Linguistic Gap Analysis
Linguistic Gap Analysis — 1 Corinthians (English → Italian)
Purpose and Method
This document executes Phase 1 Step 8 for the 1 Corinthians curriculum. It builds on analysis/07_semantic_analysis.md and analysis/08_core_glossary.md, and it extends — without contradicting — the baseline Romans translation_memory.json / bible_term_registry.json / doctrine_risk_registry.json. It does four things required by the PRD Phase 1 Step 8 mandate:
- Doctrine Vocabulary Matrix — for each of the ten Bible Doctrines specified for this curriculum, catalogs the available Italian terms, their weaknesses, and the recommended translation strategy.
- Missing Vocabulary vs. Crowded Semantic Neighborhoods — identifies concepts for which Italian has no clean one-word equivalent, and Italian words that must serve multiple competing biblical referents within this single letter and therefore require deliberate contextual “fencing.”
- Transliteration vs. Paraphrase Decisions — records which terms/names are transliterated into established Italian Bible-translation forms and which require paraphrase rather than a direct lexical match.
- Ranked List of Highest-Risk Ambiguities — orders this letter’s most consequential collision points by combined severity (doctrinal centrality × collision strength × pervasiveness), for prioritized review routing in Phase 2.
Per the PRD full-book coverage mandate, Part E below confirms chapter-by-chapter review across all 16 chapters, explicitly noting chapters that raise no new gap-analysis items beyond what is already catalogued elsewhere in this document.
All risk tiers use the baseline’s four-tier framework (Critical/High/Medium/Low) exactly as defined in doctrine_risk_registry.json.
Part A — Doctrine Vocabulary Matrix
| # | Doctrine | Available Italian Terms | Weaknesses | Recommended Strategy | Risk Tier | Key Passages |
|---|---|---|---|---|---|---|
| 1 | The Resurrection of Christ and Believers | risurrezione; risuscitare/risorgere; corpo naturale/corpo spirituale; incorruttibile; immortalità | ”Spirituale” in casual Italian usage implies immaterial/ghost-like, directly undercutting the passage’s apologetic point that resurrection is bodily and transformed, not disembodied. Cultural risk of the doctrine collapsing into the seasonal, decorative associations of Pasqua (Easter chocolate eggs, secular spring holiday) rather than a sustained, arguable, historical claim. Simple-past verb forms flatten Greek’s perfect tense (ἐγήγερται, 15:4), losing Christ’s abiding risen state. | Retain baseline “risurrezione” exactly. Use “è risuscitato” (present-perfect-like construction) rather than a flat simple past for 15:4 to preserve abiding result. Reserve any clarifying gloss on “corpo spirituale” for study-note apparatus, never embedded in the verse text itself, and always pair with “non un corpo immateriale, ma un corpo trasformato dallo Spirito” framing in surrounding lesson material. | Critical | 15:1-58 (pervasive); 6:14 |
| 2 | Christian Unity versus Factionalism | divisioni; fazioni; partiti; scisma/scismi | ”Fazioni” and “partiti” carry strong secular/political-party overtones (Italy’s own historic factional politics, e.g. Guelfi e Ghibellini, and modern “partiti politici”), risking a reading of mere tribal preference rather than a serious threat to gospel unity. “Scisma” is theologically over-loaded with formal ecclesiastical rupture (the Great Schism, 1054/1378), overstating chapter-level congregational quarrels as a formal denominational split. | Retain baseline “divisioni” exclusively; never substitute “fazioni,” “partiti,” or “scisma.” Reinforce local-congregational scope with “fra voi” (among you) framing drawn directly from 1:10-11 wherever the doctrine is introduced pedagogically. | High | 1:10-13; 3:1-9; 11:18; 12:25 |
| 3 | The Cross as Wisdom and Power | croce; la parola della croce; sapienza; stoltezza; potenza | ”Croce” alone is saturated with Italian Catholic devotional/visual culture (crucifixes in every home and classroom, Via Crucis processions, the idiom “portare la propria croce” for enduring personal suffering), risking a devotional-object or generic-suffering reading rather than the specific gospel-content Paul intends. “Sapienza” carries prestige from Italy’s Scholastic/Thomistic philosophical heritage, risking a flattening of Paul’s deliberate paradox. | Use the fixed phrase “la parola della croce” (not bare “la croce”) whenever the gospel-content sense is intended (1:18). Retain baseline “sapienza”/“stoltezza” but consistently frame the paradox explicitly in surrounding text (“ciò che al mondo pare stoltezza è la sapienza di Dio”) rather than trusting the single word to carry it. | High | 1:17-25; 2:1-5 |
| 4 | Church Discipline and Holiness | disciplina ecclesiale; consegnare a Satana; tempio; santità; immoralità sessuale | ”Disciplina” as a bare doctrine-label in Italian carries strong connotations of military or scholastic punitive control, risking a punitive rather than restorative framing. “Consegnare a Satana” intersects with Italy’s persistent folk-Catholic categories of curses, malocchio (the evil eye), and exorcism, risking a superstitious-malediction misreading rather than remedial church action. | Always qualify the doctrine label as “la disciplina ecclesiale, correttiva e redentiva” at first introduction. Render “consegnare a Satana” (5:5) literally without embellishment, but ensure the immediately surrounding sentence structure keeps “affinché il suo spirito sia salvato” (restoration purpose clause) visibly attached, never separated into a different sentence or paragraph. | High | 5:1-13; 6:9-11,19-20 |
| 5 | Marriage and Singleness | matrimonio; celibe/nubile; non sposato/a; vergine; dovere coniugale; separarsi | ”Celibe”/“celibato” collide directly with clerical celibacy (“il celibato dei preti”), one of the most visible and specifically Italian features of Catholic religious life; readers can default to hearing Paul commend a specialized religious vocation rather than an ordinary lay option open to any believer. “Divorziare” (modern civil-legal procedure, post-1970 Italian divorce law) over-specifies Paul’s more relational “separate” language. | Prefer “non sposato/a” / “senza legami matrimoniali” in expository/doctrinal material for lay audiences; reserve “celibe/nubile” mainly for direct Scripture-text rendering per established Bible-translation tradition, with an explicit clarifying note distinguishing ordinary Christian singleness from vocational religious celibacy wherever the doctrine is taught. Use “separarsi” (never “divorziare”) for 7:10-15. | High | 7:1-40 |
| 6 | Christian Liberty and Idol Meat | libertà; diritto; carne sacrificata agli idoli; coscienza; idolatria | ”Libertà”/“diritto” in modern Italian civic and political discourse (libertà di parola, di scelta, diritti individuali) can drift toward an individual-autonomy framing detached from the communal, love-limited liberty Paul describes. Idol meat itself has no living cultural referent for modern Italian readers (no functioning pagan-temple meat market), creating a background-knowledge gap rather than a lexical one. | Consistently pair “libertà”/“diritto” with the text’s own love-limiting qualifiers (“per amore,” 8:9,13; “per il bene degli altri,” 10:24) rather than letting the term stand alone. Supply brief cultural-background framing (temple-market context) wherever “carne sacrificata agli idoli” first appears in a lesson. | Medium–High | 8:1-13; 9:1-23; 10:23-33 |
| 7 | The Lord’s Supper | Cena del Signore; corpo/sangue; calice del Signore; mensa del Signore; comunione (exceptional, 10:16); in memoria di me; in modo indegno; discernere il corpo | The single most denominationally contested locus in the entire curriculum: “corpo/sangue” will inevitably be filtered by Catholic readers through transubstantiation and Mass categories, and by Waldensian/evangelical readers through memorial or spiritual-presence categories — the Italian words themselves are not disputed, but any embedded gloss risks silently adjudicating the dispute. Bare “comunione” ordinarily defaults to the Eucharist/First Communion, the opposite problem from 10:16 where the bare form is exegetically required. | Render “corpo/sangue” plainly with zero interpretive gloss embedded in the translated text; route every occurrence to mandatory human theologian review. Use “Cena del Signore” (never “Eucaristia” or “Messa,” which are post-biblical liturgical category names) as the fixed doctrine-level label throughout supporting lesson materials. Reserve unqualified “comunione” strictly for 10:16 per the registry exception; use “comunione fraterna” everywhere else per baseline. | Critical | 10:16-21; 11:17-34 |
| 8 | Spiritual Gifts and the Body of Christ | carismi; corpo di Cristo; membra; doni; lingue; profezia; manifestazione dello Spirito | ”Corpo di Cristo” is also the fixed Italian name of the major civic-religious feast Corpus Domini (with its own processions and devotional culture), and the very same phrase carries a distinct Eucharistic-elements sense elsewhere in this same letter (11:24) — one Italian phrase, at least two live referents inside one book. “Lingue” is a genuinely contested denominational-identity marker across Italy’s Pentecostal, Catholic Charismatic Renewal, and traditional evangelical streams. | Explicitly disambiguate at first introduction in any lesson: “il corpo di Cristo, cioè la chiesa” for the corporate sense (12:12-27) versus the literal Supper referent (11:24). Keep all gift-vocabulary functionally descriptive and doctrinally neutral on continuationist-vs-cessationist questions. | High | 12:1-31; 14:1-40 |
| 9 | Love as the Greater Way | amore; carità (forbidden); affetto; vanto | ”Carità” has narrowed in contemporary Italian to organized almsgiving (“fare la carità,” the Caritas charitable network), an even sharper semantic drift than English “charity”; using it here would also risk importing the Tridentine “fede operante per carità” merit-cooperation framework already flagged as High risk in the baseline for justification/obedience-of-faith. This is the single highest-priority lexical decision new to this curriculum. | Mandatory “amore” throughout 1 Corinthians 13 and all supporting doctrine material without exception. “Carità” must be added to the language package’s forbidden-substitution list (extending the baseline’s existing forbidden-substitution rules) and flagged automatically if it appears in any Phase 2 output. | Critical | 13:1-13 |
| 10 | Order in Worship | ordine; capo; velo/copertura del capo; in modo decoroso | ”Capo” is an extremely strong everyday secular word for “boss/chief,” risking either an overly authoritarian domination-reading or a merely organizational-chart reading of a relational-order term. Head-covering has no living cultural equivalent practice in contemporary Italy, risking either total incomprehension or an anachronistic overlay of unrelated contemporary religious-veiling debates onto Paul’s first-century argument. | Retain “capo” per the registry, but never present it without the mutuality qualifier of 11:11-12 (“nel Signore, né la donna è senza l’uomo, né l’uomo senza la donna”) in the same teaching unit. Frame head-covering explicitly as a first-century cultural marker requiring historical explanation, not a direct modern behavioral application. | High | 11:2-16; 14:26-40 |
Part B — Missing Vocabulary vs. Crowded Semantic Neighborhoods
B.1 Missing Vocabulary (concepts without a clean one-word Italian equivalent)
| Concept | Gap | Handling |
|---|---|---|
| ektrōma (“untimely born,” 15:8) | No non-euphemistic Italian word exists that preserves Paul’s self-abasement image without triggering the contemporary bioethical/political charge of “aborto.” | Paraphrase: “come uno nato fuori tempo” / “in modo anomalo.” Never “aborto.” |
| The three-way pneumatikos / psychikos / sarkikos distinction (2:14-15; 3:1,3) | Italian has no clean three-term set matching Greek’s Spirit-possessing / natural-human / immature-fleshly-believer categories; “spirituale,” “naturale,” and “carnale” only partially map and can blur into a nature/supernature philosophical distinction (reinforced by Italy’s Scholastic heritage) rather than Paul’s Spirit-presence-vs-absence point. | Retain the three established Italian renderings (spirituale / naturale / carnale) but require explicit contextual glossing at each occurrence distinguishing “psychikos” (unregenerate, ch.2) from “sarkikos” (immature believer, ch.3) — these must never be treated as synonyms in translator notes. |
| agapē / erōs / philia (ch.13 and pervasive “love” vocabulary) | Italian, like English, collapses all senses into one word (“amore”), losing Greek’s four-way lexical distinction. | No lexical fix is possible; compensate with explicit contextual framing in lesson material (introductions, footnotes) clarifying that 1 Corinthians 13’s “amore” is specifically agapē — selfless, committed, God-like love — not romantic or merely affectionate love. |
| kephalē’s dual literal/figurative “head” sense (11:3-10) | “Capo” captures the figurative relational-authority sense strongly but loses the anatomical-literal sense that drives Paul’s wordplay about literal heads being covered/uncovered. | Retain “capo” for the figurative sense per the registry; use “testa” for the literal anatomical references within the same passage, and note the wordplay explicitly in supporting material since no single Italian word carries both senses simultaneously. |
| paralambanō / paradidōmi as a fixed technical transmission pair (15:1,3; also 11:2,23) | “Tramandare” (the most natural verb for “hand down”) carries a slightly informal, oral-folklore register (tramandare una leggenda, una tradizione popolare) that can undersell the formal, creedal, apostolic authority Paul claims for this content. | Use “ricevere / trasmettere” as the fixed technical pair (per the registry), reserving “trasmettere” for its more formal, administrative register over “tramandare.” |
B.2 Crowded Semantic Neighborhoods Requiring Fencing
| Italian Word | Competing Referents Within This Letter | Fencing Strategy |
|---|---|---|
| corpo | (1) the individual believer’s physical body (6:15,19); (2) Christ’s historical/resurrection body (15:35-44); (3) the corporate church body (12:12-27); (4) the Supper’s bread-element (11:24) | No single lexical fix; every occurrence must carry disambiguating context in the surrounding sentence (e.g., “il corpo di Cristo, cioè la chiesa” vs. “questo è il mio corpo”). Cross-reference consistency required across chs. 6, 10-12, 15 per the Core Glossary. |
| comunione | (1) Eucharist/First Communion (dominant everyday default); (2) general fellowship (1:9, “comunione fraterna”); (3) exceptional sacramental-participation sense (10:16, bare “comunione”) | Enforce the baseline’s “comunione fraterna” default everywhere except the single exceptional 10:16 occurrence, which is itself flagged for mandatory theologian review per the Core Glossary. |
| mistero | (1) Catholic liturgical “i misteri” (rosary, Mass); (2) Paul’s specific, now-revealed redemptive plan (2:1,7; 4:1; 13:2; 15:51) | Anchor every occurrence to its specific referent within the same sentence (e.g., “il mistero, ora rivelato, del piano di Dio in Cristo”) rather than leaving “mistero” to stand alone as an undefined sacred category. |
| tempio | (1) literal Catholic/pagan temple building; (2) the corporate church (3:16-17); (3) the individual believer’s body (6:19) | Always attach the possessive/descriptive qualifier present in the source text (“tempio di Dio,” “tempio dello Spirito Santo”) and never let bare “tempio” stand for the corporate or individual senses without it. |
| capo | (1) literal anatomical head; (2) relational-order “head” (11:3); (3) everyday secular “boss/chief” | See Doctrine Matrix #10 above; always pair with the mutuality qualifier of 11:11-12. |
| chiamata / chiamato | (1) general-believer effectual calling; (2) apostleship; (3) sainthood; (4) — new in this letter — one’s providentially assigned life-station at conversion (7:17-24); (5) the ever-present risk of drift toward “vocazione” (clerical/religious-life calling) | Retain baseline’s “chiamata” (never “vocazione” for the general sense) and additionally flag 7:17-24 as introducing a fourth sense requiring its own contextual note distinguishing life-station calling from salvation-calling. |
| santi | (1) canonized intercessors (dominant Italian cultural default); (2) the corporate designation for all believers (1:2; 6:1-2; 14:33; 16:1,15) | Apply the baseline’s forbidden-substitution rule: gloss “tutti i credenti” for general audiences at every occurrence in this letter, not only in Romans-derived material. |
| elezione | (1) political elections (dominant everyday default); (2) God’s sovereign choosing (1:27-28) | Retain per baseline; ensure surrounding context (“Dio ha scelto…”) makes the divine-agency sense unmistakable, since 1:27-28’s list-format syntax could otherwise read like a survey of electorate categories. |
| celibe/celibato | (1) clerical celibacy (dominant Italian Catholic default); (2) ordinary Christian singleness as a positive vocation for any believer (ch.7) | See Doctrine Matrix #5 above. |
| disciplina | (1) punitive military/scholastic control; (2) restorative church discipline (ch.5) | See Doctrine Matrix #4 above. |
| fede | (1) general personal trust; (2) “the faith” as a body of doctrine (16:13, “state salde nella fede”) | Already tracked at Medium risk in the baseline; reinforce that 16:13’s usage requires the doctrinal-content sense, not personal-trust sense, to be clear from context. |
Part C — Transliteration vs. Paraphrase Decisions
| Item | Decision | Established/Chosen Form | Rationale |
|---|---|---|---|
| Amen | Transliterate | Amen | Per baseline convention; stable across all Italian traditions. |
| Alleluia | Transliterate | Alleluia | Per baseline convention. |
| Abba | Transliterate | Abba | Per baseline convention (not applicable within 1 Corinthians text itself but retained for cross-document consistency). |
| Maranatha (16:22) | Transliterate | Marana tha | New Aramaic term in this letter; preserved untranslated per the baseline’s established Aramaic-transliteration convention (cf. Abba), glossed in supporting material as “Vieni, Signore nostro!” |
| Cephas (1:12; 3:22; 9:5; 15:5) | Render with established Italian Bible form | Cefa | Established Italian Bible-translation tradition (CEI, Riveduta) uses “Cefa” as the transliterated Aramaic surname distinct from “Pietro” (Peter, the Greek-derived form); retain “Cefa” wherever the Aramaic form appears in the Greek text, consistent with Italian Bible convention, rather than substituting “Pietro.” |
| Apollos (1:12; 3:4-6,22; 4:6; 16:12) | Render with established Italian Bible form | Apollo | Standard Italian Bible proper-name form. |
| Sosthenes (1:1) | Render with established Italian Bible form | Sostene | Standard Italian Bible proper-name form. |
| Chloe (1:11) | Render with established Italian Bible form | Cloe | Standard Italian Bible proper-name form. |
| Stephanas (1:16; 16:15,17) | Render with established Italian Bible form | Stefana | Standard Italian Bible proper-name form. |
| Silvanus (not in 1 Cor. directly but cross-referenced; cf. 2 Cor 1:19) | Render with established Italian Bible form | Silvano | Consistency with established Pauline-corpus proper-name conventions. |
| ektrōma (15:8) | Paraphrase, not transliterate or lexically match | ”come uno nato fuori tempo / in modo anomalo” | See Part B.1; the literal Italian medical/lay term “aborto” would trigger a modern bioethical/political controversy unrelated to Paul’s rhetorical point. Transliterating the Greek (“ektroma”) would be unintelligible to lay readers and is not supported by any Italian Bible-translation tradition. |
| agapē (ch.13 and throughout) | Render, do not transliterate | amore | Some contemporary Italian charismatic/youth-ministry contexts use “agape” as a loanword (e.g., “cena agape” for a fellowship meal), but importing that loanword here would risk confusion with Lord’s Supper terminology and gain nothing over the well-established, doctrinally sufficient “amore.” Never render as “carità” (see Doctrine Matrix #9). |
| mystērion (2:1,7; 4:1; 13:2; 15:51) | Render, do not transliterate | mistero | Italian already possesses a native cognate; transliteration is unnecessary. Risk lies in under-anchoring the referent (see Part B.2), not in the word choice itself. |
| koinōnia (1:9; 10:16) | Render, do not transliterate as a loanword | comunione fraterna (1:9) / comunione, bare (10:16 exception) | Some Italian evangelical circles use “koinonia” itself as a technical loanword, but continuity with the baseline’s established Romans rendering takes priority; introducing a Greek loanword here would break cross-curriculum consistency without solving the underlying disambiguation problem. |
| charismata | Render (established loanword already absorbed into standard theological Italian) | carismi | Already a naturalized Italian term, functionally a transliteration that has become standard vocabulary; retained per baseline. |
| sōma psychikon / sōma pneumatikon (15:44) | Render as a compound phrase, do not transliterate the Greek adjectives | corpo naturale / corpo spirituale | Transliterating “psychikon”/“pneumatikon” would be wholly unintelligible; the compound-phrase rendering is required, with the risk (see Doctrine Matrix #1) managed through surrounding explanatory framing rather than lexical innovation. |
Part D — Ranked List of Highest-Risk Ambiguities in 1 Corinthians
Ranked by combined severity of doctrinal centrality, collision strength with Italian cultural/religious default readings, and pervasiveness across the letter.
- Body/blood institution narrative (11:23-26) — Critical. Sits directly on the transubstantiation-vs-memorial-vs-real-spiritual-presence fault line, the most denominationally contested locus in the entire curriculum and one deeply live within Italy’s own Catholic/Waldensian-evangelical religious landscape.
- Agapē never rendered “carità” (ch.13) — Critical. The single highest-priority lexical decision new to this curriculum; a wrong choice here would both flatten Paul’s central ethical argument and smuggle in a Tridentine merit-cooperation framework via association with “fede operante per carità.”
- Natural body / spiritual body (15:44) — Critical. Casual Italian “spirituale” implies immateriality, risking exactly the anti-bodily-resurrection misreading the chapter is built to refute.
- Koinonia’s opposite-direction risk at 10:16 vs. 1:9 — Critical. The baseline’s protective qualifier (“fraterna”), correct everywhere else, becomes an error if mechanically applied to 10:16’s genuinely sacramental sense.
- Resurrection doctrine’s chapter-length centrality (15:1-58) — Critical. Unlike Romans’ more incidental references, this is a sustained, argued case against a live ancient (and residually modern secular) denial; consistency and precision must be maintained across nearly sixty verses.
- “Corpo di Cristo” double referent (11:24 vs. 12:12-27) — High. The same fixed phrase names both the Supper’s literal bread and the corporate church within one letter, compounded by the phrase’s independent civic-religious salience via the Corpus Domini feast.
- Grace at 15:10 (“by the grace of God I am what I am”) — High. An autobiographical, apostolic-labor context creates unusually strong pull toward a synergistic, self-effort-credited reading, more so than most other grace occurrences in this curriculum.
- “Consegnare a Satana” (5:5) — High. Italy’s persistent folk-Catholic curse/evil-eye/exorcism categories create a live superstitious-malediction misreading risk absent from more secularized target cultures.
- Kephalē/“capo” (11:3-10) — High. Italian “capo’s” everyday boss/chief force risks either authoritarian overstatement or bare-organizational understatement of Paul’s relational-order argument.
- Sainthood/“santi” (1:2; 6:1-2) — High. Italy’s uniquely intense saint-veneration culture (patron saints, feast days, relics, processions) makes this the strongest version of this specific fault line among comparable target languages.
- Singleness/“celibe” (ch.7) — High. Direct terminological overlap with clerical celibacy, one of the most visible features of Italian Catholic religious life, risks narrowing Paul’s universally applicable teaching into a specialized vocational category.
- Divisions/“divisioni” vs. “fazioni”/“scisma” alternatives (1:10-13; 3:1-9; 11:18) — High. Wrong-register alternatives risk either trivializing (fazioni/partiti) or over-formalizing (scisma) the seriousness Paul assigns to Corinthian factionalism.
- Tradition received/delivered (15:1,3) — High. The formal creedal-transmission force of paralambanō/paradidōmi, structurally load-bearing for the 15:1-11 core passage’s entire argumentative logic, can be lost to a casual “you heard the news” register if “tramandare” is used loosely instead of the more formal “ricevere/trasmettere.”
- Ektrōma (15:8) — High. A wrong lexical choice (“aborto”) would import an entirely unrelated, highly charged modern Italian political controversy into Paul’s self-abasement rhetoric.
- Mystērion (2:1,7; 4:1; 13:2; 15:51) — High. Strong overlap with Catholic liturgical “misteri” (rosary, Mass) risks leaving the term as an undefined sacred gesture rather than anchoring it to Paul’s specific redemptive-plan referent.
Part E — Full-Book Chapter Coverage Confirmation
Per the PRD full-book coverage mandate, every chapter of 1 Corinthians has been reviewed for linguistic gap-analysis purposes. Chapters contributing no items beyond those already catalogued above are explicitly noted as reviewed rather than silently omitted.
| Chapter | Gap-Analysis Contribution | Status |
|---|---|---|
| 1 | Cross/wisdom/foolishness paradox; divisions; election; calling; saints — see Doctrine Matrix #2, #3; Ranked List #10, #12 | New items catalogued |
| 2 | Mystery; spiritual/natural person distinction; wisdom continued — see Part B.1, B.2; Ranked List #15 | New items catalogued |
| 3 | Divisions continued; carnal/sarkikos; foundation; fire-testing (purgatory-adjacent risk); reward; temple — see Part B.1, B.2 | New items catalogued |
| 4 | Steward; fools-for-Christ; Paul’s paternal self-description (“padre” clerical-address adjacency) | New items catalogued |
| 5 | Sexual immorality; leaven; hand-over-to-Satan; temporal judgment/krima — see Doctrine Matrix #4; Ranked List #8 | New items catalogued |
| 6 | Lawsuits; temple of the Holy Spirit (individual); bought-with-a-price; members/body; compact salvation-order (6:11) | New items catalogued |
| 7 | Marriage/singleness/celibe collision; virgin; conjugal duty; divorce/separate; new “life-station calling” sense — see Doctrine Matrix #5; Ranked List #11 | New items catalogued |
| 8 | Idol meat; knowledge/gnōsis; conscience; stumbling block; right/liberty — see Doctrine Matrix #6 | New items catalogued |
| 9 | Right/liberty continued; self-control; apostleship autobiographical argument | Reviewed — no new items beyond ch.8’s liberty framework |
| 10 | Types/examples (typology); idolatry; cup/table of the Lord; koinōnia sacramental exception — see Doctrine Matrix #7; Ranked List #4 | New items catalogued |
| 11 | Lord’s Supper institution narrative; head/headship; head covering; body/blood; unworthy manner; discern-the-body; temporal judgment — see Doctrine Matrix #7, #10; Ranked List #1, #9 | New items catalogued |
| 12 | Spiritual gifts vocabulary; manifestation of the Spirit; tongues; discernment of spirits; body of Christ/one body — see Doctrine Matrix #8; Ranked List #6 | New items catalogued |
| 13 | Love/agapē vs. carità; the greater way; hope — see Doctrine Matrix #9; Ranked List #2 | New items catalogued |
| 14 | Tongues/interpretation continued; prophecy; order/decorum in worship | Reviewed — draws on ch.12’s gift vocabulary and Doctrine Matrix #10’s order-in-worship framework; no additional new gap items |
| 15 | Resurrection (core passage 15:1-11); firstfruits; last Adam; imperishable; natural/spiritual body; mortal/immortality; sting of death; trumpet; victory; tradition received/delivered; ektrōma; appeared — see Doctrine Matrix #1; Ranked List #3, #5, #13, #14 | New items catalogued — core passage anchor chapter |
| 16 | Collection; Maranatha; holy kiss; closing proper names (Cefa, Apollo, Sostene, Cloe, Stefana, Silvano) — see Part C | New items catalogued — primarily transliteration decisions, no new doctrinal-collision items |
This gap analysis must be read alongside analysis/07_semantic_analysis.md, analysis/08_core_glossary.md, and the baseline translation_memory.json / bible_term_registry.json / doctrine_risk_registry.json before Phase 1 Steps 2–4 incorporate any new terms into the formal language package, and before any Phase 2 translation of 1 Corinthians segments begins.