Linguistic Gap Analysis — 1 John
0. Framing Note (carried forward from the baseline)
As with the Romans baseline Language Package, this is not a cross-language translation task: English is both source and destination. The “gap” being analyzed is drift within English itself — between John’s meaning and (a) crowded contemporary semantic neighborhoods where one English word must now do the work of several distinct senses, (b) genuine missing vocabulary, where no single contemporary English word captures a concept John’s Greek names cleanly, and (c) denominational or pop-culture capture, where a word’s dominant present-day association actively displaces John’s own definition. 1 John intensifies several risk types the baseline already documented (Critical false-friend drift, denominational contest, post-Christian erosion) and introduces one new dominant pattern not prominent in Romans: the same English word carrying two theologically opposite senses within one short letter (confess, abide, world/kosmos), which requires active per-occurrence “fencing” rather than a single global gloss.
This document executes PRD Phase 1 Step 8 and depends on, but does not repeat in full, the term-by-term detail already logged in analysis/08_core_glossary.md and assets/bible_term_registry.json. It instead organizes that material by doctrine, identifies structural gap types, makes explicit transliteration-vs-paraphrase decisions, and produces a ranked risk list anchored to the core passage, 1 John 4:7-21.
1. Doctrine Vocabulary Matrix
For each of this curriculum’s eight named doctrines: the available English terms, their specific weaknesses, and the recommended handling strategy for Phase 2 content generation.
1.1 God is Light and God is Love
| Available term(s) | Weakness | Recommended strategy |
|---|
| love / agapē | Most overloaded word in contemporary English: romantic/erotic love, family affection, consumer preference (“I love this coffee”), the slogan “love is love,” sentimental Hallmark warmth all compete for the one word John uses with a willed, self-giving, God-sourced sense (4:7-21 throughout, the core passage). | Explicit clarification required on first substantive use in every document, same tier as baseline “grace”/“justification.” State John’s own definition (4:10) before any generic usage is allowed to stand unqualified. |
| God is love (4:8, 16) | Culture inverts John’s own argument, using the phrase as license to redefine God by prevailing notions of unconditional affirmation and non-judgment — precisely backwards from John’s move, which defines love BY God’s self-giving, propitiation-providing action. | State the direction of definition explicitly: God does not conform to a prior idea of “love”; love is defined by what God did (4:10). Never quote 4:8/4:16 without this correction nearby. |
| God is light (1:5) | Lower risk than “God is love” but still liable to flatten into a vague “good vibes”/positive-energy metaphor. | Tie explicitly to moral purity, truthfulness, and self-disclosure, and to its structural consequences (fellowship, confession, walking in truth, 1:5-7). |
| light / darkness | Risk of being read as mood-metaphor rather than a structuring dualism describing a whole manner of life. | Present as a paired category describing conduct and relationship to God, not isolated feelings. |
1.2 Fellowship with God and One Another
| Available term(s) | Weakness | Recommended strategy |
|---|
| fellowship | Dominant contemporary sense is an academic/professional grant or appointment (“a postdoctoral fellowship”), which flattens John’s relational, participatory sense into institutional membership. | Pair with a plain-language gloss (“shared life,” “shared participation”) every time the term structurally anchors a lesson, per this doctrine’s centrality to the letter’s stated purpose (1:3-4). |
| abide / remain (menō) | Archaic register; where the word survives in casual idiom it is nearly inverted (“I can’t abide him” = cannot stand). | Default to “remains in”/“lives in” for general audiences; retain “abide” only with an explicit re-gloss, and never leave it unglossed given its dense concentration inside the core passage (4:12-16). |
| joy | Minor risk of collapse into shallow “happiness.” | Distinguish briefly as settled, deep gladness; low priority for extended treatment. |
| brother | Some readers default to literal biological sibling; masculine grammatical form may read as excluding women. | State explicitly: fellow believer, inclusive of the whole community. |
1.3 Confession and Forgiveness of Sin
| Available term(s) | Weakness | Recommended strategy |
|---|
| confess (sin) vs. confess (Christ) | Same English verb, two theologically opposite directions: guilt-admission (1:9) vs. positive creedal affirmation (2:23, 4:2-3, 4:15). Contemporary English defaults overwhelmingly to the guilt sense. | Sense-tag every occurrence explicitly (“confess — that is, admit — our sins” vs. “confess — that is, openly declare — that Jesus is the Son of God”). Never assume the reader will supply the correct sense from context alone. |
| cleanse | No strong false-friend, but the ritual-purity Old Testament background is unfamiliar to most readers. | Briefly supply background so the word is not read as merely psychological “feeling clean.” |
| blood (of Jesus) | Contemporary secular associations run to horror/violence media or clinical/medical usage. | Tie explicitly to Old Testament sacrificial background and to propitiation. |
| forgive | Stable word, but risks a subtly works-based misreading in which the sincerity of confession becomes the meritorious act. | State explicitly that forgiveness is grounded in God’s own character and Christ’s finished work, not the confessor’s merit. |
| faithful and just | Contemporary “just” defaults to punitive/adversarial courtroom sense. | State that God’s justice here is the GROUND of mercy toward the confessing believer, not merely a demand for punishment. |
| propitiation / atoning sacrifice | Nearly extinct word (obsolescence) compounded by a popular caricature of an angry God appeased by a reluctant third party — precisely inverted from John’s point. | Default to “atoning sacrifice” (matches site-wide NLT convention); state the “God so loved… God sent” logic (4:10) explicitly every time to prevent the caricature. |
1.4 Love for the Brethren as Evidence of New Birth
| Available term(s) | Weakness | Recommended strategy |
|---|
| born of God | ”Born again”-adjacent language is now strongly coded in American English as a political/cultural identity marker rather than a plain theological claim. | Distinguish explicitly from both a self-achieved moral turnaround and a sociological subculture label; this verse (4:7) opens the core passage and cannot be treated as a throwaway phrase. |
| practices sin / practices righteousness | Risk of appearing to contradict 1:8-10’s realistic acknowledgment that believers still sin. | Explicitly reconcile: habitual life-direction, not literal sinlessness. |
| commandment(s) | Contemporary autonomy-prizing culture resists externally imposed obligation. | State explicitly that obedience here flows from having been loved first (4:19), not bare legal imposition. |
| seed of God | Unfamiliar agricultural metaphor. | Brief explanation of seed/growth imagery; low residual risk once explained. |
| lay down one’s life | Requires Genesis 4 (Cain/Abel) background most readers know only vaguely. | Supply background alongside the positive Christ-example (3:16). |
| compassion (splanchna) | Ancient physiological metaphor entirely obsolete. | Simply modernize to “compassion”; no controversy. |
1.5 The Incarnation and Antichrist
| Available term(s) | Weakness | Recommended strategy |
|---|
| incarnation / “come in the flesh” | Contemporary “Jesus as myth/metaphor” framings quietly strip the historical claim even when the vocabulary is retained. | State plainly as the letter’s own defining doctrinal test (4:2-3), not a background assumption. |
| Word of Life (1:1) | Same erosion risk as above, extended to the letter’s eyewitness claims. | State the historical, bodily, touchable claim plainly, exactly as the baseline requires for the resurrection. |
| antichrist | The single largest pop-culture false-friend risk in this curriculum: readers’ primary association is apocalyptic fiction/horror/conspiracy culture’s single future arch-villain, displacing John’s own present-tense, plural, doctrinal-denial definition. | Never use the word without restating John’s own definition (2:22; 4:3) in the same breath. |
| only Son / only begotten | Visible denominational/translation-history contest between “only begotten” (KJV/Nicene tradition) and “one and only” (modern translations). | State plainly that monogenēs means unique/one-of-a-kind and that “begotten” language names an eternal relationship, not a point of origin, so readers do not conclude Christ was created. |
1.6 Assurance of Salvation and Eternal Life
| Available term(s) | Weakness | Recommended strategy |
|---|
| eternal life | English-speaking traditions disagree on whether present-tense knowable assurance (5:13) is available now or remains properly provisional until final judgment. | State 1 John 5:13’s own plain claim while transparently noting the range of Christian tradition (per baseline “assurance_of_salvation”). |
| advocate | Contemporary “advocate” overwhelmingly means a social/political activist, a generic cause-promoter sense unlike John’s specific legal-defense-counsel image. | Anchor to the courtroom image explicitly; note the shared Greek root with the Spirit’s parallel title in John’s Gospel without conflating the two ministries. |
| confidence / boldness (parrēsia) | Contemporary “confidence” defaults to psychological self-esteem. | State this is forensic standing before God grounded in Christ’s finished work, not self-generated optimism. |
| fear (4:18) | Contemporary therapeutic culture treats “fear” as a clinical anxiety category to be managed. | Restore the specific relational/forensic sense: dread of condemnation, displaced by assurance, not generic anxiety-relief. |
| water and the blood | Genuinely disputed referent among interpreters; sacramental traditions read it differently than low-church traditions. | Present leading options without overclaiming; state what is not in dispute (real historical events corroborate genuine faith). |
| sin unto death | Historically disputed category. | Present with pastoral care against inducing scrupulosity or false confidence; do not assert false certainty. |
1.7 Overcoming the World
| Available term(s) | Weakness | Recommended strategy |
|---|
| world (kosmos) — three senses | The single most pervasive recurring semantic-range issue in the letter: positive missional object of God’s love (4:9, 14), negative opposing value-system (2:15-17), and neutral present-age sense (4:17) — same English word, three distinct John-intended senses. | Mandatory per-occurrence sense-tagging; never let “world” pass without contextual disambiguation, especially inside the core passage (4:9, 14, 17 all occur there). |
| devil | Halloween-cartoon caricature or figure of speech (“devil’s advocate”) trivializes what 1 John presents as a real, personal, morally serious adversary. | State plainly as real and personal; do not assume retained. |
| lust of the flesh / lust of the eyes / pride of life | ”Lust” has narrowed almost exclusively to sexual desire; “pride of life” is archaic. | Gloss as broader disordered bodily appetite, visual covetousness, and status-seeking self-display. |
| overcome (nikaō) | Diluted by the “Nike” brand and generic self-help “overcoming adversity” language into willpower-driven achievement. | Tie explicitly to “he who is in you is greater” (4:4) and to faith (5:4-5), not self-effort. |
1.8 Testing the Spirits
| Available term(s) | Weakness | Recommended strategy |
|---|
| test the spirits | Cultural tension between skepticism of institutional authority (an asset) and uncritical spiritual eclecticism (“all paths are valid,” a liability). | State John’s test is a fixed doctrinal criterion (confession of Christ come in the flesh), not open-ended personal discernment. |
| spirit of God / spirit of error | Contemporary discourse tends to psychologize doctrinal disagreement rather than recognize spiritual conflict. | State the spiritual-conflict framing explicitly rather than softening into generic pluralism. |
| anointing | Contemporary charismatic/Pentecostal “the anointing” often names a special empowering resting on particular gifted, sometimes marketed, individuals — the opposite of John’s egalitarian point. | State plainly that ALL believers, not a spiritual elite, possess this Spirit-given discernment. |
| prophet / false prophet | Secular dilution (“a tech prophet”) is a separate, lower-stakes risk already covered by the baseline; less pressing here than “anointing.” | Read alongside “test the spirits”; low incremental treatment needed. |
| truth / lie | Post-truth/relativizing usage (“my truth,” “your truth”) cuts against John’s confidently objective, propositional sense. | State plainly there is a fixed truth about who Jesus is, which some deny. |
| idols (5:21, closing verse) | Contemporary mass-media usage (“American Idol,” K-pop “idols,” “teen idols”) has repurposed the word into an overwhelmingly positive/neutral term for an admired celebrity — nearly the opposite valence of John’s warning. | State explicitly that “idol” here names anything displacing God as the object of ultimate trust, distinct from the celebrity sense. |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Genuinely Missing Vocabulary (no single existing English word covers the concept cleanly)
These are concepts where English simply lacks a ready-made word and a compound gloss or paraphrase must be built from scratch — an obsolescence-type gap rather than a false-friend-type gap, but severe enough that a one-word rendering will always underperform:
| Concept | Why English lacks a clean single-word equivalent | Gap-filling strategy |
|---|
| hilasmos (propitiation) | English retains only the archaic Latinate loanword “propitiation,” now essentially extinct outside seminary contexts; no plain contemporary word names “the God-provided means by which God’s own righteous opposition to sin is satisfied.” | Use “atoning sacrifice” as the working paraphrase, with “propitiation” retained as a labeled technical term for deeper word-study contexts. |
| menō (permanent mutual indwelling) | “Abide” is archaic and inverted in casual idiom; “remain,” “stay,” and “live in” are all directional/spatial and miss the mutual, reciprocal dimension (the believer abides in God AND God abides in the believer). | No single word suffices; use “remains in” as default and add an explicit note on the mutual, two-directional relationship each time the doctrine is taught. |
| parrēsia (forensic confidence before God) | “Confidence” and “boldness” both default in contemporary usage to a psychological/self-esteem register; English has no word that specifically names “unashamed standing before a judge, grounded in someone else’s merit.” | Paraphrase as “confidence before God” with an explicit forensic qualifier attached every time. |
| teleios/teleioō (telic completeness/maturity) | Contemporary “perfect/perfected” means flawless; English has no common single word for “having reached its full intended purpose” outside technical/academic registers (“actualized,” “consummated” — both too obscure for general audiences). | Paraphrase as “made complete” / “reaches its full purpose” in expository prose; retain “perfect” only in direct Scripture quotation, always re-glossed. |
| monogenēs (unique, one-of-a-kind Sonship, not point-of-origin) | Neither “only begotten” (misread as implying a created origin point) nor “one and only” (loses the older creedal precision) fully carries the sense on its own. | Present both renderings side by side with the clarifying note described in §1.5 rather than picking one silently. |
| homologeō applied to Christ (creedal, positive confession) vs. to sin (guilt admission) | English “confess” was never built to carry two opposite directions cleanly; there is no second English verb doing the positive-declaration work that “confess” does for the negative-admission work. | Treat as a structural gap requiring mandatory sense-tagging (see §2.2) rather than a vocabulary substitution. |
2.2 Crowded Semantic Neighborhoods Requiring Active Fencing
These are the inverse problem: not missing words, but single English words serving too many masters at once, such that context alone will not reliably steer the reader to John’s intended sense. Each requires an explicit “fence” — a disambiguating qualifier attached at or near every occurrence, not a one-time definition assumed to carry forward.
| Word | Competing senses crowding the same word | Fencing strategy |
|---|
| love | Romantic/erotic; family affection; consumer preference; the slogan “love is love”; John’s willed, self-giving agapē | State John’s sense explicitly on first substantive use per document; never let the bare word stand unqualified in the core passage (4:7-21). |
| world (kosmos) | Positive missional object of God’s love; negative opposing value-system; neutral present-age sense | Per-occurrence disambiguation; treat as a standing cross-reference rule, not a one-time note (see baseline’s handling of “called” in Romans as the closest precedent). |
| confess | Guilt-admission (sin); positive creedal declaration (Christ) | Sense-tag every occurrence; alert readers explicitly that the same word carries two directions. |
| abide / remain | Archaic-positive theological sense; inverted casual-negative idiom (“can’t abide”) | Default to “remains in” for general audiences; if “abide” is retained, re-gloss every time. |
| spirit | Holy Spirit (personal, divine); “spirit of error” (a real but false spiritual source); vague New Age/wellness “spirit”/“energy” usage | Always specify which of John’s two spiritual sources is meant; never let “spirit” alone stand for the wellness-culture sense. |
| perfect | Flawless/error-free (dominant contemporary sense); telic maturity/completeness (John’s sense) | Paraphrase in expository prose; re-gloss wherever “perfect” itself is retained, especially at 4:18. |
| idol | Rival object of ultimate devotion (John’s sense); admired celebrity performer (dominant contemporary media sense) | State explicitly that “idol” names anything displacing God, not a positive celebrity descriptor. |
| antichrist | Present, plural, doctrinal denial (John’s sense); singular future pop-culture arch-villain (dominant contemporary sense) | Never use without restating John’s own definition alongside it. |
| born of God / born again | Theological new birth caused by God (John’s sense); political/cultural subculture identity marker (dominant contemporary American association) | Distinguish explicitly from both a self-improvement narrative and a demographic label. |
| commandment | Glad response flowing from having been loved (John’s sense); externally imposed legalistic obligation (dominant autonomy-culture default reading) | State the love-first logic (4:19) explicitly whenever “commandment” is used. |
| advocate | Legal-defense counsel pleading a case (John’s sense); social/political cause-activist (dominant contemporary sense) | Anchor to the courtroom image; do not let the word stand alone. |
| anointing | Egalitarian Spirit-given discernment for all believers (John’s sense); charismatic celebrity/elite-charisma (dominant sense in some contemporary Christian media) | State the egalitarian point explicitly against the narrower usage. |
| fellowship | Shared relational participation in Christ and each other (John’s sense); academic/professional grant appointment (dominant contemporary secular sense) | Pair with “shared life” gloss at structurally significant points. |
| confidence / boldness | Forensic standing grounded in Christ (John’s sense); self-esteem/psychological self-assurance (dominant contemporary sense) | Attach the forensic qualifier every time. |
| know | Settled certainty (oida) and growing relational knowledge (ginōskō) collapse into one English verb | Not a false-friend risk, but flag for word-study-level content where the distinction bears exegetical weight (e.g., 1 John 5:13, 20). |
3. Transliteration vs. Paraphrase Decisions
Because destination language = source language, “transliteration” here means retaining the traditional, Greek-derived or historically established English theological term (often itself a centuries-old loanword via Latin) rather than substituting a plain-register paraphrase. Each decision below states the default for general-audience published material (which per the site-wide copy rule defaults to NLT wording) and the alternate register for deeper word-study or seminary-adjacent content.
| Term | Greek | Decision | Rationale |
|---|
| ἱλασμός (hilasmos) | propitiation | Paraphrase-default: “atoning sacrifice” (matches NLT). Retain “propitiation” only as a labeled technical term in word-study content. | Obsolescence + caricature risk both compound against retaining the loanword as the default reader-facing term. |
| ἀγάπη (agapē) | agape / love | Do not transliterate as “agape” for general audiences (risks sounding like an unfamiliar proper name or churchy jargon). Use “love” with mandatory explicit clarification. Reserve “agapē” (italicized, glossed) for advanced lexical-contrast content distinguishing it from erōs/philia. | Transliteration would trade one confusion (overloaded “love”) for another (an unfamiliar loanword with no built-in correction), without solving the underlying problem; the fix must be contextual clarification, not a new word. |
| μονογενής (monogenēs) | only begotten / one and only | Dual-track paraphrase: default to NLT’s “one and only Son” in published material; retain “only begotten Son” as a labeled traditional/creedal-register alternative with the eternal-relationship clarification from §1.5. | Neither rendering alone is safe; presenting both, explicitly reconciled, is safer than silently picking a side of a live translation-tradition contest. |
| μένω (menō) | abide / remain | Paraphrase-default: “remains in” / “lives in.” Retain “abide” only with an explicit re-gloss, flagged for readers with hymnody/traditional-liturgy familiarity who may expect it. | The casual-idiom inversion risk (“can’t abide him”) is severe enough that the traditional word should not be the unmarked default. |
| παρρησία (parrēsia) | confidence / boldness | Paraphrase with mandatory qualifier: “confidence before God” (not bare “confidence”). | Bare “confidence” collapses into the self-esteem sense; the qualifier is non-optional. |
| τέλειος / τελειόω (teleios/teleioō) | perfect / perfected | Paraphrase-default in expository prose: “made complete,” “reaches its full purpose.” Retain “perfect” only inside direct Scripture quotation (NLT wording), always re-glossed adjacent to the quotation. | ”Perfect” as a bare expository word will be read as flawless-performance; the loanword-adjacent English word is itself the false-friend here, not merely a register choice. |
| χρίσμα (chrisma) | anointing | Retain the established term “anointing” (no safer paraphrase exists that preserves the Old Testament/messianic resonance). | Denominational-contest risk is handled by clarification, not by avoiding the word; “anointing” is too structurally embedded in wider English-language Christian usage to bypass. |
| ἀντίχριστος (antichristos) | antichrist | Retain “antichrist” (already functions as an English loanword with no viable paraphrase; “one who opposes Christ” is accurate but awkward as a standing term). | The problem is not the word itself but the unstated definition; retain the word, always paired with John’s own definition inline. |
| παράκλητος (paraklētos) | advocate | Retain “advocate” (established in most English Bible translations, including NLT). | As with “anointing,” the fix is clarification (legal-counsel image; shared root with the Spirit’s parallel Gospel-of-John title), not word substitution. |
| κόλασις (kolasis) | punishment | Paraphrase: “punishment.” Fully stable; no transliteration or special handling needed. | Plain contemporary word, minimal risk. |
| σπλάγχνα (splanchna) | compassion | Paraphrase: “compassion.” The literal “inward parts”/“bowels” image is entirely obsolete and should not be retained even as a footnote curiosity beyond a brief historical aside. | No theological content is lost by full modernization here. |
| ὁμολογέω (homologeō) | confess | Retain “confess” for both senses (no safer single paraphrase exists that is not itself awkward — “acknowledge” works for the Christ-sense but loses force for the sin-sense). Mandatory sense-tagging applied instead of word substitution. | The gap is structural (one word, two directions), not solved by finding a different word; solved by disambiguating qualifiers at each occurrence. |
4. Ranked List of This Letter’s Highest-Risk Ambiguities
Ranked by combined severity: doctrinal centrality, risk tier, concentration inside the core passage (1 John 4:7-21), and strength of the competing contemporary sense. Items 1-6 require human theologian review on every occurrence per the escalation logic this curriculum inherits from the baseline; items 7-15 require at minimum native-speaker review with the stated fencing applied.
- love / agapē (4:7-21 throughout) — Critical. The letter’s single most load-bearing and most overloaded word; the core passage is built entirely on it. Highest-priority item in this entire analysis.
- “God is love” (4:8, 16) — Critical. Directly inside the core passage; the single most quoted and most culturally inverted line in the letter.
- propitiation / atoning sacrifice (4:10) — Critical. Inside the core passage; double risk of obsolescence plus an inverting popular caricature.
- born of God (4:7, opening the core passage) — Critical. Culture-war identity-marker coding threatens to overwrite the theological claim at the very entry point of the anchor text.
- antichrist (2:18, 22; 4:3, adjacent to the core passage) — Critical. Total pop-culture displacement of John’s own definition; though technically just outside 4:7-21, it governs how readers interpret “spirit of error” inside 4:1-6, the immediate run-up to the core passage.
- kosmos / “world” three-way collision (4:9, 14, 17 — all inside the core passage) — High-Critical. The letter’s most pervasive recurring semantic-range problem, with all three senses represented within the core passage itself.
- perfect / perfected (4:12, 17, 18 — all inside the core passage) — High. Verse 18 (“perfect love casts out fear”) is among the most popularly quoted and most popularly misapplied lines in all of 1 John.
- abide / remain (4:12, 13, 15, 16 — dense concentration inside the core passage) — High. Inverted casual idiom risk compounds with sheer frequency inside the anchor text.
- confess (Christ) vs. confess (sin) homonym collision (4:15 inside the core passage; 1:9 elsewhere) — High. Structural risk of defaulting to the wrong direction of the same word.
- fear (4:18, inside the core passage) — Medium-High. Clinical/therapeutic psychologizing risks flattening a forensic, relational claim into generic anxiety-management language at one of the letter’s most pastorally weighty verses.
- only Son / only begotten (4:9, inside the core passage) — High. Live denominational/translation-tradition contest surfaces at a doctrinally load-bearing verse.
- advocate (2:1, just outside the core passage but structurally paired with it via 4:10’s propitiation) — High. Activist false-friend risk is strong and largely uncorrected by casual reading.
- anointing (2:20, 27) — High. Denominational-contest risk (egalitarian vs. celebrity/elite charisma) affecting how readers apply the Testing the Spirits doctrine that frames the core passage’s warning against false spirits (4:1-6).
- idols (5:21, closing verse) — High. High-visibility final line of the letter; celebrity-culture inversion of the word is strong and largely unexamined by casual readers.
- confidence / boldness (4:17, inside the core passage) — Medium. Self-esteem-register drift risks quietly detaching assurance from its forensic ground in Christ’s finished work at a key verse of the anchor text.
5. Summary for Phase 2 Routing
- Items ranked 1-6 above should be flagged for human theologian review on every occurrence, consistent with the baseline’s escalation rules for Critical false-friend and denominational-contest terms.
- The kosmos three-way disambiguation (item 6) and the confess-sin/confess-Christ homonym (item 9) require a standing, document-wide cross-reference rule analogous to the baseline’s handling of “called” across Romans 1:1/1:7/8:28-30 — a single glossary note is insufficient; per-occurrence tagging is required.
- Because the core passage (1 John 4:7-21) contains items 1, 2, 3, 4 (via its immediate context), 6, 7, 8, 9, 10, 11, and 15 from the ranked list above, any Phase 2 content pass touching 4:7-21 should assume the maximum density of flagged terms found anywhere in this letter and budget theologian review time accordingly.
- This document extends, and does not contradict,
analysis/08_core_glossary.md, assets/bible_term_registry.json, and the baseline Romans Language Package. All baseline-reused terms carry forward their recorded rendering, risk tier, and notes unchanged.
This analysis feeds Phase 1 Step 9 (doctrine risk registry extension) and Phase 2 AI translation requirements for the 1 John curriculum.