Linguistic Gap Analysis
Linguistic Gap Analysis — 1 Corinthians (English → Cantonese)
0. Method and Scope
This analysis identifies, for the destination language Cantonese (Traditional script, Hong Kong Protestant church register), where the existing lexicon (a) has no adequate existing term (“missing vocabulary”), (b) has a term that is adequate but shares semantic space with a competing folk-religious, Confucian, or commercial concept (“crowded semantic neighborhood” requiring a fencing note), or (c) presents a genuine transliterate-vs-paraphrase choice. It concludes with a ranked list of this letter’s highest-risk ambiguities for Phase 2 routing.
All findings here are downstream of and consistent with 08_core_glossary.md and the extended bible_term_registry.json; this document explains the linguistic reasoning behind those entries and flags anything the glossary did not yet resolve. Nothing here contradicts the Romans baseline; where 1 Corinthians revisits a Romans-baseline term (福音, 恩典, 主, 神, 聖靈, 復活, 教會, etc.), that baseline ruling is treated as settled and is only revisited here if 1 Corinthians introduces a new collision angle for the same term.
A. Doctrine Vocabulary Matrix
For each of the ten curriculum doctrines: the available Cantonese term(s), the specific weakness/collision each carries, and the recommended handling strategy.
| Doctrine | Available Cantonese term(s) | Weakness / collision | Recommended strategy |
|---|---|---|---|
| 1. The Resurrection of Christ and Believers | 復活 (established); 顯現 (appeared); 屬靈嘅身體 / 血氣嘅身體 (spiritual/natural body); 初熟嘅果子 (firstfruits); 末後嘅亞當 (last Adam) | 復活 itself is safe (Romans baseline), but ch.15’s bodily emphasis is vulnerable to reinterpretation as a disembodied “spirit surviving death” — the dominant Hong Kong folk-afterlife model (ancestral spirit tablets, 盂蘭節 ghost festival, 問米 mediumship all assume a persisting non-bodily spirit, not a transformed body). 顯現 must never slide into 顯靈 (temple-deity manifestation). | Retain 復活 throughout; always pair “spiritual body” (屬靈嘅身體) with explicit teaching-note language that this is a real, physical, transformed body, not a disembodied spirit — actively resisting the culturally dominant model rather than assuming readers will supply the correct one. |
| 2. Christian Unity versus Factionalism | 分黨 (division); 紛爭 (quarrels); 基督嘅身體 (body of Christ); 誇口 (boast) | 分黨ish loyalty could be reframed positively through the lens of 義氣 (loyalty-and-honor code among associates, already flagged Critical under 義 in the Romans baseline) — Cantonese popular culture (triad/brotherhood film tropes) treats faction loyalty as a virtue. | Never let 分黨 or its surrounding commentary borrow 義氣-adjacent praise vocabulary; keep 分黨 consistently negative and 基督嘅身體 consistently the positive counter-image. |
| 3. The Cross as Wisdom and Power | 十字架 (cross); 智慧 (wisdom); 愚拙 (foolishness); 神嘅大能 (power of God) | 智慧 risks conflation with Buddhist 般若智慧 (prajñā, enlightenment attained through cultivation) and Confucian scholarly wisdom (both cultivation/attainment models); 神嘅大能 already carries a forbidden-substitution rule against 法力/風水 from the Romans baseline, directly reusable here. | Reuse the Romans 神嘅大能 forbidden-substitution rule verbatim. For 智慧, add an explicit contrast note wherever ch.1-3 discuss wisdom: God’s wisdom is revealed to faith in the cross, not attained by spiritual practice. |
| 4. Church Discipline and Holiness | 淫亂 (sexual immorality); 交給撒但 (hand over to Satan); 聖潔 (holy, reused) | 交給撒但 risks being read through the lens of Hong Kong folk exorcism/curse practice (放符, 詛咒) or spirit-medium banishment rituals — both ritual-technique models incompatible with redemptive church discipline. | Always gloss 交給撒但 with its redemptive purpose (“…for the destruction of the flesh, so that the spirit may be saved” 5:5) in the same sentence or adjacent note; never let it stand as a bare curse formula. |
| 5. Marriage and Singleness | 婚姻 (marriage); 分開/離婚 (separate/divorce); 屬靈恩賜 (gift, reused) | No missing-vocabulary problem; the risk is flattening Paul’s careful command/permission and believer/unbeliever distinctions into one blanket divorce term. | Require per-verse referent-checking (already flagged in glossary); this is a discourse-tracking risk, not a lexical-gap risk. |
| 6. Christian Liberty and Idol Meat | 偶像 (idol); 祭偶像之物 (food offered to idols); 良心 (conscience); 自由 (liberty); 拜偶像 (idolatry); 鬼魔 (demons) | The single largest cluster of crowded semantic neighborhoods in the whole letter — see Section C below. Hong Kong’s active temple-offering culture (Wong Tai Sin, Tin Hau, ancestral-rite food) makes this cluster live cultural practice, not historical curiosity. | See Section C for full fencing strategy; this doctrine requires the heaviest teaching-note apparatus of the ten. |
| 7. The Lord’s Supper | 聖餐 (established HK sacramental term); 記念 (remembrance); 新約 (new covenant); 分辨主嘅身體 (discerning the body) | 聖餐 itself is safe and well-established; risk is at the practice level — Hong Kong readers’ only comparison point for a shared sacred meal may be temple banquet food or ancestral-rite shared meals (清明/重陽 grave-side meals), both of which involve feeding or honoring the deceased/deities rather than proclaiming a completed, once-for-all atoning death. | Teaching notes must explicitly contrast 聖餐 with ancestral-rite shared meals: the Supper looks back to a finished, historical death, not an ongoing exchange with the dead or a deity. |
| 8. Spiritual Gifts and the Body of Christ | 屬靈恩賜 (spiritual gifts, reused); 異能 (miracles); 方言 (tongues); 辨別諸靈 (discerning of spirits); 醫病嘅恩賜 (healing) | 方言 and 辨別諸靈 sit dangerously close to 問米 spirit-mediumship (trance speech, spirit identification by ritual technique) — one of the most actively practiced folk-religious services in Hong Kong. 異能 must reuse the 法力/風水 forbidden-substitution rule. | Every occurrence of 方言 and 辨別諸靈 in teaching material requires a proximate clarifying note distinguishing Spirit-given, church-edifying, self-controlled speech/discernment from trance-possession or ritual spirit-detection. This is the letter’s single highest-density folk-religion collision zone alongside idol meat. |
| 9. Love as the Greater Way | 愛 (agapē); 盼望 (hope) | 愛 alone is dangerously broad in everyday Cantonese (covers romantic 愛情, casual 鍾意, and the Confucian relational-duty term 仁); 盼望 risks conflation with wish-fulfillment “luck hope” (好運, 心願) reinforced by Wong Tai Sin-style wish-granting culture. | ch.13 requires the heaviest single-chapter clarifying apparatus for 愛 of any chapter in the letter: define by function (patient, kind, not self-seeking, keeps no record of wrongs) rather than relying on the bare word to carry unconditional self-giving meaning. |
| 10. Order in Worship | 頭 (head); 蒙頭 (head covering); 女人應該保持安靜 (let women be silent); 次序/得體 (order/decently) | Not primarily a folk-religion collision but a contemporary sensitivity collision: gender-role language is publicly contested, and 頭’s source-vs-authority ambiguity is a genuine, unresolved interpretive question, not a translation error to be corrected. | Render literally and flag both 頭 and the ch.14 silence instruction for mandatory human theologian review with contextual notes; do not resolve the interpretive debate through translation choice. |
B. Missing Vocabulary — Terms with No Clean Existing Cantonese Equivalent
These are concepts where ordinary Cantonese (churched or unchurched) simply has no ready single word, requiring either a compound coinage or a paraphrase, and where that coinage decision itself carries doctrinal weight.
| Concept | Gap | Coinage adopted | Rationale |
|---|---|---|---|
| ἔκτρωμα “untimely born” (15:8) | No Cantonese word for Paul’s self-abasing “miscarried/aborted one” image exists in ordinary register without being either clinical (medical-textbook register) or crude (street slang). | 未到產期而生嘅人 (descriptive paraphrase) | Preserves the sense of an abnormal, premature, unlooked-for entry into life/apostleship without importing either register extreme. Footnote required to recover the full force for readers who miss the shock value in the paraphrase. |
| ἀπαρχή “firstfruits” as a resurrection-guarantee argument (15:20,23) | Modern urban Hong Kong Cantonese has no living agricultural-offering practice comparable to OT firstfruits; 初熟嘅果子 is lexically transparent but culturally inert without explanation. | 初熟嘅果子 + mandatory OT background note | The word choice is fine; the gap is background knowledge, not vocabulary — flag as an explanatory-note requirement, not a translation-memory problem. |
| ὁ ἔσχατος Ἀδάμ “last Adam” (15:45) | No native Cantonese theological shorthand for federal/representative headship exists outside churched vocabulary already borrowed from Mandarin Christian publishing. | 末後嘅亞當 + Genesis background note | Same pattern as firstfruits: lexically adequate, conceptually foreign; solved by teaching note, not lexical substitution. |
| παράδοσις / παραδίδωμι / παραλαμβάνω “the fixed apostolic deposit” (11:2, 15:1-3) | Cantonese has words for teaching transmission, but they default either to secular pedagogy (教學) or to master-disciple/guild lineage transmission (師傳, and martial-arts/opera 傳授 register), both of which imply an evolving, adaptable body of practice-knowledge. | 傳 / 領受 as a fixed technical pair, distinct from 師傳 | This is a genuine gap: no everyday Cantonese verb pair cleanly conveys “a closed, fixed, non-negotiable content formally handed down and formally received.” The chosen pair narrows an otherwise elastic verb toward the required closed-deposit sense; must be used consistently across 11:2 and 15:1-3 to let readers recognize the technical link Paul himself is making. |
| κεφαλή “head” as source/authority in relational headship (11:3) | No single Cantonese word carries both the “point of origin” sense and the “authority” sense the Greek term holds simultaneously; 頭 defaults in everyday Cantonese to either the literal body part or a leadership/boss sense (cf. 頭目, 老闆 register), without the “source” nuance. | 頭 retained, flagged, not expanded | This is a genuine missing-vocabulary case with no available fix — expanding the word (e.g., adding “source” 源頭 or “authority” 權柄 explicitly) would resolve the ambiguity that the Greek text itself may be intentionally holding open. Retain the bare term and route to theologian review rather than inventing false precision. |
| Aramaic Μαρανα θα “Maranatha” (16:22) | No Cantonese equivalent exists because this is a preserved Aramaic liturgical formula, not a translatable Greek/Hebrew theological term. | 馬拉納他 transliteration + gloss “主啊，願你來” | Treated exactly like 阿爸 (Abba) in the Romans baseline: transliterate and gloss rather than translate outright, preserving the earliest church’s liturgical flavor. |
| Proper names newly introduced by 1 Corinthians (not in Romans baseline) | Corinth, Apollos, Cephas, Sosthenes, Stephanas, Fortunatus, Achaicus, Chloe, Crispus, Gaius, Aquila/Priscilla (mentioned 16:19), Ephesus, Achaia, Macedonia | 哥林多, 亞波羅, 磯法, 蘇提尼, 司提反, 福徒拿都, 亞該古, 革羅耶, 基利司布, 該猶, 亞居拉/百基拉, 以弗所, 亞該亞, 馬其頓 | Use established Traditional-character CUV forms throughout (no gap; listed here for completeness under full-book coverage — see Section D for the one genuine transliteration decision this list requires: Cephas vs. Peter). |
C. Crowded Semantic Neighborhoods Needing Fencing
These are cases where an adequate Cantonese term already exists but sits inside a semantic neighborhood crowded with live, actively-practiced folk-religious or Confucian-social concepts. “Fencing” means: the term itself is correct, but every occurrence requires either (i) a hard forbidden-substitution rule (already binding per the Romans baseline pattern) or (ii) a proximate teaching note preventing collapse into the neighboring concept.
C.1 The idol-meat / idolatry cluster (ch. 8, 10) — highest-density fencing requirement in the letter
| Term | Neighbor concept crowding it | Fencing required |
|---|---|---|
| 偶像 idol | Ancestral tablets, Wong Tai Sin, Guanyin statues — objects of active daily devotion in many readers’ own households, not distant historical curiosities | Never present as “obviously nothing” dismissively; Paul’s own argument holds idols are nothing theologically while idol-worship remains spiritually dangerous — both halves must be taught together |
| 祭偶像之物 food offered to idols | Real, current Hong Kong practice: temple-altar food later distributed to worshippers; ancestral-rite offerings consumed after Ching Ming/Chung Yeung | This is not an illustrative-only analogy — it is the literal real-world case for many readers’ extended families. Requires the most careful pastoral framing in the entire curriculum; a purely lexical translation without a substantial teaching note would be doctrinally incomplete. |
| 拜偶像 idolatry | Incense-offering, temple visits, ancestral veneration as ordinary filial/family practice, not experienced by most participants as “worship” in a felt sense | Must not be softened to a purely historical Corinthian problem; 10:14’s “flee” command needs explicit present-tense application language. |
| 鬼魔 demons | 鬼 (ordinary ghosts), 盂蘭節 Hungry Ghost Festival, ancestral spirits requiring appeasement, 問米 spirit-mediumship | HARD FENCE (Critical): 鬼魔 must never be interchanged with, or explained using, plain 鬼. The biblical category is hostile personal beings behind organized false worship; the Cantonese folk category is wandering/ancestral spirits needing propitiation. Conflating them would import an appeasement logic wholly foreign to the text. |
| 主嘅筵席 / 鬼魔嘅筵席 table of the Lord / of demons | Temple communal banquet meals following an offering | Must render both halves together every time to preserve the exclusive-loyalty structure; never let “table of demons” stand alone without its positive counterpart, which would read as generic folk-superstition warning rather than a direct exclusivity claim paired with the Lord’s Supper. |
C.2 The spiritual-gifts / spirit-phenomena cluster (ch. 12, 14)
| Term | Neighbor concept crowding it | Fencing required |
|---|---|---|
| 方言 tongues | 問米 mediumship trance speech; folk ecstatic ritual utterance | Every occurrence needs a note: Spirit-given, purposeful, subject to self-control and interpretation for church edification — never involuntary trance possession. |
| 辨別諸靈 discerning of spirits | 問米 “spirit detection” ritual technique | Fence explicitly: this gift operates by the Holy Spirit’s own enabling within the church, not by a medium’s ritual method of identifying which spirit is present. |
| 異能 miracles | 法力 (medium/practitioner ritual power), 風水嘅力量 (feng shui efficacy) | Reuse Romans-baseline forbidden-substitution rule verbatim; already established, simply re-flagged for 1 Cor 12. |
| 醫病嘅恩賜 gifts of healing | Folk healer / temple-medicine practitioner ritual healing | Note that this is Spirit-given ability operating within the church for the body’s good, not a paid folk-healing service or talisman-based cure. |
C.3 The wisdom/knowledge cluster (ch. 1-3, 8)
| Term | Neighbor concept crowding it | Fencing required |
|---|---|---|
| 智慧 wisdom | Buddhist 般若智慧 (attained through cultivation/enlightenment); Confucian scholarly/practical wisdom | Note: apprehended by faith in the cross, not attained through spiritual or intellectual cultivation. |
| 奧秘 mystery | Fortune-telling’s “hidden fate,” folk-occult secret/esoteric knowledge available only to initiates | Note: revealed truth open to all believers through the Spirit, not initiate-only esoteric knowledge or a fate to be divined. |
| 知識 knowledge | (Lower risk) generic secular “book knowledge” register | Minor: ensure 8:1’s “knowledge puffs up” retains its specifically theological-correctness sense, not academic learning in general. |
C.4 The unity/love/status cluster (ch. 1, 3, 13)
| Term | Neighbor concept crowding it | Fencing required |
|---|---|---|
| 誇口 boast / 榮耀 glory (reused) | 面子 (face/reputation), 威水 (flashy success) — both live, high-currency status idioms in Hong Kong’s commercial culture | Reuse Romans-baseline note; re-flag specifically for 1:29-31 and the whole factionalism argument, since status-seeking is the letter’s presenting social problem, not a background risk. |
| 愛 agapē | 愛情 (romantic love), 鍾意 (casual affection/liking), 仁 (Confucian relational-duty benevolence — itself adjacent to the Romans-baseline-flagged 義 loyalty-and-honor idiom) | Ch.13 requires functional (behavioral) definition rather than relying on the bare noun; this is the single densest word-vs-neighbor collision risk in the letter given how overloaded 愛 already is in ordinary Cantonese usage (romance dramas, pop song lyrics, family-duty language all compete for the same character). |
| 分黨 division | 義氣 (loyalty-and-honor code, positively valorized in triad/brotherhood film tropes) | Never let commentary borrow praise-register vocabulary near 分黨; keep negatively marked throughout. |
D. Transliteration vs Paraphrase Decisions
| Item | Decision | Rationale |
|---|---|---|
| Μαρανα θα (Maranatha, 16:22) | Transliterate (馬拉納他) + gloss “主啊，願你來” | Untranslatable liturgical Aramaic formula; same treatment as 阿爸 in the Romans baseline — preserve the primitive-church liturgical texture rather than fully domesticating it. |
| Κηφᾶς (Cephas) vs Πέτρος (Peter) | Transliterate distinctly: 磯法 (gei1 faat3) for Cephas-form occurrences (1 Cor 1:12, 3:22, 9:5, 15:5), reserving 彼得 only where the text itself uses the Greek form elsewhere in the wider canon | Cephas is Paul’s Aramaic-form usage; collapsing it into 彼得 would erase a textual detail some readers researching cross-references would notice and lose confidence over. Established CUV practice already distinguishes the two forms; retain that distinction. |
| ἔκτρωμα “untimely born” (15:8) | Paraphrase, not transliteration or single-word coinage | See Section B; no transliteration option exists since this is a Greek common noun, not a proper name or liturgical formula; a single invented compound risks either clinical or crude register, so a full descriptive phrase is preferred, with a footnote to recover Paul’s shock-value self-abasement. |
| γλῶσσα “tongues” (12, 14) | Paraphrase using existing word 方言 (an ordinary Cantonese word for “regional dialect/language”), not a transliteration or coinage like “格洛索拉利亞” | A transliterated technical term would sound foreign and clinical and would fail to convey that Paul is discussing speech, forfeiting the everyday-word’s advantage of immediate comprehensibility; the tradeoff is that 方言’s ordinary meaning must be actively fenced against trance-speech associations (see Section C.2) rather than assumed self-evident from the word alone. |
| σχίσμα “division/faction” (1:10, 11:18) | Paraphrase using existing word 分黨, not a transliteration or a newly coined technical term | 分黨 is already lexically transparent and morally negative in ordinary Cantonese (political/organizational “factionalism”); no transliteration is needed or appropriate for a common Greek noun with a ready native equivalent. |
| πνευματικός / ψυχικός “spiritual/natural” (2:14-15, 15:44-46) | Paraphrase via consistent compound pair 屬靈嘅 / 血氣嘅, not separate ad hoc renderings per chapter | The same Greek adjective pair must read as manifestly linked across ch.2 (persons) and ch.15 (bodies); this is a cross-reference-preservation decision more than a lexical one — consistency, not novelty, is the requirement. |
| Proper names (Corinth, Apollos, Sosthenes, Stephanas, Fortunatus, Achaicus, Chloe, Crispus, Gaius, Ephesus, Achaia, Macedonia) | Transliterate using established Traditional-character CUV forms | Standard proper-noun handling; no doctrinal content at stake, only consistency with the wider Chinese-character Bible-translation tradition already anchoring this package (per the Romans baseline’s transliteration standards section). |
E. Ranked List of This Letter’s Highest-Risk Ambiguities
Ranked by combined doctrinal weight and cultural-collision severity, for Phase 2 review-routing priority.
-
食祭偶像之物 / 拜偶像 — food offered to idols / idolatry (ch. 8, 10). Not a translation ambiguity but a lived-practice ambiguity: the closest real-world referent is not historical but literally present in many readers’ extended families (temple-altar food, ancestral-rite offerings). Requires the heaviest pastoral-teaching apparatus in the curriculum. Route: Human theologian, every occurrence.
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鬼魔 — demons (10:20-21), fenced against 鬼/問米. A single lexical slip (using plain 鬼 or explaining via 問米 vocabulary) would import an appeasement logic entirely foreign to Paul’s argument. Route: Human theologian.
-
屬靈嘅身體 — spiritual body (15:35-49), fenced against disembodied-spirit afterlife expectation. The letter’s climactic resurrection-hope claim is vulnerable to being quietly reheard as confirming, rather than confronting, the dominant Hong Kong folk-afterlife model. Route: Human theologian.
-
方言 / 辨別諸靈 — tongues / discerning of spirits (12, 14), fenced against 問米 trance-mediumship. Given how actively practiced spirit-mediumship remains in Hong Kong, this is a live syncretism risk, not a merely historical one. Route: Human theologian.
-
頭 — head (11:3). A genuine, unresolved interpretive ambiguity (source vs. authority) compounded by contemporary sensitivity around gender-role language; any translation choice that resolves the ambiguity would be doing theology, not translation. Route: Human theologian, with explicit instruction not to disambiguate.
-
女人應該保持安靜 — let women be silent (14:34-35). Contested scope and application across interpretive traditions; render literally, flag, do not soften or expand. Route: Human theologian, mandatory contextual teaching note.
-
愛 — agapē (ch. 13). The single most overloaded common word pressed into the highest-stakes doctrinal service in the letter; ordinary Cantonese usage (romance, pop lyrics, filial-duty idiom) actively competes with the required unconditional-self-giving sense. Route: Human theologian for the chapter-defining occurrences; native speaker for supporting occurrences.
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交給撒但 — hand over to Satan (5:5). Risk of collapse into folk exorcism/curse-ritual framing if the redemptive purpose clause is separated from the phrase in any derivative teaching material. Route: Human theologian.
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智慧 / 愚拙 — wisdom / foolishness (ch. 1-3). Persistent risk of collapse into Buddhist-cultivation or Confucian-scholarly wisdom models if the cross-centered, faith-apprehended sense is not reinforced at every occurrence. Route: Human theologian for ch.1-2 thesis statements; native speaker for repetitions.
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傳 / 領受 — delivered / received, the fixed apostolic deposit (11:2; 15:1-3). A genuine missing-vocabulary gap resolved by narrowing an elastic native verb pair; consistency failure here would sever the reader’s ability to see Paul’s own cross-reference between the Supper tradition and the resurrection creed. Route: Human theologian for both anchor occurrences; must verify cross-reference consistency.
-
聖餐 — the Lord’s Supper (11:17-34), fenced against ancestral shared-meal ritual. 聖餐 itself is safe, but the surrounding teaching material is vulnerable to comparison collapse with grave-side ancestral meals if the once-for-all/backward-looking character of the Supper is not made explicit. Route: Native speaker review with theologian spot-check on 11:23-26.
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誇口 / 榮耀 — boast / glory, status-and-face cluster (1:29-31, and throughout). Lower doctrinal-collapse risk than items above (no single occurrence destroys a doctrine), but pervasive across the letter and easily under-flagged because it recurs so often it can start to feel routine. Route: Native speaker review, theologian spot-check on 1:26-31.
F. Full-Book Chapter Coverage Log
Per the PRD Phase 1 mandate, every chapter of 1 Corinthians has been reviewed for this gap analysis. Chapters not separately itemized above contributed no additional gap beyond what is already captured in Sections A-E; they are logged here as reviewed, not silently omitted.
| Chapter | Gap-analysis status |
|---|---|
| 1 | Covered — factionalism (分黨/紛爭/誇口), wisdom/foolishness (智慧/愚拙), cross (十字架). See A.2, A.3, C.3, C.4. |
| 2 | Covered — mystery (奧秘), natural/spiritual man (血氣嘅人/屬靈嘅人). See A.3, C.3. |
| 3 | Covered — temple of God (神嘅殿), foundation (根基), wisdom continued, glory/boast continued. See A.3, C.4. Reviewed; no additional new gap beyond items already logged. |
| 4 | Reviewed — steward (管家), judgment (審判). Established terms, low collision; no new gap beyond glossary entries. |
| 5 | Covered — sexual immorality (淫亂), hand over to Satan (交給撒但), leaven/unleavened/Passover. See A.4, E.8. |
| 6 | Covered — temple of Holy Spirit, bought with a price, lawsuit, one flesh. See A.4; reviewed, no new gap beyond glossary entries. |
| 7 | Covered — marriage/singleness cluster, gift applied to life-station. See A.5. |
| 8 | Covered — idol-meat cluster launch (idol, conscience, liberty, knowledge, stumbling block). See A.6, C.1, C.3, E.1. |
| 9 | Reviewed — reward, self-control, crown, disqualified (athletic/ministry-reward imagery); low collision, no new gap beyond glossary entries. |
| 10 | Covered — idolatry, demons, table of Lord/demons, typological baptism/rock/spiritual food. See A.6, C.1, E.1-2. |
| 11 | Covered — Lord’s Supper, new covenant, unworthy manner, discerning the body, head, head covering, tradition. See A.7, A.10, C.4-adjacent, E.5, E.10-11. |
| 12 | Covered — spiritual gifts cluster, Jesus-is-Lord confession, miracles, tongues, discerning of spirits, body of Christ. See A.8, C.2, E.4. |
| 13 | Covered — love, hope, keeps no record of wrongs, perfect/complete. See A.9, C.4, E.7. |
| 14 | Covered — order/decency, unbeliever, tongues/prophecy continued, let women be silent. See A.10, C.2, E.6. |
| 15 | Covered — the letter’s theological anchor: resurrection cluster in full (appeared, fallen asleep, delivered/received, untimely born, firstfruits, last Adam, spiritual/natural body, imperishable/immortality, vain, victory, sting of death, destroy/abolish). See A.1, B, E.3, E.10. |
| 16 | Reviewed — collection, Maranatha, accursed, labor continued. See D (Maranatha transliteration decision); no additional new gap beyond items already logged. |
This document must be loaded alongside 08_core_glossary.md, the extended translation_memory.json, and bible_term_registry.json before Phase 1 Step 9 (doctrine risk registry extension) begins.