Linguistic Gap Analysis
06 Linguistic Gap Analysis — English → Filipino | 1 Timothy 1–6
Purpose
This analysis maps where Filipino vocabulary is sufficient, where it is missing, and where it is crowded (multiple competing folk-religious or institutional-Catholic associations attach to the same word) for every doctrine in this curriculum. It builds directly on 08_core_glossary.md and the bible_term_registry.json entries already drafted for 1 Timothy, and it never contradicts baseline Romans Language Package renderings. Its purpose is to give Phase 2 translators and reviewers a single reference for why a term was chosen, what neighboring concept it must be fenced off from, and which ambiguities in this specific letter carry the greatest risk of doctrinal distortion.
Coverage is full-book: all six chapters of 1 Timothy are represented below, even where a chapter contributes only reinforcing rather than new vocabulary (noted explicitly in the Full-Book Coverage Ledger, Section 5).
1. Doctrine Vocabulary Matrix
For each of the eight curriculum doctrines: the available Filipino terms, their weaknesses, and the recommended strategy. Risk tiers match doctrine_risk_registry.json/bible_term_registry.json conventions.
1.1 Sound Doctrine versus False Teaching
| Available Filipino terms | Weakness | Recommended strategy |
|---|---|---|
| wagas na aral (sound doctrine) | No single pre-existing Filipino Bible-tradition term names this Pauline health/sickness metaphor (ὑγιαίνουσα); “wagas” (pure/genuine) captures purity but loses the health imagery. | Adopt wagas na aral as primary rendering (per glossary); supply a translator note at first occurrence in 1:10 explaining the underlying “healthy teaching vs. sickness” metaphor so 6:3-4’s “sick” obsession with controversy is recognized as the same word-family. |
| opisyal na turo ng Simbahan (official Church teaching) | REJECTED: locates the standard in institutional/denominational authority rather than apostolic gospel content — the opposite doctrinal direction from Paul’s usage. | Never use. Flagged forbidden substitution alongside baseline’s existing forbidden list. |
| ibang aral / maling aral (different/false doctrine) | Two near-synonyms available; “ibang” (different/other) more literally tracks ἑτεροδιδασκαλέω’s “hetero-” (other) prefix, “maling” (wrong/false) is more idiomatically forceful. | Use ibang aral at 1:3 and 6:3 to preserve the literal “other-teaching” sense Paul is coining; reserve maling aral for general descriptive contexts where “false” is the operative idea. |
| mga kathang-isip (myths), mga talaangkanan (genealogies) | “Alamat” (the natural Filipino word for legend/folklore) risks localizing the polemic onto indigenous oral tradition, which is not Paul’s target. | Retain glossary’s rejection of alamat; keep mga kathang-isip (fabricated speculative stories) as target-neutral. |
Risk: High. Doctrine collision: none direct, but crowded neighborhood with “official teaching authority” framing — see Section 2.2.
1.2 Qualifications for Church Leadership (Elders and Deacons)
This is the doctrine with the single greatest quantity of new vocabulary (18+ terms in the core passage alone) and the doctrine most exposed to Filipino Catholic ecclesiology.
| Available Filipino terms | Weakness | Recommended strategy |
|---|---|---|
| obispo (bishop, loanword) for ἐπίσκοπος | Evokes the Roman Catholic diocesan bishop: territorial jurisdiction, apostolic-succession ordination, authority over many parishes — structurally unlike the NT’s plural, local, congregation-bound office. | REJECTED. Use tagapangasiwa (overseer/administrator), following the Magandang Balita Biblia’s functional register. Mandatory teaching note at every 3:1-2 occurrence. |
| pari (Catholic priest) as an implicit reader-association for any church-leadership term | No lexical entry uses pari directly, but readers from a Catholic-background will default-map “church leader” onto the priesthood, importing celibacy expectations, sacramental authority, and a pari/obispo hierarchy that 1 Timothy 3 does not describe. | Every occurrence of tagapangasiwa, matanda sa iglesia, and diyakono should be introduced together in teaching material as a set of interlocking, non-sacramental, congregation-recognized offices — not ranks within a clerical hierarchy. |
| matanda sa iglesia (elder) vs. generic elder-respect (paggalang sa nakatatanda) | Filipino culture’s strong elder-respect norm risks reducing πρεσβύτερος to mere age-based courtesy in 5:1-2, obscuring its technical office sense in 5:17,19 and its interchangeability with ἐπίσκοπος. | Use matanda sa iglesia consistently for the technical office; when 5:1-2 uses the term generically (age-based respect, not office), render more generically (e.g., nakatatandang lalaki/babae) and flag the distinction in a teaching note so the two senses are not merged. |
| diyakono (deacon, loanword) | Filipino Catholic tradition has a sacramental permanent-diaconate (liturgical vestments, a rung within Holy Orders); readers may import that sacramental character onto the NT term. | Retain diyakono as the established transliteration (no better native alternative exists), but pair with a mandatory teaching note: recognized, commissioned service office, non-sacramental, conferring no priestly character. |
| lingkod (generic servant/helper) as an alternative for deacon | Too generic; loses the office-specific, formally recognized sense the text requires (deacons are named alongside overseers as a distinct qualified role, not simply “someone who helps”). | REJECTED as primary gloss; may be used only in expository paraphrase, never as the term-of-record. |
| may isang asawa / tapat sa isang asawa (husband of one wife) | Readers may default to assuming church leaders are expected to be celibate (per priestly-celibacy tradition) or may misread the phrase as prohibiting single men from leadership. | Mandatory teaching note: the qualification assumes and requires marital fidelity where a leader is married; it neither mandates celibacy nor excludes a qualified unmarried man. |
| pagpapasakop (submission, 3:4) | Contemporary gender/family-role discourse is highly sensitive; a bare rendering risks being weaponized toward autocratic control. | Teach within full relational context: proof of a father’s capacity to lead well, not license for harshness. |
| sugapa sa alak (given to wine) | Genuine, not merely theoretical, cultural collision: Filipino fiesta/social-drinking culture (tuba, lambanog, communal inuman) makes this behaviorally concrete rather than abstract. | Retain literal behavioral force in teaching material; do not soften into a purely metaphorical “excess” reading. |
Risk: Critical (overseer, husband of one wife) / High (elder, deacon, able to teach, disgrace, submission, laying on of hands) — see full listing in bible_term_registry.json.
1.3 Christ as the One Mediator
| Available Filipino terms | Weakness | Recommended strategy |
|---|---|---|
| tagapamagitan (mediator) | No competing native term exists; the concept competes fiercely with lived devotional practice (praying through Mary/particular saints as go-betweens), not with vocabulary scarcity. | Retain tagapamagitan; the risk is not lexical but doctrinal-devotional. Mandatory teaching note at every occurrence of 2:5 affirming Christ as numerically one mediator, not one relationship to add among several. |
| pamamagitan (intercession, baseline term) | Same devotional-collision risk as baseline Romans entry, intensified here because 2:1 (general intercession) and 2:5 (the one Mediator) sit only four verses apart — the closest textual proximity of these two concepts anywhere in the Language Package’s curricula to date. | Reinforce baseline Critical framing; consider a combined teaching note spanning 2:1-2:6 rather than two separate disconnected notes, since Filipino readers will naturally read them together. |
| pantubos (ransom) | Could be softened in colloquial usage toward generic “help” or “sacrifice” if translated loosely. | Retain pantubos specifically (not a generic sakripisyo/sacrifice or tulong/help) to preserve the costly, substitutionary-payment sense grounding the one-mediator claim in 2:6. |
Risk: Critical. This doctrine has the highest devotional-collision risk in the entire letter and should be prioritized for theologian review ahead of all other Critical-tier terms.
1.4 Public Worship and Prayer
| Available Filipino terms | Weakness | Recommended strategy |
|---|---|---|
| panalangin (general prayer) vs. the fourfold vocabulary of 2:1 (deesis/petition, proseuche/prayer, enteuxis/intercession, eucharistia/thanksgiving) | Filipino does not have four lexically distinct native terms matching Paul’s fourfold enumeration; collapsing all four into panalangin would flatten a deliberate rhetorical structure. | Use pagsusumamo (petition/pleading), panalangin (prayer, general), pamamagitan (intercession, baseline reuse), pasasalamat (thanksgiving, baseline reuse) as a four-term set; supply a note explaining Paul is stacking near-synonyms for comprehensiveness, not four technically distinct prayer categories. |
| banal (holy hands, 2:8) | Adequate; no significant weakness. | Reuse baseline banal word-family; pair with budhi (conscience)-adjacent teaching on integrity accompanying prayer posture. |
| Gender-role instructions (2:9-15) | Not separately glossed in prior artifacts but load-bearing for this doctrine; Filipino vocabulary for modesty (kahinhinan), adornment (pananamit), and teaching authority is available but culturally freighted by both traditional Filipina modesty norms and contemporary gender debates. | Flag 2:9-15 for native-speaker (minimum) review; recommend descriptive, non-euphemistic rendering of clothing/adornment terms and careful handling of the “quietness/authority” language consistent with this Language Package’s approach to 3:11’s ambiguity (preserve source tension rather than resolve it unilaterally). |
Risk: Medium-High (varies by verse; 2:1-2 Medium/Low, 2:5-6 Critical as above, 2:8-15 Medium with High-sensitivity subcomponents).
1.5 The Church as Pillar of Truth
| Available Filipino terms | Weakness | Recommended strategy |
|---|---|---|
| haligi at saligan ng katotohanan (pillar and foundation of truth) | Directly exposed to a magisterial-authority reading in a majority-Catholic culture where “the Church” (institutional hierarchy) is popularly understood as the guarantor and infallible interpreter of revealed truth. | Retain the architectural-metaphor rendering (no better alternative exists); mandatory teaching note at every 3:15 occurrence: the gathered congregation displays truth already revealed in the apostolic gospel — it does not generate, add to, or infallibly interpret truth independent of that received deposit (cross-reference 6:20’s “guard the deposit”). |
| iglesia ng Diyos (church of God) | Adequate; reinforces baseline’s iglesia (people) vs. simbahan (building) distinction. | Reuse baseline term unchanged; no new gap. |
Risk: Critical. Should be taught in explicit tandem with 1.8 below (Guarding the Deposit), since both doctrines answer the same underlying question — “who determines/preserves truth?” — from opposite structural angles (the church displays; it does not originate).
1.6 Godliness and Contentment
| Available Filipino terms | Weakness | Recommended strategy |
|---|---|---|
| pagkamaka-Diyos (godliness) | Kabanalan was considered as an alternative but risks conflating with the banal/holiness word-family (a distinct doctrine: moral purity/set-apartness, not devoted godward orientation). | Keep pagkamaka-Diyos as its own distinct entry, deliberately separate from banal/pagpapabanal, so learners do not merge the two doctrines. |
| kasapatan (contentment) | Filipino charismatic/Pentecostal prosperity-teaching currents actively promote a “godliness produces material increase” framework, creating live theological pressure to misread 6:6’s “great gain” as promising wealth. | Mandatory teaching note pairing kasapatan with pagkamaka-Diyos at 6:6, plus explicit cross-reference to 6:5’s pinagkakakitaan ang pagkamaka-Diyos (“treating godliness as a means of gain”) as Paul’s own named rebuttal of the very framework some readers may bring to the text. |
| kasakiman sa salapi (love of money) | Adequate; strong idiomatic fit. | Teach 3:3, 3:8, and 6:10 together as one integrated financial-integrity standard rather than three disconnected rules. |
Risk: High. Highest contemporary applied risk in the letter given active prosperity-teaching currents within parts of Filipino Christianity — arguably a sharper live pastoral concern here than any single term in the baseline Romans package.
1.7 Care for Widows and the Household of Faith
| Available Filipino terms | Weakness | Recommended strategy |
|---|---|---|
| babaeng balo (widow) | Adequate; no unwanted folk-religious connotation. | No gap; standard term. |
| dobleng karangalan (double honor) | Risk of prosperity-oriented misuse: could be marshaled to justify pastoral wealth-accumulation or “seed offering”-style giving schemes, a genuine pattern in some Filipino charismatic contexts. | Bound teaching of 5:17 tightly to 3:3’s financial-integrity qualification and 6:6-10’s contentment teaching; frame as fair material support for verified, genuine labor, not an open-ended entitlement. |
| sariling sambahayan (own household) | Adequate; Filipino extended-family obligation culture (utang na loob to family, strong filial-support expectations) actually reinforces rather than undermines this teaching, unlike grace’s collision with the same utang na loob concept. | Note the positive cultural resonance here as a bridge, contrasted explicitly with grace’s negative collision with the same underlying value — see Section 2.1. |
Risk: Medium/High. Comparatively lower doctrinal-collision risk than 1.2–1.5 above; primarily a practical-application and financial-ethics concern.
1.8 Guarding the Deposit of Faith
| Available Filipino terms | Weakness | Recommended strategy |
|---|---|---|
| ingatan ang ipinagkatiwala sa iyo (guard the deposit) | Strong structural collision with Banal na Tradisyon (Sacred Tradition), the Catholic theological category of an evolving, magisterially-interpreted body of teaching alongside Scripture. | Mandatory teaching note: the “deposit” is the fixed apostolic gospel content already given and now recorded in Scripture, entrusted for preservation unchanged — not a living tradition developing new doctrinal content over time. Teach in tandem with 3:15 (Section 1.5). |
| huwad na kaalaman (knowledge falsely called) | Collision risk with Filipino folk-esoteric “hidden knowledge” traditions (certain albularyo/faith-healing claims, new-age “higher knowledge” movements). | Teach as any claimed spiritual insight that contradicts or supplements the apostolic gospel deposit, regardless of its cultural packaging — folk-esoteric or academic-speculative alike. |
| mga aral ng mga demonyo (doctrines of demons) | Demonyo must be kept distinct from anito, engkanto, kapre, tikbalang — a different, animistic folk category of spirit-being. | Use established Christian demonyo term only; do not substitute any folk-animistic term even for rhetorical vividness. |
Risk: Critical. Structurally the letter’s bookend doctrine (1:3-11 and 6:20-21 frame the whole epistle) and should be taught as a single arc with 1.1 (Sound Doctrine) and 1.5 (Pillar of Truth).
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Genuinely Missing Vocabulary (no adequate native term exists)
| Concept | Gap | Resolution |
|---|---|---|
| Fourfold prayer vocabulary (2:1) | Filipino has no lexical set matching deesis/proseuche/enteuxis/eucharistia as four distinct near-synonyms. | Approximate with four distinct Filipino terms as listed in 1.4 above, with an explanatory note rather than a claim of exact one-to-one correspondence. |
| ὑγιαίνουσα (health-metaphor) underlying “sound doctrine” | No Filipino theological term inherently carries both “true” and “healthy” senses simultaneously the way the Greek does. | Wagas na aral covers “genuine/pure” but the health-imagery must be supplied via teaching note, not vocabulary. |
| μεσίτης (mediator) as a technical term distinct from ordinary go-between language | Tagapamagitan is available and adequate lexically — this is not a missing-word gap, but see 2.2 for the crowded devotional neighborhood it sits in. | No lexical gap; retain term, manage via mandatory note (see 1.3). |
2.2 Crowded Semantic Neighborhoods Requiring Fencing
These are cases where the Filipino term is lexically adequate but sits inside a semantic field already occupied by folk-Catholic, animistic, or institutional associations that must be explicitly fenced off.
| Filipino term | Crowded neighbor(s) | Fencing required |
|---|---|---|
| tagapamagitan (mediator) | Devotional intercession through Mary/saints; pamamagitan ng mga santo | Mandatory note: numerically one mediator (2:5), not one relationship among several. Highest-priority fencing in the letter. |
| tagapangasiwa (overseer) | Obispo (Catholic diocesan bishop) | Note: local, plural, congregation-bound office, not a territorial hierarch. |
| diyakono (deacon) | Catholic sacramental permanent-diaconate | Note: non-sacramental, recognized service office. |
| hiwaga ng pananampalataya/pagkamaka-Diyos (mystery of the faith/godliness) | Mga Hiwaga ng Rosaryo (Mysteries of the Rosary: Masaya, Malungkot, Maluwalhati, Maliwanag) | Note: previously hidden, now openly revealed apostolic truth — a person and his historical acts — not a devotional meditation cycle. Respectful tone required; do not dismiss readers’ devotional background. |
| haligi at saligan ng katotohanan (pillar and foundation of truth) | Magisterial/institutional-authority ecclesiology | Note: the congregation displays already-revealed truth; does not generate or infallibly interpret truth independent of Scripture. |
| ingatan ang ipinagkatiwala (guard the deposit) | Banal na Tradisyon (Sacred Tradition) | Note: fixed apostolic content, not an evolving magisterially-interpreted tradition. |
| mga aral ng mga demonyo (doctrines of demons) | anito, engkanto, kapre, tikbalang (animistic folk spirits) | Note: biblical demonyo names a personal malevolent spiritual adversary, a distinct category from folk nature/ancestor spirits. |
| huwad na kaalaman (knowledge falsely called) | albularyo/faith-healing “secret knowledge,” new-age “higher knowledge” | Note: any claimed spiritual insight contradicting/supplementing the apostolic deposit, regardless of packaging. |
| ipinagbabawal ang pag-aasawa (forbid marriage) | Mandatory clerical celibacy and religious vows | Note (framed respectfully): condemns mandating celibacy as spiritually necessary/superior for all, not a legitimate personal calling to celibacy. |
| pag-iwas sa ilang pagkain (abstain from foods) | Lenten fasting/dietary abstinence practice | Note: the error is treating restriction as spiritually mandatory/salvific, not the voluntary practice of fasting itself. |
| pagpapatong ng kamay (laying on of hands) | Sacrament of Holy Orders | Note: symbolic commissioning act, not a grace-conferring sacrament. |
| sariling sambahayan (own household) | Utang na loob-based family obligation | This is the letter’s one case of a positive cultural resonance rather than a collision risk — Filipino filial-support norms reinforce, rather than undermine, 5:4/5:8/5:16’s teaching. No fencing required; flag as a teaching asset, contrasted explicitly with grace’s negative collision with the same underlying utang na loob concept (baseline Romans). |
| dobleng karangalan (double honor) | Prosperity-teaching “seed offering” fundraising patterns | Note: fair support for verified genuine labor, bounded by 3:3 and 6:6-10, not an entitlement or fundraising rationale. |
| pinagkakakitaan ang pagkamaka-Diyos (godliness as means of gain) | Health-and-wealth/prosperity gospel teaching active in parts of Filipino charismatic Christianity | Note: names, almost verbatim, the very error some readers’ home congregations may currently teach; frame 6:5-6 as Paul’s explicit rebuttal, not a complementary teaching. |
3. Transliteration vs. Paraphrase Decisions
| Term | Decision | Rationale |
|---|---|---|
| Tagapagligtas (Savior) | Paraphrase (native compound), not transliteration | Filipino already has a clear, non-borrowed term for “one who saves”; no need to import a loanword, and the native form better supports the mandatory faith-vs-automatic-universalism teaching note at 4:10. |
| tagapamagitan (mediator) | Paraphrase (native compound) | Native Filipino word-formation (tagapamagitan = “one who is in between”) is fully adequate and, unlike a loanword, carries no competing external religious history of its own to manage. |
| diyakono (deacon) | Transliteration retained | No adequate native paraphrase avoids either (a) excessive genericness (lingkod) or (b) importing a different institutional structure; the established Filipino Protestant Bible transliteration is preferred and pairs with a mandatory disambiguating note rather than a paraphrase workaround. |
| tagapangasiwa (overseer) | Paraphrase (native compound), deliberately over the available loanword obispo | This is the clearest transliteration-avoidance decision in the letter: the loanword’s Catholic diocesan-hierarchy associations are severe enough that the functional native paraphrase is strongly preferred, following the Magandang Balita Biblia’s own precedent. |
| Mesiyas, Kristo (Messiah, Christ) | Transliteration retained (baseline-established) | No change from baseline; these are already fixed, low-ambiguity transliterated forms. |
| pantubos (ransom) | Paraphrase (native term) | Filipino pantubos (ransom/redemption payment) already carries the specific “payment to release” sense without needing a loanword; more precise than a generic sakripisyo paraphrase. |
| hiwaga (mystery) | Paraphrase (native term), used cautiously | The word already exists in Filipino religious vocabulary (hence its Rosary association) — this is a case where the paraphrase itself is the source of the crowded-neighborhood problem (Section 2.2), not a transliteration risk. No alternative native word is available; management is via teaching note, not lexical substitution. |
| huwad na kaalaman (knowledge falsely called) vs. a transliterated “gnosis” | Paraphrase chosen over transliteration | Transliterating “gnosis” (e.g., gnosis as a loanword) would obscure the meaning for ordinary readers and could even sound like a technical philosophical import; the native paraphrase “false-named knowledge” communicates the polemic directly. |
| Abba (Romans 8:15, referenced for consistency; not itself in 1 Timothy) | N/A for this letter | Included for cross-reference completeness only; no Abba-type retained Aramaic transliteration occurs within 1 Timothy’s text. |
General principle applied: transliteration is preferred only where (a) an established, low-ambiguity Filipino Bible-tradition form already exists (proper names, Mesiyas, diyakono), or (b) no native paraphrase avoids a worse institutional or folk-religious collision than the loanword itself introduces. Paraphrase is preferred wherever a native compound can achieve equal precision while avoiding an imported religious history the term does not need to carry (tagapangasiwa over obispo is the clearest case).
4. Ranked List of Highest-Risk Ambiguities in 1 Timothy
Ranked by combined (a) doctrinal severity if mistranslated and (b) probability of collision with existing Filipino religious/cultural frameworks.
-
Mediator (2:5), τagapamagitan — Direct, textually explicit confrontation with the single most widespread devotional practice in Filipino folk Catholicism (intercession through Mary/saints). Highest risk in the letter: a soft or hedged rendering here would blunt Paul’s numerically exclusive claim at the exact point Scripture states it most sharply.
-
Pillar and Foundation of Truth (3:15) / Guard the Deposit (6:20), haligi at saligan ng katotohanan / ingatan ang ipinagkatiwala — Twin risk of magisterial-authority and Sacred-Tradition reframing; ranked together because they answer the same ecclesiological question from opposite ends of the letter and must be taught as one coherent arc, or each note in isolation risks sounding like an arbitrary anti-Catholic aside rather than a unified biblical argument.
-
Overseer (3:1-2), tagapangasiwa vs. obispo — Risk of readers silently substituting the Catholic diocesan-bishop concept (territorial jurisdiction, apostolic succession) onto a local, plural, congregational office, undermining the entire structure of the leadership-qualifications passage — which is this curriculum’s core passage.
-
Mystery of the Faith/Godliness (3:9, 3:16), hiwaga ng pananampalataya/pagkamaka-Diyos — Devotional-neighborhood crowding with the Mysteries of the Rosary; risk is subtler than #1-3 because the collision is associative/connotative rather than doctrinally contradictory, but the sheer devotional frequency of “hiwaga” language in Filipino Catholic life makes silent conflation likely without an explicit note.
-
Savior “of all people, especially believers” (4:10), Tagapagligtas — Risk of universalist misreading (God saves everyone automatically) OR, in the opposite direction, risk of losing the verse’s genuine universal saving disposition if over-corrected; requires precise dual-sided teaching, not just a single warning.
-
Godliness as Means of Gain (6:5-6), pinagkakakitaan ang pagkamaka-Diyos vs. kasapatan — Live, contemporary collision with active prosperity-gospel teaching currents in Filipino charismatic/Pentecostal contexts; unlike most other entries in this list, the “competing framework” here is not historical folk religion but a currently taught rival theology within Filipino Christianity itself.
-
Deacon (3:8-13), diyakono — Sacramental permanent-diaconate association; ranked below overseer because the functional confusion (non-sacramental vs. sacramental office) is real but less structurally disruptive to the passage’s argument than the overseer/bishop confusion above it.
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Husband of One Wife (3:2, 3:12), may isang asawa — Risk of two opposite misreadings simultaneously: (a) assumed mandatory celibacy for leaders per priestly tradition, or (b) an implied exclusion of qualified single men; genuinely bidirectional ambiguity requiring a note that heads off both errors at once.
-
Forbid Marriage (4:3), ipinagbabawal ang pag-aasawa — Sensitive proximity to mandatory clerical celibacy and religious-vocation vows; requires a respectful framing that condemns mandating celibacy for all without appearing to attack legitimate personal vocational celibacy affirmed elsewhere in Scripture.
-
Women/Wives ambiguity (3:11), mga babae — Genuine source-text (not merely target-language) ambiguity between deacons’ wives and a parallel women’s-service office; ranked lower because the ambiguity is transparently flagged and preserved rather than silently resolved, but still requires a mandatory translator note presenting both readings without adjudicating the underlying debate.
-
Double Honor (5:17), dobleng karangalan — Prosperity-teaching misuse risk for elder compensation; concrete pastoral-financial-ethics concern rather than a core-doctrine risk, but practically significant given real patterns of “seed offering” fundraising in some congregations.
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Abstain from Foods / Lenten Practice (4:3-4), pag-iwas sa ilang pagkain — Risk of readers hearing a condemnation of Lenten dietary discipline itself rather than Paul’s actual target (mandatory, salvation-necessary restriction); lower-ranked because the distinction (voluntary discipline vs. mandated necessity) is relatively easy to state clearly once flagged.
5. Full-Book Coverage Ledger
Confirming every chapter of 1 Timothy has been reviewed for this gap analysis, per the PRD’s full-book-coverage mandate.
| Chapter | New/reinforced vocabulary contributed | Status |
|---|---|---|
| 1 Timothy 1 | mercy, sound/false doctrine, myths, genealogies, conscience, eternal life, Savior, sin/sinners (Paul as “foremost”), law’s proper use, guard-the-deposit theme introduced (1:18-19 anticipates 6:20) | Reviewed — load-bearing |
| 1 Timothy 2 | intercession/fourfold prayer vocabulary, holy hands, one God, one Mediator, ransom, women/worship instructions | Reviewed — load-bearing (core Mediator doctrine) |
| 1 Timothy 3 | overseer, elder-adjacent qualifications, deacon, husband of one wife, sober-minded, self-controlled, respectable, hospitable, able to teach, above reproach, given to wine, not a lover of money, manage household, submission, recent convert, devil (adjectival), disgrace, double-tongued, greedy for gain, mystery of the faith/godliness, women/wives ambiguity, good standing, boldness, pillar and foundation of truth, Christ-hymn (manifested in flesh, vindicated in Spirit, taken up in glory) | Reviewed — load-bearing (core passage, highest term density in the letter) |
| 1 Timothy 4 | depart from the faith, doctrines of demons, seared conscience, forbid marriage, abstain from foods, sanctification (distinct food-reception sense), public reading of Scripture, laying on of hands, council of elders, godliness (introduced), Timothy’s own spiritual gift | Reviewed — load-bearing |
| 1 Timothy 5 | widow, honor/double honor, own household, elder as technical office (5:17,19), accusation/witnesses, generic elder-respect (5:1-2), exhort (context-sensitive) | Reviewed — load-bearing (Care for Widows doctrine) |
| 1 Timothy 6 | bondservants/slaves, masters, godliness as means of gain, contentment, root of all evils, steadfastness, gentleness, fight the good fight, eternal life (recurrence), King of kings/Lord of lords, knowledge falsely called, irreverent babble, guard the deposit (closing bookend) | Reviewed — load-bearing (closes both Godliness/Contentment and Guarding-the-Deposit doctrines) |
No chapter of 1 Timothy is silently omitted; every chapter contributes at least one load-bearing term to this analysis.
This analysis extends, and never contradicts, the baseline Romans translation_memory.json and bible_term_registry.json. All new-term renderings recorded here match 08_core_glossary.md and the accompanying bible_term_registry.json update exactly; any future deviation must be reconciled through a version-incremented translation memory update before Phase 2 processing.