Linguistic Gap Analysis — 1 Corinthians (English → Fulfulde)

0. Purpose and Method

This analysis identifies where Fulfulde’s existing vocabulary is adequate, missing, or dangerously crowded for the theological content of 1 Corinthians, and converts those findings into concrete translation strategy decisions. It extends, and must not contradict, the Romans baseline translation_memory.json and the 1 Corinthians-specific additions already logged in 08_core_glossary.md and bible_term_registry.json.

Three compounding risk factors, already established in the baseline, apply with particular force to this letter:

1. Thin, dialect-fragmented Bible-translation tradition — 1 Corinthians introduces a larger proportion of terms with no crystallized Fulfulde theological equivalent than Romans did (baptism, body of Christ, natural/spiritual body, discerning the body, bought-with-a-price, slave/free, foolishness-of-God, mystery), because this letter deals concretely with sacraments, spiritual gifts, and church order — categories largely absent from Romans.
2. Deep Fulani Islamic scholarly tradition — the resurrection (ch. 15), the crucifixion-dependent body/blood language (ch. 11), and the “foolishness of God” paradox (ch. 1) each collide with specific, well-articulated Islamic doctrinal positions (denial of the crucifixion, Tawhid’s guard on divine attributes including hikma).
3. Live social-structural vocabulary collisions — unlike Romans, 1 Corinthians repeatedly uses metaphors (purchase/ownership, slave/free, household stewardship, headship) that intersect directly with real, present-day Fulani social categories: hereditary caste status (maccuɓe/rimɓe), clan/lineage loyalty (leñol), and patriarchal family structure. This is a new risk axis beyond what Romans required, and it recurs across chs. 6, 7, 9, and 11 — it is treated below as Risk Axis §0.1.

Risk Axis §0.1 — Caste and Ownership Vocabulary: Fulani society retains a live hereditary social stratification between rimɓe (free-born) and maccuɓe (slave-descended) lineages. Any NT metaphor built on purchase, ownership, slavery, or freedom (6:20; 7:21-23; 7:23’s “bought with a price”; 9:19’s “become a slave to all”) risks being heard as a statement about actual caste status rather than a first-century social-legal metaphor for belonging to Christ. This axis is flagged wherever relevant below and requires its own standing translator instruction (see §4, Ranked Ambiguity #2).

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1. Doctrine Vocabulary Matrix

For each of the ten curriculum doctrines, this matrix records the available Fulfulde term(s), their specific weaknesses, and the recommended handling strategy. Terms are drawn exactly from 08_core_glossary.md / bible_term_registry.json; no new renderings are introduced here.

Doctrine	Available Fulfulde Term(s)	Weaknesses	Recommended Strategy
The Resurrection of Christ and Believers	immorde e maayde (resurrection, baseline); arannde dimɗe (firstfruits); Aadamu (Adam); ɓalndu ɓanndu / ɓalndu Ruuhu (natural/spiritual body); ko bonata / ko bonataa (perishable/imperishable)	(a) Quran 4:157 denies the crucifixion outright, which undercuts the resurrection claim at its root before the doctrine is even engaged; (b) “natural/spiritual body” has no ready category in either Islamic bodily-resurrection eschatology (different theological grounds) or traditional Fulani belief, risking a reincarnation misreading; (c) firstfruits’ guarantee logic (not mere sequence) is easily flattened to “he simply went first.”	State the historical crucifixion claim plainly and first (15:3-4) before any resurrection argument is built on it — do not assume it as shared ground. Teach 15:35-49’s body-language with explicit “this is a real, transformed, imperishable BODY, not a spirit and not a new incarnation” framing. Anchor firstfruits (15:20-23) to its guarantee-force with an explicit gloss on first use.
Christian Unity versus Factionalism	taƴre hakkunde mon (factionalism/division); ŋiñtinaare / haɓde (jealousy/strife); mantugol hoore (boasting)	These terms sit directly inside real, live Fulani clan/lineage rivalry (leñol) categories; readers risk processing “division in the church” as ordinary inter-clan politics rather than Paul’s specific charge of theological/spiritual immaturity (3:1-4).	Explicitly distinguish factional church loyalty from leñol clan loyalty in the teaching material itself — name the distinction, do not assume it is self-evident. Use 1:12’s named-leader-loyalty pattern (Pool, Abolo, Kefas) as the concrete anchor so the term is read relationally/theologically, not ethnically.
The Cross as Wisdom and Power	kuruusu (cross); ñeeñal / ñeeñal Alla (wisdom); ngalaa hakkille (foolishness); doole Alla (power of God)	(a) kuruusu names the very event Quran 4:157 denies; (b) “foolishness of God” (1:25) risks being heard as literal blasphemy against Tawhid-guarded divine perfection (including the attribute of hikma) rather than deliberate Pauline irony; (c) hikima (the tempting Arabic cognate for “wisdom,” shared with Quranic hikma) would collapse Paul’s specific cross-paradox into a generic “God’s ways are mysterious” idea if used as the primary term.	Use ñeeñal / ñeeñal Alla, never hikima, as the primary wisdom term. Render “foolishness of God” with visible ironic framing (quotation-marking or an explicit “as the world calls it” gloss) at every occurrence, per the Critical-risk instruction already logged for this term. State the cross’s historicity plainly alongside the paradox, not merged into it.
Church Discipline and Holiness	jina (sexual immorality); lewñi / Paska (leaven/Passover); rokkude Sayɗaan (hand over to Satan); ceniiɗo / seniiɓe / ceniinde (holy/saints/sanctification, baseline)	(a) jina is shared with the Islamic legal category zina, a defined Sharia offense with prescribed corporal penalties — importing that hudud-punishment framework instead of Paul’s redemptive, repentance-aimed discipline (5:5) is a live risk; (b) “hand over to Satan” risks conflation with real regional folk-Islamic practices of jinn-curses or marabout-administered curses against a wrongdoer.	Teach jina with explicit contrast: church discipline aims at restoration (“that his spirit may be saved,” 5:5), not legal punishment. Frame “hand over to Satan” with an explicit, repeated contrast against curse/exorcism practice — the goal is repentance, not harm.
Marriage and Singleness	resoore (marriage); non-resowaaɗo (unmarried); suka debbo / wondiindo (virgin); seerude (divorce/separate)	Paul’s commendation of celibacy (7:7-8, 7:25-38) runs directly against the strong Fulani pastoralist cultural value placed on marriage and childbearing for lineage continuity, herd inheritance, and clan identity — this is not a neutral topic for this audience.	Teach ch. 7 as commendation-not-command from the outset (7:7, “each has his own gift”), explicitly naming the lineage-continuity value so it is engaged rather than silently overridden. Handle 7:12-16 (mixed marriage) with pastoral sensitivity to the frequent real scenario of a convert married within a Muslim-majority family.
Christian Liberty and Idol Meat	sanamu (idol); teew hebbinaangal sanamuuji (food sacrificed to idols); hakkille (conscience); sakkitagol (stumbling block); jinnaaji / seytaanuuji (demons, ch. 10 only)	(a) sanamu gives genuine common ground with Islamic idol-condemnation for the “an idol is nothing” argument (8:4), but Paul’s deeper move — idol-meat is not itself sin, yet demons are real and stand behind idols (10:20-21) — requires nuance beyond the shared starting point; (b) hakkille is shared with “mind of Christ” (2:16) and Pulaaku’s own wisdom-value, risking “weak conscience” being heard as merely “lacking Pulaaku good sense” rather than a theological category.	Build explicitly on the shared “idols are nothing” ground (8:4) before introducing the deeper demons-behind-idols claim (10:20-21), flagging it as a distinct further step. Gloss hakkille specifically as moral/theological conscience at first use in ch. 8 and again in ch. 10 to separate it from the Pulaaku-wisdom sense.
The Lord’s Supper	ɓalndu / ƴiiƴam (body/blood); alkawal kesol (new covenant); e nder jeytaare bonɗi (unworthy manner); annditugol ɓalndu Joom (discerning the body)	(a) blood-consumption is explicitly haram in Islamic dietary law (Quran 5:3), risking visceral revulsion/confusion unless the symbolic-remembrance nature of the meal is made explicit; (b) this compounds directly with the crucifixion-denial risk (Quran 4:157); (c) “discerning the body” (11:29) is genuinely ambiguous in the source text itself between the elements and the church-as-body.	Teach the Supper’s symbolic-remembrance character explicitly and early (11:24-25, “do this in remembrance”), before any language of body/blood is introduced, to pre-empt the dietary-law reaction. Flag “discerning the body” for theologian decision on which sense(s) — or both — this curriculum should teach, per the ambiguity-handling protocol.
Spiritual Gifts and the Body of Christ	dokkal Ruuhu (spiritual gifts, baseline); ɓalndu Almasiihu (body of Christ); geɗe ɓalndu (members); ɗemɗe kese (tongues); seɓɓitugol ruuhuji (discerning of spirits); batisim / loowdi Ruuhu (baptism)	(a) “body of Christ” as one-body/many-members has no ready precedent in Fulani pastoralist social organization, which is organized by descent, not functional interdependence — this is a genuinely new concept, not a relabeled familiar one; (b) “discerning of spirits” sits dangerously close to the jinn/spirit-being folk-belief world; (c) baptism is a total baseline gap and must not default to being read through wuduu/ghusl’s external, repeated ritual-washing model.	Develop “body of Christ” with full explanatory teaching (comparable to the baseline’s treatment of “adoption”), not assumed self-evident. Teach “discerning of spirits” strictly as Spirit-given doctrinal discernment, explicitly distinguished from folk spirit-detection/exorcism. Teach baptism as a once-for-all identification with Christ’s death/resurrection, explicitly contrasted with wuduu’s repeated externality.
Love as the Greater Way	giggol (love)	giggol is Fulfulde’s primary daily-speech term for romantic/marital affection; positioned immediately after ch. 7’s marriage discussion and used throughout ch. 13 for Paul’s specific selfless, covenantal, others-oriented meaning, there is a real and serious risk that readers hear ch. 13 as being “about” romantic love rather than the ethical center of the whole letter.	Mandatory theologian + native-speaker joint confirmation before deployment (already flagged Critical in the registry). Gloss giggol explicitly on first use in ch. 13 as distinct from romantic affection; consider an anchoring phrase (e.g., “giggol Alla” or a similarly explicit qualifier) at the chapter’s outset to redirect the register before the extended description begins.
Order in Worship	hoore (head/headship); hoɓɓude hoore (head covering); jeytaare (order); [descriptive, context-dependent] (women’s silence instruction)	(a) “head” as source/authority intersects with an already strongly patriarchal existing Fulani family structure, risking the text being read as simple reinforcement of pre-existing hierarchy rather than Paul’s specific chain of loving, self-giving headship; (b) head covering practice already exists in Fulani Muslim women’s dress with distinct religious connotations; (c) the “let women be silent” instruction (14:34-35) is in direct tension with 11:5’s assumption that women do pray and prophesy in the assembly.	Teach 11:3’s headship chain with its full canonical balance (11:11-12’s mutual interdependence), not in isolation. Contextualize head covering without either wholesale endorsement of existing veiling custom or presenting it as an arbitrary, decontextualized rule. Present 14:34-35 only alongside 11:5 as a single combined teaching unit, with theologian framing on the specific referent/scope of the silence instruction (see Ranked Ambiguity #10).

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2. Missing Vocabulary vs. Crowded Semantic Neighborhoods

2.1 Missing Vocabulary (no crystallized Fulfulde term exists — descriptive compounds required)

These concepts have no existing single-word Fulfulde theological term and require provisional descriptive compounds, all pending theologian/native-speaker confirmation before Phase 2 deployment, consistent with the baseline’s established practice for provisional terms:

Concept	Provisional Rendering	Why No Existing Term
Baptism	batisim / loowdi Ruuhu	Total baseline gap — not present anywhere in the Romans translation memory; the sacrament has no native descriptive precedent distinct from wuduu/ghusl.
Body of Christ (corporate one-body/many-members)	ɓalndu Almasiihu	No precedent in descent-organized Fulani social structure for a functional-interdependence community metaphor.
Natural body / spiritual body	ɓalndu ɓanndu / ɓalndu Ruuhu	A wholly novel resurrection-body ontology; neither Islamic nor traditional Fulani categories supply an equivalent.
Spiritual / natural person (pneumatikos/psychikos)	neɗɗo Ruuhu / neɗɗo ɓanndu	A technical Pauline anthropological pairing with no ready Fulfulde anthropological parallel.
Foolishness of God (ironic)	ngalaa hakkille	The concept of predicating “foolishness,” even ironically, of the divine has no existing devotional-register precedent.
Mystery (openly-disclosed)	gundu	No existing term distinguishes “once-hidden-now-openly-proclaimed truth” from esoteric/initiate-only knowledge (see §2.2, sirru).
Bought with a price / Slave-free (state-of-life)	on coodaama e coggu / [bespoke compound pending]	Intersects directly with Risk Axis §0.1; no existing purchase/manumission vocabulary is free of caste-status association.
Discerning the body	annditugol ɓalndu Joom	The referent itself is ambiguous in the Greek; no Fulfulde compound can resolve what the source text leaves open.
Firstfruits	arannde dimɗe	No existing term carries the specific covenantal guarantee-logic distinct from simple temporal priority.
Unworthy manner / Order / Women’s silence instruction	e nder jeytaare bonɗi / jeytaare / [descriptive]	All provisional; no fixed liturgical-conduct vocabulary yet exists in Fulfulde Christian usage.
Steward (apostolic sense)	jaɓɗo golle Alla / gollotoodo Almasiihu	Deliberately avoids maccuɗo (caste term); requires a dignity-preserving compound with no ready precedent.
Foundation (Christ as sole basis)	fiɓnde	An architectural-theological metaphor with no existing fixed rendering.

2.2 Crowded Semantic Neighborhoods Requiring Fencing

These are areas where Fulfulde vocabulary is not missing but is already occupied by a competing meaning from Islamic theology, Islamic legal practice, folk-spiritist belief, or Pulaaku cultural value — each requires an explicit “fence” (a stated distinction) rather than silent reliance on the word alone.

Neighborhood	Competing Occupant	Fence Required
arjunde (grace)	Islamic deeds-responsive divine favor	Must state “apart from works” explicitly at every occurrence, especially 15:10 where word order itself could reverse Paul’s logic (grace produces labor ≠ labor earns grace). Never substitute barke.
jina (sexual immorality)	Sharia zina, a defined hudud offense with prescribed corporal penalty	Must state explicitly that NT church discipline aims at repentance/restoration (5:5), not legal/corporal punishment.
hakkille (mind of Christ / conscience)	Pulaaku’s own core wisdom-value hakkille	Must gloss which specific sense (Christ’s discernment, 2:16; moral conscience, 8:7-12) is active at each occurrence, since a single word covers three distinct concepts in this letter.
giggol (love)	Daily-speech romantic/marital affection register, reinforced by proximity to ch. 7	Mandatory explicit gloss distinguishing agapē from romantic giggol at ch. 13’s outset (see §1 and Ranked Ambiguity #3).
sanamu (idol)	Genuine Islamic common ground, but incomplete — stops short of “demons behind idols”	Must explicitly flag ch. 10’s deeper claim as a distinct further step beyond the shared “idol is nothing” starting point.
rokkude Sayɗaan (hand over to Satan)	Folk-Islamic jinn-curse / marabout-curse practice, a real active regional practice	Must explicitly and repeatedly contrast redemptive intent against curse/exorcism framing.
jinnaaji/seytaanuuji (demons, ch. 10 only)	The same word class is FORBIDDEN for the Holy Spirit	Must state the dual rule explicitly in translator instructions: jinn-vocabulary permitted for daimonia, never for Ruuhu Ceniiɗo — a single lapse here is a Critical-risk failure.
maccuɗo/rimɓe (any slave/free, servant, purchase vocabulary)	Live hereditary caste categories (Risk Axis §0.1)	Must never be used as primary renderings for 6:20, 7:21-23, or 4:1’s “steward”; bespoke compounds required, confirmed jointly by theologian and native speaker aware of contemporary caste sensitivities.
hoore (headship)	Pre-existing strongly patriarchal Fulani family/social order	Must teach the full canonical chain (11:3) together with mutual interdependence (11:11-12), not headship alone.
hoɓɓude hoore (head covering)	Existing Islamic veiling practice among Fulani Muslim women	Must contextualize without wholesale endorsement of existing custom or presentation as an arbitrary rule detached from 11:5-6’s stated rationale.
hikima (rejected as primary “wisdom” term)	Quranic hikma, an attribute of Allah	Deliberately excluded from primary use; ñeeñal/ñeeñal Alla preferred to preserve the cross-specific paradox rather than collapse it into “God’s ways are mysterious.”
sirru (rejected as primary “mystery” term)	Sufi esoteric/initiate-only knowledge, accessible via a marabout	Deliberately excluded; gundu preferred, since Paul’s mystery is openly, universally proclaimed (2:9-10).
kefir/rasuulu/Iisa/aljanna (carried-over baseline forbidden substitutions)	Muhammad’s title; Quranic Jesus-form; paradise-as-salvation-gloss	All remain forbidden per baseline; re-confirmed here as applicable to 1 Corinthians’s apostle (ch. 9, 12, 15), Jesus (throughout), and salvation (1:18,21; 15:2) occurrences.

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3. Transliteration vs. Paraphrase Decisions

Term	Decision	Rationale
Linjiila (gospel)	Retain established loanword (transliteration-derived)	Already attested in regional NT translation; reuse exactly per baseline.
Almasiihu (Messiah, title-use)	Retain transliteration, used selectively at title-emphasis verses (15:3, 15:22)	Shared vocabulary with Quranic Isa al-Masih gives recognition; content must be explicitly taught as different, not avoided by paraphrase.
Kiristu (Christ, proper-name use)	Retain transliteration, used for ordinary proper-name occurrences	Matches the baseline’s 12_ai_translation_requirements.md transliteration standard; distinguished functionally, not semantically, from Almasiihu.
Yeesu (Jesus)	Retain established transliteration; never Iisa	Per baseline forbidden-substitution rule, reconfirmed for every occurrence in this letter.
Alla (God)	Retain	No viable alternative; universal shared term per baseline.
Paska (Passover, 5:7)	Transliterate deliberately, with caveat	Offers a genuine bridge to Eid al-Adha’s substitutionary-sacrifice category, but the bridge must not be assumed automatically equivalent — Eid al-Adha has no atoning effect for sin.
Maraanata (Maranatha, 16:22)	Preserve as untranslated transliteration, glossed on first use	Follows the baseline’s established pattern for Aramaic terms of intimacy/urgency (cf. Abba, Romans 8:15).
batisim (baptism)	Transliterate, paired with a descriptive gloss (loowdi Ruuhu)	No native term exists; transliteration signals a distinct rite while the paired descriptive phrase supplies theological content and guards against a wuduu/ghusl reading.
malaykaaji (angels)	Retain Arabic-shared loanword	Genuine common ground with Islamic angelology; low risk, though roles/nature differ in particulars.
sanamu (idol)	Retain Arabic-shared loanword	Genuine common ground with Islamic idol-condemnation; paraphrase would lose the useful shared starting point.
jina (sexual immorality)	Retain Arabic-shared loanword, with explicit re-framing	Retaining the shared term preserves recognizability, but the Sharia hudud-punishment association must be explicitly fenced (see §2.2).
gundu (mystery)	Paraphrase/native root, reject transliteration of sirru	Preserves the “openly disclosed” sense; sirru’s initiate-only connotation would misrepresent Paul’s usage.
ñeeñal / ñeeñal Alla (wisdom)	Paraphrase/native root, reject transliteration of hikima	Preserves the cross-specific paradox; hikima would collapse it into a generic divine-attribute idea.
ɓalndu Almasiihu (body of Christ)	Paraphrase (descriptive compound)	No transliteration option exists; the concept requires full native-language explanatory construction.
on coodaama e coggu (bought with a price) / slave-free bespoke compound	Paraphrase only — transliteration not applicable; caste-neutral native compound mandatory	Any available native lexeme carries caste-status meaning (Risk Axis §0.1); must be freshly constructed and jointly confirmed, not borrowed from either the caste lexicon or a foreign loanword.
giggol (love)	Retain native root term, NOT a transliteration candidate	No plausible transliteration alternative exists or is desirable; the decision here is about glossing, not script origin — flagged instead as a fencing issue (§2.2, Ranked Ambiguity #3).
rokkude Sayɗaan (hand over to Satan)	Paraphrase using existing “Sayɗaan” loanword within a descriptive verb phrase	Sayɗaan (Satan) is already shared vocabulary; the surrounding descriptive phrase carries the redemptive-intent qualification that a bare transliteration could not supply.

General principle applied throughout: transliteration is preferred only where (a) an existing regional Christian or shared Islamic-Christian loanword is already attested and unambiguous, or (b) the source term is itself a proper name or an untranslatable set phrase (Maranatha, Abba). Everywhere a theological concept (not a name) lacks a crystallized Fulfulde equivalent, a plain descriptive paraphrase is preferred over inventing an opaque neologism, per the baseline’s standing instruction.

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4. Ranked List of Highest-Risk Ambiguities

Ranked by combined severity of (i) theological centrality to the letter and its core passage (15:1-11), (ii) likelihood of automatic misreading through a specific competing framework, and (iii) thinness of existing Fulfulde vocabulary.

1. Resurrection of Christ and believers (15:3-8, 12-58) — Quran 4:157’s denial of the crucifixion removes the historical premise before the doctrine can even be engaged; this is the core passage’s central claim and the letter’s argumentative hinge (15:12-19). Highest-ranked because it is both the theological anchor of the entire curriculum and the sharpest point of doctrinal collision.
2. Bought with a price / slave-free (6:20; 7:21-23) — Risk Axis §0.1: no existing Fulfulde vocabulary is free of live hereditary caste association; a mistranslation here risks being heard as a statement about real caste status and lineage worth, not a first-century social-legal metaphor. No confirmed rendering yet exists for “slave/free.”
3. Love / giggol (ch. 13) — the letter’s ethical climax risks defaulting to a romantic-affection reading given giggol’s dominant daily-speech register and structural proximity to ch. 7’s marriage discussion.
4. Body/blood of the Supper (11:23-26) — compounds two live sensitivities simultaneously: Quranic blood-consumption prohibition (5:3) and crucifixion-denial (4:157); without explicit symbolic-remembrance framing this passage risks both revulsion and doctrinal miscommunication at once.
5. Foolishness of God (1:18-25) — predicating “foolishness,” even ironically, of God risks being read as literal blasphemy against Tawhid-guarded divine perfection (including the attribute of hikma) rather than recognized Pauline irony.
6. Hand over to Satan (5:5) — a redemptive church-discipline act risks conflation with real, active regional jinn-curse/marabout-curse folk practice unless explicitly and repeatedly contrasted.
7. Grace’s directional logic in 15:10 — arjunde’s Islamic deeds-responsive default risks silently reversing Paul’s own stated logic (grace precedes and produces labor) into a piety-conditioned framework, precisely within the core passage.
8. Discerning the body (11:29) — genuinely ambiguous in the source Greek itself between the elements and the church-as-body; any single Fulfulde compound will silently resolve an ambiguity Paul may have intended to leave open, requiring an explicit theologian decision rather than a default choice.
9. Spiritual / natural person (2:14-15; 15:44-46) — risks being heard as naming two classes of PEOPLE (a spiritual elite versus ordinary people) rather than the necessity of the Spirit’s illumination for anyone to receive the gospel.
10. Women’s silence instruction (14:34-35) vs. 11:5 — internal canonical tension compounded by an already strongly gendered existing social order; a decontextualized rendering of either passage alone risks either erasing 11:5’s assumption that women pray and prophesy, or overriding 14:34-35 without explanation.
11. Wisdom/mystery neighborhood (chs. 1-2) — the deliberate rejection of the tempting cognates hikima and sirru must be actively maintained across every occurrence, not merely decided once; a single lapse reintroduces the competing Islamic-Sufi frameworks these rejections were designed to avoid.
12. Factionalism vs. clan loyalty (1:10-12; 3:3-4) — real, live Fulani leñol rivalry dynamics risk absorbing “division in the church” into an ethnic/clan-loyalty frame rather than the theological immaturity Paul specifically names.
13. Headship chain (11:3, 11:11-12) — risk of the text being read as simple reinforcement of pre-existing Fulani patriarchal structure unless the full canonical balance (Christ’s own submissive headship model, and mutual interdependence) is taught together, not headship alone.
14. Idol-meat / demons dual rule (ch. 8 vs. ch. 10) — the permitted use of jinn-vocabulary for daimonia (ch. 10 only) sits one step away from the absolutely forbidden use of the same vocabulary for the Holy Spirit; this dual rule must be actively and continuously enforced, not merely stated once.
15. Firstfruits’ guarantee-logic (15:20-23) — within the core passage itself, this term risks being flattened from “guarantee of what is to come” to a bare “he went first” note, weakening the resurrection argument’s logical force at its most load-bearing point.

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5. Chapter-by-Chapter Coverage Confirmation

Full-book coverage, per PRD mandate. Each chapter is reviewed explicitly; chapters contributing no new terms beyond those already logged are noted as such rather than silently omitted.

Ch.	New/Load-Bearing Terms Introduced or Deepened	Coverage Status
1	factionalism, wisdom, foolishness, cross, boasting, calling, grace, gospel, church, saints	Reviewed — heavy load-bearing (opening crisis + cross-as-wisdom doctrine anchor)
2	wisdom (deepened), mystery, rulers of this age, mind of Christ, spiritual/natural person, power of God, Holy Spirit	Reviewed — heavy load-bearing (cross-as-power doctrine anchor)
3	temple (corporate sense), foundation, jealousy/strife, holy, sanctification, boasting (continued)	Reviewed — load-bearing (unity doctrine, temple metaphor introduced)
4	apostle, steward/servant, boasting (continued), exhort	Reviewed — load-bearing (ministry/stewardship vocabulary)
5	sexual immorality, leaven/Passover, hand over to Satan	Reviewed — heavy load-bearing (church discipline doctrine anchor)
6	temple (individual sense), justification, bought with a price, sanctification (continued), sexual immorality (continued)	Reviewed — heavy load-bearing (holiness + Risk Axis §0.1 introduced)
7	marriage, unmarried, virgin, divorce/separate, calling (new state-of-life sense), slave/free, holy (mixed marriage), redemption (resonance)	Reviewed — heavy load-bearing (marriage/singleness doctrine anchor)
8	idol, food sacrificed to idols, knowledge, conscience, stumbling block, love (agapē foreshadowed at 8:1)	Reviewed — heavy load-bearing (Christian liberty doctrine anchor, part 1)
9	right/authority, self-control, apostle (continued), boasting (continued)	Reviewed — load-bearing (apostolic rights/liberty argument)
10	idol (deepened), demons, table of Lord/demons, participation/koinonia (deepened sacramental sense), Israel, stumbling block (continued)	Reviewed — heavy load-bearing (Christian liberty doctrine anchor, part 2)
11	headship, head covering, body/blood of the Supper, new covenant, unworthy manner, discerning the body, glory (created-order sense)	Reviewed — heavy load-bearing (Lord’s Supper + order-in-worship doctrine anchors)
12	spiritual gifts, body of Christ, members, word of wisdom/knowledge, gifts of healing, workings of miracles, discerning of spirits, kinds of tongues, interpretation of tongues, baptism	Reviewed — heaviest load-bearing chapter for spiritual-gifts doctrine anchor
13	love (agapē, full treatment), knowledge (contrastive), angels, prophecy/tongues (contrastive)	Reviewed — heavy load-bearing (love doctrine anchor)
14	prophecy, tongues, interpretation (continued), order, edification, women’s silence instruction	Reviewed — heavy load-bearing (order-in-worship doctrine anchor)
15	resurrection, gospel content (explicit definition), grace (15:10), faith, sin, apostle (eyewitness list), firstfruits, Adam, natural/spiritual body, perishable/imperishable, mystery (eschatological), trumpet, sting of death, victory	Reviewed — CORE PASSAGE CHAPTER; heaviest theological load in the entire letter
16	collection, saints (continued), maranatha, holy kiss, exhort (continued), thanksgiving	Reviewed — lighter load (closing greetings/instructions), no new Critical-risk terms; confirmed as reviewed, not omitted

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6. Summary of Required Pre-Phase-2 Actions

1. Add all “New (this curriculum)” terms from 08_core_glossary.md and this analysis’s §2.1 to translation_memory.json, incrementing its version, before any Phase 2 segment translation of 1 Corinthians begins.
2. Route every Critical-risk term identified above (§1, §4) for mandatory human theologian review; route every Medium-risk provisional compound for native-speaker confirmation, per the baseline’s standing escalation rules.
3. Finalize the bespoke slave/free (7:21-23) and bought-with-a-price (6:20) renderings via joint theologian + native-speaker review before either term is used in any deployed material — these must not proceed on a provisional basis given Risk Axis §0.1’s severity.
4. Confirm the giggol/agapē fencing gloss (§2.2, Ranked Ambiguity #3) with both a theologian and a native speaker before ch. 13 material is finalized.
5. Obtain an explicit theologian decision on “discerning the body” (11:29) scope before that segment is finalized, per the ambiguity-handling protocol.

End of 06_linguistic_gap_analysis.md.