation rather than unfamiliarity.

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5. Ranked List of This Letter’s Highest-Risk Ambiguities

Ranked by combined severity (doctrinal centrality to 1 John × likelihood of collision with an entrenched Burmese religious concept):

1. ἀγάπη / “God is love” (4:8, 16; core passage 4:7-21). The single highest-stakes decision in the curriculum. ချစ်ခြင်းမေတ္တာ retains a Pali loanword (မေတ္တာ) whose native meaning is a self-generated, impersonal meditative state. Every one of the ~30+ occurrences across the letter, and especially the core passage, requires the reader to receive an ontological, historically-grounded claim about a personal God, not an achievable virtue. Mitigation: mandatory contrastive teaching note at first occurrence per lesson unit; never permit ချစ်ခြင်းမေတ္တာ to stand without surrounding relational/historical framing (4:9-10, 19) in derived lesson text.

2. γεννάω ἐκ τοῦ θεοῦ / “born of God” (2:29; 3:9; 4:7; 5:1, 4, 18). Shares the baseline’s most dangerous forbidden-substitution vocabulary (ပဋိသန္ဓေတည်ခြင်း / ပြန်လည်မွေးဖွားခြင်း) but occurs far more densely in 1 John than “resurrection” does in Romans, and is directly co-located with the ἀγάπη argument in 4:7 (“everyone who loves has been born of God”), compounding two Critical risks in a single clause. Mitigation: must be added explicitly to the Phase 2 AI instruction set’s Critical Forbidden Substitutions list (already flagged in 08_core_glossary; carried forward here as the top procedural action item).

3. The Incarnation test in 4:2-3 (ἐν σαρκὶ ἐληλυθότα vs. spirit of antichrist). This is the letter’s own stated doctrinal fulcrum — the test by which every other spirit is judged — and sits at the exact intersection of two forbidden Buddhist/folk categories (Jataka-style birth-cycle and nat-possession). A translator’s single wrong word here inverts the letter’s central discernment criterion. Mitigation: theologian review is non-negotiable for every occurrence of ဇာတိခန္ဓာဖြင့် ကြွလာတော်မူသည်; back-translation must be checked specifically against both forbidden alternatives.

4. “Test the spirits” (4:1) read through the nat-kadaw (spirit-medium) frame. Because trance-based spiritual discernment is a living, socially normal Burmese practice (not merely an ancient/textbook analogy as with some other collisions), this ambiguity carries unusually high real-world behavioral risk — a reader could plausibly conclude the text endorses or resembles a familiar practice it is in fact opposing. Mitigation: native-speaker/pastoral review with explicit behavioral (not just lexical) framing in lesson materials.

5. ζωὴ αἰώνιος / “eternal life” as the letter’s stated purpose (5:13) vs. νιρβάνα-adjacent and deva/Brahma-realm longevity concepts. High frequency (6 occurrences) plus climactic placement as the letter’s own self-declared purpose statement raises the cost of any softening toward “a very long/blissful future state” rather than “presently possessed relational life with a personal God.” Mitigation: theologian review at every occurrence; explicit exclusion of နိဗ္ဗာန်ရောက်ခြင်း reinforced from the baseline.

6. λόγος τῆς ζωῆς / “Word of Life” (1:1) and the anti-docetic eyewitness verbs (“heard, seen, touched”). Risk that ​နှုတ်ကပါဌ်တော် is heard as an abstract teaching/philosophical principle rather than the person of Christ physically encountered — undercutting the letter’s opening apologetic against denial of Christ’s real physicality, which is the same doctrinal battle as 4:2-3. Mitigation: teaching note tying 1:1 explicitly forward to 4:2-3 as the same argument stated twice.

7. λόγος-adjacent “abide” (μένω, ~24 occurrences) vs. jhāna/samādhi “abiding” states. Very high frequency term where a subtly wrong connotation (self-attained contemplative absorption rather than Spirit-sustained relational indwelling) could reshape the reader’s entire devotional expectation across the letter, not just at isolated verses. Mitigation: single upfront teaching note (rather than 24 repeated notes) establishing the relational, Spirit-sustained sense at first occurrence (2:6), then consistent enforcement via translation memory.

8. Advocate / propitiation (2:1-2) — direction-of-offering reversal. Lower frequency (2 key verses) but doctrinally load-bearing for the atonement; the natural Burmese instinct (human offers sacrifice to appease a spirit) runs in the exact opposite direction from the text (God himself provides the sacrifice satisfying his own justice). Already triggers the baseline’s mandatory atonement/propitiation theologian-escalation rule. Mitigation: theologian review; explicit reversed-direction note attached to both ihilasmos occurrences (2:2; 4:10).

9. κόσμος / “the world” and the threefold lust (2:15-17) vs. loka-cosmology and taṇhā-based renunciation ethics. Moderate frequency but conceptually pervasive (occurs across all five chapters); risk is gradual doctrinal drift over a full lesson series rather than a single acute mistranslation. Mitigation: single strong fencing note at 2:15, then vigilance in derived lesson material for cosmological drift.

10. ἀδελφός / “brother” and the scope of “the brethren” (2:9-11; 3:10-18; 4:20-21). Lower doctrinal severity than items 1-9 but higher likelihood of quiet, unflagged narrowing in everyday teaching and application (a Burmese Christian audience may default to reading “brother” along existing ethnic/family lines without any lexical red flag being tripped). Mitigation: native-speaker review specifically for application-level, not just translation-level, faithfulness.

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6. Procedural Recommendations Carried Forward to Phase 1 Step 9 (Doctrine Risk Registry)

1. Add ပဋိသန္ဓေတည်ခြင်း and ပြန်လည်မွေးဖွားခြင်း to the Critical Forbidden Substitutions list explicitly under both “resurrection” (inherited) and the new “born of God” doctrine.
2. Add ဘုရားလောင်းအဖြစ်မွေးဖွားခြင်း and နတ်ဆင်းသက်ခြင်း to the Critical Forbidden Substitutions list explicitly under “Incarnation” as used in 1 John 4:2-3 (already forbidden under the baseline’s Romans incarnation entry; must be re-affirmed for this letter given its doctrinal centrality here).
3. Elevate fellowship (မိတ်သဟာယ) review routing from the baseline’s automated/Low tier to native-speaker review for the duration of this curriculum, given its role as the letter’s stated purpose (1:3).
4. Escalate agapē / “God is love” and “born of God” to the same Critical, mandatory-theologian-review, no-exceptions status the baseline assigns to “grace” and “resurrection” respectively — these are structurally the same class of risk transposed into 1 John’s vocabulary.
5. Require a standing teaching note bank (not per-verse footnotes) for high-frequency terms (ἀγάπη, μένω, κόσμος) to avoid repetitive-footnote fatigue while preserving doctrinal fencing across dozens of occurrences.
6. Confirm at Phase 2 that all terms in this document already appear, with identical Burmese renderings, in assets/bible_term_registry.json and analysis/08_core_glossary.md — no deviation is permitted between this gap analysis and those artifacts.