Semantic Analysis
Semantic Analysis — 1 John (Full Book) — English → Indonesian
Methodology
This document analyzes 1 John in the original Koine Greek from 1:1 to 5:21. The core passage, 1 John 4:7-21, receives full verse-by-verse treatment. Every other chapter receives a chapter-level treatment of its load-bearing theological terms using the same analytical fields. Where a term is already fixed in the baseline Romans translation_memory.json / bible_term_registry.json, that exact Indonesian rendering is reused without alteration; this is noted explicitly at each such term’s first occurrence. New terms required for 1 John are proposed here for entry into an extended translation memory and are risk-tiered using the same Critical/High/Medium/Low framework established in the baseline.
Field template used for every term:
- Original / Transliteration
- Literal meaning
- Semantic range
- English variants (as rendered across major English versions)
- Contextual theological meaning (in this book/passage)
- Indonesian rendering & risk
PART 1 — CORE PASSAGE: 1 John 4:7-21 (Verse-by-Verse)
4:7 — Ἀγαπητοί, ἀγαπῶμεν ἀλλήλους, ὅτι ἡ ἀγάπη ἐκ τοῦ Θεοῦ ἐστιν, καὶ πᾶς ὁ ἀγαπῶν ἐκ τοῦ Θεοῦ γεγέννηται καὶ γινώσκει τὸν Θεόν.
ἀγαπητοί / agapētoi — “beloved ones.” Literal meaning: those who are objects of agapē-love; a term of pastoral address. Semantic range: covers both divine love received and love among the community. English variants: “beloved,” “dear friends,” “dear ones.” Contextual meaning: John’s characteristic direct address before a major doctrinal exhortation (also 3:2, 3:21, 4:1, 4:11). Indonesian rendering: “yang terkasih” (established Indonesian Bible convention). Risk: Low — no syncretism concern, though translators should retain warmth in register per baseline tone guidance for relational passages.
ἀγάπη / agapē — “love.” Literal meaning: selfless, willed love, distinct from erōs (romantic desire) or philia (friendship affection). Semantic range: in 1 John, ranges from God’s own nature (4:8,16) to the love God has for humanity (4:9-10) to the love required among believers (4:7,11,19-21) — a single Greek word carrying divine attribute, redemptive act, and ethical command simultaneously. English variants: “love,” “charity” (older versions). Contextual theological meaning: the central term of the core passage and of the doctrine “God is Love.” It is not romantic sentiment or generic benevolence but the self-giving love proven at the cross (v.10) and reproduced in the community (v.11). Indonesian rendering: “kasih” — the standard Indonesian Bible term, distinct from “cinta” (romantic love) and used throughout Alkitab TB. Risk: High. This is a NEW term relative to the Romans baseline (Romans emphasizes anugerah/grace and iman/faith more than agapē directly). “Kasih” carries no direct forbidden-substitution collision, but the specific claim that God’s very being/nature IS love (not merely one attribute among many, as in the Islamic list of 99 names including Al-Wadud, “The Loving”) requires teaching support so it is not flattened into a generic divine-attribute statement. Every occurrence in 4:7-21 should be read as reinforcing this ontological claim, not just an ethical exhortation.
γεγέννηται ἐκ τοῦ Θεοῦ / gegennētai ek tou Theou — “has been born/begotten of God” (perfect passive, indicating a past act with continuing result). Literal meaning: to be brought into existence as God’s offspring. Semantic range: spiritual regeneration/new birth, not physical procreation; a settled, completed state. English variants: “born of God,” “born again,” “God’s child.” Contextual theological meaning: new birth is the root of the capacity to love; love is evidence of the new birth (ties directly to the doctrine “Love for the Brethren as Evidence of New Birth”). Indonesian rendering: “lahir dari Allah” (NOT “diperanakkan oleh Allah” — see risk note). Risk: Critical. The Quran explicitly denies that Allah “beranak” (begets) — Surah Al-Ikhlas: “Allah tidak beranak dan tiada diperanakkan.” A rendering using “diperanakkan” risks direct doctrinal collision even though the Greek verb γεννάω is literally “to beget.” “Lahir dari Allah” preserves the new-birth/regeneration sense (a believer’s spiritual origin in God) without invoking the specific procreative vocabulary the Quran negates. Every occurrence requires a translator note clarifying this is spiritual rebirth (new birth by the Spirit, cf. John 3:3-8), not a claim about Allah’s biological generation of offspring.
γινώσκει τὸν Θεόν / ginōskei ton Theon — “knows God.” Literal meaning: to know by relational, experiential acquaintance (ginōskō), not merely factual awareness (oida). Semantic range: covers intimate, ongoing relational knowledge. English variants: “knows God,” “has knowledge of God.” Contextual theological meaning: knowing God is inseparable from loving others — a relational, not merely propositional, epistemology. Indonesian rendering: “mengenal Allah” (mengenal = relational “to know,” distinct from “mengetahui” = factual “to know that”). Risk: Medium. Indonesian preserves the ginōskō/oida distinction reasonably well via mengenal/mengetahui, but translators must be alert to which Greek verb is present at each occurrence throughout the book.
4:8 — ὁ μὴ ἀγαπῶν οὐκ ἔγνω τὸν Θεόν, ὅτι ὁ Θεὸς ἀγάπη ἐστίν.
ὁ Θεὸς ἀγάπη ἐστίν / ho Theos agapē estin — “God is love.” Literal meaning: a predicate-nominative statement; note ἀγάπη lacks the definite article — grammatically this asserts “God is [characterized by] love,” not “Love is God” (an important teaching point against any pantheistic inversion equating an abstract force called “love” with deity). Semantic range: parallel to 1:5 “God is light” — both are ontological statements about God’s nature, not merely descriptions of his actions. English variants: “God is love” (uniform across major versions). Contextual theological meaning: the thesis statement of the doctrine “God is Light and God is Love.” Indonesian rendering: “Allah adalah kasih”. Risk: Critical. This is one of the most theologically load-bearing single clauses in the entire epistle. It must be taught alongside “Allah adalah terang” (1:5) as complementary ontological claims about the same triune God, and must be explicitly distinguished from any suggestion that “kasih” is an impersonal force. Every occurrence (4:8, 4:16) requires theologian-reviewed teaching support per the escalation pattern already established for Critical terms in the baseline (parallel to “Anak Allah”).
4:9 — ἐν τούτῳ ἐφανερώθη ἡ ἀγάπη τοῦ Θεοῦ ἐν ἡμῖν, ὅτι τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς τὸν κόσμον, ἵνα ζήσωμεν διʼ αὐτοῦ.
ἐφανερώθη / ephanerōthē — “was manifested/revealed” (aorist passive). Literal meaning: to be made visible, brought into the open. Semantic range: revelation of something previously hidden, made evident through a historical act. English variants: “manifested,” “shown,” “revealed.” Contextual theological meaning: God’s love is not an abstract claim but a historically enacted, visible event — the sending of the Son. Indonesian rendering: “dinyatakan”. Risk: Medium — standard revelatory vocabulary, but must be tied to the concrete historical act that follows (the sending of the Son), not left as generic mystical disclosure.
τὸν υἱὸν αὐτοῦ τὸν μονογενῆ / ton huion autou ton monogenē — “his only/unique Son.” Literal meaning: monogenēs = “only one of its kind,” “unique,” historically also rendered “only-begotten.” Semantic range: uniqueness and exclusivity of relationship, not primarily biological generation, though the term’s root (genos) carries origin/kinship sense. English variants: “only begotten Son” (KJV/NKJV), “one and only Son” (NIV), “only Son” (ESV). Contextual theological meaning: reinforces the absolute uniqueness of Christ’s Sonship as the basis for God’s love being demonstrable — parallel to John 3:16. This directly extends the baseline Critical doctrine of Sonship of Christ / Deity of Christ. Indonesian rendering: “Anak-Nya yang tunggal” (established Alkitab TB rendering, paired with the baseline term Anak Allah). Risk: Critical. This is the single most sensitive term in the core passage: it makes explicit, in the same breath as “God is love,” the very claim the Quran most emphatically denies (Allah having a Son). Every occurrence requires the same theologian-reviewed teaching note already mandated for “Anak Allah” in the baseline: this is eternal, relational, unique Sonship, not physical procreation.
ἀπέσταλκεν / apestalken — “has sent” (perfect, “sent with abiding significance”). Contextual meaning: the sending of the Son is a completed, once-for-all redemptive act, echoing Romans’ “sent his Son” language already flagged Critical in the baseline Incarnation doctrine. Indonesian rendering: “telah mengutus / telah mengirimkan”. Risk: High — consistent with baseline’s sending/incarnation framing; should echo the established rendering pattern used for Romans 8:3.
4:10 — ἐν τούτῳ ἐστὶν ἡ ἀγάπη, οὐχ ὅτι ἡμεῖς ἠγαπήκαμεν τὸν Θεόν, ἀλλʼ ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν υἱὸν αὐτοῦ ἱλασμὸν περὶ τῶν ἁμαρτιῶν ἡμῶν.
ἱλασμόν / hilasmon — “propitiation,” “atoning sacrifice.” Literal meaning: that which turns away wrath/deals with the offense caused by sin; the means by which God’s holy standard against sin is satisfied. Semantic range: encompasses both the removal of guilt (expiation) and the appeasing of just wrath (propitiation) — English versions differ on which nuance to foreground. English variants: “propitiation” (KJV/ESV/NASB), “atoning sacrifice” (NIV), “the means by which our sins are forgiven” (paraphrase versions), “sin offering.” Contextual theological meaning: this is THE atonement term of 1 John (also 2:2), grounding the doctrine of substitutionary atonement — Christ’s death satisfies God’s righteous requirement against sin, on humanity’s behalf. Indonesian rendering: “korban pendamaian” (lit. “sacrifice of reconciliation/appeasement”). This is a NEW term not present in the Romans baseline TM (Romans’ propitiation language in 3:25 was flagged in the doctrine registry but no fixed Indonesian rendering was recorded there). Risk: Critical. Islamic theology has no doctrine of substitutionary/propitiatory sacrifice satisfying divine wrath — sin is addressed through repentance (tawbah), divine mercy (rahmat), and the weighing of deeds, never through a sacrificial death that averts wrath. Every occurrence of hilasmos in 1 John (4:10; 2:2) requires theologian-reviewed teaching support distinguishing this forensic/sacrificial category from both rahmat and pahala, following the same pattern the baseline established for “pembenaran” (justification) and “keselamatan” (salvation).
4:11 — Ἀγαπητοί, εἰ οὕτως ὁ Θεὸς ἠγάπησεν ἡμᾶς, καὶ ἡμεῖς ὀφείλομεν ἀλλήλους ἀγαπᾶν.
ὀφείλομεν / opheilomen — “we owe/ought/are obligated.” Literal meaning: to be under a debt-like obligation. Semantic range: moral obligation flowing from a prior gift received, not law-code compliance. English variants: “ought,” “are obligated,” “should.” Contextual theological meaning: love for the brethren is not optional piety but a debt of gratitude owed in light of the gospel already received — grace-driven ethics, not merit-earning duty. Indonesian rendering: “kita wajib / kita harus”. Risk: Medium. Must be carefully distinguished from Islamic “wajib” as a category of religious legal obligation (fiqh); here the obligation flows from having received love first (v.19), not from a commanded legal code. A brief clarifying note is advisable wherever “wajib” is chosen, or “kita berutang untuk” (we are indebted to) may be preferred to keep the gratitude-based motivation explicit.
4:12 — Θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ Θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ ἐν ἡμῖν τετελειωμένη ἐστιν.
τεθέαται / tetheatai — “has seen/beheld” (perfect, of careful, contemplative sight). Contextual meaning: no one has directly seen/beheld God’s essence; God is made visible instead through the community’s love (echoing John 1:18). Indonesian rendering: “melihat”. Risk: Low-Medium — standard vocabulary, but the theological point (God made visible through love among believers, not through direct vision) should be preserved in surrounding context rather than in the verb itself.
μένει / menei — “abides/remains.” Literal meaning: to remain, dwell, stay in a fixed place or state. Semantic range: covers mutual indwelling between God and believer (4:12,13,15,16), abiding in the teaching (2:24), abiding in the light (2:10), and abiding in death vs. life (3:14) — a major structural verb of the whole epistle. English variants: “abide,” “remain,” “live in,” “dwell.” Contextual theological meaning: mutual, reciprocal indwelling of God and the believer through the Spirit — a real relational union, not a pantheistic merging of being. Indonesian rendering: “tinggal” (e.g., “Allah tinggal di dalam kita” — established idiom in Alkitab TB for menō). Risk: High. This is a NEW term for the extended glossary, central to the doctrine of Fellowship with God and One Another. Indonesian and broader Indonesian religious vocabulary (including some Sufi-influenced usage) can carry connotations of mystical absorption/union (hulul-like concepts) achievable through spiritual discipline. Every occurrence must be anchored to the specific relational mechanism 1 John gives — the Spirit given to believers (3:24; 4:13) and confession of the Son (4:15) — not to an achievable mystical state through practice or technique.
τετελειωμένη / teteleiōmenē — “perfected, brought to completeness” (perfect passive). Semantic range: reaching intended maturity/fullness, not moral flawlessness. English variants: “perfected,” “made complete,” “brought to full expression.” Contextual meaning: love reaches its intended goal within the believing community, producing confidence (v.17). Indonesian rendering: “disempurnakan / mencapai kesempurnaannya”. Risk: Medium. Must not be confused with a doctrine of achievable personal moral perfectionism (sinlessness) — the perfecting in view is love reaching maturity/completeness in its expression, not the believer becoming flawless (contrast 1:8-10, which explicitly denies sinlessness in this life).
4:13 — ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ μένομεν καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Πνεύματος αὐτοῦ δέδωκεν ἡμῖν.
ἐκ τοῦ Πνεύματος αὐτοῦ / ek tou Pneumatos autou — “of his Spirit.” Reuses baseline Roh Kudus (Holy Spirit) vocabulary; here specifically the Spirit as the given, indwelling guarantee of mutual abiding. Indonesian rendering: “Roh-Nya” referring back to Roh Kudus. Risk: Critical (by inheritance from baseline Roh Kudus entry) — every occurrence should retain awareness of the baseline’s distinguishing note from the Islamic Ruh al-Qudus (typically identified with the angel Gabriel, a created being) rather than a divine Person of the Trinity indwelling believers.
δέδωκεν / dedōken — “has given” (perfect). Contextual meaning: a completed, abiding gift. Indonesian rendering: “telah memberikan”. Risk: Low.
4:14 — καὶ ἡμεῖς τεθεάμεθα καὶ μαρτυροῦμεν ὅτι ὁ πατὴρ ἀπέσταλκεν τὸν υἱὸν σωτῆρα τοῦ κόσμου.
μαρτυροῦμεν / martyroumen — “we testify/bear witness.” Literal meaning: to give formal, credible testimony, often from eyewitness position. Semantic range: legal/eyewitness testimony language, prominent throughout 1 John (1:2; 4:14; 5:6-10). English variants: “testify,” “bear witness,” “give testimony.” Contextual theological meaning: the apostolic circle’s claim is grounded in eyewitness testimony (cf. 1:1-3), not secondhand report or later legendary accretion — directly relevant to the doctrine of the Incarnation. Indonesian rendering: “bersaksi / memberi kesaksian”. Risk: Medium — standard vocabulary, but should retain the eyewitness/historical-testimony force rather than being softened into personal opinion or subjective impression.
σωτῆρα τοῦ κόσμου / sōtēra tou kosmou — “Savior of the world.” Literal meaning: sōtēr = one who rescues/delivers from mortal danger, applied to Jesus as the world’s Rescuer. Semantic range: rescue from a comprehensive threat (sin, death, judgment), not merely a helper among many possible helpers. English variants: “Savior,” “Deliverer,” “Rescuer.” Contextual theological meaning: connects directly to the baseline Critical doctrine of Salvation (keselamatan) — Jesus is not one savior-figure among several religious mediators but THE Savior of the whole cosmos. Indonesian rendering: “Juruselamat dunia”. Risk: High. “Juruselamat” is the established Indonesian Christian term with no direct Islamic parallel (Islam has no singular mediating Savior figure; deliverance is through submission, deeds, and Allah’s mercy). Every occurrence should reinforce, not soften, this exclusive-Savior claim, consistent with the baseline’s universality-preservation rule.
4:15 — ὃς ἂν ὁμολογήσῃ ὅτι Ἰησοῦς ἐστιν ὁ υἱὸς τοῦ Θεοῦ, ὁ Θεὸς ἐν αὐτῷ μένει καὶ αὐτὸς ἐν τῷ Θεῷ.
ὁμολογήσῃ / homologēsē — “confesses.” Literal meaning: to say the same thing, i.e., to agree with and openly affirm a stated truth. Semantic range: in 1 John, used both for confessing sin (1:9) and for confessing Christ’s identity (2:23; 4:2-3,15) — two distinct objects of the same verb. English variants: “confess,” “acknowledge,” “declare.” Contextual theological meaning: here the confession is specifically Christological — that Jesus is the Son of God (reusing baseline Critical term Anak Allah) — and this confession is the condition for mutual abiding with God. Indonesian rendering: “mengaku”. Risk: Critical when the object is Christ’s divine Sonship (as here) — carries the full weight of the baseline’s Anak Allah teaching note. Medium when the object is personal sin (1:9) — see Chapter 1 analysis below. Translators must track the object of confession at each occurrence.
4:16 — καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ Θεὸς ἐν ἡμῖν. ὁ Θεὸς ἀγάπη ἐστίν, καὶ ὁ μένων ἐν τῇ ἀγάπῃ ἐν τῷ Θεῷ μένει καὶ ὁ Θεὸς ἐν αὐτῷ μένει.
ἐγνώκαμεν καὶ πεπιστεύκαμεν / egnōkamen kai pepisteukamen — “we have known and have believed” (both perfect tense — settled, abiding states). Semantic range: ginōskō (relational/experiential knowledge) paired deliberately with pisteuō (trusting belief) — knowledge and faith reinforcing each other, not opposed. English variants: “know and believe,” “have come to know and to believe.” Contextual theological meaning: assurance rests on a settled compound of relational knowledge and trusting faith in God’s love, directly supporting the doctrine of Assurance of Salvation and Eternal Life. Indonesian rendering: “kita mengenal dan percaya” (percaya reusing baseline concept adjacent to iman, the noun form). Risk: High — see Chapter 5 analysis of “believe” (πιστεύω) for full treatment; here it must be read together with mengenal, not as bare intellectual assent.
ὁ Θεὸς ἀγάπη ἐστίν — repeated from v.8; see above. Risk: Critical (same as v.8).
4:17 — ἐν τούτῳ τετελείωται ἡ ἀγάπη μεθʼ ἡμῶν, ἵνα παρρησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως, ὅτι καθὼς ἐκεῖνός ἐστιν καὶ ἡμεῖς ἐσμεν ἐν τῷ κόσμῳ τούτῳ.
παρρησίαν / parrēsian — “confidence, boldness, freedom of speech.” Literal meaning: originally the right of a citizen to speak freely and openly in public assembly; extended to confident, unashamed access before God. Semantic range: covers boldness in prayer (3:21; 5:14), boldness at Christ’s return (2:28), and boldness at final judgment (4:17). English variants: “confidence,” “boldness,” “assurance.” Contextual theological meaning: believers may approach the day of judgment itself without terror — not because their own record can withstand scrutiny, but because Christ’s completed work and abiding love secure them. This is the linchpin of Assurance of Salvation. Indonesian rendering: “keberanian / keyakinan penuh”. Risk: High. Islamic eschatology depicts the day of judgment as a moment of profound uncertainty even for observant believers, whose fate is not assured in advance but depends on the final weighing of deeds and Allah’s mercy. Parrēsia’s confident stance toward judgment day is a distinctive claim that requires explicit contrast, following the pattern the baseline set for “assurance_of_salvation” (Romans 8:1, 8:28-39).
ἡμέρᾳ τῆς κρίσεως / hēmera tēs kriseōs — “day of judgment.” Standard eschatological term shared in broad outline with Islamic yaum al-din. Indonesian rendering: “hari penghakiman”. Risk: Medium — the event category is shared vocabulary, but the basis of confidence facing it (Christ’s finished work vs. deeds-weighing) must be kept distinct, per the note above.
4:18 — φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλʼ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει· ὁ δὲ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ.
φόβος / phobos — “fear.” Literal meaning: dread, terror, anxious apprehension. Semantic range: here specifically the anxious dread of coming judgment/punishment, not reverent awe (which uses related but distinct connotations elsewhere in Scripture). English variants: “fear,” “dread,” “terror.” Contextual theological meaning: mature, secure love expels the anxious dread of condemnation that would otherwise accompany anticipation of judgment. Indonesian rendering: “ketakutan / rasa takut”. Risk: Medium. Should be distinguished contextually from reverential “fear of the Lord” concepts (takut akan Tuhan) found elsewhere in Scripture and in shared Indonesian religious vocabulary; here it is specifically the dread that unresolved guilt produces.
τελεία ἀγάπη / teleia agapē — “perfect/mature love”; see τετελειωμένη at v.12. Risk: Medium (same clarification against moral-perfectionism misreading applies).
κόλασιν / kolasin — “punishment, torment.” Indonesian rendering: “siksaan / hukuman”. Risk: Low-Medium — standard punitive vocabulary; ensure it is read as the felt dread of anticipated punishment, in keeping with the verse’s logic, not a separate doctrinal claim about the nature of hell requiring independent treatment here.
4:19 — ἡμεῖς ἀγαπῶμεν, ὅτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς.
πρῶτος / prōtos — “first.” Contextual theological meaning: the priority of God’s initiating love is the sole ground of the believer’s responsive love — grace precedes and produces obedience, not the reverse (echoing the baseline’s grace-priority rules from Romans 4-5 and 11:5-6). Indonesian rendering: “lebih dahulu / terlebih dahulu”. Risk: Medium — the ordering (God’s love first, human love responsive) must be preserved to avoid inverting the causal relationship into a merit-based “we love God, therefore he loves us” logic.
4:20 — ἐάν τις εἴπῃ ὅτι Ἀγαπῶ τὸν Θεόν, καὶ τὸν ἀδελφὸν αὐτοῦ μισῇ, ψεύστης ἐστίν· ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ ὃν ἑώρακεν, τὸν Θεὸν ὃν οὐχ ἑώρακεν οὐ δύναται ἀγαπᾶν.
ψεύστης / pseustēs — “liar.” Literal meaning: one who speaks falsehood, i.e., whose profession contradicts reality. Semantic range: John’s characteristic diagnostic term for false profession without corresponding reality (also 1:10; 2:4,22). English variants: “liar,” “false,” “not telling the truth.” Contextual theological meaning: professed love for God unaccompanied by love for the brethren is not a lesser spiritual state but an outright falsehood — a strong diagnostic claim tying directly to the doctrine Love for the Brethren as Evidence of New Birth. Indonesian rendering: “pendusta”. Risk: Medium. Standard moral-diagnostic vocabulary; ensure the force of the accusation (categorical falsehood, not mere inconsistency) is retained.
4:21 — καὶ ταύτην τὴν ἐντολὴν ἔχομεν ἀπʼ αὐτοῦ, ἵνα ὁ ἀγαπῶν τὸν Θεὸν ἀγαπᾷ καὶ τὸν ἀδελφὸν αὐτοῦ.
ἐντολήν / entolēn — “commandment.” Literal meaning: an authoritative charge or instruction. Semantic range: distinct from νόμος (nomos, the Mosaic Law/Torah, already fixed in the baseline as Hukum Taurat); entolē in 1 John refers to Christ’s/God’s specific relational commands (love one another, believe in the Son) rather than the Sinai law-code. English variants: “commandment,” “command,” “instruction.” Contextual theological meaning: the twin command to love God and love the brother is presented as a single, unified commandment received directly from God — the ethical center of the whole epistle. Indonesian rendering: “perintah” (kept distinct from Hukum Taurat). Risk: Medium. Must not be conflated with a legal-code/Shariah-style compliance framework; this is a relational command flowing from — and evidencing — the new birth and indwelling love, not an independent legal obligation whose fulfillment merits standing before God (consistent with the baseline’s “ketaatan iman”/obedience-of-faith distinction from “ketaatan syariat”).
PART 2 — CHAPTER-BY-CHAPTER ANALYSIS OF THE WHOLE BOOK
Chapter 1 — Fellowship, Light, Confession and Forgiveness
ὁ λόγος τῆς ζωῆς / ho logos tēs zōēs (1:1) — “the Word of Life.” Literal meaning: logos = word/message/account; here personified, echoing John 1:1,14. Semantic range: both the message about eternal life and, by echo, Christ himself as the living Word. English variants: “the Word of life,” “the message of life.” Contextual theological meaning: directly reactivates the baseline Critical Incarnation doctrine — “that which was from the beginning… we have heard… seen… touched” is an eyewitness affirmation of the Word’s real, tangible, human incarnation. Indonesian rendering: “Firman hidup”, deliberately built on the baseline term Firman yang menjadi manusia. Risk: Critical — requires the same theologian-reviewed teaching note as the baseline Incarnation entry: the eternal Son truly and permanently took on real human, touchable existence, which Islamic tanzih theology holds inconceivable for a transcendent God.
κοινωνία / koinōnia (“fellowship,” 1:3,6,7) — reuses baseline term persekutuan exactly. Risk: Low, per baseline. Note the specific double object in 1 John 1:3: fellowship “with us” and “with the Father and with his Son” — fellowship among believers is grounded in, not separate from, fellowship with God.
φῶς / phōs (“light,” 1:5,7) and σκοτία / skotia (“darkness,” 1:5,6) — Literal meaning: physical light/darkness; here purely metaphorical for moral-spiritual purity vs. sin and alienation from God. Semantic range: ontological claim about God’s nature (“God is light,” parallel to 4:8’s “God is love”) plus ethical/relational metaphor for walking in fellowship or estrangement. English variants: “light”/“darkness” uniformly. Contextual theological meaning: founds the doctrine God is Light; “no darkness at all in him” asserts God’s total moral purity and self-consistency. Indonesian rendering: “terang” / “kegelapan”. Risk: Medium. Should remain the ordinary, concrete Indonesian words for light/darkness (not “pencerahan,” which carries generic-enlightenment/mysticism connotations from other spiritual traditions); the claim is about God’s moral character and self-revealing purity, not an abstract illumination attainable through gnosis or mystical practice.
περιπατέω / peripateō (“walk,” metaphorical for conduct, 1:6,7) — Literal meaning: to walk (physically); metaphorical extension to habitual conduct/lifestyle. Indonesian rendering: “hidup” (as in “hidup dalam kegelapan/terang,” per established Alkitab TB idiom). Risk: Low-Medium — standard idiom; ensure the ethical-lifestyle sense, not literal ambulation, is clear from context.
ἁμαρτία / hamartia (“sin,” throughout ch.1) — reuses baseline term dosa exactly. Risk: Medium, per baseline (moral transgression against a personal God, must be anchored relationally not just as legal infraction).
ὁμολογῶμεν τὰς ἁμαρτίας / homologōmen tas hamartias (“confess our sins,” 1:9) — Contextual theological meaning: distinct object of ὁμολογέω from 4:15’s Christological confession — here the confession is of personal sin as the condition for ongoing cleansing, founding the doctrine Confession and Forgiveness of Sin. Indonesian rendering: “mengaku(i) dosa kita”. Risk: Medium. Should not be assimilated to Islamic ritual confession/repentance practice (tawbah, or the sacramental confession of other Christian traditions); this is a direct, personal, ongoing acknowledgment to God grounded in Christ’s atoning work (see hilasmos, 2:2; 4:10), producing forgiveness and cleansing as a settled legal/relational fact, not a repeated ritual re-earning of standing.
πιστὸς καὶ δίκαιος / pistos kai dikaios (“faithful and just,” 1:9, of God) — Literal meaning: pistos = reliable/trustworthy; dikaios = just/righteous (same root as baseline kebenaran/righteousness). Semantic range: describes God’s own covenantal reliability and moral consistency, which guarantee forgiveness follows confession. Indonesian rendering: “setia dan adil”. Risk: Medium. “Adil” resonates with the Islamic divine attribute Al-‘Adl (shared vocabulary, acceptable), but “setia” (covenant faithfulness, personal reliability rooted in relationship and promise) is the more distinctively biblical-relational half of the pair and should not be lost in translation to a generic pairing of two abstract virtues.
καθαρίζω / katharizō (“cleanse,” 1:9) — Literal meaning: to make clean, remove defilement. Semantic range: moral/relational cleansing from guilt, grounded in Christ’s blood (1:7), not ritual/ceremonial washing. Indonesian rendering: “menyucikan”. Risk: Medium. Must not be read through a ritual-purity lens (e.g., analogous to wudhu or ritual ablution); this is forensic/relational cleansing from guilt secured through the atoning blood of Christ.
τὸ αἷμα Ἰησοῦ / to haima Iēsou (“the blood of Jesus,” 1:7) — Literal meaning: the literal blood shed in his death. Semantic range: shorthand for the atoning, sacrificial value of Christ’s death. Indonesian rendering: “darah Yesus”. Risk: High. Substitutionary sacrificial atonement through the shed blood of a divine-human Savior has no counterpart in Islamic theology (which denies the crucifixion occurred at all, per Quran 4:157). Should be taught alongside the hilasmos/propitiation term (2:2; 4:10) as a unified atonement doctrine.
Chapter 2 — Advocate, Commandments, the World, Antichrist, Children of God
παράκλητος / paraklētos (“advocate,” 2:1, of Christ before the Father) — Literal meaning: one called alongside to help, a legal advocate/defender or intercessory helper. Semantic range: in John’s Gospel (14:16,26; 15:26; 16:7) the same word names the Holy Spirit’s comforting/teaching ministry; in 1 John 2:1 it names Christ’s ongoing advocacy before the Father on believers’ behalf. English variants: “advocate,” “comforter,” “helper,” “intercessor.” Contextual theological meaning: Christ presently and continually pleads believers’ case before the Father on the basis of his own atoning work (hilasmos, v.2) whenever they sin — grounding ongoing assurance without excusing sin. Indonesian rendering: “Pembela” (for 1 John 2:1’s forensic/advocacy sense, distinguished from “Penolong,” the more common Indonesian rendering for the Spirit’s paraklētos ministry in John 14-16). Risk: Critical. Some Muslim apologetic traditions identify “the Paraclete” of John 14-16 with the prophet Muhammad (based on a reinterpretation of paraklētos/periklytos). While 1 John 2:1 applies the term to the risen Christ himself (not the Spirit), the shared Greek root makes this a live collision point requiring an explicit translator/theologian note distinguishing Christ’s present, ongoing, finished-work-based advocacy from any prophetic-intercessor framework, consistent with the baseline’s existing “doa syafaat” Critical-risk pattern for intercession (Romans 8:26-27).
ἱλασμόν / hilasmon (“propitiation,” 2:2) — see full treatment at 4:10 above. Risk: Critical, same as 4:10; note this is the term’s first occurrence in the book (2:2), establishing it before the core passage repeats it.
ἐντολή / entolē (“commandment,” 2:3-4,7-8; also 3:22-24; 4:21; 5:2-3) — see full treatment at 4:21 above. Risk: Medium, consistent throughout.
ἀγάπη τοῦ Θεοῦ / τοῦ κόσμου (“love of God” / “love of the world,” 2:15) and κόσμος / kosmos (“world,” pervasive) — Literal meaning: kosmos = the ordered universe; by extension, the system of human life organized in rebellion against God. Semantic range: ranges from the neutral created order (4:9, “sent into the world”) to the morally opposed system under the sway of the evil one (2:15-17; 5:19). English variants: “world,” “world system,” “worldly ways.” Contextual theological meaning: believers cannot simultaneously love God supremely and love the world-system; the world is passing away while obedience to God endures — foundational to the doctrine Overcoming the World. Indonesian rendering: “dunia”. Risk: Medium. Context must make clear which sense of kosmos is active (created order/mission field vs. opposed value-system) at each occurrence; a flattened single sense risks either denigrating creation itself or softening the ethical warning.
ἐπιθυμία τῆς σαρκός, ἐπιθυμία τῶν ὀφθαλμῶν, ἀλαζονεία τοῦ βίου / epithymia tēs sarkos, epithymia tōn ophthalmōn, alazoneia tou biou (“lust of the flesh, lust of the eyes, pride of life,” 2:16) — Semantic range: a three-part taxonomy of worldly desire. Indonesian rendering: “keinginan daging, keinginan mata, dan keangkuhan hidup”. Risk: Medium. This vocabulary has some resonance with Islamic ascetic teaching against nafs (base desire) and worldly attachment — a point of shared moral vocabulary that can be a bridge, but must be anchored specifically to opposition to “the Father” (v.16) rather than generalized asceticism detached from that relational frame.
ἀντίχριστος / antichristos (“antichrist,” 2:18,22; 4:3; also “many antichrists,” 2:18) — Literal meaning: “against/instead-of Christ.” Semantic range: both a future singular eschatological figure (implied by “the antichrist is coming”) and a present plural category of any who deny the Father-Son relationship and Jesus’s identity as the Christ (2:22). English variants: “antichrist,” “the antichrist,” “false messiah.” Contextual theological meaning: founds the doctrine The Incarnation and Antichrist — the antichrist’s defining mark is specifically denying that Jesus is the Christ and denying the Father-Son relationship (a directly Trinitarian/Christological denial), which believers already confront in the present, not merely a future single figure. Indonesian rendering: “antikristus” (established transliteration/loanword in Indonesian Christian usage). Risk: Critical. Indonesian Islamic eschatology has its own end-times deceiver figure, al-Dajjal (“the Impostor/Deceiver”), and some popular apologetic material conflates the two figures. A translator note is required distinguishing 1 John’s antichrist (defined specifically by denial of the Father-Son relationship and Jesus’s messianic/divine identity, already present in “many” deceivers) from Dajjal’s role within Islamic eschatology, which is not defined by that specific Trinitarian denial.
χρῖσμα / chrisma (“anointing,” 2:20,27) — Literal meaning: an anointing, from the same root as Christos (“Anointed One”). Semantic range: the Holy Spirit’s abiding presence, given to all believers, teaching them all things needed to discern truth from the antichrists’ error. English variants: “anointing,” “the Spirit’s anointing.” Contextual theological meaning: every believer, not a special priestly or prophetic class, possesses this Spirit-given discernment — an implicitly democratizing, anti-elitist claim. Indonesian rendering: “pengurapan” (established Indonesian Christian term, from the Old Testament practice of anointing with oil). Risk: High. Must be distinguished from (a) Pentecostal/charismatic-Indonesian popular usage that can treat “anointing” as a transferable personal spiritual potency or charisma of certain leaders, and (b) any parallel to Islamic baraka (transferable blessing associated with holy persons/places). Here it names the Spirit’s own indwelling teaching ministry given equally to all who believe, not a scarce or hierarchically distributed spiritual power.
τέκνα Θεοῦ / tekna Theou (“children of God,” 2:29-3:2 [chapter-boundary term, treated here and in ch.3]) and related γεγέννηται ἐκ τοῦ Θεοῦ (born of God, 2:29) — see full treatment at 4:7 above (born of God) plus note here: tekna (child, by nature/birth) is a distinct Greek word from the baseline’s υἱοθεσία-based pengangkatan sebagai anak (adoption, Romans 8, a legal-placement image). 1 John consistently uses the birth/family-nature image (tekna, gennaō) rather than the adoption/legal-placement image. Indonesian rendering: “anak-anak Allah”. Risk: Critical, inheriting all the sensitivity of the baseline’s Bapa and Anak Allah entries, compounded by the “born of” language’s specific Quranic collision (see 4:7 above). Teaching should present both the birth-image (1 John) and the adoption-image (Romans) as complementary biblical pictures of the same reality — full, secure family membership with God — while carefully avoiding “diperanakkan” vocabulary in both cases.
Chapter 3 — Love One Another, Cain and Abel, Confidence, the Spirit
ἀγαπῶμεν ἀλλήλους / agapōmen allēlous (“let us love one another,” 3:11,23) — reuses the core-passage term kasih (see 4:7). Risk: High, consistent with 4:7-21 treatment.
Κάϊν / Ἅβελ (“Cain” / “Abel,” 3:12) — proper names. Indonesian rendering: “Kain” / “Habel” — established Alkitab TB forms (Genesis 4). Risk: Medium. The Quran also narrates this account using the names Qabil and Habil (Surah Al-Ma’idah 5:27-31), with some narrative differences. The Alkitab TB forms (Kain/Habel) must be used consistently rather than the Quranic forms, to keep the account anchored to its canonical biblical text and theological point (murder motivated by unrighteous jealousy, contrasted with self-sacrificial love, v.16) rather than inviting conflation with the Quranic retelling’s distinct emphases.
τὴν ψυχὴν αὐτοῦ ἔθηκεν / tēn psychēn autou ethēken (“laid down his life/soul,” 3:16, of Christ, and the pattern believers are to imitate) — Literal meaning: to lay down, set aside; psychē = life/soul. Semantic range: voluntary self-sacrifice, following Christ’s own atoning death as the pattern for sacrificial love among believers. Indonesian rendering: “menyerahkan nyawa-Nya”. Risk: High. Directly tied to the crucifixion, which Islamic theology denies occurred (Quran 4:157); this term should always be read in connection with the atonement vocabulary already flagged (hilasmos, blood of Jesus) rather than treated as merely an ethical exemplar story detached from its substitutionary foundation.
ἐν ἔργῳ καὶ ἀληθείᾳ / en ergō kai alētheia (“in deed and in truth,” 3:18) — Semantic range: contrasts love expressed merely “in word or talk” with love enacted concretely and truthfully. Indonesian rendering: “dengan perbuatan dan dalam kebenaran”. Risk: Medium (see note on ἀλήθεια/kebenaran collision under Chapter 5 below — the same Indonesian word “kebenaran” renders both “righteousness” and “truth,” a recurring ambiguity throughout the epistle).
παρρησία / parrēsia (“confidence,” 3:21) — see full treatment at 4:17 above. Risk: High, consistent.
τὸ Πνεῦμα ὃ ἔδωκεν ἡμῖν / to Pneuma ho edōken hēmin (“the Spirit he has given us,” 3:24) — reuses baseline Roh Kudus. Risk: Critical, per baseline.
Chapter 4 (verses 1-6) — Testing the Spirits
(Verses 7-21 receive full verse-by-verse treatment in Part 1 above; this section covers only 4:1-6.)
δοκιμάζετε τὰ πνεύματα / dokimazete ta pneumata (“test the spirits,” 4:1) — Literal meaning: dokimazō = to test/examine for genuineness, as one assays metal. Semantic range: an objective, content-based test (v.2-3), not a subjective or experiential discernment technique. English variants: “test the spirits,” “examine the spirits.” Contextual theological meaning: founds the doctrine Testing the Spirits — the test is doctrinal/Christological (confessing Jesus Christ come in the flesh), not a matter of spiritual sensation, ecstatic experience, or ritual practice. Indonesian rendering: “ujilah roh-roh itu”. Risk: High. Indonesian religious culture (both traditional/animist practice and some popular charismatic Christian practice) includes experiential methods of discerning or testing spiritual presences. This term must be anchored explicitly to John’s given content-test (confession of the incarnate, historical Jesus Christ) rather than left open to be filled in with indigenous spirit-discernment practices or purely experiential/ecstatic criteria.
ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα / homologei Iēsoun Christon en sarki elēlythota (“confesses Jesus Christ come in the flesh,” 4:2-3) — directly extends the baseline Critical Incarnation doctrine (Firman yang menjadi manusia) into the epistle’s central diagnostic test. Indonesian rendering: “mengaku bahwa Yesus Kristus telah datang sebagai manusia”. Risk: Critical — same theologian-review requirement as the baseline Incarnation entry; this is the passage that makes confession of the Incarnation the very dividing line between the Spirit of God and the spirit of antichrist/error.
πνεῦμα τῆς ἀληθείας … πνεῦμα τῆς πλάνης / pneuma tēs alētheias … pneuma tēs planēs (“spirit of truth… spirit of error/deceit,” 4:6) — Indonesian rendering: “Roh kebenaran” / “roh yang sesat (roh kesesatan)”. Risk: High. Ties to both the Roh Kudus baseline entry and the antikristus entry above; must be read as a binary spiritual-doctrinal test rooted in confession of Christ, not a general claim about competing religious traditions as such.
νενικήκατε αὐτούς / nenikēkate autous (“you have overcome them,” 4:4) — an early occurrence of the “overcome” (nikaō) vocabulary developed fully in chapter 5; see treatment there. Risk: High, consistent.
Chapter 5 — Faith, Overcoming, Witnesses, Eternal Life, Assurance
πιστεύω / pisteuō (“believe,” 5:1,5,10,13; also throughout the epistle) — Literal meaning: to trust, place faith in, rely upon. Semantic range: closely related to the noun πίστις/pistis, already fixed in the baseline as iman; 1 John consistently uses the verb form with Jesus/the Son as direct object (“believes that Jesus is the Christ,” 5:1; “believes in the Son of God,” 5:10). English variants: “believe,” “have faith in,” “trust.” Contextual theological meaning: believing that Jesus is the Christ/Son of God is both the mark of the new birth (5:1, paired again with gennaō) and the specific content that secures eternal life (5:13). Indonesian rendering: “percaya” (verb form; noun form reuses baseline iman). Risk: High, matching the baseline’s Critical/High treatment of faith — the object of belief (Jesus specifically as Christ and Son of God) must always remain explicit and must not be flattened into generic religious assent (iman as one of the six pillars) as the baseline already warns.
νικᾷ τὸν κόσμον / nika ton kosmon (“overcomes the world,” 5:4-5; also 2:13-14; 4:4) — Literal meaning: nikaō = to conquer, win victory over. Semantic range: victory over the world-system’s opposition to God, secured specifically through faith, not through ascetic self-effort, ritual practice, or accumulated merit. English variants: “overcome,” “conquer,” “have victory over.” Contextual theological meaning: founds the doctrine Overcoming the World — “this is the victory that has overcome the world: our faith” (5:4). Indonesian rendering: “mengalahkan dunia”. Risk: High. Must be explicitly grounded in faith in Christ (the new birth and belief that Jesus is the Son of God, vv.1-5) rather than in personal spiritual striving, self-discipline, or a jihad-like struggle-based victory framework; the text’s own logic (birth → faith → victory) should be preserved in any surrounding teaching material.
τὸ ὕδωρ καὶ τὸ αἷμα / to hydōr kai to haima (“the water and the blood,” 5:6, as witnesses alongside the Spirit) — Semantic range: debated referent (commonly understood as Christ’s baptism and death, or as evidences of his genuine incarnate humanity against docetic denial). Indonesian rendering: “air dan darah”. Risk: Medium. Translation-transparency note required: the extended text found in some later manuscripts and the King James tradition at 5:7-8 (explicitly naming “the Father, the Word, and the Holy Ghost” — the so-called Comma Johanneum) is widely regarded by textual scholars as a later addition absent from the earliest Greek manuscripts. Indonesian Alkitab TB, like most modern critical editions, follows the earlier/shorter text. Translators should be aware of this textual-critical issue and avoid introducing the disputed Trinitarian-formula wording as if it were part of the original Greek text, while still affirming Trinitarian doctrine on the basis of the epistle’s actual content (as already established through Bapa, Anak Allah, and Roh Kudus throughout).
μαρτυρία / martyria (“testimony/witness,” 5:6-11) — see μαρτυρέω treatment at 4:14 above (noun form). Indonesian rendering: “kesaksian”. Risk: Medium.
ζωὴν αἰώνιον / zōēn aiōnion (“eternal life,” 5:11-13,20; also 1:2; 2:25; 3:15) — Literal meaning: aiōnios = pertaining to the age to come, unending; zōē = life (a qualitatively distinct term from bios, mere biological existence). Semantic range: a present possession received now through the Son, not only a future hope. English variants: “eternal life,” “everlasting life.” Contextual theological meaning: founds the doctrine Assurance of Salvation and Eternal Life — “these things I have written… that you may know that you have eternal life” (5:13) is a direct, present-tense assurance statement. Indonesian rendering: “hidup yang kekal”. Risk: Critical. This directly contrasts with Islamic eschatology, in which ultimate destiny (paradise/hell) remains genuinely uncertain until the final judgment and the weighing of deeds against divine mercy; 1 John’s claim that believers may know now, with settled certainty, that they possess eternal life is a distinctive and potentially startling claim requiring explicit theologian-reviewed framing at every occurrence, consistent with the baseline’s Critical treatment of keselamatan.
ἁμαρτία πρὸς θάνατον / οὐ πρὸς θάνατον (“sin unto death” / “not unto death,” 5:16-17) — Semantic range: a distinction in the efficacy of intercessory prayer for a sinning brother, not a fixed universal taxonomy of sin-severity. Indonesian rendering: “dosa yang mendatangkan kematian” / “dosa yang tidak mendatangkan kematian”. Risk: Medium. Should not be assimilated to Islamic categories of major/minor sin (kabā’ir/saghā’ir) or a fiqh-style sin classification system; the distinction here concerns whether intercessory prayer is appropriate in a specific pastoral case, within a framework where all sin is already covered by Christ’s atoning work (1:7-2:2), not a parallel legal taxonomy of sin severity.
αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ / aitōmetha kata to thelēma autou (“ask according to his will,” 5:14-15) — Indonesian rendering: “berdoa/memohon sesuai dengan kehendak-Nya”. Risk: Medium. This is personal petition grounded in confident access to God (parrēsia, again), distinct from the baseline’s Critical “doa syafaat” (intercession) entry, which specifically concerns Christ’s/the Spirit’s mediatorial intercession; no forced conflation with that entry is needed, though both share the theme of confident prayer secured through Christ.
τὰ εἴδωλα / ta eidōla (“idols,” 5:21, closing exhortation) — Literal meaning: images/representations of false gods. Semantic range: literal cultic idols and, by extension, any rival object of ultimate devotion. Indonesian rendering: “berhala-berhala”. Risk: Low. This is a point of substantial shared moral vocabulary and conviction with Islam (both traditions strongly reject idol-worship/shirk); a low-risk convergence point that may be used as a bridge in teaching, provided the “idols” in view are not narrowed only to literal cultic objects but include any rival ultimate loyalty, consistent with the epistle’s closing pastoral warning.
ὁ πονηρός / ho ponēros (“the evil one,” 5:18-19; also 2:13-14; 3:12) — epithet for Satan/the devil (διάβολος, diabolos, 3:8,10). Indonesian rendering: “si jahat” (ho ponēros) / “Iblis” (diabolos). Risk: Medium. Note “Iblis” is shared vocabulary with the Quranic name for the fallen being who refused to bow to Adam — a genuinely compatible reference point (both traditions describe a real, personal, rebellious fallen spiritual being opposed to God), making this comparatively low-collision shared vocabulary; still worth a brief note so it is not assumed the two traditions’ full narratives about this figure are identical.
οὗτός ἐστιν ὁ ἀληθινὸς Θεὸς καὶ ζωὴ αἰώνιος / houtos estin ho alēthinos Theos kai zōē aiōnios (“this is the true God and eternal life,” 5:20) — Literal meaning: a climactic identification, grammatically most naturally referring back to “his Son Jesus Christ” earlier in the same verse. Semantic range: a direct predication of full deity onto Jesus Christ. English variants: some versions/commentators construe the referent as the Father; the majority of grammatical-contextual arguments favor Jesus Christ as the antecedent. Contextual theological meaning: if referring to Christ (the stronger reading), this is among the most explicit affirmations of the full deity of Christ found anywhere in the New Testament, reinforcing the baseline’s Critical Deity of Christ doctrine at the epistle’s very close. Indonesian rendering: “Inilah Allah yang benar dan hidup yang kekal”. Risk: Critical. This is a direct doctrinal collision with tawhid and the Quranic prohibition of shirk (associating any other being with Allah’s unique deity) at the highest level of sensitivity in the registry. Every occurrence requires the most careful theologian review, following the same protocol already mandated in the baseline for “deity_of_christ” and “sonship_of_christ.”
Summary of New Critical/High-Risk Terms Requiring Extended Translation Memory Entries
The following terms are not present in the baseline Romans translation memory and require new entries (see 08_core_glossary.md): kasih (love), lahir dari Allah (born of God), Anak-Nya yang tunggal (only begotten Son), korban pendamaian (propitiation), Pembela (advocate/paraclete), Juruselamat (Savior), tinggal (abide), hidup yang kekal (eternal life), Firman hidup (Word of Life), terang/kegelapan (light/darkness), antikristus (antichrist), pengurapan (anointing), anak-anak Allah (children of God), benih Allah (seed of God), keberanian/keyakinan (confidence/parrhesia), mengalahkan dunia (overcome the world), and Allah yang benar (the true God, 5:20).